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TO THE
Critical Study and Knowledge
HOLY SCRIPTURES.
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ΒΥ THOMAS HARTWELL HORNE, mua. |
(OF 51. JOHN’S COLLEGE, CAMBRIDGE,)
CURATE OF THE UNITED PARISHES OF CHRIST CHURCH, NEWGATE STREET,
AND SAINT LEONARD, FOSTER LANE.
FOURTH EDITION, CORRECTED.
ILLUSTRATED WITH NUMEROUS MAPS AND FAC-SIMILES OF
BIBLICAL MANUSCRIPTS.
VOLUME II.
LONDON:
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PRINTED FOR T. CADELL, IN THE STRAND;
AND JAMES EASTBURN, NEW YORK.
ὧν 1893.
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CONTENTS
OF
THE SECOND VOLUME.
΄
PART I.
ON SCRIPTURE-CRITICISM.
CuarTer I. On the Original Languages of Scripture.
SecTion I. On the Hebrew Language.
I. Antiquity of the Hebrew Langage; —II. And με its νυ ἘΝ --Π|Ι. Of the
Vowel Points. - - - Page 1
Section II. On the Samaritan Pentateuch.
I. Origin of the Samaritans.— II. Their enmity against the Jews, in the time of Jesus
Christ. — III. Critical notice of the Samaritan Pentateuch, and of its variations from
the Hebrew.—IV. Versions of the Samaritan Pentateuch. - 10
Section III. On the Greek Language.
I. Similarity of the Greek language of the New Testament with that of the Alexandrian
or Septuagint Greek Version. — II. The New Testament, why written in Greek. —
111. Examination of its style. —IV. Its Dialects — Hebraisms — Rabbinisms —
Syriasms and Chaldaisms — Latinisms — Persisms and Cilicisms. - 15
Section IV. On the Cognate or Kindred Languages.
I. The Chaldee.— II. The Syriac. — III. The Arabic. —IV. The Ethiopic. —
V. The Rabbinical Hebrew. —VI. Use and son RRS of the Cognate apse”
to Sacred Criticism. - - - a
CuartTer II. On the Manuscripts of the Bible.
Section I. On the Hebrew Manuscripts of the Old Testament.
1. Different Classes of Hebrew manuscripts. — II. The rolled manuscripts of the sy-
nagogues. —III. The square manuscripts used by the Jews in private life. —
IV. Antient recensions or editions of Hebrew manuscripts. —V. Age of Hebrew
manuscripts. —VI. Of the order in which the sacred books are arranged in manu-
scripts. — Number of books contained in different manuscripts. —VII. Modern
families or recensions of Hebrew manuscripts. —VIII. Notice of the most antient
manuscripts. — IX. Brief notice of the manuscripts of the Indian Jews. - 34
AQ
ἊΝ
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- EAN ἊΝ NeontENts.
᾿
4
SECTION λον Manuscripts of the Greek Scriptures.
§ 1. General Observations on Greek Manuscripts.
I. On what materials written. — II. Form of letters. —III. Abbreviations. —IV. Co-
dices Palimpsesti or Rescripti. —V. Account of the different families, recensions,
or editions of manuscripts of the New Testament.— 1. The system of Dr. Griesbach
and Michaelis. —2. Of Dr. Scholz. —3. Of M. Matthei. —4. Of Mr. Nolan.—
VI. On the Fodus cum Grecis, or coincidence between many Greek manuscripts
and the Vulgate Latin Version. - - - - - Page 49
§ 2. Account of Greek Manuscripts containing the Old and New Testaments.
I. The Alexandrian manuscript. —II. The Vatican manuscript. - - 66
§ 3. Account of Manuscripts (entire or in part) containing the Septuagint or Greek Version
of the Old Testament.
I. The Codex Cottonianus.— II. The Codex Sarravianus.— III. The Codex Col-
bertinus.—IV. The Codex Czsareus, Argenteus, or Argenteo-Purpureus.—V. The
Codex Ambrosianus.—VI. The Codex Coislinianus. —VII. The Codex Basilio-
Vaticanus. —VIII. The Codex Turicensis. Ξ 2 fs J 77
§ 4. Account of the principal Manuscripts containing the New Testament entire or in part.
The Codex Cottonianus (Titus C. XV.) —II. The Codex Beze, or Cantabrigien-
sis. — III. The Codex Ephremi.—IV. The Codex Claromontanus.—V. The
Codex Argenteus. —VI. The Codex Rescriptus of St. Matthew’s Gospel in Trinity
College, Dublin. —VII. The Codex Laudianus 3. —VIII. The Codex Boerneri-
anus, — IX. The Codex Cyprius. — X. ‘The Codex Basileensis E. — XI. The Co-
dex San-Germanensis. — XII. The Codex Augiensis. — XIII. The Codex Harlei-
anus, 5598.—XIV. The Codex Regius or Stephani ἡ. -- XV. The Codex Uffen-
bachianus.— X VI. The Codices Manners-Suttoniani. — X VII. The Codices Mos-
quenses. — XVIII. The Codex Brixiensis.— XIX. Other MSS. written in small
characters and deserving of especial notice, viz. 1. The Codex Basileensis, 1. —
2. The Codex Corsendoncensis.— 3. The Codex Montfortianus.— 4. The Codex
Regius, 50. --- 5. The Codex Leicestrensis. —6. The Codex Vindobonensis. —
7. The Codex Ebnerianus.— XX. Notice of the Collations of the Barberini and
Velesian manuscripts. - - - - - - - 83
*
Cuapver III. On the Editions of the Old and New Testament.
Section I. A Critical Notice of the principal Editions of the Hebrew
Bible. - - - - - - - 113
Section II. A Critical Notice of the principal Editions of the Greek
Testament. - - - - - - 126
Cuaprer ΙΝ. On the Divisions and Marks of Distinction occurring
in Manuscripts and Printed Editions of the Scriptures.
Section I. On the Divisions and Marks of Distinction occurring in
the Old Testament.
I. Different Appellations given to the Scriptures. —II. General Divisions of the
Canonical Books.—III. Particularly of the Old Testament.—1, The Law. —
2. The Prophets.— 3. The Cetubim or Hagiographa. —IV. Account of the Ma-
sora. —V. Modern Divisions of the Books of the Old Testament.— Chapters and
Verses. : - - - “ - “ ” 139
Section II. On the Divisions and Marks of Distinction occurring im
the New Testament.
I. Afittient divisions of Τίτλοι and ζΚεφαλαια. ---- Ammonian, Eusebian, and Euthalian
sections. — Modern divisions of chapters.— 1I. Account of the antient and modern
punctuation of the New Testament.— Antient στίχοι and modern verses. — III. Of
the titles to each hook, — IV. Subscriptions to the different books, “ 149
CONTENTS. Vv
Cuaprer V. On the antient Versions of the Scriptures. Page 156
Section I. Antient Versions of the Old Testament.
§ 1. Ofthe Targums, or Chaldee Paraphrases.
I. Targum of Onkelos;—II. Of the Pseudo-Jonathan; — III. The Jerusalem
Targum ; — IV. The Targum of Jonathan Ben Uzziel;—V. The Targum on the
Hagiographa;— VI. The Targum on the Megilloth;— VII. VIII. IX. Three
Targums on the Book of Esther ;— X. Real value of the different Targums. 157
§ 2. On the Antient Greek Versions of the Old Testament.
I. History of the Septuagint ; — II. Critical Account of its Execution ; — 111, What
Manuscripts were used by its Authors; — IV. Account of the Biblical Labours of
Origen ;— V. Notice of the Recensions or Editions of Eusebius and Pamphilus,
of Lucian, and of Hesychius ; — VI. Peculiar Importance of the Septuagint Version
in the Criticism and Interpretation of the New Testament ; — VII. Bibliographical
Notice of the principal Printed Editions of the Septuagint Version; — VIII. Ac-
count of other Greek Versions of the Old Testament ; — 1. Version of Aquiza ; —
2. Of Turopotion;— 3. Of Symmacuus; —4, 5,6. Anonymous Versions ;—
IX. References in Antient Manuscripts to other Versions. - 1695
§ 3. On the Antient Oriental Versions of the Old Testament.
I. Syriac Versions. — Notice of the Syriac Manuscripts brought from India by the late
Rev. Dr. Buchanan ; — Editions of the Syriac Version; — II. Arabic Versions,
and Editions ;-- III. Other Oriental Versions ;—1. Persian Versions. —2. Egyptian
Versions. — 3. Ethiopic or Abyssinian Version. —4. Armenian Version. — 5. Scla-
vonic or Old Russian Version, - - - = - 187
ὁ 4. On the Antient Latin Versions of the Scriptures.
I. Of the Old Italic, or Ante-Hieronymian Version ;— II. Account of the Biblical
Labours and Latin Version of Jerome ; — III. Of the Vulgate Version, and its
Editions ; — IV. Critical value of the Latin Vulgate Version. - - 196
Section II. On the Antient Versions of the New Testament.
I. Orrentat Versions. —1. Peschito or Antient Syriac Version. —2. The Philox-
enian Syriac Version. — 3. The Syriac translation of Jerusalem. — 4. Egyptian
Versions. — 5. Arabic Versions. — 6. Ethiopic Version. —7. Armenian Version.
8. Persian Version. — II. Western Transiations. — 1. The Gothic Version. —
2. The Sclavonic Version. — 3. The Anglo-Saxon Version. - - 202
Sretion III. On the Use and Application of Antient Versions«
Observations on the respective merits of the several antient versions : — rules for con--
sulting them to the best advantage. - = - - - 212.
Cuarter VI. On the Modern Versions of the Scriptures.
Section I. General Observations on the Circulation of the Scriptures.
I. Scarcity and high prices of the Scriptures. — II. Rude attempts to convey an idea
of their contents to the poor and illiterate. — Account of the Brstra Paurerum. —
III. Number and classification of the translations of the Bible into modern Jan-
guages. - - - - - = 216
Section II. On the modern Latin Versions of the Old and New Testa-
ments.
I. Modern Latin Versions of the entire Bible, executed by persons in communion with
the church of Rome.—1. Of Pagninus. — 2. Of Montanus.—3. Of Malvenda and
Cardinal Cajetan. —4. Of Houbigant. — II. Modern Latin Versions of the whole
Bible executed by Protestants. —1. Of Munster. — 2. Of Leo Juda. —3. Of
Castalio. — 4. Of Junius and Tremellius. — 5. Of Schmidt. —6. Of Dathe. —7.
Of Schott and Winzer. — III. Modern revisions and corrections of the Vulgate
Latin Version, by Catholics and Protestants. — IV. Modern Latin Versions of the
New Testament. —1. Of Erasmus. — 2. Of Beza. — 3. Of Sebastiani. — Other
. modern Latin Versions of less note. ea Yet Ξ = - 221
A 3
vi CONTENTS.
Section III. Versions in the modern Languages of Europe.
I, German Version of Luther. — Notice of ten versions derived from it. — Notice
of other German Versions by Protestants, and by Roman Catholics. — Jewish Ger-
man Versions.—II. Versions in THE LANGUAGES SPOKEN IN THE Britisu IstEs.—
1. English Versions, particularly Wickliffe’s Bible. —'Tindal’s Bible. — Coverdale’s
Bible.— Matthewe’s Bible. —Cranmer’s or the Great Bible.-— Geneva Bible. —Eng-
lish Versions by Roman Catholics at Rheims and Douay.— King James’s Bible, or
the authorised version now in use.——History of it. — Notice of its best editions. —
Its excellency vindicated against recent objectors. — Testimonies of .eminent critics
to its fidelity and excellency. — 2. Welsh Version. —3. Irish Version. — 4. Gaelic
_ Version.— 5. Manks Version. — III. Frencu Versions.— 1V. Durcu Version.
— V. Ivatian Version. —VI. Spanisu Versions. — VII. Russtan VERSION. —
VIII. Croar Version. — IX. Basque Version. — X. Huncarian Version. —
XI. Porisu Versions. — XII. Bonemian Version. — XIII. Romaic or modern
Greek Versions. — XIV. XV. Butearian and Watracuian Versions. — XVI.
Romangse Versions.— X VII. Turxisu Versions.— XVIII. Poatucurse Ver-
sion. — XIX. Avsanzan Version. — XX. Matrese Version. Page 226
Section IV. Modern Versions in the Languages of Asia.
I, Hebrew. —II. Chaldee. — III. Versions in the Oriental Languages, either trans-
lated by the Baptist Missionaries at Serampore, or printed at the Mission Press. —
1. Aranic, and the languages derived from or bearing affinity to it. —2. Sanscrir,
and the languages derived from or bearing affinity to it. — 3. Cuuness, and the lan-
guages derived from or bearing affinity to it.— IV. Other Asiatic Versions. —
1. Formosan. — 2. Tartar. — 3. Georgian. — 4. Tahitan. - - 270
Section V. Modern Versions in the Languages of Africa and America.
I. Arrican Versions. — 1. Amharic and Tigré. —2. Bullom.—3. Susoo. — II.
Nortu American Versions. — 1. Virginian. —2. Delaware. —3. Indian Mas-
sachussets. — 4, Mohawk. — 5. Mohegan. — 6. Esquimeaux. — 7. Greenlandish.
— 8. Creolese. — 111. Sovrn American VERSIONS. - - 290
Cuaprer VII. On the Critical Use of the Jewish and Rabbinical
Writings, and the Works of profane Authors.
I. The Apocryphal books of the Old Testament. — II. The Talmud. —1. The
Misna. — 2. The Gemara. — Jerusalem and Babylonish Talmuds, — 3. The
Writings of Philo-Judzus and Josephus. — Account of them. — The genuineness
of Josephus’s testimony to the character of Jesus Christ proved. — IV. On the use
of the writings of profane authors for the elucidation of the Scriptures. - 295
Cuaprer VIII. On the Various Readings occurring in the Old and
New Testaments. |
1, The Christian faith not affected by Various Readings. —II. Nature of Various Read-
ings. — Difference between them and mere errata.—III. Causes of: Various Read-
ings: — 1. The negligence or mistakes of transcribers; — 2. Errors or imperfec-
tions in the manuscript copied ; — 3. Critical conjecture ; — 4. Wilful corruptions
of a manuscript from party motives. — IV. Sources whence a true reading is to be
determined; — 1. Manuscripts ;— 2. Antient Editions ; — 3. Antient Versions ;—
4. Parallel Passages ; — 5. Quotations in the Writings of the Fathers ; — 6. Criti-
cal Conjecture. — V. General rules for judging of various readings. — VI. Notice
of Writers who have treated on various readings. - - - 310
Cuapter IX. Of the Quotations from the Old Testament inthe
New. — Quotations in the New Testament from the Apocryphal
Writers and from profane Authors. - - 341
Section I. On the External Form of the Quotations from the Old Testa-
ment in the New.
Quotations FROM THE Henrew Scriprures iN THE New Testament. — I. Quota-
tions exactly agreeing with the Hebrew. —- II. Quotations nearly agreeing with the
Iicbrew. — 111. Quotations agreeing with the Hebrew in sense, but not in words.
CONTENTS. | vii
— IV. Quotations that give the general sense, but abridge or add to it. — V. Quo-
tations taken from several passages of Scripture. — VI. Quotations differing from
the Hebrew, but agreeing with the Septuagint. — VII. Quotations in which there
is reason to suspect a different reading in the Hebrew. — VIII. Passages in which
the Hebrew seems to be corrupted. — 1X. Passages which are mere references or
allusions. - - - - - Page 343
Section II. On the Quotations from the Septuagint Version in the Greek
Testament.
I. Quotations agreeing verbatim with the Septuagint, or only changing the person,
number, &c. — II. Quotations taken from the Septuagint, but with some variation.
— III. Quotations agreeing with the Septuagint in sense, but not in words. — IV.
Quotations differing from the Septuagint, but agreeing exactly or nearly with the
Hebrew. — V. Quotations that differ from both the Septuagint and the Hebrew.—
VI. Considerations on the probable causes of the seeming discrepancies in the quo-
tations from the Old Testament in the New. - - - 386
Section III. On the Internal Form of Quotations, or the Mode in which
Citations from the Old Testament are applied in the New.
General observations on the Rabbinical and other modes of quoting the Old Testament.
— Classification of the Quotations in the New Testament ;— I. Quotations from the
ld Testament in the New, in which the predictions are literally accomplished ; —
II. Quotations, in which that is said to have been done, of which the Scriptures have
not spoken in a literal, but in a spiritual sense ; — III. Quotations that are accom-
modated by the sacred writers to particular events or facts; —IV. Quotations and
other Passages from the Old Testament which are alluded to in the New. 433
Section IV. Of Apocryhal Passages, supposed to be quoted in the New
Testament — Quotations from profane Authors. - - - .448
Ομάρτεκ X. On the Poetry of the Hebrews.
I, A large portion of the Old Testament proved to be poetical ; — Cultivation of
poetry by the Hebrews. — II. The sententious parallelism, the grand characteristic
of Hebrew Poetry. — Its origin and varieties. —1. Parallel lines gradational ; —
2. Parallel lines antithetic ;--3. Parallel lines constructive ; ---- 4. Parallel lines
introverted. — III. The poetical dialect not confined to the Old Testament. —
Reasons for expecting to find it in the New Testament. — Proofs of the existence
of the poetical dialect there ; — 1. From simple and direct quotations of single pas-
sages from the poetical parts of the Old Testament ; —2. From quotations of dif-
. ferent passages, combined into one connected whole ; — 3. And from quotations
“mingled with original matter. — IV. Original parallelisms occurring in the New
Testament: —1. Parallel Couplets; 2. Parallel Triplets;— 3. Quatrains ; —
4,5. Stanzas of five and six lines; — 6. Stanzas of more than six parallel lines. —
V. Other examples of the poetical parallelism in the New Testament ; — 1. Pa-
rallel lines gradational --- 2. The Epanodos. — VI. Different kinds of Hebrew
Poetry. —1. Prophetic poetry; —2. Elegiac poetry ;—-3. Didactic poetry ; —
4. Lyric poetry ;— 5. The Idyl; —6. Dramatic poetry - 7. Acrostic or alpha-
betical poetry. — VII. General observations for better understanding the composi-
tions of the sacred poets. - - - - - - 446
Cuaprer ΧΙ. On Harmonies of Scripture.
I. Occasion and design of Harmonies of the Scriptures. —II. Works reconciling
alleged or seeming contradictions in the Sacred Writings. ——- III. Harmonies of the
~ Old Testament. —IV. Harmonies of the Four Gospels.— V. 1. Harmonies of par-
ticular parts of the Gospels.--2. Harmonies of the Acts of the Apostles and of the
Apostolical Epistles. — VI. Observations on the different schemes of harmonisers,
and on the duration of the public ministry of Jesus Christ. - - 474
viii ; CONTENTS.
PART II.
ON THE INTERPRETATION OF SCRIPTURE.
Cuaprer I. On the Sense of Scripture.
I. Of the Literal Sense.— II. Allegorical Sense. — III. Typical or Spiritual Sense.
— IV. Parabolic Sense. — V. Examination and vindication of the Spiritual Sense.
— VI. General rules for investigating the Sense of Scripture. Page 492
Cuapter II. On the Signification of Words and Phrases.
I. General rules for investigating the meaning of words,— II. On emphatic words.
— III. Rules for the investigation of emphases. - - - 504
Cuapter III. On the subsidiary Means for ascertaining the Sense
of Scripture.
Section I. On the Cognate Languages. - - - - 514
Section II. On the Analogy of Scripture, or Parallel Passages.
I. Nature of Parallel Passages.— II. Verbal Parallelisms.— III. Real Parallelisms.
—IV. Parallelisms of members, or poetical parallelisms.— V. Rules for investi-
gating parallel passages.— Helps for the investigation of parallel passages. 517
Section III. Scholiasts and Glossographers.
I. Nature of Scholia. —II. And of Glossaries. — III. Rules for consulting them
to advantage in the interpretation of the Scriptures, - - - 532
Section IV. Of the Subject Matter. - - - - 5384
Section V. Of the Contest.
I. The Context defined and illustrated. — II. Rules for investigating the Context. 535
Section VI. On Historical Circumstances.
Historical Circumstances defined. — I. Order.— II. Title. —I1I. Author.— IV.
Date of the several books of Scripture. — V. The Place where written. — VI.
Chronology. — VII. Occasion on which they were written.— VIII. Scope or de-
sign.— IX. Analysis of each book.— X. Biblical Antiquities, including 1. The
political, ecclesiastical, and civil state ; — 2. Sacred and profane History ; — 3. Geo-
graphy ;— 4. Genealogies ; — 5. Natural History ;— and 6. Philosophical sects and
learning of the Jews and other nations mentioned in the Scriptures. - 541
Section VII. Of the Scope.
I. The Scope defined. — Importance of investigating the am of a ΟΝ or ie of
Scripture. — II. Rules for investigating it. - 552
Section VIII. Of the Analogy of Faith.
I, The Analogy of faith defined and illustrated. — II. Its importance in studying the
Sacred Writings. — 111. Rules for investigating the analogy of faith, = 556
CONTENTS. nie ix
Section IX. On Commentaries.
I. Different classes of Commentaries.— II. Nature of Scholia.—IITI. Of Commen-
tries strictly so called. — IV. Paraphrases.— V. Collections of observations on
Holy Writ.— VI. The utility and advantage of Commentaries.— VII. Design to
be kept in view, when consulting them.— VIII. Rules for consulting Commenta-
ries to the best advantage. - - - - - Page 563
Cuapter IV. On the Historical Interpretation of the Scriptures.
J. Historical Interpretation defined.— Rules for the historical interpretation of the
Scriptures. — II. On the interpretation of Scripture miracles. Ξ 571
Cuapter V. On the “ens of ΒΝ: he Asespei Language of
Scripture. - - 580
Section I. General Observations on the Interpretation of Tropes and
Figures. - - - - - - oe - 581
Section II. On the Interpretation of the Metonymies occurring in the
Scriptures.
Nature of a Metonymy.—I. Metonymy of the cause.— 2. Metonymy of the effect.
— 3. Metonymy of the subject.— 4. Metonymy of the i in — the adjunct
is put for the subject. - - - - - 589
Section III. On the Interpretation of Scripture Metaphors.
Nature of a Metaphor.— Sources of Scripture Metaphors.—I. The works of nature.
— II. The occupations, customs, and arts of life. —III. Sacred ware or religion
and things connected with it.— IV. Sacred history. - Ξ 597
Section IV. On the Interpretation of Scripture Allegories.
The Allegory defined. — Different aes of anes an for ae interpretation of
Scripture Allegories. - ᾿ ὡ 604
Section V. On the Interpretation of Scripture Parables.
J. Nature of a Parable.—IJ. Antiquity of this mode of instruction. — III. Rules
for the interpretation of Parables.— IV. Parables, why used by Jesus Christ.— V.
Remarks on the distinguishing excellences of Christ’s parables, compared with the
most celebrated fables of antiquity. - - - - - 610
Section VI. On Scripture Proverbs.
I. Nature of Proverbs.— Prevalence of this mode of instruction. —II. Different
kinds of Proverbs. — III. The Proverbs occurring in, the New Testament, how to
be interpreted. - - - - - - -» 625
Section VII. Concluditig Observations on the Figurative Language of
Scripture.
I. Synecdoche. — 11. Irony. — III. Hyperbole. - - Ξ 626
Cuarter VI. On the Spiritual Interpretation of the Scriptures. 630
Cuapter VII. On the Interpretation of the Scripture Prophecies.
Srction I. General Rules a ascertaining mi Sense of the Prophetic
Waihgs- - - - 635
Χ ͵ CONTENTS.
Section II. Observations on the Accomplishment of Prophecy in ge-
neral. - - - - - - Page 641
SectIon IIL. Observations on the Accomplishment of Prophecies concern-
ing the Messiah in particular. - - - - 64
Cuarrer VIII. On the Interpretation of Types.
1. Nature of a Type.—II. Different species of Types. —1.- Legal Types. — 2. Pro-
phetical Types. —$. Historical Types. —III. Rules for the Interpretation of
Types. — IV. Remarks on the Interpretation of Symbols. = - - 649
‘Cuarrer 1X. On the Doctrinal Interpretation of the Scriptures. 656
Cuaprer X. On the Interpretation of the Moral Parts of Scrip-
‘ture. - - - - - - 670
Cuaprer XI. On the Interpretation of the Promises and Threaten-
ings of Scripture. - - Ἔ ‘ . 678
Cuarter XII. Qn the Inferential and Practical Reading of Scrip-
ture.
Section I. On the Inferential Reading of the Bible.
1. General rules for the deduction of Inferences.— II. Observations for ascertaining
the sources of Internal Inferences. — III. And also of External Inferences. 682
Srction II. On the Practical Reading of Scripture. - - 690
CONTENTS OF THE APPENDIX. xi
APPENDIX.
No. I. Account of the principal Hebrew and Chaldee Grammars.
Section I. Hebrew Grammars, with Points. - - Page 697-
Section Il. Hebrew Grammars, without Points. - Ἂ 700
Section III. Hebrew Grammars, with and without Points. - 702
Section IV. Chaldee Grammars. - 3 ως ᾿ 702
No. II. Account of the principal Hebrew and Greek Lexicons.
SectionI. Hebrew Lexicons, with Points. - - - 703
Section II. Hebrew Lexicons, without Points. - - 704
Section III. Lexicons to the Greek Testament and to the Septuagint
Version. - - - - - - 704.
Νο. Ill. A Notice of the principal Lexicons and Grammars of the
Cognate or Kindred Languages.
Section I. Lexicons of the Kindred Languages. yard | iss εν δ:
Section II. Syriac Grammars and Lexicons. - - - 708
Section III. Arabic Grammars and Lexicons. - an - 709
SecTionIV. Ethiopic Grammar and Lezicons. - - 710
Section V. Egyptian Grammar and Lexicon. - ΤΥ τὰς ὁ
SEcTIoN VI. Persian Grammars and Lexicons. - ibs 711
No. IV. A List of the principal Writers on the Criticism and Inter-
pretation of the Scriptures. - - - - 712
No. V. List of the principal Writers, who have treated on the Anti-
quities, Chronology, Geography, and other Historical Circumstances
of the Scriptures.
Section I. Principal Writers on Biblical Antiquities. bo) ost saath
Section II. Sacred and Profane History. - - = hao
Section III. Principal Writers on Sacred Chronology. - 729
ΧΙ CONTENTS OF THE APPENDIX.
Section IV. Principal Writers on Sacred Geography. - Page 730
Section V. Principal Writers on the Natural History of the Bible. 731
Section VI. Introductions to the Scriptures — Dictionaries of the
Bible. - - - - - 732
No VI. A List of the principal Commentators and Biblical Critics of
Eminence ; with Bibliographical and Critical Notices, extracted
Srom authentic Sources.
Section I. Scholia on the entire Bible, or the greater Part thereof. 735
Section II. Jewzsh Commentators. - - - ΩΝ (νι
Section III. Commentaries by the Fathers and Doctors of the Christian
Church previously to the Reformation. - - -
Section IV. The principal Commentators on the Scriptures generally,
since the Reformation. - - - - 745
§ 1. Foreign Commentators. - - - - 745
§ 2. British Commentators. - - - - - 748
Section V. Principal Commentators on the Old Testament, and on de- .
tached Books thereof. - - - - - 758
§ 1. Commentators on the Old Testament. - - - - 758°
§ 2. Principal Commentators on Detached Books thereof. ε: Η 759
Section VI. Principal Commentators on the New Testament, and on de-
tached Books thereof. - - τ - 719
§ 1. Commentators on the Old Testament. - - - - 779
§ 2. Principal Commentators on Detached Books thereof. - - 786
Section VII. Principal Collections of Observations on the Scriptures,
Grammatical, Philological, and Miscellaneous. - - 802
INTRODUCTION
TO THE
CRITICAL STUDY AND KNOWLEDGE
OF
FHE HOLY SCRIPTURES.
ON THE CRITICISM AND INTERPRETATION OF THE
SCRIPTURES. |
PART L
ON SCRIPTURE-CRITICISM.
| CHAPTER I.
ON THE ORIGINAL LANGUAGES OF SCRIPTURE,
SECTION I.
ON THE HEBREW LANGUAGE.
I. Antiquity of the Hebrew Language ;— 11. And of its characters. —
III. Of the Vowel Points.
A KNOWLEDGE of the original languages of Scripture is of
the utmost importance, and indeed absolutely necessary, to him
who is desirous of ascertaining the genuine meaning of the Sacred
Volume. Happily, the means for acquiring these languages are
now so numerous and easy of access, that the student, who wishes
to derive his knowledge of the Oracles of God from pure sources,
can be at no loss for guides to direct him in this delightful pursuit.
I..The Hrsrew LaneuacE, in which the Old Testament is
written, with the exception of a few words and passages that are in
the Chaldeean dialect ', is generally allowed to have derived its name
- 1 Besides some Chaldee words occasionally inserted in the historical and prophetical
books, after the Israelites became acquainted with the Babylonians, the. following _pas-
sages of the Old Testament are written in the Chaldee dialect, viz. Jer. x. 11, Danvii. 4...
to the end of chap, vii. and Ezra iv. 8. to vi. 19. and vii. 12, to 17.
VOL, Hi B Ἶ
2 On the Original Languages of Scripture. [PartI. Ch.
from Heber, one of the descendants of Shem, (Gen. x. 21. 25.
xi. 14. 16, 17.): though some learned men are of opinion that it is
derived from the root \1y, (aBer) to pass over, whence Abraham
was denominated the Hebrew, (Gen. xiv. 13.) having passed over
the river Euphrates to come into the land of Canaan. This lan-
guage has been conjectured by some philologists to have been that,
in which Jehovah spoke to Adam in Paradise, and that the latter
transmitted it to his posterity. Without adopting this hypothesis,
which rests only on bare probabilities, we may observe that the
Hebrew is the most antient of all the languages in the world; at
least we know of none that is older. Although we have no certain
proof that it was the unvaried language of our first parents, yet it
is not improbable that it was the general language of men at the
dispersion; and, however it might have subsequently been altered
and improved, it appears to be the original of all the languages, or
rather dialects, which have since arisen in the world.!
‘ Various circumstances combine to prove that Hebrew is the
original language, neither improved nor debased by foreign idioms.
The words of which it is composed are very short, and admit of
very little flexion, as may be seen on reference to any Hebrew
grammar or lexicon. ‘The names of places are descriptive of their
nature, situation, accidental circumstances, &c. ‘The names of
brutes express their nature and properties more significantly and
more accurately than any other known language in the world.
The names also of various antient nations are of Hebrew origin,
being derived from the sons or grandsons of Shem, Ham, and
Japhet; as the Assyrians from Ashur; the Elamites from Elam :
the Aramzeans from Aram: the Lydians from Lud; the Cim-
brians or Cimmerians from Gomer; the Medians from Madai the
son of Japhet; the Ionians from Javan, &c.? Further, the names
given to the heathen deities suggest an additional proof of the an-
tiquity and originality of the Hebrew language; thus, Japetus is
derived from Japhet; Saturn from the Hebrew word ἸΏ, (saran)
to be concealed, as the Latins derive Latium from Jatere, to lie hid-
den ; because Saturn was reported to have been concealed in that
country from the arms of Jupiter®, or Jove, as he is also called,
which name is by many deduced from JEHovan; Vulcan from
Tubal-Cain, who first discovered the use of iron and brass, &e.
Lastly, the traces of Hebrew which are to be found in very many
other languages, and which have been noticed ‘by several learned
men, afford another argument in favour of its antiquity and priority.
These vestiges are particularly conspicuous in the Chaldee, Syriac,
Arabic, Persian, Phcenician, and other languages spoken by the
people who dwelt nearest to Babylon, where the first division of
languages took place.* |
ι Dr. Gr. Sharpe’s Dissertations on the Origin of Languages, &c. pp.22. et seq.
| 2 Grotius de Veritate, lib. i. sect.16. ‘Walton’s Prolegomena to “πὸ London Po-
tyglott, prol. iii. § 6. (p.76. ed. Dathii.) od
3 Mirg. Afn. lib. vili..v. 322.
4 Walton, Prol. iii. §7, 8..(pp/76, 77.)
1. Sect. 1.1 On the Hebrew Language. 3
The knowledge of the Hebrew language was diffused very widely
by the Pheenician merchants, who had factories and colonies on
almost every coast of Europe and Asia; that it was identically the
same as was spoken in Canaan, or Phoenicia, is evident from its
being used by the inhabitants of that country from the time of
Abraham to that of Joshua, who gave to places mentioned in the
Old Testament, appellations which are pure Hebrew; such are,
Kiriath-sepher, or the city of books, and Kiriath-sannah, or the city
of learning, (Josh. xv. 15. 49.) Another proof of the identity of
the two languages arises from the circumstance of the Hebrews
conversing with the Canaanites without an interpreter; as the spies
sent by Joshua with Rahab (Josh. ii.) ; the ambassadors sent by the
Gibeonites to Joshua (Josh. ix. 3—25.),&c. But a still stronger
proof of the identity of the two languages is to be found in the
fragments of the Punic tongue which occur in the writings of an-
tient authors. That the Carthaginians (Poeni) derived their name,
origin, and language from the Pheenicians, is a well known and
authenticated fact; and that the latter sprang from the Canaanites
might easily be shewn from the situation of their country, as well as
from their manners, customs, and ordinances. Not to cite the tes-
timonies of profane authors on this point, which have been accu-
mulated by Bishop Walton, we have sufficient evidence to prove
that they were considered as the same people, in the fact of the
Phoenicians and Canaanites being used promiscucusly to denote the
inhabitants of the same country. Compare Exod. vi. 15. with Gen.
xlvi. 10. and Exod. xvi. 35. with Josh. v. 12. in which passages,
for the Hebrew words translated Canaanitish and land of Canaan,
the Septuagint reads Phoenician and the country of Phoenicia.
The period from the age of Moses to that of David has been
considered the golden age of the Hebrew language, which declined
in purity from that time to the reign of Hezekiah or Manasseh,
having received several foreign words, particularly Aramzan, from
the commercial and political intercourse of the Jews and Israelites
with the Assyrians and Babylonians. ‘This period has been termed
the silver age of the Hebrew language. In the interval between
the reign of Hezekiah and the Babylonish captivity, the purity of
the language was neglected, and so many foreign words were intro-
duced into it, that this period has not inaptly been designated its
iron age. During the seventy years captivity, though it does not
appear that the Hebrews enéirely lost their native tongue, yet it
underwent so considerable a change from their adoption of the ver-
nacular languages of the countries where they had resided, that
afterwards, on their return from exile, they spoke a dialect of
Chaldee mixed with Hebrew words. On this account, it was, that,.
when the Scriptures were read, it was found necessary to interpret.
them to the people in the Chaldean language; as when Ezra the
scribe brought the book of the law of Moses before the congre-.
gation, the Levites are said to have caused the people to understand
the law, because ‘‘ they read in the book, in the law of God, dis
B 2
4 On the Original Languages of Scripture. [Part I. Ch.
‘tinetly, and gave the sense, and caused them to understand the reading.”
(Neh. viii. 8.') Some time after the return from the great cap-
tivity, Hebrew ceased to be spoken altogether: though it continued
‘to be cultivated and studied, by the priests and levites, as a learned
Janguage, that they might be enabled to expound the law and the
prophets to the people, who, it appears from the New Testament,
were well acquainted with their general contents and tenor ; this last-
mentioned period has been called the /eaden age of the language.”
II. The present Hebrew characters, or letters, are twenty-two in
number, and of a square form: but the antiquity of these letters is
a point that has been most severely contested by many learned men.
From a passage in Eusebius’s Chronicle®, and another in St.
Jerome’, it was inferred by Joseph Scaliger, that Ezra, when he re-
formed the Jewish church, transcribed the antient characters of the
Hebrews into the square letters of the Chaldzeans : and that this was
done for the use of those Jews, who being born during the captivity,
knew no other alphabet than that of the people among whom they
had been educated. Consequently, the old character, which we
call the Samaritan, fell into total disuse. This opinion Scaliger
supported by passages from both the Talmuds, as well as from rab-
binnical writers, in which it is expressly affirmed that such cha-
racters were adopted by Ezra. But the most decisive confirmation
of this point is to be found in the antient Hebrew coins, which
were struck ‘before the captivity, and even previously to the revolt
of the ten tribes. The characters engraven on all of them are
manifestly the same with the modern Samaritan, though with some
trifling variations in their forms, occasioned by the depredations of
time. These coins, whether shekels or halt shekels, have all of
them, on one side, the golden manna-pot (mentioned in Exod. xvi.
32, 33.) and on its mouth, or over the top of it, most of them have
a Samaritan Aleph, some an Aleph and Schin, or other letters,
with this inscription, The Shekel of Israel, in Samaritan characters.
On the opposite side is to be seen Aaron's rod with almonds, and
in the same letters this inscription, Jerusalem the holy. Other. coins
are extant with somewhat different inscriptions, but the same cha-
racters are engraven on them all.° (ree
1 Jt is worthy of remark that the above practice exists at ‘the present time, among the’
Karaite Jews, at Sympheropol, in Crim Tartary ; where the Tartar translation is read
together with the Hebrew Text. (See Mr. Pinkerton’s Letter, in the Appendix to the
Thirteenth Report of the British and Foreign Bible Society, p.76.) A similar practice
obtains among the Syrian Christians at Travancore, in the East Indies, where the Syriac
is the learned language and the language of the church ; while the Malayalim or Malabar
is the vernacular language of the country. The Christian priests read the Scriptures
from manuscript copies in the former, and expound them in the latleto the people.
Owen’s History of the British and Foreign Bible Society, vol. ii. p.364. Pyrat
2 Walton, prol.iii. § 15—24. (pp. 84—97.) Schleusner’s Lexicon, voce ’Efpais. Jahn,
Introd, ad Vet. Foedus, pp. 94—96. Parkhurst (Gr. Lex. voce, ’EBpais) has endea-
voured to shew, but unsuccessfully, that no change from Hebrew to Chaldee ever took’
place. πολυ,
3 Sub anno 4740. 4 Pref. in 1 Reg, SG
5 Walton, Prol. iii. § 29—37. (pp.103—125.) Carpzoy, Critica Sacra, pp-225—241.
Bauer, Critica Sacra, pp.111—127. But the latest and most useful work on Hebrew
-
I. Sect. 1. On the Hebrew Language. ΕἸ
The opinion originally produced by Scaliger, and thus decisively
corroborated by coins, has been adopted by Casaubon,. Vossius,
Grotius, Bishop Walton, Louis Cappel, Dr. Prideaux, and other
eminent biblical critics and philologers, and is now generally re-
ceived : it was, however, very strenuously though unsuccessfully
opposed by the younger Buxtorf, who endeavoured to: prove, by a
variety of passages from rabinnical writers, that both the square and
the Samaritan characters were antiently used; the present square
character being that in which the tables of the law, and the copy depo-
sited in the ark, were written ; and the other characters being used in
the copies of the law which were used for private and common use,
and in civil affairs in general; and _ that after the captivity, Ezra
enjoined the former to be used by the Jews on all occasions, leaving
the latter to the Samaritans and apostates. Independently, however,
of the strong evidence against Buxtorf’s hypothesis, which is afforded
by the antient Hebrew coins, when we consider the implacable en-
mity that subsisted between the Jews and Samaritans, is it likely
that the one copied from the other, or that the former preferred to
the beautiful letters used by their ancestors the rude and inelegant
characters of their most detested rivals? And when the vast dif-
ference between the Chaldee (or square) and the Samaritan letters,
with respect to convenience and beauty, is calmly considered, it
must be acknowledged that they never could have been used at the
same time. After all, it is of no great moment which of these, or
whether either of them, were the original characters, since it does
not appear that any change of the words has arisen from the manner
of writing them, because the Samaritan and Hebrew. Pentateuchs
almost always agree, notwithstanding the lapse of so many ages.
It is most probable that the form of these characters has varied at
different periods: this appears from the direct testimony of Mont-
faucon’, and is implied in Dr. Kennicott’s making the characters,
in which manuscripts are written, one test of their age. ἢ
III. But however interesting these inquiries may be in a philolo
gical point of view, it is of far greater importance to be satisfied
concerning the much litigated, and yet undecided, question respecting
the antiquity of the Hebrew points; because, unless the student has
determined for himself, after a mature investigation, he cannot with
confidence apply to the study of this sacred language. Three
opinions have been offered by learned men on this. subject. By
some, the origin of the Hebrew vowel points is maintained to be co-
characters, according to Bishop Marsh, is ‘‘ Josephi Dobrowsky de Antiquis Hebrzorum
Characteribus Dissertatio.”” Prage, 1783, 8vo. “ This tract,” he says, contains in a
short compass a perspicuous statement of all the arguments, both for and against the
antiquity of the Hebrew letters: and the conclusion which the author deduces’ is, that
not the Hebrew, but that the Samaritan, was the antient alphabet of the Jews.” ( Divinity
Lectures, part ii. p.135.) A tract was also published on this subject by A. B. Spitzner,
at Leipsic, in 1791, 8yo. entitled ‘* Vindicie originis et auctoritatis divine punctorum
vocalium et accentuum in libris sacris Veteris Testamenti.” In this piece the author
strenuously advocates the divine origin and authority of the Vowel Points.
_ |! Hexapla Origenis, tom.i. pp.22. et seq.
2 Dissertation on the Hebrew Text, vol.i. pp.10—314.
: BS
«
ν
6 On the Original Languages of Scripture. [Part I. Ch.
eval with the Hebrew language itself: while others assert them to have
been first introduced by Ezra after the Babylonish captivity, when
he compiled the canon, transcribed the books into the present Chal-
dee characters, and restored the purity of the Hebrew text. A
third hypothesis is, that they were invented, about five hundred
years after Christ, by the doctors of the school of Tiberias, for the
purpose of marking and establishing the genuine pronunciation, for
the convenience of those who were learning the Hebrew tongue.
This opinion, first announced by Rabbi Elias Levita in the begin-
ning of the sixteenth century, has been adopted by Cappel, Calvin,
Luther, Casaubon, Scaliger, Masclef, Erpenius, Houbigant, L’Ad-
vocat, Bishops Walton, Hare, and Lowth, Dr. Kennicott, Dr.Geddes,
and other eminent critics, British and foreign, and is now generally
received, although some few writers of respectability continue stre-
nuously to advocate their antiquity. The Arcanum Punctationis
Revelatum of Cappel was opposed by Buxtorf in a treatise De Punc-
torum Vocalium Antiquitate, by whom the controversy was almost
exhausted. We shall briefly state the evidence on both sides.
That the vowel points are of modern date, and of human inven-
tion, the anti-punctists argue from the following considerations :
1. The Samaritan letters, which (we have already seen) were the same
with the Hebrew characters before the captivity, have no points; nor
are there any vestiges whatever of vowel points to be traced either in
the shekels struck by the kings of Israel, or in the Samaritan Pentateuch.
The words have always been read by the aid of the four letters Aleph,
He, αι, and Jod, which are called matres lectionis, or mothers of
reading.
2. The copies of the Scriptures used in the Jewish synagogues to the
present time, and which are accounted particularly sacred, are constantly
written without points, or any distinctions of verses whatever ; a practice
that could never have been introduced, nor would it have,been so reli-
giously followed, if vowel points had been co-eval with the language,
or of divine authority. To this fact we may add, that in many of the
oldest and best manuscripts, collated and examined by Dr. Kennicott,
either there are no points at all, or they are evidently a /ate addition ;
and that all the antient various readings, marked by the Jews, regard
only the letters; not one of them relates to the vowel points, which
could not have happened if these had been in use.
8. Rabbi Elias Levita ascribes the invention of vowel points to the
doctors of Tiberias, and has confirmed the fact by the authority of the
most learned rabbins.
4. The antient Cabbalists! draw all their mysteries from the letters,
1 The Cabbalists were a set of rabbinical doctors among the Jews, who derived their
name from their studying the Cabbala, a mysterious kind of science, comprising mystical
interpretations of Scripture, and metaphysical speculations concerning the Deity and other
beings, which are found in Jewish writings, and are said to have been handed down by a
secret tradition from the earliest ages. By considering the numeral powers of the letters
of the sacred text, and changing and transposing them in various ways, according to the
rules of their art, the Cabbalists extracted senses from the sacred oracles, very different
from those which the expressions seemed naturally to import, or which were eyen intended’
_ by their inspired authors. Some learned men have imagined, that the Cabbalists arose
soon after the time of Ezra; but the truth is, that no Cabbalistic writings are extant but
what are posterior to the destruction of the second temple. For an entertaining account
of the Cabbala, and of the Cabbalistical philosophy, see Mr. Allen’s Modern Judaism,
pp-65—94, or Dr. Entield’s History of Philosophy, yol.ii, 199—221,
7 ρ
"
I. Sect. LJ] On the Hebrew Language. — ἢ
but none from the vowel points; which they could not have neglected if
they had been acquainted with them. And hence it is concluded, that
the points were not in existence when the Cabbalistic interpretations
were made. .
5. Although the Talmud contains the determinations of the Jewish’
doctors concerning many passages of the law, it is evident that the
points were not affixed to the text when the Talmud was composed;
because there are several disputes concerning the sense of passages of
the law, which could not have been controverted if the points had then
been in existence. Besides, the vowel points are never mentioned,
though the fairest opportunity for noticing them offered itself, if they
had really then been in use. The compilation of the Talmud was not
finished until the szxth century.} 7
6. The antient various readings, called Keri and Ketib, or Khetibh,
(which were collected a short time before the completion of the Talmud),
relate entirely to consonants and not to vowel points; yet, if these had
existed in manuscript at the time the Keri and Khetib were collected,
it is obvious that some reference would directly or indirectly have been
madeto them. The silence, therefore, of the collectors of these various
readings is a clear proof of the non-existence of vowel points in their
time.
7. The antient versions,—for instance, the Chaldee paraphrases of
Jonathan and Onkelos, and the Greek versions of Aquila, Symmachus,
and Theddotion, but especially the Septuagint version,—all read the
text, in many passages, in senses different from that which the points.
determine them to mean. Whence it is evident, that if the points had
then been known, pointed manuscripts would have been followed as the
most correct: but as the authors of those versions did not use them, it.
is a plain proof that the points were not then in being.
8. The antient Jewish writers themselves are totally silent concerning
the vowel points, which surely would not have been the case if they had
been acquainted with them. Much stress indeed has been laid upon
the books Zohar and Bahir, but these have been proved not to have.
been known for a thousand years after the birth of Christ. Even Bux-
torf himself admits, that the book Zohar could not have been written till
after the tenth century; and the rabbis Gedaliah and Zachet confess
that it was not mentioned before the year 1290, and that it presents in-
ternal evidence that it is of amuch later date than is pretended. It is no
uncommon practice of the Jews to publish books of recent date under
the names of old writers, in order to render their authority respectable,
and even to alter and interpolate antient writers in order to subserve
their own views.
Equally silent are the antient fathers of the Christian church, Origen
and Jerome. In some fragments still extant, of Origen’s vast biblical
work, entitled the Hexapla (of which some account is given in a subse-
quent page), we have a specimen of the manner in which Hebrew was
‘pronounced in the third century; and which, it appears, was widely
different from that which results from adopting the Masoretic reading.
Jerome also, in various parts of his works, where he notices the different
pronunciations of Hebrew words, treats only of the letters, and nowhere
mentions the points, which he surely would have done, had they been
found in the copies consulted by him. ὌΝ
! For an accaunt of the Talmud, see Chapter VII., infra.
B«
8 On the Original Languages of Scripture. (Part I. Ch.
10. The letters δὰ M, 3, " (Aleph, He, Vau, and Yod) upon the plan of
the Masorites, are termed quiescent, because, according to them, they
have no sound. At other times, these same letters indicate a variety
of sounds, as the fancy of these critics has been pleased to distinguish
them by points. This single circumstance exhibits the whole doctrine
of points as the baseless fabric of a vision. ΤῸ suppress altogether, or
to render insignificant, a radical letter of any word, in order to supply
its place by an arbitrary dot or a fictitious mark, is an invention fraught
with the grossest absurdity. !
11. Lastly, as the first vestiges of the points that can be traced are
to be found in the writings of Rabbi Ben Asher, president of the
western school, and of Rabbi Ben Naphthali, chief of the eastern school,
who flourished about the middle of the tenth century, we are justified
in assigning that as the epoch when the system of vowel points was
established.
Such are the evidences on which the majority of the learned rest
their convictions of the modern date of the Hebrew points: it now
remains, that we concisely notice the arguments adduced by the
Buxtorfs, and their followers, for the antiquity of these points.
- }. From the nature of all languages it is urged that they require
vowels, which are in a manner the soul of words. ‘This is readily con-
ceded as an indisputable truth, but it is no proof of the antiquity of: the
vowel points: for the Hebrew language always had and still has vowels,
independent of the points, without which it may be read. Origen, who
transcribed the Hebrew Scriptures in Greek characters in his Hexapla,
did not invent new vowels to express the vowels absent in Hebrew
words, neither did Jerome, who also expressed many Hebrew words and
passages in Latin characters. ‘The Samaritans, who used the same al-
phabet as the Hebrews, read without the vowel points, employing the
matres lectionis, Aleph, He or Hheth, Jod, Oin, and αι, (a, e, 1, 0, u,)
for vowels ; and the Hebrew may be read in the same manner, with
the assistance of these letters, by supplying them where they are not
expressed, agreeably to the modern practice of the Jews, whose Talmud
and rabbinical commentators, as well as the copies of the law preserved
in the synagogues, are to this day read without vowel points.
2. It is objected that the reading of Hebrew would be rendered very
uncertain and difficult without the points, after the language ceased to
be spoken. To this it is replied, that even after Hebrew ceased to be
a vernacular language, its true reading might have been continued among
learned men to whom it was familiar, and also in their schools, which
flourished before the invention of the points. And thus daily practice
in reading, as well as a consideration of the context, would enable them
not only to fix the meaning of: doubtful words, but also to supply the
vowels which were deficient, and likewise to fix words to one determi-
nate reading. Cappel?, and after him Masclef*, have given some ge-
neral rules for the application of the matres lectionis, to enable us to read
Hebrew without points.
3. “ Many Protestant writers have been led to support the authority
of the points, by the supposed uncertainty of the unpointed text; which
would oblige us to follow the direction of the church of Rome. This
| Wilson’s Elements of Hebrew Grammar, p.48.
2. Arcanum Punctationis revelatum, lib.i. c.18.
. § Grammatica Hebraica, vol.i. cap.1. § iv.
΄
I. Sect. 1.1 ᾿ς On the Hebrew Language. 9
argument, however, makes against those who would suppose Ezra to
have introduced the points : for in that case, from Moses to his day, the
text being unpointed must have been obscure and uncertain ; and if this
were not so, why should not the unpointed text have remained intel-
ligible and unambiguous after his time, as it had done before it? This
argument, moreover, grants what they who use it are not aware of: for
if it be allowed that the unpointed text is ambiguous and uncertain, and
would oblige us in consequence to recur to the church of Rome, the
Roman Catholics may prove—at least with every appearance of truth—
that it has always been unpointed, and that therefore we must have
recourse to the church to explain it. Many writers of that communion
have had the candour to acknowledge, that the unpointed Hebrew text
can be read and understood like the Samaritan text; for although seve-
ral words in Hebrew may, when separate, admit of different interpret-
ations, the context usually fixes their meaning with precision! ; or, if it
ever fail to do so, and leave their meaning still ambiguous, recourse may
be had to the interpretations of antient translators or commentators.
We must likewise remember, that the Masorites, in affixing points to the
text, did not do so according to their own notions how it ought to be
read ; they followed the received reading of their day, and thus fixed
unalterably that mode of reading which was authorised among them :
and therefore, though we reject these points as their invention, and con-
sider that they never were used by any inspired writer, yet it by no
means follows, that for the interpretation of Scripture we must go to a
supposed infallible church ; for we acknowledge the divine original of
what the points express, namely, the sentiments conveyed by the letters
and words of the sacred text.”
4. In further proof of the supposed antiquity of vowel points, some
passages have been adduced from the Talmud, in which accents and verses
are mentioned. The fact is admitted, but it is no proof of the existence
of points; neither is mention of certain words in the Masoretic notes,
as being irregularly punctuated, any evidence of their existence or anti-
quity: for the Masora was not finished by one author, nor in one cen-
tury, but that system of annotation was commenced and prosecuted by
various Hebrew critics through several ages. Hence it happened that
the latter Masorites, having detected mistakes in their predecessors,
{who had adopted the mode of pronouncing and reading used in their
day), were unwilling to alter such mistakes, but contented themselves
with noting particular words as having been irregularly and improperly
pointed. ‘These notes therefore furnish no evidence of the existence of
points before the time of the first compilers of the Masora.* ;
. The preceding are the chief arguments usually urged for and
against the vowel points: and from an impartial consideration of
them, the reader will be enabled to judge for himself. The weight
of evidence, we apprehend, will be found to determine against them:
nevertheless, “‘ the points seem to have their uses, and these not in-
1 Thus the English verb fo skin has two opposite meanings: but the context will
always determine which it bears in any passage where it occurs. bhi ba
: 2 Hamilton’s Introd. to the Study of the Hebrew Scriptures, pp.44, 45. oe
3 Walton Prol.iii. §§ 38—56, (pp.125—170.) Carpzov, Crit. Sacr. Vet. Test. part i.
c. ν. sect. vil. pp.242—-274. Pfeitfer, Critica Sacra, cap. iv. sect. ii. (Op. pp. 704—
711.) Gerard’s Institutes, pp.32—38. Jahn, Introd. ad Vet. Foedus, pp.129—131.
Bauer, Critica Sacra, pp.128—141. Bishop Marsh, (Lectures, partii, pp-136—140.) —
has enumerated the principal writers for and against the vowel points. . wick! £3
‘10 On the Original Languages of Scripture. [PartI. Ch. | ?
considerable ; and to have this use among others —that, as many of
the Hebrew letters have been corrupted since the invention of the
points, and as the points subjoined originally to the true letters have
been in many of these places regularly preserved, these points will
frequently concur in proving the truth of such corruptions, and will
point out the method of correcting them.” *
Such being the relative utility of the vowel points, it has been re-
commended to learn the Hebrew language, in the first instance,
without them ; as the knowledge of the points can, at any time, be
superadded without very great labour. ἢ
SECTION II.
ON THE SAMARITAN PENTATEUCH.
1. Origin of the Samaritans. —Il. Their enmity against the Jews in the
time of Jesus Christ. — II. Critical notice of the Samaritan Pentateuch,
and of its variations from the Hebrew. —IV. Versions of the Samaritan
Pentateuch.
"THE Samarrrans, mentioned in the New Testament, were in
part descended from the ten tribes, most of whom had been made
captive by the Assyrians, blended with other distant nations, and
settled in the same district with their conquerors. ‘The different
people for some time retained their respective modes cf worship ; but
the country being depopulated by war, and infested with wild beasts,
the mixed multitude imagined, according to the ideas then generally
prevalent in the heathen world, that this was a judgment upon them
for not worshipping the God of the country in which they resided.
On this account one of the priests whom they had carried away from
Samaria, came and “ dwelt in Bethel, and taught them how they
should fear the Lord.” (2 Kings xvii. 24—33.) The temple of
Jerusalem being destroyed by Nebuchadnezzar, the Samaritans pro-
posed to join with the Jews, after their return from the captivity;
in rebuilding it, but their proposal was rejected (Ezra iv. 1—3.);
and, other causes of dissension arising, the Samaritans, at length,
by permission of Alexander the Great, erected a temple on Mount
Gerizim, in opposition to that at Jerusalem. Here the Samaritans
performed the same worship with the Jews, and also continued as
free from idolatry as the Jews themselves : Sanballat, who was then
governor of the Samaritans, constituted Manasses, the son of Jaddus,
the Jewish high priest, high priest of the temple at Gerizim, which,
from that time, they maintained to be the place where men ought
to worship.
II. Hence arose that inveterate enmity and schism between the
1 Dr. Kennicott, Dissertation i. on Hebrew Text, p.345. ct Ὁ
2 For an account of the principal Hebrew Grammars and Lexicons, see the Appendix
to this Volume, No, 1, ἮΝ, Ἢ
Ὰ
Ν
i*
.» ἃ Sect. IL] On the Samaritan Pentateuch, Ὁ 11
two nations, of which we meet with numerous examples in the New
Testament. How flagrant and bitter their rage was, is evident
from the instance of the woman of Samaria, who appeared amazed
that our Lord, who was a Jew, should so far deviate from the national
antipathy as to ask her, who was a Samaritan, even for a cup of
cold water ; for the Jews, adds the sacred historian, have no friendly
intercourse and dealings with the Samaritans. (John iv. 9.) With
a Jew, the very name of Samaritan comprised madness and malice,
drunkenness and apostacy, rebellion and universal detestation.
When instigated by rage against our blessed Saviour, the first word
their fury dictated was Samaritan — Thou art a Samaritan and hast
a devil! (John vili. 48.) Itis remarkable that the pious and amiable
author of the book of Ecclesiasticus was not exempt from the na-
tional prejudices, but ranks them that sit upon the hill of Samaria,
and the foolish people that dwell in Sichem, among those whom his
soul abhorred ; and reckons them among the nations that were most
detestable to the Jews. (Ecclus. 1. 25,26.) Nor did the Samaritans
yield to the Jews in virulence and invective, reproaching them for
erecting their temple on a spot that was not authorised by the divine
command ; and asserting that Gerizim was the sole, genuine, and
individual seat which God had originally chosen to fix his name
and worship there. (Johniv. 20.) How sanguine the attachment of
the Samaritans was to their temple and worship is manifest from
their refusing to Jesus Christ the rites of hospitality, which, in those
early ages, were hardly ever refused, ‘ because his face was as though
he would go to Jerusalem” (Luke ix. 52, 53.), and it appeared that
he intended only to pass transiently through their territories without
visiting their temple.’ ‘Though greatly reduced in number, there
are still some descendants of the Samaritans at Naplosa (the antient
Shechem), at Gaza, Damascus, and Grand Cairo. Among other
peculiarities by which the Samaritans are distinguished from the
Jews, besides those already mentioned, we may notice their ad-
mission of the divine authority of the Pentateuch, while they reject
all the other books of the Jewish canon, or rather hold them to be
apocryphal or of inferior authority ; with the exception, perhaps, of
the books of Joshua and Judges, which are also acknowledged, but
not allowed to possess the same authority as the five books of Moses.
That the old Samaritans did not entirely reject all the other books
of the Jewish Scriptures, is evident from their expectation that the
Messiah would not only be a prophet or instructor like Moses, but
also be the Saviour of the world (John iv. 25.42.); titles these
(Messiah and Saviour) which were borrowed from the Psalms and
prophetical writings.
! As the way from Galilee to Judea lay through the country of the Samaritans, the,
latter often exercised acts of hostility against the Galileans, and offered them several
affronts and injuries, when they were going up to their solemn feasts at Jerusalem. Of
this inveterate enmity Josephus has recorded a very remarkable instance, which occurred
during the reign of Claudius, (4. Ὁ. 52.) ; when the Samaritans made a great slaughter
of the Galileans, who were travelling to Jerusalem through one of the villages of Sama- ‘
ria, (Josephus, Antiq. 1. xx. c.6. § 1.) inhi
12 On the Original Languages of Scripture. [Part I. Ch.
What is of unspeakable value, they preserve among themselves,
in the antient Hebrew.character, copies of the Pentateuch; which,
as there has been no friendly intercourse between them and the
Jews.since the Babylonish captivity, there can be no doubt were the
same that were in use before that event, though subject to such
variations as will always be occasioned by frequent transcribing.
And so inconsiderable are the variations from our present copies
(which were those of the Jews), that by this means we have a proof
that those important books have been preserved uncorrupted for the
space of nearly three thousand years, so as to leave no room to
doubt that they are the same which were actually written by Moses.
_ The celebrated critic, Le Clerc’, has instituted a minute com-
parison of the Samaritan Pentateach with the Hebrew text; and has,
with much accuracy and labour, collected those passages in which
he is of opinion that the former is more or less correct than the.
latter. For instance — |
1. The Samaritan text appears to be more correct than the Hebrew, in.
Gen. li. 4. vii. 2. xix. 19. xx. 2. xxill. 16. xxiv. 14.. xlix. 10, 11.. 1. 26.
Exod. i. 2. iv. 2.
2. It is expressed more conformably to analogy in Gen. xxxi. 39. XxxXv.
26. xxxvil. 17. xli. 34. 43. xlvil. 3. Deut. xxx. 5.
3. It has glosses and additions in Gen. xxix. 15. xxx. 36. xli. 16. Exod.
vii. 18. vill. 23. ix. 5. xxi. 20. xxii. 5. Xxill. 10. xxx. 9. Ley. i. 10. xvii.
4. Deut. v.21. τὰ
. ἅς It appears to have been altered by a critical hand, in Gen.ii. 2. iv. 10..
ix. 5. x. 19. xi. 21. xviii. 3. xix.12. xx.16. xxiv. 38.55. Xxxv. 7. XXXVI. 6.
_ xii. 50.. Exod. i. 5. xii. 6. xv. 5. Num. xxii. 32.
_ δ. It is more full than the Hebrew text, in Gen. ν. 8. xi. 31. xix. 9.
XXvii. 94. xxxix. 4. xliii.25. Exod. xu. 40. xl.17. Num. iv. 14. Deut.
xx, 16.5 °-, |
6. Itis defective in Gen. xx. 16. and xxv. 14, ioe:
It agrees with the Septuagint version in Gen. iv. 8. xix.12. xx. 16.
xxiii. 9. xxiv. 55.62. xxvi.18. xxix.27. xxxv. 29. xxxix. 8. xli. 16.43..
xliii. 26. xlix. 26.. Exod. viii. 3. and in many other passages. Though
- 7. It sometimes varies from the Septuagint, as in Gen.i.7. v.29. viii.
3. 7.. xlix. 22. Num. xxii. 4. ἦν"
- ΠΠ|. The differences between the Samaritan and Hebrew Penta-
teuchs may be accounted for, by the usual sources of various read-_
ings, viz. the negligence of copyists, introduction of glosses from
the margin into the text, the confounding of similar letters, the:
transposition of letters, the addition of explanatory words, &c. ‘The.
Samaritan Pentateuch, however, is of great use and authority in
establishing correct readings: in many instances it agrees remarkably.
with the Greek Septuagint, and it contains numerous and excellent.
various lections, which are in every respect preferable to the receiy-
ed Masoretic readings, and are further confirmed by the agreement
of other antient versions. Cs
The most material variations between the Samaritan Pentateuch
1 Comment. in Pentateuch, Index, ii. See-also some additional observations on the.
differences between the Samaritan and Hebrew Pentateuchs, in Dr. Kennicott’s Remarks,
on Select Passages in the Old Testament, pp. 45-π4.. a
I. Sect. 17 Ἐἠἁὠσθὴ the Samaritan Pentateuch. ὦ 13
‘and the Hebrew, which affect the authority of the former, occur
first, in the prolongation of the patriarchal generations ; and
secondly, in the alteration of Ebal into Gerizim (Deut. xxvii.), in
order to suppert their separation from the Jews. ‘The chronology
of the Samaritan Pentateuch has been satisfactorily vindicated by
the Rev. Dr. Hales, whose arguments however will not admit of
‘abridgement?; and with regard to the charge of altering the Pen-
tateuch, it has been shewn by Dr. Kennicott,; from a consideration
of the character of the Samaritans, their known reverence for the
law, our Lord’s silence on the subject in his memorable conversation
with the woman of Samaria, and from various other topics; that
what almost all biblical critics have hitherto considered as a wilful
corruption by the Samaritans, is in all probability the ¢rwe reading,
and that the corruption is to be charged on the Jews themselves.
In judging therefore of the genuineness of a reading, we are not to
declare absolutely for one of these Pentateuchs against the other,
but to prefer the true readings in both. ‘ One antient copy,” Dr.
Kennicott remarks-with equal truth and justice, “ has been received
from the Jews, and we are truly thankful for it: another antient
copy is offered by the Samaritans; let us thankfully accept that
likewise. Both have been often transcribed; both therefore may
contain errors. They differ in many instances, ' therefore the errors
must be many. Let the two parties be heard without prejudice;
let their evidences be weighed with impartiality; and let the genuine
words of Moses be ascertained by their joint assistance. Let the
variations of all the manuscripts on each side be carefully collected;
and then critically examined by the context and the antient versions.
If the Samaritan copy should be found in some places to correct the
Hebrew, yet will the Hebrew copy in other places correct the
Samaritan. Each copy therefore is invaluable; each copy therefore
demands our pious veneration and attentive study. The Pentateuch
will.never be understood perfectly till we admit the authority of
BOTH.” ? rhe
_ Although the Samaritan Pentateuch was known to and cited by
Eusebius, Cyril of Alexandria, Procopius of Gaza, Diodorus ot
Tarsus, Jerome, Syncellus, and other antient fathers, yet it after-
wards fell into oblivion for upwards of a thousand years, so that its
very existence began to be questioned. Joseph Scaliger was the
first who excited the ‘attention of learned men to this valuable relic
of antiquity; and M. Peiresc procured a copy from Egypt, which,
together with the ship that brought it, was unfortunately captured.
by pirates. More successful was the venerable archbishop Usher,
who procured six copies from the East; and from another copy,
purchased by Pietro della Valle for M. de Sancy®, Father Morinus
printed the Samaritan Pentateuch, for the first time, in the Paris
! Analysis of Chronology, vol. i. pp. 80. et seq.
2 Kennicott, Diss. ii. pp. 20—165.
Pati. ambassador from France to Constantinople, and afterwards archbishop of St.
aloes,
14 On the Original Languages of Scripture. [Part 1]. Ch.
.Polyglott. ‘This was afterwards reprinted in the London Polyglott
by Bishop Walton, who corrected it from three manuscripts which
had formerly belonged to Archbishop Usher. A neat edition of
this Pentateuch, in Hebrew characters, was edited by the late Rey.
Dr. Blayney, in 8vo. Oxford, 1790. :
- JV. Of the Samaritan Pentateuch two versions are extant; one in
the Aramzan dialect, which is usually termed the Samaritan ver-
sion, and another in Arabic.
_ The Samaritan version was made in Samaritan characters, from the
Hebrzeo-Samaritan text into the Chaldzeo-Samaritan or Aramzean
dialect, which is intermediate between the Chaldee and Syriac lan-
guages, before the schism took place between the Jews and Samari-
tans. Such is the opinion of Le Jay, who first printed this version
in the Paris Polyglott, whence Bishop Walton introduced it into
the London Polygott. ‘The author of this version is unknown; but
he has in general adhered very closely and faithfully to the original
text.
- The Arabic version of the Samaritan Pentateuch is also extant
in Samaritan characters, and was executed by Abu Said, a. p. 1070,
in order to supplant the Arabic translation of the Jewish Rabbi
Saadia Gaon, which had till that time been in use among the
Samaritans. Abu Said has very closely followed the Samaritan
Pentateuch, whose readings he expresses, even where the latter dif-
fers from the Hebrew text: in some instances however both Bishop
Walton and Bauer have remarked, that he has borrowed from the
Arabic version of Saadia. On account of the paucity of manuscripts
of the original Samaritan Pentateuch, Bauer thinks this version will
be found of great use in correcting its text. ‘Some specimens of it
have been published by Dr. Durell in “the Hebrew text of the
parallel prophecies of Jacob relating to the twelve tribes,” &c.
(Oxford 1763, 4to.), and before him by Castell in the fourth volume
of the London Polyglott; also by Hwiid, at Rome, in 1780, in
8vo., and by Paulus, at Jena, in 1789, in 8vo.’ . |
_ 1 Bishop Walton, Pro.. c. xi. §§ 10—21. pp. 527—553. -Carpzov, Critica Sacra,
pp. 585—620. Leusden, Philologus Hebrxus, pp. 59—67. Bauer, Critica Sacra, pp.
'825—335. Dr. Priestley’s Notes on the Bible, vol. ii. pp. 82,83. Calmet’s Dictionary
of the Bible, article Samarirans. Dr. Harwood’s Introduction to the New Testament,
vol, ii. pp. 239, 240. Pritii Introductio ad Lectionem Novi Testamenti, pp. 466—471.
See also a learned treatise intitled Pentateuchi Hebrzo-Samaritani Preestantia, in illus-
trando et emendando Textu Masorethico ostensa, &c. Auctore P. Alexio A.S. Aqui-
lino. LL. Orient. P. P.O. Heidelberge 1784; and likewise G. Gesenii De Penta-
teuchi Samaritani Origine, Indole et Auctoritate, Commentatio philologico-critica, Hal.
1815. 4to.
I: Sect. 1.1. - Ομ δε Greek Eanguage. 15
SECTION III.
ON THE GREEK LANGUAGE,
I. Similarity of the Greek Language of the New Testament with that of
the Alexandrian or Septuagint Greek Version. — II. The New Testa-
ment why written in Greek. — III. Examination of its style. —I1V. Its
Dialects — Hebraisms — Rabbinisms — Syriasms and Chaldaisms —
Latinisms — Persisms and Cilicisms,
ἐν It a knowledge of Hebrew be necessary and desirable, in order
to understand the Old Testament aright, an acquaintance with the
Greek language is of equal importance for understanding the New
Testament correctly. It is in this language that the Septuagint
version of the Old Testament was executed: and as the inspired
writers of the New Testament thcught and spoke in the Chaldee or
Syriac tongues, whose turns of expression closely corresponded with
those of the antient Hebrew, the language of the apostles and
evangelists, when they wrote in Greek, necessarily resembled that of
the translators of the Septuagint. And as every Jew, who read
Greek at all, would read the Greek Bible, the style of the Septua-
gint again operated in forming the style of the Greek Testament. ὦ
The Septuagint version, therefore, being a new source of interpreta-
tion equally important to the Old and New Testament, a knowledge
of the Greek language becomes indispensably necessary to the
biblical student.
_ II. A variety of solutions has been given to the question, why
the New Testament was written in Greek. The true reason is simply
this, —that it was the language best understood both by writers and
readers, being spoken and written, read and understood, throughout
the Roman empire, and particularly in the eastern provinces. In
fact, Greek was at that time as well known in the higher and middle
circles as the French isin our day. To the universality of the Greek
language, Cicero ἢ, Seneca®, and Juvenal* bear ample testimony:
and the circumstances of the Jews having had both political, civil,
and commercial relations with the Greeks, and being dispersed
through various parts of the Roman empire, as well as their having
cultivated the philosophy of the Greeks, of which we have evidence
_ | Bishop Marsh’s Lectures, part iii. pp. 30, 31. |The question relative to the supposed
Hebrew originals of Saint Matthew’s Gospel, and of the Epistle to the Hebrews, is
purposely omitted in this place, as it is considered in the subsequent part of this work. —
' @ Orat. pro Archia Poeta,c.10. Greca leguntur in omnibus fere gentibus; Latina
suis finibus, exiguis sane, continentur. Julius Cesar attests the prevalence of the Greek
language in Gaul. De Bell. Gall. lib. i. c, 29. lib.vi. c,14. (vol. i. pp. 23. 161. edit.
Bipont.)
8 In Consolat. ad Helviam, c.6. Quid sibi volunt in mediis barbarorum regionibus
Grece urbes? Quid inter Indos Persasque Macedonicus sermo? Scythia et totus ille
ferarum indomitarumque gentium tractus civitates Achaiz, Ponticis impositas litoribus,
ostentat.
* Nunc totus Graias nostrasque habet orbis Athenas. Sat. xv, v. 110. Even the fe-
male sex, it appears from the same satyrist, made use of Greck as the language of fami-
liarity and passion. See Sat.vi. νυ, 185—191.
16 On the Original Languages of Scripture. (Part I. Ch.
in the New Testament, all sufficiently account for their being ac-
quainted with the Greek language: to which we may add the fact,
that the Septuagint Greek version of the Old Testament had been
in use among the Jews upwards of two hundred and eighty years
before the Christian ara: which most assuredly would not have
been the case if the language had not been familiar to them. And
if the eminent Jewish writers, Philo and Josephus, had motives for
preferring to write in Greek, (and the very fact of their writing in
Greek proves that that language was vernacular to their countrymen, )
there is.no-reason —at least there is no general presumption 7 why
the first publishers of the Gospel might not use the Greek language. ἢ
But we need not rest on probabilities. For,
1. It is manifest from various passages in the first book of Mac-
cabees, that the Jews of all classes must at that time (B.c. 175—140.)
have understood the language of their conquerors and oppressors,
the Macedonian Greeks under Antiochus, falsely named the Great,
and his successors.
2. Further, when the Macedonians obtained the dominion of
western Asia, they filled that country with Greek cities. The
Greeks also possessed themselves of many cities in Palestine, to
which the Herods added many others, which were also inhabited by
Greeks.. Herod the Great, in particular, made continual efforts to
give a foreign physiognomy to Juda; which country, during the
personal ministry of Jesus Christ, was thus invaded on every side
by a Greek population. The following Peer alsin will confirm -and
illustrate this fact.
Aristobulus and Alexander pote or restored many cities, which
were almost entirely occupied by Greeks, or by Syrians who spoke
their language. Some of the cities indeed, which were rebuilt by
the Asmonzan kings, or by the command of Pompey, were on the
frontiers of ine Me Fae but a great number of them were in the inte-
rior of that country: and concerning these cities we have historical
data which demonstrate that they were very nearly, if not altogether,
Greek. Thus, at Dora, a city of Galilee, the inhabitants refused to
the Jews the right of citizenship which had been granted to them
by Claudius.? Josephus expressly says that Gadara and Hippos
are Greek cities ἑλληνιδες εἰσι πόλεις. ὃ In the very centre of Palestine
stood Bethshan, which place its Greek inhabitants termed Scytho-
polis. * Josephus ° testifies that Gaza, in the southern part of Judeea,
was Greek: and Joppa, the importance of whose harbour induced
! Josephus, de Bell. Jud. Proem. § 2. says, that he composed his history of the Jewish
war in the language of his country, and afterwards wrote it in Greek for the information
of the Greeks and Romans. ‘The reader will find a great number of additional testimo-
nies to the prevalence of the Greek language in the east, in Antonii Josephi Binterim
Epistola Catholica Interlinealis de Lingua Originali Novi Testamenti non Latina, &e.
171—198. Dusseldorpii, 1820. It is necessary to apprise the reader, that the design
oF this volume is to support the absurd Popish dogma, that the reading of the Holy
Scriptures, in the vulgar tongue,*ought not to be promiscuously allowed.
2 Josephus, Ant. Jud. lib. xix. c.6. 8 5. 3 Ant. Jud. lib. xvi. ς.. 11. 84.
4 Σκυϑὼν Morus, Judges, i. 27. (Septuagint Version.) Polybius, lib. ν. c. 70. 84.
5 Josephus, Ant. Jud, lib. xvii. c. 11. 8 4,
I. Sect. III.] On the Greek Language. Lz
the kings of Egypt and Syria successively to take it from the Jews ᾽,,
most certainly could not remain a stranger to the same influence.
Under the reign of Herod the Great, Palestine became still more
decidedly Greek. That prince and his sons erected several cities in
honour of the Casars. The most remarkable of these, Czsarea,
(which was the second city in his kingdom) was chiefly peopled by
Greeks 2; who after Herod’s death, under the protection of Nero,
expelled the Jews who dwelt there with them. ? The Jews revenged
the affront, which they had received at Czesarea, on Gadara, Hippos,
Scythopolis, Askalon, and Gaza, —a further proof that the Greeks
inhabited those cities jointly with the Jews.* After the death of
Pompey, the Greeks being liberated from all the restraints which
had been imposed on them, made great progress in Palestine under -
the protection of Herod; who by no means concealed his partiality
to them®, and lavished immense sums of money for the express:
purpose of naturalising their language and manners among the
Jews. With this view he built a theatre and amphitheatre at
Ceesarea °; at Jericho an amphitheatre, and a stadium’; he erected
similar edifices at the very gates of the holy city, Jerusalem, and he
even proceeded to build a theatre within its walls. °
3. The Roman government was rather favourable than adverse to
the extension of the Greek language in Palestine, in consequence of
Greek being the official language of the procurators, when admi-
nistering justice, and speaking to the people. Under the earlier
emperors, the Romans were accustomed frequently to make use of
Greek, even at Rome, when the affairs of the provinces were under
consideration. ° If Greek were thus used at Rome, we may reason-
ably conclude that it would be still more frequently spoken in Greece
and in Asia. In Palestine in particular, we do not perceive any
vestige of the official use of the Latin language by the procurators,
We do not find a single instance, either in the books of the New
Testament or in Josephus, in which the Roman governors made. use
of interpreters: and while use, and the affairs of life accustomed: the
common people to that language, the higher classes of society would
on many accounts be obliged to make use of it.
4, So far were the religious authorities of the Jews from opposing
the introduction of Greek, that they appear rather to have, favoured
the use of that language: they employed it, habitually, in profane
“εἴ Diod. Sic. lib. xix. c. 59.93. 1 Macc. x. 75. xii. 33, 34. xiii. 11. xiv. 34, 2 Mace.
xiii. 8. Josephus, Ant. Jud. lib. xiii. c. 9. § 2. and lib, xiv. c.10. § 22.
2 Josephus, de Bell. Jud. lib. iii. c. 9. compared with lib. ii. c. 13. 87.
3 Bell. Jud. lib, ii, c.14. § 4. 4 Bell. Jud. lib. ii, c.18.
5 Josephus, Ant. Jud, lib. xix. c. 7. § 5. ;
6 Tdem. lib, xy. c. 9. compared with lib. xvi. c. 5.
7 Bell. Jud. lib. i. c. 33. § 6,8. Ant. Jud. lib. xvii. c. 6.
8 Bell, Jud. lib.ii. c. 9. 8.3. Ant. Jud. lib. xv. c.8. Θεατρον ev. Ἱεροσολύμοις
ὠκοδομησεν. Compare Eichhorn de Judzorum Re Scenica in Comment. Soc, Reg.
Scient. Gotting. Vol. II. Class. Antiq. pp.10—13.
9 This will account for the Jewish king, Herod Agrippa, and his brother being per-
mitted by the emperor Claudius to be present in the senate, and to.address that.assembly
in Greek. Dion. Hist. lib. lx. c. 8.
VOL. II. Cc
18 On the Original Languages of Scripture. [Part I. Ch.
works, and admitted it into official acts. An article of the Mischna
prohibits the Jews from writing books in another language.’ Such
a prohibition would not have been given if they had not been accus-
tomed to write in a foreign language. ‘The act or instrument of
divorce might, indifferently, be written and signed in Greek and
Hebrew.? During the siege of Jerusalem for the first time, some
opposition was made to the use of the Greek language, when brides
were forbidden to wear a nuptial crown, at the same time that fathers
were prohibited from teaching their children Greek.* 'This cireum-
stance will enable us readily to understand why Josephus, when
sent by Titus to address his besieged countrymen, spoke to them
ἑβραιζων, that is, in the Hebrew dialect, and τῇ rargiw yAwoon, in
his native tongue*: it was not that he might be better heard, but
that he might make himself known to them as their fellow country-
man and brother.
‘ 5. The Greek language was spread through various classes of
the Jewish nation by usage and the intercourse of life. The people,
with but few exceptions, generally understood it, although they con-
tinued to be always more attached to their native tongue. ‘There
were at Jerusalem religious communities, wholly composed of Jews
who spoke Greek, and of these Jews, as well as of Greek proselytes,
the Christian church at Jerusalem appears in the first instance to
have been formed. An examination of the acts of the apostles will
confirm these assertions. ‘Thus, in Acts xxi. 40. and xxii. 2. when
Paul, after a tumult, addressed the populace in Hebrew, they kept
the more silence. ‘Vhey expected that he would have spoken to them
in another language, which they would have comprehended ὅ, though
they heard him much better in Hebrew, which they preferred. In
Acts vi. 9. and ix. 29. we read that there were at Jerusalem whole
synagogues of Hellenist Jews, under the name of Cyrenians, Alex-
andrians, &c. And in Acts vi. 1. we find that these very Hellenists
formed a considerable portion of the church in that city. °
6. Further, there are extant Greek epitaphs and inscriptions
which were erected in Palestine and the neighbouring countries 7. as
well as antient coins which were struck in the cities of Palestine, and
also in the various cities of Asia Minor.* What purpose could it
1 Mischna, Tract. Megill. c. 1. § 8.
2 If the book of divorce be written in Hebrew, and the names of the witnesses in Greek,
or vice versa; or the name of one witness be in Hebrew and the other in Greek ; —if a
scribe and witness wrote it, it is lawful. — Ibid. Tract. Gitin. c.9. § 8.
3 Ibid. Tract. Jotah. c. 9. § 14.
* Bell. Jud. lib. v. c. 9. § 2. lib. vi. c. 2. 81.
5 In like manner, it is well known, there are many hundred thousand natives of Ireland
who can understand what is said to them in English, which language they will tolerate ;
but they Love their native Irish dialect, and will listen with profound attention to any one
who kindly addresses them in it.
6 Essai d’une Introduction Critique au Nouveau Testament, par J. E. Cellérier, fils,
pp- 242—248. Genéve, 1823. 8vo.
7 Antonii Jos. Binterim, Propempticum ad Molkenbuhrii Problema Criticum, — Sacra
Scriptura Novi Testamenti in quo idiomate originaliter ab apostolis edita fuit? pp.37—40.
(Moguntiz, 1822. 8vo.) .
8 Ibid. pp. 40—44,
I. Sect. ΠΠ1.} On the Greek Language. 19
answer, to erect the one or to execute the other, in the Greek
language, if that language had not been familiar — indeed vernacular
to the inhabitants of Palestine and the neighbouring countries ?
There is then every reasonable evidence, amounting to demonstra-
tion, that Greek did prevail universally throughout the Roman
empire; and that the common people of Judzea were acquainted
with it, and understood it.
Convincing as we apprehend the preceding facts and evidence will
be found to the unprejudiced inquirer, two or three objections have
been raised against them, which it may not be irrelevant here briefly
to notice. | :
1. It is objected that, during the siege of Jerusalem, when Titus
granted a truce to the factious Jews just before he commenced his
last assault, he advanced towards them accompanied by an inter-
preter’: but the Jewish historian, Josephus, evidently means that
the Roman general, confident of victory, from a sense of dignity,
spoke first and in his own maternal language, which we know was
Latin. The interpreter therefore did not attend him in order to,
translate Greek words into Hebrew, but for the purpose of render-
ing into Hebrew or Greek the discourse which Titus pronounced
in Latin. abuse.
2. It has also been urged as a strong objection to the Greek
original of the gospels, that Jesus Christ spoke in Hebrew; be-
cause Hebrew words occur in Mark v. 41. (Talitha cumi), vii. 34.
(Ephphatha), Matt. xxvil. 46. (Eli, Eli! Lama sabachthani), and
Mark xv. 34. But to this affirmation we may reply, that on this
occasion the evangelists have noticed and transcribed these expres-
sions in the original, because Jesus did not ordinarily and habitually
speak Hebrew. But admitting it to be more probable, that the
Redeemer did ordinarily speak Hebrew to the Jews, who were most
partial to their native tongue, which they heard him speak with
delight, we may ask — in what language but Greek did he address
the multitudes, when they were composed of a mixture of persons of
different countries and nations — proselytes to the Jewish religion,
as well as heathen Gentiles? For instance, the Gadarenes (Matt.
viii. 23—34. Marky. 1. Luke viii. 26.); the inhabitants of the
borders of Tyre and Sidon (Mark vii. 24.); the inhabitants of the
Decapolis ; the Syrophcenician woman who is expressly termed a
Greek, 4 yun ‘EAAquc, in Mark vii. 26.; and the Greeks, Ἕλληνες, who
were desirous of seeing Jesus at the passover. (John xii. 20.) ?
3. Lastly, it has been objected that, as the Christian churches
were in many countries composed chiefly of the common people,
they did not and could not understand Greek. Bnt not to insist on
the evidence already adduced fcr the universality of the Greek
language, we may reply that “in every church there were numbers
of persons endowed with the gifts of tongues, and of the interpret-
ation of tongues ; who could readily turn the apostles’ Greek epistles
‘ Josephus, de Bell. Jud. lib. vi. c. 6. 2 Cellérier, Essai. p, 249.
c 2
20 On the Original Languages of Scripture. [Part I. Ch.
into the language of the church to which they were sent. In par-
ticular, the president, or the spiritual man, who read the apostle’s
Greek letter to the Hebrews in their public assemblies, could, with-
out any hesitation read it in the Hebrew language, for the edification
of those who did not understand Greek. And with respect to the
Jews in the provinces, Greek being the native language of most of
them, this epistle was much better calculated for their use, written
in the Greek language, than if it had been written in the Hebrew,
which few of them understood.” Further, “it was proper that all
the apostolical epistles should be written in the Greek language;
because the different doctrines of the Gospel being delivered and
explained in them, the explanation of these doctrines could, with
more advantage, be compared so as to be better understood, being
expressed in one language, than if, in the different epistles they had
been expressed in the language of the churches and persons to
whom they were sent. Now, what should that one language be, in
which it was proper to write the Christian Revelation, but the Greek,
which was then generally understood, and in which there were many
books extant, that treated of all kinds of literature, and on that
account were likely to be preserved, and by the reading of which
Christians, in after ages, would be enabled to understand the Greek
of the New Testament? This advantage none of the provincial
dialects used in the apostles’ days could pretend to. Being limited
to particular countries, they were soon to be disused: and few (if any)
books being written in them which merited to be preserved, the
meaning of such of the apostles’ letters as were composed in the
provincial languages could not easily have been ascertained,” ?
III. The style of the New Testament has a considerable affinity
with that of the Septuagint version, which was executed at Alex-
andria *, although it approaches somewhat nearer to the idiom of
the Greek language; but the peculiarities of the Hebrew phrase-
ology are discernible throughout: the language of the New Testa-
ment being formed by a mixture of oriental idioms and expressions
with those which are properly Greek. Hence it has by some phi-
lologers been termed Hebraic-Greek, and (from the Jews having
acquired the Greek language, rather by practice than by grammar,
among the Greeks, in whose countries they resided in large com-
munities) Hellenistic-Greek. ‘The propriety of this appellation was
severely contested towards the close of the seventeenth and in the
early part of the eighteenth century: and numerous publications
were written on both sides of the question, with considerable aspe-
rity, which, together with the controversy, are now almost forgotten.
The dispute, however interesting to the philological antiquarian,
is after all a mere “ strife of words*;’ and as the appellation of
1 Dr. Macknight on the Epistles, Pref. to Hebrews, sect. ii. § 3. vol, iv. p. 336.
4to. edit.
2 Michaelis has devoted an entire section to shew that the language of the New Testa-
ment has a tincture of the Alexandrian idiom, Vol. i. p. 143. et seq.
3 Michaelis ascribes the disputes above noticed either to ‘a want of sufficient know-
I. Sect. III.) On the Greek Language. 21
Hellenistic or Hebraic Greek is sufficiently correct for the purpose
of characterising the language of the New Testament, it is now
generally adopted.’ δ
Of this Hebraic style, the Gospels of St. Matthew and St. Mark
exhibit strong vestiges: the former presents harsher Hebraisms
than the latter: and the Gospel of St. Mark abounds with still
more striking Hebraisms. ‘ The epistles of St. James and Jude
are somewhat better, but even these are full of Hebraisms, and
betray in other respects a certain Hebrew tone. St. Luke has, in
several passages, written pure and classic Greek, of which the four
first verses of his Gospel may be given as an instance: in the
sequel, where he describes the actions of Christ, he has very harsh
Hebraisms, yet the style is more agreeable than that of St. Matthew
or St. Mark. In the Acts of the Apostles he is not free from
Hebraisms, which he seems to have never studiously avoided; but
his periods are more classically turned, and sometimes possess
beauty devoid of art. St. John has numerous, though not uncouth,
Hebraisms both in his Gospel and epistles: but he has written in
a smooth and flowing language, and surpasses all the Jewish
writers in the excellence of narrative. St. Paul again is entirely
different from them all: his style is indeed neglected and full of
Hebraisms, but he has avoided the concise and verse-like construc-
tion of the Hebrew language, and has, upon the whole, a consider-
able share of the roundness of Grecian composition. It is evident
that he was as perfectly acquainted with the Greek manner of
expression as with the Hebrew; and he has introduced them alter-
nately, as either the one or the other suggested itself the first, or
was the best approved.”
This diversity of style and idiom in the sacred writers of the
New Testament, affords an intrinsic and irresistible evidence for
the authenticity of the books which pass under their names. If
their style had been uniformly the same, there would be good rea-
son for suspecting that they had all combined together when they
wrote; or, else, that having previously concerted what they should
ledge of the Greek, the prejudices of pedantry and school orthodoxy, or the injudicious
custom of choosing the Greek Testament as the first book to be read by learners of that
language ; by which means they are so accustomed to its singular style, that in a more
advanced age they are incapable of perceiving its deviation from the language of the clas-
sics.”” (Bp. Marsh’s Michaelis, vol. i. p. 211.)
' Schaeferi Institutiones Scripturistice, pars i. pp.137—141. Prof. Morus has given
a long review (too long to admit of abridgment) of the arguments advanced for and
against the purity of the language of the New Testament, in his Acroases, (vol.i. pp.202
—233.); in which he has enumerated the principal writers on each side of the question. A
similar list has been given by Beck (Monogrammata Hermeneutices Novi Testamenti,
parti. pp. 283—32.), by Rumpzus (Isagoge ad Lectionem N.T. pp. 33. et seg.) and by
Rambach (Instit. Herm. Sacr. pp. 23. 399.) Dr. Campbell has treated the subject very
ably in the first of his Preiiminary Dissertations, prefixed to his version of the four Gos-
pels; and Wetstein (Libelli ad Crisin atque Interpretationem N. T. pp. 48—60.) has
given some interesting extracts from Origen, Chrysostom, and other fathers, who were of
opinion that the language of the New Testament was not pure Greek. Other writers
might be mentioned, who have treated bibliographically on this topic: but the preceding
foreign critics only are specified, as their works may be easily procured from the continent.
2 Michaelis, vol. i. p.112.
Gua
22 On the Original Languages of Scripture. [Part I. Ch,
teach, one of them had committed to writing their system of doc-
trine. In ordinary cases, when there is a difference of style ina
work professing to be the production of one author, we have reason
to believe that it was written by several persons. In like manner,
and for the very same reason, when books, which pass under the
names of several authors, are written in different styles, we are
authorised to conclude that they were not composed by one person.
Further, If the New Testament had been written with classic
purity ; if it had presented to us the language of Isocrates, Demos-
thenes, Xenophon, or Plutarch, there would have been just grounds
for suspicion of forgery; and it might with propriety have been
objected, that it was impossible for Hebrews, who professed to be
men of no learning, to have written in so pure and excellent a style,
and consequently that the books which were ascribed to them must
have been the invention of some impostor. The diversity of style,
therefore, which is observable in them, so far from being any ob-
jection to the authenticity of the New Testament, is in reality a
strong argument for the truth and sincerity of the sacred writers,
and of the authenticity of their writings. ‘ Very many of the Greek
words, found in the New Testament, are not such as were adopted
by men of education, and the higher and more polished ranks of
life, but such as were in use with the common people. Now this
shews that the writers became acquainted with the language, in con-
sequence of an actual intercourse with those who spoke it, rather
than from any study of books: and that intercourse must have
been very much confined to the middling or even lower classes ;
since the words and phrases, most frequently used by them, passed
current only among the vulgar. There are undoubtedly many
plain intimations ἦ given throughout these books, that their writers
were of this lower class, and that their associates were frequently
of the same description; but the character of the style is the strongest
confirmation possible that their conditions were not higher than
what they have ascribed to themselves.”? In fact, the vulgarisms,
foreign idioms, and other disadvantages and defects, which some
critics imagine that they have discovered in the Hebraic Greek of
the New ‘Testament, “ are assigned by the inspired writers as the
reasons of God’s preference of it, whose thoughts are not our
thoughts, nor his ways our ways. Paul argues, that the success of
the preachers of the Gospel, in spite of the absence of those accom-
plishments in language, then so highly valued, was an evidence of
the divine power and energy with which their ministry was accom-
panied. He did not address them, he tells us (1 Cor. i. 17.) with
1 It is obvious to cite such passages, as Mark i. 16. ii. 14. John xxi. 8, 7. where the
occupations of the Apostles are plainly and professedly mentioned. It may be more
satisfactory to refer to Acts iii. 6. xviii. 8. xx.34, 2 Cor.viii, & ix. xi. 6. 8, 9. 27. xii.
14, ἄς. Phil. ii. 25. iv. 10, ὥς. 1 Thess. ii.6. 9. 2 Thess.iii. 8. 10. Philem.11.18. In
these, the attainments, occupations, and associates of the preachers of the Gospel are
indirectly mentioned and alluded to; and afford a species of wndesigned proof, which
seems to repel the imputation of fraud, especially if the circumstance of style be taken
into the account.
2 Dr. Maltby’s “ Illustrations of the Truth of the Christian Religion,’ pp. 10—12.
*
I. Sect. III.] On the Greek Language: ; 23
the wisdom of words, —with artificial periods and a studied elo-
cution, —lest the cross of Christ should be made of none effect ; —lest to
human eloquence that success should be ascribed, which ought to
be attributed to the divinity of the doctrine and the agency of the
Spirit, in the miracles wrought in support of it. There is hardly
any sentiment which he is po greater pains to enforce. He used
none of the enticing or persuasive words of man’s wisdom. _Where-
fore ? — * That ἜΔΕΙ faith might not stand zn the wisdom of man, but
in the power of God.’ (1 Cor. ii. 4,5.) Should I ask, what was the
reason why our Lord Jesus Christ chose for the instruments of that
most amazing revolution in the religious systems of mankind, men
perfectly illiterate and taken out of the lowest class of the people? ?
Your answer to this will serve equally for an answer to that other
question, — Why did the Holy Spirit chuse to deliver such im-
portant truths in the barbarous idiom of a few obscure Galilzeans,
and not in the politer and more harmonious strains of Grecian
eloquence ? — I repeat it, the answer to both questions is the same
— That it might appear, beyond contradiction, that the excellency
of the power was of God, and not of man.” '
A large proportion, however, of the phrases and constructions of
the New Testament is pure Greek; that is to say, of the same
degree of purity as the Greek which was spoken in Macedonia, and
that in which Polybius wrote his Roman History. Hence the lan-
guage of the New Testament will derive considerable illustration
from consulting the works of classic writers, and especially from
diligently collating the Septuagint version of the Old Testament :
the collections also of Raphelius, Palairet, Bos, Abresch, Ernesti,
and other writers whose works are noticed in a subsequent page *,
will afford the biblical student very essential assistance in explaining
the pure Greek expressions of the New Testament according to
the usage of classic authors. It should further be noticed, that
there occur in the New Testament, words that express both doc
trines and practices which were utterly unknown to the Greeks ;
and also words bearing widely different interpretation from ne
which are ordinarily found in Greek writers.
IV. The New Testament contains examples of all the dialects
occurring in the Greek language, as the /Molic, Beeotic, Doric,
Tonic, and especially of the Attic; which being most generally in
use on account of its elegance, pervades every book of the New
Testament.* To these, some have added the poetic dialect, chiefly,
1 Dr. Campbell’s Preliminary Dissertations, Diss. i. (vol. i. 3d edit.) p.50. Bishop
Warburton has treated this topic with his usual ability in his “ Doctrine of. Grace,’’
book i. chapters VIII—X. (Works, vol. viii. pp.279—302.) See also Michaelis’s
Introduction, vol.i. pp.116—123.
2. See the Appendix to this Volume, No. VI. Sect. VII. ὦ
3. Wyssius, in his Dialectologia Sacra, has treated largely on the dialects of the New
Testament; but the most useful treatise, perhaps, is that of Leusden, (De Dialectis
RT: ) which originally formed Dissertations xi—xv. of his Philologus Grecus, and has
twice been separately published by M. Fischer. The best edition is that of Leipsic, 1792,
8vo. Some brief but judicious observations on the dialects of the New Testament, par- _
ticularly on'the Attic, are inserted in the Greek Grammar, (p.71.) prefixed by-Mr. Eark;
hurst to his Greek and English Lexicon of the New Testament. _
ο 4
ζ΄
2} On the Original Languages of Scripture. {Part I. Ch.
it should seem, because ‘there are ἃ few passages cited by Sainit
Paul from the antient Greek poets, in Acts xvii. 28. 1 Cor. xv. 33.
‘and Tit.i. 12.1 But the sacred writers of the New Testament
being Jews, were consequently acquainted with the Hebrew idioms,
and also with the common as well as with the appropriated or ac-
quired senses of the words of that language. Hence, when they
used a Greek word, as correspondent to a Hebrew one of like
signification, they employed it as the Hebrew word was used, either
in a common or appropriated sense, as occasion required. ‘The
whole arrangement of their periods “ is regulated according to the
Hebrew verses (not those in Hebrew poetry, but such as are found
in the historical books); which are constructed ina manner directly
Opposite to the roundness of Grecian language, and for want of
variety have an endless repetition of the same particles.”? ‘These
peculiar idioms are termed Hebraisms, and their nature and classes
have been treated at considerable length by various writers. Georgi, -
Pfochenius, Blackwall, and others, have altogether denied the ex-
istence of these Hebraisms; while their antagonists have, perhaps
unnecessarily, multiplied them. Wyssius, in his Dialectologia
Sacra, has divided the Hebraisms of the New Testament into thir-
teen classes; Vorstius® into thirty-one classes; and Viser into eight
¢lasses*; and Masclef has given an ample collection of the Hebra-
isms occurring in the sacred writings in the first volume of his
excellent Hebrew Grammar.’ The New Testament, however,
contains fewer Hebrew grammatical constructions than the Sep-
tuagint, except in the book of Revelation; where we often find a
nominative, when another case should have been substituted, in
imitation of the Hebrew, which is without cases.° As the limits
necessarily assigned to this section do not permit us to abridge the
valuable treatises just noticed, we shall here adduce some instances
of the Hebraisms found principally in the New Testament, and shall
offer a few canons by which to determine them with precision.
1. Thus, to de called, to arise, and to be found, are the same as to be,
with the Hebrews, and this latter is in the Old Testament frequently
expressed by the former. Compare Isa. 1x. 14. 18. 1xi. 3. Ixii, 12. Zech.
Vill. ὁ.
yo δ ν of! in the New Testament, these terms are often employed one for the other,
as in Matt. v. 9. They shall be called the children of God: and ver.19. He shall be called
the least in the kingdom of Heaven / 1 Johniii. 1. That we should be called the sons of
God. To be called here and in other places is really to be, and it is so expressed according
to the Hebrew way of speaking. ‘There is the like signification of the word arise, as in
1 J. B. Carpzov. Primz πο Hermeneutice, p.16. Pfeiffer Herm, Sacra, ¢, vii. .
§ 6. (Op. tom. ii. p.652. )
9 Leusden de Dialectis, p.20. Michaelis, vol.i. p.123. ;
3 Inhis Philologia Sacra: this work was originally published in 410. but the best edi-
tion is that of M. Fischer, in 8vo. Leipsic, 1778. Vorstius’s treatise was abridged by
Leusden in his Philologus Grecus; and Leusden’s Abridgment was republished by
Fischer, with valuable notes and other additions, in 8vo. Leipsic, 1783.
+ In his Hermeneutica Sacra Novi Testamenti, pars ii. vol.ii, pp. 1—62.
5 See particularly pp.273—290. 304—307. and 333—352. See also Schacfer’s In-
stitutiones Scripturistice, pars ii. pp. 194—205.
6 Michaelis, vol.i. p.125. Glassius has given several instances in his Philologia
Sacra, canons xxviii, and xxix, vol.i. pp. 67—72. edit. Dathe.
I. Sect. Π17 . Hebraisms of the New Testament. 25.
2 Sam: xi. 20, if the king’s wrath arise, — Esth, iv. 14. Enlargement and deliverance shall
arise to the Jews. — Prov. xxiv. 22. their calamity shall arise suddenly. — In all which
places the word arise signifies no other than actual being or ewisting, according to the
Hebrew idiom. And thence it is used in a similar manner in the New Testament, as in
Luke xxiv. 38. Why do thoughts arise in your hearts? 1. 6. why are they there? Matt.
xxiv. 24. There shall arise false Christs, i. e. there shall actually be at that time such per-.
sons according to my prediction. So, to be fownd is among the Hebrews of the same
import with the above-mentioned expressions, and accordingly in the Old Testament
one is put for the other, as in 1 Sam. xxv. 28. Evil hath not been found in thee. —
2 Chron. xix. 3. Good things are found in thee. —Isa. li. 3. Joy and gladness shall
be found therein. — Dan. v.12. An excellent spirit was found in Daniel. In these
and other texts the Hebrew word rendered found is equivalent to was. In imitation of
this Hebraism, to be found is used for sum or evisto, to be, in the New Testament, as in
Luke xvii. 18. There are not_found that returned to give glory to God, save this stranger.
— Actsv. 39. Lest haply ye be found to fight against God. — 1 Cor. iv. 2. That a man
be found faithful. — Phil. ii. 8. Being found in fashion as a man.—Heb. xi. 5.
Enoch was not found: which is the same with Enoch was not, as is evident from com-
paring this place with Gen. v. 24. to which it refers. ‘The expression of St. Peter,
1 Ep. ii. 22. Neither was guile found in his mouth, is taken from Isa. lili. 9. Neither
was there any deceit (or guile) in his mouth. Whence it appears, that in this, as well a
the other texts above cited, to be found is equivalent to was. Ἢ
2. Verbs expressive of a person’s doing an action, are often used to
signify his supposing the thing, or discovering and acknowledging the
fact, or his declaring and foretelling the event, especially in the pro-
phetic writings. .
Thus, He that findeth his life shail lose it (Matt. x. 39.) means, He that expects to save
his life by apostacy, shall lose it. — So, Let him become a fool (1 Cor. 111. 18.), is equiva-
lent to, Let him become sensible of his folly. — Make the heart of this people fat (Isa. vi.
Y, 10.), i. 6. Prophesy that they shall be so. — What God hath cleansed (Acts x. 13.) i. 6.
What God hath declared clean. — But of that day and hour no man kneweth (that is,
maketh known), not even the angels who are in heaven, neither: the Son, but the Father
(Matt. xxiv. 36.), that is, neither man, nor an angel, nor the Son, has permission to make
known this secret.
3. Negative verbs are often put for a strong positive affirmation.
Thus, No good thing will he withhold (Psal.\xxxiv. 11.), means, He will give them all
good things. — Being not weak in the faith (Rom. iv. 19.), i.e. Being strong in the faith.
— 1 will not leave you comfortless (John xiv. 18.), means I will both protect and give you
the most solid comfort.
4. The privileges of the first-born among the Jews being very great,
that which is chief or most eminent in any kind, is called the first-born,
Gen xlix. 3.
So, in Job. xviii. 13., the first-born of death is the most fatal and cruel death. — In
Isa. xiv. 30, the first-born of the poor denotes those who are most poor and miserable.
(See also Psal. Ixxxix. 27. Jer. xxxi. 9. Rom. viii. 29. Col. i. 15. 18. Heb. xii. 23.)
5. The word son has various peculiar significations.
Thus, the sons or children of Belial, so often spoken of in the Old Testament, are
wicked men, such as are good for nothing, or such as will not be governed. — Children
of light are such as are divinely enlightened. (Luke xvi. 8. John xii. 36. Ephes. v. 8.
1 Thess. v. 5.) — Children of disobedience are disobedient persons. (Ephes. ii. 2.) Chil-
dren of Heli (Matt. xxiii. 15.) ; — of wrath (Ephes. ii. 3.) ; and Son of perdition (John
xvii. 12, 2 Thess. ii. 3.) ; are respectively such as are worthy thereof, or obnoxious
thereto. — A son of peace (Luke x. 6.) is one that is worthy of it. (See Matt. x. 13. —
The children of a place are the inhabitants of it. (Ezraii. 1. Psal. exlix. 2. Jer. ii. 16.)
— So the word daughter is likewise used (2 Kings xix. 21. Psal. xlv. 12. cxxxvii. 8.
Lam. ii. 13. Zech. ii, 10.); the city being as a mother, and the inhabitants of it taken ~
collectively, as her daughter. The children of the promise, are such as embrace and be-
lieve the promise of the Gospel. (Gal. iv. 28.) — Sons of men (Psal. iv. 2.) are no more
than men. And Christ is as often called the son of man, as he is man. The sons of
God (Gen. vi. 2.) are those who are of the church; and so sons of God by profession.
(Matt. v. 45.) They are such as imitate him, or are governed by him. (1 Johniii. 10.)
On the same account are men called the children of the devil. So likewise (John viii. 44.)
father is understood in a like sense; also those who are the inventors of any thing, or
instruct others therein, are called their fathers, (Gen. iv. 20.)
26 On the Original Languages of Scripture. [PartI. Ch.
6. Name is frequently used as synonymous with persons.
‘Thus, to believe on the name of Christ (Johni. 12.) means to believe on him. See
similar examples in John iii. 18. xx. 31. Actsi. 15. Rev. iii. 4. In like manner soul
is put for person, in Matt. xii. 18. In whom my soul is well pleased, that is, in whom I
am well pleased. See other examples in Gen. xii. 18, xix. 20. Psal.cvi. 15. Job. xvi. 4.
Prov. xxv. 25. Rom. xiii. 1. Heb. x. 38.
' 7. As the Jews had but few adjectives in their language, they had re-
course to substantives, in order to supply their place.
Hence we find kingdoz and glory used to denote a glorious kingdom. (1 Thess. ii. 12.)
Mouth and wisdom for wise discourse (Luke xxi. 15.): the patience of hope for patient
expectation (1 Thess. 1. 3.); glory of his power for glorious power. (2 Thess. i. 9.) So
circumcision and uncircumcision, mean circumcised and uncircumcised persons. Ana-
thema (1 Cor. xvi. 22.) means an excommunicated member. The spirits of the prophets,
(1 Cor. xiv. 32.) means the spiritual gifls of the prophets. When one substantive governs
another, in the genitive, one of them is sometimes used as an adjective. In the body of
his flesh, means, in his fleshly body; (Col.i. 22.) Bond of perfectness, (Col. iii. 14.)
means, a perfect bond. In Eph. vi. 12. spiritual wickedness, means, wicked spirits. New-
ness of life, (Rom. vii. 6.) is a new life. The tree of the knowledge of good and evil,
(Gen. ii. 9. compared with iii, 22.) means the tree of the knowledge of good, or of a
pleasure which to taste is an evil. When two substantives are joined together, by the copu-
lative, and the one frequently governs the other, as in Dan. iii. 7. -All the people, the
nations, and the languages, mean, people of all nations and languages. In Acts xxiii. 6.
the hope and resurrection of the dead, means, the hope of the resurrection of the dead. In
Col. ii. 8. Philosophy and vain deceit, denotes a false and deceitful philosophy. Hath
brought life and immortality to light, (2 Tim. i, 10.) means, to bring immortal life to light.
But the expression, I am the way, the truth, and the life, (John xiv. 6.) means, J am the
true and living way. It is of importance to observe, that, in the original, nouns in the -
genitive case, sometimes express the object, and sometimes the agent. In Matt. ix. 35.
the gospel of the kingdom, means, good news concerning the kingdom. Doctrines of devils,
(1 Tim. iv. 1.) evidently mean, doctrines concerning demons. The fuith of Christ often
denotes the faith which the Lord Jesus Christ enjoins. The righteousness of God some-
times means, his personal perfection, and sometimes that righteousness which he requires
of his people. In Col. ii. 11. the circumcision of Christ, means, the circumcision enjoined
by Christe The Hebrews used the word living, to express the excellence of the thing to
which it is applied. Thus, living water, or living fountain, signifies, running, or excellent
water. Living stones, living way, living oracles, mean, excellent stones, an excellent way,
and excellent oracles.
8. The Jews, having no superlatives in their language, employed the
words of God or of the Lord, in order to denote the greatness or excel-
lency of a thing.
Thus, in Gen. xiii. 10. a beautiful garden is called the garden of the Lord. In1 Sam.
xxvi. 12. a very deep sleep is called the sleep of the Lord. In 2 Chron. xiv. 14. and
xvii. 10. the fear of the Lord denotes a very great fear. In Psal. xxxvi. 7. Heb. (6. of
English Bibles), the mowntains of God are exceeding high mountains ; and in Psal. ]xxx.
10. (Heb.) the tallest cedars are termed cedars of God. The voices of God (Exod. ix. 28.
Heb. in our version properly rendered mighty thunderings) means superlatively, loud
thunder. Compare also the sublime description of the effects of thunder, or the voice of
God, in Psal. xxix. 3—8. The production of rain by the electric spark is alluded to, in
a very beautiful manner, in Jer. x. 13. When he (God) uttereth his voice, there is a mul-
titude of waters in the heavens.‘ The like mode of expression occurs in the New Testa-
ment. . Thus, in Acts vii. 20. Moses is said to be aoretos τω @ew, literally fair to God, or,
as it is correctly rendered in our version, exceeding fair. And in 2 Cor. x. 4. the wea-
pons of our warfare are termed δυνατὰ Tw Θεω, literally mighty to God, that is, exceeding
powerful, — not mighty through God, as in our authorised translation.
9. According to the Hebrew idiom, a sword has a mouth, or the edge
of the sword is called a mouth: (Luke xxi. 24.)
They shall fall by the mouth (or, as our translators have correctly rendered it, the edge)
of the sword (Heb. xi. 34.) — escaped the edge of the sword, is in the Greek στομᾶὰ, the
mouth of the sword. So, we read of a two mouthed sword (Heb. iv. 12.) for itis διστομος
in the Greek. That this is the Hebrew phraseology may be seen by comparing Judg. iii,
16. Psal. cxlix. 6. Prov. v. 4. .
1 Dr. A, Clarke on Exod. ix. 28.
I, Sect. 111 Hebraisms of the New Testament. 27 ;
ee
10. The verb γινωσκω, to know, in the New Testament frequently de-
notes to approve.
Thus, in Matt. vii. 23. I never knew you, means, I never approved you. A similar
construction occurs in 1 Cor. viii. 3. and in Rom. vii. 15. (Gr.) which in our version is
rendered allow. Compare also Psal. i. 6.
11. Lastly, to hear denotes to understand, to attend to, and to regard
what ts said.
In illustration of this remark, compare Deut. xviii. 15. with Acts iii. 23. and see also
Matt. xvii. 5. and xi. 15. xiii. 6. and Luke viii. 8.
It were no difficult task to adduce numerous similar examples οὗ
the Hebraisms occurring in the Scriptures, and particularly in the
New Testament; but the preceding may suffice to shew the benefit
that may be derived from duly considering the import of a word in
the several passages of holy writ in which it occurs.
In order to understand the full force and meaning of the Hebra-
isms of the New Testament, the following canons have been laid
down by the celebrated critic John Augustus Ernesti, and his anno-,
tator Professor Morus.
1. Compare Hebrew words and forms of expressions with those which
occur in good Greek formule, particularly in doctrinal passages.
As all languages have some modes of speech which are common to each other, it some-
times happens that the same word or expression is both Hebrew, and good Greek, and
affords a proper meaning, whether we take it in a Hebrew or a Greek sense. But, in
such cases, it is preferable to adopt that meaning which a Jew would give, because it is
most probable that the sacred writer had this in view rather than the Greek meaning,
especially if the latter were not of very frequent occurrence. ‘Thus, the expression, ye
shall die in your sins (John viii. 24.) if explained according to the Greek idiom, is equi-
valent to ye shall persevere in a course of sinful practice to the end of your lwes: but,
according to the Hebrew idiom, it not only denotes a physical or temporal death, but also
eternal death, and is equivalent to ye shall be damned on account of your sins, in rejecting
the Messiah. The latter interpretation, therefore, is preferably to be adopted, as agreeing
best with the Hebrew mode of thinking, and also with the context.
This rule applies particularly to the doctrinal passages of the New Testament, which
must in all cases be interpreted according to the genius of the Hebrew language. Thus,
to fear God, in the language of a Jew, means to reverence or worship God generally.
The knowledge of God, which is so frequently mentioned in the New Testament, if taken
according to the Hebrew idiom, implies not only the mental knowledge of God, but also
the worship and reverence of Him which flows from it, and consequently it is both a theo-
retical and a practical knowledge of God. ‘The reason of thisrule is obvious. In the first
place, our Saviour and his apostles, the first teachers of Christianity, were Jews, who had
been educated in the Jewish religion and language ; and who (with the exception of Paul)
being unacquainted with the niceties of the Greek language at the time they were called to
the apostolic office, could only express themselves in the style and manner peculiar to their
country. Secondly, the religion taught in the New Testament agrees with that delivered
in the Old Testament, of which it is a continwation; so that the ritual worship enjoined
by the law of Moses is succeeded by a spiritual or internal worship ; the legal dispensa-
tion is succeeded by the Gospel dispensation, in which what was imperfect and obscure
is become perfect and clear. Now things that are continued are substantially the same,
or of a similar nature. Thus the expression to come unto God occurs both in the Old
and in the New Testament. Inthe former it simply means to go up to the temple ; in the
latter it is continued, so that what was imperfect becomes perfect, and it implies the men-
tal or spiritual approach unto the Most High, i. e. the spiritual worshipping of God. In
like manner, since the numerous /articulars related in the Old Testament concerning
the victims, priests, and temple of God are transferred, in the New Testament, to the
atoning death of Christ, to his offering of himself to death, and to the Christian church,
the veil of figure being withrawn, the force and beauty of these expressions cannot be
perceived, nor their meaning fully ascertained, unless we interpret the doctrinal parts of
the New Testament, by the aid of the Old Testament.
2. The Hebraisms of the New Testament are to be compared with the
good Greek occurring in the Septuagint or Alexandrian verston.
28 On the Original Languages of Scripture. [Part I. Ch.
As the Hebraisms occurring in the Old Testament are uniformly rendered, in the
Septuagint version, in good Greek, this translation may be considered as a commentary
and exposition of those passages, and as conveying the sense of the Hebrew nation con-
cerning their meaning. The Alexandrian translation, therefore, ought to be consulted
in those passages of the New Testament in which the sacred writers have rendered the
Hebraisms literally. Thus,in 1 Cor. xv. 54, death is said to be swallowed up in victory,
which sentence is a quotation from Isaiah xxv. 8. As the Hebrew word M2) nersacu,
with the 5 prefixed, acquires the force of an adverb, and means for ever, without end, ot
incessantly, and as the Septuagint sometimes renders the word Lanetsacu by ets viros in
victory, but most commonly by ets TeAos, for ever, Morus is of opinion that this last mean-
ing properly belongs to 1 Cor. xv. 54, which should therefore be rendered death is swal-
lowed up for ever. And so it is translated by Bishop Pearce. oh}
3. In passages that are good Greek, which are common both to the Old
and New Testament, the corresponding words in the Hebrew Old Testament
are to be compared.
Several passages occur in the New Testament, that are good Greek, and which are
also to be found in the Alexandrian version. Jn these cases it is not sufficient to consult
the Greek language only: recourse should also be had to the Hebrew, because such
words of the Septuagint and New Testament have acquired a different meaning from
what is given to them by Greek writers, and are sometimes to be taken in a more lax,
sometimes in a more strict sense. Thus, in Gen. v. 24. and Heb. xi. 5. it is said that
Enoch pleased God ενηρεσήηκεναι τῶ Θεω ; which expression in itself is sufficiently clear,
and is also good Greek ; but if we compare the corresponding expression in the Hebrew,
its true meaning is, that he walked with God. In rendering this clause by evnpeonrevat Tw
@ew , the Greek translator did not render the Hebrew verbatim, for in that case he would
have said περιεπατῆσε συν ew; but he translated it correctly as to the sense. Enoch
pleased God, because he lived habitually as in the sight of God, setting him always before
his eyes in every thing he said, thought, and did. In Psal. ii. 1. the Septuagint version runs
thus, Ivari eppvatay εθνη, why did the nations rage? Now though this expression is good
Greek, it does not fully render the original Hebrew,which means why do the nations furiously
and tumultuously assemble together, or rebel? ‘The Septuagint therefore is not sufficiently
close. Once more, the expression οὐκ oytes, they are not, is good Greek, but admits of
various meanings, indicating those who are not yet in existence, those who are already
deceased, or, figuratively, persons of no authority. This expression occurs both in the
Septuagint version of Jer. xxxi. 15. and also in Matt. ii. 18. If we compare the original
Hebrew, we shall find that it is to be limited to those who are dead. Hence it will be
evident that the collation of the original Hebrew will not only prevent us from taking
words either in too lax or too strict a sense, but will also guard us against uncertainty
as to their meaning, and lead us to that very sense which the sacred writer intended.
Besides the Hebraisms, which we have just considered, there
are found in the New Testament various Rabbinical, Syriac, Persie,
Latin, and other idioms and words, which are respectively deno-
minated Rabbinisms, Syriasms, Persisms, Latinisms, &c. &c. on
which it may not be improper to offer a few remarks.
1. Labbinisms.— We have already seen that during, and subse-
quent to, the Babylonian captivity, the Jewish language sustained
very considerable changes.’ New words, new sentences, and new
expressions were introduced, especially terms of science, which
Moses or Isaiah would have as little understood, as Cicero or
Czsar would a system of philosophy or theology composed
in the language of the schools. This New Hebrew language is
called Talmudical, or Rabbinical, from the writings in which it is
used; and, although these writings are of a much later date than
the New Testament, yet, from the coincidence of expressions, it is
not improbable that, even in the time of Christ, this was the learned
} See p.3. supra.
I. Sect. 111.1 Syriasms, Sc. of the New Testament. | 29
language of the Rabbins.’ Lightfoot, Schoetgenius, Meuschen2,
and others, have excellently illustrated the Rabbinisms occurring
in the New Testament.
2. Syriasms.—3. Chaldaisms.—'The vernacular language of the
Jews, in the time of Jesus Christ, was the Aramzean; which
branched into two dialects, differing in pronunciation rather than in
words, and respectively denominated the Chaldee or East Aramzean,
and the Syriac or West Aramzean. The East Aramzean was spoken
at Jerusalem and in Judsea; and was used by Christ in his familiar
discourses and conversations with the Jews ; the West Aramaean was
spoken in ‘ Galilee of the Gentiles.’ It was therefore natural that
numerous Chaldee and Syriac words, phrases, and terms of expres-
sion, should be intermixed with the Greek of the New Testament,
and even such as are not to be found in the Septuagint: and the
existence of these Chaldaisms and Syriasms, affords a strong intrinsic
proof of the genuineness and authenticity of the New Testament.
Were this, indeed, “ free from these idioms, we might naturally
conclude that it was not written. either by men of Galilee or Ju-
dzea, and therefore was spurious ; for, as certainly as the speech of
Peter betrayed him to be a Galilean, when Christ stood before the
Jewish tribunal, so certainly must the written language of a man,
born, educated, and grown old in Galilee, discover marks of his
native idiom, unless we assume the absurd hypothesis, that God
hath interposed a miracle, which would have deprived the New
Testament of one of its strongest proofs of authenticity.” ?
The following are the principal Aramzan or Chaldee and Syriac
words occurring in the New Testament:—Af8« (Abba), Father,
(Rom. viii. 15.) —AxeAdzua (Aceldama), the field of blood, (Acts i. 19.)
— Αρμαγεῦδων (Armageddon), the mountain of Megiddo, or of the Gospel,
(Rev. xvi. 16.) —Bysecda (Bethesda), the house of mercy, (John v. 2.)—
Kypas (Cephas), a rock or stone, (John i. 43.) — Κορβαν (Corban), a gift
or offering dedicated to God, (Mark vii. 11.) —Edw:, Edw, Aaya σαβαχθανι
(Eloi, Eloi, lama sabacthant), my God, my God! why hast thou forsaken
me? (Matt. xxvii. 46. Mark xv. 34.)—Egga6a (Ephphatha), be thou
opened, (Mark vii. 34.)—Maypeva (Mammon), riches, (Matt. vi. 24.)—
Mapay Ada (Maran Atha), the Lord cometh, (1 Cor. xvi. 22.)—Paxa
(Raca), thou worthless fellow ! (Matt. v. 22.) —TarsOa κουμι (Talitha cum?),
maid arise! (Mark v. 4:1.) 4
! Michaelis, vol.i. p.129, who has given some illustrative examples. Mori Acroases
super Hermeneutice Novi Testamenti, vol.i. p.233. See also Olearius de Stylo Novi
Testamenti, membr.iii. aphorism vii. pp.23, 24.
2 Vide infra Chap. VII. § II. of this Volume, for an account of their valuable labours,
3 Michaelis, vol.i. p.135. Morus, vol.i. p.237. Bishop Marsh, in his notes to
Michaelis, states, that a new branch of the Aramzan language has been discovered by
Professor Adler, which differs in some respects from the East and West Aramzan dia-
lects. For an account of it, he refers to the third part of M. Adler’s Novi Testamenti
Versiones Syriace, Simplex, Philoxeniana, et Hierosolymilana, denuo examinate, &c. 4t0-
Hafniz, 1789, of which work we have not been able to obtaina sight. Pfeiffer has an
amusing disquisition on the Galilean dialect of Peter, which in substance corresponds
with the above cited remark of Michaelis, though Pfeiffer does not seem to have known
the exact names of the dialects then in use among the Jews. Op. tom.i. pp.616—622.
* Additional examples of Chaldaisms and Syriasms may be seen in Olearius de Stylo
30 On the Original Languages of Scripture. [Part I. Ch. .
4. Latinisms.—“ The sceptre having departed from Judah,”
(Gen. xlix. 10.) by the reduction of Juda into a Roman province,
the extension of the Roman laws and government would naturally
follow the success of the Roman arms: and if to these we add the
the imposition of tribute by the conquerors, together with the com-
mercial intercourse necessarily consequent on the political relations
of the Jews with Rome, we shall be enabled readily to account for
the Latinisms, or Latin words and phrases, that occur in the New
Testament.
The following is a list of the principal Latinisms :— Accapioy (assarion,
from the Latin word assarius), equivalent to about three quarters of a
farthing of our money, (Matt.x.29. Luke xii. 6.)—Kyyoos (census), as-
sessment or rate, (Matt. xvii. 25.) — Kevrovpiwy (centurio), a centurion,
(Mark xv. 39. 44, 48.) ---- Κολωνια (colonia), a colony, (Acts xvi. 12.)—
Κουσ7ωδια (custodia), a guard of soidiers, (Matt. xxvii. 65, 66. xxviii. 11.)
— Anvapios (denarius), a Roman penny, equivalent to about seven-pence
halfpenny of our money, (Luke vii. 41.) — Φραγελλιον ( flagellum), a scourge,
(John ii. 15.); from this word is derived @payeA\ow,to scourge with whips,
(Matt. xxvii. 26. Mark xv. 15.) As this was a Roman punishment, it is
no wonder that we find it expressed by a term nearly Roman.— Iove7os
(Justus), (Acts i. 23.) —Aeyewy (legio), a legion, (Matt. xxvi. 53.)—
Kodpayrys (guadrans), a Roman coin equivalent to about three-fourths of
an English halfpenny, (Matt. v. 26.) — Λιβερτινος (libertinus), a freed man,
(Acts vi. 9.) — Aitpa (ἰϊόγα), a pound, (John xii. 3.)—Aevreoy (linteum),
a towel, (John xiii. 4.) —Maxeddroy (macellum), shambles, (1 Cor. x. 25.) —
Μεμβρανα (membrana), parchment, (2 Tim. iv. 13.) -ττ- Μιλιον (mille), a
mile ; the Roman mile consisting of a thousand paces. (Matt. v. 41.)—
Eeorns (sextarius), a kind of pot, (Mark vii. 4. 8.) — Πραιτοριον (preetorium),
a judgment-hall, or place where the praetor or other chief magistrate
heard and determined causes, (Matt. xxvii. 27.) —ZqysniSioy Or LTipanivSrov
(semzcinctium), an apron, (Acts xix. 12.)— S:xapios (stcarius), an assassin,
(Acts xxi. 38.) ---- Σουδαριον (sudarium), a napkin or handkerchief, (Luke
xix. 20.) --- Σπεκουλατωρ (speculator), a soldier employed as an executioner,
(Mark vi. 27.) —Ta€epva (taberna), a tavern, (Acts xxvill. 15.)—Tirrog
(titulus), a title, (John xix. 19. 20.)!
_ 5. From the unavoidable intercourse of the Jews with the neigh-
bouring nations, the Arabs, Persians, (to whose sovereigns they
were formerly subject,) and the inhabitants of Asia Minor, numerous
words, and occasional expressions may be traced in the New Tes-
tament, which have been thus necessarily introduced among the
Jews. These words, however, are not sufficiently numerous to
constitute so many entire dialects: for instance, there are not more
than four or five Persian words in the whole of the New Testament.
Novi Testamenti, membr. 111, aphorism. vi. (Thesaurus Theologico- Philologicus, tom. ii.
pp. 22, 23.
Pi Pritii Introductio ad Lectionem Novi Testamenti, pp. 320—322. Olearius, sect. 2.
memb. iii. aph. ix. pp. 24,25. Michaelis, vol. i.pp. 162—173. Morus, vol. i. pp. 235,
226. Olearius and Michaelis have collected numerous instances of Latinising phrases
occurring in the New Testament, which want of room compels us to omit. Full elucida-
tions of the various idioms above cited, are given by Schleusner and Parkhurst in their
Lexicons to the New Testament. The Greco-Barbara Novi Testamenti (16mo. Am-
sterdam, 1649.) of Cheitomzus, may also be consulted when it can be met with,
I. Sect. 1.1 οὐ the Cognate or Kindred Languages. 31
These cannnot, therefore, be in strictness termed Persisms: and,
though the profoundly learned Michaelis is of opinion that the
Zend-avesta, or antient book of the Zoroastrian religion, translated
by M. Anquetil du Perron, throws considerable light on the phrase-
ology of Saint John’s writings; yet, as the authenticity of that work
has been disproved by eminent orientalists, it cannot (we apprehend)
be with propriety applied to the elucidation of the New Testament.
From the number of words used by Saint Paul in peculiar senses,
as well as words not ordinarily occurring in Greek writers, Michae-
lis is of opinion (after Jerome) that they were provincial idioms
used in Cilicia in the age in which he lived; and hence he denomi-
nates them Cilicisms.*
The preceding considerations and examples may suffice to convey
some idea of the genius of the Greek language of the New Testa-
ment. For an account of the most useful Lexicons that can be
consulted, see the Appendix to this volume, No. IT.
SECTION IV.
ON THE COGNATE OR KINDRED LANGUAGES.
I. The Chaldee.— 11. The Syriac. —Wl. The Arabic.—IV. The Ethiopic.
_— V. The Rabbinical Hebrew.— VI. Use and importance of the Cognate
Languages to sacred criticism.
THE cognate or kindred languages are those, which, together with
the Hebrew, are dialects immediately derived from the primitive
language, if indeed, (as many learned men have thought,) they are
not derived from the Hebrew itself; confessedly the most antient
language in the world, and with which they preserve nearly the
same structure and analogy. ‘The modern Italian language, as well
as the antient Greek and Latin, will furnish us with numerous ex-
amples of this affinity. ‘The two last indeed are not dialects, but
entirely different languages; the Latin having acquired very many
words from the Greek, in consequence of the numerous colonies of
Greeks that settled in Italy, from whom the Aborigines imper-
ceptibly borrowed many words.” In like manner the antient Greek
and modern Russ are allied, as also all the old German and modern
Danish, together with the British and German of Lower Saxony,
&c. Although these languages have in progress of time become
distinct, yet, in many respects, they may all be considered as similar,
from the connexion which may be traced between them.?
The principal cognate dialects or languages are the Chaldee,
Syriac, and Arabic.
' Michaelis, vol. i. pp. 149—162.
2 Scaliger in his treatise De causis Linguz Latinz, and Vossius, in his Etymologicon
Lingue Latinz, have illustrated this subject at considerable length,
3 Morus, vol. i, p. 174,
32 On the Cognate or Kindred Languages. [Part I.Ch..
1. The Chaldee, we have already seen, was a dialect of the Aramezean
language: it was acquired by the Jews during the Babylonian cap-
tivity, and was currently spoken at the time our Saviour appeared.
in Judea. Besides the parts already stated as being written in this
tongue, numerous Chaldaic words occur in the book of Job, the
Proverbs, and other parts of the sacred writings, for the correct
understanding of which the knowledge of Chaldee is necessary. It
is further of great use for enabling us to read the Chaldee para-
phrases which shew the sense put by the Jews themselves on the
words of Scripture. ὦ
II. The Syriac, though written in a different character, is also a
dialect of the Arameean language: it was vernacular in Galilee.
Hence, though several of the sacred writers of the New ‘Testament
expressed themselves in Greek, their ideas were Syriac; and they
consequently used many Syriac idioms, and a few Syriac words.”
The chief difference between the Syriac and Chaldee consists in the
vowel-points or mode of pronunciation; and, notwithstanding the
forms of their respective letters are very dissimilar, yet the corre-
spondence between the two dialects is so close, that if the Chaldee be
written in Syriac characters without points it becomes Syriac, with
the exception of a single inflexion in the formation of the verbs. ὅ
The great assistance, which a knowledge of this dialect affords to
the critical understanding of the Hebrew Scriptures, is illustrated
at considerable length by the elder Michaelis, in a philological
dissertation, originally published in 1756, and reprinted in the first
volume of M. M. Pott’s and Ruperti’s Sylloge Commentationum
Theologicarum.*
III. Though more remotely allied to the Hebrew than either of
the preceding dialects, the Arabic language possesses sufficient ana~
logy to explain and illustrate the former, and is not perhaps in-
ferior in importance to the Chaldee or the Syriac; particularly as it is
a living language, in which almost every subject has been discussed,
and has received the minutest investigation from native writers and
lexicographers. The learned Jews who flourished in Spain from the
tenth to the twelfth century under the dominion of the Moors, were
the first who applied Arabic to the illustration of the Hebrew lan-
guage: and subsequent Christian writers, as Bochart, the elder
Schultens, Olaus Celsius, and others, have diligently and successfully
applied the Arabian historians, geographers, and authors on natural
history, to the explanation of the Bible. °
IV. The Ethiopic language, which is immediately derived from
the Arabic, has been applied with great advantage to the illustration
ι Walton’s Prolegomena, c. xii. § 2,3. (pp. 559—562. edit. Dathii.)
2 Masclef, Gramm. Hebr. vol, ii, p. 114. | Wotton’s Misna, vol. i. pref, p. xviii,
3 Walton, Prol. c. xiii. § 2,3, 4, 5. (pp. 594—603. )
4 1). Christiani Benedicti Michaelis Dissertatio Philologica, qui Lumina Syriaca pro
illustrando Ebraismo Sacro exhibentur (Hal, 1756), in Pott’s & Ruperti’s Sylloge, tom. i.
pp. 170—244. The editors have inserted in the notes some additional observations from
_Michaelis’s own copy.
5 Bauer, Herm. Sacr. pp. 82, 83. 106, 107. Walton, Prol. c. xiv. § 2—7. 14. (pp.
635—641. 649.) Bishop Marsh’s Divinity Lectures, part iii. p. 28,
I. Sect. 1.1 On the Cognate or Kindred Languages. 33
of the Scriptures by Bochart, De Dieu, Hottinger, and Ludolph
(to whom we are indebted for an Ethiopic grammar and Lexicon)!:
and Pfeiffer has explained a few passages in the books of Ezra and
and Daniel, by the aid of the Perszan language.?
V. The Rabbinical Hebrew is a mixture of several languages,
which cannot be of great use for illustrating the Holy Scriptures ;
though it ought not perhaps to be wholly despised. Dr. Gill has
applied the Rabbinical Hebrew to the elucidation of the Bible more
than any other modern commentator.— The Latin is nearly allied
to the Greek, which, however, requires but little illustration from it.
VI. The cognate or kindred languages are of considerable use in
sacred criticism. ‘They may lead us to discover the occasions of
such false readings as transcribers unskilled in the Hebrew, but
accustomed to some of the other dialects, have made by writing
words in the form of that dialect instead of the Hebrew form.
Further, the knowledge of these languages will frequently serve to
prevent ill-grounded conjectures that a passage is corrupted, by
shewing that the common reading is susceptible of the very sense
which such passage requires: and when different readings are found
in copies of the Bible, these languages may sometimes assist us in
determining which of them ought to be preferred.®
| Bauer, Herm. Sacer. p. 107. Walton, Prol. c. xvi. § 6—8. (pp. 674—678.)
9 Dubia Vexata, cent. iv. no. 66. (Op. tom. i. pp. 420—422.) and Herm. Sacra. c. vi.
§ 9. (Ibid. tom. ii. p. 648.) Walton, Prol. c. xvi. § 5. (pp. 691, 692.)
3 Gerard’s Institutes of Biblical Criticism, p. 63. — For Bibliographical Notices of the
principal Grammars and Lexicons of the Cognate Languages, see the Appendix to this
Volume, No. ITI.
VOL. If, DR
34 On the Hebrew Manuscripts [ Part I. Ch.
CHAPTER II.
ON THE MANUSCRIPTS OF THE BIBLE.
SECTION I.
ON THE HEBREW MANUSCRIPTS OF THE OLD TESTAMENT.
I. Different classes of Hebrew Manuscripts. — 11. The rolled Manuseripts
of the synagogues. — U1. The square Manuscripts used by the Jews mn
private life. —1V. Antient recensions or editions of Hebrew Manu-
scripts. — V. Age of Hebrew Manuscripts. — VI. Of the order in ‘which
the Sacred Books are arranged in Manuscripts. — Number of Books con-
tained in different Manuscripts. — VII. Modern Families or Recensions
- of Hebrew Manuscripts. — VU. Notice of the most antient Manuscripts.
— IX. Brief notice of the Manuscripts of the Indian Jews.
I. ALTHOUGH, as we have already seen, the Hebrew text of
the Old Testament has descended to our times uncorrupted, yet,
with all the care which the. antient copyists could bestow, it was
impossible to preserve it free from mistakes, arising from the inter-
changing of the similar letters of the Hebrew alphabet, and other
circumstances incident to the transcription of antient manuscripts.
The Rabbins boldly asserted, and, through a credulity rarely to be
paralleled, it was implicitly believed, that the Hebrew text was abso-
lutely free from error, and that in all the manuscripts of the Old
Testament not a single various reading of importance could be pro-
duced. Father Morin was the first person who ventured to impugn
this notion in his Lvercitationes in utrumque Samaritanorum Penta-
teuchum, published at Paris in 1631; and he grounded his opinion
of the incorrectness of the Hebrew manuscripts on the differences
between the Hebrew and the Samaritan texts in the Pentateuch, and
on the differences between the Hebrew and the Septuagint in other
parts of the Bible. Morinus was soon after followed by Louis
Cappel, (whose Critica Sacra was published in 1650,) who pointed
out a great number of errors in the printed Hebrew, and shewed
how they might be corrected by the antient versions and the common
rules of criticism. He did not, however, advert to the most obvious
and effectual means of emendation, namely, a collation of Hebrew
manuscripts ; and, valuable as his labours unquestionably are, it is
certain that he neither used them himself, nor invited others to have
recourse to them, in order to correct the sacred text. Cappel was
assailed by various opponents, but chiefly by the younger Buxtorf
in his Anticritica, published at Basil in 1653, who attempted, but
in yain, to refute the principles he had established. In 1657 Bishop
Walton, in his Prolegomena to the London Polyglott Bible, de-
clared in favour of the principles asserted by Cappel, acknowledged
‘the necessity of forming a critical apparatus for the purpose of ob-
taining a more correct text of the Hebrew Bible, and materially
II. Sect. 1.1 . Of the Old Testament. 35
contributed to the formation of one by his own exertions. Subsequent
biblical critics acceded to the propriety of their arguments, and
since the middle of the seventeenth century, the importance and
necessity of collating Hebrew manuscripts have been generally
acknowledged.’ - ¢
Hebrew manuscripts are divided into two elasses, viz. autographs,
or those written by the inspired penmen themselves, which have
long since perished ; and apographs, or copies made from the crigi-
nals, and multiplied by repeated transcription. ‘These apographs
are also divided into the more antient, which formerly enjoyed the
highest authority among the Jews, but have in like manner perished
long ago; and into the more modern, which are found dispersed in
various public and private libraries. The manuscripts which are still
extant, are subdivided into the rol/ed manuscripts used in the syna-
gogues, and into the sguare manuscripts which are used by private
individuals among the Jews.
II. The Pentateuch was read in the Jewish synagogues from the
earliest times; and, though the public reading of it was intermitted
during the Babylonish captivity, it was resumed shortly after the
return of the Jews. Hence numerous copies were made from time
to time; and as they held the books of Moses in the most super-
stitious veneration, various regulations were made for the guidance
of the transcribers, who were obliged to conform to them in copying
the rolls destined for the use of the synagogue. ‘The date of these
regulations is not known, but they are long posterior to the ‘Talmud ;
and though many of them are the most ridiculous and useless that
can be well conceived, yet the religious observance of them, which
has continued for many centuries, has certainly contributed in a
great degree to preserve the purity of the Pentateuch. ‘The follow-
ing are a few of the principal of these regulations.
The copies of the law must be transcribed from antient manu-
scripts of approved character only, with pure ink, on parchment pre-
pared from the hide of a clean animal, for this express purpose, by
a Jew, and fastened together by the strings of clean animals ; every
skin must contain a certain number of columns of prescribed length
and breadth, each column comprising a given number of lines and
words; no word must be written by heart or with points, or without
being first orally pronounced by the copyist; the name of God is
not to be written but with the utmost devotion and attention, and
previously to writing it, he must wash his pen. The want of a
single letter, or the redundance of a single letter, the writing of
prose as verse, or verse as prose, respectively, vitiates a‘manuscript :
and when a copy has been completed, it must be examined and cor-
rected within thirty days after the writing has been finished, in order
to determine whether it is to be approved or rejected. These rules,
it is said, are observed to the present day by the persons who
transcribe the sacred writings for the use of the synagogue.”
: Bishop Marsh’s Lectures, part ii. p.99.
* Carpzov, Critie Sacra Vet, Test. pp.°71, 72.
Dp 2
56 On the Hebrew Manuscripts (Part I: Ch.
’ JIT. The square manuscripts, which are in private use, are written
with black ink, either on vellum or on parchment, or on paper, and
of various sizes, folio, quarto, octavo, and duodecimo. ‘Those which
are copied on paper, are considered as being the most modern; and
they frequently have some one of the Targums or Chaldee Para-
phrases, either subjoined to the text in alternate verses, or placed
in parallel columns with the text, or written in the margin of the
manuscript. The characters are, for the most part, those which are
called the square Chaldee ; though a few manuscripts are written
with rabbinical characters, but these are invariably of recent date.
Biblical critics, who are conversant with the Hebrew manuscripts,
have distinguished three sorts of characters, each differing in the
beauty of their form. ‘The Spanish character is perfectly square,
simple, and elegant: the types of the quarto Hebrew Bibles, printed
by Robert Stephen and by Plantin, approach the nearest to this
character. The German, on the contrary, is crooked, intricate, and
inelegant, in every respect; and the Jtalzan character holds a middle
place between these two.. The pages are usually divided into three
columns of various lengths; and the initial letters of the manuscripts
are frequently illuminated and ornamented with gold. In many
manuscripts the Masora’ is added; what is called the larger
Masora, being placed above and below the columns of the text,
and the smaller Masora being inserted in the blank spaces between
the columns.
IV. In the period between the sixth and the tenth centuries, the
Jews had two celebrated academies, one at Babylon in the east, and
another at Tiberias in the west; where their literature was culti-
vated, and the Scriptures were very frequently transcribed. Hence
arose two recensions or editions of the Hebrew Scriptures, which
were collated in the eighth or ninth century. The differences or
various readings observed in them were noted, and have been trans-
_ mitted to our time under the appellation of the oriental and occi-
dental or eastern and western readings. ‘They are variously com-
puted at 210, 216, and 220, and are printed by Bishop Walton in
the. Appendix to his splendid edition of the Polyglott Bible. In the
early part of the eleventh century, Aaron ben Asher, president of
the academy at Tiberias, and Jacob ben Naphtali, president of the
academy at Babylon, collated the manuscripts of the oriental and
occidental Jews. The discrepancies observed by these eminent
Jewish scholars amount to upwards of 864; with one single ex-
ception, they relate to the vowel points, and consequently are of
little value ; they are also printed by Bishop Walton. ‘The western
Jews, and our printed editions of the Hebrew Scriptures, almost
wholly follow the recension of Aaron ben Asher. |
Among the Jews five exemplars have been particularly celebrated
for their singular correctness, and from them all their subsequent
copies have been made. These standard copies bear the names of
' See an account of the Masora in Chap. IV. Sect. I. § IV. infra.
‘II. Sect. 1.] Of the Old Testament. 37
the Codex of Hillel, of Ben Asher, which is also called the Palestine
or Jerusalem Codex, of Ben Naphtali, or the Babylonian Codex,
the Pentateuch of Jerichc, and the Codex Sinai.
1. The Codex of Hillel was a celebrated manuscript which Rabbi
Kimchi (who lived in the twelfth century) says that he saw at Toledo,
though Rabbi Zacuti, who flourished towards the close of the fif-
teenth century, states that part of it had been sold and sent into
Africa. Who this Hillel was, the learned are by no means agreed;
some have supposed that he was the very eminent Rabbi Hillel who
lived about sixty years before the birth of Christ; others imagine
that he was the grandson of the illustrious Rabbi Jehudah Hak-
kadosh, who wrote the Misna, and that he flourished about the
middle of the fourth century. Others, again, suppose that he was
a Spanish Jew, named Hillel; but Bauer, with greater probability,
supposes the manuscript to have been of more recent date, and
written in Spain, because it contains the vowel points, and all the
other grammatical minutiz; and that the feigned name of Hillel
was inscribed on its title in order to enhance its value.
2, 3. The Codices of Ben Asher and Ben Naphtali have already
been noticed. We may, however, state, on the authority of Maimon-
ides, that the first of these was held in most repute in Egypt, as
having been revised and corrected in very many places by Ben Asher
himself, and that it was the exemplar which he (Maimonides) fol-
lowed in copying the law, in conformity with the custom of the Jews.
4. The Codex of Jericho is highly commended by Rabbi Elias
Levita, as being the most correct copy of the Law of Moses, and
exhibiting the defective and full words.
5. The Codex Sinai was also a very correct manuscript of the
Pentateuch, that presented some variation in the accents, in which
respect it differed from the former. <A sixth codex, called Sanboukt,
is mentioned by Pere Simon, as haying been seen by him; but no-
thing certain is known respecting its date, or by whom it was written.
V. As the authority of manuscripts depends greatly on their an-
tiquity, it becomes a point of considerable importance to ascertain
their age as exactly as possible. Now this may be effected either
by external testimony or by internal marks.
1. Lxternal testimony is sometimes afforded by the subscriptions
annexed by the transcribers, specifying the time when they copied.
the manuscripts. But this criterion cannot always be depended
upon: for instances have occurred, in which modern copyists have
added antient and false dates in order to enhance the value of their
labours. As however by far the greater number of manuscripts
have no subscriptions or ether criteria by which to ascertain their
date, it becomes necessary to resort to the evidence of ch
2. Internal Marks, Of these, the following are stated by Dr.
Kennicott and M. De Rossi te be the principal: 1. The inelegance
or rudeness of the character (Jablonski lays down the sémpléczty and
elegance of the character as a criterion of antiquity); —2. The yel-
low colour of the vellum; — 3. The total absence, or at least the
. } : bite ect
35 On the Hebrew Manuscripts [Part I. Ch.
very rare occurrence, of the Masora, and of the Keri and Ketib!;
—4, The writing of the Pentateuch throughout in one book, without
any greater mark of distinction appearing at the beginning of books
than at the beginning of sections; — 5. The absence of critical
emendations and corrections; — 6. ‘The absence of the vowel points;
— 7. Obliterated letters, being written and re-written with ink; —
8. The frequent occurrence of the name Jehovah in lieu of Adonai;
—9. The infrequency of capital and little letters; — 10. The in-
sertion of points to fill up blank spaces; —11. The non-division of
some books and psalms; — 12. The poetical books not being distin-
guished from those in prose by dividing them into hemistichs ; —
13. Readings frequently differing from the Masoretic copies but
agreeing with the Samaritan text, with antient versions, and with
the quotations of the fathers. The conjunction of all, or of several,
of these internal marks, is said to afford certain criteria of the an-
tiquity of Hebrew manuscripts. But the opinions of the eminent
critics above named have been questioned by professors Bauer and
Tychsen, who have advanced strong reasons to prove that they are
uncertain guides in determining the age of manuscripts.
VI. A twofold order of arrangement of the sacred books is
observable in Hebrew manuscripts, viz. the Talmudical and the
Masoretic. Originally, the different books of the Old Testament
were not joined together: according to Rabbi Elias Levita (the most
learned Jewish writer on this subject), they were first joined toge-
ther by the members of the great synagogue, who divided them into
three parts, — the law, the prophets, and the hagiographa, and who
placed the prophets and hagiographa in a different order from that
assigned by the ‘Talmudists in the book intitled Baba Bathra.
The following is the Talmudica] arrangement of the Old Testa-
ment : — Of the Prophets, Joshua, Judges, Samuel, Kings (1 and 2),
Jeremiah, Isaiah, Ezekiel, and the Twelve Minor Prophets (in one
book). Of the Hagiographa, Ruth, Psalms, Job, Ecclesiastes, Song
of Solomon, Lamentations, Esther, Chronicles. By the Masorites,
the Prophets are placed in the same order, with the exception of
Isaiah, who precedes Jeremiah and Ezekiel, because he flourished
before them. This arrangement is adopted in the manuscripts of
the Spanish Jews, while the Talmudical order is preserved in those
of the German and French. Jews. In the Hagiographa, the Maso-
rites have departed from the arrangement of the Talmudists, and
place the books comprised in that divison thus: — Psalms, Job,
Proverbs, Ruth, the Song of Solomon, Ecclesiastes, Lamentations
of Jeremiah, Esther, Daniel, and Ezra. ‘his mode of arrangement
obtains in the Spanish manuscripts. But in the German MSS.
they are thus disposed: Psalms, Proverbs, Job, the Five Megilloth
(or books) Daniel, Ezra, and Chronicles; and the Five Megilloth
(or books) are placed in the order in which they are usually read in
iheir Synagogues, viz. the Song of Solomon, Ruth, Lamentations of
Jeremiah, Ecclesiastes, and Esther.
τ. τ΄. ee.
-----..
' For an account of these, sée Chap, 1V. Sect. 1. § IV. infra.
II. Sect. 1.1 Of the Old Testament. | 39
There are, however, several manuscripts extant, which depart
both from the Talmudical and from the Masoretical order, and
have an arrangement peculiar to themselves. ‘Thus, in the Codex
Norimbergensis 1. (No. 198 of Dr. Kennicott’s catalogue), which
was written A. Ὁ. 1291, the books are thus placed: the Pentateuch,
Joshua, Judges, Samuel, Kings, Isaiah, Jeremiah, Ezekiel, the
Twelve Minor Prophets, Ruth, Esther, Psalms, Job, Ecclesiastes, —
Song of Solomon, Lamentations, Proverbs, Daniel, Ezra, and
Nehemiah (in one book), and Chronicles. In the Codex, No. 94,
written A.D. 1285 (in the university library, at Cambridge), and
also in No. 102, a manuscript in the British Museum, written early
in the fourteenth century, the books of Chronicles precede the
Psalms; Job is placed before the Proverbs; Ruth before the Song
of Sclomon; and Ecclesiastes before the Lamentations. In the
Codex, No. 130, a manuscript of the same date (in the library of
the Royal Society of London), Chronicles and Ruth precede the
Psalms; and in the Codex, No. 96, (in the library of St. John’s
College, Cambridge,) written towards the close of the fourteenth
century, and also in many other MSS., Jeremiah takes precedence
of Isaiah.
In the Codex Regiomontanus 2. (No. 224), written early in the
twelfth century, Jeremiah is placed before Ezekiel, whose book is
followed by that of Isaiah: then succeed the Twelve Minor Pro-
phets. ‘The Hagiographa are thus disposed: — Ruth, Psalms, Job,
Proverbs, Ecclesiastes, Song of Solomon, Lamentations, Daniel,
Esther, Ezra and Nehemiah (in one book), and the books of Chro-
nicles (also in one book).
The order pursued in the Codex Ebnerianus 2. is altogether
different from the preceding. Samuel follows Jeremiah, who is
succeeded by the two books of Kings, and by part of the prophecy
of Ezekiel: then comes part of Isaiah. ‘The Twelve Minor Pro-
phets are written in one continued discourse; and are followed. by
Ruth, Psalms, Job, Proverbs with Ecclesiastes and the Song of
Solomon, Lamentations, Daniel, Esther, Ezra, Nehemiah, and
Chronicles.
Of the various Hebrew manuscripts which have been preserved,
few contain the Old Testament entire: the greater part comprise
only particular portions of it, as the Pentateuch, five Megilloth, and
Haphtaroth, or sections of the prophets which are read on the
sabbath-days; the Prophets or the Hagiographa. Some, indeed,
are confined to single books, as the Psalms, the book of Esther, the
Song of Sclomon, and the Haphtaroth. This diversity in the
contents of manuscripts is occasioned, partly by the design of the
copyist, who transcribed the whole or part of the sacred writings for
particular purposes; and partly by the mutilations caused by the
consuming hand of time. Several instances of such mutilations are
given in the account of the principal Hebrew MSS. now extant, in
pp. 41—44. infra. Oe
VII. As the Hebrew manuscripts which have been in use since
) D 4
40 On the Hebrew Manuscripts : [Part I. Ch.
the eleventh century have all been corrected according to some
particular recension or edition, they have from this circumstance:
been classed into families, according to the country where such re-
cension has obtained. ‘These families or recensions are three or
four in number, viz.
1. The Spanish manuscripts, which were corrected after the Codex
of Hillel. They follow the Masoretic system with great accuracy,
and are on this account highly valued by the Jews, though some
Hebrew critics hold them in little estimation. The characters are
written with great elegance, and are perfectly square: the ink is
pale; the pages are seldom divided into three columns; the Psalms
are divided into hemistichs; and the Chaldee paraphrases are not
interlined, but written in separate columns, or are inserted in the
margin in smaller letters. Professor Tychsen speaks in high terms
of the calligraphy of the Spanish manuscripts. As the Spanish
monks excelled in that art, he thinks the Jews, who abounded in
Spain in the twelfth and thirteenth centuries, acquired it from them,
and he appeals to manuscripts which he had seen, where the letters
are throughout so equal, that the whole has the appearance of print.*
2. The Oriental manuscripts are nearly the same as the Spanish
manuscripts, and may be referred to the same class.
3. The German manuscripts are written with less elegance than
the Spanish codices: their characters are more rudely formed; the
initial letters are generally larger than the rest, and ornamented ;
the ink is very black. ‘They do not follow the Masoretic notation,
and frequently vary from the Masoretic manuscripts, exhibiting
important readings that are not to be found in the Spanish manu-
scripts, but which agree with the Samaritan text of the Pentateuch,
and with the antient versions. The Chaldee paraphrases are inserted
in alternate verses. This class of manuscripts is little esteemed by
the Jews, but most highly valued by biblical critics.
4, The Italian manuscripts hold a middle place between the
Spanish and German codices, and sometimes have a nearer affinity
to one class than to the other, both in the shape of the Hebrew
characters, and also as it respects their adherence to or neglect of
the Masoretic system. M. Bruns, the able assistant of Dr. Kenni-
cott in collating Hebrew manuscripts, has given engraved specimens
of the Spanish, German, and Italian manuscripts, in his edition of
Dr. K.’s Dissertatio Generalis (8vo. Brunswick, 1783); and Pro-
fessor ‘Tychsen has given fourteen Hebrew alphabets, of various
ages and countries, at the end of his Tentamen de variis Codicum
Hebrxorum Vet, Test. MSS. Generibus. Antient and unpointed
Hebrew manuscripts, written for the use of the synagogues, and
those Masoretic Spanish exemplars, which have been transcribed
by a learned person, and for a learned person, from some famous
and correct copy, are preferred by M. De Rossi to the copies writ-
ten for private use, or even for the synagogue, from Masoretic
exemplars, of which last the number is very great. But M. Bauer
1 Tychsen, Tentamen de variis Cod. Heb, MSS. pp.302—308.
II. Sect. 1.1 Of the Old Testament. 41
pronounces those manuscripts to be the best, whose various lections
are most frequently confirmed by the antient versions, especially by
the Alexandrian and Syriac, and also by the Samaritan Pentateuch
and version. ! igo
VIII. M. De Rossi has divided Hebrew manuscripts into three
classes, viz. 1. More antient, cr those written before the twelfth
century ;— 2. Antient, or those written in the thirteenth and four-
teenth centuries; — 3. More recent, or those written at the end of
the fourteenth, or at the beginning of the fifteenth century. The
most recent, or those written since the fifteenth century, which are
very numerous, and are those found in the synagogues, he pro-
nounces to be of little or no use, unless it can be proved that they
have been transcribed from antient apographs. ‘The total number
of Hebrew manuscripts collated by Dr. Kennicott for his critical
edition of the Hebrew Bible (of which an account is given in a
subsequent page), is about six hundred and thirty. The total
number collated by M. De Rossi for his Collection of Various
Readings (also noticed in a subsequent page), is four hundred and
seventy-nine manuscripts, besides two hundred and eighty-eight
printed editions. The following are the most antient manuscripts
collated by Dr. Kennicott. Hg
61. The Copex Laupianus A. 172 and 162, and numbered 1. in Dr.
Kennicott’s list of Hebrew manuscripts. Though now in two folio
parts, it is evident that they originally formed only one volume: each
part consists of quinquernions, or gatherings of five sheets or ten leaves,
and at the bottom of every tenth leaf is a catch-word beginning the
next leaf, which is the first of the succeeding gathering of ten leaves.
But at the end of the first part or volume, there is pasted on, one leaf
of the next quinquernion, completing the book of Deuteronomy ; so
that this volume concludes with five sheets and one leaf over. And the
first gathering in the second volume consists of only four sheets and
one leaf, which last is likewise pasted on, for want of its fellow-leaf.
This manuscript is written on vellum, according to Dr. Kennicott, in
the Spanish character, but in the opinion of Dr. Bruns it is in the Italic
character, to which M. de Rossi assents. The letters, which are mode-
rately large, are plain, simple, and elegant, but universally unadorned ;
and they were originally written without points, as is evident from the
different colour of the ink in the letters and in the points. Some of the
letters, having become obliterated by the lapse of ages, have been written
‘over a second time; and though such places were re-written in the
same strong character, yet many of the words were becoming a second
time invisible, when collated by Dr. Κα. This eminent critic assigns it
to the tenth century, but De Rossi refers it to the eleventh. The Lau-
dian manuscript begins with Gen. xxvil. 3].: it contains fourteen thou-
sand variations from Vander Hooght’s edition of the Hebrew Bible.
More than two thousand are tound in the Pentateuch, which confirm
the Septuagint Greek version in one hundred and nine various readings;
1 Walton, Prolegom. c. iv. § 1—12. pp. 171—184. ce. vii. viii. pp. 225—331. edit.
Dathii. Carpzov. Critica Sacra, pp. 283-387. Dr, Kennicott, diss. i. pp. 3183—317.;
also his Dissertatio Generalis, passim. Jahn, Introd. ad Vet. Foedus, pp. 153—170.
Bauer, Critica Sacra, pp. 215—226. 343—407. De Rossi. Var. Lect. tom. i. Prole-
gom. ὃ Xil.—-xix. pp, 47,—xXI1. 4 ᾿- .
42. On the Hebrew Manuscripts Ὁ [Part I. Ch.
the Syriac, in ninety-eight; the Arabic, in eighty-two; the Vulgate or
Latin Version, in eighty-eight ; and the Chaldee Paraphrase, in forty-
two: it also agrees with the Samaritan Pentateuch, against the printed
Hebrew, in seven hundred instances. What renders this manuscript
the more valuable is, that it preserves a word of great importance for
understanding 2 Sam. xxiii. 3—7., which word is confirmed by the Greek
pons and thus recovers to us a prophecy of the Messiah.!
. The Copex CarisruuEnsis 1, (Νο. 154. of Dr. Kennicott’s list of
oman ) formerly belonged to the celebrated and learned Reuch-
jin, whose efforts contributed. so much towards the revival of literature
in the fifteenth century. This manuscript is now preserved in the
public library at Carlsruhe, and is the oldest that has a certain date. It
is in square folio, and was written in the year of the world 4866, cor-
responding with 1106 of our era. It contains the Prophets with the
Targum.
9. The Copex Viennz (No. 590 of Kennicott) contains the Prophets
and Hagiographa. [Ὁ is written on vellum in felio, and if the date in its
subscription be correct, (A. Dp. 1018 or 1019) it is more antient than the
preceding. Bruns collected two hundred important various readings
from this manuscript. The points have been added by a later hand.
According to Adler’s enumeration, it consists of four hundred and
seventy-one leaves, and two columns, each column containing twenty-
one lines,
4, The CopEx Czsrena, in the Malatesta Library at Bologna, (No. 536
of Kennicott,) is a folio manuscript written on vellum, in the German
character, towards the end of the eleventh century. It contains the
Pentateuch, the Haphtaroth or sections of the Prophetical Books, and
the Megilloth or five Books of Canticles, or the Song of Solomon, Ruth,
the Lamentations of Jeremiah, Ecclesiastes, and Esther. De Rossi pro-
nounces it to be a most antient and valuable manuscript, and states that
in its margin are inserted some various readings of still more antient
manuscripts.” '
5. The Coprex FLorentinus 2, (No. 162 of Kennicott,) is written on
vellum, in quarto, in a square Spanish character, with points, towards
the end of the eleventh, or at the latest, in the beginning of the twelfth
century. It contains the books of Joshua, Judges, and Samuel. Very
many of the letters, which were obliterated by time, have been renewed
by a later hand.
6. The Copex MepioLanensis 9, (193 of Kennicott,) is written on
vellum, in octavo, in the German character, towards the close of the
twelfth century. It has neither the points nor the Masora. This ma-
nuscript comprises the Pentateuch; the beginning of the book of
Genesis, and the end of Leviticus and Deuteronomy, have been written
by a Jater hand. Both erasures and alterations occur in this manuscript ;
and sometimes a worse reading is-substituted in place of one that is
preferable. Nevertheless it contains many good yarious readings.
7. The Copex NoriMBERGENSIS 4, (201 of Kennicott,) is a folio ma-
nuscript, written on thin vellum, in the German character, and contain-
ing the Prophets and Hagiographa. It is mutilated in various parts.
It is of great antiquity, and from the similarity of its character to that of
! Kennicott, Dissert. I. pp.315—319. Dissert., II. pp.533, 534. | Biblia Hebraica,
tom. ii. Dissert. Generalis, pp.70, 71. De Rossi, Variz Lectiones, tom.i. Proleg.
p- LIX.
2 De Rossi, tom.i. Proleg. p. zxxxri.
Il. Sect. I.] Of the Old Testament. 43
the Codex Carlsruhensis, both Dr. Kennicott and M. de Rossi assign it to
the beginning of the twelfth century.
8. The Coprex Parisiensis 27, (Regius 29, 210 of Kennicott,) is a
quarto manuscript of the entire Bible, written on vellum, in an elegant
Italic character. The initial words are, with few exceptions, of the
same size as the rest. ‘The Masora and Keri are both wanting ; and the
Megilloth precede the books of Chronicles. It is highly valued by Ken-
nicott and De Rossi, who refer it also to the beginning of the twelfth
century.
9. Coeval with the preceding is the CopEx REGIoMONTANUS 2, (224
of Kennicott,) written in the Italic -character, in small folio. This ma-
nuscript contains the Prophets and the Hagiographa, but it is muti-
lated in various places. ‘The initial letters are larger than the others,
and three of the poetical books are written in hemistichs.
10. To the beginning of the twelfth century likewise is to be referred
the Conex Parisiensis 84, (San-Germanensis 2, No. 366 of Kennicott):
it is written on vellum, in large quarto. It is imperfect from Jer.xxix.
19. to xxxviil. 2.; and from Hoseaiv. 4. to Amosvi.12. Isaiah follows
Ezekiel according to the Talmudica! Canon.!
The following are among the most antient of the manuscripts in
the possession of the late M. De Rossi, and collated by him, viz.
1. The Codex, by him numbered 634, which is in quarto. It con-
tains a fragment of the books of Leviticus and numbers, —from Levit.xxi.
19. to Numb. i. 50.; and exhibits every mark of the remotest antiquity.
The vellum on which it is written is decayed by age; the character is
intermediate, or Italic, — approaching to that of the German manu-
scripts. ‘The letters are all of an uniform size; there is no trace of the
Masora, or of any Masoretic notes, nor is any space left before the
larger sections ; though sometimes, as in other very antient manuscripts,
a few points are inserted between the words. M. De Rossi assigns this
manuscript to the ezghth century.
2. A manuscript of the Pentateuch (No. 503), in quarto and on vel-
lum, containing from Gen. xii. 41. to Deut. xv. 12. It is composed of
leaves of various ages, the most antient of which are the nznth or tenth
century. The character is semi-rabbinical, rude, and confessedly very
antient. Points occur, in some of the more antient leaves, in the writing
of the original copyist, but sometimes they are wanting. ‘There are no
traces of the Masora or of the Masoretic notes, and sometimes no space
at all before the larger sections. It frequently agrees with the Sama~
ritan text and antient versions.
3. A manuscript of the Pentateuch (No.10), with the Targum and
Megilloth. It is written in the German character, on vellum and in
quarto; towards the end of the eleventh or in the beginning of the
twelfth century. The Masora is absent. The character, which is de-
faced by time, is rudely formed, and the initial letters are larger than
the rest. Coeval with this manuscript is,
4, A manuscript of the book of Job, in quarto, also on vellum, and in
the German character. It is one of the most valuable manuscripts of
that book. ‘The pages are divided into two columns, the lines being of
unequal length.
5. A manuscript of the Hagiographa (No.379), the size, character,
and date of which correspond with the preceding. It begins with
1 Kennicett, Dissertatio Generalis, pp. 85. 57, 88, 89. 98.104.
4.4, On the Hebrew Manuscripts [Part I. Ch,
Psal. xlix. 15. and ends with Neh.xl.4. The Masora and Keri are
absent ; and the poetical books are divided into hemistichs. al
- 6. A manuscript of the Pentateuch, (No, 611), on vellum, in octavo,
and written in the German character, approaching somewhat to the,
Spanish, towards the close of the eleventh or in the commencement of
the twelfth century. The ink is frequently faded by age; there are no
traces of the Masora; the Keri are veryrarely to be seen, and the initial
letters are larger than the others. There are frequent omissions in the
text, which are supplied in the margin. ! :
Dr. Kennicott states that almost all the Hebrew manuscripts of
the Old Testament, at present known to be extant, were written
between the years 1000 and 1457, whence he infers that all the
manuscripts written before the years 700 or 800 were destroyed by
some decree of the Jewish senate, on account of their many differ-
ences from the copies then declared genuine. This circumstance is
also alleged by Bishop Walton as the reason why we have so few
examplers of the age of 600 years, and why even the copies of 700
or 800 years are very rare.
- IX. It was long a desideratum with biblical scholars to ebtain
the Hebrew Scriptures from the Jews who are settled in India and
other parts of the East. It was reasonably supposed, that, as these
Jews had been for so many ages separated from their brethren in the
west, their manuscripts might contain a text derived from the
autographs of the sacred writers, by a channel independent of that
through which the texts of our printed Bibles has been transmitted
tous. Dr. Kennicott was very anxious to obtain a copy, or at least
a collation of a manuscript from India or China, for his edition of
the Hebrew Bible, in the expectation that it would exhibit import-
ant variations from the Masoretic editions; but he was unsuccessful
in his endeavours to procure it”, and the honour of first bringing an
Indian manuscript of the Hebrew Scriptures into Europe was re-
served for the late Rev. Dr. Buchanan.
Among the biblical manuscripts brought from India by this
learned and pious divine, and which are now deposited in the public
library at Cambridge, there is a roll of the Pentateuch, which he
procured from the black Jews in Malabar’, who, (there is strong ,
reason to believe) are a part of the remains of the first dispersion of
that nation by Nebuchadnezzar. The date of this manuscript cannot
now be ascertained; but its text is supposed to be derived from
1 De Rossi, Var. Lect. tom. i. Proleg. pp. cxrz. cxil. ΧΟΡῚ11. CVI. CVII.
2 According to the information collected from various sources, by Professor Bauer, it
does not appear that the manuscripts of the Chinese Jews are of any remote antiquity, or
are calculated to afford any assistance to biblical critics. Although Jews have resided in
China for many centuries, yet they have no antient manuscripts, those now in use being
subsequent to the fifteenth century. Critica Sacra, pp.405—407. See an account of
the Hebraeo-Chinese manuscripts in Koegler’s Notitia 5, 8. Bibliorum Judzorum in
Imperio Sinensi. Edit. 2. 8vo. , Hale ad Salam, 1805. Brotier, in his edition of
Tacitus, (vol, iii. pp.567, et seq.) has given the best account that is extant of the Jews in
China, a colony of whom settled in that country in the first century of the Christian era,
The reader will find an abridgment of it in Mr. Townley’s Lllustrations of Biblical Lite-
rature, vol. i. pp.83—89.
3 See an account of these Jews in Dr. Buchanan’s “ Christien Researches,”’ pp, 224.
et seq. 4th edit. ἊΝ
If. Sect. 1.1. Of the Old Testament. 45>
those copies which their ancestors brought with them into India.
Those Jews, on being interrogated, could give no precise account of
it: some replied, that it came originally from’ Senna in Arabia;
others of them said, it was brought from Cashmir. The Cabul,
Jews, who travel annually into the interior of China, remarked, that
in some synagogues the Law is still found written on a roll of lea-
ther; not on vellum, but on a soft flexible leather, made of goat-
skins, and dyed red. It is evident that the Jews, in the: time of
Moses, had the art of preparing and dying skins; for rams’ skins
dyed red, made a part of the covering for the tabernacle, (Exod. xxvi.
14.); and it is not improbable, that the very autograph of the Law,
written by the hand of Moses, was written on skins so prepared.
The antient rules prescribed to the Jewish scribes direct, that the
Law be so written, provided it be done on the skins of clean
animals, such as sheep, goat, or calf-skins: therefore this MS. and
many others in the hands of the Jews, agree in the same as an antient
_ practice. The Cabul Jews, above noticed, shew that copies of
the Law, written on leather skins, are to be found among -their’
people in India and China; and hence we have no doubt, that such
are copies of very antient MSS.' The Cambridge Roll, or Indian
copy of the Pentateuch, which may also be denominated Malabaric,
is written on a roll of goat-skins dyed red, and was discovered by
Dr. Buchanan in the record chest of a synagogue of the black Jews,
in the interior of Malayala, in the year 1806. It measures forty-
eight feet in length, and in breadth about twenty-two inches, or a
Jewish cubit. ‘The book of Leviticus and the greater part of the
book of Deuteronomy are wanting. It appears, from calculation,
that the original length of the roll was not less than niaety English
feet. In its present condition it consists of thirty-seven skins ; con-
tains one hundred and seventeen columns of writing perfectly clear
and legible ; and exhibits (as the subjoined fac-simile of Deut. iv. 1, 2.
will shew) a noble specimen of the manner and form of the most
antient Hebrew manuscripts among the Jews.
! Dr. Kennicott quotes from Wolfius, that a certain Jew, named Moses Fereyra,
affirmed, he had found MS. copies of the Hebrew text in Malabar ; for that the Jews,
having escaped from Titus, betook themselves through Persia to the Malabar coast, and
arrived there safe in number about eighty persons. Whence Wolfius concludes, that
great fidelity is to be attached to the Malabar MSS. The Buchanan MS. may fairly be
denominated a Malabar copy, as having been brought from those parts. ““ Refert Moses
Pereyra, se invenisse Manuscripta Exemplaria (Hebrei Textus) Malabarica, Tradit
Judzxos, a Tito fugientes, per Persiam se ad oras Malabaricas contulisse, ibique cum
octoginta animis salvos advenisse. Unde constat, MStis Malabaricis multum fidei tri-
buendum esse.” Wolf. 4,97. See Dr. Kennicott’s Dissertation the Second, p.532.
Oxford, 1759.
46 On the Hebrew Manuscripts [Part I. Ch.
puppeshipena ty yinay basen ayy
vohyrph mew ΟΡ ΝΟ ΟΝ ΣΝ
“TAN Bin? OB Pawn ery) BANSS
bine astinay IbbhNY Bob ΒΡ ΘΘΊΡΟΝ
ro ib posh) Donn igs oat
The columns are a palm or four inches in breadth, and contain from
forty to fifty lines each, which are written without vowel points, and
in all other respects according to the rules prescribed to the Jewish
scribes or copyists. As some of the skins appear more decayed
than others, and the text is evidently not all written by the same
hand, Mr. Yeates (from whose Collation of this MS. the present
account is abridged, and to whom the author is indebted for the
preceding fac-simile,) is of opinion, that the roll itself comprises the
fragments of at least three different rolls, of one common material,
viz. dyed goat-skin, and exhibits three different specimens of writing.
The old skins have been strengthened by patches of parchment on
the back; and in one place four words have been renewed by the
same supply. The text is written in the square character, and
without the vowel points and accents; and the margin of the columns
is every where plain, and free from writing of any sort. He has
diligently examined and collated this manuscript with the printed
text of Vander Hooght’s edition of the Hebrew Bible: and the
result of his investigation is, that the amount of variations in the
whole does not exceed forty, and that none of them are found to
differ from the common reading as to the sense and interpretation
of the text, but are merely additions or omissions of a jod or vau
letter, expressing such words ful or deficient, according to the
known usage of the Hebrew tongue. But even this small number
of readings was considerably reduced, when compared with the text
of Athias’s edition, printed at Amsterdam in 1661; so that the in-
tegrity of the Hebrew text is confirmed by this valuable manuscript
so far as it goes, and its testimony is unquestionably important.
Four readings are peculiar to this copy, which are not to be found
in Dr. Kennicott’s edition of the Hebrew Bible; and many minute
Masoretical distinctions, chiefly relative to the formation of the |
letters in certain words, shew that the Masora of the eastern Jews
has its peculiarities not common with that of the western Jews:
Il. Sect. 1.1 Of the Old Testament. 47
whence it is certainly determined that the present roll is not a copy
from any exemplar of the Jews in Europe; for no other synagogue
rolls known in Europe are observed to have the same characteristics,
at least as far as appears from any description of Hebrew manuscripts
that is extant.'
ἐς With respect to the several sorts of skins and hand-writing, the
answer of some Indian Jews, when interrogated concerning this MS.,
is worthy of remark. By one account, it was brought from Senna
in Arabia; and by another account, it came from Cashmir: which
two accounts are cleared up on an examination of the MS., since
part of it being composed of brown skins, and the writing very simi-
lar to that seen in rolls of Arabian and African extraction, there is
a possibility that such part is the fragment of an Arabian or African
MS., as those Jews relate: and the other account, viz. that it was
brought from Cashmir, may also be equally true; since that part
consisting of red skins so well corresponds with their own description
of copies found in the synagogues of the Eastern Jews. ‘The con-
sideration of this point attaches still greater consequence to the roll
itself, which, as it is found to consist of fragments of copies purely
Oriental, and seemingly unconnected with the Western Jewish
copies, we may now conclude the same to be ample specimens of
copies in those parts of the world. It is true, indeed, that a great
part of the text is wanting, and the whole book of Leviticus; yet,
notwithstanding the large deficiencies of the MS., it ought to bea
satisfaction to know, that herein are ample specimens of at least
three antient copies of the Pentateuch, whose testimony is found to
unite in the integrity and pure conservation of the Sacred Text, ac-
knowledged by Christians and Jews in these parts of the world.” ?
The following testimony of Bishop Marsh to the value of the
‘Codex Malabaricus is too valuable to be omitted. —‘*‘ A manuscript
Roll of the Hebrew Pentateuch, apparently of some antiquity, and
found among the Black Jews in the interior of India, must be re-
garded at least as a literary curiosity, deserving the attention of the
learned in general. And as this manuscript appears, on comparison,
to have no important deviation from our common printed Hebrew
text, it is of still greater value to a theologian, as it affords an addi-
tional argument for the integrity of the Pentateuch. The Hebrew
manuscripts of the Pentateuch, preserved in the West of Europe,
though equally derived, with the Hebrew manuscripts preserved in
India, from the autograph of Moses, must have descended from it
through very different channels; and therefore the close agreement
1 See Mr. Thomas Yeates’s * Collation of an Indian copy of the Pentateuch, with pre-
liminary remarks, containing an exact description of the manuscript, and a notice of some
others, Hebrew and Syriac, collected by the Rev. C. Buchanan, D.D. in the year 1806,
and now deposited in the Public Library, Cambridge. Also a collation and description
of a manuscript roll of the Book of Esther, and the Megillah of Ahasuerus,. from the
Hebrew copy, originally extant in brazen tablets at Goa; with an English Translation,”
pp-2, 3, 6,7. Cambridge, 1812. 4to. ᾿
2 Ibid. p.8.
48 Hebrew MSS. of the Old Testament. (Part I. Ch. IL.
of the former with the latter is a proof, that they have preserved the
original text in great purity, since the circumstances, under which
the MS. was found, forbid the explanation of that agreement on the
principle of any immediate connexion. It is true that, as this Manu-
script (orrather the three fragments of which this manuscript is com-
posed) was probably written much later than the time when the
Masoretic text was established by the learned Jews of Tiberias, it
may have been wholly derived from that Masoretic text: and in this
case it would afford only an argument, that the Masoretic text had |
preserved its integrity, and would not affect the question, whether
the Masoretic text itself were an accurate representative of the
Mosaic autograph. But, on the other hand, as the very peculiar
circumstances, under which the manuscript was found, render it at
least possible, that the influence of the Masora, which was extended
to the African and European Hebrew manuscripts by the settlement
of the most distinguished Oriental Jews in Africa and Spain, never
reached the mountainous district in the South of India; as it is pos-
sible, that the text of the manuscript in question was derived from
manuscripts anterior to the establishment of the Masora, manuscripts
even, which might have regulated the learned Jews of ‘Tiberias in
the formation of their own text, the manuscript appears for these
reasons to merit particular attention.”’ Such being the value of this
precious manuscript, Mr. Yeates has conferred a great service on
the biblical student by publishing his collation, of which future
editors of the Hebrew Bible will doubtless avail themselves.
In the seventh and following volumes of the Classical Journal
there is a catalogue of the biblical, biblico-oriental, and classical
manuscripts at present existing in the various public libraries in
Great Britain.
1 See Yeates’s Collation of an Indian copy of the Pentateuch, &c. pp.40, 41.
.
Sect. IL. § 1.] On Greek Manuscripts. 4.9
SECTION IL.
ON THE MANUSCRIPTS OF THE GREEK SCRIPTURES.
§ 1. GENERAL OBSERVATIONS ON GREEK MANUSCRIPTS.
I. On what materials written. — II. Form of letters. — Wl. Abbreviations.
—IV. Codices Palimpsesti or Rescripti.—V. Account of the different Fa-
milies, Recensions, or Editions of Manuscripts of the New Testament. —
1. The system of Dr. Griesbach and Michaelis. —2. Of Dr. Scholz. —
3. Of M. Matthei.—4. Of Mr. Nolan.— VI. On the Feedus cum Grecis,
or coincidence between many Greek Manuscripts and the Vulgate Latin
Version.
τ. DHE Greek manuscripts which have descended to our time, are
written either on vellum or on paper; and their external form and
condition vary, like the manuscripts of other antient authors. The
vellum is either purple-coloured or of its natural hue, and is either
thick or thin. Manuscripts on very thin vellum were always held
in the highest esteem. ‘The paper also is either made of cotton, or
the commen sort manufactured from linen, and is either glazed, or
laid (as it is technically termed), that is, of the ordinary roughness.
Not more than six manuscript fragments on purple vellum are known
to be extant; they are described in the following sections of this
chapter. The Codex Claromontanus, of which a brief notice is also
given in a subsequent page, is written on very thin vellum. All
manuscripts on paper are of much later date; those on cotton paper
being posterior to the ninth century, and those on linen subsequent
to the twelfth century; and if the paper be of a very ordinary
quality, Wetstein pronounces them to have been written in Italy, in
the fifteenth and sixteenth centuries.
II. The letters are either capital (which in the time of Jerome
were called wnczal, 1. e. initial) or curszve, i.e. small; the capital let-
ters, again, are of two kinds, either unadorned and simple, and made
with straight thin strokes, or thicker, uneven, and angular. Some
of them are supported on a sort of base, while others are decorated,
or rather burthened with various tops. As letters of the first kind
are generally seen on antient Greek monuments, while those of the
last resemble the paintings of semibarbarous times, manuscripts
written with the former are generally supposed to be as old as the
fifth century, and those written with the latter are supposed to be
posterior to the ninth century. Greek manuscripts were usually
written in capital letters till the seventh century, and mostly without
any divisions of words; and capitals were in general use until the
eighth century, and some even so late as the ninth; but there is a
striking difference in the forms of the letters after the seventh century.
Great alterations took place in the eighth, ninth, and tenth centuries:
the Greek letters in the manuscripts copied by the Latins in the ninth
century, are by no means regular; the a, «, and y, being inflected
like the a, e, and y, of the Latin alphabet. ‘Towards the close of
VOL, II. E
50 General Observations (Part I. Ch. II.
the tenth century, small or cursive letters were generally adopted ;
and Greek manuscripts written in and since the eleventh century are
in small letters, and greatly resemble each other, though some few
exceptions occur to the contrary. Flourished letters rarely occur in
Greek manuscripts of the thirteenth, fourteenth, and fifteenth cen-
turies. 1 The fac-similes of the Alexandrian and other manuscripts,
given in the subsequent pages of this work, will furnish the reader
with a tolerably correct idea of the various styles of Greek writin
which obtained at different periods between the sixth and the four-
teenth centuries.
The most antient manuscripts are written without accents, spirits,
or any separation of the words; nor was it until after the ninth
century that the copyists began to leave spaces between the words.
Michaelis, after Wetstein, ascribes the insertion of accents to Eutha-
lius bishop of Sulca in Egypt, a.p. 458. ?
ΠῚ. Nearly the same mode of spelling obtains in antient manu-
scripts which prevails in Greek printed books; but, even in the
earliest manuscripts, we meet with some words that are abbreviated
by putting the first and last letters, and sometimes also the middle
...».ὖὸΆ ὠ-ὄ--“΄ς.. eee
Ἱερουσαλὴμ, Jerusalem, Δαυιὸ David.’ At the beginning of a new
book, which always commences at the top of a page, the first three,
four, or five lines are frequently written in vermilion; and, with the
exception of the Alexandrian and Vatican manuscripts, all the most
antient codices now extant have the Eusebian κεφάλαια and titAgs,
of which we have given an account in a subsequent chapter. ἢ
Very few manuscripts contain the whole either of the Old or of
the New Testament. By far the greater part have only the four
Gospels, because they were most frequently read in the churches ;
others comprise only the Acts of the Apostles and the Catholic
Epistles; others, again, have the Acts, and St. Paul’s Epistles; and
a very few contain the Apocalypse. Almost all of them, especially
the more antient manuscripts, are imperfect, either from the injuries
of time, or from neglect. ὃ
! Wetstein’s Prolegomena to his edition of the Greek Testament, vol. i. pp.1—3-
Astle on the Origin of Writing, pp.60—76. 2d edit. Wetstein has given an alphabet from
various Greek manuscripts, and Astle has illustrated his observations with several very
fine engravings.
2 Wetstein, Proleg. p.73. Michaelis, vol. ii. pp.519—524.
3 Concerning Greek Abbreviations, see Montfaucon’s Paleographia Greeca, pp. 345
—370. Mr. Astle has also given a specimen of Greek abbreviations from two Psalters.
— On Writing, p.76. plate vi.
4 See Part I. Chap. IV. infra.
5 The Codex Cottonianus, for instance, when perfect, contained only the Book of
Genesis ; the Codex Cesareus contains only part of the same book, together with a frag-
ment of the Gospel of Luke: the Alexandrian manuscript wants the first twenty-four chap-
ters of Saint Matthew’s Gospel ; and the Codex Bez contains only the four Gospels and
τ the Acts of the Aposties. .
Sect. II. 41.7᾿ On Greek Manuscripts. 51
All manuscripts, the most antient not excepted, have erasures and
corrections ; which, however, were not always effected so dexter-
ously, but that the original writing may sometimes be seen. Where
these alterations have been made by the copyist of the manuscript
(ἃ primd manu, as it is termed), they are preferable to those made
by later hands, or εἰ secundd manu. These erasures were sometimes
made by drawing a line through the word, or, what is tenfold worse,
by the penknife. But, besides these modes of obliteration, the
copyist frequently blotted out the old writing with a sponge, and
wrote other words in lieu of it: nor was this practice confined to a
single letter or word, as may be seen in the Codex Bezze.* Authentic
instances are on record, in which whole books have been thus ob-
literated, and other writing has been substituted in the place of the
manuscript so blotted out: but where the writing was already faded
through age, they preserved their transcriptions without further
erasure.
IV. These manuscripts are termed Codices Palimpsesti or Rescriptt.
Before the invention of paper, the great scarcity of parchment in
different places induced many persons to obliterate the works of
antient writers, in order to transcribe their own or those of some
other favourite author in their place: hence, doubtless, the works of
many eminent writers have perished, and particularly those of the
greatest antiquity; for such, as were comparatively recent, were
transcribed, to satisfy the immediate demand; while those, which
were already dim with age, were erased.” It was for a long time
thought, that this destructive practice was confined to the eleventh,
twelfth, thirteenth, and fourteenth centuries, and that it chiefly pre-
vailed among the Greeks: it must, in fact, be considered as the
consequence of the barbarism which overspread those dark ages of
ignorance ; but this destructive operation was likewise practised by
the Latins, and is also of a more remote date than has usually been
supposed. | "
In general, a Codex Rescriptus is easily known, as it rarely hap-
pens that the former writing is so completely erased, as not to exhibit
some traces: in a few instances, both writings are legible. Many
such manuscripts are preserved in the library of the British Museum.
Montfaucon found a manuscript in the Colbert Library, which had
been written about the eighth century, and originally contained the
works of St. Dionysius : new matter had been written over it, three
or four centuries afterwards, and both continued legible.* Muratori
saw in the Ambrosian library a manuscript comprising the works of
the venerable Bede, the writing of which was from eight to nine
1 Wetstein’s Prolegomena, pp.3—8. Griesbach has discovered the hands of rive
different correctors in the Codex Claromontanus. See his Symbole Critica, tom. ii.
pp. 32—52.
2 Peignot, Essai sur I’ Histoire de Parchemin, p.83, et seq.
3 Palexogr. Gree. pp. 231. 233. The greater part of the manuscripts on parchment,
which Montfaucon had seen, he affirms, were written on parchment, from which some
former treatise had been erased, except in those of a very antient date, Mem. de 1’ Acad.
~ de Inscript. tom, ix. p.325. wt ao Gasto’
E 2
δῶ General Observations [Part I. Ch. IT.
hundred years old, and which had been substituted for another up-
wards of a thousand years old. Notwithstanding the efforts which
had been made to erase the latter, some phrases could be deciphered,
which indicated it to be an antient pontifical.’ The indefatigable
researches of signor Angelo Mai (who has recently been appointed
the principal keeper of the Vatican Library at Rome) have dis-
covered several valuable remains of biblical and classical literature
in the Ambrosian Library at Milan ?; and a short account of some
of the principal Codices Rescripti of the New Testament, or of
parts thereof, will be found in the sequel of this section.
V. The ¢otal number of manuscripts of the New Testament
(whether they have been transmitted to us entire or in fragments),
which are known to have been wholly or partially collated, amounts
nearly to five hundred; but this number ferms only a small part of
the manuscripts found in public and private libraries. The result
of these collations has shewn that certain manuscripts have an affinity
to each other, and that their text is distinguished from that of others
by characteristic marks ; and eminent critics, (particularly Griesbach,
who devoted the whole of his life to sacred criticism), after diligently
comparing the quotations from the New Testament in the writings
of Clement of Alexandria and of Origen with those made by Tertul-
lian and Cyprian, have ascertained that, so early as the third century,
there were in existence two families, recensions, or editions® of ma-
nuscripts, or, in other words, two entirely different texts of the New
Testament.* Michaelis has observed that, as different countries
had different versions according to their respective languages, their
manuscripts naturally resembled their respective versions, as these
versions, generally speaking, were made from such manuscripts as
were in common use. Four different systems of recensions or editions
have been proposed, viz. by Griesbach and Michaelis, by Scholz, by
Mattheei, and by Mr. Nolan. :
1. The basis of Griesbach’s system is, the division of the Greek
manuscripts of the New Testament into three classes, each of
which is considered as an independent witness for the various read-
ings which it contains. ‘The value of a reading, so far as manu-
script authority is regarded, is decided by Griesbach, not according
to the individual manuscript in which it is found, but according to
the number of classes by which it is supported. The classes, under
which he arranges all the Greek manuscripts are the following, viz.
1. The Alexandrine; 2. The Occidental or Western; and 3. The
Byzantine or Oriental, to which Michaelis has added 4. ‘The Edes-
1 Muratori. Antiq. Ital. tom.iii. diss.43. col.833, 834.
2 See a brief notice of signor Mai’s discovery of a Codex Rescriptus of Saint Paul’s
Epistles, in pp.93, 94. infra, of the present volume.
3 Bengel expressed this relationship or affinity between manuscripts by the term family..
(Introd. ad Crisin N. T. §27—30.) Semler (Apparatus ad Liberalem Novi Testamenti
Interpretationem, p.45.) and Griesbach (Symbole Critic, tom. i. p. cxviii.) use the
term recensio, recension, that is, edition, which last term is adopted by Michaelis, vol. ii.
173. |
" 4 In the second volume of Griesbach’s Symbole Critic (pp.229—-620.), there is a
laborious collation of the quotations from the New Testament, made by Origen and
Clement of Alexandria, with the Vulgate or common Greck Text,
Sect. II. §1.] On Greek Manuscripts. 53
sene. To each of these are given the appellation of recension or
edition, as we commonly say of printed books.
1. The first class or ALEXANDRINE RECENSION, which is also
called the Ecyprran Recension, comprises those manuscripts, which,
in remarkable and characteristic readings, agree with the quotations
of the early Alexandrine writers, particularly Origen and Clement
of Alexandria. After them, this recension was adopted by the
Egyptian Greeks.
To this class Griesbach refers the Codex Alexandrinus !, noted by
the letter A., but in the epistles of Saint Paul only ; and also B. the Va-
tican manuscript.2 To this class also Dr. Scholz refers C., the Codex
Ephremi?; L. the Codex Regius 62, an imperfect manuscript of the
four Gospels of the eighth century, collated by Wetstein and Gries-
bach; P. the Guelpherbytanus A., a Codex Rescriptus of the sixth
century, comprising fragments of the four Gospels ; Q. the Guelpher-
bytanus B., also a Codex Rescriptus of the same date, and containing
some fragments of Luke and John; T.the Codex Borgiz I., containing
a Greek Sahidic version of John vi. 28—67. vii. 6.—viil. 31., executed
in the fourth century; Griesb. 22.: the Codex Regius 72., a fragment
of Matt.i. 1.—ii.2., written in the eleventh century; Griesb. 33.: the
Codex Regius J4., a mutilated MS. of the Old and New Testament, of
the eleventh century ; Griesb. 102.: the Codex Mediczus, which com-
prises from Matt. xxiv. to Mark viii. 1.: and the Codex Regius 305, a
MS. of the thirteenth century.4 The Alexandrine Recension is fol-
lowed by the Coptico-Memphitic, Coptico-Basmuric, Coptico-Sahidic,
Ethiopic, Armenian, and the Syro-Philoxenian versions; and it is the
text cited by the fathers, Eusebius, Anastasius, Ammonius, Didymus,
Cyril of Alexandria, Marcus, Macarius, Cosmas Indicopleustes, Nonnus,
Isidore of Pelusium, Theodore of Pelusium, and frequently also by
Chrysostom.
2. The OccipeNTAL or WESTERN EpitTion is that which was
adopted by the Christians of Africa (especially by Tertullian and
Cyprian), Italy, Gaul, and the west of Europe generally.
According to Griesbach it is followed in A. the Codex Alexandrinus,
in the Acts of the Apostles, and the Catholic Epistles ; and according
to Dr. Scholz, in D. the Codex Bezz or Cantabrigiensis® ; in the Codex
Regius 314, a MS. of the eighth century, containing Luke ix. 36
—47. and x.12—22.; Griesb. 1. (Basileensis)®; Griesb. 13. the Co-
dex Regius 50, a mutilated MS. of the twelfth century, collated for
Birch’s edition of the four Gospels; Griesb. 28. the Codex Regius 379,
a MS. of the eleventh century; Griesb. 69. the Codex Leicestrensis,
and 124, the Codex Vindobonensis (Lambecii 31.)7; Griesb. 131. the
Codex Vaticanus 360, a MS. of the eleventh century, collated by Birch ;
Griesb. 157. the Codex Vaticanus 2, a MS. of the twelfth century, also
collated by Birch ; the Codex Regius 177, containing the four Gospels,
1 See an account of this MSS. in pp. 66—73. infra.
2 Described pp. 74—77. infra.
3 See p. 89.infra. The letters and figures, above used, are those employed by Gries-
bach, to denote the several manuscripts collated or consulted by him for his edition of
the New Testament. They are explained in the Prolegomena to his first volume.
4 The manuscripts in the Royal Library at Paris are generally known by the appel-
lation of Codices Kegii. ia
> See pp. 85—89. infra. 6 See p.106. infra.
7 See a notice of these two MSS. in pp. 109, 110, infra.
E.3
54' General Observations [Part I. Ch. I.
with very copious scholia, written (Dr. Scholz thinks) in the eleventh
century; and in the Codex Regius, 375, containing lessons from the
New Testament, excepting the Revelation, and written early in the
eleventh century: in the Gospels, it very seldom differs from the Codex
Bezz, but in the Acts of the Apostles and in the Epistles, it chiefly
agrees with the Alexandrine Recension. With these manuscripts some-
times harmonise the Sahidic Version, made in the fourth century, the
Syriac Version of Jerusalem, and the readings in the margin of the
Syro-Philoxenian Version ; as also the Ante-Hieronymian or Old Latin
Versions, which were in use before the Vulgate Version.
The Western Edition was cited by the African fathers, Tertullian,
Cyprian, Lactantius, Victorinus, Augustine, and by the unknown author
of the book against Fulgentius the Denatist; by the Italic fathers, Zeno
of Verona, Gaudentius of Brescia, Chromatius of Aquileia, Ambrose, ,
the author of certain pieces which are attributed to that writer, Rufinus,
the author of the Opus Imperfectum on St. Matthew, Gregory surnamed
the Great, and Lucifer Bishop of Cagliari; and by the Gallic fathers,
Irenzus, Hilary, Julius Firmicus Maternus, Pheebadius (a Spaniard)
Bishop of Agen, Juvencus, and by the Mozarabic Ritual. With this
edition also coincides the Vulgate Latin Version, which is followed by
Isidore bishop of Seville, Remigius, Bede, Rabanus Maurus, Haymo,
Anselm, Pietro Damiani, Bernard, and all subsequent writers in com-
munion with the Latin church for the last thousand years, as well as by
the Lectionaries, Breviaries, Antient Missals, Acts of the Martyrs, and
other ecclesiastical books of that church. !
3. ‘Towards’ the end of the fourth century, and during the fifth
and sixth centuries, critics have observed a text differing from the
two first, and which they call the Byzantine or OrientTat ReE-
CENSION or Iidition, because it was in géneral use at Constanti-
nople, after that city became the capital and metropolitan see of the
eastern empire.
With this edition are closely allied those of the neighbouring pro-
vinces, whose inhabitants were subject to the spiritual jurisdiction of
patriarch of Constaninople.” The readings of the Byzantine Recension
are those which are most commonly found in the Kay Exdocs, or printed
Vulgate Greek Text, and are also most numerous in the existing manu-
scripts which correspond to it. Griesbach reckons upwards of one
hundred manuscripts of this class, which minutely harmonise with each
other. On account of the many alterations, that were unavoidably
made in the long interval between the fourth and the fifteenth centuries,
Michaelis proposes to divide the Byzantine edition into antient and
modern; but he does not specify any criteria by which we can deter-
mine the boundaries between these two classes. The Byzantine text
is found in the four Gospels of the Alexandrian manuscript ; it was the
original of the Sclavonic or old Russian version, and was cited by Chry-
sostom and Theophylact bishop of Bulgaria.
1 Scholz, Cure Critice in Historiam Texts Evangeliorum, pp.27—30.
2 Michaelis remarks that the greatest number of manuscripts written on Mount Athos
are evidently of the Byzantine edition; and he thinks it probable that almost all the
Moscow manusc*ipts, of which M. Matthei has given extracts, belong to this edition. As
the valua‘le mauuscripts collected by the late learned Professor Carlyle were obtained in
Syria, Constantinople, and the islands of the Levant, it is probable, whenever they shall
be collated, that they will be found to coincide with the Byzantine recension. ‘These
Ἢ manuscripts are preserved in the Archiepiscopal Library at Lambeth, and are described
tifra, pp. 104, 105. J
Sect. 11. § 1.] On Greek Manuscripts. 55.
As the Peschito, or Old Syriac version of the New Testament,
differs from the three preceding recensions, Michaelis has instituted
another, which he terms,
4. The EprssgenE Epirion, comprehending those manuscripts
from which that version was made.
Of this edition no manuscripts are extant; which circumstance
Michaelis accounts for, by the early prejudice of the Syriac literati
in favour of whatever was Grecian, and also by the wars that devastated
the East for many ages subsequent to the fifth century. But by some
accident which is difficult to be explained, manuscripts are found in
the west of Europe, accompanied even with a Latin translation, such as
the Codex Bezz, which so eminently coincide with the Old Syriac
Version, that their affinity is indisputable. .
Although the readings of the Western, Alexandrine, and Edessene
editions sometimes differ, yet they very frequently harmonise with each
other. ‘This coincidence Michaelis ascribes to their high antiquity, as
the oldest manuscripts extant belong to one of these editions, and the
translations themselves are antient. A reading confirmed by three of
them is supposed to be of the very highest authority ; yet the true read-
ing may sometimes be found only in the fourth.
2. The second system of recensions is that proposed by Dr.
Scholz in his Cure Critice in Historiam Textus Evangeliorum,
founded on a long and minute examination of the treasure of Bib-
lical manuscripts contained in the Royal Library at Paris: this
system is in efiect a modification of that proposed by Griesbach.
According to this critic, there are jive recensions, viz. 1. The Alex-
andrine; 2. The Occidental or Western; 3. The Asiatic; 4. The
Byzantine ; and 5. The Cyprian.
1, 2. The Alexandrine and Occidental are the same as the two
first classes of Griesbach; the Byzantine of the latter critic, Dr. S.
divides into two distinct families, viz. the Asiatic and the Byzantine.
3..The Asiatic REcENSION, as its name implies, is that text
which has prevailed in Asia from the apostolic times, and which has
undergone fewer changes than the Alexandrine or Egyptian and
Occidental or Western Editions have experienced. : :
To this recension belongs the Codex Regius 53, a manuscript of the
tenth century, written on Mount Athos, and transcribed with great
correctness from the Jerusalem manuscripts. To this class also are
referred the Codices Regii 186, 188, 277, 293, 298, and 300. No. 186. |
is a manuscript of the eleventh century, containing the four Gospels,
together with the commentaries of Chrysostom and others, and dis-
quisitions on select passages. No. 188. (Griesb. 20.) is a manuscript of
the four Gospels, of the eleventh century, with the commentaries of
various authors. No. 177 is an evangelistarium, or collection of lessons
from the Gospels of the ninth, and Nos. 293, 298, and 300 are evangel-
istaria of the eleventh century ; but all, in the judgment of Dr. Scholz,
are copied from very antient Palestine manuscripts. |
- With the Asiatic recension coincide the Peschito or Old Syriac Ver-
sion, and the fathers who have used it, the Syro-Philoxenian version,
Cyril of Jerusalem, Theodoret, and Hesychius of Jerusalem. *
4. The Byzantine or ConsTaNTINOPOLITAN RECENSION con-
3 E 4 ᾿
56 General Observations — fF Part I? Ch. I.
_ tains that text, which is found in the manuscripts in use at Con-
_ . stantinople, and in the Greek Churches.
Ἢ This text is found in A. the Codex Alexandrinus (but in the four
_ Gospels only); in E. the Codex Basileensis B. VI.21; in F. the Codex
- Boreelii; in G. the Codex Harleianus 5684; in H. the Codex Wolfi B.;
in M. the Codex Regius 48. (a manuscript of the tenth century contain-
ing the four Gospels); S. the Codex Vaticanus 354 (a manuscript of the
tenth century collated by Birch); and the manuscripts noted by Gries-
bach, 42, 106. (both of the tenth century), 116 (of the twelfth century),
114 of the thirteenth century, and one of the Moscow manuscripts, (No.
10 of Matthzi’s notation) written in the thirteenth century. ‘To this
class also are referred fifty-three other manuscripts contained in the
royal library, either collated for the first time by Dr. Scholz, or (if pre-
viously collated by Mill, Wetstein, Griesbach, Alter, Birch, Matthei,
and others) subjected by him to a second examination and collation.
With the Byzantine Recension agree the Gothic and Sclavonic versions,
and most of the Greek fathers (fifty-five are enumerated by Dr. Scholz),
particularly by Amphilochius, bishop of Iconium, Apollinaris, bishop of
Laodicea, Czsarius, Epiphanius, Gregory of Nyssa, Gregory of Nazi-
anzum, Theodoret, and Theophylact.
From the preceding manuscripts there is a slight variation, and kind
of transition to the received or Vulgate Greek text, in the Codices Regii,
as well as in many others preserved in different libraries. Dr. S. has
enumerated eighty-seven manuscripts of this description, that are in the
royal library at Paris, fifteen only of which have been collated for Gries-
bach’s edition of the New Testament.
5. The Cyprian Recension contains that text, which is ex-
hibited in the Codex Cyprius, a manuscript of the eighth century,
brought from the Isle of Cyprus, of which a description is given in
a subsequent page. ὦ |
By a comparison of the readings of the Codex Cyprius, with the re-
ceived text, and with the Alexandrine and Constantinopolitan Recensions,
in nearly one hundred instances, Dr. Scholz has shewn, that it very
frequently coincides with the two last, sometimes agreeing with both,
sometimes following one or the other of them, and sometimes holding a
mean between them. In many instances it harmonises with but few
manuscripts, and in some cases its readings are peculiar to itself. On
these accounts he is of opinion that the Codex Cyprius exhibits a family
which has sprung from a collation of various manuscripts, some of which
owe their origin to Egypt, others to Asia, and others to Cyprus.
Most of the Manuscripts now extant exhibit one of the texts
above described; some are composed of two or three recensions.
No individual manuscript preserves any recension in a pure state ;
but manuseripts are said to be of the Alexandrian or Western re-
cension, as the appropriate readings of each preponderate. ‘The mar-
ins of these manuscripts, as well as those of the Ethiopic, Armenian,
Sahidic, and Syro-Philoxenian versions, and the Syriac version of
Jerusalem, contain the Alexandrian variations for the Western
readings, or vice versa; and some Byzantine manuscripts have the
Alexandrian or Western various lections in their margins.”
1 See pp. 99, 100. infra.
® Michaelis, vol. ii. pp. 163—177. Griesbach’s Symbol Critice, tom. i. pp. cxvii.—
Sect. IT. ὁ 1.} On Greek Manuscripts. 57
Each of these recensions has characteristics peculiar to itself. —
μ᾿
Se
The Occidental or Western preserves harsh readings, Hebraisms, ςς Ἢ
and solecisms, which the Alexandrine has exchanged for readings
a
more conformable to classic usage. ‘The Western is characterised aM)
by readings calculated to relieve the text from difficulties, and to
clear the sense: it frequently adds supplements to the passages ad-
duced from the Old Testament; and omits words that appear to be
either repugnant to the context or to other passages, or to render
the meaning obscure. The Alexandrine is free from the interpreta-
tions and transpositions of the Western recension. An explanatory
reading is therefore suspicious in the Western recension, and a clas-
sical one in the Alexandrine. The Byzantine or Constantinopolitan re-
cension (according to Griesbach’s system) preserves the Greek idiom
still purer than the Alexandrine, and resembles the Western in its
use of copious and explanatory readings. It is likewise mixed,
throughout, with the readings of the other recensions. |
The Asiatic recension of Scholz coincides with the Western in
its supplementary-and explanatory readings; and his Byzantine or
Constantinopolitan family with the Alexandrine in the affinity of
certain manuscripts, which in some instances is so great as to
prove that they had one common origin.’
The system of recensions, above proposed by Bengel and Semler,
and completed by the late celebrated critic Dr. Griesbach, has
been subjected to a very severe critical ordeal; and has been
formidably attacked, on the continent by the late M. Matthei, and
in this country by the Rev. Dr. Laurence (now archbishop of
Cashel), ? and the Rev. Frederic Nolan.
3. Totally disregarding Griesbach’s system of recensions, M.
Matthzei recognises only one class or family of manuscripts, which
he terms Codices texttis perpetut, and pronounces every thing that
is derived from commentaries and scholia to be corrupt. As the
manuscripts of the New Testament, which he found in the library
of the Synod, came originally from Mount Athos, and other parts
of the Greek empire, and as the Russian church is a daughter of the
Greek church, those manuscripts consequently contain what Gries-
bach has called the Byzantine Text ; which Matthzei admits to be the
only authentic text, excluding the Alexandrine and Western recen-
sions, and also rejecting all quotations from the fathers of the Greek
church. To the class of manuscripts to which the Codex Beze,
the Codex Claromontanus, and others of high antiquity belong, he
gave, in the preface to his edition of Saint John’s Gospel, the ap-
exxii. cxxxvii. clvii.—clxiv. tom. ii, pp. 132--148. Griesbach’s edit. of the New Test.
vol. i. Proleg. pp. lxxiii.—Ixxxi. edit. Hale, 1796. —
1 Dr. Scholz has given numerous examples of the characteristics of the several recen-
sions above noticed. Cur. Crit. in Hist. Text. Evang. pp. $1—42. 46—5l.
2In his “ Remarks on the Classification of Manuscripts adopted by Griesbach in his
edition of the New Testament,” (8vo. Oxford, 1814.) For learned and elaborate analyses
of Dr. Laurence’s work, see the Eclectic Review for 1815, vol. iv. N.S. pp. 1—22.
173—189., and particularly the British Critic for 1814, vol. i. N.S. pp. 173—192.
296—315. 401—428. |
58 General Observations [Part I. Ch. II.
pellation of editio scurrilis, nor did he apply softer epithets to those
critics who ventured to defend such manuscripts.’
4. The last system of recensions which remains to be noticed
is that of the Rev. F. Nolan. It is developed in his “ Inquiry into
the Integrity of the Greek Vulgate or received Text of the New Tes-
tament, in which the Greek: Manuscripts are newly classed, the In-
tegrity of the authorised Text vindicated, and the various Readings
traced to their Origin.” (London, 1815, 8vo.)? ‘That integrity he
has confessedly established by a series of proofs and connected
arguments, the most decisive that can be reasonably desired or
expected: but as these occupy nearly six hundred closely printed
pages, the limits of this section necessarily restrict us to the follow-
ing concise notice of his elaborate system.
It has been an opinion as early as the times of Bishop Walton,
that the purest text of the scripture canon had been preserved at
Alexandria; the libraries of that city having been celebrated from
an early period for their correct and splendid copies. From the
identity of any MS. in its peculiar readings, with the scripture quo-
tations of Origen, who presided in the catechetical school of
Alexandria, a strong presumption arises that it contains the Alex-
andrine recension: the supposition being natural, that Origen drew
his quotations from the copies generally prevalent in his native
country. ‘This, as we have seen, was the basis of Dr. Griesbach’s
system of recensions: accordingly he ascribes the highest rank to
the manuscripts of the Alexandrine class, the authority of a few of
which in his estimation outweighs that of a multitude of the Byzan-
tine. The peculiar readings, which he selects from the manuscripts
of this class, he confirms by a variety of collateral testimony, princi-
pally drawn from the quotations of the antient fathers and the ver-
sions made in the primitive ages. ‘To the authority of Origen,
however, he ascribes a paramount weight, taking it as the standard
by which his collateral testimony is to be estimated; and using their
evidence merely to support his testimony, or to supply it when it is
deficient. ‘The readings which he supports by this weight of tes-
timony, he considers genuine; and, introducing a number of them
into the sacred page, he has thus formed his corrected text of the
New Testament. ‘The necessary result of this process, as obviously
proving the existence of a great number of spurious readings, has
been that of shaking the authority of the authorised English Ver-
sion, together with the foundation on which it rests.
In combating the conclusions of Griesbach, Mr. Nolan argues
from the inconstancy of Origen’s quotations, that no certain con-
clusion can be deduced from his testimony; he infers from the
history of Origen, who principally wrote and published in Palestine,
1 Schoell, Hist. de la Littérature Grécque, tom, ii. p.136. Bishop Marsh’s Lectures,
partii. p. 30.
2 There isa copious analysis of this work in the British Critic, (N. S.) vol. v. pp. 1—
24, from which, and from the work itseJf, the present notice of Mr, Nolan’s system
of recensions is derived, ;
Sect. II. § LJ] ὁ On Greek Manuscripts. 59
that the text, quoted by that antient father, was rather the Pales-
tine than the Alexandrine: and he proves, from the express testi-
mony of Saint Jerome, that the text of Origen was really adopted
in Palestine, while that of Hesychius was adopted at Alexandria.
Having thus opened the question, and set it upon the broader
ground assumed by those critics, who confirm the readings of the
Alexandrine text, by the coincidence of the antient versions of the
Oriental and Western churches; Mr. N. combats this method, pro-
posed for investigating the genuine texts, in two modes. He first
shews that a coincidence between the Western and Oriental churches
does not necessarily prove the antiquity of the text which they
mutually support; as the versions of the former church were cor-
rected, after the texts of the latter, by Jerome and Cassiodorus, who
may have thus created the coincidence, which is taken as a proof of
the genuine reading. In the next place, he infers, from the preva-
lence of a text published by Eusebius of Caesarea, and from the
comparatively late period at which the Oriental Versions were
formed, that their general coincidence may be traced to the influence
ef Eusebius’s edition. ‘This position he establishes, by a proof de-
duced from the general prevalence of Eusebius’s sections and canons
in the Greek MSS. and antient versions, and by a presumption
derived from the agreements of those texts and versions with each
other in omitting several passages contained in the Vulgate Greek,
which were at variance with KEusebius’s peculiar opmions.’ And
having thus established the general influence of Eusebius’s text, he
generally concludes against the stability of the critical principles on
which the German critics have undertaken the correction of the
Greek Vulgate.
The material obstacles being thus removed to the establishment
of his plan, Mr. Nolan next proceeds to investigate the different
classes of text which exist in the Greek manuscripts. Having
briefly considered the scripture quotations of the fathers, and shewn
that they afford no adequate criterion for reducing the text into
classes, he proceeds to the consideration of the antient translations,
and after an examination of the Oriental versicns, more particularly
of the Sahidic, he comes to the conclusion, that no version but the
Latin can be taken as a safe guide in ascertaining the genuine text
of Scripture. This point being premised, the author lays the
foundation of his scheme of classification, in, the following observa-
tions.
“ς In proceeding to estimate the testimony which the Latin trans-
lation bears to the state of the Greek text, it is necessary to premise,
that this translation exhibits three varieties : as corrected by Saint
Jerome at the desire of Pope Damasus, and preserved in the Vul-
1 In the course of this discussion, Mr. Nolan assigns adequate reasons for the omission
of the following remarkable passages, Mark xvi. 9—20. John viii. 1—11., and for the
peculiar readings of the following celebrated texts, Acts xx. 28. 1 Tim. 111. 16. 1 John ν. 7.
See his Inquiry, pp. 35—41. ;
60 General Observations (Part I. Ch. 11.
ate; as corrected by Eusebius of Verceli, at the desire of Pope
ry and preserved in the Codex Vercellensis; and as existing
previously to the corrections of both, and preserved, as I conceive,
in the Codex Brixianus. ‘The first of these three editions of the
Italic translation is too well known to need any description; both
the last are contained in beautiful manuscripts, preserved at Verceli,
and at Brescia, in Italy. ‘The curious and expensive manner in
which at least the latter of these manuscripts is executed, as written
on purple vellum in silver characters, would of itself contain no in-
conclusive proof of its great antiquity; such having been the form
in which the most esteemed works were executed in the times of
Eusebius, Chrysostome, and Jerome. ‘The former is ascribed, by
immemorial tradition, to Eusebius Vercellensis, the friend of Pope
Julius and Saint Athanasius, and, as supposed to have been written
with his own hand, is deposited among the relicks, which are pre-
served, with a degree of superstitious reverence, in the author’s
church at Verceli in Piedmont. By these three editions of the
translation, we might naturally expect to acquire some insight into
the varieties of the original; and this expectation is fully justified
on experiment. ‘The latter, not less than the former, is capable of
being distributed into three kinds; each of which possesses an ex-
traordinary coincidence with one of a correspondent kind, in the
translation. In a word, the Greek manuscripts are capable of being
divided into three principal classes, one of which agrees with the
Italic translation contained in the Brescia manuscript; another with
that contained in the Verceli manuscript; and a third with that con-
tained in the Vulgate.” ἢ
Specimens of the nature and closeness of the coincidence of these
three classes are annexed by Mr. Nolan, in separate columns, from
which the four following examples are selected. He has prefixed
the readings of the received text and authorised English version,
(from Matt. v. 38. 41. and 44.), in order to evince their coincidence
with that text, to which the preference appears to be due, on account
of its conformity to the Italic translation contained in the Codex
Brixianus.
38. καὶ οδοντα ayts odovtos. Rec.
—and ἃ tooth for a tooth. Auth.
odovra ἀντι odovtes, Cant. dentem pro dentem. __ Verc.
nas οδοντα ayts odovtos. Vat. et dentem pro dente. V7 ulg.
καὶ οδοντα ἀντι odovtos. Mosc. et dentem pro dente. Brix.
41. ὕπαγε μετ᾽ αὐτου δυο. Rec.
— go with him twain. Auth.
ὕπαγε μετ᾽ αὐτου ets ἀλλα δυο. vade cum illo adhuc alia duo.
Cant. Vere.
ὕπαγε pet αὐτου δυο. Vat. vade cum illo et alia duo. Vulg.
ὕπαγε per avtov δυο. Mosc. vade cum illo duo. Bria.
a
! Nolan’s Inquiry, pp.58—61.
Sect. 11.4.1. Ὁ On Greek Manuscripts. 61
44, evdoyerre τοὺς καταρωμιένους tuas. Ree.
— bless them that curse you. Auth. d
εὐλογείτε τοὺς κα]αρωμενους DuUlege Secejene fs desunt. Verc.
Cant. ~----. desunt... Vulg.
ευλογέιτε τοὺς καϊαρωμενους ὕμας. benedicite maledicentibus vos.
Mosc. Brix.
44, προσευχεσῶε ὕπερ τῶν emnsealoyTwy ὕμας,
χαι διωκόντων ὕμας. Rec.
-- pray for them who despitefully use γοὰ..
and persecute you. Auth. |
προσευχεσῖδε ὕπερ τῶν ἐπηρεαζοντων vas. Orate pro calumniantibus et perse-
διωκόντων ὕμας. Cant. quentibus vos. Verc.
ποοσευχεσῖδε ὕπερ τῶν διωχοντων ὕμας. orate pro persequentibus et calum-
Vat. niantibus vos. Vulg.
orate pro calumniantibus vodis et
προσευχεσδεύπερ τῶν ἐπηρεαζόντων ὑμας,
persequentibus vos. Brix.
καὶ διωχοντων ὕμας. Mosc.
The preceding short specimen will sufficiently evince the affinity
subsisting between the Latin and Greek manuscripts, throughout the
different classes into which they may be divided: at the same time it
will illustrate the dissimilarity which those classes exhibit among them-
selves, in either language, regarded separately. Still further to evince
the affinity which in other respects they possess among themselves,
Mr. Nolan exhibits a connected portion, comprising the first twelve verses
of the fifth chapter of St. Matthew’s Gospel, in the original and the
translation; from which we select the six following examples:
CLASS I.
Codex Cantabrigiensis.
1. Ιδὼν δὲ τοὺς οχλους, aveBy εἰς τὸ
ops χαὶ χαδισανῖος αὐτου, προσηλδον
αυτω οἱ μαϑηΐαι αὐτου"
2. Καὶ ανοιξας τὸ στομα αὕτου,
εδιδαξεν αὐτοὺς λεγων"
3. Μακαριοι οἱ Toxo. To πνευμαῖι""
ὅτι αὐτων ἐστιν ἡ ξασιλειῶ τῶν ουράνων-
5. Μακαριοι οἱ πραεις" ὅτι αυτοι κλη-
ρονομήσουσι τὴν yyy.
4, Μακαριοι οἱ mevSovuviec* ὅτι autos
π-αρακληδησοναι.
6. Μακαριοι οἱ πεινώνἾες nas διψωνῆες
τὴν δικαιοσυνην" ὅτι avios χορίασϑη-
covlat.
Codex Vercellensis.
1. Videns autem Jesus turbam,
ascendit in montem, et cum sedis-
set, accesserunt ad eum discipuli
ejus ;
2. Et aperuit os suum, et docebat
eos dicens:
3. Beati pauperes spiritu: quoni-
am ipsorum est regnum celorum.
5. Beati mites: quoniam ipsi he-
reditate possidebunt terram.
4. Beati qui lugent: quoniam
ipsi consolabuntur.
6. Beati qui esuriunt et sitiunt
justitiam : quoniam ipsi satura-
buntur.
CLASS II.
Codex Vaticanus.
1. Ιδων δὲ τοὺς οχλους, aveby εἰς τὸ
apes! και καθισανῖος αὐτου, τορόσηλθον
Lavrw | οἱ μαθηΐαι αὐτου"
2. Καὶ ανοιξας ro στόμα αὕτου,
εδιδασκεν αὐτοὺς λεγων.
3. Μακάριοι of wlaxos to πνευμοῖι"
ὅτι αὐων ἐστιν ἡ βασιλεια των ουρανων.
Versio Vulgata.
1. Videns autem turbas ascendit
in montem, et cum sedisset accesse-
runt ad eum discipuli ejus:
2. Et aperiens os suum, docebat
eos dicens:
3. Beati pauperes spiritu: quo-
niam ipsorum est regnum celo-
rum.
“>
62
A. Μακαριοὶ οἱ wevdouvlec* ὅτι autos
“π“αραχληδησονῆαι.
5. Μακάριοι οἱ πραεῖς" ὅτι avros
χληρονομήσουσι THY YNVe
6. Maxapios of wesvovies καὶ δεψων-
Tec τὴν δικαιοσυνην" ὅτι avTo χορΐασ-
ησονταις
CLASS
Codex Moscuensis.
᾿ς 1, Ἰδὼν δὲ τοὺς οχλους, aveby εἰς τὸ
epost καὶ χαδισαντος αὐτου, τπροσηλθον
αυτω οἱ μαδηΐαι aviov.
2. Καὶ ανοιξας τὸ στομὰα aver,
εδιδασκεν αὐτοὺς λέγων.
9. Μακάριοι οἱ στωχοι τω τνευματι"
ὅτι αυτων ἐστιν ἡ βασιλεία τῶν ουρῶνων.
4, Μαχαριοι οἱ σενϑουνἾες" ὁτι autos
παρακληδησονῖαι.
5. Μαχαριοι οἱ τρραεις" ὅτι autos
κληρονομήσουσι THY γήην-
6. Μακαριοι οἱ aewovies καὶ διψωνἼες
τὴν δικαιοσύνην" ὅτι αὐτοὶ χορτασθη-
TOV ate
General Observations
[Part I. Ch. II.
4. Beati mites: quoniam ipsi
possidebunt terram.
5. Beati qui lugent: quoniam ipsi
consolabuntur.
6. Beati qui esuriunt et sitiunt
justitiam: quoniam ipsi saturabun-
tur.
Ill.
Codex Brixiensis.
1. Videns autem turbas ascendit
in montem, et cum sedisset accesse-
runt ad eum discipuli ejus ;
2. Et aperiens os suum, docebat
eos dicens:
3. Beati pauperes spiritu : quoni-
am ipsorum est regnum ccelorum.
4. Beati qui lugent : quoniam ipsi
consolabuntur.
5. Beati mansueti: quoniam ipsi
hereditabunt terram.
6. Beati qui esuriunt et sitiunt
justitiam : quoniam ipsi saturabun-
tur.
On these different classes of manuscripts in the Greek and Latin,
Mr. Nolan remarks, that it must be evident, on the most casual
inspection, that the manuscripts in both languages possess the same
text, though manifestly of different classes. ‘ They respectively
possess that identity in the choice of terms and arrangement of the
language, which 15 irreconcilable with the notion of their haying
descended from different archetypes. And though these classes, in
either language, vary among themselves, yet, as the translation fol-
lows the varieties of the original, the Greek and Latin consequently
afford each other mutual’ confirmation. The different classes of
text in the Greek and Latin translation, as thus coinciding, may be
regarded as the conspiring testimony of those churches, which were
appointed the witnesses and keepers of Holy Writ, to the existence
of three species of text in the original and in the translation.” ἢ
Having thus produced the testimony of the eastern and western
churches to the existence of these classes, the learned inquirer pro-
ceeds to ascertain the antiquity of the classes: which he effects by
the Latin translation. |
«¢ As the existence of a translation necessarilyimplies the priority
of the original from which it was formed; this testimony may be
directly referred to the close of the fourth century. The Vulgate
must be clearly referred to that period, as it was then formed by
St. Jerome ; in its bare existence, of course, the correspondent an-~
tiquity of the Greek text, with which it agrees, is directly established.
This version is, however, obviously less antient than that of the
1 Nolan’s Inquiry, p.70.
Sect. IL. § 1.7 On Greek Manuscripts. , 63
Verceli or Brescia manuscript ; as they are of the old Italic transla-
tion, while it properly constitutes the new. In the existence of the
antient version, the antiquity of the original text with which it cor-
responds is consequently established. The three classes of text,
which correspond with the Vulgate and Old Italic Version, must be
consequently referred to a period not less remote than the close of
the fourth century.” ὦ
The system of classification being thus carried up as high as the
fourth century, Mr. Nolan justifies it by the testimony of Jerome;
for this learned father, who lived at that period, asserts the existence
of three classes of text in the same age, which respectively prevailed
in Egypt, Palestine, and Constantinople. The identity of these
classes with the different classes of text which still exist in the
Greek original and Latin translation®, our author then proceeds
to establish. And this he effects by means of the manuscripts
which have been written, the versions which have been published,
and the collations which have been made, in the different countries
to which St. Jerome refers his classes; founding every part of his
proofs on the testimony of Adler, Birch, Woide, Munter, and other
critics who have analysed the text and versions of the New Testament.
The result of this investigation is, that the three classes of text,
which are discoverable in the Greek manuscripts, are nearly identical
with the three editions, which existed in the age of Jerome; with
which they are identified by their coincidence with the Latin trans-
Jation which existed in the age of that Christian father. Of the
Jirst class, the Codex Beze or Cambridge manuscript, is an exemplar :
it contains the text, which Jerome refers to Egypt, and ascribes to
Hesychius. Of the second class, the Coder Vaticanus, or Vatican
manuscript, forms the exemplar, and contains the text, which Je-
rome refers to Palestine, and ascribes to Eusebius; and of the third
class, the Moscow manuscript, collated by Matthei, and by him
noted with the letter V. and the Harleian manuscript in the British
Museum, No. 5684, noted G. by Griesbach, are the exemplars, and
contain the text which Jerome attributes to Lucian, and refers to
Constantinople. The result of Mr. Nolan’s long and elaborate dis-
cussion is, that, as the Occidental or Western Alexandrine, and
Byzantine texts, (according to Griesbach’s system of recensions)
respectively coincide with the Egyptian, Palestine, and Byzantine
texts of Mr. N., we have only to substitute the term Egyptian for
Western, and Palestine for Alexandrine, in order to ascertain the
particular text of any manuscript which is to be referred to a pe-
culiar class or edition. ‘ The artifice of this substitution admits
of this simple solution : the Egyptian text was imported by Eusebius
of Verceli into the West, and the Palestine text republished by
Euthalius at Alexandria, the Byzantine text having retained the
place in which it was originally published by Lucianus. In a word,
! Nolan’s Inquiry, pp.70, 71. ,
2 To which is now to be added the Peschito or Old Syriac version. The identity
above noticed Mr. Nolan purposes fully to illustrate, in a future edition of his ‘* Inquiry.””
64 Gexeral Observations [Part I. Ch, II.
a manuscript which harmonises with the Codex Cantabrigiensis,
must be referred to the first class, and will contain the text of Egypt.
One, which harmonises with the Vatican manuscript, must be re-_
ferred to the second class, and will contain the text of Palestine.
And one, which harmonises with the Moscow manuscript, must be
referred to the third class, and will contain the text of Constan-
tinople. * | .
The advantages resulting from the system of recensions just de-
veloped are twofold :—TIn the first place, it leads not only to a more
adequate method of classification, but also to the discovery of a more
antient text, by means of the priority of the old Italic Version to
the New or Vulgate Latin of Jerome. And, secondly, it coincides
with the respective schemes of Dr. Griesbach and of M. Matthei,
and derives support from their different systems. It adopts the
three classes of the former, with a slight variation merely in the
name of the classes; and, in ascertaining the genuine text, it attaches
the same authority to the old Italic translation, which the same dis-
tinguished critic has ascribed to that version. It likewise agrees
with the scheme of Matthzi, in giving the preference to the Kosvy
Exdociz, the Greek Vulgate or Byzantine text, over the Palestine
and Egyptian, but it supports the authority of this text on firmer
grounds than the concurrence of the Greek manuscripts. _‘* Hence,
while it differs from the scheme of M. Matthaei, in building on the
Old Italic Version, it differs from that of Dr. Griesbach, in dis-
tinguishing the copies of this translation, which are free from the
influence of the Vulgate, from those which have been corrected since
the times of Eusebius of Verceli, of Jerome, and Cassiodorus. And
it affords a more satisfactory mode of disposing of the multitude of |
various readings, than that suggested by the latter, who refers them
to the intentional or accidental corruptions of transcribers ; or by
that of the former, who ascribes them to the correction of the ori-
ginal Greek by the Latin translation: as it traces them to the in-
fluence of the text which was published by Eusebius, at the command
of Constantine.” We may therefore safely adopt the system of
recensions proposed by Mr. Nolan in preference to any other: not
only on account of its comprehensiveness, but also because (inde-
pendently of its internal consistency, and the historical grounds on
which it is exclusively built,) it embraces the different systems to
which it is opposed, and reconciles their respective inconsistencies.
But, notwithstanding the strong—we may add, indisputable—
claims to precedence which his system of recensions possesses, the
classification of recensions proposed by Griesbach has obtained such
a general reception as will prevent the adoption of Mr. Nolan’s
system much beyond the limits of this country. In giving a decided
preference to the latter, the author of this work trusts that he shall
be acquitted of any intention to undervalue the critical labours of
Dr. Griesbach, which, from the comprehensive brevity of his plan
'
1 Nolan’s Inquiry, pp.105, 106...
Sect. I. § 1.] » On Greek Manuscripts. | 65
of classifying manuscripts, and the scrupulous accuracy of his exe-
cution of it, have unquestionably rendered the highest service to
sacred literature. As a general and correct index to the great body
of Greek manuscripts, they are an invaluable treasure to the scholar,
and a necessary acquisition to the divine: at the same time, his
collection of various readings is admirably calculated to satisfy our
minds on a point of the highest moment,—the integrity of the
Christian Records. ‘Through the long interval of seventeen hun-
dred years,—amidst the collision of parties,—the opposition of
enemies —and the desolations of time, they remain the same as holy
men read them in the primitive ages of Christianity. A very minute
examination of manuscripts, versions, and fathers, proves the in-
violability of the Christian Scriptures. ‘* They all coincide in ex-
hibiting the same Gospels, Acts, and Epistles; and among all the
copies of them which have been preserved, there is not one which
dissents from the rest either in the doctrines or precepts, which
constitute Christianity. They att contain the same doctrines and
precepts. For the knowledge of this fact we are indebted to such
men as Griesbach, whose zealous and persevering labours to put us
in possession of it entitle them to our grateful remembrance. ‘To
the superficial, and to the novice, in theology, the long periods of
life, and the patient investigation, which have been applied to critical
investigation, may appear as mere waste, or, at the best, as only
amusing employment: but to the serious inquirer, who, from his
own conviction, can declare that he is not following cunningly de-
vised fables, the time, the talents, and the learning, which have been
devoted to critical collation, will be accounted as well expended, for
the result which they have accomplished. ‘The real theologian is
satisfied from his own examination, that the accumulation of many
thousands of various readings, obtained at the expense .of immense
critical labour, does not affect a single sentiment in the whole New
Testament. And thus is criticism, — which some despise, and others’
neglect, —found to be one of those undecaying columns, by which
the imperishable structure of Christian ‘Truth is supported.” Ὁ
Vi. From the coincidence observed between many Greek manu-
scripts and the Vulgate, or some other Latin version, a suspicion
arose in the minds of several eminent critics, that the Greek text
had been altered throughout to the Latin; and it has been asserted
that at the council of Florence, (held in 1439 with the view of
establishing an union between the Greek and Latin churches,) a
resolution was formed, that the Greeks should alter their manuscripts
from the Latin. This has been termed by the learned, Faedus cum
Grecis. The suspicion, concerning the altering of the Greek text,
seems to have been first suggested by Erasmus, but it does not ap-
pear that he supposed the alterations were made before the fifteenth
century: so that the charge of Zatinzsing the manuscripts did not
(at least in his notion of it) extend to the original writers of the ma-
1 Eclectic Review, vol.v. parti, p.189.
VOL, 11, Ε
66 Account of Greek Manuscripts [Part I. Ch. I.
nuscript, or, as they are called, the writers a primd manu ; since. it
affected only the writers a secundé manu, or subsequent interpolators.
The accusation was adopted and extended by Father Simon and
Dr. Mill, and especially by Wetstein. Bengel expressed some
doubts concerning it; and it was formally questioned by Semler,
Griesbach, and Woide. ‘The reasonings of the two last-mentioned
critics convinced Michaelis (who had formerly agreed with Erasmus)
that the charge of Latinising was unfounded; and in the fourth
edition of his Introduction to the New ‘Testament (the edition trans-
lated by Bishop Marsh), with a candour of which there are too few
examples, Michaelis totally abandoned his first opinion, and ex-
pressed his opinion that the pretended agreement in the Feedus cum
Grecis is a mere conjecture of Erasmus, to which he had recourse
as a refuge in a matter of controversy. Carrying the proof to its
utmost length, it only shews that the Latin translations and the
Greek copies were made from the same exemplars; which rather
proves the antiquity of the Latin translations, than the corruption of
the Greek copies. It is further worthy of remark, that Jerome cor-
rected the Latin from the Greek, a circumstance which is known. in
every part of the Western Church. Now, as Michaelis justly ob-
serves, when it was known that the learned father had made the
Greek text the basis of his alterations in the Latin translation, it is
scarcely to be imagined that the transcribers of the Western Church
would alter the Greek by the Latin; and it is still less probable,
that those of the Eastern Church would act in this manner.’
ᾧ 2. ACCOUNT OF GREEK MANUSCRIPTS CONTAINING THE OLD AND
᾿ NEW TESTAMENTS.
I. The Alexandrian Manuscript. — WU. The Vatican Manuscript.
Or the few manuscripts known to be extant, which contain the
Greek Scriptures (that is, the Old Testament, according to the
Septuagint Version, and the New Testament), there are two which
pre-eminently demand the attention of the biblical student for their
antiquity and intrinsic value, viz. ‘The Alexandrian manuscript, which
is preserved in the British Museum, and the Vatican manuscript,
deposited in the library of the Vatican Palace at Rome. .
Ι, ‘he Copex ALEexanprinus, or Alexandrian Manuscripts.
which is noted by the letter A. in Wetstein’s and Griesbach’s cri-
tical editions of the New Testament, consists of four folio volumes;
the three first contain the whole of the Old Testament, together with
the Apocryphal books, and the fourth comprises the New Testament,
the first epistle of Clement to the Corinthians, and the Apocryphal
Psalms ascribed to Solomon. In the New Testament there is want-
ing the beginning as far as Matt. XXV. 6. 0 γυμφιος epyeras; likewise
. ! Michaelis’s Introduction, vol.ii. parti, pp.163—173. Butler’s Hore Biblice,
vol.i. p.125.
Sect. 1]. ὁ 9.7] Containing the Old and New Testaments. 67
from John vi. 50. to viil. 52. and from 2 Cor. iv. 13. to xii. 7. The
Psalms are preceded by the epistle of Athanasius to Marcellinus,
and followed by a catalogue, containing those which are to be used
in prayer for each hour, both of the day and of the night; also by
fourteen hymns, partly apocryphal, partly biblical, the eleventh of
which is a hymn in praise of the Virgin Mary, entitled προσευχὴ
Μαρίας τῆς Seoroxov: the arguments of Eusebius are annexed to the
Psalms, and his canons to the Gospels. This manuscript is now
preserved in the British Museum, where it was deposited in 1753.
It was sent as a present to King Charles I. from Cyrillus Lucaris,
a native of Crete, and patriarch of Constantinople, by Sir Thomas
Rowe, ambassador from England to the Grand Seignor, in the year
1628. Cyrillus brought it with him from Alexandria, where, pro-
bably, it was written. In a schedule annexed to it, he gives this
account; that it was written, as tradition informed them, by Thecla,
a noble Egyptian lady, about thirteen hundred years ago, a little
after the council of Nice. He adds, that the name of Thecla, at
the end of the book, was erased; but that this was the case with
other books of the Christians, after Christianity was extinguished in
Eeypt by the Mohammedans: and that recent tradition records the
fact of the laceration and erasure of Thecla’s name. The proprietor
of this manuscript, before it came into the hands of Cyrillus Lucaris,
had written an Arabic subscription, expressing that this book was
said to have been written with the pen of Thecla the Martyr.
. Various disputes have arisen with regard to the place whence it
was brought, and where it was written, to its antiquity, and of course
to its real value. Some critics have bestowed upon it the highest
commendation, whilst it has been equally depreciated by others.
Of its most strenuous adversaries, Wetstein seems to have been the
principal. The place from which it was sent to England was,
without doubt, Alexandria, and hence it has been called Codex Alex-
andrinus. As to the place where it was written, there is a consi-
derable difference of opinion. Matthweus Muttis, who was a
contemporary, friend, and deacon of Cyrillus, and who afterwards
instructed in the Greek language John Rudolph Wetstein, uncle of
the celebrated editor of the Greek Testament, bears testimony, in a
letter, written to Martin Bogdan, a physician in Berne, dated Janu-
ary 14, 1664, that it had been brought from one of the twenty-two
monasteries in Mount Athos, which the Turks never destroyed, but
allowed to continue upon the payment of tribute. Dr. Woide en-
deavours to weaken the evidence of Muttis, and to render the
testimony of the elder Wetstein suspicious: but Spohn! shews that
the objections of Woide are ungrounded. Allowing their reality,
we cannot infer that Cyrillus found this manuscript in Alexandria.
Before he went to Alexandria he spent some time cn Mount Athos,
the repository and manufactory of manuscripts of the New Testa-
' Caroli Godofredi Woidii Notitia Codicis Alexandrini, cum variis ejus lectionibus
omnibus. Recudendum curavit, notasque adjecit Gottlieb Leberecht Spohn. pp. 10—13.
(8vo. Lipsiz 1790.) - ἢ
Fi 2
“
68 Account of Greek Manuscripts [Part I. Ch. 11.
ment, whence a great number have been brought into the West of
Europe, and a still greater number has been sent to Moscow. [0 is
therefore probable, independently of the evidence of Muttis, that
Cyrillus procured it there either by purchase or by present, took it
with him to Alexandria, and brought it thence on his return to
Constantinople. But the question recurs, where was this copy
written? The Arabic subscription above cited, clearly proves, that
it had been in Egypt, at some period or other, before it fell into the
hands of Cyrillus. This subscription shews that it once belonged
to an Egyptian, or that during some time it was preserved in Egypt,
where Arabic has been spoken since the seventh century. Besides,
it is well known that a great number of manuscripts of the Greek
Bible have been written in Egypt. Woide has also pointed out a
remarkable coincidence between the Codex Alexandrinus, and the
writings of the Copts. Michaelis alleges another circumstance as a
probable argument of its having been writtenin Egypt. In Ezekiel
xxvil. 18. both in the Hebrew and Greek text, the Tyrians are said
to have fetched their wine from Chelbon, or according to Bochart,
Chalybon. But as Chalybon, though celebrated for its wine, was
unknown to the writer of this manuscript, he has altered it by a
fanciful conjecture to oivoy ex χέβρων, wine from Hebron. This
alteration was probably made by an Egyptian copyist, because
Egypt was formerly supplied with wine from Hebron. The sub-
scription before mentioned, ascribes the writing of it to Thecla, an
Egyptian lady of high rank, who could not have been, as Michaelis
supposes, the martyress Thecla, placed in the time of Saint Paul:
but Woide replies, that a distinction must be made between Thecla
martyr, and Thecla proto-martyr. With regard to these subscrip-
tions we may observe, with Bishop Marsh, that the true state of the
case appears to be as follows: “* Some centuries after the Codex
Alexandrinus had been written, and the Greek subscriptions, and
perhaps those other parts where it is more defective, already lost, it
fell into the hands of a Christian inhabitant of Egypt, who, not
finding the usual Greek subscription of the copyist, added in Arabic,
his native language, the tradition, either true or false, which had
been preserved in the family or families to which the manuscript
had belonged, ‘ Memorant hunc codicem scriptum esse calamo
Theclz martyris.’ In the 17th century, when oral tradition re-
specting this manuscript had probably ceased, it became the pro-
perty of Cyrillus Lucaris; but whether in Alexandria, or Mount
Athos, is of no importance to the present inquiry. On examining
the manuscript, he finds that the Greek subscription is lost, but
that there is a tradition recorded in Arabic by a former proprietor,
which simply related that it was written by one Thecla a martyress,
which is what he means by ‘ memoria et traditio recens.” Taking
therefore upon trust, that one Thecla the martyress was really the
copyist, he consults the annals of the church to discover in what age
and country a person of this name and character existed; finds
that an Egyptian lady of rank, called Thecla, suffered martyrdom
Sect. II. §1.] Containing the Old and New Testaments. 69
‘between the time of holding the council of Nicaea and the close of
the fourth century; and concludes, without further ceremony, that
she was the very identical copyist. Not satisfied with this disco-
very, hie attempts to account for the loss of the Greek subscription,
and ascribes it to the malice of the Saracens; being weak enough
to believe that the enemies of Christianity would exert their ven-
geance on the name of a poor transcriber, and leave the four folio
volumes themselves unhurt.” Dr. Woide, who transcribed and
published this manuscript, and must be better acquainted with it
than any other person, asserts, that it was written by two different
copyists; for he observed a difference in the ink, and, which is: of
greater moment, even in the strokes of the letters. The conjecture
of Oudin, adopted by Wetstein, that the manuscript was written by
an Accemet is, in the judgment of Michaelis, worthy of attention’,
and he adds, that this conjecture does net contradict the account
that Thecla was the copyist, since there were not only monks but
nuns of this order. 7
The antiquity ofthis manuscript has also been the subject of con-
troversy. Grabe and Schulze think that it might have been written
before the end of the fourth century, which, says Michaelis, is the
very utmost period that can be allowed, because it contains the
epistles of Athanasius. Oudin piaces it in the tenth century.
Wetstein refers it to the fifth, and supposes that it was one of the
manuscripts collected at Alexandria in 615, for the Syriac version.
Dr. Semler refers it to the seventh century. Montfaucon? is of
opinion, that neither the Codex Alexandrinus, nor any Greek ma-
nuscript, can be said with great probability to be much prior to the
sixth century. Michaelis apprehends, that this manuscript was
written after Arabic was become the native language of the Egyp-
tians, that is, one, or rather two centuries after Alexandria was
taken by the Saracens, which happened in the year 640, because
the transcriber frequently confounds M and B, which is often done
in the Arabic: and he concludes, that it is not more antient than
the eighth century. Woide, after a great display of learning, with
which he examines the evidence for the antiquity of the Codex
Alexandrinus, concludes, that it was written between the middle and
the end of the fourth century. It cannot be allowed a greater an-
tiquity, because it has not only the titAos or κεφαλαιὰ majora, but
the xegaAuie minora, or Ammeonian sections, accompanied with the
references to the canons of Eusebius. Woide’s arguments have
been objected to by Spohn.* Some of the principal arguments
1 The Accemets were a class of monks in the antient church, who flourished, particu-
larly in the east, during the fifth century. They were so called, because they had divine
service performed, without interruption, in their churches. They divided themselves
into three bodies, each of which officiated in turn, and relieved the others, so that their
churches were never silent, either night or day. Wetstein adopts the opinion of Casimir
Oudin, that the Codex Alexandrinus was written by an Acewmet, because it contains a
catalogue of the psalms that were to be sung at every hour both of the day and night.
Proleg. in Nov. Test. vol.i. p.10.
2 Paleog. Grec. p.185.
3 pp.42—109. of his edition of Woide’s Notitia Codicis Alexandrini.
¥r 3
SL,
70 : Account of Greek Manuscripts — [Part I. Ch. I. Κι
advanced by those who refer this manuscript to the fourth or fifth
centuries are the following: the epistles of Saint Paul are not di-
vided into chapters like the gospels, though this division took place
so early as 396, when to each chapter was prefixed a superscrip-
tion. ‘The Codex Alexandrinus has the epistles of Clement of
Rome; but these were forbidden to be read in the churches, by the
council of Laodicea, in 364, and that of Carthage, in 419. Hence
Schulze has inferred, that it was written before the year 364; and
he produces a new argument for its antiquity, deduced from the last
of the fourteen hymns found in it after the psalms, which is super-
scribed υμνος εθινος, and is called the grand doxology ; for this hymn
has not the clause ayios 0 deos, αγιος ισχυρος. αγιος αθανατος, ελεῆσον
np-as, which was used between the years 434 and 446; and there-
fore the manuscript must have been written before this time. et-
stein thinks that it must have been written before the time of
Jerome, because the Greek text of this manuscript was altered from
the old Italic. He adds, that the transcriber was ignorant that “,
the Arabs were called Hagarenes, because he has written (1 Chron.
ν. 20.) ἀγοραιοι for Αγαραιοι. Others allege that ἀγοραιοι is a mere
erratum ; because Ayapaimy occurs in the preceding verse, Ayapitys
in 1 Chron. xxvii. 31. and Ayapyvo: in Psal. Ixxxii. 7. These
arguments, says Michaelis, afford no certainty, because the Codex
Alexandrinus must have been copied from a still more antient
manuscript ; and if this were faithfully copied, the arguments apply
rather to this than to the Alexandrian manuscript itself. It is the
hand-writing alone, or the formation of the letters, with the want of
accenis, which can lead to any probable decision. ‘The arguments
alleged to prove that it is not so antient as the fourth century, are
the following. Dr. Semler thinks, that the epistle of Athanasius, on
the value and excellency of the Psalms, would hardly have been
prefixed to them during his life. But it ought to be recollected,
that Athanasius had many warm and strenuous advocates. From
this epistle Oudin has attempted to deduce an argument, that the
manuscript was written in the tenth century. ‘This epistle, he says,
is spurious, and could not have been forged during the life of Atha-
nasius, and the tenth century was fertile in spurious productions.
Again, the Virgin Mary, in the superscription of the Song of the
Blessed Virgin, is styled θεοίοκος, a name which Wetstein says
betrays the fifth century. Further, from the probable conjecture,
that this manuscript was written by one of the order of the
Acoemetze, Oudin concludes against its antiquity; but Wetstein
contents himself with asserting, that it could not have been written
before the fifth century, because Alexander, who founded this order,
lived about the year 490. From this statement, pursued more at
large, Michaelis deduces a reason for paying less regard to the
Codex Alexandrinus than many eminent critics have done, and for
the preference that is due, in many respects, to antient versions,
before any single manuscript, because the antiquity of the former,
which is in general greater than that of the latter, can be deter-
mined with more precision,
#
Sect. II. §2.] Containing the Old and New Testaments. 71
The value of this manuscript has been differently appreciated by
different writers. Wetstein, though he denotes it by A. the first
letter of the alphabet, is no great ‘admirer of i it, nor does Michaelis
estimate it highly, either on account of its internal excellence or the
value of its readings. The principal charge which has been pro-
duced against the Alexandrian manuscript, and which has been
strongly “urged by Wetstein, is its having been altered from the
Latin version. It is incredible, says Michaelis, who once agreed
in opinion with Wetstein, but found occasion to alter his sentiments,
that a transcriber who lived in Egypt, should have altered the.
Greek text from a Latin version, because Egypt belonged to the
Greek diocese, and Latin was not understood there. On this sub-
ject Woide has eminently displayed his critical abilities, and ably
defended the Greek manuscripts in. general, and the Codex Alex-
andrinus in particular, from the charge of having been corrupted ,
from the Latin. Griesbach concurs with Woide?, and both have
contributed to confirm Michaelis in his,new opinion. If this ma~
nuscript has been corrupted from a version, it 1s more reasonable
to suspect the Coptic, the version of the country in which it was
written. Between this mafiuscr ipt and both:the Coptic and Syriac *
versions, there is a remarkable coincidence. Griesbach has ob=.
served, that this manuscript follows three different editions: the
Byzantine in the Gospels, the Western edition in the Acts of the
Apostles, and the Catholic epistles, which form the middle division
of this manuscript, and the Alexandrine in the epistles of Saint ος
Paul. The transcriber, if this assertion be true, must have copied
the three parts of the Greek ‘Testament from three different manu-
scripts of three different editions. It is observable, that the read-
ings of the Codex Alexandrinus coincide very frequently not only
with the Coptic and the old Syriac, but with the new Syriac and
the Ethiopic; and this circumstance favours the hypothesis, that
this manuscript was written in Egypt, because the new Syriac. ~
version having been collated with Egyptian manuscripts of the
Greek Testament, and the Ethiopic version being taken imme-
diately from them, have necessarily the readings of the pe a “
edition.
The Alexandrian manuscript is written in ποδιά or capital
letters, without any accents or marks of aspiration, but with a few
abbreviations nearly similar to those already noticed*, and also
with some others which are described by Dr. Woide®, who has
likewise explained the various points and spaces occurring in this
manuscript.
A fac-simile of the Codex Alexandrinus was published in folio
by the late Dr. Woide, principal librarian of the British Museum,
with types cast for the purpose, line for line, without intervals be-
1 In his “ΚΞ Symbole Criticz,”’ vol.i. pp.110—117.
2 See p. 50. supra.
3 In the Preface to his fac-simile of the Alexandrian manuscript of the New Testa-
ment, §§ 27—34.
F 4
72° Account of Greek Manuscripts (Part I. Cha II.
tween the words, precisely as in the original.’ The following
specimen will convey to the reader an idea of this most precious
manuscript.
John i. 1—7.
Cnapxn HNOXOFrOCI<AIOACrocH
TTPOCTONEN I<AIGCHNOAOCrOC
OY TOCHNENA pXHTTPOCTONON
Ney]
TTANTAAIAYTOYErENETO IS AIX@
EICAY TOYEPFENEGTOOY AGEN
OrErONEGNENAYTODZCDHHN’
IKAIHZCDH HINTOPaCTUIDNANG@N
I<AITOPUDCENTHCICOTIAC@ AI
NEVi<AIHCIXOTIAAY TOOYVIKATE
\XABEN ErENETOANOCATTE
TAXAMENOCTTAPAGYONOMAAY
TODICDANINHC OY TOCHAGEN
CICMAPTYPIAN INAMAPTY PH
CHTTEpITOYPadToc: INA TITAN
TECTTICTEYCUDCINAIAY TOY"
Ὁ πιο]
For this stereotype specimen we are indebted to the Rev. Η.
H. Baber; one of the librarians of the British museum, who kindly
favoured us with the use of the Alexandrian types, with which he is
now printing the Codex Alexandrinus.”? For the gratification of the
1 The following is the title of Dr.Woide’s splendid work. — Novum Testamentum
Grecum, e Codice MS. Alexandrino, qui Londini in Bibliotheca Muscit Britannici asserva-
tur, descriptum, a Carolu Godofredo Woide. Londini ex prelo Joannis Nichols, Typis
Jacksonianis, MpccLxxxvi. Twelve copies were printed on vellum. The fac-simile
itself fills two hundred and sixty pages; and the preface, comprising twenty-two pages,
contains an accurate description of the manuscript, illustrated by an engraving repre-
senting the style of writing in various manuscripts. ΤῸ this is subjoined an exact list of
all its various readings, in eighty-nine pages; each reading is accompanied with a remark,
giving an account of what his predecessors, Junius (i.e. Patrick Young), Bishop Walton,
Drs. Mill and Grabe, and Wetstein, had performed or neglected. ‘To complete this
work, there should be added the following: Appendix ad editionem Novi Testamenti
Greci, e Codice Alerandrino descripti a C. G.Woide, in qua continentur Fragmenta Novi
Testamenti juxta interpretationem dialecti superioris Egypti que Thebaica vel Sahidica
appellatur, e Codd. Oxoniens. maxima ex parte desumpta cum dissertatione de Versione
Bibliorum Egyptiaca, quibus subjicitur Codicis Vaticani collatio. Oxonii: E Typographeo
Clarendoniano, 1799, folio. This work was edited by the Rev, Dr. Ford.
2 In 1812 Mr. Baber published, by subscription, a fac-simile of the book of Psalms
from the manuscript now under consideration, of which twelve copies are on vellum, to
match with the same number of copies of the New Testament. To complete the Old
‘Testament in a similar manner, was an undertaking too vast and extensive for an unbe-
Sect. LI. §2.] Containing the Old and New Testaments. 73
English reader, the following extract is subjoined, comprising the
first seven verses of Saint John’s Gospel, rendered rather more
literally than the idiom of our language will admit, in order to con-
vey an exact idea of the original Greek (above given) of the Alex-
andrian manuscript.
John i. 1—7.
I NTHEBEGINNINGW ASTHEWORDANDTHEWORDWAS
WITHGD:-ANDGDWASTHEWORD:
HEWASINTHEBEGINNINGWITHGD
‘ALLWEREMADEBYHIMANDWITH
OUTHIMW ASMADENOTONETHING
THATWASMADEINHIMLIFEWAS
ANDTHELIFEW ASTHELIGHTOFMN
ANDTHELIGHTINDARKNESSSHIN
ETHANDTHEDARKNESSDIDNOTITCOMPRE
HEND: THEREWASAMNSE
N TrFROMGODWHOSENAMEW AS
IOHN-THISPERSONCAME
ASAWITNESSTHATHEMIGHTTESTI
FYCONCERNINGTHELIGHTTHATA
LLMIGHTBELIEVETHROUGHHIM-
neficed clergyman. In consequence, therefore, of a memorial by Mr. B., seconded by
the recommendation of several dignitaries of the church, as well as professors and heads
of colleges in the two universities, the British Parliament engaged to defray the expenses
of completing this noble undertaking ; (See the Memorial and other Proceedings in the
Literary Panorama, vol.i. N.S. pp.465—478.); and Mr. Baber is now rapidly proceed-
ing in his laborious task. The Pentateuch and Historical Books, with the notes belong-
ing to them, are published. And the remaining text of the Old Testament, comprising
the Psalms and Prophetical Books, is completed, and will be published as fast as the notes,
which are to accompany each portion of the text, can be printed off. The whole is exe-
cuted in a splendid folio size, and in such a manner as to represent most faithfully
every iota of the original manuscript. The better to preserve the identity of the ori-~
ginal, instead of spreading out the contracted various readings, in the margin, by
letters in full, (as Dr. Woide had done in his fac-simile of the Alexandrian manuscript
of the New Testament) fac-similes of such various readings, cut in wood, are inserted
precisely in the places where they occur, filling up only the same space with the original.
The tail pieces, or rude arabesque ornaments at the end of each book, are also repre-
sented by means of fac-similes in wood.’ The work will consist of four volumes in folio;
three comprising the text of the Old Testament, and a fourth containing prolegomena
and notes. The edition is limited to two hundred and fifty copies, and twelve are on
vellum. They are such as reflect the highest credit on the printers, Messrs. R. and A. Tay-
lor. — The reader who may be'desirous of further information concerning the Alexan-
drian manuscript is referred to Dr.Grabe’s prolegomena to his edition of the Greek
Septuagint, and also to the prolegomena of Dr. Woide already cited, and to those of
Dr. Mill and Wetstein, prefixed to their editions of the New Testament. See also
Michaelis’s Introduction to the New Testament, vol.ii. parti. pp. 186—209, and Bishop
Marsh’s notes in partii. pp.648—660. Dr. Lardner has given the table of contents of
this manuscript in his Credibility of the Gospel History, part ii. chap. 147. (Works,
8vo. vol.v. pp. 253—256; 4to.vol.iv. pp.44—46.)
7h. Account of Greek Manuscripts [Part I. Ch. IT.
II. The Copex Varicanus, No. 1209, which Wetstein and
Griesbach have both noted with the letter B., contests the palm of
antiquity with the Alexandrian manuscript. No fac-simile of it
has ever been published. ‘The Roman edition of the Septuagint,
printed in 1590, professes to exhibit the text of this manuscript;
and in the preface to that edition it is stated. to have been written
before the year 387, i.e. towards the close of the fourth century:
Montfaucon and Blanchini refer it to the fifth or sixth century,
and Dupin to the seventh century. Professor Hug has endea-
voured to shew that it was written in the early part of the fourth —
century; but, from the omission of the Eusebian xegarase and
τιτλοι, Bishop Marsh concludes with great probability that it was
written before the close of the fifth century. The Vatican manu-
script is written on parchment or vellum, in uncial or capital letters,
in three columns on each page, all of which are of the same size,
except at the beginning of a book, and without any divisions of
chapters, verses, or words, but with accents and spirits. ‘The shape
of the letters, and colour of the ink, prove that it was written
throughout by one and the same careful copyist. ‘The abbrevi-
ations are few, being confined chiefly to those words which are in
general abbreviated, such as OF, KC, 1C, XC, for Θεος, Kugios
Ἰησους, Xpisos, God, Lord, Jesus, Christ. Originally this manuscript
contained the entire Greek Bible, including both the Old and New
‘Testaments; in which respect it resembles none so much as the
Codex Alexandrinus, though no two manuscripts vary more in
their readings. ‘The Old ‘Testament wants the first forty-six chap-
ters of Genesis, and thirty-two psalms, viz. from Psal. cv. to cxxxvil.
inclusive; and the New Testament wants the latter part of the epistle
to the Hebrews, viz. all after chapter ix. verse 14, and also Saint
Paul’s other epistles to Timothy, Titus, and Philemon, and the
whole Book of Revelation. It appears, hewever, ‘that this last
book, as well as the latter part of the epistle to the Hebrews, has
been supplied by a modern hand im the fifteenth century, and, it is
said, from some manuscript that had formerly belonged to Cardi-
nal Bessarion. In many places the faded letters have also beer
retouched by a modern but careful hand: and when the person .
who made these amendments (whom Michaelis pronounces to have
been a man of learning) found various readings in other manuscripts
he has introduced them into the Codex Vaticanus, but has still
preserved the original text; and in some few instances he has ven-
tured to erase with a penknife. Various defects, both in ortho-
graphy and language, indicate that this manuscript was executed
by an Egyptian copyist. Instead of συλληψη, &c. he has written
'συλλημψη, λημψεσϑε, λημφϑησεται, which occurs only in Coptic or
Greco-coptic MSS. He has also written εἶπαν for εἶπον» as may
be seen in the celebrated Rosetta inscription ; εἶδαν, ἔπεσαν, εἰσηλϑαν,
ἀνειλατος and διεμαρτύρατο; as in the inscription of the Theban Mem-
non; and éweaxay and γεγοναν, as the Alexandrians wrote accord-
ing to the testimony of Sextus Empiricus. These peculiarities
Sect.II. §2.] Containing the Old and New Testaments. 75
shew that the Codex Vaticanus exhibits the Egyptian text, sub-
sequent to the third century, according to the Alexandrine Recen-
sion of Griesbach, and the Hesychian Recension of Hug.
It has been supposed that this manuscript was collated by the
editors of the Complutensian Polyglott, and even that this edition
was almost entirely taken from it: but Bishop Marsh has shewn by
actual comparison that this was not the case.
The Vatican manuscript has been repeatedly collated by various
eminent critics, from whose extracts Wetstein collected numerous
various readings: but the latest and best collation is that by Profes-
sor Birch, of Copenhagen, in 1781; the results of which are noticed
in another part of this work. Although the antiquity of the Vatican
Manuscript is indisputable, it is by no means easy to determine be-
tween its comparative value and that of the Alexandrian Manuscript;
nor is there any absolute and universal standard by which their
several excellencies may be estimated. With regard to the Old
Testament, if any Greek manuscript were now extant, containin
an exact copy of the several books as they were originally translated,
such manuscript would be perfect, and consequently the most
valuable. The nearer any copy comes to this perfection, the more
valuable it must be, and wice versa. In its present state the Hebrew
Text cannot determine fully the value of these MSS. in their rela-
tion to one another; and yet as that text receives great assistance
from both, it proves that both deserve our highest regard. It is
worthy of remark, that neither of them has the asterisks of Origen,
though both of them were transcribed in the fifth century; which
Dr. Kennicott observes ', is one proof that they were not taken
either mediately or immediately from the Hexapla. ‘The Vatican
and Alexandrian manuscripts differ from each other in the Old
Testament chiefly in this ;—that, as they contain books, which have
been corrected by different persons, upon different principles ; and
as they differ greatly in some places in their interpolations, —so they
contain many words which were either derived from different Greek
versions, or else were translated by one or both of the transcribers
themselves from the Hebrew text, which was consulted by them at
the time of transcribing.
On the ground of its internal excellence, Michaelis preferred the
Vatican manuscript (for the New Testament) to the Codex Alexan-
drinus. If however that manuscript be most respectable which
comes the nearest to Origen’s Hexaplar copy of the Septuagint, the
Alexandrian manuscript seems to claim that merit in preference to
its rival: but if it be thought a matter of supericr honour to ap-
proach nearer the old Greek version, uncorrected by Origen, that
᾿ merit seems to be due to the Vatican. ”
1 Diss. 11. pp.413—415. }
2 Signor Zacagni’s Letter to Dr. Grabe, dated Rome, Nov. 29, 1704, in Dr. Kenni-
cott’s Diss. ii. pp.408—411. Michaelis, vol. ii. parti. pp.341—S50. Partii. pp. 810—
820. J. L. Hug, De Antiquitate Codicis Vaticani Commentatio. Friburg in Brisgau,
1810, dto,
76 Account of Greek Manuscripts [Part I. Ch. II.
The accompanying plate exhibits a specimen of the Vatican ma-
nuscript from a fac-simile traced in the year 1704 for Dr. Grabe, —
editor of the celebrated edition of the Septuagint, which is noticed
in a subsequent part of this work. The author has reason to believe
that it is the most faithful fac-simile, ever executed of this MS. It
was made by Signor Zacagni, at that time principal keeper of the
Vatican library, and is now preserved among Dr. Grabe’s manu-
scripts in the Bodleian library at Oxford. This fac-simile has been
most carefully and accurately copied, under the direction of the
Rev. Dr. Bandinel, the keeper of that noble repository of literature,
to whom the author now offers his acknowledgments for his kind
assistance on this occasion. The passage represented in our engrav-
ing, contains the first three verses of the first chapter of the prophet
Ezekiel, of which the following is a literal English version :
IEZEKIEL
τ + -
NOWITCAMETOPASSINTHETHIR
| \ INTHE
TIETHYEARFOURTH
MONTHONTHEFIFTHOFTHEMON?#
WHENIWASINTHEMIDST
OFTHECAPTIVESBYT#E
RIVERCHOBARAnp
THEHEAVENSWEREOPENED
ANDISAWTHEVISIONSOFGDONTHEF1
FTHOFTHEMONTHTHIs
WASTHEFIFTHYEAROFTnxeE
CAPTIVITYOFTHEKI
NGJOACHIM ANDCA
METHEWORDOFTHELDTOE
ZEKIELTHESONOFBUZITHE
PRIESTINTHELANDOFTHECHALDEESB
YTHERIVERCHo “
BARANDUPONMEWAS
THEHANDOFTHELDANDILOOKEDANDLO
AWHIRLWNDCAMEOUTOF
THENORTHANDAGREATCLOUD
WITHIT
No fac-simile edition (like that of the Alexandrian New Testament
by Dr. Woide and of the Old Testament now printing by the
Rev. H. H. Baber) has ever been executed of the precious Vatican
manuscript. During the pontificate of Pius VI. the Abate Spoletti
contemplated the publication of it, for which purpose he delivered
a memorial to the Pope. No public permission was ever given:
and though the Pontiff’s private judgment was not unfavourable to
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Sect. II. ὁ 8.1] Containing the Old and New Testaments. 77
the undertaking, yet, as his indulgence would have been no security
against the vengeance of the inquisition, Spoletti was obliged to
abandon his design.’ It is, however, but just to add, that no ob-
stacles were thrown in the way of the collation of manuscripts in the
Vatican, for Dr. Holmes’s critical edition of the Septuagint version,
of which some account will be found in a subsequent page.
§ 8. ACCOUNT OF MANUSCRIPTS (ENTIRE OR IN PART) CONTAINING THE
SEPTUAGINT OR GREEK VERSION OF THE OLD TESTAMENT.
I. The Codex Cottonianus. —II. The Codex Sarravianus.—IIl. The
— Codex Colbertinus.—1V. The Codex Cesareus, Argenteus, or Argenteo-
Purpureus. — V. The Codex Ambrosianus. — VI. The Codex Coislini-
anus. — VII. The Codex Basilio-Vaticanus. — VIII. The Codex Turi-
censis.
Iv is not precisely known what number of manuscripts of the
Greek version of the Old Testament are extant. The highest
number of those collated by the late Rev. Dr. Holmes, for his
splendid edition of this version is one hundred and thirty-five. Nine
of them are described, as being written in uncial characters, and as
having furnished him with the most important of the various read-
ings, with which his first volume is enriched: besides these he has
noticed szzty-three others, written in cursive or small characters, and
which have likewise furnished him with various lections. Of these
manuscripts the following are more particularly worthy of notice, on.
account of their rarity and value. ?
_ I. The Copex Corronranvs is not only the most antient but the
most correct manuscript that is extant. It was originally brought:
from Philippi by two Greek bishops, who presented it to King
Henry VIII. whom they informed that tradition reported it to have’
been the identical copy, which had belonged to the celebrated Origen, |
who lived in the former half of the third century. Queen Elizabeth
gave it to Sir John Fortescue, her preceptor in Greek, who, desirous"
of preserving it for posterity, placed it in the Cottonian Library.
This precious manuscript was almost destroyed by the calamitous fire
which consumed Cotton House at Westminster, in the year 1731.
Eighteen fragments are all that now remain, and of these, both the.
leaves, and consequently the writing in a just proportion, are con--
_ tracted into a less compass; so that what were large are now small
capitals. ‘These fragments are at present deposited in the British
Museum. 2
! Michaelis, vol.ii. parti. p.181. partii. pp.644, 645.
2 Our descriptions are chiefly abridged from Dr. Holmes’s Prefatio ad Pentateuchum,
cap.ii. prefixed to the first volume of his critical edition of the Septuagint version, pub-
lished at Oxford, in 1798, folio.
3 Catalogus Bibliothece Cottoniane, p, 365. (folio, 1802.) Casley’s Catalogue of
MSS. in the King’s Library, pp. viii. ix.
78 Account of Manuscripts [Part I. Ch. II.
In its original state, the Codex Cottonianus contained one hundred
and sixty-five leaves, in the quarto size; it is written on vellum, in
uncial characters, the line running along the whole width of the
page, and each line consisting, in general, of twenty-seven, rarely of
thirty letters. These letters are almost every where of the same
length, excepting that at the end of a line they are occasionally
. πε δα μὰς 1655. etid | in some instances are interlined or written over
the line. Like all other very antient manuscripts, it has no accents
or spirits, nor any distinction of words, verses, or chapter s. The
_ words are, for the most part, written at full length, with the the exception
_ of the well known and frequent abbreviations of KC, KN, OC, ON,
ὉΡΑ͂Ν Κυριος and Κυριον, Lord, and Θεὸς, Ozoy, ἜΝ: re αὐ μεας con-
- sonants, vowels, and diphthongs are also interchanged. yee ἘΠὄἧ
coherence of the Greek text is very close, except ‘where it is
divided by the interposition of the very curious paintings or illu-
minations with which this manuscript is decorated. These pictures:
were two hundred and fifty in number, and consist of compositions
within square frames, of one or of several figures, in general not
exceeding two inches in height; and these frames, . which are four
inches square, are occasionally divided into two compartments. The —
heads are perhaps too large, but the attitudes and draperies have
considerable merit : and they are by competent judges preferred Ὁ
_ the miniatures that adorn the Vienna manuscript, which is noticed
in p.81. enfra. ‘Twenty-one fragments of these illuminations were
— engraved, in 1744, on two large folio plates, at the expense of the
_ Society of Antiquaries of London. It is observed by Mr. Planta,
the present principal librarian of the British Museum, that more
᾿- _ fragments must have been preserved than the eighteen which now
~ remain; because none of those engraved are now to be met with. ?
On an examination of the Codex Cottonianus, with a view to take
a fac-simile of some one of its fragments for this work, they were
Sap in a nearly pulverised and carbonised state, so that no: accu-
“rate copy could be taken. The annexed engraving therefore is
‘copied from that of the Antiquarian Society. ° “The subject on the
iets hae of Plate 2. is Jacob delivering his son Benjamin to his _
brethren, that they may go a second. time into Egypt and buy corn
for himself and his family. The passage of Genesis, which it is.
intended to illustrate, 1 is ch. xliii. 13, 14., of which the following i 1.8
_ representation in ordinary Greek characters : the words preserved e
. being in capital letters. | 3 ae
vk
μι
At feces permutations were a fruitful source of errors in n manuscripts. Some instances
ofthem are given infra, Chap. VIII. ee ae
2 Catalogus Bibliothece Cottoniane, p. 365. pd τ ν
3 Vetusta Monumenta, quead Rerum Britannicarum memoriam conserva dam Ὁ δα
Antiquariorum sumptu suo edenda curavit. Londini, 1747, folio, tom. i, pl. LX VII.
Nos. VI. et VII. a
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Sect. IT. § 8.1 Containing the Septuagint Version. 79
KAITONAAEA®ONTMO>» λαβετε καὶ avec
ΣΤΑΝΤΕΣΙΚΑΤΑΒΗΤΈΠΡΟΣ roy ανῶρω
ΠΟΝ.ΟΔΕΘΣΜΟΥΔΩΗ͂ ὑμιν χαριν εναν
ΤΙΟΝΤΟΥΑΝΘΡΩΠΟΥ͂ ΚΑΙ ἀποστειλαι τὸν
ΑΔΕΛΦΟΝΎΜΩΝΤΟΝ ἔνα και τον Bers
ΑΜΕΙΝ᾿ΈΓΩΜΕΝΓΑΡΚΑΘαπερήτεχνω
ΜΑΙΗΤΕΚΝΩΜΑΙ
In English, thus:
ALSOYOURBROTHER take, and a
RISEGOAGAINUNTOthe ma
N.ANDMAYGDGIVE you favour be
FORETHEMANTHAT he may send back
YOURBROTHER and Benj
AMIN:-ASFORMEAS I have been be
REAVEDOFCHILDRENIAM bereaved.
The subject on the left-hand of the same plate is Joseph’s inter-
view with his brethren in his own house, on their return into Egypt.
It illustrates Genesis xliii. 30, 31., and is as follows:
Ἔταραχϑη δὲ Ιωσηφ’ cover
TPE®ETOLAPTAENTEPA αυτου
" TOAAEA®*OQATTOY*KAIEZH re: κλαυσαι"
EIZEA@OQONAEEISTOTAMEIoy, ἐκλαυσ
ENEKEI*KAINIVAMENOSTO πρόσωπον
e=EA@QNENEKPATETSATO*as ἔιπε
Tlapasere ἄρτους.
In English, thus:
And Joseph was discomposed:
FORhisBOWELSYEARNED
TOW ARDSHISBROTHER-ANDheSOUGht where to weep
ANDENTERINGINTOHISCHAMBer, he we
PTTHERE:-ANDWHENHEHADWASHED his face, and
cOMEFORTHHERESTRAINED himself: and said
set on bread.
The larger Greek characters at the foot of Plate 1. are copied
from the third plate of Mr. Astle’s work on the Origin of Writing:
they exhibit the four first words of Gen. xiv. 17. of the same size
as in the Codex Cottonianus Genesews, before the calamitous fire
above noticed. ‘The loss of the consumed parts of this precious
manuscript would have been irreparable, had not extracts of its
various readings been made by different learned men, which have
been preserved to the present time. ‘Thus the collations of it by
Archbishop Usher and Patrick Young, in the middle of the seven-
teenth century, are printed in the sixth volume of Bishop Walton’s
80 Account of Manuscripts [Part I. Ch. I.
Polyglott Edition of the Bible. Archbishop Usher’s autograph
collation is deposited in the Bodleian Library, among the other
MSS. of that distinguished prelate. The principal various read-
ings, noted by Dr. Gale, towards the close of the same century, are
entered in the margin of an Aldine edition of the Greek Version,
which subsequently belonged to the late Dr. Kennicott. But the
most valuable collation is that made in the year 1703, by Dr. Grabe,
who was deeply skilled in palzeography, and bequeathed by him to
the Bodleian Library, whence the late Rev. Dr. Owen published it
at London, in 1778, in an 8vo. volume, entitled Collatio Codicts
Cottoniani Geneseos cum Editione Romand, a viro clarissimo Joanne
Ernesti Grabe jam olim facta; nunc demum summd curd edita ab
Henrico Owen, M.D. S.R.S.— Dr. Holmes has chiefly followed
Grabe’s extract of various readings, in his critical edition of the
Septuagint, but he has occasionally availed himself of Archbishop
Usher’s collation. ὦ
The Codex Cottonianus is the most antient manuscript of any
part of the Old Testament that is extant. It is acknowledged to
have been written towards the end of the fourth, or in the beginning
of the fifth century; and it seldom agrees with any manuscript or
printed edition, except the Codex Alexandrinus, which ,has been
described in pp. 66—73. of the present volume. ‘There are accord-
ing to Dr. Holmes, at least twenty instances in which this manu-
script expresses the meaning of the orzgznal Hebrew more accurately
than any other exemplars.
II. I]. The Codices Sarravianus (now in the Public Library
of the Academy at Leyden), and Cotsertinus (formerly numbered
3084 among the Colbert MSS., but at present deposited in the Royal
Library at Paris), are distinct parts of the same manuscript. The
Codex Sarravianus is defective in those very leaves, viz. seven in
Exodus, thirteen in Leviticus, and two in Numbers, which are
found in the Colbertine manuscript; the writing of which, as well as
the texture of the vellum, and other peculiarities, agree so closely
with those of the Codex Sarravianus, as to demonstrate their perfect
identity. ‘These manuscripts are neatly written on thin vellum, in
uncial letters, with which some round characters are intermixed,
the ink of which is beginning to turn yellow. ‘The contractions or
abbreviations, permutations of letters, &c. are the same which are
found in the Codex Cottonianus. These two Codices, as they are
termed, may be referred to the fifth or sixth century. To some
paragraphs of the book of Leviticus, titles or heads have been pre-
fixed, evidently by a later hand. }
IV. The Copex Casareus (which is also frequently called the
Coprex ARGENTEUS, and CopEx ARGENTEO-PURPUREUS, because
1 Another collation was made by the eminent critic, Crusius, who highly commended
the Codex Cottonianus in two dissertations published by him at Gottingen in 1744 and
1745. Crusius’s collation subsequently fell into the hands of Breitinger, the editor of the
beautiful edition of the Septuagint published at Zurich in 1730—1733. It is not at pre-
sent known what has become of this collation.
Sect. II. ᾧ 3.1 Containing the Septuagint Version. | 81
it is written in silver letters on purple vellum), is preserved in the
Imperial Library at Vienna. ‘The letters are beautiful but thick,
partly round and partly square. In size, it approximates to the quarto
form: it consists of twenty-six leaves only, the first twenty-four of
which contain a fragment of the book of Genesis, viz. from chapter
iii. 4. to chap. viii. 24.: the two last contain a fragment of St.
Luke’s Gospel, viz. chapter xxiv. verses 21—49. In Wetstein’s
critical edition of the Greek New Testament, these two leaves are
denoted by the letter N. The first twenty-four leaves are orna-
mented with forty-eight curious miniature paintings, which Lambe-
cius refers to the age of Constantine; but, from the shape of the
letters, this manuscript is rather to be assigned to the end of the
fifth or the beginning of the sixth century. In these pictures, the
divine prescience and providence are represented by a hand pro-
ceeding out of a cloud: and they exhibit interesting specimens of
the habits, customs, and amusements of those early times." From
the occurrence of the words xitwves (kitdnas) instead of χιτωνας
(chitonas), and Αβιμελεκ (Abimelek) instead of Αβιμελεχ (Abzmelech),
Dr. Holmes is of opinion that this manuscript was written by dictation.
Vowels, consonants, &c. are interchanged in the same manner as in
the Codex Cottonianus, and similar abbreviations are likewise found
in it. In some of its readings the Codex Czesareus resembles the
Alexandrian manuscript. In his letter to the Bishop of Durham,
published in 1795, and containing a specimen of his proposed new
edition of the Septuagint version with various lections*, Dr. Holmes
printed the entire text of this MS. which had been collated and re-
vised for him by Professor Alter, of Vienna: and he also gave an
engraved fac-simile, of the whole of its seventh page. From this
fac-simile our specimen is copied in Plate 5. No. 2. It is the
seventeenth verse of the fourteenth chapter of the book of Genesis,
and runs thus in ordinary Greek characters.
1 The whole forty-eight embellishments are engraven in the third volume of Lam-
becius’s Commentariorum de augustissima bibliotheca Czsarea-Vindobonensi libri viii.
(Vindobone 1665—1679, folio, 8 vols.) They are also republished in Nesselius’s Bre-
viarum et Supplementum Commentariorum bibliotheca: Cxsaree-Vindobonensis (Vindo-
bone, 6 parts in 2 vols. folio), vol.1. pp.55—102: and again in the third book or volume
of Kollarius’s second edition of Lambecius’s Commentarii (Vindobone, 1766—1782,
8 vols. folio.) Montfaucon’s fac-simile of the type (Palzographia Greca, p.194.) has
been made familiar to English readers by a portion of it which has been copied by Mr.
Astle (on the Origin of Writing, plate iii. p. 70.) ; but his engraver is said by Mr. Dib-
din (Bibliographical Decameron, vol. i. p. xliv.) to have deviated from the original, and
to have executed the fac-simile in too heavy a manner. Mr. D. has himself given a most
beautiful fac-simile of one of the pictures of this MS. in the third volume of his Biblio-
graphical and Antiquarian Tour in France and Germany.
2 Honorabili et admodum Reverendo, Shute Barrington, LL.D. Episcopo Dunelm-
ensi, Epistola, complexa Genesin ex Codice Purpureo- Argenteo Czsareo- Vindobonensi
expressam, et Testamenti Veteris Greci, Versionis Septuaginta-viralis cum Variis Lec-
tionibus denuo edendi, Specimen. Dedit Robertus Holmes, S.T. P. e Collegio Novo,
pes nuperrime Publicus in Academia Oxoniensi Poetices Prelector. Oxonii, MDCCXCV.
io.
VOL, II. G
82 Account. of Manuscripts {Part I. Ch. 1].
HSHA@ENAE-BASIAEYTSSOAOMONEISSTN
ο΄ ANTHSINAYTOMETATOANASTPEYAIATTO
ATIOTHEKOMHSTONBASIAEON-EISTHN
KOIAAAATHNSAYTH :
In English, thus, as nearly as the idiom of our language will allow:
ANDTHEKINGOFSODOMWENTOUT-TOME
ETHIMAFTERHISRETURN
FROMTHESLAUGHTEROFTHEKINGS:TOTHE
VALLEYOFSAVE:
V. The Copex AMBROSIANUS derives its name from the Ambro-.
sian Library at Milan, where it is preserved; it is probably as old
as the seventh century. This manuscript is a large square quarto
(by Montfaucon erroneously termed a folio), written in three co-
Jumns in a round uncial character. The accents and spirits how-
ever have evidently been added by-a later hand.
VI. The Coprx Coisiinranus originally belonged to M. Se-
guier, Chancellor of France in the middle of the seventeenth cen-
tury, a munificent collector of biblical manuscripts, from whom it
passed, by hereditary succession, to the Duc de Coislin. From his
library it was tranferred into that of the monastery of Saint Germain-
Des-Prez, and thence into the reyal Library at Paris, where it now
is. According to Montfaucon, by whom it is particularly described’,
it is in quarto, and was written in a beautiful round uncial character,
in the szzth, or at the latest in the seventh century. But the accents
and spirits have been added by a comparatively recent hand. It
consists of two hundred and twenty-six leaves of vellum, and former-
ly-contained the octateuch (that is the five books of Moses, and those
of Joshua, Judges, and Ruth), the two books of Samuel and the two
books of Kings: but it is now considerably mutilated by the injuries
of time. ‘The copyist was totally ignorant of Hebrew, as is evident
from the following incription, which he has placed at the beginning
of the book of Genises : — Βαρησεθ maga EBgxsosc, οπερ ἐστιν egmevevo-
μενον, λογοι ἡμέρων, ----ἰ Παΐ is, Bagyoed in Hebrew, which being in-
terpreted 15 (or means) the Words of Days, or the history of the days,
ie. the history of the six days’ work of creation. ‘This word
Baeyoed (Bareseth) is no other than the Hebrew word M*wR 2
(BeRESHITH) 727 the beginning, which is the first word in the book
of Genesis. Montfaucon further observed that this manuscript con-
tained readings very similar to those of the Codex Alexandrinus;
and his remark is confirmed by Dr. Holmes, so far as respects the
Pentateuch. \
VII. The Coprex Basiii0o-Vaticanus is the last of the MSS. in
uncial characters collated by Dr. H. It formerly belonged to a_
monastery in Calabria, whence it was tranferred by Pietro ‘Memniti,
superior of the monks of the order of Saint Basil at Rome into the
Bibliotheca Coisliniana, olim Seguieriana, folio, Paris, 1732,
Sect. IT. § 4.] Containing the New Testament. | 33
library of his monastery; and thence it passed into the papal li-
brary of the Vatican, where it is now numbered 2,106. It is written
on vellum, in oblong leaning uncial characters; and according to
Montfaucon was executed in the ninth century. Dr. Holmes con-
siders it to be a manuscript of considerable value and importance,
which, though in many respects it corresponds with other MSS.
collated by him, yet contains some valuable lections which are no
where else to be found. On this account it is to be regretted that the
Cedex Basilio- Vaticanus is imperfect both at the beginning and end.
VIil. The Coprx Turicensis is numbered 262 in Mr. Parson’s
catalogue of MSS. collated for the book of Psalms, in his continu-
ation of the magnificent edition of the Septuagint commenced by the
late Rev. Dr. Holmes. It is a quarto manuscript of the book of
Psalms, the writing of which proves it to have been executed at
least in the eleventh century, if not much earlier; and consists of
two hundred and twenty-two leaves of extremely thin purple vel-
lum; and the silver characters and golden initial letters are in
many parts so decayed by the consuming hand of time, as to be
with difficulty legible. The portions of the psalms wanting in this
MS. are Psal. i.—xxv.3 xxx. 1.—xxxvi. 90. ; xli. 5.—xliii. 2; lviii.
13.—lix. 4.; lxiv. 11. Ixxi. 4.3; xcii. 3.—xciiil. 7.; and xcvi. 12.—
xevil. 8. Several of the antient ecclesiastical hymns, which form
part of this MS., are also mutilated. It is, however, consolatory
to know that those portions of the psalms which are deficient in the
Codices, Alexandrinus and Vaticanus, may be supplied from the
Codex Turicensis': and this circumstance, it should seem, occa-
sioned the generally accurate traveller, Mr. Coxe (whose error has
been implicitly copied by succeeding writers) to state that the MS.
here described once formed part of the Codex Vaticanus.?
§ 4 ACCOUNT OF THE PRINCIPAL MANUSCRIPTS CONTAINING THE
NEW TESTAMENT ENTIRE OR IN PART.
I. The Codex Cottonianus (Titus C. XV.)\—IL. The Codex Beza, or
Cantabrigiensis.—III. The Codex Ephremi.—1V. The Codex Claro-
montanus.—V. The Codex Argenteus.— VI. The Codex Rescriptus of
St. Matthew's Gospel in Trinity College, Dublin. —VII. The Codex
Laudianus 3.—VIII. The Codex Boernerianus.—1X. The Codex Cy-
prius.— X. The Codex Basileensis E.— XI. The Codex San-Germa-
nensis.— XII. The Codex Augiensis.— XIII. The Codex Harleianus,
5598. — XIV. The Codex Regius or Stephani 4.— XV. The Codex
Uffenbachianus.— XVI. The Codices Manners-Suttoniant. —XVU.
The Codices Mosquenses.— XVII1. The Codex Brixiensis. — XIX.
Other MSS. written in small characters and deserving of especial notice,
! The preceding description of the Codex Turicensis is abridged from Professor Brei-~
tinger’s scarce tract, addressed to Cardinal Qurini, and entitled ‘* De antiquissimo
Turicensis Bibliothecze Greco Psalmorum Libro, in Membrana purpurea titulis aureis
ac litteris argenteis exarato Epistola. Turici. MDCCXLVIII.” 4to.
® See Coxe’s Travels in Switzerland, in Pinkertcn’s Collection of Voyages and Tra-
vels, vol. vi. p. 672. Ato.
84. Account of the Principal Manuscripts {Part I. Ch. TIL.
5.1. "he Codex Basileensis, 1.—2. The Codex Corsendoncensis. —
Ἂς “The Codex Montfortianus. —4. The Codex Regius, 50.— 5. The
Codex Leicestrensis. — 6. The Codex Vindobonensis. — 7. The Codex
~ Ebnerianus. — XX. Notice of the Collations of the Barberini and Vele-
stan Manuscripts.
‘THE autographs, or manuscripts of the New Testament, which
were written either by the apostles themselves, or by amanuenses
under their immediate inspection’, have long since perished ; and
we have no information whatever concerning their history. The
pretended autograph of St. Mark’s Gospel at Venice i is now known
to be nothing more than a copy of the Latin version’, and no ex-
isting manuscripts of the New Testament can be traced higher than
the fourth centur y; and most of them are of still later date. Some
contain the whole of the New Testament; others comprise par-
ticular books or fragments of books; and Sere are several which
contain, not whole noting arranged according to their usual order,
but detached portions or'lessons (αναγνωσει), appointed to be read
on certain days in the public service of the Christian church; from
which again whole books have been put together. ‘These are called
_Lectionaria, and are of two sorts: 1. Hvangelisteria, containing
lessons from the four Gospels; and, 2. Apostolos, comprising lessons
from the Acts and Epistles, and sometimes only the Epistles them-
selves. When a manuscript contains both parts, Michaelis says
that it is called Apostolo-Evangelion. Forty-six Evangelisteria were
collated by Griesbach for the four Gospels of his edition of the New
Testament; and seven Lectionaria or Apostoli, for the Acts and
Epistles. Some manuscripts, again, have not only the Greek
text, but are accompanied with a version, which is either interlined,
or in a parallel column: these are called Codices Bilingues. ‘The
greatest number is in Greek and Latin; and the Latin version is,
in general, one of those which existed before the time of Jerome.
As there are extant Syriac-Arabic and Gothic-Latin manuscripts,
Michaelis thinks it probable that there formerly existed Greek-
Syriac, Greek-Gothic, and other manuscripts of that kind, in
which the original and some version were written together.*
Where a transcriber, instead of copying from one and the same
antient manuscript, selects from several those readings, which
! Saint Paul dictated most of his epistles to amanuenses; but, to prevent the circu-
lation of spurious letters, he wrote the concluding benediction with hisown hand. Com-
pare Rom. xvi. 22. Gal. vi. 11. and 2 Thess. iii. 17, 18. with 1 Cor. xvi. 21.
2 See Vol. IV. Part 11. Ch. 11. Sect. III. § V. infra.
8 Griesbach, Proleg. ad Nov. Test. tom.i. pp. exix.—cxxii. In the second volume
of his Symbol Critic (pp.3—30.) Dr. G. has described eleven important Evange-
listeria, which had either been not collated before, or were newly examined and collated
by himself. Michaelis, vol.ii. parti. pp. 161—163. partii. 639, 640. The Rev. T. F.
Dibdin has described a superb Evangelisterium, and has given fac-similes of its orna-
ments, in the first volume of his Bibliographical Decameron, pp. xcii.—xciv. This
precious manuscript is supposed to have been written at the close of the eleventh, or early
in the thirteenth century. The illuminations are executed with singular beauty and
delicacy.
-.4 Introduction to the New Test., vol. ii. part. i, p.164.
ἵ "τ Δ ΚΣ, re
ear pete tk os
. 4
ἐς
aT,
Ai ΩΣ, Gt
[ ψ Σιν
Ἐλλυγᾷ rep ef Ἵ
᾿.- J
BAC δι 5,
, γε Codex Coltontants Tits CXV) QO the Coder MHartetantts,
John XIV.6. O Rs Δι’ 55GS FoR Ζῶ».
Ἀ AYTMOT? (ἢ ow caus
ΟΥ̓ οὐ τα N OYAEICEW
ErOECGIMGIHO ρλιζέπνν ΠΤ τ
Ν --
ΔΟΟΙΧΆΤΗΆΧΗ OMONOFENHEN
OJAIXAIHZ@MH ἃ paki co SR KOA
: ON TOY PE FIFI
OYAIC EC PXETas ο΄ NOLFEZHITHEATO-
TTPOCTONTIPx / =
CIMHAIEGMOy
3.Of he Codex Cyprius.
ΠΝ
CAB BAT WN’ HADEN APLAHMATA, AAHNIE:
Sect. 11. 4.7 Containing the New Testament. 85
appear to him to be the best, the manuscript so transcribed is
termed a Codex Criticus. ee .
Besides the Alexandrian and Vatican manuscripts which have
been already described’, the following are the principal manuscripts
of the New Testament, of every description, which are more pecu-
liarly worthy of notice. τ |
I. The Coprx Corronianus (Titus C. XV.), preserved in the
Cottonian Library in the British Museum, is a most precious frag-
ment of the four Gospels, written in silver letters on a faded purple
ground, It is one of the o est ( not the mostantient) manuscript
ent that is ‘extant 5 and contains,
(1.) Part of Saint Matthew’s Gospel, beginning at Chapter XXVI.
v.57. and ending with v.65. of the same Chapter. Raat
(2.) Part of the same sae beginning at Chapt XXVITI. v.26. and
m rr :
of any part of the New Tes |
ending with y. 34. of the same chapter. | . ,
(3.) Part of Saint John’s Gospel, beginning at C apter XIV. v.2. and
ending with ν. 10. of the same Chapter. |
(4.) Part of the same Gospel, beginning at Chapter XV. v.15. and
ending with v.22. of the same Chapter. = 4
In the accompanying Plate 3. No. 1. we have given a fac-simile
of John xiv. 6. from this manuscript, of which the following is a
representation in ordinary Greek characters, with the corresponding
literal English version.
AETEIATTQOI= μ" ἮΝ SAITHUNTOHIMJs
ETQEIMEIHO— IAMTHEW
AOSKAIHAAH Ὁ 4 ἐδ ὁ Os en
@IAKAIHZOH = ©" THANDTHELIFE
OYAISEPXETa1 NOMANCOME rn
IIPOSTONOTPa © | UNTOTHEFTHr
EIMHAIEMOr q | BUTBYMe |
The words IHSOYS (Jesus) ΘΕΟΣ (God), ΚΥΡΙΟΣ (Lord),
YIOS (Son), and SQTHP (Saviour), are written in letters of gold;
the three first with contractions similar to those in the Codex Alex-
andrinus, and Codex Bez. This precious fragment is acknow-
ledged to have been executed at the end of the fourth, or at the
latest in the beginning of the fifth century.
II. The CopEex Bez, also called the Coprx CanraBriGIENsIs,
is a Greek and Latin manuscript, containing the four gospels and
the acts of the apostles. Jt is deposited in the public library of the
university of Cambridge, to which it was presented by the celebrated
Theodore Beza, in the year 1581. Of this manuscript, which is
written on vellum, in quarto, without accents or marks of aspira-
tion, or spaces between the words, the accompanying fac-simile will
convey an idea. It represents the first three verses of the fifth
chapter of Saint Matthew’s Gospel, which are copied from Dr. Kip-
' See pp.66—73: of this volume for an account of the Alexandrian Manuscript, and
pp-74—77, for that of the Vatican.
G §
ἌΝ»
΄
Εις ἢ "
7
ν “
86 Account of the Principal Manuscripts [Part I. Ch. IL.
ling’s fac-simile edition of the Codex Beze, published at Cambridge
in 1793, of which an account is given in p.89. infra. We have
placed the Latin under the Greek, in St αῚ bring the whole
within the compass of an octavo page. The fo owing is a literal
_ English version of this fac-simile. μεν i
Matt. V. 1—3. ᾿
ANDSEEINGTHEMULTITUDESHEWENTUPINTOAMOUNTAIN
ANDWHENHEWASSETDOWN:CAMETOHIM
HISDISCIPLES-ANDOPENINGHISMOUTH _ bs
HETAUGHTTHEMSAYING " κω τ᾿
" τ ἄς Ὁ | ΩΝ :
BLESSED ARETHEPOORINSPT:FORTHEIRSIS
THEKINGDOMOFHEAVEN. —
Sixty-six leaves of this manuscript are much torn and mutilated,
and ten of them have been supplied by a later transcriber. |
The Codex Bezze is noted with the letter D. by Wetstein and
Griesbach. In the Greek it is defective, from the beginning to
Matt. i. 20., and in the Latin to Matt.i. 12. In the Latin it has
likewise the following chasms, viz. Matt. vi. 20.-—ix. 2.; Matt. xxvii.;
I—12.; Johni. 16.—ii. 26.; Acts viii. 29.—x. 14.3 xxii. 10—20.;
and from xxii. 29. to the end. The Gospels are arranged in the
usual order of the Latin manuscripts, Matthew, John, Luke, Mark.
It has a considerable number of corrections, some of which have
been noticed by Dr. Griesbach ; and some of the pages, containing
Matt. iii. 8—16. John xviii. 13.—xx. 13. and Mark xv. to the end,
are written by a later hand, which Wetstein refers.to the tenth cen-
tury, but Griesbach to the twelfth. The Latin version is that which
was in use before the time of Jerome, and is usually called the Old
Italic or Ante-Hieronymian version. In the margin of the Greek
part of the manuscript there are inserted the Ammonian sections,
-
~
evidently by a later hand; and the words apy, τέλος, καὶ λεγξ, woe
᾿ σἴηκε, are occasionally interspersed, indicating the beginning and end
~ of the Aveyvaopare, or lessons read in the church. The subjects
discussed in the Gospels are sometimes written in the margin, some-
times atthe top of the page. But all these notations are manifestly
the work of several persons and of different ages. The date of this
manuscript has been much contested. Those critics who give it
the least antiquity, assign it to the sixth or seventh century. Wet-
stein supposed it to be of the fifth century. Michaelis was of
opinion, that of all the manuscripts now extant, this is the most
antient. Dr. Kipling, the editor of the Cambridge fac-simile,
thought it much older than the Alexandrian manuscript, and that it
must have been written in the second century. On comparing it
with Greek inscriptions of different ages, Bishop Marsh is of
opinion that it cannot have been written later than the sixth cen-
tury, and that it may have been written even two or three centuries
----- -..-... . a
+ Contracted for Srinit. The Greek is MINI, for TINEYMATI; and the Latin Srv,
for sreniru.
6 4
SUN VOSA LUoViNon.b-nud SSIAIINNALLYIG _
NLL OINOLAYILO IN LLIOX A ILLOLO LEM YL:
“Oh.
CELA A OQ) ROW
LON. AOTPWOUNNNIIT
SNIIIPSOI.LINOOp
LONNSSOS NdIVdd YL9-SNISLAALOS Tp
LONISPYANAYLISSIIOY.O3ISLINSPoS LS
LDdL, NOLINLLIPNSIISY S Yq UALUOILANS NIPIN
fees
γώ; acy
NON WV KONO.LWYISVIOVIH
NMS VO.LO.LAYVNSZ YY INS
P 7 ae
ANNIIOLIOLOV ZION VIN AOL AVI LHONIALO
.VINOOVHIOd Lh. LOLA YIOLNYOLONM IN
V0LOOLO GREET: -IKOVXOOAOLIV NOVY L:
meu Sg 4G gs AS, ἀρχόν mae
Sx
oat
as ae
ΣΙ
ier;
τ» δὴ fo PY Be os a help STH a ;ς Gs “4 ge 33: TO: πὸ ae Sy aL ΧΩ , GUIS
“A ALV Id
Ὁ» ;
ees i ἢ
ona he hy
ὭΣ ie ~~
anes, ae’ WR:
-
Sect. Π1. 5. 4.1 Containing the New Testament. 87
earlier: and he finally considers it prior to all the manuscripts ex-
tant, except the Codex Vaticanus, and refers it to the fifth century,
which perhaps is the true date, if an opinion may be hazarded where
so much uncertainty prevails. | Ψ
Wetstein was of opinion, from eleven coincidences which he
thought he had discovered, that this was the identical manuscript
collated at Alexandria in 616, for the Philoxenian or later Syriac
version of the New ‘Testament; but this is a groundless supposition.
It is however worthy of remark, that many of the readings by which
the Codex Bezee is distinguished are found in the Syriac, Coptic,
Sahidic, and in the margin of the Philoxenian-Syriac version. As
the readings of this manuscript frequently agree with the Latin ver-
sions before the time of St. Jerome, and with the Vulgate or present
Latin translation, Wetstein was of opinion that the Greek text was
altered from the Latin version, or, in other words, that the writer of
the Codex Bezze departed from the lections of the Greek manu-
script or manuscripts whence he copied, and introduced in their stead,
from some Latin version, readings which were warranted by no
Greek manuscript. This charge Semler, Michaelis, Griesbacb, and
Bishop Marsh have endeavoured to refute; and their verdict has
been generally received. Matthzi, however, revived the charge of
Wetstein, and considered the text as extremely corrupt, and sts-
pected that some Latin monk, who was but indifferently skilled in
Greek, wrote in the margin of his New Testament various passages
from the Greek and Latin fathers, which seemed to refer to parti-
cular passages. He further thought that this monk had noted the
differences occurring in some Greek and Latin manuscripts of the
New Testament, and added parallel passages of Scripture: and that
from this farrago either the monk himself, or some other person,
manufactured his text (whether foolishly or fraudulently is uncertain),
of which the Codex Bezz isa copy. But this suspicion of Matthei
has been little regarded in Germany, where he incurred the anti-
pathy of the most eminent biblical critics, by vilifying the sources of
various readings from which he had it not in his power to draw,
when he began to publish his edition of the New Testament; giving
to the Codex Bezze, the Codex Claromontanus (noticed in p. 90.
infra), and other manuscripts of unquestionable antiquity, the ap-
pellation of Ldztzo Scurrilis.' Bishop Middleton, however, consi-
ders the judgment of Michaelis as approximating very near to the
truth, and has given a collation of numerous passages of the received
text with the Codex Bezze; and the result of his examination, which
does not admit of abridgement, is, that the Codex Bezee, though a
most venerable remain of antiquity, is not to be considered, in a cri-
tical view, as of much authority. He accounts for the goodness of
its readings, considered with regard to the sense, by the natural sup-
position of the great antiquity of the manuscript, which was the basis
ΠΤ Bp. Marsh’s Lectures, part ii. pp. 30. $1.
G 4
88 Account of the principal Manuscripts [Part 1. ΟἿ, II.
of the Codex Bezee; but while its latinising is admitted, he contends,
that we have no reason to infer that its readings, considered in the
same light, are therefore faulty. ‘The learned prelate concludes
with subscribing to the opinion of Matthzi somewhat modified. He
believes that no fraud was intended ; but only that the critical pos-
sessor of the basis filled its margin with glosses and readings chiefly
from the Latin, being a Christian of the Western Church; and that
the whole collection of Latin passages was translated into Greek,
and substituted in the text by some one who had a high opinion of
their value, and who was better skilled in calligraphy than in the
Greek and Latin languages.’ The arguments and evidences ad-
duced by Bishop Middleton, we believe, are by many, at least in
England, considered so conclusive, that, though the antiquity of the
manuscript is fully admitted, yet it must be deemed a latinising manu-
script, and consequently is of comparatively little crztical value.
At the time Beza presented this manuscript to the university of
Cambridge, it had been in his possession about nineteen years; and
in his letter to that learned bedy he says, that it was found in the
monastery of Saint Irenzeus at Lyons, where it had Jain concealed
for a long time. But how it came there, and in what place it was
written, are questions concerning which nothing certain is known.
The most generally received opinion is, that it was written in the
west of Europe.
The Cambridge manuscript has been repeatedly collated by criti-
cal editors of the New Testament. Robert Stephens made extracts
from it, though with no great accuracy, under the title of Codex 8,
for his edition of the Greek Testament, of 1550; as Beza also did
for his own edition published in 1582. Since it was sent to the uni-
versity of Cambridge, it has been more accurately collated by Junius,
whose extracts were used by Curcelleeus and father Morin. A
fourth and more accurate collation of it was made, at the instigation
of Archbishop Usher, and the extracts were inserted in the sixth
volume of the London Polyglott, edited by Bishop Walton. Dr.
Mill collated it a fifth and sixth time; but that his extracts are fre-
quently defective, and sometimes erroneous, appears from comparing
them with Wetstein’s New Testament, and from a new collation
which was made, about the year 1733, by Mr. Dickenson of Saint
John’s College; which is now preserved in the library of Jesus’
College, where it is marked O, ©, 2. Wetstein’s extracts are
also very incorrect, as appears from comparing them with the ma-
nuscript itself. ?
In concluding our account of this antient manuscript, it only re-
mains to notice the splendid fac-simile of the Codex Beze, pub-
lished by the Rev. Dr. Kipling at Cambridge, under the patronage
and at the expense of the university, in 2 vols, atlas folio. Its title
is as follows :
1 Bishop Middleton on the Greek Article, pp.677—698.
® Millii Prolegomena, §§ 1268—1273. Griesbach, Symbola Critice, tom. i, pp. lv.
~—lxiv. Michaelis, vol.iii. parti. pp.228—242, and partii. pp.679—721.
Sect. II. ὁ 4.1 Containing the New Testament. 89
CODEX. THEODORI. BEZH. CANTABRIGIENSIS. EVANGELIA: ET. ACTA.
APOSTOLORUM. COMPLECTENS. QUADRATIS. LITERIS. GR#CO-LATINUS.
ACADEMIA. AUSPICANTE. VENERANDH. HAS. VETUSTATIS. RELIQUIAS.
SUMMA. QUA, FIDE. POTUIT. ADUMBRAVIT. EXPRESSIT. EDIDIT. CODICIS.
HISTORIAM. PREFIXIT. NOTASQUE. ADJECIT. THOMAS KIPLING. 8. T. Ρ.
COLL. DIV. JOAN. NUPER. SOCIUS. CANTABRIGI&. E. PRELO. ACADEMICO.
IMPENSIS. ACADEMIZ. MDCCXCIII.
This fac-simile is executed with the utmost typographical splen-
dour. Ina preface of twenty-eight pages, the learned editor dis-
cusses the high antiquity of the manuscript ; its nature and excellence;
its migrations ; ; the various collations of it which have been made at
different times; and concludes with a very brief description of the
manuscript itself, and an Index Capitum. To this succeeds the text
of the manuscript, which is divided into two parts or volumes; the
first ending with page 412. and the second containing pages 413 to
828. Opposite to the modern supplement, which concludes the
Gospels, on page 657. is the end of the Latin version of Saint John’s
third Epistle. Pages 829 to 854. contain Dr. Kipling’s notes. The
impression of this fac-simile was limited to two hundred and fifty ;
and it usually sells for six or eight guineas, according to the condi-
tion and binding of the copies. Dr. Harwood regulated the text
of the Gospels and Acts, in his edition of the Greek Testament,
chiefly according to the readings of the Codex Bez; which was
so highly valued by the lear ned but eccentric divine, Whiston, that
in his “ Primitive New ‘Testament in English,” (8vo. Stamford and
London, 1745,) he has translated the four Gospel and Acts literally
from this manuscript. Dr. A. Clarke, in his Commentary on the
New Testament, has paid very particular attention to the readings
of the Codex Bezz.
Although the execution of this noble undertaking did not answer
the expectations of some learned men’, in consequence of which it
was held in comparatively little estimation for many years, yet its
value is now more justly appreciated. ‘‘ A critic of the first cele-
brity, who would have gladly seized an opportunity of exposing Dr.
Kipling, was unable to detect the smallest error in the text. Porson
himself collated the printed copy with the original manuscript: and
the only fault he could detect, was in a single letter of the margin.
This fact must surely place the value of Dr. Kipling’s as
far beyond the reach of controversy.” *
11. The Copex Epuremi, or Copex Rererus, 1905, at present
9,) by Wetstein and Griesbach noted with the letter C., is an in-
valuable Codex Rescriptus, written on vellum, and is of very high
antiquity. ‘The first part of this manuscript contains several Greek
works of Ephrem the Syrian, written over some more antient writings
which had been erased, though the traces are still visible, and in
most places legible. These more antient writings were the entire
1 Dr. Kipling’ s fac-simile was criticised, with great severity, in the Monthly Review,
(N. S.) vol. xii. pp.241—246. And his preface was attacked, in no very courteous
manner, in a pamphlet entitled ‘ Remarks on Dr. Kipling’s Preface to Beza. Part the
First. By Thomas Edwards, LL.D.’ 8vo. 1793. No second part ever appeared.
2 British Critic (N. S.) vol.xi. p.619.
ΟῚ
90 Account of the principal Manuscripis [Part I. Ch. If.
Greek Bible. In the New Testament, there are very numerous
chasms, which are specified by Wetstein, from whom they have
been copied by Michaelis and Griesbach. The text is not divided
into columns; the uncial characters are larger than those of the
Codex Alexandrinus, without accents, and the words are not divided.
There are large initial letters at the beginning of each section; and
the text is sometimes divided into articles, not much larger than our
verses. A small cross indicates the end of a division; a full point
below a letter is equivalent to a comma, and in the middle to a semi-
colon. The Gospels follow the divisions of Ammonius, and also
have the ritAo1, ἃ prima manu; the sections of the epistles some-
times agree with the ἀναγνώσεις or lessons occurring in the MSS.
which are known to have been written in Egypt. The titles and
subscriptions to the several books are very brief, without any of the
additions Which are sometimes found in the Codex Alexandrinus.
The Codex Ephremi exhibits the text of the Alexandrine Recension
in its greatest purity, and numerous other indications of its Egyptian
origin. In this manuscript the disputed verse, John v. 4., is written,
not in the text, but as a marginal scholion. Wetstein conjectured,
that this was one of the manuscripts that were collated at Alexandria
in 616 with the new Syriac version; but of this there is no evidence.
From a marginal note to Heb. vill. 7. the same critic also argued,
that it was written before the institution of the feast of the Virgin
Mary; that is, before the year 542. But his arguments are not
considered as wholly decisive by Michaelis, who only asserts its great
antiquity in general terms. Bishop Marsh pronounces it to be at
least as antient as the seventh century: and professor Hug considers
it to be even older than the Codex Alexandrinus. The readings of
the Codex Ephremi, like those of all other very antient manuscripts,
are in favour of the Latin; but there is no satisfactory evidence
that it has been corrupted from the Latin version. It has been
altered by a critical collator, who, according to Griesbach, must
have lived many years after the time when the manuscript was
written, and who probably erased many of the antient readings.
Kuster was the first who procured extracts from this manuscript for
his edition of Dr. Mill’s Greek Testament. Wetstein has collated
it with very great accuracy ; and the numerous readings he_ has
quoted from it greatly enhance the value of his edition.’
IV. The Copex CLaromonranus, or Recius 2245, is a Greek-
Latin manuscript of St. Paul’s Epistles, found in the monastery of
Clermont, in the diocese of Beauvais, and used by Beza, together
with the Codex Cantabrigiensis, in preparing his edition of the New
Testament. It follows the Western Recension, and is noted D. by
Wetstein and Griesbach in the second volumes of their respective
editions of the Greek Testament. Sabatier supposes it to be written
1 Wetstenii Nov. Test. tom.i. proleg. pp. 27—28. Griesbach’s Symb. Crit. tom. i.
pp.i.—liv. and Nov. Test. tom, i. ΡΡ. οἷ, cii. | Michaelis, vol. ii. parti. pp. 258—260.
part ii. pp.737, 738. Cellérier, Introduction au Nouv. Test. pp.134,135. See also the
Paleographia Greca of Montfaucon (pp.213, 214.) who has given a fac-simile of this
manuscript, :
Sect. IL. ὁ 4.1 Containing the New Testament. 91
in the sixth century; Montfaucon places it in the seventh cen-
tury; and Griesbach thinks it was written in the sixth or seventh
century. This manuscript is written on vellum in uncial characters,
and with accents and marks of aspiration added by another hand,
but of great antiquity. As it contains the Kpistle to the Hebrews,
which has been added by a later hand, it is supposed to have
been written in the west of Europe. Dr. Mill contended that
the Codex Claromontanus was the second part of the Codex
Bezz; but this opinion has been confuted by Wetstein, who
has shewn that the former is by no means connected with the latter,
as appears from the difference of their form, their orthography,
and the nature of the vellum on which they are written. Bishop
Marsh adds, on the authority of a gentleman who had examined
both manuscripts, that the Codex Claromontanus contains only
twenty-one lines in each page, while the Cambridge manuscript con-
tains thirty-three lines in apage; the abbreviations in the two manu-
scripts are also different. The Codex Claromontanus, like other
Greek-Latin manuscripts, has been accused of having a Greek Text,
that has been altered from the Latin; but this charge has been sa-
tisfactorily refuted by Dr. Semler. The mzgratzons of this manuscript
are somewhat remarkable. From the hands of Beza it went into
the Putean library, which derived its name from the family of De
Puy. Jacques Du Puy, who was librarian to the king of France,
and died in 1656, bequeathed it, together with his other manuscripts,
to the royal library at Paris, where it is now preserved, and at pre-
sent is marked 107. According to the accounts of Wetstein and
Sabatier, thirty-six leaves were cut out of it at the beginning of the
last century (it 1s supposed by John Aymon, a notorious literary
thief of that time), and were sold in England; but they were sent
back by the Earl of Oxford in 1729. The manuscript therefore is
euce more complete, as the covering only 1 is wanting in which the
stolen sheets had been enclosed, which is kept in the British Mu-
seum, and filled with the laine that passed on the occasion, as 8
monument of this infamous theft. ἢ
V. The Copex ARGENTEUS is a manuscript containing the four
Gospels, in the Gothic version of Ulphilas,? which is preserved in
the university of Upsal. It is written on vellum, and has received
the name of Argenteus from its silver letters: it is of a quarto
size, and the vellum leaves are stained with a violet colour; and on
this ground the letters, which are all wnczal or capitals, were after-
wards painted in silver, except the initial characters and a few other
passages, which are ingold. ‘The cover and back of the volume are
of silver embossed. From the deep impression of the strokes, Mi-
chaelis has conjectured that the letters were either imprinted with a
warm iron, or cut with a graver, and afterwards coloured; but
Mr. Coxe, (with whom the late eminent traveller Dr. EK. D. Clarke,
‘seems to coincide,) after a very minute examination, was convinced
! Michaelis, vol.ii. part i. pp.244—248. part ii. pp. 724—728. Griesbach, Symbolz
Critic, tom.i. pp.lv. —Ixiv. "
* See an account of this version wifra, Chap. V. Sect. II § IT. No.l.
02 . Accomnt of the principal Manuscripts [Part I. Ch. IL.
that each letter was painted, and not formed in the manner sup-
posed by Michaelis. Most of the silver letters have become green.
by time, but the golden letters are still in good preservation. We
have no knowledge of this important manuscript prior to the disco-
very of it in the Abbey of Werden in Westphalia, whence it was
taken to Prague. In the year 1648, when that city was stormed
by the Swedes, it fell into the hands of a Swedish count, who pre-
sented it to his sovereign, queen Christina. After remaining some
time in her library, during the confusion which preceded her abdi-
cation of the throne of Sweden, it suddenly and unaccountably
disappeared, and was again brought to light in the Netherlands.
Some have supposed that the celebrated Isaac Vossius received it
as a present from the Queen; others, that he brought it away by
stealth. After his death, however, it was purchased for six hundred
dollars by Count Magnus Gabriel de la Gardie, who presented it to
the university of Upsal, where it at present remains. The following
cut is a faithful fac-simile of the characters of the Codex Argenteus :
it was traced from the manuscript itself for the late Dr. E. D. Clarke,
and is the most correct fac-simile known to be extant. It cor-
responds with our version of Luke xviii. 17. Verzly, I say unto
you, Whosoever shall not receive the kingdom of God as a little child,
shall in no wise enter therein. It is worthy of remark, that, in the
Codex Argenteus, the well known old Saxon or Gothic word Barn
is used to signify the original word Παιδιὸν, @ little child.
AMGN UIWA IZVIS. SAG! NI
ANANIMIV WINDANTARAGA
r2ws 8086 BARN. NI UMIW
ee 0.0 ‘
&
IN IZAI
Concerning the age of this venerable manuscript critics are by no
means agreed. Some of the zealous advocates for its antiquity have
maintained that it is the very copy which Ulphilas wrote with his
own hand. The librarian by whom it was exhibited to Dr. Clarke,.
stated it to have been completed about the end of the fourth century
by a bishop of Thrace, in the Gothic language used at that time in
Meesia. ‘This brings its age very nearly, if not quite, to the time
when Ulphilas lived: but it is not likely — indeed it is utterly im-
probable —that the only copy of the Gothic translation of the
Gospels, which is now extant, should be precisely the original.
What proves that this cannot be the identical MS. of Ulphilas, is
the fact, that several various readings have been discovered in the
margin, a circumstance which clearly shews that it must have been
written at a time when several transcripts had been already made.
Sect, II. § 4.] Containing the New Testament. 93
Some fragments of the Gothic version of St. Paul’s Epistle to the
Romans were discovered by M. Knittel, in the year 1756, in a Co-
dex Rescriptus belonging to the library of the Duke of Brunswick
at Wolfenbiittel: they were published by him in 1762, and reprinted
in 1763, in 4to. at Upsal, with notes by Ihre. The Brunswick
manuscript contains the version of Ulphilas in one column, and a
Latin translation in the other: it is on vellum, and is supposed to
᾿ς be of the sixth century. In the eighth or ninth century, the Ori-
gines Isidort Hispalensis were written over the translation of Ulphi-
las; but the ink had become so exceedingly pale as not to admit of
deciphering the original manuscript, without great difficulty. ἢ
_ In the year 1817, a most important discovery was made among
the Codices Rescripti, in the Ambrosian library at Milan, by signor
Angelo Mai, who is at present keeper of the Manuscript-department
of the Vatican library. While this indefatigable explorer of antient
literature was examining two Codices Rescripti in the Ambrosian
library, he was surprised with the discovery of some Gothic writing
in one of them; which on further investigation proved to be frag-
ments of the books of Kings, Ezra, and Nehemiah. The discovery,
thus auspiciously made, stimulated him to further inquiries, which
were rewarded with the discovery of four other Codices Rescripti
containing portions of the Gothic version. He now associated in
his researches, signor Carolo Ottavio Castillionei; and to their joint
labours we are indebted for a specimen and account.” of these manu-
scripts from which the following particulars are abridged. __
The first of these five Gothic MSS. (which is noted S. 36.) consists of
204 quarto pages on vellum; the later writing contains the homilies of
Gregory the Great on the Prophecies of Ezekiel, which from their cha-
racters must have been executed before the eighth century. Beneath
this, in a more antient Gothic hand, are contained the Epistles of St.
Paul to the Romans, Ist and 2d Corinthians, Ephesians, Philippians,
Colossians, Ist and 2d of Timothy, Titus, and Philemon, together with
a fragment of the Gothic Calendar. The Epistles to the Romans, Co-
rinthians, Ephesians, and to Timothy, are very nearly entire, and form
the chief part of this MS.: of the other Epistles, considerable fragments
only remain. ‘The titles of the Epistles may be traced at the heads of
the pages where they commence. This MS. appears to have been
written by two different copyists, one of whom wrote more beautifully
and correctly than the other ; and various readings may be traced in some
of the margins, written in a smaller hand. Entire leaves have been
turned upside down by the rescriber of this MS. A fac-simile specimen
: 1 Michaelis, vol.ii. pp.1830—153. 631—635. Semler, pp.70—72. Viser, Hermenent.
Nov. Test., vol. ii, part iii, pp.56—58. Schoell, Histoire Abrégé de la Littérature
Grecqué, tom.ii. p.131. Coxe’s Travels in Russia, &c. vol.iv. pp.173—180. edit.1802.
Dr. E. D. Clarke’s Travels, vol.vi. pp.153, 184. 4to.
. 2 Ulphilz Partium Ineditarum, in Ambrosianis Palimpsestis ab Angelo Maio reper-
tarum, Specimen, conjunctis curis ejusdem Maii et Caroli Octavii Castillionzi editum,
Mediolani, Regiis Typis, M. DCCC. XIX. 4to. This work is illustrated by two plates,
the first containing fac-similes of the Codices Rescripti above described, (one of which is
copied in the accompanying engraving, and the other, a fac-simile specimen of a Greek
mathematical treatise, in which the names of Archimedes and Apollonius are mentioned,
and which signor Mai discovered under some Lombard Latin writing of great antiquity.
Se ὡς
94 Account of the principal Manuscripts [Part I. Ch. Il.
of this manuscript is given in the accompanying Plate 5. No.1. It re-
presents the commencement of Paul’s Epistles to the Ephesians, and
may be thus rendered: The Epistle of Paul to the Ephesians beginneth.
Paul, an apostle of Jesus Christ according to the will of God, to the saints
who are at Ephesus.
The second MS. also, in quarto, and noted S. 45, contains 156 pages
of thinner vellum, the Latin writing on which is of the eighth or ninth
century, and comprises Jerome’s exposition of Isaiah. Under this has |
been discovered, (though with some difficulty, on account of the thick-
ness of the Latin characters and the blackness of the ink,) the Gothic
version of Saint Paul’s two Epistles to the Corinthians, the Galatians,
Ephesians, Philippians, Colossians, the two Epistles to the Thessalonians
and to Titus. What is deficient in the preceding MS. is found in this,
which has some various readings peculiar to itself.
In the third manuscript, noted G.82. a quarto Latin volume, contain-
ing the plays of Plautus, and part of Seneca’s Tragedies of Medea and
(Edipus, signor Mai discovered fragments of the Books of Kings, Ezra,
and Nehemiah. This discovery is peculiarly valuable, as not the.smallest
portion of the Gothic version of the Old Testament was known te be in
existence ; and, further, as it furnishes a complete refutation of the idle
tale repeated by Gibbon after preceding writers, viz. that Ulphilas pru-
dently suppressed the four Books of Kings, as they might tend to irritate
the fierce and sanguinary spirit of his countrymen.! The date of the
Latin writing of this MS. which Mai deciphered with great difficulty, is
not specified; but, on comparing his specimen of it with other engraved
specimens, we are inclined to refer it to the eighth or ninth century.
The fourth specimen (noted I. 61.) consists of a single sheet in small
quarto, containing four pages of part of Saint John’s Gospel in Latin,
under which are found the very fragments of the twenty-fifth, twenty-
sixth, and twenty-seventh chapters of Matthew’s Gospel, which are
wanting in the celebrated manuscript of the Gothic Gospels preserved
at Upsal, and usually known by the appellation of the Codex Argenteus.
The fifth and last manuscript, (noted G. 147.) which has preserved some
remains of Gothic literature, is a volume of the proceedings of the
Council of Chalcedon; under the later writing have been discovered
some fragments of antient authors, whose names signor Mai has not spe-
cified; and also a fragment of a Gothic Homily, in which several passages ~
of the Gospels are cited, and the style of which he thinks shews that it
was translated from some one of the fathers of the Greek church. The
characters of this MS. bear a close resemblance to those of the Codex
Argenteus, at Upsal, which was executed in the sixth century. —
The manuscripts above described are written in broad and thick
characters, without any division of words or of chapters, but with
contractions of proper names, similar to those found in antient Greek
MSS. Some sections, however, have been discovered, which are
indicated by numeral marks or larger spaces, and sometimes by large
letters. ‘The. Gothic writing is referred to the sixth century.
The portions of the Gothic version of the Old and New Testament,
printed by signors Mai and Castillionei, are, I. Nehemiah, chap. v.
verses 18—18. chap. vi. 14—19. and vii. 1—3. II. A Fragment of
Saint Matthew’s Gospel, containing chap. xxv. 38---46. xxvi. 1—3, _
' Decline and Fall, vol. vi. :p. 269.
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Sect. II. ὁ 4.] Containing the New Testament. 95
65—75. and xxvii. 1.; this fragment contains the whole of the pas-
sages which are wanting in the Upsal MS. of the four Gospels. |
III. Part of St. Paul’s Epistle to the Philippians, chap. ii. 22—s0.
and iii. 1—16. IV. Saint Paul’s Epistle to Titus, chap.i. 1—16.
ii. 1.; and V. verses 11—23. of his Epistle to Philemon. The
Gothic text is exhibited on the left hand page, and on the right
hand page the editors have given a literal Latin translation of it,
together with the Greek original. These are succeeded by fragments
of a Gothic Homily, and Calendar, with Latin translations, Gothic
alphabet, and a glossary of new Gothic words which.they have dis-
covered in the passages which they have printed. | ὟΝ
VI. A very valuable Coprx Rescriprus was discovered about
twenty-five years since by the (late) Rev. Dr. Barrett, senior fellow
of Trinity College, Dublin. While he was examining different books
in the library of that college, he accidentally met with a very antient
Greek manuscript, on certain leaves of which he observed a two-fold
writing, one antient and the other comparatively recent transcribed
over the former. ‘The original writing on these leaves had been —
greatly defaced, either by the injuries of time, or by art; on close
examination he found, that this antient writing consisted of the three
following fragments: —the Prophet Isaiah, the Evangelist Saint
Matthew, and certain orations of Gregory Nazianzen. The frag-
ment, containing Saint Matthew’s Gospel, Dr. Barrett carefully tran- |
die, "Chey the whole has been accurately engraved in fac-simile
by the order and at the expense of the University, thus presenting
to the reader-a perfect resemblance of the original.’ ‘The accom-
panying engraving is copied from Dr. B.’s first plate. It Seat
the’ 18th and 19th verses of the first chapter of Saint Matthew’s
pel. We have subjoined the same verses in ordinary “Greek
types, with a literal version in parallel] columns. Ja
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| The title of this interesting (and comparatively little known) publication is as follows ;
«« Evangelium Secundum Mattheum ex Codice Rescripto in Bibliotheca Collegii SSz.
Trinitatis juxta Dublin: Descriptum Opera et Studio Johannis Barrett, S.T.P. Soc.
Sen, Trin. Coll. Dublin. Cui adjungitur Appendix Collationem Codicis Montfortiani
complectens, Dublini Adibus Academicis excudebat R. E, Mercier, Academie Typo-
96 Account of the Principal Manuscripts [Part I. Ch. II.
Of the original writing of this manuscript, which Dr. Barrett calls
the Codex Vetus, only sixty-four leaves remain, in a very mutilated
state: each page contains one column; and the columns in general
consist of twenty-one lines, and sometimes (though rarely) of twenty-
two or twenty-three; the lines are nearly of equal lengths, and con-
sist, ordinarily, of eighteen or twenty square letters, written on vellum
originally of a purple colour, but without any points. From these
two circumstances, as well as from the division of the text, the or-
thography, mode of pointing, abbreviations, and from some other _
considerations, Dr. Barrett, with great probability, fixes its age to
the sixth century. This manuscript follows the Alexandrine Recen- —
sion. The Codex Recens, or later writing (which contains several —
tracts of some Greek Fathers), he attributes to a scribe of the thir-
teenth century: about which time it became a general practice to
erase antient writings, and insert others in their place.) Ὁ Ὁ ὁ ὁ ὁὃϑΘὃὅΛ
VII. The Codex ® Laudianus 8, as it is noted by Dr. Mill, but
noted by the letter E by Wetstein, and *E*by Griesbach, is a Greek-
Latin manuscript of the Acts of the Apostles, in which the Latin
text is one of those versions which differ from Jerome’s edition,
having been altered from the particular Greek text of this manu-
script. It is defective from chap. xxvi. 29. to xxviii. 26.
This manuscript is erroneously supposed to have been the identical
book used by the venerable Bede in the seventh century, because it
has all those irregular readings which, in his Commentaries on the
Acts, he says were in his book; and no other manuscript is now
found to have them. There is an extraordinary coincidence between
it and the old Syriac version of the Acts of the Apostles. Wetstein
conjectures, from an edict of a Sardinian prince, Flavius Pancratius,
written at the end of this manuscript, and from several other circum-
stances, that it was written in Sardinia in the seventh century.. To
this conjecture Michaelis is disposed to accede, though Dr. Woide
supposed it to have been written in the Kast, because its orthogra-
phy has several properties observable in the Codex Alexandrinus.
But as these peculiarities are also found in other very antient ma-
nuscripts, Bishop Marsh considers them as insufficient to warrant
the inference, especially when we reflect on the great improbability
that a Greek manuscript written in the Hast should be accompanied
with a Latin translation. It will be seen from the annexed fac-
graphus. MDCCCI.” 4to. The Prolegomena fill fifty-two pages, and comprise, 1. A
description of the manuscript itself, with an account of its age, and the mode of collating
it adopted by the learned editor ; and, 2. An elaborate dissertation reconciling the apparent
discrepancies between the genealogies of Jesus Christ as recorded by the Evangelists Mat-
thew and Luke. The fragments of the Codex Rescriptus are then exhibited in sixty-four
fac-simile plates, and are also represented in as many pages in the common Greek small —
type. This truly elegant volume concludes with a collation of the Codex Montfortianus
with Wetstein’s edition of the New Testament, which occupies thirty-five pages. 7" "
“1 Dr. Barrett’s Prolegomena, pp. 9--9.
2 So called from Archbishop Laud, who gave this, among many other precious ma-
nuscripts, to the University of Oxford. It is now preserved in the Bodleian Library,
F. 82. No. 1119. |
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Sect. I]. °§ 4.1 Containing the New Testament. i 97
: ὲ ᾿
simile’, which represents the chief part of Acts vii. 2., that this
Latin translation, contrary to the usual arrangement of the Greek-
Latin manuscripts, occupies the first column of the page. Only one
word (or at the utmost, two or three "e ds, and that but seldom,)
is written in a line, an uncial or capital letters; and they are so
written that each Latim word is always p osite to the correspondent
Greek word. Hence it is evident, that the manuscript was written
for the use of a perso was not well skilled in both lan
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ABRAHAE. ABPAAM. ABRAHAM, "
With regard to the date of this manuscript ; — Mr. Astle refers
it to the beginning of the fifth century; Griesbach to the seventh or
eighth ; and Mr. Hearne to the eighth century. But from the shape
of the letters and other cir cumstances, Bishop Marsh pronounces
it to be less antient than Codex Bezze, which was written in the fifth
century. Probably the end of the sixth or the former part of the
seventh century may be assigned as the date of the Covlex Lau
This manuscript is of great value: Michaelis pronounces
6 indispensable to every man who would examine the important
ἡ, wheth ἔτ Codices Graeco-Latini have been corrupted
Latin, a d adds, that it was this manuscript which con-
im that ce charge i <a without foundation. 2 iy
re
ied from Mr Me νῚ on bod f Wiring ate hy
ἀκῦκαν ἀγα, Cr ir. ἀεῦεὴν tom. ii. pp-181—183.
7—148. Dr. Woi
e on the Origin of Ἐς
Greek and Latin tex
ἃ ‘by the yee antiquary ry, Thom
ie μές. ἡ τᾶς, By in » Bibliotheca Boilleiana cdeorraiel Oxonii. E Theatro Sheldo viano,
8vo. This is the scarcest of all Hearne’s publications ; the impression was limite
hundred and twenty copies, at ten shillings each. A copy was sold at the ul of the
Rev. Dr. Heath’s library, in 1810, for the sum of thirteen pounds two shillings : it now
adorns the very valuable library of the Writers to his Majesty’ s Signet at Edinburgh.
VOL. Il. ii
ae
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vol. : oP pp. 269—
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98 Account of the principal Manuscripts [Part I. Ch. IT.
~ VIII. The Copex Borrnerianus derives its name from Dr. C. F.
Boerner, to whom it: formerly belonged, and is now deposited in the
royal library at Dresden. [Ὁ is noted by the letter Ὁ, 2. by Wets-
tein and Griesbach. It contains St. Paul’s Epistles, with the’ex-
ception of that to the Hebrews, which was formerly rejected by the
church of Rome; and is written in Greek and Latin, the Latin or old
Ante-Hieronymian version being interlined between the Greek, and
written over the text, of which it is a translation. Semler supposed
that the Latin was written since the Greek ; but Professor Mattheei,
who published a copy of this manuser ipt, suggests that the uni-
formity of the handwriting, and similarity in the colour of the ink,
evince that both the Greek and Latin texts proceeded from the same
transcriber. It frequently agrees with the Codex Claromontanus (de-
scribed in pp-90, 91. supra), and with the Codex Augiensis, of which a
notice is given in p. 101. ἢ) fra. ‘The time when this manuscript was
written has not been determined with precision. ‘That it is antient,
appears (says Michaelis) from the form of the characters, and the
absence of accents and marks of aspiration. It seems to have been
written in an age when the transition was making from uncial to
small characters: and from the correspondence of the letters 7. 5. and
t.in the Latin version to that form which is found in the Anglo-
Saxon alphabet, Bishop Marsh infers, that this manuscript was
written in the west of Kurope, and probably between the eighth and
tenth centuries. Kuster, who first collated this manuscript, sup-
posed it to be British; Doederiein, Irish. The learned reviewer of
Matthezei’s edition of this manuscript, in the Jena Literary Gazette,
decides that it could only be written in Germany or France; because
in the margin many passages are noted contra γοδδισκαλκον, apparent-
ly because they are contradictory to the opinion of Gottschalk, a
celebrated monk, who disputed concerning predestination in the
ninth century, but whose tenets excited little attention except in
those two countries. The writer in question thinks it probable that
this manuscript was written Johannes Scotus, who lived at, the court
of Charles the Bald, king of France, and was the most celebrated
oponent of Gottschalk. "The manuscript, however, could not have
been written later than the ninth century, for in the beginning of the
the tenth, Gottschalk’s dispute had lost all its importance. Gries-
bach accordingly refers the Codex Boernerianus to the ninth or
tenth century. ‘There is a transcript of this MS. in the library of
Trinity College, Cambridge, among the books and manuscripts
that were left by Dr. Bentley, who probably procured it for his in-
tended edition of the Greek Testament. Professor Mattheei pub-
lished a copy of this manuscript at Meissen in Saxony; in 1791, in
quarto (which was reprinted at the same place in 1818, also in
quarto), with the following title: — Χ 177. Epistolarum Pauli Codex
Grecus cum Versione Latina Vetere vulgo Ante-Hyeronymiana, olim
Boernerianus, nunc Bibliothece Electoralis Dresdensis, summa fide et
diligentia, transcriptus et editus a C. 1. Matthai, The transcript is
Sect. II. 47 Containing the New Testament. ; σας
said to be executed with great accuracy, and is illustrated with two! "
plates.’ 7
IX. The Coprex Cyprivus, or Colbertinus, 5149, noted Καὶ in the
first volume of Wetstein’s and Griesbach’s editions of the Greek
Testament, is a copy of the four Gospels, originally brought from
the island of Cyprus; and now deposited in the Royal Library at
Paris, where it is at present numbered 33. This manuscript was
first collated by Father Simon*, whose extracts of various readings
were inserted by Dr. Mill in his critical edition of the New Testa-
ment.? Wetstein charged this manuscript with latinising, but with-
out sufficient evidence. Michaelis deemed it to be of great value,
and expressed a wish for a more accurate collation of it. That wish
was not realised until the year 1819, when Dr. J. M.A.Scholz, of
Heidelberg, being at Paris, subjected this manuscript to a very
rigorous critical examination, the results of which he communicated
to the public in his Cure Critica in Historiam Textus Hvangeliorum
(4to. Heidelbergee, 1820): from this work the following particulars
are abridged.
This manuscript is written on vellum, in an oblong quarto size,
and in excelient preservation. ‘The uncial characters are not round,
as in most antient manuscripts, but leaning; they exhibit evident
marks of haste and sometimes of carelessness in the transcriber, and
they present the same abbreviations as occur in the Alexandrian,
Vatican, and other manuscripts. In a few instances, accents are
absent, but frequently they are incorrectly placed; the spirits (asper
and lenis) are often interchanged; and the permutations of vowels
and consonants are very numerous. Thus we meet with καικρυμμενω
for κεχρυμμενω (Matt. xiii. 44.) ; eASes for eASy (Mark iv. 22.); ραββει
for ραββι (Matt. xxiii. 7. xxvi. 25.49. &c.); oxo8ounro for ὠκοδομήτο
(Luke iv. 29.); rourw for τοῦτο (Luke viii. 9.); Διαδδαιον for Θαδδαιον;
exadevdoy for ἐκαϑευδὸν (Matt. xxv. 5.); NafeoeS for Ναζαρετ (Mark
1. 9.) &c. From the confused and irregular manner in which the
accents and spirits are placed, Dr. Scholz conjectures that the Codex
Cyprius was transcribed from a more antient copy that was nearly
destitute of those distinctions. Some of the permutations are un-
questionably errors of the transcriber, but the greater part of them, he
is of opinion, must be referred to the orthography and pronunciation
which (it is well known) were peculiar to the Alexandrians. To this
manuscript are prefixed a synaxarium or epitome of the lives of the
Saints, who are venerated by the Greek church, and a menologium
or martyrology, together with the canons of Eusebius: to each of
the three last Gospels is also prefixed an index of the xe@aAaia or
larger chapters. The numbers of the Ammonian sections and
1 Kuster’s preface to his edition of Mill’s Greek Testament, sub finem. Michaclis,
vol. il. part i. pp.225—297. part ii. pp. 672—677. Jena Algemeine Litteratur Zeitung, as
abelian in the Analytical Review for 1793, vol. 17. p. 231.
-- 2 Histoire Critique du Texte du Nouveau Testament, ch. x. p, 104,
3 Noy. Test, Milli ct Kusteri Prolegom. p. 162.
Η 2
100 Account of the principal Manuscripts» [Part I. Ch. II.
larger chapters’, are marked in the inner margin; and the numbers:
of the other chapters, together with their titles, are placed either at
the top or at the bottom of the page. The Gospel of St. Matthew
comprises 359 Ammonian sections, and 68 chapters; that of St.
Mark, 241 sections and 48 chapters; that of St. Luke, 342 sections
and 83 chapters; and the Gospel of St. John, 232 sections, and 19
chapters. The celebrated passage in John viii. 1—11, concerning
the woman who had been taken in adultery, constitutes a distinct
chapter. From the occasional notation of certain days, on which
particular portions were to be read, as well as from the prefixing of
the synaxariam and menologium, Dr. Scholz considers this manu-
script as having originally been written, and constantly used, for
ecclesiastical purposes. |
A considerable difference of opinien prevails, respecting the age
of the Codex Cyprius. Simon referred it to the tenth century: Dr.
Mill thought it still later; Montfaucon assigned it to the eighth cen-
tury, and with his opinion Dr. Scholz coincides, from the general
resemblance of the writing to that of other manuscripts of the
same date. Specimens of its characters have been given by Mont-
faucon?, Blanchini*, and Dr. Scholz.* Our fac-simile in Plate 3.
No. 3.° is copied from the last-mentioned writer: it contains part
of the first verse of the twenty-eighth chapter of St. Matthew’s Gos-
pel, in English thus :
INTHEENDOFTHESABBATH’ASITBEGANTODAWNTOWARDSTHEFIRSTDAY
OFTHEWEEK’*CAMEMARYMAGDALENE
This manuscript is of considerable importance in a critical point
of view, particularly as it affords great weight to the readings of the
best and most antient MSS., antient versions, and the fathers. ®
From the peculiarity of lections in this manuscript which (Dr. Scholz
shows) was never removed from Cyprus where it was written, until
the eighteenth century, he is of opinion that it constitutes a distinct
recension or text of the New ‘Testament.’ ‘
The Coprx Basireensis B. VI. 21, noted by Dr. Mill B. 1.,
by Bengel, Bas. «, and by Wetstein and Griesbach, E., is a manu-
script of the four Gospels, written in uncial letters, in the eighth or
1 See an account of these divisions in Chap. IV. Sect. II. infra.
2 Palexographia Greca, p. 232.
3 Evangeliarium Quadruplex, Part I. p.492. plate 8. from that page.
4 At the end of his Cure Critic in Historiam Textus Evangeliorum, In pp. 80—90,
Dr. Scholz has given the first entire collation ever published, of the Various Readings
«ontained in the Codex Cyprius.
5 'This plate faces page 85. supra.
6 Dr. Scholz (Cur. Crit. pp. 63—65.) has given several instances of such readings, one
only of which we have room to notice. In John vii. 8. the Codex Cyprius reads οὐκ
αναβαινω, which in later manuscripts is altered to ovrw ἀναβαίνω, because the celebrated
antagonist of Christianity, Porphyry, had used it as a ground of objection, With the
Codex Cyprius agree the Cambridge Manuscript, the Codices Regii, 14, (33 of Gries-
bach’s notation,) and 55 (17 of Griesbach), several of the Moscow manuscripts cited by
Matthzi, the Memphitic and Ethiopic versions, together with several of the Ante-hiero-
nymian versions, and, among the fathers, Jerome, Augustine, Cyril, Chrysostom, and
Epiphanius. This reading alone proves that the Codex Cyprius has not been altered
from the Latin, as Wetstcin asserted without any authority,
7 See an account of the Cyprian Recension in p. 56, of this yolume,
Sect. II. §4.] Containing the New Testament. Ὁ 101
(more probably) ninth century. It is mutilated in Luke i. 69.—ii.
4., 11]. 4—15., xii. 58.—xiii. 12., xv. 8—20; and xxiv. 47. to the
end of the Gospels: but the chasms in Luke i. 69.— il. 4., xii. 58.—
xiii. 12., and xv. 8—20. have been filled up by a later hand. This
manuscript was not used by Erasmus; but was collated by Samuel
Battier for Dr. Mill, who highly valued it; by Iselin, for Bengel’s
edition of the New Testament; and by Wetstein, who has given its
readings in his edition.’
XI. The Copex San-Germanensis (noted E 2. in the second
volume of Wetstein’s edition of the New Testament,) is a Greek-
Latin manuscript of St. Paul’s Epistles, written in the seventh century,
in uncial letters, and with accents and marks of aspiration, a prima
manu. It has been generally supposed to be a mere copy of the
Codex Claromontanus (described in pp. 90, 91. supra); but this opi-
nion is questioned by Dr. Semler, in his critical examination of this
manuscript, who has produced many examples, from which it ap-
pears that if the transcriber of it actually had the Clermont MS.
before him, he must at least have selected various readings from
other manuscripts. Bishop Marsh, therefore, considers the San-
Germanensis as a kind of Codex Eclecticus, in writing which the
Clermont MS. was principally but not at all times consulted. The
‘manuscript now under consideration takes its name from the
monastery of St. Germain-des-Prez, in Paris, in whose library it is
preserved. Dr. Mill first procured extracts from it, for his edition
of the New Testament, where it is noted by the abbreviation Ger.
for Germanensis. By Wetstein, it is noted E. 2., and by Gries-
bach E.
According to Montfaucon, there is also extant another more
antient Codex San-Germanensis of St. Paul’s Epistles, which has
never been collated. It is a fragment, containing only thirteen
leaves ; and is supposed to be as antient as the fifth century.”
XII. The Copex Avuerensis is a Greek-Latin manuscript of St.
Paul’s Epistles; it derives its name from the monastery of Augia
major, at Rheinau, to which it belonged in the fifteenth century.
After passing through various hands, it was purchased by the cele-
brated critic, Dr. Richard Bentley, in 1718; and in 1787, on the
death of the younger Bentley, it was deposited in the library of
“Trinity College, Cambridge. This manuscript is defective from
the beginning to Rom. iii. 8., and the epistle to the Hebrews is
found only in the Latin version. Michaelis assigns it to the ninth’
century, which (Bishop Marsh remarks) is the utmost that can be
allowed to its antiquity. ‘The Greek text is written in uncial letters
without accents, and the Latin in Anglo-Saxon characters: it has
been collated by Wetstein, who has noted the Codex Augiensis
1 Marsh’s Michaelis, Vol. ii. Part i. pp. 217, 218.
a Michaelis, Vol. ii. Parti. p.314. Partii. pp.784,785.; Montfaucon’s Bibliotheca
Bibliothecarum, tom.ii. pp.1041. In his Paleographia Grzea, he has given a fac-simile
of the Greek and Latin characters of the Codex San-Germanensis. Another fac-simile
of them is given by Blanchini, in his Evangeliarium Quadruplex, Vol. i. in the last of
the Plates annexed to p.533.
H 3
102 Account of the principal Manuscripts [Part I. Ch. I.
with the letter F in the second part of his edition of the New Testa-
ment. In may respects it coincides with the Codex Boernerianus,
and belongs to the Western Recension. ‘The words Xpisos
(Christ), and Τήσους (Jesus), are not abbreviated by XC and IC, as
in the common manuscripts, but by XPC and IHC, as in the
Codex Bezee.*
XIII. The Copex Harieranus No. 5598, is a most splendid
Evangeliarium, or collection of lessons from the four Gospels, un-
known to Dr. Griesbach ; it is written on vellum, in uncial Greek
letters, which are gilt on the first leaf, and coloured and ornamented
throughout the rest of the book. It consists of seven hundred and
forty-eight pages ; and according to an inscription on the last page,
was written by one Constantine, a presbyter, a. ἢ. 995. To several
of the longer sections, titles are prefixed in larger characters. The
passages of the Gospels are noted in the margin, as they occur, by
a later hand, and between pages 726 and 729, there are inserted
ten leaves of paper, containing the series of Lessons or Extracts
from the Gospels, which are supposed to have been written by Dr.
Covell, who was chaplain to the British Embassy at Constantinople
A.D. 1670—1677, and was a diligent collector of MSS. In Plate 3.
No. 2. is given a fac-simile* of the third page of this precious ma-
nuscript. It represents the eighteenth verse of the first chapter of
Saint John’s Gospel. We have annexed the same passage in ordi-
nary Greek types, together with a literal English Version, in parallel
columns.
ONOYTAEISEQ GDNOMANHATHSE
ΡΑΚΕΠΩΠΟΤΕ: ENATANYTIME.
‘OMONOTENH2 YS THEONLYBEGOTTENSN
‘OONEISTONKOA WHOISINTHEBO
MONTOYHPSEKEI SOMOFTHEFHRH
NOSEZHPHSATO: EHATHMADEHIMKNOWN.
The lines of this venerable MS. are not all of equal length, some
containing ten, others ten or more letters in each line. ‘The same
contractions of © for Θεὸς (God), ΠΡ for Πατηρ (Lather), TS
for Υἱὸς (a son), &c. which occur in all the most antient Greek ma-
nuscripts, are also to be seen in this evangeliarium. As it has never
yet been collated, it is highly worthy of the attention of future
editors of the New ‘Testament.
XIV. The Copex Rrcius, 2861, at present 62 7, or the eighth
of the manuscripts collated by Robert Stephens,) is a quarto manu-
script, on vellum, of the ninth century, and written in uncial letters
of an oblong form. The accents are frequently wanting, and are
often wrongly placed, even when they are inserted, from which cir-
ee LEE ET Ee LE a eS a le
1 Michaelis, Vol.ii. Part i. pp.210,211. Partii. pp.664, 665.
2 This plate faces page 85. supra.
Sect. Π1. 94 Containing the New Testament. » 108
cumstance Griesbach thinks that this manuscript was transcribed
from another very antient one, which had no accents. Each page
is divided into two columns, and the words follow, for the most part,
without any intervals between them. The iota subscriptum, and
postscriptum are uniformly wanting: the usual abbreviations occur,
and the Jetters AT and OY are sometimes written with contractions
as in the Codex Coislinianus 1 (a manuscript of the eighth century) ;
and not seldom a letter is dropped in the middle of a word :—Thus,
we read in it παραβλὴ for παραβολη, κλησεται for κληϑήσεται, κατρω-
μενος for καταρώμενος, &c. &c. Errors in orthography appear in
every page, and also permutations of vowels and consonants. This
manuscript contains the four Gospels, with the following chasms,
viz, Matt. iv. 21.—v. 14. and xxvill. 17. to the end of the Gospel ;
Mark x. 17—30. and xv. 10O—20.; and John xxi. 15. to the end.
The τιτλοι and the Ammonian sections with reference to the canons
of Kusebius are written in the Codex Regius αἱ primd manu. It is
noted L. by Wetstein, and also by Griesbach', who has given a very
complete and accurate collation of its various readings in his
Symbole Critice. This manuscript harmonises with the Alex-
andrine or Western Recension.
XY. The Codex Uffenbachianus 2, (1 of Bengel’s notation, and
No. 53 of Wetstein’s and Griesbach’s catalogues of Manuscripts,)
is a fragment of the Epistle to the Hebrews, consisting of two
leaves: it is at present preserved in the public library at Hamburgh.
Having been very imperfectly described by Maius, Wetstein, and
Bengel, Dr. H. P. C. Henke rendered an important service to
biblical literature by subjecting it to a minute critical examination,
the result of which he published at Helmstadt, in 1800, in a quarto
tract, with a fac-simile of the writing, intitled Codiczs Uffenbachiant,
qui Epistole ad Hebreos fragmenta continet, Recensus Criticus.?
According to this writer, the Codex Uffenbachianus originally con-
sisted cf one ternion, or six leaves, of which the four middle ones
are lost. - It is wholly written in ved uncial characters, slightly dif-
fering from the square form observable in the most antient manu-
scripts. The accents and notes of aspiration are carefully marked,
but the iota subscriptum nowhere occurs: nor are any stops or
minor marks of distinction to be seen, except the full stop, which is
promiscuously placed at the bottom, in the middle, or at the top of
a page, to serve as a comma, a colon, or a full point. The note of
interrogation occurs only once, viz. in Heb. iil. 17. after the word
epnuw; but there are scarcely any abbreviations, beside those which
we have already noticed as existing in the Alexandrian and other
antient manuscripts. It is remarkable, that the first verse of the
second chapter is wanting in this manuscript, which is characterised
1 Griesbach’s Symbole Critice, tom.i. pp. lxvi.—cxli. Michaelis, Vol. ii. Parti.
pp-304—306, Partii. pp.778, 779.
* Dr. Henke’s publication and fac-simile are reprinted by Pott and Ruperti, in their
Sylloge Commentationum Theologicarum, vol. ii. pp.1—32. Helmstadt, 1801; from
which our account of the Codex Uffenbachianus is abridged.
W 4
104 Account of the principal Manuscripts (Part I. Ch. IL.
by some ‘peculiar readings. M. von Uffenbach, who was its first
known possessor, referred it to the seventh or eighth century.
‘Wetstein asserted it to have been written in the eleventh century ;
but, on comparing it with the specimens of manuscripts engraved
by Montfaucon and Blanchini, we are of opinion with Dr. Henke,
that it was executed in the ninth century. In its readings, the
Codex Uffenbachianus sometimes approximates to the Alexandrine,
and sometimes to the Western Recension.
XVI. The Copicrs Manners-SurroniaAni are a choice col-
lection of manuscripts, in the archiepiscopal library at Lambeth,
‘which have been purchased, and presented to that library by his
Grace the present Archbishop. ‘They are principally the collection,
made by the late Rev. J. D. Carlyle, Professor of Arabic in the uni-
versity of Cambridge, during his travels in the East, with a view to
‘a critical edition of the New Testament, with various readings ;
which however was never undertaken, in consequence of his lamented
‘decease. Of these manuscripts (which are chiefly of the New ‘Tes-
tament, and are numbered from 1175 to 1209), the followmg are
particularly worthy of notice, on account of the harvest of various
lections which they may be expected to afford.
1. No. 1175 is a manuscript of the four Gospels, written on. vellum,
in quarto, towards the end of the eleventh or at the beginning of the
twelfth century. The two first verses of the first chapter of Saimt Mat-
thew’s Gospel are wanting. At the end of this manuscript, on a single
leaf, there are part of the last verse of the seventh chapter of Saint
John’s Gospel, and the first eleven verses of the eighth chapter.
2. No. 1176 is another manuscript of the four Gospels, on vellum, in
quarto, written in the twelfth century. On the first leaf there are some
‘figures painted and gilt, which have nearly disappeared from age. This
is followed by the chapters of the four Gospels.
3. No. 1177 is a manuscript of the four Gospels on vellum, of the
twelfth century, which is very much mutilated in the beginning.
4. No. 1178 contains the four Gospels, most beautifully written on
vellum, in quarto, in the tenth century. The first seven verses and
part of the eighth verse of the first chapter of Samt Matthew’s Gospel
is wantmeg.
5. No. 1179 contains the four Gospels, mutilated at the beginning
and end. It is on vellum, in quarto, of the twelfth century. |
6. No. 1180 is a quarto manuscript of the four Gospels, written in the
fourteenth century.
7—11. Nos.1181 to 1185 aré manuscripts, containing the Acts of the
Apostles, the Catholic Epistles, and the whole of Saint Paul’s Epistles.
They are all written in quarto and on paper. Nos. 118] and 1183 are
of the fourteenth century: No. 1182 is of the twelfth century. The
conclusion of Saint John’s First Epistle, and the subsequent part of this
manuscript, to the end, have been added by a later hand. Nos. 1184
and 1185 are of the fifteenth century. The former is mutilated in the
commencement, and begins with Acts vi. 10. Ty copia καὶ τω πνευμᾶτι ὦ
erarer,—the wisdom and the spirit by which he spake. The two last leaves
of this manuscript are written by a later hand. No. 1185 is mutilated
at the end.
τ 42. No. 1186 is a quarto: manuscript on vellum, written in the eleventh
ee ee
‘Sect. II. ὁ 4.1 Containing the New Testament. 105
century, and contains the Epistles of Saint Paul and the Apocalypse.
It is unfortunately mutilated at the beginning and end. It commences
with Rom. xvi. 15. ..... παν (that is, Ολυμπαν) καὶ τοὺς σὺν autos παντας
ayious, —.... pas (that is, Olympas) and all the saints which are with
them: and it ends with the words, em tw Spovw Aeyovres Auyy, — on the
throne, saying, Amen. Rev.xix.4. The Rev. H. J. Todd has given a
fac-simile of this precious manuscript in his catalogue of the manuscripts
in the archiepiscopal library at Lambeth.
13—15. Nos. 1187—1189 are lectionaries from the four Gospels,
written on vellum in the thirteenth century. .
16. No. 1190 is a manuscript on vellum, written with singular neat-
ness, in the thirteenth century. Formerly it contained the Acts of the
-Apostles and the Catholic Epistles, together with the whole of Saint
Paul’s Epistles. It is sadly mutilated and torn, both in the middle and
at the end.
17. No. 1191 is a lectionary, from the Acts of the Apostles and the
Epistles. It is on vellum, in quarto, of the thirteenth century. It is
mutilated both at the beginning and end. All the preceding manu-
‘scripts were brought by Professor Carlyle from the Greek islands.
18—21. Nos. 1191, 1194, 1195, and 1196, are lectionaries from the
Acts of the Apostles and Epistles. They are on vellum, in quarto, and
were written in the thirteenth century. No.1191 is mutilated at the
beginning and end; and No. 1194 at the end. The writing of this last
manuscript is singularly neat, and many of the letters are gilt. No.1195
is also mutilated at the beginning, and No. 1196 at the end.
22. No. 1192 is a very beautiful manuscript of the four Gospels, in
quarto, written on vellum, in the thirteenth century.
23. No. 1193 is a lectionary from the four gospels, also written on
vellum, in the thirteenth century. It is mutilated at the end. The six
last manuscripts, Nos. 1191—1196 were brought from Syria.!
XVII. The Copices Mosgurenses, or Moscow manuscripts, are
fifty-five in number. ‘They were discovered by M. Matthzi, while
he was a professor in that city, principally in the library belonging
‘to the Holy Synod ; and were collated by him with great accuracy.
The principal various readings, derived from them, are printed in
‘his edition of the Greek Testament, of which some account will be
found in a subsequent chapter. ‘Though these MSS. are not of the
highest antiquity, yet they are far from being modern, since some
of them were written in the eighth, several in the tenth or eleventh,
and many in the twelfth, century. As the Russian is a daughter
‘of the Greek church, Michaelis remarks that the Moscow manu-
‘scripts very frequently contain the readings of the Byzantine recen-
‘sion, though he has observed many readings that were usual not
‘only-in the west of Europe, but also in Egypt. Of the Codices
‘Mosquenses, there are three, which Matthzei designates by the
‘letters V, H, and B, and to which he gives a high character for an-
tiquity, correctness, and agreement: they are all written in uncial
_! Catalogue of the MSS. in the Archiepiscopal Library, at Lambeth, by the Rev.
.H. J. Todd. pp. 261, 262, folio, London, 1812. From the circumstance of the Codices
Manners-Suttoniani being brought partly from Greece, and partly from Syria, it is pro-
bable that, whenever they may be collated, it will be found that those from the former
country will be found to harmonise with the Byzantine Recension; and those from the
latter, with the Palestine Recension. rt 4 '
106 Account.of the principal Manuscripts [Part I. Ch. H.
characters. The manuscript V. contains the four Gospels; frem
John vii. 39. to the end is the writing of the twelfth or thirteenth
century: the preceding part is of the eighth century. It is written
with accents, and is regularly pointed throughout. B. is an Evan-
geliarium or collection of the four Gospels, of the same date: H. is
also an Evangeliarium, and in the judgment of Matthei, the most
antient manuscript known to be extant in Europe. V. and H. were
principally followed by him in forming the texc of his edition of the
New Testament. ὦ Ἢ
- XVIII... The Copex Brixtensis or ΒΕΙΧΙΑΝΤΙΒ is a preciou
manuscript of the Old Italic (Latin Version) executed in the eighth
century, preserved at Brescia, in Lombardy. It is an oblong
quarto, written in uncial characters, on purple vellum, which in the
lapse of time has faded to a blueish tinge. The letters were written
with ink, and subsequently silvered over. ‘Ihe initial words of each
Gospel have been traced with gold, vestiges of which are still
visible. The letters Ὁ. and V., T. and D., are frequently inter-
changed, and especially the letters B. and V. ‘To the Gospels are
prefixed the Eusebian Canons.* ‘The Codex Brixiensis is very
frequently referred to by Mr. Nolan in his “ Inquiry into the in-
tegrity of the Greek Vulgate or received text of the New Testament,’
on account of its antiquity and importance, in vindicating the in-
tegrity of that text. It is printed by Blanchini in his Evangeliarium
Quadruplex.
XIX. Besides the preceding manuscripts, which (with few
exceptions) are written in square or uncial characters, there are
many others written in small letters, which are quoted by Griesbach
and other critics, by Arabic numerals, 1, 2, 3, &c.; and which,
though not equal in point of antiquity with several of those in un-
cial letters, are nevertheless of great value and importance, and
frequently exhibit readings not inferior to those contained in the
foregoing manuscripts. Of this description are the following, viz.
1. The Coprex BasiLernsis (noted by Bengel Bas. y, and by
Wetstein and Griesbach 1, throughout their editions) contains the
whole of the New Testament, except the Revelation, and is written
on vellum with accents. On account of the subscriptions and
pictures which are found in it (one of which appears to be a portrait
of the emperor Leo, surnamed the Wise, and his son Constantine
Porphyrogennetus,) Wetstein conjectures that it was written in their
time, that is, in the tenth century. Michaelis and Griesbach have
acceded to this opinion. Erasmus, who made use of it for his
edition of the Greek Testament, supposed it to be a latinising ma-
nuscript, and his supposition was subsequently adopted by Wet-
1 Michaelis, Vol. ii. Parti. pp. 288, 289. Part. ii. pp. 763—767. In Beck’s Mono-
grammata Hermeneutices Librorum Novi Testamenti (pp. 67—71. 98.) and Griesbach’s
second edition of the Greek Testament (pp. cxxiii—cxxvi.), there are lists of the Moscow
manuscripts. Prof, Matthzi has also given notices of them with occasional fac-similes,
in the different volumes of his edition of the Greek ‘Testament, ' ;
2 Blanchini Evangeliarium Quadruplex, tom. i. Prolegomena, pp. 1—40. ἡ
Sect. Ε]. ὁ 4.7 Οὐηέαϊητηρ the New Testament. 107
stein; but Michaelis has vindicated it from this charge, and asserts
that it is entitled to very great esteem. | ;
2. The Copex Corsenponcensis, which is in the imperial li-
brary at Vienna, is noted 3 by Wetstein and Griesbach. It was
used by Erasmus for his second edition, and contains the whole of
the New Testament, except the book of Revelation. It appears to
have been written in the twelfth century, and by an ignorant tran-
scriber, who has inserted marginal notes into the text. Wetstein
charges it with being altered from the Latin.
3. The Copex Monrrorvianus or Monvrrorti, also called
Dus.rnensis (61 of Griesbach), is a manuscript containing the
whole of the New Testament, preserved in the library of Trinity
College, Dublin, to which it was presented by Archbishop Usher.
It derives its name of Montfortianus from having belonged to Dr,
Montfort, previously to coming into Usher’s possession. It has
acquired much celebrity as being the only manuscript which has
the much-contested clause in 1 John vy. 7, 8, and is the same which
was cited by Erasmus under the title of Codex Britannicus, who
inserted the disputed passage in the third edition of his Greek ‘Tles-
tament on its authority. It is written in small Greek characters on
thick glazed paper, in duodecimo, and without folios. Dr. A. Clarke
(to whom we are indebted for the fac-simile which is given in a sub-
sequent part of this work’) is of opinion that it was most probably
written in the thirteenth century, from the similarity of its writing
to that of other manuscripts of the same time. He has no doubt
but it existed before the invention of printing, and is inclined to
think it the work of an unknown bold critic, who formed a text
from one or more manuscripts in conjunction with the Latin Vul-
gate, and who was by no means sparing of his own conjectural
emendations, as it possesses various readings which exist in no
manuscript yet discovered. But how far the writer has in any place
faithfully copied the text of any particular antient manuscript, is
more than can be determined. In the early part of the last century
Mr. Martin claimed for this manuscript so early a date as the
eleventh century: but Bishop Marsh, after Griesbach, contends
that it is at least as modern as the fifteenth or sixteenth century.
The Codex Montfortianus, he observes, ‘* made its appearance about
the year 1520: and that the manuscript had just been written,
when it first appeared, is highly probable, because it appeared at a
critical juncture, and its appearance answered a particular purpose.”
! See Vol. IV, Part 11. Chap. IV. Sect. V. § 6. infra.
2 « Erasmus had pnblished two editions of the Greek Testament, one in 1516, the
other in 1519, both of which were without the words, that begin with ev tw ovpayw and
end with ev τή yn, in the disputed clause in 1 John v. 7, 8. This omission as it was
called by those who paid more deference to the Latin translation than to the Greek
original, exposed Erasmus to much censure, though in fact the complaint was for non-
addition. Erasmus therefore very properly answered, addendi de meo quod Grecis
deest, provinciam non susceperam. He promised, however, that though he could not
insert in a Greek edition what he had never found in a Greek manuscript, he would
insert the passage in his next edition, if in the mean time a Greek MS. could be dis-
covered, which had the passage. In less than a ycar after that declaration, Erasmus was
108 Account of the principal Manuscripts {Part 1. Ch. II.
But whether written for the occasion or not, it could not have been
written very long before the sixteenth century, For this manuscript
has the Latin chapters, though the κεφαλαια of Eusebius are like-
wise noted. Now the Latin chapters were foreign to the usage of
the Greek Church, before the introduction of printed editions, in
which the Latin chapters were adopted, as well for the Greek as
for the Latin Testament. Whatever Greek manuscripts therefore
were written with Latin Chapters, were written in the West of
Europe, where the Latin Chapters were in use. ‘They were written
by the Greeks, or by the descendants of those Greeks, who fled into
the West of Europe, after the taking of Constantinople, and who
then began to divide their manuscripts according to the usage of
the country, in which they fixed their abode.!. ‘The Dublin manu-
script therefore, if not written for the purpose to which it was
applied in the third edition of Erasmus ἢ, could’ hardly have been
written more than fifty years before. And how widely those critics
have erred in their conjectures, who have supposed that it was writ-
ten so early as the twelfth century, appears from the fact that the
Latin Chapters were not invented till the thirteenth century.? But
the influence of the Church of Rome in the composition of the
Dublin manuscript, is most conspicuous in the fect of that manu-
script, which is a servile imitation of the Latin Vulgate. It will be
sufficient to mention how it follows the Vulgate at the place in
‘question. It not only agrees with the Vulgate, in the insertion of
the seventh verse: it follows the Vulgate also at the end of the
sixth verse, having χριστος, where all other Greek manuscripts have
πνευμα : and in the eighth verse it omits the final clause, which had
never been omitted in the Greek manuscripts, and was not omitted
even in the Latin manuscripts before the thirteenth century.* Such
is the character of that solitary manuscript, which is opposed to
the united evidence of all former manuscripts, including the Codex
Vaticanus, and the Codex Alexandrinus.”® Upon the whole, it
does not appear that the date of the Codex Montfortianus can be
earlier than the close of the fifteenth century. The uncollated
parts of this manuscript were collated by the late Rev. Dr. Barrett,
informed, that there was a Greek MS. in England which contained the passage. At the
same time a copy of the passage, as contained in that MS. was communicated to Eras-
mus: and Erasmus, as he had promised, inserted that copy in his next edition, which
was published in 1522.”
1 ἐς There are three Greek manuscripts with the Latin Chapters in the University
Library at Cambridge, marked Hh. 6. 12. Kk. 5. 35. and L}. 2.13. That which is
marked Ll. 2. 13. and is evidently the oldest of the three, was written at Paris by Jerom
of Sparta, for the use and at the expence of a person called Bodet, as appears from the
subscription to it. Now Jerom of Sparta died at the beginning of the sixteenth century.”
2 « The third edition of Erasmus has 1 John y. 7. precisely in the words of the Dub-
lin MS.”
3 See PartI. Chap. IV. Sect. II. § 1. infra.
4 «* Here there is an additional proof, respecting the age of the Dublin MS.”
5 Bishop Marsh’s Lectures, Part VI. pp. 23—26. See also his letters to Mr. Areh-
deacon ‘Travis, (Leipsig, 1795, 8vo.) Pref. pp. xvii. xviii. xxiii. in the notes. Michaelis
vol. ii. Parti, pp.284—287. Partii. pp.755—-759. Dr. A. Clarke’s Suceession of
Sacred Literature, pp.86—92. :
Sect.II. §4.] Containing the New Testament. 109
of Trinity College, Dublin, with Wetstein’s edition of the Greek
Testament; beginning with Rom.ii. and ending with the Apoca-
lypse, including also a collation of the Acts of the Apostles, from
chap. xxii. 27. to chap. xxviii. 2. This collation, comprising thirty-
five pages, forms the third part of his fac-simile edition of the Codex
Rescriptus of St. Matthew’s Gospel noticed in pp. 95, 96. supra.
4. ‘The Conex Reeius, formerly 2244°, at present 50, (noted
Paris. 6 by Kuster, 13 by Wetstein, and *13 by Griesbach), is a
manuscript of the four Gospels in the royal library at Paris. Though
not more antient, probably, than the thirteenth century, it is pro-
nounced by Michaelis to be of very great importance: it has the
following chasms, which were first discovered by Griesbach, viz.
Matt. i. 1.—ii. 21.; xxvi. 33—53.; xxvii. 26. — xxviii. 10.; Mark i.
2. to the end of the chapter; and John xxi. 2. to the end of the
Gospel. The various readings from this manuscript given by
Kuster and Wetstein are very inaccurate. Matt. xiii. xiv. and xv.
were the only three chapters actually collated by Griesbach, who
expresses a wish that the whole manuscript might be completely
and exactly collated, especially the latter chapters of the Gospels
of Luke and John. In consequence of this manuscript harmonising
in a very eminent manner with the quotations of Origen, he refers
it to the Alexandrine edition, though he says it has a certain mix-
ture of the Western. ’
5. The Copex Leicrstrensis derives its name from being the
property of the Corporation of Leicester?: it is a manuscript of
the whole New Testament, written by a modern hand, partly on
paper and partly on vellum, chiefly the former, and is referred by
Wetstein and Griesbach to the fourteenth century. It is noted by
Dr. Mill by the letter L., in the first part of Wetstein’s New Tes-
tament Codex, 69; in the second, 37; in the third, 31; and in
the fourth, 14; and by Griesbach, 69. The book of Acts is in-
serted between the Epistle to the Hebrews and that of Saint James.
This manuscript is defective from the beginning as far as Matt.
xvill. 15., and has also the following chasms, viz. Acts x. 45. —x<iv. 7.
Jude 7. to the end of that Epistle, and it concludes with part of
Rey. xix. It has many peculiar readings; and in those which are
not confined to it, this manuscript chiefly agrees with D. or the
Codex Cantabrigiensis: it also. harmonises in a very eminent man-
5 Michaelis, vol.i. part i. pp.302, 303.— Griesbach’s Symbole Criticz, vol.i. pp.cliv.
—clxiv. Nov. Test. vol.i. p.cv.
® In a critique on the second edition of this work, in the Eclectic Review for January,
1822, (vol.xvii. N.S. p. 83.), it is stated, that when the writer of that article made en-
quiry respecting the Codex Leicestrensis, it was no longer to be found in the Library of
the Town Hall at Leicester. Anxious for the interest of sacred literature, to ascertain
the real fact, the author of the present work requested Mr. Combe (an eminent bookseller
at that place, to whom he thus gladly makes his acknowledgements, ) to make the requisite
investigation. The result of Mr. Combe’s critical researches is, that the Coder Leices-
trensis τ. still carefully preserved. Mr. C. further collated the author’s account of it
(which had been drawn up from the notices of Wetstein and Michaelis,) with the manu-
script itself, and this collation has enabled him to make the description above given more
complete as well as more correct.
110 Account of the principal Manuscripts [Part I. Ch. ἢ,
ner with the Old Syriac version, and, what further proves its value,
several readings, which Dr. Mill found in it alone, have been con-
firmed. by other manuscripts that belong to totally different coun-
tries. "The Codex Leicestrensis was first’ collated by him, and
afterwards more accurately by Mr. Jackson, the learned editor of
Novatian’s works, whose extracts were used by Wetstein. There
is another and still more accurate transcript of Mr. J.’s collation in
his copy of Mill’s edition of the Greek Testament, which is now
preserved. in the library of Jesus College, Cambridge, where it is
marked O, ©, 1.?
6. The Cohen VinposoneEns!s, Lambecii 31 (124 of Griesbach),
is a manuscript of the four Gospels, written in the eleventh or
twelfth century : it has been collated by Treschow, Birch, and Alter.
It is of very great importance, and agrees with the Cadex Canta-
brigiensis in not less than eighty unusual readings; with the Codex
Ephremi i in upwards of thirty-five: with the Codex Regius 2861, or
Stephani », in fifty; with the Codex Basileensis in more than fifty,
and has several which are found-in that manuscript alone; with
the Codex Regius 22447, in sixty unusual δ᾽ ἐξὸν: ; and with the
Codex Colbertinus 2844, in twenty-two. ἢ
7. The CoprEx EBNERTANUS is a very neat manuscript of the
New Testament in quarto, formerly in the possession of Hierony-
mus Ebner Von Eschenbach of that city, from whom its appellation
is derived: it is now the property of the University of Oxford,
and is deposited among the other precious manuscripts preserved
in the Bodleian Library. The Codex Ebnerianus, contains 425
leaves οἵ vellum, and was written in the year 1391. The whole of
the New Testament is comprised in this volume, excepting the
Book of Revelation: each page contains 27 lines, at equal dis-
tances, excepting those in which the different books commence, or
which are decorated with illuminations.. Besides the New Testa-
ment, the Eusebian Canons are introduced, together with the lessons
for particular festivals, and a menologium used in the Greek chureh,
&c. The book is bound in massy silver covers, in the centre of
which the Redeemer of the Werld is represented sitting on a
throne, and in the act of pronouncing a blessing. Above his head
is the following inscription, in square letters, exhibing the style in
which the capitals are written: — Δεσπότα εὐλογήῆσον tov δουλον cov
ελαχίστον ἱερονυμον Ιουλιέλμον καὶ τὴν οἰκιαν αὐτου. Lord, bless
the least of thy servants, Hiercny mus Gulielmus, and his family.”
Of the style of writing adopted in the body of the Manuscript, the
annexed engraving will afford a correct idea, and at the same time
1 Michaelis, vol.ii. parti, pp.355—357. partii. pp.749, 750. Bp. Marsh adds, “ This
copy of Mill’s Greek Testament, with Jackson’s marginal readings, is a treasure of sacred
criticism, which deserves to be communicated to the public. It contains the result of all
his labours in that branch of literature ; it supplies many of the defects of Mill, and
corrects many of his errors: and, besides quotations from manuscripts and antient" ver-
sions, it contains a copious collection of readings from many of the fathers, which have
witherto been very imperfectly collated, or wholly neglected. Ibid. p. 750.
2 Ibid. vol.ii. part li. p. 870.
111
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_ p- 258.
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Fac-simile of the Copex EBNERIANUS, a manuscript executed A.D. 1391.
«δε
δὲς
Sect. II. 4.1 Containing the New Testament. Ὁ 111
exemplify the abbreviations frequent in Greek manuscripts of the
12th and 13th centuries. Our specimen comprises the ten first
verses of the first chapter of Saint John’s Gospel: the abbreviations,
though very numerous, being uniformly the same, do not interpose
any material difficulty to the easy perusal of the manuscript. Wet-
stein, though he has admitted it into his catalogue, has made use of
it only in the eighteenth chapter of Saint John’s Gospel; Michaelis
has classed it among the uncollated manuscripts of the New Tes-
tament.’ It is to be hoped that some learned member of the Uni-
versity of Oxford will publish a collation of the various readings
which may be found in this manuscript.
XX. The limits assigned to this work forbid any further detail
respecting the other manuscripts of the New Testament. Referring
the reader therefore to the elaborate volumes of Michaelis, who has
given a catalogue raisonné of two hundred and ninety-two manu-
scripts, to which his annotator Bishop: Marsh has added one hun-
dred and seventy seven”, we proceed briefly to notice two collations
of manuscripts, which in the seventeeth century produced a warm
contest between biblical critics of different denominations.
1. In 1673, Pierre Poussines (Petrus Possimus), a learned Jesuit,
published® extracts from twenty-two manuscripts, which, he said,
were in the library of Cardinal Barberini at Rome, and had been
collated by order of Pope Urban VIII., by John Matthzeus Cary-
ophilus. Dr. Mill inserted these extracts among his various read-
ings; but as it was not known for a long time what had become of
the Barberini manuscripts, and as the readings of the Barberini
collation are for the most part in favour of the Latin Vulgate ver-
sion, Wetstein, Semler, and other Protestant divines, accused
Poussines of a literary fraud. Of this, however, he was acquitted:
by Isaac Vossius, who found the manuscript of Caryophilas in the
* See Wetstein’s N.T. Proleg. p.58. Bishop Marsh’s Michaelis, vol. ii. part i. p.258.
De Murr’s Memorabilia Bibliothecee Norimb. part ii. pp. 10OO—131. where the Codex
Ebnerianus is minutely described and illustrated with thirteen plates of illuminations, &c.
which are very curious in an antiquarian point of view. Our engraving is copied from
one of De Munr’s fac-similes.
* 2 Michaelis, vol.ii. part i. pp.185—361. part ii. pp.649—835. Professor Beck, in
his Monogrammata Hermeneutices Librorum Novi Feederis (part i. pp.42—100) has
given a catalogue of all the manuscripts (394 in number) which are certainly known to
haye been collated, exclusive of Lectionaria, Euchologia, or prayer books of the Greek
church, and Menologia or Martyrologies. In pp.91—93- he has specified, by numbers
referring to his own catalogue, what manuscripts are written in uncial letters; what con-
tain the entire New Testament, and how many contain the greater part, or particular
books of the New Testament. It seems to be precisely that sort of catalogue which
Michaelis recommends biblical students to make, in order that they may be enabled (when
consulting Mill or Wetstein) to judge of the proportion of manuscripts which are in
favour of a reading to those which decide against it. The total number of manuscripts
collated by Griesbach for his edition of the New Testament, was three hundred and fifty-
Jiwe. He has given a list of them in his Prolegomena, tom.i. pp.ci.—cxxvi. and also
eo of the most important manuscripts in the two volumes of his Symbol
ritice.
3 At the erd of his Catena Patrum Grecorum in Marcum. (Poussines prefixed to
these extracts the title of Collationes Greci Contextus omnium Librorum Novi Testamenti
juxta editionem Antverpiensem regiam, cum xvii. Antiquis Codicibus Manuscriptis. Ex
Bibliotheca Barberini.
112 Account of the principal Manuscripts, §c. [Part I. Ch. II.
Barberini Library ; and the imputation against the veracity of that
eminent Greek scholar has been completely destroyed by M. Birch,
a learned Danish divine, who recognised in the Vatican Library six
of the manuscripts from which Caryophilus had made extracts. ἢ
2. Another Jesuit, John Louis De la Cerda, inserted in his Ad-
versaria Sacra, which appeared at Lyons in 1696, a collation of
sixteen manuscripts (eight of which were borrowed from the library
of the king of Spain) which had been- made by Pedro Faxardo,
Marquis of Velez. From these manuscripts, the marquis inserted
various readings in his copy of the Greek ‘Testament, but without
specifying what manuscripts in particular, or even how many in
general, were in favour of each quoted reading. ‘The remarkable
agreement between the Velesian readings and those of the Vulgate
excited the suspicions of Mariana (who communicated them to De
la Cerda) that Velez had made use only of interpolated manuscripts,
that had been corrected agreeably to the Latin Vulgate, subse-
quently to the council of Florence. However this may be, the
collation of Velez will never be of any utility in the criticism of
the New Testament, unless the identical. manuscripts, which he
made use of, should hereafter be discovered in any Spanish library.
But this discovery must be considered as hopeless after the labo-
rious and careful researches made by Bishop Marsh, relative to
the collation of Velez, who (he has proved to demonstration), did Nor
collate one single Greek or Latin manuscript, but took his various
lections from Robert Stephens’s edition of the Latin Vulgate, pub-
lished at Paris in 1540: that the object which the marquis had in
view, in framing this collection of readings, was to support, not the
Vulgate in general, but the text of this edition in particular, where-
ever it varied from the text of Stephens’s Greek ‘Testament printed.
in 1550; and that with this view he translated into Greek the
readings of the former, which varied from the latter, except where
Stephens’s Greek margin supplied him with the readings which he
wanted, where he had only to transcribe, and not to translate. ἢ
' Michaelis, vol.ii. part i. pp.212—216. part ii. pp.666, 667. Birch, Quatuor Evan-
gelia, Prolegom. p.36. Ejusdem, Varie Lectiones ad Text. iv. Evangel. Proleg. p.xlii.
Hafniz, 1801, 8vo.
2 Michaelis, vol.ii. part i. pp.351—S54. part ii, pp. 824, 825. Mr. (now Bishop)
Marsh’s Letters to Archdeacon ‘Travis, p.67, and the Appendix to that work, (pp.253—
344.) in which a minute detail of the Velesian readings is given, as also in Christian
Benedict Michaelis’s Tractatio Critica de Variis Lectionibus Novi Testamenti, §§ 87—
89. (pp. 96—101.) 4to. Hale Magdeburgice, 1749.
r
Fi
iY
‘
-
ΕΣ
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=
ΠῚ. Sect. 1.1 Principal. Editions of the Hebrew Bible. 113
CHAPTER III.
ON THE EDITIONS OF THE OLD AND NEW TESTAMENT.
SECTION I.
A CRITICAL NOTICE OF THE PRINCIPAL EDITIONS OF THE ᾿
HEBREW BIBLE.
7
BisHOP WALTON}, Carpzov2, and particularly Le Long,
have treated at great length on the various editions of the Hebrew
Scriptures. ‘These have been divided by De Rossi and others into
Masoretic and Non-Masoretic editions,—a distinction, the utility
of which is not perceived. In the present section, Dr. Masch’s
improved edition of Le Long’s Bibliotheca Sacra® has been chiefly
followed. According to that eminent bibliographer, the various im-
pressions of the Hebrew Bible may be divided into the four following
classes, viz.
i. Editiones Principes, or those first printed.
ii. Editions, whose text has been literally adopted in subsequent
impressions.
iii. Editions, whose text is accompanied with rabbinical com-
mentaries.
iv. Polyglotts, or editions of the Bible with versions in several
languages.
ΓΜ.) . . 2 . . .,
y. Editions, which are furnished with critical apparatus.
1. Editiones Principes.
1. Psalterium Hebraicum, cum commentario Kimchii. Anno 237.
(1477) Ato.
The first printed Hebrew book. It is of extreme rarity, and is printed with a square
Hebrew type, approaching that of the German Jews. The text is without points, except
in the four first psalms, which are clumsily pointed. . The commentary of Rabbi. Kimchi
is subjoined to each verse of the text in the rabbinical character, and is much more com-
plete than in the subsequent editions, as it contains all those passages which were after-
wards omitted, as being hostile to Christianity.
2. Biblia Hebraica, cum punctis. Soncino, 1488, folio.
The first edition of the entire Hebrew Bible ever printed. It is at present of such
extreme rarity, that only nine copies of it are known to be in existence. One of these
is in the library of Exeter College, Oxford. At the end of the Pentateuch there is a long
Hebrew subscription, indicating the name of the editor (Abraham Ben Chajim,) the
1 Prolegom. cap.iv. De Bibliorum Editionibus precipuis.
2 Critica Sacra, parsi. cap.9. pp.387—428.
3 Bibliotheca Sacra, post. cl. cl, V. V. Jacobi Le Long et C.F. Boerneri iteratas curas
ordine disposita, emendata, suppleta, continuata ab Andrea Gottlieb Masch. Hala, 4to.
1778—85—90. 4 vols. with Supplement. The account of Hebrew editions is in the first
volume, pp. 1—186. 331—424. De Bure’s Bibliographie Instructive, tom. i. (Paris 1763,)
and Bruret’s Manuel du Libraire, et de l’ Amateur de Livres, (4 vols, δνο, Paris 1890.
3d edit.) have also been consulted occasionally.
VOL. Il, I
114. _ Notice of the principal Editions [Part I. Ch.
place where it was printed, and the date of the edition. This very scarce volume consists,
according to Masch, of 373 (but Brunet says 380) folios, printed with points and accents,
and also with signatures and catchwords. The initial letters of each book are larger than
the others, and are ornamented. Dr. Kennicott states, that there are not fewer than
twelve thousand verbal differences between this edition and that of Vander Hooght ; his
assertion is questioned by Masch. The researches of biblical critics have not succeeded
in ascertaining what manuscripts were used for this Hebrew Bible. It is, however, ac-
knowledged that these.two very antient editions are equal in value to manuscripts.
ii. Editiones Primaria, or those which have been adopted as the
bases of subsequent impressions.
1. Biblia Hebraica, 8vo. Brixiz, 14.94.
This edition was conducted by Gerson, the son of Rabbi Moses. It is also of extreme
rarity, and is printed in long lines, except part of the Psalms, which is in two columns.
The identical copy of this edition, from which Luther made his German translation, is
said to be preserved in the Royal Library at Berlin. This edition was the basis of, 1.
The Complutensian Polyglott; 2. Bomberg’s first Rabbinical Bible, Venice, 1518, in
4 vols. folio; 3. Daniel Bomberg’s 4to. Hebrew Bible, Venice, 1518; 4. His second
Hebrew Bible, 4to. Venice, 1521; and, 5. Sebastian Munster’s Hebrew Bible, Basil,
1536, in 2 vols. 4to.
2. Another primary edition is the Biblia Hebraica Bombergiana II.
folio, Venice, 1525, 1526, folio.
This was edited by Rabbi Jacob Ben Chajim, who had the reputation of being pro-
foundly learned in the Masora, and other branches of Jewish erudition. He pointed the
text according tothe Masoretic system. This edition is the basis of all the modern pointed
copies,
11. Editions of the Bible with Rabbinical Commentaries.
Besides the Biblia Rabbinica I. et II. just mentioned, we may notice
in this class the two following editions, viz.
1. Biblia Hebraica cum utraque Masora, Targum, necnon commenta-
riis Rabbinorum, studio et cum prefatione R. Jaccb F. Chajim, Ve-
netiis, 1547----1 549, 4 tomes in 2 vols. folio.
This is the second of Rabbi Jacob Ben Chajim’s editions ; and according to M. Brunet,
is preferable to the preceding, as well as,to another edition executed in 1568, also from the
press of Daniel Bomberg.
2. Biblia Hebrzea, cum utraque Masora et Targum, item cum com-
mentariis Rabbinorum, studio Joannis Buxtorffii, patris; adjecta est
ejusdem Tiberias, sive commentarius masoreticus. Basile, 1618, 1619,
1620, 4 tomes in 2 vols. folio.
This great work was executed at the expense of Lewis Koenig, an opulent bookseller
at Basle ; on account of the additional matter which it contains, it is held in great esteem
by Hebrew scholars, many of whom prefer it to the Hebrew Bibles printed by Bomberg.
Buxtorf’s Biblia Rabbinica contains the commentaries of the celebrated Jewish Rabbins,
Jarchi, Aben Ezra, Kimchi, Levi Ben Gerson, and Saadias Haggaon. An Appendix
is subjoined, containing, besides the Jerusalem Targum, the great Masora corrected and
amended by Buxtorf, the various lections of the Rabbis Ben Ascher and Ben Naphtali.
Buxtorf also annexed the points to the Chaldee paraphrase. The Tiberias, published by
Buxtorf in 1620, was intended to illustrate the Masora and other additions to his grea’
Bible.
iv. Polyglott Bibles.
The honour of having projected the first plan of a Polyglott Bible is
due to the illustrious printer, Aldus Manutius the elder; but of this
projected work only one sheet was ever printed, in collateral columns
of Hebrew, Greek and Latin, in the year 1501. <A copy of it (perhaps
the only one that is extant) is preserved among the manuscripts in the
- 7 Pik αι.» A a ὁ ει
ΠῚ. Sect. 1.1 Of the Hebrew Bible. 115
Royal Library at Paris, No. 3064. The text of the typography is ex-
ceedingly beautiful. !
In 1516 there was printed at Genoa, by Peter Paul Porrus (in /Edibus
Nicolai Justiniani Pauli) the Pentaglott Psalter of Augustin Justiniani
Bishop of Nebo. It was in Hebrew, Arabic, Chaldee, and Greek, with
the Latin Version, Glosses, and Scholia. In 1518 John Potken published
the Psalter in Hebrew, Greek, Latin, and Ethiopic, at Cologne. But
the first Polyglott edition of the entire Hebrew Bible was that printed
at Alcala in Spain, viz.
Biblia Sacra Polyglotta, complectentia Vetus Testamentum, Hebraico,
Greco, et Latino Idiomate ; Novum Testamentum Grecum, et Latinum ;
et Vocabularium Hebraicum et Chaldaicum Veteris Testamenti, cum
Grammatica Hebraica, nec non Dictionario Greco; Studio, Opera, et
Impensis Cardinalis Francisci Ximenes de Cisneros. Industria Arnaldi
Gulielmi de Brocario artis impressorie magistri. . Compluti, folio. 1514,
1515. 1517. 6 vols.
The printing of this splendid and celebrated work, usually called the Complutensian
Polyglott, was commenced in 1502; though completed in 1517, it was not published
until 1522, and it cost the munificent Cardinal_Ximenes 50,000 ducats. The editors
were Elius Antonius Nebrissensis, Demetrius Ducas, Ferdinandus Pincianus, Lopez
de Stunica, Alfonsus de Zamora, Paulus Coronellus, and Johannes de Vergera, a phy-
sician of Alcala or Complutum. The last three were converted Jews. This Polyglott
is usually divided into six volumes. The first four comprise the Old Testament, with
the Hebrew, Latin, and Greek in three distinct columns, the Chaldee paraphrase being
at the bottom of the page with a Latin interpretation; and the margin is filled with He-
brew and Chaldee radicals. The fifth volume contains the Greek Testament, with the
Vulgate Latin version in a parallel column ; in the margin, there is a kind of concordance,
referring to similar passages in the Old and New Testaments. And at the end of this
volume, there are, 1. A single leaf containing some Greek and Latin verses; 2. Interpre-
tationes Hebreorum, Chaldzorum, Grecorumque Nominum Novi Testamenti, on ten
leaves: and 3. Introductio quam brevis ad Grecas litteras, δες. on thirty-nine leaves. The
sixth volume contains, 1. A separate title; 2. Vocabularium Hebraicum totius Veteris
Testamenti, cum omnibus dictionibus Chaldeis, in eodem Veteri Testamento contentis, on
one hundred and seventy-two leaves; 3. An alphabetical Index, on eight leaves, of the
Latin words occurring in different parts of the work; 4. Interpretationes Hebraicorum,
Chaldaicorum, Grecorumque nominum, Veteris ac Novi Testamenti, secundum Ordinem
Alphabeti ; 5. Two leaves intitled Nomina que sequuntur, sunt illa, que in utroque Tes-
tamento vicio Scriptorum sunt aliter Scripta quam in Hebrao et Greco, et in aliquibus
Bibliis nostris antiquis, &c. 6. Fifteen leaves intitled Introductiones artis Grammatice
Hebraice et primo de modo legendi et pronuntiandi. These several pieces are sometimes
placed in a different order from that above indicated. It is not known what is become of
the manuscripts that were consulted for this edition. The impression was limited to 600
copies ; three were struck off on vellum. One of these was deposited in the Royal Library
at Madrid; and another in the Royal Library at Turin. The third (which is supposed
to have been reserved for Cardinal Ximenes), after passing through various hands, was
purchased at the Pinelli sale, in 1789, for the late Count M‘Carthy of Thoulouse, for
four hundred and eighty-three pounds. On the sale of this gentleman’s library at Paris,’
in 1817, it was bought by George Hibbert, Esq. for 16,100 francs, or siz hundred and
seventy-six pounds three shillings and four pence. Copies of the Complutensian Polygiott,
on paper, are in the Libraries of the British Museum and Sion College, and also in several’
of the College Libraries in the two Universities of Oxford and Cambridge.
2. Biblia Sacra Hebraice, Chaldaice, Grace, et. Latine, Philippi II.
Regis Cathol. Pietate et Studio ad Sacrosancte Ecclesiz Usum, Chris-
tophorus Plantinus excudebat. Antwerpiz, 1569—1572, 8 vols. folio.
Five hundred copies only were printed of this magnificent work ; the greater part of:
which being lost in a voyage to Spain, the Antwerp Polyglott has become of extreme
rarity. It was printed in Hebrew, Greek, Latin, and Chaldee; and contains, besides
! Renouard, Annales de l’Imprimerie des Aldes, tom. ii. pp.27, 28.
εν. Ὁ
116 Notice of the principal L:ditions [Part I. Ch.
the whole of the ee Polyglott, a Chaldee paraphrase of part of the Old
Testament, which Cardinal Ximenes had deposited in the Public Library at Alcala,
having particular reasons for not publishing it. This edition also has a Syriac version of
the New Testament, and the Latin translation of Santes Pagninus, as reformed by Arias
Montanus, the principal editor of this noble undertaking. The sixth, seventh, and eighth
volumes are filled with lexicons and grammars of the various languages in which the
Scriptures are printed, together with indexes, and a treatise on sacred antiquities. The
Hebrew text is said to be compiled from the Complutensian and Bomberg editions.
3. Biblia. 1. Hebraica. 2. Samaritana. 3. Chaldaica. 4. Greeca.
5. Syriaca. 6. Latina. 7. Arabica. Lutetiz Parisiorum, excudebat
Antonius Vitré. 1628—1645. 10 vols. large folio.
This edition, which is extremely magnificent, contains all that is inserted in the Com-
plutensian and Antw erp Polyglotts, with the addition of a Syriac and Arabic version of
the greatest part of the Old, and of the entire New Testament. The Samaritan Penta-
teuch, with a Samaritan version, was printed for the first time in this Polyglott, the ex-
penses of which ruined the editor, M. Le Jay. His learned associates were Philippus
Aquinas, Jacobus Morinus, Abraham Echellensis, Gabriel Sionita, &c. The Hebrew
text is that of the Antwerp Polyglott. There are extant copies of Le Jay’s edition of
the Polyglott Bible, under the following title, viz. Biblia Alexandrina Heptaglotta aus-
piciis δ. D. Alexandri VII. anno sessionis ejus wit. feliciter inchoati. Lutetie Parisiorum
prostant apud Joannem Jansonium a Waesberge, Johannem Jacobi Chipper, Eliseum
Weirstraet, 1666. :
4. Biblia Sacra Polyglotta, complectentia Textus Originales, He-
braicum cum Pentateucho Samaritano, Chaldaicum, Grecum, Ver-
sionumque antiquarum Samaritane, Greece LXXII Interpretum,
Chaldaice, Syriace, Arabice, A:thiopice, Vulgate Latinz, quicquid com-
parari poterat .... Edidit Brianus Walton, ὅδ. Τὶ. D. Imprimebat Thomas
Roycroft. Londini, 1657, 6 vols. large folio.
Though less magnificent than the Paris Polyglott, this of Bishop Walton is, in all other
respects, preferable ; being more ample and more commodious. Nine languages are
used in it, though no one book of the Bible is printed in so many. In the New Testa~
ment, the four Gospels are in sir languages; the other books, only in five; those of
Judith and the Maccabees, only in three. ‘The Septuagint version is printed from the
edition printed at Rome in 1587, which exhibits the text of the Vatican manuscript.
The Latin is the Vulgate of Clement VIII. The Chaldee paraphrase is more complete
than in any former publication. The London Polyglott also has an interlineary Latin
version of the Hebrew text ; and some parts of the Bible are printed in Ethiopic and
Persian, none of which are found in any preceding Polyglott.
The first volume, besides very learned and useful Prolegomena, contains the Penta.
teuch. Every sheet exhibits, at one view, Ist, The Hebrew Text, with Montanus’s Latin
version, very correctly printed: 2. The same verses in the Vulgate Latin: 3. The Greek
version of the Septuagint, according to the Vatican MS. with a literal Latin Transla-
tion by Flaminius Nobilis, and the various readings of the Alexandrian MS. added at
the bottom of the column: 4. The Syriac version, with a collateral Latin translation :
§. The Targum, or Chaldee Paraphrase, of Onkelos, with a Latin translation: 6. The
Hebreo-Samaritan text, which is nearly the same with the unpointed Hebrew, only
the character is different; and the Samaritan version, which differs vastly from the
other as to the language, thougi the sense is pretty nearly the same; and therefore one
Latin translation (with a few notes added at the bottom of the column,) serves for both :
7. The Arabic version, with a collateral Latin translation, which in general agrees with
the Septuagint.
This first volume contains, or should contain, a portrait of Bishop Walton, engraved
by Lombart; and a frontispiece, together with three plates relating to Solomon’s temple,
all engraved by Hollar. There are also two plates containing sections of Jerusalem, &c:
and a chart of the Holy Land. These are inserted in Capellus’s Treatise on the Temple.
That part of the Prolegomena, in this yolume, which was written by Bishop Waiton,
was commodiously printed in octavo, at Leipsic, in 1777, by Professor Dathe. It is a
treasure of sacred criticism.
‘ The'second volume comprises the historical books in the same languages as are above
enumerated, with the exception of the Samaritan (which is confined to the Pentateuch)
and of the Targum of Rabbi Joseph (surnamed the blind) on the Books of Chronicles,
which was not discovered till after the Polyglott was in the press. It has since been pub- —
lished in a separate form, as is noticed in page 118.
ΣΥΝ ee
ITI. Sect. 1.1 Of the Hebrew Bible. 117
The third yolume comprehends all the poetic and prophetic books from Job to Malachi,
in the same languages as before, only that there is an Ethiopic version of the book of”
Psalms, which is so near akin to the Septuagint, that the same Latin translation serves
for both, with a few exceptions, which are noted inthe margin. ~ ;
The fourth contains all the Apocryphal Books, in Greek, Latin, Syriac, and Arabic,
with a two-fold Hebrew text of the book of Tobit; the first from Paul Fagius, the
second from Sebastian Munster. After the Apocrypha there is a three-fold Targum of
the Pentateuch: the first is in Chaldee, and is ascribed to Jonathan ben Uzziel: the
second is in Chaldee also: it takes in only select parts of the Law, and is commonly
called the Jerusalem Targum: the third is in Persic, the work of one Jacob Tawus, or
Toosee, and seems to be a pretty literal version of the Hebrew text. Each of these has
a collateral Latin translation. The two first, though they contain many fables, are ex-
ceedingly useful, because they explain many words and customs, the meaning of which is
to be found no where else; and the latter will be found very useful to a student in the
Persian language, though it contains many obsolete phrases, and the language is by no
means in the pure Shirazian dialect. . . ;
The fifth volume includes all the books of the New Testament. The various languages
are here exkibited at one view, as in the others. The Greek text stands at the head,
with Montanus’s interlineary Latin translation ; the Syriac next; the Persic third; the
Vulgate fourth; the Arabic fifth; and the Ethiopic sixth. Each of the oriental versions
has a collateral Latin translation. The Persic version only takes in the four Gospels ;
and for this, the Pars Altera, or Persian Dictionary, in Castell’s Lexicon, was peculiarly
‘calculated.
The sixth volume is composed of various readings and critical remarks on all the pre-
<eding versions, and concludes with an explanation of all the proper names, both Hebrew
and Greek, in the Old and New Testaments, The characters used for, the several
oriental versions are clear and good; the Hebrew is rather the worst. The simple reading
of a text in the several versions often throws more light on the meaning of the sacred
writer, than the best commentators which can be met with. This work sells at from
twenty-five pounds to seventy guineas, according to the difference of condition. Many
copies are ruled with red lines, which is a great help in reading, because it distinguishes
the different texts better, and such copies ordinarily sell for three or four guineas more
than the others.
In executing this great and splendid work, Bishop Walton was assisted by Dr. Edmund
Castell, Dr. Tho. Hyde, Dr. Pocock, Dr. Lightfoot, Mr. Alexander Huish, Mr. (after-
wards Dr.) Samuel Clarke, Louis de Dieu, and other eminently learned men.! It was
begun in October 1653, and completed in 1657 ; the first volume was finished in Sep-
tember 1654; the second in July 1655; the third in July 1656; and the fourth, fifth,
and sixth, in 1657, three years before the Restoration. (The Parisian Polyglott was
seventeen years in the press! )
This work was published by subscription, under the patronage of Oliver Cromwell,
who permitted the paper to be imported duty-free; but the Protector dying before it was
‘finished, Bishop Walton cancelled two leaves of the preface, in which he had made ho.
nourable mention of his patron, and cthers were printed containing compliments to
Charles II. and some pretty severe invectives against republicans. Hence has arisen the
distinction of republican and loyal copies. The former are the most valued. Dr. A.
Clarke and Mr. Butler have both pointed out (especially the former) the variations be-
. tween these two editions. For a long time, it was disputed among bibliographers, whe-
ther any dedication was ever prefixed to the London Polyglott. There is, however, a
dedication in one of the copies in the Royal Library at Paris, and another was dis-
covered a few years since, which was reprinted by the late Mr. Lunn, in large folio,
to bind up with other copies of the Polyglott ; it is also reprinted in the Classical Journal,
vol. iv. pp.355—361. In the first volume of Pott’s and Ruperti’s Sylloge Commenta-
tionum Theologicarum, (pp. 100—137.) there is a collation of the Greek and other
versions, as printed in the London Polyglott, with the Hebrew text of the Prophet Micah,
1 Concerning these, as well as the literary history of the London Polyglott, the reader
will find much and very interesting information in the Rev. H. J. Todd’s Memoirs of
the Life and Writings of the Right Rev. Brian Walton, D.D., Lord Bishop of Chester,
editor of the London Polyglott Bible. With notices of his coadjutors in that illustrious
work ; of the cultivation of oriental learning, in this country, preceding and during their
time ; and of the authorised English version of the Bible, to a projected revision of
which, Dr. Walton and some of his assistants in the Polyglott were appointed. To which
is added, Dr. Walton’s own vindication of the London Polyglott. London, 1821, m
2 vols. 8vo. .
ΕΘ
118 ᾿ Notice of the principal Editions ‘(Part I. Ch.
accompanied with some explanations by Professor Paulus,! To eomplete the London
Polyglott, the following publications should be added, viz.
_ 1... Paraphrasis Chaldaica in librum priorem et posteriorem chronicorum. Auctore Rabbi
Josepho, rectore Academie in Syria. Nunc demum a manuscripto Cantabrigiensi descripta,
ac cum versione Latina in lucem missam, a Davide Wilkins. Amsteledami, 4to. 1715.
The manuscript from which this work was taken, was written a. Ὁ. 1477: it was disco-
-vered by Dr. Samuel Clarke in the university of Cambridge ; and, besides the Chaldee
Paraphrase on the Books of Chronicles, contained the Books of Psalms, Proverbs, Job,
Daniel, Ezra, and Nehemiah, with atargum or paraphrase on each. It is elegantly
printed, the Chaldee text being on the right hand page, and the Latin translation on the
left. The Chaldee has the vowel points ; and both the text and version are divided into
verses. This work is now of extreme rarity.
2. Dr. Castell’s Lexicon Heptaglotton; of which an account is given infra, in the
Appendix, No. III. Sect. I.
The purchaser of the London Polyglott should also procure Dr. John Owen’s Con-
siderations on the Polyglott, 8vo. 1658: Bishop Walton’s Reply, intitled The Considerator
considered, &c. 8vo. 1659: and (a work of much more importance than either) Walton’s
Introductio ad lectionem Linguarum Orientalium, Hebraice, Chaldaice, Samaritane,
Syriace, Arabica, Persice, Athiopice, Armenice, Coptice, &c. 18mo. London, 1615.
‘ This little tract,’ says Dr. Adam Clarke, ‘ is really well written, and must have been
very useful at the time it was published. It does not contain grammars of the different
languages mentioned in the title, but only the different alphabets, and directions how to
read them. At the end of his exposition of the alphabet of each language, is a specimen
in the proper character, each line of which is included between two others; the ‘first of
which is a literal Latin version of the original, and the second, the letters of the original
expressed by Italics. Short as these examples are, they are of great utility to a learner.
This little work is of considerable importance, as the harbinger of this inestimable
Polyglott.’2
Bishop Walton’s Polyglott having long been extremely scarce and dear, it has been
the wish of biblical students for many years, that it should be reprinted. In 1797, the
Rev. Josiah Pratt issued from the press, 4 Prospectus, with Specimens, of a New Polyglott
Bible in Quarto, for the use of English Students, and in 1799, another Prospectus, with
Specimens, of an Octavo Polyglott Bible; but, for want of encouragement, the design of
the estimable editor has not been carried into execution, A similar fate has attended
The Plan and Specimen of BIBLIA POLYGLOTTA BRITANNICA, or an en-
larged and improved edition. of the London Polyglott Bible, with Castell’s Heptaglott Lexicon,
which were published and circulated by the Rev. Adam Clarke, LL.D. F.S.A. in 1811.
The reader may see them reprinted in the Classical Journal (where, however, no notice
is taken of the author of the plan), vol.iv. pp.493—497.
5. Biblia Sacra Quadrilinguia Veteris Testamenti Hebraici, cum Ver-
sione e regione positis, utpote versione Greca LXX Interpretum ex
codice manuscripto Alexandrino, a J. Ern. Grabio primum evulgata—
Item versione Latina Sebast. Schimidii noviter revisa et textui Hebrao
accuratius accommodata et Germanica beati Lutheri, ex ultima beati viri
revisione et editione-1544—45 expressa, adjectis textui Hebrzo Notis
Masorethicis et Grecz Versioni Lectionibus Codicis Vaticani; notis
philologicis et exegeticis aliis, ut et summariis capitum ac locis paral-
lelis locupletissimis ornata. Accurante M. Christ. Reineccio. Lipsie,
1750, 3 vols. folio.
‘The comparative cheapness of this neatly and accurately printed work renders it a
valuable substitute for the preceding larger Polyglotts. Dr. A. Clarke, who has read
over the whole of the Hebrew and Chaldee text, with the exception of part of the Penta-
teuch, pronounces it to be one of the most correct extant. Unhappily it is not often seen
in commerce.
1 For a more particular account of the London Polyglott, we refer the reader to Dr.
Clarke’s Bibliographical Dictionary, vol. i. pp.248—270; vol.ii. pp.1—12; Mr. But-
_ler’s Hore Bibliex, vol. i. pp.138—149; and Mr. Dibdin’s Introduction to the Know-
ledge of the Editions of the Greek and Latin Classics, vol. i. pp.13—27, frem which
publications the above account is abridged.
. 9 Bibliegraphical Dictionary, vol.ii. p.11.
III. Sect. 1.1 Of the Hebrew Bible. Ὁ 119
6. Biblia Sacra Polyglotta, Textus Archetypos Versionesque pre-
cipuas ab Ecclesia antiquitlis receptas complectentia. 4to. et 8vo.
Londini, 1821.
The great rarity and consequent high price of all former Polyglotts, which render them
for the most part inaccessible to biblical students, induced Mr. Bagster, the publisher,
to undertake this beautiful and (what to biblical students is of the utmost importance)
cheap edition, which forms one volume in quarto, or four volumes in smal] octavo. It
comprises the original Hebrew text of the Old Testament, the Samaritan Pentateuch,
the Septuagint Greek version of the Old Testament, the Vulgate Latin, and the autho-
rised English versions of the entire Bible, the original Greek text of the New Testament,
and the venerable Peschito or Old Syriac version of it. The types, from which this
Polyglott is printed, are entirely new, and, together with the paper, of singular beauty.
The Hebrew text is printed from the celebrated edition of Vander Hooght (noticed in
p-121); the Samaritan Pentateuch is given from Dr. Kennicott’s edition of the Hebrew
Bible, and is added by way of Appendix. The Septuagint is printed from Bos’s edition
of the Vatican text; and at the end of the Old Testament there are given the various
readings of the Hebrew and Samaritan Pentateuchs, together with the Masoretic notes,
termed Keri and Ketib, the various lections of the Alexandrian manuscript as edited by
Dr. Grabe, and the Apocryphal chapters of the book of Esther. (See a notice of them
infra, Vol. 1V. Part I. Chap. VIII. § V.) The New Testament is printed from Mill’s
edition of the Textus Receptus, with the whole of the important readings given by
Griesbach in his edition of 1805 (noticed in the following section.) The Peschito or
Old Syriac version is printed from Widmanstadt’s edition, published at Vienna in 1555,
collated with the very accurate edition lately executed under the auspices of the British
and Foreign Bible Society. The Apocalypse, and such of the Epistles as are not found
in the Peschito, are given from the Philoxenian or new Syriac version. The Apocalypse
is printed from Louis De Dieu’s edition from the Elzevir press (Lug. Bat. 1627,) and
the Epistles from the edition of the celebrated orientalist, Dr. Pocock. (Lug. Bat.
1680.) The text of the Latin Vulgate version is taken from the edition of Pope
Clement VIII. The authorised English version is accompanied with marginal render-
ings and a new and very valuable selection of parallel texts. Peculiar attention has been
paid to ensure the general accuracy of every branch of this Polyglott edition of the
Bible, which is confided to gentlemen of acknowledged learning and industry ; and pro-
legomena are preparing by the Rev. Samuel Lee, M.A. Professor of Arabic in the uni-
versity of Cambridge.
This work is neatly and correctly printed in the following forms: — First, in one
volume quarto, presenting the original with the above-mentioned versions at one view
except the Samaritan text of the Pentateuch, which forms an Appendix. Srconpty, in.
octavo volumes, each being a complete work, which may he separately purchased in
succession, as occasion may require ; and which, together, forms a complete Polyglott
Bible in four small volumes. ‘Tnirpty, a number of copies is printed, combining the
original texts with one or other of the respective versions; and others containing similar.
combinations of the versions only. This arrangement is adopted for the convenience of
biblical students, to whom it thus offers the Holy Scriptures in a portable form, and con-
taining such versions only as the nature of their studies may require. A Scripture
Harmony, or concordance of 500,000 parallel passages, is printed in various sizes, agreeing
page for page with the Polyglott. We have been thus particular in giving the above
description of this publication, on account of its intrinsic value and utility. ‘lhe Hebrew
of the quarto copies is pointed. The octavo copies may be procured, with the Hebrew,
pointed or not, at the option of the purchasers. !
1 The publisher of the valuable Polyglott Bible above noticed, in 1819 issued from
the press an ocloglott edition of the Liturgy of the Anglican church, in one quarto volume,
which may justly be pronounced one of the finest specimens of typography that ever
issued from the British press. The eight languages, printed in this edition, are the
English, French, Italian, German, Spanish, Antient Greek, Modern Greek, and Latin.
The English text is given from a copy of the Oxford Edition of the Common Prayer
Book, The French version is modern, and is well known to most readers of that Jan-
guage, having frequently been printed, and received with general approbation. ‘The
Psalms are printed from the Basle Edition of Ostervald’s Bible. The Italian is taken
from the edition of A. Montucci and L. Valletti, published in 1796, but revised through-
out, and its orthography corrected. The Psalms are copied from the Bible of Diodati.
The German translation, by the Rev. Dr. Kiiper (Chaplain of his Majesty’s. German
Chapel, St. James’s), is entirely new, except the Psalms, which are taken from Luther’s
I 4 ;
120 Notice of the principal Editions [Part I. Ch.
Several editions of the Bible are extant, in two or three languages,
called Diglotts and Triglotts, as well as Polyglott editions of particular
parts of the Scriptures. For an account of these, we are compelled to
refer the reader to the Bibliotheca Sacra of Le Long and Masch, and
the Bibliographical Dictionary of Dr. Clarke, already cited. A complete
account of all these Polyglott editions is a desideratum in English lite-
rature. j
Of the Diglotts or editions in two languages, the following are chiefly
worthy of notice, viz.
1. Biblia Sacra Hebraica, cum interlineari interpretatione Latina
Xantis Pagnini: accessit Bibliorum pars, que Hebraicé non reperitur,
item Novum Testamentum, Grecé, cum Vulgata Interpretatione Latina
Studio Benedicti Arie Montani. Antwerpiz, 1572, 1584. Geneve,
1609, 1619, (with a new title only.) Lipsia, 1657, folio.
The edition of 1572 forms the sixth volume of the Antwerp Polyglott (p.115. swpra,)
as it is the first, so it is the best edition. The octavo editions, ex officinad Plantiniané
Raphelengii (Lugduni Batavorum), 1599 or 1610—1613, in nine volumes, are of very
little value, In the folio editions above noticed, the Latin word is placed above the
Hebrew and Greek words, to which they belong. The Latin version of Xantes or Santes
Pagninus is corrected by Montanus, and his learned coadjutors, Raphelenge, and others.
2. Biblia Hebraica, i.e. Vetus Testamentum, seu Hagiographi Canonici
Veteris nempe Testamenti Libri, que originario nobis etiamnum ore le-
guntur, ex Hebraico in Latinum ad litteram versi, adjecta editione Vul-
gata Hebraicé et Latiné, cura et studio Ludovici de Biel, e Societate
Jesu. Vienne, 1743. 4 vols. 8vo.
This is an elegant edition, little known in this country, but in many respects highly
valuable. It contains the Hebrew, and two Latin versions,—that of the Vulgate edition
in 1592, and that of Arias Montanus. It is ornamented with vignettes, and the initial
letters, which are well engraved on copper, represent some fact of sacred history, to which
the immediate subject is applicable.
3. The Old Testament, English and Hebrew. with remarks, critical
and grammatical, on the Hebrew, and corrections of the English. By
Anselm Bayley, LL.D. London, 1774. 4 vols. Svo.
The Hebrew text is printed in long lines on the left hand page; and the authorised
English version, on the right hand page, divided into two columns. ‘The critical notes,
which are very few, are placed under the English text. The Hebrew text is accompanied,
throughout, with the Keri and Ketib ; but all the accents, ἅς. are omitted, except the
athnach, which answers to our colon, and the soph pashuk, which is placed at the end of
each verse in the Bible. At the end of each book is given an epilogue, containing a
summary view of the history, transactions, &c. reeorded therein. ‘Fhe work is ornamented
with a frontispiece, representing Moses receiving the tables of the law on Mount Sinai,
and two useful maps; — one of the journeying of the Israelites, in which each station is
numbered; and another of their settlement in the promised land, ‘The letter press of the
Hebrew is very unequally distributed over the pages; some are long and others short ;
Sa Pie Beta) ete Pls em eT πε σ
German Version of the Scriptures, The Spanish, by the Rev. Blanco White, is for the
most part new. The Psalms are printed from Padre Scio’s great Spanish Bible, pub-
lished at Madrid in 1807, in sixteen volumes. The translation into the ntient Greek
language is that executed by Dr. Duport (a.n.1665), who was Regius Professor of
Greek in the University of Cambridge. The Psalms are from the Septuagint. The
Modern Greek is an entirely new translation by Mr. A. Calbo, a learned native Greek,
ef the island of Zante. And the Latin version is nearly a reprint of the edition which
was first printed by W. Bowyer in 1720, with some alterations and additions by the
present editor (John Carey, LL.D.), sometimes taken from the translations of Mr,
Thomas Parsel, the fourth edition of which was published in 1727. The Psalms are
from the Vulgate. .
The utility of this work is considerably increased by its being capable of being pro-
eured (like the Polyglott Bible above described) cither in single or in combined portions,
eontaining any onc or more languages, at the option of the purchasers,
ἘΠ βόστὴ . το δαμωξενδΤνυν Bible... 121
some are wide, and others narrow. On some pages not fewer than thirty-seven lines are
crowded together, while others contain only twenty-three. In other respects, Dr. A. Clarke
pronounces it to be a pretty correct work ; but, besides the errata noticed by the editor,
he adds, that the reader will find the sentence — thou shalt visit thy habitation, left out of
the English text, in Job. v. 24.—Bibliogr. Dic. vol. i. p. 274.
y. Editions with critical notes and apparatus.
1. The first edition of the Hebrew Bible, printed by Bomberg, and
edited by Felix Pratensis (Venice, 1518), contains the various lections
of the Eastern and Western recensions ; which are also to be found in
Buxtorf’s Biblia Rabbinica.
2. Biblia Hebraica, cum Latina Versione Sebastiani Munsteri. Basile,
folio, 1534, 1535.
_ The Hebrew type of this edition resembles the characters of the German Jews: the
Latin version of Munster is placed by the side of the Hebrew text. Though the editor
has not indicated what manuscripts he used, he is supposed to have formed his text upon
the edition printed at Brescia in 1494, or the still more early one of 1488. His prolego-
mena contain much useful critical matter; and his notes are subjoined to each chapter.
3. Biblia Sacra Hebrea correcta, et collata cum antiquissimis exem-
plaribus manuscriptis et hactenus impressis, Amstelodami. Typis et
sumptibus Josephi Athiz. 1661. 8vo.
An extremely rare edition of a most beautifully executed Hebrew Bible. The impres-
sion of 1667, edited by Leusden, is said to be the most correct. So highly were the
labours of the printer, Athias, appreciated, that the States General of Holland conferred
on him a gold chain with a gold medal appendant, as a mark of their approbation.
4. Biblia Hebraica, cum notis Hebraicis et Lemmatibus Latinis, ex
recensione Dan. Ern. Jablonski, cum ejus Preefatione Latina. Berolini,
1699. large 8vo, sometimes called 4to.
De Rossi considers this to be one of the most correct and important editions of the
Hebrew Bible ever printed. It is extremely scarce. Jablonski published another edition
of the Hebrew Bible in 1712 at Berlin, without points, in large 12mo; and subjoined to
it Leusden’s Catalogue of 2294 select verses, containing all the words occurring in the
Old Testament. There is also a Berlin edition of the Hebrew Bible without points, in
1711, 24mo. from the press of Jablonski, who has prefixed a short preface. It was begun
under the editorial care of S. G. Starcke, and finished, on his death, by Jablonski. Masch
pronounces it to be both useless and worthless.
5. Biblia Hebraica, edente Everardo Van der Hooght. Amstel. et
Ultraject. 8vo, 2 vols. 1705.
A work of singular beauty and rarity. The Hebrew text is printed, after Athias’s
second edition, with marginal notes pointing out the contents of each section. ‘The
characters, especially the vowel points, are uncommonly clear and distinct. At the end,
Van der Hooght has given the various lections between the editions of Bomberg, Plantin,
Athias, and others. Van der Hooght’s edition was reprinted at London in 2 vols, 8vo,
1811, 1812, under the editorship of Mr. Frey, which has by no means answered the ex-
pectations entertained of its correctness ; and aiso at Philadelphia, with a large and clear
type, in two octavo volumes, in 1814, but without points. This is the first Hebrew Bible
printed in North America,
6. Biblia Hebraica ex aliquot Manuscriptis et compluribus impressis
codicibus ; item Masora tam edita quam manuscripta, aliisque Hebreo-
rum criticis diligenter recensita. Cura ac studio D. Jo. Henr. Michaelis.
1720, 2 vols. large 8vo. ‘There are also copies in 4to.
This edition has always been held in the highest estimation. The text is printed from
Jablonski’s Hebrew Bible (Berlin, 1699) ; and there were collated for this edition five
manuscripts in the library of Erfurt, and nineteen of the best printed editions. A selec-
tion of various readings, and parallel passages both real and verbal, is subjoined, together
with brief notes on the most difficult texts of the Old Testament. Michaelis has prefixed
learned prolegomena to this edition.
7. Biblia Hebraica cum notis criticis, et Versione Latina ad notas cri-
ticas facta. Accedunt Libri Greei, qui Deutero-canonici vocantur, in
1g2 ἘΣ Notice of the principal Editions [Part I. Ch.
in tres Classes distributi, Autore Carolo Francisco Houbigant. Lutetiz
Parisiorum, 1753, 4 vols. folio.
_ The text of this edition is that of Van der Hooght, without points ; and in the margin
of the Pentateuch Houbigant has added various lections from the Samaritan Pentateuch.
He collated twelve manuscripts, of which however he is said not to have made all the use
he might have done. Houbigant has also printed a new Latin version of his own, ex-
pressive of such a text as his critical emendations appeared to justify and recommend.
The book is most beautifully printed, but has not auswered the high expectations that
were entertained of it. See Bishop Marsh’s criticism on it, in his Divinity Lectures,
partii. pp.101—104. The Prolegomena and critical notes were printed separately, at
Frankfort, in 1777, in two volumes, 4to.
_ 8. Vetus Testamentum Hebraicum cum variis Lectionibus. Edidit
Benjaminus Kennicott, S.T.P. Oxonii, 1776, 1780. 2 vols. folio.
This splendid work was preceded by two dissertations on the state of the Hebrew text,
published in 1753 and 1759; the object of which was to shew the necessity of the same
extensive collation of Hebrew manuscripts as had already been undertaken for the Greek
manuscripts. The utility of the proposed collation being generally admitted, a very liberal
subscription was made to defray the expense of the collation, amounting on the whole to
nearly ten thousand pounds, and the name of his late majesty headed the list of subscribers.
Various persons were employed, both at home and abroad: but of the foreign literati the
principal was Professor Bruns of the University of Helmstadt, who not only collated
Hebrew manuscripts in Germany, but went for that purpose into Italy and Switzerland.
The business of collation continued from 1760 to 1769 inclusive, during which period
Dr. Kennicott published annually an account of the progress which was made. More
than six hundred Hebrew manuscripts, and sixteen manuscripts of the Samaritan Penta-
teuch, were discovered in different libraries in England and on the Continent: many of
which were wholly collated, and others consulted in important passages. Several years of
course elapsed, after the collations were finished, before the materials could be arranged
and digested for publication... The variations contained in nearly seven hundred bundles
of papers, being at length digested (including the collations made by professor Bruns) ;
and the whole when put together, being corrected by the original collations, and then
fairly transcribed into thirty folio volumes, the work was put to press in 1773. In 1776,
the first volume of Dr. Kennicott’s Hebrew Bible was delivered to the public, and in
1780 the second volume. It was printed at the Clarendon Press: and the University of
Oxford has the honour of having produced the first critical edition upon a large scale, both
of the Greek Testament and of the Hebrew Bible — an honour which it is stil] maintain-
ing by a similar edition, hitherto indeed unfinished, of the Greek version, commenced by
the late Rev. Dr. Holmes and now continuing under the editorial care of the Rev.
Dr. Parsons.
‘« The text of Kennicott’s edition was printed from that of Van der Hooght, with which
the Hebrew manuscripts, by Kennicott’s direction, were all collated. But, as variations
in the points were disregarded in the collation, the points were not added in the text.
The various readings, as in the critical editions of the Greek Testament, were printed at
the bottom of the page, with references to the correspondent readings of the text. In the
Pentateuch the deviations of the Samaritan text were printed in a column parallel to the
Hebrew ; and the variations observable in the Samaritan manuscripts, which differ from
each other as well as the Hebrew, are likewise noted with references to the Samaritan
printed text. To this collation of manuscripts was added a collation of the most distin-
guished editions of the Hebrew Bible, in the same manner as Weststein has noted the
variations observable in the principal editions of the Greek Testament. Nor did Kenni-
cott confine his collation to manuscripts and editions. He further considered, that, as the
quotations from the Greek Testament in the works of ecclesiastical writers afford another
source of various readings, so the quotations from the Hebrew Bible in the works of
Jewish writers are likewise subjects of critical enquiry. For this purpose he had recourse
to the most distinguished among the rabbinical writings, but particularly to the Talmud,
the ¢ext of which is as antient as the third century. In the quotation of his authorities he
designates them by numbers from 1 to 692, including manuscripts, editions, and rabbini-
cal writings, which numbersare explained in the Dissertatio Generalis annexed to the second
volume.
«« This Dissertatio Generalis, which corresponds to what are called Prolegomena in other
critical editions, contains, not only an account of the manuscripts and other authorities
collated for this edition, but also a review of the Hebrew text divided into periods, and
beginning with the formation of the Hebrew canon after the return of the Jews from the
Babylonish captivity. Though inquiries of this description unavoidably contain matters
Sd
ἀν,
III. Sect. 1.1 Of the Hebrew Bible. ‘ : ἊΨ [28
of doubtful disputation, though the opinions of Kennicott have been frequently questioned,
and sometimes justly questioned, his Dissertatio Generalis is a work of great interest to
every biblical scholar. Kennicott was a disciple of Cappellus, both in respect to the in-
tegrity of the Hebrew text, and in respect to the preference of the Samaritan Pentateuch :
but he avoided the extreme, into which Morinus and Houbigant had fallen. And though
he possessed not the rabbinnical learning of the two Buxtorfs, his merits were greater, than
some of his contemporaries, as well in England as on the continent, were willing to allow.”
Bishop Marsh’s Divinity Lectures, partii. pp.105—108. For a very copious account
of Dr. Kennicott’s edition of the Hebrew Bible, see the Monthly Review (0. S.}, vol.lv.
pp. 92—100. vol. lxiv. pp. 173-182. 3$21—328. vol. lxv. pp.121—131.
To Dr. Kennicott’s Hebrew Bible, M. De Rossi published an important supplement
‘at Parma (1784—1787,) in four volumes 4to. entitled Varie Lectiones Veteris Testamenti,
ex immensa MSS. editorumque codicum congerie exhausta, et ad Samaritanum Textum,
ad vetustissimas Versiones, ad accuratiores Sacre Critice fontes ac leges eraminuate. ‘This
work and Dr. Kennicott’s edition form one complete set of collations. Four hundred and
seventy nine manuscripts were collated for M. De Rossi’s elaborate work, besides two
hundred and eighty eight printed editions, some of which were totally unknown before, and
others very imperfectly known. He also consulted several Chaldee, Syriac, Arabic, and
Latin manuscripts, together with a considerable number of rabbinical commentaries.
Vol. I. contains the Prolegomena of De Rossi, and the various readings of the books of
Genesis, Exodus, and Leviticus. Vol. II. contains those of the books of Numbers,
Deuteronomy, Joshua, Judges, Samuel, and Kings. Vol. iii. comprehends Isaiah,
Jeremiah, Ezekiel, the twelve minor Prophets, with the Song of Solomon, Ruth, Lamen-
tations, Ecclesiastes, and Esther : and in Vol.IV. are the various readings of the books of
Psalms, Proverbs, Job, Daniel, Ezra, Nehemiah, and Chronicles. A supplemental volume
was published at Parma, in 1799, intitled Scholia Critica in Vetus Testamentum, seu Sup-
plementum ad Varias Sacri Textus Lectiones, 4to, This volume contains the results of
M. De Rossi’s further collations. His Prolegomena are a treasure of biblical criticism.
The critical labours of this eminent philologer ascertain (as Dr. Kennicott’s valuable and
judicious labours had before done), instead of invalidating, the integrity of the sacred text,
in matters of the greatest importance ; as all the manuscripts, notwithstanding the diversity
of their dates, and of the places where they were transcribed, agree with respect to that
which constitutes the proper essence and substance of divine revelation, viz. its doctrines,
moral precepts, and historical relations. M. De Rossi charges the variations not merely
on the copyists, but on the ignorance and temerity of the critics, who have in all ages
been too ambitious of dictating to their authors: and who, instead of correcting the pre-
tended errors of others, frequently substitute in their place real errors of their own.
Of the immense mass of various readings which the collations of Dr. Kennicott and-M.
De Rossi exhibit, multitudes are insignificant : consisting frequently of the omission or
addition of a single letter in a word, as a vau, ἄς. “Ἅ But theyare not therefore useless,
All of this class contribute powerfully to establish the authenticity of the sacred text in
general by their concurrence; while they occasionally afford valuable emendations of the
sacred text in several important passages, supporting by their evidence the various read-
ings suggested by the antient versions derived from manuscripts of an earlier date.”’ (Dr.
Hales’s Analysis of Chronology, vol. ii. book i. p. xiv.) In the first volume of Dr.
Masch’s edition of Le Long’s Bibliotheca Sacra, there is a valuable collection of various
readings made from the Masoretic and Non-Masoretic printed copies of the Hebrew
Bible. See pp.xl.—cxviii.
9. Biblia Hebraica, olim a Christiano Reineccio edita, nunc denuo cum
variis lectionibus, ex ingenti codicum copia 4 B. Kennicotto et J. B. De
Rossi collatorum, ediderunt J. C. Doederlein et J, H. Meissner. Lipsiz,
1793, 8vo.
This edition was undertaken by the celebrated Dr. Doederlein and Professor Meissner,
in order to supply those lovers of Hebrew literature who may not be able to consult the
expensive volumes of Kennicott and De Rossi. They have selected the principal various
readings of those eminent collators, but Professor Jahn asserts that the text is very in-
correct. The fine paper copies are beautiful and convenient books; but those on common
paper are scarcely legible. They are usually boundin two volumes. In 1818 a second
edition of this valuable Hebrew Bible was published at Halle, with a new preface by
Dr. Knappe, intitled: Biblica Hebraica olim a Christ. Reineccio evulgata, post ad
fidem recensionis Masoretice, cum variis lectionibus ex ingenti codd. mss. copia a Benj.
Kennicotts et I. B. De Rossi collatorum edita, cur. J C. Doederleinio et I.H. Meisnero..
Quorum editioni ante hos XXV. annos e bibliopolio Lipsiensi emisse, nunc emtionis jure
in libr. Orphanotrophei Halensis translate ; accessit G. Chr. Knapp prefatio de editioni-
124 Notice of the principal Editions (Part I. Ch.
bus Bibliorum Halensibus, 8v0. Hale, Libraria Orphanotrophei. According to the Jour=
nal Général de la Litterature Etrangére (Jan. 1819.), the above noticed edition of 1793
consisted of ten thousand copies; the unsold stock of which were disposed of to the trus-
tees or governors of the Orphan House at Halle, by whom the title page was altered to
the date of 1818, and a new preface was added by Professor Knappe relative to the
editions of the Bible published at Halle.
10. Biblia Hebraica. Digessit et graviores Lectionum varietates ad-
jecit Johannes Jahn. Vienne, 1806, 4 vols. 8vo.
Professor Jahn has long been distinguished for his successful cultivation of Oriental
literature. In this edition the text is very distinctly printed, the principal Hebrew points
are retained ; and the poetical parts of the Old Testament are metrically arranged: it is
conveniently divided into four vols; of which
' Wot. I. contains the Pentateuch. — Vor. II. contains the Historical Books of Joshua,
Judges, Ruth, Samuel, Kings, Ezra, Esther, and Nehemiah. — Vou. III. comprises the
Prophetical Books thus arranged; — Amos, Hosea, Micah, Isaiah, Joel, Nahum, Habak-
kuk, Obadiah, Zephaniah, Jeremiah, Lamentations, Ezekiel, Daniel, Haggai, Zechariah,
Jonah, Malachi.— Vor. IV. contains the Psalms, Proverbs, Job, Song of Solomon, and
Ecclesiastes.
The Books of Chronicles are scattered through the first and second volumes ; being
placed in a second column against their parallel passages, in the other historical Books.
Each Book is judiciously divided into greater or less sections, to which is prefixed a
short analysis of their contents. The division into chapters is preserved, and their num-
bers are noted at the heads of the sections. The numbers of the verses are also marked
in the margin. ‘The Masoretic Notes, which are generally added in the margin of the
Hebrew Bibles, are retained, with the exception of a very few, which relate to the
accents, and mark the middle of a book. ‘They are all expressed at full length, and
many of them are also accompanied with a Latin version.
The Jewish criticisms, which are in some editions added at the end of each book, are
omitted by Professor Jahn, as being of no use to the Christian reader. To the text are
subjoined the more important various readings: and in some more difficult places, all the
variations that could be found are carefully given. These various readings are taken
from the collations of Bishop Walton, Grabe, Montfaucon, Dr. Kennicott, De Rossi,
and Dr. Holmes. The text is that of Vander Hooght, from which the editor has departed
only in nine or ten places, in which many other editions had preceded him, and which are
supported by numerous and very weighty authorities. There are copies on fine paper
in 8yo., which are very beautiful, and also a few copies in 4to.
11. Biblia Hebraica, or the Hebrew Scriptures of the Old Testament,
without points, after the text of Kennicott, with the chief various
readings, selected from his collation of Hebrew manuscripts, from that
of De Rossi, and from the antient versions ; accompanied with English
notes, critical, philological, and explanatory, selected from the most ap-
proved antient and modern English and foreign biblical critics. By B.
Boothroyd. [now D.D.] Pontefract and London, 1816, 2 vols. 4to.
This is perhaps the cheapest Hebrew Bible, with critical apparatus, that is extant; it
was published originally in parts, the first of which appeared in 1810. It is peculiarly
interesting to the Hebrew scholar and critic, as it contains, in a condensed form, the
substance of the most valuable and expensive works. An eminent critic has observed,
“ Mr. Boothroyd has evidently spared neither expense nor labour to furnish the student
with interesting extracts, which are calculated to assist him as well in interpreting as in
obtaining a critical acquaintance with the original text. A good philological note is
frequently of more importance towards the elucidation of a difficult passage than a long
theological comment, which is often little better than a detail of contrary opinions. There
is evidently some hazard of adopting fanciful and conjectural corrections in so extensive
an undertaking as this, which is principally compiled from preceding authors of almost
every description. Against this danger the sobriety of the editor’s judgment has been a
powerful protection ; and as his avowed object was the solid instruction of the purchasers
of his book, he has, in a commendable manner, accomplished his purpose.’’ (Eclectic
Review, vol. vii. p. 34. New Series.) The type is very clear; and the poetical parts
of the Hebrew Scriptures are printed in hemistichs, according to the arrangement pro-
posed by Bishop Lowth, and adopted by Archbishop Newcome. ‘There are copies in
royal 4to.
12. Biblia Hebraica secundum editionem Everardi Vander Hooght,
ee
ΕΟ 1.] Of the Hebrew Bible. 125
denuo recognita et emendata 4 Juda D’ Allemand, Lingue Sanctz Doc-
tore. Editio longé accuratissima. Londini, 1822. 8vo.
This edition is stereotyped: it is printed after Vander Hooght’s text; in preparing
which for the press, the learned editor, Mr. D’ Allemand, states that he discovered not
fewer than two hundred errata, These he -has carefully corrected, and by repeated and
most attentive revisioa he has perhaps done all that human industry can accomplish, in
order to produce an accurate edition of the Hebrew Bible. In addition to the care
previously bestowed by the editor, every page was revised four times, after the stereotype
plates were cast, by persons familiar with the Hebrew Language. Vander Hooght’s
historical summaries of the contents of each chapter are omitted, in order that the expense
of the book may not be unnecessarily increased. The various readings and Masoretic
notes are very neatly and clearly exhibited at the foot of each page. Upon the whole,
this edition (especially the fine paper copies) may safely be pronounced the most beauti-
ful, as well as the cheapest edition of the Hebrew Scriptures ever published.
13. Biblia Hebraica. Textum recognovit, insigniorem Lectionis varie-
tatem, Argumentorumque notationes adjecit (ἃ. Gesenius. Lipsiz, 8vo.
This critical edition of the Hebrew Bible by Professor Gesenius was announced in
the catalogue of beoks published at the Leipsic Easter fair, 1823, but it has not yet made
its appearance.
Of the minor editions, containing the Hebrew text only, without an
critical apparatus, the following have been recommended to biblical
students, viz.
1. The most useful Hebrew Bible, for any person who is moderately
acquainted with Latin, is that of Benedictus Arias Montanus, with an
interlineary Latin translation, printed by Christopher Plantin at Antwerp.
1572, 1584, folio. See it noticed p. 116. supra.
2. Biblia Hebraica, accurante M. Christiano Reineccio. Lipsiz 1725,
1729, 1756.
These are neat and accurate editions. Masch mentions another edition dated 17 29, in
quarto, in which the books are arranged according to the order adopted in the editions of
the German translation of the Bible.
3. Biblia Hebraica manualia ad optimas quasque editiones recensita,
atque cum brevi lectionum Masorethicarum Kettriban et Krijan resolu-.
tione ac explicatione. Editaa Johanne Simonis. Hale, 1752, 1767, 8vo.
_ The second edition of 1767 is the best. The text of both is that of Vander Hooght.
There is a short yet full Hebrew and Latin Lexicon at the end of both editions, which
have the additional merit of being portable, cheap, and useful.
- 4, Biblia Hebraica sine punctis. Amstelodami, 1701, small 8vo
This is usually though incorrectly called Leusden’s Hebrew Bible. The’ real editor
was Maresius; Leusden wrote a preface to the Hebrew Bible printed at Amsterdam,
1694, 8vo. which abounds with errors. With the edition of 1701 is frequently bound
up a neat and accurate edition of the Greek Testament, printed by Wetstein at Amster-
dam, 1740, in small 8vo.
᾿ δ. Victorini Bythneri Lyra Davidis regis, sive Analysis Critico-
Practica Psalmorum: qua Voces Ebree explicantur, ac consensus
Textus Sacri cum Paraphrasi Chaldaica ac Septuaginta Virorum Inter-
pretatione Grzeca monstratur. Londini, 1650, 1664, 1679, 4to.; Tiguri,
1664, 1670, 8vo.; Glasgue (in edibus academicis) et Londini, 1823. 8vo.
Bythner’s Lyra Prophetica has long been known, as perhaps the most valuable help to
the critical and grammatical study of the Book of Psalms. The late reprint, at the
university press of Glasgow is very beautiful.
6. ΘΠ ΘΟ. The Book of Psalms, without Points; corrected
from the edition of Vander Hooght, with a Key, Grammar, Literal
English Version, and Lexicon upon an improved plan. By John Reid,
M.D. Glasgow, 1821. 8vo.
126 Notice of the principal Editions [Part I. Ch.
SECTION II.
A CRITICAL NOTICE OF THE PRINCIPAL EDITIONS OF THE
GREEK TESTAMENT.
BESIDES the works of Le Long and Masch, the history of the
various editions of the Greek Testament is treated at considerable
tength by Pritius’, by Dr. Milland Wetstein in the prolegomena to
their critical editions of it, by Michaelis and his learned annotator
Bishop Marsh”, Dr. Griesbach®, Professors Beck*, and Harles®, by
Mr. Butler®, and by Dr. Clarke.’ To their labours, which have
been consulted for this section, the reader is once for all referred,
who is desirous of studying this important branch of the literary
history of the sacred writings.
The following table exhibits the four principal Standard-Tezt-
Editions of the Greek Testament, together with the principal edi-
tions which are founded upon them. ®
I. Erasmus. 1516-19-22-27-35.
(Ee Poa A Te a ee τὰονς ΤῊΝ
Aldus. Fol. Gr. 1518.—Gerbelii. Qto. Gr. 1521.—Cephaleus. Oct. Gr. 1524.—
Bebelius. Oct. 1524. Gr. 1531-35.—Colineus. Oct. Gr. 1534.—Platteri. Oct. Gr.
1538-40-43.
2. COMPLUTENSIAN. 1514.
Plantin. Oct. Gr. 1564-73-74-90-91-1601-12. Fol. Gr. et Lat. 1572. Oct. 1574-83.
Fol. 1584.—Geneva. Gr. 1609. 24mo., 1619, 1620. Qto.—Goldhagen. (Mentx.)
1753. Oct.
3. Rost. STEPHENS. 1546-49-50.
Oporinus. Duod. Gr. 1552.—Wechel, Fol. Gr. 1597. Duod. 1600. Fol. 1601. Duod.
1629.—Imp. Nicolai Dulcis. Fol. Gr. 1687.—Edit. Regia. Fol. Gr. 1642.—Crispin.
Duod. Gr. 1553-63-1604, Duod. Gr. et Lat. 1612-22.—Froschoveri. Oct. Gr.
1559-66.—Brylinger. Oct. Gr. 1563.—Voegelii. Oct. Gr. 1564.— Vignonii. Duod.
Gr. 1584-87-1613-15.—Beza. Fol. Gr. et Lat. 1565-82-89-98-1642.—Milliz. Fol.
Gr. 1707.—Xusteri. Fol. Gr. 1710-23.—Birchii. Gr. 1788. Fol, et Qto.— Hardy.
Oct. Gr. 1768, 1776. 1819.—Valpy. Oct. Gr. 1816.
4, EvzeEvir. 1624-33, &c.
tee ae a a ee eae ne vel.
Boecleri. Oct. Gr. 1645.—Curcellazi. Oct. Gr. 1658-75-85-99.—Felli. Oct. Gr. 1675.
—Konigii. Oct. Gr. 1697-1702.—Gregorii. Fol. Gr. 1703.—G. D. T. M.D. Oct.
Gr. 1711-35.—Wetstentt. Fol. Gr. 1715.
τι Introd. ad Lect. Nov. Test. pp. 4083—428.
2 Introduction to the New Test. vol. ii. part i. pp. 429—494; part ii. pp. 844—885.
Bishop Marsh’s Divinity Lectures, part i. pp. 98—110; part ii. pp. 1—46.
3 Nov. Test. vol. 1. prolegom. pp. iii. —xxxix.
4 Monogrammata Hermeneutices Novi Testamenti, pp. 110—115.
5 Brevior Notitia Literature Grecx, pp. 656—664; and also vol. iv. of his improved
edition of Fabricius’s Bibliotheca Greeca, pp. 839—856. .
6 Hore Biblice, vol. i. pp. 150—169.
7 Bibliographical Dictionary, yol.vi. pp. 168—203.
8 The above table is taken from Masch and Boerner’s edition of Le Long’s Bibliotheca
Sacra, and from Mr, Dibdin’s Introduction to the Knowledge of the Classics, vol, i,
p. 55,
ΠῚ. Sect. 1.1 Of the Greek Testament. 127
The editions of Bengel, Bowyer, Griesbach, Alter, and Harwood, are not formed on
the text of either of the above editions.
Of the various editions of the Greek Testantent, which have
issued from the press, the following more particularly claim the
notice of the biblical student.
1. Novum Instrumeti omne diligenter ab Erasmo Roterodamo re-
cognitum et emendatum. Basilez, 1516, folio. Gr. Lat. edit. princeps.
Erasmus had the distinguished honour of giving to the world the first edition of the
entire New Testament.! It was reprinted in 1519, 1522, 1527, and 1535.
The first edition is of extreme rarity, and was executed with great haste, in the short
space of five months. Some of the manuscripts which he consulted are preserved in the
public library at Basle, but none of them are of very great antiquity. For the first edition
he had only one mutilated manuscript of the Apocalypse, (since totally lost) ; he therefore
filled up the chasms with his own Greek translations from the Latin Vuigate. The pub-
lication of this edition, in which he omitted the controverted clause in 1 John v. 7. because
it was not in any of his manuscripts, involved him in a literary contest with the divines
of Louvain, and with Stunica, the most learned of the Complutensian editors.2 The
editions of 1516, 1519, and 1522, were published before he saw the Complutensian
Polyglott, from which he corrected the edition of 1527, particularly in the Apocalypse.
Erasmus’s editions were repeatedly printed after his death, particularly at Basle, Frank-
fort, and Leipsic. ΑἹ] his editions are much esteemed, notwithstanding their faults, and
᾿ in some respects they are considered as equal to manuscripts. In the first edition Dr.
Miil discovered about 500 vitiated passages, and about one hundred genuine ones; a copy,
on vellum, is in the Cathedral Library at York. Mr. Nolan has satisfactorily vindicated
the character of Erasmus, as a sound critic and editor of the New Testament, from the
charges of Dr. Griesbach. Inquiry into the Integrity of the Greek Vulgate, pp. 410.
--- 119.
2. Novum Testamentum, Grece et Latine. Compluti, 1514.
This forms the fifth volume of the Complutensian Polyglott already noticed, (p.115.
supra); though it bears the date of 1514, yet as it was not allowed to be sold generally
until 1522, before which time Erasmus had printed three editions of the New Testament,
it is in fact entitled only to the second place in our list. The Greek text of this edition
is printed without spirits, but the vowels are frequently accented. The characters seem
to have been cut in imitation of those found in manuscripts of the twelfth century ; and were
probably taken from some manuscripts of that age, which were consulted by the Compluten-
sian editors. The Complutensian editions contains the celebrated text relative to the hea-
venly witnesses in 1 John ν. 7, 8. of which we have given an engraved fac-simile, infra,
Vol. IV. Part IT. Ch. V. Sect.V. § VI. Wetstein, Semler, and other Protestant critics
charged the editors with having altered the text, in order to make it conformable to the
Latin Vulgate ; but this charge has been refuted by Goeze and Griesbach. Their vindi-
cation is pronounced satisfactory by Michaelis (who considers the Apocalypse to be the
best edited part of the Complutensian Greek Testament) ; and also by his annotator,
Bishop Marsh, who states that this charge, in general, is not true. For though he is of
opinion, that in some few single passages, — as in Matt. x. 25. and 1 John v. 7. —they
follow the Vulgate in opposition to all the Greek manuscripts, he has ascertained, from
actual collation, that there are more than two hundred passages in the Catholic Epistles,
in which the Complutensian Greek text differs from the text of the Vulgate, as printed
in the Complutensian edition. ὶ
The manuscripts used for this edition are characterised as being very antient and very
correct, but this assertion is contradicted by internal evidence. The manuscripts them-
selves, which were deposited in the library at Alcala, are no longer in existence; and it
1 The first portion ever printed was executed by Aldus Manutius at Venice, in 1504.
A copy is in the Royal Library of Wirtemburg at Stutgard. The whole of St. John’s
Gospel was published at Tubingen, in 1514.
2 Tn his disputes with Stunica, Erasmus professed his readiness to insert this verse if it
were found in a single manuscript. Though Stunica could not produce one, yet as it was
afterwards discovered in the Codex Britannicus (i. e. Montfortianus, see pp- 107, 108.
supra), a manuscript of no great antiquity, Erasmus felt himself bound to insert it, and
accordingly admitted it into his third edition of 1522.
Ὁ Great anxiety prevailed in the literary world, in the course of the last century, to
128 Notice of the Principal Editions [Part I. Ch.
is a most remarkable fact, that ‘* wherever modern Greek manuscripts, manuscripts
written in the thirteenth, fourteenth, or fifteenth centuries, differ from the most antient
Greek manuscripts, and from the quotations of the early Greek fathers, in such charac-
teristic readings the Complutensian Greek Testament almost invariably agrees with the
modern, in opposition to the antient manuscripts. There cannot be a doubt, therefore,
that the Complutensian text was formed from modern manuscripts alone.” (Bisho
Marsh’s Divinity Lectures, parti. p.95.) The researches of the Danish professor Birch
have shewn that the Complutensian editors have made no use whatever of the Codex
Vaticanus, though they boasted of valuable manuscripts being sent to them from the
Vatican library.
3. Simonis Colinzei.—’H καινὴ Διαϑηχη. Ev Aevretia τῶν παρήσιων, παρᾶ
τῶ Σιμωνι Kodwaiw, dexenBorov μηνος δευτερὸν privoytoc, ere: amo τῆς Veoyovias ae
φ. A. ὃ. (Paris, 1534, Svo.)
An edition of singular rarity, beauty, and correctness. Colinzus was a very careful
printer. He hs been unjustly charged with partiality in following some unknown
manuscripts; but from this accusation he has been fully exonerated by Dr. Mill and
Wetstein. /
4. Novum Testamentum, Grece. Lutetiz, ex Bieta Roberti Ste-
phani Typographi, Typis Regiis. 1546. 12mo. 1549, 12mo. 1550, folio.
The first of these editions is usually called the O mirificam Edition, from the intro-
ductory sentence of the preface O mirificam regis nostri optimi et prestantissimi principis
liberalitatem. It has always been admired for the neatness of its typography, as well as
for its correctness, only twelve errata (it is said) having been discovered in it. Robert
Stephens compiled this edition chiefly from the Complutensian, and the fifth edition of
‘Erasmus, and from fifteen antient manuscripts in the Royal Library at Paris, which
were collated for him by his son Henry, then a young man of only 18 years of age.
Griesbach (tom. i. proleg. pp. xiv.—xxxi.) has given a long and critical examination of
this edition, and of the manuscripts consulted by Stephens for his three editions.
Stephens’s first edition differs from the Complutensian text in 581 instances, exclusive
of the Apocalypse, in which he closely follows Erasmus.
The second edition closely resembles the first in its exterior appearance, but differs
from it in 67 places; of which four are doubtful readings, 37 not genuine, and 26 genu-
ine, so that this latter edition has eleven readings of less authority than the former, to
which however it is preferred on account of its greater rarity and correctness. It is this
second edition which has the remarkable erratum pulres for plures in the last line but
one of the first page of the preface, occasioned by the transposition of a single letter.
The third edition of 1550, in folio, is a chef d’ceuvre of splendid typography. It was
once supposed to have been formed entirely on the authority of Greek manuscripts,
which Stephens professes, in his preface, to have collated for that purpose, a second and
even a third time. So far, however, was this from being the case, that the researches of
critics have shown that, except in the Apocalypse, it is scarcely any thing more than a
reprint of Erasmus’s fifth edition. Though its value as a critical edition is thus con-
siderably reduced, the singular beauty of its typography (which has rarely been exceeded
in modern times), has caused it to be considered as a distinguished’ ornament to any
library. Robert Stephens reprinted the Greek New Testament at Geneva in 1551, in
8vo. with the Vulgate and Erasmus’s Latin versions, and parallel passages in the margin, .
This is the scarcest of all his editions, and is remarkable for being the first edition of the
New Testament divided into verses.
examine the manuscripts from which the Complutensian Polyglott was composed. Pro-
fessor Moldenhawer, who was in Spain in 1784, went to Alcala for the express purpose
of discovering those manuscripts, and there learnt, to his inexpressible chagrin, that about
35 years before, they had been sold by a very illiterate librarian, who wanted room for
some new books, como membranas inutiles (as useless parchments), to one Toryo, a dealer
in fire-works, as materials for making rockets! Martinez, a man of Jearning, and par-
ticularly skilled in the Greek language, hearing of the circumstance soon after they were
sold, hastened to rescue these treasures from destruction. He arrived time enough to
save a few scattered leaves, which are stated to be now preserved in the library at Alcala.
It does not, however, appear that Moldenhawer saw these fragments. ‘ Oh!” says Mi-
chaelis, with becoming indignation, “ that I had it in my power to immortalize both
librarian and rocket maker! The author of this inexcusable act — this prodigy of bar-
barism — was the greatest barbarian of the present (18th) century, and happy only in
being unknown,’’ Miehaelis, vol. ii. pp.440, 441,
1Π|. Sect. [1.1 Of the Greek ‘Testament. 129
5. Novum Testamentum, cum versione Latina veteri, et nova Theo-
dori Bezz. Geneve, folio, 1565, 1576, 1582, 1589, 1598.
The New Testament of 1566 is the first of the editions conducted by Theodore Beza,
who was a native of France and a protestant, and fled to Switzerland on account of his
religion. ‘ The critical materials which he employed were for the most part the same
as those which had been used by Robert Stephens. But he had likewise the advantage
of that very antient manuscript of the Gospels and the Acts, which he afterwards sent to
the university of Cambridge, and which is known by the name of the Codex Beze. He
had also a very antient manuscript of St. Paul’s Epistles, which he procured from Cler-
mont in France, and which is known by the name of the Codex Claromontanus. Lastly,
he had the advantage of the Syriac version, which had been lately published by Tremel-
lius, with a close Latin translation. But the use which he made of his materials were
not such as might have been expected from a man of Beza’s learning. Instead of ap-
plying his various readings to the emendation of the text, he used them chiefly for
polemical purposes in his notes. In short, he amended Stephens’s text in not more than
fifty places ; and even these emendations were not always founded on proper authority.”
(Bishop Marsh’s Lectures, parti. p.109.) Beza’s third edition of 1582 is considered as
the most complete of those printed under his own eye: but all his editions have the Vul-
gate Latin version, and a new one of his own, together with philological, doctrinal, and
practical notes. The edition of 1598, being esteemed the most accurate of any that had
before been published, was adupted as the basis of the English version of the New Tes-
tament, published by authority in 1611. This testimony of the Anglican church is
highly honourable to its merit. ‘The reprint of Beza’s Testament, at Cambridge (1642
folio), with the addition of Joachim Camerarius’s notes, is considered as the editis optima.
6. Novum Testamentum Grecé. Lugd. Bat. Ex Officina Elzeviriana,
12mo. 1624.
This is the first of the celebrated Elzevir editions, and deserves (says Bishop Marsh)
to be particularly noticed, because the text of the Greek Testament, which had fluctuated
in the preceding editions, acquired in this a consistency, and seemed during upwards of
a century, to be exposed to no future alterations. The text of this edition has been the
basis of almost every subsequent impression. Wetstein adapted his various readings to
it; and it has acquired the appellation of ‘* Textus Receptus.’’ The person who con-
ducted this edition (for Elzevir was only the printer) is at present unknown; but, who-
ever he was, his critical exertions were confined within a narrow compass. ‘The text of
this edition was copied from Beza’s text, except in about fifty places; and in these places
the readings were borrowed partly from the various readings in Stephens’s margin,
partly from other editions, but certainly not from Greek manuscripts. ‘The texrtus recep-
tus therefore, or the text in common use, was copied, with a few exceptions, from the text
of Beza. Beza himself closely followed Stephens: and Stephens (namely in his third
and chief edition) copied solely from the fifth edition of Erasmus, except in the Reve-
lation, where he followed sometimes Erasmus, sometimes the Complutensian edition.
The text therefore in daily use resolves itself at last into the Complutensian and the
Erasmian editions.’ (Bishop Marsh’s Lectures, parti. p. 110.)
The Elzevir edition of 1624 was reprinted at Leyden in 1638, and a third time in
1641, and at Amsterdam in 1656, 1662, 1670, and 1678, Gr.— Of these various
editions, that of 1633 is the best and in most request. The edition of 1633 is the first
that has the text divided into separate verses.
7. Novum Testamentum, studio et labore Stephani Curcellei. Am-
steladami, 1658, 12mo. 1675, 1685, 12mo. 1699, 8vo. Gr.
All the editions of Curcellzus or Courcelles are in great repute for their beauty and
accuracy; the text is formed on that of the Elzevirs. He has callected the greatest
number of various readings to be found in any edition of the New Testament prior to
that in the sixth volume of Bishop Walton’s Polyglott. These various lections are given
from a collation of manuscripts and printed editions, and are partly at the foot of the
page, and partly at the end of the Acts and St. Paul’s Epistles. Curcell@us has also
given a valuable collection of parallel passages. The edition of 1675 contains a prologue
or preface to St. Paul’s Epistles, which Boecler had printed a few years before from a
manuscript brought from the East by Stephen Gerlachius, and differs from the first
edition only in having all the various readings placed at the foot of the page. Tie third
and fourth editions were printed after the death of Curcellzus, and differ from the
second oniy in having the text printed in columns. In 1695, John Gottlieb Moller, a
divine of Rostock, published a dissertation against the Curcellaan editions, entitled
Curcelleus in editione originalis N.T. textus variantium lectionum et parallelorum Scripture
VOL. Il. Κ Φ
130 Notice of the principal Editions [Part I. Ch.
Locorum additamentis vestita, socinizans. Rumpus (Com. Crit. ad Noy. Test. p. 280.)
has charged Courcelles with unnecessarily multiplying various readings, and making
them from conjecture, in order to subserve the Socinian scheme, Michaelis admits that
these charges are not wholly unfounded. The passages noticed by Rumpzus are 1 John
v. 7.3; John x. 30. and xvii. 29., concerning the doctrine of the Trinity; Rom. ix. 5.
1 John ν. 20., and John xvii. 3. concerning the son of God; and Rom, iii. 25. Matt.
XXxvi. 39. 42. concerning the satisfaction made by Jesus Christ. All the editions of Cur-
cellzus are scarce and dear.
8. Novum Testamentum. Gr. Lat. in the fifth volume of the London:
Polyglott, described in pp.116—118. supra.
This edition is deserving of particular notice, as being the first edition of the New
Testament that is furnished with a complete critical apparatus. The text is that of
Robert Stephens’s folio edition of 1550, whose various readings Bishop Walton has incor-
porated in his sixth volume ; and in addition to them he has given a collection of extracts
from sixteen Greek manuscripts, which were collated under the direction of Archbishop
Usher. “ They are described at the head of the collation in the sixth volume by Walton
himself; and a further account of them is given in the Prolegomena to Mill’s Greek
Testament, (§ 1372—1396), and in Michaelis’s Introduction to the New Testament,
(vol. ii. chap. viii.) But the extracts from the Greek manuscripts were neither the sole
nor the chief materials which the Polyglott afforded for the emendation of the Greek text.
In addition to the Latin Vulgate, it contains the Syriac, the Arabic, and the Ethiopic
versions of the New Testament, with the Persian in the Gospels. And these oriental
versions are not only arranged in the most convenient manner, for the purpese of com-
paring them with the Greek, but they are accompanied with literal Latin translations,
that even they, who are unacquainted with the oriental languages, might still have
recourse to them for various readings, though indeed with less security, as every trans-
lator is liable to make mistakes.’’ — (Bishop Marsh’s Lectures, part ii. p.5.)
9. Tye Kawnys ArcSquns Απαντα. Novi Testamenti Libri Omnes. Ac-
cesserunt Parallela Scripturee Loca, nec non variantes Lectiones ex plus
100 MSS. Codicibus et antiquis versionibus collectz. Oxonii, e Theatro
Sheldoniano. 1675, 8vo.
This edition was superintended by the learned Dr. John Fell, Bishop of Oxford,
whose design in giving it to the public was, to remove the apprehensions which had been
raised in the minds of many persons ignorant of criticism, relative to the supposed un-
certainty of the Greek text in the New Testament, by the great number of various lections
contained in Bishop Walton’s Polyglott. To show how little the integrity of the text
was affected by them, Bishop Fell printed them under the text, that the reader might the
more easily compare them. To the readings copied from the London Polyglott, he added
those quoted by Curcelleus, and the Barberini readings, also Marshall’s extracts from
the Coptic and Gothic versions, and the readings of twelve Bodleian, four Dublin, and
two Paris manuscripts. As Bishop Fell’s edition sells at a low price, it may be sub-
stituted for the more expensive critical editions of the New Testament by those who
cannot purchase them, The text is formed according to that of Robert Stephens, and
the Elzevirs; though Wetstein has accused it of retaining the errors of the former, as
well as of some of Walton’s Polyglott. Bishop Fell’s edition was reprinted at Leipsic in
1697 and 1702, and at Oxford in 1703,in folio. ‘This magnificent edition, which takes
its name from the editor, Dr. Gregory, contains no accession of critical materials, and sells
at a low price.
10. H Καινη Διαϑηχη. Novum Testamentum Grecum, cum lectionibus
variantibus MSS. exemplarium versionum, editionum, SS. Patrum et
Scriptorum ecclesiasticorum, et in easdem notis. Studio et labore
Joannis Miilii, S.T.P. Oxonii, e Theatro Sheldoniano. 1707. folio.
The labour of thirty years was devoted to this edition by Dr. Mill, who finished it
only fourteen days before his death. ‘The text, which is that of Robert Stephens’s edi-
dition of 1550, is beautifully printed ; and the various readings and parallel passages are
placed below. Dr. Mill has inserted all the previously existing collections of various
readings; he collated several original editions, procured extracts from hitherto uncol-
-lated Greek MSS. and revised and augmented the extracts from the Gothic and Coptic
versions which had appeared in Bishop Fell’s edition; and added numerous readings
from other antient versions, and from the quotations of the New Testament in the writ-
ings of the fathers. The prolegomena contain a treasure of sacred criticism. Michaelis
observes that, “ notwithstanding those of Wetstein, they still retain their original value,
Ἢ
“ἄχ A nee ὟΣ
ρος.
a
»Ξ
III. Sect. 11. Of the Greek Testament. 131
for they contain a great deal of matter which is not in Wetstein; and of the matter which
is common to both, some things are more clearly explained by Mill.’’ This edition was ©
reprinted by Kuster at Rotterdam, in 1710, in folio, with the readings of twelve addi-
tional MSS., some of which had been previously but imperfectly collated. Whatever
readings were given in Mill’s appendix, as coming too late for insertion under the text,
were in this second edition transferred to their proper places. In point of accuracy,
however, Kuster’s edition is considered inferior to that of Dr. Mill. There are copies
of Kuster’s edition with the date of Amsterdam 1723 in the title page, but Masch says
that it probably is nothing more than the edition of 1710 with a new title age. Some
copies are also dated 1746.
The various readings of Dr. Mill, amounting to 30,000, were attacked by Dr. Whitby,
in 1710, in an elaborate work entitled Fzithen Variantium Lectionem Johannis Millii,
with more zeal than knowledge of sacred criticism. It was afterwards annexed to
Whitby’s Commentary on the New Testament. See an account of this treatise in Mi-
chaelis, vol. ii. pp.460—462. Dr. W.’s arguments. were applied by Anthony Collins
against Divine Revelation, in his Discourse on Free-thinking; which was refuted by
Dr. Bentley under the assumed title of Phileleutherus Lipsiensis, ‘‘ whose reply,” says
Bishop Marsh, “ς has been translated into several foreign languages, and should be stu-
died by every man who is desirous of forming just notions of biblical criticism.’’ (Lec-
tures, partii. p.13.)
11. Dr. Edward Wells published an edition of the Greek Testament,
at Oxford, in 4to, in detached portions, between the years 1709 and
1719. It is noticed among the commentaries zn/fra, in the Appendix,
No. VII. Section VI.: but “ as it exhibits a corrected text of the Greek
Testament, it claims also a place in the present list of editions, though
subsequent improvements in sacred criticism have in a great measure
superseded the emendations of Dr. Wells.” (Bishop Marsh). Dr. Nares
in his Strictures on the Unitarian Version of the New Testament, has
made frequent and honourable mention of the critical labours of Wells.
12. H Καινη Δισϑηχη. Novum Testamentum, post priores Steph. Cur-
cellei et D.D. Oxiensium labores. Cum prolegomenis G.D.T.M. et
notis in fine adjectis. Amstelodamf, ex Officina Wetsteniana. 1711, 1735,
small 8ve.
These are most beautiful editions, but the second is said to be the most accurate, The
editor of the first was Gerard von Maestricht (Gerardus De Trajecto Mose Doctore) a
syndic of the republic of Bremen ; the second was revised by the celebrated critic J. J.
Wetstein. Having been published by his relative Henry Wetstein, a bookseller of
Amsterdam, these editions of the New Testament are sometimes improperly called Wet-
stein’s; and from the name of Curcellzus being printed in the title, they are in most
catalogues erroneously styled Nov. Test. Grec. Curcellat.
The text is formed on the second Elzevir edition of 1633, and Curcellzus’s editions
It has the most judicious selection of parallel texts ever appended to any edition of the
New Testament. These are placed immediately under the Greek text, and below them
is a selection of various readings, taken from upwards of 100 manuscripts and versions.
Prefixed are very useful prolegomena, containing an account of manuscripts and col-
lectors of various readings, with 43 critical canons to enable the reader to determine con-
cerning the various lections exhibited in the work; an abstract of Dr. Whitby’s Examen
above noticed; and the prefaces of Henry Wetstein, Curcelleus, and Bishop Fell.
These editions are ornamented with an engraved frontispiece, copied from that of the
splendid folio Paris edition of 1642, a plan of Jerusalem, an ichnograph of the temple,
and two maps. At the end there are 38 pages of critical notes, containing an examina-
tion of the most important various readings which occur in the course of the work.
Michaelis does not speak very highly of the editions of 1711 ; but Mr. Dibdin says that,
upon the whole, the edition of 1735 “ may be considered as the very best critical duode-
cimo (rather small octavo) edition of the Greek Testament, and the biblical student will
do well to procure so valuable and commodious a publication.”’ (On the Classics, vol. i..
p.97.)!
1 In 1720, the celebrated critic, Dr. Richard Bentley, circulated proposals for a new
edition of the Greek Testament, with various lections, which was never executed. The
proposals themselyes are printed in the Biographia Britannica, (article Bentley, note X.) ;
K 2
132 Notice of the principal Editions ~ [Part I. Ch.
13. The New Testament in Greek and English. London, printed for
J. Roberts, 1729. 2 vols. 8vo.
This is a beautifully printed book ; whose editor, Dr. Macey, has altered eh pas-
Sages in conformity with the Arian hypothesis. His arbitrary alterations and bold criti-
cisms were exposed by Dr. Leonard Twells in .4 Critical Examination of the late New
Text and Version of the Greek Testament. London, 1732, vo.
14. H Καινη Διαϑηχη. Novum Testamentum Grecum. Edente Jo.
Alberto Bengelio. 4to. Tubingz, 1734, 4to. 1763, 4to.
This is an excellent edition, formed with an extraordinary degree of conscientiousness,
sound judgment, and good taste. John Albert Bengel, or Bengelius, as he is generally
‘called in this country, abbot of Alpirspach in the duchy (present kingdom) of Wirtem-
burg, was led to direct his attention to sacred criticism, in consequence of serious and
anxious doubts arising from the deviations exhibited in preceding editions ; and the result
of his laborious researches was, the edition now under consideration. The text is preceded
by an Introductio in Crisin Novi Testamenti, and is followed by an Epilogus and Appendix.
The text is not formed on any particular edition, but is corrected and improved accord-
ing to the editor’s judgment; and so scrupulous was Bengel, that he studiously avoided
inserting any reading which did not exist in some printed edition, except in the Apo-
calypse ; in which book alone he inserted readings that had never been printed, because
it had been printed from so few manuscripts, and in one passage had been printed by
Erasmus from no manuscript whatever. Beneath the text he placed some select readings,
reserving the evidence in their favour for his Apparatus Criticus. His opinion of these
marginal readings he expressed by the Greek letters a, 8, γ, 5, and ε, and some few other
marks. -Thus @ denotes that he held a reading to be genuine; β, that its genuineness
was not absolutely certain, but that the reading was still preferable to that in the text ;
7, that the reading in the margin was of equal value with that in the text, so that he could
not determine which was preferable ; 5, that the reading in the margin was of less value;
and, ε, that it was absolutely spurious, though defended by some critics. Bengel’s edi-
tion was printed, after his death, by Burke, at Tubingen in 1763, 4to. with important
corrections and additions. Several small impressions of Bengel’s Greek Testament have
been printed in Germany, without the Critical Apparatus; viz. at Stutgard, 1734, 1739,
1753, 8va. ; at Tubingen, 1762, 1776, 1790, 8vo. ; and at Leipsic, 1737, 8vo.
15. H Καινη Διαϑηκη. Novum Testamentum Grecum editionis recepte,
cum lectionibus variantibus Codicum MSS. editionum aliarum, versio.
num et patrum, necnon commentario pleniore ex scriptoribus veteribus,
Hebreis, Grecis, et Latinis, historiam et vim verborum illustrante.
Opera et studio Joannis Jacobi Wetstenii. Amsteladami. 1751, 1752,
2 vols. folio.
Of all the editions of the New ‘I'estament, this is pronounced by Michaelis to be the
most important, and the most necessary to those who are engaged in sacred criticism.
Wetstein’s Prolegomena, which contain a treasure of sacred criticism, were first pub-
lishedin 1730. The text is copied from the El zevir editions, and the verses are numbered
in the margin; and the various readings, with their authorities (containing a million of
quotations), are placed beneath the text.
Wetstein’s edition is divided into four parts, each of which is accompanied with Pro-
legomena, describing the Greek manuscripts quoted in it. The first part contains the
four Gospels; the second, the Epistles of St. Paul; the third, the Acts of the Apostles,
and the Catholic Epistles ; ; and the fourth, the Apocalypse. To the last part are annex-
ed two Epistles in Syriac, with a Latin version; which, according to Wetstein, were
written by Clement of Rome. But Dr. Lardner has shewn that they are not genuine,
(Works, 8vo. vol. xi. pp. 197—226. 4to. vol. v. pp. 432—446.) The critical observa-
tions on various readings, and on the interpretation of the New Testament, “ must be
studied,”’ says Bishop Marsh, ‘‘ by every man who would fully appreciate the work in
question.”’ Michaelis has criticised the labours of Wetstein with great severity, but the
latter has been vindicated by Bishop Marsh, both in his notes on ᾿ Michaelis (pp. 865—
877), and in his Divinity Lectures, (part ii. pp. 21—23.)
16. Novum Testamentum Grecum ad fidem Grecorum solum MSS.
nunc primum expressum, adstipulante Jo. Jac. Wetstenio, juxta Sec-
—— eas Ss
and the illustrative specimen, Rev. xxii. is given in Pritius’s Introd, ad Lect. Nov, Test.
pp.415—419.
a eS
IIT. Sect. IL] Of the Greek Testament. » 133
tiones Alberti Bengelii divisum; et nova interpunctione szpius illustra- Ὁ
tum. Accessere in altero volumine emendationes conjecturales virorum
doctorum undecunque collecte. Londini, cura, typis et sumptibus
G.[ulielmi.] B.[owyer.] 1763. 12mo. 2vols.
A very valuable edition, and now scarce; it was reprinted in 1772, but not with the
same accuracy as the first edition. The conjectures were published in a separate form in
1772, and again in 4to, in 1782, to accompany a handsome quarto edition of the Greek
Testament, which was published by Mr. Nichols in 1783, with the assistance of the Rey.
Dr. Owen. It is now extremely rare and dear. The conjectures were reprinted in _
1812 with numerous corrections and additions. In his edition of the New Testament,
Mr. Bowyer adopted the emendations proposed by Wetstein. !
17. H Καινη Διαϑηκη. The New Testament collated with the most
approved manuscripts; with select notes in English, critical and ex-
planatory, and references to those authors who have best illustrated the
sacred writings. By Edward Harwood, D.D. London, 1776, 2 vols.
12mo. 1784, 2 vols. 12mo.
“ This edition,”’ says the learned annotator of Michaelis, ‘‘is certainly entitled to a
place among the critical editions of the Greek Testament, though it is not accompanied
with various readings: for, though Dr. Harwood has adopted the common text as the
basis of his own, he has made critical corrections wherever the received reading appeared
to him to be erroneous. The manuscripts, which he has generally followed when he
departs from the common text, are the Cantabrigiensis in the Gospels and Acts, and the
Claromontanus in the Epistles of Saint Paul.’? These Dr. Harwood considered as
approaching the nearest of any manuscripts now known in the world to the original text
of the sacred records, ‘‘ It is not improbable that this edition contains more of the antie
ent and genuine text of the Greek Testament than those which are in common use: but
as no singie manuscript, however antient.and venerable, is entitled to such a preference
as to exclude the rest, and no critic of the present age can adopt a new reading, unless
the general evidence be produced and the preponderancy in its favour distinctly shewn,
the learned and ingenious editor has in some measure defeated his own object, and ren-
dered his labours less applicable to the purposes of sacred criticism.”” (Bishop Marsh’s
Michaelis, vol. ii. part ii. pp. 884, 885.) At the end of the second volume there is a
catalogue of the principal editions of the Greek Testament, and a list of the most esteemed
commentators and critics. The work is very neatly printed; and under the Greek text
are short critical notes in English, chiefly relating to classical illustrations of Seripture.
In the list of commentators and critics, those are most commended by Dr. Harwood who
favour the Socinian scheme, to which he was strongly attached, and he therefore admitted
or rejected a variety of readings according as they favour or oppose the Socinian doctrine,
18. Novum Testamentum, Grece et Latine, Textum denuo recensuit,
varias Lectiones numquam antea Vulgatas collegit — Scholia Greca—
addidit — animadversiones criticas adejcit, et. edidit Christ. Frid. Mat-
thei. Rige, 1782—1788, 12 vols. 8vo.
Of Matthexi’s recension of manuscripts some account has already been given in
pp. 57, 58. of this volume. The edition under consideration was published at different
times: Bishop Middleton considers it as by far the best edition of the Greek Testament
now extant; and though Michaelis has criticised it with considerable severity, he never-
theless pronounces it to be absolutely necessary for every man whe is engaged in the cri-
ticism of the Greek Testament. As, however, Matthzi undertook a revision. of the
Greek text on the authority of one set of manuscripts of the Byzantine family, Bishop
Marsh regrets that he made so partial an application of his critical materials. “ And
since no impartial judge can admit that the genuine text of the Greek Testament may be
established, as well by applying only a part of our materials, as by a judicious employ-
ment of the whole, the edition of Matthwzi is only so far of importance, as it furnishes
new materials for future uses ; materials, indeed, which are accompanied with much
Sa. :. .~Cl CSP LE nn en ee eee ee
1 Dr. Griesbach’s first edition of the New Testament should, in strictness, be noticed
here ; but as it is superseded by his second and greatly improved edition, described in
pp: 134—136. infra, itis designedly omitted. The edition of Koppe, being accompanied
with a commentary, is noticed infra, in the Appendix, No. VII. among the commen-
tators on the New. Testament.
K 3
134 Notice of the principal Editions [Part I. Ch.
useful information and many learned remarks. (Bishop Marsh’s Lectures, part ii.
p- $1.) Mr. Dibdin mentions a second edition of Maithezi’s Greek Testament which
we have never seen. ῖ
19. Novum Testamentum Grecum, ad Codicem Vindobonensem
Grzcé expressum: Varietatem Lectionis addidit Franciscus Carolus
Alter. 1786, 1787, 2vols. 8vo.
This edition differs entirely from those of Mill, Wetstein, and Griesbach. ‘* The text
of this edition is neither the common text nor a revision of it, but a mere copy from a
single manuscript, and that not a very antient one, (the Codex Lambecii I.}, in the
imperial library at Vienna.’ The various readings, which are not arranged as in other
editions, but printed in separate parcels as made by the collator, are likewise described
from Greek manuscripts in the imperial library : and the whole collection was augmented
by extracts from the Coptic, Sclavonian, and Latin versions, which are also printed in
the same indigested manner as the Greek readings. Alter’s edition therefore contains
mere materials for future uses.”’ (Bp. Marsh’s Lectures, part ii. p. 32.) Where the
editor has discovered manifest errata in the Vienna manuscript, he has recourse to the
text of Stephens’s edition of 1546.— See a more copious account of this edition in Mi-
chaelis, vol. ii. pp. 880—882. where it is said that Alter’s edition is a work with which
no one engaged in sacred criticism can dispense.
90. Quatuor Evangelia, Greecé, cum Variantibus a textu Lectionibus
Codd. manuscriptorum Bibliothece Vatican, Barberine, Laurentiane,
Vindobonesis, Escurialensis, Havniensis, Regiz; quibus accedunt Lec-
tiones Versionum Syrarum Veteris, Philoxenianz, et Hierosolymitane,
jussu et sumptibus regiis edidit Andreas Birch. Havniz, 1788, folio et 4to.
This splendid and valuable work, containing only the four Gospels, is the result of
the united labours of Professors Birch, Adler, and Moldenhawer, who for several years
travelled into Germany, Italy, France, and Spain, at the expense of the king of Den-
mark, in order to examine and collate the precious remains of sacred antiquity. Birch
collated all the Greek manuscripts quoted, except those in the library of the Escurial,
which were collated by Moldenhawer. ‘The Syriac collations were made by Adler. A
detailed account of these manuscripts is given in the Prolegomena ; from which we learn
that the manuscripts which passed under his inspection were very numerous. Jn the Va-
tican, forty were collated; in the Barberini library ten ; in other Roman libraries, seven-
teen; in thelibraries at Florence, and in other parts of Italy, thirty-eight ; in the impe-
rial library at Vienna, twelve; and in the royal library at Copenhagen, three. The text,
is from Robert Stephens’s edition of 1550; but the great value of this splendid work
and in which it surpasses all former editions, consists, first, in the very complete extracts
which are given from the celebrated Coder Vaticanus above described, (see pp.74—77.
supra); and secondly, in the extracts from the Versio Syra Hierosolymitana, which is
remarkable for its agreement with the Codex Bezz, where it is wholly unsupported by
any other authority ; a circumstance which shows the value and antiquity, not so much
of the manuscripts themselves, as of the text which they contain.
In 1798, Professor Birch published at Copenhagen in 8vo. a collection of various
readings to the Acts and Epistles, drawn from the same sources; intitled Varie Lectiones
ad textum Actorum Apostolorum, Epistolarum Catholicarum et Pauli, e Codd. Greecis
MSS. Bibliothece Vaticane, Barberine, Augustiniarorum Eremitarum Rome, Borgiane
Velitris, Neapolitane Regie, Laurentiniane, S. Marci Venetorum, Vindobonensis Ca-
saree, et Hafniensis Regie collecte ct edite ab Andrea Birch, Theol. D. et. Prof. ; in
1800, he published a similar collection of various readings to the Apocalypse; and in
1801, various readings to the four Gospels. ‘The completion of the magnificent edition
of the Greek Testament, begun in 1788, was prevented by a calamitous fire at Copen-
hagen, which consumed the royal printing office, together with the beautiful types and
paper, which had been procured from Italy, for that purpose.
2}. Novum Testamentum Grecé, Textum ad fidem Codicum Versi-
onum et Patrum recensuit et Lectionis Varietatem adjecit D. Jo. Jac.
Griesbach. Londini, et Hale Saxonum, 1796, 1806. 2 vols. large 8vo.
Editio secunda. ‘gs ἢ
Of all modern critical editions of the Greek Testament, this of Griesbach is univer=
sally allowed to be the most valuable and complete, notwithstanding the different opi- —
nions entertained by some learned men relative to the correctness of his system of recen-
III. Sect. 11.} Of the Greek Testament. 135
sions or editions of manuscripts, which has been already considered in pp. 52—54. supra,
of this volume.
Dr. Griesbach commenced his critical labours, first, by publishing at Halle, in 1774.
the historical books of the New Testament, under the following title: Libri Historici
Novi Testamenti, Grece, parst. sistens Synopsin Evangeliorum Matthai, Marci, et Luce.
Textum ad fidem Codd. Versionum et Patrum emendavit et lectionis varietatem adjecit Jo.
Jac. Griesbach. (2d edit. Hale, 1797, 3d edit. Hale, 1809.) 8vo. pars ii. sistens
Evangelium Johannis et Acta Apostolorum, Halex, 1775, 8vo. This edition was pub-
lished as a manual or text book for a course of lectures which Professor Griesbach was
at that time delivering at Jena, and in which he explained the first three evangelists synop-
tically, that is to say, by uniting together the three narrations of the same event. The
received text, which is adopted, is divided into one hundred and thirty four sections, and
is printed in three columns ; and Griesbach indicated by various marks the alterations
which he judged necessary to be made. ‘The various readings, taken from the edition of
Mili, Bengel, and Wetstein, were not chosen until they had undergone a very severe
revision ; but this edition also contained other lections, which the learned editor found in
manuscripts preserved in the British Museum at London, and also in the Royal Library
at Paris.
In 1775, Dr. Griesbach published the Apostolical Epistles and the Apocalypse, in.a
similar manner; but as many persons had expressed themselves dissatisfied with his synop-
tical arrangement of the historical books, he printed another edition of them in 1777, in
the usual order. ‘This volume forms the jirst part of his first edilion, of which the
Epistles and Revelation, printed in 1775, are considered as the second part. A few
copies were struck off in 4to, which are both scarce and dear. This edition is of avery
convenient and portable size, and was that principally used in the Universities of Ger-
many. Dr. Hales prefers it to the second edition, because he thinks that Griesbach
was at that time more scrupulous of innovating upon the text than he afterwards was.
The first volume of the second edition appeared in 1796, in large octavo, with the
imprint of Londini et Hale Saxonum in the title page ; and the second with that of Hale
Sazonum et Londini, on account of the expense of the paper of the fine copies having
been munificently defrayed by bis Grace the late Duke of Grafton, at that time Chan-
cellor of the University of Cambridge. These are most beautiful books, and are now
only procurable at a very high price, though, through his Grace’s liberality, they were
originally sold, we believe, at twelve or fourteen shillings per volume. Fifty copies are
said to have been struck off on large paper in quarto. But the whole of these two
volumes was printed at Jena, under Griesbach’s own eye.
In addition to the various readings exhibited in Griesbach’s first edition, he has col-
lated all the Latin versions published by Sabatier and Blanchini; and has corrected the
mistakes made by Mill, Bengel, and Wetstein, in their quotations from the oriental
versions. He has also inserted the principal readings collected by Matthei, Birch, and
Alter, together with extracts from tie two Wolfenbitiel manuscripts collated by Knittel ;
and has given the readings of the Sahidic version, furnished by Woide, Georgi, and
Miinter. Of the Armenian version a coijlation was made for him by M. Bredenkampf
of Bremen; and the Sclavonic version was collated for him by M. Dobrowsky at Prague.
The first volume contains the four Gospels. To these are prefixed copious prolego-
mena, exhibiting a critical history of the printed text, a catalogue of all the manuscripts
from which various readings are quoted, and an account of the method pursued by Gries-
bach in executing this second edition, together with the principal rules for judging of
various readings. The text is printed in two columns, the numbers of the verses being
placed in the margin, below which are the various lections.
The second volume contains the remaining books of the New Testament, which is
preceded by an introduction or preface, accounting for the delay of its appearance, and
an account of the manuscripts consulted for that volume. At the end are forty pages,
separately numbered, consisting of a Diatribe on the disputed clause relative to the three
witnesses in 1 John v. 7, 8. and of additional various readings to the Acts of the Apos-
tles, and Saint Paul’s Epistles, with two pages of corrections. Griesbach’s second
edition was reprinted at London in 1809, in two elegant 8vo. volumes ; one by Mr. Col-
lingwood of Oxford, and the other by Mr. R. Taylor ; the text is printed in long lines, and
the notes in columns, and Griesbach’s addenda of various readings are inserted in their
proper places. A very few inaccuracies have been discovered in these insertions, which
perhaps could hardly be avoided in a work of such minuteness. ‘This edition, which
consisted of one thousand copies, having been exhausted, a second London edition issued
from the press of Messrs. R. & A. Taylor, in two volumes, Svo. 1818. It is executed in
the same handsome form as before, and possesses some advantages even over Griesbach’s
own second edition. In the first place, the addenda of various lections above noticed
kK 4
196 Notice of the principal Editions [Part I. Ch.
have been newly collated, and inserted in their various places with great accuracy. Se-
condly, the reading of Acts xx. 28. in the Vatican manuscript (which Griesbach could
not give in consequence of Professor Birch, who collated it, having lost or mislaid his
memorandum of that particular text) is here printed from a transcript obtained by Mr.
R. Taylor from the keeper of the Vatican library. The reading of the clause’ in
question, in the Codex Vaticanus, is thus determined to be conformable to the lection of
the Textus Receplus, viz. Τὴν Ἐκκλήσιαν του Θεου, the Church of God. And lastly, as
Griesbach in his Leipsic edition of 1805 preferred some readings different from those
adopted in that of Halle, 1796—1806, a Synoptical Table is given indicating such differ-
ences. Bishop Marsh has given a high character of the labours of Dr. Griesbach, in
his Divinity Lectures, part ii. pp.44, 45. See some strictures on them in Dr. Hales’s
Treatise on Faith in the Holy Trinity, vol. ii. pp. 61—64.
To complete Griesbach’s edition of the New Testament there should
be added the following publications :
1. Curse in Historiam Textus Greci Epistolarum Paulinarum. Jen, 1777, 4to.
2. Symbol Critica, ad supplendas et corrigendas variarum N.T. Lectionum Col-
lectiones. Accedit multorum N. T. Codicum Grecorum Descriptioct Examen. Hale,
1785, 1793, 2 vols, small 8vo. ;
3. Commentarius Criticus in Textum Grecum Novi Testamenti. Particula prima,
Jenz, 1798. Particula secunda, Jenw, 1811.
22. Novum Testamentum, Greece. Ex Recensione Jo. Jac. Gries-
bachii, cum selecta Lectionis Varietate. Lipsiz, 1803—1807, 4 vols.
imperial 4to. or folio.
This is a most sumptuous edition; the text is formed chiefly on that of Griesbach’s
second edition, and on that of Knappe noticed below. The type is large and clear; the
paper beautiful and glossy ; at the foot of the page are some select various readings; and
each volume is decorated with an exquisitely engraved frontispiece.
23. Novum Testamentum Grecé. Ex Recensione Jo. Jac. Gries-
bachii, cum selecta Lectionum Varietate. Lipsiz, 1805, 2 vols. 8vo.
This edition contains the text, together with a selection of the principal various read-
ings, and an extract from the Prolegomena of the second edition, It is very neatly
printed, and forms a valuable manual for constant reference. This is the edition now
chiefly used in the universities of Germany. Griesbach’s text has been reprinted at
Cambridge in New England (North America), at the press of Messrs, Wells and Hilliard,
in two handsome volumes, 1809, 8vo. ‘The typography of the large paper copies is very
beautiful. Griesbach’s text has also been reprinted at the Glasgow University Press in
1817, 18mo. It is a most beautiful little book.
24. Novum Testamentum Grecé. Recognovit atque insigniores lec-
tionum varietates et argumentorum notationes subjecit Geo. Christian.
Knappius. Hale, 1797, 8ve. 2d edit. Hale, 1813, 2 vols. 8vo.
’ In this edition of the New Testament, which received the warm approbation of Gries-
bach in his preface to the splendid edition above noticed, Dr. Knappe has availed himself
of Griesbach’s labours ; and has admitted into the text not only those readings which the
Jatter considered to be of wndoubted authority, but likewise some others which Dr. K.
himself regarded as such, but without distinguishing either of them. Such words also,
as it might on the same grounds be thought right to exclude from the text, as not ori--
ginally belonging to it, are here inclosed in brackets, partly of the common kind, and
partly formed on purpose for this edition, ‘The most probable readings are marked with an
sterisk τ to all of them the word alii is pretixed, in order to distinguish them from the rest
of these lections, which in reality are those in which the exegetical student is chiefly inter-
ested. Great attention is paid to typographical and grammatical accuracy, to the accents,
and to the punctuation, which differ in this edition, from those of Leusden or Gerard von
Maestricht in more than three hundred places. Very useful summaries are likewise
added under the text. This valuable edition is not common in England. ‘The second
impression, published in two vols. in 1813, is very neatly printed, and is corrected
throughout. In editing it Dr. K. has availed himself of Griesbach’s second volume,
which was not published when his first edition appeared.
25. Novum Testamentum Grecé, ex recensione Griesbachii, nova
Latina versione illustratum, indice brevi pracipuz lectionum et interpre-
‘
_ δὲ
IIT. Sect. If.] Of the Greek Testament. 137
tationum diversitatis instructum, edidit Henricus Augustus Schott.
Lipsiz, 1805, 8vo.
This is a useful edition of the Greek Testament,"and, we understand, is in ass
request in Germany. A second and much enlarged edition was published at Leipsic in
1811, 8vo. The text is that of Griesbach; under it are printed the most important
various readings; the critical remarks are brief and clear; and the young student will
tee in the Latin version no small help to the interpretation of the New Testament.
. Novum Testamentum Grzcé. Lectiones variantes, Griesbachii
judicio, | iis quas textus receptus exhibet anteponendas vel eequiparan-
das, adjecit Josephus White, S. T. P. Linguarum Heb. et Arab. in Aca-
demia Oxoniensi Professor. Oxonii, e "Typographeo Clarendoniano,
1808, 2 vols. crown 8vo.
This is a very neat and accurate edition. The Textus Receptus is adopted; and Pro-
fessor White has contrived to exhibit in a very intelligible form —1. Those texts which
in Griesbach’s opinion ought, either certainly or probably, to be removed from the re-
ceived text; 2. Those various readings which the same editor judged either preferable or
equal to those of the received text; and, 3. ‘Those additions, which, on the authority of
manuscripts, Griesbach considers as fit to be admitted into the text. “ An intermediate
advantage to be derived from an edition thus marked is pointed out by the learned editor
at the conclusion of his short preface ; viz. that it may thus be seen at once by every one,
how very little, after all the labours of learned men, and the collation of so many manu-
scripts and versions, is liable to just objection in the received text.” (British Critic,
vol. xxxiv. (O.S.) p.386.)
In 1811, Professor White published an elegant little work, which may be advantage-
ously substituted for Dr. Griesbach’s edition of the Greek Testament, entitled Criseos
Griesbachiane in Novum Testamentum Synopsis. ‘ This small volume is exactly con-
formable in its design to the beautiful edition of the New Testament, published by Dr.
White in 1508 ; and contains all the variations of any consequence, which can be con-
sidered as established, or even rendered probable, by the investigation of Griesbach.
The chief part of these readings was givenin the margin of that edition, distinguished
by the Origenian marks. Here the value of each reading or proposed alteration is stated
in words at length, and therefore cannot be misapprehended. ‘This book may therefore
be considered as a kind of supplement to that edition, or sb epee of it.” (British
Critic, (O.S.) vol. xxxviii. p. 395.)
27. Novum Testamentum Grecum et Latinum, secundim curam
Leusdenii et Griesbachi, editum ab A. H. Aitton. Lugduni Batavorum,
1809. 18mo.
A neat impression, into the text of which the editor Sins introduced most of Griesbach’s
emendations.
28. Novum Testamentum τοὺ. Lectiones Variantes Griesbachii
precipuas, necnon quamplurimas voces ellipticas, adjecit Adamus
Dickinson. Edinburgi, typis academicis. 12mo. 1811; edit. secunda,
1817.
his edition is avowedly designed for young students of the Greek Testament, The
principal elliptical words are printed at the foot of the page ; they are selected from Bos,
Schoettgenius, and Leisner. The chief various readings of Griesbach are prefixed in
four pages. ‘The text is that of Dr. Mill, and is very neatly stereotyped.
29. Testamentum Novum Grecé, ad fidem Recensionis Schoettge-
nian; addita ex Griesbachii apparatu Lectionis varietate pracipue.
Upsale ; 8vo. 1820.
Schoettgenius published his very useful editions of the Greek Testament at Leipsic
in 1744 and 1749, 8vo. intitled H Kawn Διαϑηκη. Novum Teslamentum Grecum. In
sectiones divisit, interpunctiones accurate posuit, et dispositionem logicam adjecit Christianus
Schoettgenius. His divisions into sections and his punctuation are very judiciously exe-
cuted ; “the common divisions of chapters and verses are retained in the margin. He has
followed the Textus Receptus. Schoettgen’s edition is the hasis of the Upsal one above
noticed.
30. Novum ‘Testamentum Grecé. Ad fidem optimorum librorum
recensuit A. H. Titmannus, Pref. Lips. 18mo. Lipsiz, 1820.
138 | Notice of the principal Editions, &c. [Part I. Ch.
Of ail the critical editions of the New Testament that have fallen under the author’s
observation, this of Professor Titmann is one of the most useful, as it unquestionably is the
cheapest. ‘The text is a corrected one; that is, Prof. T. has inserted in it such various
readings, as are in his judgment preferable to those commonly received, and which have
been approved by the most eminent critics; and he has printed an index of the altered
passages at the end of the volume. Its portability, in addition to its intrinsic excellence,
is no mean recommendation of it to students of the New Testament; the Greek cha-
racters, though small, being very distinctly and neatly stereotyped. ‘There are (we
understand) some copies on fine paper.
31. Ἢ KAINH AIA@HKH. Novum Testamentum Manuale. Glasgue,
ex Prelo Academico: impensis Rivingtons et Cochran, Londini, 1821.
32m0. ‘
This edition contains the Greek text only: it follows the text of Aitton, except in a
few instances, in which the received readings are supported by the best authorities, and
consequently are most to be preferred. This edition is beautifully printed on the finest
blue-tinted writing paper: it was read six ΤΊΜῈ5, with the utmost care, in passing through
the press, and will be found to be unusually accurate. No contractions are used. In
point of size, it is the smallest edition of the Greek Testament ever printed in this country.
IV. Sect. 11 Divisions and Mari:s of Distinction, ὅτ. 139
CHAPTER IV.
ON THE DIVISIONS AND MARKS OF DISTINCTION OCCURRING
IN MANUSCRIPTS AND PRINTED EDITIONS OF THE SCRIP-
TURES.
SECTION I.
ON THE DIVISIONS AND MARKS OF DISTINCTION OCCURRING IN
THE OLD TESTAMENT.
I. Different Appellations given to the Scriptures.— U1. General Divisions
of the Canonical Books.—Ill. Particularly of the Old Testament. —
1. The Law. — 2. The Prophets. — 3. The Cetubim or Hagiographa.
—IV..Account of the Masora. — V. Modern Divisions of the Books of
the Old Testament. — Chapters and Verses.
1. ‘THE collection of writings, which is regarded by Christians as
the sole standard of their faith and practice, has been distinguished,
at various periods, by different appellations. ‘Thus, it is frequently
termed the Scriptures, the Sacred or Holy Scriptures, and some-
times the Canonical Scriptures. ‘This collection is called The
Scriptures, as being the most important of all writings ; — the
Holy or Sacred Scriptures, because they were composed by persons
divinely inspired; and the Canonical Scriptures, either because
they are a rule of faith and practice to those who receive them ; or
because, when the number and authenticity of these books were
ascertained, lists of them were inserted in the ecclesiastical canons
or catalogues, in order to distinguish them from such books as were
apocryphal or of uncertain authority, and unquestionably not of
divine origin. But the most usual appellation is that of the ΒΙΒΙΕ
—a word which in its primary import simply denotes a book, but
which is given to the writings of the prophets and apostles, by way
of eminence, as being the Book of Books, infinitely superior in
excellence to every unassisted production of the human mind. ὦ
11. The most common and general division of the canonical
books is that of the Old and New Testament; the former contain-
ing those revelations of the divine will which were communicated
to the Hebrews, Israelites, or Jews, before the birth of Christ, and
the latter comprising the inspired writings of the evangelists and
apostles. ‘The appellation of Testament is derived from 2 Cor. iii.
6. 14.; in which place the words ἡ παλαιά διαϑηκὴ and ἡ καινὴ διαϑηκὴ
are by the old Latin translators rendered antiguum testamentum and
novum testamentum, old and new testaments, instead of antiquum
. Ὁ Lardner’s Works, 8yo. vol. vi. pp. 1—8. 4to. vel. ili, pp. 157—140, Jahn, In-
trod. ad Vet. Foed, p.7.
140 Divisions and Marks of Distinction [Part I. Ch.
Jedus and novum foedus, the old and new covenants : for, although the
Greek word διαϑηκη signifies both testament and covenant, yet it
uniformly corresponds with the Hebrew word Berith, which con-
stantly signifies a covenant.’ ‘The term “ old covenant,” used by
Saint Paul in 2 Cor. iii. 14. does not denote the entire collection of
writings which we term the Bible, but those antient institutions,
promises, threatenings, and in short the whole of the Mosaic dis-
pensation, related in the Pentateuch, and in the writings of the
prophets; and which in process of time were, by a metonymy,
transferred to the books themselves. Thus we find mention made
of the book of the covenant in Exodus (xxiv. 7.) and in the apocry-
phal beok of Maccabees (Macc. 1. 57.) : and after the example of
the apostle, the same mode of designating the sacred writings
obtained among the first Christians, from whom it has been trans-
mitted to modern times. ?
III. The arrangement of the books comprising the Old Testa-
ment, which is adopted in our Bibles, is not always regulated by
the exact time when the books were respectively written ; although
the book of Genesis is universally allowed to be the first, and the
prophecy of Malachi to be the latest of the inspired writings. Pre-
viously to the building of Solomon’s temple, the Pentateuch was
deposited zn the side of the ark of the covenant, (Deut. xxxi. 24—26.),
to be consulted by the Israelites; and after the erection of that sa-
cred edifice, it was deposited in the treasury, together with all
the succeeding productions of the inspired writers. On the subsequent
destruction of the temple by Nebuchadnezzar, the autographs of the
sacred books are supposed to have perished: although some learned
men have conjectured that they were preserved, because it does not
appear that Nebuchadnezzar evinced any particular enmity against
the Jewish religion, and in the account of the sacred things carried
to Babylon, (2 Kings xxv. 2 Chron. xxxvi. Jer. liii.) no mention is
made of the sacred books. However this may be, it is a fact, that
copies of these autographs were carried to Babylon : for we find the
prophet Daniel quoting the law (Dan.ix. 11. 13.), and also expressly
mentioning the prophecies of Jeremiah (ix. 2.), which he could not
have done, if he had never seen them. We are further informed
that on the rebuilding, or rather on the finishing, of the temple in
the sixth year of Darius, the Jewish worship was fully re-established
according as it is written in the book of Moses (Ezra vi. 18.): which
would have been impracticable, if the Jews had not had copies of the
law then among them. But what still more clearly proves that they
must have had transcripts of their sacred writings during, as well as
subsequent to, the Babylonish captivity, is the fact, that when the
people requested Ezra to produce the law of Moses (Nehem. viii. 1.),
they did not entreat him to get it dictated anew to them; but that
! Jerome, Comment. in Malachi, cap.ii, op. tom. iii. p.1816.
? Dr. Lardner has collected several passages from early Christian writers, who thus
metonymically use the word Testament. Works, 8vo, vol.vi. p.9. 410. vol. iii. p.140.
IV. Sect. 1.1 Occurring in the Old Testament. 141
he would bring forth “ the book of the law of Moses, which the Lord
had commanded to Israel.”
About fifty years after the rebuilding of the temple, and the con-
sequent re-establishment of the Jewish religion, it is generally
admitted that the canon of the Old Testament was settled; but by
whom this great work was accomplished, is a question on which
there is a considerable difference of opinion. On the one hand it
is contended that it could not have been done by Ezra himself;
because, though he has related his zealous efforts in restoring the
law and worship of Jehovah, yet on the settlement of the canon he
is totally silent; and the silence of Nehemiah, who has recorded the
pious labours of Ezra, as well as the silence of Josephus, who is
diffuse in his encomiums on him, has further been urged as a pre-
sumptive argument why he could not have collected the Jewish
writings. But to these hypothetical reasonings we may oppose the
constant tradition of the Jewish church, uncontradicted both by their
enemies and by Christians, that Ezra, with the assistance of the mem-
bers of the great synagogue (among whom were the prophets Haggai,
Zechariah, and Malachi,) did collect as many copies of the sacred
writings as he could, and from them set forth a correct edition of the
canon of the Old Testament, with the exception of his own writings,
the book of Nehemiah, and the prophecy of Malachi; which were
subsequently annexed to the canon by Simon the Just, who is said to
have been the last of the great synagogue. In this Esdrine text,
the errors of former copyists were corrected : and Ezra (being him-
self an inspired writer) added in several places, throughout the
books of this edition, what appeared necessary to illustrate, connect,
or complete them.! Whether Ezra’s own copy of the Jewish
Scriptures perished in the pillage of the temple by Antiochus Epi-
phanes, is a question that cannot now be ascertained: nor is it
material, since we know that Judas Maccabzeus repaired the temple,
and replaced every thing requisite for the performance of divine
worship (1 Macc. iv. 36—59.), which included a correct, if not
K:zra’s own, copy of the Scriptures.” It has been conjectured, and
it is not improbable, that in this latter temple an ark was constructed,
in which the sacred books of the Jews were preserved until the de-
struction of Jerusalem and the subversion of the Jewish polity by
the Romans under Titus, before whom the volume of the law was
carried in triumph, among the other spoils which had been taken
at Jerusalem.? Since that time, although there has been no certain
standard edition of the Old Testament, yet, since. both Jews and
Christians have constantly had the same Hebrew Scriptures to which
they have always appealed, we have every possible evidence to prove
that the Old Testament has been transmitted to us entire, and free
from any material or designed corruption.
| Prideaux’s Connection, part i. book v. sub anno 446. vol.i. pp.329—344, and the
_authorities there cited. Carpzov. Introd. ad Libros Biblicos Vet. Test. pp.24. 308, 309.
2 Bishop Tomline’s Elements of Christian Theology, vol.i. p.11.
3 Josephus de Bell. Jud. lib.vii.c.5.§ 5. ;
142 Divisions and Marks of Distinction [Part I. Ch.
The various books contained in the Old Testament, were divided
by the Jews into three parts or classes—the Law—the Prophets—
and the Cetubzm, or Hagiographa, that is, the Holy Writings : which
division obtained in the time of our Saviour +, and is noticed by Jo-
sephus *, though he does not enumerate the several books.
1. The Law(so called, because it contains precepts for the regula-
tion of life and manners) comprised the Pentateuch, or five books of
Moses, which were originally written in one volume, as all the manu-
scripts are to this day, which are read in the synagogues. It is not
known when the writings of the Jewish legislator were divided into five
books: but, as the titles of Genesis, Exodus, Leviticus, Numbers, and
Deuteronomy, are evidently of Greek origin, (for the tradition related
by Philo, and adopted by some writers of the Romish church, that they
were given by Moses himself, is too idle to deserve refutation,) it is not
improbable that these titles were prefixed to the several books by the
authors of the Alexandrian or Septuagint Greek version. |
2. The Propuers, which were thus designated, because these books
were written by inspired prophetical men, were divided into the, former
and /atter®, with regard to the time when they respectively flourished : the
former prophets contained the books of Joshua, Judges, 1 and 2 Samuel,
and 1 and 2 Kings, the two last being each considered as one book;
the latter prophets comprised the writings of Isaiah, Jeremiah, Ezekiel,
and of the twelve minor prophets, whose books were reckoned as one.
The reason why Moses is not included among the prophets is, because
he so far surpassed all those who came after him, in eminence and dig-
nity, that they were not accounted worthy to be placed on a level with
him: and the books of Joshua and Judges are reckoned among the
prophetical books, because they are generally supposed to have been
written by the prophet Samuel.
3. The Crerusim or Haciocrapna, that is, the Holy Writings,
comprehended the Psalms, Proverbs, Job, Song of Solomon, Ruth,
Lamentations of Jeremiah, Ecclesiastes, Esther, Daniel, Ezra, and Ne-
hemiah (reckoned as one,) and the two books of Chronicles, also reckoned
as one book.+ ‘This third class or division of the Sacred Books has re-
ceived its appellation of Cetubim, or Holy Writings, because they were
not orally delivered, as the law of Moses was ; but the Jews affirm that
they were composed by men divinely inspired, who, however, had no
public mission as prophets: and the Jews conceive that they were dic-
tated not by dreams, visions, or voice, or in other ways, as the oracles
1 « These are the words which I spake unto you, while [ was yet with you, that all
things might be fulfilled which are written in the Law, and in the Prophets, and in the
Psalms, concerning me.” (Luke xxiv. 44.) In which passage by the Psalms is intended
the Hagiographa; which division beginning with the Psalms, the whole of it (agreeably —
to the Jewish manner of quoting) is there called by the name of the book with which it
commences. Saint Peter also, when appealing to prophecies in proof of the Gospel, says—
« All the prophets from Samuel, and those that follow after, as many as have spoken,
have likewise foretold of these days.’’ (Acts iii. 24.) In which passage the apostle
plainly includes the books of Samuel in the class of prophets. .
2 Contr. Apion. lib.i, § 8.
3 This distinction, Carpzov thinks, was borrowed from Zech.i. 4.—“ Be ye not as
your fathers, unto whom the former prophets have cried.’’ — Introd, ad Lib. Bibl. Vet.
Test. p.146.
4 The Song of Solomon, Ruth, Lamentations, Ecclesiastes, and Esther, are, in the
modern copies of the Jewish Scriptures, placed immediately after the Pentateuch; under ,
the name of the five Megilloth or volumes. The Book of Ruth holds sometimes the first
or second, and sometimes the tifth place,
|
|
|
IV. Sect. 1.1 Occurring in the Old Testament. | 143
of the prophets were, but that they were more immediately revealed
to the minds of their authors. It is remarkable that Daniel is excluded
from the number of prophets, and that his writings, with the rest of the
Hagiographa, were not publicly read in the synagogues as the Law and
the Prophets were: this is ascribed to the singular minuteness with
which he foretold the coming of the Messiah before the destruction of
the city and sanctuary (Dan. ix.), and the apprehension of the Jews,
lest the public reading of his predictions should lead any to embrace
the doctrines of Jesus Christ. !
The Pentateuch is divided into fifty or fifty-four Paraschioth, or
larger sections, according as the Jewish lunar year is simple or in-
tercalary ; one of which sections was read in the synagogue every
Sabbath-day: this division many of the Jews suppose to have been
appointed by Moses, but it is by others attributed, and with greater
probability, to Ezra. These paraschicth were further subdivided
into smaller sections termed Siderim, or orders. Until the persecu-
tion of Antiochus Epiphanes, the Jews read only the Law; but the
reading of it being then prohibited, they substituted for it fifty-four
Haphtoroth, or sections from the prophets. Subsequently, however,
when the reading of the law was restored by the Maccabees, the
section which had been read from the Law was used for the first,
and that from the Prophets, for the second lesson.” ‘These sections
were also divided into Pesukim, or verses, which have likewise been
ascribed to Ezra; but if not contrived by him, it appears that this
subdivision was introduced shortly after his death: it was probably
intended for the use of the Targumists or Chaldee interpreters.
After the return of the Jews from the Babylonish captivity, when
the Hebrew language had ceased to be spoken, and the Chaldee
became the vernacular tongue, it was (as we have already remarked”)
usual to read the law, first in the original Hebrew, and afterwards
to interpret it to the people in the Chaldee dialect. For the purpose
of exposition, therefore, these shorter periods were very convenient. *
IV. Originally, the text of the Sacred Books was written without
any breaks or divisions into chapters or verses, or even into words ;
so that a whole book, as written in the antient manner, was in fact
but one continued word. Many antient Greek and Latin manu-
scripts thus written are still extant. The sacred writings having
undergone an infinite number of alterations by successive transerip-
‘1 Hottinger’s Thesaurus, p.510. Leusden’s Philologus Hebreeus, Diss.ii. pp. 13—22.
Bishop Cosin’s Scholastical Hist. of the Canon, c.ii. pp. 10, et seq.
2 Of these divisions we have evident traces in the New Testament; thus, the section
(περιοχὴ) of the prophet Isaiah, which the Ethiopian eunuch was reading, was,in all pro-
bability, that which related to the sufferings of the Messiah. (Acts viii. $2.) When Saint
Paul entered into the synagogue at Antioch in Pisidia, he stood up to preach after the
reading of the Law and the Prophets ( Acts xiii. 15.), that is, after reading the first lesson
out of the Law, and the second lesson out of the Prophets. And in the very discourse
which he then delivered, he tells the Jews that the Prophets were read at Jerusalem on
every Sabbath-day, that is, in those lessons whi¢h were taken out of the Prophets.
(Acts xiii. 27.)
5. See pp.3, 4. supra of this volume.
Ὁ In Vol. III. Chap. 111. Sect. IV. we have given a table of the Paraschioth or Sec-
tions of the Law, together with the Haphtoroth or Sections of the Prophets as they are
read in the different Jewish Synagogues for every sabbath of the year, and also shewing
the portions corresponding with our modern divisions of chapters and yerses,.
144 Divisions and Marks of Distinction [Part I. Ch:
tions, during the lapse of ages, whence various readings had arisen,
the Jews had recourse to a canon, which they judged to be infallible,
in order to fix and ascertain the reading of the Hebrew text, and this
rule they called masora or tradition, as if this critique were nothing
but a tradition which they had received from their ancestors. Ac-
cordingly, they pretend, that, when God gave the law to Moses on
Mount Sinai, he taught him, first, its ¢rwe reading, and, secondly,
its ¢rue interpretation ; and that both these were handed down by
oral tradition, from generation to generation, until at length they
were committed to writing. The former of these, viz. the true read-
ing, is the subject of the Masora; the latter or true interpretation is
that of the Mzshna and Gemara, of which an account is given in a
subsequent chapter of the present volume.
The Masoretic notes and criticisms relate to the issolee verses,
words, letters, vowel points and accents. ‘The Masorites or Masso-
rets, as the inventors of this system were called, were the first who
distinguished the books and sections of books into verses. ‘They
marked the number of all the verses of each book and section, and
placed the amount at the end of each in numeral letters, or in some
symbolical word formed out of them; and they also marked the
middle verse of each book. Further, they noted the verses where
something was supposed to be forgotten; the words which they be-
lieved to be changed; the letters which they deemed to be super-
fluous ; the repetitions of the same verses ; the different reading of the
words which are redundant or defective; the number of times that
the same word is found at the beginning, middle, or end of a verse;
the different significations of the same word ; the agreement or con-
junction of one word with another; what letters are pronounced,
and what are inverted, together with such as. hang perpendicular,
and they took the number of each, for the Jews cherish the sacred
books with such reverence, that they make a scruple of changing
the situation of a letter which is evidently misplaced ; supposing
that some mystery has occasioned the alteration. ‘They have like,
wise reckoned which is the middle letter of the Pentateuch, which —
is the middle clause of each book, and how many times each leteen of
the alphabet occurs in all the Hebrew Scriptures. ‘The following table
from Bishop’ Walton will give an idea of their laborious minuteness
in these researches.
Times. Times.
& Aleph occurs in the 492377 4 Lamed occursinthe 41517
5 Beth Hebrew Bible. 99918 *) Mem Hebrew Bible. 777g
4 Gimel - 29537 3 Nun - 4.1696
Ἵ Daleth - 32.530 D Samech - 13580
7}, He - 47554 y Ain - 20175
5 Vau - 76922 5 Pe - 22725
+ Zain ὲ 9256] % Tsaddi - 91882
ry Cheth - 2544. Ρ Koph - 22972
Ὧ Teth - 11052 . 5 Resh - 22147
» Yod - 66420 — yy Shin - 32148
5 Caph - 48259 nm Tau - 59343*
* Bishop Walton’s Prolegom. i, viii. § 8. p.275, edit, Dathii. In the last century, an
f
.
ἡ
Ἱ
᾿
IV. Sect. 1.7 Occurring in the Old Testament. 145 -
Such is the celebrated Masora of the Jews. ΑἹ first, it did not
accompany the text; afterwards, the greatest part of it was written
in the margin. In order to bring it within the margin, it became
necessary to abridge the work itself. This abridgment was called
the little Masora, Masora parva; but, being found too short, a more
copious abridgment was inserted, which was distinguished by the
appellation of the great Masora, Masora magna. The omitted parts
were added at the end of the text, and called the fal Masora,
Masora jfinalis. ἢ
Lastly, in Jewish manuscripts and printed editions of the Old
Testament, a word is often found with a small circle annexed to it,
or with an asterisk over it, and a word written in the margin of the
same line. The former is called the Kezib, that is, written, and the
latter, Ker7, that is, read or reading, as if to intimate, write in this
manner, but read in that manner. For instance, when they meet
with certain words, they substitute others: thus, instead of the
sacred name Jehovah, they substitute Adonai or Elohim; and in
lieu of terms not strictly consistent with decency, they pronounce
anonymous writer published the following calculation similar to that of the Masorites, for
the Encrisu Version of the Bible, under the title of the Old and New Testament Dis-
sected. - It is said to have occupied three years of the compiler’s life, and is a singular
instance of the trifling employments to which superstition has led mankind.
THE OLD AND NEW TESTAMENT DISSECTED,
Books in the Old - 39 Inthe New - 27 Total α ” 66
Chapters - - 990 - - - 260 - - - 1189
Verses - 23214 - - - 7959 - - 31,173
Words - 592,439 - - 181,253 - - 773,692
Letters - 2,728,800 - - 838,380 - - 3,566,480
| Apocrypha.
Chapters - - 183
Verses - - 6081
Words - - 252,185
The middle Chapter, and the least in the Bible, is Psalm 117.
The middle Verse is the eighth of the 118th Psalm.
The middle Time 2d of Chronicles, 4th Chapter, 16th Verse.
The word And occurs in the Old Testament 35,543 times.
The same word occurs in the New Testament 10,684 times,
The word Jehovah occurs 6855 times
Old Testament.
The middle Book is Proverbs.
The middle Chapter is Job 29th.
The middle verse is 2d Chronicles, 20th Chapter, between the 17th and
18th Verses.
The least verse is 1st Chronicles, 1st Chapter and 25th Verse.
New Testament.
The middle Book is Thessalonians 2d.
The middle Chapter is between the 13th and 14th Romans.
The middle verse is Chapter 17th of Acts, 17th Verse.
ee The least Verse is 11th Chapter of John, Verse 35.
The 21st Verse of the 7th Chapter of Ezra has all the Letters in the Alphabet except: j.
The 19th Chapter of the 2d of Kings and the 37th of Isaiah are alike.
! Butler’s Hore Biblice, voli. p. 61,
VOL. Il, L
146 Divisions and Marks of Distinction [Part I. Ch.
others less indelicate or more agreeable to our ideas of propriety. ἢ
The invention of these marginal corrections has been ascribed to
the Masorites. |
The age when the Masorites lived has been much controverted.
Some ascribe the Masoretic notes to Moses; others attribute them
to Ezra and the members of the great synagogue, and their suc-
cessors after the restoration of the temple worship, on the death of
Antiochus Epiphanes. Archbishop Usher places the Masorites
before the time of Jerome ; Cappel, at the end of the fifth century ;
Bishop Marsh is of opinion, that they cannot be dated higher than
the fourth or fifth century; Bishop Walton, Basnage, Jahn, and
others, refer them to the rabbins of Tiberias in the sixth century,
and suppose that they commenced the Masora, which was augmented
and continued at different times by various authors; so that it was
not the work of one man, or of one age. In proof of this opinion,
which we think the most probable, we may remark, that the notes
which relate to the variations in the pointing of particular words,
must have been made after the introduction of the points, and con-
sequently after the ‘Valmud; other notes must have been made befcre
the Talmud was finished, because it is from these notes that it speaks
of the points over the letters, and of the variations in their size and
position. Hence it is evident, that the whole was not the work of the
Masorites of ‘Tiberias; further, no good reason can be assigned to
prove the Masora the work of Ezra, or his contemporaries ; much ap-
pears to shew it was not: for, in the first place, most of the notes
relate to the vowel points, which, we have seen*, were not intro-
duced until upwards of fifteen hundred years after his time, and the
remarks made about the shape and position of the letters are un-
worthy of an inspired writer, being more adapted to the superstition
of the Rabbins, than to the gravity of a divine teacher. Secondly,
No one can suppose that the prophets collected various readings of
their own prophecies, though we find this has been done, and makes
part of what is called the Masora. Thirdly, 'The Rabbins have
never scrupled to abridge, alter, or reject any part of these notes,
and to intermix their own observations, or those of others, which is
a proof that they did not believe them to be the work of the prophets;
for in that case they would possess equal authority with the text,
and should be treated with the same regard. Lastly, Since all that
is useful in the Masora appears to have been written since Ezra’s
time, it is impossible to ascribe to him what is useless and trifling ;
and from these different reasons it may be concluded, that no part
of the Masora was written by'Ezra. And even though we were to
admit that he began it, that would not lead us to receive the present
system in the manner the Jews do, because, since we cannot now
distinguish what he wrote, and since we find many things in it plainly
unworthy of an inspired writer, we may justly refuse it the credit
! The reader will find a learned and elaborate elucidation of the Keriin the Rey. John
Whittaker’s Historical and Critical Inquiry into the Interpretation of the Hebrew Scrip-
tures, pp.114—178. ; ἢ
2 See pp. 6—9. of the present volume.
IV. Sect. 1.1 Occurring in the Old Testament. 147
due to inspiration, unless his part were actually separated from what
is the work of others. On the whole then it appears, that what is
called the Masora is entitled to no greater reverence or attention
than may be claimed by any other human compilation. ἢ
Concerning the value of the Masoretic system of notation, the
learned are greatly divided in opinion. Some have highly com-
mended the undertaking, and have considered the work of the
Masorites as a monument of stupendous labour and unwearied as-
siduity, and as an admirable invention for delivering the sacred text
from a multitude of equivocations and perplexities to which it was
liable, and for putting a stop to the unbounded licentiousness and
rashness of transcribers and critics, who often made alterations in
the text on their own private authority. Others however, have altoge-
ther censured the design, suspecting that the Masorites corrupted
the purity of the text by substituting, for the antient and true read-
ing of their forefathers, another reading more favourable to their
prejudices, and more cpposite to Christianity, whose testimonies and
proofs they were desirous of weakening as much as possible.
Without adopting either of these extremes, Bishop Marsh ob-
serves,that “the text itself, as regulated by the learned Jews of Tibe-
rias, was probably the result of a collation of manuscripts. But as
those Hebrew critics were cautious of introducing too many cor-
rections into the text, they noted in the margins of their manuscripts,
or in their critical collections, such various readings, derived from
other manuscripts, either by themselves or by their predecessors, as
appeared to be worthy of attention. ‘This is the veal origin of those
marginal or Masoretic readings which we find in many editions of
the Hebrew Bible. But the propensity of the later Jews to seek
mystical meanings in the plainest facts gradually induced the belief,
that both textual and marginal readings proceeded from the sacred
writers themselves; and that the latter were transmitted to posterity by
oral tradition, as conveying some mysterious application of the
written words. * They were regarded therefore, as materials, not of
criticism, but of interpretation.”* The same eminent critic else-
where remarks, that notwithstanding all the care of the Masorites
to preserve the sacred text without variations, “ if their success has
not been complete, either in establishing or preserving the Hebrew
text, they have been guilty of the only fault which is common to
every human effort.”?
V. The divisions of the Old Testament, which now generally ob-
tain, are four in number: namely, 1. The Pentateuch, or five books
of Moses; —2. The Historical Books, comprising Joshua to Esther
inclusive; — 3. The Doctrinal or Poetical Books of Job, Psalms
the Proverbs, Ecclesiastes, and the Song of Solomon;— and 4.
The Prophetic Books of Isaiah, Jeremiah with his Lamentations,
Ezekiel, Daniel, and the Twelve Minor Prophets. These are
1! Waehner's Antiquitates Hebrzorum, vol. i. pp. 93—137.
3 Lectures on Divinity, part ii. p.84, 5 Ibid. p.98.
LZ
148 Divisions and Marks of Distinction [Part I. Ch.
severally divided into chapters and verses, to facilitate reference, and
not primarily with a view to any natural division of the multifarious
subjects which they embrace: but by whom these divisions were
originally made is a question, concerning which there exists a con-
siderable difference of opinicn. δὰ.
That it is comparatively a modern invention is evident from its
being utterly unknown to the antient Christians, whose Greek Bibles,
indeed, had then Tira and Κεφαλαια (7%tles and Heads); but the
intent of these was, rather to point out the swm or contents of the
text, than to divide the various beoks. ‘They also differed greatly
from the present chapters, many of them containing only a few
verses, and some of them not more than one. The invention of chap-
ters has by some been ascribed to Lanfranc, who was Archbishop of
Canterbury in the reigns of William the Conqueror and William IT.;
while others attribute it to Stephen Langton, who was Archbishop
of the same see in the reigns of John and Henry III. But the
real author of this very useful division was Cardinal Hugo de
Sancto Caro, who flourished about the middle of the 13th century,
and wrote a celebrated commentary on the Scriptures. Having
projected a concordance to the Latin Vulgate version, by which any
passage might be found, he divided both the Old and New Testa-
ments into chapters, which are the same we now have: these chap-
ters he subdivided into smaller portions, which he distinguished by
the letters A, Β, C, 1), E, F and G, which are placed in the mar-
gin at equal distances from each other, according to the length of
the chapters.’ The facility of reference thus afforded by Hugo’s
divisions, having become known to Rabbi Mordecai Nathan (or
Isaac Nathan, as he is sometimes called), a celebrated Jewish teacher
in the fifteenth century, he undertook a similar concordance for the
Hebrew Scriptures; but instead of adopting the marginal letters of
Hugo, he marked every fifth verse with a Hebrew numeral, thus,
ἐξ 1. 7 δ... &c., retaining, however, the cardinal’s divisions into
chapters. ‘This concordance of Rabbi Nathan was commenced a.p.
1438, and finished in 1445. The introduction of verses into the
Hebrew Bible, was made by Athias, a Jew of Amsterdam, in his
celebrated edition of the Hebrew Bible, printed in 1661, and re-
printed in 1667. He marked every verse with the figures in com-
mon use, except those which had been previously marked by Nathan
with Hebrew letters, in the manner in which they at present appear
in Hebrew Bibles. By rejecting these Hebrew numerals, and sub-
stituting for them the corresponding figures, all the copies of the
' These Divisions of Cardinal Hugo may be seen in any of the older editions of the
Vulgate, and in the earlier English translations of the Bible, which were made from that
version, particularly in that usually called Taverner’s Bible, folio, London, 1539. The
precise year, in which Hugo divided the text of the Latin Vulgate into its present chap-
ters, is not known, But as it appears from the preface to the Cologne edition of his
works, that he composed his Concordance about the year 1248, and as his division of the
Vulgate into its present chapters was connected with that Concordance, it could not have
been done many years before the middle of the thirteenth century. Bp. Marsh’s Lec-
tures, Part V. p.25. note 15. ;
IV. Sect. 11.} Occurring in the New Testament 149
Bible in other languages have since been marked.' As, however,
these modern divisions and sub-divisions are not always made with
the strictest regard to the connexion of parts, it is greatly to be
wished that all future editions of the Scriptures might be printed
after the judicious manner adopted by Mr. Reeves in his equally
beautiful and correct editions of the entire Bible; in which the num-
bers of the verses and chapters are thrown into the margin, and the
metrical parts of Scripture are distinguished from the rest by being
printed in verses in the usual manner.
SECTION IL.
ON THE DIVISION AND MARKS OF DISTINCTION OCCURRING IN
THE NEW TESTAMENT.
I. Antient Divisions of Titan and Kefaraiz. — Ammonian, Eusebian, and
Euthalian Sections. — Modern Division of Chapters. — U1. Account of
the Antient and Modern Punctuation of the New Testament.— Antient
Στιχοι and Modern Verses.— III. Of the Titles to each Book. —IV.
Subscriptions to the different Books.
IT is evident on inspecting the most antient manuscripts of the
New ‘Testament, that the several books were originally written in
one continued series without any blank spaces between the words? ;
but in progress of time, when Christianity was established, and fre-
quent appeals were made to the sacred writers, in consequence of
the heresies that disturbed the peace of the church, it became ne-
cessary to contrive some mode by which to facilitate references to
their productions. .
I. The Jews, we have already seen®, divided their law into
paraschioth and siderim, or larger and smaller sections, and the
prophets into haphtoroth or sections; and it has been conjectured
that this division suggested to the early Christians the idea of di-
viding the Books of the New Testament into similar sections; but
by whom such division was first made, is a question that is by no
means easy to determine. Some vestiges of it are supposed to be
found in Justin Martyr’s second apology for the Christians‘, and in
1 Buxtorf, Pref. ad Concordant. Bibliorum Hebrxorum. Prideaux’s Connexion,
vol. i. pp.332—342. Carpzov. Introd. ad Libros Biblicos Vet. Test. pp. 27, 28. Leus-
den, Philo]. Hebr. Diss. iii. pp.23—31.
2 This is evident from the strange manner in which the early fathers of the christian
church have sometimes separated the passages which they have quoted. Thus instead of
δοξασατε δὴ apa te Tov Θεον, therefore glorify God (1 Cor. vi. 20.), Chrysostom read
δοξασατε by ἄρᾶτε τον Θεον, glorify and carry God; and in this erroneous reading he has
been followed by the Latin translator, who has glorificate et portate Deum. In like
manner, in Phil. ii. 4., instead of ἕκαστοι σκοπουντ ες, looking every man, the Codex Bo-
ernerianus reads ἑκαστοις κοπουντες toiling for every one. Cellérier, Essai d’une Intro-
duction critique au Nouveau Testament, p-112. Geneve, 1823. 8vo.
3 See p.143. supra.
*§87. Ernestiscems to countenance this hypothesis. Inst. Interp. Nov. Test. p.156.
hs
150 Divisions and Marks of Distinction [Part I. Ch.
the writings of Tertullian.' But Dr. Lardner is of opinion, that
these passages scarcely amount to a full proof that any sections or
chapters were marked in the copies of the New ‘Testament so early
as the second century. It is however certain that the antients di-
vided the New Testament into two kinds of chapters, some longer
and others shorter, the former were called in Greek titAos and in
Latin dreves ; and the table of contents of each brevis, which was
prefixed to the copies of the New Testament, was called breviarium.
The shorter chapters were called. κεφαλαια, capitula, and the list
of them capitulatio.
This method of dividing is of very great antiquity, certainly prior
to the fourth century: for Jerome, who flourished towards the close
of that century, expunged a passage from Saint Matthew’s gospel
which forms an entire chapter, as being an interpolation.” ‘These
divisions were formerly very numerous; but, not being established
by any ecclesiastical authority, none of them were ever received by
the whole church. Saint Matthew’s gospel, for instance, according
to the old breviaria, contained twenty-eight breves; but, according
to Jerome, sixty-eight. ‘The same author divides his gospel into
355 capitula; others, into 74; others, into 88; others, into 117;
the Syriac version, into 76; and Erpenius’s edition of the Arabic,
into. 101. The most antient, and it appears the most approved of
these divisions, was that of Tatian (a.p. 172.) in his Harmony of the
four Gospels, for the τιτλοι or breves: and that of Ammonius, a learned
Christian of Alexandria in the third century, in his Harmony of
the Gospels, for the xe¢aaaia or capitula. From him they were
termed the Ammonian Sections. As these divisions were subsequent-
ly adopted, and the use of them was recommended, by Eusebius
the celebrated ecclesiastical historian, they are frequently called by
his name. According to this division, Saint Matthew contains 68
breves, and 355 capitula; Saint Mark, 48 breves, and 234 capitula;
Saint Luke, 83 breves, and 342 capitula; and St. John, 18 breves,
and 231 capitula. All the evangelists together form 216 breves,
and 1126 capitula. In antient Greek manuscripts the τιτλοι or larger
portions are written on the upper or lower margin, and the κεφαλαια
or smaller portions are numbered on the side of the margin. They
are clearly represented in Erasmus’s editions of the Greek Testa-
ment, and in Robert Stephens’s edition of 1550.
The division of the Acts of the Apostles, and of the Catholic
Epistles, into chapters, was made by Euthalius Bishop of Sulca in
Keypt, in the fifth century; who published an edition of Saint Paul’s
fpistles, that had been divided into chapters, in one continued series,
1 Ad Ux. lib. ii.c.2. p.187. 10. De Pudicitid, cap. 16. sub finem.. De Monogam.
c.1l. p.685. ‘The passages are given at length by Dr. Lardner, Works, ὅνο, vol. iis
p- 283 ; 410, vel. i. p.433.
* The paragraph in question is to be found in the Codex Beze, immediately after the
twenty-eighth verse of the twenty-eighth chapter ef St. Matthew’s Gospel. "Michaelis
has printed it, together with two Latin translations ef it, in his Introduction to the New
Test. vol. i, pp. 293—295.
IV. Sect. 111 Occurring in the New Testament. 151
by some unknown person in the fourth century, who had considered
them as one book.- This arrangement of the Pauline Epistles is to
be found in the Vatican manuscript, and in some others; but it by
no means prevails uniformly, for there are many manuscripts ex-
tant, in which a fresh enumeration commences with each epistle.?
- Besides the divisions into chapters and sections above mentioned,
the Codex Bezz and other manuscripts were further divided into
lessons, called Αναγνωσματα or Αναγνωσεις. Euthalius is said to
have divided Saint Paul’s Epistles in this manner, as Andrew Bishop
of Ceesarea in Cappadocia divided the Apocalypse, at the beginning
of the sixth century, into twenty-four lessons, which he termed Asya
(according to the number of elders before the throne of God,
Rey. iv. 4.), and seventy-two titles, according to the number of parts,
viz. body, soul, and spirit, of which the elders were composed !
The division of titAos and κεφαλαια continued to be general both
in the eastern and western churches, until Cardinal Hugo de Sancto
Caro in the thirteenth century introduced the chapters now in use,
throughout the western church, for the New Testament as well as
the Old: of which an account has already been given.? The Greek
or eastern church, however, continued to follow the antient divi-
sions; nor are any Greek manuscripts known to be extant, in which
chapters are found, prior to the fifteenth century, when the Greek
fugitives, after the taking of Constantinople, fled into the West of
Europe, became transcribers for members of the Latin church, and
of course adopted the Latin divisions.
If. Whether any points for marking the sense were used by the
apostles, is a question that has been greatly agitated ; Pritius, Plaff,
Leusden, and many other eminent critics, maintaining that they
were in use Jefore the time of the apostles, while Dr. Grabe, Fa-
bricius, Montfaucon, Hoffman, John Henry Michaelis, Rogall, John
David Michaelis, Moldenhawer, Ernesti, and a host of other critics,
maintain that the use of points is posterior to the time of the apostles. ὃ
The numerous mistakes of the fathers*, or their uncertainty how
particular passages were to be read and understood, clearly prove
that there was no regular or accustomed system of punctuation in
1 Millii Prolegomena, §§ 354—260, 662—664. 739, et seq.
2 See p.148. supra, of this volume.
3 Rumpeus has given twelve closely printed quarto pages to the enumeration of these
opinions. Com. Crit. in Nov. Test. pp.165—176.
+ Some of these mistakes and uncertainties of interpretation are sufficiently curious.
Thus Jerome on Eph.i. 5. says: “ Dupliciter legendum, ut caritas vel cum superioribus
vel superioribus copuletur.”” Andon Philemoniv. 5. hesays: ““ Ambigué verd dictum,
utriim grates agat Deo suo semper, an memoriam ejus faciat in orationibus suis semper.
Et utrumque intelligi potest.”’ (Jerome, Homil.1V. in Joh. Ρ. 42, 43. edit. Francofurti.)
Epiphanius mentions a mark of punctuation used in the Old Testament, which he calls
uTodiacToAy ; but he takes notice of nothing of the kind in the New Testament, though
he was warmly discussing the manner in which the sense ought to be divided in Johni. 3.
The disputes, which arose concerning this passage prove to demonstration that there was
no fixed punctuation at the period referred to. Chrysostom, for instance, branded as
heretics those who placed a pause after the words ουδὲ ἕν and before γέγονεν, yet this
mode of pointing was adopted by Irenzus, Clement of Alexandria, Origen, and even by
Athanasius. Celierier, Introduction, p.114. where other additional examples are given,
L 4.
152 Divisions and Marks of Distinction {Part I. Ch.
usé, in the fourth century. The majority of the points or stops now
in use are unquestionably of modern date: for, although some full
points are to be found in the Codex Alexandrinus, the Codex Vati-
canus, and the Codex Bez, (as they also are in inscriptions four
hundred years before the Christian era) yet it cannot be shewn
that our present system of punctuation was generally adopted earlier
than the ninth century. In fact, it seems to have been a gradual
improvement, commenced by Jerome, and continued by succeeding
biblical critics. The punctuation of the manuscripts of the Sep-
tuagint, Ernesti observes from Cyril of Jerusalem', was unknown
in the early part of the fourth century, and consequently (he infers)
the punctuation of the New Testament was also unknown. About
fifty years afterwards, Jerome began to add the comma and colon ;
and they were then inserted in many more antient manuscripts.
About the middle of the fifth century, Euthalius (then a deacon of
the church at Alexandria) published an edition of the four Gospels,
and afterwards (when he was bishop of Sulca in Egypt) .an edition
of the Acts of the Apostles and of all the Apostolical Epistles, in
which he divided the New Testament into στίχοι (stichoz), or lines
regulated by the sense, so that each terminated where some pause
was to be made in reading. Of this method of division (which
Euthalius devised in order to assist the clergy when reading the
Word in public worship, and obviate the inconveniences and mis-
takes just noticed) the following extract from Tit. ii. 2, 3. according
to the Codex H. Coislinianus 202, will give an idea to the reader.
TIPE>BYTASNE®AAIOYSEINAI
=EMNOT>=
ZQPPONAS
TTIAINONTASTHIISTEI
THYIIOMONH
MNPESBYTIAASOSATTOS
ENKATASTHMATIIEPOTPENMEIS
MHAIABOAOTS
MHOINQOQITOAAQAEAOTAQMENA>
KAAOAIAASKAAOYTS
In English, thus:
THATTHEAGEDMENBESOBER
GRAVE
TEMPERATE
SOUNDINFAITH
INPATIENCE
THEAGEDWOMENLIKEWISE
INBEHAVIOURASBECOMETHHOLINESS
NOTFALSEACCUSERS
NOTGIVENTOMUCHWINE
TEACHERSOFGOODTHINGS
! Cyrilli Catechesis xiii. p.3O1. Ernesti, Inst. Interp. Nov. Test. p.159
IV. Sect. 11.1 Occurring in the New Testament. 153
This mode of dividing the sacred text was called Στιχομετρια; and
this method of writing, oriyy%ov γραψαι. At the end of each manu-
script it was usual to specify the number of stichoi which it con-
tained. When a copyist was disposed to contract his space, and
therefore crowded the lines into each other, he placed a point where
Euthalius had terminated the line. In the eighth century the stroke
which we call a comma was invented. In the Latin manuscripts,
Jerome’s points were introduced by Paul Warnefrid, and Alcuin,
at the command of the emperor Charlemagne; and in the ninth
century the Greek note of interrogation (;) was first used. At the
invention of printing, the editors placed the points arbitrarily, pro-
bably (Michaelis thinks) without bestowing the necessary attention ;
and Stephens in particular, it is well known, varied his points in
every edition. ‘The fac-similes given in the third chapter of this
volume will give the reader an idea of the marks of distinction found
in the more antient manuscripts.
The stichoi, however, not only assisted the public reader of the
New Testament to determine its sense; they also served to measure
the size of books ; thus, Josephus’s twenty books of Jewish Antiquities
contained 60,000 stichoi, though in Ittigius’s edition there are only.
40,000 broken lines. And, according to an antient written list pre-
served by Simon, and transcribed by Michaelis, the New Testament
contained 18,612 stichoi.?
The verses into which the New Testament is now divided, are
much more modern, and are an imitation of those invented for the
Old Testament by Rabbi Nathan in the fifteenth century.2 Robert
Stephens was their first inventor®, and introduced them in his edi-
tion of the New Testament, published in the year 1551. This in-
vention of the learned printer was soon introduced into all the
editions of the New Testament; and the very great advantage it
affords, for facilitating references to particular passages, has caused
it to be retained in the majority of editions and versions of the New
Testament, though much to the injury of its interpretation, as many
passages are now severed that ought to be united, and vice versd.*4
From this arrangement, however, Wetstein, Bengel, Bowyer, Gries-
bach, and other editors of the Greek Testament, have wisely de-
parted, and have printed the text in continued paragraphs, throwing
the numbers of Stephens’s verses into the margin. Mr. Reeves also
has pursued the same method in his beautiful and correct editions
' Introd. to the New Test. vol. 11. pp. 526,527. Michaelis, after Simon, uses the
word remata; but this is evidently a mistake.
2 See p.148. supra, of this volume.
3 He made this division when on a journey from Lyons to Paris, and, as his son
Henry tells us (in his preface to the Concordance of the New Testament), he made it
inter equitandum, literally, while riding on horseback ; but Michaelis rather thinks that
the phrase means only, that when he was weary of riding, he amused himself with this
work at his inn. Michaelis, vol.ii. p.527.
* Thus Col. iv. 1. ought to have been united to the third chapter,
154 Divisions and Marks of Distinction [Part I. Ch.
of the authorised: English version, and of the Greek Testament in
12mo., 1803.7
Besides the text in the different books of the New Testament,
we meet with titles or inscriptions to each of them, and also with
subscriptions at the end, specifying the writer of each book, the time
and place, when and where it was written, and the person to whom
it was written.
IV. It is not known by whom the Jnscriptions or TITLES of the
various books of the New ‘Testament were prefixed. In consequence
of the very great diversity of titles occurring in manuscripts, it is
generally admitted that they were not originally written by the
Apostles, but were subsequently added, in order to distinguish one
book from another, when the canon of the New Testament was
formed. It is however certain, that these titles are of very great
antiquity ; for we find them mentioned by Tertullian in the latter
part of the second century’, and Justin Martyr, in the early part of
the same century, expressly states, that the writings of the four
evangelists were in his day termed Gospels.®
V. But the Subscriptions annexed to the Epistles are manifestly
spurious: for, in the frst place, some of them are beyond all doubt
false, as those of the two Epistles to the Thessalonians, which pur-
port to be written at Athens, whereas they were written from
Corinth. Jn like manner, the subscription to the first epistle to the
Corinthians states, that it was written from Philippi, notwithstanding
St. Paul informs them (xvi. 8.) that he will tarry at Ephesus until
Pentecost ; and notwithstanding he begins his salutations in that
Epistle, by telling the Corinthian Christians (xvi. 19.) the Churches
of Asia salute you; a pretty evident indication that he himself was
in Asia at that very time. Again, according to the subscription, the
Epistle to the Galatians was written from Rome; yet, in the Epistle
itself, the Apostle expresses his surprise (i. 6.) that they were so
soon removed from him that called them; whereas his journey to
Rome was ¢en years posterior to the conversion of the Galatians.
And what still more conclusively proves the falsehood of this sub-
scription, is, the total absence in this epistle of all allusions to his
bonds or to his being a prisoner; which Saint Paul has not failed
to notice in every one of the four epistles, written from that city and
during his imprisonment.* Secondly, the subscriptions are altoge-
ther wanting in some antient manuscripts of the best note, while in
others they are greatly varied. And, ¢hzrdly, the subscription an-
nexed to the first Epistle to Timothy is evidently the production of
1 The title of the last mentioned work is—“ H KAINH AIA@HKH. The New Testa-
ment in Greek, according to the Text of Mill and Stephens, and the Arrangement of Mr.
Reeves’s Bible.” ‘The book is printed with singular neatness and accuracy, and the fine
paper copies are truly beautiful.
2 Adversus Marcionem, lib.iv. ¢.2.
3 Apol.i. p.98. Lardner’s Works, 8vo., vol.ii, p.1215 4to., vol.i. p.344.
% Paley’s Hore Pauline, pp.378, 379.
IV. Sect. 11.1 Occurring in the New Testament. 155
a writer of the age of Constantine the Great, and could not have
been written by the apostle Paul: for it states that epistle to have
been written to Timothy from Laodicea, the chief city of Phrygia
Pacatiana; whereas the country of Phrygia was not divided into the
two provinces of Phrygia Prima, or Pacatiana, and Phrygia Secunda,
until the fourth century. According to Dr. Mill, the subscriptions
were added by Euthalius Bishop of Sulca in Egypt, who published
an edition of the Acts, Epistles of Saint Paul, and of the Catholic
Epistles, about the middle of the fifth century. But, whoever was
the author of the subscriptions, it is evident that he was either grossly
ignorant, or grossly Inattentive.
The various subscriptions and titles to the different books are
exhibited in Griesbach’s Critical Edition of the New Testament.
156 Be {Part I. Ch.
CHAPTER V.
ON THE ANTIENT VERSIONS OF THE SCRIPTURES.
Next to the kindred languages, versions afford the greatest as~
sistance to the interpretation of the Scriptures, “ It is only by means
of versions, that they, who are ignorant of the original languages,
can at all learn what the Scripture contains; and every version, so
far as it is just, conveys the sense of Scripture to those who under-
stand the language in which it is written.”
Versions may be divided into two classes, antzent and modern : the
former were made immediately from the original languages by per-
sons to whom they were familiar; and who, it may be reasonably
supposed, had better opportunities for ascertaining the force and
meaning of words, than more recent translators can possibly have.
Modern versions are those made in later times, and chiefly since
the reformation: they are useful for explaining the sense of the in-
spired writers, while antient versions are of the utmost importance
both for*the criticism and interpretation of the Scriptures. ‘The
present chapter will therefore be appropriated to giving an account
of those which are most esteemed for their antiquity and excellence.
SECTION I.
ANTIENT VERSIONS OF THE OLD TESTAMENT.
THE principal antient versions, which illustrate the Scriptures, are
the Chaldee paraphrases, generally called Targums, the Septuagint,
or Alexandrian Greek Version, the translations of Aquila, Symma-
chus, and Theodotion, and what are called the fifth, sixth, and
seventh versions, (of which latter translations fragments only are
extant,) together with the Syriac, and Latin or Vulgate versions.
Although the authors of these versions did not flourish at the time
when the Hebrew language was spoken, yet they enjoyed many ad-
vantages for understanding the Bible, especially the Old Testament,
which are not possessed by the moderns: for, living near the time
when that language was vernacular, they could learn by tradition
the true signification of some Hebrew words, which is now forgotten.
Many of them also being Jews, and from their childhood accustomed
to hear the Rabbins explain the Scripture, the study of which they
diligently cultivated, and likewise speaking a dialect allied to the
Hebrew, —they could not but become well acquainted with the
latter. Hence it may be safely inferred that the antient versions
generally give the true sense of Scripture, and not unfrequently in
passages where it could scarcely be discovered by any other means.
Vi ὅθε, 6 1.) The Targums. | 157
All the antient versions, indeed, are of great importance both in the
criticism, as well as in the interpretation, of the sacred writings,
but they are not all witnesses of equal value; for the authority of
the different versions depends partly on the age and country of their
respective authors, partly on the text whence their translations were
made, and partly on the ability and fidelity with which they were
executed. It will therefore be not irrelevant to offer a short histo-
rical notice of the principal versions above mentioned, as well as of
some other antient versions of less celebrity perhaps, but which have
been beneficially consulted by biblical critics.
§ 1. OF THE TARGUMS, OR CHALDEE PARAPIIRASES.
I. Targum of Onkelos ; — 11. Of the Pseudo-Jonathan --- ΠΠΠ. The Jeru-
salem Targum ;—1V. The Targum of Jonathan Ben Uzziel ; —V. The
Targum on the Hagiographa; — VI. The Τ᾽ argum on the Megilloth ;
— VII, VIII, 1X. Three Targums on the Book of Esther; —X. Real
value of the different Targums.
T HE Chaldee word 5139) Tarevm signifies, in general, any
version or explanation; but this appellation is more particularly _
restricted to the versions or paraphrases of the Old Testament,
executed in the East-Aramzean or Chaldee dialect, as it is usually
called. These Targums are termed paraphrases or expositions,
because they are rather comments and explications, than literal
translations of the text: they are written in the Chaldee tongue,
which became familiar to the Jews after the time of their captivity
in Babylon, and was more known to them than the Hebrew itself:
so that, when the law was “ read in the synagogue every Sabbath
day,” in pure biblical Hebrew, an explanation was subjoined to it
in Chaldee; in order to render it intelligible to the people, who
had but an imperfect knowledge of the Hebrew language. This
practice, as already observed, originated with Ezra’: as there are
no traces of any written Targums prior to those of Onkelos and
Jonathan, who are supposed to have lived about the time of our Sa-
viour, it is highly probable that these paraphrases were at first
merely oral; that, subsequently, the ordinary glosses on the more
difficult passages were committed to writing; and that, as the Jews
were bound by an ordinance of their elders to possess a copy of the
! See pp. 3,4. supra. Our account of the Chaldee paraphrases is drawn up from a care-
ful consideration of what has been written on them, by Carpzov, in his Critica Sacra,
part ii. c. i. pp.430—481.; Bishop Walton, Prol. c.12. sect. ii. pp- 568—592. ;
Leusden, in Philolog. Hebrxo-Mixt. Diss. y. vi. and vii. pp. 36—58.; Dr. Prideaux,
Connection, partii. book viii. sub anno 37. 8. c. vol. iii. pp. 531—555. (edit. 1718.)
Kortholt, De variis Scripture Editionibus, c. iii. pp. 34—51.; Pfeiffer, Critica Sacra,
cap. vili. sect. ii, (Op. tom. ii. pp. 750—771.), and in his Treatise de Theologia Judaica,
&c. Exercit.ii. (Ibid. tom.ii. pp. 862—889.); Bauer, Critica Sacra, tract. iii. pp. 288
—S08.; Rambach. Inst. Herm. Sacrz, pp. 606—611.: Pictet, Theologie Chretienne,
tom. i. pp.145. et seq.; Jahn, Introductio, ad Libros Veteris Foéderis, pp. 6(9—75. ;
and Wehner’s Antiquitates Ebreorum, tom. i. pp. 156—170, yi
158 On the Antient Versions. [Part I. Ch.
law, these glosses were either afterwards collected together and de-
ficiences in them supplied, or new and connected paraphrases were
formed.
There are at present extant ten paraphrases on different parts of
the Old Testament, three of which comprise the Pentateuch, or five
books of Moses: —1. The Targum of Onkelos; 2. That falsely
ascribed to Jonathan, and usually cited as the Targum of the
Pseudo-Jonathan ; and 3.'The Jerusalem Targum; 4. The Targum
of Jonathan Ben Uzziel, (i.e. the son of Uzziel) on the Prophets ;
5. The Targum of Rabbi Joseph the blind, or one-eyed, on the
Hagiographa; 6. An anonymous Targum on the five Megilloth, or
books of Ruth, Esther, Ecclesiastes, Song of Solomon, and the La-
mentations of Jeremiah; 7,8, 9. Three Targums on the book of
Esther; and, 10. A Targum or paraphrase on the two books of
Chronicles. These Targums, taken together, form a continued
paraphrase on the Old Testament, with the exception of the books
of Daniel, Ezra, and Nehemiah (antiently reputed to be part of
Ezra;) which being for the most part written in Chaldee, it has
been conjectured that no paraphrases were written on them, as being
unnecessary; though Dr. Prideaux is of opinion that Targums were
composed on these books also, which have perished in the lapse of
ages.
The language, in which these paraphrases are composed, varies
in purity according to the time when they were respectively written.
Thus, the Targums of Onkelos and the Pseudo-Jonathan are much
purer than the others, approximating very nearly to the Aramzean
dialect in which some parts of Daniel and Ezra are written, except
indeed that the orthography does not always correspond ; while the
language of the later ‘Targums whence the rabbinical dialect derives
its source, is far more impure, and is intermixed with barbarous and
foreign words. Originally, all the Chaldee paraphrases were written
without vowel-points, like all other oriental manuscripts: but at
length some persons ventured to add points to them, though very
erroneously, and this irregular punctuation was retained in the Venice
and other early editions of the Hebrew Bible. ‘Some further im-
perfect attempts towards regular pointing were made both in the
Complutensian and in the Antwerp Polyglotts, until at length the
elder Buxtorf, in his edition of the Hebrew Bible published at Basil,
undertook the thankless task’ of improving the punctuation of the
Targums, according to such rules as he had formed from the point-
ing which he had found in the Chaldee parts of the books of Daniel
and Ezra; and his method of punctuation is followed in Bishop
Walton’s Polyglott.
I. The Targum of Onkelos. — It is not known with certainty, at
what time Onkelos flourished, nor of what nation he was: Profes-
1 Pére Simon, Hist. Crit. du Vieux Test. liv. ii. c. viii. has censured Buxtorf’s mode
of pointing the Chaldee paraphrases with great severity ; observing, that he would have
done much better if he had more diligently examined manuscripts that were more cor-
rectly pointed.
ea ee δ δλ ων,
V. Sect. I. δ 1.1 Targums of Onkelos and the Pseudo-Jonathan. 159.
sor Eichhorn conjectures that he was a native of Babylon, first be-
cause he is mentioned in the Babylonish Talmud ; secondly, because
his dialect is not the Chaldee spoken in Palestine, but much purer,
and more closely resembling the style of Daniel and Ezra; and
lastly, because he has not interwoven any of those fabulous narratives
to which the Jews of Palestine were so much attached, and from
which they could with difficulty refrain. The generally received
opinion is, that he was a proselyte to Judaism, and a disciple of the
celebrated Rabbi Hillel, who fiourished about 50 years before the
Christian «ra; and consequently that Onkelos was contemporary
with our Saviour: Bauer and Jahn, however, place him in the
second century. The Targum of Onkelos comprises the Pentateuch
or five books of Moses, and is justly preferred to all the others both
by Jews and Christians, on account of the purity of its style, and
its general freedom from idle legends. It is rather a version than a
paraphrase, and renders the Hebrew text word for word, with so
much accuracy and exactness, that being set to the same musical
notes, with the original Hebrew, it could be read in the same tone
as the latter in the public assemblies of the Jews. And this we find
was the practice of the Jews up to the time of Rabbi Elias Levita;
who flourished in the early part of the sixteenth century, and ex-
pressly states that the Jews read the law in their synagogues, first in
Hebrew and then in the Targum of Onkelos. This Targum has
been translated into Latin by Alfonso de Zamora, Paulus Fagius,
Bernardinus Baldus, and Andrew de Leon, of Zamora. ὦ
_ II. The second Targum, which is a more liberal paraphrase of
the Pentateuch than the preceding, is usually called the Targum of
the Pseudo-Jonathan, being ascribed by many to Jonathan Ben
Uzziel who wrote the much esteemed Paraphrase on the Prophets.
But the difference in the style and diction of this Targum, which is
very impure, as well as in the method of paraphrasing adopted in it,
clearly proves that it could not have been written by Jonathan Ben
Uzziel, who indeed sometimes indulges in allegories and has intro-
duced a few barbarisms; but this Targum on the law abounds with
the most idle Jewish legends that can well be conceived; which, ©
together with the barbarous and foreign words it contains, render it
of very little utility. From its mentioning the six parts of the
Talmud (on Exod. xxvi. 9.) which compilation was not written till
two centuries after the birth of Christ; — Constantinople (on Numb.
xxiv. 19.) which city was always called Byzantium until it received
its name from Constantine the Great, in the beginning of the fourth
century ; the Lombards (on Numb. xxiv. 24.) whose first irraption
into Italy did not take place until the year 570; and the Zurks (on
Gen. x. 2.) who did not become conspicuous till the middle of the
sixth century, — learned men are unanimously of opinion that this
Targum of the Pseudo-Jonathan could not have been written before
Πα The fullest information, concerning the Targum of Onkelos, is to be found in the
disquisition of G. B. Winer, entitled, De Onkeloso ejusque Paraphrasi Chaldaica Dis-
sertatio, 4to. Lipsizw, 1820.
160 On the Antient Versions. . (Part I. Ch.
the seventh, or even the eighth century. It has been translated into
Latin by Anthony Ralph de Chevalier, an eminent French Pro-
testant divine, in the sixteenth century. | |
III. The Jerusalem Targum, which also paraphrases the five
books of Moses, derives its name from the dialect in which it is
composed. It is by no means a connected paraphrase, sometimes
omitting whole verses, or even chapters; at other times explaining
only a single word of a verse, of which it sometimes gives a two-
fold interpretation; and at others, Hebrew words are inserted
without any explanation whatever. In many respects it corresponds:
with the paraphrase of the Pseudo-Jonathan, whose legendary tales’
are here frequently repeated, abridged, or expanded. T'rom the
impurity of its style, and the number of Greek, Latin, and Persian
words which it contains, Bishop Walton, Carpzov, Wolfius, and
many other eminent philologers, are of opinion, that it is a compila-
tion by several authors, and consists of extracts and collections.
From these internal evidences, the commencement of the seventh
century has been assigned as its probable date; but it is more likely
not to have been written before the eighth or perhaps the ninth
century. This Targum was also translated into Latin by Chevalier,
and by Francis ‘Taylor.
IV. The Targum of Jonathan Ben Uzziel.— According to the
talmudical traditions, the author of this paraphrase was chief of the
eighty distinguished scholars of Rabbi Hillel the elder, and a fellow
disciple of Simeon the Just, who bore the infant Messiah in his
arms: consequently he would be nearly contemporary with On-
kelos. Wolfius', however, is of opinion that he flourished a short
time before the birth of Christ, and compiled the work which bears
his name, from more antient Targums that had been preserved to
his time by oral tradition. From the silence of Origen and Jerome
concerning this Targum, of which they could not but have availed
themselves if it had really existed in their time, and also from its
being cited in the Talmud, both Bauer and Jahn date it much later
than is generally admitted: the former indeed is of opinion that its
true date cannot be ascertained; and the latter, from the inequalities
of style and method observable in it, considers it as a compilation
from the interpretations of several learned men, made about the close
of the third or fourth century. This paraphrase treats on the Pro-
phets, that is (according to the Jewish classification of the sacred
writings), on the books of Joshua, Judges, 1 & 2 Sam. 1 & 2 Kings,
who/are termed the former prophets; and on Isaiah, Jeremiah,
Ezekiel, and the twelve minor prophets, who are designated as the
latter prophets. ‘Though the style of this Targum is not so pure
and elegant as that of Onkelos, yet it is not disfigured by those
legendary tales and numerous foreign and barbarous words which
abound in the later ‘Targums. Both the language and method of
interpretation, however, are irregular: in the exposition of the
—_— - ὺὦ
! Bibliotheca Hebraica, tom, i, p, 1160.
V. Sect. 1. §1.] Targums on the Cetubim, Megilloth, and Esther. 161
former prophets, the text is more closely rendered than in that on
the latter, which is less accurate, as well as more paraphrastical,
and interspersed with some traditions and fabulous legends. In
order to attach the greater authority to the Targum of Jonathan
Ben Uzziel, the Jews, not satisfied with making him contemporary
with the prophets Malachi, Zechariah, and Haggai, and asserting
that he received it from their lips, have related, that while Jonathan
was composing his paraphrase, there was an earthquake for forty
leagues around him; and that if any bird happened to pass over
him, or a fly alighted on his paper while writing, they were imme-
diately consumed by fire from heaven, without any injury being
sustained either by his person or his paper!! The whole of this
Targum was translated into Latin by Alfonso de Zamora, Andrea
de Leon, and Conrad Pellican; and the paraphrase on the twelve
minor prophets, by Immanuel Tremellius,»
V. The Targum on the Cetubim, Hagiographa, or Holy Writings,
is ascribed by some Jewish writers to Raf Jose, or Rabbi Joseph,
surnamed the one-eyed or blind, who is said to have been at the
head of the Academy at Sora, in the third century; though others
affirm that its author is unknown. ‘The style is barbarous, impure,
-and very unequal, interspersed with numerous digressions and le-
gendary narratives; on which account the younger Buxtorf, and
after him Bauer and Jahn, are of opinion that the whole is a com-
pilation of later times: and this sentiment appears to be the most
correct. Dr. Prideaux characterises its language as the most cor-
rupt Chaldee of the Jerusalem dialect. The translators of the pre-
ceding ‘Targum, together with Arias Montanus, have given a Latin
version of this ‘Targum.
VI. The Targum on the Megilloth, or five books of Ecclesiastes,
Song of Songs, Lamentations of Jeremiah, Ruth, and Esther, is
evidently a compilation by several persons: the barbarism of its
style, numerous digressions, and idle legends which are inserted,
all concur to prove it to be of late date, and certainly not earlier
than the sixth century. The paraphrase on the book of Ruth and
the Lamentations of Jeremiah is the best executed portion: Eccle-
siastes is more freely paraphrased; but the text of the Song of
Solomon is absolutely lost amidst the diffuse cércumscription of its
author, and his dull glosses and fabulous additions. .
VU, VIII, 1X. The three Targums on the book of Esther.—
This book has always been held in the highest estimation by the
Jews; which circumstance induced them to translate it repeatedly
into the Chaldee dialect. ‘Three paraphrases on it have been
printed: one in the Antwerp Polyglott, which is much shorter and
contains fewer digressions than the others; another, in Bishop
‘Walton’s Polyglott, which is more diffuse, and comprises more
numerous Jewish fables and traditions; and a third, of which
.a Latin Version was published by Francis Taylor; and which, ac-
cording to Carpzov, is more stupid and diffuse than either of the
preceding. ‘They are all three of very late date.
VOL, Il. M
162 On the Antient Versions. [Part I. Ch.
X. A Targum on the books of Chronicles, which for a long time
was unknown both to Jews and Christians, was discovered in the
library at Erfurt, belonging to them inisters of the Augsburg con-
fession, by Matthias Frederick Beck ; who published it in 1680, 3, 4,
in two quarto volumes. Another edition was published at Amster-
dam by the learned David Wilkins (1715, 4to.) from a manuscript
in the university library at Cambridge. It is more complete than
Beck’s edition, and supplies many of its deficiencies. This Targum,
however, is of very little value: like all the other Chaldee para-
phrases, it blends legendary tales with the narrative, and intro-
duces numerous Greek words, such as oxAos, cogisas, ἀρχῶν» &c. ”
XI. Of all the Chaldee paraphrases above noticed, the Targums
of Onkelos and Jonathan Ben Uzziel are most highly valued by the
_Jews, who implicitly receive their expositions of doubtful passages.
Shickhard, Mayer, Helvicus, Leusden, Hottinger, and Dr. Pri-
deaux, have conjectured that some Chaldee ‘Targum was in use in
the synagogue where our Lord read Isa. Ixi. 1, 2, (Luke iv. 17—
19.); and that he quoted Psal. xxii. 1. when on the cross (Matt.
xxvii. 46.) not out of the Hebrew text, but out of a Chaldee para-
phrase. But there does not appear to be sufficient ground for
this hypothesis: for, as the Chaldee or Kast Arameean dialect was
spoken at Jerusalem, it is at least as probable that Jesus Christ in-
terpreted the Hebrew into the vernacular dialect in the first instance,
as that he should have read from a Targum; and, when on the
cross, it was perfectly natural that he should speak in the same
language, rather than in the biblical Hebrew; which, we have
already seen, was cultivated and studied by the priests and Levites
as a learned language. ‘The Targum of Rabbi Joseph the Blind,
in which the words cited by our Lord are to be found, is so long
posterior to the time of his crucifixion, that it cannot be received as
evidence. So numerous indeed are the variations, and so arbitrary
are the alterations occurring in the manuscripts of the Chaldee
paraphrases, that Dr. Kennicott has clearly proved them to have
been designedly altered in compliment to the previously corrupted
copies of the Hebrew text; or, in other words, that “ alterations have
been made wilfully in the Chaldee paraphrase to render that para-
phrase, in some places, more conformable to the words of the
Hebrew text, where those Hebrew words are supposed to be right,
but had themselves been corrupted.”* But notwithstanding all
their deficiencies and interpolations, the Targums, especially those
of Onkelos and Jonathan, are of considerable importance in the
interpretation of the Scriptures, not only as they supply the mean-
ings of words or phrases occurring but once in the Old ‘Testament,
but also because they reflect considerable light on the Jewish rites,
ceremonies, laws, customs, usages, &c. mentioned or alluded to in
both ‘lestaments. But it is in establishing the genuine meaning of
particular prophecies relative to the Messiah, in opposition to the
| Dr. Kennicott’s Second Dissertation, pp.167—19S.
V. Sect. 1. § 2.] ‘Antient Greek Versions. 163
false explications of the Jews and Anti-trinitarians, that these Tar-
gums are pre-eminently useful. Bishop Walton, Dr. Prideaux,
Pfeiffer, Carpzoy, and Rambach, have illustrated this remark by
numerous examples. Bishop Patrick, and Drs. Gill and Clarke,
in their respective commentaries on the Bible, have inserted many
valuable elucidations from the Chaldee paraphrasts. Leusden
recommends that no one should attempt to read their writings, nor
indeed to learn the Chaldee dialect, who is not previously well
grounded in Hebrew: he advises the Chaldee text of Daniel and
Ezra to be first read either with his own Chaldee Manual or with
Buxtorf’s Hebrew and Chaldee Lexicon; after which the Targums
of Onkelos and Jonathan may be perused, with the help of Bux-
torf’s Chaldee and Syriac Lexicon, and of De Lara’s work, De
Convenientia Vocabulorum Rabbinicorum cum Gracis et quibusdam
aliis linguis Europeis. Amstelodami, 1648. 4to.
§ 2. ON THE ANTIENT GREEK VERSIONS OF THE OLD TESTAMENT.
I. History of the SeptuaGint ; — II. Critical Account of its Execution ;
III. What Manuscripts were used by its Authors ; —1V. Account of the
Biblical Labours of Origen ; —V. Notice of the Recensions or Editions of
Eusebius and Pamphilus, of Lucian, and of Hesychius ; — V1. Peculiar
Importance of the Septuagint Version in the Criticism and Interpretation
of the New Testament ; — VII. Bibliographical Notice of the Principal
Printed Editions of the Septuagint Version ; — VIII. Account’ of other
Greek Versions of the Old Testament ; —1. Version of AQuiLa;— 2.
Of Turovotion; — 3. Of SymMmMacnus; — 4, 5,6. Anonymous Ver-
stons. — 1X. References in Antient Manuscripts to other Versions.
1. AMONG the Greek versions of the Old Testament, the ALEX-
ANDRIAN or SEPTUAGINT, as it is generally termed, is the most
antient and valuable; and was held in so much esteem both by the
Jews as well as by the first Christians, as to be constantly read in
the synagogues and churches. Hence it is uniformly cited by the
early fathers, whether Greek or Latin, and from this version all the
translations into other languages which were antiently approved by
the Christian Church, were executed (with the exception of the
Syriac), as the Arabic, Armenian, Ethiopic, Gothic, and Old Italic
or the Latin version in use before the time of Jerome: and to this
day the Septuagint is exclusively read in the Greek and most other
Oriental churches. This version has derived its name either from
1 Walton, Prol. c. ix. (pp.333—469.); from which, and from the following authorities,
our account of the Septuagint is derived, viz. Bauer, Critica Sacra, pp. 243—273. who
has chiefly followed Hody’s book, hereafter noticed, in the history of the Septuagint ver-
sion: Dr. Prideaux, Connection, partii. book i. sub anno 277. (vol. ii. pp.27—49.) ;
Masch’s Preface to part ii. of his edition of Le Long's Bibliotheca Sacra, in which the
history of the Septuagint version is minutely examined; Morus, in Ernesti, vol. ii, pp. 50
—81., 10I—119; Carpzov, Critica Sacra, pp.481—551.; Masch and Boeruer’s edition
of Le Long’s Bibliotheca Sacra, part ii. vol.ii. pp.216—220., 256 —304.; Harles, Brevior
M 2
164 On the Antient Versions [Part I. Ch.
the Jewish account of seventy-two persons having been employed
to make it, or from its having received the approbation of the
Sanhedrin or great council of the Jews, which consisted of seventy,
or more correctly, of seventy-two persons. — Much uncertainty,
however, has prevailed concerning the real history of this antient
version: and while some have strenuously advocated its miraculous
and divine origin, other eminent philologists have laboured to prove
that it must have been executed by several persons and at different
times.
According to one account, Ptolemy Philadelphus, king of Egypt,
caused this translation to be made for the use of the library which
he had founded at Alexandria, at the request and with the advice
of the celebrated Demetrius Phalereus, his principal librarian. For
this purpose it is reported, that he sent Aristeas and Andreas, two
distiguished officers of his court, to Jerusalem, on an embassy to
to Eleazar then high priest of the Jews, to request of the latter a
copy of the Hebrew Scriptures, and that there might also be sent
to him seventy-two persons (six chosen out of each of the twelve
tribes,) who were equally well skilled in the Hebrew and Greek
languages. ‘These learned men were accordingly shut up in the
island of Pharos: where, having agreed in the translation of each
period after a mutual conference, Demetrius wrote down their ver-
sion as they dictated it to him: and thus, in the space of seventy-two
days, the whole was accomplished. ‘This relation is derived from a
letter ascribed to Aristeas himself, the authenticity of which has
been greatly disputed. If, as there is every reason to believe is the
case, this piece is a forger y, it was made at a very early period : for
it was in existence in the time of Josephus, who has made use of it
in his Jewish Antiquities. ‘The veracity of Aristeas’s narrative was
not questioned until the seventeenth or eighteenth century; at which ~
time, indeed, biblical criticism was, comparatively, in its infancy.
Vives’, Sealiger®, Van Dale®, Dr. Prideaux, and above all. Dr.
Hody*, were the principal writers in the seventeenth and eighteenth
centuries who attacked the genuineness of the pretended narrative
of Aristeas ; and though it was ably vindicated by Bishop Walton°,
Isaac Voasins® ,» Whiston’, Brett*®, and other modern writers, the
Notitia Litterature Grace, pp.638—643. ; and Renouard, Annales de I’ Imprimerie des
Aldes, tom.i. p.140. See also Origenis Hexapla, a Montfaucon, tom.i. Przlim. Diss.
pp.17—35. <A full account of the manuscripts and editions of the Greek Scriptures is
given in the preface to vol. i. of the edition of the Septuagint commenced by the late Rev.
Dr. Holmes, of which an account is given in a subsequent page.
' In a note on Augustine de Civitate Dei, lib. viii. c, 42.
2 In a note on Eusebius’s Chronicle, no. mpccxxx1v.
3 Dissertatio super Aristea, de Lxx interpretibus, ἄς. Amst. 1705, 4to.
+ De Bibliorum Grecorum Textibus, Versionibus Grecis, et Latina Vulgata, libri iv.
cui premittitur Aristez Historia, folio, Oxon. 1705.
" Prol. c. ix. § 3—10. pp.338—359.
6 De ixx Interpretibus, Hag. Com. 1661., 4to.
7 In the Appendix to his work on ‘ The Literal Accomplishment of Scripture Broplie:
cies,’ London, 1724, 8vo.
8 Dissertation on the Septuagint, in Bishop Watson’s Collection of Theological Tracts,
vol, iii. p. 20. et seg.
V. Sect. I. § 2.1 The Septuagint Greek Version. 165°
the majority of the learned of our own time are fully agreed in
considering it as fictitious. af
Philo the Jew, who also notices the Septuagint version, was
ignorant of most of the circumstances narrated by Aristeas; but he
relates others which appear not less extraordinary. According to
him, Ptolemy Philadelphus sent to Palestine for some learned Jews,
whose number he does not specify: and these going over to the
island of Pharos, there executed so many distinct versions, all of
which so exactly and uniformly agreed in sense, phrases, and words,
as proved them to have been not common interpreters; but men
prophetically inspired and divinely directed, who had every word
dictated to them by the Spirit of God throughout the entire transla-
tion. He adds that an annual festival was celebrated by the Alex-
andrian Jews in the isle of Pharos, where the version was made,
until his time, to preserve the memory of it, and to thank God for
so great a benefit. '
Justin Martyr, who flourished in the middle of the second cen-
tury, about one hundred years after Philo, relates? a similar story,
with the addition of the seventy interpreters being shut up each in
his own separate cell (which had been erected for that purpose by
order of Ptolemy Philadelphus); and that here they composed so
many distinct versions, word for word, in the very same expressions,
to the great admiration of the king; who, not doubting that this
version was divinely inspired, loaded the interpreters with honours,
and dismissed them to their own country, with magnificent presents.
The good father adds, that the ruins of these cells were visible in
his time. But this narrative of Justin’s is directly at variance with
several circumstances recorded by Aristeas; such, for instance, as
the previous conference or deliberation of the translators, and above
all the very important point of the version being dictated to Deme-
trius Phalereus. Epiphanius, a writer of the fourth century,
attempts to harmonise all these accounts by shutting up the transla-
tors two and two, in thirty-six cells, where they might consider or
deliberate, and by stationing a copyist in each cell, to whom the
translators dictated their labours: the result of all which was, the
production of thirty-six inspired versions, agreeing most uniformly
together.
It is not a little remarkable that the Samaritans have traditions
in favour of their version of the Pentateuch, equally extravagant
with those preserved by the Jews. In the Samaritan Chronicle of
Abul Phatach, which was compiled in the fourteenth century from
antient and modern authors both Hebrew and Arabic, there is a
story to the following effect: —’That Ptolemy Philadelphus, in the
tenth year of his reign, directed his attention to the difference
subsisting between the Samaritans and the Jews concerning the law;
the former receiving only the Pentateuch, and rejecting every other
work ascribed to the prophets by the Jews. In order to determine
! De Vita Mosis, lib. ii. 2 Cohort. ad Gentes.
; M 3
166 On the Antient Versions, — [Part I. Ch.
this difference, he commanded the two nations to send deputies to
Alexandria. The Jews entrusted this mission to Osar, the Samari-
tans to Aaron, to whom several other associates were added. Sepa-
rate apartments in a particular quarter of Alexandria, were assigned
to each of these strangers; who were prohibited from having any
personal intercourse, and each of them had a Greek scribe to write
his version. ‘Thus were the law and other Scriptures translated by
the Samaritans; whose version being most carefully examined, the
king was convinced that their text was more complete than that of
the Jews. Such is the narrative of Abul Phatach, divested however
of numerous marvellous circumstances, with which it has been
decorated by the Samaritans; who are not surpassed even by the
Jews in their partiality for idle legends.
A fact, buried under such a mass of fables as the translation of
the Septuagint has been by the historians, who have pretended to
record it, necessarily loses all its historical character, which indeed
we are fully justified in disregarding altogether. Although there is
no doubt but that some truth is concealed under this load of fables,
yet it is by no means an easy task to discern the truth from what is
false: the following however is the result of our researches concern-
ing this celebrated version.
It is probable that the seventy interpreters, as they are called,
executed their version of the Pentateuch during the joint reigns of
Ptolemy Lagus, and his son Philadelphus. The Pseudo-Aristeas,
Josephus, Philo, and many other writers, whom it were tedious to
enumerate, relate that this version was made during the reign of
Ptolemy II. or Philadelphus: Joseph Ben Gorion, however, among
the Rabbins, Theodoret, and many other Christian writers, refer
its date to the time of Ptolemy Lagus. Now these two traditions
can be reconciled only by supposing the version to have been per-
formed during the two years when Ptolemy Philadelphus shared
the throne with his father; which date coincides with the third and
fourth years of the hundred and twenty-third olympiad, that is,
about the years 286 and 285, before the vulgar Christian zera.
Further, this version was made neither by the command of Ptolemy,
nor at the request nor under the superintendence of Demetrius Pha-
lereus; but was voluntarily undertaken by the Jews for the use of
their countrymen. It is well known, that, at the period above
noticed, there was a great multitude of Jews settled in Egypt, par-
ticularly at Alexandria: these, being most strictly observant of the
religious institutions and usages of their forefathers, had their
Sanhedrin, or grand council composed of seventy or seventy-two
members, and very numerous synagogues, in which the law was
read to them on every Sabbath; and as the bulk of the common
people were no longer acquainted with biblical Hebrew, (the Greek
language alone being used in their ordinary intercourse, ) it beeame
necessary to translate the Pentateuch into Greek for their use.
This is a far more probable account of the origin of the Alexandrian
version than the traditions above stated. If this translation had been
V. Sect. I. ᾧ 2.1 The Septuagint Greek Version. 167
made by public authority, it would unquestionably have been per-~
formed under the direction of the Sanhedrin: who would have
examined and perhaps corrected it, if it had been the work of a
single individual, previously to giving it the stamp of their appro-
bation, and introducing it into the synagogues. In either case the
translation would, probably, be denominated the Septuagint, be-
cause the Sanhedrin was composed of seventy or seventy-two mem-
bers. It is even possible that the Sanhedrin, in order to ascertain
the fidelity of the work, might have sent to Palestine for some
learned men, of whose assistance and advice they would have
availed themselves in examining the version. ‘This fact, if it could
be proved, (for it is offered as a mere conjecture,) would account for
the story of the king of Egypt’s sending an embassy to Jerusalem:
there is, however, one circumstance which proves that, in executing
this translation, the synagogues were originally in contemplation,
viz. that all the antient writers unanimously concur in saying that
the Pentateuch was first translated. The five books of Moses, in-
deed, were the only books read in the synagogues until the time of
Antiochus Epiphanes king of Syria: who having forbidden that prac-
tice in Palestine, the Jews evaded his commands by substituting
for the Pentateuch the reading ef the prophetic books. When,
afterwards, the Jews were delivered from the tyranny of the kings
of Syria, they read the law and the prophets alternately in their
synagogues: and the same custom was adopted by the Hellenistic
or Greecising Jews. .
II. But, whatever was the real number of the authors of the ver-
sion, their introduction of Coptic words (such as oss, a1, ρεμᾷαν, &c.)
as well as their rendering of ideas purely Hebrew altogether in the
Egyptian manner, clearly prove that they were natives of Egypt.
Thus they express the creation of the world, not by the proper
Greek word ΚΤΊΣΙΣ, but by ΓΕΝΈΣΕΙΣ, ἃ term employed by the
philosophers of Alexandria to express the origin of the universe.
‘The Hebrew word Thummim, (Exod. xxviii. 30.) which signifies
perfections, they render AAH@EIA, fruth.’ ‘The difference of
style also indicates the version to have been the work not of one
but of several translators, and to have been executed at different
times. The best qualified and most able among them was the
translator of the Pentateuch, who was evidently master of both
Greek and Hebrew: he has religiously followed the Hebrew text,
and has in various instances introduced the most suitable and best
chosen expressions. From the very close resemblance subsisting
between the text of the Greek version and the text of the Samaritan
Pentateuch, Louis de Dieu, Selden, Whiston, Hassencamp, and
! The reason of this appears from Diodorus Siculus, who informs us that the president
of the Egyptian courts of justice wore round his neck a golden chain, at which was. sus~
pended an image set round with precious stones, which was called Trutu, 6 tpoonyopevoy
Αλήθειαν, lib. i. c.75. tom.i. p.225. (@dit. Bipont.) Bauer, (Crit. Sacr. pp.244, 245.)
and Mcrus, (Acroases in Ernesti, tom.ii. pp.67—81.) have given several examples,
proving from internal evidence that the authors of the Septuagint version were Egyptian.
M 4
168 - ΤΟ the Antient Versions. [Part ΤΕ Οἱ
Bauer, are of opinion that the author of the Alexandrian version
made it from the Samaritan Pentateuch. And in proportion as
these two correspond, the Greek differs from the Hebrew. ‘This
opinion is further supported by the declarations of Origen and Je-
rome, that the translator found the venerable name of Jehovah not
in the letters in common use, but in very antient characters ; and
also by the fact that those consonants in the Septuagint are fre-
quently confounded together, the shapes of which are similar in the
Samaritan, but not in the Hebrew alphabet. This hypothesis,
howeyer ingenious and plausible, is by no means determinate: and
what militates most against it is, the inveterate enmity subsisting
between the Jews and Samaritans, added to the constant and unvary-
ing testimony of antiquity that the Greek version of the Pentateuch
was executed by Jews. ‘There is no other way by which to recon-
cile these conflicting opinions, than by supposing either that the
manuscripts used by the Egyptian Jews approximated towards the
letters and text of the Samaritan Pentateuch, or that the translators
of the Septuagint made use of manuscripts written in antient
characters.
Next to the Pentateuch, for ability and fidelity of execution, ranks
the translation of the book of Proverbs, the author of which was
well skilled in the two languages: Michaelis is of opinion that, of
all the books of the Septuagint, the style of the Proverbs is the best,
the translators having clothed the most ingenious thoughts in as neat
and elegant language as was ever used by a Pythagorean sage, to
express his philosophic maxims.’ ‘The translator of the beok of
Job being acquainted with the Greek poets, his style is more elegant
and studied: but he was not sufficiently master of the Hebrew
language and literature, and consequently his version is very often
erroneous. Many of the historical passages are interpolated: and
in the poetical parts there are several passages wanting: Jerome, in
his preface to the book of Job, specifies as many as seventy or eighty
verses. ‘hese omissions were supplied by Origen from Theodo-
tion’s translation. The book of Joshua could not have been
translated till upwards of twenty years after the death of Ptolemy
Lagus: for, in chapter viii. verse 18. the translator has introduced
the word yaicos, a word of Gallic origin, denoting a short dart or
javelin peculiar to the Gauls, who made an irruption into Greece in
the third year of the 125th olympiad, or B. c. 278; and it was not
till some time after that event that the Egyptian kings took Gallic
mercenaries into their pay and service.
Daring the reign of Ptolemy Philometer, the book of Esther,
together with the Psalms and Prophets, was translated. The sub-
scription annexed to the version of Esther expressly states it to
have been finished on the fourth year of that sovereign’s reign, or
about the year 177 before the Christian era: the Psalms and
Prophets, in all probability, were translated still later, because, as
1 Michaglis, Introd. to New Test. voli, pal 13s
V. Sect. I. § 2.1 The Septuagint Greek Version. 169
we have already seen ', the Jews did not begin to read them in their
synagogues till about the year 170 before Christ. The Psalms and
Prophets were translated by men every way unequal to the task:
Jeremiah is the best executed among the Prophets ; and next to this
the books of Amos and Ezekiel are placed: the important prophecies
of Isaiah were translated, according to Bishop Lewth, upwards of one
hundred years after the Pentateuch, and by a person by no means
adequate to the undertaking ; there being hardly any book of the
Old Testament so ill rendered in the Septuagint as this of Isaiah,
(which together with other parts of the Greek version) has come
down to us in a bad condition, incorrect, and with frequent omis-
sions and interpolations: and so very erroneous was the version of
Daniel, that it was totally rejected by the antient church, and
Theodotion’s translation was substituted for it. Some fragments
of the Septuagint version of Daniel, which for a long time was
supposed to have been lost, were discovered and published nearly
fifty years since, from which it appears that its author had but an
imperfect knowledge of the Hebrew language. ἢ
No date has been assigned for the translation of the books of
Judges, Ruth, Samuel, and Kings, which appear to have been ex-
ecuted by one and the same author; who though he does not make
use of so many Hebraisms as the translators of the other books, is
yet not without his peculiarities.
111. Before we conclude the history of the Septuagint version, it
may not be irrelevant briefly to notice a question which has greatly
exercised the ingenuity of biblical philologers, viz. from what manu-
scripts did the seventy interpreters execute their translation? Professor
‘Tyschen * has offered an hypothesis that they did not translate the
Hebrew Old Testament into Greek, but that it had been tran-
scribed in Hebrzeo-Greek characters, and that from this transcript
their version was made: this hypothesis has been examined by
several German critics, and by none with more acumen than by
Dathe, in the preface to his Latin version of the minor prophets *:
but as the arguments are not of a nature to admit of abridgment,
this notice may perhaps suffice. The late eminently learned Bishop
Horsley doubts whether the manuscripts from which the Septuagint
version was made, would (if now extant) be entitled to the same
degree of credit as our modern Hebrew text, notwithstanding their
comparatively high antiquity. ‘‘ There is,” he observes, “ certainly
much reason to believe, that after the destruction of the temple by
Nebuchadnezzar, perhaps from a somewhat earlier period, the He-
brew text was in a much worse state of corruption in the copies
1 See pp.142, 143. supra.
2 The title of this publication is Daniel secundum Septuaginta ex Tetraplis Origenis nunc
primum edilus 6 singulari codice Chisiano annorum supra 19¢cC¢, folio, Romx,1772. For
an account of this publication, and its several reprints, see Le Long’s Bibliotheca Sacra,
by Masch and Boerner, part ii. vol.ii. pp.320—322.
3 Tentamen de variis Codicum Hebraicorum Vet. Test. MSS. Generibus. Rostock,
1772, 8vo. pp.48—64. 81—124.
4 Published at Halle, in 1790, in 8vo.
170 On the Antient Versions. — [Part I. Ch.
which were in private hands, than it has ever been since the revision’
of the sacred books by Ezra. ‘These inaccurate copies would be
multiplied during the whole period of the captivity, and widely scat-
tered in Assyria, Persia, and Egypt; in short, through all the:
regions of the dispersion. ‘The text, as revised by Ezra, was cer-_
tainly of much higher credit than any of these copies, notwithstanding
their greater antiquity. His edition succeeded, as it were, to the
privileges of an autograph, (the autographs of the inspired writers
themselves being totally lost,) and was henceforth to be considered
as the only source of authentic text: insomuch that the comparative
merit of any text now extant will depend upon the probable degree
of its approximation to, or distance from, the Esdrine edition. Nay,
if the translation of the Lxx. was made from some of those old ma-
nuscripts which the dispersed Jews had carried into Egypt, or from
any other of those unauthenticated copies (which is the prevailing
tradition among the Jews and is very probable, at least it cannot be
confuted); it will be likely that the faultiest manuscript now extant
differs less from the genuine Esdrine text, than those more antient,
which the version of the Lxx. represents. But, much as this con-
sideration lowers the credit of the Lxx. separately, for any various
reading, it adds great weight to the consent of the Lxx. with later
versions, and greater still to the consent of the old versions with
manuscripts of the Hebrew, which still survive. And, as it is cer-
tainly possible that a true reading may be preserved in one solitary
manuscript, it will follow, that a true reading may be preserved in
one version: for the manuscript which contained the true reading
at the time when the version was made, may have perished since ;
so that no evidence of the reading shall now remain, but the
version.” ὦ 4
The Septuagint version, though originally made for the use of
the Egyptian Jews, gradually acquired the highest authority among
the Jews of Palestine, who were acquainted with the Greek language,
and subsequently also among Christians: it appears indeed, that
the legend above confuted of the translators having been divinely
inspired, was invented in order that the Lxx. might be held in the
greater estimation. Philo the Jew, a native of Egypt, has evidently
followed it in his allegorical expositions of the Mosaic Law: and,
though Dr. Hody was of opinion that Josephus, who was a native of
Palestine, corroborated his work on Jewish Antiquities from the
Hebrew text, yet Salmasius, Bochart, Bauer, and others, have
shewn that he has adhered tu the Septuagint throughout that work.
How extensively this version was in use among the Jews, appears
from the solemn sanction given to it by the inspired writers of the
New Testament, who have in very many passages quoted the Greek
version of the Old Testament.” Their example was followed by
1 Bishop Horsley’s Translation of Hosea, Preef. p.xxxvi. xxxvii. 2d edit.
3. On the quotations from the Old ‘Testament in the New, see Chapter IX. infra.
V. Sect. 1. 2.1] The Septuagint Greek Version. ὁ γι
the earlier fathers and doctors of the church, who, with the ex:
ception of Origen and Jerome, were unacquainted with Hebrew:
notwithstanding their zeal for the word of God, they did not exert
themselves to learn the original language of the sacred writings, but
acquiesced in the Greek representation of them ; judging it, no doubt,
to be fully sufficient for all the purposes of their pious labours.
* The Greek scriptures were the only scriptures known to or valued
by the Greeks. ‘This was the text, commented by Chrysostom and
Theodoret; it was this which furnished topics to Athanasius, Na-
zianzen, and Basil. From this fountain the stream was derived to
the Latin church, first by the Italic or Vulgate translation of the
Scriptures, which was made from the Septuagint, and not from the
Hebrew ; and secondly, by the study of the Greek fathers. It was
by this borrowed light, that the Latin fathers illuminated the western
hemisphere: and, when the age of Cyprian, Ambrose, Augustine,
and Gregory successively passed away, this was the light put into
the hands of the next dynasty of theologists, the schoolmen, who
carried on the work of theological disquisition by the aid of this
luminary and none other. So that, either in Greek or in Latin, it
was still the Septuagint scriptures that were read, explained, and
quoted as authority, for a period of fifteen hundred years.” ἢ .
The. Septuagint version retained its authority, even with the
rulers cf the Jewish synagogue, until the commencement of the
first century after Christ: when the Jews, being unable to resist
the arguments from prophecy which were urged against them by
the Christians, in order to deprive them of the benefit of that au-
thority, begin to deny that it agreed with the Hebrew text. Fur-
ther to discredit the character of the Septuagint, the Jews insti-
tuted a solemn fast, on the 8th day of the month Thebet — (Decem-
ber), to execrate the memory of its having been made. Not satis-
fied with this measure, we are assured by Justin Martyr, who lived
in the former part of the second century, that they proceeded to
expunge several passages out of the Septuagint ; and abandoning
this, adopted the version of Aquila, a proselyte Jew of Sinope,
a city of Pontus’; this is the translation mentioned in the Talmud
and not the Septuagint, with which it has been confounded.®
IV. The great use, however, which had been made by the Jews
previously to their rejection of the Septuagint, and the constant use
of it by the Christians, would naturally cause a multiplication of
copies; in which, besides the alterations designedly made by the
Jews, numerous errors became introduced, in the course of time,
from the negligence or inaccuracy of transcribers, and from glosses
1 Reeves’s Collation of the Hebrew and Greek texts of the Psalms, pp. 22. 23.
* On this subject the reader is referred to Dr. Owen’s Inquiry into the present state of
the Septuagint Version, pp. 29—87. (8vo. London, 1769.) In pp. 126—138. he has
proved the falsification of the Septuagint, from the versions of Aquila and Symmachus.
3 Prideaux, Connection, vol. ii. p. 50. Lightfoot’s Works, vol. ii. p. 806, 807.
172 On the Antient Versions. ‘(Part 1. ΟΠ.
or marginal notes, which had been added for the explanation of
difficult words, being suffered to creep into the text. In order to
remedy this growing evil, Onr1GEN, in the early part of the third
century, undertook the laborious task of collating the Greek text
then in use with the original Hebrew and with the other translations
then in existence, and from the whole to produce a new recension
or revisal. Twenty-eight years were devoted to the preparation of
this arduous work, in the course of which he collected manuscripts
from every possible quarter, aided (it is said) by the pecuniary
liberality of Ambrose, an opulent man, whom he had converted
from the Valentinian heresy, and with the assistance of seven copy-
ists and as many persons skilled in caligraphy or the art of beautiful
writing. Origen commenced his labour at Ceesarea, A. Ὁ. 231;
and, it appears, finished his Polyglott at Tyre, but in what year is
not precisely known.
This noble critical work is designated by various names amoug
antient writers; as Tetrapla, Hezxapla, Octapla, and Jnneapla.
The Tetrapla, contained the four Greek versions of Aquila, Sym-
machus, the Septuagint, and Theodotion, disposed in four columns’:
to these he added two columns more, containing the Hebrew text
in its original characters, and also in Greek letters; these six
columns, according to Epiphanius, formed the Hexapla. Having
subsequently discovered two other Greek versions of some parts of
the Scriptures, usually called the fifth and sixth, he added them to
the preceding, inserting them in their respective places, and thus
composed the Octapla; and a separate translation of the Psalms,
usually called the seventh version, being afterwards added, the
entire work has by some been termed the Enneapla. This appel-
lation, however, was never generally adopted. But, as the two
editions made by Origen generally bore the name of the Tetrapla
and Hexapla, Dr. Grabe (editor of a splendid edition of the Sep-
tuagint, noticed in a subsequent page) thinks that they were thus
called, not from the number of the columns, but of the versions,
which were six, the seventh containing the Psalms only.? Bauer,
after Montfaucon, is of opinion, that Origen edited only the Tetra-
pla and Hexapla; and this appears to be the real fact. The fol-
lowing specimens from Montfaucon will convey an idea of the con-
struction of these two laborious works.
1 The late Rev. Dr. Holmes, who commenced the splendid edition of the Septuagint
noticed infra, in page 182., was of opinion that the first column of the Tetrapla, con-
tained the Kowy, or Septuagint text commonly in use, collated with Hebrew manu-
scripts by Origen, and that the other three columns were occupied by the versions of
Aquila, Symmachus, and Theodotion.
2 Dr. Holmes thinks that the text of the Septuagint in the Hexapla was not the
Κοινὴ as then in use, but as corrected in the Tetrapla, and perhaps improved by further
collations.
3 Origenis Hexapla, Prel. Diss. tom, i. p. 16.
V. Sect. 1. §2.] The Septuagint Greek Version. 173
TETRAPLA.
Gen.i. 1.
ΑΚΥ͂ΛΑΣ. ΣΎΜΜΑΧΟΣ. οι O. ΘΕΟΔΟΤΙΩΝ..
Ev κεφαλαιῳ εκτισεν | Ev apxn εκτισεν ὁ | Ev apxn εποιησεν 6 | Ev ἀρχῇ εκτισεν ὁ
0
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και συν τὴν Ὑην. τὴν γὴν. Τὴν Ὕην. τὴν γῆν.
In this specimen the version of Aquila holds the first place; the
second is occupied by that of Symmachus; the third by the Sep-
tuagint, and the fourth by Theodotion’s translation.
{Part I. Ch.
On the Antient Versions.
174
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V. Sect. 1. ᾧ 2.1] The Septuagint Greek Version. 175 * € |
The original Hebrew being considered as the basis of the whole %
work, the proximity of each translation to the text, in point of
closeness and fidelity, determined its rank in the order of the
columns: thus Aquila’s version, being the most faithful, is placed
next to the sacred text; that of Symmachus occupies the fourth
column ; the Septuagint, the fifth; and Theodotion’s, the sixth.
The other three anonymous translations, not containing the entire
books of the Old Testament, were placed in the three last columns
of the Enneapla, according to the order of time in which they
were discovered by Origen. Where the same words occurred in
all the other Greek versions, without being particularly specified,
Origen designated them by A or AO, λΛοιποι, the rest; —OsT, or
the three, denoted Aquila, Symmachus, and Theodotion ; — Οἱ A,
or the four, signified Aquila, Symmachus, the Septuagint, and
Theodotion ; and II, Πάντες, all the interpreters.
_ The object of Origen being to correct the differences found in
the then existing copies of the Old Testament, he carefully noted
the alterations made by him ; and for the information of those who
might consult his work, he made use of the following marks.
1. Where any passages appeared in the Septuagint, that were
not found in the Hebrew, he designed them by an obelus — with
two bold points * annexed. ‘This mark was also used to denote
words not extant in the Hebrew, but added by the Septuagint
translators, either for the sake of elegance, or for the purpose of
illustrating the sense.
2. To passages, wanting in the copies of the Septuagint, and
supplied by himself from the other Greek version, he prefixed an
asterisk -< with two bold points 2 also annexed, in order that his
additions might be immediately perceived. These supplementary
passages, we are informed by Jerome, were for the most part taken
from Theodotion’s translation; not unfrequently from that of
Aquila; sometimes, though rarely, from the version of Symma-
chus; and sometimes from two or three. together. But, in- every
case, the initial letter of each translator’s name was placed imme-
diately after the asterisk, to indicate the source whence such sup-
plementary passage was taken. And in lieu of the very erroneous
Septuagint version of Daniel, Theodotion’s translation of that. book
was inserted entire.
3. Further, not only the passages wanting in the Septuagint were
supplied by Origen with the asterisks, as above noticed; but also
where that version does not appear accurately to express the He-
brew original, having noted the former reading with an obelus, =,
he added the correct rendering from one of the other translators,
with an asterisk subjoined. Concerning the shape and uses of the
lemniscus and hypolemniscus, two other marks used by Origen, there
is so great a difference of opinion among learned men, that it is
‘difficult to determine what they were.’ Dr. Owen, after Mont-
a a i i oe ga yi ol eT ef
: 1 Montfaucon, Prelim. ad Hexapla, tom. i. pp. 36—42. Holmes, Vetus Testamen-
tum Grecum, tom. i. Przefat. cap. i. sect. i.—vii. The first book of Dr. Holmes’s
erudite preface is translated into English in the Christian Observer for 1821 > vol, xx,
pp. 544—548. 610—615, 676—683. 746—750,
176 On the Antient Versions. [Part 1. Ch.
faucon, supposes them to have been marks of better and more
accurate renderings. ΐ,
In the Pentateuch, Origen compared the Samaritan text with
the Hebrew as received by the Jews, and noted their differences.
To each of the translations inserted in his Hexapla was prefixed
an account of the author; each had its separate prolegomena ; and
the ample margins were filled with notes. A few fragments of these
prolegomena and marginal annotations have been preserved; but
hm) . . . . .
nothing remains of his history of the Greek versions.’
Since Origen’s time, biblical critics have distinguished two edi-
tions or exemplars of the Septuagint — the Koy or common text,
with all its errors and imperfections, as it existed previously to his
collation; and the Hexaplar text, or that corrected by Origen
himself. For nearly fifty years was this great man’s stupendous
work buried in a corner of the city of Tyre, probably on account
of the very great expense of transcribing forty or fifty volumes,
which far exceeded the means of private individuals: and here,
perhaps, it might have perished in oblivion, if Eusebius and Pam-
philus had not discovered it, and deposited it in the library of Pam-
philus the martyr at Caesarea, where Jerome saw it about the mid-
dle of the fourth century. As we have no account whatever of
Origen’s autograph, after this time, it is most probable that it
perished in the year 653, on the capture of that city by the Arabs:
and a few imperfect fragments, collected from manuscripts of the
Septuagint and the Catenze of the Greek fathers, are all that now
remain cf a work, which, in the present improved state of sacred
literature, would most eminently have assisted in the interpretation
and criticism of the Old Testament.
V. As the Septuagint version had been read in the church from
the commencement of Christianity, so it continued to be used in
‘most of the Greek churches: and the text, as corrected by Origen,
was transcribed for their use, together with his critical marks.
Hence, in the progress of time, from the negligence or inaccuracy
of copyists, numerous errors were introduced into this version,
which rendered a new revisal necessary: and, as all the Greek
churches did not receive Origen’s biblical labours with equal defer-
ence, three principal recensions were undertaken nearly at the
same time, of which we are now to offer a brief notice.
The first was the edition, undertaken by Eusebius and Pamphilus
1 The best edition, unhappily very rare, of the remains of Origen’s Hexapla, is that
of-Montfaucon, in two volumes, folio, Paris, 1713. The first volume contains a very
‘valuable preliminary disquisition on the Hebrew text and different antient Greek versions,
of which we have liberally availed ourselves in the preceding and following pages, toge-
ther with a minute account of Origen’s biblical labours, and some inedited fragments of
Origen, &c. To these succeed the remains of the Hexapla, from Genesis to the book
of Psalms inclusive. The second volume comprises the rest of the Hexapla to the end
of the twelve minor prophets, together with Greek and Hebrew Lexicons to the Hex-
apla. These fragments of Origen’s great work were reprinted in two vols. 8vo, (Lipsiz
1769), by C. Ε΄ Bahrdt ; whose edition has been most severely criticised by Fischer in
his Prolusiones de Versionibus Grecis Librorum V. T. Litterarum Hebr. Magistris,
p. 34, note (Lipsie, 1772, 8vo.); it is now but little valued.
V. Sect. [.§2.] The Septuagint Greek Version. 177
about the year 300, from the Hexaplar text, with the whole of
Origen’s critical marks: it was not only adopted by the churches of
Palestine, but was also deposited in almost every library. ὦ By fre-
quent transcriptions, however, Origen’s marks or notes became, in
the course of a few years, so much changed as to be of little use,
and were finally omitted: this omission only augmented the evil,
since even in the time of Jerome it was no longer possible to know
what belonged to the translators, or what were Origen’s own cor-
rections ; and now it may almost be considered as a hopeless task
to distinguish between them. Ccntemporary with the edition of
Eusebius and Pamphilus was the recension of the Κοινη, or vulgate
text of the Septuagint, conducted by Lucian, a presbyter of the
church at Antioch, who suffered martyrdom a.p.311. He took
the Hebrew text for the basis of his edition, which was received in
all the eastern churches from Constantinople to Antioch. While
Lucian was prosecuting his biblical labours, Hesychius, an Egyptian
bishop, undertook a similar work, which was generally received in
the churches of Egypt. He is supposed to have introduced fewer
alterations than Lucian; and his edition is cited by Jerome as the
Exemplar Alexandrinum. Syncellus’ mentions another revisal of
the Septuagint text by Basil bishop of Caesarea: but this, we have
every reason to believe, has long since perished. All the manu-
scripts of the Septuagint now extant, as well as the printed editions,
are derived from the three recensions above mentioned, although
biblical critics are by no means agreed what particular recension
each manuscript has followed.”
The importance of the Septuagint version for the right under-
standing of the sacred text has been variously estimated by different
learned men: while some have elevated it to an equality with the
original Hebrew, others have rated it far below its real value. The
great authority which it formerly enjoyed, certainly gives it a claim
to a high degree of consideration. It was executed long before the
Jews were prejudiced against Jesus Christ as the Messiah; and it
was the means of preparing the world at large for his appearance,
by making known the types and prophecies concerning him. With
all its faults and imperfections, therefore, this version is of more use
in correcting the Hebrew text than any other that is extant; because
its authors had better opportunities of knowing the propriety and
extent of the Hebrew language, than we can possibly have at. this
distance of time. The Septuagint, likewise, being written in the
same dialect as the New Testament (the formation of whose style
was influenced by it), it becomes a very important source of inter-
pretation: for not only does it frequently serve to determine the
genuine reading, but also to ascertain the meaning of particular
idiomatic expressions and passages in the New Testament, the true
' Chronographia ab Adamo usque ad. Dioclesianum, p.203.
2 Dr. Holmes has given a copious and interesting account of the editions of Lucian
and Hesychius, and of the sources of the Septuagint text in the manuscrints of the Pen-
tateuch, which are now extant. Tom.i. Pref. cap.i. sect.viii. et seg.
VOL. 11. N
178 On the Antient Versions. [Part I. Ch.
import of which could not be known but from their use in the Sep-
tuagint. * Grotius, Keuchenius, Biel, and Schleusner are the critics
who have most successfully applied this version to the interpretation
of the New Testament. | on
VII. The following table exhibits the four principal Standard
‘Text Editions of the Septuagint Greek version, together with the
principal editions which are founded upon them.”
1. CoMPLUTENSIAN TEXT, 1514.
‘Antwerp Polyglott, Fol. Gr. Lat. δες. 1569—72. — Commelini. Fol. Gr. 1586, 1599, 1616.
— Wolderi. Fol. Gr. 1596. — Hutteri. Fol. 1599. Gr. Lat. &c. — Paris Polyglot, Fol.
Gr. Lat. ἄς. 1629-45. .
2. ALDINE TEXT, 1518.
eer --τ--------ε- -εἰ----- το τοτιεες --πεόστοτσστστεσος
Cephalei. Oct. Gr. 1596. --- Hervagii, Fol. Gr. 1545. -- Brylingeri. Oct. Gr. 1550,—
Wechelit Hered. Fol.Gr. 1597.
3. RoMAN oR VATICAN TExtT, 1587.
‘Waltoni Polyglotta, Fol. Gr. Lat. &c. 1657. — Morini. Fol. Gr. Lat. 1628.— Daniel. Qto,
et Oct. Gr. 1653, 1665, 1683. — Cluveri. Oct. Gr. 1697. — Bosii. Gr. Qto. 1709.—
Millii. Oct. Gr. 1725.— Reineccii. Oct. Gr. 1730, 1757. — Kirchneri. Oct. Gr. 1759.
— Holmesii. Fol. Gr. 1798, ἅς. The editions printed at Oxford, Oct. Gr. 1805, 1817.
—Valpii, 1819.
4. THe ALEXANDRIAN TEXT, 1707-9-19-20.
Breitingeri. Qto.Gr. 1730-33. — Reineccii Biblia Quadrilinguia. Fol. Gr. Lat. ὅς. 1750.
Of the various editions of the Septuagint Greek version, which
have issued from the press, the following more particularly claim
the notice of the biblical student. Most of them contain the New
Testament, in addition to the Old; but as the principal editions of
the former have already been described*, no notice will be taken
of them.
1. Biblia Greca ; cum versione Latina ad verbum. In Bibliis Poly-
glottis Compluti editis, 1514, 1515, 1517.
The text of this edition was composed after several manuscripts, which the editors neg-
lected to describe ; they have frequently been charged with having altered the Greek text
to make it harmonise with the Hebrew, or rather with the Vulgate version, and vith
having filled up the chasms in the Alexandrian or Septuagint version from other Greek
interpreters. — For a further account of the Complutensian Polyglott, see p.115. of
Part I. of this volume.
2. Mayra ta nar’ εἐξοχην καλουμενα Βιβλια eras δηλαδη γραφης παλαιας τε και
ea Sacre Scripture Veteris Novaque omnia. Venetiis,; 1518, small]
olio.
This edition appeared in 1518, two years after the death of Aldus Manutius; it was
executed under the care of his father-in-law, Andreas Asulanus. The text was com-
piled from numerous antient MSS. Archbishop Usher is of opinion that in many in-
! In the τί © ey ae for 1806 (vol. ii. parti. pp.337—347.) the reader will find
many examples adduced, confirming the remarks above offered, concerni
importance of the Septuagint version. PREFS Es eal
2 This notice is chiefly taken from Masch and Boerner’s edition of Le Long’s Biblio-
theca Sacra, part ii. vol. ii. pp.263—304. In pp.306—323. there is an
a, 304. . 23. r account of the
7 bate of detached books of the Septuagint version, which we have not room
3 See pp.126—137. supra.
V. Sect.1.§2.] Whe Septuagint Greek Version. 179
stances it follows the readings of Aquila’s version, instead of those of the Septuagint,
The Aldine text, however, is pronounced by Bishop Walton to be much purer than that
in the Complutensian Polyglott, to which it is actually prior in point of time ; for though
the Polyglott bears date 1514—1517, it was not published until the year 1592, Father
Simon and M. de Colomies concur in speaking very highly of the execution of the
Aldine edition.
3. Τῆς Θειας Tpapys, πάλαιας δηλαδὴ καὶ νεας αἀπαντα. Divine Scripture
Veteris Noveque omnia. Argentorati, apud Wolphium Cephalzeum,
1526, 4 vols. 8vo.
This edition is of great rarity ; the fourth volume contains the New Testament. It
follows the text of Aldus, and is not only well and correctly printed, but possesses the
additional merit of judicious punctuation. Though the chapters are distinguished, the
text is not divided into verses ; and a space is left at the beginning of each chapter for
the insertion of the initial letter. The apoeryphal books, and a small but valuable col-
lection of various readings, are added in this edition by the editor John Lonicerus, a dis-
ciple and follower of the illustrious reformer, Dr. Martin Luther. Copies of this edition
are Sometimes to be met with, having the date of 1529. They are however all of the
same impression, the beginning of the preface being altered, the name of Lonicerus
omitted, and that of Jzrome substituted for Luther, with a new title page.
4. Τῆς Θειας Γραφης, πάλαιας δηλαδὴ καὶ veag amavta. Divine Scripture,
Veteris ac Novi Testamenti omnia, innumeris locis nunc demum, et
optimorum librorum collatione et doctorum virorum opera, multo quam
unquam emendatiora, in lucem edita. Cum Cas. Majest. gratia et pri-
vilegio ad quinquennium. Basilea, per Joannem Hervagium, 1545, folio.
In this rare and little known edition the text of Lonicerus is chiefly followed ; it is
said to surpass in correctness both the Strasburgh and Venetian editions, and also has
some valuable various readings. The preface was written by Melancthon.
5. Biblia Graeca, Graeca et Latina... . Basile, per Nicholaum Bry-
lingerum. 1550, 5 vols. 8vo.
Each of the five volumes, of which this edition consists, has a distinct title page which
is printed by Masch. The Greek and Latin are placed in opposite columns ; the former
fromm the Aldine text, the latter frem the Vulgate as printed in the Complutensian Poly-
glott. The type, though rather too small to be read with ease, is pronounced by Masch
to be distinct and neat.
6. H παλαιὰ Διαϑήχκη, xara τοὺς EBSouquovta δι᾿ avdevtias ξυστου ἘΠ aypov
Apxiepews exdoSeca. — Vetus Testamentum Grecum, juxta LXX Inter-
pretes, studio Antonii Cardinalis Carafe, ope virorum doctorum adjuti,
cum prefatione et scholiis Petri Morini. Rome ex Typographia Francisci
Zannetti, 1586, folio.
A beautiful edition, of great rarity and value. The copies of it are of two dates ; —
some, with M.p.Lxxxvi, as they originally appeared, and others with the date of
M.D.LXXXvil, the figure τ. having been subsequently added with a pen. The latter copies
are most commonly met with, and hence this edition is usually dated 1587. They con-
tain 783 pages of text, preceded by four leaves of preliminary matter, which are followed
by another (subsequently added), intitled Corrigenda in notationibus Psalterii. ‘This last
mentioned leaf is not found in the copies bearing the date of 1586, which also want the
privilege of pope Sixtus V. dated May 9th, 1587, at whose request and under whose
auspices it was undertaken by Cardinal Antonio Carafa, aided by Antonio Agelli, Peter
Morus, Fulvio Ursino, Robert Bellarmin, Cardinal Sirlet and others. The celebrated
Codex Vaticanus 1209 (described in pp.74—77. of Part I. of this volume), was the basis
of the Roman or Sixtine edition, as it is usually termed; but the editors did not exclu->
sively adhere to that MS., having changed both the orthography and readings whenever
these appeared to them to be faulty. Such is the opinion of Drs. Hody and Grabe,
Eichhorn, Morus, and other eminent critics ; though the late Dr. Holmes has contended
that the text of the Roman edition was printed from one single MS. which was exclu-
sively followed throughout. The first forty-six chapters of Genesis, together with some
of the Psalms, and the book of Maccabees being obliterated from the Vatican manuscript
through extreme age, the editors are said to have supplied this deficieney by compiling
those parts of the Septuagint, from a Grecian and Venetian MS. out of Cardinal Bes-
sarion’s library, and from another which was brought to them from Calabria. So great
oe
180 -On the Antient Versions. [Part I. Ch.
was the agreement between the latter and the Codex Vaticanus, that they were supposed
to have been transcribed either the one from the other, or both from the same copy. Various
readings are given to each chapter. This edition contains the Greek text only. In 1588,
Flaminio Nobili printed at Rome in folio, Vetus Testamentum secundum LX¥X. Latine
redditum. ‘This Latin version was not composed by him, but compiled out of the frag-
ments of the antient Latin translations, especially the Old Italic. It is a splendid
volume, and of considerable rarity. The Roman edition was reprinted at Paris in 1628,
in three folio volumes, entitled Biblia Sacra LXX. Interpretum Greceé et Latine, opera
et studio Joannis Morini. The New Testament in Greek and Latin forms the third
volume. This reprint is in great request, not only for the neatness and correctness of
its execution, but also for the learned notes which accompany it. Some copies are occa-
sionally met with, dated Parisiis, Piget 1641, which might lead us to suppose that they
were distinct editions. De Bure however says that they are but one and the same
edition, with a new title page, probably printed by the bookseller who had purchased the
unsold copies.
7. Τῆς Θειας Γραφης, παλαιας δηλαδὴ καὶ veac, awavra. Divine Scripture,
nempe Veteris ac Novi Testamenti, omnia.... Francofurti apud An-
dreze Wechelii Hzredes, 1597, folio.
This edition is formed after that of Hervagius, the errors of the latter being previously
corrected. It has.a collection of various readings, taken from the Complutensian, An-
twerp, Strasburgh, and Roman editions. Morinus charges the editor, (who is supposed
to have been Francis Junius or Frederick Sylbergius) with abandoning the Aldine text
in four chapters of the book of Exodus, and in the twenty-fourth chapter of the book of
Proverbs, and substituting the Complutensian text in its stead. It is very neatly printed
on clear types, and is divided into verses.
8. Ἢ παλαια Διαϑηκη κατὰ τοὺς Ἐβδομηκοντα. Vetus Testamentum Gre-
cum ex versione Septuaginta interpretum. Londini excudebat Rogerus
Daniel, 1653, 4to.
This edition is frequently mentioned in catalogués as being both in quarto and in oc-
tavo. Masch states that there is but one size, viz. in quarto, though the paper be different.
It professes to follow the Sixtine edition; but this is not the fact; the editors having
altered and interpolated the text in several places, in order to bring it nearer to the
Hebrew text and the modern versions. The errors of this edition have been retained,
1. In that printed at Cambridge in 1653, 8vo. with a learned preface written by Bishop
Pearson (whose initials are at the end); and 2. In the very neat Cambridge edition
printed by Field in 1665, in three volumes 8vo, (including the Liturgy in Greek and the
New Testament.) Field’s edition was counterfeited, page for page, by John Hayes a
printer at Cambridge, who executed an edition in 1684, to which he put Field’s name and
the date of 1665. The fraud however may easily be detected by comparing the two edi-
tions ; the typography of the genuine one by Field being very superior to that of Hayes.
The genuine Cambridge edition was reprinted at Amsterdam, in 1683, in 12mo, without
the Greek Testament. The editing of it is commonly, but erroneously ascribed to Leus-
den. The omission of Bishop Pearson’s initials at the end of the preface has caused the
latter to be attributed to Leusden. The book is very neatly, but very incorrectly, printed
in two columns, divided into separate verses. The Apocryphal books, which are found
in the Cambridge edition, are altogether omitted.
9. ‘H Παλαια Διαϑηκη, κατὰ τους εβδομηχκοντα. Vetus Testamentum Gre-
cum ex versione Septuaginta interpretum, cum libris Apocryphis, juxta
exemplar Vaticanum Rome editum, et Anglicanum Londini excusum.
Lips, 1697, 8vo.
The editors of this impression were M. J. Cluver and Tho. Klumpf; though inferior
to the London and Amsterdam editions in beauty of execution, it is very far superior to
them in point of correctness. The prolegomena of John Frickius prefixed to it, contain
a critical nofice of preceding editions of the Septuagint Version, which is said to be very
accurate,
10. Vetus Testamentum Graecum, ex versione LXX. Interpretum, ex
antiquissimo MS. Codice Alexandrino accuraté descriptum, et ope
aliorum exemplarium ac priscorum scriptorum, presertim vero Hexa-
plaris Editionis Origenianee, emendatum atque suppletum, additis sepe
asteriscorum et obelorum signis, summa cura edidit Joannes Ernestus
V. Sect. E. §2.] The Septuagint Greek Tihisian. 181
Grabe, S.T.P. Oxonii, 1707, 1709, 1719, 1720. 4 vols. folio, and 8
vols. 8vo.
This splendid edition exhibits the text of the celebrated Codex Alexandrinus, now de-
posited in the British Museum. Though Dr. Grabe prepared the whole for the press,
yet he only lived to publish the Octateuch, forming the first volume of the folio edition,
in 1707, and the fourth, containing the metrical books, in 1709. The second volume,
comprising the historical books, was edited by Francis Lee, M. D.,a very eminent Greek
scholar, in 1719; and the third volume, including the prophetical books, by W. Wigan,
S.T.D., in 1720. This edition gives a fair representation of the Alexandrian Manu-
script where it was perfect ; but where it was defective and incorrect, the passages sup-
plied and corrected readings are given, partly from the Codex Vaticanus, and partly from
the Complutensian edition, in a smaller character than that employed in the text, the erro-
neous lections being printed in the margin. The prolegomena of Dr. Grabe contain a
treasure of sacred criticism. Dr. Grabe designed to have added copious notes to this
work, but was prevented by death from composing them. After the folio sheets were
struck off, the pages were divided, and over-run into an octavo form, to prevent the book
from being piratically printed in Germany.
11. Ἡ Παλαια Διαϑηκη κατα τοὺς εβδομήκοντα. Vetus Testamentum ex
versione Septuaginta interpretum secundum Exemplar Vaticanum Rome
editum, accuratissimé denuo recognitum ;*una cum scholiis ejusdem
editionis, variis Manuscriptorum Codicum Veterumque Exemplarium
Lectionibus, necnon fragmentis versionum Aquile, Symmachi, et Theo-
dotionis. Summa cura edidit Lambertus Bos. Franequere. 1709. 4to.
An elegant and accurate edition, which is deservedly esteemed. The preface of the
editor, professor Bos, contains a critical disquisition on the Septuagint Version and its
utility in sacred criticism, together with an account of the preceding principal editions,
Bos’s text was reprinted at Amsterdam in two 8vo. vols. under the editorial care of David
Mill. It contains some various readings from some MSS. at Leyden, which however are
of no great critical value.
12. Ἢ Παλαια Διαδηχη κατὰ τοὺς εβδομηχκοντα. Vetus Testamentum ex
versione Septuaginta Interpretum, olim ad fidem Codicis MS. Alexan-
drini summo studio et incredibili diligentia expressum, emendatum et
suppletum a Joanne Ernesti Grabio, S.T.P. Nunc vero exemplaris
Vaticani aliorumque MSS. Codd. Lectionibus var. nec non criticis dis-
sertationibus illustratum insigniterque locupletatum, summa _ cura
edidit Joannes Jacobus Breitinger. Tiguri Helvetiorum. 1730-1-2.
4 vols. 4to. | | a
The contents of this edition are minutely described by Masch, who states it to be a
correct. reprint of Dr. Grabe’s text, to which the various readings of the Roman or Vatican
edition are added at the foot of the page. The beauty of its typography and paper, and
its critical value concur to render this edition highly valuable: it is consequently both
scarce and dear. Michaelis pronounces it to be the best edition of the Septuagint ever
printed,
13. Ἢ Madrasa AraSynyn κατὰ τοὺς εβδομηκοντα. Vetus Testamentum Gre-
cum ex versione Septuaginta Interpretum, una cum Libris Apocryphis,
secundum Exemplar Vaticanum Rome editum et aliquoties recognitum,
quod nunc denuo ad optimas quasque editiones recensuit, et potiores
quasdam Codices Alexandrini et aliorum lectiones variantes adjecit M.
Christianus Reineccius. Lipsiz, 1730. 8vo. 1757. 8vo. edit. secunda.
A neat and commodious edition, though the type is rather too small. The apocry-
phal books are at the end of the volume. y
14. ‘H Παλαια Διαϑηχη. Vetus Testamentum ex versione Septuaginta
Interpretum, ad exemplar Vaticanum Rome editum ex optimis codici-
bus impressum. Accesserunt Libri Apocryphi. Hale, sumptibus Or-
phanotrophei. 1759. 12mo. sah
An edition of more promise than execution. Masch denounces it as very incorreet,
Ν 8
185 On the Antient Versions. Part I. Ch.
and says, that instead of being taken from the best codices (as the editor professes), or
editions, it agrees with the London, Cambridge, and Leipsic editions.
15. Vetus Testamentum Gracum, cum variis Lectionibus, edidit
Robertus Holmes, D.D. Decanus Wintoniensis. Oxonii, e typographio
Clarendoniano. 1798, folio.
Vetus Testamentum Grecum, cum variis Lectionibus. Editionem, ἃ
Roberto Holmes, S.T.P. inchoatam continuavit Jacobus Parsons, S.T.B.
Tomus secundus. Oxonii, e typographio Clarendoniano. 1818.- folio.
To the university of Oxford belongs the honour of giving to the public this valuable
and splendid edition of the Septuagint Version. In the year 2788, the late Rev, Dr.
Holmes, Dean of Winchester, circulated proposals for collating all the MSS. of that ver-
sion known to be extant. These being liberally supported by public and private patrons,
Dr. H. published annual accounts of his collations, which amounted to sixteen in num-
ber, up to the time of hisdecease. In 1795 he published, in folio, two Latin epistles to
the Bishop of Durham, containing specimens of his proposed work ; and in 1798 ap-
peared the first part of vol. i. containing the book of Genesis: part ii. comprising
Exodus and Leviticus, was published in 1801 ; and the books of Numbers and Deute-
ronomy, which complete the first volume, in 1804. The date of 1798, therefore, in the
title page of the first volume is not strictly correct. A general preface to this volume,
in four chapters, discusses the history of the Kow7, or common text of the Septuagint
Version, and its various corrections; describes the MSS. consulted for this edition
(eleven of which were written in uncial letters, and upwards of one hundred in small
letters) ; and gives an account of the printed editions of the LX X., of the Fathers, and
other Greek writers quoted in the various readings, and of the several antient readings,
and of the several antient versions, viz. the Old Italic or Antehieronymian Latin, the
Coptic, Sahidic, Syriac (made from the Greek text), Arabic, Sclavonic, Armenian, and
the Georgian versions, whence various readings in the Pentateuch have been extracted.
Each of the five books of Moses is furnished with a short preface and an appendix; and
at the end of the volume are eleven pages of addenda et emendanda. Dr. Holmes also
published the book of Daniel, in 1805, according to the text of Theodotion and the Sep -
tuagint, in the same manner as the Pentateuch, a few months before his death. The text
is printed on a strong and beautiful type, after the Sixtine or Roman edition of 1587;
and the deviations from it, which are observable in the Complutensian and Aldine edi-
tions, and in that of Dr. Grabe, are constantly noted. The various lections are ex-
hibited at the foot of the page. On Dr. Holmes’s death, in 1805, after a considerable
but unavoidable delay, the publication of this important work was resumed by the Rev.
J. Parsons, A. M. (now B.D.) under whose editorial care the second volume was com-
pleted in 1818. It comprises all the historical books from Joshua to the second book of
Chronicies inclusively ; the several fasciculi of which were published in the following
order, viz. Joshua in 1810; Judges and Ruth in 1812; 1 Kings in 1813; and the five
remaining books in the four succeeding years, the whole being printed off in the early part
of 1818. Two portions of the third volume, containing the book of Job and the Psalms,
have recently been published. The plan, laid down by Dr. Holmes, has been followed by
his learned successor : whose continuation is executed in the same splendid and accurate
manner as the Pentateuch, ‘The reader will find a copious and very interesting critique
on the first volume of this magnificent undertaking in the Eclectic Review, vol. ii. part i.
p.85—90, 214—221, 267—274, 337—348 ; and of the second volume in the Classical
Journal, vol. ix. pp.475—479, and vol. xix. 367—372.
16. Vetus Testamentum Greecum ex Versione LXX. secundum Ex-
emplar Vaticanum Rome editum. Accedunt varie Lectiones e Codice
Alexandrino necnon Introductio J.B. Carpzovii. Oxonii, e typographio
‘Clarendoniano. 1817. 6 vols. 8vo.
17. Vetus Testamentum ex Versione Septuaginta Interpretum, juxta
‘Exemplar Vaticanum, ex Editione Holmesii et Lamberti Bos. Londini,
in /Edibus Valpianis. 1819. 8vo.
This elegantly executed volume is an ornament to any library. It is very correctly
printed, and (which cannot but recommend it to students in preference to the incorrect
Cambridge and Amsterdam reprints of the Vatican text,) its price is so reasonable as to
place it within the reach of almost every one. .
VIII. The importance of the Septuagint, in the criticism and in-
V. Sect. I. § 9.1 The Antient Greek Versions. 183
terpretation of the Scriptures, especially of the New Testament’,
will justify the length of the preceding account of that celebrated
version: it now remains that we briefly notice the other antient
Greek translations, which have already been incidentally mentioned ;
viz. those of Aquila, Theodotion, Symmachus, and the three anony-
mous versions, usually cited as the fifth, sixth, and seventh versions,
from which Origen compiled his 'Tetrapla and Hexapla.
1. The version of Aquila,— The author of this translation was a
native of Sinope in Pontus, who flourished in the second century of
the Christian zra: he was of Jewish descent; and having renounced
Christianity, he undertook his version to oblige the Jews, who then
began to be disgusted with the Septuagint as being too paraphras-
tic. It is certain that he lived during the reign of the Emperor
Adrian, and that his translation was executed before the year 160;
as it is cited both by Justin Martyr, who wrote about that time,
and by Irenzeus between the years 170 and 176. The version of
Aquila is extremely literal, and is made without any regard to the
genius of the Greek language: it is however of considerable im-
portance in the criticism of the Old Testament, as it serves to shew
the readings contained in the Hebrew MSS. of his time. Pro-
fessor Dathe has collated several passages from this translation, and
has applied them to the illustration of the prophet Hosea.? The
fragments of Aquila and of the other Greek versions were collected
and published, first by Flaminio Nobili in his notes to the Roman
edition of the Septuagint, and after him by Drusius, in his Veterwm
Interpretum Grecorum Fragmenta (Arnheim, 1622, 4to.)?: and also
by Montfaucon in his edition of Origen’s Hexapla above noticed.
According to Jerome, Aquila published two editions of his version,
the second of which was the most literal: it was allowed to be read
publicly in the Jews’ synagogues, by the hundred and twenty-fifth
Novel of the Emperor Justinian.
2. Theodotion was a native of Ephesus, and is termed by Jerome
and Eusebius an Ebionite or semi-Christian. He was nearly con-
temporary with Aquila, and his translation is cited by Justin Mar-
1 « The Book,” says the profound critic Michaelis, “* most necessary to be read and
understood by every man who studies the New Testament, is without doubt, the Septu-
agint ; which alone has been of more service than all the passages from the profane
authors collected together. It should be read in the public schools by those who are
destined for the church, should form the subject of a course of lectures at the university,
and be the constant companion of an expositor of the New Testament.”’ Introduction to
the New Test. vol.i. p. 177. —‘* About the year 1785,” says Dr. A. Clarke (speaking of
his biblical labours), “¢ I began to read the Septuagint regularly, in order to acquaint
myself more fully with the phraseology of the New Testament. The study of this version
served more to expand and illuminate my mind than all the theological works I had ever
consulted. 1 had proceeded but a short way in it, before I was convinced that the pre-
judices against it were utterly unfounded ; and that ἐξ was of incalculable advantage to-
wards a proper understanding of the literal sense of Scripture.’ Dr. Clarke’s Commentary,
vol.i. General Preface, p. xv.
2 Dissertatio Philologico-Critica in Aquilz Reliquias Interpretationis Hosez, (Lipsia,
1757, 4to.); which is reprinted in p.]. et seq. of Rosenmuller’s Collection of his
“ς Opuscula ad Crisin et Interpretationem Veteris Testamenti,’’ Lipsiz, 1796, 8vo.
3 This work of Drusius’s is also to be found in the sixth volume of Bishop Walton's
Polyglott.
N 4'
184 On the Antient Versions. [Part I. Ch.
tyr, in his Dialogue with Tryphon the Jew, which was composed
about the year 160. The version of Theodotion holds a middle
rank between the servile closeness of Aquila and the freedom of
Symmachus: It is a kind of revision of the Septuagint made after
the original Hebrew, and supplies some deficiencies in the Sep-
tuagint ; but where he translates without help, he evidently shews
himself to have been but indifferently skilled in Hebrew. Theo-
dotion’s translation of the book of Daniel was introduced into the
Christian churches, as being deemed more accurate than that of the
Septuagint of which a few fragments only remain. |
3. Symmachus, we are informed by Eusebius and Jerome, was a
semi-Christian or Ebionite: for the account given of him by Epi-
phanius (that he was first a Samaritan, then a Jew, next a Christian,
and last of all an Ebionite) is generally disregarded as unworthy of
credit. Concerning the precise time when he flourished, learned
men are of different opinions. Epiphanes places him under the
reign of Commodus IJ. an imaginary emperor: Jerome, however,
expressly states that his translation appeared after that of 'Theo-
dotion: and as Symmachus was evidently unknown to Irenzus,
who cites the versions of Aquila and ‘Theodotion, it is probable that
the date assigned by Jerome is the true one. Montfaucon accord-
ingly places Symmachus a short time after Theodotion, that is,
about the year 200. ‘The version of Symmachus, who appears to
have published a second edition of it revised, is by no means so
literal as that of Aquila; he was certainly much better acquainted
with the laws of interpretation than the latter; and has endeavoured,
not unsuccessfully, to render the Hebrew idioms with Greek pre-
cision. Bauer’ and Morus” have given specimens of the utility of
this version for illustrating both the Old and New Testaments. Dr.
Owen has printed the whole of the first chapter of the book of
Genesis, according to the Septuagint version, together with the
Greek translations of Aquila, Theodotion, and Symmachus, in
columns, in order to shew their respective agreement or discrepancy.
This we are obliged to omit, on account of its length; but the fol-
lowing observations of that eminent critic on their relative merits
(founded on an accurate comparison of them with each other, and
with the original Hebrew, whence they were made,) are too valuable
to be disregarded. He remarks,
1. With respect to Aquila, (1) That his translation is close and
servile — abounding in Hebraisms — and scrupulously conform-
able to the letter of the text. (2) That the author, notwithstand-
ing he meant to disgrace and overturn the version of the Seventy,
yet did not scruple to make use of it,.and frequently to borrow his
expressions from it. 7
2. With respect to Theodotion, (1) That he made great use of
the two former versions — following sometimes the diction of the
one, and sometimes that of the other — nay, often commixing them
) Critica Sacra, pp.277, 278.
2 Acroases Hermencutice, tom. ii. p.127, 128.
V. Sect.1.§2.] The Antient Greek Versions. 185
both together in the compass of one and the same verse; and
(2) That he did not keep so strictly and closely to the version of the
Seventy, as some have unwarily represented." He borrowed
largely from that of Aquila; but adapted it to his own style. And
as his style was similar to that of the Lxx., Origen, perhaps for the
sake of uniformity, supplied the additions inserted in the Hexapla
chiefly from this Version.
3. With respect to Symmachus, (1) That his version, though
concise, is free and paraphrastic — regarding the sense, rather than
the words, of the original; (2) That he often borrowed from the
three other versions — but much oftener from those of his immediate
predecessors than from the Septuagint: and, (3) It is observed by
Montfaucon ἢ, that he kept close to the Hebrew original; and
never introduced any thing from the Septuagint, that was not to be
found in his Hebrew copy: But it evidently appears from ver. 20.
— where we read, καὶ evyevvero ovrw; —that either the observation is
false, or that the copy he used was different from the present He-
brew copies. The 30th verse has also a reading — it may perhaps
be an interpolation — to which there is nothing answerable in the
Hebrew, or in any other of the Greek versions. *
4, 5, 6.— The three anonymous translations, usually called the
Jifth, sixth, and seventh versions, derive their names from the order
in which Origen disposed them in his columns. ‘The author of the
sizth version was evidently a Christian: for he renders Habakkuk
ili. 13. (Thou wentest forth for the deliverance of thy people, even
for the deliverance of thine anointed ones*) in the following manner :
Εξηλθες του σωσαι τὸν λᾶον σου δια Iycou τοῦ Χριστου σου. 1.6. Thou
wentest forth to save thy people through Jesus thy Christ. 'The dates
of these three versions are evidently subsequent to those of Aquila,
Theodotion, and Symmachus: from the fragments collected by
Montfaucon, it appears that they all contained the Psalms and
minor prophets; the fifth and sixth further comprised the Penta-
teuch and Song of Solomon ; and from some fragments of the fifth
and seventh versions found by Bruns in a Syriac Hexaplar manu- |
script at Paris, it appears that they also contained the two books of
Kings. Bauer is of opinion that the author of the seventh version
was a Jew. |
IX. Besides the fragments of the preceding antient versions,
taken from Origen’s Hexapla, there are found in the margins of the
manuscripts of the Septuagint some additional marks or notes, con-
taining various renderings in Greek of some passages in the Old
1 Theodotion, qui in ceteris cum lxx translatoribus facit. Hieron. Ep. ad Marcell.
Licet autem Theodotio lxx Interpretum vestigio fere semper hereat, &c. Montf. Przl.
in Hexapl. p. 57.
2 Ea tamen cautela ut Hebraicum exemplar unicum sequendum sibi proponeret; nee
quidpiam ex editione τῶν O. ubicum Hebraico non quadrabat, in interpretationem suam
refunderet. Pralim. in Hexapl. p.54.
3 Owen on the Septuagint, pp. 124—126.
* Archbishop Newcome’s version. The authorised English translation runs thus: —
cs be. wentest forth for the salvation of thy people, even for salvation with thine
anointed.”’ ;
186 On the Antient Versions. [Part 1. (ἢ.
Testament: these are cited as the Hebrew, Syrian, Samaritan, and
Hellenistic versions, and as the version of some anonymous author,
The probable meaning of these references it may not be improper
briefly to notice.
1. The Hebrew (ὁ EBgasos) is supposed by some to denote the
translation of Aquila, who closely and literally followed the Hebrew
text: but this idea is refuted by Montfaucon and Bauer, who remark
that, after the reference to the Hebrew, a reading follows, most
widely differing from Aquila’s rendering. Bauer more probably
conjectures that the reference ὁ Εβραιος ‘denotes the Hebrew text
from which the Septuagint version differs.
2. Under the name of the Srrian (ὁ Svgos) are intended the
fragments of the Greek version made by Sophronius, patriarch of
Constantinople, from the very popular Latin translation of Jerome,
who is supposed to have acquired the appellation of the Syrian,
from his long residence on the confines of Syria. He is thus ex-
pressly styled by Theodore of Mopsuestia in a passage cited by
Photius in his Bibliotheca. ἢ
8. The Samaritan (to Sapapertixov) is supposed to refer to the
fragments of a Greek version of the Hebrzeo-Samaritan text, which
is attributed to the antient Greek scholiast so often cited by Flami-
nio Nobili, and in the Greek Scholia appended to the Roman edition
of the Septuagint. Considerable doubts, however, exist concerning
the identity of this supposed Greek version of the Samaritan text ; :
which, if it ever existed, Bishop Walton thinks, must be te pos-
terior in date to the Septuagint. ¢
4. It is not known to which version or author the citation
ὁ EAAyvixos, or the Hellenistic, refers: — ‘The mark ὁ AddAos, or
ὁ Ἀνεπιγραῷος denotes some unknown anonymous author.
Before we conclude the present account of the antient Greek
versions of the Old ‘Testament, it remains that we briefly notice the
translation preserved in St. Mark’s Library at Venice, containing
the Pentateuch, Proverbs, Ruth, Song of Solomon, Ecclesiastes,
Lamentations of Jeremiah, and Prophecy of Daniel. The exist-
ence of this version, which was for a long time buried among other
literary treasures deposited in the above-mentioned library, was
first announced by Zanetti and Bongiovanni in their catalogue of
its manuscripts. ‘The Pentateuch was published in three parts, by
M. Ammon, at Erlang, 1790, 1791, 8vo.: and the remaining
books by M. Villoison at Strasburgh, 1784, 8vo. The original
manuscript, Morelli is of opinion, was executed in the 14th cen-
tury ; and, the numerous errors. discoverable in it, prove that it
cannot be the autograph of the translator. By whom this version
was made, is a question yet undetermined. Morelli thinks its
author was a Jew; Ammon supposes him to have been a Christian
monk, and perhaps a native of Syria; and Bauer, after Zeigler,
conjectures him to have been a Christian grammarian of Constan-
? Page 205, edit. Hoeschelii. bie 2 Prol. οὐχὶ, § 22. pp. 553, 554
V. Sect. I. ᾧ 3.1 The Syriac Versions. 187
tinople, who had’ been taught Hebrew by a Western Jew. Who-
ever the translator was, his style evidently shews him to have been
deeply skilled in the different dialects of the Greek language, and
to have been conversant with the Greek poets. Equally uncertain
is the date when this version was composed: Eichhorn, Bauer, and
several other eminent biblical writers, place it between the sixth
and tenth centuries: the late Dr. Holmes supposed the author of
it to have been some Hellenistic Jew, between the ninth and twelfth
centuries. ‘* Nothing can be more completely happy, or more
judicious, than the idea adopted by this author, of rendering the
Hebrew text in the pure Attic dialect, and the Chaldee in its cor-
responding Doric.” + Dr. Holmes has inserted extracts from this
version in his edition of the Septuagint. *
§ 3. ON THE ANTIENT ORIENTAL VERSIONS OF THE OLD TESTAMENT.
I. Syriac Versions. — Notice of the Syriac Manuscripts brought from
India by the late Rev. Dr. Buchanan ; — Editions of the Syriac Ver-
sion ; —II. Arnasic Versions, and Editions ; --- 111. Other Oriental
Versions. —1. PERSIAN Versions ; — 2. EGYPTIAN Versions; — 3. Erut-
ΟΡΙΟ or ABYSSINIAN Version ; —4. ARMENIAN Version ; — 5. Scia-
vonic, or Old Russian Version.
I. SYRIA being visited at a very early period by the preachers of
the Christian faith, several translations of the sacred volume were
made into the language of that country. The most celebrated of
these is the Peschito or Lateral (Versio Simplex), as it is usually
called, on account of its very close adherence to the Hebrew text,
from which it was immediately made. ~The most extravagant as-
sertions have been advanced concerning its antiquity ; some refer-
ring it to the time of Solomon and Hiram, while others ascribe it
to Asa the priest of Samaritans, and a third class to the apostle
1 British Critic, O. S. vol.viii. p. 259.
2 The preceding account of antient Greek versions is drawn from Carpzov, Critica
Sacra, pp.552—574 ; Bauer, Critica Sacra, pp. 273—288; Morus, Acroases Herme-
neutice, tom. ii. pp-120—147; Bishop Walton, Prolegom. c. ix. § 19. pp. 385—387 ;
Jahn, Introductio in Libros Sacros Veteris Feederis, pp.66—70; and Masch’s edition of
Lelong’s Bibliotheca Sacra, part ii. vol. ii. sect.I. pp.220—229. Montfaucon, Przl.
Diss. ad Origenis Hexapla, tom.i. pp.46—73. In the fourth volume of the Commen-
tationes Theologicz, (pp. 195—263,) edited by MM. Velthusen, Kuinoel, and Ruperti,
there is a specimen of a Clavis Reliquiarum Versionum Grecarum V. T. by John Fre-
deric Fischer : it contains only.the letter A. A specimen of a new Lexicon to the antient
Greek interpreters, and also ta the apocryphal books of the Old Testament so constructed
as to serve as a Lexicon to the New Testament, was also lately published by M. E. G. A.
Bickel, at Leipsic, intitled Nove Clavis in Grecos Interpretes Veteris Testamenti, Scrip-
toresque Apocryphos, ita adornate ut etiam Lezici in Novi Federis Libros usum prebere
possit, atque editionis lrx. interpretum hexaplaris, specimina, 4to. 1820. Such a work,
when completed, must prove highly valuable to biblical students. Cappel, in his Critica
Sacra, has given a copious account with very numerous examples of the various lections
that may be obtained by collating the Septuagint with the Hebrew, (lib. iv. pp.491—766. )
and by collating the Hebrew text with the Chaldee paraphrases and the antient Greek
versions, (lib.y. cc. 1—6. pp. 767—844.) tom. ii. ed. Scharfenberg. ᾿
188 On the Antient Versions. {Part 1. Ch.
Thaddeus. This last tradition is received by the Syrian churches;
but a more recent date is ascribed to it by modern biblical philolo-
gers. Bishop Walton, Carpzov, Leusden, Bishop Lowth, and
Dr. Kennicott, fix its date to the first century; Bauer and some
other German critics, to the second or third century; Jahn fixes
it, at the latest, to the second century; De Rossi pronounces it to
be very antient, but does not specify any precise date. The most
probable opinion is that of Michaelis, who ascribes it to the close
of the first, or to the earlier part of the second century, at which.
time the Syrian churches flourished most, and the Christians at
Edessa had a temple for divine worship erected after the model of
that at Jerusalem: and it is not to be supposed that they would be
without a version of the Old Testament, the reading of which had
been introduced by the apostles. The arguments prefixed to the
Psalms were manifestly written by a Christian author. This version
was evidently made from the original Hebrew, to which it most
closely and literally adheres, with the exception of a few passages
which appear to bear some affinity to the Septuagint: Jahn ac-
counts for this by supposing, either that this version was consulted
by the Syriac translator or translators, or that the Syrians afterwards
corrected their translation by the Septuagint. Leusden conjectures,
that the translator did not make use of the most correct Hebrew
manuscripts, and has given some examples which appear to support
his opinion. Dathe however speaks most positively in favour of its
antiquity and fidelity, and refers to the Syriac version, as a certain
standard by which we may judge of the state of the Hebrew text
in the second century: and both Kennicott and De Rossi have
derived many valuable readings from this version. To its general
fidelity almost every critic of note bears unqualified approbation,
although it is not every where equal: and it is remarkably clear
and strong in those passages which attribute characters of Deity to
the Messiah. Jahn observes, that a different method of interpreta-
tion is adopted in the Pentateuch from that which is to be found in
the Book of Chronicles; and that there are some Chaldee words in
the first chapter of Genesis, and also in the Book of Ecclesiastes
and the Song of Solomon: whence he infers that this version was
the work not of one, but of several authors. ?
An important accession to biblical literature was made, a few
years since, by the late learned and excellent Dr. Buchanan, to
whose assiduous labours the British church in India is most deeply
indebted; and who, in his progress among the Syrian churches
and Jews of India, discovered and obtained numerous antient manu-
scripts of the Scriptures, which are now deposited in the public
' Carpzov, Critica Sacra, pp.623—626; Leusden, Philologus Hebrwv-Mixtus, pp. 67
—71; Bishop Lowth’s Isaiah, vol. i. p. xci.; Dr. Kennicott, Diss.ii. p. 355; Bauer,
Critica Sacra, pp. SO8—320; Jahn, Introd. ad Vet. Foed. pp.75,76; De Rossi, Varia
Lectiones ad Vet. Test. tom. i. prol. p.xxxii. ; Dathe, Opuscula ad Crisin et Interpre-
tationem Vet. Test. p. 171; Kortholt, de Versionibus Scripture, pp.40—45; Walton,
Proleg. c. 13. pp. 593, et seg. Dr. Smith’s Scripture Testimony of the Messiah, vol.i.
pp. 396, 397. .
V. Sect. I. καὶ 8.7 The Syriac Versions. 189
library at Cambridge. One of these, which was discovered in a
remote Syrian church near the mountains, is particularly valuable:
it contains the Old and New Testaments, engrossed with beautiful
accuracy in the Estrangelo (or old Syriac,) character, on strong
vellum, in large folio, and having three columns in a page. The
words of every book are numbered: and the volume is illuminated,
but not after the European manner, the initial letters having no orna-
ment. Though somewhat injured by time or neglect, the ink being
in certain places obliterated, still the letters can in general be dis-
tinctly traced from the impress of the pen, or from the partial
corrosion of the ink. ‘The Syrian church assigns a high date to
this manuscript, which, in the opinion of Mr. Yeates, who has pub-
lished a collation of the Pentateuch !, was written about the seventh
century. In looking over this manuscript, Dr. Buchanan found the
very first emendation of the Hebrew text proposed by Dr. Kenni-
cott ἡ, which doubtless is the true reading.
The first edition of this version of the Syriac Scriptures appeared
in the Paris Polyglott; but, being taken from an imperfect MS., its
deficiencies were supplied by Gabriel Sionita, who translated the
passages wanting from the Latin Vulgate, and has been unjustly
charged with having translated the whole from the Vulgate. This
text was reprinted in Bishop Walton’s Polyglott, with the addition
of some apocryphal books. ‘There have been numerous editions of
particular parts of the Syriac Old Testament, which are minutely
described by Masch.® A new edition of the Syriac Version of the
Old Testament is at this time printing under the editorial care of the
Rev. Professor Lee, of Cambridge, under the patronage of the
Church Missionary Society, and at the expense of the British and
Foreign Bible Society. To his collation of the Travancore Manu-
script has been added that of another manuscript belonging to the
Rev. Dr. Adam Clarke, and one of the Pentateuch found by Mr.
Lee in the Library of New College, Oxford. *
The other Syriac versions being made from the Septuagint, it
may suffice to offer a brief notice of the Syriac translation of Ori-
gen’s Hexaplar edition of the Lxx., which is the most celebrated
and valuable. ‘This translation was executed in the former part of
the seventh century; the author of this version is unknown. The
late Professor De Rossi, who published the first specimen of it °,
1 In the Christian Observer, vol. xii. pp. 171—174, there is an account of Mr. Yeates’s
Collation; and in vol. ix. of the same Journal, pp.273— 275. 348—350, there is given a
very interesting description of the Syriac manuscript above noticed. A short account of
it also occurs in Dr. Buchanan’s “ Christian Researches’ respecting the Syrians,
pp.229—231. (edit. 1811.)
2 Gen.iv.8. And Cain said unto Abel his brother, Let us go down into the plain. It
may be satisfactory to the reader to know that this disputed addition is to be found in the
aa Syriac, Septuagint, and Vulgate Versions, printed in Bishop Walton’s Poly-
giott.
3 Part ii. vol. i. sect. iv. pp.64—71.
* Report of the Church Missionary Society for 1817-18, p.154.
5 M. De Rossi’s publication is entitled, Specimen inedite et Hexaplaris Bibliorum
Versionis, Syro-Estranghelz, cum simplici atque utriusque fontibus, Greco et Hebrzo,
collatz2 cum duplici Latina versione et notis. Edidit, ac diatribam de rarissimo codice
190 On the Antient Versions. [ Part I. Ch.
does not decide whether it is to be attributed to Mar-Abba, James
of Edessa, Paul Bishop of Tela, or to Thomas of Heraclea. Asse-
manni, ascribes it to Thomas, though other learned men affirm that
he did no more than collate the Books of Scripture. This version,
however, corresponds exactly with the text of the Septuagint,
especially in those passages in which the latter differs from the
Hebrew. A MS. of this version is in the Ambrosian Library at
Milan, comprising the Books of Psalms, Job, Proverbs, Ecclesiastes,
Song of Solomon, Wisdom, Kcclesiasticus, Hosea, Amos, Habak-
kuk, Zephaniah, Haggai, Zachariah, Malachi, Jeremiah, Daniel, and
Isaiah: it also contains the obelus and other marks of Origen’s Hex-
apla; and a subscription at the end states it to have been literally
translated from the Greek copy, corrected by Eusebius himself, with
the assistance of Pamphilus, from the books of Origen, which were
deposited in the library at Caesarea. ‘The conformity of this MS.
with the account given by Masius in the preface to his learned
Annotations on the Book of Joshua, affords strong grounds for
believing that this is the second part of the MS. described by him
as then being in his possession, and which, there is reason to fear,
is irrecoverably lost. From this version M. Norberg edited the
prophecies of Jeremiah and Ezekiel in 1787, 4to. Londini, Gotho-
rum; and M. Bugati, the Book of Daniel, at Milan, 1788, 4to.?
V. Although the Christian religion was preached in Arabia, as
well as in other countries of the East, at an early period, yet it never
was the established religion of the country, as in Syria and Egypt;
for even the temple at Mecca was a heathen temple till the time of
Mohammed. Historical evidence, therefore, concerning the AraBic
Versions, does not extend beyond the tenth century, when
1. Rabbi Saadias Gaon, a celebrated Jewish teacher at Babylon,
translated, or rather, paraphrased, the Old ‘Testament into Arabic:
of this version the Pentateuch was printed at Constantinople,
in folio, in the year 1546, in Hebrew characters; and in the Paris
and London Polyglotts, in Arabic letters. — The prophecy of Isaiah
was published by Paulus in 8vo. at Jena, in 1790, 1791.2. The
remaining books of this translation have not hitherto been dis-
covered. Besides this, there are several other Arabic Versions
extant, made immediately from the Hebrew, either by Jews, Sama-
ritans or Christians, of which the following are the principal, viz.
2. The Arabic version of the Pentateuch, published by Erpenius
at Leyden in 1622, 4to., appears to have been executed in the
Awmbrosiano, unde illud haustum est, premisit Johannes Bern. Rossi. 8vo. Parme, 1778.
The specimen consists of the first psalm printed in six columns, The first contains the
Greek text of the Septuagint; the second, the Syro-Estrangelo text; the third, the Latin text
translated from the Septuagint; the fourth, the Hebrew text; the fifth the Peschito or old
Syriac text above noticed; and the sixth, the Latin text translated from this latter version.
1 Masch, part ii. vol. i. pp.58—60. Jahn, Introd. ad Vet. Foed. pp.76—78. Monthly
Review, O.S. vol. lix. pp.452—454. Some other Syriac versions of less note are de-
scribed by Masch, wt supra pp.60—62.
2 On this book some remarks have been published by Dr. C. 10. Breithaupt. at
Rostock, entitled Commentationis in Saadianam versionem Jesaie Arabicam fasciculus pri-
mus, 1819, 8vo.
V. ὅβοι. 1. 9.71] Persic and Egyptian Versions. 191
thirteenth an by some African Jew, who has very closely
adhered to the Hebrew.
3. The Arabic version of the book of Joshua, printed in the
Paris and London Polyglotts, is, in the opinion of Bauer, made
directly from the Hebrew. Its author and date are not known.
4. The Pentateuch, Psalms, and Prophecy of Daniel, were trans-
lated by Saadia Ben Levi Asnekot, who lived in the early part of
the seventeenth century: they are extant only in MS. in the British
Museum}, and are of very little value.
Besides these versions, the Arab Christians have a translation of
the Book of Job (printed in the Paris and London Polyglotts), and
two versions of the Psalms, still in MS. which were respectively
made from the Peschito or Old Syriac version. All the Arabic books
of the Old Testament, (with the exception of the Pentateuch and
Job), which are printed in those Polyglotts, were executed from
Hesychius’s recension of the Septuagint. ‘The Psalms, inserted in
Justiniani’s Polyglott Psalter, and Gabriel Sionita’s Arabic Psalter,
were made from Lucian’s recension of that version: and the Arabic
Psalter, printed at Aleppo in 1706, 4to., follows the Melchitic”
recension of the Lxx.?
Besides the preceding Oriental versions, there are several others;
which, though not of equal importance in the criticism and interpre-
tation of the Sacred Writings, may still be occasionally consulted
with advantage. Among these we may enumerate the Persic,
Egyptian, Ethiopic, Armenian, and Sclavonic translations.
1. The Persic Version. — Although we have no authentic ac-
count of the conversion of the whole Persian nation to Christianity,
yet we are informed by Chrysostom and Theodoret, that the Scrip-
tures were very antiently translated into the Persian language. It
does not appear, however, that any fragments of this antient version
are extant. The translation of the Pentateuch, printed in the 4th
volume of Bishop Walton’s Polyglott, was executed by a Jew, for
the benefit of the Jews, in the eleventh or twelfth century. The
Hebrew text is, for the most part, faithfully rendered. Bishop
Walton mentions two Persic versions of the Psalms — one by a
Portuguese monk at Ispahan in the year 1618, and another by
some Jesuits from the vulgate Latin version.* These are yet in MS.
2. Ecyprian Versions. — From the proximity of Egypt to Ju-
1 Cat. Harl. MSS. vol. iii. num. 5505.
2 The Melchites were those Christians in Syria, Egypt, and the Levant, who, though
not Greeks, followed the doctrines and ceremonies of the Greek church. They were
called Melchites, that is, Royalists, by their adversaries, by way of reproach, on account
of their implicit submission to the edict of the emperor Marcian, in favour of the council
of Chalcedon. Mosheim’s Eccl. Hist. vol. ii. p. 188. note (m).
3 Carpzov. Crit. Sacr. pp.640—644. Bauer, Crit. Sacr. pp.321—324. Jahn, Introd.
ad Vet. Foed. pp.78—80. Masch, partii. vol. i. pp.103—110. In pp.110—128. he
has given an.account of Arabic editions of the Old Testament, and detached parts of it.
On Arabic editions, Schnurrer’s Bibliotheca Arabica, pp.389—397, may also be advan-
tageously consulted. .
4 Walton, Prol. xvi. §6—8. pp.692—695. Kortholt, c. xix. pp. 301—303, Jahn,
p.80. For an account of editions constjlt Masch, part ii. vol. 1. pp. 158—164.
\
192 On the Antient Versions. [Part I. Ch.
dzea, it appears that the knowledge of the Gospel was very early
communicated to the inhabitants of that country, whose language was
divided into two dialects — the Sahzdic or dialect of Upper Egypt,
and the Coptic or dialect of lower Egypt. In the former of these
dialects the ninth chapter of Daniel was published by Munter at
Rome in 1786; and Jeremiah, ch. ix. 17. to ch. xiii. by Mingarelli,
in Reliquie Egyptiorum Codicum in Bibliotheca Naniana asservata,
at Bologna, in 1785.
The Coptic language is a compound of the old Egyptian and
Greek; into which the Old Testament was. translated from the
Septuagint, perhaps in the second or third century, and certainly
before the seventh century. Of this version, the Pentateuch was
published by Wilkins in 1731; and a Psalter, by the congregation
de Propaganda Fide, at Rome, in 1744 and 1749.’ And in the
course of the year 1816 M. Engelbreth published at Copenhagen, in
quarto, some fragments of a Basmurico-Coptic version of the Old
and New Testament (preserved in the Borgian Museum at Velitri),
collated with other Egyptian versions. The editor has given a
Latin version, and illustrated the work with critical and philological
notes.” No part of the Sahidic version of the Old Testament ap-
pears to have been published. The late Dr. Woide was of opinion
that both the Coptic and Sahidic Versions were made from the
Greek. They express the phrases of the Septuagint Version; and
most of the additions, omissions, and transpositions, which distin-
guish the latter from the Hebrew, are discoverable in the Coptic
and Sahidic Versions.
3. The Eruroric or ApyssINIAN VERSION, which is still extant,
was made from the Septuagint: although its author and date are
unknown, yet, from the marks of unquestionable antiquity which it
bears, there is every reason to believe that it was executed in the
second century. Some peculiar readings occur in this translation:
but, where it seems to be exact, it derives considerable authority
from its antiquity. Only a few books and fragments of this version
have been printed. The first portions of the Ethiopic Scriptures
that appeared in print, were the Psalms, and the Song of Solomon;
edited at Rome, by John Potken, a.p. 1513. In 1548, the New
Testament was also printed at Rome by some Abyssinian priests,
and was afterwards reprinted in the London Polyglott: but as the
manuscripts used in the Roman edition were old and mutilated, the
editors restored such chasms as appeared in the text, by translations
from the Latin Vulgate. These editions, therefore, are not of
much value, as they do not present faithful copies of the antient
1 Masch, part ii. vol. i. pp. 182—190. Jahn, p.81.
2 The following is the title of the work above noticed, of which the author has not been
able to procure a sight: — Fragmenta Basmurico-Coptica Veteris et Novi Testamenti,
que in Museo Borgiano Velitris asserventur, cum reliquis versionibus gyptiacis con-
tulit, Latiné vertit, necnon criticis et philologicis adnotationibus ilhustravit W. F. Engel-
breth, 4to. Hafnix, 1816. The only perfect copy of the Coptic Bible now in Europe,
is said to be in the possession of Monsieur Marcel. See M.Quartrémére’s Recherches
sur la Langue et la Littérature d’ Egypte, p. 118,
V. Sect. I. 8.1] The Ethiopic or Abyssinian Version. 193
Ethiopic text: About the middle of the seventeenth century ap-
peared in print, the Book of Ruth; the Prophecies of Joel, Jonah,
Zephaniah, and Malachi; the Song of Moses; that of Hannah
(1 Sam. ii.); the Prayers of Hezekiah, Manasseh, Jonah, Azariah,
and the three Children; Isaiah; Habakkuk; the Hymns of the
Virgin Mary, Zachariah, and Simeon; and the first four chapters of
Genesis. In 1815, the British and Foreign Bible Society pub-
lished a reprint of Ludolf’s edition of the Ethiopic Psalter. ‘This
is the whole of the Ethiopic Scriptures hitherto printed. It is not
necessary here to enumerate all the reprints of the above portions of
the Ethiopic Bible. *
There is, however, reason to expect that, in no long time, the gift
of the entire Ethiopic Scriptures will be imparted to Abyssinia. A
manuscript copy of this version, in fine preservation, has been pur-
chased by the committee of the Church Missionary Society. From
a memoir on this manuscript by Professor Lee, we learn, that it
contains the first eight books of the Old Testament, written on
vellum, in a bold and masterly hand, in two columns on each page.
The length of a page is that of a large quarto: the width is not
quite so great. ‘The volume contains 285 folios, of which the text
covers 282, very accurately written, and in high preservation. On
the first page is written, in Ethiopic, the invocation usually found in
the books of the eastern Christians: “ In the name of the Father,
and of the Son, and of the Holy Ghost.” Then follows an account
of the contents of the book, written in Latin by some former pos-
sessor, and a date a. Ὁ. 1696, 20th September. On the reverse of
the first folio is found a table, not unlike the tables of genealogy in
some of our old English Bibles, which seems to be intended to shew
the hours appointed for certain prayers. ‘Then follows the Book
of Genesis, as translated from the Greek of the Septuagint. On the
reverse of the third folio is the following inscription in Arabic:
‘© The poor Ribea, the Son of Elias, wrote it: O wine! to which
nothing can be assimilated, either in reality cr appearance: O ex-
cellent drink! of which our Lord said, having the cup in his hand,
and giving thanks, ‘ This is my blood for the salvation of men.’”
Folios 7 and 8 have been supplied, in paper, by a more modern
hand. On the reverse of folio 8 is a very humble attempt at draw-
ing, in the figure of a person apparently in prayer, accompanied by
an inscription in Ethiopic, at the side of the figure: “ In the prayers
of Moses and Aaron, to? Abraham, Isaac, and Jacob, am I, thy
1 Jahn, p.81. Masch, part ii. vol. i. pp.140—143. In pp.145—157 is a bibliographi-
cal notice of all the Ethiopic editions of the Scriptures, whether entire or in parts, that
have been published. Walton, Prol.xv. ὃ 10 -- 12. pp.679—685. Kortholt, pp.298—
$01. In Mr. Bruce’s Travels, vol. ii. pp.416—420. (8vo. edit.) there is an interesting
account of the Ethiopic Biblical books. It is not known in whose possession the
manuscript copy of the Ethiopic Version now is, which was brought by Mr. B. from
Abyssinia. .
_ 2 As this inscription, which occurs on the supplied leaves, savours of the errors of the
Romish Church, it was probably written by some Abyssinian Catholic. The inscriptions
of Isaac, the writer of the MSS., though mutilated, and sometimes obscure, seem free
VOL, Il. Oo
194 On the Antient Versions. [Part 1. Ch.
servant, O Lord, presented in the power of the Trinity, a weak,
infirm, and defiled sinner. Let them implore Christ.” Under the
drawing, in Ethiopic: “ In the same manner, every slayer that slays
Cain, will I repay in this; and as he slew, so shall he be slain.”
On the reverse of folio 98, at the end of the book of Exodus, are
two figures, somewhat similar, but rather better drawn, and seem-
ingly by the writer of the manuscript ; and, in another place or two,
there are marginal ornaments. At the end of Deuteronomy is this
inscription, in Ethiopic; “ ‘The repetition of the law, which God
spake to Moses. Numbered 5070' (words.) Intercede for your
slave Issac.” — At the end of the volume: “ Pray for those who
laboured in this book; and for your slave Isaac, who gave this to
Jerusalem, the Holy.” ‘Then follows an inscription, m Arabic :
“ς In the name of the Father, and of the Son, and of the Holy Ghost,
one God. O Lord, save thy people from every evil! O our God,
Jesus Christ, the speaker to men! O holy people, remember your
slave Isaac, the poor: God shall remember you in the mercies of
this book. Pray, if God be willing, that I may be permitted to see
your face. And pray for me, the sinner. Pardon my sins, O Lord !
and let my body be buried in Mount Sion.” Then follows, in
Ethiopic: ‘ ‘That our enemies may not say of us, ‘ We have con-
quered them:’ be ye prudent. We have given youa lamp. Be ye
the culture. —Sow ye the flock: reap and rejoice.”..... A few lines
have been erased. ‘Then follows .... ‘me, Isaac, the poor, in your
prayers. It was completed in Beth Gabbaza, of Axuma. In thy
name, O Lord, have I planted, that thou place me not in any other
place except Mount Sion; the mount of Christ; the house of
Christians. Let them not be forgotten in your prayers, who have
read and testified to you. Preserve, O Lord, this my offering for
me thy servant, the poor ; and preserve all these books which I offer,
that the brethren, dwelling at Jerusalem may be comforted. And
pray for me *, forget me not in the holy offices, and in prayer, that
we may all stand before God in the terrible day and hours. That
it might not be written that we were wanting, I have previously sent
and given you this for the warfare of the testimony. Intercede, and
bless. And also for the refreshing of the record of the Fathers :
and also for Cueskam *, the queen of the sons of Abyssinia; that
they may be comforted, and thence convert our region — may,
from these errors. The figure of St. Peter, mentioned below, was probably traced by the
same hand.
1 It is customary among the Jews, Syrians, and Ethiopians, to number the words in
the books of Scripture.
2 In most of the eastern churches, it is the practice to enumerate their Saints in a cer-
tain part of the Liturgy.
3 The name of a region, a sea, and a mountain, in Ethiopia; so celebrated, as to be
esteemed by the Ethiopians as preferable to even Sinai or Mount Olivet ; and, as tradition
says, whither Joseph and Mary, with the child Jesus, betook themselves, making it their
residence for some time, after the flight into Egypt, Castell, sub voce. — Ludolf, sub voce,
says it is the name of a monastery in Upper Egypt, which was always had in great vene-
ration by the Copts and Ethiopians ; and where Christ is said to have resided with his
mother, when he fled from Herod.
V. Sect. 1. 3.7] The Ethiopic or Abyssinian Version. 195
moreover migrate into other regions, and restore Jerusalem :—and
for the Calyary of Mary. Let them pray for me. Let it be pre-
served as the widow’s mite, for ever and ever. Let them not sell or
exchange; nor let them carry it away; nor let them cause it to be
placed elsewhere. And....” the rest is wanting. Hence it appears,
that the book was written at Axuma, the antient capital of Ethiopia ;
and that it was sent by Isaac to the Abyssinians residing in Jeru-
salem. No date appears in the manuscript itself. It is, probably,
about 300 years old. On the reverse of fol. 285, is a drawing, in-
tended to represent Andrew the Apostle, with the book of the
Gospels in one hand, and the keys in the other. Some less ingenious
drafstman, however, has, by means of the transparency of the vellum,
traced out this figure on the first page of this folio, and given the
name of Peter to his humble representation. He has thus suc-
ceeded in assigning to St. Peter the first place, and also in bestow-
ing on him the keys. Against this picture of Peter is placed his
age, 120 years.
The following fac-simile represents part of the remarkable pro-
phecy of Balaam. *
Num. XXIV. 17.
hZL KPO hm FE
%H: ὦ ἃ δ ne:
Oh BH EPO ME
" Bw σῷ: Coke
για: OY 028:
hw eh, OOF
Δ 4 Aw: AWhA
ey = GO AN O VB
σωτο : Δ i Δ: ἡ
Pp: ht:
See ee eo Oe EU oR THis τ
arise: and he shall destroy the ambassadors of Moab, and shall take
captive all the children of Seth.
1 Eighteenth Report of the Church Missionary Society, pp. 188, 189. In p. 190. there
is an interesting notice of the Ethiopic MSS. of the Scriptures, in the Royal Library at
Paris.
ο 2
196 ‘On the Antient Versions. [Part I. Ch.
This precious manuscript has been carefully transcribed, and is
now printing with a fount of types, cast at the expense of the British
and Foreign Bible Society, from the matrices (preserved at Frank-
fort) of the celebrated Ethiopic scholar John Ludolph ; whose types,
as used in his printed works, have been highly approved by the
Abyssinians. ὦ : |
4. The ARMENIAN VERSION was also made from the Alexandrian
Septuagint: its author was Miesrob, who invented letters fully ex-
pressive of the Armenian tongue, towards the close of the fourth or
early in the fifth century. It is said to have been subsequently altered
according to the Peschito or old Syriac version, and according to
the Latin vulgate, by Uscan, an Armenian bishop, who was specially
sent to Amsterdam to superintend the edition there printed in 1666.
The edition printed at Constantinople in 1705, 4to., was collated by
Bredencamp, for the late Rev. Dr. Holmes’s edition of the Septuagint.
The Armenian version of the Scriptures has been attributed to
Chrysostom, but, it does not appear, on satisfactory authority. ?
5. The Scravonic or Οὐ Russian VERsiON is derived from the
Septuagint: it was executed in the ninth century by Cyril of Thes-
salonica, the inventor of Sclavonic letters, in conjunction with
Methodius, by both of whom the Gospel was preached to the Bul-
garians. ‘The Pentateuch was first printed at Prague in 1519; and
the entire Bible, in 1570; the edition of the Sclavonic scriptures,
executed at Ostrog in 1581, is the exemplar whence all the modern
Russian editions are printed.® It is said to have undergone several
revisions, particularly in the time of the patriarch Nicon: and the
New ‘Testament is rendered with more perspicuity than the Old.
§ 4. ON THE ANTIENT LATIN VERSIONS OF THE SCRIPTURES.
I. Of the Oxy Ivaxic or Ante-Hieronymian Version.—Il. Account of the
Biblical Labours and Latin Version of Jerome.—IIl. Of the VULGATE
Version and its editions. —I1V. Critical value of the Latin Vulgate
version.
1. AT the commencement of the Christian sera, the Latin was
gradually supplanting the Greek as a general language, and it soon
might be called the language of the Western church. From the
a σὍσσὍσσσσσ σον σσνοΝ
' For other particulars relative to the Ethiopic Version of the Scriptures the reader is
referred to “ A Catalogue of the Ethiopic Biblical Manuscripts in the Royal Library of
Paris, and in the Library of the British and Foreign Bible Society, also some account of
those in the Vatican Library at Rome: with remarks and extracts. To which are added
Specimens of Versions of the New Testament into the modern languages of Abyssinia, &c.
With fac-similies of an Ethiopic and an Amharic Manuscript. By Thomas Pell Platt,
Bb. A. Fellow of Trinity College, Cambridge. London, 1823.” 4to, — A valuable acces-
sion to biblical literature. . '
2 Jahn, p.82. Masch, pp. 169—173; in pp.173—181. the Armenian editions are
described ; Kortholt, pp. 304,305. On the present state of the Armenian church in
India, see Dr. Buchanan’s “ Christian Researches,’’ pp. $41—346, ear
3 A copy of this singularly rare book is in the Library of Earl Spencer; it is described
by Mr. Dibdin, who has given a fac-simile of it, in his Bibliotheca Spenceriana, vol. i;
pp. 90—938, ὶ ;
V. Sect. I. ᾧ 5.1 The Vulgate Version. 197
testimony of Augustine, it appears that the Latin church possessed
a very great number of versions of the Scriptures, made at the first
introduction of Christianity, and whose authors were unknown; and
that, in the primitive times, as soon as any one found a Greek copy,
and thought himself sufficiently versed in both languages, he at-
tempted a translation of it.’ In the course of time, this diversity of
translation produced much confusion, parts of separate versions. be~
ing put together to form an entire composition, and marginal notes.
being inserted into the text: but one of these Latin translations ap-
pears to have acquired a more extensive circulation than the others,
and for several ages was preferably used, under the name of the
tala or old Italic, on account of its clearness and fidelity.” .This
version, which in the time of Jerome was received as canonical,
is by him termed sometimes the Vulgate and sometimes the Old, in
opposition to the new translation undertaken by him. He mentions
no other version. The Old Italic was translated from the Greek in
the Old Testament as well as in the New, there being comparatively
few members of the Western church, who were skilled in Hebrew. ὃ
From the above cited expressions of Augustine, it has been inferred
that the old Italic version was made in the fst century of the
Christian era; but the New Testament could not have been trans-
lated into Latin before the canon had been formed, which was cer-
tainly not made in the first century: and the great number of
Hebraisms and Syriasms observable in it, particularly in the Gospels
of Matthew.and Mark, have induced some eminent critics te. con-
jecture that the authors of this translation were Jews converted to
Christianity.+ There is, however, every reason to believe, that. it
was executed in the early part of the second century: “ at least it
was quoted by Tertullian before the close of that century. But, be-
fore the end of the fourth century, the alterations, either designed
or accidental, which were made by transcribers of the Latin Bible,
were become as numerous as the alterations in the Greek Bible, be-
fore it was corrected by Origen.” ἢ
ει Augustine, de Doct. Christ. 1.11. ¢, 11.
2 Ibid. c.15. This passage of Augustine is suspected to be incorreet, and Bishop
Marsh, after many other critics, thinks that we ought to read ila for Itala, Michaelis,
vol, ii. partii. p. 623. See also Dr. Lardner’s Works, vol. v. pp. 115, 116.
3 A Codex Rescriptus or Palimpsestus of an Antehieronymian Version has been dis-~
covered by Dr. Feder at Wurtzburg, who has transcribed nearly all that is legible, com-
prising the prophecies of Jeremiah, Ezekiel, and Daniel. These portions supply the chasms
occurring in Sabatier’s Edition, and differ materialiy from the fragments of antient versions
printed in his Collection. The latter are not fragments of the Itala, for they want that
perspicuitas sententiz, which characterises it. Dr. Minter, Bp. of Seeland, supposes
them to be of African origin: and as M. Feder allowed him to make use of his labours,
Bp. M. copied them, and announced his intention of publishing an edition of them. Letter
of Bp. Minter to M.Gregoire, dated Copenhagen, Feb.7. 1819, in Revue Encyclope-
dique, for March 1819, p. 545.) But this design has not yet been realised.
4 « The learned and ingenious Eichhorn, in his Introduction to the Old Testament,
supposes that the first Latin Version of the Bible was made in Africa; where Latin alone
being understood, a translation was more necessary ; where the Latin version was held in
the highest veneration ; and where, the language being spoken with less purity, barbarisms
might have been more easily introduced than in a provincial town in Italy.’’. Bp. Marsh’s
Michaelis, vol. ii. part ii. p. 628.
5 Bishop Marsh’s Divinity Lectures, parti. p. 66.
ο 3
198 On the Antient Versions. [Part I. Ch.
II. To remedy this growing evil, Jerome, at the request and
under the patronage of Pope Damasus, towards the close of the
fourth century, undertook to revise this translation, and make it
more conformable to the original Greek. He executed the revision
of the Old Testament according to the Hexaplar text of Origen,
which he went to Czesarea to consult, and the New Testament after
the original Greek ; and completed his task a.p. 384. Of this re-
vision, the Book of Job and the Psalms (which alone have been
preserved to our times), together with the Chronicles, Proverbs,
Ecclesiastes, and Song of Solomon, are all that were ever published ;
Jerome’s manuscripts, comprising the remaining books of Scripture,
being lost or destroyed through the wilful negligence or fraud of
some individual whom he has not named.’ But before Jerome had
finished his revisal, he had commenced a translation of the Old
Testament from the Hebrew into Latin, in order that the Western
Christians, who used this last language only, might know the real
meaning of the Hebrew text, and thus be the better qualified to
engage in controversial discussions with the Jews.
ΠῚ. This version, which surpasses all former ones, was executed
at different times, Jerome having translated particular books in the
order requested by his friends. We learn from Augustine that it
was introduced into the churches by degrees, for fear of offending
weak persons: at length it acquired so great an authority from the
approbation it received from Pope Gregory I., that ever since the
seventh century it has been exclusively adopted® by the Roman
Catholic church, under the name of the Vulgate version: and a
decree of the Council of Trent, in the sixteenth century, commanded
that the Vulgate alone should be used whenever the Bible is pub-
licly read, and in all sermons, expositions and disputations; and
pronounced it to be authentic, —a very ambiguous term, which
ought to have been more precisely defined, than the members of
that council chose to define it. ‘ Upon this ground many con-
tended, that the Vulgate version was dictated by the Holy Spirit ;
at least was providentially guarded against all error; was conse-
quently of divine authority, and more to be regarded than even the
original Hebrew and Greek texts. And, in effect, the decree of the
council, however limited and moderated by the explanation of some
of their more judicious divines, has given to the Vulgate such a high
degree of authority, that, in this instance at least, the translation
has taken place of the original: for these translators, instead of
the Hebrew and Greek texts, profess to translate the Vulgate.
Indeed, when they find the Vulgate very notoriously deficient in
expressing the sense, they do the original Scriptures the honour of
1 Jerome, Ep.64. ad Augustin.
2 With the exception of the Psalms ; which being daily chaunted to music in the church
service, made it difficult to introduce alterations, The Old Italic Psalter, as corrected
by Jerome, bas therefore been used ever since the time of Gregory I. The apocryphal
books of Baruch, Ecclesiasticus, Wisdom, and the two books of Maccabees, are also re-
tained from the old Latin version.
V. Sect. I. § 3.] The Vulgate Version. | 199
consulting them, and take the liberty, by following them, of depart~
ing from their authentic guide; but, in general, the Vulgate is their
original text ; and they give us a translation of a translation; by
which second transfusion of the Holy Scriptures into another tongue,
still more of the original sense must be lost, and more of the genuine
spirit must evapcrate.” *
The universal adoption of Jerome’s new version throughout the
Western church rendered a multiplication of copies necessary ; and
with them new errors were introduced in the course of time, by the
intermixture of the two versions (the old Italic, and Jerome’s or the
Vulgate) with each other. Of this confusion, Cassiodorus was the
principal cause, who ordered them to be written in parallel columns,
that the old version might be corrected by the Vulgate; and though
Alcuin in the eighth century, by the command of Charlemagne,
provided more accurate copies, the text again fell into such confu-
sion, and was so disfigured by innumerable mistakes of copyists —
(notwithstanding the efforts made to correct it by Lanfranc arch-
bishop of Canterbury in the eleventh century, and by Cardinal
Nicholas, and some other divines, about the middle of the twelfth
and in the thirteenth centuries)—that the manuscripts of the middle
ages materially differ from the first printed editions.
Robert Stephens was the first who attempted to remedy this con-
fusion, by publishing his critical editions of the Vulgate in 1528,
1532, 1534, 1540, and particularly in 1545 and 1546. These,
particularly the last, having incurred the censures of the doctors of
the Sorbonne, John Hentenius, a divine of Louvain, was employed
to prepare a new edition of the Vulgate: this he accomplished in
1547 in folio, having availed himself of Stephens’s previous labours
with great advantage. A third corrected edition was published by
Lucas Brugensis, with the assistance of several other divines of
Louvain, in 1573, in three volumes 8vo., which was also reprinted
in 1586 in 4to. and 8vo., with the critical notes of Lucas Brugensis.
The labours of the Louvain divines not being in every respect ap-
proved by Sixtus V., he commanded a new revision of the text to
be made with the utmost care: to this work he devoted much time
and attention, and corrected the proofs himself of the edition which
was published at Rome in 1590, in folio. The text thus revised,
Sixtus pronounced to be the authentic Vulgate, which had been the
! Bp. Lowth’s Translation of Isaiah, vol. i. Prel. Diss. p.Ixxiii.
* The edition of 1540 was Stephens’s principal edition of the Latin Vulgate ; as his
edition of 1550 was his principal edition of the Greek. In magnificence it surpasses
every edition of the Vulgate that ever was printed : and it is likewise of great value to a
critic, as it contains a copious collection of readings from Latin manuscripts, and some
of the early editions. Father Simon, (Hist. Crit. des Versions du N. Test. ch. xi. p- 130.)
calls it “ un chef d’ceuvre en fait de Bible ;? and (p.131.) he terms this edition ‘ la meil-
_ eure de toutes.’ NHentenius, in his preface to the Louvain edition, calls it ¢ accuratissima
et castigatissima Biblia.’ (See also the praises bestowed on it in Masch’s edition of Le
Long’s Bibliotheca Sacra, Partii. vol. iii. p.187.) The title page prefixed to the New
Testament bears the date of 1539 ; though that which is prefixed to the Old Testament
is dated 1540. -(Marsh’s Letters to. Travis, p.254. note.) It is by this latter date, that
Stephens’s best edition of the Vulgate is usually known and cited.
oO 4
200 On the Antient Versions. _ {Part I. Ch.
object of inquiry in the Council of Trent; and ordained: that it
should be adopted throughout the Romish church. But, notwith-
standing the labours of the Pope, this edition was discoyered to be
so exceedingly incorrect, that his successor Clement VIII. caused it
to be suppressed, and published another authentic Vulgate in 1592,
in folio: this however differs more than any other edition, from that
of Sixtus V., and mostly resembles that of Louvain. These fatal
variances between editions, alike promulgated by pontiffs claiming
infallibility, have not passed unnoticed by Protestant divines, who
have taken advantage of them in a manner that sensibly affects the
church of Rome; especially Kortholt, who has at great length re-
futed the pretensions of Bellarmine in favour of the Vulgate in a
masterly manner’, and our learned countryman Thomas James, in
his Bellum Papale, sive Concordia Discors Sixti V. (London, 1600,
4to.) who has pointed out very numerous additions, omissions, con-
tradictions, and other differences between the Sixtine and Clementine
editions.” From this very curious and now rare volume, the fol-
lowing specimens of the differences between these two editions are
transcribed.
1. Clauses omitted in the Sixtine, but inserted in the Clementine Bible.
Num. xxx.11. Uvor in domo viri, &c. to the end of the verse.
Prov. xxv. 24. Melius est sedere in angulo domaitis, §c.
Lev. xx. 9. Patri matrique maledizit.
Jud. xvii. 2,3. Reddidit ergo eos matri sua, &c.
1 Kings, iv. 21. μία capta est arca Dei.
5 Kings, (same as our first) xii. 10. Sic logueris ad eos.
2 Chron. ii. 10. Lt vini vigenti millia metretas.
Matt. xxvii. 35. Ut impleretur quod dictum est per prophetam dicentem, diviserunt sibt
vestimenta mea, et super vestem meam miserunt soricm.
2. Clauses or Words introduced into the Sixtine, but omitted in the
Clementine Bible.
1 Sam. xxiv. 8. Vivit dominus, quia nisi dominus percusserit eum, aut dics ejus vencris
ut moriatuy, aut descendens in prelium periret ; propitius mihi sit
dominus ut non mittam manum meam in Christum Domini.
1 Sam. xxv. 6. Ex multis annis salvos faciens tuos et omnia tua.
2Sam. vi. 12. Disitque David, ibo et reducam arcam.
2 Sam. viii. 8. De quo fecit Salomo omnia vasa erea in templo et mare eneum et
columnas et altare.
2 Sam, xix.10. Et concilium totius Israel venit ad regem.
Prov. xxiv. ult. Usque quo piger dormis? usque quo de somno consurges.
Hab. i. 8. Quare respicis contemptores et taces conculcante impio justiorem se ?
Et facies homines quasi pisces maris, et quasi reptilia non habentia
ducem.
Matt. xxiv. 41. Duo in lecto, unus asswmetur, et unus relinguetur.
Acts, xiv. 6. Lt commota est omnis multitudo in doctrina corum, Paulus autem, &c-
xxlv. 18,19. Lt apprehenderunt me clamantes et dicentes, tolle inimicum nosirum.
3. Manifest contradictions, or differences between the editions.
Ex. xxiii. 18. Sixtine Tua, Clementine mee
Numb. xxxiv. 4. S. Ad meridiem, C. A meridic.
! Kortholt, de variis Scripture Editionibus, pp.110—251.
2 Additional instances of the contradictions between the above mentioned papal edi-
tions, together with a defence of the Bellum Papale, may be seen in Mr. James’s
** Treatise of the Corruptions of Scripture, Councils, and Fathers, by the Prelates,
Pastors, and Pillars of the Church of Rome, for the maintenance of Popery,” pp 272—
358. London, 1688. 8vo.
V. Sect. I. 3.1
Deut. xvii. 8.
Jos. ii. 18,
iv. 23.
xi. 19.
xiv. 3.
1 Sam. iv. 9.
aS ets Oe
1 Kings, vii. 9.
Hab. i. 13.
Heb. ν- 11.
2 Pet. i. 16.
Ex. xxiv. 5,
Ex. xxxii. 28.
: 28am. xv. 7.
. 1 Kings, iv. 42.
2 Kings, xiv. 17.
xxv. 19.
2 Chron. xiii. 17.
1 Sam, iii. 2, 3.
1 Kings, ii, 28.
2 Kings, xv. 19.
Judith,i. 2.
Ibidem.
Job xxxi. 75.
Ps, sli.
Pre. xz. 25.
‘Kix, 25.
Ezek. xiv. 22.
Sirach,xxxviii. 25.
-—xlii 9.
Isaiah, xlvi. 12.
Jer. xvii. 9.
The Vulgate Version. 201
S. Inter lepram et non lepram, C. Inter lepram ct lepram. .
S. Signum non fuerit, C. Signum fuerit.
S. Deo nostro, C. Vestro.
S. Que se non traderet, C. Que se traderet.
Tuo, C. Mea.
. Nobis, C. Vobis,
. Ame, C. A te.
. Intrinsecus, C. Extrinsecus.
Quare non respicis, C. Respicis.
. Interpretabilis ininterpretabilis.
. Indoctas, C. Doctas.
ANDANDAHIN
4. Differences in numbers.
S. Vitulos duodecem, C. Vitulos.
S. Trigenta tria millia, C. Vigenti millia.
S. Quatuor, C. Quadrigenta.
S. Quingue millia, C. Quinque et mille.
S. Vigenti Quingue, C. Quindecem.
S. Ser, C. Sexragenta.
S. Quinquagenta, C. Quingenta.
5. Other remarkable differences.
. Nec poterat videre lucernam Dei antequam extinguerctur,
- Nec poterat videre ; lucerna Dei antequam ezxtingueretur.
. Ad Salomonen, C. Ad Jaob.
- In thersam, C. In terram.
S. Fecit, cjus muros in-altitudinem 70 cubitus: this is one of those
places where paper had been pasted on the text, the word first
printed was latitudinem, and altitudinem was printed on a slip of
paper and put over it, S. Latitudinem.
S. Latitudinem, 30 cu. C. Altitudinem, 30 cubitus.
S. Si secutus est oculus meus cor meum, C. Si seculum et ocules
meus cor meum.
S. Ad Deum fontem vivum, C. Ad Deum fortem, vivum.
S. Devorare sunctos, C. Devolare sanctos. Ν
S. qui affligit patrem et fugit matrem, C. Qui affligat, &c. et fugat, δ᾽.
S. Lgredientur, C. Ingredientur.
S. Sapientiam scribe, C. Sapientia scribe.
S. Adultera, C. Adulta.
S. Justum*C. Avem. Bs
S. Cor hominis, C. hominum. -
AMMAN
IV. The Vulgate is regarded by Papists and Protestants in very
different points of view: by the former it has been extolled beyond
measure, while by most of the latter it has been depreciated as
much below its intrinsic merit. Our learned countryman, John
Bois, (canon of Ely,) was the first who pointed out the real value
of this version in his Collatio Veteris Interpretis cum Bezd aliisque
vecentioribus (8vo. 1655.) In this work, which is now of extreme
rarity, the author has successfully shewn that, in many places, the
modern translators had unduly depreciated the Vulgate, and un-
necessarily departed from it. Bois was followed by Father Simon,
in his Histoire Critique du texte et des versions du Nouveau Testament,
who has proved that the more antient the Greek manuscripts and
other versions are, the more closely do they agree with the Vul-
gate: and in consequence of the arguments adduced by Simon, the
Vulgate has been more justly appreciated by biblical critics of later
times. — : : :
Although the Latin Vulgate is neither inspired nor infallible, as
ὃ On the Antient Versions. [Part I. Ch.
Morinus, Saurez, and other advocates of the Romish church have
attempted to maintain, yet it is allowed to be in general a faithful
translation, and sometimes exhibits the sense of Scripture with
greater accuracy than the more modern versions: for all those
which have been made in modern times, by divines in communion
with the church of Rome, are derived from the Latin Vulgate,
which, in consequence of the decree of the council of Trent above
noticed, has been substituted for the original Hebrew and Greek
texts. The Latin Vulgate therefore is by no means to be neglected
by the biblical critic: and since the Ante-Hieronymian Latin
translations are unquestionably of great antiquity, both lead us to a
discovery of the readings in very antient Greek manuscripts, which
existed prior to the date of any now extant. Even in its present
state, notwithstanding the variations between the Sixtine and Cle-
mentine editions, and that several passages are mistranslated, in
order to support the peculiar dogmas of the church of Rome, the
Latin Vulgate preserves many true readings, where the modern
Hebrew copies are corrupted. ὦ
The old Latin version of the Four Gospels was published at
Rome, by Blanchini, in two volumes folio, under the title of Evan-
geliartum quadruplex Latine Versionis antique seu veteris Italice:
and the remains of the different antient versions were collected and
published by Sabatier at Rheims, in three volumes folio, 1749. The
printed editions of the Vulgate are so numerous, that any account
of them would occupy too large a portion of the present work?:
the Paris edition of Didot in 1785, in two volumes quarto, may
however be noticed for its singular beauty and accuracy®, as well —
as the edition of the New Testament, printed under the super-
intendence of Leander Van Ess, intitled Testamentum Novum Vul-
gate editionis, guxta exemplar ex typograghid Apostol. Vaticana,
Rome 1592, edidit L. Van Ess. ‘Tubingze. 1822. 8vo.
SECTION II.
ON THE ANTIENT VERSIONS OF THE NEW TESTAMENT.
I. OrnteENTAL VERSIONS. —1. Peschito or Antient Syriac Version. —
2. The Philoxenian Syriac Version. —3. The Syriac Translation of
! Cappel has given numerous examples in his Critica Sacra, lib. ii. cc. vii.—ix. tom. ii.
pp- 858—898. (edit. Scharfenberg).
2 A particular description of all the editions is given by Masch, partii. vol. iii. pp. 1—
rie : and of the principal editions by Brunet, in his Manuel du Libraire, tom. i. art.
Biblia.
3 The ‘preceding account of the Latin versions has been compiled from Michaelis,
vol. ii. pp-107—129. Semler, Apparatus ad Liberalem Vet. Test. Interpretationem,
pp.308—314. Carpzov, Critica Sacra, pp.671—706. Leusden, Philologus Hebreo-
mixtus, pp.1—10. Bishop Walton, Prol. c. xi. pp.470—507; and Viser, Hermeneu-
tica Sacra Novi Testamenti, vol, ii. part iii. pp.73—96. 866 also Cellérier, Introduction
au Nouv, Test. pp. 195—208.
V. Sect. [1.1 The Syriac Versions. | 203
Jerusalem. — 4. Egyptian Versions. — 5. Arabic Versions. —6. Ethio-
pic Version.—7. Armenian Version. — 8. Persian Version.—II. Wrst-
ERN TRANSLATIONS.—1. The Gothic Version. —2. The Sclavonic
Version.— 3. The Anglo-Saxon Version. :
THE antient versions of the New Testament may be divided into
three classes —the Oriental, the Latin, and the Western: and as
the Latin versions have been noticed in the preceding paragraphs,
we shall at present confine our attention to the Oriental and
Western translations.
I. The principal or1ENTAL vERsIoNS are the Syriac, Egyptian,
Arabic, Ethiopic, Armenian, and Persian.
1. The Old Syriac Version is usually called the Peschito, that is,
right, or exact. This translation comprises only the Four Gospels,
the Acts of the Apostles, the Epistles of Saint Paul (including the
Epistle to the Hebrews), the first Epistle of Saint John, Saint Peter’s
first Epistle, and the Epistle of Saint James. The celebrated pas-
sage in 1 Johny. 7., and the history of the woman taken in adultery
(John viii. 2—11.), are both wanting. All the Christian sects in
Syria and the East make use of this version exclusively, which they
hold in the highest estimation. Michaelis pronounces it to be the
very best translation of the Greek ‘Testament which he ever read,
for the general ease, elegance, and fidelity with which it has been
executed. It ‘retains, however, many Greek words, which might
have been easily and correctly expressed in Syriac: in Matt. xxvii. .
alone there are not fewer than eleven words. In like manner some |
Latin words have been retained which the authors of the New Tes-
‘ tament had borrowed from the Roman manners and customs. This
version also presents some mistakes, which can only be explained
by the words of the Greek text, from which it was immediately
made. For instance, m rendering into Syriac these words of Acts
xviii. 7. ONOMATI IOY=TOY ZEBOMENOY, the interpreter
has translated Titus instead of Justus, because he had divided the
Greek in the following manner ONOMA TIIOYSTOY, &c. This
version is confessedly of the highest antiquity, and there is every
reason to believe that it was made, if not in the first century, at
least in the beginning of the second century.' It certainly must
have been executed previously to the third century, because the text
which it follows, according to Professor Hug, does not harmonise
with the recension adopted by the churches of Palestine and Syria,
subsequently to the third century.* It is independent, it belongs
to no family, and sometimes presents the antient and peculiar
readings of the Vetus Itala or old Italic version, or those occurring
in the Codex Cantabrigiensis. This version was first made known
1 Such is the opinion of Michaelis, in unison with those of the most eminent philo-
logists. Introd. to New Test. vol.ii. parti, pp.29—38. Bishop Marsh, however, in
his notes, has controverted the arguments of Michaelis, (ibid. partii. pp.551—554.),
which have been rendered highly probable by the Rev. Dr. Laurence, (Dissertation upon
the Logos, pp.67—75.) who has examined and refuted the Bishop of Peterborough’s
objections. :
2 Cellérier, Introduction au Nouv. Test. p.175.
204 On the Antienét Versions. [Part I. Ch.
in Europe by Moses of Mardin, who had been sent by Ignatius,
patriarch of the Maronite Christians, in 1552, to Pope Julius IIL,
to acknowledge the papal supremacy in the name of the Syrian
church, and was at the same time commissioned to procure the
Syriac New Testament. ‘This was accomplished at Vienna in 1555,
under the editorial care of Moses and Albert Widmanstad, with
the assistance of William Postell, and at the expense of the emperor
Ferdinand 1. This editio princeps is in quarto. ‘The Syriac New
Testament has since been printed several times’: but the best
edition is that of Leusden and Schaaf (with an excellent Syriac
Lexicon) in two volumes 4to., Leyden, 1708, 1709, which was re-
printed in 1717. A beautiful and correct edition of the antient
Syriac version of the New Testament was executed at the press of
Mr. Watts (London, 1816, 4to.) for the use of the Syrian Chris-
tians in India, by whom it has been received with the utmost gra-
titude. This edition was corrected for the press, as far as the Acts
of the Apostles, by the late Rev. Dr. Buchanan; and was com-
pleted by the Rev. Samuel Lee, A.M. Professor of Arabic in the
University of Cambridge, one of the most accomplished Oriental
scholars in this country. ‘The expense of the edition was defrayed
by the Brivisu anp Forrien ΒΙΒΙΕ Sociery.
There is also extant a Syriac version of the second Epistle of
Saint Peter, the second and third Epistles of John, the Epistle of
Jude, and the Apocalypse, which are wanting in the Peschito:
these are by some writers ascribed to Mar Abba, primate of the
Fast, between the years 535 and 552. ‘he translation cf these
books is made from the original Greek; but the author, whoever he
was, possessed but an indifferent knowledge of the two languages.
The Philoxenian or Syro-Philoxenian Version, derives its name
from Philoxenus, or Xenayas, Bishop of Hierapolis or Mabug in
Syria, A.D. 488—518, who employed his rural bishop (Chorepisco-
pus) Polycarp to translate the Greek New Testament into Syriac.
This version was finished in the year 508, and was afterwards re-
vised by Thomas of Harkel or Heraclea, a.p. 616. Michaelis is
of opinion, that there was a third edition, and a fourth is attributed
to Dionysius Barsalibzeus, who was bishop of Amida from 1166 to
1177. It appears, however, that there were only two editions —
the original one by Polycarp, and that revised by Thomas of Har-
kel; the single copy of the Four Gospels, with the alterations of
Barsalibeeus, in the twelfth century, being hardly entitled to the
name of a new edition. This version was not known in Europe
until the middle of the eighteenth century; when the Rey. Dr.
Gloucester Ridley published a Dissertation on the Syriac versions
of the New Testament”, three manuscripts of which he had received
1 Michaelis, vol. ii. parti. pp.4—18, has given an account of the principal editions of
the Syriac New Testament to which his translator has furnished some valuable additions,
(part ii. pp.535—546.) Sve also Masch, partii. vol. i. pp.71—102.
2 De Syriacarum Novi Foederis Versionum Indole atque Usu Dissertatio; Philo-
xenianam cum simplici e duobus pervetustis Codicibus, ab Amida transmissis, conferente,
Glocestrio Ridley, LL.B, 1761, 4to. This very scarce tract is reprinted at the end. of
V. Sect. 11. The Egyptian Versions. 205
ae
thirty years before from Amida in Mesopotamia. Though age and
growing infirmities, the great expense of printing, and the want of
a patron, prevented Dr. Ridley from availing himself of these ma-
nuscripts ; yet having, under circumstances of peculiar difficulty,
succeeded in acquiring a knowledge of the Syriac language, he
employed himself at intervals in making a transcript of the Four
Gospels. These, being put into the hands of the late Professor
White, were published by him with a literal Latin translation, in
1778, in two volumes 4to, at the expense of the delegates of the
Clarendon press at Oxford. In 1799 Professor White published
from the same press the Acts of the Apostles and the Catholic
Epistles, and in 1804, the Epistles of Saint Paul, also in 4to, and
accompanied with a Latin translation. |
The Philoxenian version, though made immediately from the
Greek, is greatly inferior to the Peschito, both in the accuracy
with which it is executed, and also-in its style. It is, however, not
devoid of value, * and is of real importance to a critic, whose object
is to select a variety of readings, with the view of restoring the
genuine text of the Greek original: for he may be fully assured
that every phrase and expression is a precise copy of the Greek
text as it stood in the manuscript frem which the version was made.
But, as it is not prior to the sixth century, and the Peschito was
written either at the end of the first, or at the beginning of the
second century, it is of less importance to know the readings of the
Greek manuscript that was used in the former, than those of the
original employed in the latter.”?
3. The Palestino-Syriac, or Syriac Translation of Jerusalem, was
discovered in the Vatican Library at Rome by M. Adler, in a
manuscript of the eleventh century. It is not an entire translation
of the New Testament, but only a Lectionarium, or collection of de-
tached portions, appointed to be read in the services of the church
on Sundays and festival days. It is written in the Syriac or Chaldee
dialect of Jerusalem, and was evidently made in a Roman province:
for in Matt. xxvii. 27. the word, creztiwras soldiers, is rendered
by ΝΥ. as if the translator had never heard of any soldiers but
Romans; and in the same verse cree, band or cohort is rendered
by the Latin word castra, δ ΟΡ. These and other indications
afford reason to think that the manuscript contains a translation
made from the Greek, in Palestine; it was written at Antioch, and
from all these circumstances this version has been denominated the
the Jerusalem-Syriac Version. This manuscript has not yet been
Semler’s edition of Wetstein’s Libelli ad Crisin atque Interpretationem Novi Testa-
menti, (8vo. Hale, 1766), pp.247—339. from a copy then in the library of the ce-
lebrated Michaelis; to whose elaborate account of the Syriac versions, editions, and cri-
tical tracts concerning them, we are indebted for the present notice of the Syriac trans-
lations. See his Introduction to the New Testament, vol.ii. part i. pp.1—75; and
Bishop Marsh’s Notes, ibid. part ii. pp.533—585.
* Michaelis, vol. ii. part i. p.68. See also Dr. G. H. Bernstein’s Dissertation on
Thomas of Harkel’s revision of the Syro-Philoxenian Version, intitled De Versione
Novi Testamenti Syriacd Heracleensi Commentatio. Lipsix, 1822, 4to, - —
206 On the Antient Versions. (Part I. Ch.
collated throughout, so that it is very uncertain to what recension it
belongs. But, from what is known concerning it, there is reason
to think that it combines the readings of different families. }
4. Egyptian Versions. — There are two translations of the New
Testament extant in the Egyptian language — one in the Coptic or
antient dialect of Lower Egypt, the other in the Sahidic or dialect
of Upper Egypt.
The Coptic version was published at Oxford in 1716, in 4to, by
Daniel Wilkins, a learned Prussian, who has endeavoured to prove
that it must have been executed prior to the third century; but his
opinion has been controverted by many learned men, and particularly
by Louis Picques, who refers it to the fifth century. The celebrated
passage (1 John v. 7.) is wanting in this version, as well as in the
Syriac Peschito, and Philoxenian translations. A fragment of a
Greek-Coptic version of the New Testament, comprising part of
Saint John’s Gospel, was published by Father Georgi, at Rome, in »
1789, intitled Fragmentum Evangelit Sancti Johannis Greco-Coptico-
Thebaicum, 4to.*; and another, comprising parts of the Old and
New Testaments, was edited at Copenhagen, by M. Engelbreth, in
4to.° From the observations of Dr. Woide, it appears, that the
Coptic inclines more to the Alexandrian than the Sahidic, — that
no remarkable coincidence is to be found between the Coptic or
Sahidic and the Vulgate, — and that we have no reason to suspect
that the former has been altered or made to conform the latter.
Concerning the age of the Sahzdic version, critics are not yet’
agreed. Dr. Woide, however, has shewn that it was most proba-
bly executed in the second century; and, consequently, it is of the
utmost importance to the criticism of the Greek Testament. In a
dissertation on this version, written in the German language, and
abridged by Bishop Marsh*, Dr. W. observes, that there are now
in existence two Sahidic manuscripts, — one formerly in the posses-
sion of the late Dr. Askew, the other brought from Egypt by the
celebrated traveller, Mr. Bruce. The former contains a work,
intitled Sophia, and written by Valentinus, in the second century.
This manuscript contains various passages both from the Old
and New Testament, which coincide with the fragments of the
Sahidic version now extant; whence it is concluded that a Sahidic
version of the whole Bible not only existed so early as the begin-
ning of the second century, but that it was the same as that of
which we have various fragments, and which, if put together, would
form perhaps a complete Sahidic version of the Bible. ‘The other
manuscript to which Dr. Woide appeals, contains two books, the
one intitled BiBaos της γνώσεος, the other, Βιβλος λογου κατα μυστήριον.
Now that this was written by a Gnostic, as well as the other
1 Cellérier, Introduction au Nouy. Test. pp.180, 181.
* There is an interesting account of this work in the Analytical Review, vol. xvi.
pp-418—421.
_ 5 The title of this publication is given supra, p. 192. note,
4 Marsh’s Michaelis, vol. ii. part ii, pp.595, 596,
V. Sect. 11.} The Arabic Versions. | 207
manuscript, appears both from the title and the contents, and
therefore it is concluded that the author lived in the second century.
And as various passages are quoted in it both from the Old and
New Testament, Dr. Woide deduces the same inference as from
the foregoing.
Besides the versions in the Coptic and Sahidic dialects, Father
Georgi discovered, ina manuscript belonging to Cardinal Borgia,
a fragment of a version written in a still different Egyptian dialect,
which he calls Dialectus Ammoniaca. It contains only 1 Cor. vii.
36.—ix. 16. and xiv. 33.—xyv. 33. Dr.Frederic Minter has printed
the Sahidic and Ammoniac texts of 1 Cor. ix. 10—16. in his Com-
mentatio de Indole Versionis Novi Testamenti Sahidice (4to. Hafnie,
1789), in parallel columns, in order to present the reader with a dis-
tinct view of the similarity or difference between the two versions. On
account, however, of the chief difference consisting in the orthogra~
phy of single words, he is not disposed to assign to the Ammoniac
the name of a separate dialect. In the treatise just noticed, Dr.
Munter, has given an account of the Sahidic version; of which
some fragments of the Gospels of Matthew and John have likewise
been published by Mingarelli in a work intitled eyptiorum
Codicum Reliquia, Venetiis in Bibliothecéd Naniané asservate (Bono-
niz, 1785, 4to.) But the completest collection of fragments of this
version is that prepared for the press by the late Dr. Woide, who
did not live to publish them. The work was completed and edited
by the Rev. Dr. Ford, from the Clarendon Press, at Oxford, in
folio, 1799, as an appendix to Dr. W.’s fac-simile of the Codex
Alexandrinus. ὦ
_ From the difference of their readings, and from the circumstance
that additions in the one are omitted in the other, Bishop Marsh
infers that the Coptic and Sahidic are independent versions, both
made from the original Greek. Both, therefore, may be quoted as
separate evidence for a reading in the Greek Testament.?
5. Arabic versions. —'There are many Arabic translations of the
New Testament besides those which have appeared in print: for,
since the Arabic language supplanted the Syriac and Egyptian, the
inhabitants of the countries where these had been spoken, have
been obliged to annex Arabic translations to the antient versions,
which are no longer understood. ‘These Arabic translations are
supposed to have been made at different times between the seventh
and the eleventh centuries: in general they were not all executed
from the original text, but from the versions which they were in-
tended to accompany. ‘Thus some which are placed together with
the Greek text, have been made from the Greek, while others have
been made from the Syriac, the Coptic, and even from the Latin
Vulgate. The chief Arabic translations which have been printed,
are the following.
' See the title of this publication at length, supra, p.72. note 1.
® Michaelis, vol. ii. pp. 76—81. 586—597.
208 On the Antient Versions. [Part I. Ch.
i. The four Gospels, printed at Rome, 1590-91, folio: there are some
copies with a new title-page, and dated 1619. An interlineary Latin
translation (taken from the Vulgate, but slightly altered to make it cor-
respond to the Arabic) was published at the same time. This Arabic
version appears to have been made from the Greek text: this edition of
the Four Gospels was reprinted with some corrections in the Paris Poly-
glott, and again with very numerous corrections from manuscripts by
Bishop Walton in the London Polyglott.
ii. Erpenius published an Arabic translation at Leyden, in 1616, in 4to.
from a manuscript said to be written a.p. 1342, in the monastery of
Saint John, in the desert of Thebais: he has copied his manuscript
with singular accuracy, even where there appeared to be grammatical
errors. This is the most elegant, faithful, and genuine edition of the
Arabic version, but is unfortunately very difficult to be procured: it
corresponds exactly with the Roman edition.
iil. The Arabic and Latin Bible, printed at Rome by the Congregation
De Propaganda Fide in 1761, in three volumes folio, under the care of
Sergius Risius, bishop of Damascus, is altered from the Vulgate, and
consequently is of no use, either in the criticism or interpretation of the
Scriptures.
iv. The same remark is applicable to the Arabic New Testament
published at London by the Socizry ror PROMOTING CHRISTIAN Know-
LEDGE, A.D. 1727, in 4to. for the use of the Christians in Asia. Its basis
is the text of the Paris and London Polyglotts: but the editor, Solo-
mon Negri, has altered it in those passages which vary from the reading
of our present Greek text. !
6. Of the author of the Lthiopic version we have no historical
account: he is supposed to have been Frumentius, who about the
year 330 first preached Christianity in Ethiopia. This version is
in the Gheez, or dialect appropriated to religion in Abyssinia, and was
first published at Rome a.p. 1548-49: it 15 divided into four sepa-
rate parts: 1. The Gospels, the translation of which is much su-
perior to that of the Epistles, where the translator appears to have
been unequal to the task. 2. The Acts of the Apostles. 3. The
fourteen Epistles to St. Paul. 4. The seven Catholic Epistles.
The Apocalypse is added as an appendix. The MS. of the Acts
being very imperfect, its chasms were supplied from the Vulgate.
The Roman edition was reprinted in the London Polyglott: and a
Latin translation of the Ethiopic version was published by Professor
Bode at Brunswick, in 1752—1755, in 2 vols. 4to. ‘There is also
a translation of the New Testament in the Amharic, or common
dialect of Ethiopia. ἢ | |
7. The Armenian version of the New Testament is unanimously
ascribed to Miesrob, the inventor of the Armenian alphabet, and to _
the patriarch Isaac, at the end of the fourth or early in the fifth
century. It was twice translated from the Syriac, and then from
the Greek; and that the copies now extant were made from the
latter language, is evident from their containing those books of the
New Testament which were never admitted into the Peschito or
1 Michaelis, vol. ii. pp.81—95, 597—-610. Mill’s Prolegomena, ὃ 1295, 1296.
2 Michaelis, pp.95—98, 610—614,
V. Sect. 1.7 The Persian and Gothic Versions. 209.
antient literal Syriac version. ‘This version, in the opinion of Sem-
ler, is of great importance, as faithfully representing the Greek
MSS. whence it was made: but Michaelis observes, that it would be
an inestimable treasure, had it descended to us unaltered by time
and superstition. It has in several instances been made conformable
to the Vulgate by Haitho or Hethom, sovereign of the Lesser Arme-
nia from A.D. 1224 to 1270, who was attached to the church of Rome,
and skilled in the Latin language.’ The first edition of the Armenian.
New Testament appeared at Amsterdam (in the entire Armenian
Bible), in 1666. Two detached editions were printed at the same
place in 1668 and 1698; and another at Venice in 1789, edited by
Dr. Zohrab, a learned Armenian divine, who had collated a few
manuscripts for it, and who accompanied it with some short notes.
In this impression which was reprinted verbatim in 1816, the editor
marked 1 John v. 7. with an asterisk. In 1806 the same learned
editor published at Venice, at the expense of the college of the
monks of St. Lazarus, his critical edition of the entire Armenian
Bible, for which he made use of sixty-nine manuscripts, viz. eight
of the entire Bible, fifteen of the Psalms, thirty-two of the Gospels,
and fourteen of the Epistles and Acts.of the Apostles. He took,
for the basis of this edition, that manuscript of the whole Bible,
which appeared to be the most antient and accurate: such errors as
were discovered he corrected by means of other copies; and in the
margin he inserted the various readings, together with the number
of manuscripts by which they were supported, and a few critical
explanations when necessary. In this edition Dr. Zohrab has ex-
punged 1 John v. 7., it being unsupported by any of the manu-
cripts which he had collated. *
8. There are extant two Persian versions of the four Gospels, the
most antient and valuable of which was first printed in the London
Polyglott by Bishop Walton, from a manuscript in the possession
of Dr. Pococke, dated a.p. 1314: it was made from the Syriac,
having sometimes retained Syriac words, and subjoined a Persian
translation. The other Persian translation was edited by Wheloc,
and after his decease by Pierson, at London, in 1652-57, after a
collation of three manuscripts. It is supposed to have been made
from the Greek. ® '
II. The principal antient WEsTERN TRANSLATIONS of the New
Testament, which claim our notice, are the Gothic, the Sclavonic,
and the Anglo-Saxon versions.
1. The Gothic version of the New Testament was made from the
original Greek by Ulphilas, a celebrated bishop of the Mzeso-Goths,
who assisted at the council of Constantinople in 359, and was sent
on an embassy to the emperor Valens about the year 378. He is
1 Semler, Apparatus ad Liberalem Novi Testamenti Interpretationem, p.69. Michaelis,
vol.ii. pp.98—105, 614—617.
2 Cellérier, Introduction au Nouv. Test. pp.185, 186.
3 Michaelis, vol. ii. pp.105, 106. 617—619. Semler, p.69. Walton, Prol. c.xvi.
ὃ 9. pp. 695,696. |
VOL. IT. P
210. On the Antient Versions.. [Part I. Ch.
said to have embraced Arianism, and to have propagated Arian
tenets among his countrymen. Besides translating the entire Bible
into the Gothic language, Ulphilas is said to have conferred on the
Meeso-Goths the invention of the Gothic characters. ‘The character,
however, in which this version of the New Testament is written, is.
in fact the Latin character of that age; and the degree of perfection,
which the Gothic language had obtained during the time of Ulphi-
las, is a proof that it had then been written for some time.
The translation of Ulphilas (who had been educated among the
Greeks) was executed from the Greek: but, from its comcidence in
many instances with the Latin, there is reason to suspect that it has
been interpolated, though at a remote period, from the Vulgate.
Its unquestionable antiquity, however, and its general fidelity, have
curred to give this version a high place in the estimation of biblical
critics: but, unfortunately, it has not come down to us entire. The
only parts extant in print are a considerable portion of the Four
Gospels, and some fragments of Saint Paul’s Epistle to the Romans.
The Four Gospels are contained in the celebrated Codex Argen-
teus, which has been described in a former page. ὦ
Of this precious relic of antiquity, which is at present deposited in
the university library at Upsal, four editions have been printed, viz.
1.. At Dordrecht or Dort, 1665, in two vols, 4to. in Gothic characters,
with the Anglo-Saxon version; this is very correct, and was published
by Francis Junius: —2. At Stockholm, 1671, 4to. edited by George
Steirnhelm, in Latin characters, and accompanied with the Icelandic
Swedish, and Vulgate translations :—3. The edition prepared by the>
learned Eric Benzel, archbishop of Upsal (who made a new copy from
the original manuscript), and published after his decease by Mr. Lye,
at Oxford, in 1760, in small folio, is executed in Gothic letters ; the
errors of the preceding editions are corrected, and many of the various
lections, with which the Gothic version furnishes the Greek Testament,
are remarked in the notes. But the last and best edition is, 4. That
published at Weissenfels, in 1805, by M. Zahn, in one volume, quarto:
it unites every thing that can be desired, either for the purposes of
criticism or interpretation. ‘The text is given from a very beautiful and
éxact copy, which the celebrated scholar Ihre had procured to be made
under his own inspection, and with the design of printing it. The editor
has placed Ihre’s Latin translation by the side of the text ; and has also
added an interlineary Latin version, critical notes placed at the foot of
each page, and an historical introduction, together with a complete
glossary. The fragments of the Gothic version of St. Paul’s Epistle to
the Romans, edited by Knittel from a Codex Rescriptus?, are reprinted
with a Latin translation in the appendix to the second volume of
Mr. Lye’s Saxon and Gothico-Latin dictionary. And in 1807, the
Rev. Samuel Henshall! published in 8vo. the Gothic Gospel of Saint
Matthew, from the Codex Argenteus of the fourth century, with the
corresponding English or Saxon, from the Durham Book of the eighth
century, in Roman characters; a literal English version of each, and
notes, illustrations, and etymological disquisitions.
' See an account of the Codex Argenteus, and also of the other portions of the Gothic
version discovered by signor Mai and others in pp.91—94. supra.
2 See a notice of it in p.93. supra.
V. Sect. 1.1] The Sclavonic and Anglo-Saxon Versions. 211
_ 2. The Sclavonic or Old Russian translation was executed from
the original Greek in the ninth century by the two brothers, Cyril
(who invented the Sclavenic characters) and Methodius, the trans-
lators of the Old Testament. It was first printed in the edition of
the entire Sclayonic Bible at Prague in 1570, and at Ostrog in
1581, and has since been several times reprinted at Moscow, Kiow,
and elsewhere. In all the editions prior to the year 1653, the
memorable verse, 1 John v. 7. is omitted. In the editions of 1653
and 1663 it is inserted in the margin, but it is incorporated in
the text in all subsequent impressions. ‘This version is pronounced
‘by M. Dobrowsky, who is profoundly skilled in Sclavonic literature,
to be a very literal translation from the Greek, the Greek construc-
tion being very frequently retained, even where it is contrary to the
genius of the Sclavonian language; and in general it resembles
the most antient manuscripts, with which it agrees, even where their
‘united evidence is against the common printed reading. ‘The Scla-
vonian version, he adds, has not been altered from the Vulgate, as
some have supposed, though the fact is in itself almost incredible;
and it possesses few or no dectiones singuares, or readings peculiar
to itself. From an edition of this version, printed at Moscow in
1614, M. Alter selected the readings on the Four Gospels, and from
a manuscript in the imperial library, the readings on the Acts and
Epistles, which are printed in nis edition of the Greek New Testa-
ment (Vienna, 1787, 2 vols. 8vo.) Μ. Dobrowsky states that these
various lections are given with great accuracy, but that those which
Matthai has selected from the Revelation are erroneous and useless.
Griesbach has given a catalogue of the Sclavonic manuscripts collated
for his edition of the New Testament, communicated to him by Do-
browsky, at the end of which is a brief classed account of the editions
of the Sclavonic New Testament. *
3. Anglo-Saxon versions. — Although Christianity was planted in
Britain in the first century, it does not appear that the Britons had
any translation of the Scriptures in ‘their language earlier than the
eighth century. About the year 706 Adhelm, the first bishop of
Sherborn, translated the Psalter into Saxon: and at his earnest per-
suasion, Egbert or Eadfrid, bishop of Lindisfarne, or Holy Island,
soon after executed a Saxon versicn of the Four Gospels.” Not many
years after this, the learned and venerable Bede (who died a. Ὁ. 735)
translated the entire Bible into that language. ‘There were other
Saxon versions, either of the whole or of detached portions of the
Scriptures, of a later date. A translation of the book of Psalms was
undertaken by the illustrious King Alfred, who died a. p. 900, when
it was about half finished: and Elfric, who was archbishop of Canter-
bury in 995, translated the Pentateuch, Joshua, Judith, part of the
1 Michaelis, vol.ii. pp.153—158, 636, 637. Griesbach, Prolegomena, vol.i. pp. cxxvii
“—cxxxii. Beck, Monogrammata Hermeneutices Novi Testamenti, pp. 108, 109.
2 The manuscript of this translation is now deposited in the Cottonian Library in the
British Museum, (Nero, Ὁ. iv.) : Mr. Astle has given a specimen of it in plate xiy. of his
« Origin and Progress of Writing,”’ and has described it in pp.100, 101.
P2
212 On the Antient Versions. [Part I. Ch.
book of Kings, Esther, and Maccabees. The entire Anglo-Saxon
version of the Bible has never been printed: King Alfred’s translation
of the Psalms, with the interlineary Latin text, was edited by John
Spelman, 4to. London, 1640; and there is another Saxon interlineary
translation of the Psalter, deposited in the Archiepiscopal Library
at Lambeth. Of the Four Gospels, there have been three editions
printed : 1. By Mathew Parker, 4to. London, 1571; 2. By William
Lisle, 4to. London, 1638; 3. By Thomas Marshall, 4to. Dordrecht,
1665, with the Meeso-Gothic version, and reprinted at Amsterdam
in 1684. The Anglo-Saxon version being evidently translated from
the Old Latin, Michaelis is of opinion that it may be of use in de-
termining the readings of that version; and Semler has remarked
that 10 contains many readings which vary both from the Greek and
Latin texts, of which he has given some examples. Dr. Mill selected
verious lections from this version; which, from the difference of
style and inequalities observable in its execution, he ascribes to
several authors: it is supposed to have been executed in the eighth
century. !
SECTION III.
ON THE USE AND APPLICATION OF ANTIENT VERSIONS.
Observations on the respective merits of the several Antient Versions : —
Rules for consulting them to the best advantage.
ALTHOUGH some hints have been incidentally offered, in the
preceding sections, relative to the use of particular translations
of the Bible; yet, as the antient versions are equally useful in sacred
criticism in order to ascertain the genuine reading of passages, as
well as in assisting us to determine the true meaning of the Scrip-
tures, it may not be improper to subjoin a few general observations
on the most beneficial mode of applying them to these important
objects.
As no version can be absolutely free from error, we ought not torely
implicitly on any one translation : but, if it be practicable, the aid of
the cognate dialects should be united with reference to a version, in
order that, by a comparison of both these helps, we may arrive at the
knowledge of the genuine readings and meanings. From inatten-
tion to this obvious caution, many eminent men have at different
times ascribed to particular versions a degree of authority to which
they were by no means entitled. Thus, by many of the fathers, the
Alexandrian interpreters were accounted to be divinely inspired, and
consequently free from the possibility of mistake: a similar opinion
1 Johnson’s Hist. Account of English Translations of the Bible, in Bishop Watson's
Collection of Theological Tracts, vol.iii. pp.61—63. Bp.Marsh’s Michaelis, vol. ii.
pp-158. 637. Kortholt, pp.351—353. Semler, Apparatus ad Lib. Novi Test. Interp.
pp. 72, 73.
V. Sect. IIT.] Their Use and Application. 213
was held by various eminent modern critics, particularly by Isaac
Vossius, who asserted the Septuagint to be preferable to the Hebrew
text, and to be absolutely free from error! The church of Rome
has fallen into a like mistake with respect to the Vulgate or Latin
Version, which the council of ‘Trent declared to be the only authentic
translation. .
Further, versions of versions, that is, those translations which were
not made zmmediately from the Hebrew Old Testament, or from the
Greek New Testament, are of no authority in determining either
the genuine text or meaning of the original, but only of that version
from which they were taken. ‘This remark applies particularly to
the Anglo-Saxon, Old English, Spanish, French, and German
translations, whether of the Old or New Testament; which, being
made before the sixteenth century, were executed immediately from
the Latin: and subsequently, even in those examples where they
are unanimous in a reading, their united voices are of no more au-
thority than that of the Latin Version alone.’ In all cases, therefore,
which require the aid of a version, either for the purpose of criticism
or interpretation, recourse must be had to those translations, which,
being more antient, or better executed, are preferable to every other.
And in this view the following will be found most deserving of at-
tention, not only as uniting the two qualifications of antiquity and
excellence, but also as being more generally accessible to students,
being for the most part comprised in the Polyglott Bibles, which
to be found in almost every public library.
I. The Alexandrian Version is confessedly the most antient, and
with all its errors and imperfections, contains very much that is
highly valuable, and on this account it has been used by nearly all
the more antient interpreters. With the Septuagint should be
consulted the fragments of the translations executed by Aquila,
Theodotion, and Symmachus, as well as the fifth, sixth, and seventh
versions ; the diligent use of all these is, perhaps, the best possible
preparation to the critical interpretation of the New Testament.
II. The Syriac Peschito, whose fidelity as a version, independently
of the excellence of its style, has received the highest commendations
from Michaelis, is particularly serviceable for the interpretation of
the New ‘Testament.
_ III. The Latin Vulgate, with the exception of the Psalms, de-
servedly claims the third place.
IV. The Targums or Chaldee Paraphrases, though unequally
executed, contain many things that are exceedingly useful, and
necessary to be known, especially the paraphrases οἵ Jonathan Ben
Uzziel: they not only contribute essentially to the understanding
of many difficult passages in the Old Testament, but also throw
much light on the interpretation of the New Testament. Extracts
from them are to be found in all the larger commentaries, and also
in the works of Dr. Lightfoot.
/
τ Michaelis, vol. ii. p.3.
P $
214. On the Antient Versions. [Part I. Ch,
ΟὟ, The other versions made immediately from the Hebrew and
Greek originals follow next in order, particularly the Arabic trans-
lations of the Old Testament: but no certain dependence can be
placed, as an authority in support of a reading, on the Latin trans-
lations of the Oriental versions, which are printed in the Polyglott
Bibles. On the peculiar application of antient versions to the as-
certaining of various readings, see Chapter VIII. znfra.
It will not however be necessary to consult antient versions, ex-
cept in passages that are really difficult, or unless a particular exa-
mination of them be instituted for some special object of inquiry.
In this case not one or two versions merely should be consulted,
but every version that is accessible should be referred to: and all
such places should be compared together as are parailel, that is,
those passages in which the same word or the same form of speak-
ing respectively occurs ; and, where any thing worthy of preservation
offers itself, it will materially facilitate future studies to note it either
in an interleaved Bible, or, which perhaps is preferable, in an inter-
leaved Lexicon. This practice will not only enable the biblical
student to discover and correctly to appreciate the genius of a ver-
sion, and the ability, or the reverse, with which it may be executed ;
but it will also supply many important helps for the interpretation
of Scripture. As, however, some of the antient versions have been
altered or interpolated in many places, great care must be taken to.
distinguish the modern amendments from the genuine text of the
original antient translator. The various excellent concordances
that are extant, will afford great assistance in finding out such
parallel words or phrases. '
In order to ascertain how far the antient versions represent cor-
rectly the meaning of Hebrew or Greek words, the following rules
will be found useful.
1. That meaning is to be taken and received as the true one, which all
the versions give to a word, and which is also confirmed by the kindred
dialects :
Because, the number of testimonies worthy of credit being as great as possible, there
can be no room left for doubt.
2. All those significations, formerly given to Hebrew words, are to be
considered as correctly given, which the Septuagint or other Greek trans-
lators express by the same or stmilar Greek words, although no trace of such
meaning appear in any Oriental language. .
For, as no doubt can be entertained of the diligence and scrupulous learning of those
translators, who can presume to measure the vast copiousness of the Arabic, Syriac, and:
other Oriental languages, by the few books which in our time are extant in those lan-
guages? since no ene is so ignorant as to suppose that all the riches of the Greek and
Latin languages are comprised in the very numerous remains of classical literature with
which our age happily abounds. With regard to the New Testament, in cases where
the sense is not affected by different readings, or the translator might have taken them
for synonymous, the evidence of Greek manuscripts is to be preferred to that of an
antient version. ‘Che same preference is due to the manuscripts wherein the translator
has omitted words that appeared of little importance, or a passage in the Greek original
is attended with a difficulty which the translator was unable to solve, and therefore either
omitted or altered according to the arbitrary dictates of his own judgment.” ! |
3. Where the versions differ in fixing the sense of a word, the more
nn .ὄ .-.--οΟ»-ε---ςἘς-ςς-- ————$ .-. -.....͵...ς.---ς--ὠ-...---
ες Michaelis, vol.ii. p.3. :
V. Sect. III.] Their Use and Application. ~ 215
antient ones, being executed with the greater care and skill, are in the first
place to be consulted, and preferred to all others.
For, the nearer a translator approaches to the time when the original language was
vernacular, we may readily infer that he has expressed with so much the greater fidelity
the true signification of words, both primary and proper, as well as those which are deriv-
ative and translated. There are, however, some cases in which antient versions are of
more authority than the original itself. _ Most of the translations of the New Testament,
noticed in the preceding pages, surpass in antiquity the oldest Greek manuscripts now
extant: “4 and they lead to a discovery of the readings in the very antient manuscript
that was used by the translator. By their means rather than from the aid of our Greek
manuscripts, none of which is prior to the fourth or fifth century, we arrive at the certain
knowledge, that the antient writings have been transmitted from the earliest to the present
age without material alteration; and that our present text, if we except the passages that
are rendered doubtful by an opposition in the readings, is the same which proceeded fron
the hands of the apostles. Whenever the reading can be precisely determined, which the
translator found in his Greek manuscript, the version is of equal authority with a manu-
script of that period: but as it is sometimes difficult to acquire this absolute certainty,
great caution is necessary in collecting readings from the antient versions.’’ !
4. A meaning given to a word by only one version, provided this be a
good one, is by no means to be rejected ; especially if it agree with the
author's design and the order of his discourse. .
For it is possible that the force and meaning of a word should be unknown to all other
translators, and no trace of it be discoverable in the kindred dialects, and yet that it should
be preserved and transmitted to posterity by one version. This remark applies chiefly to
things which a translator has the best opportunity of understanding from local and other
cireumstances. Thus, the Alexandrian interpreters are the most ample testimony for
every thing related in the Old Testament concerning Egypt, while others, who were
natives of Palestine, and perhaps deeply skilled in Jewish literature, are the best guides
we can follow in whatever belongs to that country. 2
5. Lastly, “ Those versions” of the New Testament, “ in which the
Greek is rendered word for word, and the idioms of the original, though
harsh and often unmeaning in another language, are still retained in a
translation, are of more value in point of criticism than those which express
the sense of the original in a manner more suitable to the language of the
translator.
The value of the latter, as far as regards their critical application, decreases in propor-
tion as the translator attends to purity and elegance, and of course deviates from his
original: but their worth is greater in all other respects, as they are not only read with
more pleasure, but understood in‘ general with greater ease. By means of the former
we discover the words of the original, and even their arrangement :— but the latter are
of no use in deciding on the authenticity of a reading, if the various readings of the
passages in question make no alteration in the sense. No transiation is more literal than
the New Syriac, and none therefore leads to a more accurate discovery of the text in the
antient manuscript from which the version was taken ; but, setting this advantage aside,
the Old Syriac is of much greater value than the New. 3
! Michaelis, vol.ii. p.2. n
2 Jahn, Introduct. ad Vet. Feed. pp.116—122. Pictet, ‘Theologie Chretienne, tom. i. |
pp. 151—152. Bauer, Herm. Sacr. pp. 147—162, 301—309. J. B. Carpzov, Prim. :
Lin. Herm. pp.62—65. Ernesti, Inst. Interp. N. Test. p.57. Morus in Ernesti, tom.i. .
pp- 130, 131. Gerard’s Institutes, pp.107—111. Bishop Lowth’s Isaiah, vol.i. pp.
lxxxvii—xc. 8vo. edit. Pfeiffer, Herm, Sac.c.14. (Op. tom.il. pp.663—664. )
3 Michaelis, vol. ii. p.3.
216 Modern Versions of the Scriptures. [Part I. Ch.
i)
CHAPTER VI.
ON THE MODERN VERSIONS OF THE SCRIPTURES.
SECTION I.
GENERAL OBSERVATIONS ON THE CIRCULATION OF THE SCRIPTURES,
I. Scarcity and high prices of the Scriptures. — 11. Rude attempts to con-
vey an idea of their contents to the poor and illiterate. — Account of the
Brsi1a Paurerum. — ΠΙ. Number and classification of the translations
of the Bible into Modern Languages.
1. THE versions noticed in the preceding chapter are all that are
of importance for the purposes of biblical criticism: but copies of
them do not appear to have been very numerous in any country.
In the early ages of Christianity, however anxious its professors
must have been to become possessed of the sacred volume, — and
however widely it was read in their assemblies for divine worship,
— still the publication of a version was not what it now is, — the
emission of thousands of copies into the world. It consisted, in a
great measure, in translators permitting their manuscripts to be
transcribed by others: and 50 long as the tedious process of copy-
ing was the only one which could be resorted to, exemplars of the
sacred writings must have been multiplied very slowly. Before the
inventions of paper and printing, manuscripts were the only books
in use, and bore such excessively high prices, especially those which
were voluminous, that few besides the most opulent could afford to
purchase them’: even monasteries of some consideration had fre-
quently only a missal. So long as the Roman empire subsisted in
Europe, the reading of the Scriptures in Latin universally prevailed :
but, in consequence of the irruptions of the barbarous nations, and
the erection of new monarchies upon the ruins of the Roman power,
the Latin language became so altered and corrupted, as no longer
to be intelligible by the multitude, and at Iength it fell into disuse,
except among the ecclesiastics.
In the eighth and ninth centuries, when the Vulgate Latin version
had ceased to be generally understood, there is no reason to suspect
any intention in the church of Rome to deprive the laity of the
Scriptures. ‘ Translations were freely made, although the acts of
the Saints were generally deemed more instructive. Louis the
Debonair is said to have caused a German version of the New Tes-
tament to be made. Otfrid, in the same” (that is, the ninth)
| Concerning the rarity and high prices of books, during the dark ages, the reader
will find several authentic anecdotes in the first volume of an ¢ Introduction to the Study
of Bibliography,’ (pp. 545—349. ), by the author of this work.
o
᾿
VI. Sect.1.] On the Circulation of the Scriptures. 217
“century, rendered the Gospels, or rather abridged them, into
German Verse: this work is still extant, and is, in several respects,
an object of curiosity. In the eleventh or twelfth century, we find
translations of the Psalms, Job, Kings, and the Maccabees, into
Trench. But, after the diffusion of heretical principles, it became
expedient to secure the orthodox faith from lawless interpretation.
Accordingly the council of Thoulouse, in 1229, prohibited the
laity from possessing the Scriptures; and this prohibition was fre-
quently repeated upon subsequent occasions.” *
II. Although the invention of paper, in the close of the thirteenth
or early in the fourteenth century, rendered the transcription of
books less expensive, yet their cost necessarily placed them out of
the reach of the middling and lower classes, who (it is well known)
were immersed in the deepest ignorance. Means, however, were
subsequently devised, in order to convey a rude idea of the leading
facts of Scripture, by means of the Block Books or Books of Images,
as they are termed by Bibliographers, of which the following notice
may be not unacceptable to the reader. '
The manufacturers of playing cards, which were first invented?
and painted in the fourteenth century, had in the following century
begun to engrave on wood the images of the saints, to which they
afterwards added some verses or sentences analogous to the subject.
As the art of engraving on wood proceeded, its professors at length
composed historical subjects, chiefly (if not entirely) taken from the
Scriptures, with a text or explanation engraved on the same blocks.
These form the Books of Images or Block Books just mentioned:
they were printed from wooden blocks ; one side of the leaf only is
impressed, and the corresponding text is placed delow, beside, or
proceeding out of, the mouth of the figures introduced.
Of all the Xylographic works, that is, such as are printed from
wooden blocks, the Brsxt1a PauperumM is perhaps the rarest, as
well as the most antient; it is a manual, or kind of catechism of
the Bible, for the use of young persons, and of the common people,
whence it derives its name, — Biblia Pauperum — the Bible of the
Poor ; who were thus enabled to acquire, at a comparatively low
price, an imperfect knowledge of some of the events recorded in the
Scriptures. Being much in use, the few copies of it which are at
present to be found in the libraries of the curious, are for the most
part either mutilated or in bad condition. The extreme rarity of
this book, and the circumstances under which it was produced,
concur to impart a high degree οἵ interest to 10. - :
The Biblia Pauperum consists of forty plates, with extracts and
sentences analogous to the figures and images represented therein ;
the whole are engraven on wood, on one side of the leaves of paper ;
so that, when folded, they are placed opposite to each other. Thus,
! Hallam’s View of Europe during the Middle Ages, vol.ii. p.536. 4to. edition.
2 They appear to have been first invented in 1390 by Jacquemin Gringonneur, a
painter at Paris, for the amusement of Charles VI. kinz of France, who. had fallen into a
confirmed melancholy, bordering on insanity. Rees’s Cyclopedia, vol. vi. article Cards.
218 Modern Versions of the Scriptures. [Part I. Ch.
as the white sides of the leaves may be cemented together, the total
number is reduced to twenty, because the first and last page remain
blank. Copies however are sometimes found, the leaves of which
not having been cemented on their blank side, are forty in number,
like the plates. Each plate or page contains four busts, two at the
top, and two at the bottom, together with three historical subjects ;
the two upper busts represent the prophets or other persons whose
names are always written beneath them; the two lower busts are
anonymous. ‘The middle of the plates, which are all marked by
letters of the alphabet in the centre of the upper compartment’, is
occupied by three historical pictures, one of which is taken from
the New Testament ; this is the ¢ype or principal subject, and occu-
pies the centre of the page between the two anti-types or other sub-
jects, which allude to it. The inscriptions which occur at the top
and bottom of the page, consist of texts of Scripture and Leonine
verses.
Thus in the fortieth plate, of which our engraving is a copy’,
the two busts of David and Isaiah are placed in the middle of the
upper part of the page, between two passages of the Bible. The
Jirst of these, on the left of those prophets, is partly taken from the
Song of Solomon (chap. v. 7, 8.) andruns thus: Legztur in Cantico
Canticorum quarto capite, quod (or quo) sponsus alloquitur sponsam,
et eam sumendo dixit ; * Tota pulchra et amica mea, et macula non
est in te. Veni, amica mea ; venti, coronabere.” Sponsus verus iste
est Christus ; qui, in assumendo eam sponsam, que est anime sine ma-
cula amnis peccati, et introducit eam in requiem eternam, et coronat
cum corona immortalitatis. ὃ
The second passage, which is on the right of David and Isaiah,
is taken from the Book of Revelations, and runs thus: Legitur in
Apocalypsi “αν, capite, quod angelus Dei apprehendit Jhoannem
Ewangelistam, cum esset in spiritu, et volens sibi ostendere archana Dei
dixit ad eum ; ““ Veni, et ostendam tibi sponsam, uxorem agni.” An-
gelus loquitur ad omnes in generali, ut veniant ad auscultandum in
spiritu agnum innocentem Christum, animam innocentem coronantem. ᾿
Beneath the bust of David which is indicated by his name, is a
scroll proceeding from his hand inscribed Tanguam sponsus dominus
procedens de thalamo suo. [See Psal. xix. 5. Vulgate Version. ] τὴ
Beneath Isaiah is ysaye vi, with a label proceeding from his hand
inscribed Tanguam sponsus decoravit me corona. [See Isa. lxi. 10.
Vulgate Version. ] j
The letter . Ὁ. between these two labels denotes the order of the
plate or page, as the cuts in this work follow each other according
to two sets of alphabets, each of which extends from ἃ to Ὁ only:
1 These letters Mr, Dibdin thinks are the origin of the signatures which are used to
denote the order of the sheets in printed books. Bib. Spenc. vol. i. p. xxvi.
2 Made from the last plate or page of the exemplar, which was the late Mr. Willet’s,
See the engraving facing the title-page.
_ 5. The above sentences are printed without the contractions, which are so numerous and
so complex, as to be with difficulty understood by any who are not conversant in antient
records and early printed books.
VI. Sect.I.] Description of the Biblia Pauperum. 219
when the first series is completed, a second is begun, the letters of
which are distinguished by two points ,@.,0..¢. ἃς,
In the central compartment, between the busts above described,
is the type or principal subject; it represents the rewards of the
righteous in the eternal world, and the Redeemer is introduced as
bestowing the crown of life on one of the elect spirits. The antitype
on the lett is the daughter of Sion, crowned by her spouse with the
following Leonine verse,
LLaus aie vere: spostt bn sést here ;
that is,
Laus anime vere sponsum bene sensit habere.
The antitype on the right is an angel, speaking to St. John, with
this verse beneath :
Spds' amat sposam Xs nimis et speciosam ;
that is,
Sponsus amat sponsam Christus nimis et speciosam.
From the left hand figure of the bust at the bottom of the plate,
proceeds this label: corona tua ¢culigata [circumligata] siet [sit] et
calciame [calciamenta] 7 peb’ [in pedibus], with a reference to
Ezekiel, ch.xxiv. The twenty-third verse of that chapter [Vulgate
Version] is most probably the passage intended.
From the figure on the right (which seems to have been designed
for the prophet Hosea, as the other figure may mean the prophet
Ezekiel,) proceeds the label, Sponsabo te mihi in sempiternum, &c.
with a reference to Hoseav. ‘The passage alluded to will be found
in Hos. ii. 19. which runs thus : —Sponsabo te mthi in sempiternum,
et sponsabo te mihi in justitia, et in misericordia et in miserationibus.
[Vulgate Version. ] /
The last line in our fac-simile of the Biblia Pauperum may be
thus read:
V? tac gaudeét aie sibi φῇ bonit dat" ome.
that is,
Versus. Tune gaudent anime sibi, quum bonum datur omne.
Bibliographers are by no means agreed concerning the age’ which
1 Baron Heinecken, who has examined several copies of this work with minute atten-
tion, has discovered five different editions of the Biblia Pauperum; the fifth is easily
known, as it has fifty plates. In executing the other four editions, the engravers, he
observes, have worked with such exactness, that there is very little difference between any
of them, so that it is impossible to determine which is the first. The attentive biblio-
grapher however will discover several variations. These are pointed out by Heinecken,
who has described the subjects of the different plates or leaves with much minuteness ;
as his interesting work is in the hands of every bibliographer and amateur, it will be suf-
ficient to refer to his Idée d’une Collection d’ Estampes, pp-298—333 ; from which San-
tander has abridged his neat account, Dict. du xy. Siecle, vol.ii. pp.207—210. Lambi-
net (Recherches sur l’ Imprimerie, pp.61—72;) and Daunou (Analyse des Opinions sur
l Origine de |’Imprimerie, pp.7—15.) have short but interesting notices, relative to this
and the other Books of Images, which will repay the trouble of perusal to those who have
not the dear volume of Heinecken, or the elaborate work of Santander, Rew
220 Modern Versions of the Scriptures. [Part I. Ch.
they assign to the curious volume above described. Mr. Dibdin’,
it is apprehended, dates it too low, in fixing it to the year 1450:
and though the cuts are not designed in so heavy and Gothie a
style as Baron Heinecken ascribes to them, yet the execution of
them on the wood-blocks is confessedly very coarse, as our specimen
(which is an exact fac-simile) will abundantly prove. The form of
the letters also is too Gothic, and too void of proportion to bear so
late a date: indeed, if they be compared with the letters exhibited
in some of the fac-similes in the Bibliotheca Spenceriana (which are
supposed to have been executed between 1420 and 1430), the simi-
larity of coarseness in the shape of the letters, will render it probable
that the Biblia Pauperum is nearly of equal antiquity. In fact, it is
this very coarseness of the letters (as Heinecken has remarked)
which has caused the edition above described to be preferred to
every other of the Biblia Pauperum.?
III. The discovery of the art of printing in the fifteenth century,
and the establishment of the glorious “Reformation throughout
Europe, in the following century, facilitated the circulation of the
Scriptures. Wherever its pure doctrines penetrated, the nations
that embraced it, adopting its grand principle—that the Bible con-
tains the Religion of Protestants, were naturally desirous of obtain-
ing the sacred volume in their respective languages. And even in
those countries, into which the Reformed Doctrines were but par-
tially introduced, it was found necessary to yield so far to the spirit
of the times, as to admit, in a limited degree, vernacular translations
among the people.” Since the Reformation, wherever learned and
pious missionaries have carried the Christian Faith, the Scriptures
have been translated into the languages of its professors.
The total number of dialects, spoken in any part of the world, is
computed to be about five hundred; and of these somewhat more
than one hundred appear to constitute languages generically distinct,
or exhibiting more diversity than resemblance to each other. Into
upwards of one hundred and fifty of these various dialects, the
1 Bibliotheca Spenceriana, vol.i. p.xxvir
2 The rarity of the Biblia Pauperum has caused the few copies of it, which are known
to be extant, to be sold for the most exorbitant prices. ‘These indeed have varied accord-
ing to the condition and difference of the several editions. The copy which Heinecken
describes as the first (and which is noticed above’, cost at the sale of M. de Boze, in 1753,
1000 livres, (43l. 15s.) ; at the sale of M. Gaignat in 1769, 830 livres, (36]. 6s.); at
the sale of M. Paris in 1791, 511. ; and at that of Mr. Willet, in 1813, two hundred and
forty-five guineas! The edition, described by Heinecken as the second, produced at
M. Verdussen’s sale, in 1776, 250 florins of exchange, (about 241.) ; at that of M. la
Valliere, in 1783, 780 livres, (341. 2s. 6d.) ; and at that of M. Crevenna, in 1789, 946°
livres, (411. 7s. 9d.) Copies of the Biblia Pauperum are in his Majesty’s library (for-
merly Gaignat’s copy); in that of Earl Spencer; the Bodleian and Corpus Christi
Libraries, at Oxford; Bennet College Library, Cambridge ; in the Hunterian Museum,
Glasgow, (it is very imperfect) ; ; in the Royal Library at Paris (formerly Valliere’s copy,
it is imperfect) ; ; and in the Public Library at Basle. For an account of the Speculum
Humane Salvationis and other curious Books of Images, see the author’s Introduction
to Bibliography, vol. ii. Appendix, pp.v—xiv. ; and Baron Heinecken’s Idée Gee
d’une Collection complette d’Estampes. Leipsic, 1771. 8vo.
‘3 Historical Sketch of the Translation and Circulation of the Scriptures, by the Ren’
Messrs. Thomson and Orme, (Perth, 1815, vo.) p. 44,
VI. Sect. 1.3 © On the Modern Latin Versions. 221
sacred Scriptures have been translated, either wholly or in part;
and not Jess than sixty of them are versions in the languages and
dialects of Asia. It is obvious that very few modern versions can
be of service in the criticism or interpretation of the Bible; but as
the author has been censured for omitting them in the first edition
of this work, he has endeavoured to supply that deficiency, and
to procure the best information possible, on a topic so interesting
to every sincere professor of Christianity.
The modern versions of the Scriptures are twofold, viz. in the
Latin language, and in the vernacular languages of all the countries
in which Christianity has been propagated: and both are made
either by persons in communion with the church of Rome or by
Protestants.
SECTION II.
ON THE MODERN LATIN VERSIONS OF THE OLD AND NEW
TESTAMENTS.
I, Modern Latin Versions of the entire Bible executed by persons in com-
munition with the church of Rome.—1. Of Pagninus.—2. Of Montanus.
— 3. Of Malvenda and Cardinal Cajetan— 4. Of Houbigant.— 11. Mo-
dern Latin Versions of the whole Bible executed by Protestants—1. Of
Munster.— 2. Leo Juda.— 3. Of Castalio.— 4. Of Junius and Tre-
mellius. — 5. Of Schmidt.— 6. Of Dathe.—7. Of Schott and Winzer.
— III. Modern Revisions and Corrections of the Vulgate Latin Version,
by Catholics and Protestants. —1V. Modern Latin Versions of the New
Testament.—1. Of Erasmus.— 2. Of Beza.— 3. Of Sebastianit.—
Other modern Latin Versions of less note.
if Or the modern Latin versions of the Old Testament, made by
individuals in communion with the church of Rome, those of Pag-
ninus, Montanus, Malvenda, Cajetan, and Houbigant, are parti-
cularly worthy of notice.’
1. Sancres Paaninus, a Dominican monk, was the first modern
oriental scholar who attempted to make a new translation of the
Scriptures from the original languages. Having, in the course of
his studies, been led to conceive that the Vulgate Latin Version of
Jerome (of which an account has been given in the preceding chap-
ter), was greatly corrupted, he undertook to form a new translation
of the Old Testament from the Hebrew, following Jerome only
where he thought that his version corresponded to the original.
Under the Patronage of the Popes Leo X. Hadrian VI. and Cle-
ment VI., he devoted twenty-five years to this great work; which
was first printed at Lyons in 1528. The Jews who read it, attest-
ed its fidelity. ‘The great fault of Pagninus is, that he has adhered
too closely and servilely to the original text; and this scrupulous
1 The materials of this section are derived from Masch’s and Boerner’s Edition of Le
Long’s Bibliotheca Sacra, vol. ii. | Walchii Bibliotheca Theologica Selecta, vol. iv.
pp. 64—76. Carpzovii Critica Sacra Veteris Testamenti, pp.707—757. Simon’s Hist.
Critique du Vieux Testament, livre ii, ch, xxii. ;
229 Modern Versions of the Scriptures. [Pat I. Ch.
attachment has made his translation obscure, barbarous, and full of
solecisms. He has also altered the commonly received names of
men and cities, and has substituted others in their place, which are
pronounced according to the pronunciation of the Masorites.
Though this translator’s labours were very severely criticised by
Father Simon, yet he acknowledges his great abilities and learning:
and all the latter commentators and critics concur in justly com-
mending his work, as being remarkably exact and faithful, and
admirably adapted to explain the literal sense of the Hebrew text.
Pagninus afterwards translated the New Testament from the Greek,
which he dedicated to his patron, Pope Clement VII. It was
printed with the former at Lyons, in 1528. In 1557, Robert
Stephens printed a new edition of his translation in two volumes
folio, with corrections, but it contains only the Old Testament of
Pagninus’s version. The New Testament is given in the Latin
version of Beza, which is noticed in p. 225. infra.
2. The translation of Pagninus was revised by Brnepicr Arias
Monranvus, who has erroneously been considered as a new trans-
lator of the Bible in the Latin language. His chief aim was, to
translate the Hebrew words by the same number of Latin ones;
so that he has accommodated his whole translation to the most scru-
pulous rules of grammar, without any regard to the elegance of his
Latinity, Montanus’s edition, therefore, may be considered rather
as a grammatical commentary, than a true version, and as being
adapted to instruct young beginners in the Hebrew than to be read
separately: being printed interlinearily, with the Latin word placed
exactly over the Hebrew, it saves the student the trouble of fre-
quently referring to his Lexicon. In the New Testament, Mon-
tanus changed only a few words in the Vulgate version, where he
found it to differ from the Greek. This translation has been very
frequently printed in various sizes; but the best edition is the first,
which is in folio, and printed at Antwerp in 1571.
3. The translation of THomas Matvenpa, a Spanish Domini-
can, being more grammatical and barbarous than that of Montanus,
is but little esteemed, and has fallen into oblivion. The version,
which bears the name of CarpinaL CagErTan, strictly speaking, is
not his production ; having been made by two persons (one a Jew,
the other a Christian), both of whom were well skilled in the ori-
ginal language of the sacred volume. The whole of the New Tes-
tament was likewise translated, except the Revelation. Cajetan
carefully avoided those barbarous expressions which he must have
used, if his version had been grammatically literal.
4. The Latin version of the Old Testament, printed by Father
Hovpicanr in his critical edition of the Hebrew Bible (noticed in .
p- 122. supra) is not framed according to the present Hebrew text,
but according to the text, as he thought it should be corrected by
manuscripts, antient versions, and critical conjectures. .
II. Since the Reformation, several Latin versions of the Old
Testament have been made from the original Hebrew by learned
Protestants. The most esteemed are those of Munster, Leo Juda,
VI. Sect. IL] Modern Latin Versions. 293 ™
Castalio, Junius and Tremellius, Schmidt, Dathe, Schott and
Winzer.
1. In the year 1534, SespastiAn Munsvter printed at Basle a
new translation of the Old Testament from the original Hebrew:
and in 1546 he published a second edition, with the Hebrew text,
and with the addition of some notes, which Father Simon thinks
useful for understanding the style of the sacred writings. Without
rigidly adhezing to the grammatical signification of the words, like
Pagninus and Montanus, he has given a more free and intelligible
version: but by not deviating from the sense of the Hebrew text,
he has retained some of its peculiar idioms. He has also availed
himself of the commentaries of the best of the rabbinical writers.
Though Simon freely censures particular parts of Munster’s version,
he decidedly prefers it to those of Pagninus and Montanus: and
Huet gives him the character of a translator well versed in the He-
brew language, whose style is very exact and conformable to the
original.
_ 2. The translation which bears the name of Lro JupaA was com-
menced by him, but being prevented by death from finishing the
work, he left it to be completed by Theodore Bibliander, protessor
of divinity at Zurich. With the assistance of Conrad Pellican,
who was professor of Hebrew in the same place, Bibliander trans-
lated the rest of the Old Testament from the Hebrew; the New
Testament was undertaken by Peter Cholin and Rodolph Gualter,
two learned Protestants, at that time resident at Zurich. This ver-
sion was first printed in 1543, and was reprinted by Robert Stephens
at Paris, in 1545, with the addition of the Vulgate version, im two
columns, and with short notes or scholia, but without specifying
the translator’s name. ‘Though it was condemned by the divines
at Paris, it was favourably received by those of Salamanca, who
reprinted it with some trifling alterations. It is acknowledged to
be very faithful; and its style is mere elegant than that of Munster;
but the translators have in some instances receded too far from the
literal sense.
8. The Latin version of ΘΈΒΑΘΤΙΑΝ CHATILLON or CasTALio (as
he is generally called) was begun at Geneva, in 1542, and finished
at Basle in 1550, where it was printed in the following year, with
a dedication to Edward VI. king of England. His design was, to
render the Old and New Testaments in elegant Latin like that of
the antient classic authors; but his style has been severely censured
by some critics, as being too much affected, and destitute of that
noble simplicity, grandeur, and energy, which characterise the
sacred originals. Professor Dathe, however, has vindicated this
learned Protestant from these charges. Castalio’s version has been
frequently reprinted: the best edition of it is said to be that printed
at Leipsic, in 1738, in 4 vols. 12mo., but the folio edition, printed
in 1573, is in most request, not only.on account of its beauty, but
also because it contains the author’s last corrections, together with
a very complete table of matters.
4. The version of Francis Junius and ImmManvueL TREMELLIUS
294. Modern Versions of the Scriptures. [Part I. Ch.
was first published in 1575; it was subsequently corrected by Junius,
and has been repeatedly printed. By the Protestant churches it
was received with great approbation, and to this day it is held in
great esteem for its simplicity, perspicuity, and fidelity. Father
Simon criticised it with great severity; but our learned countryman,
Matthew Poole, in the preface to his Synopsis Criticorum Sacrorum,
reckons it among the best versions: and the ecclesiastical historian,
Dupin, commends it for its close adherence to the Hebrew. Junius
and ‘Tremellius have been very particular in expressing the article
by demonstrative pronouns.
5. In 1696, was published (after the author’s decease) a new
Latin translation of the Bible, by SrBastran ScHmipT, who was
professor of oriental languages at Strasburgh. Of this version there
have been several editions. It is strictly literal; and is chiefly use-
ful to young students in the Hebrew language.
6. The version of Joun Aucustus Datue, who was professor
of oriental literature at Leipsic, is deservedly in high repute for its
general fidelity and elegance, both in this country and on the con-
tinent. It was originally published in detached octavo volumes: the
Pentateuch, in 1781; the Historical Books, in 1784; the Greater
Prophets, in 1779, and again in 1785; the Minor Prophets in 1773.
(the third edition in 1790); the Psalms, in 1787; and the Books
of Job, Proverbs, Ecclesiastes, and the Song of Solomon, in 1789.
Professor Dathe “never published any part, until he had repeatedly
explained it in his public lectures, and convinced himself that no
difficulties remained, but such as could not be removed. In this
manner was his translation produced, which may be considered as
a perpetual commentary.” *
7. In the year 1816, another new translation of the Old Testa-
ment, from the. Hebrew, was commenced by M. M. Henry Av-
Gcustus Scuotr and Jutrus FrepEricK WinzER. One volume
only has appeared, comprising the Pentateuch. ‘This version pro-
fesses to be very close.
III. Besides the preceding new modern Latin versions, there
have been several editions of the Latin Vulgate, so much corrected
from the original Hebrew and Greek as in some degree to be con-
sidered new translations. Of this number are the Latin Bibles pub-
lished by Clarius, Eber, and the Osianders.
᾿ς Isidore Clarius’s edition of the Vulgate first appeared at Venice,
in 1542, and is of extreme rarity: it was reprinted at the same place
in 1557 and 1564. He has not only restored the antient Latin text,
but has also corrected it in a great number of places which he con-
ceived to be erroneously translated, so as to make them conformable
to the Hebrew original. Although he corrected more than e7ght
thousand places, as he states in his preface, yet he omitted some, lest
he should offend the Roman Catholics by making toc many altera-
rations in the Vulgate version.
The method of Clarius was followed by Paul Eber, who corrected
! Aikin’s Biographical Dictionary, vol. x. Supplement, p.306.
VI. Sect. ΠΩ͂ Modern Latin Versions. Ὁ 295)
the Vulgate from Luther’s German version. His edition was pub-
lished at Wittemberg, in 1565, with the addition of Luther’s trans-
lation, under the authority of Augustus, Elector of Saxony; and
was reprinted in 1574, in ten volumes, quarto.
The edition of Luke Osiander appeared in 1578, and has since
been very often reprinted; as also has a German translation of it,
which was first published at Stutgard, in 1600. Andrew Osiander’s
edition was also printed in 1600, and frequently since. ‘They have
both corrected the Vulgate, according to the Hebrew originals; and
_have occasioned some confusion to their readers, by inserting their
emendations in a character different from that in which the Vulgate
text is printed.
IV. There are likewise several Latin versions of the New Tes-
_ tament, made both by Catholics and Protestants, of which those of
Erasmus, Beza, and Sebastiani are particularly worthy of notice.
I. The celebrated Erasmus has the honour of being the first
translator of the New Testament into the Latin language from the
original Greek. His object was, to give a faithful and clear version ;
in which it is admitted that he succeeded as far as it was possible at
that time. In this version he followed not only the printed copies,
‘but also four Greek manuscripts; according to the example of Je-
rome, he varied but little from the Vulgate. The first edition of
his translation appeared in 1516, and was dedicated to Pope Leo X.,
by whom it was highly commended in a letter of thanks which he
wrote to Erasmus. The pontiff’s praises, however, did not prevent
his labours from being censured with great severity by certain Ro-
man Catholic writers, against whom Erasmus defended himself with
great spirit. His version has been frequently printed, and corrected,
both by himself and by his editors.
2. The Latin version of THEopoRE Beza was first published in
1556, and has since been repeatedly printed. On account of its
fidelity, it has always been highly esteemed by Protestants of every
denomination. Bishop Walton, indeed, was of opinion that he was
justly charged with departing unnecessarily from the common read-
ings, without the authority of manuscripts; but a careful examina-
tion of Beza’s translation will shew that that distinguished prelate
was in this instance mistaken.
3. In the year 1817, a new Latin version of the New Testament
was published by LEoroipo SesastTIANI, the very learned editor of
Lycophron (Rome, 1803, royal 4to), justly celebrated throughout
the East, and not altogether unknown in England, for the losses he
sustained, and misfortunes he suffered, in consequence of important
services which he gratuitously rendered to the British government,
while resident in Persia as president of the missionaries sent out by
the church of Rome, at the time that Buonaparte attempted to es-
tablish relations with the court of Ispahan. The version is made
from the Alexandrian manuscript, with which the translator states
that he collated several manuscripts and collections of various read-
ings, availing himself also of every critical aid he could procure, and
VOL. Il. δ:
΄Ψ
226 Modern Versions of the Scriptures. [Part I. Ch.
particularly of the writings of the Greek fathers, and the assistance
of the most learned of the modern Greek clergy. To obtain the
latter, M. Sebastiani expressly travelled through the whole of Greece.
In all doctrinal points, this version is made conformable to the tenets
inculcated by the church of Rome.*
The Latin version of M. Schott, which is printed with his criti-
cal edition of the Greek ‘Testament, has already been noticed in
page 137. supra: to this professor Keil? has added the two follow-
ing, neither of which has fallen under the writer’s observation.
(1 Chr. Guil. Thalemanni Versio Latina Evangeliorum Matthei,
Luce, et Johannis, itemque Actuum Apostolorum, edita a C. C. Titt-
manno. Berolini, 1781, 8vo. The remaining books of the New Testa-
ment were translated by M. Iaspis, and intitled,
Versio Latina Epistolarum Novi Testamenti, perpetua annotatione
illustrata a Godofredo Sigismundo Iaspis. Lipsia, Vol. 1.1793, Vol. II.
1797, 8vo.
(2.) Sacri Novi Testamenti Libri omnes, veteri Latinitate donati ab
Henrico Godofredo Reichardo. Lipsiz, 1799, 8vo.
SECTION III.
VERSIONS IN THE MODERN LANGUAGES OF EUROPE.
I, German Version 0f Luther.— Notice of Ten Versions derived from
_ it. — Notice of other German Versions by Protestants, and by Roman
Catholics. — Jewish German Versions. —II. VeRsIoNS IN THE LAN-
GUAGES SPOKEN IN THE Britisu Istes.— 1. English Versions, par-
ticularly Wickliffe’s Bible.— Tindal’s Bible.— Coverdale’s Bible. —
Matthewe's. — Cranmer’s or the Great Bible. — Geneva Bible. — Eng-
᾿ lish Versions by Roman Catholics at Rheims and Douay.— King James's
Bible, or the authorised Version now in use. — History of it.— Notice
of its best editions.— Its excellency vindicated against recent Objectors.—
Testimonies of eminent critics to its fidelity and excellency. —2. Welsh
Version. —3. Irish Version.—4. Gaelic Version. —5.‘Manks Version.
— III. Frencu Versions. — IV. Dutcu Version. — V. ITALIAN VER-
sion.— VI. Sranisu Versions. — VII. Russtan Version. — VIII
Croat Version.—IX. Basquse Version.— X. HUNGARIAN VERSION.
— XI. Potisy Versions.— XII. Bonemran Version. — XIIL. Romaic
or Modern GreEx Versions. — XIV. XV. ButGarian and WALLA-
CHIAN VERsIons.— XVI. RomManese Versions. — XVII. Turkisu
Versions. — XVIII. Portucursr Version. — XIX. ALBANIAN VER-
510Ν. — XX. MALTESE VERSION.
THE translations of the Scriptures into the different modern lan-
guages of Europe are so numerous, that it is difficult to obtain cor-
rect accounts of all of them. The following table exhibits at one
view the chief translations which have been made, together with
' M. Sebastiani’s translation is entitled ‘* Novum Testamentum, ob frequentes omnium
Interpretationum Hallucinationes, nune demum ex Codice Alexandrino, adhibitis etiam
compluribus manuscriptis variantibusque Lectionibus editis, summa fide ac cura Latine
redditum. Omnibus Sacris Auctoribus Gracis, Sacris Criticis, Glossariis, et Instructi-
oribus per totam Graciam Ecclesiasticis Viris diligentissime consultis, Interprete Leo-
poldo Sebastiani Romano. Londini, 1817. Royal 8vo.
® Keilii Elementa Hermeneutices Novi Testamenti, Ρ. 158. Lipsizw, 1811, 12mo.
VI. Sect. 11.7.᾿
Modern Versions of the Scriptures.
-- 227
the years of their appearance, the names οὗ their authors where: these
could be ascertained, and the places where they were severally printed,};
Bible, or
Language. Ν T Old Test. Place of Printing.
eT ea ἡ, - -| 1478 | Boniface Ferrer - | Valencia
German ~ - | 1522) 1534 | Martin Luther - | Wittemberg ©
English 7 - [1526] 1535 | Tindal ἃ Coverdale - | Uncertain
French - -{|- -{ 49535 | Robert Olivetan - | Geneva
Swedish ‘ - | 1534} 1541 | Olaus Petri - - | Upsal, Sweden
Danish - - | 1524} 1550 | Palladius and others - | Copenhagen.
Dutch - 1. τα 5} 8560 |
Fealinit 5 . .| 1562 é Antonio Bruccioli’s ὶ έηθνα
revised ?
Spanish - - |1556| 1569 | CassiodorusdeReyna (Frankfort or Basil
Russian - = {|1519| 1581 | Cyril and Methodius |, Ostrog ;
Helvetian dialect - | 1525| 1529 |) - [ Zurich
Lower Saxon dialect}- -| 1533 | - Lubeck
Finnish - -11548] 1642 μι | Stockholm
Croatian - -[15585] - ΤΟΝ 4 Tubingen
Basque - - {1571} - Rochelle
Welsh - -| 1567} 1588 |} % London
Hungarian - - | 1574} 1589. |} - Vienna
Wendish - Ἐπ ἀν ΚΘ - { Wittemberg |
Icelandic - -|- -| 1584 | Thorlack - - | Holum, Iceland
Pomeranian dialect {|- - 1588 | Unknown - - | Barth ©
Polish - - | 1585| 1596 | Several
Bohemian~ - gt =o) Looe” | eweral - - | Cralitz, Moravia
Hebrew - ΝΑ ἀρ τς Ἀμὼν - | Elias Hutter - - | Nuremberg -
Modern Greek = - | 1638} - - | Maximus Calliergi - | Geneva
Wallachian - - | 1648} - -|- - - | Belgrade
Romanese~ - a) Peri ΡῈ ΤΎΡΟΝ ἴα as} Vi - | Schuol
Lithuanian - -|- -| 1660 } S.B. Chylinsky - | London
Turkish - -[1666]) - - | Lazarus Seaman - | Oxford
Irish - - -|1602 1685 | Dr. Daniel, Bp.Bedell | London
Livonian - - [1685] 1689 | - - - | Riga
Esthonian - ΞΟ 1689 j- - - | Riga
Esthonian, dialect of | 1686! - τὸν για - - | Riga
Dorpatian dialect - | 1727 ae ἘΣ
Grisons © - - Poh “Upmo) FIC me - - | Coire
Upper Lusatian - [1706] 1728 | Several - - | Bautzen
Lapponic”— - - | 1755 ἣ ἢ
᾿ 1748-| ae Bishop Wilson an Lendon and _
Manks , J nn)! 1772 Hildesley - \ Whitehaven
Gaelic. - - |1767| 1802 | {James Stewart and | edinburgh
τ 1712 1748-53 1 Ferreirad’ Almeida, \ Amsterdam and
Portuguese “ } ~ (Cath.) Batavia
᾿ 1781 1783 | AntonioPereira,(Cath.)| Lisbon
Italian + - |1769| 1776 | AntonioMartini,(Cath.)| Turi |
Spanish - - |= ~-|1753, 4 | Padre Scio, (Cath.) Madrid
Rev.W.Jowett,M.A. scan b-side
Maltese 3 - 1820 | Ξ é oa Signor Canncle Malta ia! μὰ
I This table is copied from Messrs. Thomson and Orme’s Historical Sketch of the Translation
and Circulation of the Scriptures, p. 45, with some corrections,
Qo 2
228 Modern Versions of the Scriptures. [Part I. Ch.
- Of the various translations above enumerated, the following are
more particularly worthy of notice. ,
1. German VERsions. — As Germany has the honour of being
‘the country where the art of printing was first discovered, so it was
distinguished in the annals of sacred literature, by being the first in
which the Holy Scriptures were issued from the press in the verna-
cular language of its inhabitants. So early indeed as the year 1466,
a German translation from the Latin Vulgate was printed, the author
of which is unknown.’ Scarcely, however, had the Reformation
commenced, when Luther meditated a new version of the Scriptures
for the general use of his countrymen. His first publication com-
prised the seven penitential Psalms, from the Latin of John Reuch-
lin. These appeared in 1517, and were followed by the New
Testament in 1522; by the Pentateuch, in 1523; by the Book of
Joshua, and the remaining historical Books, in 1524; in which year
also appeared the books of Job, Psalms, Proverbs, Ecclesiastes, and
the Song of Songs. In 1526 were published the prophecies of
Jonah and Habakkuk ; in 1528, those of Zechariah and Isaiah; in
1529, the apocryphal book of Wisdom; in 1530, the book of
Daniel, together with the remaining apocryphal books; in 1531,
the entire book of Psalms; and 1531 and 1532, the rest of the pro-
phetical books. All these portions of Luther’s translation are of |
extreme rarity: in the revision of it he received very important as-
sistance from the learned and candid Philip Melancthon, who also
corresponded with eminent men on various topics of biblical criti-
cism, in order to render the translation as correct as possible.
Further to ensure its accuracy, a select party of learned men as-
sembled daily with Luther at Wittemberg, to revise every sentence
which he had made directly from the Hebrew and Greek. Melanc-
thon collated the Greek original, Cruciger the Chaldee, and other
professors the Rabinical Writings. Justus Jonas, John Bugenhagen,
and Matthew Aurogallus, also contributed their aid. »The whole
Bible thus revised was first published in 1530, and again in 1534,
1541, and 1545.7 Luther made his version directly from the ori-
ginal Hebrew and Greek, and not one of his numerous enemies ever
durst charge him with ignorance of those languages. His transla-
tion is represented as being uncommonly clear and accurate, and
1 A copy of this very rare work is in the splendid collection of Earl Spencer. Seea
description of it in Mr. Dibdin’s Bibliotheca Spenceriana, vol. i. pp. 42 — 47.
2 For further particulars relative to Luther’s German Version of the Scriptures, the
reader is referred to the life of Philip Melancthon, by Francis Cox, M. A. pp. 206 —
213, (2d edit.) and also to Mr. Townley’s Illustrations of Biblical Literature, vol. ii.
pp. 271 — 800. Of the editions of Luther’s version above noticed, the venerable Re-
_ former bestowed the greatest care in revising and correcting that of 1541. It was
beautifully printed in two folio volumes, and ornamented with wood-cuts, An Unique
Copy of this edition upon vellum, which had been Luther’s own copy, and constantly used
by him until his decease, was in the possession of the late Mr. Edwards, (formerly an
eminent bookseller) of Manor House, near Harrow-on-the-Hill, On the sale of his
choice Library by auction, in 1813, these precious volumes were purchased by Geo.
“Hibbert, Esq. for the sum of &91. 5s. 6d. See a description of these volumes copied
from the sale catalogue (No. $12.) in Mr. Dibdin’s Bibliographical Decameron, vol. iii.
pp. 123, 124. or in the Gentleman’s Magazine, yol. lxxxv. part i. p. 254,
VI. Sect. III.] _ The German Versions. 229
its style in a high degree pure and elegant. Having originally
‘been published in detached portions, as these were gradually and
successively circulated among the people, Luther’s version produced
sudden and almost incredible effects, and contributed more than any
other cause, to extirpate the erroneous principles and superstitious
practices of the church of Rome, from the minds of a prodigious
number of persons.’ Since that time it has been printed times
without number; and as the reformation spread, it served as the
basis of several other translations, viz.
1. The Lower Saxon Translation was printed at Lubeck, in 1533-4.
Its authors are not known. 2 This version was undertaken at the sug-
gestion of Luther himself, and under the direction of John Bugenhagius,
who wrote a preface, and supplied short notes, and also arguments to
the different books.
2. The Pomeranian Version was printed in 1588, in quarto, by the
command of Bogislaus XIII. duke of Pomerania: it was made from the
Wittemberg edition of Luther’s Bible, printed in 1545.
3. The Danish Version was undertaken by command of Christian III.
king of Denmark, and at the suggestion of Bugenhagius : it was printed
at Copenhagen in 1550, and is of extreme rarity. Previously to the
publication of this version, the New Testament had been translated
from the Vulgate, as well as the Psalms, and the five books of Moses.
The Danish version was subsequently revised and corrected, in the
reigns of Frederick II. and Christian IV. kings of Denmark ; the revision,
made by command of the last-mentioned monarch, is, we believe, the
standard of the succeeding editions of the Danish Scriptures, which,
however, are said to vary considerably from Luther’s German version.
— In 1823 the gospel of Matthew was printed at Copenhagen, in the
dialect of the Danish language speken by the inhabitants of the Faroe
Islands: the Danish and Faroese texts are printed in parallel columns.
4. The Icelandic Translation of the entire Bible was printed at Holum,
in Iceland, in 1584, under the patronage of Frederick II. The New
Testament had been translated by Oddur Gottshalkson (whose father
filled the episcopal see of Holum,) and printed in Denmark, in 1539, at
the expense of Christian III. This was followed by an Icelandic Ver-
sion of the Epistles and Gospels, for all the Sundays in the year, pub-
lished in 1562, by Olaf Hialteson, the first Lutheran Bishop of Holum;
which may be considered as a second edition of certain portions of
Oddur’s New Testament, the compiler having availed himself chiefly of
that version, in writing out the lessons of which the work consists. In
1580, the Proverbs of Solomon were translated by Gissur Eincerson, the
first Lutheran Bishop of Skalholt, who also translated the book of
Sirach, printed in the same year at Holum. At length, in 1584, as
above noticed, the whole of the Old and New Testaments was printed
in Icelandic, through the unremitting zeal and pious liberality of Gud-
brand Thorlakson, Bishop of Holum, who not only contributed largely
to the undertaking himself, but also obtained a munificent donation from
Frederick IJ. with authority to raise a rix-dollar in aid of the work from
every church in Iceland. It is not known what share this eminent pre-
1 Mosheim’s Ecclesiastical History, vol. iv. p. 60. io"
? Another Lower Saxon Version from the Vulgate was printed at Lubeck in 1494, in
in two folio volumes. The reader will find a bibliographical notice of it in the Biblio
theca Spenceriana, vol. i. pp. 55 — 58. ‘ . ,
9 3
80 Modern Versions of the Scriptures. [ΓΡΑΡΕῚ. Ch.
late had in the translation, which is considered as the production of
different hands. Gottshalkson’s version of the New Testament, as well
of some parts of the Old Testament, was adopted, after having been
.. revised by Gudbrand. This edition has always been very highly es-
~teemed, on account of the purity of its diction; and, even at this day, it
15 preferred before more modern translations. A second edition of the
Icelandic Bible appeared at Holum in 1644, under the editorial care of
- Thorlak Skuleson, bishop of that see ; by whom it was carefully revised
~and corrected. This is the standard text from which the two most
recent impressions of the Icelandic Version have been printed. !
5. The Swedish Version was made from the first edition of Luther’s
German translation: it was begun by Laurence Andreas, and finished
_ by Laurence Petri, and was printed at Upsal, in 1541, by the command
of Gustavus 1., king of Sweden. ;
6. The Dutch Translation appeared in 1560, and after being repeat-
-edly printed, was superseded by a new Protestant translation, of which
“an account is given‘in page 264, infra.
7—10. The Finnish Version was printed at Stockholm, in 1642 2,
_ and again in 1644%, the Lettish (or Livonian) at Riga 16894; the Sorabic
or Wendish (a dialect spoken in Upper Lusatia), at Bautzen (Budisse),
in 1728, and again in 1742; and the Lithuanian, at Konigsberg (Regio-
‘monti), in 1735. |
Valuable as Luther’s German translation of the Scriptures con-
fessedly is, it ‘was severely attacked, on its publication, by the
enemies of the reformation, whose productions are enumerated by
~Walchius.° Luther’s translation, reformed by the Zuinglians and
Calvinists, was printed, in various editions at Neustadt, between the
years 1679 and 1695; at Herborn in 1695, 1698, 1701-5-8, and
21; at Heidelberg in 1617 and 1618, and many times since; at
Cassel in 1602; and at Basle in 1651, 1659, and in the last cen-
tury very frequently.
Between the years 1525 and 1529, Leo Juda published at Zurich
a German-Swiss translation of the Scriptures. As far as he could,
he availed himself of such parts of Luther’s version as were then
‘printed. In 1667 a new and revised edition of Leo Juda’s transla-
tion was published at Zurich: the alterations and corrections in it
are so numerous, that it is considered as a new translation, and is
commonly called the New Zurich Bible, in order to distinguish it
1 The above particulars are abridged from the Rev. Dr. Henderson’s ‘ Historical View
of the Translation and different editions of the Icelandic Scriptures,’ in the second
volume, (p. 249—306.) of his very interesting Journal of a Residence in Iceland,
during the years 1814 and 1815, 8vo. Edinburgh, 1818.
2 ‘This edition was accompanied with a translation in the Esthonian language, spoken
in the province of Esthland or Esthonia. It is a totally distinct language, being closely
allied to the Finnish. Bp. Marsh’s History of Translations, p. 4. note. There is also
a dialect of the Esthonian, called the Dorpatian Esthonian, into which the New Testa-
ment was translated and published in the year 1727.
3 A translation of the Scriptures into the Karelian language (spoken in Karelia, a
‘province of East Finland), was printed in 1822 under the direction of the St. Petersburg
-Bible Society ; but it is not known whether this version is made from the Finnish, or
not.
+ An edition of the New Testament, both in Livonian and Esthonian, had been already
printed at Riga, in 1685 and 1686. The Lettish or Livonian is a Sclayonian dialect.
5 Walchii Bibliotheca Theologica Selecta, vol. iv. pp. 79— 81,
VI. Sect. 111 © The German Versions. 231
from the Old Zurich version of Leo Juda. “ὁ It was undertaken by
Hottinger, Miller, Zeller, Hoffmeister, and others, and conducted.
with great care and precision. As their plan seems to have had
some resemblance to that pursued by our own admirable translators,
and may, perhaps, have been copied from it, this version is more
particularly deserving of notice. When these learned men met
together, Hottinger and Miiller had each of them the Hebrew text
put into their hands; Zeller had the old Zurich version, Wasser
took the Italian of Giovanni Diodati and Pareus’ edition of Luther’s.
Bible, Hoffmeister had the Septuagint and the Junio-Tremellian
version before him, and Freitz the Belgian Bible. When any
difference arose, the point was argued by them all; each was called
upon to give his opinion of the translation which was in his hands :
and that reading was adopted, which, after mature consideration,
seemed most agreeable to the Hebrew.” ἢ
As the Zurich version differs very materially from that of Luther,
John Piscator undertook another, from the Latin version of Junius
and Tremellius, which he has followed very closely. It appeared in
detached portions between the year 1602 and 1604, and was re-
peatedly printed during the seventeenth century. Piscator’s version,
having become very scarce, has lately been revised by the Biblical
and Divinity Professors, and three Pastors of the Helvetic church,
who have corrected its orthography, and such words as have be-
come obsolete, previously to an edition of 8000 copies of the entire
Bible, and 4000 copies of the New Testament, which has been exe-
cuted by the Bern Bible Society, aided by a pecuniary grant from
‘the British and Foreign Bible Society of London.
Besides the preceding German Versions made by Protestants,
there are also translations made by Roman Catholic divines; some
of them appeared almost as early as that of Luther, to which,
however, they are greatly inferior in point of perspicuity. Three of
these are particularly mentioned by Walchius, viz.
1. That of John Detemberger, whose translation clearly evinces
that he was utterly unfit for the task he undertook, and who hesi-
tated not to acknowledge that he was totally ignorant of Hebrew.
He took much from Luther, against whom he vehemently inveighs.
His translation was first published at Mayence in 1534, and has
been several times printed since that time.
2. The Version, which bears the name of John Eckius. He
translated only the Old Testament, the New being executed by
Jerome Emser. It was first published in 1537, and has also been
repeatedly printed.
3. The Version of Caspar Ulenberg, which was undertaken under
the patronage of Ferdinand, archbishop and elector of Cologne, is
preferred by those of his own communion to all the other German
‘Versions. He follows the Sixtine edition of the Latin Vulgate.
ey easel ge ie eye ec i aR 8 ry bet ik 7 ΤΑ. Ὁ παν
1 Whittaker’s Inquiry into the Interpretation of the Hebrew Scriptures in Europe,
p. 33.— Cambridge, 1819, 8vo.
ie se ο 4
232 Modern Versions of the Scriptures. [Part I. Ch.
This translation first appeared in 1630, and has undergone very,
numerous impressions. | Keg
The three translations just noticed, include the Old and New |
Testaments. In addition to them, three new versions of the New
Testament have, within a few years, been circulated very largely
among the Roman Catholics of Germany, who have evinced an
ardent desire for the Scriptures, notwithstanding the fulminations of
the papal see against them. Of two of these versions, the Ratisbon
edition, and that executed by M. Gossner, a learned Catholic priest,
formerly of Munich, the author has not been able to obtain any
authentic particulars; the third was executed about the year 1812,
by the Rev. Leander Van Ess, professor of divinity in the university
of Marburg, in conjunction with his brother. It is made directly
from the Greek, and has been recommended by the first Protestant
clergymen at Dresden and Zurich’, as well as by several authorities
among the Roman Catholic literati, as exhibiting a pure and correct
version of the Sacred Original. ” .
There are also two translations of the Old Testament in the
dialect spoken by the Jews in Germany, called the Jewish-German.
One was made by Joseph Josel Ben Alexander, and was printed by
Joseph Athias at Amsterdam, in 1679: previously to publication it
was revised by Rabbi Meir Stern, chief rabbi of the synagogue at
Amsterdam. The other Jewish-German translation was executed
by Rabbi Jekuthiel Ben Isaac Blitz, and was printed by Uri Veibsch
Ben Aaron, also at Amsterdam, in 1679. Kortholt terms this trans-
lator a blasphemous impostor, and charges him with having dis-
cuised certain prophecies relative to the Messiah, in consequence of
his Jewish predilections. Of these two semi-barbarons, unfaithful,
and now almost universally neglected translations, which can be of
no use whatever in scripture criticism, Carpzov has given an account,
with specimens. ®? And asthe German Jews are at this time animated
by a spirit of candid inquiry, a Jewish German translation of the
New Testament has lately been printed for their benefit, at the ex-
pense of the London Society for promoting Christianity among the
Jews.
II. oF THE VERSIONS IN THE LANGUAGES SPOKEN IN THE BRITISH
ISLES.
1. Enciish Versions.4— Although it is impossible, at this
ι The late Rev. Dr. Reinhart, first chaplain to the court of Saxony, and the present
venerable superior of the Zurich clergy, Antistes Hess.
2 Owen’s History of the British and Foreign Bible Society, vol. ii. p.229. From the
Seventeenth Report of that Society, it appears, from the month of September 1812 to
December 31st 1820, that the learned and pious professor Van Ess has distributed not
fewer than three hundred and ninety-four thousand and sixty-seven copies to persons of his
own communion, who have received them with the liveliest gratitude ; besides which, he
has distributed 5,394 New Testaments of other Roman Catholic and Protestant Versions,
in various languages, and 8,749 Roman Catholic and Protestant Bibles. In all, 408,210
copies of the Holy Scriptures have been put into circulation through the professor and his
friends: :
~ 3 Carpzovii Critica Sacra Veteris Testamenti, pp.757—786.
4 Our account of Hnglish Translations is drawn from Lewis’s History of the transla-
VI. Sect. III.] The English Versions. 238
distance of time, to ascertain when or by whom Christianity was first
planted in this island, as well as the earliest time when the Scriptures
were translated into the language of its inhabitants, yet we know that,
for many hundred years, they were favoured with the possession of
part, at least, of the sacred volume in their vernacular tongue. The
earliest version of which we have any account, is a translation of the
Psalms into the Saxon tongue by Adhelm or Adelme, the first bishop
of Sherborne, about the year 706. A Saxon version of the four
Gospels was made by Egbert, bishop of Lindisfern, who died, a. Ὁ.
721; and, a few years after, the venerable Bede translated the entire
Bible into that language. Nearly two hundred years after Bede,
King Alfred executed another translation of the Psalms, either to
supply the loss of Adhelm’s (which is supposed to have perished in
the Danish wars), or to improve the plainness of Bede’s version.
A Saxon translation of the Pentateuch, Joshua, part of the books of
Kings, Esther, and the apocryphal books of Judith, and the Macca-
bees, is also attributed to Elfric or Elfred, who was archbishop of
Canterbury, A.D. 995. |
A chasm of several centuries ensued, during which the Scriptures
appear to have been buried in oblivion, the general reading of them
being prohibited by the papal see. The fst English translation of
the Bible, known to be extant, was executed by an unknown indi-
vidual, and is placed by Archbishop Usher to the year 1290: of this
there are three manuscript copies preserved, in the Bodleian library,
_and in the libraries of Christ Church and Queen’s Colleges at Ox-
ford. Towards the close of the following century, John de Trevisa,
vicar of Berkeley in the county of Gloucester, at the desire of his
patron, Lord Berkeley, is said to have translated the Old and New
Testaments into the English tongue. But as no part of this work
‘appears ever to have been printed, the translation ascribed to him is
supposed to have been confined to a few texts, which were painted —
on the walls of his patron’s chapel at Berkeley Castle, or which are
scattered in some parts of his works, several copies of which are
known to exist in manuscript. Nearly contemporary with him was
the celebrated Jonn WickiirFe, who, about the year 1380, trans-
lated the entire Bible from the Latin Vulgate into the English
Janguage as then spoken, not being sufliciently acquaited with the
Hebrew and Greek languages to translate from the originals.’ Be-
fore the invention of printing, transcripts were obtained with dif-
ficulty, and copies were so rare, that, according to the registry of
William Alnewick, bishop of Norwich, in 1429, the price of one of
tions of the Bible, prefixed to his edition of Wickliffe’s New Testament, folio 173t ;
Johnson’s Historical Account of the several English Translations of the Bible, originally
published in 1730, in 8vo. and reprinted in the third volume of Bishop Watson’s Collec- —
tion of Theological Tracts; Archbishop Neweome’s View of the English Biblical
Translations, Dublin, 1792, 8vo.; and Mr. Whittaker’s learned and elaborate Inquiry
into the Interpretation of Hebrew Scriptures, pp. 38—114.
' The New Testament of Wickliffe was published in folio by Mr. Lewis in 1731 ;’ and
was handsomely re-edited in quarto, in 1810, by the Rev. Henry Hervey Baber, one of
the librarians of the British Museum, who prefixed a valuable memoir of this « Apostle
of England,” as Wickliffe has sometimes been called, : Sis i 432
234 Modern Versions of the Scriptures. —*{Part I. Ch.
Wickliffe’s Testaments was not less than four marks and forty pence,
or two pounds sixteen shillings and eight-pence, a sum equivalent
to more than forty pounds at present.’ This translation of the
Bible, we are informed, was so offensive to those who were for taking
away the key of knowledge and means of better information, that a
bill was brought into the House of Lords, 13 Rich. II. a.v. 1390,
for the purpose of suppressing it. On which the Duke of Lancaster,
‘the king’s uncle, is reported to have spoken to this effect: ** We
.will not be the dregs of all: seeing other nations have the law of
‘God, which is the law of our faith, written in their own language.”
At the same time he declared in a very solemn manner, ‘ ‘Vhat he
would maintain our having this law in our own tongue against those,
whoever they should be, who first brought in the bill.” The duke
was seconded by others, who said, ‘ That if the Gospel, by its be-
ing translated into English, was the occasion of running into error,
they might know that there were more heretics to be found among
the Latins than among the people of any other language. For that
the Decretals reckoned no fewer than sixty-six Latin heretics; and
‘so the Gospel must not be read in Latin, which yet the opposers of
its English translation allowed.” ‘Through the Duke of Lancaster’s
influence the bill was rejected ; and this success gave encouragement
to some of Wickliffe’s followers to publish another and more correct
translation of the Bible. But in the year 1408, in a convocation
held at Oxford by Archbishop Arundel, it was decreed by a consti-
tution, * That no one should thereafter translate any text of Holy
Scripture into English, by way of a book, or little book or tract;
and that no book of this kind should be read, that was composed
lately in the time of John Wickliffe, or since his death. This con-
‘stitution led the way to great persecution, and many persons were
punished severely, and some even with death, for reading the Scrip-
tures in English. ? : Ἢ
In England, as in other parts of Europe, the spread of the pure
doctrines of the Reformation was accompanied with new translations
into the vernacular language. For the first printed English trans-
lation of the Scriptures we are indebted to William Tindal, who,
having formed the design of translating the New Testament from
the original Greek into English, removed to Antwerp in Flanders,
for this purpose. Here, with the assistance of the learned John Fry,
or Fryth, who was burnt on a charge of heresy in Smithfield, in 1552,
and a friar, called William Roye, who suffered death on the same
account in Portugal, he finished it, and in the year 1526 it was
printed either at Antwerp or Hamburgh, without a name ina
middle sized 8vo. volume, and without either calendar, references in
the margin, or table at the end.’ ‘Tindal annexed a pistil at the close
ι Townley’s Illustrations of Biblical Literature, vol. ii. pp. 80, 81.
2 Lewis’s History, pp 7—18.
3 Specimens of ‘Lindal’s translation of the New ‘Testament, as well as of the other early
English translations of the Old and New Testament, are given (together with concise bib-
liographical descriptions) in the appendix to the Rey. Dr, Cotton’s “ List of Editions of
the Bible and of parts thereof,” ὥς, pp. 85—140.
VI. Sect. 1Π.] The English Versions, 235
of it, in which-he “ desyred them that were learned to amende if
ought were found amysse.” Le Long calls this “ the New Testa-
ment translated into English, from the German version of Luther ;”
_but for this degrading appellation he seems to have no other autho-
rity besides a story related by one Cochlzeus *, an enemy of the Re-
formation, with a view of depreciating Tindal’s translation. Many
copies of this translation found their way into England ; and to pre-
vent their dispersion among the people, and the more effectually to
enforce the prohibition published in all the dioceses against reading
them, Tonstal, bishop of London, purchased all the remaining copies
of this edition, and all which he could collect from private hands,
and committed them to the flames at St. Paul’s cross. The first
impression of ‘Tindal’s translation being thus disposed of, several
other numerous editions were published in Holland, before the year
1530, in which Tindal seems to have had no interest, but which
found a ready sale, and those which were imported into England
were ordered to be burned. On one of these occasions, Sir Thomas
More, who was then chancellor, and who concurred with the bishop
in the execution of this measure, enquired of a person, who stood ac-
cused of heresy, and to whom he promised indemnity, on considera-
tion of an explicit and satisfactory answer, how ‘Tindal subsisted
abroad, and who were the persons in London that abetted and su
ported him; to which inquiry the heretical convert replied, ‘* It was
the Bishop of London who maintained him, by sending a sum of
money to buy up the impression of his Testament.” The chancellor
smiled, admitted the truth of tne declaration, and suffered the accused
person to escape. ‘The people formed a very unfavourable opinion
of those who ordered the word of God to be burned, and concluded,
that there must be an obvious repugnance between the New Testa-
ment and the doctrines of those who treated it with this indignity.
Those who were suspected of importing and concealing any of these
books, were adjudged by Sir 1, More to ride with their faces to the
tails of their horses, with papers on their heads, and the New Testa-
ments, and other books which they had dispersed, hung about their
cloaks, and at the standard in Cheapside to throw them into a fire
prepared for that purpose, and to be fined at the king’s pleasure.
When Tonstal’s purchase served only to benefit Tindal, and
those who were employed in printing and selling successive editions
of his Testament, and other measures for restraining their dispersion
seemed to have little or no effect, the pen of the witty, eloquent,
and learned Sir Thomas More, was employed against the translator ;
and the bishop granted him a licence, or faculty, dated March 7,
1527, to have and to read the several books which Tindal and others
published; and at his desire Sir Thomas composed a dialogue,
written with much humour, and designed to expose Tindal’s transla-
tion, which was published in 1529. In this dialogue he alleges,
among other charges, that ‘Tindal had mistranslated three words of
! In Actis Martini Lutheri ad an. 1526, p. 139,
236 Modern Versions of the Scripiures. ~ [Part I. Ch.
great importance, viz. the words priests,.church, and charity ; calling
the first seniors, the second congregation, and the third love. He
also charges him with changing commonly the term grace into favour,
confession into knowledging, penance into repentance, and a contrite
heart into a troubled heart. ‘The Bishop of London had, indeed, in
a sermon, declared, that he had found in it no less than 2000 errors,
or mistranslations ; and Sir’‘Thomas More discovered (as he affirmed)
above 1000 texts by tale, falsely translated. In 1530, a royal pro-
clamation was issued, by the advice of the prelates and clerks, and
of the universities, for totally suppressing the translation of the
scripture, corrupted by William ‘Vindal. ‘The proclamation set
forth, that it was not necessary to have the Scriptures in the English
tongue, and in the hands of the common people; that the distribu-
tion of them, as to allowing or denying it, depended on the discretion
of their superiors ; and that, considering the malignity of the time,
an English translation of the Bible would rather occasion the con-
tinuance, or increase of errors, than any benefit to their souls.
However, the proclamation announced the king’s intention, if the
present translation were abandoned, at a proper season, to provide
that the Holy Scriptures should be by great, learned, and catholic
persons, translated into the English tongue, if it should then seem
convenient. In the mean time, Tindal was busily employed in
translating from the Hebrew into the English the five books of
Moses, in which he was assisted by Miles Coverdale. But his pa-
pers being lost by shipwreck in his voyage to Hamburgh, where
he designed to print it, a delay occurred, and it was not put to
press till the year 1530. It is a small 8vo. printed at different
presses, and with different types. In the preface he complained,
that there was not so much as one z in his New ‘Testament, if
it wanted a tittle over its head, but it had been noted, and num-
bered to the ignorant people for an heresy, who were made _ to
believe, that there were many thousand heresies in it, and that it
was so faulty as to be incapable of amendment or correction. In
this year he published an answer to Sir Thomas More’s dialogue,
containing his reasons for the changes which he had introduced
into his translation. ‘The three former editions of ‘Tindal’s English
New Testament being all sold off, the Dutch booksellers printed a
fourth in this year, in a smaller volume and letter. In 1531, ‘Tindal
published an English version of the prophet Jonah, with a prologue,
full of invective against the church of Rome. Strype supposes that
before his death he finished all the Bible but the Apocrypha, which
was translated by Rogers; but it seems more probable that he
translated only the historical parts. In 1534, was published a fourth
Dutch edition, or the fifth in all, of Tindal’s New Testament, in
12mo. In this same year, Tindal printed his own edition of the
New Testament in English, which he had diligently revised and
corrected ; to which is prefixed a prologue; and at the end are
the pistils of the Old Testament, closing with the following ad-
vertisement, “ Imprinted at Antwerp, by Marten Emperour, anno
ΡΞ
VI. Sect. 111.} The English Versions. ~ 437
M. Ὁ. xxxiv.” Another edition was published this year, in 16mo.
and printed in a German letter. Hall says, in his Chronicle,
printed during the reign of Henry VIII. by Richard Grafton, the
benefactor and friend of Tindal; “* William Tindal translated the
New Testament, and first put it into print ; and he likewise translated
the five books of Moses, Joshua, Judicum, Ruth, the books of Kings,
and books of Paralipomenon, Nehemiah, and the first of Esdras,
and the prophet Jonas; and no more of the Holy Scriptures.”
Upon his return to Antwerp, in 1531, King Henry VIII. and his
council, contrived means to have him seized and imprisoned. After
long confinement he was condemned to death by the emperor’s de-
cree in an assembly at Augsburgh ; and in 1536, he was strangled
at Villefort, near Brussels, the place of his imprisonment, after which
his body was reduced to ashes. He expired, praying repeatedly
and earnestly, ** Lord, open the King of England’s eyes.” Several
editions of his ‘Testament were printed in the year of his death.
Tindal had little or no skill in the Hebrew, and therefore he pro-
bably translated the Old Testament from the Latin. The knowledge
of languages was in its infancy ; nor was our English tongue arrived
at that degree of improvement, which it has since attained; it
is not, therefore, surprising, that there shculd be many faults in this
translation which need amendment. ‘This, indeed, was a task, not
for a single person, but requiring the concurrence of many, in cir-
cumstances much more favourable for the execution of it than those
of an exile. Nevertheless, although this translation is far from
being perfect, few first translations, says Dr. Geddes’, will be found
preferable to it. It is astonishing, says this writer, how little obso-
lete the language of it is, even at this day ; and in point of perspicuity,
and noble simplicity, propriety of idiom, and purity of style, no
English version has yet surpassed it. |
In 1535 the whole Bible, translated into English, was printed in
folio, and dedicated to the king by Miles Coverdale, a man greatly
esteemed for his piety, knowledge of the Scriptures, and diligent
preaching ; on account of which qualities King Edward VI. advanced
to the see of Exeter. In his dedication and preface, he observes
to this purpose, that, as to the present translation, it was neither his
labour nor his desire to have this work put into his hand; but
“when others were moved by the Holy Ghost to undertake the
cost of it,” he was the more bold to engage in the execution of it.
Agreeably, therefore, to desire, he set forth this “ special ” transla-
tion, not in contempt of other men’s translation, or by way of re-
proving them, but humbly and faithfully following his interpreters,
and that under correction. Of these, he said, he used five different
ones, who had translated the Scriptures not only into Latin, but
also into Dutch. He further declared, that he had neither wrested
nor altered so much as one word for the maintenance of any manner
of sect, but had with a clear conscience purely and faithfully trans-
| Prospectus for a New Translation of the Bible, p.88.
238 Modern Versions of the Scriptures. ° [Part I. Chi
lated out of the foregoing interpreters, having only before his eyes”
the manifest truth of the Scriptures. But because such different —
translations, he saw, were apt to offend weak minds, he added, that.
there came more understanding and knowledge of the Scripture by —
these sundry translations, than byall the glosses of sophistical doctors ;
and he therefore desires, that offence might not be taken, because:
one translated * scribe,” and another “lawyer,” one ‘* repentance,”
and another “ penance,” or “ amendment.” ‘This is the first.
English Bible allowed by royal authority; and also the first trans-
lation of the whole Bible printed in our language. It was called a
“ special” translation, because it was different from the former
English translations; as Lewis has shewn’ by comparing it with
Tindal’s. It is divided into six tomes or parts, adorned with wooden
cuts, and furnished with scripture references in the margin. The last
page has thesewords: “* Prynted in the yeare of our Lorde M. Ὁ. xxxy.
and fynished the fourth day of October.” Of this Bible there
was another edition in a large 4to, 1550, which was republished,
with a new title, 1553; and these, according to Lewis, were all the
editions of it. Coverdale, in this edition of the English Bible, pre-
fixed to every book the contents of the several chapters, and not to
the particular chapters, which was afterwards the case: and he
likewise omitted all Tindal’s prologues and notes. Soon after this.
Bible was finished, in 1536, Lord Cromwell, keeper of the privy
seal, and the king’s vicar-general and vicegerent in ecclesiastical
matters, published injunctions to the clergy by the king’s authority,
the seventh of which was, that every parson, or proprietary of any
parish church within this realm, should, before the first of August,
provide a book of the whole Bible, both in Latin and in English,
and lay it in the choir, for every man that would, to look and read
therein; and should discourage no man from reading any part of
the Bible either in Latin or English, but rather comfort, exhort,
and admonish every man to read it, as the very word of God, and
the spiritual food of a man’s soul, &c.
In 1537, another edition of the English Bible was printed by
Grafton and Whitchurch, at Hamburgh, as some think, or, as
others suppose, at Malborow, or Marpurg in Hesse, or Marbeck
in the duchy of Wittemberg, where Rogers was superintendant.
It bore the name of Thomas Matthewe, and it was set forth with the
king’s most gracious licence. Mr. Wanley is of opinion, that, to
the end of the book of Chronicles, this edition is Tindal’s translation ;
and from thence to the end of the Apocrypha, Coverdale’s: but
Lewis? thinks it probable that the prophecy of Jonah should be
excepted, which Tindal finished in his life-time, and which is the
same in this edition, and in Coyerdale’s Bible of 1535. Mr. Wanley,
also observed, that the whole New Testament was Tindal’s. Bale
says, Rogers translated the Bible into English, from Genesis to the
end of Revelation, making use of the Hebrew, Greek, Latin, Ger-
t Hist. Engl. Transl. 98, 2 p.107.
VI. Sect. 111.1 The English Versions. } 239°
man, and English (1. 6. Tindal’s). copies. This book contained:
Tindal’s prolague and notes ; and, as Heylin says’, it was no other.
than the translation of Tindal and Coverdale somewhat altered..
‘The name of Matthewe is allowed to have been fictitious, for reasons
of prudence; one of which was, that the memory of Tindal had
become edious to many. It may well be admitted, that John
Rogers, a learned academic, and the first who was condemned to
the flames in the reign of Queen Mary, was employed by Cranmer
to superintend this edition, and to furnish the few emendations and
additions that were thought necessary. ‘This must have been the
general persuasion in 1555, as the condemning sentence preserved.
by Fox °, is against Rogers, priest, alias called Matthew.” Cranmer
presented a copy of this book to Lord Cromwell, desiring his inter-
cession with the king for the royal licence, that it might be purchased.
and used by all. There are extant two letters ὃ from the archbishop,,
on the subject of Lord Cromwell’s intercession, expressing warm
approbation and acknowledgment. “ I doubt not,” says he, “ but
that hereby such fruit of good knowledge shall ensue, that it shall
well appear hereafter what high and excellent service you have done
unto God and the king; which shall so much redound to your
honour, that, besides God’s reward, you shall obtain perpetual’
memory for the same within this realm.”—< ‘This deed you shall
hear of at the great day, when all things shall be opened and made
manifest.” In the year 1558, an injunction was published by the
vicar-general of the kingdom, ordaming the clergy to provide, before
acertain festival, one book of the whole Bible, of the largest volume
in English, and to set it up in some convenient place within their
churches, where their parishioners might most commodiously resort
to read it. A royal declaration was also published, which the
curates were to read in their several churches, informing the people,
that it had pleased the king’s majesty to permit and command the
Bible, being translated into their mother tongue, to be sincerely:
taught by them, and to be openly laid forth in every parish church.
But the curates were very cold in this affair*, and read the king’s
injunctions and declarations in such a manner, that scarcely any
body could know or understand what they read. Johnson ° adds,
that they also read the word of God confusedly ; and that they bade
their parishioners, notwithstanding what they read, which they were
compelled to read, “‘ to do as they did in times past, and to live as
their fathers, the old fashion being the best.” Fox observes °, that
the setting forth of this book much offended Gardiner and his fellow
bishops, both for the prologues, and especially because there was a
table in the book chiefly about the Lord’s supper, the marriage of
priests, and the mass, which was there said not to be found in
Scripture. Strype, however, says’, it was wonderful to see with
! Hist. Ref. fol. 20. 2 Acts, &c. vol.iii. 125.
3 Strype’s Life of Cranmer, p.58. 4 Lewis, p.108.
5 Hist. Account, &c. in Bishop Watson’s Collection, vol.iii. p.94.
6 Acts, τ. yol.ii. 516. 7 Life of Cranmer, p.64.
4240. Modern Versions of the Scriptures. [Part I. Ch.
what joy this book was received, not only among the more learned,
and those who were noted lovers of the reformation, but generally
all over England, among all the common people; and with what
avidity God’s word was read, and what resort there was to the
places appointed for reading it. Every one that could, bought the
book, and busily read it, or heard it read, and many elderly persons
learned to read on purpose. During a vacancy in the see of Here-
ford, it was visited by Cranmer, who enjoined the clergy to procure,
by the 1st of August, a whole Bible in Latin and English, or at
least, a New Testament in these languages ; to study every day one
chapter of these books, conferring the Latin and English together,
from the beginning to the end; and not to discourage any layman
from reading them, but encourage them to it, and to read them for
the reformation of their lives and knowledge of their duty. In the
course of the year 1538, a quarto edition of the New Testament, in
the Vulgate Latin, and Coverdale’s English, bearing the name
of Hollybushe, was printed, with the king’s licence, by James Nicol-:
son. Of this another more correct edition was published in 1539,
in Svo., and dedicated to Lord Cromwell. In 1538, an edition in
4to. of the New Testament, in English, with Erasmus’s Latin trans-
lation, was printed, with the king’s licence, by Redman. In this
year it was resolved to revise Matthewe’s Bible, and to print a cor-
rect edition of it. With this view Grafton went to France, where
the workmen were more skilful, and the paper was both better and
cheaper than in England, and obtained permission from Francis I.
at the request of king Henry VIII. to print his Bible at Paris. But
notwithstanding the royal licence, the inquisition interposed, and
issued an order, dated December 17, 1538, summoning the French
printers, their English employers, and Coverdale the corrector of
the work, and prohibiting them to proceed; and the impression,
consisting of 2500 copies, was seized, confiscated, and condemned
to the flames. Some chests, however, of these books, escaped the
fire, by the avarice of the person who was appointed to superintend
the burning of them; and the English proprietors, who had fled on
the first alarm, returned to Paris as soon as it subsided, and not
only recovered some of these copies, but brought with them to
London the presses, types, and printers, and resuming the work,
finished it in the following year. _ :
As soon as the papal power was abolished in England, and the
king’s supremacy settled by parliament in 1534, Cranmer was very
assiduous in promoting the translation of the Holy Scriptures into
the vulgar tongue; well knowing how much the progress of the
reformation depended upon this measure. Accordingly, he moved
in convocation, that a petition should be presented to the king for
leave to procure a new translation of the Bible. ‘This motion was
vigorously opposed by Gardiner, bishop of Winchester, and his
party: but Cranmer prevailed. The arguments for a new transla-
tion, urged by Cranmer, and enforced by Queen Anne Bullen, who
had then great interest in the king’s affections, were so much con-
VI. Sect. ITI.] The English Versions. 24}
sidered by him, that, notwithstanding the opposition, public and pri-
vate, on the part of Gardiner and his adherents, Henry gave orders
for setting about it immediately. ‘To prevent any revocation of the
order, Cranmer, whose mind was intent on introducing a free use
of the English Scriptures by faithful and able translators, proceed-
ed without delay to divide an old English translation of the New
Testament into nine or ten parts, which he caused to be transcribed
into paper-books, and to be distributed among the most learned
bishops and others; requiring that they would perfectly cor-
rect their respective portions, and return them to him at a limited:
time. When the assigned day came, every man sent his appro-
priate portion to Lambeth, except Stokesly, bishop of London.
This laudable design of the archbishop failed; but the business
was executed by other persons, whom he countenanced and encour-
aged. In April 1539, Grafton and Whitchurch printed the Bible
(called the “Great Bible”) in large folio, “cum privilegio ad im-
primendum solum.” A beautiful frontispiece, designed by Hol-
bein, and particularly described and exhibited in an engraving by
Lewis, was prefixed to it: and in the text, those parts of the Latin
version, which are not found in the Hebrew or Greek, are inserted
in a smaller letter; such, for instance, as the three verses of the
14th Psalm, which are the 5th, 6th, and 7th, in the translation of the
English liturgy, and the controverted clause in 1 John v. 7, 8; and
a mark is used to denote a difference of reading between the Hebrew
and Chaldee, afterwards explained in a separate treatise. In this
edition Matthewe’s Bible was revised, and several alterations and
corrections were made in the translation, especially in the book of
Psalms. ‘Tindal’s prologues and notes, and the notes added by
others, in the edition of 1537, were wholly omitted. Pointing hands,
placed in the margin and in the text, shew the passages on which
these notes were to have been written. Johnson’ calls this third
edition of the Scriptures the Bible in the large or great volume,
ascribes it to the year 1539, and supposes it to have been the same
which Grafton obtained leave to print at Paris. He says, that
Miles Coverdale compared the translation with the Hebrew, mend-
ed it in many places, and was the chief director of the work.
Agreeably to this, Coverdale, in a sermon at Paul’s cross, defended
his translation from some slanderous reports which were then raised
against it, confessing ‘ that he himself now saw some faults, which,
if he might review the book once again, as he had twice before, he
doubted not he should amend; but for any heresy, he was sure
that there were none maintained in his translation.” This is related
by Dr. Fulke, who was one of Coverdale’s auditors. A second
edition of this Bible seems to have been printed either in this or
the next year, by Edward Whitchurch; but the copy 15 imperfect,
and has no date.
In the course of the year 1539, another Bible was printed by John
Byddell, called “‘ Taverner’s Bible,” from the name of its conductor,
.1 In Bp. Watson’s Tracts, vol. iii. p. 76..
VOL. II. R
242 Modern Versions of the Scriptures. ~ [Part I. Ch.
Richard Taverner; who was educated at Christ-church, Oxford,
patronised by Lord Cromwell, and probably encouraged by him to,
undertake the work, on account of his skill in the Greek tongue.
This is neither a bare revisal of the English Bible just described,
τ nor a new version; but a kind of intermediate work, being a cor-
rection of what is call ** Matthewe’s Bible,” many of whose mar-
ginal notes are adopted, and many omitted, and others inserted by
the editors. It is dedicated to the king. After his patron’s death,
Taverner was imprisoned in the Tower for this work; but he had
the address to reinstate himself in the king’s favour. Wood’ gives
a particular account of Taverner; attributes his imprisonment to
the influence of those bishops who were addicted to the Romish
religion ; and informs us, that his versicn was read in churches by
royal authority. In November 1539, the king, at the intercession
of Cranmer, appointed Lord Cromwell to take special care that no
person, within the realm, should attempt to print any English Bible
for five years, but such as should be admitted by Lord Cromwell;
and assigns this reason for the prohibition, that the Bible should
be considered and perused in one translation, in order to avoid the
manifold inconveniences to which human frailty might be subject
from a diversity of translations, and the ill use that might be made
of it. In the year 1540, two privileged editions of the Bible, which
had been printed in the preceding year, issued from the press of
Edward Whitchurch. Lewis mentions three other impressions of
the “ Great Biblé,” which appeared in the course of this year; two
printed by Whitchurch, and one by Petyt and Redman. Cran-
mer wrote a preface for the editions of the year 1540, from which
we learn the opinions and practice of those times. In May of this
year, the curates and parishioners of every parish were required, by
royal proclamation, to provide themselves with the Bible of the
largest volume before the feast of All Saints, under the penalty of
40s. for every month during which they should be without it. ‘The
king charged all ordinaries to enforce the observance of this procla-
mation; and he apprised the people, that his allowing them the
Scriptures in their mother-tongue was not his duty, but an evidence
of his goodness and liberality to them, of which he exhorted them
not to make any ill use. In May 1541, one edition of Cranmer’s
Bible was finished by Richard Grafton; who, in the November
following, completed also another Bible of the largest volume,
which was superintended, at the king’s command, by ‘Tonstal,
‘bishop of Durham, and Heath, bishop of Rochester.
In consequence of the king’s settled judgment “that his subjects
should be nursed in Christ by reading the Scriptures,” he again, on
the 7th of May, published a brief or decree, for setting up the
‘Bible of the great volume in every parish church throughout Eng-
land. However, this decree appears to have been yery partially and
reluctantly observed; and the bishops were charged, by a writer .
in 1546, with attempting to suppress the Bible, under pretence of
RE SE ἴσος nt
! Hist. et Ant. Univ. Oxon. fol. 1674, 1. ii. p. 264.
-
VI. Sect. 11. .ο = The English Versions, τ᾿ 243
preparing a version of it for publication within seven years. After
the death of Cromwell in 1540, the bishops inclined to popery
gained strength; and the English translation was represented to the
king as very erroneous and heretical, and destructive of the har-
mony and peace of the kingdom. In the convocation assembled in
Feb. 1542, the archbishop, in the king’s name, required the bishops
and clergy to revise the translation of the New Testament, which,
for that purpose, was divided into fourteen parts, and portioned out
to fifteen bishops; the Apocalypse, on account of its difficulty,
being assigned to two. Gardiner clogged this business with em-
barrassing instructions; and Cranmer clearly perceiving the resolu-
tion of the bishops to defeat the proposed translation, procured the
king’s consent to refer the matter to the two universities, against
which the bishops protested: but the archbishop declared his pur-
pose to adhere to the will of the king his master. With this con-
test the business terminated; and the convocation was soon after
dissolved. The Romish party prevailed also in parliament, which
enacted a law that condemned and abolished Tindal’s translation,
and allowed other translations to remain in force, under tertain
restrictions. After the passing of this act, Grafton, the king’s
printer, was imprisoned ; nor was he released without giving a bond
of 300]. neither to print nor sell any more English Bibles, till the
king and the clergy should agree on a translation. In 1544, the
Pentateuch was printed by John Day and William Seres; and in
1546, the king prohibited by proclamation the having and reading
of Wickliffe’s, ‘Tindal’s, and Coverdale’s translations, and forbad
the use of any other than what was allowed by parliament, From
the history of English translations during the reign of Henry VIII.
we learn, that the friends to the reformation conducted themselves
with zeal and prudence in the great work of introducing and im-
proving English translations of the Bible; that they encountered
many difficulties from the dangerous inconstancy of a despotic
prince, and from the inveterate prejudices of a strong Romish party;
and that the English scriptures were sought after and read with
avidity by the bulk of the people.
Upon the accession of Edward VI. the severe stat. 34 and 35
Henry VIII. ¢. 1. was repealed, and a royal injunction was pub-
lished, that not only the whole English Bible should be placed in
churches, but also the paraphrase of Erasmus in English to the end
of the four Evangelists. It was likewise ordered-by this injunction,
that every parson, vicar, curate, &c. under the degree of a bachelor
of divinity, should possess the New ‘Testament, both in Latin and
English, with the paraphrase of Erasmus upon it; and that the
bishops, &c. im their visitations and synods should examine them,
how they had profited in the study of the Holy Scriptures. It was
also appointed, that the epistle and gospel of the mass should be
read in English ; and. that on every Sunday and holiday, one chap-
ter of the New Testament in English should be -plainly and. dis-
tinctly read at matins, and ione chapter of the Old Testament. at
R 2
244 Modern Versions of the Scriptures. ‘Part I. Ch.
even-song. But in the year 1549, when the book of common prayer, _
‘&c. was finished, what nearly resembles our present custom was
‘enjoined, viz. that after reading the Psalms in order at morning and
evening prayer, two lessons, the first from the Old Testament, and —
- the second from the New Testament, should be read distinctly with
aloud voice. During the course of this reign, that is, in less than
‘seven years and six months, eleven impressions of the whole Eng-
lish, Bible were published, and six of the English New Testament;
‘besides an English translation of the whole New ‘Testament, para-
phrased by Erasmus. The Bibles were reprinted, according to the
preceding editions, whether ‘Tindal’s, Coverdale’s, Matthewe’s,
‘Cranmer’s, or Taverner’s; that is, with a different text, and dif-
ferent notes. But it is doubted by the writer of the preface to King
‘James’s translation, whether there were any translation, or correc-
tion of a translation, in the course of this reign.
In 1562, the “ Great Bible,” viz. that of Coverdale’s translation,
which had been printed in the time of Henry VIII. and also in the
time of King Edward, was revised by Archbishop Parker, and re-
printed for the use of the church; and this was to serve till that pro-
jected by his grace was ready for publication.
Many of the principal reformers having been driven to Geneva
during the persecutions of Queen Mary’s reign, they published, in
1557, an English New Testament, printed by Conrad Badius ;
the first in our language which contained the distinctions of verses
by numerical figures, after the manner of the Greek ‘Testament,
which had been published by Robert Stephens in 1551. ἢ, Ste-
phens, indeed, published his figures in the margin; whereas the
‘Geneva editors prefixed theirs to the beginning of minute sub-
‘divisions with breaks, after our present manner. When Queen
Elizabeth passed through London from the ‘Tower to her corona-
tion, a pageant was erected in Cheapside, representing ‘Time com-
ing out of a cave, and leading a person clothed in white silk, who
represented Truth, his daughter. ‘Truth had the English Bible in
her hand, on which was written “ Verbum veritatis.” ‘Truth ad-
dressed the queen, and presented her with the book. She kissed
it, held it in her hand, laid it on her breast,. greatly thanked the
city for their present, and added, that she would often and diligently |
read it. - Upon a royal visitation in 1559, the Bible, and Erasmus’s
paraphrase, were restored to the Churches ; and articles of enquiry
‘were exhibited whether the clergy discouraged any from readin
any part of the Scriptures. “ὁ Ministers were also enjoined to walt
every day one chapter of the Bible at least ; and all who were ad-
mitted readers in the church were daily to read one chapter at least
of the Old Testament, and another of the New, with good adyise-
‘ment, to the encrease of their knowledge.” :
During the year 1559, the exiles at Geneva published the book
of Psalms in English, with marginal notes, and with a dedication
to the queen, dated February 10. In 1560, the whole Bible in 4to.
‘was printed at Geneva by Rowland Harle; some. of the refugees
VI. Sect. 111.} - The English Versions. - 245
from England continuing in that city for this purpose.’ The
translators were Bishop Coverdale, Anthony Gilby, William
Whittingham, Christopher Woodman, Thomas Sampson, and
Thomas Cole; to whom some add John Knox, John Bodleigh.
and John Pullain; all zealous Calvinists both in doctrine and,
discipline: but the chief and most learned of them were the three.
first. Professing to observe the sense, and to adhere as much as
possible to the words of the original, and in many places to preserve
the Hebrew phraseology, after the unremitting labour and study of
more than two years, they finished their translation, and published
it; with an epistle dedicatory to the queen, and another, by way
of preface, to their brethren of England, Scotland, and Ireland.
Besides the translation, the editors of the Geneva Bible noted in
the margin the diversities of speech and reading, especially accord-
ing to the Hebrew; they inserted in the text with another kind of
letter, every word that seemed to be necessary for explaining any
particular sentence: in the division of the verses, they followed the.
Hebrew examples, and added the number to each verse; they also
noted the principal matters, and the arguments, both for each book and
each chapter; they set over the head of every page some remarka-
ble word or sentence, for helping the memory; they introduced.
brief annotations for ascertaining the text, and explaining obscure
words; they set forth with figures certain places in the books of
Moses, of the Kings, and Ezekiel, which could not be made intelli-
gible by any other description; they added maps of divers places
and countries, mentioned in the Old and New Testament; and
they annexed two tables, one for the interpretation of Hebrew
names, and the other containing all the chief matters of the whole
Bible. Of this translation, there were above 30 editions in folio,
4to, or 8vo, mostly printed by the queen’s and king’s printer,
between the years 1560 and 1616. Editions of it were likewise
printed at Geneva, Edinburgh, and Amsterdam. ‘To some editions
of the Geneva Bible, (as to those of 1599 and 1611), is subjoined
Beza’s translation of the New Testament, englished by L.'Thompson.
In the year 1568, the Bible, proposed by Archbishop Parker
three years before, was completed. ‘This edition, according to Le
Long, was undertaken by royal command; and it is mentioned
by Strype, to the honour of the archbishop, that he had resolution
to perform what Cranmer, as opposed by the bishops of his days,
had in vain endeavoured to accomplish. In this performance, dis-
tinct portions of the Bible, at least 15 in number, were allotted to
select men of learning and abilities, appointed, as Fuller says, by
the queen’s commission; and, accordingly, at the conclusion of each
part, the edition of 1568 has the initial letters of each man’s name
to the end of the first epistle to the Corinthians; e. g. at the end of
the Pentateuch, W. E. for William, bishop of Exeter, whose allot-
ment ended there; at the end of Ruth, R. M. for Richard Mene-
vensis, or bishop of St. David’s, to whom pertained the second
allotment; and so of the rest. But it still remains uncertain, who,
R 3 |
246 Modern Versions of the Scriptures. _ (Part I. Ch.
and whether one or more, revised the rest of the New Testament.
Eight of the persons employed were bishops; whence the book was
called the ** Bishops’ Bible,” and the “ Great English Bible.” The
archbishop employed other critics to compare this Bible with the
original languages, and with the former translations; one of whom
was Laurence, a man famous in those times for his knowledge of
Greek, whose castigations the Bishops’ Bible followed exactly. His
grace also sent instructions concerning the method which his
translators were to observe; and recommended the addition of‘some
short marginal notes, for the illustration or correction of the text.
But the particulars of these instructions are not known. The
archbishop, however, directed, reviewed, and finished the whole;
which was printed and published in 1568, in a large folio size, and
with a beautiful English letter, on royal paper; and embellished
with several cuts of the most remarkable things in the Old and New
Testaments, and in the Apocrypha, with maps cut in wood, and
other engravings on copper. It has numerous marginal references
and notes, and many useful tables. It also has numerous insertions
between brackets, and in a smaller character; which are equivalent
to the italics afterwards used by James’s translators. Dr. Geddes
is of opinion’, that italic supplements were first used by Arias
Montanus, who died in 1598. The several additions from the
vulgar Latin, inserted in the “ Great Bible,” are omitted; and
verse 7 of 1 John v. which was before distinguished by its being
printed in a different letter, is here printed without any distinction ;
and the chapters are divided into verses. In the following year,
1569, it was again published in large 8vo, for the use of private
families. This Bible was reprinted in 1572, in large folio, with
several corrections and amendments, and several prolegomena; this
is called ‘* Matthew Parker’s Bible.” With regard to this Bible,
Lewis” observes, that the editions of it are mostly in folio and 410,
and that he never heard but of one in 8vo; for which he supposes
this to be the reason, that it was principally designed for the use of
churches. In the convocation of the province of Canterbury, which
met in April 1571, a canon was made enjoining the churchwardens
to see that the Holy Bible be in every church in the largest volumes,
if convenient; and it was likewise ordered, that every archbishop
and bishop, every dean and chief residentiary, and every archdeacon,
should have one of these Bibles in their cathedrals and families.
This translation was used in the churches for forty years; though
the Geneva Bible was more read in private houses.
In the year 1582, the Romanists finding it impossible to withhold
the Scriptures any longer from the common people, printed an
English New Testament at Rheims: it was translated, not from the
original Greek, but from the Latin Vulgate. ‘The editors (whose
names are not known) retained the words azymes, tunike, holocaust,
pasche, and a multitude of other Greek words untranslated, under the
a ern ἷἝἷἝἷΠΠἷΠ“πἷΠπτπππΠὯπὯπὯπΛ|Ὰ πτ:,ὲὲ,ο',οε',οορΊἬΚΩ0ΔΣὨἍῳΔ..(ζ ( Ὁ«7ἹἋἀ, ῶὠ-
1 Letter to the Bishop of London, p.33. * Hist, Eng. Transl. p.61.
VI. Sect. Π1.} The English Versions. 947
pretext of wanting proper and adequate English terms, by which to
render them; and thus contrived to render it unintelligible to common
readers. Hence the historian Fuller took occasion to remark that
it was a ‘translation which needed to be translated;’ and that its
editors, ‘ by all means laboured to suppress the light of truth under
one pretence or other.’ Our learned countryman, Thomas Cart-
wright, was solicited by Sir Francis Walsingham, to refute this
translation: but after he had made considerable progress in the
work, he was prohibited from proceeding further by Archbishop
Whitgift; who, judging it improper that the defence of the doctrine
of the Church of England should be committed to a puritan, ap-
pointed Dr. William Fulke in his place. By him the divines of
Rheims were refuted with great spirit and ability. Fulke’s work
appeared in 1617, and in the following year, Cartwright’s confutation
was published under the auspices of Archbishop Abbot; both of
them were accompanied with the Rhemish translation of the New
Testament. The old Testament was translated from the Vulgate
at Douay (whence it is called the Douay Bible) in two volumes 4to,
the first of which appeared in 1609, and the second in 1610.
Annotations are subjoined, which are ascribed to one Thomas
Worthington: the translators were William (afterwards Cardinal)
Allen, Gregory Martin, and Richard Bristow. ‘This translation,
with the Rhemish version of the New Testament above noticed,
forms the English Bible, which alone is used by the Romanists of.
this country. * }
_ The last English version that remains to be noticed, is the
authorised translation now in use, which is commonly called King
James’s Bible. He succeeded to the throne of England in 1603;
and, several objections having been made to the Bishops’ Bible at
the conference held at Hampton Court in the following year, the
king commanded a new version to be undertaken, and _ fifty-four
learned men were appointed to this important labour; but, before
it was commenced, seven of the persons nominated were either dead
or had declined the task; for the list, as given us by Fuller’,
comprises only forty-seven names. All of them, however, were
pre-eminently distinguished for their piety and for their profound
learning in the original languages of the sacred writings; and such
of them as survived till the commencement of the work were divided
into six classes. Ten were to meet at Westminster, and to trans-
late from the Pentateuch to the end of the second book of Kings.
Light, assembled at Cambridge, were to finish the rest of the His-
torical Books, and the Hagiographa. At Oxford, seven were to
undertake the four greater prophets, with the Lamentations of
* In 1805 a new edition of the Douay English Bible, with notes by Bishop Chaloner,
was printed at Edinburgh in five volumes, 8vo. Editions have also been lately published
at Manchester, Liverpool, Dublin, and Cork, For a review of the dangerous tenets of
the Rhemish Testament, “ corrected, and revised, and approved of by the most reverend
Dr. Troy, R.C. Archbishop of Dublin,’’ (Dublin, 1816), see the British Critic (N.S,)
vol, viii. pp.296—308,
2 Church History, book x. pp,44—46,
; R 4
248 Modern Versions of the Scriptures. [Part I. Ch.
Jeremiah, and the twelve minor prophets. The four Gospels, Acts
of the Apostles, and the Apocalypse, were assigned to another
company of eight, also at Oxford: and the Epistles of Saint Paul,
together with the remaining canonical epistles, were allotted to
another company of seven, at Westminster. Lastly, another com-
pany at Cambridge, were to translate the apocryphal books,
including the prayer of Manasseh. To these six companies of
venerable translators, the King gave the following instructions :
“1. The ordinary Bible read in the church, commonly called the
Bishops’ Bible, to be followed, and as little altered as the original will
permit.
_ “2. The names of the prophets and the holy writers, with the other
names in the text, to be retained as near as may be, accordingly as they
are vulgarly used. ὃ
“48, The old ecclesiastical words to be kept, as the word church not
to be translated congregation.
“4. When any word hath divers significations, that to be kept, which
hath been most commonly used by the most eminent fathers, being
agreeable to the propriety of the place and the analogy of faith.
“5. The division of the chapters to be altered either not at all, or as
little as may be, if necessity so require.
“6. No marginal notes at all to be affixed, but only for the explanation
of the Hebrew or Greek words which cannot without some circumlocu-
tion, so briefly and fitly be expressed in the text. |
_ “7. Such quotations of places to be marginally set down, as shall
serve for the fit references of one scripture to another.
__ “ 8, Every particular man of each company to take the same chapter
or chapters; and having translated or amended them severally by him-
self, where he thinks good, all to meet together, to confer what they
have done, and agree for their part what shall stand.
“9. As any one company hath dispatched any one book in this man-
ner, they shall send it to the rest, to be considered of, seriously and
judiciously : for his majesty is very careful in this point.
“10. If any company, upon the review of the book so sent, shall
doubt or differ upon any places, to send them word thereof, to note the
places, and therewithal to send their reasons ; to which if they consent
not, the difference to be compounded at the general meeting, which is
to be of the chief persons of each company, at the end of the work.
“11. When any place of special obscurity is doubted of, letters to
be directed by authority, to send to any learned in the land fur his
judgment in such a place.
“12. Letters to be sent from every bishop to the rest of his clergy,
admonishing them of this translation in hand, and to move and charge
as many as, being skilful in the tongues, have taken pains in that kind,
to send their particular observations to the company, either at West-
minster, Cambridge, or Oxford, according as it was directed before in
the king’s letter to the Archbishop. |
“13. The directors in each company to be the Deans of Westmin-
ster and Chester for Westminster, and the King’s Professors in Hebrew
and Greek in the two Universities. | |
‘‘ 14, These translations to be used, when they agree better with
the text than the Bishops’ Bible, viz. Tyndal’s, Coverdale’s, Matthewe’s,
Whitchurch’s, Geneva.
VL. Sect. IIL] The English Versions = 249
[ “ 15. Besides the said directors before mentioned, three or four of
the most antient and grave divines in either of the universities, not em-
ployed in translating, to be assigned by the Vice-Chancellor, upon con-
ference with the rest of the heads, to be overseers of the translation, as
well Hebrew as Greek, for the better observation of the 4th rule above
specified.” 1
According to these regulations, each book passed the scrutiny of
all the translators successively. In the first instance, each indi-
vidual translated every book, which was allotted to his division.
Secondly, the readings to be adopted were agreed upon by the
whole of that company assembled together, at which meeting each
translator must have been solely occupied by his own version. The
book, thus finished, was sent to each of the other companies to be
again examined ; and at these meetings it probably was, as Selden
informs us, that “ one read the translation, the rest holding in their
hands some Bible, either of the learned tongues, or French, Spanish;
Italian, &c. If they found any fault, they spoke; if not, he read
on.” ? Further, the translators were empowered to call to their
assistance any learned men, whose studies enabled them to be
serviceable, when an urgent occasion of difficulty presented itself.
‘The translation was commenced in the spring of 1607, and the
completion of it occupied almost three years. At the expiration of
that time, three copies of the whole Bible, thus translated and re-
vised, were sent to London, — one from Oxtord, one from Cam-
bridge, and a third from Westminster. Here a committee of six,
two being deputed by the companies at Oxford, two by those at
Cambridge, and two by those at Westminster, reviewed and polished
the whole work: which was finally revised by Dr. Smith (afterwards
bishop of Gloucester), who wrote the preface, and by Dr. Bilson,
bishop of Winchester. ‘This translation of the Bible was first pub-
lished in folio in 1611, with the following title:
Tue Hoty Bisie, conteyning the Old Testament and the New,
newly translated out of the Originall Tongues, and with the former
Translations diligently compared and revised by his Majesties speciall
Comandement. Imprinted at London, by Robert Barker, Printer to
the King’s most excellent Majestie. 1611.” |
There are copies of it which have the dates of 16)2 and 1613.
In some of the very numerous editions printed between the years
1638 and 1685, an alteration is introduced in Acts vi. 3.; where,
instead of Wr may appoint, we read YE may appoint. ‘This alter-
ation has been charged upon the Independents during the time of
-Cromwell’s usurpation; but, as the first Bible, in which it was
observed, is that printed at Cambridge by Buck and Daniel, in
1638, it is in all probability an error of the press, without any
design to favour any particular party.’ In 1653, an edition was
! The preceding rules are given from a corrected copy in the Rev. H.J.Todd’s Vin-
dication of our authorised translation and translators of the Bible, pp. 9—12. London,
1819, 8vo.
2 Selden’s Table Talk, article Bid/e.—Works, vol. iii. col. 2009.
> Another material error has crept into many modern editions of the English Bible,
in 1 Tim.iv, 16.» where we read Take heed -wnto thyself and tay doctrine instead of 1x.
250 Modern Versions of the Scriptures. [Part I Ch.
printed by John Field, at Cambridge, in 24mo, which is of extreme
rarity and beauty: it is called the Pearl Bible, from the very small
type with which it was printed, but is disgraced by very numerous
errata, some of which are of importance.’ An imitation of it was
made in Holland, in 1658; but the genuine edition is known by
having the four first psalms on a page, without turning over. In
1660, the same printer executed a splendid folio edition of the
Bible, which was illustrated with chorographical plates, engraved
by Ogilby, an eminent artist of that time: he also printed several
other editions in 8vo. and 12mo. but they are not considered as
typographical curiosities. From the time of Field to the end of
the seventeenth century, several curious flat Bibles were printed,
which are: denominated preaching Bibles, from the use made of
them in the pulpit during that period. The typographical exe-
cution of them is very clear, the type being a broad-faced letter,
upon thin paper, with a few marginal notes, which gives them a
superiority over many of the thick and heavy volumes that have
since been printed.
In 1683, this translation was corrected, and many references to
parallel texts were added by Dr. Scattergood ; and in 1701, a very
fine edition was published in large folio under the direction of
Dr. Tenison, archbishop of Canterbury, with chronological dates,
and an index by Bishop Lloyd, and accurate tables of Scripture
weights and measures by Bishop Cumberland: but this edition is
said to abound with typographical errors. ‘The latest and most
complete revision is that made by the late Rev. Dr. Blayney, under
the direction of the Vice-chancellor and delegates of the Clarendon
Press, at Oxford. In this edition, which was printed both in quarto
and folio, in 1769, the punctuation was thoroughly revised; the
words printed in Jtalzcs were examined and corrected by the He-
brew and Greek originals; the proper names, to the etymology of
which allusions are made in the text, were translated and entered in
the margin, the summaries of chapters and running titles at the top
of each page corrected; some material errors in the chronology
rectified ; and the marginal references were re-examined and cor-
rected, and thirty thousand four hundred and ninety-five new refer-
ences were inserted in the margin.? From the singular pains
bestowed, in order to render this edition as accurate as possible,
doctrine. The origin of this mistake (which the author of this work has found in various
editions printed between the year 1690 and the commencement of the present century)
it is now impossible to ascertain. It was first pointed out by the eminently learned
Bishop Horsley.
1 Mr. D’Israeli has an interesting article on the above noticed Pearl Bibles and
Six Thousand Errata,” from which the following instances are copied. — Rom, vi. 13.
“ς Neither yield ye your members as instruments of righteousness unto sin’? — for un-
righteousness.— 1 Cor.vi. 9. ‘* Know ye not that the unrighteous shall inherit the king-
dom of God ?— for shall not inherit.’” ‘* This erratum,’ Mr. 1). remarks, ‘ served as
the foundation of a dangerous doctrine; for many libertines urged the text from this
corrupt Bible, against the reproofs of a divine, Curiosities of Literature. (2d Series.)
vol. iii. p.318.
2 A full account of Dr. Blayney’s Collation and Revision was communicated by him
40 the Gentleman’s Magazine tor November 1769. vol, xxxix. pp.517—519. off
i
VI. Sect. III.J - The English Versions = 251°
it has hitherto been considered the standard edition, from which all
subsequent impressions have been executed. Notwithstanding,
however, the great labour and attention bestowed by Dr. Blayney,
his edition must now yield the palm of accuracy to the very beau-
tiful and correct edition published by Messrs. Eyre and Strahan,
his Majesty’s Printers, but printed by Mr. Woodfall in 1806, and
again in 1812, in quarto; as not fewer than one hundred and six-
teen errors were discovered in collating the edition of 1806 with
Dr. B.’s, and one of these errors was an omission of considerable.
importance.’ Messrs. Eyre and Strahan’s editions may therefore
be regarded as approaching as near as possible to. what biblio-
graphers term an immaculate text.” It will gratify the reader to
! In Dr. Blayney’s quarto edition of 1769, the following words are omitted in Rey.
xviii. 22. after the words ‘‘ no more,” viz. “ at all in thee; and no craftsmen, of what-
soever craft he be, shall be found any more.” It is proper to add that this omission was
caused in over-running the folio edition of 1769 into the quarto size. Similar errors
have been detected in other editions of the Bible, some of which are sufficientiy curious,
Thus, in 1632 Barker and Lucas (the king’s printers) executed an edition of the English
Bible, consisting of one thousand copies, in which a very serious error was committed
by leaving out the word not in the seventh commandment, which ran thus: Thou sHALt
commit adultery. This fact being proved before the high commission court, the whole
impression was called in, and a very heavy fine was imposed upon the printers. (Town-
ley’s Illustrations of Biblical Literature, vol. iii. pp.318—320.) The splendid folio
Bible, printed by Baskett at Oxford in 1717, is commonly termed the Vinegar Bible,
from an error in the running title at Luke xxii. where we read the “ parable of the vine-
gar’’ instead of the “ parable of the vineyarp!’’ ‘The octavo Oxford Bible, printed in
1792, is remarkable for a mistake in Luke xxii. 34. where Philip, instead of Peter, is
named as the disciple who should deny Christ: And the octavo bible, printed at the
same place, in 1811, is remarkable for this mistake in Isa,lvii. 12, “* I will declare thy
righteousness and thy works, for they SHALL profit thee ; instead of “ they shall Nor profit
thee.”” The existence of such errors as these, presents a most powerful inducement to
the-superintendents of the two university presses, as well as of his Majesty’s printers, to
give the utmost possible vigilance and correctness to the final revision of their proof
sheets: especially as, since the adoption of the stereotype process, a single error may be
perpetuated through many thousand impressions, as many indeed as may be taken
from the stereotype plates. (Brit, Crit. N.S. vol. xvii. p.201.)
2 Only one erratum, we believe, has been discovered in the edition of 1806. The fol-
lowing particulars relative to the above-mentioned London editions of the Bible may not
“be unacceptable to the bibliographical reader, at the same time they will. shew that their
claims to be considered as standard editions are not altogether unfounded. — The book-
sellers of the metropolis, having applied to his Majesty’s Printers to undertake a hand-
some edition of the Bible, confided the execution of it to Mr. George Woodfall in 1804,
The copy printed from was the current Cambridge edition, with which Mr. W.’s edition
agrees page for page. It was afterwards read twice by the Oxford impression then in
use, and the proofs were transmitted to the Rev. Launcelot Sharpe, by whom they were
read with Dr. Blayney’s 4to. edition of 1769. After the proofs returned by Mr. S. for
press had been corrected, the forms were placed upon the press at which they were to be
worked, and another proof was taken. This was read by Mr. Woodfall’s superintendant,
and afterwards by Mr. W. himself, with Dr. Blayney’s edition, and any errors that had
previously escaped were corrected; the forms not having been removed from the press
after the last proofs had been taken off. By this precaution, they avoided the danger of
errors (a danger of very frequent occurrence, and of no small magnitude), arising from
the removal of the forms from the proof press to the presses on which the sheets were
finally worked off. Of this edition, which was ready for publication in 1806, five hun-
dred copies were printed on imperial 4to., two thousand on royal, and three thousand on
medium quarto size. Inthe course of printing this edition from the Cambridge copy,
a great number of very gross errors was discovered in the latter, and the errors in the
common Oxford editions above noticed were not so few as 1200! The London edition
of 1806 being exhausted, a new impression was put to press in 1810, and completed,
with equal beauty and accuracy, in 1812, and published in 1813,
252 Modern Versions of the Scriptures. © [Part I. Ch.
know that they have been recommended by the General Convention
of the Protestant Episcopal Church in the United States of America,
as the Standard Editions to which future editions of the English
Version of the Holy Scriptures, (for the use of the members of that
church) are to be made conformable.
After the publication of the present authorised translation, all the
other versions gradually fell into disuse, with the exception of the
Psalms, and the Epistles and Gospels in the book of Common
Prayer, which were still continued, the former according to the
translation of Cranmer’s Bible, pad: the latter according to that of
the Bishops’ Bible, until the final revision of the Liturgy, i in 1661;
at which time the Epistles «nd Gospels were taken from the present
version, but the Psalms are still retained according to the trans-
lation of Cranmer’s Bible.?
Upwards of two centuries have elapsed, since the authorised Eng-
lish Version οἵ the Holy Scriptures, now in use, was given to the
British nation. During that long interval, though many passages in
particular books have ‘been elucidated by learned men, with equal
felicity and ability; yet its general fidelity, perspicuity, and excel-
lence, have deservedly given our present translation a high and dis-
tinguished place in the judgment of the Christian world, wherever
the English language is known or read. Of late years, however,
this admirable version —the guide and solace of the sincere Chris-
tian — has been attacked with no common virulence, and arraigned
as being deficient in fidelity, perspicuity, and elegance; ambiguous
and incorrect, even in matters of the highest importance; and, in
short, totally insufficient for teaching “ all things necessary to sal-
ἐς vation.” ‘The principal antagonists of this version, in the present
day, (to omit the bold and unmeasured assertions of the late Dr.
Geddes and others), are Mr. John Bellamy ὁ, in the prospectus,
preface, and notes of his new translation of the Bible, and Sir
James Bland Burges, in his “ Reasons in favour of a New Trans-
Jation of the Scriptures,’ (8vo. London, 1819); both of whom,
among other things, have affirmed, that our authorised translation
is insufficient for teaching all things necessary to salvation : and they
declare that it is not made from the original Hebrew, but from the
1 Journal of the Proceedings of the Bishops, Clergy, and Laity of the Protestant
Episcopal Church in the United States of America, in a general Convention held in the
city of Philadelphia, from the 16th to the 24th day of May, 1820, p. 54.
2 The reader will find concise but interesting bibliographical notices of the editions of
the English Bible, especially of the earlier versions, in the Rev. Dr. Cotton’s “ List of
Editions of the Bible and of parts thereof from the year MDV., to the year MDCCCXX.
Oxford, at the Clarendon Press, 1821.’’ 8vo. — About the time when King James re-
solved on a new translation of the Scriptures, another translation was finished by Mr.
Ambrose Usher, elder brother of the eminently learned primate of Armagh, of the same
name. It is still in manuscript, and is preserved in the library of Trinity College, Dub-
lin. ‘There are likewise extant in print several English translations of the Old and New
Testament, and of detached parts thereof; but as these are more or less accompanied
with commentaries, the account of them is necessarily referred to the Appendix to this
Volume, No. VI.
3 A notice of Mr. Bellamy’s work will be found infra, in the τον μὰ to this Volume,
No. VI, Sect. IV. § 31,
VI. Sect. 1.1 The English Versions. ~ 255.
Septuagint or Greek translation, and from the ‘Vulgate or Latin
Version. ‘The assertions of these writers have been answered in
detail, particularly by the Reverend Messrs. Whittaker and Todd, ©
in their works cited below!, to which the reader is referred. In
refutation of the assertion that our version, was not made from the
original Hebrew and Greek, it is sufficient to refer to the account
given of it in the preceding pages*; to which we may add that a
collation of the present authorised version with different editions of
the Hebrew Bible will prove, beyond dispute, that our venerable trans-
lators did not servilely follow any of the versions then existing in
the modern languages of Europe. ‘The following few examples will
confirm this remark : —
Book. Chap. Ver.
Joshua iv. 6. The English Authorised Version reads “ their fathers,” in Italics, be-
cause it was not in their copy of the Hebrew Bible. It is wanting in
Rabbi Jacob Ben Chajim’s Masoretic edition (folio, Venice. 1525-6) ;
and is fownd in the Anti-Masoretic editions of Munster.
v. 1. The English Version reads ‘ until we were passed over :”’ in this ren-
dering the translators followed Chajim, and not Munster, whose editions
of 1534 and 1546 read “ they.”
v. 7. The English Version reads “he said,’’ as do all Munster’s editions.
Chajim has “‘ they said.” :
— vi. 8. The English Version reads “ before the Lord,” following Chajim ;'
Munster’s two editions, above cited, read “ς before the Ark of the
“© Lord.” .
——— x. 8. The English Version reads ‘ thine hand’’ with Munster’s editions, and
not hands,” which is the lection in Chajim.
——— xv. 40. The English Version reads ‘¢ Lahmam” with Munster ; and not “ Lach-
“man,” with Chajim.
— xxi. 16. The English Version puts and in Italic before Bethshemesh : it is want-
in Chajim. Munster’s editions read }, and.
— xxi. 34. The English Version reads “ and’’ in Roman letters before Kartah.
The connecting particle}, and, is in Munster’s editions, but is absent
in Chajim.
xxi. 36,37. These two verses are altogether wanting in Chajim’s edition.
>
For the preceding examples the author is indebted to the re-
searches of the Rey. George Hamilton, A. M. Rector of Killermogh,
in Ireland; whose valuable contributions to Hebrew Literature are
noticed in a subsequent part of this volume. Similar instances, he
remarks, may be observed in every book of the Bible: and the only
way, by which he can account for this seeming inconsistency in fol-
lowing sometimes one edition, and sometimes another, is, by sup-
posing that the translators of our authorised version executed it
_ 1 A Vindication of our authorised Translation and Translators of the Bible, and of
preceding English Versions authoritatively commended to the notice of those Translators,
ἃς. &c. By the Rev. H.J. Todd, M. A. London, 1819, 8vo. — An Historical and
-Critical Enquiry into the Interpretation of the Hebrew Scriptures, with Remarks on
Mr. Bellamy’s New Translation. By J. W. Whittaker, M. A. London, 1819, 8vo.
2 See pp. 248, 249. supra. The seventh section of Mr. Todd’s Vindication of the
authorised translation of the Bible contains an account of the forty-seven translators who
were employed on it, and of the state of learning in their time. This does not admit of
abridgment, but the result is highly satisfactory, and proves that those venerable men were
emineatly skilled in the Oriental and Greek languages, and consequently were, in every
respect, fitted for the high and honourable task assigned to them by their sovereign.
254 Modern Versions of the Scriptures. © [Part I. Ch.
from an edition of ore class; and that the Committee of Revision
corrected their version by reference to an edition of another class.
If this be so (and it is highly probable that this zs the case), it affords
a proof of extraordinary and minute attention in our venerable and
much-traduced translators.
We shall conclude the present notice of their admirable version,
with a few of the very numerous testimonies to its value, which have
been collected by Archbishop Newcome and Mr. ‘Todd, and shall
subjoin two or three others that appear to have eluded their re-
searches. |
1. Joun Setpen.! “ The English translation of the Bible is the best
translation in the world, and renders the sense of the original best, taking
in for the English translation the Bishops’ Bible as well as King James's.
The translators in King James’s time took an excellent way. That part
of the Bible was given to him, who was most excellent in such a tongue:
as the apocrypha to Andrew Downs: and then they met together, and
one read the translation, the rest holding in their hands some Bible,
either of the learned tongues, or French, Spanish, Italian, &c. 1 they
found any fault, they spoke; if not, he read on. There is no book so
translated as the Bible for the purpose. If I translate a French Book
into English, I turn it into English phrase, not into French-English. 7
Sint Jroid ; 1 say, ’tis cold, not, makes cold. But the Bible is rather trans-
lated into English words than into English phrase. Zhe Hebraisms are
kept, and the phrase of that language ts kept.”
_ 2, Bisnop Watton.? “ The last English translation made by divers
learned men at the command of King James, though it may justly con-
tend with any now extant in any other language in Europe, was yet
carped and cavilled at by diverse among ourselves ; especially by* one,
1 Selden, Works, iii. 2009. This is cited by Abp. Newcome, without addition. Selden
was the contemporary of the translators. He died in 1654, at the age of 70.
8 Dr. Bryan Walton’s Considerator Considered, or a Defence of his Polyglott Bible,
&c. 1659, p.5. This is not noticed by Abp. Newcome. But a most important testi-
mony it is. He was one of those most learned divines, who, in 1656, were publicly re.
quested to consider of the translations and impressions of the Bible, and to offer their
opinion therein to the committee for religion ; Bulstrode Whitelock having the care of
this affair, at whose house they met. They pretended to discover some mistakes in the
last English translation; but the business came to nothing. See Lewis, &c. p. 355.
Johnson, &c. p. 99. In the above citation we have the opinion of Walton, (than whom
a more competent judge neither friends nor foes of our translation can produce,) three
‘years subsequent to this meeting, upon the excellence of this version, together with his
notice of an impotent attack made upon it. He has also, in the Prolegomena to his Bib-
lia Polyglotta, 1657, placed our own in the highest rank of European translations.
8 This person was undoubtedly Hugh Broughton, fellow of Christ College, Cambridge ;
-who had certainly attained great knowledge in the Hebrew and Greek tongues. Buta
more conceited or arrogant man hardly existed. With the Bishops’ Bible he had found
great fault ; insisted upon the necessity of a new translation ; pronounced his own suf-
ficiency to make one exactly agreeable to the original text of the Hebrew ; boasted of
encouragement to this purpose from men of all ranks ; and at length excited a very war.-
rantable suspicion, that, in so important a task, he was unfit to be trusted. Thus dis-
countenanced, he went abroad; leaving behind him this quaint character, expressive at
once of his vanity and learning, “‘ that he was gone to teach the Jews Hebrew!” See
Sir J. Harrington’s Brief View of the state of the Church, 1653, p.75. He returned
to England, however, in 1611, and commenced the defamation against the new transla-
_tion to which Walton adverts. By the contents of a little tract, which he published in
1608, intitled “ A Petition to the Lords to examine the religion and carriage of Arch-
bishop Bancroft,’ he gives us no cause to lament that he had no share in the new trans-
lation. I question if his countrymen would have understood his language; as the case
has been with another partial translator, who was not of the authorised selection, Broughton
VI. Sect, 111 ᾿- The English Versions. 255.
who being passed by, and not employed in the work, as one, though
skilled in the Hebrew, yet of little or no judgment-in that or any other
kinde of learning, was so highly offended that he would needs undertake
to show how many thousand places they had falsely rendered, when as he
could hardly make good his undertaking in any one !”
3. Bisnop Lowtu.! “ The vulgar translation of the Bible —is the
best standard of our language.” . .
4. Brsnor Horsiey.? “ When the translators in James the First’s
time began their work, they prescribed to themselves some rules, which
it may not be amiss for all translators to follow. Their reverence for the
sacred scriptures induced them to be as literal as they could, to avoid
obscurity; and it must be acknowledged, that they were extremely
happy in the simplicity and dignity of their expressions. Their adher-
ence to the Hebrew idiom is supposed at once to have enriched and adorned
our language ; and as they laboured for the general benefit of the learned
and the unlearned, they avoided all words of Latin original, when the
could find words in their own language, even with the aid of adverbs
and prepositions, which would express their meaning.”
5. Bisuorp Minpieton.? “ The style of our present version is in-
comparably superior to any thing which might be expected from the
finical and perverted taste of our own age. It is simple, it is harmoni-
ous, it is energetic; and, which is of no small.importance, use has made
it familiar, and time has rendered it sacred.”
6. Dr.Gepprs.+ “ The highest eulogiums have been made on the
translation of James the First, both by our own writers and by foreigners.
And indeed, if accuracy, fidelity, and the strictest attention to the letter —
of the text, be supposed to constitute the qualities of an excellent ver-
sions this of all versions must, in general, be accounted the most excellent.
Every sentence, every word, every syllable, every letter and point, seem
to have been weighed with the nicest exactitude, and expressed either
in the text, or margin, with the greatest precision. Pagninus himself is
hardly more literal; and. it was well remarked by Robertson, above a
hundred years ago, that it may serve for a Lexicon of the Hebrew lan-
guage, as well as for a translation.”
7. Rev. J.W. Wuitraker.*® ‘ The highest value has always been
attached to our translation of the Bible. Sciolists, it is true, have often
attempted to raise their own reputation on the ruin of that of others;
and the authors of the English Bible have frequently been calumniated
‘by charlatans of every description: but it may safely be asserted, with-
out fear of contradiction, that the nation at large has always paid our
translators the tribute of veneration and gratitude which they so justly
merit. Like the mighty of former times, they have departed and shared
thus rails at Bancroft: ‘‘ Bancroft, seeing himself in Judaisme, and as I heard in his al-
lowed libel equal scoffer, as of a mist soone scattered, raved against me for pearls to such,
and holy things to such!’ p.2. Bancroft is a deadly enemy to both Testaments, and
‘unallowable in this course to be a teacher or to rule in learning!”’ p. 8. After this foolery
‘and slander, the reader will not be surprised to hear that he abuses Lively and Barlow
_also, two of our authorised translators.
1 Lowth, Introd. to Eng. Grammar, 2d ed. p. 93., cited by Archbishop Newcome,
᾿ς 2 Review of Dr. Geddes’s Translation of the Holy Bible, Brit. Crit., July 1794, p. 7.
- The reviewer is now known to have been the late Bishop Horsley.
3 Dr. Middleton (late Bishop of Calcutta) on the Greek Article, p. 528.
* Dr. Geddes’s Prospectus of a New Translation of the Holy Bible, p. 92. Cited by
Abp. Newcome, with a longer extract from the author. — Todd’s Vindication, pp. 68,
70, 75, 80. ;
5 Whittaker, Hist. and Crit. Eng. p. 92,
»"
256: Modern Versions of the Scriptures. ὀ [Part I. Ch.
the common fate of mortality ; but they have not, like those heroes of
antiquity, gone without their fame, though but little is known of their
individual worth. Their reputation for learning and piety has not de-
scended with them to the grave, though they are there alike heedless of
the voice of calumny, and deaf to the praise which admiring posterity.
awards to the great and good. Let us not therefore too hastily conclude
that they have fallen on evil days and evil tongues, because it has occa-.
sionally happened that an individual, as inferior to them in erudition as
in talents and integrity, is found questioning their motives, or denying their
qualifications for the task which they so well performed. ‘Their version
has been used, ever since its first appearance, not only by the church,
but by all the sects which have forsaken her; and has justly been es-
teemed by all for its general faithfulness, and the severe beauty οἵ its
language. It has survived the convulsion both of church and state, being
universally respected by the enemies of both, when the established re-
ligion was persecuted with the most rancorous malignity ; as if its merits
were independent of circumstances, and left at a distance all the petty
rivalships of sectarianism, and the effervescence of national phrenzy. It
may be compared with any translation in the world, without fear of infe-
riority ; it has not shrunk from the most rigorous examination ; τὲ chal-
lenges investigation; and, in spite of numerous attempts to supersede it,
has hitherto remained unrivalled in the affections of the country.”
8. Dr. Doppripce. — “ On a diligent comparison of our translation
with the original, we find that of the New Testament, and I might also
add that of the Old, in the main, faithful and judicious. You know, in-
deed, that we do not scruple, on some occasions, to animadvert upon it ;
but you also know, that these remarks affect not the fundamentals of
religion, and seldom reach any further than the beauty of a figure, or at
most the connection of an argument.!
9. The testimony of Dr. Joun Taytor, of Norwich, author of the
excellent Hebrew and English Concordance (whose theological creed
we regret to say was Arian), is yet more striking.
“Τὴ above the space of one (now two) hundred years,” says he, “ learn-
ing may have received considerable improvements ; and by that means
some inaccuracies may be found in a translation more than a (two) hun-
dred years old. But you may rest fully satisfied, that as our English
translation 15, in itself, by far the most excellent book in our language, so
it is a pure and plentiful fountain of divine knowledge, giving a TRUE,
CLEAR, and FULL account of the divine dispensations, and of the gospel of
our salvation: insomuch that whoever studies the Bible, THE ENGLISH
BIBLE, ts sure of gaining that knowledge and faith, which, if duly applied
to the heart and conversation, WILL INFALLIBLY GUIDE HIM TO ETERNAL
LIFE!” 2
10. Dr. JAMes Beartis. —“ It is a striking beauty in our English
Bible, that, though the language is always elegant ad: nervous, and for
the most part very harmonious, the words are all plain and common;—no
affectation of learned terms, or of words of Greek or Latin etymology. ὃ
11. The last testimony we shall adduce, is that of the eminent orien-
talist and commentator, Dr. Anam CiarKe.— “ Those,” (says he),
“who have compared most of the European translations with the origi-
1 Dr. Doddridge’s Works, vol. ii. p. 329, Leeds edit.
? Scheme of Scripture Divinity, ch. xl, in Bishop Watson’s Collection of Theological
Tracts, vol. i. p. 188. Oi AP
3 Sir William Forbes’s Life of Dr, Beattie, vol. ii. p. 198, 8vo. edit.
VI. Sect. ΠῚ... The English Versions. > — 257.
nal, have not scrupled to say that the English translation of the. Bible,
made under the direction of king James the First, is the most accurate
and faithful of the whole. Nor,’ adds Dr. C., “is this its only praise:
the translators have seized the very spirit and soul of the original, and ezx-
pressed this almost every where, with pathos and energy. Besides, our
translators have not only made a standard translation ; but they have
made their translation the standard of our language : the English tongue
in their day was not equal to such a work — but God enabled them to
stand as upon Mount Sinai, and crane up their country’s language to the
dignity of the originals, so that, after the lapse of two hundred years,
the English Bible is, with very few exceptions, the standard of the purity
and excellence of the English tongue. The original, from which it was
taken, is alone, superior to the Bible translated by the authority of king
James.” 1. |
__ Notwithstanding these decisive testimonies to the superior excel-
lency of our authorised version, it is readily admitted that it is not
immaculate, and that a complete correction of it is an object of de-
sire to the friends of religion, were it only to silence the perpetually
repeated cavils of the opposers of divine revelation; who, studiously
disregarding the various satisfactory answers which have been given
to their unfounded objections, persevere in repeating them, so long
as they find a very few mis-translated passages in the authorised
version. But that such a correction is a work of zmmediate or
pressing necessity — or that the existing translation is faulty in in-
numerable instances, and ambiguous and incorrect even in matters
of the highest importance, — or that sacred criticism is yet so far
advanced as to furnish a// the means that may be expected, we
hesitate not to deny. Indeed, when we consider the very few
REAL faults, which the most minute and scrupulous inquirer has
been able to find in our present translation ; when we perceive such
distinguished critics as Archbishop Newcome and Bishop Horsley
(to mention no more), producing very discordant interpretations of
the same text or word, we cannot but call to mind, with gratitude
and admiration, the integrity, wisdom, fidelity, and learning of the
venerable translators, of whose pious labours we are now reaping
the benefit; who, while their reverence for the Sacred Scriptures
induced them to be as literal as they could, to avoid obscurity, have
been extremely happy in the simplicity and dignity of their expres-
sions, and who, by their adherence to the Hebrew idiom, have at
once enriched and adorned our language. And instead of being
impatient for a revision of the present text, we shall (to adopt the
energetic expression of Mr. Todd) ‘ take up THE Book, which from’
our infancy we have known and loved, with increased delight; and
resolve not hastily to violate, in regard to itself, the rule which it
records, — *‘ FORSAKE NOT AN OLD FRIEND, FOR THE NEW IS NOT
COMPARABLE TO HIM.”’ ΟΝ
** Happy, thrice happy, hath our English nation been, since God
hath given it learned translators, to express in our mother tongue
the heavenly mysteries of his holy word, delivered to his church in
! Dr. A. Clarke’s General Preface to his Commentary on the Bible, vol. i. p. xxi.
VOL. IT. 5
268. Modern Versions of the Scriptures. [Part I. Ch.
the Hebrew and Greek languages ; who, although they may have
in some matters of no importance unto salvation, as men, been de~
ceived and mistaken, yet have they faithfully delivered the whole
substance of the heavenly doctrine contained in the Holy Scriptures,
without any heretical translations or wilful corruptions. With
what reverence, joy, and gladness, then, cught we to receive this
blessing! Let us read the Scriptures with an humble, modest, and
teachable disposition: with a willingness to embrace all truths
which are plainly delivered there, how contrary soever to our own
opinions and prejudices; and in matters of difficulty, readily hearken
to the judgment of our teachers, and those that are set over us in
the Lord; check every presumptuous thought or reasoning which
exalts itself against any of those mysterious truths therein revealed ;
and if we thus search after the truth in the love of it, we shall not
miss of that knowledge, which will make us wise unto salvation.” ὦ
2. Wexsu Versions. — From an epistle of Dr. Richard Davis,
Bishop of St. David’s, prefixed to the Welsh New ‘Testament,
printed in 1567, we learn that there was a British or Welsh version
of the Pentateuch extant about (if not before the year) 1527, though
the translator’s name is not known. Some other small and detached
passages of Scripture appear also to have been translated into this
language in the reign of King Edward VI., which were printed, in
all probability, for the use of his Liturgy. But it was not until the
reign of Elizabeth that efficient steps were taken to supply the in-
habitants of the principality of Wales with the Holy Scriptures in
their vernacular dialect. In 1563 an act of parliament was passed
(5 Eliz. ς. 28.) enacting that the Old and New Testaments, together
with the Book of Common Prayer, should be translated into the
British or Welsh tongue; and committing the direction of the work
to the Bishops of Saint Asaph, Bangor, Saint David’s, Llandaff, and
Hereford. ‘They were to view, peruse, and allow the translation,
and to take care (under a penalty of £40 on each of them), that
such anumber should be printed and distributed by March 1, 1566,
as would furnish copies to every cathedral, collegiate and parish
church, and chapel of ease, within their respective dioceses, where
Welsh was commonly spoken. In 1567, was printed at London,
the first translation of the New Testament. ‘The translators were
Thomas Huet, Chanter of Saint David’s, Dr. Richard Davis,
Bishop of Saint David’s, and William Salesbury, a man of great
industry; learning, and piety. But there was no edition or version
of the Old Testament in the British tongue, till more than twenty
years after the publication of the New Testament. The person
chiefly concerned in rendering this important service to the antient
Britons, was William Morgan, D. D. who was bishop of Llandaff
in 1595, from which see he was, in 1604, translated to that of Saint
Asaph, He frst translated the entire Old Testament, together with
1 Johnson’s Historical Account of the several English Translations of the Bible, in the
concluding paragraph. Bishop Watson’s Collection of Tracts, vol. iii, p. 100.
VI. Sect. ΠῚ] The Welsh Versions. =~ 259
the Apocrypha, into Welsh, and also revised an’ corrected the
former version of the New Testament, both of which were printed,
in one volume folio, in 1588. During the reign of James I. the
Welsh Version underwent a further examination and correction
from Dr. Parry, Morgan’s successor in the see of Saint Asaph.
This corrected version, which is usually called Parry’s Bible, is the
basis of all subsequent editions. It was printed at London in 1690.
Seventy years afterwards, another folio edition was printed at
Oxford, under the inspection of Bishop Lloyd, in 1690. These
folio impressions were intended principally, if not wholly, for the
use of churches: so that, for upwards of seventy years, from the
settlement of the reformation by Queen Elizabeth, there was ne
provision made for furnishing the country or people in general with
copies of the Scriptures. ‘The honour of the first supply of this
kind is due to one or more citizens of London, at whose private ex-
pense an octavo edition was printed in 1630. In 1654 and 1678
two other octavo editions appeared ; the latter of these consisted of
8,000 copies, to the publication of which the Rev. Thomas Gouge,
a learned non-conformist minister’, not only contributed very
largely out of his private fortune, but procured ample subscriptions
from numerous opulent and benevolent individuals. ‘The next octavo
edition of the Welsh Bible was published in 1690, under the
patronage of Thomas Lord Wharton, by Mr. David Jones; who
was assisted in the undertaking by some ministers and citizens of
London. This was the last edition that appeared in the seventeenth
century, and also the most numerous; the editor, it is said, having
distributed not fewer than ten thousand copies.* During the
eighteenth century, six editions of the Welsh Bible were printed
chiefly, if not wholly at the expense of the venerable Society ror
PROMOTING CHRISTIAN KNOWLEDGE, viz. in 1718, 1727, 1746,
1752, 1769, or 1770, and 1799. ‘This last edition consisted of ten
thousand copies of the Welsh Bible, Common Prayer, and singing
Psalms, besides two thousand extra copies of the New ‘Testament.
Ample as this edition was, in a few years, copies of the Scriptures
became extremely scarce and dear in the Principality: and in 1802,
some pious and benevolent individuals projected a new impression,
the circumstances. connected with which ultimately led to the
formation of the British anp Foreign Bisie Society.? Their
attention was immediately directed to the wants of the Principality :
in 1806, a large and very correct stereotype impression of the New
‘Testament was issued, which obtained a rapid sale, and subsequent
! The reader will find a pleasing account of Mr. Gouge’s various benevolent and
pious undertakings in Archbishop Tillotson’s Sermon on his Death. Works, vol. ii.
pp- 340—349, 8vo. London, 1820. ᾿
3 The preceding account ef Welsh Bibles is abridged from an Historical Account of
the British or Welsh Versions and Editions of the Bible. By Thomas Llewllyn, LL, D.
8vo. London, 1768), pp. 1—50. In an appendix (pp. 91—112) this author has
printed the dedications, which were prefixed by the translators to the first impressions.
_ 3 See the Rev. John Owen’s History of the British and Foreign Bible Society, vol. i.
pp. 1—12. 138—150. 262, 391. .
§ 2
a=
260 Modern Versions of the Scriptures. [Part I: Ch.
editions. have been printed. In 1821, the Society for promoting
Christian Knowledge defrayed the expense of a large edition,
m crown octavo, of the Welsh Bible, with the Liturgy and Psalms.
It was executed at the press of the University of Oxford, and is one
of the most beautiful specimens of typography ever printed ; so that
the inhabitants of Wales are now abundantly supplied with the
Scriptures in their native tongue. ΜΗ
- 3. Iniso Brees. — The New Testament having been translated
into Irish by Dr. William Daniel, archbishop of Tuam, Dr. Bedell
(who was advanced to the see of Kilmore and Ardagh in 1629),
procured the Old Testament to be translated by a Mr. King; who
being ignorant of the original languages, executed it from the Eng-
lish Version. Bedell, therefore, revised and compared it with the
Hebrew, the Septuagint, and the Italian version of Diodati. He
supported Mr. King, during his undertaking, to the utmost of his
ability; and when the translation was finished, he would have
printed it in-his own house, and at his own charge, if he had not
been prevented by the troubles in Ireland. The translation, how-
ever, escaped the hands of the rebels, and was subsequently printed
in 1685, at the expense of the Hon. Robert Boyle.! What editions
were printed during the eighteenth century, the author of the pre-
sent work has net been able to ascertain. The British and Foreign
Bible Society early exerted itself to supply the want of the Bible
in the Irish language. In 1811, an edition of the New Testament
was completed ; and in 1813, the Bible was stereotyped. Another
edition, in three octavo volumes, is at this time in progress at the
expense of the Society for promoting Christian Knowledge..
4. Manxs Bisie. — Towards the close of his life, the truly ve-
nerable bishop of Sodor and Mann, Dr. Thomas Wilson, formed a
plan for translating the New Testament into the Manks language;
but he did not live to make a further progress than to procure the
four Gospels and Acts of the Apostles to be translated, and to print
at his own expense, the Gospel of St. Matthew. His exemplary
_ successor, bishop Hildesley, revised the manuscript, and completed
the version of the New Testament, which, by the munificent aid of
the Society for promoting Christian Knowledge, and of other bene-
volent individuals, he was enabled to print between the years 1756
and 1760. In 1766, he was encouraged, by the influx of benefac-
tions, to undertake a Manks Version of the Old Testament, which
was completed only two days before his decease, on the 30th Novem-
ber, 1772.? In the following year, the entire Bible, together with
the apocryphal books, was printed at the expence of the same vene-
rable society. he Hit
5. Gartic ΒΙΒ1ΕΒ. --- The Society in Scotland for propagating
Christian Knowledge, has the honour of giving to the inhabitants of
the Highlands the Holy Scriptures, in their vernacular dialect.
| Biographia Britannica, article Bedell, vol. ii. p. 136. 2d edition. ὦ
2 Chalmer’s Biographical Dictionary, vol. xvii. pp.480—482, from Mr. Butler’s Me-
moirs of Bp. Hildesley.
VI. Sect. III.] The Gaelic and French Versions. 261
The New Testament was translated by the late Rev. James Stuart,
minister of Killin, and printed at their expense in 1765: it bears a
high character for fidelity and accuracy. The several books of the
Old Testament were translated and published, in detached portions
or volumes, at different times, as the Society’s funds would permit,
viz. The prophetical books, by the Rev. Dr. Smith, in 1783,’ and.
the remaining books by the Rev. Dr. John Stuart, minister of Luss
(son of the translator of the New Testament), in three parts, which’
appeared successively in the years 1783, 1787, and 1801. In 1796,
the first edition of the New Testament being exhausted, the Society:
published another, consisting of twenty thousand copies. And as
some of the first printed volumes of the Old Testament were so
much reduced in number, in 1802, as to be insufficient to supply:
the urgent demands of the Highlands in general, and of the Society’s
own schools in particular, a new edition of twenty thousand copies
was printed. ‘Three parts out of four, into which this portion of the
Bible had been divided, were rendered from the Hebrew with great
simplicity, and with as literal an adherence to the original text as
the idiom of the respective languages would admit. As the style of
the fourth part (containing the prophetical books), had receded from.
this simplicity, it was revised and corrected with the utmost care.
From this corrected text (a copy of which was furnished by the So-
ciety in Scotland as soon as it was finished), the British and Foreign
Bible Society executed their stereotype editions in 1807, which (as
the Scottish Society was unable to supply the urgent and very nu-
merous demands for the sacred writings) were purchased at reduced
prices by the poor Highlanders, with the liveliest expressions of
gratitude.’ In 1816, this Gaelic Version of the Bible received the
approbation of the General Assembly of the Church of Scotland.
111. Frencu Versions. — The earliest French translation of the
Scriptures is that of Guiars de Moulins, a canon of St. Pierre d’ Aire,
in the diocese of ‘Touraine, who was employed in this work from the
Vulgate, from 1291 to 1294. Several copies of this translation are
in the Royal Library at Paris; and an edition of it was printed by
order of Charles VIII. to whom it was dedicated, at Paris in 1487:
In 1512, James Le Fevre, of Estaples (better known by the name
_ of Jacobus Faber, Stapulensis,) published a translation of St. Paul’s
Epistles, with critical notes and a commentary, in which he freely
censures the Vulgate; and in 1523 he published at Paris, in a similar
manner, the whole of the New Testament. This was followed by
detached books of the Old Testament, and by an edition of the entire
French Bible translated by himself. It was printed at Antwerp by
_ Martin L’Empereur, in 1530, (again in 1534, and 1541,) and was
revised by the divines of Louvain, whose edition appeared in 1550,
and has since been repeatedly printed. The translation of Le Fevre
--------ὄ- ees “
ΣᾺΣ Address of the Society in Scotland for propagating Christian Knowledge, 1803.
Owen’s History of the Bible Society, vol. i. pp.205, 206, 314—316. In 1820, a Gaelic
translation of the Book of Common Prayer was completed and printed, at the expense of
the incorporated London Society for promoting Christian Knowledge, . at hy
59 ΑΒ
262 Modern Versions of the Scripiures. [Part I. Ch.
is said to be the basis of all the subsequent French Bibles, whether
executed by Roman Catholics or Protestants. The first Protestant
French Bible was published by Robert Peter Olivetan, with the as-
sistance of his relative, the illustrious reformer, John Calvin, whe
corrected the Antwerp edition, wherever it differed from the Hebrew.
It was printed at Neufchatel, in 1535, in folio; and at Geneva in
1540, in large quarto, with additional corrections by Calvin. Both
these editions are of extreme rarity. Another edition appeared at
the same place in 1588, revised by the College of pastors and pro-
fessors of the Reformed Church at Geneva, (Beza, Genlart, Jaque-
mot, Bertram, and others,) who so greatly improved Olivetan’s Bible,
both in correctness and diction, that it thenceforth obtained the name
of the Geneva Bible, by which it is now generally known. It has
gone through very numerous editions, the latest of which is that of
Geneva, 1805, in folio, and also in three volumes 8vo. revised by
the College of Pastors, at Geneva. This is, confessedly, the most
elegant French version extant; but many Protestants have wished
that it were a little more /iteral, and continue to prefer David Martin’s
Revision of the Genevan Version of the French Bible, (of which the
New Testament was printed in 1696, at Utrecht in 4to. and the en-
tire Bible at Amsterdam in 1707 in two folio volumes) or the revision
of Jean-Frederic Ostervald; the best edition of which is said to be
that printed at Neufchatel, 1772, in folio, with his arguments and
reflections on the different books and chapters of the Bible. Oster-
vald’s revised text (frequently but erroneously termed a version) has
been several times printed. Another French Protestant version
(made from the Italian translation of Diodati) was published in 1562,
which for a short time was held in estimation by the Calvinists.
The French translation of Sebastian Castalio, who was but indif-
ferently skilled in that language, appeared at Basil in 1655; being
accommodated to his Latin version above noticed, it was liable to
the same objections, and was never held in any esteem. The trans-
lation of the entire Bible by Charles Le Céne, who quitted France
on the Revocation of the Edict of Nantes, was published in a folio
volume in 1741, thirty-eight years after his death, by his son, a
bookseller at Amsterdam. The States of Groningen prohibited the
circulation of this version in their province, on account of its Socinian
tendency. A French translation of the New Testament, by the ce-
lebrated critic Le Clerc, appeared at Amsterdam in two volumes 4to.:
it is said to be tainted with Socinian principles, and has never been
much read. But the French Protestant version of the New Testa-
ment executed by MM. Beausobre and L’Enfant (Amsterdam 1718,
in two volumes 4to.) is highly and deservedly esteemed for its close-
ness. An English translation of the Gospel of Matthew, made from
this version, was published at Cambridge in 1779, in 8vo. to which
was prefixed a translation of the excellent introduction which accom-
panied the French edition. ‘This volume has been several times
printed. .
A reformation of the Geneva Bible was undertaken by Renat
VI. Sect. 111. The French Versions. 263°
Benoist (Renatus Benedictus), professor of divinity in the college of
Navarre. It was published with notes, in 1566: but being con-
demned by a brief of Pope Gregory XIII. in 1575, a new edition
was undertaken by the divines of Louvain, who freed it from: the
corrections of the reformed, and made it altogether comformable to
the Latin. This edition was printed at Antwerp in 1575, and at
various places since. In 1820, a version of St. John’s Gospel, in the
dialect spoken at Thoulouse, and in its vicinity, was printed. at
Thoulouse.! There are several other French translations, by pri-
vate individuals, as, 1. The entire Bible, translated from the Latin
Vulgate by Jacques Corbin, an advocate of the parliament of Paris,
and published in 1643 with the approbation of the faculty of theo-
logy of Poitiers; at present it is but little esteemed in France; —
2. The New Testament, from the Vulgate, by Michael de Maroles,
published in 1649: it is executed principally from Erasmus’s Latin
version, but in some passages from the Vulgate, and has often been
reprinted ; — 3. Father Amelotte’s Translation of the New Testa-
ment from the Vulgate was published in 1666, 1667, and 1668, in
4 volumes 8vo. with notes. It has been very justly and severely
criticised for its blunders by Father Simon. His principal design in
publishing this version was, to supersede the French Protestant
Translation, and especially that of the learned Port-Royalists, (which .
was then in the press), whose bitter enemy Amelotte was ;— 4. The
version of the New Testament by the Port-Royalists, which was
depreciated before its publication by the adversaries of the Jansenists,
appeared in 1667 in two volumes 8vo. It was printed at Amster-
dam by the Elzevirs, for Gaspard Migeot, a bookseller of Mons,
(whence it is sometimes called the Testament of Mons) with the ap-
probation of the Archbishop of Cambray, and the bishop of Namur,
and with the privilege of the King of Spain; but was condemned by
the popes Clement IX. and Innocent XI. This version (which is
from the Vulgate) was begun by Antoine le Maitre, after whose death
it was finished by his brother Isaac Louis le Maitre de Sacy, with
the assistance of the celebrated Port-Royalists, Arnaud, Nicole,
Claude Sainte Marthe, and Pierre-Thomas du Fossé. This version
was greatly esteemed, especially by the Jansenists ;— 5. ‘The version
of the New Testament, by Antoine Godeau, bishop of Grasse, ap-
peared at Paris in 1668, in two volumes 8vo.: it is made from the
Vulgate, end holds a middle way between a literal version and a
paraphrase ; — 6. The New Testament, by Father Quesnel, is made
more conformable to the Vulgate than the translation published at
Mons, (No. 4.) which he took for his basis: it is accompanied with
moral reflections, which are justly admired for their piety, and were
commended by pope Clement XI. who afterwards, in 1713, con-
demned. it by the celebrated Bull beginning with the words ‘ Uni-
genitus Dei Filius,’ together with one hundred and one propositions
extracted from it, and every thing that either had been written or
1 Le Sént Ebangely dé Nostré Seignour Jesus Christ seloun Sént Jan, traduit én Léngo
Toulouzenzo. a Toulouso, 1820, 12mo. ,
Ss 4
264: Modern Versions of the Scriptures. [Part I. Ch.
should be written in defence of it! Quesnel’s version and reflections
were first printed at Brussels in 1693 and 1694 in four volumes 8vo. ;
and again at Paris, in 1699. This edition is said to be more ample than,
the preceding, and has often been reprinted both in 8yo. and 12mo,,
Quesnel’s Reflections were translated into English and published in.
four volumes 8vo. at London in 1719—1725.;— 7,8.. Between
1697 and 1703, the Jesuits, Bouhours, Michael Tellier, and Pierre
Bernier published another translation of the New ‘Testament ; but
this, as well as the version of Charles Hure, also from the Vulgate,
(Paris, 1702, in four volumes, 12mo.) are now nearly forgotten. —
9. The French version of the ingenious critic, Father Simon, pub-
lished with notes in 1702, was translated into English by Mr. Web-
ster, in two volumes 4to., 1730. This translation was condemned
by an ordinance of the Cardinal de Noailles, archbishop of Paris,
and also by two “ Instructions,’ issued by the celebrated Bossuet,
Bishop of Meaux.?. Various portions of the Bible have been trans-
lated into French by other writers, who are not of sufficient note to
require a distinct mention.
IV. Beueran Vrerstons.— A Flemish translation of the Scrip-
tures was ‘made from the Vulgate in the sixteenth century, and
printed at Cologne in 1475, at Delft in 1477, and at other places.
For a long time the Protestants in the Low Countries had only the
Dutch translation, made from Luther’s German version in 1560,
which has already been noticed in page 230. But in 1618, in con-
sequence of an order issued by the Synod of Dort, a new transla-
tion was undertaken from the Hebrew and Greek. The translators
of the Old Testament were John Bogermann, William Baudart,
and Gerson Bucer; the New Testament and apocryphal books were
assigned to James Roland, Antony Walzeus, and Festus Hommius.
Their portions, when finished, were submitted to the careful re-
vision of others. . This Dutch version was first printed in 1637,
and is highly valued for its fidelity; the Remonstrants, however,
being dissatisfied with the New ‘Testament, translated it anew from
the Greek ; and their version was printed at Amsterdam in 1680.
V. Iranian Versions. — Four versions of the Bible are extant
in the Italian language. The earliest is that of Nicolao Malermi,
who translated it from the Latin Vulgate: it was first published at
Venice, in 1471, in folio. The second is that of Antonio Bruc-
cioli, also printed at Venice in 1532: he professes to have made
his version from: the Hebrew and Greek, but Walchius says, that
he chiefly followed the Latin translation of Sanctes Pagninus. A
revised edition of Bruccioli’s Italian Bible, rendered conformable
to the Vulgate by Sanctes Marmochinus, was printed at Venice in
1538. An Italian version has moreover been said to have been
published under the auspices of Pope Sixtus V.; but its existence
is very doubtful. A Protestant Italian version of the New Testa-
_ |! Schoell, Histoire Abrégé dela Littérature Grecque, tome ii. pp. 159—166. Chalmers’s
Biographical Dictionary, Art. Quesnel, vol. xxv. pp. 426—429,
VI. ὅεοῖ. 1111 The Spanish Versions. - > ~ 265,
ment was published at Geneva in 1561, and of the slain Bible in
1562, which is usually considered as a revision of Bruccioli’s : but.
Walchius asserts that it is altogether a new translation. It has,,
however, long been superseded by the elegant and faithful version.
of Giovanni Diodati, published in 1607. "The latest Italian version
is that executed, in conformity with the Vulgate by Antonio Mar-
tini, archbishop of Florence, towards the close of the eighteenth
century: it received the sanction of the late pope Pius VI. The.
New Testament was published at Turin 1769, and the Old Testa-
ment in 1779. Both were accompanied with explanatory notes,
professedly taken from the fathers. Martini’s translation has been,
repeatedly printed: the edition, of Livorno (Leghorn) 1818, and.
that of Italia, 1817, with the stereotype New Testament executed
by T. Rutt, Shacklewell, (near London) 1813, were put into the
Index or Catalogue of Books, prohibited to be sold, by a decree
dated January 13th, 1820.?
VI. Spanis Versions. — The earliest edition of the Scriptures
in the Spanish language, was executed from the Vulgate, and
printed at Valencia in 1478; ; it is now of very rare occurrence.
In 1553, a Spanish version of the Old Testament was made for the
Jews by Edward Pinel; it was printed at Ferrara. In 1630, a
revised edition of it was published at Amsterdam, by Manasseh,
Ben Israel. A much earlier translation than this is said to have
been made by some learned Jews, which has been too hastily at-
tributed to rabbi David Kimchi. An edition of the Old’Testament
in Hebrew, and in Jewish Spanish, was printed at Vienna, in the
years 1813, 14, 15, and 16, in four volumes, quarto, for the use of
the Jews of Constantinople, and of most of the cities of Turkey, who
are Spanish Jews. The Hebrew text is. printed with vowel points,
on one half of the page, and the Jewish-Spanish, with rabbinical
characters on the other.? Among the Christians, Cassiodore de
Reyna translated the Scriptures into Spanish, from the. original
languages, but availed himself of the assistance afforded . by the
Latin versions of Pagninus and Leo Juda: it was published at Basil,
in 1569. A revised “edition of it by Cyprian de Valera, a Protest-
ant, who consulted later versions and. notes, especially the Geneva
Trench Bible, was published at Amsterdam,’ in 1702. A new
Spanish version of the entire Bible from the Latin Vulgate, was
published at Madrid in 1793-4, by Don Philipe Scio de San Mi-
guel, (subsequently appointed Bishop of Segovia,) ἴῃ ten folio
volumes; it is adorned with three hundred engravings copied from
those of Marillier and Monsiau, which were executed for the edi-
tion of Sacy’s French version of the Bible, printed at Paris in 1789
and the following years. This edition is very rare and dear even in
Spain. Padre Scio’s Spanish version was reprinted at Madrid
1 Townley’s Illustrations of Biblical Literature, vol. iii. p.483.
2 Thomson’s and Orme’s Historical Sketch of the Translation of the ἜΣ ΌΌΑΝ,
p-40. note.
5. Sixteenth Report.of the British od Foreign Bible Socicty, Appendix, p.24.
466° Modern Versions of the Scriptures. [Part I. Ch.
between the years 1794 and 1797, in nineteen large 8vo. volumes’
with plates. There are copies of this edition both with and with-
out the Latin text. The third edition of this version was published
at Madrid in 1808, in Latin and Spanish, in sixteen volumes,
which have the appearance of small quartos: they are very neatly
executed. The Vulgate text and Spanish translation are printed
in parallel columns. ‘To each book is prefixed a critical preface,
and at the foot of the page is a copious commentary, drawn prin-
cipally from the writings of the fathers. *
VII. Russtan Version.— The Sclavonic or Old Russian ver--
sion has been already noticed in pages 200 and 214; but as this,
though the established version of the Greek church, is no longer
intelligible to the common people, a translation of the Bible into
the modern Russ was made by M. Gluck, a Livonian clergyman,
and printed at Amsterdam in 1698. As the Russian language
had undergone considerable changes since that time, the Emperor
Alexander, by an edict in February 1816, directed the Holy Synod
of Moscow to prepare a new translation. In March 1819, the four
Gospels were published in that language.’ In December 1822
the entire New Testament was completed, as also the book of
Psalms. The Pentateuch, books of Job, Proverbs, and Ecclesiastes
are translated, and the Cemmittee of Revision are examining them ;
and M. Philaret, Archbishop of Moscow, is occupied in translating
the prophecy of Isaiah.* |
VIII. Croarv Brste.— The New Testament in the language of
Croatia, was first published at Tubingen in 1551. It was trans-
lated by the pastor Truber, and was reprinted with some correc-
tions by the translator, at the same place, in two octavo volumes,
in 1581-2. ‘These editions are of extreme rarity. The first edi-
tion of the entire Croat Bible appeared at Wittemberg, in 1584.
The New Testament is the version of Truber. ‘The Pentateuch,
Proverbs, and Book of Ecclesiasticus were translated by the editor,
George Dalmatinus, who also wrote the preface.”
IX. The New Testament, in the Basgur dialect, was first printed
at Rochelle, in 1571, with a dedication in French to Joan d’ Albret,
Queen of Navarre, by John de Licarrague de Briscous. It is fur-
nished with parallel passages in the margin, and at the end are
summaries of contents, indexes, &c.° |
1 A modern Polyglott Bible, designed as a companion to that in the Hebrew, Greek,
Latin, Syriac, and English languages (noticed in p.119. supra), is preparing for pub-
lication by Mr. Bagster. It comprises Luther’s German version, carefully printed ; the
French version, from a reprint of Ostervald’s edition, printed at Basle, in 1819-20;
Diodati’s Italian version; and the Spanish version, from the edition of Padre Scio, above
noticed.
2 Bishop Marsh’s History of Trauslations, p.6.
5 Sixteenth Report of the British and Foreign Bible Society, for 1820, Appendix,
pp.29, 30. The modern Russian version was received with the liveliest gratitude, both
by clergy and laity, of which some pleasing testimonies are given in p.31.
+ Evangelical Magazine for July 1822, p. 282.
5 Adler’s Bibliotheca Biblica, Part LV. pp.131, 132.
6 Ibid, Part IV. p.151.
VI. Sect. Π1.1 Hungarian, Polish, 8c. Versions. 267
X. Hunearian Biste.— The Hungarian Protestant version
was executed by Caspar Caroli, who availed himself of the pre-
vious labours of Vatablus, Pagninus, Munster, Tremellius, and of
the Vulgate. It was first published in 1589, at Wysolyn; and
subsequently at Hanau, in 1608; at Oppenheim, in 1612; at
Amsterdam, in 1645, 1684, and 1685, and at other places. Of the
edition printed in Holland, in 1717, three thousand copies are said
to have been intercepted by the Jesuits, to whose custody they
were committed, to prevent any use from being made of them.
There is also a popish version, made from the Latin Vulgate, by
George Kaldi, and printed at Cologne and Vienna.
XI. Poisu Bistes.— Three versions of the Scriptures have
been published in the Polish language. ‘The first was undertaken
for the use of the Roman Catholics, and was published at Cracow
in 1561; reprinted at the same place in 1577, 1599, and 1619, and
at other places. The second was made by the Socinians under the
patronage and at the expense of Prince Nicholas Radzivil; it was
published at Pinczow, in Lithuania, in 1563, and is one of the
rarest books ever printed. This translation was reprinted at Zas-
lau, in Lithuania, in 1572. The third Polish version was made Ὁ
the Reformed, or Calvinists, in 1596. A translation of the New
Testament into the Judzo-Polish dialect (which is spoken by the
Jews, who are very numerous in Poland) has been made by the
Rev. N. Solomon, at the expense and under the patronage of the
London society for promoting Christianity among the Jews; it was
printed in 1821.7 A translation of the New Testament into the
language of Samogitia, a province of Poland, was printed in 1820,
at the expense of the Russian Bible Society.
XII. ΒΟΗΈΜΙΑΝ Bizsies. —'The first Bohemian translation was
made from the Latin Vulgate, and was published at Prague in 1488,
The other, for the use of the Protestants in Bohemia, was made
from the sacred originals by Albert Nicolai, John Capito, Isaiah
Ccepolla, and other learned reformers, at the expense of the baron,
John Zerotimus. It was published between the years 1579 and
1593, in six quarto volumes, without any indication of the place
where they were printed, which is supposed to have been Kralitz.
XIII. Moprrn-Greex, or Romaic Versions. — The Romaie
is a corruption of the antient Greek, so great indeed, that com-
pared with the latter, it may be pronounced a new language; it is
at present in general use, both for writing and conversation, the
antient Greek being used solely for ecclesiastical affairs. Into this
language the New ‘Testament was translated by Maximus Calliergi,
and was printed at Geneva in 1638, in one large quarto volume, in
two columns, one containing the antient, the other the modern
Greek. It was published at the expense of the then United Pro-
vinces, upon the solicitation of Cornelius Haga, their ambassador at
' A copy of this translation is in the library of Earl Spencer, and is described by
Mr. Dibdin, Bib. Spenc. vol.i. pp.85—89. ~~
2 Thirteenth Report of the London Society for the Conversion of the Jews, Ρ.8.
268 Modern Versions of the Scriptures. | {Part.I. Ch.
Constantinople. 'The Greeks, however, did not receive it with
much favour. This translation was reprinted at London in 1703,
in one volume 12mo., by Seraphin, a monk of Mitylene; who pre-
fixed to it a preface, which gave offence to the Greek bishops, par-
ticularly to the patriarch of Constantinople. By his order it was
committed to the flames. ‘The edition of 1703 (which, in conse-
quence of this suppression, has become extremely rare) was reprinted
in 1705; and in that edition the objectionable passages in Sera-
phin’s preface were omitted. A more correct edition of it was
printed at Halle, in Saxony, in 1710, in one volume, 12mo., under
the patronage and at the expense of Sophia Louisa, Queen of
Prussia.!. From this last edition was printed the impression exe-
cuted at the expense of the British and Foreign Bible Society, in
one thick volume, 12mo. (Chelsea, 1810), the antient and modern
Greek being in parallel columns. To this edition the patriarch of
Constantinople gave his unqualified approbation.? With regard to
the Old Testament, though the book of Psalms was translated into
Romaic, and printed at Venice in 1543, and the Pentateuch (by
the Jews at Constantinople) in 1547, yet no entire version of the
Scriptures was extant in modern Greek, until the archimandrite
Hilarion (whom the general suffrage of the learned Greeks concurs
in representing as best qualified for the task) undertook first a new
translation of the New Testament, which has undergone a scru-
pulous revision, and is'at this time in the press. ‘The same person,
with the assistance of two learned ecclesiastics, is at this time occu-
pied in translating the Old ‘Testament from the antient into the
modern Greek.? . ;
XIV. XV. Wattacuran and. Burcarran. Versions. — A
translation of the New ‘Testament in the Wallachian language was
published in Belgrade, in 1648; and a version of the same has been
undertaken in the Bulgarian language under the direction of the
Petersburg Bible Society. )
XVI. Romanrse Versions. — The Romanese language is
divided into two dialects, the Churwelsche and the Ladiniche. The
former is spoken by the inhabitants. of the Engadine (one of the
loftiest vallies in Switzerland, bordering on the Tyrol); the latter,
‘by the Ladins, who reside on the confines of Italy. ‘The Scriptures
-were translated into the Churwelsche dialect, and published in 1657,
at Schuol, a town of the Lower Engadine, and into the Ladiniche
‘at Coire, in 1719. | Editions of both these versions. have lately
been printed by the Bible Society at Basle, aided by the British
and Foreign Bible Society in London.
XVII. Turxisu Versions. —In 1666, the New Testament
‘was printed in ‘Turkish, at Oxford: it was translated by Dr. Lazarus
Seaman, and was published at the joint expense of the Hon. Robert
1 Butler’s Hore Biblice, vol.i. pp.177—179.
. 2 Owen’s History of the British and Foreign Bible Society, vol.ii. p.358, note.
8 Sixteenth Report of the British and Foreign Bible Society, Appendix, pp.19, 90,
Seventcenth Report, p.liv. Pes sig ey pire
VI. Sect. 1.1 Portuguese and Albanian Versions. 269
Boyle and of the Leyant or Turkey Company of London, for the
benefit of the Christians in Turkey, by whom it was very gratefully
received. In the same year a translation of the whole Bible into
the Turkish language was completed by Albertus Boboosky ’, first
dragoman or interpreter to the Porte. He undertook this.arduous
work at the request of the celebrated Levin Warner, at that time
ambassador from Holland; and his translation was sent to Leyden,
corrected and ready for the press. Here it lay until 1814, when the
Rev. Dr. Pinkerton having ascertained its value, recommended it to
the British and Foreign Bible Society. The curators of the uni-
versity of Leyden having confided the manuscript to his excellency
Baron Von Diez, at that time counsellor of legation to the court of
Berlin, this distinguished scholar devoted the last two years of his
life to its revision, and to superintending the printing of it. On his
decease, in 1817, the editing of this version was cheerfully under-
‘taken by M. Kieffer, professor of the oriental languages at Paris;
and in 1819, the New Testament was completed. The Old Testa-
ment is passing through the press with as much rapidity as the
nature of the work will permit. The style of Boboosky’s trans-_
lation is said to be pure and elegant, such as will be read with
pleasure by the man of letters, and at the same time be understood
by. the lowest in society. |
XVIII. Porrucurse Version. — In 1681, the New Testament
was printed in the Portuguese language at Amsterdam; and some
portions were printed in the former part of the last century by the
Missionaries at ‘Tranquebar. A Portuguese version of the Old
Testament, executed by Joao Ferreira d’Almeida and Jacob op
den Akker, was published at Batavia, in 1748-53, in two volumes
8vo. ‘These were Protestant versions. In 1781, Antonio Pereira
published a Portuguese version of the New Testament, at Lisbon;
and in 1783, the entire Bible. This translation is made from the
Vulgate Latin version, and in all doctrinal points is in union with
the church of Rome.
XIX. Arsanran Version. — The Albanians are a hardy peo-
ple, inhabiting the countries antiently known by the names. of
Illyricum and Epirus: numerous tribes of them are also spread over
Macedonia and the Morea or Peloponnesus.: A translation of
1 Owen’s History of the Bible Society, vol. iii. pp.13, 14. 257. 500. Sixteenth Re-
port of the Society, Appendix, p.17. Albertus Boboosky was born in Poland in the
beginning of the seventeenth century. While a youth he was stolen by the Tartars, and
sold to the Turks in Constantinople. . By them he was educated in the Mohammedan
faith, and when he grew up became first dragoman or translator to Mahomet or Moham-
med IV. His Turkish name was Hali Bey. He understood seventeen languages, and
is said to have spoken French, German, and English with the fluency of anative. To
the English language he was greatly attached ; and at the request of Mr. Boyle translated
the catechism of the Church of England into Turkish. He also composed several works
himself, several of which have been published : but his great work was the Translation of
the Scriptures above noticed. - Boboosky also wrote a grammar and. dictionary of the
‘Turkish language. But it is not known what has become of them, and of the church
catechism. This wonderful man intended to have returned into the bosom of the
Christian church; but died, before he accomplished his design. Owen’s Hist. vol. iii.
p. 14. note.
270 Modern Versions of Asia. [Part I. Ch.
the New Testament into their language was finished in the year
1820 by Dr. Evangelos Mexicos, under the patronage and at the
expense of the British and Foreign Bible Society; which it is
intended to print in parallel columns, one containing the. Greek
text, the other the Albanian version.
XX. Marrese Version. —'The Maltese may almost be con-
sidered as a dialect of the Arabic language. Into this dialect the New
Testament has been translated by Signor Giuseppe Canndlo, a
a native of the island of Malta, under the direction and with the
assistance of the Rev. William Jowett, M.A., one of the Repre-
sentatives of the Church Missionary Society in the Mediterranean.
The Old Testament is in progress. As very few books have ap-
peared in Maltese, the Gospel of John has been printed in. this
country, in Maltese and English, in parallel columns; and copies
have been sent to Malta for distribution chiefly among persons
capable of forming a judgment of the Maltese, in order to render the
translation as perfect as practicable, before the entire New Testament
_ shall be put to press. ‘The importance of this undertaking will be
felt, when it is considered that the crowded population of the islands’
of Malta and Goza never yet possessed the Scriptures in their own
tongue. ‘The value of this translation is further enhanced, by the
circumstance that it may serve as a step to Europeans who are
desirous to learn the Arabic language. ὦ
SECTION IV.
MODERN VERSIONS IN THE LANGUAGES OF ASIA.
~
1. Hebrew. — I. Chaldee.— 111. Versions in the oriental languages, either
translated by the Baptist Missionaries at Serampore, or printed at the
Mission Press. — 1. ARAxnic, and the languages derived from or bearing
affinity to it. —2. SANSCRIT, and the languages derived from or bearing
affinity to it.— 3. CHINESE, and the languages derived from or bearing
affinity to it. —1V. Other Asiatic Versions. — 1. Formosan. — 2. Tartar,
— 3. Georgian. — 4. Tahitan.
τ. HEBREW. The New Testament was first translated into
Hebrew by the learned Elias Hutter, who published it in his Poly-_
glott edition of the New Testament in twelve languages, viz. Greek,
Syriac, Hebrew, Latin, German, Bohemian, Italian, Spanish,
French, English, Danish and Polish, at Nuremberg, in 1599, 1600,
in two volumes, 4to. In his preface he states, that when medi-
tating that work, he sought in vain for a Hebrew version of the New
Testament. No alternative therefore was left to him, but to attempt
it himself. Accordingly, laying aside every other undertaking, he
translated, corrected, and finished it in the space of one year. For
a first translation, especially when we consider the shortness of the
»"
! Eighteenth Report of the Church Missionary Society for 1817—1818. p.69.
a
VI. Sect. IV.} Chaidee and Oriental Versions. 271
time in which it was accomplished, it is truly a wonderful perform-
ance. From Hutter’s Polyglott the Hebrew text was detached,
and printed separately, with some corrections, under the superin-
tendance of William Robertson, 8vo. London, 1661. It is a
volume of extremely rare occurrence, as the greater part of the
impression was consumed in the great fire of London, in 1666.
Robertson’s edition was beautifully reprinted in 12mo. at London,
in 1798, by the Rev. Richard Caddick, with the pious and benevo-
lent design of enlightening the minds of the Jews. This translation
not being executed in pure biblical Hebrew, and consequently not
adapted to the Jews, the London Society for promoting Christianity
among them, in 1817, completed and published a new translation in
biblical Hebrew, the purity of which has been acknowledged by
learned Jews. The Gospel of Saint Matthew was published in
1814, and the succeeding books at different times as they could be
completed.* The late Rev. Dr. Buchanan, during his researches in
the interior of India, obtained a Hebrew manuscript of the New
‘Testament in the country of Travancore, which is now deposited in
the University Library at Cambridge. It is written in the small
Rabbinical or Jerusalem character. The translator was a learned
Rabbi, and the translation is in general faithful: his design was, to
make an accurate version of the New Testament, for the express
purpose of confuting it, and of repelling the arguments of his
neighbours, the Syrian or St. Thomé Christians. His own work
was the providential instrument of subduing his unbelief; and he
lived and died in the faith of Christ. A transcript of this Travan-
core Hebrew New Testament is in the Library of the London
Society for promoting Christianity among the Jews.?
_ Il. Caatper.— The New Testament has not hitherto been
published in this language: but a copy in manuscript exists in the
Vatican Library. ‘The manuscript contains both the Old and
New Testaments, written in Syriac characters, but the language is
Chaldee. ὃ
III. Versions ΙΝ THE OrtENnTAL LaNGuAGES, EITHER TRANS-
LATED BY THE Barrisr ΜΙΒΒΙΟΝΑΠΙΕΒ aT SERAMPORE, OR
PRINTED AT THE Mission Press.— The Baptist Missionaries
entered India in 1793, and ultimately fixed themselves at the
Danish settlement of Serampore, near Calcutta. To this mission
chiefly belongs the honour of reviving the spirit of promoting
Christian knowledge, by translations of the Bible. Soon after
their establishment at Serampore, they were convinced that, if
ever Christianity took deep root in India, it must be through the
Holy Scriptures being translated and put into the hands of the
1 There are extant various other Hebrew translations of dectached books of the New
Testament, by different individuals, which we have not room to enumerate. The reader
will find an account of them in Dr. Clarke’s Bibliographical Dictionary, vol. vi.
pp. 218—229,
? Fourth Report of the London Society for promoting Christianity among the Jews,
Appendix, p.45.. -
3 Clarke’s Bibliographical Dictionary, yol. yi. p.215.
212. τ Modern Versions of Asia." | [Part I. Ch:
various tribes who inhabit that vast country. Aided by a noble
fund for translations raised by subscriptions among the societies
of the Baptist denomination in Great Britain, almost from the com=
mencement of their pious ]abours, and also by various annual grants
of money from the British and Foreign Bible Society, from the
year 1806 to the present time, the missionaries applied themselves
to the great work of translating the Scriptures. In this under-
taking, which has been honoured with the sanction of the Marquess
Wellesley, and subsequent governors general of India, the Rev.
Doctors Carey and Marshman, and the Rev. William Ward, have
pre-eminently distinguished themselves; and, with their coadjutors, |
have continued with unwearied assiduity to prosecute their ar-
duous work. Having formed a typographical establishment at
Serampore, they have also been enabled to print translations of
the Scriptures, entire or in part, which had been made by other
learned and pious individuals. And when the Mission College,
recently founded at Calcutta by the late Right Rev. Dr. T. F. Mip-
DLETON, Bishop of Calcutta, (one of whose special objects, for
the spiritual welfare of India, is the translation of the Bible into the
hitherto untranslated dialects of India), shall commence its active
operations, we may with just confidence anticipate the ultimate
triumphs of our holy religion among the numerous tribes who
inhabit that immense continent. ὦ Ὁ oT
The languages spoken in India form three classes, viz.
1 The Arabic, and the languages derived from or bearing an
affinity to it; 2. The Sanscrit or Sungscrit; and 3. The Chinese,
with the languages respectively derived from or bearing an affinity
to them. 2
1. Modern Versions in the ARABIC language, and its cognate
dialects. .
(1) Arasic.—A version of the entire Bible in Arabic has come
down to us, of which an account has been given in pp. 190, 191. and
207. supra. ‘Though highly valued by some oriental scholars for its
general accuracy and fidelity, it has become antiquated in its dialect,
‘As soon as it was known in England that Bp. Middleton was forming the Mission
College at Calcutta, the sum of £5000 sterling was voted to him by each of the venerable
Societies, for promoting Christian Knowledge, and for the propagation of the Gospel in
foreign parts, in aid of that Institution. The same sum was voted to his Lordship by the
Church Missionary Society, without condition or restriction, in furtherance of his plan,
And the like sum of £5000 was voted by the British and Foreign Buble Society, in aid
of the translations of the Holy Scriptures.
2 Where no other authority is cited, our notice of original translations are abridged
from the ““ Brief View of Baptist Missions and Translations,”’ 8vo. London, 1815; from
the “ Periodical Accounts of the Baptist Missionary Society,’’ No. XX X.; from the
Supplement to No. XX XI., containing a further memoir of the translations of the sacred
Scriptures, dated March 21, 1816, 8vo. London, 1817, from specimens of Editions of
the Sacred Scriptures in the Eastern languages, translated by the Brethren of the Se-
rampore Mission, and of several others, printed at the Mission Press, Serampore, 1818,
4to.; and from the “ Seventh Memoir respecting the Translations of the Sacred Scrip-
tures into the languages of India, conducted by the Brethren at Serampore,’’: 8vo.
Serampore, 1820. The specimens of Versions in pp. 284--289. have been kindly
communicated for the use of this work, by the Rev. J. Dyer, one of the Secretaries of
that Society. 2"
VI. Sect. IV.] The Persian and Pushtoo Versions. 273
‘and consequently unacceptable to the learned Arabians. On this
account a new translation, in elegant modern Arabic, was commenced
by Sabat, an eminent Arabian scholar, under the superintendance
of the late Rev. Henry Martyn, B. D. one of the Hon. East India
Company’s Chaplains. The New Testament was completed and
published at Calcutta, in 1816, at the expense of the British and
‘Foreign Bible Society." The Old Testament was continued by
the Rev. T. Thomason and Sabat. An edition of the Arabic New
‘Testament, in Syriac characters, was printed at Paris, at the ex-
pense of the Bible Society in 1822. See a specimen of the Arabic
version in p. 289. infra.
(2) Persian.— The Persian Version, already noticed in pp. 191.
and 209. having also become antiquated and obsolete, a new one
was undertaken by Lieut. Colonel Colebrooke, who completed the
Four Gospels. They were published at Calcutta in 1804. An
entire version of the New Testament, in pure and elegant Persian,
was executed by the late Rev. H. Martyn, who travelled from
India to Shiraz, the Athens of Persia, for that purpose. He arrived
there in June 1811, and by the middle of the following year he
had completed his work, with the assistance of Meer Seyd Ali, a
learned native. He next proceeded to translate the book of Psalms
into the same language; and thus rendered those important parts
of the Sacred Scriptures into the vernacular language of two
hundred thousand who bear the Christian name, and which is known
over one-fourth of the habitable globe. A beautifully written copy
of Martyn’s translation was presented by Sir Gore Ouseley, bart.,
his Majesty’s ambassador extraordinary, to the Sovereign of Persia,
who publicly expressed his approbation of the work.” He subse-
quently carried another copy of the manuscript to Petersburg, where
it was printed in 1815 at the expense of the Petersburg Bible Society,
under the superintendance of Sir G. Ouseley. A specimen of this
version is given in page 288.; amodern Persian version of the Old
Testament is in progress also at Petersburg.
(3) Pushtoo or Affghan,—This language is spoken beyond the
river Indus, bya people, who, there is every reason to conclude,
are descended from the ten tribes of Israel.. ‘The eminent linguist,
the late John Leyden, M. D., commenced a translation of the New
Testament; and on his death in 1812, the Baptist missionaries at
Serampore procured men skilled in the language to complete his
undertaking. ‘The whole of the New Testament was printed at
the mission-press in 1818; and the Pentateuch is advanced at the
_press as far as the Book of Leviticus. A specimen of this version
-is given in page 285.
! Buchanan’s Christian Researches in Asia, pp.285—290. (London, 1811.)
2 Owen’s Hist. of the Bible Society, vol.iii. p.41.; vol.ii. p.261. In pp.265—267.
an English translation of the letter of the King of Persia is printed at length. See also the
very interesting Memoir of the Rev. Henry Martyn, B, D. 8vo., London, 1819. par-
‘ticularly pp. 341—4338. i ,
VOL. II. εὐ
274. Modern Versions of Asia. [Part I. Ch.
(4) Beulocha or Buloshee.— This language is spoken on_ the
western banks of the Indus, the country of Bulochistan extending
westward to Persia. Considerable progress has been made by
the missionaries in translating the New ‘Testament into this dialect,
in which they have printed the Four Gospels. See a specimen of
it in page 286. |
2. Versions in the Sanscrir or SunesKrir language, and its
cognate dialects :
(1) Sanscrit.— ‘This, though the parent of all the languages spoken
in western and southern India, is, at present, the current language
of no country, though it is spoken by the learned nearly throughout
India. ‘The New ‘Testament was published in Sanscrit at Seram-
pore, in 1808; the Pentateuch and Historical Books in 1811; the
Hagiographa in 1816; and the translation of the prophetic books
was finished in 1818. The Baptist missionaries are preparing a
new edition of this version, which is read with great interest by the
Bramins. A specimen of it is given in page 284.
(2) In Western India, not fewer than twenty-nine languages are
derived from the Sanscrit, and into SEVENTEEN of these the sacred
volume has been wholly or in part translated, viz.
i. The Szkh, Sheek, or Punjabee, which is spoken in the province
of Punjab, or the country of the five rivers (from punj five, and ab
water): into this language the entire Bible has been translated and
printed at the Serampore press. See a specimen of it in page 286.
ii. The Assamese, or language of the kingdom of Assam, in which
the New Testament was completed and printed in 1819. See a
specimen in page 286.
The New Testament has also been translated and printed in
ii. The Kashmiree or Kashmeer, which is spoken in the extensive
province of Kashmire, in the North of Hindostan :— See a specimen
of it in page 285;
iv. The Watch or Multanee, or dialect of Wuch, a country on
the eastern bank of the Indus, which reaches from the Punjab
to Auch;
v. The Giurat or Guzurattee, which is spoken in the peninsula
of Guzurat ; .
vi. The Bzkaneer, which is spoken to the south of the Punjab,
and extends westward to the country where the Wucha begins ;
and in
vii. The Kunkuna, which language begins where the Guzurattee
ceases to be vernacular, and is spoken at Bombay, and thence up
the coast as far as Goa. In this language also the Pentateuch is
considerably advanced: when that portion is finished, the Seram-
pore brethren intend to transfer the completion of the Old Tes-
tament to the Bombay Auxiliary Bible Society.
The New Testament is more than half printed, and is expected to be
Jinished in the course of the present year, in |
vii. The Marwwar or Marwar, which is spoken to the south-west
of the Bikaneer country ;
a ΠΣ:
VI. Sect. IV.] The Western and Southern Versions. 275
ix. The Oojuvinee, or language of the province of Oujein;
x. The Bundelkhundee, spoken in the province of Bundelkhund :
and ,
xi. The Nepdlese, or language of the kingdom of Nepal.
The Four Gospels have been printed in
xii. xiii. The Kanow or Kanhukoobja, and Jumboo languages.
The Gospels of Matthew and Mark have been printed in |
xiv. xv. xvi. The Palpa Kausulee or Koshul, and Bhutaneer \an-
guages, and also in a
xvii. The Magudha or Pali language, which is spoken in south
Bahar. It begins where the Mahratta language ends, and extends
nearly to the banks cf the Ganges, and is the learned language of
Ceylon, and of the Burman Empire. This version was commenced
by the late Mr. W. Tolfrey at Colombo, in 1813: and on his
death in 1817, the task of finishing and editing it was confided
by the Colombo Auxiliary Bible Society to the Rev. Messrs. Chater
and Clough.
(3) In Southern India, TWELVE dialects are spoken, that are either
derived from the Sanscrit, or bear an affinity to it, and into which the
Scriptures have been wholly or in part translated, viz.
i. In the Mahratta, of which language Dr. Carey is professor
at Calcutta, the Pentateuch and New ‘Testament, translated by
the Baptist missionaries, have long been in circulation, and the
Historical Books were printed in 1820. See a specimen of it in
page 284.
i. The Hindee or Hindoostanhee, being spoken over an immense
tract of country in India, varies much in its dialects ; and not fewer
than three different translations of the sacred volume have been
printed. The earliest was that of the four Gospels, by William
Huntex, Esq.; which was executed at the press of the college of
Tort William. Another translation was completed by the late Rev.
Henry Martyn’, in 1808, and printed at the expense of the Cal-
cutta Auxiliary Bible Society. A revised edition of this version,
by the Rev. Mr. Bowley, (one of the missionaries of the Church
Missionary Society, who is stationed at Chunar) was finished at
Calcutta in 1820, at the expense of the same Society: and measures
are taken to add to it the Old Testament in the same language.’
In 1820 the Calcutta Society printed a large edition of Mr. Martyn’s
version of St. Matthew’s Gospel in Hindoostanhee, with the Eng-
lish on the opposite page: and of Mr Bowley’s revision, which by
the disuse of Arabic and Persian words, is peculiarly adapted to
1 To this eminently learned and exemplary divine, the native Christians and others who
speak the Hindostanhee language, are indebted for a Compendium of the Liturgy of the
Anglican Church, which was translated by him, and printed in 1818, at the expense of
the Prayer Book and Homily Society of London. Mr. Martyn was the first clergyman
of that church in India who introduced her service to our native subjects in Bengal.
His work, having received repeated revision and amendment, is esteemed by competent
judges to be a perspicuous and faithful version of the sublime original.
2 Memoirs of Martyn, p. 292. Sixteenth Report of the Bible Society, pp, Ixxi, 182,
183. Nearly the whole of the Old Testament had been translated,
T2
276 Modern Versions of Asia. [Part I. Ch.
the inhabitants of Benares and the upper provinces, the three first
Gospels were printed in the same year. A specimen of the Hin-
doostanhee version in the Persian character is given in page 288.
The third Hindee version of the New Testament was completed
many years since by the missionaries at Serampore, who published
the Old Testament in 1818. A new edition of the New Testament
was printed in 1820, at their press, from a xew version, executed -
by the Rey. John Chamberlain, whose long residence in the western
provinces of India, together with his intimate knowledge of the po-
pular dialects of the Hindoos, has eminently qualified him for the
undertaking. A specimen of this version is given in page 286.
ili. In the Bengalee, or language of the province of Bengal, the
whole of the Scriptures is published, and the book of Common
‘Prayer has been translated by the Rev. Deocar Schmid. Five edi-
tions of the New ‘Testament (which was completed twenty-five years
since) and two of the Psalms, and some other parts of the Old
Testament, have been printed; and a new edition of the entire
Bible is preparing, in one large royal 8vo. volume, together with
two thousand extra copies of the New Testament in 12mo. For
this edition the missionaries are preparing paper, made of the sun
plant (Crotolaria juncea), which, though inferior to English paper
‘in point of colour, is equally impervious to the worm, and far more
durable. » A large edition of the Gospels of St. Matthew and St.
John, in English and Bengalee, on opposite pages, was printed at
Calcutta in 1820, chiefly for the benefit of the natives who are at-
tached to public offices and houses of agency. See a specimen of
the Bengalee version in page 284. ΕΝ Ἢ
A new Bengalee version of the New Testament, completed by
the late Mr. Ellerton, was printed at Calcutta, in 1820.?
iv. The Ooriya or Orissa language is spoken in the province of
that name; it has a very close affinity to the Bengalee, but with dif-
‘ferent terminations, and a different character. In this language, the
entire Bible was translated by the Baptist missionaries several years
since: a second edition of the New ‘Testament is nearly completed
at Serampore. A specimen of this version is given in page 285.
v. The Brij-Bhassa language, which is spoken in the upper pro-
vinces of Hindoostan, contains a greater mixture of the Sanscrit than
most of the other dialects of the Hindee. ‘The four Gospels have
been translated; and the Gospel of St. Matthew was printed in 1816.
See a specimen of it in page 285. ‘The Brij-Bhassa version is likely
to be more acceptable to the inhabitants of the province of Dooab
than the Hindoostanhee.
᾿ς vi. ‘The Kurnata or Canarese language is spoken in the country
_extending northward from Tellicherry to Goa, and eastward from
the coast of Malabar to the country where the Tamul is spoken,
including the whole of the Mysore. In this language the New
‘Testament was printed in 1820, from the translation of the Rev.
‘Mr. Hands. A specimen of it is given in page 287.
δ Seventeenth Report of the Bible Society, p. lvii.
VI. Sect. IV.] The Southern-=Indian Versions. 977
vii. The Tamul language is spoken in the south-eastern part of
India, from Madras to Cape Comorin. ‘Two different translations
have been made in this language. The first was executed by the
learned German missionaries, who were educated at Halle, and
were employed in the last century by the Danish government. The
New Testament was commenced by Bartholomew Ziegenbalg in
1708, and finished in 1711. A printing press and paper having
een provided at Tranquebar by the assistance of the venerable
SoclETY FOR PROMOTING CHRISTIAN KNOWLEDGE, this translation
after having been revised by Grundler, another missionary who
arrived after Ziegenbalg, was put to press in 1714, and finished in
the following year. This Tamul New Testament was reprinted at
Tranquebar in 1722, and again in 1758, and also at Colombo in
1743. Inthe year 1717, Ziegenbalg commenced a Tamul version
of the Old Testament; but he died in 1719, having finished only
the Pentateuch with the books of Joshua and Judges. The trans-
lation was continued and completed by the distinguished missionary
Benjamin Schultz, who arrived at ‘Tranquebar in 1719: it was
printed at Tranquebar, in four volumes, in the years 1723-26-27,
and 28. The second translation of the New Testament into Tamul
was made by Fabricius, another German missionary, at Madras,
where it was printed in 1777.’ In 1814 an edition of the Tamul
New Testament was completed at the Serampore press, at the ex-
pense of the Calcutta Auxiliary Bible Society; and as the lapse of
years rendered further correction of it necessary, the Rev. T. C.
E. Rhenius and the Rev. Dr. Rottler’, at Madras, are actively
occupied in revising Iabricius’s version. This revision having been
highly approved by competent judges, the Madras Bible Society:
have ordered the book of Genesis to be printed for general circu-
lation, with the ultimate intention of printing a revised edition of-
the entire Tamul Bibie.? See a specimen of the Tamul version
in p. 289. . |
vill. The TYelinga language, sometimes called the Teloogoo, is
spoken in the Northern Circars. In this language, which appears
to be a dialect of the Tamul, the missionary Schultz, above no-
ticed, translated the Bible: but it was never printed.? A Telinga
version of the New ‘Testament was executed by the Missionaries at,
Serampore, in 1818; and the Pentateuch is printed as far as the
book of Leviticus. On the completion of the Pentateuch, the
honour of finishing this version was resigned to the Madras Auxi-
liary Bible Society: and some progress had been made by the Rev..
. 1 Bishop Marsh’s History of the Translations of the Scriptures, p. 37.
2 The Rev, Dr. Rottler has also translated the book of Common Prayer into the Ta-
mul language: it was printed at Madras in 1819, in quarto. :
5 Sixteenth Report of the Bible Society, p. 183.
* Bishop Marsh’s History of Translations, p. 37, note.
5 In 1820,’ the Prayer Book and Homily Society of London made a grant of books,
to be sold at Madras, the proceeds of which are to be applied in aid of the printing the
book of Common Prayer in the Tamul and Malayalim languages.
T 3
278 Modern Versions of Asia. ᾿ — [Part I. Ch.
Mr. Pritchett, whose labours were terminated by death in 1820.
A specimen of the Telinga Version is given in page 285.
ix. While the Dutch had settlements in the Island of Ceylon,
they were not inattentive to imparting the Scriptures to such of the
natives as embraced the Christian faith. ‘The four Gospels were
translated into Cingalese, or the language of that island, and were
printed at Colombo in 1739, and again in 1780; the Acts of the
Apostles, in 1771: the Psalms in 1755, and again in 1768; and
the entire New Testament, together with the books of Genesis,
Exodus, and Leviticus were printed at the same place in 1783.
After Ceylon had become part of the British Empire, a new Cin-
galese version of the New Testament was undertaken by Mr. W.
Tolfrey, aided by native assistants, under the patronage and at the
expense of the Colombo. Auxiliary Society. ‘That nothing might
be omitted, which could ensure the excellence of this translation,
two hundred copies of the Gospels of Matthew and Mark were
printed off, and circulated among the Medeliars (native magistrates)
proponents, and catechists at Colombo, who were the best skilled
in Cingalese ; several were also sent to the settlements of Point de
Galle and Matura, where that language is spoken in the greatest
purity. Pains were taken to obtain a fair and candid opinion of the
new work, and it is satisfactory to know, from the decision of nu-
merous and competent judges, that the language and style of this
extensive specimen of the New Version, were not only pure and
suitable to the dignity of the subject, but also plain and intelligible.
Mr. Tolfrey had gone threugh repeated revisions of the whole New
Testament, and had finally corrected to the end of the second chap-
ter of the second epistle to Timothy, when his labours were inter-
rupted by a sudden death, in 1817. The Cingalese New Testament
was finished and printed by the united exertions of the Rev. Messrs.
Chater and Clough (the former a Baptist and the latter a Wesleian-
Methodist Missionary), and of Mr. Armour, an intelligent school-
master of the latter connexion ; and measures were taken for adding
to it the Old Testament, of which only the three first books of
‘ Moses had been hitherto translated. A second edition of the Cin-
galese translation of the New Testament was completed in 1820;
and of the Old Testament, the Book of Genesis has been printed.
See a specimen of the Cingalese Testament, in p. 289."
x. A Translation of the New ‘Testament into the Maldivian lan-
guage, (which is spoken in the small but very numerous Maldivian
islands, that lie to the south-west of Ceylon), has been commenced
by the missionaries at Serampore. ‘The Gospel of Matthew has
been completed.
xi. In 1612 (a few years after the establishment of the Dutch
Kast India Company), Albert Cornelius Ruyl began a translation
1 Owen’s History of the Bible Society, vol. iii. pp. 120, 323, 469, Sixteenth Report
of that Society, p. 149. In 1800, the book of Common Prayer was translated into Cin-
galese, under the direction of the Hon. and Rev. T. J. T'wisleton, D, Ὁ). Archdeacon
of Colembo.
ra ΝΣ Ὑ ν »
ἧ; WE? ΘΕΟῚ ΛΟ are ia gato ad ἐὰν, ΟΥ̓ Ἢ
Με το] οἰ α δα, τὸ
ane Ὑνν bss a 4 entes mae vai ταν bai διὰ ὙΠ πὶ. i
αν a DT ay ER? Sh Bae ΠΑ ag: yt nage sata
᾿
pate es ταῖν ἂὰ ie a ΝᾺ ᾿ ΨΥ -
eat Heke |
[ἢ EF) od > in ἢ
ἔν ;
Rah tar ἀν He Sd, 48 by gat | acd
\ ys, 4
Legis ay 38 CPR yi ath
+ toe x
x 7
gee Sy aie J DO
nes wo wb ico δὴ un Foo wort εἴ ϑουνυτ-εἶνυ
εὔνουν οἰ coldest oull
ΕΣ a bs 0 Le
rw vb Bs heotincrwnis rev Con pct 00
β"ὀνουῦ wv \ robes aren Mess πε ζνωσυ
‘ ἜΠΕΣΕ ΤΣ Abeer ri
ἐγ μοῦν
rd
2 eve uni καἰ owe woorbby οὐ υννν- υὐνο Goh fede αν boleh b rm ie
is, oe " "ἢ 3 oO ri eS 7 oe a aa ἘΠ" , ,
ΕΣ
tl
= ἢ Σ . , 2 / ; 4 7 a
eum ee.
’
nF fe
VI. Sect. IV.] The Southern-Indian Versions. 279
of the New Testament into the Malay language, which is spoken
not only in Malacca, but in Java and many rolbies islands of the
Indian archipelago. He lived only to finish the Gospels of Mat-
thew and Mark, which were sent to Holland, where they were
printed at Enkhuysen in 1629, and again, at ἀρ in 1638.
In 1646 the Gospels of Luke and “John, translated by M. Van
Hassel, “ ia the ἰλὺν India directors, was printed at Amsterdam,
Mie P the A were again printed in ae accompanied
with t hee αε te Aponte and in ae whole New Tes-
tam be e Malay ] ingusge, was printed PA Siaterdam dam. From
this ‘edition the G ospel ls and Acts _ πὰ printed at Oxford in
1677; ne tS: 704. Of the Old Testament in the Malay
langus me
some e portions were printed in the seventeenth pene:
but the first edition of the entire Malay Bible was printed i in 1%
and 17 33, i Roman characters. Another « edition of the w le
Mal Bible was printed in the Arabic character at Batavia, in
17 58!" his 1 version having become extremely scarce, | an edition
of the y Bible in Roman characters, was printed at Calcutta,
in 1815-17, “under the direction of the Auxiliary Bible Society
there, aed by a ‘munificent grant of 10,000 sicca rupees from the
governor-general in council, on the part of the honourable East
india company. Another edition of the Malay Bible, in Roman
characters, has been completed at the expense of the British and
Foreign Bible Society, and another edition in Arabic characters,
revised by the Rev. ἢ. 5. Hutchings, was completed at Calcutta
in 1821, under the direction of the Auxiliar y Bible Society there.
Specimens of the Malay version, both in Roman and in Arabic
characters, are given in page 289. As a dialect of the Malay is
spoken at Batavia, the Java Bible Society, in 1814, engaged the
Rev. Mr. Robinson (a Baptist Missionary), and Mr. Kool, a native
translator to the government of that island, to undertake a ver-
sion of the New ‘Testament in that dialect, which has since been
completed.
xi. ‘The Malayalim or Malabar language is spoken on the coast
of Malabar, in the country of Travancore. In this language the
Catanars, or cler gy of the Syrian church at Cotym, are tr ‘ranslating
the Scriptures under the direction of the Rev. Benjamin Bailey, one
of the missionaries sent to India by the Church Missionary Society.
The Malayalim spoken by the Syrian Christians of Tr avancore,
differs greatly both in words and idioms from that spoken in the
northern part of Malabar.’ In order to render the Malayalim ver-
sion of the Bible as correct as possible (which is now in progress),
the Calcutta Bible Society in 1820 sent a printing press, types, and
paper, to Cotym, where a new college has been founded for the
Syrian Christians, by the Rajah of Trax vancore and Colonel Munro,
the British resident at his court.
1 Bishop Marsh's History of Translations, p. 35,
% Missionary Register, for 1820, p.48.
v4
280 Modern Versions of Asia. ᾿ [Part I. Ch.
3. Versions in the Chinese, and the languages derived from or
bearing affinity to it. ὯΝ
CyInESE Versions.— The Chinese language, in the characters
peculiar to it, is read not only throughout China, but also in Co-
chinchina, and Japan, by a population of more than three hundred
millions of persons. Two versions of the entire Bible are extant in
this language, the translators of which have been aided in their
arduous and expensive undertakings by the British and Foreign
Bible Society. ‘The earliest of these was commenced by the Rev.
Dr. Marshman, at Serampore, by whom the New Testament was
printed in 1814. The translation of the Old ‘Testament, which was
executed many years since, has been printed in detached portions,
and at different times. The Historical Books, which finish the
Bible, were completed in 1821. ‘The missionaries at Serampore
are possessed of several sets of Chinese characters, both in wooden
blocks and also in metal types ; a specimen from the latter is given
in page 287. The other version was commenced in 1812 by the
Rev. Dr. Morrison of Canton!, aided by the (late) Rev. Dr. Milne
αἱ Malacca, (both in the employ of the London Missionary Society),
and was finished in 1820.2 The New Testament of this version
has been circulated to a considerable extent among the Chinese in-
habitants of Java, and of the islands in the Indian seas, and with
the happiest effects.? An edition of the Mantchou (‘Tartar)—
Chinese version of the Gospel of Matthew, was printed in 1822, at
the expense of the British and Foreign Bible Society.
From the Chinese language are derived seven others, which are
spoken in Eastern India. Into three of these the New Testament
is now in course of translation, viz. the Khasee or Kassai, the Mu-
nipoora, and the Burman.
i. The Khassee or Kassai language is spoken by an independent
nation of mountaineers, lying between the eastern border of Bengal,
and the northern border of the Burman empire. [ἢ this language,
the Baptist missionaries have translated and printed the four first
Gospels. :
ii. ‘Che Munipoora is spoken in the small kingdom of that name,
which lies between Assam and the Burman empire. The Gospel
of Matthew has been printed in this language.
iii. The Burman language, which is spoken in the empire of that
De ee ee ee αν. fe ee Ae eee eee ee oe TY MT Sk fo ar ree pe
1 To Dr. Morrison the Christians in China are indebted for a version of the Liturgy
and Psalter of the Anglican Church. Having presented the Chinese with the Scriptures
in their native language, this distinguished oriental scholar, (who, to his honour be it
recorded, is a conscientious dissenter from that church), was desirous of giving them a
formulary in which they might offer acceptable devotions to the throne of grace ; and as
he could find no form, which so completely met his views, as the Liturgy of the church
of England, he translated it into the Chinese language. ‘This version was printed in
1420, at the expense of the Prayer Book and Homily Society.
2 Qwen’s Hist. vol. ii. p.467. Sixteenth Report, p. Ixxvi.
3 Many authentic particulars were communicated to the Java Bible Society by their
late Secretary, the Rev. Mr. Supper: some of these are recorded by Mr. Owen, vol. iii.
pp224, 225.
VI. Sect. LV.] Formosan and Tartar Versions. 281
name, has borrowed the Sanscrit alphabet. Into this language, the
New Testament has been translated by Mr. Felix Carey, son of
the Rev. Dr. Carey, of Serampore. The Gospel of Matthew was
printed by him at Rangoon, in the Burman empire, in royal octavo,
in 1817. A specimen of it is given in page 286. The Gospel and
three Epistles of John, together with the Acts of the Apostles, and
the Epistle of Paul to the Ephesians, have also been translated into
the Burman language by the Rev. Adoniram Judson. |
In concluding the preceding notice of the versions, executed prin-
cipally by the learned Baptist missionaries, and at their press, it is
impossible not to recognise the hand of God, who has raised up
and qualified them for the arduous task to which they have devoted
their trme, money, and labour: for though they have been nobly
assisted by subscriptions and grants from Europe, yet it ought not
to be forgotten that they have largely contributed to defray the ex-
penses of translating and printing out of those profits, which their
extraordinary acquirements have enabled them to realise. They
have translated and printed the whole of the Sacred Scriptures in
Jive of the languages of India; the whole of the New Testament in
' fifteen others; in szz other languages it is more than half printed,
and in fen others considerable progress has been made in the work
of translation. And these vast undertakings have been accom-
plished within the short space of twenty-eight years, since the com-
mencement of their first version (the New ‘Testament in Bengalee).
When we consider the experience which they have gained, ——the
number of learned natives whom they have trained up and accustomed
to the work of translation,— the assistance which is to be derived from
our countrymen in various parts of India, who are acquainted with
any of its dialects,—and the advantages now enjoyed for printing
at a moderate expense, — we may reasonably indulge the hope that,
in the course of a few years more, the word of life will be extant in
all the different languages and dialects of India.
IV. Oruer Astatic Versions oF THE Hoty Scriprures.
1. Formosan Version.— The island of Formosa fell into the
hands of the Dutch, who expelled the Portuguese thence, in 1651.
During their eleven years’ possession of it, Robert Junius, a native
of Delft, preached the Gospel to the inhabitants, and it is said, with
great success. For their use, the Gospels of Matthew and John
were translated into the Formosan language, and printed at Amster-
dam, with the Dutch translation, in 1661, in quarto. But the
Dutch being expelled from that island by the Chinese in 1662, the
Formosan version was discontinued: and in all probability the
Tormosans never received any benefit from the work just noticed. !
2. Tartar Verszons.*—The Tartars compose a distinct nation,
1 Dr. Clarke’s Bibliographical Dictionary, vol.i. p.288.
' ‘Towards the close of the thirteenth century, a translation of the New Testament and
of the Psalms of David into the Tartar language, was made by Johannes ἃ Monte Cor-
vino, in order to accelerate the propagation οἱ the Gospel among the dark and idolatraus
nations to whom he had been sent as a missionary in 1288 by pope Nicholas IV.
( Mosheim’s Eccl. Hist. vol. iii. pp.113. 299.) No vestiges of this ‘Tartar version are
known to be in existence. :
282 Modern Versions of Asia. [Part I. Ch.
of Turkish origin, though now totally distinct from the Turks, and
are subdivided into various tribes, each of which has its peculiar
language. Into fifteen of these languages, translations cf the sacred
volume are either printed or preparing, under the direction and at
the expense of the Russian Bible Society, viz. the Nogai-Tartar,
Mongolian, Calmuck, Orenberg-Tartar, Tschuwaschian, Tschere-
missian, Tartar-Hebrew (spoken in the interior of Asia), Mord-
vinian or Mordwaschian, Ostiakian, Woeulian, Samoiedian,
Tschapoginian, Zirian, Ossatinian, and a dialect of the Tartar
spoken in Siberia. Of these various translations, the Moraviam
missionaries, at Sarepta, on the banks of the Wolga, in Asiatic
Russia, have completed the four Gospels and the Acts in the
Calmuc language; and the remainder of the New ‘Testament was
translated by Mr. Schmidt. The entire New Testament, in this
language, was printed in 1822; as also was the Mongolian version,
executed by two converted Mongolian chieftains, under the super-
intendance of Mr. Schmidt. In the same year the Edinburgh
Missionary Society’s missionaries at Karass printed a ‘Tartar-
Turkish version of the New Testament, and have completed the |
Pentateuch in the same dialect. In 1816, the Rev. D. Pinkerton,
while travelling in the Crimea, discovered, at Dschoufout Kalé, a
copy of a pure Tartar translation of the Old Testament from the
Hebrew, which was made several centuries ago. ‘This has been
revised, and printed at St. Petersburg. '
3. ‘THE Georcian Version. — At the beginning of the eighteenth
century, the whole of the New Testament, together with the Psalms
and the Prophets, was printed in the Georgian language, at Teflis,
in Georgia,* by order of the prince Vaktangh. The entire Bible
was printed at Moscow in 1743, in folio, at the expense of Elizabeth
empress of Russia, under the inspection of the princes Arcil and
Bacchar.? From this edition the Moscow Bible Society printed an
impression of the New Testament in 1816, and another in 1818.
According to the tradition of the Greek church, the Georgian ver-
sion was originally made in the eighth century, by Euphemius the
Georgian, the founder of the Ibirian or Georgian monastery at
Mount Athos, where his actual autograph was discovered in the
year 1817, and is preserved to this day. As the greater part of the
books of the Old Testament of this antient version was lost in the
wars in which the Georgians were so frequently involved with the
Persians and Turks, the editors of the Moscow edition were obliged
to translate most of the books of the Old Testament from the
Sclavonian version. ‘The Moscow Bible Society are taking mea-
sures to obtain a correct transcript of Euphemius’s manuscript, from
which to print afaithful edition of the Georgian Bible.’ Two MSS.
of the Georgian Version of the Gospels, are said to be preserved in
the Vatican Library at Rome.
’ 3 Owen’s History, vol. iii. pp.211—215. Sixteenth Report of the Bible Society,
pp-43, 44, 55, 67.
2 Bishop Marsh’s History of Translations, p.32.
3 Sixteenth Report of the Bible Society, pp.33—35,
VI. Sect. 1V.] The Tahitan Version. 283
4. Taniran Version.— The blessed effects with which the
labours of the Missionaries (sent out by the London Missionary
Society in 1796) have been crowned, have already been noticed in
the first volume of this work. In consequence of the extraordinary
success which has recently attended the preaching of the Gospel in
Otaheite (orTahiti, as the natives term that island) and the neighbour-
ing islands of Huaheine and Eimeo, openings have been made of the
most promising nature for the dissemination of the Holy Scriptures.
Aided by grants of paper from the British and Foreign Bible So-
ciety, the Missionaries in 1818 printed 3000 copies of the Gospel
of Luke in the Tahitan language, and in 1820, having received
further supplies, they completed five thousand copies of the Gospel
of Matthew which were sought with avidity, and received with gra-
titude by all. The Gospels of Luke and John, and the Acts of the
Apostles, have also been translated and printed; and a Tahitan
version has been completed of the book of Ruth, the Psalms, the
Prophecies of Isaiah, Daniel, and Jonah, and of the Epistle to the
Ephesians, which are under revision for the press. The following
titles and specimens of the Tahitan version of the Gospels of
Matthew and John will not be uninteresting so the reader. .
1. ΤῈ Evanezia A Maraio no Iesu Curist To TATOU FATU;
Iniruia εἰ Parau Tani. Cabiti: Prinrep ar rue WINDWARD
Mission Press. 1820. 12mo. :
(The Lord’s Prayer, Matt. VI. 9—13.)
9. E to matou Medua i te ao ra, ia raa to oe ioa.
10. Ia tae to oe ra hau; ia haapaohia to oe hinaaro i te fenua nei, mai
tei te ao atoa na.
11. Homai na matou i teinei mahana fez haapaohia ra o te mahana o te
maa, ὁ te mahana o te maa.
12. E faaore mai i ta matou hapa, mai ta matou mau amu tarahu i
faaore atoahia e matou nei.
13. E eiaha faarue ia matou ia roohia e te ati ra, e faaora ra ia matore,
no oe hoi te hau, e te mana,i te hanahana, i te mau ui atoae ore e
hope. Amene.
2. ΤῈ Evaneia a loaneE no Iesu Curisr ΤῸ TaTou βάτου;
rRITHIA EI Pardév Tauri. Cabiti: Prinrep ar THE Winpwarp
Mission Press. 1821, 12mo.
(John III. 14—17.)
14. Ma ia Mose i faa teitei i te ophi i te fenua aihere ra, oia toa te Ta-
maidi a te Taata e faa teitei atoa hia ia.
15. Ia ore ia poe te faaroo ia’na ra, ia roaa te ora mure ore.
16. I aroha mai te Atuai to te ao, e ua tae roa te horoa mai i ta’na
Tamaidi fanau tahi, ia ore ia pohe te faaroo ia’na ra, ia roau te ora
mure ore. :
17. Aore hoi te Atua i tono mai i ta’na Tamaidi i te ao nei e faa hapa i
to te ao, ia ora ra to te ao ia’na.
( 284 1) 9% (Part 1. Ch.
FAC-SIMILES OF SPECIMENS
OF THE
VERSIONS OF THE SACRED SCRIPTURES,
IN THE
Castern Languages,
CHIEFLY
Translated by the Brethren of the Serampore Mission.
Text. “ The people that sat in darkness saw great light: and to them
which sat in the region and shadow of death, light is sprung up.”
Mart. iv. 16.
SANSCRIT, or SUNGSKRIT,
In the Deva Nagree character, which is used throughout India.
HAM τα απ τ AA ALAA
πισταὶ Basmtana ota τα
ay Sela I~
BENGALEE.
cals maRaler aah τ ΣΙ ΖῚ Tel sca
qfues Ntgtn weal aor ats wink
afqa οἰσίζιπς fap Steal SaisizTEatcor t
, MAHRATTA. ;
AHA WEA way ately παισὶ Foy Has WW
Sa GT) δὶ yA Ὁ τῆι GU Urs OLA WAR Tl
Bria AIS OAS WHOA NUT WS1—
‘VI. Sect. 1V.] ᾿ ϑρεοίηιοης of Oriental Versions.
KASHMIREE, or KASHMEER.
‘fn am gqente ani fetes aha ar
ay wag πὶ wf Bay fea wrarayy 53]
ze faqattaal Sat IA Paw Ws 1
OORIYA, or ORISSA.
GAG CBI SATNTARCQ HAIR σαῖς HAT AB
CaMgTG MTQAIGS GARISH ASWQ CAI STAICQ
som Cantage a3 asa LHSe σα θεῖ 1
TELINGA, or TELOOGOO.
OOWSTTOKGOS δου εξ orswen siareges
DS G85 MIMHS[xBoy VY Hors Sevavwio
SY srw D-OMsGSHE Devils PBwMirS
aot
BRIJ-BHASSA.
«-- A ° ADA os ~~
nifaaa A WIN BUACH Ase Baa AST GAT
«-.- ay ~~. DA AR A ~ =>
WT MC AYA CAN MT RIAA FSqTME a Sau
SHCT Sz Bat |
PUSHTOO, or AFFGHAN.
σ᾽ λ 5) Baz} 958 25 Sold CHS WUT ay ἂς, Gls sith 55
ς, 5.9} 83 ghd US Co dgw δὰ 9) Kho Sy0d 2) ars
286
Specimens of Oriental Versions. [Part I. Ch.
SIKH, SHEEK, or PUNJABEE.
mgs miiGuifes Fos Tfeut Sat xP
~ & --ο As =
aisas fas HESS Sa US Staley YS Tie
misret viaa Ge Weut
HINDOOSTANHEE.
BT MT BuMey BF a Seis aSt crxat Fa
ST ALAR AL at RA aaaarata acm Slaaqrar
alfet Bari”
UHUMIYA, or ASSAMESE.
fans rie arate vet ce ifeate
πδὶ ἶσα afuata thor tofente Teas
δ ον
ate ὑιγς αὔξοι ΟἹΣ [σις cease Hea Soft
WTKR
BURMAN.
φοηκοξίθρδν yorr@S OS δρορξοβοσδοξοο
oSaogegearra0 204] θύῃ OSe9q2|Gafoops cond
οὐδ
BULOCHA, or BULOSHEE.
LUGS rrr, ES bey? gy Hat 6”
Kies KL yey γί. Vow, 7 Ds “μος GY 4
a G AE eos
VI. Sect.IV.] Specimens of Oriental Versions. 287
CHINESE VERSION.
MOVEABLE METAL TYPES.
Text. “ In the beginning God created the heavens and the earth. And
the earth was without form and void, and darkness was upon the face
of the deep: and the Spirit of God moved upon the face of the waters.
And God said, Let there be light : and there was light.”
Gen.i. 1—3,
OE BARS geared
of Boe
ΞΗ
Bes
(\ Gt BS Ἐῇ
HEH st
Ip ΣΡ
ὅπ δ ἢ Gt
a St ok
KURNATA, or CANARESE.
OSA οὐδοῦ FSM MEFGe
OSS Gust wva Madd aw x69
HJavayso Ved MBG |
(288.}.) win! _ [Part.I..Ch.
FAC-SIMILES OF SPECIMENS
OF
VERSIONS OF THE SACRED SCRIPTURES,
IN THE 3
Castern Languanes,
PRINTED AT THE EXPENSE
oF
The British and Foreign Wible Society,
AND OF
THE CALCUTTA AUXILIARY SOCIETY.
Text. —“ The people that sat in darkness saw great light: and to them
which sat in the region and shadow of death, light is sprung up.”
Matt. iv. 16.
HINDOOSTANHEE VERSION.
IN THE PERSIAN CHARACTER.
ἃ | ( .
9) SF Oe psp) "5 oy) 2} ΠΩ
J DD as nl yo ae 2...» Al Jy! Ὁ
Inn Josh
PERSIAN.
» Caplio p93 δὐδουιδανμῶδ CMB os of κα wl
Soo INE syh0 3d SF GlnSiy 2 δον δοδίδιο
MIL 6 chitgy S52ay (25S
VI. Sect. V.] Specimens of Oriental Versions, 289
TAMUL.
Peal 3 ποῦ Ferro (), ἥλι Washleegco se
sen@O a wrens Sax Aes gyn A ipo ou ore
apapzsons@ Θειοῆ σα (pisa Osean
CINGALESE.
#6003 625 Enatd OnwWesas} -
TOW MOE Dsex σθὸς ϑιοθθς
Galgaod OGdeal δὲ θεοῦ.
ARABIC.
Liat glic led 5.) 8% ΚΔ Urplell UL
¥ lod κοῖς "ΩΣ als Spsighs gf aed
MALAY IN ROMAN CHARACTERS.
KHaww’ itu jamz didokh pada kalam, fudah meli-
hat fawatu tarane jane besar: dan bagi fegala
"awran janx didolh pada tanah dan bajar
mawt “itu, tarane pawn sudah terbit baginja.
MALAY IN ARABIC CHARACTERS.
Text.— “ And Cain went’ out from the presence of the Lorp, and
dwelt in the land of Nod, on the east of Eden.” GEn. Iv. 16.
WFD99 WY 46 Fs GLB 39 oy! of 2s Le
HLIDAS DO yy ΜΕ O95 οὧτγὸ φ
VOL, I. U
290 Modern Versions of Africa. [Part I. Ch.
SECTION V.
MODERN VERSIONS IN THE LANGUAGES OF AFRICA AND AMERICA.
I. Arrican Verstons.—1. Amharic and Tigré:—2. Bullom.— 3. Susoo.
— II. Nortu American Versions.—1. Virginian. —2. Delaware.
—3. Indian Massachussett.—4. Mohawk.— 5. Mohegan.—6. Esqut-
maux. — ἢ. Greenlandish.— 8. Creolese. —II]. Sourh AMERICAN
VERSIONS.
1. Avrican Versions. — Amharic and Tigré, or vernacular tongues
of Abyssinia. — The version in the ecclesiastical or antient language
of Ethiopia, noticed in pp. 192—195. being confined to the
churches, and understood by few comparatively besides the clergy,
M. Asselin de Cherville, French consul at Cairo, was induced to
undertake a version of the entire Bible in the Amharic}, the royal
dialect spoken’ at the court of Gondar, which is the dialect prevalent
in the eastern parts of Africa bordering on the equator, and through
which a considerable intercourse is maintained between the natives
of Abyssinia and the Arabians and Negroes of the interior. For
ten years M. Asselin employed an intelligent Ethiopian, named Abu
Rumi, (who had been the interpreter of Mr. Bruce in Abyssinia,
and the teacher of Sir William Jones in India), on this important
work, to which he devoted two entire days in every week. In order
to ensure correctness he read with this person slowly and with the
utmost attention, every verse of the sacred volume in the Arabic
version, which they were about to translate. M. Asselin then ex-
plained to him all those words, which were either abstruse, difficult,
or foreign to the Arabic, by the help of the Hebrew original, the
Syriac version, or the Septuagint, and also of some commentaries.
After they finished the translation of one book, they collated it once
more before they proceeded further. This version was purchased
for the British and Foreign Bible Society by the Rev. Mr. Jowett;
who undertook a voyage into Egypt from Malta, for the express
purpose of completing the purchase. ‘The printing of the four Gos-
pels in Amharic and in Ethiopic, in two separate volumes was
completed in 1822, under the editorial care of the Rev. Samuel Lee,
professor of Arabic in the University of Cambridge. During Mr.
Jowett’s residence in Egypt, in 1819, he employed the late Mr.
Nathaniel Pearce, who had lived many years in Ethiopia; and who
commenced a translation of the Gospels into the Z7g7¢é, the verna-
cular dialect of the extensive province of Tigré. The Gospel of ©
Mark and John has been completed, together with a version of the
Gospel of Mark in Amharic, which is now superseded by the more
1 In Ludolph’s Grammatica Lingue Amharice (pp. 54, 55.), there is an Amharic
translation, by Abba Gregorius, of thirteen verses of the cleyenth chapter of Saint
Luke’s Gospel.
VI. Sect. V.] Modern Versions of America. 291
accurate entire Amharic version of M. Asselin. These three ver-
sions are now in the possession of the British and Foreign Bible
Society.’ ;
2. Bullom Version. — The Bulloms are a numerous people on the
western coast of Africa, among whom the missionaries sent out by
the Church Missionary Society, laboured for several years. Into
the language of this people, the four Gospels and the Acts of the
Apostles, have been translated by the Rev. G. R. Nylander ’, a dis-
tinguished labourer in the service of that Society. ‘The Gospel of
Saint Matthew was printed at the expense of the British and Foreign
Bible Society in 1816. ὃ
3. Susoo Version. — The Susoos are also a numerous tribe on the
western coast of Africa, in the vicinity of Sierra Leone ; among whom
the same Society’s missionaries laboured for several years. By these
missionaries the four Gospels, Acts of the Apostles, and other parts
of the New Testament, together with several books of the Old Tes-
tament, have been translated into the Susoo language. But their
further benevolent and pious labours are at present suspended
among the Susoos and the Bulloms, by the revival of the nefarious
slave-trade on those coasts.
IJ. American Versions. — Although the multiplicity of dialects
spoken by the Indian tribes of North America seemed to interpose
an insuperable bar to the labours of those benevolent individuals
who were desirous of communicating the Scriptures to them; yet
this obstacle has been diminished by the discovery, that so close an
affinity subsists among them, that a young unlettered Indian of
good capacity can (it is said) make himself master of themall. The
following are the dialects into which the whole or part of the Bible
has been translated.
1. The Virginian Bible was translated by the Rev. John Eliot,
who has justly been denominated the apostle to the Indians, from
his unwearied labours to diffuse the blessings of Christianity among
them. ‘The New Testament was published at Cambridge in New
England, in 1661, and the Old ‘Testament in 1663. ‘The entire
Bible was reprinted at the same place in 1685. ‘
2. The Delaware language is spoken through a very considerable
portion of North America. Into this language part of the Scrip-
tures was translated by the Rev. Mr. Fabricius, one of the Moravian
missionaries to the Delaware Indians, but it does not appear to have
been printed.* In 1818, the three Epistles of John were translated
to Se EE PA A OE NET: MEI GE PRN δε Του ΞΟ τ
1 Sixteenth Report of the Bible Society, p. 169. Jowett’s Christian Researches in the
Mediterranean, pp. 197—213. ‘ithe
2 The Rev. Mr. Nylander has also rendered an additional service to such of the Bul-
loms as have embraced the Christian faith, by translating select portions of the Liturgy
of the Anglican church into their vernacular language. ‘These were printed in Bullom,
and in Roman characters (that people having no characters of their own), in 1316, at the
expense of the Prayer Book and Homily Society.
3 Qwen’s Hist. vol. iii. p. 126. :
4 Bp. Marsh’s History of Translations, p. 99, where it is stated that another missionary,
Schmick, translated a portion of the Gospels into the Majican language. δ.
υ 2 Σ
292 Modern Versions of America. [Part I. Ch.
into the Delaware language by the Rev. C. F, Dencke, a missionary
from the United Brethren or Moravians. It was printed at the ex-
pense of the American Bible Society, and is entitled Nek Nechennea-
wachgissitschik Bambilak naga Geschiechauchsit panna Johannessu
Elekhangup. Gischitak Elleniechsink untschi C. F. Dencke. ‘That
is, The Three Epistles of the Apostle John, translated into Delaware
Indian, by C.F. Dencke ; New York, 1818, 18mo. ef eat!)
The translation is printed on the left-hand page, and the English
‘authorised version on the right. As copies of this Delaware Indian
translation are uot common, the following specimen of it, from
1 John iii. 1—4. may not be unacceptable to the reader.
᾿ς Necheleneyachgichink aptonagan
Pennamook ! elgiqui penundelukquonk Wetochwink wdaoaltowoagan,
wentschi luwilchgussiank Gettanittowit wdamemensemall. Guntschi
matta woachgussiwuneen untschi pemhakamixitink, eli pemhakamixit
taku wohaq’ Patamawossall. 7
2. Ehealachgik ! juque metschi ktelli wundamemensineen Gettanit-
towitink, schuk nesquo majawiielsijankstch. Schuk ktelli majawelenda- -
menneen nguttentsch woachquake, ktellitsch linaxineen, elinaxit, ktel-
litsch newoaneen elinaxit.
3. Woak wemi .auwen nechpauchsit jun nhakeuchsowoagan, kschie-
chichgussitetsch, necama Patamawos elgiqui kschiechsid. . hd
4. Auwen metauchsit, necama ne endchi mikindank matta weltoq’,
woak eli machtauchsit wuntschi mikindamen matta welteq’. _
3. The Psalms and Gospel of Saint John were translated by the
exemplary missionary, Mr. Experience Mayhew, into the Indian-
Massachussett dialect. ‘They were printed at Boston in New
England in the year 1709. ἢ |
4. The Mohawk language, besides the tribe from whom it takes
its name, is intelligible to the Five Nations, to the ‘Tuscaroras, and
to the Wyandots or Hurons. In the early part of the eighteenth
century, a translation was made of the Gospel of Matthew, and also
of several chapters both of the Old and New: Testament, into this
language, by the Rev. Mr. Freeman. ‘Some portions of the latter
were printed at New York, and reprinted at London with the Eng-
lish Liturgy, and the Gospel of Mark (translated by Captain Brant)
in 1787, for the use of the Mohawks, who have a chapel at Kingston
in Upper Canada, where divine service is performed in their native
tongue, by a missionary supported by the venerable Society for pro-
moting Christian Knowledge. This edition was printed at the
expense of the English government. ‘To these portions of the
Scriptures was added the Gospel of John, translated in 1804 by
Captain John Norton ?, a chief of the Six Nation Indians in Upper
Canada. ‘This version was printed at the expense of the British
and Foreign Bible Society, and its accuracy was, shortly after, at-
ee
1 Brown’s History of the Propagation of Christianity, vol. ii, pp. 57, 58. Second
Report of the British and Foreign Bible Society. Appendix, p. 118, " yvad e
3 Capt: Norton was adopted by the Confederacy of the Six Nations, in 1791, and in
3900 appointed a chief, under the title of Teyoninbokarawen. His father was a Cherokee,
and served in the British army. .
VI. Sect. V.] Modern Versions of America. 293
tested in the most favourable manner by the interpreters in the
Indian villages. * ΨΩ: ἧς
5. The New Testament, together with several portions of the
Old Testament, was translated, towards the close of the eighteenth
century, into the Mohegan language, by the Rev. John Serjeant,
sen., a missionary at Stockbridge. No part of this version appears
to have been printed. ” |
6. In the Esquimaux language, a harmony of the Four Gospels
was made by the missionaries of the Moravian Brethren many
years since. From this version the Gospel of John was selected by
the Rev. Mr. Kohlmeister, and printed by the Bible Society in
1809. ‘To this was added, in 1813, a translation of the other three
Gospels, which had been made by the venerable superintendant of
the Labrador mission, the Rev. C. F. Burghardt, who possessed an
intimate knowledge of the Esquimaux dialect, and finished his re-
vision only a short time before his death, in 1812: and in the year
1819 the Acts of the Apostles and the Epistles, were printed in the
same dialect, by the Bible Society, and received (as the other por-
tions of the New Testament had been) with the deepest sentiments
of gratitude. ° |
7. In 1759, the Greenlanders received from the Moravian
Brethren, a translation of their harmony of the four Gospels *; in
1799, the whole of the New Testament, and in 1822 a new transla-
.tion of the entire New Testament in the language of Greenland was.
printed at the expense of the British and Foreign Bible Society.
8. Lastly, the New Testament was translated into Creolese for the
use of the Christian negroes in the Danish West India islands, and was
published at Copenhagen, in 1781, at the expense of the king of Den-
mark. In 1818, the Danish Bible Society printed an edition of 1500
copies, which have been transmitted to the Danish West Indies. ὃ
III. It does not appear that the Portuguese ever gave any trans-
lation of the Scriptures to the natives of SourH AMERICA, who were
subjugated by them; and the barbarous cruelties of the Spaniards
in Mexico are recorded in the page of history. ‘Towards the close
of the sixteenth century, however, some of the ecclesiastics and mis-
sionaries adopted a different plan from that pursued by their prede-
cessors, by translating some parts of the Scriptures into the language
! Owen’s History, vol. i. pp. 126-135.
2 Brown’s History of the Propagation of Christianity, vol. ii. p. 630.
3 Owen’s History, vol. i. p. 460. vol. ii. pp. 289, 359. vol. iii. p. 483. Sixteenth Re-
port of the Bible Society, pp. ]xxxiii. lxxxiv. Seventeenth Report, p. Ixxix.
4 Crantz’s History of Greenland, vol. ii. p. 299.
5 Adler’s Bibliotheca Biblica, Part IV. p. 116. Sixteenth Report of the Bible-
Society, p.127. Besides the particulars recorded in the preceding sections, there are
many interesting circumstances relative to the history of translations and translators,
which the limits of this work do not allow to be detailed, For these, and indeed for
every thing relative to the literary history of the Holy Scriptures, we refer the reader to
the Rev. James Townley’s “ Illustrations of Biblical Literature, exhibiting the History
and Fate of the Sacred Writings from the earliest period to the present century ; in-
cluding Biographical Notices of Translators and other eminent Biblical Scholars.”
London, 1821, in 3 volumes, 8vo. ῖ
υ 9
294 Modern Versions of America. [Part I-
of the country. Benedict Fernandez, a Spanish Dominican friar, |
vicar of Mizxteca in New Spain, translated the epistles and gospels
into the dialect spoken in that province. Didacus de S. Maria,
another Dominican, and vicar of the province of Mexico, (who died
in 1579,) was the author of a translation of the epistles and gospels
into the Mexican tongue, or general language of the country. ‘The
Proverbs of Solomon, and other fragments of the Holy Seriptures
were translated into the same language by Louis Rodriguez, a
Spanish Franciscan friar: and the epistles and gospels, appointed
to be read for the whole year, were translated into the idiom of the
Western Indians, by Arnold a Basaccio, also a Franciscan friar :
but the dates of these latter versions have not been ascertained.
The entire Bible is said to have been translated into the Brazilian
language by an English minister, who accompanied the Dutch to
Recife, when they acquired it from the Portuguese. This ver-
sion has never been printed. ' |
1 'Townley’s Illustrations of Biblical literature, vol. iii. pp. 46, 355 note.
Ch. Υ11.1 On the Critical Use of Rabbinical Writings, δ. 298
CHAPTER VII.
ON THE CRITICAL USE OF THE JEWISH AND RABBINICAL
WRITINGS, AND THE WORKS OF PROFANE AUTHORS.
. The Apocryphal Books of the Old Testament.—Il. The Talmud ; —
1. The Misna.—2. The Gemara. — Jerusalem and Babylonish Tal-
muds. —II. The Writings of Philo-Judeus and Josephus. — Account
of them. — The genuineness of Josephus’s testimony to the character of
Jesus Christ proved. —IV. On the Use of the Writings of Profane
Authors for the Elucidation of the Scriptures.
BESIDES the various aids mentioned in the preceding chapters,
much important assistance is to be obtained, in the criticism and
interpretation of the Holy Scriptures, from consulting the Apocry-
phal writings, and also the works of the Rabbins, and of profane
authors who have written in the Greek language, especially those
of Josephus and Philo; which serve not only to explain the gram-
matical force and meaning of words, but also to confirm the facts,
and to elucidate the customs, manners, and opinions of the Jews,
which are either mentioned or incidentally referred to in the Old
and New Testaments.
Of the writings of the Jews, the Targums or Chaldee Para-
phrases, which have been noticed in a former page’, are perhaps
the most important; and next to them are the Apocryphal books of
the Old Testament, and the Talmud.
I. The ApocrypHat Books, as we have already had occasion to
remark ἢ, are the productions of the Alexandrian Jews and their
descendants. ‘They are all curious, and some of them extremely
valuable. It is to be regretted that the just rejection of these books
from the scriptural canon by the reformed churches has occasioned
the opposite extreme of an entire disregard to them in the minds of
many serious and studious Christians. As a collection of very an-
tient Jewish works, anterior to Christianity, as documents of his-
tory, and as lessons of prudence and often of piety, the Greek Apo-
cryphal writings are highly deserving of notice; but, as elucidating
the phraseology of the New Testament, they claim the frequent pe-
rusal of scholars, and especially of theological students. Kuinoel
has applied these books to the illustration of the New Testament,
with great success, in his Observationes ad Novum Testamenium ex
Libris Apocryphis, V.T., Lipsize, 1794, 8vo.
' II. The Tatmup (a term which literally signifies doctrine) is a
body of Jewish Laws, containing a digest of doctrines and precepts.
relative to religion and morality. The ‘Talmud consists of two ge-
neral parts, viz. The Misna or text, and the Gemara or commentary.
1 See pp. 157—163. supra. 2 See Vol. I, Appendix, No. V. Sect. I.
u 4
—
296 On the Critical Use of the / «-PPart-T.
1. The Misna (or repetition as it literally signifies) is a collec-
tion of various traditions of the Jews, and of expositions of scrip-
ture texts ; which, they pretend, were delivered to Moses during his
abode on the Mount, and transmitted from him, through Aaron,
Eleazar, and Joshua, to the prophets, and by those to the men of
the Great Sanhedrin, from whom they passed in succession to Si-
meon (who took our Saviour in his arms), Gamaliel, and ultimately
to Rabbi Jehudah, surnamed Hakkadosh or the Holy. By him this
digest of oral law and traditions was completed, towards the close
of the second century, after the labour of forty years. From this
time it has been carefully handed down among the Jews, from gene-
‘ration to generation ; and in many cases has been-esteemed beyond
the written law itself. ‘The Misna consists of six books, each of
which is intitled order, and is further divided into many treatises,
amounting in all to sixty-three; these again are divided into chap-
ters, and the chapters are further subdivided into sections or apho-
risms. The best edition of the Misna, unaccompanied by the
Gemara, is that of Surenhusius, in 6 vols. folio, published at Am-
sterdam, 1698—1703, with a Latin version and the Commentaries
of Rabbi Moses de Bartenora, of Maimonides, and of various
Christian writers. Several treatises, relative to the traditions of the
Jews, have been published at different times, by learned men, among
which we may particularly notice the following publications, viz.
(1.) The Traditions of the Jews, or the Doctrines and Expositions
contained in the Talmud and other Rabbinical Writings: with a preli-
minary Pretace, or an Enquiry into the Origin, Progress, Authority, and
Usefulness of those traditions ; wherein the mystical Sense of the Alle-
gories in the Talmud, &c. is explained. [By the Rev. Peter Stehelin,
Fr. R.S.] London, 1742. In two volumes 8vo.
This is a work of extreme rarity and curiosity ; it bears a very high price, which ne-
cessarily places it beyond the reach of Biblical students. But most of the information
which it contains will be found in
(2.) Modern Judaism ; or a Brief Account of the Opinions, Tradi-
tions, Rites, and Ceremonies of the Jews in Modern Times. By John
Allen. London, 1817, 8vo.
‘The various traditions, &c. received and adopted by the modern Jews, (that is, by those
who lived during and subsequently to the time of Jesus Christ,) are fully and perspicu-
ously treated in this well-executed volume, which illustrates various passages in the New
‘Testament with great felicity.
(3.) Miscellaneous Discourses relating to the Traditions and Usages
of the Scribes and Pharisees in our Saviour Jesus Christ’s Time. By
W. Wotton, D. D. London, 1718. In two volumes 8vo.
This is a very curious work. Volume I. contains a discourse concerning the nature,
authority, and usefulness of the Misna; a table of all its titles, with summaries of their
contents; a discourse on the recital of the Shema (that is, of Deut. vi. 4—9., so called
from the first word, i. e. Lear), on the phylacteries, and on the Mezuzoth or schedules fixed
on gates and door posts; together with a collection of texts relative to the observance of
the Sabbath, taken out of the Old and New ‘Testaments and Apocryphal Books, with an-'
notations thereon. Volume II. contains two treatises from the Misna, in Hebrew and
English, one on the Sabbath, intitled Skabbath ; and another, intitled Kruvin, concerning
the mixtures practised by the Jews in the time of Jesus Christ, to strengthen the obser-
vation of the Sabbath. Dr. Wotton has given copious notes to both these treatises, which
illustrate many passages of Holy Writ. ; μι 50
Ch. Ν1ΠΠ.] Jewish and Rabbinical Writings, &c. 297
i
2. The Gemaras or commentaries are two-fold: —(1.) The Ge-
mara of Jerusalem, which, in the opinion of Prideaux, Buxtorf,
‘Carpzov, and other eminent critics, was compiled in the third cen-
‘tury of the Christian era; though, from its containing several bar-
barous words of Gothic or Vandalic extraction, father Morin refers
it to the fifth century. This commentary is but little esteemed by
the Jews. (2.) The Gemara of Babylon was compiled in the sixth
century, and is filled with the most absurd fables. [Ὁ is held in the
highest estimation by the Jews, by whom it is usually read and ,con-
stantly consulted as a sure guide in all questions of difficulty. The
best edition of this work is that of Berlin and Francfort, in Hebrew,
in 12 volumes, folio, 1715. The Jews designate these commen-
taries by the term Gemara, or perfection, because they consider them
as an explanation of the whole law, to which no further additions
can be made, and after which nothing more can be desired. When
the Misna or text and the commentary compiled at Jerusalem ac-
company each other, the whole is called the Jerusalem Talmud ; and
when the commentary which was made at Babylon is subjoined, it
is denominated the Babylonish Talmud. . The ‘Talmud was collated
for Dr. Kennicott’s edition of the Hebrew Bible: and as the pas-
sages of Scripture were taken from manuscripts in existence from
the second to the sixth century, they are so far authorities, as they
shew what were the readings of their day. These various readings,
however, are neither very numerous nor of very great moment.
Bauer states that Fromman did not discover more than fourteen in
the Misna: and although Dr. Gill, who collated the Talmud for Dr.
Kennicott, collected about a thousand instances, yet all these were
not in strictness various lections. The Talmud, therefore, is more
useful for illustrating manners and customs noticed in the Scriptures,
than for the assistance it can afford in the criticism of the sacred
volume. ? 4) a
The Rabbinical writings of the Jews are to be found chiefly in
their commentaries on the Old Testament: which being, more pro-
perly noticed in a subsequent page ἢ, it is not necessary here to de-
scribe them more particularly. pres
As all these Jewish writings are both voluminous and scarce,
many learned men have diligently collected from them the most ma- -
terial passages that tend to illustrate the Scriptures; whose labours
in this important department we are now briefly to enumerate.
1. Mellificium Hebraicum, sive Observationes ex Hebrzorum Anti-
quiorum monumentis desumpte, unde plurima cum Veteris, tum Novi
| Bauer, Crit. Sacr. pp. 340—343. Jahn, Introd. ad Vet. Foed. p. 174. Kennicott,
Dissertatio Generalis, ὃ $2—35. Leusden, Philologus Hebrieo-mixtus, pp. 90. et seq.
In pp. 95—98, he has enumerated the principal contents of the Misna, but the best ac-
count of the Misna and its contents is given by Dr. Wotton, Discourses, vol. i. Disc. i.
and ii. pp.10—120. — See also Wachner’s Antiquitates Ebrxorum, vol. i. pp. 256—340.
— Pfeiffer, op. tom. ii. pp. 852—855. De Rossi, Varie Lectiones, tom. i. Proleg-
canons 78—81; and Allen’s Modern Judaism, pp.21—64. Buddzus, in his Introdue-
tio ad Historiam Philosophie Ebrzorum, pp. 116. et seq. bas entered most fully into
the merits of the Jewish Talmudical and Rabbinical writings.
2 See the Appendix to this volume, No. VI. Sect. II. on Jewish Commentators.
298 On the Critical Use of the [Part I.
Testamenti, loca explicantur vel illustrantur. Autore Christophoro Cart-
wrighto. In the eighth volnme of the Critici Sacri, pp. 1271—1426. .
To our learned countryman Cartwright belongs the honour of being the first who ap-
plied the more antient writings of the Jews to the illustration of the Bible. He was fol-
lowed in the same path of literature by Drusius, whose Preterita sive Annotationes in
Totum Jesu Christi Testamentum (4to. Franequerz, 1612) contain many valuable illus-
trations of the New Testament. Some additions were subsequently made to his work by
Balthasar Scheidius, whose Preterita Preteritorum are included in the publication of
Meuschen, noticed in No, 4. infra.
2. The Works of the Rev. John Lightfoot, D. D. Master of Catharine
Hall, Cambridge. Edited by the Rev. J. R. Pitman, A.M. London
1822-23, 12 vols. 8vo.
The writings of Dr. Lightfoot are an invaluable treasure to the Biblical Student. By
his deep researches into the Rabbinical writings, he has done more to illustrate the phrase- ’
ology of the Holy Scriptures, and to explain the various customs, &c. therein alluded
to, particularly in the New Testament, than any other author before or since. Two edi-
tions of this learned Divine’s works were published previously to that now under consi-
deration, viz. 1. The English edition of Dr. G. Bright, in two folio volumes, London,
1684, and, 2. A Latin Edition, published at Rotterdam in 2 vols. folio, 1686, intitled
Joannis Lightfooti Opera omnia, and again at Franeker in three folio volumes, which
were superintended by the celebrated critic, Leusden. These foreign editions are taken
from the English one, the English parts being translated into Latin: the third volume in
Leusden’s edition is composed chiefly of several pieces, which Lightfoot had left un-
finished, but which were too valuable to be altogether omitted. They were communi-
cated by Mr. Strype, who in 1700 published 4 Some genuine Remains of the late pious and
learned John Lightfoot, D.D.’ in 8vo. In preparing his edition, Mr. Pitman has adopted
for his basis the London edition of 1684, and Strype’s supplemental volume, incorpo-
rating the additional matter in Leusden’s edition: and, by indefatigable researches, he
has succeeded in recovering some pieces of Lightfoot’s which were never before published.
New Indexes and other facilities of reference are given in the concluding volume of this
edition. It is but justice to add that they are neatly and correctly printed, and from their
reasonable price, demand a place in every biblical library. In order to complete Dr.
Lightfoot’s Hore Hebraice et Talmudice, or Hebrew and Talmudical Evxercitations on the
New Testament, which proceed no further than the first epistle to the Corinthians, Chris-
tian Schoetgenius published
3. Hore Hebraicz et Talmudice in Universum Novum Testamentum,
quibus Hore Jo. Lightfooti in libris historicis supplentur, epistole et apo-
calypsis eodem modo illustrantur. Dresde, 1733. In two volumes 4to.
In this elaborate work Schoetgenius passes over the same books on which Dr. Light-
foot had treated, as a supplement, without touching the topics already produced in the
English work ; and then continues the latter to the end of the New Testament. Copies,
in good condition, generally sell from two to three guineas.
4. Novum Testamentum ex Talmude et Antiquitatibus Hebreorum
illustratum, a Johanne Gerhardo Meuschenio. Lipsie, 1736, 4to.
In this work are inserted various treatises by Danzius, Rhenferd, Scheidius, and others
who have applied themselves to the illustration of the New Testament from the Jewish
writings.
Different commentators have drawn largely from these sources
in their illustrations of the Bible, particularly Ainsworth on the
Pentateuch, Drs. Gill and Clarke in their entire comments on the
Scriptures, Wetstein in his critical edition of the New ‘Testament,
and Koppe in his edition of the Greek Testament, who in his Notes
has abridged the works of all former writers on this topic.
In availing ourselves of the assistance to be derived from the
Jewish writings, we must take care not to compare the expressions
occurring in the New Testament Zoo strictly with the Talmudical and
Cabbalistical modes of speaking; as such comparisons, when car-
Ch. ὙΠ.] Jewish and Rabbinical Writings, Sc. 299
ried too far, tend to obsure rather than to illustrate the sacred writ-
ings. Even our illustrious Lightfoot is said not to be free from
error in this respect: and Dr. Gill has frequently incumbered his
commentary with Rabbinical quotations. The best and safest rule,
perhaps, by which to regulate our references to the Jewish writers
themselves, as well as those who have made ccllections from their
works, is the following precept delivered by Ernesti: — We are to
seek for help, says he, only in those cases where it 15 absolutely neces-
sary ; that is, where our knowledge of the Greek and Hebrew tongues
affords no means of ascertaining an easy sense, and one that corre-
sponds with the context. "The same distinguished scholar has further
laid it down as a rule of universal application, that our principal
information is to be sought from the Jewish writings, in every thing
that relates to their sacred rites, forms of teaching and speaking ;
especially in the epistle to the Romans, which evidently shews its
author to have been educated under Gamaliel. ὦ
Some very important hints, on the utility of Jewish and Rabbi-
nical literature in the interpretation of the New Testament, occur
in the Rev. Dr. Blomfield’s discourse, intitled A Reference to Jewish
Tradition necessary to an Interpretation of the New Testament.
London, 1817, 8vo.
III. More valuable in every respect than the Talmudical and
Rabbinical Writings, are the works of the two learned Jews, Philo
and Josephus, which reflect so much light on the manners, customs,
and opinions of their countrymen, as to demand a distinct notice.
1. Puito, surnamed Judzus in order to distinguish him from
several other persons of the same name”, was a Jew of Alexandria,
descended from a noble and sacerdotal family, and pre-eminent
among his contemporaries for his talents, eloquence, and wisdom.
He was certainly born before the time of Jesus Christ, though the
precise date has not been determined ; some writers placing his birth
twenty, and others thirty years before that event. The latter opinion
appears to be the best supported; consequently Philo was about
sixty years old at the time of the death of our Redeemer, and he
lived for some years afterwards. He was of the sect of the Pharisees,
and was deeply versed inthe Scriptures of the Old Testament,
which he read probably in the Septuagint version, being an Helle-
nistic Jew, unacquainted (it is supposed) with the Hebrew, and
writing in the Greek language. Some eminent critics have ima-
gined that he was a Christian, but this opinion is destitute of
foundation : for we have no reason to think that Philo ever visited
Judza, or that he was acquainted with the important events which
were there taking place. Indeed, as the Gospel was not extensively
1 Ernesti, Instit. Interp. Novi Testamenti, p.274. In the 5th vol. of Velthusen’s,
Kuinoel’s, and Ruperti’s Commentationes Theologice (pp. 117—197) there is a useful
dissertation by M. Weise, De more domini acceptos a magistris Judaicis loquendi ac dis-
serendi modos sapienter emendandi.
2 Fabricius and his editor, Professor Harles, have given notices of forty-seven persons
of the name of Philo. Bibliotheca Greca, vol. iv. pp.750—_754. |
300 On the Critical Use of the [Part I.
and openly promulgated out of Judea, until ten years after the
resurrection of Jesus Christ, and as there is not the most distant
allusion to him,—much less mention of him,—made in the New
Testament, it cannot be supposed that this distinguished person was
a convert to Christianity. ‘The striking coincidences of sentiment,
and more frequently of phraseology, which occur in the writings of
Philo, with the language of Saint Paul and Saint John in the New
Testament, are satisfactorily accounted for, by his being deeply
versed in the Septuagint (or Alexandrian Greek) version of the
Old Testament, with which those Apostles were also intimately
acquainted. ‘The writings of Philo exhibit many quotations from
the Old Testament, which serve to shew how the text then stood in
the original Hebrew, or, at least, in the Septuagint version: and
although they contain many fanciful and mystical comments on the
Old Testament, yet they abound with just sentiments eloquently
expressed, and were highly esteemed by the primitive Christian
Church ; and his sentiments concerning the LoGos, or worD, bear
so close a resemblance to those of the apostle John, as to have given
rise to the opinion of some eminent men that he was a Christian.'
In the writings of Philo, we meet with accounts of many customs
of the Jews; of their opinions, especially such as were derived from
the oriental philosophy ; and of facts particularly relating to their
state under the Roman emperors, which are calculated to throw
great light on many passages of the sacred writings.” The following
are the two best and indeed only eligible editions of Philo’s works,
exclusive of various detached pieces which have been printed at
different times and places.
1. Philonis Judai, que reperiri potuerunt, omnia. Textum cum
MSS. contulit, quamplurima e codd. Vaticano, Mediceo, et Bodleiano,
scriptoribus item vetustis, necnon catenis Grecis ineditis, adjecit, inter-
pretationemque emendavit, universa notis et observationibus illustravit
Thomas Mangey, S.T.P. Canonicus Dunelmensis. Folio, 2 vols. Lon-
dini, 1742,
This is a noble edition, equally creditable to the editor, the Rev. Dr. Mangey, and to
the printer, the late celebrated William Bowyer. Dr. M. revised the works of Philo,
which he collated with thirteen manuscripts, and corrected the Latin Version of them,
which bad been made by Sigismund Gesenius, Morelli, and others. The different treatises
are arranged in a much better order than that which appears in preceding editions, and
many obscure and difficult passages are excellently corrected and illustrated.
- 2. Philonis Judzi Opera omnia, Greecé et Latiné, ad editionem Th.
1 The late Mr. Bryant has collected the passages of Philo concerning the Logos in his
work intitled ‘ The Sentiments of Philo Judzus concerning the Λογος or Word of God ;
together with large extracts from his writings, compared with the Scriptures on many
other particular and essential Doctrines of the Christian religion.’ (8vo. London, 1797-)
As this volume is now rarely to be met with, the reader will find the most material pas-
sages of Philo’s writings, selected and faithfully translated in the Rev. Dr. J. P. Smith’s
Scripture Testimony to the Messiah, vol. i. pp 420—445.— Dr. A. Clarke has given’
thirty-five instances of the particular terms and doctrines found in .Philo’s works, with
parallel passages from the New Testament, in his Commentary, at the end of the first
chapter of Saint John’s Gospel.
2 Fabricii Bibliotheca Greca, a Harles, vol.iv. pp.720—750. Dr. Grey’s Connection
between Sacred and Profane Literature, vol. i. pp.-288—S02. Dr. Smith’s Seripture
Testimony to the Messiah, vol.i. pp.417, 418.
/
Ch. VII.) Jewish and Rabbinical Writings, &c. 301
Mangey, collatis aliquot MSS. Edenda curavit Aug. Frider. Pfeiffer. 8vo.
vols. I—V. Erlange, 1785—1792. ᾿
The text of Dr. Mangey is adopted in this valuable edition, which has, unfortunately,
never been completed. Pfeiffer collated three Bavarian manuscripts, and retained only
such of Mangey’s notes as contain either some new information, or some emendation of
the text ; to which he added observations of his own, chiefly settling the various lections,
As the preceding editions of Philo’s works are extremely scarce
and dear, the chief passages of his writings which materially illus-
trate the New Testament, have been selected and applied in the
following very valuable publications.
1. Joh. Benedicti Carpzovii Exercitationes in S. Paulli Epistolam ad
Hebrezos ex Philone Alexandrino. Prefixa sunt Philoniana Prolego-
mena, in quibus de non adeo contemnenda Philonis eruditione Hebraica,
de convenientia stili Philonis cum illo Ὁ. Paulli in Epistola ad Hebrzos,
et de aliis nonnullis varii argumenti exponitur. Helmstadii, 1750, 8vo.
2. J.B. Carpzovii Stricture Theologice in Epistolam Pauli ad Ro-
manos. Adspersi subinde sunt flores Philoniani. Helmstadii, 1758, 8vo.
This is the second and best edition of Carpzov’s Observations on St. Paul’s Epistle to
the Romans; they originally appeared in detached portions, at Helmstadt, in quarto,
between the years 1752 and 1756.
3. Christophori Frederici Loesneri Observationes ad Novum Testa-
mentum e Philone Alexandrino. 8vo. Lipsiz, 1777.
This work was preceded by a quarto tract of Loesner’s, intitled Lectionum Philonian-
arum Specimen, published at Leipsic, in 1758. The force and meaning of words are
particularly illustrated, together with points of antiquity and the readings of Philo’s text.
The light thrown upon the New Testament, by the writings of Philo, is admirably eluci-
dated by Loesner; to complete whose work there should be added Adami Frid. Kuhnii
Spicilegium Loesneri Observationum ad N.T. 6. Philone Alerandrino. Sorau, 1783, 4to.;
2d Edit. Pforte, 1785, 8vo. The second is the best edition.
2. Flavius J osephus was of sacerdotal extraction and of royal
descent, and was born a.p. 37: he was alive in a.p. 96, but it is
not known when he died. Ηδ received a liberal education among
the Pharisees, after which he went to Rome, where he cultivated his
talents to great advantage. On his return to Judza, he com-
manded the garrison appointed to defend Jotapata against the forces
of Vespasian, which he bravely maintained during forty-seven days.
Josephus being subsequently taken prisoner by Vespasian, was re-
ceived into his favour; and was also greatly esteemed by Titus,
whom he accompanied to the siege of Jerusalem, on the capture of
which he obtained the sacred books and many favours for his
countrymen. When Vespasian ascended the imperial throne, he
gave Josephus a palace, together with the freedom of the city of
Rome, and a grant of lands in Judza. ‘Titus conferred additional
favours upon him, and Josephus out of gratitude assumed the name
of Flavius. The writings of Josephus consist of, 1. Seven books,
relating the War of the Jews against the Romans, which terminated
in their total defeat, and the destruction of Jerusalem. This history
was undertaken at the command of Vespasian, and was written first
' It is highly probable that Josephus was the companion of Saint Paul in his voyage ¢
to Rome, related in Acts xxvii. See Dr, Gray’s Connection of Sacred and Profane
Literature, vol. i. pp.857—368,
802 On the Critical Use οὐδε [Part I.
in Hebrew and afterwards in Greek: and so highly was the emperor
pleased with it, that he authenticated it by putting his signature to
it, and ordering it to be preserved in one of the public libraries ;
2. Of the Jewish Antiquities, in twenty books, comprising the period
from the origin of the world to the twelfth year of the reign of Nero
(A.D. 66.), when the Jews began to rebel against the Romans;
3. An account of his own 7.175, and 4. Two Books vindicating the
Antiquity of the Jewish Nation against Apion and others. ‘The
writings.of Josephus contain accounts of many Jewish customs and
opinions, and of the different sects that obtained among his country-
men; which very materially contribute to the illustration of the
Scriptures. Particularly, they contain many facts relative to the
civil and religious state of the Jews about the time of Christ:
which being supposed, alluded to, or mentioned in various passages
of the New Testament, enable us fully to enter into the meaning of
those passages.’ His accurate and minute detail of many of the
events of his own time, and, above all, of the Jewish war, and the
siege and destruction of Jerusalem, affords us the means of per-
ceiving the accomplishment of many of our Saviour’s predictions,
especially of his circumstantial prophecy respecting the utter sub-
version of the Jewish polity, nation, and religion. The testimony
of Josephus is the more valuable, as it is an undesigned testimony,
which cannot be suspected of fraud or partiality. ‘The modern
Jews have discovered this, and therefore a writer, who is the prin-
cipal ornament of their nation since the cessation of prophecy, is
now not only neglected, but despised; and is superseded among the
Jews by a forged history, composed by an author who lived more
than eight centuries after the time of Josephus, and who has assumed
the name of Josippon, or Joseph Ben Gorion. ‘The plagiarisms
and falsehoods of this pseudo-Josephus have been detected and ex-
posed by Gagnier, Basnage, and especially by Dr. Lardner. ?
Michaelis particularly recommends a diligent study of the works
of Josephus, from the beginning of Herod’s reign to the end of the
Jewish antiquities, as affording the very best commentary on the
! In all matters relating to the temple at Jerusalem, and to the religion of the Jews,
there is a remarkable agreement between the authors of the New Testament and Jo-
sephus ; who had in person beheld that sacred edifice, and was himself an eye-witness of
the solemn rites performed there. Hence it is obvious, that his statements are un-
questionably more worthy of credit than the unsupported assertions of the Talmudists,
who did not flourish until long after the subversion of the city and temple, and of the
whole Jewish polity, both sacred and civil. A single instance, out of many that might
be adduced, will suffice to illustrate the importance of this remark, The Talmudical
writers affirm that the priests only killed the paschal lambs ; but Josephus (whose testi-
mony is confirmed by Philo) relates that it was lawful for the master of every family to
do it, without the intervention of any priest ; and they further relate that at the time of
the passover, there were so many families at Jerusalem, that it was utterly impossible for
the priests to kill the paschal lamb for every family. In the New Testament we read
that Jesus Christ sent his disciples to a private house, that the passover might be prepared
by its possessor and by them, without the presence of any priest, or previously taking the
lamb to the temple. As the statements of Philo and Josephus are corroborated by the
relation in the New Testament, they are undoubtedly correct.
2 Jewish Testimonies, chap.vi. Lardner’s Works, 8vo, vol vii. pp.162—187 ; 4to.
vol. iii. pp.560—574.
Ch. 1.1 Jewish and Rabbinical Writings, &c. 303
Gospels and Acts’: and Morus? observes that the Jewish historian
is more valuable in illustrating the histories related in the New
Testament than for elucidating its style. Our numerous references
to his works in the third, as well as in the preceding volume of this
work, sufficiently attest the advantages resulting from a diligent
examination of them.* Josephus is justly admired for his lively
and animated style, the bold propriety of his expressions, the exact-
ness of his descriptions, and the persuasive eloquence of his orations,
on which accounts he has been termed the Livy of the Greek
authors. ‘Though a strict Pharisee, he has borne such a noble
testimony to the spotless character of Jesus Christ, that Jerome con-
sidered and called him a Christian writer. Mr. Whiston and some
modern writers are of opinion that he was a Nazarene or Ebionite
Jewish Christian, while others have affirmed that the passage in his
Jewish antiquities, concerning Jesus Christ, is an interpolation.
The passage in question is as follows :.
** Now there was about this time Jesus, a wise man, if it be lawful
to call him a man : for he performed many ‘wonderful works. He was
a teacher of such men as received the truth with pleasure. He drew
over to him many of the Jews, and also many of the Gentiles. ‘This
man was the Christ. dnd when Pilate at the instigation of the prin-
cipal men among us, had condemned him to the cross, those who had
loved him from the first, did not cease to adhere to him. For he ap-
peared to them alive again on the third day ; the divine prophets hav-
ing foretold these and ten thousand other wonderful things concerning
him. And the tribe of the Christians, so named from him, subsists to
this time.” *
This passage has already been given in page 196. of the preceding
Volume, as a collateral proof of the credibility of the New Testamert
history: it is repeated in this place, in order that it may be more
conveniently subjected to the test of critical examination. ‘The ge-
nuineness and credibility of this testimony have been questioned, on
the ground that it is too favourable, to be given by a Jew to Christ ;
and that, if Josephus did consider Jesus to be the Christ or expected
Messiah of the Jews, he must have been a believer in him, in which
case he would not have despatched the miraculous history of the
Saviour of the World in one short paragraph. When, however, the
evidence on both sides is fairly weighed, we apprehend that it will
be found to preponderate most decidedly in favour of the genuine-
ness of this testimony of Josephus: for
1. It ὃς, found in all the copies of Josephus’s works, which are now ex-
tant, whether printed or manuscript: in a Hebrew translation preserved
in the Vatican Library®, and in an Arabic Version preserved by the
Maronites of Mount Libanus.
Ὁ Introduction to the New Testament, vol. iii. parti. pp.339—341.
2 Mori super Hermeneutica Novi Testamenti Acroases Academic, tom. ii. p.195.
$ Dr. Gray has illustrated, at length, the benefit to be derived from the writings of
Josephus, in the illustration of the Scriptures. See his Connection between Sacred and
Profane Literature, vol. i. pp.303—330.
+ Ant. Jud. lib. xviii. c. iii. § 3.
Ὁ Baronius (Annales Ecclesiastici, ad annum 134) relates that the passage in this He-
304 On the Critical Use of the "ἢ [Part I.
2. It is cited by Eusebius, Jerome, Rufinus, Isidore of Pelusium, So-
zomen, Cassiodorus, Nicephorus, and by many others, all of whom had
indisputably seen various manuscripts, and of considerable antiquity.
3. Josephus not only mentions with repect John the Baptist !, but also
James the first bishop of Jerusalem. — “ Ananus” (he says) “ assembled
the Jewish Sanhedrin, and brought before it James the Brother of Jesus
who is called Christ, with some others, whom he delivered over to be stoned as
infractors of the law.’* This passage, the authenticity of which has
never been disputed or suspected, contains an evident reference to what
had already been related concerning Christ : for why else should he de-
scribe James, — a man, of himself but little known, — as the brother of
Jesus, if he had made no mention of Jesus before ?
4. It is highly improbable that Josephus, who has discussed with such
minuteness the history of this period, — mentioned Judas of Galilee,
Theudas, and the other obscure pretenders to the character of the Mes-
siah, as well as John the Baptist and James the brother of Christ, —
should have preserved the profoundest silence concerning Christ, whose
name.was at that time so celebrated among the Jews, and also among
the Romans, two of whose historians (Suetonius and Tacitus) have dis-
tinctly taken notice of him. But, in all the writings of Josephus, not a
hint occurs on the subject except the testimony in question.
5. It is morally impossible that this passage either was or could be
forged by Eusebius who first cited it, or by any other earlier writer.
Had such a forgery been attempted, it would unquestionably have been
detected by some of the acute and inveterate enemies of Christianity ;
for both Josephus and his works were so well received among the Ro-
mans, that he was enrolled a citizen of Rome, and had a statue erected
to his memory. His writings were also admitted into the imperial library;
the Romans may further be considered as the guardians of the integrity
of his text: and the Jews, we may be assured, would use all diligence,
to prevent any interpolation in favour of the Christian cause. Yet it
cannot be discovered that any objection was ever made to this passage,
by any of the opposers of the Christian faith in the early ages: their
silence therefore concerning such a charge is a decisive proof that the
passage is not a forgery. Indeed, the Christian cause is so far from Ὁ
needing any fraud to support it, that nothing could be more destructive
to its interest, than a fraud so palpable and ubtrusive.
To this strong chain of evidence for the genuineness of Josephus’s
testimony, various objections have been made, of which the follow-
ing are the principal : | .
OsgsecTion 1. This passage was not cited by any early Christians before
Eusebius, such as Justin Martyr, Clement of Alexandria, Tertullian, or
Origen; nor is it cited by Chrysostom or Photius, who lived after his time,
Answer. — There is no strength in this negative argument against Eusebius, drawn
from the silence of the antient fathers. The fathers did not cite the testimony of Jose-
phus, 1. either because they had no copies of his works ; or 2. because his testimony was
foreign to the design which they had in writing ; which was, to convince the Jews that
Jesus was the Messiah, out of the Old Testament, and consequently they had no need of
other evidence ; or 3. because on account of this very testimony, the evidence of Josephus
was disregarded by the Jews themselves, 3
brew translation of Josephus was marked with an obelus, which could only have been done
by a Jew. .
! Ant. Jud. lib. xviii. c. v. § 2.
2 Ant. Jud. lib.-xx. c. viii. (al. ix.) § 1. Ρ
3. The above refuted objection is examined in detail by Professor Vernet, in his Traité
de Ja Vérité de la Religion Chretienne, tome ix. pp.165—221.
|
Ch. VII.] Jewish and Rabbinical Writings, &c. 305
OssecTION 2. The passage in question interrupts the order of the narra-
tion, and is unlike the style of Josephus.
Answer. — It is introduced naturally in the course of the historian’s narrative, the
order of which it does not disturb. It is introduced under the article of Pilate, and con-
nected with two circumstances, which occasioned disturbances ; and was not the putting
of Jesus to death, and the continuance of the apostles and disciples after him, declaring
his resurrection, another very considerable circumstance, which created very great disturb-
ances ? And though Josephus does not say this in express terms, yet he intimates it, by
connecting it with the two causes of commotion, by giving so honourable a testimony to
Jesus, and telling us that he was crucified at the instigation of the chief persons of the
Jewish nation. It would scarcely have been decent in him to have said more on this head.
The following view of the connexion of the passage now under consideration will confirm
and illustrate the preceding remarks.
In his Jewish Antiquities (Book xviii. c. i.) he relates, in the first section, that Pilate
introduced Czsar’s images into Jerusalem, and that, in consequence of this measure pro-
ducing a tumult, he commanded them to be carried thence to Czsarea. In the second
section, he gives an account of Pilate’s attempt to bring a current of water to Jerusalem,
the expense of which he defrayed out of the sacred money: this also caused a tumult, in
which a great number of Jews was slain. In the third section he relates that, about the
same time Pilate crucified Jesus, who was called Christ, a wise and holy man: and (§ 4.)
about the same time also, he adds, another sad calamity put the Jews into disorder, which
he promises to narrate after he had given an account of a most flagitious crime which was
perpetrated at Rome in the temple of Isis: and after detailing all its circumstances he
proceeds (§ 5.) agreeably to his promise, to describe the expulsion of the Jews from
Rome, by the Emperor Tiberius, in consequence of the villainous conduct of four of their
countrymen. Such is the connexion of the whole chapter : and when it is fairly considered,
we may safely challenge any one to say, whether the passage under consideration inter-
rupts the order of the narration: on the contrary, if it be taken out, that connexion is irre -
coverably broken. It is manifest, that Josephus relates events in the order in which they
happened, and that they are connected together only by the time when they took place.
With regard to the objection that the passage in question is unlike the style of Josephus,
it is sufficient to reply in the quaint but expressive language of Huet, that one egg is not
more like another than is the style of this passage to the general style of his writings. Objec-
tions from style are often fanciful: and Daubuz has proved, by actual collation, the per-
fect coincidence between its style and that of Josephus in other parts of hisworks.! This
objection, therefore, falls to the ground.
OssecTIoNn 3.— The testimony of Josephus concerning Jesus could not
possibly have been recorded by him: for he was not only a Jew, but also
rigidly attached to the Jewish religion. The expressions are not those of a
Jew, but of a Christian.
Answer. —Josephus was not so addicted to his own religion as to approve the conduct
and opinion of the Jews concerning Christ and his doctrine. From the moderation which
pervades his whole narrative of the Jewish war, it may justly be inferred, that the fanatic
fury, which the chief men of his nation exercised against Christ, could not but have keen
displeasing to him. . He has rendered that attestation to the innocence, sanctity, and mi-
racles of Christ, which the fidelity of history required: nor does it fo!low that he was
necessitated to renounce on this account the religion of his fathers. Either the common
prejudices of the Jews, that their Messiah would be a victorious and temporal sovereign,
or the indifference so prevalent in many towards controverted questions, might have been
sufficient to prevent him from renouncing the religion in which he had been educated, and
embracing a new one, the profession of which was attended with danger: or else, he
might think himself at liberty to be either a Jew or a Christian, as the same God was
worshipped in both systems of religion. On either of these suppositions, Josephus might
have written every thing which this testimony contains; as will be evident fromthe fol-
lowing critical examination of the passage. ,
The expression, —“‘ if it be lawful to call him a man,” does not imply that Josephus
believed Christ to be God, but only an extraordinary man, one whose wisdom and works
! See Daubuz, Pro Testimonio Josephi de Jesu Christo, contra ‘Tan. Fabrum et alios,
(8vo. Lond. 1706,) pp.128—205. The whole of this Dissertation is reprinted at the end
of the second volume of Havercamp’s edition of Josephus’s works. Mr. Whiston has
abridged the collation of Daubuz in Dissertation I. pp. v.—vii. prefixed to his translation
of the Jewish historian, folio, London, 1737.
VOL. Il. x
906 On the Critical Use of the | [Part I.
had raised him above the common condition of humanity. He represents him as having
«ὁ performed many wonderful works.” In this there is nothing singular, for the Jews
themselves, his contemporaries, acknowledge that he wrought many mighty works. Com-
pare Matt. xiii. 54. xiv. 2., &c. and the parallel passages in the other Gospels. Josephus
further says, that “he was a teacher of such men as gladly received the truth with pleasure,”
—both because the moral precepts of Christ were such as Josephus approved, and also
because the disciples of Christ were influenced by no other motive than the desire οἵ.
discerning it. “ He drew over to him many, both Jews and Gentiles.” How true this
.was, at the time when Josephus wrote, it is unnecessary to show. ‘The phrase, “ This
man was the Christ,’ —or rather, “ Christ was this man’? (ὁ Xptsos ovtos nv), — by no
means intimates that Jesus was the Messiah, but only that he was the person called Christ
both by the Christians and Romans ; just as if we should say, ‘‘ this was the same man
as he named Christ.”’ Xpisos is not a doctrinal name, but a proper name. Jesus was a
common name, and would not have sufficiently pointed out the person intended to the
Greeks and Romans. ‘The name, by which he was known to them was Chrestus, or
Christus, as we read in Suetonius and Tacitus; and if (as there is every reason to believe)
Tacitus had read Josephus, he most probably took this very name from the Jewish histo-
rian, With regard to the resurrection of Christ, and the prophecies referring to him, Jo-
sephus rather speaks the language used by the Christians, than his own private opinion :
or else he thought that Christ had appeared after his arrival, and that the prophets had
foretold this event, —a point which, if admitted, andif he had been consistent, ought to
have induced him to embrace Christianity. But it will readily be imagined, that there
might be many circumstances to prevent his becoming a proselyte ; nor is it either new or
wonderful that men, especially in their religious concerns, should contradict themselves,
and withstand the conviction of their own minds. It is certain that, in our own times, no
one has spoken in higher terms concerning Christ, than M. Rousseau; who nevertheless,
not only in his other writings, but also in the very work that contains the very eloquent
eulogium alluded to, inveighs against Christianity with acrimony and rancour. '
The whole of the evidence concerning the much litigated passage
of Josephus is now before the reader; who, on considering it in all
‘its bearings, will doubtless agree with the writer of these pages, that
it 15 GENUINE, and consequently affords a noble testimony to the
‘credibility of the facts related in the New Testament. |
The following are the best editions of the works of this illustrious
Jewish historian.
1. Flavii Josephi Opera, que reperiri potuerunt, omnia. Ad codices
fere omnes, cum impressos tum manuscriptos, diligenter recensuit, nova
versione donavit, et notis illustravit Johannes Hudsonus. Oxonii, e
Theatro Sheldoniano, 1720, 2 vols. folio. .
Those distinguished bibliographers, Fabricius, Harwood, Harles, and Oberthur, are
unanimous in their commendations of this elegant and most valuable edition. The
learned editor Dr. Hudson died the year before its publication, but, fortunately, not till
he had acquired almost every thing requisite for 4 perfect edition of his author. ‘* He
seems to have consulted every known manuscript and edition. The correctness of the
Greek text, the judgment displayed in the annotations, the utility of the indexes, and the
consummate knowledge which is evinced of the history and antiquities of the time, render
this work deserving of every thing said in commendation of it. Copies on large paper
are very rare and dear, as well as magnificent.” Dibdin on the Cfassics, vol.ii. p. 11.
2. Flavii Josephi, que reperiri potuerunt, Opera omnia, Grace et
Latiné, ex nova versione, et cum notis Joannis Hudsoni. Accedunt
TO OOOO
| Appendix to the Life of Dr. Lardner, Nos. 1X. and X. 4to. vol. v. pp. xlv.—xlvili.
Works, 8vo. vol.i. pp. clv.—clxviii. Vernet, Traité de la Vérité de la Religion Chréti-
enne, tom. ix. pp.1—236. Huet, Demonstratio Evangelica, Propositio III. vol. i.
pp.46—56. Bretschneider’s Capita Theologie Judworum Dogmatice, e Flavii Jose-
phi Scriptis collecta (8vo. Lipsie 1812.) pp.59—64. See also Vindice Flaviane, or a
Vindication of the Testimony given by Josephus concerning our Saviour Jesus Christ.
By Jacob Bryant, Esq. 8vo. London, 1780. Dr. John Jones has shewn that Josephus
has alluded to the spread of Christianity in other parts of his works ; see his ‘* Series of
important Facts demonstrating the Truth of the Christian Religion, drawn from the writ-
* ings of its friends and enemies in the first and second centuries.”’ (8vo. London, 1820.)
pp. 9- 29. He considers the Jewish historian as a Christian,
Ch. νη.1 Jewish and Rabbinical Writings, Sc. 307
Note Edwardi Bernardi, Jacobi Gronovii, Fr. Combefisii, Ezechielis
Spanhemii, Adriani Relandi, et aliorum, tam edit quam inedite. Post
recensionem Joannis Hudsonii denuo recognita, et notis ac indicibus
illustrata, studio et labore Sigeberti Havercampi. Amstelodami, 1726,
2 vols. folio.
This is usually considered the editio optima, because it contains much more than Dr.
Hudson’s edition. The Greek text is very carelessly printed, especially that of Josephus’s
seven books on the war of the Jews with the Romans. Havercamp collated two manu-
scripts in the library of the university at Leyden ; and besides the annotations mentioned
in the title, he added some observations by Vossius and Cocceius, which he found in the
margin of the editio princeps, printed at Basil, in 1644, folio. The typographical exe-
cution of Havercamp’s edition is very beautiful.
3. Flavii Josephi Opera, Graecé et Latiné, excusa ad editionem Lug-
duno-Batavam Sigeberti Havercampi cum Oxoniensi Joannis Hudsoni
collatam. Curavit Franciscus Oberthir. Lipsize, 1782—1785. Vols. I.
ἘΞ 8vo.
This very valuable edition, which has never been completed, comprises only the Greek
text of Josephus. The succeeding volumes were to contain the critical and philological
observations of the editor, who has prefixed to the first volume an excellent critical notice
of all the preceding editions of Josephus. ‘* The venerable Oberthiir is.allowed to have
taken more pains in ascertaining the correct text of his author, in collating every known
MS., in examining every previous edition, and in availing himself of the labours of his
predecessors, than have yet been shewn by any editor of Josephus.”’ It is therefore
deeply to be regretted that such a valuable edition as the present should have been dis-
continued by an editor so fully competent to finish the arduous task which he has begun.
Dibdin on the Classics, vol.ii. p.13.
Several English translations of Josephus have been published by
Court, L’Estrange, and others: but the best is that of Mr. Whiston,
folio, London, 1737, after Havercamp’s edition; to which are pre-
fixed a good map of Palestine, and seven dissertations by the
translator, who has also added many valuable notes, correcting and
illustrating the Jewish historian. Whiston’s translation has been
repeatedly printed in various sizes.
IV. Although the works of Philo and Josephus, among profane
writers, are the most valuable for elucidating the Holy Scriptures ;
yet there are others, whom by way of distinction we term Pagan
Writers, whose productions are in various ways highly deserving
the attention of the biblical student, for the confirmation they afford
of the leading facts recorded in the sacred volume, and especially of
the doctrines, institutions, and facts, upon which Christianity is
founded, or to which its records indirectly relate. ‘* Indeed it may
not be unreasonably presumed, that the writings of Pagan antiquity
have been providentially preserved with peculiar regard to this
great object, since, notwithstanding numerous productions of past
ages have perished, sufficient remains are still possessed, to unite
the cause of heathen literature with that of religion, and to render
the one subservient to the interests of the other.” *
Of the value of the heathen writings in thus confirming the credi-
bility of the Scriptures we have given very numerous instances -in
the preceding volume. We have there seen that the heathen
writings substantiate, by an independent and collateral report, many
of the events, and the accomplishment of many of the prophecies
1 Dr. Gray’s Connection of Sacred and Profane Literature, yol.i. p.3.
x 2
3908 On the Critical Use of the (Part I.
recorded by the inspired writers; and that they establish the accu-
racy of many incidental circumstances which are interspersed
throughout the Scriptures. ‘“ Above all, by the gradually perverted
representations which they give of revealed doctrines, and institu-
tions, they attest the actual communication of such truth from time
to time; and pay the tribute of experience to the wisdom and neces-
sity of a written revelation.” Valuable as these testimonies from the
works of heathen authors confessedly are, their uses are not con-
fined to the confirmation of scripture-facts; they also frequently
contribute to elucidate the phraseology of the sacred writers. ‘Two
or three instances will illustrate this remark.
1. Pagan writers use words and phrases coincident with, or analogous to
those of the sacred writers, whose meaning they enable us to ascertain, or
shew us the force and propriety of their expressions.
Thus, the sentiment and image of the prophet Isaiah,
On what part will ye smite again, will ye add correction ?
The whole head is sick, and the whole heart faint :
Isa. i. 5. Bp. Lowth’s translation.
Are exactly the same with those of Ovid, who, deploring his exile to Atticus, says that he
is wounded by the continual strokes of fortune, so that there is no space left in him for
another wound :
—— Ego continuo fortune vulneror ictu :
Vixque habet in nobis jam nova plaga locum.
Ov. Epist. ex Ponto. lib. ii. ep.vil. 41, 42.
But the prophet’s sentiment and image are still more strikingly illustrated by the
following expressive line of Euripides, the great force and effect of which Longinus
ascribes to its close and compressed structure, analogous to the sense which it expresses.
Teuw κακων δη" κ᾽ οὐκετ᾽ eos’ ὅπη τεϑη.
I am full of miseries; there is no room for more.
Eurip. Herc. Furens, v. 1245. !
2. Pagan writers often employ the same images with the sacred, so as to
throw light on their import, and generally to set off their superior excellence.
Thus, the same evangelical prophet, when predicting the blessed effects that should
flow from the establishment of the Messiah’s kingdom, says,
They shall beat their swords into plough-shares,
And their spears into pruning hooks:
Nation shall not lift up sword against nation,
Neither shall they learn war any more.
Isa. ii. 4.
The same prediction occurs in the same words, in Micah iv.2. ‘The description of
well-established peace (Bp. Lowth remarks) by the image of beating their swords into
plough-shares, and their spears into pruning hooks, is very poetical. ‘The Roman poets
have employed the same image. ‘Thus Martial has an epigram (lib. xiv. ep. xiv.) intitled
Falx ex ense — the sword converted into a pruning hook.
The prophet Joel has reversed this image, and applied it to war prevailing over peace.
Beat your plough-shares into swords,
And your pruning hooks into spears.
Joel, iii. 10.
And so has the prince of the Roman poets:
Non ullus aratro
Dignus honos: squalent abductis arva colonis,
Et curve rigidum falces conflantur in ensem.
Vireit, Georg. lib, i. 506—508.
tS τ -----..-.-
’ Longinus, de Sublim. c.40, Bp. Lowth’s Isaiah, vol. ii. p.9,
Ch. VII.] Jewish and Rabbinical Writings, Sc. 309
Dishonour’d lies the plough: the banished swains
Are hurried from the uncultivated plains;
The sickles into barbarous swords are beat. '
Additional examples, finely illustrative of the above remark, may be seen in Bishop
Lowth’s notes on Isa. viii. 6---8. xi.6—8. xxix. 7. xxxi. 4, 5. xxxii. 2. xlv.2. and xlix. 2,
The great benefit which is to be derived from Jewish and Hea-
then profane authors in illustrating the Scriptures, is excellently
illustrated by the Rev. Dr. Robert Gray, in his work intitled :
The Connexion between the Sacred Writings and the Literature of
Jewish and Heathen authors, particularly that of the Classical Ages,
illustrated; principally with a view to evidence in confirmation of the
truth of Revealed Religion. London, 1819, in two volumes 8ve.
The first edition of this valuable work, which is indispensably necessary to the biblical
student who cannot command access to all the classic authors, appeared in one volume
8vo. in 1817. A multitude of passages of Scripture is illustrated, and their truth con-
firmed. Classical literature is here shewn to be the handmaid of sacred literature, in a
style and manner which cannot fail to instruct and gratify the reader. Independently of the
main object of Dr. Gray’s volumes, the illustration of the Scriptures, — his general criti-
cisms on the classic writers are such as must commend them to the student. ‘* The
remarks”’ (it is truly said by an eminent critic of the present day,) ‘* are every where just,
always impressed with a candid and sincere conviction of the blessing for which our
gratitude to God is so eminently due, for His revealed word, whose various excellencies
rise in value upon every view, which the scholar or divine can take, of what have been the
the best efforts of the human mind in the best days which preceded the publication of the
Gospel. There is no one portion of these volumes that is not highly valuable on this
account. The praise is given which is due to the happiest fruits of human genius, but a
strict eye is evermore preserved for the balance of preponderation, where the Word of
Truth, enhanced by divine authority, bears the scale down, and furnishes the great thing
wanting to the sage and the teacher of the heathen world. Their noblest sentiments, and
their obliquities and deviations into error, are alike brought to this test, and referred to
this sure standard. The concurrent lines of precept or instruction, on this comparative
survey, are such as establish a sufficient ground of evidence, that all moral goodness, and
all sound wisdom, are derived from one source and origin, and find their sanction in the
will of Him, of whose perfections and of whose glory they are the manifest transcripts.”
British Critic (New Series) vol. xiii. p.316., in which Journal the reader will find a
copious and just analysis of Dr. Gray’s volumes.
Grotius and other commentators have incidentally applied the
productions of the classical writers to the elucidation of the Bible;
but no one has done so much in this department of sacred criticism,
as Elsner, Raphelius, Kypke, and Bulkley, the titles of whose
works are subjoined.
1. Jacobi Elsner Observationes Sacre in Novi Feederis Libros, quibus
plura illorum Librorum ex auctoribus potissimum Grecis, et Antiquitate,
exponuntur, et illustrantur. Trajecti ad Rhenum, 1720. 1728. In two
volumes 8vo.
2. Georgii Raphelii, Ecclesiarum Lunenburgensium Superintendentis,
Annotationes in Sacram Scripturam; Historicz in Vetus, Philologice in
Novum Testamentum, ex Xenophonte, Polybio, Arriano, et Herodoto
collect. Lugduni Batavorum, 1747. In two volumes 8vo.
3. Georgii Davidis Kypke Observationes Sacre in Novi Foederis
Libros, ex auctoribus potissimum Grecis et Antiquitatibus. Wratis-
lavie, 1755. In two volumes 8vo.
4. Notes on the Bible, by the late Rev. Charles Bulkley, published
from the author’s Manuscript. London, 1802. In three volumes 8vo.
This is a work of very considerable research: the plan upon which it is executed is
calculated to throw much light on the Scriptures, by assisting the scholar in apprehending
the precise meaning of the words and phrases employed in them. For a full account,
with copious specimens, of these volumes, see the Monthly Review (New Series) vol. xlvii.
pp-401—411.
earn ee
1 Lowth’s Isaiah, vol. ii. p.29.
x 3
310 On the Various Readings [Part I.
CHAPTER VIIE.
ON THE VARIOUS READINGS OCCURRING IN THE OLD AND
NEW TESTAMENTS.
I. The Christian Faith not affected by Various Readings. — Il. Nature of
Various Readings. — Difference between them and mere errata. —II.
Causes of various Readings; —1. The negligence or mistakes of tran-
scribers ; — 2. Errors or wmperfections in the manuscript copied ; — 3-
Critical conjecture ; — 4. Wilful corruptions of a manuscript from party
motives. —IV. Sources whence a true reading is to be determined; —
1. Manuscripts; —2. Antient Editions ; — 3. Antient Versions; — 4,
Parallel Passages ; — 5. Quotations in the W: ritings of the Fathers; —
6. Critical conjecture. —V. General Rules for judging of Various
Readings.— VI. Notice of Writers who have treated on Various
Readings. ,
1. ‘THE Old and New Testaments, in common with all other
antient writings, being preserved and diffused by transcription, the
admission of mistakes was unavoidable: which, increasing with the
multitude of copies, necessarily produced a great variety of different
readings. Hence the labours of learned men have been directed
to the collation of manuscripts, with a view to ascertain the genuine
reading: and the result of their researches has shewn, that these
variations are not such as to affect our faith or practice in any thing
material: they are mostly of a minute, and sometimes of a trifling
nature. ‘ The real text of the sacred writers does not now (since
the originals have been so long lost) lie in any single manuscript or
edition, but is dispersed in them all. It is competently exact indeed,
even in the worst manuscript now extant; nor is one article of faith
or moral precept either perverted or lost in them.”! It is therefore
a very ungrounded fear that the number of various readings, parti-
cularly in the New Testament, may diminish the certainty of the
Christian religion. The probability, Michaelis remarks, of re-
storing the genuine text of any author, increases with the increase
of the copies; and the most inaccurate and mutilated editions of an-
tient writers are precisely those, of whose works the fewest manu-
scripts remain.” Above all, in the New Testament, the various
1 Dr. Bentley’s Remarks on Free-thinking, rem. xxxii. (Bp. Randolph’s Enchiridion
Theologicum, vol.v. p.163.) The various readings that affect doctrines, and require
caution, are extremely few, and easily distinguished by critical rules; and where they do
affect a doctrine, other passages confirm and establish it. See examples of this observa-
tion in Michaelis, vol.i. p.266, and Dr. Nares’s Strictures on the Unitarian Version of:
the New Testament, pp.219—221.
2 Michaelis’s Introduction to the New Testament, vol.i. pp.263—268. ‘ In profane
authors,’ says Dr. Bentley, “ (as they are called) whereof one manuscript only had the
luck to be preserved, — as Velleius Paterculus among the Latins, and Hesychius among
the Greeks — the faults of the scribes are found so numerous, and the defects so beyond
Ch. VIIL.] In the Old and New Testaments. 31]
readings shew that there could have been no collusion; but that
the manuscripts were written independently of each ‘other, by
persons separated by distance of time, remoteness of place, and
diversity of opinions. This extensive independency of manuscripts
on each other, is the effectual check of wilful alteration; which must
have ever been immediately corrected by the agreement of copies
from various and distant regions out of the reach of the interpo-
lator. By far the greatest “number of various readings relate to
trifles, and make no “alteration whatever in the Sense, such as Δαβιδὃ
for Δαυιδ; Soropwvre for Sorcuava; καὶ for δὲ; καγω for καὶ eyo
(7 for and I); ελαττων for ἐλασσων; Kugios for Θεὸς; λαλώσιν for
λαλησώσιν; Maons for Mavens; and yiverSw for yeverSw; all which
in most cases may be used indifferently.
In order to illustrate the preceding remarks, and to convey an
idea of their full force to the reader, the various readings of the
first ten verses of Saint John’s Gospel are annexed in Greek and
English ;— and they are particularly chosen because they contain
one of the most decisive proofs of the divinity of our Lord and
Saviour Jesus ‘Christ.
Common Reading. Various ΗΝ ἐσ νότητοτεν Bet Authorities.
Ver.1. Ὃ dAoyos ἦν
ΠΡΟΣ τον Θεον.
The Word was witH
God.
EN tw @ew—1Nn God. Clemens Alexandrinus.
The MSS. 47 and 64 of
Griesbach’s notation ; en
thei’s 19.
mpos Tov Θεον.
The same was in the
beginning with God.
omitted.
The Codex Bezz, Origen, .
Augustine, Hilary, and other
Fathers.
4. Ev avtw gwn HN
In him was life.
ESTIN — IS life.
4. Kat ἢ ξωη ἣν To φῶς
τῶν ανϑρώπων
And the life was the
light of men.
—the light or MEN. The light was the life.
Gospel edited by Aldus,
Clemens Alexandrinus, and
Origen.
B. The Codex Vaticanus,
omitted.
2. Ovtos ἣν εν apxn
B. The Codex Vaticanus,
the MSS. 13 and 114* οἵ"
Griesbach, three other MSS,
of less note, and Theodotus,
5. ‘H oxotia ΑΥ̓ΤΟ ov }
κατελαβεν
The darkness compre- j AvtoN — HIM not.
{ The fragment of St. J ohn’s
hended rr not.
7. ἵνα παντες πιξευσωσι The MS. 235 of Gries-
δι’ avrov bth bach, the Aldine Fragment of
. That all men might pao St. John’s Gospel, Irenzus,
believe through him. and Hilary.
all redress, that notwithstanding the pains of the learnedest and acutest critics for two
whole centuries, those bocks still are, and are likely to continue, a mere heap of errors.
On the contrary, where the copies of any author are numerous, though the various read-
ings always increase in proportion, there the text, by an accurate collation of them made
by skilful and judigious hands, is ever the more correct, and comes nearer to the true
words of the author.” Remarks on Free-thinking, in Enchirid. Theol. yol.v. a
x 4
512 On the Various Readings [Part I.
Common Reading. Various Reading. Authorities.
The Vulgate and Italic (or —
old Ante-Hieronymian) Ver-
sions, Tertullian, Cyprian,
Hilary, Ambrose, Augustine,
and other fathers.
In nunc mundum—
into THIs world. |
Koo Mov
That cometh into THE
world. i
9. Epxouevoy ets TON |
( The MSS. of the old Latin
Version, denominated the Co-
dices Veronensis, Vercellensis,
Brixiensis, and Corbeiensis,
4 edited by Blanchini and Saba-
| tier, Irenzeus, Cyprian, Am-
|
L
10. Ev TQ κοσμω nv Hoc mundo —in THIS
He was in rue world. world.
brose once, Augustine re-
peatedly.
_ On the whole, these various readings, —though not selected
from any single manuscript, but from all that have been collated, to-
gether with the antient versions and the quotations from the fathers,
—no where contradict the sense of the evangelist; nor do they
produce any material alteration in the text. !
The principal collators and collectors of various readings for the
Old Testament, are Dr. Kennicott and M. De Rossi, of whose
labours an account has already been given.? As the price of their
publications necessarily places them out of the reach of very many
biblical students, the reader, who is desirous of availing himself of
the results of their laborious and learned researches, will find a
compendious abstract of them in Mr. Hamilton’s Codex Criticus.*
Tor the New Testament, the principal collations are those of Eras-
mus, the editors of the Complutensian and London Polyglotts,
Bishop Fell, Dr. Mill, Kuster, Bengel, Wetstein, Dr. Griesbach,
and Mattheei, described in the preceding pages of this volume *;
and for the Septuagint, the collations of the late Rev. Dr. Holmes,
and his continuator, the late Rev. J. Parsons. °
II, However plain the meaning of the term ‘ Various Reading?
may be, considerable difference has existed among learned men
concerning its nature. Some have allowed the name only to such
readings as may possibly have proceeded from the author; but
this restriction is improper. Michaelis’s distinction between mere
errata and various readings appears to be the, true one. ‘ Among
two or more different readings, one only can be the true reading ;
1 Christian Observer for 1807, vol. vi. p.221;
2 See pp. 122, 123. supra.
5 Codex Criticus of the Hebrew Bible, wherein Vander Hooght’s text is corrected
from the Hebrew manuscripts collated by Kennicott and De Rossi, and from the antient
versions ; being an attempt to form a standard text of the Old Testament. To which is
prefixed an Essay on the nature and necessity of such an undertaking. By the Rev.
George Hamilton, A.M. London, 1821, 8vo. αἴ
* See pp.127. 130. 132, 133, 184. 136, supra. Michaelis has given a list of authors
who have collected various readings, with the remarks on their labours. Introd. vol. ii,
parti. pp.419—429, See also Pfaft’s Dissertatio de Genuinis Novi Testamenti Lectioni-
bus, pp. 101—122.
δ See an account of their edition of the Septuagint, supra, p.132. of this volume.
Ch. VIII.j In the Old and New Testaments. 313
and the rest must be either wilful corruptions or mistakes of the
copyist.” It is often difficult to distinguish the genuine from the
spurious; and whenever the smallest doubt can be entertained,
they all receive the name of VARIOUS READINGS; but, in cases where
the transcriber has evidently written falsely, they receive, the name
of errata.
III. As all manuscripts were either dictated to copyists or tran-
scribed by them, and as these persons were not supernaturally
guarded against the possibility of error, different readings would
naturally be produced: — 1. By the negligence or mistakes of the
transcribers; to which we may add, 2. The existence of errors or
imperfections in the manuscripts copied ; 3. Critical emendations of
the text; and 4. Wilful corruptions made to serve the purposes of
a party. Mistakes thus produced in one copy would of course be
propagated through all succeeding copies made from it, each of
which might likewise have peculiar faults of its own; so that various
readings would thus be increased, in proportion to the number o
transcripts that were made. ᾿
1. Various readings have been occasioned by the negligence or mis-
takes of the transcribers.
(1.) When a manuscript ts dictated, whether to one or to several copyists,
the party dictating might not speak with sufficient clearness ; he might read
carelessly, and even utter words that were not in his manuscript ; he might
pronounce different words in the same manner. The copyist, therefore, who
should follow such dictation, would necessarily produce different readings.
One or two examples will illustrate this remark.
In Eph. iv. 19. Saint Paul, speaking of the Gentiles, while without the Gospel, says,
that being past feeling, they gave themselves over to lasciviousness. For awnd-ynkores, past
feeling (which the context shewsto be the genuine reading), several manuscripts, versions,
and fathers read amnAtixotes, being without hope. Dr. Mill is of opinion, that this lec-
tion proceeded from some ignorant copyist who had in his mind Saint Paul’s account of
the Gentiles in Eph.ii. 12. where he says that they had no hope, eAmida un exovres. But
for this opinion there is no foundation whatever. The antient copyists were not in gene-
ral men of such subtile genius. Itis therefore most probable that the word απηλπικοτες
crept in, from a mis-pronunciation on the part of the person dictating. The same remark
will account for the reading of νήπιοι, young children, instead of nmot, gentle, in
1 Thes. ii. 7., which occurs in many manuscripts, and also in several versions and fathers.
But the scope and context of this passage prove that νηπιοι cannot be the original reading.
It is the Thessalonians, whom the apostle considers as young children, and himself and
fellow labourers as the nurse. He could not therefore with any propriety say that he was
among them as ἃ Jittle child, while he himseif professed to be their nurse.
(2.) Further, as many Hebrew and Greek letters are similar both in sound
and in form, a negligent or illiterate copyist might, and the collation of
manuscripts has shewn that such transcribers did, occasion various readings
by substituting one word or letter for another. Of these permutations or
interchanging of words and letters, the Codex Cottonianus of the Book of
Genesis affords the most striking examples.
Thus, B and Mare interchanged in Gen.xliii, 11. τερεμινϑον 15 written for repe6wSor.
—T and K, as γυνηγος for κυνήγος, x. 9.; and é€ contra padex for φαλεγ, xi. 16. ---- Γ and
N, as συγκοψουσιν for συνκοψουσιν, xxxiv. 50, --- 1" and X, as δραχματα for δραγματα,
XXxvil. 6. —A and A as KeAwovaious for Keduwvaous, xv. 19.; and é contra Αἰδωμ for
Athop, xxxvi. 2. — A and N, as Ne€pwy for Νεθρωδ, x. 9. —A and T, as Arar for Arad,
x. 10., &c. — Z and C, as Χασαδ for XaZad, xxii. 22. ; and μακαριξουσιν for μακαρισουσιν,
xxx, 19. -α-θ and X, Oxogax for OxoZas, xxvi. 26. —Oand T, ἀποσραφητι for amospapns:,
xvi. 9.— K and X, as KeAax for Χαλαχ, x. 11. ; and οὐχ for οὐκ, xiii, 9. —TI and ®, as
ἊΣ
ἊΣ
poe
4 wits
“ἢ ἢ
ΠΡ ΑΚ.
ἰῇ
314 On the Various Readings [Part I.
ω.. for υπεξηρηται, xxxix. 9. Sometimes consonants are added to the end of the
words apparently for the sake euphony ; as Xw6aA for Xw6a, xiv. 15.— γυναῖκαν for γυναικα;
xi. 13. — Evidar for Evia, x,7.— Mis generally retained in the different flexions of the verb
Aap6avw, in the future λήμψομαι, λήμψονται, xiv. 23,24, &e. and in the aorist, λημφθητο,
xvilil.4. And also in the word συμπαραλημφθης, xix. 17. This also is common in the
Codex Vaticanus. Sometimes a double consonant is expressed by a single one, and vice
versa ; for instance, ἐνενήκοντα for evveynkovTa, V. 9., and Zevvaap for Sevaap, x. 10. ; ψελια
for ψελλια, xxiv. 47., &e.
The Vowets are often interchanged, for instance, A and E, as τεσσερακοντα for
τεσσαρακοντα, Vii. 4., avosy for avesyn, xxi. 14. A and H, as avewtev for nvewter, Vili. 6.,
μαχαιρὴ for μαχαιρα, xxvii. 40. --- E and H, as ἐψεμα for εψημα, xxv. 29., ηνυπνιασδη for
ενυπνιασϑη, XXvViii. 12. —H and I, as Kerio: for Κητίοι, x. 4., ελικὴ for ελικι, xlix. 11.—
H and TY, as πηχην for mnxuv, vi. 17.— Penua for Ῥευμα, xxii. 24. —O and Ὑ, as διωρυφα
for διοροφα, vi. 17. —O and QQ, as Pow60S for Ῥοωξωδ, x. 11.
The Vowels are often interchanged with the Diphthongs, for instance, ΑἹ and E, as
αἀπελευσεσθαι for ἀπελευσεσθε, xix. 2., aveveyxat for aveveyke, xxii. 2., παιδιου for πεδίου,
Χχχν. 27., καταάξεται for καταξετε, xlii. 38.—EI and A, as γήρει for ynpa, xv. 15.—El
and E, as ewexey for everey, xviii. 5. —EI and H, as εἰδεὶν for nde, xviii. 19. —EI and I,
as παριξήκει for παρειξήκει, xviii. 8., γυναικια for γυναικεια, xviii. 11., ovdis for οὐδείς,
xxxi. 41., xpeioy for κριον, xv. 9., &c.—Ol and H, a. Aafuis for Aaéns, xxxi. 50.— ΟΥ̓
and H, as wAnpys for wAnpous, xxvii, 27.3; and lastly, OY and Q, as καταρουμενους for
καταρωμενους, xii. 13, !
The manuscripts of the New Testament abound with similar instances of permutations.
Thus we meet with Αμιναδαμ for Αμιναδαβ, in Matt.i. 4.; Ακειμ for Αχειμ, in Matt.i. 14.5
dia των μαϑητων for δυοτων μαϑητων, in Matt.xi. 2. ; Ματϑαν for Marat, in Luke iii.
24.; papavdy for μωρανϑη, in Luke xiv. 34.; τοπὸν for rvmoy, in John xx. 25.; xaipw for
κυριω, in Rom. xii. 11.; Δαυιδ for Aaf.d,in Matt.i. 1.,and in many other passages. The
reader will find numerous other examples in the elder Michaelis’s Dissertation on various
readings. ® Permutations of this kind are very frequent in antient manuscripts, and also
in inscriptions on coins, medals, stones, pillars, and other monuments of antiquity.
(3.) In like manner the transcribers might have mistaken the line on which
the copy before them was written, Jor part of a letter ; or they might have
mistaken the lower stroke of a letter for the line ; or they might have mis-
taken the true sense of the original, and thus have altered the reading ; at
the same time they were unwilling to correct such mistakes as they detected,
lest their pages should appear blotted or defaced, and thus they sacrificed
the correctness of their copy to the beauty of its appearance. This is par-
ticularly observable in Hebrew manuscripts.
(4.) A person having written one or more words from a wrong place, and
not observing tt, or not chusing to erase it, might return to the right line,
and thus produce an improper insertion of a word or a clause.
Of this we have a striking instance in John vil. 26. — Do the rulers know INDEED
(αληϑωΞ), that this is the very Christ, (adnSws ὁ Xpisos, TRULY the Christ)? The second
αληϑὼς is wanting in the Codices Vaticanus, Cantabrigiensis (or Codex Bezx), Cyprius,
Stephani 7, or Regius 62, Nanianus, and Ingolstadiensis, in numbers 1, 13, 28, 40, 63,
69, 116, 118, and 124 of Griesbach’s notation, and nine other manuscripts of less note,
which are not specified by him ; it is also wanting in the manuscripts noted by Matthezi
with the letters a, 1, 5, and 10, in all the editions of the Arabic version, in Wheeloc’s
-edition of the Persian version, in the Coptic, Armenian, Sclavonic, and Vulgate versions ;
and in all the copies of the Old Italic version, except that of Brescia. Origen, Epipha-
nius, Cyril, Isidore of Pelusium, Chrysostom, and Nonnus, among the antient fathers ;
and Grotius, Mill, Bengel, Bishop Pearce, and Griesbach, among the modern writers,
are all unanimous in rejecting the word αληϑως. The sentencein 1 Cor.x. 28. Tov yap
Kupiov 7 yn και To πλερωμα avTns, The earth is the Lord’s, and the fulness thereof, is
wanting in the Codices Alexandrinus, Vaticanus, Cantabrigiensis, Basileensis, Boreeli,
Harleianus No. 5864, and Seidelii, and in Nos. 10, 17, 28, 46, 71*, 73, and 80, of
Griesbach’s notation : it is also wanting in the Syriac version, in Erpenius’s edition of the
‘Arabic version, in the Coptic, Sahidic, Ethiopic, Armenian, Vulgate, and Old Italic ver-
ι Dr. Holmes’s Edition of the Septuagint, Vol.I. Pref, cap. II. § I. oye
. 3. 1), Christiani Benedicti Michaelis Tractatio Critica de Variis Lectionibus Novi
‘Testamenti, pp.8S—10. Hale Magdeburgice, 1749, 4to. ᾿
Ch. Ν1ΠΠ.1 In the Old and New Testaments. 315
sions, and in the quotations of the fathers Johannes Damascenus, Ambrosiaster, Augustine,
Isidore of Pelusium, and Bede. Griesbach has left it out of the text, as a clause that
ought most undoubtedly to be erased. There is, in fact, scarcely any authority to support
it; and the clause is-superfluous ; in all probability it was inserted from the twenty-sixth
verse, which is word for word the same.
(5.) When a transcriber had made an omission, and afterwards observed .
it, he then subjoined what he had omitted, and thus produced a transpost~
tion. }
Thus, Matt. v.4. is subjoined to 5. in the Codex Bezz, in the Vulgate version, and in
the quotation of Jerome. Luke xxiii. 17. is omitted in the Codices Alexandrinus, Va-
ticanus, Cyprius, and Stephani 7, in the Coptic and Sahidic versions, and in the Codex
Vercellensis of the Old Italic version: and it is subjoined to the nineteenth verse in the
Codex Bezez. f
In like manner, Rom. i. 29. is very different in different copies.
In the Textus Receptus or common editions, we read adixia, πορνεια, πονηρια, πλεονεξία,
Kakta, —unrighleousness, fornication, wickedness, covetousness, maliciousness.
In the Codex Alexandrinus and Ethiopic version, we read, αδικια, πονηρια, κακιαν
πλεονεξία, ---- unrighteousness, wickedness, maliciousness, covetousness.
In the Codex Claromontanus, we read, αδικια, κακια, πορνεια, TAEovetia, — nnrighteous<
ness, maliciousness, covetousness.
In the Vulgate version, we read, iniquitate, malitid, fornicatione, avaritid, nequitid,
whence it is evident that the authors of that translation read, αδικια, πονηρια, πορνεια,
TAcovetia, Kania. And
The order of the words in the Syriac version shews that its authors read, αδικια, πορνεία,
πονήρια, κακια, πλεονεξία, ---- unrighteousness, fornication, wickedness, maliciousness, ‘co=
vetousness. } .
(6.) Another cause of various lections in Hebrew manuscripts, referable
to this head, is the addition of letters to the last word in the lines in order
to preserve their symmetry ; and in Greek manuscripts omissions are Sre-
quently occasioned by what is called ὁμοιοτελευτον, (nomoeoteleuton) or when
a word after a short interval occurs a second time in a passage. Here,
the transcriber having written the word at the beginning of the passage, on
looking again at the book from which he copies, his eye catches the same word
at the end of the passage, and continuing to write what immediately follows,
he of course omits intermediate words.
This fact will account for the omission of the concluding sentence of Matt.yv. 19., and
the whole of verse 30, in the Codex Beze. Again, in Matt. xxviil. 9, the words
απαγγειλαι τοις wadnras αὐτου (to tell his disciples), are omitted from the same cause, in
the Codices Vaticanus and Bezz, in the MSS. by Griesbach numbered 10, 33, 49, 59,
60, 69, 119, 142*, 225, 227, the Evangelisteria numbered !, 13, 15, 17, 32, in the
second of the Barberini MSS., and in those noted d. and q. by Matthzi; as well as in
the Syriac, Arabic (as printed in the London Polyglott), Persic, Coptic, Armenian,
Vulgate Latin, Saxon, and Old Italic Versions (except the manuscript of Brescia), and
by the fathers Origen, Chrysostom, Jerome and Augustine. And Mark ix. 26. is omitted
in the Codices Vaticanus 1209, Stephani ἡ, Vaticanus 354, and the MSS. by Griesbach
numbered 2, 27, 63, 64, 121, 157, in Matthei’s 17, in the Coptic Version, the Codex
San-germanensis 2 of the Italic Version, in the printed editions of Aldus and Frobenius,
and by Theophylact. ἢ
(7.) As all antient manuscripts were written in capital letters, and without
any spaces between words, or even sentences, syllables are frequently omitted
or repeated. So, careless or ignorant transcribers have very often mistaken
the notes of abreviation, which are of frequent occurrence in antient manu-
scripts. A few specimens of such abbreviations are given in the preceding
part of this Volume.
᾿ς From this source probably originated the reading, in 1 Pet. ii. 3. of Xpisos (Christ)
instead of Xpysos (cracious), which occurs in the MSS. by Griesbach numbered 40, 68,
and others of less note, in Matthzi’s g, in some printed editions, and also in the verse as
cited by Clemens Alexandrinus, Gregory Nazianzen,and Procopius, and by Theophylact
| Dr. Gerard’s Institutes of Biblical Criticism, p.238.
ov
.
γῇ
316 On the Various Readings [Part I.
‘in his commentary on this text. ‘The reading in the manuscript whence the transcriber
made his copy, must have been Xs; which, not being understood by him, he altered into
Xpisos. ν
(8.) Lastly, the ignorance or negligence of transcribers has been a most
Sruitful source of various readings, by their.mistaking marginal notes or
scholia for a part of the text. It was not unusual in antient manuscripts
to write in the margin an explanation of difficult passages, or a word sy-
nonymous to that in the text, but more usual and more easily understood, or
with the intent of supplying a seeming deficiency; any or all of which might,
in the copies taken from the manuscript in which these notes were written, be
easily obtruded on the text itself.
Thus, to Matt. vi. 33. some copies, as well as the fathers Clemens Alexandrinus, Origen,
and Eusebius, add the following clause, as having been uttered by Jesus Christ. Αἰτεῖτε
TA μεγαλα, και τὰ MIPKA υμιν TPOOTEINTETAL* και GITELTE TA επουρανια, και TA επίγεια προσ-
τεϑησεται yuiv: —Seck ye great things, and little things shall be added unto you ; and seek
ye heavenly things, and earthly things shall be added unto you. But this addition is ma-
nifestly a gloss.
So, in Mark vii. 35., after he spake plain, the following sentence is added in MS. 90 of
Griesbach’s notation : — Kat ἐλάλει evloywy τὸν Ocov, —and he spake, praising God.
That the man did this, we may readily conclude ; but this sentence was not added by the
evangelist. It is evidently a gloss.
Again, in Luke vii. 16., after the sentence God hath visited his people, the words es
αγαδον, for good, are added in the manuscripts by Griesbach noted M. 13, 50, 69. 71,
106, 114, and eight others, in Matthwi’s x, in the Syriac (as printed in the London Po-
lyglott), in the Armenian, and in all the Arabic versions, and in the Codices Veronensis,
Vercellensis, Corbeiensis, Colbertinus 4051, San-germanensis 1, and Forojuliensis, of the
Old Italic Version. But it is manifestly a gloss, and is rejected as such by Dr. Mill,
and Griesbach.
It is worthy of remark, that the difference caused by these or similar additions does in
no respect whatever affect any point of faith or morality. Several eminent critics, for
instance, are of opinion that the controverted clause in 1 John v. 7, 8, crept into the text
in this manner ; because it is not found in any antient manuscripts, nor in the writings
of the fathers who disputed against the Arians. The evidence for the passage in question
is fully considered in Vol. IV. Part II. Chap. IV. Sect. V. § VI. But, for the sake of
argument, let us suppose it to be an omission in the manuscripts where it is wanting, or
an addition to those where it occurs; it cannot in any way be prejudicial to the Christian
faith ; because, whatever sense we may put upon that passage, the same truth being most
clearly and indisputably taught in other places of the New Testament, there is no more
occasion for adding it, than there is inconvenience in omitting it.
2. Errors or imperfections in the manuscript, from which a tran-
scriber copied, are a further source of various readings.
Besides the mistakes arising from the strokes of certain letters being
faded or erased, others of a contrary nature may arise from the transpa-
rency of the paper or velium, whence the stroke of a letter on one side
of the leaf may seem to be a part of a letter on the other side of the
leaf, and in this manner O may be taken for Θ.
According to Wetstein, this very accident happened to Mill, in examining the cele-
brated passage (1 ‘Tim. iii. 16.) in the Codex Alexandrinus. Mill had asserted in regard
to the OC in this manuscript, that some remains of a stroke were still visible in the
middle of the omicron, and concluded therefore that the word was properly Oc. But
-Wetstein, who examined this manuscript more accurately, could discover no trace of any
stroke in the omicron, but took notice of a circumstance which he supposes led Mill into
error. On the other side of the leaf, directly opposite to O is the letter €, in the word
EYZSEPREIA, the middle stroke of which is visible on the former side, and occupies the
hollow of Ὁ. Wetstein having made the discovery, called several persons to witness,
who confirmed the truth of it. But this hypothesis of Wetstein’s has been questioned by
Dr. Woide', and has been most clearly disproved by Dr. Berriman.? In order to dis-
ἔ
1 Novum Testamentum Grecum, e Codice MS. Alexandrine ; Prefat. § 87, p. XXX.
2 Critical Dissertation upon 1 Tim, iii, 16. pp. 155—160.
Ch. VIII.] In the Old and New Testaments. 317%
-
cover the genuine reading of a manuscript where the letters are faded, Michaelis or
mends the critic to have recourse to such as are related to it, either in time, place, or
character, and if possible to those which were immediately copied from it while the letters
were still legible. Velthusen and Griesbach are unanimous in regard to the propriety of
this rule, but in their application of it to 1 Tim. iii. 16. they have drawn directly opposite
conclusions. Those who endeavour to supply what time has destroyed, and venture to
write anew the remnant or seeming remnant of a faded stroke, are guilty of an act that
deserves the highest censure: the Codex Alexandrinus, Codex Ephrem, and Codex Cla-
romontanus, have all suffered in this manner, but the authors of these amendments have
deprived their successors of the means of judging for themselves, and have defeated the
end which they intended to answer.
Again, the omission of a passage in an antient manuscript, which the writer added
afterwards in the margin, might lead a copyist into error, unless it was particularly
marked in what part of the text the passage ought to be inserted. Many manuscripts are
still extant, in which omissions are in this manner supplied, especially in those preserved
at Moscow, which Matthzi has extracted and accurately described in his critical edition
of the New Testament.
3. A third source of various readings is critical conjecture, or an
gntended improvement of the original text.
_ “ In reading the works of an author of known literary reputation,
we ascribe grammatical or orthographical errors, if any are to be found,
rather to a mistake of the printer than to a want of knowledge in the
writer. In the same manner the transcriber of a manuscript attributes
the faults of his original to the error of a former copyist, and alters
them, as he supposes they were written by the author. But if he carries
his critical conjectures too far, he falls himself into the error which he
intended to avoid.” ‘This may be done in various ways.
(1.) Thus the transcriber may take an expression to be faulty which in
reality is not so; or he may mistake the sense of the author, and suppose
that he has discovered a grammatical error, when in fact he himself con-
strues falsely : —-or the grammatical error intended to be corrected actually
proceeded from the author himself.
(2.) Further, some critical copyists have not only corrected ungram-
matical or inaccurate expressions, but have even converted inelegant into
elegant phrases: and they have likewise omitted words that appeared to
them superfluous, or the difference of which they did not understand. .
Thus,in Mark vii. 37. τοὺς αλαλους, the dumb, is omitted as superfluous in Griesbach’s
MS. 28, (Colbertinus 4705, or Colbertinus 2. of Dr. Mill’s notation.) So, in Mark x.
19. Μη amosnpyons, defraud not, is omitted in the Codices Vaticanus and Cyprius, and
in eighteen other manuscripts, as well asin the Armenian version, and also in Theophylact.
Tt seems included in μη κλήψης, do not steal, and does not occur in the other Gospels.
Once more, AeyorTos, saying, (Matt. i. 22.) is omitted, because the transcriber deemed it
an unnecessary addition after the words, that which was spoken of the Lord by the prophet.
1 With regard to these corrections of grammatical errors, Michaelis has laid down the
four following rules, viz.
«41. In those passages where we find only an apparent grammatical error, the seem-
ingly erroneous reading may be generally considered as the genuine, and the other
readings as corrections, and therefore spurious.
«<2, Real grammatical errors, in the works of a correct and classical writer, are justly
ascribed to a mistake of the copyist, and the same sentiments may be entertained of an
author of less eminence, when among several copies one or two only have the false reading,
‘¢ 3. But when expressions that deviate from the strictness of grammar are found in
the writings of an author who had not the advantage of a learned education, and was totally
regardless of the accuracy of his style, not in single but repeated instances, and retained
in a very great number of manuscripts, they must be attributed, not to the transcriber,
but the author.
‘* 4, When one grammatical error in particular is frequently found in one and the
same writing, as the improper use of the nominative in the book of Revelation, no doubt
can be made that it proceeded from the author himself.””— Michaelis, vol. i. p.306.
Ὁ
818 On the Various Readings [Part I.
Ψ
4 (3.) But of all the sources of various lections which are referable to this
head, the most ample, according to Michaelis, and the most productive of
‘spurious passages in the New Testament, is the practice of altering parallel
passages so as to render more perfect their conformity to each other. The
Gospels in particular have suffered in this way ; and Saint Paul’s Epistles
have very frequently been interpolated tn order to make his quotations from
the Old Testament harmonise with the Septuagint version, where they dif-
fered from the exact words of the latter. Two or three instances of alter-
ations from parallel passages will confirm this remark.
Thus, in Matt. xii. 8. For the son of man is lord even of the sabbath day, kat even is
omitted in eighty-seven manuscripts, and in several printed editions, as well as in the
Syriac, Arabic, the Persic in Bp. Walton’s Polyglott, the Coptic, Armenian, Sclavonic,
and Italic versions, and also in the passage as quoted by Tertullian, Cyprian, Origen,
Chrysostom, Euthymius, and Theophylact. It has been added from the parallel passage
in Mark ii. 28. or in Luke vi. 5. ; and isjustly rejected by Griesbach as an interpolation.
In Matt. xii. 35. τῆς Kapdias, of the heart, is wanting in one hundred and seven
manuscripts as well as in several printed editions, and in the Arabic, Persic, Sclavonic,
Anglo-Saxon, Old Italic, and Vulgate versions; it is also wanting in the passage as
cited by Origen, the author of the Dialogue against the Marcionites, Gregory Nazianzen,
Gregory of Nyssa, Chrysostom, ‘Theophylact, Cyprian, Lucifer, Hilary, and Ambro-
siaster. It has been inserted from the parallel place in Luke vi. 45.
The clause in Matt. xxvii. 35. Iva mAnpwSn To ρηδὲεν (that it might be fulfilled which
was spoken), &c. to the end of that verse is omitted in one hundred and sixty-one manu~-
scripts in the Syriac MSS. and also in some Syriac editions, in the Arabic version both
MSS. and also as printed in Bp. Walton’s Polyglott, in the Persic version of the Poly-
glott, in all the manuscripts, and in most printed editions of the Coptic, Sahidic, Ethi-
opic and Sclavonic Versions, in most MSS. and editions of the Vulgate Latin version,
in several MSS. of the old Italic version ; and likewise in the verse as cited by Chrysos-
tom, Titus of Bostra, Euthymius, Theophylact, Origen, the old Latin translator of
TIreneus, Augustine, and Juvencus. This clause has been interpolated from John xix.
24, Grieshach justly omits it as decidedly spurious. ,
Numerous similar interpolations have been made in the Acts of the Apostles, by these
supposed amendments ; and where the same story is related more than once, transcribers,
and more frequently translators, have supplied from the one what seemed to be deficient
‘in the other. Not to multiply examples unnecessarily in illustration of this last remark,
it will be sufficient to compare the narrative of Saint Paul’s conversion, as related by
Saint Luke (Acts ix.), with that apostle’s own account of it in Acts xxil, and xxvi, ; and
also the two narratives of the conversion of Cornelius, described in Acts x. and xi.
(4.) Lastly, some critics have altered the text of the New Testament in
conformity to the Vulgate version ; but various readings, which are evi-
dently derived from this source, are utterly undeserving of attention.
4. Wilful corruptions, in order to serve the purposes of a party,
whether orthodox or heterodox, are another source of various readings.
Among the antient heretics, no one has been more severely charged with
falsifying the sacred teat, in order to support his tenets, nor has any one
more justly deserved the censure, which has been bestowed i ine such un-
warrantable conduct, than Marcion. Yet Michaelis has shewn that all
his deviations from the text in common use are not wilful corruptions, but
that many of them are really various readings ; and he has exculpated the
Arians from the same charge.
τ It is however well known that Marcion caused the two first chapters of Saint Luke’s
Gospel to disappear from his copy, as also Luke iv. 37, 38, 99. In Luke viii. 19. he
also expunged the words ἢ μητὴρ καὶ οἱ adeApor αὐτου, his mother and brethren. In
Mark xv. 28. instead of wera avovay edoyicdn, he was numbered with the transgressors,
‘the Eutychians read verpwy, dead, in order to support their hypothesis, that Christ’s body
was an aérial form and not human.
On the other hand, it is a fact that some corruptions have been de-
signedly made by those who are termed orthodox, and have subse-
Ch. VIII.] In the Old and New Testaments. 319
quently been preferred when so made, in order to favour some received
opinion, or to preclude an objection against it. As this is a source of
various readings (we believe) but little known, and less considered,
we shall adduce two or three examples from Pfaff’s dissertation on va-
rious readings, who has considered the subject at length.
(1.) Mark xiii. 32. Οὐδε ο vos. ‘These words are omitted in some manuscripts, and
rejected by some of the fathers, because they thought it favoured the Arians. Ambrose,,
who flourished in the fourth century, states that many manuscripts in his time omitted
them.
(2.) Lukei. 35. After γεννώμενον, the words ex cov have been added in several ma-
nuscripts in the ‘Syriac, Persic, Arabic, Ethiopic, and other translations, as well as in
numerous quotations of the fathers, in opposition to the. Eutychians, who denied the two
natures of Jesus Christ. De Si ‘
(3.) Luke xxii. 43. The whole verse is omitted in the Alexandrian and some other
, manuscripts, because some orthodox Christians imagined that the mention of an angel’s
strengthening our Saviour during his agony in the garden detracted from his Deity.
(4.) 1 Cor. xv. 5. Saint Paul asserts that Christ appeared after his resurrection to
the twelve, τοις δωδεκα, though at that time two of the number were wanting, Thomas
being absent, and Judas Iscariot being dead. Some manuscripts therefore read evdexa,
eleven, lest the sacred historian should be charged with falsehood, though every attentive
reader of the New Testament knows that the Apostle, in writing this, used the figure
called synecdoche, in which a part is put for the whole.
5. Matt.i. 18. Πριν ἡ ovvedSew avrovs (before they came together’, and 25, avrns τον
mpwrotoKoy (her first born), are in some copies designedly omitted, lest any should doubt
the perpetual virginity of Mary the mother of Christ. ἰ
III. The causes of various readings being thus ascertained, the
‘next step is to consider the sources whence the true reading is to
be determined. The legitimate sources of emendation, are 1. Manu-
scripts; 2. The most antient and best editions; 3. Antient ver-
sions, (and, for the Old Testament in particular, the Samaritan text
of the Pentateuch, together with the Masora, and the Talmud) ;
4. Parallel passages; 5. Quotations from the fathers; and 6. Con-
jectural criticisms. But these various sources are all to be used
with great judgment and caution, as being fallible criteria; nor is
the common reading ever to be rejected but upon the most rational
grounds.
1. Manuscripts.— Having already given some observations on
the age of the manuscripts, together with an account of some of the
most antient’, it will only be necessary that we should in this place
offer a few hints concerning their relative value, and the application
of them to the determination of various readings.
(1.) In general, then, we may affirm that the present copies of the Scrip-
tures of the Old and New Testament, under the guardianship of the Jewish,
Samaritan, and Christian churches, agreeing in every thing essential, are
of the same authenticity and authority with the original autographs ;
notwithstanding the errors that have crept into them, from whatever cause..
(2.) The number of manuscripts, however, is not so much to be considered
as their quality, antiquity, and agreement with the most antient interpreters ;
for the true reading may be preserved in a single manuscript.
(8.) Those manuscripts are to be accounted the best, which are most con-
sonant with those used by the antient interpreters ; and, with regard to the
Old Testament, in particular, M. de Rossi states that those manuscripts are
' See an account of the principal Hebrew and Greek MSS. in pp.34—112. of the
present volume. ir t
320 _ On the Various Readings (Part I.
in every case preferable which have not been tampered with by the Maso-
retes, and which have the Chaldee paraphrase interjected, in alternate
werses.
(4.) Although, other things being equal, the more antient and accurately
written manuscripts are to be preferred, yet a recent and incorrect copy
may often have the better reading, because it may have been transcribed
Jrom an excellent and antient copy. .
(5.) An accurate manuscript is preferable to one that is negligently
written.
Various readings, therefore, particularly in the Hebrew Scriptures, which are found
in manuscripts transcribed by a learned person, or for a learned person, from some
celebrated or corrected copy, are to be preferred to those written for private use ; and the
readings found in antient and unpointed manuscripts, written for the use of the syna-
gogue, are better than those found in Masoretic exemplars. γ
(6.) The first erased reading of a manuscript is not always an error of
the copyist, nor is the second substituted one always the better reading.
Both are to be tried by the touchstone of the antient versions, and in the
Pentateuch by the Samaritan teat also.
(7.) Other things being equal, Michaelis states that a Lectionarium is
not of equal value with a manuscript of the same antiquity that contains
the books of the New Testament complete, because in the former the text
was frequently altered, according to the readings which were most approved
at the tume when it was written ; though Lectionaria sometimes have read-
ings of great importance.!
_(8.) In reckoning up the number of manuscripts for or against any par-
ticular reading, it will be necessary,
First, to distinguish properly between one manuscript and another, that
the same MS. be not counted twice over, and consequently ONE pass for TWO.
This (it is now ascertained) was the case with the Codex Bez, which has been proved
to be the same which was the second of Stephens’s MSS. marked 8, and not two distinct
“manuscripts. Wherever, therefore, a number of manuscripts bears evident marks of
having been transcribed in succession, that is, each of them being first a copy taken from
another, and then an original having a copy taken from it, or where all are taken from
one common original, they are not to be considered as furnishing so many different in-
stances of a various reading, but should be estimated only as one, whose authority resolves
itself into that of the first inanuscript. Inattention to this circumstance has contributed
to increase the number of various readings beyond what they really are. But though
two manuscripts, one of which is copied from the other, can be admitted only as a single
evidence, yet, if a word is faded in the more antient one, it may be supplied from that
which is more modern. Manuscripts which, though not immediately copied from each
other, exhibit a great uniformity in their readings, seem to be the produce of the same
country, and to have as it were the usual readings of that country. A set of manuscripts
of this kind is to be considered as the same edition, in which it is of no importance to the
authenticity of a reading whether five hundred or five thousand copies be taken, Numbers
alone, therefore, decide nothing in the present instance.
Srconpiy, We must carefully observe what part of the Scriptures the
several manuscripts actually contain, andsin what respects they are de-
Sective.
There are few MSS. extant, which contain either the Old or the New Testament en-
tire, and have been transmitted to us without loss and damage. Of the MSS. of the Old
Testament, which have been described in pp.41—44. supra, not one is complete ; and
with regard to the New Testament, we have already seen that the Codices Alexandrinus?,
Vaticanus%, and Leicestrensis+, are mutilated. Other MSS. contain the Gospels, or
the Gospels and Acts of the Apostles; others the Acts, and Pauline Epistles, or the Ca-
tholic Epistles, or both ; others have the Epistles by themselves ; and there are several
manuscripts which contain the whole of the New Testament except the Apocalypse ; to
1 Introduction, Vol. 11, p. 161. 2 See p. 66, 67. supra.
3 See p.74. supra. ' + See p. 109. supra.
Ch. VIII.] In the Old and New Testaments. 321
which are to be added the Lectionaries, or select portions of the New Testament, which
were read as lessons, or Epistles and Gospels in the service of the Church. Now it is
absolutely necessary that we observe the state and condition of MSS., in order that we
may avoid false conclusions and inferences from the non-production of a manuscript for
a various reading by any editor of the New Testament, who prefessedly gives an account
of the various readings of MSS., as if it therefore did not vary, when in reality the text
itself was wanting therein; and also in order that we may not cite a MS. in favour of
any reading, where in truth such MS. has no reading at_all. From inattention to this
obvious rule, Amelotte! cited the first codex of Stephens, the Complutensian, Cardinal
Ximenes’s, Cisneros’s, and that of Alcala, as so many different manuscripts, when,
in fact, there was but one and the same printed edition.
THIRDLY, We must also observe whether the MSS. have been entirely
and exactly collated.
Sometimes perhaps only the more noted and important texts have been consulted. This
was the case with the Codex Claromontanus, as collated by Beza, and also with the MSS.
of the Apostolic Epistles in the Archiepiscopal Library at Lambeth, which have only
been collated for the controverted clause in 1 John v, 7. Sometimes also it happens that
MSS. have come late into the hands of editors of the New Testament, after the printing
was begun, and consequently only part of the various lections have been exhibited. This
was the case both with Dr. Mill and with Griesbach in their critical editions. Again, it
sometimes happens that a manuscript has been collated in the beginning, but, from some
accident or other, the collation of it has not been completed. ‘This was the case with the
Codex Cyprius, of which we had no entire collation until Dr. Scholz printed one at the
end of his Dissertation on that manuscript2, and also with the Codex Montfortianus,
which was collated in the Gospels and most parts ef the Acts of the Apostles, and in
part of the Epistle to the Romans. Nor had we any complete collation of it, until the
Rev. Dr. Barrett printed one at the end of his fac-simile of the Codex Rescriptus of
Matthew’s Gospels, now preserved in the library of ‘[rinity College, Dublin.3 It is
therefore absolutely necessary that we should inquire into these particulars, that we may
not be deceived ourselves, or deceive others, Ly alleging an authority that has never
been examined.
2. The best and most antient Printed Editions have already been
described.* But they are so far enly to be admitted in evidence,
as they are zmmediately taken from manuscripts. The various read-
ings, however, which they contain, are not to be neglected, parti-
cularly those of the Hebrew Bibles printed in Rabbi Ben Chaim’s
or Hajim’s Masoretical edition. In the New Testament, as the
readings found in all the printed editions rest on the authority of a
few manuscripts which are not always the most autient, the concur-
rence of all’ these editions cannot confer great authority on the.
readings adopted by them, in opposition to others which appear to
be well supported. ᾿ é
3. The Antient Versions (of which an account has already been
given®), though not free from error, nevertheless afford important
assistance towards determining the true readings of passages, as
they shew what readings their authors considered to be genuine.
(1.) Antient Versions are a legitimate source of emendation, unless upon
_ 1 Amelotte, the bitter enemy of the learned and pious Port- Royalists, published a
French translation of the New Testament in four volumes 8vo., in the years 1666—1668.
In his notes he boasted of having consulted all the manuscripts in Europe, which he
afterwards confessed he had not seen ὁ Chalmers’s Biographical Dictionary, vol. ii.
pp. 95—97.
2 Scholz, Cure Critice in Historiam Textus Evangeliorum, pp. 80—90.
3 Barrett, Evangelium secundum Mattheum ex Codice Rescripto in Bibliotheca Col-
‘legit SS. ‘Trinitatis juxta- Dublin. Appendix, pp. 5—35. - ' ; ὃ
+ See pp. 113—198. of the present volume, for. an account of the printed editions of
the Scriptures, 2 ‘ -
Ὁ. See an account οῦ the Antient-Versions, pp. 157—212..0f this volume... , +
WEL FS ie sine ᾿
}
322 On the Various Readings ᾿ς [Part I.
collation we have reason to conclude that the translators of them were
clearly mistaken. τὰν
One or two examples will illustrate this remark. In James v. 12. many MSS., the
Arabic of the London Polyglott, the Armenian and the Sclavonic Versions, as also the
monk Antiochus, Oecumenius, and Theophylact, read iva μη ets ὕποκρισιν weonrne lest
ye fall into hypocrisy. But the Codices Alexandrinus and Vaticanus, and several other
manuscripts, besides the printed editions, and the Syriac, Arabic (as edited by Erpenius),
Coptic, Ethiopic, Vulgate, and other versions, all read the clause as it appears in our
authorised English version, which is unquestionably the true reading, viz. ἵνα μη ὑπὸ
κρισιν πεσήτε, lest ye fall into condemnation. Again, in 1 Pet. v. 13. we read, ασπαξεται.
unas ἣ ev Βαβυλωνι cuyexAextn. Here some word is evidently to be supplied, in order to
complete the sense. Dr. Mill conjectures that Peter’s wife was intended. But the word
Ἐκκλήησια, church, is found in the margin of two manuscripts (4 and 33 of Griesbach’s
notation), and in the Syriac, Arabic, Armenian, and Vulgate versions. It ought there-
fore to be received into the text. It is very properly supplied in Italic characters by the
learned and venerable translators of our authorised English version, who render the verse.
thus: —- The church that is at Babylon, elected together with yeu, saluteth you. Once
more, in 2 Pet. ii. 2. the apostle, predicting the false teachers who would corrupt the
church by their destructive doctrines, says, that many shall follow, avtwy ταις απωλειαις,
their destructions, that is, their pernicious ways (as our translators have rendered it), their
heresies of destruction or destructive opinions, mentioned in the preceding verse. This
reading, however, is only found in the MSS. 43 and 65 of Griesbach’s notation (both
of the twelfth century), and in afew others of no note. But instead of it, we read,
ασελγειαις, that is, lasciviousnesses or uncleannesses, in the Codices A. B. Ο. (Alexan-
drinus, Vaticanus, and Ephremi): and in more than fifty other manuscripts, most of
which are among the most antient, correct and authentic. This is also the reading of
both the Syriac, all the Arabic, the Coptic, Ethiopic, Armenian, Sclavonic, and Vulgate
versions, and of the fathers Chrysostom, Theophilus, Oecumenius, and Jerome. The
word ἀσελγειαις, lasciviousnesses, is therefore, beyond all doubt, the true reading, and is
very properly printed as such by Griesbach: and it points out the nature of the heresy
intended by the apostle. It was a sort of antinomianism. The heretics alluded to pam-
pered and indulged the lusts of the flesh; and if the Nicolaitans are meant, it is very ap-
plicable to them, for they taught the community of wives, &c.
(2.) Antient manuscripts, supported by some of the antient versions and
by the sense, render a reading certainly right, though it be not found in
the more modern. ‘
In Isa. lviii. 10. we read, If thou draw out thy soul to thehungry. This, Bishop Lowth
remarks, is a correct rendering of the present Hebrew text, but it is an obscure phrase,
and without example in any other place. Instead, however, of D1 (Gcaresuek) thy soul,
eight manuscripts (three of which are antient) read 21) (Lanemex ) thy bread ; and so it
is rendered in the Syriac version. The proper reading thereof is, draw out (or bring
forth) thy bread. The Septuagint version expresses both words, τὸν ἄρτον ex της ψυχης σου,
thy bread from thy soul.}
(3.) The concurrence of the antient versions is sufficient to establish a
reading as certainly right, when the sense or parallel place shews both the
propriety of that reading, and the corruption of what is found in the copies
of the original. )
Thus, in Prov. xviii. 21. (22 of English version) we read, Whoso findeth a wife, find-
eth a good thing. ‘This is not true in every instance ; it contradicts other maxims of the
inspired writer, as Dr. Kennicott has shewn, who is sufficiently eloquent on this occasion.
He therefore conjectured that Solomon originally expressed himself thus; he that findeth
a coop wife, findeth a good thing, and obtaineth favour from the Lorn. This reading de-
rives a strong confirmation from the fact, that the epithet for good is uniformly found in
the Septuagint Greek, the Syriac, Arabic, and Vulgate versions. ΤῈ is likewise found
in two antient manuscript Chaldee paraphrases of the Book of Proverbs (one of which is
at Cambridge, and the other in the king of Prussia’s library at Berlin.) All these con-
curring testimonies, together with the necessary sense of the text itself, prove that'the
Hebrew originally read, and ought to be so restored, He that findeth a good wife, findeth
a good thing. ὃ a Oe ys
ι Gerard’s Institutes, p..271. . Lowth’s Isaiah, vol. ii. p, 343. ot 3
2 Kennicott’s Second Dicsertation on the Hebrew Text, pp. 189—182. Dr. Gerard
has given four additional instances of the-above rule. Institutes, pp. 272, 273.
Ch. VIII.] In the Old and New Testaments. 323
(4.) The Samaritan Pentateuch, which is only a different copy of the
same original text, being more antient than the Babylonish captivity, and
religiously preserved in the antient Hebrew characters, ts a legitimate
source of emendation. Although it differs in many places from the present
Hebrew text, and these differences have been made objections against tts au-
thority, because it has been taken for granted that it must be wrong wherever
at is not conformable to the Hebrew ; yet as this assumption procceds an the
erroneous supposition of the absolute integrity of the Masoretic copies, it
ought not to be regarded. |
Bauer has given a considerable number of rules for the application
of the Samaritan Pentateuch to the determination of various readings,
which he has illustrated, by examples, for the whole of which we have
not room. The following are such of his remarks as are of most gex
neral application. |
(1.) Where the Samaritan text has the larger sections repeated from the other chapters
μή the Pentateuch, it is interpolated, and the Hebrew text is on noaccount to be corrected
Yom it. ;
(2.) Where the Samaritan text contains readings in support of the peculiar dogmas
entertained by the Samaritans, there it is to be considered as altered by the fraud of that
sect. '
(3.) Where the Samaritan text more strictly follows the rules of grammar, avoiding
enallages of number and gender ; and on the other hand, where the Hebrew Text de-
parts from those rules, not frequently expressing the enallage both of number and gen-
der ;—in such cases the reading of the Hebrew text is preferable to that of the Samaritan,
(4.) Where the Samaritan text contains a clearer reading, which removes any diffi-
culty or obscurity, by the addition of a single word or phrase, there it has evidently been
corrected by the Samaritan doctors, and the reading of the Hebrew copies is to be pre-
ferred. The application of this and the preceding canon to most of the corrections which
Houbigant conceived might be drawn from the Samaritan Pentateuch, will shew that
those corrections are of no value whatever.
(5.) Where a reading in the Samaritan text departs from that of the Hebrew text, in
the guttural letters, the true reading is to be found in the latter.
(6.) A various reading in the Samaritan text, which appears to be derived from the
resemblance of the shape of the letters, is to be rejected.
(7.) A reading in the Samaritan text which is entirely unsupported by the authority
of the Masoretic copies, and of the antient versions, is not to be regarded as the true
one, and is not preferable to the Masoretic reading.
(8.) If the Samaritan text agrees with the Septuagint version, (as frequently is the
case), their testimony is to be considered but as one, from the very close affinity subsist-
ing between them.
(9.) A various reading of the Samaritan Pentateuch is of the greatest value when it
is confirmed by the antient versions of Aquila, and Symmachus, by the Syriac version,
the Chaldee paraphrase, and the best and most antient Hebrew MSS. ‘Thus, in Gen.
xxii. 13. instead of, behold, BEHIND him WT (acuer), the Samaritan reads 178 (acnap)
one, and with this reading agree the Septuagint and Syriac versions, the Targum or Chaldee
paraphrase of Onkelos, and twenty-nine of the manuscripts collated by Dr. Kennicott,
together with thirteen of those collated by De Rossi. The proper rendering therefore of
this verse is, And Abraham lifted up his eyes and looked ; and behold a ram caught in a
thicket by his horns. ‘ '
The two following canons are selected from Dr. Gerard’s Institutes of Biblical
Criticism ', with a few corrections.
(10.) Readings in the Pentateuch supported by the Samaritan copy, a few Hebrew
MSS., the antient versions, parallel places, and the sense, are certainly right, though
they are not found in the generality of Hebrew manuscripts nor in editions,
Thus in Gen. 1. 25. after ye shall carry up my bones from hence, the parallel text in
Exod. xiii. 19., twelve manuscripts, the Samaritan text, the Septuagint, Syriac, Arabic,
and Vulgate versions, all add with you. These words therefore are part of the text, and
are very properly incorporated in it by Dr. Boothroyd, in his new translation of the
Schipares” ~" ore . :
ΤΡ. 270, 271.
δ
424, On the Various Readings - [Part I.
In Lev. ix. 21. the common reading is, as Moses commanded: but in thirty manu.-
‘scripts, the Samaritan text, the Septuagint and .Arabic versions, and the Targum of
-Onkelos, we read, As Jehovah commanded Moses ; which unquestionably is the true read-
ing, and is supported not only by these authorities, but also by the whole chapter itself.
(11.), Readings in the Pentateuch, supported by the Samaritan text, .-ntient versions,
parallel places, and the sense, are certainly right, though they are not found in any (or
‘in only one) Hebrew manuscript now extant. ᾿.
Thus in- Gen. ii. 24. we read, And they shall be one flesh : but it is they rwo in the Sama-
ritan text, and in the Septuagint, Syriac, Old Italic, Vulgate, and Arabic versions, compared
with Matt. xix.5. Mark x. 8. 1 Cor. vi. 16. Eph. v. $1., Philo Judzus, Tertullian,
Epiphanius, Jerome, and Augustine, In Exod. vi. 20. after she bare him Aaron and
‘Moses, ‘and Miriam their sister,’ is added in the Samaritan text, the Septuagint and
Syriac versions, and in one manuscript. There is no doubt but that it forms part of the
sacred text. Again, in Exod. xii. 40. we read, The sqjourning of the children of Israel,
which they dwelt in Egypt, was four hundred and thirty years. But this is not true, for
“it was only two hundred and fifteen years ; and it contradicts Gal. iii. 17. which says,
that it was only four hundred and thirty years from the calling of Abraham, two hundred
_and fifteen of which elapsed before the going into Egypt. (Compare Gen. xii. 4. xvii.
‘1. 21. xxv. 26. and x1. 9.) | The following is the verse as it appears in all the MSS. and
editions of the Samaritan Pentateuch, confirmed by the Alexandrian Manuscript of the
Septuagint. Now the sojourning of the children of Israel, and of their fathers, which they
sojourned in the land of Canaan and in the land of Egypt, was four hundred and thirty
years. ‘This is the true reading, and removes all doubt and obscurity. It is proper to
_remark, that the last three examples cf additional passages from the Samaritan text are
introduced by Dr. Boothroyd into the text of his translation of the Bible.
(5.) Such antient versions as were immediately made from the original
are proper sources of emendation, when our present Hebrew and Greek
‘manuscripts disagree ; and their respective value is in proportion to their
priority of date, their being made from accurate exemplars, their being lite-
ral translations, and their being confirmed by one another, and, as far as
respects the Pentateuch, by the Samaritan text ; for the sole dissent of ver-
sions, unsupported by other authorities, constitutes only a dubious lection.
Before, however, we admit any various reading into the text on the authority of an
antient version, we must be certain that the text of such version has not been corrupted.
And no various reading can be derived ftom the modern Lutin Versions of the Greek or
Oriental versions, which are giyen in the Polyglotts, because the Latin translators have
-in some instances mistaken the sense of such oriental versions.
(6.) The Greek version of the Old Testament, called the Septuagint,
being the most antient and illustrious, is preferable to the Old Syriac ver-
sion of the same portion of Scripture ; but the Old Syriac version of the
New Testament, being executed at the close of the apostolic age, and conse-
quently the most antient of all the translations of the New Testament, is
preferable to every other version of tt. |
The readings pointed out by the Greek version are sometimes the genuine lections,
even when they are not found in any Hebrew manuscripts now extant. For instance,
‘in Gen. iv. 8, we read, And Cain said to Abel his brother : And it came to pass, when they
were in the field, &c. Here there is manifest deficiency in all the Hebrew MSS. and
printed editions. The translators of the authorised English version, not being able to
find that-any thing was said on this occasion, ventured to intimate that there was a con-
versation, indefinitely, and therefore rendered the first clause of the verse, and Cain talked
with Abel his brother. The deficiency, which exists in all the MSS. and editions, is sup-
plied in the Septuagint version, which is supported by the Samaritan text, the Syriac and
Vulgate Latin versions, the two Chaldee Targums, the Greek translation of Aquila, and
by the passage as cited by Philo: all of which supply the deficient words, Let us go out
into the field. ‘There is no doubt, therefore, that they form part of the original text, and
that the verse ought to be translated thus: dnd Cain said unto Abel his brother, let us go
_out into the field, And it came to pass, when they were in the field, that Cain rose up against
Abel his brother, and slew him. Again, in Acts xiii. 18. we read about the time of forty years
suffered he (ετροποφορησεν) their manners in the wilderness; that is, he dealt indulgently with
them. However the Israelites provoked Jehovah, he mercifully bore with and endured
them On which clause we find in the margin of our authorised yersion the following conjec-
Ch. VIII] In the Old and New Testaments, 325
ture: Gr. ἑτροποφορησεν, perhaps for ἑτροφοφορησεν, bore or fed them as a nurse beareth
or feedeth her child.”? This conjecture is confirmed by the Codices Alexandrinus,
Ephremi, and Basiliensis, and four ethers of less note, as weil as by the Syriac, Arabic,
Coptic, and Ethiopic versions, and the quotations in some of the fathers; all of which
read ἑτροφοφορησεν, he nourished and fed them, or bore them about in his arms as a tender
nurse does her child. This reading agrees excellently with the scope of the place, and is at
least of equal value with that in the commonly received text.. Griesbach has therefore
admitted it, and excluded the other. Both readings indeed , when rightly understood,
speak nearly the same sense ; but the latter is the most expressive, and agrees best with
St. Paul’s discourse, and with the history to which he alludes. The same form of ex-
pression occurs in Exod. xix. 4. Numb. xi.12. Isa. xlvi. 3, 4. and Iwiii. 9.
(7.) The Oldest Latin Versions of the New Testament, being of very
high antiquity, notwithstanding they contain some false readings, are never-
theless of great value, because they lead to a discovery of the readings in
very antient Greek manuscripts, that existed prior to the date of any that
are now extant. The Vulgate, for instance, in its present state, being (as
we have already seen) a mixture of the Old Italic version, and that of
Jerome, points out the state of the original text, partly in the first and
partly in the fourth century, and it gives great authority to those read-
ings which it clearly indicates : it also contains several which are preferable
to the present readings, and are supported by some of the best and oldest
manuscripts.
Thus the literal rendering of Jer. li. 19. is — He is the former of all things, and the rod:
of his inheritance, which is unintelligible. The venerable translators of our authorised
version have supplied Israel is the rod, &c. most probably from the parallel sentence in.
Jer. x. 16. ; and that this is the true reading is evident from the Vulgate version, which.
reads δὲ Israel sceptrum hereditatis ejus, and also from the Chaldee paraphrase, which is_
further supported by twenty-three manuscripts collated by Dr. Kennicott. !
(8.) Lhe Syriac version being very literal, ascertains clearly the readings
which it followed, to which, on account of its antiquity, it gives great autho-
rity ; and it has preserved some, that appear to be genuine.
Thus in 2 Sam. xv. 7. we read, It came to pass after forty? years, which is manifestly
erroneous, though supported by the commonly printed Vulgate, the Septuagint, and the
Chaldee. David reigned only forty years, and, if we follow the text, the rebellion of
Absalom would follow long after the death of David. In order to obviate this difficulty,
some commentators have proposed to date from the time when David was first anointed
by the prophet. Samuel. But the Syriac version (which is confirmed by the Arabic ver-
sion, by Josephus, by the Sixtine edition of the Vulgate, by several manuscripts of the same
version, and by Theodoret,) reads rour. Most learned men are of opinion that Ὁ ὩΣ
(arBayim) forty, is an error for D108 (area) fowr. Accordingly, Dr. Boothroyd has
adopted the reading of the Syriac version, and translates, at the end of rour years, in his
new version of the Old Testament.
(9.) Every deviation in the antient versions, both of the Old and New
Testaments, is not to be considered as a proof of a various reading in the
original manuscript whence it was taken ; for the translator may have mis-
taker the original word, or he may have given tt a signification different from
what it bears at present, and this 15 the case particularly with the Septuagint.
(10.) One or a few antient versions may render a reading probable,
when it is strongly supported by the sense, connexion, ΟΥ̓ parallel places, in
opposition to one that does not agree with these, though found in other ver- -
stons and in manuscripts.
Thus, in Gen. xiv. 20. we read, dnd he gave tithes of all. This leaves it uncertain
whether Melchizedek or Abram gave tithes. It rather seems to be the former, but it was
the latter. In Heb. vii. 4. the Samaritan text, and the Septuagint version, we have,
1.Gerard’s Institutes, p. 87. ~Kennicott’s Second Dissertation, pp. 439, 440, and
his Dissertatio Generalis, 5.47, at the end of the second volume of his Critical Edition
of the Hebrew Bible, _
wo
326 ᾿ς Ὁ the Various Readings [Part I.
Abram gave to him a tithe of all, ἔδωκεν ἀντω ἔΛβραμ δεκατὴν ἀπο παντῶν ; which is’ pro-
bably the genuine reading.
Again, in Isa. xl. 5. we read, All flesh shall see together, which is an imperfect sentence.
The translators of our authorised version have supplied it, referring to the glory of God
mentioned in the preceding part of the verse. This omission is antient, being prior to
the Chaldee, Syriac, and Vulgate versions: but all the copies of the Septuagint version
and the parallel passage in Isa. lii. 10. read, shall see the salvation of our God, which lec-
tion is acknowledged by Luke (iii. 6.) Bishop Lowth therefore considers it as genuine,
and has admitted it into the text of his translation of Isaiah.
(11.) The concurrence of all or most of the antient versions, in a reading
not found in manuscripts now extant, renders such reading probable, if τὲ
be agreeable to the sense, though not absolutely contrary to it.! .
Thus, in 1 Sam. ix. 7. we read, What shall we bring the man, 0’? (ta-1su) ? In one of
the manuscripts collated by Dr. Kennicott, (No. 182. a manuscript of the fourteenth
century) we read ΘΝ WN? (LA-IsH H-ELOHIM), to the man of God ? which is confirmed
by the Chaldee paraphrase, and by the Septuagint, Syriac, Vulgate, and Arabic versions,
nd is probably the genuine reading.
(12.) Of the Chaldee paraphrases 2, when manuscripts vary, those are to
be preferred which are the more antient, and which have not been corrected,
according to the present Masoretic test. |
(13.) The Masora*, Talmud, and Talmudical writers are also sources
of emendation, but of no great authority in readings of any moment.
With regard to the Masora, that reading only is to admitted from it
which is supported by antient versions, and is in perfect harmony with
the context, the analogy of language, and parallel passages. ;
In Isa. ix. 2.(Heb.; 3 of English version) we read, Thow hast multiplied the nation,
and not the joy. The Ketib has 8) (1a) not, with which the Vulgate version, and that of
Symmachus agree: but the Keri reads °? (11) to him, cr it, that is, the nation ; and with
this agree the Chaldee paraphrase, the Septuagint, the Vulgate version, the readings in
the text cf fifteen manuscripts collated by Dr. Kennicott, and six of those collated by
M. De Rossi. The latter reading is not only best supported, but it is also excellently in
unison with the preceding verse. Bishop Lowth has therefore adopted it, and translates
thus: Thou hast multiplied the nation, thou hast increased their joy.
Readings derived from the Talmud and Talmudical writers are only
to be admitted, when they expressly cite the Hebrew text, and when
their readings are confirmed by manuscripts. In judging of the various
lections obtained from the Jewish writers, those which are collated from
the Talmud, (though few in number,) are of great value and equal to
those furnished by Aquila, Symmachus, the Syriac version, and the
Chaldee paraphrase. But such as are derived from the commentaries
and lexicons of the Rabbins, who lived between the tenth and thirteenth
centuries, are (according to Prof. Bauer) to be accounted equal with the
readings of manuscripts. +
4. Parallel Passages afford a very material help in determining
various readings, where all other assistance fails. Cappel ° and Dr.
Kennicott ® have shewn at great length what use may be made of
1! Gerard’s Institutes, pp. 280, 281, where several additional examples are given, for
which we have not room.
2 See an account of the Chaldee paraphrases, pp. 157—163. of this volume.
3 See an account of the Masora in pp.144, 145. and of the Talmud in pp, 295-4297.
of this volume.
4 Bauer, Critica Sacra, pp. 444, 445. ;
5 See his Critica Sacra, (lib. i. cc. iii.—xiv.) vol. i. pp. 14—135. Svo. edition, with
Professor Vogel’s notes. ᾿
6 In his first Dissertation on the Hebrew Text, pp. 19. 79. 198,444. 457. 461. 481.
484, 502. 510.
Ch. νΠΠ.] In the Old and New Testaments. $27
parallel passages, in order to ascertain the genuine reading where
it may be dubious, or to restore it where it may be lost. Professor
Bauer-has given an abstract of Cappel’s collection of parallel pas-
sages in pp. 235—238 of his Critica Sacra : and two or three in-
stances will shew the importance of them in ascertaining a true
reading in the New Testament.
In Matt.i.4. not fewer than fourteen manuscripts and two of the
fathers read Αμιναδαμ, Aminadam ; but the parallel passage in 1 Chron.
li. 10. has Aminadas, which therefore is the genuine reading of the
Evangelist. Again, in Matt. xxvil.46. instead of λαμα (lama), many
MSS. read λειμα (leima) λιμα (lima), or λεμα (lema); but a reference to
Psal. xxi. 2. (Heb.; or 1 of English version), shews that Aza is the
proper reading. Once more, in Matt, ii. 23. the common reading is
Ναζαρετ (Nazaret); but in the Codices C. E. K. (Ephremi, Basileensis
B. VI. 21, and Cyprius,) and many other MSS. of less note, besides se-
veral printed editions, and the Coptic, Armenian, Italic, Vulgate, and
Anglo-saxon versions, and also in the quotations of Eusebius and Cyril,
we read Nafages (Nazareru.) And that this is the true reading is evi-
dent from comparing the numerous other passages of the four Gospels
in which this place is called Nazareth and not Nazaret. :
(1) Where parallel passages, together with the sense, support the reading
of antient manuscripts, they shew that such reading is perfectly right.
Thus in Isa. lxi. 4. we read, they shall build the old wastes: but the sentence is in-«
complete, as we know not who are the builders. After they shall build, four MSS. (two
of which are antient) add 199 (Maman) they that spring from thee: and this reading is
confirmed by lviii. 12. where the sentence is the very same, this word being addéd. Bishop
Lowth therefore receives it into the text, and translates the sentence thus:
And they that spring from thee shall build up the ruins of old times.
_ (2) In a text evidently corrupted, a parallel place may suggest a read-
ing perfectly genuine.!
‘Thus, in the common printed editions, we read, Say, of the Lord and of Gideon.
This is defective. The venerable English translators have, with great propriety, supplied
the sword, 3\7 (Η6 865) from the successful exploit of Gideon, related in v. 20. The word
which those learned but much traduced men thus supplied from a parallel place, proves
to be right : for it is found in ten manuscripts, besides the Chaldee Paraphrase, and the
Syriac and Arabic Versions. In like manner, they have supplied the word fourth in
2 Kings xxv. 3. from Jer. lii. 6. to complete the sense; and this supply is also confirmed
by the different versions.
_ (3) To determine with accuracy the authority of parallel passages in the
Old Testament, they should be divided into four classes, viz.
1. Passages containing the historical narration of an event which occurred but once,
or the record of a prayer or speech but once uttered. Ex. Gr. Jos. xix. 50, xxiv. 30.
comp. with Jud. ii. 9. 2 Sam. xxii. with Ps. xviii. The Book of Kings, with that of
Chronicles. 2 Kings xxv. with Jer. lii. 2 Kings xviii. to xx, with Isa. xxxvi. to xxxix,
Isa. ii. 2.4. with Micah iv. 1—3.
2. Passages containing a command, and either a repetition of it, or a record of its
being obeyed: Ex. xx. 2—17. with Deut. v. 6—22. Ex. xxv. to xxx. with xxxvi. to
xxxix, Levit. xi. 13—19. with Deut. xiv. 12—18. Ezekiel xii. 6. with 7.
3. Proverbial sayings, or expressions frequently repeated: Num. xxi. 28,29. and
xxiv. 17. with Jer. xlviii. 45,46. Ezek, v. 7. with xi. 12. Jer. v. 9. and 29. withix. 9.
Psalm xlii. 5.11. with xliii. 5. Jer. x. 25. with Psalm Ixxix. 6,7. Jer. x. 16. with li,
19. Isa, xxiv. 17,18. with Jer. xlviii. 43, 44.
4. Records of the same genealogies, 1 Chron. with several chapters of Gen. and Ezra,
with Nehemiah.
' Gerard’s Institutes, p.273. Where the reader will find several additional illustrations
of this canon. ἐ Ὁ :
Υ 4
828 «Ὅν the Various Readings’ — δε δὰ Ὁ
- In any such passages as these, where there is a difference in numbers:
or names —where there is more than a verbal difference in records of
the same transaction—or where there is even a verbal difference in
copies of the same prayer or speech, in the printed text, but not in ma-
nuscripts and versions, there it is erroneous, and ought to be corrected.!
5. Quotations from the Old and New Testaments in the Writings
of the Fathers shew what were the readings of their day, and are so
far emendatory sources. But only correct editions of their works
should be consulted. Among the antient fathers of the church,
those are particularly worthy of attention and collation who wrote
in the Greek language; because they spoke, and read, and wrote
that very language m which the sacred writings of the New Testa- Ὁ
ment were originally composed. ‘The phrase and diction of those
writings was, therefore, familiar to them; they naturally expressed
themselves in the scripture style and language. When they referred
to any texts of scripture, or diseoursed more at large upon them,
they would of course be guided by the original Greek of the New
Testament”, and not by any version that had been made, and might
possibly vary from it: whereas the Latin fathers being only accus-
tomed to the Latin version, it is as much to be expected that they
should conform their language, and quotations, and comments to it;
though, perhaps, upon some occasions, and according to their abi-
lity, taking notice also of the Greek original. A Latin father will
be an evidence for the Latin version, where he takes no express
notice of the Greek: and according to the clearness and fulness of
that evidence, we may argue, that the Latin version, or some copy
or copies of it, had that reading in his time, which is cited by him.
And this may deserve to be attended to with regard to any omissions
in the Greek MSS. whieh the Latin may be thought to have sup-
plied: but still the testimony of the Latin father in this case will
prove nothing more than the reading of a Latin version: by what
authority that version is supported, is a matter of further enquiry.
Indeed where it can be shewn that a Latin father followed no par-
ticular version, but translated directly for himself (as Tertullian and
Cyprian have frequently done); this brings us somewhat nearer to
some manuscript in the original language, and may be considered,
according as it shall happen to be circumstantiated, as a distinct
testimony for the reading of some Greek MS. in particular. *
In order to judge of the true reading of any text of Scripture,
from any quotation of it, with which we meet in the writings. of. the
fathers, the following criteria have been laid down, principally by
J. D. Michaelis. | .
(1.) In considering the testimony of a single father, we are in the first
place to enquire in what age he lived, and what were his abilities? Whe-
ther he was a person of learning and judgment, of accuracy. and exactness,
-----«ἱἍ--------..-.-.
1 Hamilton’s Codex Criticus of the Hebrew Bible, p.18.
2 Jt is to be observed that the Greek Fathers generally quote the Old Testament from
the Septuagint version.
5 Dr. Berriman’s Dissertation on 1 ‘Tim, iii, 16, pp. 28,29.
Ch. VIII] In the Old and New Testaments. 329
or otherwise 9 . And also whether the treatise or work, tn which the Scrip-
tures are so quoted, be the genuine production of the writer whose name it
bears?
(2.) Wherever it is certain that the quotations were actually taken from
manuscripts, they are of very great importance in deciding on the authen-
ticity of a true reading, and are in general to be preferred to any manu-
scripts of the Greek Testament now extant, the oldest of which cannot be
placed earlier than the end of the fourth or the commencement of the fifth
century.
If therefore a father, who flourished in the fifth and subsequent ages, has a particular
reading, it is the same as if we found it in a manuscript of that time.
(3.) As the fathers have frequently, though not always, quoted from
memory, tt is necessary to make a distinction between those passages which
they expressly declare that they have taken literally from manuscripts, and
those which they quote without any such assurance.
(4.) We are not therefore to reject the quotation of a father, because
it differs from the common text, but must first examine whether it cannot be
discovered in manuscripts of the New Testament ; and to enable those who
have access to manuscripts to make this comparison with as much ease as
possible, we should endeavour to procure the most accurate and copious ex-
tracts from the writings of the fathers.
ΤΆ a reading, then, which had the appearance of being an error of memory, is actually
discovered in manuscripts, we may without hesitation put it down in the list of various
readings: its antiquity will be determined by the age in which the father who quoted it
lived: and the manuscripts which contain it will afford a secondary evidence of its age
and authenticity. But we must not judge of the writings of all the fathers, nor of all
the writings of the same father, in the same manner. ‘They may be divided into three
different classes. 1. Commentaries, to which may be referred also those discourses
which were written as expositions of parts of the Bible. 2. Works of Education.
3. Polemical writings. In the first it is evident that the book which is expounded is not
quoted from memory, but the author, in writing his commentary, had lying before -him a
manuscript of the Greek Testament. But with respect to the polemical writings of the
fathers, those who are acquainted with their mode of disputation, and know that their
principal object is sometimes to confound their adversaries rather than to support the
truth, will refer the quotations which appear in these productions to the lowest class. If
a father was acquainted with more than one reading to a passage, he would certainly
quote that which best suited his purpose, and with which he could most easily confute
his opponents. [t is therefore not sufficient to know what reading he quotes, but we
must likewise consider where he quotes it: and those therefore who collect various
readings from the writings of the antient fathers, would do well to point out the book,
chapter, edition, and page, in order to enable the reader to form a proper judgment.
(5.) Lt is necessary to make an accurate distinction between.a quotation
properly so called, and a passage of scripture introduced and applied as
part of a discourse.
For if a writer, in treating any known doctrine of the Bible, uses the words of Scrip-
ture, he is at liberty to add or subtract, to contract or dilate them in a manner that is
best adapted to the tenor of his discourse. But even such passages are not unworthy of
notice, for if they are different in different manuscripts, and any one of these latter coin-
cides with the former, the coincidence is not to be considered as a matter of chance.
But when no manuscript corroborates the reading in. such a passage, it is entitled to no
voice in deciding on the text of the Greek Testament.
(6.). In collecting readings from the works of the fathers, an accurate
distinction must be made between those who wrote in. Greek,.and those who
wrote in another language.
Properly speaking, the former only are to be considered when we select readings for
the Greek Testament, and the latier immediately relate to the text of the version from
whick they are quoted, unless particular mention be made of the Greek, or the writer,
like Jerome, made a practice of correcting the translation of his country from the
original.
330 ~ On the Various Readings μ [Part I.
- (7.) It must also be observed, whether a father takes notice of a text only
once, or but seldom, or very often. |
For a frequent repetition will make the slighter kinds of difference deserving of more
attention ; whereas a single instance or two of that sort will be the more easily imputed
to a slip of the memory, or a casual mistake.
(8.) It is necessary to observe whether an author be uniform and con-
sistent with himself, or different and various.
If a text be found differently expressed by the same author, we shall often be at a Joss
to know which: he esteemed the right: and sometimes perhaps he may be wrong in each ;
and yet sometimes too it may be easily discovered, that one passage was designed to ex-
press the text more exactly, and another was only a reference by memory, and from
thence proceeded the variation. An example of this we have in Chrysostom. In his
comment upon Acts xx. 28. he reads it ἐκκλησίαν Tov Θεου, Church of God, three times
(though Dr. Mill cites him there for the reading of Kupiov Lord): but in his comment on.
Eph. iv. 12. he casually refers to this text, and quotes it probably by memory, and there
he puts it down exxAnotay tov Kupiov, that is, Church of the Lord.
(9) The writings of the fathers are to be compared, one with another ;
and an inquiry must be instituted, what testimony arises from them upon
the whole.
If it be a point, of which they generally take notice, or in which they are agreed; if
we meet with no contrary voice, or none worthy of being regarded, or with some who
argue for it, while others criticise or comment upon it, this will afford the clearest and
strongest testimony that can be either desired or obtained.
(10.) We must compare the evidence arising from an examination of the
writings of the fathers, with that which appears to be the reading of the
Greek manuscripts in general, and see how well they agree together. Where
the MSS. in general and the fathers do agree, it must be something very
extraordinary that will make it reasonable to believe that they are altogether
in a mistake: Nay, that evidence from the fathers must be very strong,
which will make it reasonable to think the Greek MSS. agreeing in general
among themselves, are mistaken.
A easual citation of a text will not be sufficient to prove them so mistaken, nor a bare
comment upon a version, where it varies from the original: much less will this do, where
opposite testimonies can be produced from Greek writers; and especially where those
opposite testimonies are so full upon the point, as supposes and implies that they found
the reading which they mention in the Greek copies which were in use in their days. If
any instance can be found in which it can be clearly proved from the writings of the
fathers, that the general and allowed reading of the Greek copies, in the early ages of
fhe church was diiferent from the general reading of the Greek MSS. in our days, we
should without hesitation give up such general reading of our present MSS, But it is
¥ery questionable whether one single instance of this sort can any where be found: and
those persons who raise general clamours about the corruption of the manuscripts of the
sacred writings, wnsupported by any solid proofs, are no more to be heard, but still more
to be condemned, than those who speak in this manner of the writings of the fathers.
But in a matter of doubt and uncertainty, where the MSS. of the sacred writings in the
original language are divided, the united testimony of the fathers will turn the scale in
favour of the side for which they appear, and will more powerfully establish and confirm
the general reading of the Scripture MSS, where they are agreed. !
(11.) The Fathers having in general quoted the Scriptures very exactly,
as they had it in their copies, whenever a reading followed by them agrees
with any antient manuscript, it is in all probability the genuine reading.
Thus, in most. copies of Matt, vi. 1. we read Take heed that ye do not your ALMS
(ελεημοσυνην) ; but in the Codices Vaticanus and Cantabrigiensis, and three or four other
MSS. of less antiquity, as also in the old Italic and Vulgate versions and most of the
Fathers, we read δικαιοσυνὴν, righteousness, that is, acts of righteousness. ‘This reading is
! Berriman’s Dissertation, p.38.
Ch. ν1ΠΠ.1 In the Old and New Testaments. 331
most agreeable to the mode of speech which obtained among the Jews! and consequently
is the genuine one. Griesbach has therefore inserted it in the text.
Again, in Luke x. i. we read that the Lord appointed other seventy disciples. The Co-
dices Vaticanus, Cantabrigiensis, and Mediczeus (No. 42 of Griesbach’s notation), to-
gether with the Persian, Armenian, Vulgate, and four copies of the Old Italic versions,
read εβδομήκοντα δυο, seventy-two; and in this reading they are supported by eleven
Fathers principally of the Latin or Western Church. On the contrary, ail the other
MSS. have simply εβδομήκοντα, seventy, in which reading they are supported by the
learned Greek Fathers, Eusebius, Gregory bishop of Nyssa, Cyril, Euthymius, Theo-
phylact, and Theophanes, and by Irenzus, Tertullian, Ambrose, Jerome Damasus, and
others among the Latin writers. The common reading therefore is established as the
genuine one by the concurrence of the Fathers with MSS.
Once more, in Johni. 28. we read that These things were done in Bethabara. This
lection is found in thirty-one manuscripts, in the printed editions, in the Armenian ver-
sion, and a late exemplar of the Sclavonic version, and is preferred by Origen, and after
him by Eusebius, Suidas, Jerome, and others. [But it is certain that, instead of Βηϑα-
Rapa, we ought to read Βηϑανια, Bethany, which word is found in the Codices Alexan-
drinus, Vaticanus, Ephremi, Basileensis, Harleianus No. 5684, Seidelii, Stephani ἡ,
Stephani 7, Regius No. 22432 (now 48) and Vaticanus 354, in B. and V. of Matthzi’s
notation, in upwards of one hundred other MSS, of less antiquity, and in the Syriac,
Armenian, Persic, Coptic, and Vulgate versions, and in three MSS. of the Sclavonic
version (one of the twelfth, the other two of the fourteenth century). The reading of
BySavia, Bethany, is also confirmed by the most eminent of the primitive Fathers prior to
the time of Origen (who is supposed to have first changed the reading) ; and is unques-
tionably the genuine one. Griesbach has therefore inserted it in the text.
(12.) The total silence of the Fathers concerning a reading, which would
have confirmed their opinion in a controverted point, justly renders that
reading suspicious, unless such total silence can be satisfactorily accounted
Jor.
This negative argument against a reading will be of little weight where it respects the
writings of one single author only: and where it is founded only upon some particular
part of his works, and such author has himself taken notice of the text in other places,
it will be of no weight at all. Nay, if but one or two only have made mention of ἃ
text, this will be a better proof that it was read in their days, than any omission of their
contemporaries, or of those that lived after them, will be a proof that it was not. But
let us take this argument in the strongest light, and let the utmost possible be made of
it; it can only furnish matter of doubt and enquiry; it can at most amount to no more
than probable and presumptive evidence, and nothing can be positively and certainly con-
cluded from it. One plain positive proof from the original MSS. or the antient versions,
‘will be able to weigh it down, unless it can be shewn that they have been altered and
corrupted.
6. Critical Conjecture is not alone a legitimate source of emend-
ation, nor is it at all to be applied, unless the text is manifestly
corrupted, and in the most urgent necessity: for the conjectural
criticism of an interested party, in his own cause, and in defiance
of positive evidence, is little better than subornation of testimony in
a court of law. 3 |
_ (1.) Conjectural readings, strongly supported by the sense, connexion,
the nature of the language, or similar texts, may sometimes be probable,
especially when it can be shewn that they would easily have given occasion
to the present reading: and readings first suggested by conjecture have
sometimes been afterwards found to be actually tn manuscripts, or ia some
version. ;
Thus, in Gen. i. 8. the clause, And God saw that it was good, is wanting to complete
the account of the second day’s work of creation, but it is found in the tenth verse in the
' That the Jews in the time of Christ understood the word P78 rsipexan, δικαιοσυνή,
righteousness, in the sense of alms, is abundantly proved by Mr. John Gregory, Works,
PP: ne “a (London, 1684, 4to. ) and especially by Dr. Lightfoot, Works, vol. ii. pp. 153,
154. oO io. ? -
832 On the Various Readings — [Part I.
middle of the narrative of the third day’s work. - Hence, many learned men have con-
jectured, either 1. That the sentence, And the evening and the morning were the second
day, has been transposed from verse 10 to verse 8; or 2. That the clause, .dnd God saw
that it was good, has been transposed from verse 8 to verse 10. ‘The latter conjecture af-
fords the most probable reading, and is to be preferred, being confirmed by the Septuagint
version; the translators of which most evidently found this clause in the copies which
they used.
_ (2.) A conjectural reading, unsupported by any manuscripts, and unau-
thorised by similarity of letters, by the connexion and context of the pas-
sage itself, and by the analogy of faith, is manifestly to be rejected. |
In the address of James to the Apostles convened at Jerusalem, he gives it as his opi-
nion that they should write to the believing Gentiles, that they abstain from pollutions of
idols, and fornication, and things strangled, and blood. (Actsxv. 20.) As the question
related to the ceremonial and not to the moral law, the celebrated critic Dr. Bentley con-
jectured that for mopveias fornication, we should read xopetas, swine’s flesh: and in this
conjecture he has been followed by Mr. Reeves in the Scholia to his beautiful and useful
editions of the Bible. But this reading is supported by no manuscript whatever, nor by
any similarity of the letters, nor by the context of the passage; for in the encyclical
Jetter of the Apostles (ver. 25.) we read fornication. If χοιρειας had been the correct
Jection in the first instance, it would have been unquestionably retained in the second.
And when it is recollected that the word πορνεία, which in our version is rendered forni-
cation, means not only the crime against chastity usually so called, but also adultery and
prostitution of every kind (for which very many of the feasts of the idolatrous Gentiles
were notorious), the force of the apostolic prohibition will be evident; and the genuine-
ness of the commonly received reading will be established in opposition to Bentley’s ar-
bitary conjecture.
No one should attempt this kind of. emendation who is not most
deeply skilled in the sacred languages; nor should critical conjec-
tures ever be admitted into the text, for we never can be certain of
the truth of merely conjectural readings. Were these indeed to be
admitted into the text,. the utmost confusion and uncertainty would
necessarily be created. ‘The diligence and modesty of the Maso-
rites are in this respect worthy of our imitation: they invariably in-
serted their conjectures in the margin of their manuscripts, but
most religiously abstained from altering the text according to their
hypotheses: and it is to be regretted that their example has not
been followed by some modern translators of the Old and New Tes-
tament (and especially of the latter); who, in order to support doc-
trines which have no foundation whatever in the sacred writings,
have not hesitated to obtrude their conjectures into the text. This.
is particularly the case with the Greek and English New ‘Testament,
edited by Dr. Macey’, whose bold and unhallowed emendations
were exposed by Dr. Tells, and also with the editors of the (Soci-
nian) improved version of the New Testament, whose conjectures
and erroneous criticisms and interpretations have been most ably
exposed by the Rev. Drs. Nares and Laurence, the Quarterly and
Eclectic Reviewers, and other eminent critics.
IV. Having thus stated the causes of various readings, and of-
fered a few cautions with regard to the sources whence the true
lection is to be determined, it only remains that we submit to the
reader’s attention a few general rules, by which an accurate judg-
ment may be formed concerning various readings.
1. That reading which is supported by the authority of the most antient |
1 See a notice of this edition in page 132. supra.
Ch. VIII.] In the Old and New Testaments. 333
manuscripts, and by all the antient versions, is to be accounted genuine.
The earlier manuscript, czteris paribus, 7s more likely to be right than the
later, because every subsequent copy is liable to new errors.
2. Readings are certainly right, and that in the very highest sense, at all
consistent with the existence of any various reading, which are supported
by several of the most antient manuscripts, or by the majority of them, —
by all or most of the antient versions, — by quotations, — by parallel places
(tf there be any), — and by the sense; even though such readings should
not be found in the common printed editions, nor perhaps in any printed
edition. !
Thus, in the common printed editions of 1 Kingsi. 20. we read, And thou, my Lord,
O King, the eyes of all Israel are vpon thee, which is not sense. Instead of 708 And
THOU, we have NDS” And now, in ninety-one of the manuscripts collated by Dr, Ken-
nicott, in the Chaldee paraphrase, and in the Arabic and Vulgate versions. This is the
genuine reading, and is required by the sense.
Again, in Matt. xxv. 29. weread, From him that hath not shall be taken away even
that which he watu, καὶ “Ὁ EXEL αἀρϑησεται. ‘This is found in all the antient copies, and
in the majority of manuscripts, and in all the versions but one. But in twenty-two other
manuscripts and in the Vulgate, as well as in some copies of the Syriac, Sclavonic, and
Old Italic versions, and six Fathers, we read ‘O AOKEI EXEIN, that which he skeEMETH TO
HAVE. But it is wrong, and has been corrected from Luke viii. 18.
3. Greater is the authority of a reading found in only a few manuscripts
of different characters, dates, and countries, than in many manuscripts of
a similar complexion. But, of manuscripts of the same Jamily or recen-
sion, the reading of the great number is of most weight. The evidence of
manuscripts is to be weighed, not enumerated: for the agreement of several
manuscripts is of no authority, unless their genealogy (if we may be al-
lowed the term) 15 known ; because tt is possible that a hundred manuscripts
that now agree together may have descended from one and the same source.
4. Readings are certainly right, which are supported by a few antient
manuscripts, in conjunction with the antient versions, quotations, parallel
places (if any), and the sense; though they should not be found in most
. ΚΠ) ὦ o . . e -
manuscripts or printed editions, especially when the rejection of them in the
latter can be easily accounted for.
The common reading of Psalm xxviii. 8. is, The Lorn is their strength 199 (tamev) ;
but there is no antecedent. In six manuscripts and all the versions, however, we read,
yay? (Lomev) of his peopie, which completes the, sense. This emendation is pronounced
by Bp. Horsley, to be ‘ unquestionable:’ he has therefore incorporated it in the text of
his New Version of the Psalms, and has translated the sentence thus:
Jehovah is the strength of his people.
In most manuscripts and printed editions of Eph. v. 9. we read, The fruit of the Srr-
RIT (Tov πνευματο5) is in all goodness, and righteousness, and truth. But it is the fruit of
the LIGHT (Tov pwTos) in the Codices Alexandrinus, Vaticanus, and Claromontanus, Au-
giensis, San-germanensis, and Boernerianus, and six others of less note, as well as in the
Syriac version, the Arabic version edited by Erpenius, the Coptic, Sahidic, Ethiopic, Ar-
menian, Old Italic, and Vulgate versions; and it is so quoted by seven of the fathers.
Φωτος, light, is therefore considered by most critics as the true reading, because the Spirit
is not mentioned in any part of the context; and this reading is inserted in the text as
genuine by Griesbach. The connexion, indeed, shews that this last is the true reading,
which was altered by some unknown copyist or critic, because it was uncommon, from
Gal. v.22. As light (Eph. v. 8.) not only means the divine influence upon the soul, but
also the Gospel, the apostle Paul might with admirable propriety say that the fruit of the
light (that is, of the Gospel) is in all goodness, and righteousness, and truth : — goodness,
ayaswouvn, in the principle and disposition ; — righteousness, δικαιοσυνη, the exercise of
that goodness in the whole conduct of life; —and truth, adnSea, the director of that.
principle and of its exercise to the glory of God and the good of mankind. -
5. -Of two readings, both of which are supported by manuscripts, the best
! Gerard’s Institutes, pp. 266—268.
884 On the Various Readings — (Part I.
ts to be preferred ; but if both of them exhibit good senses, then that read-
ing which gives the best sense is to be adopted.
In Psalmii. 6, there are two readings, one of which is found in the Masoretic copies,
and the other in the Septuagint version. The former may be literally translated thus:
Yet will I anoint my King upon my holy hill of Sion. This reading is supported by
weighty evidence, viz. the Masora, the quotation of it in Actsiv. 27., the Greek versions
of Aquila and Symmachus, the Chaldee paraphrase, and Jerome. The other reading,
which is found in the Septuagint, may be thus rendered: But as for me, by him Iam aji-
pointed king on Sion, his only mountain. | Now here the authority for the two readings is
nearly equal; but if we examine their goodness, we shall see that the Masoretic lection is
to be preferred, as being more grammatically correct, and more suited to the context.
6. A good various reading, though supported only by one or two wit-
nesses of approved character, is to be preferred.
ἢ. In the prophetical and poetical books of the Old Testament, as well as
in the New Testament, that reading is best which accords with the poetical
parallelism.
The subject of poetical parallelism is fully considered in Chapter X. §§ II. IIT. infra.
The application of this canon to the various readings of the Olid Testament has long been
recognised; but as its applicability to the New Testament is not so obvious, we shall
illustrate it by an example drawn from the latter,
Thus, in Matt. vii. 2. we read.
Ev ® yap κρινετε, κριϑδησεσϑε-
Και ev ὦ μετρειτε, αντιμετρηϑήσεται vply.
For, with what judgment ye judge, ye shall be judged ;
And, with what measure ye mete, it shall be measured to you again.
For αντιμετρηϑήσεται, shall be measured again, (which is the reading of the common
printed editions, of the manuscript by Matthzi noted with the letter H, of the manuscript
13 of Griesbach’s notation, of the Vulgate version, of some manuscripts of the Old Italic
version, of Polycarp, of Clement of Alexandria, of Origen sometimes, and of the Latin
Fathers,) we read μετρηϑήσεται, shall be measured, in the Codices Vaticanus, Harleianus
No. 5684, Cyprius, Stephani 7, Regius 22432 (now 48), and Vaticanus 254, all of which
are manuscripts in uncial characters of great antiquity, in twelve manuscripts in smaller
characters, by Griesbach, numbered 1, 17, 33, 77, 108, 114, 117, 131, 218, 236 of Pro-
fessor Birch’s Collation, the Evangelisteria, numbered 32 and 36, and seventy other
manuscripts of inferior note, and by the manuscripts distinguished by Matthzi with the
Letters B and V (both of the eighth century), a. c. and ἃ, (ail of the tenth or eleventh
century,) and by eight others of Matthzi’s manuscripts of less note, by the Armenian and
Ethiopic versions, by the copies of the Old Italic version preserved at Verona, Vercelli, Forli,
and Toledo, by Clement of Rome, by Origen once, by the author of the dialogue against
Marcion, by Theodoret, Theophylact, Euthymius, Chrysocephalus, and other Greek
writers. The reading of μετρηϑήσεται, therefore, being supported by such an overwhelm-
ing body of evidence, is very properly introduced into the text by Griesbach as preferable
to the common reading of αντιμετρηϑήσεται ; and it is further demanded by the parallelism.
For κριματι (judgment), xpwere (ve judge’, and κριϑησεσὸε (ye shall be judyed), in the
first line, require, in order to preserve the balance of the period, petpw (measure), μετρεῖτε
(ye measure), and μετρηϑήσεται (ye shall be measured) in the second line. !
8. Of two readings of equal or nearly equal authority, that is to be pre-
Serred, which is most agreeable to the style of the sacred writer.
If therefore one of two readings in the New Testament exhibits the Hebrew idiom, it
is preferable to one that is good Greek, because the latter has the appearance of being a
gloss of some Greek writer, which the former does not present. Thus in Jude 1,
ἡγίασμενοις, sanctified, is a hetter lection than ηγαπήμενοις, beloved ; because the former is
more in unison with the usage of the apostles in their salutations, and in the commence-
ment of their Epistles. In Acts xvii. 26. the reading, εξ evos aimaros, of one blood, is
preferable to εξ evos, of one (which occurs in Rom, ix. 10.), because it is in unison with
the Hebrew style of writing. In John vi. 69. the common reading, Thou art the Christ,
the Son of the living God, Xpisos ὃ vos Tov Θεου Tov ξωντος, is preferable to that of the
holy one of God, ὁ aytos Tov Θεου, which Griesbach has admitted into the text, omitting
τοὺ ξωντος, on the authority of the Codices Vaticanus, Ephremi, Cantabrigiensis, Stephani 9,
1 Bp. Jebb’s Sacred Literature, p.144. In pp. 206, 329-331. of the same work the
reader will find other instructive examples of the canon above given,
Ch. ΝΠΠ.1 In the Old and New Testaments. 335.
the Coptic version, and some other authorities of less note. That eminent critic, in-
deed, allows that the received lection is not to be despised ; but we may observe that its
genuineness is not only confirmed by the consentient testimonies of many MSS. versions,
and fathers, but also from the fact and from the style of writing adopted by the Evange-
lists. For the appellation of holy one of God is no where applied to our Saviour, except
in the confession of the demoniac. (Mark 1.24. Luke iv.54.) In Acts iv.27.30. Jesus
is termed αγιος mais, holy child; but not holy one of God. On the contrary, the ap-
pellation of Christ, the Son of God, occurs repeatedly in the New Testament, and
especially in this Gospel of John (i.50.; 49 of English version, and xi.27.), and is
elsewhere expressly applied to him by Peter. See Matt. xvi.16. The common reading;
therefore of John vi. 69. is to be preferred, in opposition to that adopted by Griesbach, as
being most agreeable to the style of the sacred writer.
9. That reading is to be preferred which is most agreeable to the contest,
and to the author's design in writing.
Every writer, and much more a divinely inspired writer, is presumed to write in such
a manner, as not to contradict himself either knowingly or willingly, and to write through-
out with a due regard to the order and connexion of things. Now in Mark i. 2., for εν
Tots πρόφηταις, in the prophets, several manuscripts read ev Hoaia tw mpopytn, in the pro-
phet Isaiah. Both Mill and Griesbach reject the common reading. ut as the context
shews that the evangelist cited not one but two prophets, viz. Mal. iii.1, and Isa. xl. 3.5
the common reading ought to be retained, especially as it is supported by the Codex
Alexandrinus, the Ethiopic and Coptic versions, and the quotations of many fathers.
10. A reading, whose source is clearly proved to be erroneous, must be
rejected.
11. Of two readings, neither of which is unsuitable to the sense, either of
which may have naturally arisen from the other, and both of which are
supported by manuscripts, versions, and quotations in the writings of the
fathers ; the one will be more probable than the other, in proportion to the
preponderance of the evidence that supports it: and that preponderance
admits a great variety of degrees. }
In Acts xx. 28. we read, Feed the church of God, which he hath purchased with his own
blood. Of this sentence there are not fewer than six various readings, viz. 1. Τὴν
ἐκκλησίαν του Xpisou the church of Christ; 2. Tov Θεου, of God, which lection is expunged
by Griesbach, who prefers, 3. Του Kupiov, of the Lord. This reading is also preferred by
Wetstein; 4. Tov Kupiov kat @eov, of the Lord and God, which Griesbach has inserted in
his inner margin; 5. Tov @eov kat Kupiov, of the God and Lord; and 6. Του Kupiov @eou,
of the Lord God: in order to determine which of these readings is to be adopted, it is
necessary briefly to review the various authorities which have been adduced for each.
1. Tov Xpisou— Of Christ. This reading is supported by no Greek MSS.; but it is
found in the printed editions of the Peschito or old Syriac version, even in the Vatican
copies of the Nestorians. ‘This reading is also found in the Arabic version edited by
Erpenius (which was made from the Syriac,) and it seems to be supported by Origen
(probably, for the passage is ambiguous), by Athanasius, the anonymous author of the
first dialogue against the Macedonians, Theodoret, the interpolated Epistle of Ignatius,
Basil, and Fulgentius. The popish synod of the Malabar Christians, held in 1599, under
the direction of Mendoza, the Portuguese archbishop of Goa, states that the Nestorians
inserted this reading at the instigation of the devil, instigante diabolo /
2. Tov @cov—Of God. This is the common reading. It is supported by that most
antient and venerable MS., B, or the Codex Vaticanus 3, and by seventeen others, none
1 Gerard’s Institutes, p.275.
2 From Professor Birch (of Copenhagen) finding nothing noted in his collation of the
Vatican MS. respecting the reading of Θεου, (though he expressly says, that if any variety
of reading had taken place in that MS. it could not have escaped him, as he intended to
examine this remarkable place above all others in all the MSS. that came in his way,)
Griesbach endeavours to set aside the testimony furnished by the Vatican MS. But it
is a Fact that Θεου is the reading of that manuscript: for (1.) it WAS there in 1738,
when it was collated by the very learned Thomas Wagstaffe, then at Rome, for Dr.
Berriman, who was at that time engaged in preparing for publication his work on the
genuineness of 1 Tim. iii. 16. ; and (2.) Θεου IS the reading of the Vatican MS., for a
. transcript of it was obtained by Mr. R. Taylor from the keeper of the Vatican library for
the second London edition of Griesbach’s Greek Testament, printed by him in 1818,
with equal beauty and accuracy.
336. On the Various Readings ~ {Part I.
of which indeed are older than the eleventh century, and many of them are more modern,
It is also supported by two MSS. of the Peschito or Old Syriac version, collated by
Professor Lee for his edition of the Syriac New Testament; and which, he states, are’
much more antient than those upon which the printed text was formed. This reading
is also found in a very antient Syriac MS. in the Vatican Library, in the Latin Vulgate,
the Ethiopic, according to Dr. Mill, though Griesbach thinks it doubtful; and it is
quoted or referred to by Ignatius, Tertullian, Athanasius, Basil, Epiphanius, Ambrose,
Chrysostom, Celestine bishop of Rome, Oecumenius, Theophylact, and eleven other
fathers of the Greek and Latin church, besides the sixth Synod in Trullo (held a.p. 680,)
and the second Nicene Synod (held a.p. 787).
3. Tov Kupiou— Of the Lord. This reading is supported by thirteen manuscripts, viz.
the Codices Alexandrinus, Cantabrigiensis, Ephremi, and Laudianus, (all of which are
written in uncial letters, of great and indisputed antiquity, and derived from different and
independent sources), the Moscow MS. which formerly belonged to Chrysostom, accord-
ing to Matthi (on Eph. iv. 9.', who has noted it with the letter B. and eight others of
less note. ‘This reading is also found in the Coptic, Sahidic, in the margin of the
Philoxenian or later Syriac, in the Old Italic as contained in the Codex Cantabrigiensis,
and as edited by Sabatier, and in the Armenian versions. ‘The Ethiopic version has
likewise been cited, as exhibiting the reading of Kupiov, Lord, but its evidence is indecisive,
the same word being used therein for both Lord and God. Griesbach thinks it probable.
that this version reads Kupiov, from the consentient testimony of the Coptic and Armenian
versions. Among the fathers, this reading is supported by Irenzus, Eusebius, Athanasius,
Chrysostom, Ammonius, Maximus, Antonius, Ibas, Lucifer, Jerome, Augustine, Sedulius,
Alcimus, the author of the pretended Apostolical Constitutions, and the second Council
of Carthage (which, however, in the Greek, reads Θεου, of God). Sad
4, You Kupiov kat @eov— Of the Lord and God. This reading is supported only by
the Codex G. (Passionei, assigned by Blanchini to the eighth, but by Montfaucon to
the ninth century), and sixly-ihree other MSS.; none of which, though they form the
majority in point of number, are among the most correct and authoritative. It is also.
found in the Sclavonic version, but is not cited by one of the fathers ; and is printed in
the Compiutensian and Plantin editions.
5. Tov Θεου και Kupiou — Of the God and Lord. This reading occurs only in the MS. »
by Griesbach numbered 47: it is an apograph transcribed in the sixteenth century by
Jolin Faber of Deventer from one written in 1293.
. Tov Kupiov Θεου --- Of the Lord God. This reading is found only in one MS.
(95 of Griesbach’s notation) of the fifteenth century, and the incorrect Arabic version
printed in the Paris and London Polyglotts; and it is cited by Theophylact alone,
among the fathers.
Of these six readings, No. 2. Του Θεσυ, Of God, No. 3. Tov Kupiov, Of the Lord, and
No. 4. Του Kupiov και @eov, Of the Lord and God, are best supported by external testi-
mony, and it is the preponderance of the evidence adduced for each, that must determine
whiclr of them is the genuine reading.
1. The testimony of manuscripts is pretty equally divided between these three
readings.
Though Kupiov is supported by the greater number of uncial MSS. (viz. the Codices
Alexandrinus, Cantabrigiensis, Ephremi, and Laudianus), yet ®eov is supported by the
Codex Vaticanus, which is of the highest authority ; and Kupiov kat Θεου, though deficient
in this respect (for G. or the Codex Passionei, as we have noticed, is not earlier than the
eighth or ninth century), yet it is most numerously supported by manuscripts of different
families, and especially by the Moscow manuscripts, and by the Complutensian edition.
2, The antient versions, supporting @eov and. Κυρίου, are equal to each other in num-
ber indeed, but those which support the former are superior in weight. For the Latin
Vulgate, the Peschito or Old Syriac, and the Ethiopic, in favour of @eov, are of higher
authority than their competitors, the Coptic, Sahidic, and Armenian. ‘The compound
reading Kuptov kat Θεοῦ is unsupported by any but the Sclavonic ; which is closely con-
nected with the Moscow manuscripts.
3. The testimony of the fathers is greatly in favour of @cov. For though a considerable
number of counter-testimonies in favour of Kupiov is named by Wetstein, and copied by
Griesbach ; yet no citations from thence are adduced by either, which leads us to suspect,
that their testimony is either spurious, slight, or else refuted by the express citations on
the other side. Thus, the objection of Athanasius to the phrase, ‘the blood of God,” as
«being no where used in Scripture, and to be reckoned among the daring fabrications of
the ‘Arians,” recorded by Wetstein |, is abundantly refuted by his own counter-testimony,
cna τ σόοι τῶσ-
Ῥ ~ 7
{7S
1 Nov. Test. vol. i. "p.597.
"
Ch. VIII.) In the Old and New Testaments. 885
citing the received reading of Acts xx. 28. and by the frequent use of the phrase by’ the
orthodox fathers, Ignatius, Tertullian, Leontius, Fulgentius, Bede, Theophylact, and others
above enuimerditedl: The objection, therefore, was urged inconsiderately, and probably
in the warmth of controversy; in which Athanasius was perpetually engaged with the
Arijans,. his incessant persecutors.
Kuptou και Θεου, is unsupported by the fathers before Theophylact ; and is contradicted
by his testimony in favour of Θεου. ᾿
From this abstract, it appears to the writer of these pages, that the erternal eid:
preponderates, upon the whole, in favour of @cov; and this is further confirmed by the
tnternal evidence. For, in the first place, the expression exkAnoia Tov @eov, church of
God, is in unison with the style of St. Paul!; and it occurs in not fewer than eleven
passages of his epistles 2, while the phrase exxAnota Tov Κυριου, church of the Lord, occurs
no wherein the New Testament. And, secondly, @cov might easily give occasion to the
other readings though none of these could so easily give occasion to @eov. If (as Micha-
elis remarks) the evangelist Luke wrote @eov, the origin of Kupiov and Xpisov may be
explained either as corrections of the text,or as marginal notes ; because “ the blood of God”
is a very extraordinary expression ; but if he had written Kupiov, it is inconceivable how
any one should alter it into @eov. And on this latter supposition, the great number of
various readings is inexplicable. It seems as if different transcribers had found a diffi-
culty in the passage, and that each corrected according to his own judgment.
Upon the whole, then, the received reading qe ae του Θεου, church of God, is BET-
TER supported than any of the other readings, and consequently we may conclude that it
was the identical expression uttered by Paul, and recorded by Luke. 3
. (12.) Whenever two different readings occur, one of which seems di ‘ficult,
and obscure, but which may be explained by the help of antiquity, and a
more accurate knowledge of the language, whereas the other is so easy as to
be obvious to the meanest capacity, the latter reading is to be suspected ;
because the former is more in unison with the style of the sacred writers,
which, abounding with Hebraisms, ts repugnant to the genius of the pane
or strictly classical Greek language.
No transcriber would designedly change a clear into an obscure reading, nor is it
possible that an inadvertency should make so happy a mistake as to produce a reading,
that perplexes indeed the ignorant, but is understood and approved by the learned,
This canon is the touchstone which distinguishes the true critics from the false. Bengel,
Wetstein, and Griesbach, critics of the first rank, have admitted its authority ; but those
of inferior order generally prefer the easy reading, for no other reason than because its
meaning is most obvious.
(13.) Iffor a passage, that is not absolutely necessary to the construction,
vurtous readings are found, that differ materially from each other, we have
reason to suspect its authenticity ; and likewise that all the readings are
interpolations of transcribers who have attempted by different methods to
supply the seeming deficiency of the original.
This rule, however must not be carried to the extreme, nor is a single variation sufficient
to justify our suspicion of a word or phrase, though its omission affects not the sense, or
even though the construction would be improved by its absence: for, in a book that
has been so frequently transcribed as the New Testament, mistakes were unavoidable,
and therefore a single deviation alone can lead us to no immediate conclusion.
14. Readings, which are evidently glosses, or interpolations, are inva-
riably to be rejected.
1 See canon 8. p. 334. supra. .
2 Compare 1 Cor. i. 2. x. 32. xi. 16. 22. xv. 9. 2Cor.i.1. Gal. i. 13. 1 Thess. ii.
14, 2 Thess. i. 4.and 1 Tim. iii. 5.15. The phrase ἐκκλησία tov Kupiov, conzregation
of the Lord, is of frequent occurrence in the Septuagint version, whence it might have’
crept into the text of the MSS. that support it, particularly of the Codex Alexandrinus,
which was written in Egypt, where the Septuagint version was made.
3 Nov. Test. a Griesbach, tom. ii. pp. 112—117. and Appendix, Ρ- (34.) 2d edit.
(Hale Saxonum, 1806.) Dr. Hales, on Faith in the Trinity, vol. ii, pp. 105—131,
Michaelis’s Introduction to the New Testament; vol. i. p. 8335. Nolan’s Inquiry into
the Integrity of the Greek Vulgate, p pp- 286—289. 516—518. Mr. N. has given at
length the quotations from the writings of the fathers in which Θεου is found,
VOL. II. Z
338 _ On the Various Readings. (Part I.
(1.) Glosses are betrayed, 1, When the words do not agree with the scope and context
of the passage; 2. When they are evidently foreign to the style of the sacred writer;
3. When there is evident tautology ; 4. When words, which are best absent, are most
unaccountably introduced; 5: When certain words are more correctly disposed in a dif-
ferent place; and lastly, when phrases are joined together, the latter of which is much
clearer than the former.
(2.) ‘ An interpolation is sometimes betrayed by the circumstance of its being deli-
vered in the language of a later church. In the time of the apostles the word Christ was
never used as the proper name of a person, but as an epithet expressive of the ministry
of Jesus, and was frequently applied as synonymous to ‘ Son of God.’ The expression
therefore ‘ Christ is the Son of God,’ Acts viii. $7. is a kind of tautology, and is almost
as absurd as to say Christ is the Messiah, that is, the anointed is the anointed, But the
word being used in later ages as a proper name, this impropriety was not perceived by”
the person who obtruded the passage on the text.”’ cae ltt
(3.) ‘If one or more words that may be considered as an addition to a passage, are
found only in manuscripts, but‘in none of the most antient versions, nor in the quotations
of the early fathers, we have reason to suspect an interpolation,” In Acts viii. 39. the
Alexandrian manuscript reads thus: TINA [ATIONETIEZENETMITONEYNOYXONANTEA
OZAE] KYHPMASENTONGIAINNON — The Spt [holy fell upon the eunuch, but the Angel]
of the Lord caught away Philip. ‘The words between brackets, Michaelis thinks, are
spurious ; and Griesbach decidedly pronounces them to be an emendation of the copyist.
They are found in six manuscripts cited by him, but these are not antient ; and they are
also in the Armenian version executed in the end of the fourth, or early in the fifth cen-
tury, and in the Sclavonic version executed in the ninth century. | We are justified there-
fore in stating that they are not to be received into the sacred text.
15. Expressions that are less emphatic, unless the scope and context of
the sacred writer require emphasis, are more likely to be the genuine read-
ing, than readings differing from them, but which have, or seem to have,
greater force or emphasis. For copyists, like commentators, who have but
a smattering of learning, are mightily pleased with emphases.
16. That reading is to be preferred, which gives a sense apparently
Jalse, but which, on thorough investigation, proves to be the true one.
17. Various readings, which have most clearly been occasioned by the
errors or negligence of transcribers, are to be rejected. How such readings
may be caused, has already been shewn an pp. 313—319., supra.
18. Lectionaries, or Lesson Books, used in the early Christian church,
are not admissible as evidence for various readings.
Whenever, therefore, Incous, Jesus, adeAgot, brethren, or similar words (which were
antiently prefixed to the lessons accordingly as the latter were taken from the Gospels or
Epistles, and which are found only in lectionaries), are found at the beginning of a lesson,
they are to be considered as suspicious ; and fifty manuscripts that contain them have no
weight against the same number which omit them. Ley
19. Readings introduced into the Greek text from Latin versions are to
be rejected.
20. A reading that is contradictory to history and geography is to be
rejected, especially when it is not confirmed by manuscripts.
In Acts xii. 25. we read that Barnabas and Saul returned rrom (εξ) Jerusalem, where
seven manuscripts, two manuscripts (5 and 7) of the Sclavonic version, and the Arabic
version in bishop Walton’s Polyglott, have εἰς, ro Jerusalem. ‘This last reading has been
added by some ignorant copyist, for Barnabas and Saul were returning from J erusalem
to Antioch with the money which they had collected for the poor brethren.
21. That reading which makes a passage more connected is preferable,
all due allowance being made for abruptness in the particular case. Saint
Paul is remarkable for the abruptness of many of his digressions.
22. Readings, certainly genuine, ought to be restored to the text of the
printed editions, though hitherto admitted into none of them ; that he
may henceforth be rendered as correct as possible they ought likewise to
adopted in all versions of Scripture: and till this be done, they ought to
be followed in explaining tt.
Ch. VIII.] In the Old and New Testaments. 339
23. Probable readings may have so high a degree of evidence, as justly
entitles them to be inserted into the text, in place of the received readings
which are much less probable. Such as have not considerably higher. pro-
bability than the common readings, should only be put into the margin:
but they, and all others, ought to be weighed with impartiality. |
24. Readings certainly, or very probably false, ought to be expunged
Jrom the editions of the Scriptures, and ought nat to be followed in versions
of them, however long and generally they have usurped a place there, as
being manifest corruptions, which impair the purity of the sacred books.
The preceding are the most material canons for determining
various readings, which are recommended by the united wisdom
of the most eminent biblical critics. They have been drawn up
chiefly from Dr. Kennicott’s Dissertations on the Hebrew Text,
the canons of De Rossi in his Prolegomena so often cited in the
preceding pages, and from the canons of Bauer in his Critica Sacra,
of Ernesti, of Pfaff, Wetstein, Griesbach, and above all, of Michaelis,
with Bishop Marsh’s annotations, often more valuable than the
elaborate work of his author. As the subject of various readings
is of great importance, and has been treated at considerable length
by different learned men, we shall conclude this article with a list of
the principal separate treatises in which it has been discussed.
1. Adami Rechenbergii Dissertatio Critica de Variantibus Novi Tes-
tamenti Lectionibus Grecis. Lipsiz, 1690. 4to.
2. Joannis Clerici Ars Critica. 8vo. London, 1698.
The two first sections of the third part of this very valuable critical work treat on the
origin and correction of false readings, both in profane and particularly im the sacred
writers.
3. Christoph. Matt. Pfaffii Dissertatio Critica de Genuinis Librorum
Novi-Testamenti Lectionibus. Amstelodami, 1709. 8vo.
4. J. H. ab Elswich Dissertatio de Recentiorum in Novum Feedus
Critice. Vitebergz, 1711.
5. J. W. Baieri Dissertatio de Variarum Lectionum Novi Testamenti
usu et abusu. Altdorf, 1712.
6. J. L. Frey Commentarius de Variis Lectionibus Novi Testamenti.
Basil. 1713.
7. Chr. Luderi Dissertatio de Causis Variantium Lectionum Scripture.
Lipsiz, 1730.
8. J. A. Osiandri Oratio de Originibus Variantium Lectionum Novi
Testamenti. Tubingen, 1739. 4to.
9. J. A. Osiandri Disputatio de Pracipuis Lectionibus Variis Novi
Testamenti. Tubingen, 1747. 4to.
10. J.C. Klemm Principia Criticae Sacre Novi Testamenti. Tubin-
gen, 1746. 4to.
11. Jo. Geo. Richter Exercitatio de Arte Critica Scripture Interprete.
Lugd. 1750. 4to. ᾿
12. C. B. Michaelis Tractatio Critica de Variis Lectionibus Novi Tes-
tamenti caute colligendis et dijudicandis, in qua cum de illarum causis
tum de cautelis agitur, simulque de codicibus, versionibus antiquis, et
Patribus, partim curiosa, partim utilia, asseruntur. Hale, 1749. 4to.
This treatise was the foundation on which J. D. Michaelis built his “ admirable chap-_
ter’’ on the various readings of the New Testament, as Bishop Marsh most truly *~
22
340 On the Various Readings, §c. | [Part I.
it.. This chapter forms by far the largest portion of the first volume of his introduction
to the New Testament. The Latin treatise of his father is of extreme rarity. et
13. Jo. Jac. Wetstenii Libelli ad Crisin atque Interpretationem Novi
Testamenti. Adjecta est Recensio Introductionis Bengelii ad Crisin
Novi Testamenti, atque Glocestrii Ridley Dissertatio de Syriacarum
Novi Foederis Indole atque Usu. Illustravit Joh. Salomo Semler. Hale
Magdeburgice, 1766. 8vo. be
' The first 109 pages of this volume contain Wetstein’s Animadversiones et Cautiones ad
Examen Variarum Lectionum Novi Testamenti Necessarie, which were first printed in
the second volume of his edition of the Greek Testament, pp.859—874. They have
been consulted for the preceding observations on various readings. Wetstein’s rules for
judging of various readings are given with great clearness and precision; and the whole
volume ‘¢ is a publication which should be in the hands of every critic.” (Bishop Marsh.)
Ch. 1Χ.] vineeae BASE, τοὶ
CHAPTER IX.
ON THE QUOTATIONS FROM THE OLD TESTAMENT IN THE NEW—
QUOTATIONS IN THE NEW TESTAMENT FROM THE APOCRYPHAL
WRITERS, AND FROM PROFANE AUTHORS.
IT is obvious, even on the most cursory perusal of the Holy
Scriptures, that some passages are cited in other subsequent pas-
sages; and, in particular, that numerous quotations from the Old
Testament are made in the New. In these references, there is
frequently an apparent contradiction or difference between the ori-
ginal and the quotation; of which, as in the contradictions alleged
to exist in the Scriptures, (which have been considered and solved
in the preceding volume’,) infidelity and scepticism have sedulously
availed themselves. These seeming discrepancies, however, when
brought to the touchstone of criticism, instantly disappear: and
thus the entire harmony of the Bible becomes fully evident. The
appearance of contradiction, in the quotations from the Old Tes-
tament that are found in the New, is to be considered in two points
of view, namely, 1. As to the external. form, or the words in which
the quotation is made; and, 2. As to the znternal form, or the man-
ner or purpose to which it is applied by the sacred writers.
A considerable difference of opinion exists among some learned
men, whether the Evangelists and other writers of the New Testa-
ment quoted the Old Testament from the Hebrew, or from the
venerable Greek version, usually called the Septuagint. Others,
however, are of opinion, that they did not confine themselves ex-
clusively to either ; and this: appears. most probable. ‘The only
way by which to determine this important question, is to compare
and arrange the texts actually quoted. Drusius, Junius, Glassius,
Cappel, Hoffmann 5, Eichhorn, Michaelis, and many other eminent
Biblical critics on the Continent, have ably illustrated this topic ;
in our own country indeed, it has been but little discussed. ‘The
only writers on this subject, known to the author, are the Rev.
1 See Vol. I. Appendix, No. III. pp. 529—597.
2 « Immanuelis Hotimanni, Ling. Grec. in Acad. Tub. Prof. P. O. et Ill. Sem.
Theol. Ephori, Demonstratio Evangelica per.ipsum Scripturarum consensum, in oraculis
ex Vet. Testamento in Novo Allegatis Declarata. LEdidit, observationibus illustravit,
Vitam Auctoris, et Commentationem Historico-Theologicam de recta ratione allegata
_ ista interpretandi, premisit Tob. Godofredus Hegelmaier, Collegii Bebenhusani Pro-
fessor, et Verbi Divini Minister Tubingz.” 1773-79-81, in three volumes 410. [ἢ this
very elaborate work, every quotation from. the Old Testament in the New, is printed at
full length, first as cited by the Evangelists and Apostles, then in the original Hebrew,
and thirdly in the words of the Septuagint Greek Version. The learned author then
examines it both critically and hermeneutically, and shews the perfect harmony subsisting
between the Old and New Testaments. Hoffmann’s Demonstratio Evangelica is ex-
tremely scarce, and very little known in this country.
Ζ 5
842 Quotations from the Old Testament. [Part I: Ch.
Dr. Randolph’, formerly Regius Professor of Divinity in the
University of Oxford, the Rev. Dr. Henry Owen?, and the Rey.
Thomas Scott®: but they have treated it with so much ability and
accuracy, that he has to acknowledge himself indebted to their
labours for great part of his materials for the present chapter *;
having only classified what they have noticed in the order of the
sacred books; an arduous undertaking, from which, however, the
author has himself derived equal pleasure and benefit. And, in
the hope that it may contribute to elucidate some very difficult pas-
sages, he offers the result of his labours in the following tables.
_ As it respects, then, the eaternal form of the quotations, or the
words in which the citations are actually made in the New Tes-
tament, the passages adduced from the Old Testament may be
arranged under the two following classes, viz. 1. Quotations made
from the Hebrew Scriptures; and, 2. Quotations made from the
Septuagint version of them.
1 « The Prophecies and other texts cited in the New Testament, compared with the
Hebrew original, and with the Septuagint version. To which are added notes by
Thomas Randolph, Ὁ. Ὁ. Oxford, 1782.” 4to. This valuable and beautifully printed
tract, is now rarely to be met with, and only to be procured at six times its original price.
The most material of this excellent critic’s observations are inserted in the notes to this
chapter.
2 « The Modes of Quotation, used by the Evangelical Writers explained and vindi-
cated. By the Rev. Dr. Henry Owen, London, 1789.” 4to. The design of this ela-
borate work is, 1. To compare the quotations of the evangelists with each other, and with
the passages referred to in the Old Testament, in order to ascertain the real differences :
— 2. To account for such differences; and to reconcile the Evangelists with the Pro-
phets, and with each other: —and, 3. To shew the just application of such quotations,
and that they fully prove the points which they were brought to establish.
5 In a collation of the quotations from the Old Testament in the New, with the Sep-
tuagint. This valuable comparison is inserted in the 9th and 10th volumes of the
Christian Observer for the years 1810 and 1811: and is simply designated by the initials
of the late venerable and learned author’s name.
* Besides the works mentioned in the preceding notes, the author has constantly
availed himself of the researches of Drusius (Parallela Sacra), in the 8th volume of the
Critici Sacri;— of Cappel’s Critica Sacra, lib. ii. (in vol.i. pp. 136—172. of Prof.
Vogel’s edition) ; — of Glassius’s Philologia Sacra, part ii. pp. 1387, et seq. (ed. Dathii) ;
and of Michaelis’s Introduction to the New Testament, translated by Bishop Marsh (vol. i.
pp. 200—246, 470—493.). Dr.Gerard’s Institutes of Biblical Criticism have also been
occasionally referred to, as well as Schlegelius’s Dissertatio De Agro sanguinis et Pro-
phetia circa eum allegata, inthe Thesaurus Dissertationum Exegeticarum ad Nov. Test.
tom. ii. pp.309—340.
ΙΧ, Sect. 1.1 Quotations exactly agreeing with the Hebrew. 343
SECTION I.
ON THE EXTERNAL FORM OF THE QUOTATIONS FROM THE OLD
TESTAMENT IN THE NEW.
Quotations FRoM THE HeBrew Scriptures ΙΝ THE New Testament.
I. Quotations exactly agreeing with the Hebrew. —I1. Quotations nearly
agreeing with the Hebrew.—IIl. Quotations agreeing with the
Hebrew in sense, but not in words. —IV. Quotations that give the
general sense, but abridge or add to it.—V. Quotations taken from
several passages of Scripture.— VI. Quotations differing from the
Hebrew, but agreeing with the Septuagint. — VII. Quotations in which
there is reason to suspect a different reading in the Hebrew. — VIII.
Passages in which the Hebrew seems to be corrupted. —1X. Passages
which are mere references or allusions. ,
THE quotations from the Hebrew Scriptures may be considered
under the nine following classes, viz. 1. Quotations exactly agreeing
with the Hebrew;—2. Those which agree nearly with the
Hebrew ; — 3. Quotations, agreeing with the Hebrew in sense, but
not in words ;— 4. Such as give the general sense ; — 5. Quotations,
which are taken from several passages of Scripture; — 6. Quota-
tions differing from the Hebrew, but agreeing with the Septuagint ;
— 7. Quotations, in which there is reason to suspect a different
reading in the Hebrew, or that the Apostles understood the words
in a sense different from that expressed in our Lexicons;— 8.
Passages, in which the Hebrew seems to be corrupted: — and 9.
Passages, which are not properly citations, but mere references or
allusions.
I. Quotations exactly agreeing with the Hebrew. '
1. Hos. xi. 1. agrees with Matt. ii. 15.
snd IAN IP HWA Εξ Avyurrov ἐκάλεσα τον viov μού.
I.... called my son out of Egypt. Out of Egypt have I called my son.
2. Deut. viii. 3. Matt. iv. 4. Luke iv. 4.
112 candn- Sy xd Oux ex’ ἀρτω μονω ϑήσεται ἀνϑρω-
Ἣν eS Ὁ ΣΙΝ MM! πος; ἀλλ᾽ ἐπὶ waves ῥηματι εἐχπορευ-
VDD ΝΣ μένω δια στόματος Θεου.
Man doth not live by bread only, Man shall not live by bread alone, but
but by every word that proceedeth by every word that proceedeth out of the
out of the mouth of the Lorp doth mouth of God. .
iman live. Ἷ
1 In the first edition of this work, the author had simply given the references to
these quotations. They are now inserted at length, in order to save the student’s time,
and also to enable him more readily to compare the Hebrew and Greek together; and
the ΠΕΒΗ͂ΝΝ version of the passages is annexed for the convenience of the-mere English
reader,
Ζ 4
844
3. Deut. vi. 16.
Sarin ay on wD
DTI
_ Thou shalt not tempt the Lorp .
thy God.
4, Isa. lili. 4.
mw) sin Ὁ ὅπ ἸῸΝ
D530 Ὃ ΝΘ
Our infirmities he hath borne:
And our sorrows, he hath carried
them. (Bp. Lowth.) ae k
5. Hos. vi. 6.
ἜΜ OMYDM TDM "5
| mat
I desired mercy and not sacrifice.
| Lev. xix. 18.
SoD PY mans
Thou shalt love thy neighbour as
thyself.
6.
Quotations exactly agreeing with the Hebrew.
agrees with
(Part I. Ch.
Matt. iv. 7.
Oux εχπειρασεις Kugioy τὸν Θεὸν
σου.
Thou shalt not tempt the Lord thy
ἀν God.
Matt. viii. 17...
Autos tas aodeverns ἥμων ελαθε,
καὶ τὰς νοσους εἐθαστασεν. ᾿
Himself took our infirmities, and bare
our sicknesses.
Matt.ix. 13. xii. 7.
EAcov SeAw, καὶ ov ϑυσιαν.
I will have mercy and not sacrifice.
Matt. xix. 19. xxii. 39. ,
᾿ Ayannoeis τὸν wAnoioy cov ὡς
σεαυτον.
Thou shalt love thy neighbour, as thy-
self.
te Psal. cxviii. 22, 23.
TT DIIDMN IND TIN
sy ΓΝ imp wsed
me>bs aemonstrnon
Ws vd
The stone which the builders re-
fused, is become the head stone of the
corner. This is the Lorp’s doing,
and it is marvellous in our eyes.
8. Psal. cx. 1.
sw ooms5 mim cons
ΣΝ ΓΝ TY 13D
| Segre
The Lorp said unto my Lord, Sit
thou at my right hand, until I make
thine enemies thy footstool.
9. Psal. xxii. 19. (18. of English
Version.)
—ebys cond aa por
Sara 1p? "Δ
_ They part my garments among
them, and cast lots upon my vesture.
Matt. xxi.42. Mark xii. 10.
Luke xx. 17. Acts iv. 11].
AiSov ὁν ἀπεδοκιμασαν οἱ οικοδο-
μσυντες» οὗτος ἐγενηϑὴ εἰς κεφαλὴν
γωνιαις" παρα Κυριου ἐγένετο αὑτη, καὶ
εστι ϑαυμαστὴ εν οφϑδαλμοις ἥμων.
The stone which the builders rejected,
the same is become the head of the corner:
this is the Lord’s doing, and it is maryel-
lous in our eyes.
Matt. xxii. 44, Mark xii. 36.
Luke xx. 42.
Eimev ὁ Κυριος rw Kugiw μου"
KaSou ex δεξίων μου, ἑως ἂν Sw τοὺς
εχϑρους σου ὑποποδιον τῶν “σοδων
σου.
The Lord said unto my Lord, Sit thou
on my right hand until I make thine ene-
mies thy footstool.
Matt. xxvii. 35.
Διεμερισαντο τὰ ἱματια μου ἑαυ-
TOM, χάι ἔτι τὸν ἱμάτισμον pov
εθαλον. xANOOV.
They parted my garments among them,
and upon my vesture did they cast lots.
IX. Sect. 1.7
10.
English Version.)
ΠΣ» m9 ὋΝ ON
My God, my God, why hast thou
forsaken me.
) Isa. liii. 12.
PD] ΘΟ ΓΝῚ
And he was numbered with the
transgressors.
12. Lev. xii. 8.
Δ, ΜΡ. OX OMAN ow
7 ΓΟ!
Two turtles or two young pigeons.
18. Psal. xix 10. (9. of English
Version.)
NOIR JNA MNIp7D
The zeal of thine house hath eaten
me up.
14. Psal. Ixxxil. 6.
tons ΟΝ ΣΝ ΩΝ
I have said, Ye are gods.
15. Isa. liii. 1.
YD WAYS) PAK ”
anh 2) a-by mae
Who hath believed our report?
And to whom hath the arm of the
Lord been revealed ?
16. Psal. xxii. 19. (18 of English
Version.)
“byy ond naa apt
bara ada cena
They part my garments among
them, and cast lots upon my vesture.
Psal. cix. 8.
IAN NP MIN APD
Let another take his office.
11.
Quotations. exactly agreeing with the Hebrew.
Psal. xxii. 2. (1. of — agrees with
345
Matt. xxvii. 46.
Ηλι; Ηλι, λαμα σαθαχϑανι:
tour ἐστι». Θεε ΜΌΝ» Θεε μόν, ἱγατι
με εγκατελιπες.᾿"
Eli, Eli, lama sabacthani ? That i is to
say, My God, ‘my God, ie hast thou
forsaken me.
Mark xv. 28. ie XXil. 37. :
Καὶ μετα avouwy ελογισϑε.
And he was numbered with the trans-
gressors.
Luke ii. 24.
Zevyos τρυγόνων ἡ δυο γεοσσους
πεεριστερων.
A pair of turtle sacle or two young
pigeons.
John ii. 17.
ὋὉ ζηλος τοῦ οἰκο") σου κατεφαγε
[eee
The zeal of thine house hath eaten me
up.
John x. 34.
Eyw cima, Jeo ἐστε,
I said, Ye are gods.
John xii. 38. see Rom x. 16.
Κυριε, τις ETIOTEUTE τὴ ἀκοὴ ἥμων:;
Καὶ ὁ βραχιὼν Κυρίου τινι ἀπε-
καλυφϑη.
Lord, Who hath believed our report : Ὁ
And to whom hath the arm of the Lord
been revealed ? -
John xix. 24.
Διεμερισαντο τα ἵματια pov ἕαυ-
τοις» καὶ Ems τὸν ἱματισμον μου εθδα-
λον χληρον.
They parted my raiment among them,
and for my vesture they did ‘cast lots.
Acts i. 20.
Τὴν ἐπισκοπὴν αὐτου λαβοι ἕτερος.
His bishoprick let another take.
1 This is taken from the Hebrew, but the words are Syriac or Chaldee.
is the word now in the Chaldee paraphrase.
Sabachthani
(Dr. Randol ph. )
846
18. Gen. xxii. 18.
93 59 Jynta ἸΞΠΔΠΠῚ
: oan
And in thy seed shall all the nations
of the earth be blessed.
19. Pea. ii. 1, 2.
ἘΞ} wan mp?
ayy spray mK
“YID ΠΣ} YANTDID
mynd ΓΤ» an
Why do the heathen rage, and the
people imagine a vain thing ?
he kings of the earth set them-
selves, and the rulers take counsel to-
_ gether, against the Lorp, and against
his Anointed.
Psal. ii. 7.
rns ANN 2
ὙΠ
Thou art my Son, this day have I
begotten thee.
21. Exod. xxii. 27. (28. of English
Version.)
INN ND Joya Nw
Thou shalt not ... curse the ruler
of thy people.
20.
22. ~—‘Psal.v. 10. (9. of English
Version.)
pnw ona minp“ap
npr
Their throat is an open sepulchre,
they flatter with their tongue.
23. Psal. cxl. 4. (3. of English
Version.)
MmaAn jawoy mon
Vnaw
Adders’ poison és under their lips.
24. Psal. xxxvi. 2. (1. of English
Version.)
οὖ combs ancy
yy
There isno fear of God before his
cyes.
Quotations exactly agreeing with the Hebrew.
agrees with
[Part I. Ch.
Acts iii. 25.
Καὶ rw omeguats cou evevdoyysy-
σονται πᾶσαι Ai πιατριαι τῆς γὴς-
And in thy seed shall all the kindreds
(i. 6. nations, as being derived from one
common ancestor) of the earth he blessed.
Acts iv. 25, 26.
‘Ivars εφρυαξαν eSvyy καὶ λᾶθι
ἐμελέτησαν κενα;
Παρεστησαν οἱ βασιλεις τῆς γὴς.
και οἱ ἀρχοντες συνηχϑήσαν ems TO
αὐτὸ κατὰ τοῦ Κυριου, καὶ κατα Tov
Χριστου avrov.
Why did the heathen rage, and the
people imagine vain things?
he kings of the earth stood up, and
the rulers were gathered together, against
the Lord, and against his Christ. (i.e.
ΜΈΒΒΙΑΗ, or ANOINTED one.)
Acts xiii. 33.
‘Yiog prov εἰ ou, εγὼ σήμερον γε-
γέννηκα δε.
Thou art my Son, this day have I be-
gotten thee. -
Acts xxiii. 5.
Aexovra τοῦ λαου cou οὐχ ερεις
καάκως.
Thou shalt not speak evil of the ruler
of thy people.
Rom. iii. 13.
Tagos avewypevos ὁ λαρυγξ av-
των" ταις γλωσσαις αὐτῶν εδολιουσᾶν.
Their throat is an open sepulchre.
With their tongues they have used
deceit. .
Rom. iii. 13.
log ἀσπιδων ὑπο τὰ χειλὴ αὐτῶν.
The poison of asps (a venomous species
of serpent) is under their lips. -
Rom. iii. 18.
Ουκ ects φοδος Θεου ἀπεναντιὶ των
οφϑαλμων αὐτῶν.
There is no fear of God before their
eyes. “ἊΝ ;
IX. Sect. 1.1 Quotations exactly agreeing with the Hebrew. 584
25. Psal. xxxii. 1, 2. agrees with ° Rom. iv. 7, 8.
NDD ywon nw) ὧδ Μᾶκαριοι ὧν ἀφεϑησαν αἱ ἀνομίαι;
xb ἘΞῚΝ “ΟΝ ΠΌΤ καὶ ὧν επεκαλυφϑησαν αἱ ἁμαρτιαι.
ἊΨ Ὁ aT awn Maxagios ἀνὴρ ὦ ov μὴ λογισήται
Kuoios ἃ ῥ
Blessed is he whose transgression 2s ope. Lage ;
forgiven, whose sin is covered. " Blessed are they ᾿ whose sins are for-
Blessed is the man unto whom the ¥en, and whose iniquities are covered.
Lord imputeth not iniquity. Blessed is the man to whom the Lord
will not impute sin.
26 Gen. xvii. 5. Rom. iv. 17.
. 7nn) ἘΞ") τ ΣΝ ᾿ Πατερὰ πολλων εὔνων τεϑειχὰ σε.
A father of maiy nations have I A father of many nations have I made
made thee. thee.
“7: Gen. xv. 5. Rom. iv. 18.
ἽἼΣ ΠῚ’ x5) Οὑτως εσται τὸ σπερμαὰ σου.
So shall thy seed be. So shall thy seed be.
28. Psal. xliv. 22. , Rom. viii. 36.
-L>5 son poy - ΤῊ Ὅτι ἕνεκα σου ϑανατουμεδα ὁλην
ΠΣ NSD wawni orn 7” ἥμεραν" ἐλογισϑήμεν ὡς προθατα
: σφαγὴς-
For thy sake we are killed all the ἢ
day long; we are counted as sheep For thy sake we are killed all the day
ong
for the slaughter.
pales + Νὰ We are accounted as sheep for the
slaughter.
29. Gen. xxi. 12. Rom. ix. 7.
vu 77 Nap pms. "5 Aan εν ἴσαακ κληϑήσεται σοι
For, in Isaac shall thy seed be °7*&OH%
called. But, in Isaac shall thy seed be called.
30. Gen. xxv. 23. ns Rom. ix. 12.
yyy tay? 2 ὋὉ μειζων δουλευσει Tw ἐλασσονι-
The elder shall serve the younger. The elder shall serve the younger.
31. Mal.i. 2, 3. ale ix. 13. ong
Sr caps ane Oe Ae Ee SS
ineieowy τ
Jacob have I loved, but Esau have I
I loved Jacob, and I hated Esau. hated.
32. Ἐχοά. xxiii. 19. Rom. ix. 15. _
ink WRT TIM . Ελεησω ὃν ἂν ἐλεῶν καὶ οἰκτειρησῶ
DMS ΣΝ ΓΝ NAN OV ὧν οἰκτειρώ.
[ will be gracious to whom I will I will have mercy on whom I will have
be gracious, and I will show mercy mercy, and I will have compassion on
on whom I will show mercy. whom I will have compassion.
848 Quotations exactly agreeing with the Hebrew. [Part I. Ch.
33. Exod. ix. 16.
me maya Dow
qnean Naya poqpyn
“Dw TDD TyO7) ’nI-nK
ΝΠ 528
For this cause have I raised thee |
up, for to show in thee my power,
and that my name may be declared
throughout all the earth.
34. Lev. xviti. 5.
CoOnN Fwy? Ws
mn. yO Tw
Judgments .... which if a man do,
he shall live in them.
35. Psal. xix. 10. (9. of English
Version.)
yD) PaNI mpm
oy
The reproaches of them, that re
proached thee, are fallen on me.
36. Psal. xviii. 50. (49. of
English Version.)
Mm maa ΤῊΝ 12 Ὁ»
mw ἼΘ᾽
Therefore will I give thanks unto
thee, O Lord, among the heathen,
and sing praises unto thy name. |
37. Psal. cxvii. 1.
“45 ss- ns 5m
crpan->5 ninaw on
Praise the Lord all ye nations:
praise him all ye people.
38. Isa. hii. 15.
mn> spp-n> Aws γα
ὙΦ τ WNT ἸΝῚ
Waann
That, which had not been told
them, shall they see, and that which
they had not heard shall they con-
sider.
39. Job. v. 13.
Dmpiy3a Opn 155
_ He taketh the wise in their own
craftiness. —
agrees with
Rom. ix. 17. ᾿
Eis auto rouro εξηγειρα σε, ὅπως
ἐνδειξωμαι ev σοι τὴν δυναμιν μου,
καὶ ὅπως διαγγελὴ τὸ ονομα pou εν
warn τὴ yn"
For this same purpose have I raised
thee up, that I might show my power in
thee, and that my name might be de-
clared throughout all the earth.
' Rom. x. 5.
‘O woincas αὐτὰ avSowmos ones
ται εν auToss*
The man, which doeth those things,
shall live by them.
Rom. xv. 3.
Oi ονειδισμοι τῶν ονειδιδοντων σε
ἐπέπεσον Em’ ews,
The reproaches of them, that reproach-
ed thee, fell on me.
Rom. xv. 9.
Aia τοῦτο εξομολογησομᾶι σοι ev
εϑνεσι, καὶ τῶ OvOMaTE σου Ψψαλω.
For this cause will I confess to thee
among the Gentiles, and sing unto thy
name.
Rom. xv. 11.
Aweite τὸν Kugioy mavra τὰ εϑνή,
χαὶ ἐπαινεσᾶτε αὐτὸν σαντες οἱ λαοι-
Praise the Lord, all ye Gentiles; and
laud him all ye people.
Rom. xy. 21.
«ε
Ois οὐχ ἀνηγγελὴ περι αὑτοῦ,
οψονται, καὶ οἱ οὐκ ακήκοασι,» συνη-
σουσι-
To whom he was not spoken of, they
shall see; and they that have not heard
shall understand.
1 Cor. iii. 19.
‘O dgaccopmevos Tous σοῷους ev τὴ
BIAVOULYIA HUT MY. et
He taketh the wise in their own crafti-
ness, ;
IX. Sect. 1.1 Quotations exactly agreeing with the Hebrew. 5349
40. Deut. χχν. 4.
wa Wy DIN?
Thou shalt not muzzle the ox when
he treadeth out the corn.
41. Exod. xxxii. 6.
nea ΠΝ coyn awn
rpny> 1p
The people sat down to eat and to
drink, and rose up to play.
42. Psal. xxiv. 1.
aeidar vasn aS
The earth is the Lord’s, and the
fulness thereof.
43. Psal. viii. 6.
yorvrnn mw 95
f Thou hast put all things under his
eet.
4A. Isa. xxii. 13.
ΠΣ. 5 ine Six
FVD
Let us eat and drink, for to-mor-
row we die.
Isa. xxv. 8.
nyo mon yoo
He will swallow up death in vic-
tory.
46.
45.
Psal. cxvi. 10.
“ΔΝ 9D UNION
I believed, therefore have I spoken.
47. Isa. xlix. 8.
ὙΠῸ» ps3 nya
ynwy ayy Dy
In an acceptable time have I heard
thee, and in a day of salvation have
I helped thee.
48. Exod. xvi. 18.
mann AA θΥ
ΠΏ ΜΝ pvapm
~ He that gathered much had nothing
over; and he that gathered little, had
no lack. ~ :
agrees with
1 Cor. ix. 9.
— Ov φιμώσεις βουν ἀλοωντα.
Thou shalt not muzzle the mouth of the
ox that treadeth out the corn.
1 Cor. x, 7.
Εκάϑισεν ὁ Anos Gaye καὶ πιεῖν,
καὶ ἀνεστήσαν πραίξειν.
The people sat down to eat and drink,
and rose up to play.
1 Cor. x. 26.
Του yae Κυριου ἣ yn, καὶ τὸ
πληρώμαᾶ αὑτῆς. ᾿
For the earth is the Lord’s, and the
fulness thereof.
1 Cor. xv. 27.
Tlavra γαρ ὑπεταξεν πο Tous σο-
δας αὐτου.
For he hath put all things under his
feet.
1 Cor. xv. 32.
ᾧαγωμεν καὶ πιωμεν" αὐριον yao
ἀποϑδνήσκομεν. ᾿
Let us eat and drink, for to-morrow we
die.
1 Cor. xv. 54.
Κατεποϑὴ ὁ Savaros εἰς vixos.
Death is swallowed up in victory.
2 Cor. iv. 13.
Emiorevoa, διο ἐλαλησα.
I have believed, therefore have I spoken.
2 Cor. vi. 2.
᾿Καιρω dextw emnxoura σου, καὶ ev
ἥμερα σωτηριὰς εθοηϑησα σοι.
‘I have heard thee in a time accepted,
and in the day of salvation have I suc-
coured thee. '
2 Cor. viii. 15.
Ὃ το πολυ, οὐκ εἐπλεονασε" xcs ὁ
TO ολιγον, οὐκ NAATTOVYTE.
᾿ς He that had gathered much, had nothing
over; and he that had gathered little, had
το lack.
350
49. Psal. cxii. 9.
ΣΝ wn up
ἼΡΟ ΠΩΣ INP
He hath rag he hath given
to the poor; his righteousness en-
dureth for ever.
50. Isa. liv. 1.
it ps7 py 899
ΠΝ ὑπ TIT ASD
Nap Nowa ay)
maya
Sing, O barren, thou ¢hat didst not ᾿
bear; break forth into singing and
cry aloud, thou that didst not travail
with child; for more are the children
of the desolate, than of the married
wife.
51. 2 Sam. vii. 14.
som ΔΝ sone oor
a by abe Dat bn
I will be his father, and he shall be
my son.
52. Psal. civ. 4.
monn oyoxsoo mey
pn? wx Vow
Who maketh his angels spirits, his
ministers a flaming fire.
53. Psal. xlv. 7, 8. (6, 7. of
English Version.)
poy. cnos “KD
bIwW “Wd ον Wi
Py mans sqmodop
WD ΘΠ» ype KIM
new coy poos ἘῸΝ
pany
Thy throne, O God, is for ever and
ever: the sceptre of thy kingdom és a
right sceptre. Thou lovest righteous-
ness and hatest wickedness; therefore
God, thy God, hath anointed thee with
the oil of gladness above thy fellows.
Quotations exactly agreeing with the Hebrew.
agrees with
[Part I. Ch.
2 Cor. ix. 9. - .
Εσκορπισεν, edwxe τοῖς πενήσιν" ἣ
δικαιοσύνη αὐτοῦ μένει εἰς τὸν αἰωνᾶ.-
He hath dispersed abroad, he hath
given to the poor: his righteousness en-
dureth for ever. ,
Gal. iv. 27.
Βυφρανθητι στειρα ἣ ov τικτουσα"
ρῆξον και βοήσον, ἣ οὐκ ὠδινουσα᾽ ὅτι
πολλὰ τὰ τεχνὰ τῆς EQMOU μαλλον ἢ
τῆς EXOUTNHS τον avon.
Rejoice, thou barren that bearest not :
break forth and cry, thou that travailest
not: for the desolate hath many more
children than she which hath an husband.
Hch cs.
Ἐγω εσομαι αὐτῶ εἰς πατερα, καὶ
AUTOS εσται μοι εἰς UO.
I will be to him a father, and he shall
be to me a son.
Heh, ia 7;
‘O coiwy τοὺς ἀγγέλους avrov
GVEULATH, και TOUS λειτουργους au-
TOU συρος PAYA,
Who maketh his angels spirits, and his
ministers a flame of fire. ,
Heb.i. 8,9.
Ὃ Seovos σου 6 Θέος, εἰς τὸν αἰωνὰ
του aimvost ῥαῦθδος ευθυτητος ἣ pabdoc
τῆς βασιλειας σου" ᾿γαπησας δι-
καιοσυνὴν, καὶ EMIoNT As ἀνομίαν" δια
Touro ἔχρισε σε ὁ Θεος, ὁ Θεος σου»
ελαιον ἀγαλλιάσεως σαρᾳᾷ τοὺς μετο-
χους σου.
Thy throne, O God, ἐς for ever and
ever: a sceptre of righteousness is the
sceptre of thy kingdom. Thou hast loved
righteousness and hated iniquity: there-
fore, God, thy God, hath anointed thee
with the oil of gladness above thy fellows.
IX. Sect, 1.7
54, Psal. viii. 4—6.
WIND WNT
ΣΡ 35. ows
ΟΝ. pyp wmonn!
ΠΟ aan 7a
52 py owyoa won
YIN Anw
What is man that thou art mindful
of him? And the son of man that
thou visitest him? For thou hast
made him a little lower than the
angels, and hast crowned him with
gloryand honour. Thou madest him
to have dominion over the works of
thy hands: thou hast put all things
under his feet.
55. Psal. xxii. 23. (22. of
English Version.)
TN? FO MmMON
ons Snmp Tins
I will declare thy name unto my
brethren: in the midst of the con-
gregation will I praise thee.
56. Isa. vill. 17, 18.
8 mm ΟἿ snp
ΚΤ wx on>m
γ Viv?
I will look for him. — Behold, I
and the children which the Lorp hath
given me.
ST. Gen. ii. 3.
corns conde Joan
2D ΥΝ wp "ΔῈ Π
ἼΩΝ NINO 75 Naw
mey> SAS ΝΣ
And God blessed the seventh day;
and sanctified it; because that in it
he had rested from all his work which
God had created and made.
58. Gen. xxii. 16, 17.
“ON *NVAWI 5 VON
qs Wada
Wns FAX TIA
By myself have I sworn, saith the
Lord, . . . . that in blessing I will bless
thee, and in multiplying I will mul-
tiply thy seed, -
Quotations exactly agreeing with the Hebrew.
agrees with .
351
Heb. ii. 6—8,
‘Th ἐστιν avbowmos, ὅτι μιμνησκὴη
αὐτου; ἡ ὗιος ἀνθρωπου, ὅτι επισχεπτη
αὐτὸν: Ἡλαττωσας αὐτὸν βραχυ τι
παρ᾽ ἀγγέλους" δοξὴ καὶ τιμὴ εστε-
Φφανωσᾶς AUTOV, καὶ κατεστήσας αυ-
τον ἐπι τὰ εργὰ τῶν χειρων σου.
πανταὰα ὑπεταξας ὑποκάτω τῶν ποδων
αὐτου"
What is man, that thou art mindful of
him? or the son of man, that thou visitest
him? Thou madest him a little lower
than the angels ; thou crownedst him with
glory and honour, and didst set him over
the works of thy hands: thou hast put all
things in subjection under his feet.
Heb. ii. 12.
Απαγγέελω τὸ ονομα σου τοις αδελ-
ῷοις μου, εν METH εκχλήσιας ὑμνησω
σε.
I will declare thy name unto my bre-
thren: in the midst of the church will I
sing praise unto thee.
Heb. ii. 13.
Eyw εσομαι memoibws ex avtw —
δου eyw και Ta παιδιὰ ἃ μοι εδωκεν
ὁ Θεος.
I will put my trust in him. — Behold, I
and the children which God hath given
me.
Heb. iv. 4.
Kas κατεπαυσεν ὁ Θεος ev ry ἥμερα
Ty ἑδδομη απὸ πανΐων τῶν εργων au-
1
του.
And God did rest the seventh day from
all his works. .
Heb. vi. 13, 14.
Θεὸς ...-- wuoce καθ᾿ ἕαυτου,
Asywu Η μην εὐλογῶν εὐλογήσω
σε, και σσληθυνων σσληθυνω σε.
God .... sware by-himself, saying,
Surely, blessing, I will bless thee; and
multiplying, I will multiply thee.
* This citation is an abridgement of the Hebrew,
352
59. Deut. xxxii. 35. (36. of
English Version.)
δ. MI pp
The Lorp shall judge his people.
60. Gen, xlvii. 31.
wavy Syne inne
moon
And Israel bowed himself upon the
bed’s head.
61. Prov. iii. 11.
pxon-$x 23 mI
Wn7DNA yPN-9N
My son, despise not the chastening
of the Lord; neither be weary of his
correction.
.
Josh. i. δ.
(and see Deut. xxxi. 8.)
Saryx7ad) paw 85
I will not fail thee nor forsake
thee.
63.
62.
Lev. xi. 44.
Ὁ Ee men
IX 51
Ye shall be holy, for I am holy.
Quotations exactly agrezing with the Hebrew.
agrees with
(Part I) Ch.
Heb. x. 30.
Κύριος κρινεῖ Tov λαὸν αὐτου.
The Lord shall judge his people.
Heb. xi. 21. .
Kas προσεκυνήσεν ems TO ἀκρον τῆς
ῥαθδου avrov.?
And worshipped, leaning upon the top
of his staff.
Heb. xii. 5.
‘Tie pov, μὴ ολιγώρει παιδείας
Κυριου, μηδε ἐκλυου ὑπ᾽ αὐτου sa
χομενος.
My son, despise not thou the chastening
of the Lord, nor faint when shi art re-
buked of him.
Heb. xiii. 5.
Ov pn σε avo, oud’ ov μη σε ἐν
καταλιπω.
I will never Lesive aes nor forsake
thee. ͵
1 Pet.i. 16.
"Aytos γένεσθε, ors εγὼ ἅγιος εἰμι.
Be ye holy, for I am holy.
II. Quotations nearly agreeing with the Hebrew.
These correspond nearly with the Hebrew, though not so
literally as those in the preceding class, to which they ὁ are nearly
equal in number: Thus,
1. Isa. vil. 14.
Th eae.
nw ΓΝ ΡῚ
Say
Behold, a virgin shall conceive, and
bear a son, and shall’ call his name
Immanuel.
1 Hebrew. xi. 21.
xlvii. 31. omitting only the word Israel.
nearly agrees with
Matt. i. 23.
δου ἣ παρϑενος εν γαστρι ἕξει;
Γ᾽ καὶ τέξεται ὑιον, xas χαλεσουσι τὸ
Ih ads ονομοι αὐτου Eupavouya.
Behold, a virgin shall be with child, mad
shall bring forth a son: and they shall
call his name Emmanuel.
This quotation is taken from the Septuagint version of Gen.
The variation from the Hebrew is merely in
the vowel points: 27, a bed,. the Septuagint read mp7, 4 staff. And that this is
the true reading seems probable, because it does not appear that Jacob was then con-
fined to his bed, and because it is not easy to understand what can be meant by worship-
ping or bowing himself on the head of his bed. In the other reading the sense is plain:
Jacob worshipped God, and, being old and feeble, supported himself by leaning on the
top of his staff. Dr. Randolph on the Quotations, p. 45.
ΙΧ. Sect. 1.7
Qs
7 yows npaa Np
map Sm oxen "52
ΞΟΠ med ΠΏΣ ΟΡ
WIN ID ΠΣ Ὁ»
A voice was heard in Ramah la-
mentation and bitter weeping; Ra-
chel weeping for her children, refused
to be comforted for her children, be-
cause they were not.
3. Psal. xci. 11. 12.
ΠΡ yoNID "9
4s, omg Boge == Nha p= pe
MIND Jiww crs-dy
| ἼΣΩΝ
For he shall give his angels charge
over thee, to keep thee in all thy
ways. “They shall bear thee up in
their hands, lest thou dash thy foot
against a stone.
4 . Deut.vi. 18.
svn poox mins
| ayn ins}
Thou shalt fear the Lonp thy God,
and serve him.
5. _ Isa. ix. 1, 2.
TYAN TPA wR mys
SMD) mys opbat
on J Ὑ22Π wns
son 5°53 sR Tay
WI Jwns ODA Dyn
mwa aw Sra ἫΝ
(omy ma ἫΝ niw>s
At the first he lightly afflicted the
land of Zebulun, and the land of
Naphtali, and afterwards did more
grievously afflict her by the way of
the sea, beyond Jordan, in Galilee of
the nations. The people that walked
in darkness have seen a great light ;
they that dwell in the land of the
shadow of death, upon them hath the
light shined.
Quotations nearly agreeing with the Hebrew.
Jer. xxxi. 15. nearly agrees with -
353
“Matt. ii. 18.
Φώνη ev 'Ῥαμα ἡκουσθη, ϑρήνος και
"κλαυῦμος, καὶ οδυρμος πολυς, ‘Payya
κλαιουσα τὰ TExva αὐυῇης. καὶ οὐκ
ηθελε παρακληθηναι, ὅτι οὐκ εἰσι.
In Rama was there a voice heard, la-
mentation, and weeping, and great mourn-
ing, Rachel weeping for her children, and
would not be comforted, because they are
not. ἢ ζω:
Matt. iv. 6.
Ὅτι 2 2. . τοῖς ἀγγέλοις aulou
evleAcilas περι σου, χαι ἐπι χείρων.
ἄρουσι Of, μήποτε προσχοψὴς προς
λιϑὸν τὸν moda σου.
For .... he shall give his angels charge
concerning thee: and in their hands they
shall bear thee up, lest at any time thou
dash thy foot against-a stone.
' Matt. iv. 10.
Κυριον tov Θεὸν cou ττροσχυνήσεις,
καὶ αὐτῷ μόνω λαῖρευσεις" '
‘Thou shalt worship the Lord thy God,
and him only shalt thou serve.
‘Matt. iv. 15, 16.
Ty Zabovawy, και yn Νεφϑαλειμ,
ὁδον Saracons, mepay rou Topdavov,
Γαλιλαία τῶν εϑνων. Ὃ Anos 6 xa-
Symevos ev σκότει εἰδε φως μεγα; και
τοις καϑήμενοις εν χώρα και σχισ
Savarov φως avelesrev avlosce !
The land of Zabulon, and the land of
Nephtalim, dy the way of the-sea, beyond
Jordan, Galilee of the Gentiles, the peo-
ple which sat in darkness saw great light:
and to them which sat in the region and
shadow of death, light is spryfig up. ὁ
1 These words are not an exact translation of the Hebrew; and Dr. Randolph ob- ’
serves that it is difficult to make sense of the Hebrew or of the English in the order in
which the words at present stand. But the difficulty, he thinks, may easily be obviated,
by removing the first six words of Isa. ix. and joining them to the former chapter, as
they are in all the old versions: And then the words may be thus rendered: As the”
Sormer time made vile, or debased, the land of Zabulon, and the land of Nephtali, so the lat-
VOL. Il. ; AA
8354
6. Isa. vi. 9; 10. ͵
WANN wow vow
pyan- De aw oN
ἸΣΥΝῚ min coynes5 yw
NV YD YT VII TI
125) yow ὈΣΝΔῚ Ὁ »8
᾿ 12 ΝΟ Den Γ᾽
Hear ye indeed, but understand
not: And see ye indeed, but perceive
not. Make the heart of this people
fat, and make their eyes heavy, and
shut their eyes; lest they see with
their eyes, and hear with their ears,
and understand with their heart, and
convert, and be healed.
re Gen. 11. 24. |
“ms wexcary -by
PAT OX TAN ὟΝ
ἽΠΝ qwa>S ym ΣΝ
Therefore shall a man leave his
father and his mother, and _ shall
cleave unto his wife, and they shall
be one flesh.
8. Exod. xx. 12—16.
iat os, + 7, = Sma ak SB he,
ANIM 8D myn XD DX
syn. msn Ν ann x9
Wu ty
Honour thy father and thy mother.
Thou shalt not kill. Thou shalt not
commit adultery. Thou shalt not
steal. Thou-shalt not bear false wit-
ness against thy neighbour.
Quotations nearly agreeing with the Hebrew.
nearly agrees with Matt. xili. 14, 15. Acts xxviii,
26. Mark iv. 12. Luke viii. 10. .
Axon ἀκούσετε, καὶ οὐ μὴ συνήτε"
καὶ βλέποντες βλεψετε, καὶ ov μὴ
inte. ExayuvSy γὰρ ἣ xagdia τοῦ
λαου τουτου, καὶ τοις wor βαρεως
ἡκουσαν, καὶ τοὺς οῴφϑαλμους αὐτῶν
εκαμμυσαν: μήποτε LOW τοῖς OPIAA=
μοις. καὶ τοις ὠσιν ἀκουσώσι, καὶ τὴ
καρδιὰ TVVWTl, καὶ επιστρεψωσις και
ιασώμαι LUTOUS.
By hearing ye shall hear, and shall not
understand: and seeing ye shall see, and
shall not perceive : for this people’s heart
is waxed gross, and their ears are dull of
hearing, and their eyes they have closed;
lest at any time they should see with their
eyes, and hear with their ears, and should
understand with their heart, and should
be converted, and I should heal them.
Matt. xix. 5.
Evexev τουτου xaraurenpes avigu=
πος TOV GIATEQK καὶ THY MTEL καὶ
προσκχολληθήσεται TH γυναικι αὐτου"
καὶ ἐσονται οἱ δυο εἰς σαρκα μιαν. |
For this cause shall a man leave father’
and mother, and shall cleave to his wife ;
and they twain shall be one flesh.
Matt. xix. 18, 19.
Ov φονευσεις" Ου μοιχεύσεις" Ov
κλέψεις. Ov ΨψευδομαρΊυρησεις" Tima
τον πσάτερὰ σοὺ και τὴν βῆήτεροι-
Thou shalt do no murder: thou shalt
not commit adultery: thou shalt not
steal: thou shalt not bear false witness :
honour thy father and thy mother.
ter time shall make it glorious. The way of the sea, &c. A prophecy most signally ful-
filled by our Saviour’s appearance and residence in these parts.
The evangelist, from ἡ
the first part of the sentence, takes only the land of Zabulon, and the land of Nephtalimg -
What follows is an exact, and almost literal translation of the Hebrew: only for p34,
walked, is put καϑήμενος, sat. How properly this prophecy is cited, and applied to our
Saviour, see Mr. Mede’s Disc. on Mark i. 14,15. Mr. Lowth’s Comment on Isa. 9. »
and Bishop Lowth’s translation. Randolph on the Quotations, p. 28.
1 This quotation agrees with the Hebrew, excepting that the word for two is there
emitted. But it ought to be inserted in the Hebrew text, as we have already seen in
p- 324, supra. ΐ
IX. Sect. I.] Quotations nearly agreeing with the Hebrew.
9. Exod. iii. 6.
MON PAN MON 2 Ν
MON) pry TIN COMIN
3 apy’
I am the God of thy father, the
God of Abraham, the God of Isaac,
and the God of Jacob.
10.
Deut. vi. 5.
ay ΓΝ mans
a aa by bm ili a
JIN 223} ἼΖ 52
Thou shalt love the Lord thy God
with all thine heart, and with all thy
soul, and with all thy might.
11. Zech. xiii. 7.
PSION AVITAL ἽΠ
NSN
Smite the shepherd, and the sheep
shall be scattered.
Psal. Ixxviii. 24.
won) ΘΟ ΨΧ 12]
And had given them of the corn
of heaven,
12..
Isa. liv. 13.
mim mS 52 591
And all] thy children shall be taught
of the Lorp. | :
19.
Psal. xli. 9.
hy Sonam ond Soi
apy
Mine own familiar friend, ... - -
which did eat of my bread, hath lift
up his heel against me.
14
555.
nearly agrees with Matt. xxii.32. Mark xii.
26. Luke xx. 37,
Eyo εἰμι 6 Θεὸς ASouap, και δ᾽
Θεος Ισαακ, καὶ 6 Ozog Ιακωβ.
I am thé God of Abraham, and the God
of Isaac, and the God of Jacob.
4
Matt. xxi. 37. Mark xii. 30.
' . Luke-x: 27.
Αγαπήσεις Kupioy τὸν Θεὸν δου
ὅλη τὴ καρδια Tov, καὶ εν ὁλὴ TH
Ψυχη σου, καὶ εν ὁλη Ty διανοια σου.
Thou shalt love the Lord thy God with
all thy heart, and with all thy soul, and
with all thy mind.
Matt. xxvi. 31.
Tlaragw τον ποιμένας καὶ διασκορ-
πισθήσεται Ta mpobara τῆς ποοιμνης.
I will smite the shepherd, and the
sheep of the flock shall be scattered
abroad. ;
John vi. 31. -
Αρτον ex τοῦ ovpavou sdwxey auross
Payer.
He gave them bread from heaven to
eat.
‘John vi. 45.
Kas ecovras mayres διδαχτοι tov
Ocov.
And they shall all be taught of God.
John xiii. 18.
‘O tTpwywy μετ᾽ ἐμοῦ τὸν ἄρτον,.
επὴρεν ἐπ᾿ ἐμὲ τὴν ὥτερναν αὐτου.
He that eateth bread with me, hath
lifted up his heel against me.
1 The Vatican edition of the Septuagint here translates 7229 by τῆς διανοιας σου, thy
mind. But the Alexandrian edition renders it rns kapdias gov, thy heart.
St. Matthew
takes in both: but puts ψυχή, soul, between: He also puts ev ὅλη for εξ ὅλης agreeably
to the Hebrew: And he leaves out the latter clause, with all thy strength.
and St. Luke agree entirely with St. Matthew,
Randolph on Quotations, p. 29.
St. Mark
only they add the latter clause, Dr. .
AA @
356
15. Psal. cix. 3. :
(See Psal. xxxv. 19. and Ixix. 4.)
| mon and
They . .-. fought against me with-
out a cause.
16. _ Exod. xii. 46.
(See Psal. xxxiv. 21.)
Wa-NawN-N? Dyy
Neither shall ye break a bone
thereof. 7
17.
ἼΩΝ ON
Zech. xii. 10.
be wam
PPT
They shall look on him? whom
they pierced. (Archbp. Newcome’s
version.)
18. Joel iii. 1—5. (ii. 28--32. of
English version.)
SDWN TDOAINN AM
swa-5o-Sy mms
Mm nj3) 532 N35)
pom maps Opp
cITSy Man con
“Sy ἘΣ». on
rion oro. ndwn
TAA VMTN PHYS
ΤΙΝῚ 39 nb
ἸΌΝ ANN WR I
mm qwny Jom wow
my ml 52 59
fmm Sayan on
dvs spr 55 mam
pon min’
And it shall come to pass afterward,
that I will pour out my spirit upon all
flesh; and your sons and your daugh-
ters shall prophesy, your old men shall
dream dreams, and your young men
Quotations nearly agreeing with the Hebrew.
nearly agrees with
(Part I, Ch.
John xv. 25.
Εμισήσαν με δωρεαν. ὦ
They hated me without a cause.
John xix. 36.
Ocrovy ov συντριθήσεται αὐτου. ᾿
A bone of him shall not be broken.
John xix. 37.
Οψονται εἰς ov εξεχεντησαν. 2
They shall look on him whom they
_ pierced.
Acts ii. 17—21. (See Rom. x. 11.)
Kas ἐσται ev ταις ἐσχάταις nue
pais (Aceves ὁ Ococ), ἐκχέω amo Tou
TVEVILATOS μου ET πασαν σαρκα" καὶ
ποροφητευσουσιν οἱ υἱοι ὕμων, καὶ αἱ
ϑυγατερες ὕμων, καὶ οἱ νεανισχοι
ὕμων dpacers οψονται, και οἱ σρεσβυ-
τεροι ὕμων ενυπνια ενυτνιασθησονῖαι.
Και γε ems τοὺς δουλους μου, καὶ ems
τας δουλας μου, EV ταις ἥμεραις εκει-
Vag ἐκχεέω ἀπὸ TOV πνευμᾶτος μου;
καὶ προφητευσουσι. Και δωσω τερα-
τὰ εν τω ουρανω ἀνω, καὶ σήμεια Ems
τῆς YNS κατω, αἷμα καὶ DUP και
ατμιδα καπνου. Ὁ ἥλιος μεταστρα-
φήσεται εἰς TROTOS, χαὶ H σελήνη εἰς
αἷμα, πριν ἡ ελθειν τὴν ἥμεραν Κυριου
τὴν μεγαλὴν καὶ ἐπιφανη. Και εσταις
was ὃς ἂν επικαλεσήται τὸ ονομὰ
Kupiov, σωθήσεται.
And it shall come to pass in the last
days (saith God), I will pour out of my-
spirit upon all flesh: and your sons and
your daughters shall prophesy, and your
1 This agrees both with the Septuagint (as will be seen in a subsequent page) and
also with the Hebrew, only that the Septuagint renders emoAcunoay, fought, is here ren-
dered εμισησαν, hated, or possibly this may refer to Psal. xxxv. 19. or lxix. 4. where the
Psalmist speaks of those who were his enemies wrongfully.
Ρ. 30.
Randolph on Quotations,
᾽
2 It is evident that the Evangelist here plainly read y»}. (him) instead of νῦν (me) in.
the Hebrew: But so also read thirty-six Hebrew MSS. and two antient editions.
And.
that this is the true reading appears by what follows — and they shall mourn for him. On
the authority of these manuscripts, Archbishop Newcome reads and translates yx him.
Minor Prophets, p. 330. 8vo. edit.
IX. Sect. 1.1 Quotations nearly agreeing with the Hebrew.
shall see visions. And also upon the
servants and the handmaids in those
days will I pour out my spirit. And
I will shew wonders in the heavens
and in the earth, blood and fire, and
pillars of smoke. The sun shall be
turned into darkness and the moon
into blood, before the great and the
terrible day of the Lorp come. And
it shall come to pass, that whosoever
shall call on the name of the Lord
shall be delivered.
19. Gen. xii. 1.
ΠΡ ΠΡ
Jax map Joao
JSIS TWN PANT ON
Get thee out from thy country, and
from thy kindred, and from thy father’s
house, unto a land that I willshow thee.
20. Isa. Ixvi. 1, 2.
Snvn mim DN AD
37 COW INT tNDD
ONAN WR MA AION
On po ΠΙ 'ΝῚ
magy 5 ADK 3." ΓΝῚ
Thus saith the Lorn, the heaven ἐς
my throne, and the earth is my foot-
stool: where is the house that ye
build unto me? And where is the
place of my rest? For all those
things hath mine hand made.
gi. Isa. xlix. 6.
mn. ἜΝ nnd
myoty ΠΡ» mynd
YOUN
I will also give thee for a light to
the Gentiles, that thou mayest be my
salvation unto the ends of the earth.
22. Hab. 11. 4.
YM INNA Pw
The just shall live by his faith.
23. Isa. lii. 5.
mw crn-5) Ton
YNID
My name continually every day is
blasphemed. | |
nearly agrees with
357
young men shall see visions, and your old
men shall dream dreams: And on my
servants and on my handmaidens, I will
pour out in those days of my spirit; and
they shall prophesy. And I will show
wonders in heaven above, and signs in
the earth beneath, blood and fire and va-
pour of smoke. The sun shall be turned
into darkness, and the moon into blood,
before that great and notable day of the
Lord come. And it shall come to pass
‘that whosoever shall call on the name of
the Lord shall be saved.
Acts vii. 3.
Εξελθε ex τῆς γῆς σου, και ex τῆς
συγγένειας TOU, καὶ δευρο εἰς γὴν, ἣν
av σοι δειξω.
Get thee out of thy country, and from
thy kindred, and come into the land which
I shall show thee.
Acts vii. 49, 50.
Ὁ oupavos μοι Spovos, ἣ δὲ yy
ὑποπόδιον τῶν ποδῶν μου" ποιὸν οἰκον
οἰκοδομήσετε μοι; λεγει Κυριος" ἡ τις
τοπος τῆς καταπαύσεως μου; Ouys ἣ
χεῖρ μου ἐποιησε TaUTA σαντα;
Heaven is my throne, and earth is my
footstool : what house will ye build me ?
saith the Lord: or what is the place of
my rest? Hath not my hand made all
these things ? .
Acts xiii. 47.
Τεθεικα σε εἰς φως εὔνων, Tou εἰναι
σε εἰς σωτηριαν ἕως ἐσχατοῦ τῆς γής.
I have set thee to be a light of the
Gentiles, that thou shouldest be for sal.
~ vation to the ends of the earth. .
᾿ Rom. i. 17.
Ὁ be δικαιος ex πσιστεως ϑησεται-
The just shall live by faith.
Rom. ii. 24.
To yap ὄνομα τοῦ Θεου δι᾽ ὑμας͵
βλασφημεῖται εν τοις εθνεσι.
For the name of God is blasphemed
among the Gentiles through you. τω
AA §$
358
24, Psal.li.6. (4 of
English version.)
Jiata pwn wo?
qoawa natn
That thou mightest be justified
when thou speakest, and be clear
when thou judgest.
25. Gen. xv. 6.
AWM TVA WONT ς
MP WW V7
And he believed in the Lorn, and
he counted it to him for righteous-
ness.
26. Hos. ii. 1. (i. 10. of English
version.)
“Ww Dp. mM
Done Ὅν» ΝΜ cond sp»
ΟΝ 995 com> TDR?
And it shall come to pass, that in
the place where it was said unto them,
ye are not my people, there it shall
be said unto them, ye are the sons of
the living God.
oT. Isa. i. 9.
mixag mm 15
ΟΝ > TM
πον YM =~ CTD
wot
Except the Lorn of Hosts had left
us a very small remnant, we should
have been as Sodom, and we should
have been like unto Gomorrah.
28. Isa. vill. 14.
Sw. W717 222) ἸὩ ΝΘ.
Yew naw)
He shall be . . . . for a stone of
stumbling, and a rock of offence to
both the houses of Israel.
Isa. xxviil. 16.
"YY ἼΘ᾽. In
mop oyna
138
mp ἸῺΝ
nearly agrees with
Quotations nearly agreeing with the Hebrew. [Part I. Ch. :
Rom. iii. 4. —
Ὅπως ay δικαιωθης ev τοῖς λόγοις
TOU, καὶ γικησὴῆς εν τω κρίνεσθαι σε.
That thou mightest be justified in thy
sayings, and mightest overcome when thou
art judged.
Rom. iv. 3.
Ἐπιστευσε δὲ Αθρααμ tw Θεω,
μαι ελογισθὴ αὑτω εἰς διχαιοσυνὴν.
And Abraham believed God, and it was
counted to him for righteousness.
Rom. ix. 26.
Καὶ eotai, ev Tw Tow οὗ eppyde
autos Ou Auos mou ὑμεις, exes κλη-
θησονται vios Θεου ϑωντος.
And it shall come to pass, that in the
place where it was said unto them, Ye are
not my people: there shall they be called
the children of the living God.
Rom. ix. 29,
Es wy Kupios Sabawd ἐγκατελιπεν
ἥμιν σπέρμα, ὡς οδομα av everyby-
μεν, καὶ ὡς Γομορῥα av ὡμοιωθημεν.
Except the Lord of Sabaoth had left us
a seed; we had heen as Sodoma, and been
made like unto Gomorrha. '
Rom. ix. 33.
Ἰδου, τίθημι ev Siwy λιθον προσκομ-
μᾶτος. καὶ πεῖραν σκανδαλου" καὶ
πᾶς ὁ πιστευων ET αὐτω CU καταισ-
χυνϑησεται.
Behold I lay in Sion a stumbling stone,
and rock of offence: and whosoever be-
lieveth on him shall not be ashamed.
See also Rom. x. 15. and 1 Pet. ii. 6.1
1 The quotation in Rom. ix. 33. is taken from two places in the prophecy of Isaiah.
St. Paul, in order to prove that the Jews in general should be cast off, and only those
among them who believed should be saved, refers to two passages in the prophet Isaiah,
IX. Sect. 1.1 Quotations nearly agreeing with the Hebrew.
“DVD
wn’
Behold I lay in Zion for a founda-
tion a stone, a tried stone, a precious
corner-stone, a sure foundation: he
that believeth shall not make haste.
(Be confounded, Bp. Lowth.)
xO ONDA IDI
29. Isa. lii. 7.
ΠΡ neon
moby wpenp swap "3225
3 wd
- How beautiful upon the mountains
are the feet of him that bringeth good
tidings, that publisheth peace; that
bringeth good tidings of good.
30. Psal. xix. 5. (4 of English
version.)
ἘΞῚΡ xy γν π 523
ΞΡ) San ΠΝ ΡΔῚ
_ Their line (more correctly, sound 1)
is gone out through all the earth, and
their words to the end of the world.
31. Deut. xxxii. 21.
ΞΡ ΝΣ NPN 138)
pyrex 92333
I will move them to jealousy with
those which are not a people; I will
provoke them to anger by a foolish
nation.
32. Isa. Ixv. 1, 2.
tory med ΓΦ
nearly agrees with
359
Rom. x. 15.
‘Os dpasos οἱ modes τῶν ευαγγελιζο-
μένων εἰρηνὴν, τῶν ευαγγελιξομενῶν
τα ἀγαβα.
How beautiful are the feet of them that
preach the Gospel of Peace, and bring
glad tidings of good things !
Rom. x. 18.
Eis πασαν τὴν γὴν εξηλθεν ὁ Gboy-
0S AUTWY, καὶ εἰς TH BEpaTa τῆς
οἰκουμένης TH ῥήματα αὐτῶν.
Their sound went into all the earth,
and their words unto the ends of the
world,
Rom. x. ΤῸ
Eyw wapagnawow ὑμας em οὐκ
ebver, ems elves ἀσυνετῶ παροργίω ὑμας.
I will provoke you to jealousy by them
that are no people, and by a foolish nation
will I anger you.
Rom. x. 20, 21.
Evpedny τοῖς ewe μὴ ξήτουσιν, eu~
--- Ὁ» 8 N55 SONS φανῆς εἐγενομὴν τοῖς ἐμε μὴ ἐπερωτῶσι
of which he quotes such parts as were sufficient to prove his point. The first citation
agrees with the Hebrew. The Septuagint (as will be seen in a subsequent page) differs
widely. The other citation agrees nearly with the Septuagint : it ditfers from the He-
brew only in reading with the Septuagint καταισχυνϑήσεται, shall be ashamed, which 15
also the reading of the Arabic version. They seem to have read in the original ©} in- .
stead of wm. (Dr. Randolph on Quotations, p. 36.) The quotation in Rom. x. 13.
agrees with the latter clause of Isa, xxviii. 16. with the whole of which also agrees the
quotation in 1 Pet. iii. 6.
1 This quotation agrees verbatim with the Septuagint, as will be seen in a following
page.; and it agrees with the Hebrew, excepting that instead of D1? (qum) a line or dis
réotion, both the Apostle and the Septuagint translators seem to have read Ὁ} (autem),
φϑοΎγος, a sound: Which last is doubtless the true reading, as it agrees best with the
context, and is supported by the Chaldee Paraphrase, the Syriac, Arabic, and Vulgate
Latin Versions, and by Jerome. Symmachus, in his Greek translation, renders the
Hebrew by nxos, sound. Dr. Randolph on Quotations, p. 37. Prof. N. M. Berlin, .
Psalmi, ex recensione textus Hebrei et Versionum Antiquarum, Latine Versi. p. 31,
(Upsaliz, 1805.) ‘ —
AA 4
560 = Quotations ‘nearly agreeing with the Hebrew. [Part I. Ch.
~bx myn-55 ΠΤ Ὅλην τὴν ἥμεραν εξεπετάσα τας
IND Dy χέειρας μου προς Aaov ἀπειθουντα και
I am sought of them that asked not δντιλεέγοντα.. ae}
for me; 1am found of them that sought I was found of them that sought me
me not.——I have spread out a ~ not; I was made manifest unto them that
hands all the day long unto a rebel- asked not after me.—— All day long I
lious people. have stretched forth my hands unto a dis-
obedient and gainsaying people.
33. 1 Kingsxix. 14. _ nearly agrees with Rom. xi. 3.
JW Pony" KX. Κυριε, τοὺς τοροφητας σοὺ ame-
ama ὙΠ PRAIA XTEWAY, καὶ TH ϑυσιαστήρια σου κα-
wpa’ m5 ὮΝ ANG τεσχαψαν" καγω ὑπελειφθην μονϑς»
nmnnp> ΣΝ και ξητουσι τὴν Ψυχὴν μου. 5
The children of Israel have.... . Lord, they have killed thy prophets,
thrown down thine altars, and slain and digged down thine altars; and Fam
thy prophets with the sword: and I left alone, and they seek my life.
even I only am left; and they seek
may life to take it away.
34. _ 3 Kings xix. 18. : Rom. xi. 4.
NVAY Sw TrRon KareAvrov ἐμαυτω ἑπτακισχιλίους
"we Crs an-9D ρῶν ανδρας, οἵτινες οὐκ exaprbay yoru τὴ
ΝΥ, Bask. pene
[have left me seven thousand in I have reserved to myself seven thou-
Israel, all the knees which have not sand men who have not bowed the knee
bowed unto Baal, and every mouth to she image of Baal. he ot |
‘ which hath not kissed him.
35. Deut. xxxii. 35. Rom. xii. 19. Heb.x. 30.
cobyn Cp) ὃ Epos εχδικησις᾽ eyw ἀνταποδώσω,
To me belongeth vengeance and re- λέγει Κυριος.
ee Vengeance is mine (literally, to me be-
longeth vengeance); I will repay, saith the
Lord.
36. Deut. XXXil. 42. (43. of Rom. xv. 10.
English version.) » Eugpavonre εὔνη μετὰ του Acov
WY C43 WIw αὐτου.
fhe ke O ye nations with his Rejoice, ye. Gentiles, with his people.
people.
37. Prov. xxv. 2], 22. Rom. xii. 20.
indoxn ἽΝ Ay TOs Eay ovy aeiva ὁ exbpos σου, ψω-
pw KOx7 ON cond pide αὐυῇον" εαν Supa, OTICE αὐτον"
' This quotation agrees in sense both with the Septuagint and the Hebrew, but seems
to be taken from a different translation. The words of the original are transposed, and
somewhliat abridged. bt
οἷν
᾿
TX. Sect.1.] Quotations nearly agreeing with the Hebrew. 561
Ans mn. op
| i es nan
If thine enemy be hungry, give him
bread to eat; and if he be thirsty,
give him water to drink : For thou
shalt heap coals of fire upon his head.
TOTO ‘yap crowmy, avOpanxas arupos
σωρεύσεις ET THY XEPAAHY αὐτου.
Therefore, if thine’ enemy hunger, feed
him ; if he thirst, give him drink: for in
sO doing, thou shalt heap coals of fire on
‘his head.
38. Isa. xxix. 14. nearly agrees with 1 Cor.i. 19.
YOON ΓΘ MIN
§NNDN W333 I'D)
The wisdom of their wise men shall
perish, and the understanding of their —
prudent men shall be hid.
39. Isa. xl. 13.
mm ΠΥ ΩΝ wn Ὁ
Wy TN INS CPN)
Who hath directed the spirit of the
Lonp, or being his counsellor, hath
taught him ?
40. Psal. xciv. 11.
mawnd »Ὶ mn
53m ΠΟΤ 5 DW
The Lorp knoweth the thoughts of
men, that they are vanity.
41. Isa. xxviii. 11, 12.
nwharmpy ravd3 'D
cyn-Sx Ἢ ΓΤ ΠΝ
MIS STA
yiow
For with stammering lips and ano-
ther tongue will he speak to his peo-
ple: — Yet they would not hear.
42. Gen. ii. 7.
opm wosd oNA "ΠῚ
Man became a living soul.
48. Lev. xxvi. 11,12.
D231nI 3 Ὁ ᾿ΠΙΣῚ
p23Ina ὩΣ ΠΠΠῚ
Απολω τὴν σοῷιαν τῶν σοῷων, καὶ
τὴν συγεσιν τῶν συνετῶν αθετησω.
I will destroy the wisdom of the wise,
and will bring to nothing the understand-
ing of the prudent. '
1 Cor. ii. 16. (See also Rom. xi. 34.)
Tis yap eyvw vouv Kupiou, ὃς al
βιβασει αυτον;
For who hath known the mind of the
Lord, that he may instruct him ?
1 Cor. iii. 20.
Κυριος γινώσκει tov διαλογισμους
τῶν σοόῷων, ὅτι εἰσι ματαίιοι.
The Lord knoweth the thoughts of the
wise, that they are vain.
1 Cor. xiv. 21.
‘Or: ev ἑτερογλώσσοις, κα! εν χει-
λεσιν ἕτεροις,) λαλήσω TW λαὼ TOUTW,
χαι οὐδ᾽ οὕτως εἰσακχουσονται μοῦ,
λεγει Κυριος.
With men of other tongues and other
lips will I speak unto this people; and yet
for all that will they not hear me, saith
the Lord.
1 Cor. xv. 45.
Evyevelo 6 πρωῖος ἀνθρωπος Αδαμ
εἰς ψυχὴν ἕωσαν. ;
The first man, Adam, was made a liv-
ing soul. .
2 Cor. vi. 16.
Ὅτι evoinnow εν AUTOS, καὶ ἐμ-
962 Quotations nearly agreeing with the Hebrew. [Part I. Ch.
πον Ὁ a5 IPT) περιπατήσω" καὶ ecomas αὐῇων Osos,
iy roy> Me CSMN] καὶ avlos exovlas μοι Acos. |
I will set my tabernacle among _[ will dwell in them and walk in them ;
ou: And I will walk among you, and I will be their God, and they shall be
and will be your God, and ye shall be my people.
my people.
44. Gen. xxi. 10. © nearly agrees with Gal. iv. 30.
SINT TINT WwW Exéare τὴν ταιδισκὴν, καὶ τὸν
2» md Ὁ PID TTI) υἱὸν αὐτῆς ov yap μὴ κληρονομησὴ ὁ
2 » NNN Tox} υἱος τῆς πταιδισκης μετα τοὺ υἱου τῆς
| pnytoy ελευθερας.
Cast out this bondwoman and her Cast out the bondwoman and her son:
son; for the son of this bondwoman for the son of the bondwoman shall not
shall not be heir with my son, even be heir with the son of the free woman.
with Isaac.
45. Psal. Ixviii. 19. (18. οὗ English Eph. iv. 8.
version.) Avabas εἰς ὕψος, ἡχμαλωτευσεν
may mn rm . αἰχμαλώσιαν, καὶ εδωκε δοματα τοῖς
Disa ΓΤ ΓΠΡῸ rau ανθρωποις.
Thou hast ascended up on high, When he ascended up on high, he led
thou hast led captivity captive: thou captivity captive, and gave gifts unto men.
hast received gifts for men.
46. Exod. xx. 12. Eph, vi. 2, 3.
(and see Deut. v. 16.) Tipe Tov warepa cou χαι τὴν μη-
“TN TARTAN 13. Ίερα --- Ἵνα ev σοι γενηῖαι, και eon
"Pia" ΣΝ. wo TOS μακροχρονιος ἐπὶ τῆς γῆς. >
ΓΝ Oy
Honour thy father and thy mother,
tat thy days may be long upon the
and, ᾿
Honour thy father and thy mother —
that it may be well with thee, and_ that
thou mayest live long upon the earth.
47. Psal.xcvil. 7. (8. of English Heb.i. 6. |
version.) Καὶ ποροσκυνησοαΐωσαν αὐτῶ πτανῖες:
DTN 9. TAN ἀγγέλοι Θεου. |
Worship him, all ye gods. And let all the angels of God worship
him,” ’
' In this and the following verses, the Apostle applies to the Christian church what
was spoken of the Israelites, in different places, but-with some little variation. This
citation is taken from Lev. xxvi. 11, 12. only altering the persons: 0231N2 3 nn?
1 will set my tabernacle among you, is very properly translated evournow ev avrois, I will
dwell in them. — The clause following is left out, and the rest is translated according to
the Septuagint only with change of the person, and the Septuagint is an exact transla-
tion of the Hebrew. Dr. Randolph on the Quotations.
2 This quotation may be taken either from Exod. xx. 12. above given, or from
Deut. ν. 16. which runs thus: — Honour thy father and thy mother, that thy days may
be prolonged, and that it may go well with thee in the land which the Lorn thy God giveth
thee. .
IX. Sect. 1.1 Quotations nearly agreeing with the Hebrew.
48. Psal. cii. 25—27.
ΤΥ Ow OD?»
Monae pr nev
15D) Dyn, ANS) WAN?
py onn 2 79 ar 3329
NT INN. of poN"
rom xd Jw
Of old hast thou’ laid the founda-
tion of the earth; and the heavens
are the work of thy hands. They
shall perish, but thou shalt endure;
yea, all of them shall wax old like a
garment. As a vesture shalt thou
change them, and they shall be
changed: but thou art the same and
thy years shall not fail.
49, Psal. xcv. 7—11.
hiynwn wpascox orn
ΠΣ. 29 03225 wpn-ds
ἼΩΝ ἼΣΩΣ ADD DvD
ΠΣ DMIaK 210)
cryans 5 Iwo
“3DNT WI DIN Mey
Seay torr a5 osm roy
“ye 299 WPT ND
NWI" TAN PNA NAL)
NNW ON
To-day, if ye will hear his voice,
harden not your heart, as in.the pro-
vocation, and as in the day of tempt-
ation in the wilderness: When your
fathers tempted me, proved me, and
saw my work. Forty years long was
I grieved with this generation, and
said, It ts a people that do err in their
heart, and they have not known my
ways: unto whom I sware in my
wrath, that they should not enter
into my rest.
50. Exod. xxv. 40.
DMA. πῶ AK
ἽΓΠ2 ΠΝ AAS WS
And look, that thou make them
after their pattern, which was showed
thee in the mount.
' nearly agrees with
363
° (Heb.i.: 1042.
=u κατ᾽ ἀρχας, Κυριε, τὴν γὴν
εδεμελιωσας,γ, καὶ ἐργὰ τῶν χείρων
σου εἰσιν οἵ ουὐρᾶνοι. Avros ἀπολουνῖαι»
συ δὲ διαμενεις" και παντες ὡς ἱματίον
“ππαλαιωδησονται, καὶ woes περιθο-
λαιὸν ἑλιξεις avlous, και αλλαγήσον-
ται" Su δε ὁ autos εἰ» και TH ETH
σου οὐκ εκλειψουσι.
Thou, Lord, in the beginning hast laid
the foundation of the earth, and the hea-
vens are the works of thine hands. They
shall perish, but thou remainest : and they
all shall wax old as doth a garment ; and as
a vesture shalt thou fold them up, and
they shall be changed: but thou art the
same, and thy years shall not fail.
Heb. il. 7—11.
Σήμερον cay τῆς φωνὴς avlov ἀκου-
OTE, μὴ σκληρυνητε Tas καρδιας
ὕμων, ὡς εν τῶ παραπικράσμω, κατα
THY ἥμεραν TOU πειράσμου εν τὴ ἐρήμῳ"
οὗ επειρασαν μὲ οἱ πιατερες ὑμῶν,
εδοκιμασαν Mey καὶ εἰδὸν τὰ Epa μου
τεσσαράκοντα ety Διο προσωχϑισα
τὴ γένεα exeiyy, καὶ εἰπὸν" Agi σλα-
νωνται τὴ καρδια" αὐὑτοι δὲ οὐκ εγνω-
σαν Tas ὅδους μου" “Ὡς ὠμοσαὰ εν τὴ
οργη MOU, εἰ εἰσελευσονῖαι εἰς τὴν κα-
ταπαυσιν μου.
To-day, if ye will hear his voice, harden
not your hearts, as in the provocation, in
the day of temptation in the wilderness ;
when your fathers tempted me, proved
me, and saw my works forty years. Where-
fore I was grieved with that generation,
and said, They do alway err in their
heart; and they have not known my
ways, So I swear in my wrath, They shall
not enter into my rest.
Heb. viii. 5.
‘Opa yep, Oyo, ποιήσης πᾶντά
κατα Tov τυπὸν Tov δειχθενῖα σοι ev
τῶ ρει.
For, See, saith he, that thou make all
things according to the pattern showed to
thee in tlie mount. ‘
364 Quotations nearly agreeing with the Hebrew. [Part I. Ch.
51. Jer. xxxi. 31—34.
ἜΩΝ) DNA Ὁ TIN
ΤΥ Γ Ὴ oma ΠΡ
atm mracnyy Ssqw
nap x5 pmwsin m3
ΓΝ AS UND ἫΝ
oxyind oa inn ova
MDA AWN CMD IND
oN) ὩΣ ΤΣ en
smi" CON) Da nya
“we mam met 2
beau ma “ΓΝ mK
oN) ON Dn “ns
MINION CAN mn
moanox 035-by) paspa
πον. cond "ΠΡ" ΠῚ
ΝΡ ὩΣ ΠΥ’ mon
WTS ΝΣ Wy AS
svt TONS YMNTAN. WORT
Ἴ cod 5 ΠῚ ΩΝ
ἘΞ Υ 2) ΠΡ} ὈΣΌΡΌ "ΓῚΝ
ΟΝ 9D ΑΜ
Ν consond conys
PTY ΣΙΝ
Behold, the days come, saith the
Lord, that I will make a new cove-
nant with the house of Israel and with
the house of Judah ; not according to
the covenant that I made with their
fathers, in the day that I took them
by the hand to bring them out of the
land of Egypt; (which my covenant
they brake although I was an husband
to them, saith the nee But this
shall be the covenant that I will make
with the house of Israel; after those
days, saith the Lord, I will put my
law in their inward parts, and will
write it in their hearts; and will
be their God, and they shall be my
people. And they shall teach no
more every man his neighbour, and
every man his brother, saying, Know
the Lorp: for they shall all know me
from the least unto the greatest, saith
the Lorp: for I will forgive their
iniquity, and I will remember their sin
no more.
nearly agrees with Heb. vii. 8—12.
Ἰδου, ἥμεραι epyovlas, λέγει Κυριος,
καὶ συνϊελεσω ems τὸν οἶκον Ἰσραὴλ
καὶ ems Tov osmoy lovda διαθηκην" ov
κατὰ τὴν διαθηκὴν ἣν ἐποιησα τοις πα-
τρᾶσιν αὐτῶν, εν ἥμερα επιλαθομενου
μου τῆς χειρὸς aulwy, εξαγαγειν αὖυ--
Tous ex γῆς Αἰγυπτου" ὅτι autos οὐκ
ἐνέμειναν ev τὴ διαθήκη μου, κάγω
ἡμελησὰ αὑτῶν, λέγει Κυριος" Ὅτι
αὑη ἡ διαθηκης ἣν διαθήσομαι τω οἴκὼ
Ἰσραὴλ μετὰ Tas ἥμερας exeivac,
λέγει Κυριος" διδους vomous μου εἰς
τὴν διανοιαν αὐτῶν, καὶ Ems καρδιας
αὐτῶν επιγραψω αὐυους" καὶ ἐσομαᾶι
αυῖοις εἰς Θεον, καὶ avTos ἐσονται μοι
εἰς λαον" Kas ov μὴ διδαξωσιν ἑκασῆος
Tov τλήσιον avlov, καὶ ἑκασῖος Tov
αδελῷον avrov, λεγων, Γνωθι τον
Κυριον" ὅτι σαντες εἰδήσουσι με, απὸ
μικρου αὐΐων ἕως μεγάλου αὑτων" ὅτι
ἵλεως ἐσομαι ταις ἀδικίαις αὐτῶν, καὶ
τῶν ἁμαρτιων KUTV, καὶ τῶν ἀνομιῶν
aviwy ov μὴ μνήσθω ετι.
Behold, the days come, saith the Lord,
when 1 will make a new covenant with
-the house of Israel and the house of
Judah: not according to the covenant
that I made with their fathers, in the day
when I took them by the hand to lead
them out of the land of Egypt; because
they continued not in my covenant, and I
regarded them not, saith the Lord. For
this is the covenant that I will make with
the house of Israel after those days, saith
the Lord. 1 will put my laws in their
mind, and write them in their heaits; and
I will be to them a God, and they shall be
to me a people: And they shall not teach
every man his neighbour and every man
his brother, saying, Know the Jord: for
all shall know me from the least to the
greatest. For I will be merciful to their
unrighteousness, and their sins and their
iniquities will I remember no more.
IX. Sect. 11 Quotations nearly agreeing with the Hebrew. 365
52. Exod. xxiv. 8.
We ΠΝ OT 0M
ΞΟ mm m5
Behold the blood of the covenant,
which the Lorp hath made with you.
53. Psal. cxviii. 6.
“AD ΝῸΝ 95 Ὁ on
rots Ὁ πῶ"
The Lorp is on my side, I will not
fear; what can man do unto me?
54. Isa. xl. 6, 7, 8.
-b5) syn swans 55
v2 immwa yy> yon
WAM eS Jaz ὍΥΠ
ἘΞ» op winds
All flesh is grass, and all the good-
liness thereof is as the flower of the
᾿ field. The grass withereth, the flower
fadeth: .... But the word of our
God shall stand fast for ever.
55. Exod. xix. 6.
ΣΟ ‘o-ynn. cons)
wp AN OTD
Ye shall be’ unto me a kingdom o
priests, and an holy nation.
56. Isa. liii. 9.
sn Mwy oODnex>
23 ΠΟ
Because he had done no violence,
neither was any deceit in his mouth.
Isa. liii. 5.
WO-NDT NII"
With his stripes we are healed.
SY.
58. - Psal. xxxiv. 13—97. °
(12—16. of English version.)
On YON ΟΝ
$20 mx iy sms
rae yw awd Ὅν
Ὁ Ὑ ΠΡ 1270
Ow ΦΡᾺ 21 nwy'
“ON MT Ὁ» ΠΡ ΤῊ
nearly agrees with
Heb. ix. 20.
Tovlo to αἷμα τῆς Siabyxns, ἧς
eveletAato προς ὑμας ὁ Θεος.
This is the blood of the testament,
which God hath enjoined unto you.
Heb. xiii. 6.
Kupios ἐμοι Bonfos, καὶ ov φοβη-
θησομαι τι ποιήσει μοι ἀνθρωπος.
The Lord is my helper, and I will not
fear what man can do unto me.
1 Pet. i. 24, 25.
Διοῖ, mara capt ὡς yopros,: καὶ
πᾶσα δοξα avipwmov ὡς ἀνϑος χορῖου.
Εξηρανθὴη ὁ xopros, καὶ τὸ ἀνθος αυῖου
εξεπεσε. To δὲ ῥημα Κυριου μενει εἰς
TOY αἰωνα.
For all flesh ἐς as grass, and all the glory
of man, as the flower of grass. The grass
’withereth, and the flower thereof falleth
away : but the word of the Lord endureth
for ever.
“1 Ῥρέ.1.. 9:
Ὑμεις δε. . «. βασιλειον ἱερατευ-
μα, εὔνος ἁγιον..
But ye are ...
- a royal priesthood, a
holy nation.
1 Pet. ii. 22.
‘Os ἁμαρῖιαν οὐκ εποιήσεν, ουδὲ
εὑρεθη δολος ev τω στοματι avlov.
Who did no sin, neither was guile found
in his mouth.
1 Pet. ii. 24.
Οὐ tw μωλωπι aviov ταθητε.
By whose stripes ye were healed.
1 Pet. iii. 1O—12.
ὋὉ yap Serwv ϑωὴν ἀγαπᾶν, καὶ
δεῖν ἥμερας ayaSas, παυσαῖο τὴν
γλωσσαν αὐυΐου amo κακου, καὶ χειλὴ
αὐτου TOU μὴ λαλησαι δολὸν" ἐεκκλινα-
lw amo κακου, καὶ ποιησαΐω ἀαγαϑον"
ϑητησαΐῖω εἰρηνὴν, καὶ διωξατω αὐυῖην.
Ὅτι οἱ οῷϑαλμοι Κυριου ἐπι Sixcsouc,
566.
ΠΡ Σ ΟΝ YIENT ΟΝ
wy mM "8
What man desireth life, and loveth
many days, that he may see good?
Keep thy tongue from evil, and thy
lips from speaking guile. Depart from
evil and do good; seek peace and
pursue it. The eyes of the Lorn are
upon the righteous, and his ears are
open unto their cry. The face of the
Lorp ἐξ against them that do evil.
59. Isa. viii. 12, 13.
ἸΦΓ τ ΝῊ " ANS
ΠΝ σ. dt
Wpn INS ΓΊΝΩ ΚΣ
Neither fear ye their fear: nor be
afraid.
Sanctify the Lorp of Hosts him-
self. ;
60. Prov. x. 12.
“DIN mrywa-5D Sn
Mans
Love covereth all sins.
6l.. Psal. ii. 9... —
999 272 pawl yan |
ΘΒ ww
Thou shalt break them with a rod
of iron; thou shalt dash them in
pieces, like a potter’s vessel.
Quotations agreeing in sense, but not in words. [Part I. Ch.
καὶ WT αὑτοῦ εἰς δεησιν αὐτων" προσ-
wmov ὃς Κυριου ems ποιουνῖας xan.
For he that will love life and see good
days, let him refrain his tongue from evil,
and his lips that they speak no guile. Let
him eschew evil and do good; Let him
seek peace and ensue it. For the eyes of
the Lord are over the righteous, and his:
ears are open unto their prayers; but the
ae of the Lord is against them that do
evil.
nearly agrees with 1 Pet.iii. 14, 15.
Tov de φοδον aurwy μὴ φοθηθητε,
pyde ταραχθητε. Kupsoy δε τὸν Θεὸν
ἁγιατατε.
And be not afraid of their terror neither
be troubled.
1 Pet.iv. 8.
Ὅτι ἥ ayann xaduipes mAnios
ἁμαρτιων.
For charity shall cover the multitude
of sins.
Rev. ii. 27.
Καὶ moimaver αὐτοὺς ev pabdw σι-
Onpar ὡς τα σκευὴ TA κεραμικαὰ TUY-
τριδεται.
And he shall rule with a rod of iron :
as a potter’s vessel, shall they be broken
to shivers.
III. Quotations agreeing with the Hebrew in sense but not in
words.
1 Isa. xl. 3. 5.
sata sep Sp
nw, nm, PI ὯΒ
Οὐ πῶσ maya
ἽΠ 3] δ" δ) 29
apynA mm 1292) AyD
tmypa> ἘΞ ΓΠῚ wD
WH TT Mad Adan
agrees in sense, but
not in words, with
pacale τὴν
Matt. ii. 3. Mark i. 3.
and Luke iii. 4—6.
Davy βοωνῖος ev τὴ ἐερημω" “Eros
ὅδον Kupiov, evdeias
ποιειτε τὰς Tpibous aviov. Ilaeca
φαραγξ πληρωθήσεται, καὶ wav ορος
καὶ βουνος ταπεινωβησεῖαι" καὶ εσῖαι
τὰ σκολιὰ εἰς euderav, καὶ αἱ Tparyerces
IX. Sect.I:] Quotations agreeing in sense, but not in words, 867.
ΓΕ 9) 5. ΠΤ ΟΣ 9
δον bg De
The voice of him that crieth in the |
wilderness, Prepare ye the way of the
Lorp; make straight in the desert a
highway for our God. Every valley
shall be exalted, and every mountain
and hill shall be made low: and the
crooked shall be made straight; and
the rough places plain. And the glory
of the Lorp shall be revealed; and
all flesh shall see it together.
2. 158. xlii. 1—4.
JA“AOMN Tay oN
NN) wD ANSI
mn wows yoy om
xy nds νυν" 89 rary
Hyp yn wawesd)
saw? om) yy Tp
mas x5 AnD mw
:powd oxy moe
on mrs ann
Behold my servant whom I upholds
mine elect zz whom my soul delight-
eth: I have put my spirit upon him,
he shall bring forth judgment to the,
Gentiles. He shall not cry, nor lift
up, nor cause his voice to be heard in
the street. A bruised reed shall he
not break : and the smoking flax shall
he not quench: he shall bring forth
judgment unto truth. He shall not
fail nor be discouraged, till he have
set judgment in the earth: and the
isles shall wait for his law.
3. Psal. Ixxviil. 2.
myan "5 Swpa nny
map Ayn.
I will open my mouth in a parable ;
I will utter dark sayings of old.
*
agrees in sense, but
not in words, with
Via.
εἰς O00us λειας" Καὶ οψέται sauce.
cape τὸ σωτήριον του Θεου. }
The voice of one crying in the wilder-
ness, Prepare ye the way of the Lord,
make his paths straight. Every valley shall
be filled, and every mountain and hill shall
be brought low; and the crooked shall be
made straight, and the rough ways shall
be made smooth; and all flesh shall see
the salvation of God, ot
Matt. xii. 18—2],
Ιδου, ὁ mass μου, ὃν ἡρεῖισα ὁ aya~
MYTOS μου, εἰς ὃν εὐδοκησεν ἣ ψυχὴ
μου. ϑήσω τὸ πνευμὰ μου ex αυῖον,
καὶ χρισιν τοῖς εὔνεσιν απαΎγελει.
Oux ερισειρ ovde κραυγασει, ουδὲ
aXOUTE τις εν ταις πλαῖειαις τὴν
φωνὴν aviov. Καλαμον συν]έριμμε-
γον οὐ καΐεαξει, καὶ λινον τυφομενον
ov σῴεσει" ἕως ay ἐκβαλὴη εἰς γικος τὴν
χρισιν. Και εν tw ονομαῖι αυΐου εθνη
ελπιουσι-
Behold my servant whom I have chosen,
my beloved in whom my soul is well
pleased. I will put my spirit upon him,
and he shall show judgment to the Gen-
tiles. He shall not strive nor cry ; neither
shall any man hear his voice in the streets.
A bruised reed shall he not break, and
smoking flax shall he not quench, till he
send forth judgment unto victory. And
in his name shall the Gentiles trust.
Matt. xiii. 35.
Ανοιξω ev παραξολαις τὸ στομὰ
μου, ἐρευξομαι κεχρυμμενα ἀπὸ xa
ταθολὴς κοσμου.
I will open my mouth in parables; I
will utter things which have been kept
secret from the foundation of the world.
1 This quotation agrees in sense, though not exactly, with the Hebrew, and also
with the Septuagint. The whole of it occurs in Luke iii. 4—6, and the first part in
Matt. iii. 3, and Mark i. 3.
368 Quotations agreeing in sense, but not in words. [Part 1. Ch.
4. Zech. ix. 9. (and see agrees in sense, but rit
Isa. Ixii. ἐνῷ not in words, with Matt. xxi. 5.
my-ma IND ἌΣ Εἰπαῖε τὴ ϑυγατρι Ξιων" Tov, ὁ
ss ὩΣ ya Βασιλεὺς σου ἐρχεται σοι ποραῦς, καὶ ,
Yo) DW’ 5 sy) 4250 επιβεδηκως ems ονον, καὶ σσώλον υἱον
‘ 1
manny 3.1 ἢ». ΜΠ ean daughter of Sion, Behold
ἦν -- ell ye the daughter of Sion, Beho
ΓΝ Σ ὋΣ 21 thy king cometh via thee, meek and sit-
Rejoice greatly, O daughter of Zion; ting upon an ass, and il
shout, O daughter of Jerusalem; be- 4 ee δ eal Of ah Kou e correctly, even
hold, thy king cometh unto thee.
He is just and having salvation, lowly,
and riding upon an ass, even upon a
a colt the foal of an ass.
5. Psal.viii. 3. (2. of English Matt. xxi. 16.
version.) Ex croparos vycriwy καὶ ϑηλαζον-
2,2} ἘΞ» 55 τῶν κατηρτίσω αἰνον.
vy TD) Out of the mouth of babes and suck-
Qut of the mouths of babes and lings, thou hast perfected praise.
sucklings thou hast ordained strength. ὶ
6. Zech. xi. 13. Matt. xxvii. 9, 10.
VIN VT ON n> 24 Kas ελαθον ra τριάκοντα apyupia,
omdyn IAP? WN WIT τὴν τιμὴν τοῦ τετιμήμενου, ὃν ετιμη-
ADIN τ vu ΓΙΠΡΝῚ σαντο ἀπὸ υἱων Iopana. Και εδωκαν.
a7 ma owns TIWNI αὐτὰ εἰς τὸν ἀγρὸν TOU κεραμιεως»
Ἔν ὮΝ καϑα συνεταξε μοι Κυριος. Ὁ Ὁ Ὁ ᾿
And they took the thirty pieces of 51}--
ver, the price of him that was valued,
whom they of the children of Israel did
value: and gave them for the potter’s field,
as the Lord appointed me.
Cast it unto the potter; a goodly
price that I was prized at of them.
And I took the thirty pieces of silver,
and cast them to the potter m the
house of the Lorn.
1 This quotation seems to be taken from two prophecies, viz. Isa, Ixii. 1]. where we
read, Say ye to the daughter of Zion, behold thy salvation cometh — and from Zech. ix. 9.
The latter part agrees more exactly, with the Hebrew, than with the Septuagint; only
both Saint Matthew and the Septuagint seem to have read 139, meek, instead of Ὁ»,
afflicted. Dr. Randolph on the Quotations, p. 29:
2 This citation is attended with no small difficulty. The prophecy is cited from
Jeremiah: but in that prophet no such prophecy is to be found. In Zech. xi. 13. such
a prophecy is found, but neither do the words there perfectly agree with Saint Matthew’s”
citation. | Some critics are of opinion that an error has crept into Saint Matthew’s copy ;
and that Iep. has been written by the transcribers instead of Zex. or that the word has been
interpolated. And it is to be observed, that the word is omitted in the MSS. by Gries-
bach numbered 33 (of the eleventh or twelfth century), and 157 (of the twelfth century ,
in the later Syriac and in the modern Greek versions, one or two MSS. of the old Italic
version, some manuscripts cited by Augustine, and one Latin MS. cited by Lucas
Brugensis. Griesbach’s MS. 22 (of the: eleventh century) reads Zaxapiov, which word
is also found in the margin of the later Syriac version, and in an Arabic exemplar cited:
by Bengel in his Critical Edition of the New Testament. Origen, and after him Euse-
LX, Sect. I] Quotations. agreeing in. sense, but not in words. 369
.
ὅως ὁ agrees in sense, but : 2
7. Exod. xiii. 2. not in words, with Luke ii. 23.
D5 ἜΑ 7. 1 Ὁ lay ἀρσεν διανοιγον μήτραν fy
a Tw Κυριω κληϑησεται. 4
Whatsoever openeth the womb — . Every male that openeth the womb
both of man and of beast, it is mine. __ shall be called holy to the Lord.
8. Zech. ix. 9. John xii. 15. (See Matt. xxi. 5.
See the passage, supra, No. 4. Ρ- 368. supra.)
p. 568. My Gob6ov ϑυγατερ Siwy, ιδου, ὁ
Βασιλεὺς cou epyetas, καθημένος em
πῶλον ovov. !
Fear not, daughter of Sion; behold
thy king cometh, sitting on an ass’s colt.
bius, conjectured that this was the true reading. Other eminent critics have thought
that the ninth, tenth, and eleventh chapters of what is called Zechariah’s Prophecy were
really written by Jeremiah, and they have certainly assigned very probable reasons for
such opinion both from the matter and style. (See Dr. Hammond on Heb. viii. 9.
Mede’s Works, pp. 786—833. Bp. Kidder’s Demonst. ef Messiah, part ii. p. 196. &c.
Lowth, Prelect. Poet. Lect. xxi., See also Vol. LV. p. 209. where reasons are assigned
to shew that these chapters were actually written by Zechariah.) It is, however, most
likely, that the original reading of Matthew xxvii. 9. was simply, that which was spoken
BY THE PROPHET, Oia Tov προφήτου, without naming any prophet: And this conjecture is
confirmed by the fact that Saint Matthew often omits the name of the prophet in his
quotations. (See Matt. i. 22. ii. 5. xiii. $5. and xxi. 4.) Bengel approves of the omis-
sion. It was, as we have already shewn (see pp. 142, 143. of this volume), the custom
of the Jews, to divide the Orv Testament into three parts: the first, beginning with the
Law, was called rHz Law; the second, commencing with the Psalms, was called rue
Psaums; and the third, beginning with the prophet in question, was called Jeremtiau :
consequently, the writings of Zechariah, and of the other Prophets, being included in
that division which began with Jeremiah, all quotations from it would go under this pro-
phet’s name. This solution completely removes the difficulty. Dr. Lightfoot (who
cites the Baba Bathra and Rabbi David Kimchi’s Preface to the prophet Jeremiah as
his authorities) insists that the word Jeremiah is perfectly correct, as standing at the head
of that division from which the evangelist quoted, and which gave its denomination to all
the rest. — With regard to the prophecy itself, if in Saint Matthew’ s Gospel, for εδωκαν,
THEY gave, we read a ag I gave, which is the reading of the Evangelisteria, 24 and 31
of Griesbach’s notation (both of the eleventh century) and of both the Syriac versions,
the evangelist’s quotation will very nearly agree with the original. That we should read
edwka, I gave, appears further to be probable from what follows, —kaSa συνέταξε por
Kupios, as the Lord commanded me. — Kat eAaSov ta τριάκοντα apyupia, και εδωκα
auTa εἰς τὸν aypoy Tou κεραμεως" and I took the thirty pieces of silver, and I gave them
Sor the potter's field. The translation is literal, excepting only that 1217 is rendered
aypov Tov κεράμεως and V1) 13 is omitted ; ‘and the same is also omitted in some
antient MSS. (See Kennicott’s Dissertatio Generalis, δ. 49. p. 21.) The words τὴν
τιμὴν του τετιμήημενον ὃν ετιμηήσαντο απὸ υἷων Ἰσραὴλ and καϑα συνετάξε μοι Κυριος are
added to supply the sense, being taken in sense, and very nearly in words, from the
former part of the verse; this latter clause is in the Arabic version. Dr. Randolph on
the Quotations. p. 30. Novum Testamentum, ἃ Griesbach, tom. i. p. 134. Dr. Light-
foot’s Hora Hebraice on Matt. xxvii. 9. (Works, vol. 11... 265:)° ~~:
τ This quotation differs both from the Hebrew (and Septuagint) and from the citation
in the Gospel of Matthew ; hence it is evident that the Evangelist John either followed
some other translation, or i dlibte to express in short the sense, but not the words of the
prophet.
VOL. II. ΒΒ
970
9. Isa. vi. 9, 10.
See the passage, supra, No. 6.
p. 354.
10. Psal. xix. 26. (25. of English
version.)
(And see Psal. cix. 8.)
ows cn vp nn
sve? onSxe combines
Let their habitation be desolate,
and let none dwell in their tents.
a
11. Deut. xviii. 15. 19.
JOND Jaqpp wwas
poy many Ἢ corp 585
——nynwn 15x
yowreS Te vem Π ΠῚ
MwA AY WweR sanity
OVD wats oN
The Lorp thy God will raise up
unto thee a prophet from the midst
of thee, of thy brethren, like unto
me: unto him shall ye hearken.
And it shall come to pass, that who-
soever will not hearken unto my
words, which ye shall speak in my
name, Ἐ will require it of him.
Quotations agreeing in sense, but not in words. [Part I. Ch.
agrees in sense, but John xii. 40. (See Matt. xiii.’
not in words, with
14, 15. p. 354. supra.)
Tetrugrwxey αὐτῶν τοὺς οφϑαλμους»
καὶ πεπωρωκεν αὑτῶν τὴν καρδιαν"
va μὴ ιδωσι τοις οφϑαλμοις. καὶ
γοήσωσι TH καρδια, καὶ επιστραφωσι»
και ιασώωμαι HUTOUS.
He hath blinded their eyes and hard-
ened their heart; that they should not
see with their eyes, nor understand with
their heart, and be converted, and I should ,
heal them,
Actsi. 20.
Γενηθήτω ἣ emavass αὐτοῦ ερήμος;
XAb μὴ ἐστω ὁ κατοικῶν εν HUT.
Let his habitation be desolate, and let
no man dwell therein.
Acts iii. 22, 23:
Προφητὴν ὑμιν ἀναστήσει Κυριος
ὁ Θεὸς ὕμων εκ τῶν αδελφων ὑμων;
ὡς Ee’ HUTOU ἀκουσεσϑὲε κατὰ παντὰ
ὁσα av λαλησὴ προς twas. Kors
δε, πασα Wuyn, ἥτις av μὴ αἀκουσὴ
του τρροφήτου εκεινου, εξολοθρευθησε-
Tab εκ TOU λᾶου.
A prophet shall the Lord your God
raise up unto you, of your brethren, like
unto me: him shall ye hear in all things
whatsoever he shall say unto you. And
it shall come to pass, that every soul
which will not hear that prophet, shall
be destroyed from among the people.
ne EE ee σα ee ee eae Ὁ ee
! Here again the Evangelist has given us the sense of the Prophet in short: If we
suppose that λαὸς οὗτος (as it is in the Hebrew 7 DY) is to be understood as the
nominative case before τετυῴλωκεν,
(it being not unusual for words that signify a
multitude to be Joined with plural pronouns or adjectives) and read αὐτων with an.
aspirate, the citation will be a good translation of the original, only somewhat abridged.
Dr. Randolph on Quotations, p, 31.
IX. Sect. 1.7
12. See Josh. xxiv. 32.
13. Psal. xiv. 1—3.
ry? {AW MWY PR
ὭΣ pwn mrnwn
Sow wn mad COW
Son rtowmbecns ot
τῶν yx oandea yin’ aD
SNN DI PR Dw
There is none that doeth good.
The Lorp looked down from heaven
upon the children of men; to see if
there were any that did understand
and seek God. They are all gone
aside; they are al/ together become
filthy: there is none that doeth good,
no not one.
14.
wy
Isa. lix. 7, 8.
wi: ΕΞ ΝῊ
Ῥ) DT ew nN
foomiopa aw Ww
we xo ove ΤΥΊ
Their feet run to evil, and they
make haste te shed innocent blood —
Wasting and destruction are in their
paths. The way of peace they know
not.
15. Gen. xviii. 10.
ΓΡΞ Pox WwKR rw
ἼΣΟΝ sw yam en
I will certainly return to thee ac-
cording to the time of life; and lo,
Sarah thy wife shall have a son.
Quotations agreeing in sense, but not in words.
agrees in sense, but
not in words, with
371
Acts vil. 16.
‘O ὠνησατο Αὔρααμ τιμῆς apryupiou
παρα τῶν υἱων Ἑϊμιμορ tou ἸΞυχεμωὶ
That Abraham bought for a sum of
money, of the sons of Emmor, the father
of Sychem.
Rom. ili, L1O—12.
Oux εστι dixasos, ovde εἷς Ουκ
εστιν ὃ συνίων, οὐκ ἐστιν ὃ ἐκζητῶν
tov Θεὸν. ἴϊαντες εξεκλιναν, ἅμα
ηχρειωθησαν" οὐκ ἐστι ποιῶν χρήη-
TTOTYTA, οὐκ εστιν ἕως ἕνος-
There is not one righteous; no, ποῖ.
one: there is none that understandeth,
there is none that seeketh after God.
They are all gone out of the way; they
are altogether become unprofitable ; there
is none that doeth good; ne, not ene.
Rom. iii. 15—17.
Okess of modes αὐτῶν exyent αἷμα.-
Svvrpip pa και ταλαιπωρία ev ταις
6801s αὐτων' Kas ddov espnyng οὐκ
εγνωσαν.
Their feet are swift to shed blood.
Destruction and misery are in their ways ;
and the way οἵ peace they have not
knowe.
Rom. ix. 9.
Kata Tov καιρὸν TouTOY EAcUT OMe,
καὶ ἐσταὶ TH Ξαρῥα υἷος. 3
At this time will I come, and Sara
shall have a son.
1 In this quotation there is a very considerable error in the copies of the New Testa-
ment; and some commentators have supposed that Abraham’s purchase of a piece of
Jand of the children of Heth, for a sepulchre, was alluded to.
But this is clearly a
mistake. It is most probable, as Bishop Pearce and Dr. Randolph have remarked, that
Ἄβρααμ is an interpolation, which has crept into the text from the margin.
we omit this name, the sense will run very clearly thus.
and died; he and our fathers.
If therefore
So Jacob went down into Egypt
And they (our fathers) were carried over into Sychem, and
daid in the sepulchre, which he (Jacob) bought for a sum of money of the sons of Emmor
the father of Sychem.
2 The apostle seems hereto haye made use of some other translation different from
BB 2
372 Quotations agreeing in sense, but not in words. [Part I. Ch.
16. Hos. ii. 23.
AAMT Sony nen
ΩΡ ΡΝ on
| Ins
I will have mercy upon her that
had not obtained mercy, and I will
say to them which were not my peo-
ple, Thou art my people.
17. Isa..x.:\ G2. 98.
ON Ww? TOY MMT CON 12
13 Ww? ΝΟ orn dind
APA. HOw ym 7D
Ie FILA 75.0.3
39p2 Avy mixay mn
vaAN 9D
For though thy people Israel be as
the sand of the sea, yet a remnant of
them shall return: the consumption
decreed shall overflow with righte-
ousness. For the Lorp Gop of Hosts
shall make a consumption, even de-
termined in the midst of all the land.
18. Psal.Ixix. 23, 24. (22, 23. of
English version.)
ἘΞ cindw-'n
wow? ἘΘΘῚ mpd
MND OTe MINA
Wit WIN Savina
Let there table become a snare be-
fore them: and that which should have
been for their welfare, Jet it become a
trap. Let their eyes be darkened
that they see not; and make their
loins continually to shake.
agreees in sense, but
not in words, with
Rom. ix. 25.
Καλεσω τὸν οὐ λαὸν mou, λᾶον
μου" και τὴν οὐκ ἡγαπημενην, ἡγαπη-
μενὴν.
I will call them my people, which were
not my people; and her beloved which
was not beloved.
Rom. ix. 27, 28.
Eay ἡ 6 apidpos τῶν υἱων Ἰσραὴλ
ὡς ἡ ἄμμος τῆς SuAnoons, τὸ κατα-
λειμμα σωϑδησεται Aoyov yap σὺν-
τελων καὶ συντεμνῶν εν δικαιοσυνη"
ὅτι λογον curl unwevoy ποιήσει Κυριος
ext τῆς yn. }
Though the number of the children of
Israel be as the sand of the sea, a remnant
shall be saved: for he will finish the
work, and cut it short in righteousness ;
because a short work will the Lord make
upon the earth.
Rom. xi. 9, 10.
Γενηθήτω ἣ tpamega αυῆων εἰς πα-
γιδα, καὶ εἰς ϑηραν, καὶ εἰς σκανδα-
λον, καὶ εἰς αν]αποδομα αυῖοις. Sxo-
τισδητωσαν οἱ οῴϑαλμοι αὐτῶν τοῦ
μὴ βλεπειν, καὶ τὸν γωτον αὐτῶν δια
παντὸς συγκαμψον.
Let their table be made a snare and ἃ
trap, and a stumbling block, and a re-
compence unto them. Let their eyes be
darkened that they may not see, and bow
down their back alway.
any we now have: it agrees in sense both with the Septuagint and the Hebrew.
The
most remarkable difference from the Hebrew is that 777 ΤᾺΣ is rendered kata Toy kaipoy
TOUTOV*
The Samaritan reads as the Hebrew.
with the Septuagint.
Dr. Randolph on the Quotations, p. 32.
They seem to have read it 7 as the same thing is expressed Gen. xvii. 21,
The Vulgate, Syriac, and Arabic versions agree
However the sense of the prophecy both ways is much the
same, that Sarah should have a son at the time of life, or at the return of time next
year.
1 This quotation agrees nearly~with the Septuagint, and still more nearly with the
Arabic.
the same.
They differ in several particulars from the Hebrew, but the general sense is
The prophet foretells a great destruction of the children of Israel, but not a
total one ; a remnant should return and be saved: the apostle very aptly applies this to the
IX. Sect. 1.7 Quotations agreeing, in sense, but not ἐπι words.
19. . Isa. xlv. 23.
‘DID NY? ΤΩΣ "8
9D DI N71 IDI ΠΡῚΝ
yawn yna-9D yuon
mw779D
I have sworn by myself; the word
is gone out of my mouth in righteous-
ness, and shall not return, that unto
me every knee shall bow, every tongue
shall swear. )
20. Isa. xi. 10.
wow Siam ova nm
CIyDY Ol? ΝΥΝ ΣΝ,
τ way oa vos
And in that day there shall be a
root of Jesse, which shall be for an
ensign of the people; to it shall the
Gentiles seek.
Wi Isa. lit. 11, 12.
mW ik¥ WD MD
UWS Wan 2k wow
p250N01-———- Aino
Sew mk
Depart ye, depart ye, go ye out
from thence, touch no unclean things,
go ye out of the midst of her. And
the God of Israel will gather you up.
(See the marginal rendering.)
22. Gen. xii. 3.
(And see xviii. 18.)
nnawe 93 Ja 3735
ho INT
In thee shall all families of the
earth be blessed
23. Deut. xxvii. 26.
Ὁ} "δ wR ATs
nyinc ayn ἘΠῚ ΓΝ
ome mwyy
Cursed de he that confirmeth not
all the words of this law to do them.
agrees in sense, but
not in words, with
373.
Rom. xiv. 11.
Zw eyw, λεγει Kupioc, ὅτι ἐμοι καμ.-
εἰ DAY γονυ, καὶ Dace γλωσσὰ
ἐξομολογήσεται τω Θεω.
As I live saith the Lord, every knee
shall bow to me, and every tongue shall
confess to God.
Rom. xv. 12.
Eolas 4 pita tov ἴεσσαι, καὶ 6
ανισίαμενος ἀρχειν εὔνων, em αὐτῷ
εθνη ελπιουσιν.
There shall be a root of Jesse, and he
that shall rise to reign over the Gentiles ;
in him shall the Gentiles trust.
2 Cor. vi. 17. °
Διο ekeASete ex μέσου αὐτων, καὶ
αφορισθετες λέγει Κυριος" καὶ ακα-
θαρτου μὴ ἁπτεσθε" κάγω εἰισδεξομᾶι
UAC.
Wherefore, come out from among
them, and be-ye separate, saith the Lord’
and touch not the unclean thing, and I
will receive you.
Gal. iii. 8. |
ΟἹ, ενευλογηθησονῖαι ev σοι πανῖα ὁ
τα εθνη.
In thee shall al] nations be blessed.
Gal. iii. 10.
Emsxalapalos mas ὃς οὐκ ἐμμένει εν
DATs τοῖς γεγραμμένοις ev Tw βιδλιω
του νομου, TOU ποιήσαι αὐυῖῇα.
Cursed is every one, that continueth
not in all things, which are written in the
book of the law, to do them.
times of the Gospel, when some few of the Jews believed, and were saved, and a signal
destruction came upon the rest. It is worthy of observation, that the expressions here in
Isaiah are the same as we find Dan. ix. where the destruction of Jerusalem is foretold.
_See this prophecy and the application of it well explained by Bishop Newton, Dissert-
ations on the Prophecies, vol. ii, p. 56. Dr. Randolph on the Quotations, p. 36,
BB 3
874 | Quotations that give the general sense. [Part I. Ch.
agrees in sense, but
24. Hagg. il. 6. not in words, with Heb. xii. 26.
wm OVD Ans ΤΡ Eris ἁπαξ eyw cei ov μόνον τὴν
ἘΝ wy 3k) 7” αλλα καὶ TOY οὐρανόν.
ΝΠ ΓΝ Yet onee more J shake, not the earth
Yet once, it is a little while, and I only, but also heayen.
will shake the heavens and the earth.
IV. Quotations that give the general sense, but which abridge or add
to it.
1. (Psal. xxii. 6. xix. 9, 10. aS) ) εἰ, 23.
li. li. Zech. xi. 12, 13.) compared with Matt. 1}. 29
Ὅπως mAyngwdy τὸ ῥηθεν δια τῶν
προφητων, ὅτι Nagwpasos κληθησεῖαι.
. That it might be fulfilled which was
spoken by the prophets, He shall be called
a Nazarene.
2. Zech. ix. 9. John xii, 15.
See the passage, No.4. p. 368. supra. See the passage, No.8. Ὁ. 569. supra.
S. Isa. vi. 9, 10. John xii. 40. (And see Matt. xiii. 14,
Ν 15.ὡὈ. Markiv.12. Luke viii. 10.
See the passage, No.6. p.554. supra. Acts xxviii. 26.)
A. Gen. xv. 13, 14. Acts vii. 6, 7.
VINA JW ΤΡ WS ‘Ors eolas τὸ σπερμα aviov παρ-
wy omy coms yh oimoy ev yy αλλοῖρια, καὶ δουλωσουσιν
ἢ) MIND yous cons avlo, καὶ κακωσουσιν εἴη τεϊρακοσια.
Sian ε Kas το ebvoc, ὦ eav δουλευσωσι, κρίνω
Δ} Ws NTs ὨὨΔὋΕ[ὦἐ
eyw, εἰπὲν ὁ Θεος" καὶ pela ταυῖα
1 As the evangelist cites the Prophets in the plural number, it is highly probable that
this passage is not a quotation from any particular prophet, but a citation denoting the
humble and despised condition of the Messiah, as described by the prophets in general,
and especially by the prophet Isaiah. See Dr. Hunt’s sermon on Matt. ii. 23. at the
end of his ““ Observations on several Passages in the Book of Proverbs,” pp. 170—193.
Though the words, he shall be called a Nazarene, are not to be found in the writings of
the prophets, yet, as the thing intended by them is of frequent occurrence, the applica-
tion is made with sufficient propriety. The Israelites despised the Galileans in general,
but especially the Nazarenes; who were so contemptible as to be subjects of ridicule
even to the Galileans themselves. Hence, Nazarene was a term of reproach proverbially
given to any despicable worthless person whatever. Wherefore, since the prophets (par-
ticularly those above referred to) have, in many parts of their writings, foretold that the
Messiah should be rejected, despised, and traduced, they have in reality predicted that he
should be called a Nazarene. And the evangelist justly reckons Christ’s dwelling in
Nazareth, among other things, a completion of these predictions ; because in the course
of his public life, the circumstance of his having been educated in that town was fre-
quently objected to him as a matter of scorn, and was one principal reason why his
countrymen would not receive him. (Johni. 46. and vii. 41. 52.) Dr. Macknight’s
Harmony, vol. i. p. 53. Svo. edit. See also Rosenmiiller, Kuinoel, and other Commen-
tators on this text. ᾿
IX. Sect. 1.7
ΝῸ ID" ΤΙΝῚ 2 ΝΣ 1
Δ ΦΦῚΣ
That thy seed shall be a stranger in
a land that is not theirs, and shall
serve them, and they shall afflict them
four hundred years. And also that
nation whom they shall serve will I
judge: and afterwards shall they come
out with great substance.
5. Gen. sive 27
apy -maS wpon-55
ΣΦ AD WP) ANK3N
All the souls of the house of Jacob,
which came into Egypt, were three
score and ten souls.
6. Αμπιοβίχ. 11, 12.
ΞΡΝ min ora
mon wt mons
TPYID “IAN MIT
wma) px rnowm
wa wp ὩΣ» "22
“55) ΤῚΝ ΓΝ ΠΝ
‘De δ ἼΡ2 awe ON
mwy mn-pses omy
FST
In that day will I raise up the ta-
bernacle of David, that is fallen; and
I will close up the breaches thereof,
and I will raise up his ruins, and I
will build it as in the days of old:
That they may possess the remnant
of Edom and of all the heathen,
which are called by my name, saith
the Lorn, that doeth this.
Quotations that give the general sense.
compared with
375
εξελευσονῖαι. καὶ λαϊρευσουσι μοι ev
τω Tomw Tovlw. }
That his seed should sojourn in a
strange land, and that they should bring
them into bondage, and entreat them evil
four hundred years. And the nation, to
whom they shall be in bondage, will I
judge, says God: and after that shall they
come forth, and serve me in this place.
Acts vii. 14.
Αποστῶλας be lwond μεϊεκαλεσαῖο
τὸν walepa αὑτου Ιακωβ, καὶ πασᾶν
τὴν συγγένειαν avlov ev ψυχαῖς ἐδδο-
μηκον]απενῖε. 3
Then sent Joseph and called his father
Jacob to him, and all his kindred, three-
score and fifteen souls.
Acts xv. 16, 17.
Μεῖα ταυῖα avaclpew, καὶ ἀνοικο-
δομήσω τὴν σκηνὴν Aabid τὴν wen
Ἰωκυιαν, καὶ τὰ καϊεσκαμμενα aulys
ἀνοικοδομήσω, καὶ ἀνορθωσω αὐυῖην.
Ὅπως av εχζηϊησωσιν οἱ καΐαλοιποι
τῶν ανϑρωπων tov Κυριον, και πανῖα
τα εὔνη ef οὗὑς επικεκληῖαι τὸ ovoma
μου ex αυΐους. λεγει Κυριος ὁ wosmy
ταυῖα πανῖα.
After this I will return and build again
the tabernacle of David, which is fallen
down; and I will build up again the
ruins thereof, and I will set it up: that
the residue of men might seek after the
Lord, and all the Gentiles upon whom
my name is called, saith the Lord, who
doeth all these things.
1 It seems to have been Stephen’s design to give a short account of God’s dealing
with the children of Israel.
] [ In this he does not confine himself to the words of Moses,
but abridges his history, and sometimes adds a clause by way of explication.
sent citation agrees very nearly with the Hebrew.
The pre-
It only adds, εἰπεν ὁ Θεος ; and again,
και λατρευσουσι μοι εν τω τόπῳ TovTw; which seems to refer to v. 16. where it is said,
they shall come hither again.
Dr. Randolph on the Quotations, p. 33.
2 Qn the difference in number in this quotation, between the statement of the pro-
tomartyr Stephen, see Vol. I. pp. 541, 542.
BB 4
876. Quotations from several passages of Scripture. [Part I. Ch.
rf ταὶ a τα wage see igs compared with Rom. ΧΙ. 8. ἘΜῈ
ry 99» FDIS Εδωκεν αὐτοῖς 6 Osos πνεῦμα κα-
“AX νὴ ΠΟΤ AN τανυξεως, οφϑαλμους Tou py βλεπειν,,
22)» καὶ ὦτα τοῦ μὴ ἄκουειν, ᾿
The Lord hath poured out upon God hath given them the spirit of
you the spirit of deep sleep, and hath slumber, eyes that they should not see,
closed your eyes. and ears that they should not hear.
8. (Gen. vi. 3. 5.9) James iv. 5.
[Ipos GSovoy eximotes τὸ πνευμὰ ὃ
KATWUNTEY EV ἥμιν. >
The spirit, that dwelleth in us, lusteth
to envy.
V. Quotations that are taken from several passages of Scripture.
Sometimes there is such a change made in the quotation, that it
is not easy to ascertain from what particular passage of the Old
Testament it is taken, The instances of this description, however,
in which the citation is made from several passages of Scripture,
are very few. Dry. Randolph has mentioned only three, to which
we have added two others.
1. (See Psal. 1xxxix. 20. and “i ποι
1 Sam. xiii. 14.) compared wit Acts xiii. 22.
Εὑρον Δαξιδ tov του Ἰεσσαι; avipa
κατα τὴν χαρδιαν μου, ἧς “ποιησε!
παῦτὰ τὰ ϑεληματα μου.
I have found David the son of Jesse, a
man after my own heart, which shall
fulfil all my will. . .
9. Isa. xxviii. 16. and vill. 14. Rom. 1x. 33. (and see Rom.x. 11.
See the passage, No. 28. p. 558. supra. and 1 Pet. ii. 6.)
3, Isa. xxix. 10. (and see Isa. vi.
9. and Ezek. xii. 2.)
See No.7. at the top of this page.
Rom. xi. 8.
---- ..
1 The first part of this quotation agrecs with the Hebrew, only altering the person,
them fer you. The Jatter part sccms to refer to some other Scripture, either Isa. vi. 9.
or Ezck. xii. 2., where the same thing is said. Dr. Randolph on the Quotations, p. 37.
2 This, Dr. Randolph has observed, is a difficult passage. The apostle is generally
thcught to refer to Gen. vi. 8. 5., where we have the like in sense; but, in expression,
the pestle ciffers widely both from the Hebrew and the Septuagint. Dr. Randolph and
Mr. Scoit, sfter seme expositors, think it a generel reference to the doctrine of Scripture,
and fot a direct quotaticn ; as much as to say, it is the constant doctrine cf Scripture,
that the spirit which dwelleth in us lusteth to envy, and is prone to all evil. It ought how-
ever to be observed that many eminert critics, as Whitby, Griesbach, Macknight, &e.
divide this verse into two members, which they read and point interrogatively, thus, Bo
ye think that the Scripture spccketh in vain ? Doth the spirit, which dwelleth in us, lust unto
envy? Which mede of pointing removes the difficulty at once. . :
IX. Sect. 1.1
4. Isa. Ixii. 11. Zech. ix. 9.
See the passage, No. 4. p. 568. supra,
5. Psal. Ixix. 26, and cix. 8.
See the passage, No. 10. p. 370. supra.
Quotations differing from the Hebrew.
377
compared with Matt. xxi. 5.
Acts i. 20.
_ To this head also we may perhaps refer the Quotation TV.
No. 1. p. 374.) relative to the Messiah being called a Nazarene.
VI. Quotations differing from the Hebrew, but agreeing with the
Septuagint. |
ie Isa. xxix. 13.
ἘΣ MM Cyr Wj) 95
pm 127) 37723 yNDway
TS ΓΝ "ΠῚ Ὁ
ὙΠΟ we MIND
This people draw near me with
their mouth, and with their lips do
honour me, but have removed their
heart far from me: and their fear to-
wards me is taught by the precept of
men.
2. Psal. xvi. 8—11.
tan a> mM ona
5 :mpsba Ὁ. "2
“AX "722 997 125 now
9 :npa> yw. ne
TING? ὍΘ) ATYN'N
mei ptom ΠΤ ΝΘ
Dyn ΓΝ MIN fan
25 NS Mnew yaw
I have set the Lord always before
me : because he is at my right hand J
shall not be moved. Therefore my
heart is glad, and my glory rejoiceth ;
my flesh also shall rest in hope. For
thou wilt not leave my soul in hell,
nor suffer thy Holy One to see cor-
ruption. Thou wilt show me the
compared with
Matt. xv. 8, 9.
Εγγιζει μοι ὁ λαος οὗτος τω στομα-
τι AUTWY, και τοις χείλεσι με τιμα"
ἣ δὲ καρδια αὐτῶν πορῥω ameyes aw
ἐμου" matny δὲ σεθονται με, διδασ--
κοντες διδασκαλίας, ἐνταλμαᾶτα ay
ϑρώπων.
This people draweth nigh unto me
with their mouth, and honoureth me
with their lips: but their heart is far
from me. But in vain do they worship
me teaching for doctrines the command-
ments of men.
Acts li. 25—28.
TI powpwuny tov Κυριον ενωπιον μου
δια παντος9 ὅτι Ex δεξιων pou ἐστιν,
iva μὴ σαλευδω. Asa τοῦτο ευῴραν-
Sy καρδιὰ μου, και ἡγαλλιασατο ἣ
γλωσσα μου" ets Ce και ἣ σαρξ poy
κατασκηνώσει em ελπιδι' ‘Ors οὐκ
εγκαταλειίψεις τὴν Ψυχὴν μου εἰς
adov, ουδὲ δωσεις Tov ὅσιον σου ἰδειν
διαφϑοραν. Ἐγνωρισας μοι ὅδους ξωης"
τὸληρώσεις μὲ EUPpoTuyyS μετα Tov
ποροσωποὺ σου.
I foresaw the Lord always before my
face; for he is on my right hand that I
should not be moved.—- Therefore did
my heart rejoice and my tongue was
glad; moreover also my flesh shall rest
* The Septuagint version of this passage is given infra, Sect. 11. §ii. No. 5.
3 The Septuagint version of this passage is given infra, Sect. I]. ὃ 1. No. 16. See
the note on that passage.
378 Quotations in which there ts reason to suspect [αν]. Ch.
path of life; in thy presence is fulness
of joy.
3. Amos v. 25—2’7.
“onwin Amp) onan
mw cryany 32. "5
δ Ἐν ma
mx) ὩΣ map ms
35 ope 1.5
ον Ws ἘΏΝ
dooms ondam 229
SWOT) ANIA
' Have ye offered unto me sacrifices
and offerings, in the wilderness, forty
years, O house of Israel? But ye
have borne the tabernacle of your
Moloch and Chiun, your images, the
star of your god which ye made to
yourselves. Therefore I will cause
you to go into captivity beyond Da-
mascus.
4 Isa. lv. 3.
mon ΣΟ mmx
ops ἼΥΙ ἼΟΠ ody
I will make an everlasting cove-
nant with you, even the sure mercies
of David.
5. Psal. xix. 5.
See the passage, No. 50. p.359.
supra.
6. Prov. ill. 34.
wy som νοῦ τὰ
in ory
Surely -he scorneth the scorners,
but giveth grace unto the lowly.
compared with
in hope, because thou wilt not leave my
soul in hell nor leave thy Holy One to
see corruption. Thou hast shown to me
the ways of life; thou shalt make me full
of joy with thy countenance.
Acts vii. 42, 43.
Μη σῷφαγια και ϑυσιας προση-
γεγκατε μοι ETH τεσσαρακοντα εν τὴ
ερήμω, οἶκος Ἰσραὴλ; Και ἀνελαθετε
τὴν σκηνὴν του Μολοχ» καὶ τὸ ἀστρον.
του ϑεου ὕμων Ῥεμφαν, τους τυπους
OUS ἐποιήσατε GIPOTXUYELY KUTOIS* καὶ
μετοικιω ὑμας ἐπέκεινα Babvawyos.
O ye house of Israel, have ye offered
to me slain beasts and sacrifices, forty
years in the wilderness ? Yea, ye took up
the tabernacle of Moloch, and the star of
your god Remphan, figures which ye
made to worship them, and I will carry
you away beyond Babylon.
Acts ΧΙ]. 34.
Awow ὑμιν τὰ bole Aaéid ta
GIOT Oe
I will give you the sure mercies of
David.
Rom. x. 18.
James iv. 6.
ὋὉ Ocog ὑπερηφανοις αντιτασσεται»
ταπεινοῖς δε διδωσι χαριν.
God resisteth the proud, but giveth
grace unto the humble.
VII. Quotations in which there is reason to suspect a different reading
in the Hebrew, or that the apostles understood the words in a sense’
different from that expressed in our Lexicons.
ἐγ, Micah v. 2.
MNS ono" rns)
MT (YK. On Ἣν
compared with
Matt. ii. 6.
Καὶ ov Βεϑλεεμ, yy Ἰουδα, ουδαμως
ελαχιστὴ εἰ ev τοῖς ἥγεμοσιν Ἰουδα"
IX. Sect. 1.1 A different Reading in the Hebrew, &c.
Dvn ΠΥ xy 95 Jo
| ΝΣ
But thou, Bethlehem Ephratah,
though thou be little among the
thousands of Judah, yet out of thee
shall he come forth unto me, that is
to be ruler in Israel.
2. Mal. iii. 1.
“mp1 ὍΝ. by an
DO TNT
Behold I will send my messenger,
and he shall prepare the way before
me.
3. 158.1Χ]1. 1, 2.
Sy ΓΤ’ ἽΝ Ay
mx mi men yy
nw my wa?
apo ΔΊΣ.) wand
maps ant 3 Ὁ
ΤΩ ΝΡ imp mpa
| min
The Spirit of the Lorp Gop ἐξ upon
me, because the Lord hath anointed
me to preach good tidings unto the
meek, he hath sent me to bind up the
broken hearted, to proclaim liberty
to the captives, and the opening of
the prison to them that are bound: to
proclaim the acceptable year of the
Lord.
compared with
379°
ex σοὺ yap εξελευσεται ἥγουμενος.,
ὅστις ποιμᾶνει τὸν λαὸν μοὺ τὸν
Ισραηλ.
And thou, Bethlem in the land of
Juda, art not the least among the princes
of Judah: for out of thee shall come a
governor that shall rule my people Israel.
Matt. xi. 10. Mark i. 2.
Luke vii. 27.
[dou, eyw amooreAAw τον αγγελον
μου πρὸ προσώπου σου, ὃς κατασκευ--
ἄσει τὴν δον σου ἐμπροσϑεν cou.”
Behold I send my messenger Before
thy face, which shall prepare thy way
before thee. Ἢ
Luke iv. 18, 19.
IIveupa Κυριου em’ ene, ob ἕνεκεν
EXQITE με ευαγγελιζεσϑαι στωχοις"
ἀπεσταλχε μὲ ιασασϑαι τοὺς συντε-
τριμμενους τὴν καρδιαν, κηρυξαι αἰχ-
μαλωτοις αἀῷεσιν. και τυῷλοις ἀνα-
ὄλεψιν, ἀποστειλαι τεϑραυσμενους εν
αφεσει" Κηρυξαι ἐνιαυτὸν Κυριου δεκ-
τον.
The Spirit of the Lord is upon me,
because he hath anointed me to preach
the Gospel to the poor, he hath sent me
to heal the broken hearted, to preach
deliverance to the captives, and recover-
ing of sight to the blind, to set at liberty
them that are bruised, to preach the ac~
ceptable year of the Lord.
-:---- --------- OO OO ee ὁ... ΄ὦἷὦἷἝἷἝἕ.. ΄΄΄ὃὃἝὋἝὦἝὦἜὅ;ὅ0:ἅἕἑε...
1 This quotation agrees exactly neither with the Hebrew nor with the Septuagint;
The only material difference is that the evangelist adds the negative ουδαμως, which is
in neither of them.
parva es? Art thou little ?
But the Syriac translation reads it with an interrogation, Num
And so Archbishop Newcome has rendered it : "ὦ
And thou, Bethlehem Ephrata, <
Art thou too little to be among the leaders of Judah?
Out of thee shall come forth unto me
; One who is to be a ruler in Israel.
The question, he observes, implies the negative, which is inserted in Matt. ii. 6. and
also in the Arabic version.
capable of being pointed interrogatively.
Both the Hebrew and the Greek, as they now stand, are
And it is worthy of remark, that the Codex
Cantabrigiensis reads μη, not, interrogatively, instead of ovdauws, in which it is followed
by the Old Italic version, and by Tertullian, Cyprian, and other Latin fathers.
® This quotation differs from the Hebrew and all the old versions in these two par-
ticulars; the words wpo τοροσωπου cov are added, and what-is in Hebrew 2) , before
me, is rendered eumpoodev σου, before thee.
For the reason of -this difference it is not
580.
4. 158. liii. 7, 8.
Say) nmavd sw
spoxa mg δῷ Sra
Wwyd PPD ANd x
TNT NN mp? ὈΡΦΦΟῚ
YUN ὍΣ 2. NMw *p
mn) a
He is brought as a lamb to the
slaughter; and as a sheep before her
shearers is dumb, so he openeth not
his mouth. He was taken from pri-
son and from judgment; and who
shall declare his generation; for he
was cut off out of the land of the
living.
5. Hab.i. 5.
wom Oya. WH
ΡΟ 5. NON ἹΠΟΠΠῚ
ΝΠ ΝῸ cpp: Syb
ἽἼΡΌ" 2
Behold ye, among the heathen, and
regard, and wonder marvellously ; for
I. will work a work in your days,
which ye will not believe, though it
be told you. .
6. Amos ix. 11, 12.
See the passage at length in No. 6.
Ρ. 575. supra.
se Psal. x. 7.
mina) ΝΟ we abe
His mouth is full of cursing and
deceit.
8. Psal. xix. 5.
See the passage at length, No. 50
p- 559. supra.
9. Isa. lix. 20, 21.
(And see Isa. xxvii. 9.)
9055 Sera weed neat
οἰ ΠῚ DN) apya yw
ΣΙΝ ΤΣ PANT UN
And the Redeemer shall come to
Sion, and unto them that turn from
Quotations in which there ts reason to suspect
compared with
[Part I. Ch.
Acts viii. 32, 33.
Ὥς mpobaroy ems σφαγὴν ἡχ'ϑὴ»
και ὡς ἀμνος evavTioy Tov HELpOVTOS
αὐτὸν ἀῷωνος, οὕτως οὐκ ανϑοιγει TO
στομὰ αὐτου. ‘Ey ty ταπεινώσει αὐ-
του ἣ κρισις avlov ἡρϑη" τὴν δὲ yeveny
aUTOU τις διηγήσεται; ὅτι αἰρεται
amo τῆς γῆς ἣ Cwy αὖτ ov.
He was led as a sheep to the slaughter,
and like a lamb dumb before his shearer,
so opened he not his mouth. © In his hu-
miliation his judgment was taken away,
and who shall declare his generation ? for
his life is taken from the earth.
Acts xi. 41.
dere οἱ xaragpovntas, καὶ ϑαυ-
μασατε. καὶ ἀφανισδητε" ὅτι epyov
eyw ἐργαξομαι εν ταις ἥμεραις ὕμων»
εργον ὦ OU μὴ πιστευσήτε, εαν τις
εκδιηγήται ὑμιν.,
Behold ye despisers, and wonder and
perish ; for I work a work in your days,
a work which you shall in no wise be-
lieve, though a man declare it unto you.
Acts xv. 16, 17.
Rom. iii. 14.
‘Ov τὸ oTopa ἀρᾶς καὶ GiIxplas
γεμει-
Whose mouth is full of cursing and
bitterness.
Rom.x. 18.
Rom. xi. 26, 27.
Ἥξει ex Siwy ὁ ῥυόμενος, καὶ
αἀποστρεψει ἀσεδειας amo laxw6. Kas
αὑτη αὑτοῖς ἣ wag ἐμοῦ diadnxny
ὁταν ἀφελωμαι τὰς ἁμαρτιας αὐτῶν-
There shall come out of Sion the de-
liverer, and shall turn away ungodliness
easy to account, but by supposing some corruptions crept into the antient copies ; the
sense is much the same.
Dr. Randolph on the Quotations, p. 28.
IX. Sect.1.] 4 different Reading in the Hebrew, &c..
transgression, saith the Lorn. As for
me, this is my covenant with them,
saith the Lorp.
381
from Jacob. For this is my covenant
unto them, when I shall take away their
sins,
10. Deut. xxxii. 35. compared with Rom. xii. 19. (and see Heb. xX, 30.)
See the passage at length in No.
35. p. 560. supra.
it. Deut. xxxii. 42.
See the passage at length in No.
56. p. 560. supra.
12. Isa.lxiv. 3. (4. of English
version.)
85 oynw-ed codiwe
INNIS? PY TNT
yy? nda corms
-manD>
For, since the beginning of the
world, men have not heard nor per-
ceived by the ear, neither hath the
eye seen, O God, besides thee, what
‘he hath prepared for him that wait-
eth for him,
13. Hab. 11. 3, 4.
Pans? ND Δ᾽ NATD
maw se bay min
ANIONA PTS) 1D wdS
=r
For the vision is yet for an ap-
pointed time ; but at the end, it shall
speak and not lie: though it tarry,
wait for it, because it will surely
come, it will not tarry. Behold, his
soul which is lifted up, is not upright
in him: but the just shall live by his
faith.
14. Isa. xxviii. 16.
ΒΝ he a EL ΔΕ
AMD Ap’ Mp "Na TAS
wine ΝὉ POND IDID
Rom. xv. 10.
1 Cor. ii. 9.
“A οφϑαλμος οὐκ ide, και ous οὐχ
ἤκουσε, καὶ ems καρδιαν avIpwrou
oux ἀνεθη, ἃ ἥτοιμασεν ὁ Θεὸς τοις
ἀγαπωσιν αὐτὸν. |
Eye hath not seen, nor ear heard, nor
have entered into the heart of man, the
things which God hath prepared for them
that love him,
Heb. x. 37, 38. (and see Rom. i.
17. Gal. iii. 11.)
ὋὉ epyomevos ἥξει, καὶ ov χρονιει.
‘O de δικαιος ex σσιστεως ξησεται"
και εαν ὑποστειλήται, οὐκ εὐυδοκει ἣ
ψυχὴ μου εν auto.
He that shall come will come, and will
not tarry. Now the just shall live by
faith : but if any man draw back, my soul
shall have no pleasure in him.
1 Pet. ii. 6. (and see Rom. ix. 33.)
Tdov, τιϑημι ev Σιων ArSov axpo-
γωνιαιον, EXAEXTOV, EVTIMOV? καὶ ὁ
πιστευων em aUTW οὐ μὴ καταισ-
χυνθη.
1 This is a most difficult passage; it does not agree either with the Hebrew or the
Septuagint, or any other translation now extant; nor is it possible either to make sense
of the Hebrew, or to reconcile the old versions, either with the Hebrew or with one
another: All that can be said is, that in the apostle’s citation the sense is easy, and con-
sistent, and agreeable to the context in the prophet. No sense can be made of the He-
brew, but by a very forced construction : Some have imagined the citation to have been
taken from some Apocryphal book: But it is so near to the Hebrew here, both in sense
and words, that we cannot suppose it to be taken from any other source: Nor in this
case would the apostle have introduced it with the formula of quotation — as it is written :
— It is more reasonable to suppose that the Hebrew text has been here greatly corrupted,
and that the Apostle took his citation from some more correct copy, See Bishop Lowth’s
Note on Isa. lxiv. 4. — Dr. Kennicott’s Dissertatio Generalis, § 84. 87. — Dr. Randolph
on the Quotations, p. 39.
882 Passages in which the Hebrew seems to be corrupted. [Part I. Ch.
Behold I lay in Zion for a found-
ation, a stone, a tried stone, a pre-
cious corner stone, a sure foundation ;
he that believeth shall not make
haste. ;
Behold, I lay in Sion a chief corner
stone, elect, precious; and he that be-
lieveth on him shall not be confounded. .
VIII. Passages in which the Hebrew seems to be corrupted.
i. Mal. iii. 1.
2. Micah ν. 2.
38. 65 Psal. xvi. 8—11.
4. Amos ix. 11, 12.
5. Psal. cx. 4.
“by odiy> imams
pIw7D90 INIT
Thou art a priest for ever, after
the order of Melchizedec.
6. Psal. xl. 7—9. (6—8. of Eng-
lish version.)
Ayn NS mmo nat
ΤΥ ure
ΣΝ ΝΆ. NOM
ΓΝ TT ΤΩΣ
ry IND ASN:
Te SI Mwy
yD TINA FNM snysn
Burnt offering and sin offering hast
thou not required. Then said I, Lo
I come: in the volume of the Book
it is written of me: I delight to do
thy will, O my God, yea thy law is
within my heart.
cited in Matt. xi. 10. Mark i. 2. Luke vii. 27.
See No. 2. p. 379. supra.
Mat. ii. 6.
See No. 1. p. 378. supra.
Acts li. 25—28.
See No. 2. p. 577. supra.
Acts xv. 16, 17.
See No. 6. p. 575. supra.
Heb. v. 6.
Sv ἱέρευς εἰς TOY ἀιωνὰ χατὰ THY
ταξιν Μελχισεδεκ.
Thou art a priest for ever, after the
order of Melchisedec.
Heb. x. 5—7.
Θυσίαν και προσῴφοραν οὐκ ηϑελη-
σας, σώμα δε κατηρτίσω μοι" Ὅλο-
καυτώματα καὶ περι ἁμαρτιας οὐχ
evdoxyoas. Tore εἰπον" ldou, ἥκω (εν
κεφαλιδι βιδλιου γεγραπται σερι
εμου)ὴ του ποιήσαι, ὁ Θεος, τὸ ϑελημα
σου. +
Sacrifice and offering thou wouldest
not, but a body hast thou prepared me.
In burnt offerings and sacrifices for sin
thou hast had no pleasure. Then said I,
Lo I come (in the volume of the book it
is written of me) to do thy will, O God.
‘ This quotation is taken from the Septuagint with a little variation; but although
the general meaning is the same, they are widely different in verbal expression in the
Hebrew.
David’s words are, 9 N°) D238 aznayim carita li, which we translate, my
ears hast thou opened; but they might be more properly rendered, my ears hast thou
bored; that is, Thou hast made Me thy servant for ever, to dwell in thine own house :
for the allusion is evidently to the custom mentioned Exod. xxi. 2, ἅς. ‘* If thou buy
a Hebrew servant, six years he shall serve, and in the seventh he shall go out free: but
if the servant shall positively say, I love my master, &c. I will not go out free, then
his master shall bring him to the door-post, and shall bore his ear through with an awl,
and he shal] serve him for ever.”
But how is it possible that the Septuagint and the apostle should take a meaning so
totally different from the sense of the Hebrew? Dr. Kennicott has a very ingenious
conjecture here ; he supposes that the Septuagint and apostle express the meaning of the
IX. Sect.I.] Passages which are mere allusions. 883:
IX. Passages which are not properly citations, but mere references or
allusions.
1. Isa. xii. 3. alluded to in John vii. 38.
ὋὉ πιστεύων εἰς εμε, xaSwe εἰπεν
1 γραφὴ: BoTamos ex τῆς χοιλιας
αὐτοῦ ῥευσουσιν ὕδατος ζωντος. |
He that believeth on me, as the
Scripture hath said, out of his belly shall
flow rivers of living water.
yt Deut. xxx. 12—14. Rom. x. 6—8.
ἼΩΝ NIN ΘΔ xd Μη εἰπῆς ev ty καρδια cov, Tis
sawn wo-mb>y on αναθήσεται εἰς τὸν ovpavoys (τουτ᾽
rane wypw’ 395 rim} or, Χριστον καταγαγειν.) Hy, τις
words as they stood in the copy from which the Greek translation was made; and that
the present Hebrew text is corrupted in the word 0°38 aznayim, ears, which has been
written through carelessness for 11 38 az gevah, THEN, a nopy. The first syllable 18 az,
THEN, is the same in both; and the latter 0°) nim, which, joined to 18 az, makes D°2IN
aznayim, might have been easily mistaken for 1 gevah, popy: 2 nun, being very like ἃ
gimel ; " yod like Ὑ vaw; and 7 he, like final Ὁ mem; especially if the line on which the
letters were written in the MS. happened to be blacker than ordinary (which has often
been a cause of mistake), it might have been easily taken for the under stroke of the mem,
and thus give rise to a corrupt reading: add to this the root ) carah, signifies as well
to prepare as to open, bore, &c. On this supposition the antient copy translated by the
Septuagint, and followed by the apostle, must have read the text thus, °9 N02 712 38 az
geva carita li; σωμα δὲ κατηρτισω μοι, then a body thou hast prepared me: thus. the
Hebrew text, the Version of the Septuagint, and the apostle, will agree in what is
known to be an indisputable fact in Christianity ; namely, that Christ was incarnated
for the sin of the world.
The Ethiopic has nearly the same reading: the drabic has both, A body hast thou
prepared for me, and mine ears thou hast opened. But the Syriac, the Chaldee, and the
Vulgate, agree with the present Hebrew text; and none of the MSS. collated by Kenni-
cott and De Rossi have any various reading on the disputed words. Dr. A. Clarke’s
Commentary on the New Testament, note on Heb. x. 5. © :
τ" There are no words answering to these either in the Septuagint, or in the Hebrew.
It is indeed no citation, but only a reference or allusion. The Jewish writers inform us
that on the last day of the Feast of Tabernacles, it was usual to pour water on the altar,
to denote their praying then for the blessing of rain, the latter rain, which was then
wanted against their approaching seed-time: This water they drew out of Siloah, and
brought it with great pomp and ceremony to the temple, playing with their instruments,
and singing, and repeating the words of the prophet: With joy shall ye draw water out
of the wells of salvation. (Isa. xii. 3.) Our Lord, according to his usual custom, takes
occasion from hence to instruct the people; and applies this ceremony and this scripture
to himself: He signifies to them that the water here spoken of was to be had from him
alone— If any man thirst, let him come unto me, and drink: He that believeth in me, as
the Scripture hath said, out of his belly shall flow rivers of living water. — The word κοιλία,
here translated belly, signifies an hollow receptacle, and may properly be used for such
cisterns, or reservoirs, as were usually built to receive the waters issuing from their foun-
tains: The meaning then is, that every true believer shall, according to this scripture,
repeated by the people on this occasion, abound with living water, have within him such
a cistern, as will supply living water, both for his own and others’ use: What is signified
by water we are informed in the next verse, viz. the gifts of the Spirit: The like me-
taphor our Lord makes use of, John iv. 10. And in the prophetic writings (see Isa. xliv.
3. lv. 1. Ezek. xxxvi. 25—-27. Zech. xiv. 8.) it is often peculiarly used to signify the
gifts and graces of the Spirit to be conferred under the gospel dispensation.
3951: Passages which are mere allusions. . (Part I. Ch.
ἱ o's Tayo Rd) rey καταθησεται εἰς τὴν αβυσσον; (τουτ᾽
ν᾽ Ὁ ἜΝ ΝΠ ἔστι, Χριστον ex νεχρων ἀναγαγϑειν)
a Eyyus σου τὸ ἑημα ἐστιν; ey
ee aki: Loh “eae τῷ mai TOU, καὶ εν τὴ καρδιὰ
SND DT POX AMPS. ἡ Β
Say not in thine heart, Who shall
Ὁ 713731 yaa jaeaphreics peti” bc is, _ he:
. . own Tist fron above. r, Who sha
εὐ 8 tae oa descend into the deep ? (that is, to bring
59 - as
us to heaven, and bring it unto us, /? Christ again from the dead.)....
that we may hear it and do it? ba fp is nigh thee, even in thy mouth
Neither is it beyond the sea, that ὅπ ™ ty heart.
thou shouldest say, Who shall go over
the sea for us, that we may hear it
and do it? But the word is very nigh
unto thee, in thy mouth and in thy
heart.
ἢ Deut. xxxil. 17. alluded to in 1 Cor, x:-20:
“ὮΝ xb cots mar Αλλ᾽ ots & Sues τὰ εϑνη daipovioss
They sacrificed to devils, not to ues, καὶ ov Θεω. 3 ;
God. But the things which the Gentiles
sacrifice, they sacrifice to devils and not
to God.
4. Hos. xiii. 14. 1 Cor. xv. 55.
ΠΝ MD ὦ IN ITov cov, Savare, ro xevtpov; Lov
DINW ADP σου, ἅδη, το νικος 39
O death, I will be thy plagues; O- O death, where is thy sting ?
grave, I will be thy destruction. O grave, where is thy victory ?
5. Deut. xix. 15. . 2 Cor. xiii. 1.
Ww Oy Ye by Ent στόματος δυο μαρτυρων και
Dp” myn ty τριων σταϑήσεται πᾶν pyc. 4
2
1 The apostle here, with some little alteration, accommodates what Moses says in the
book of Deuteronomy to his present purpose: Moses there, speaking of the covenant
made with the children of Israel, expresses the easiness of that covenant by proverbial
phrases taken from the transactions of God with the children of Israel: Iho (says he)
shall go up for us into Heaven, &c. alluding to the delivery of the law from Heaven —
Who shall go over the sea for us, &c. alluding to the passage of the Israelites over the
Red Sea: St. Paul makes use of the like phrases, only altering the latter so as to allude
to the descent of Christ into the grave: This is a most beautiful allusion ; and the latter
part, in which the main stress of the argument lies, agrees both with the Septuagint and
with the Hebrew, omitting only a word or two. Dr. Randolph on the Quotations, p. 37.
2 This does not appear to be any quotation at all, though it nearly agrees both with
the Hebrew and with the Septuagint of Deut. xxxii. 17. | Ibid. p. 40.
3 Dr. Randolph is of opinion that the apostle either had a ditferent reading of this
passage of Hosea, or that he understood the words in a different sense from that ex-
pressed in the Hebrew Lexicons. But Bishop Horsley has shewn that St. Paul only
cited the prophet indirectly. Translation of Hosea, Notes, pp. 163—167.
4 This is only on allusion; it is taken, with a trifling abridgement,: from the Alex-
andrine copy of the Septuagint, which is an exact translation of the Hebrew.
IX. Sect. 1.1 Passages which are mere allusions. 385
At the mouth of two witnesses, or at In the mouth of two or three wit-
the mouth of three witnesses, shall the nesses shall every word be established.
_ matter be established.
6. Hos. xiv. 3. (2. of
English version.)
ΤΩ mon m5 299 55 Av avrou ουν avadspwusy ϑυσιαν
So will we render the calves of atverems δια mavtos tw Osw tour
our lips. EGTl, καρπὸν χειλεῶν, ὁμολογούντων
Tw ονοματι αὐτου. |
alluded to in Heb. xiii. 15.
By him therefore let us offer the sa-
crifice of praise to God continually, that
is, the fruit of our lips, confessing (mar-
ginal rendering) to his name.
To these passages may be added 2 Cor. vi. 18. which seems to
be a general statement of the substance of several Scriptures, and
not a quotation. Dr Randolph thinks that it is most probably a.
reference to 2 Sam. vii. 14. where the very words are spoken of
Solomon, 7] will be his father, and he shall be my son: and this pro-
mise to David is introduced in verse 8. with Thus saith the Lord of
Hosts, and is by the apostle applied to Christians in general. But
Mr. Scott is of opinion that the apostle seems rather to apply to.
Christians the general declarations made by Jehovah concerning
Israel. (Exod. iv. 22, 23. Jer. xxxi. 1. 9. and Hoseai. 9, 10.) ?
1 This is not properly a citation, but only an allusion to an expression in Hos. xiv. 3.
The phrase καρπὸν χειλεων, fruit of the lips, is taken from the Septuagint. In the
Hebrew, it is 1).NDW 0D, which our English translation and the Vulgate version render
the calves of our lips. This expression may refer primarily to the sacrifices, heifers,
ealves, &c. which the Israelites had vowed to Jehovah ; so that the calves of their lips
were the sacrifices which they had promised. From the apostle and Septuagint render-
ing this word fruit (in which they are followed by the Syriac and Arabic versions) it is
evident that their copies read 1 (rary) the Ὁ being omitted; and thus the word would
be literally fruit, and not calves. This reading however is not found in any of the
MSS. hitherto collated.
2 Dr. Randolph on the Prophecies, p. 41. Mr. Scott’s Collation of the Septuagint
with the New Testament, in the Christian Observer, vol. x. p. 235.
VOL. I, CC
( 386) ee [Part I. Ch.
SECTION II.
ON THE QUOTATIONS FROM THE SEPTUAGINT VERSION IN THE
GREEK TESTAMENT.
I. Quotations agreeing verbatim with the Septuagint, or only changing
the person, number, &c.—11. Quotations taken from the Septuagint,
but with some variation. —III. Quotations agreeing with the Septuagint
an sense, but not in words. —1V. Quotations, differing from the Septua-
gint, but agreeing exactly or nearly with the Hebrew. — V. Quotations
that differ from both the Septuagint and the Hebrew. — V1. Consider-
ations on the probable causes of the seeming discrepancies in the quota-
tions from the Old Testament in the New.
ALTHOUGH the sacred authors of the New Testament have in
many instances quoted from the Hebrew Scriptures, as the pre-
ceding tables have shewn; yet it is equally certain that they have
very frequently made their citations from the Greek version usually
denominated the Septuagint, even where this translation from the
Hebrew is inaccurate, but where the errors are of such a nature
as not to weaken the proofs for which they were alleged. In fact, .
as the apostles wrote for the use of communities who were ignorant
of Hebrew, it was necessary that they should refer to the Greek
version, which was generally known and read. Had they given a
new and more accurate translation according to the Hebrew, citing
as they often did from memory, the reader would not have known
what passage they intended to quote: and if, on the other hand,
while they retained the words of the Septuagint, they had taken
notice of each inaccuracy, they would have diverted the reader’s
attention from the main object to the consideration of trifles’ It
must however be remarked, that the writers of the New ‘Testament
appear to have been so careful to give the true sense of the Old
Testament, that they forsook the Septuagint version, whenever it
did not give that sense,.so far as they had occasion to cite it, and
these citations often correspond with the present Hebrew text.
The quotations from the Septuagint in the New Testament may
be classed under the five following heads: —1. Such as agree
verbatim with the Septuagint, or only change the person; — 2.
Quotations taken from the Septuagint, but with some variation ; —
3. Quotations agreeing with the Septuagint in sense, but not in
words ; —4. Quotations differing from the Septuagint, but agreeing
exactly or nearly with the Hebrew; and, —5. Quotations which differ
both from the Septuagint and from the Hebrew, and are probably
taken from some other translation or paraphrase. ‘The text of the
Septuagint here referred to is that termed the Vatican: and where
* Marsh’s Michaelis, vol. i, pp. 215—218.
Owen on the Modes of Quotation,
pp. 4—12.
IX. Sect. Π1.}
Quotations agreeing with the Septuagint.
387
there are any material variations in the Alexandrine text, they are
briefly noticed.
I. Quotations agreeing verbatim ‘with the Septuagint, or only
changing the person, number, &c.
1. Deut. viii. 8.
Oux ex aptw μονω ξήσεται ὁ av-
Spwmos, ἀλλ᾽ ews wravTs ῥήματι Tw
εχπορευομενω δια στομᾶτος Θεου.
Man shall not live by bread only, but
by every word that proceedeth out of
ae mouth of God.'
a: Deut. vi.'16.
Oux ἐκπειράσεις Kupsov τοι Θεὸν
σου.
Thou shalt not tempt the Lord thy
God.
3. Hos. vi. 6.
Ελεος ϑελω ἡ ϑυσιαν.
I desire mercy rather than sacrifice.
4. Exod. xx. 12—16.
Tima τὸν aarepa σου, χαὶ τὴν
μητερα cou—Ou μοιχεύσεις Ov
κλεψεις" Ou φονευσεις" Ou ψΨψευδο-
μαρτυρησεις" ,
Honour thy father and thy mother.
— Thou shalt not commit adultery, —
Thou shalt not steal—Thou shalt not
commit murder.—Thou shalt no bear
false witness.
5. Lev. xix. 18.
Kai ἀγαπήσεις τὸν σλήσιον σου
ὡς σεαυτον.
And thou shalt love thy neighbour, as
thyself.
agrees with
Matt. iv. 4. Luke iv. 4.
Oux ex aptw μόνω ξήσεται av~
Spwmos, “AN emi wavts ῥήματι
ἐχπορευομενω δια oTOMaTaS Θεου.
Man shall not live by bread alone,
but by every word that proceedeth out
of the mouth of God.
Matt. iv. 7.
Oux εχπειράσεις Kupsov tov Θεὸν
σου.
Thou shalt not tempt the Lord thy
God.
Matt. ix. 13. xii. 7.
Ελεον JeAw, καὶ ov Suciay.
I will have mercy, and not sacrifice.
Matt. xix. 18, 19.
Ou ᾧφονευσεις" Ov μοιχεύσεις"
Ov xreesse Ou Ψευδομαρτυρήσεις"
Tipe tov πατερὰ cou και THY μὴ-
τερα.
Thou shalt do no murder : thou shalt
not commit adultery: thou shalt not
steal: thou shalt not bear false witness:
honour thy father and thy mother.
Matt. xix. 19. xxii. 39.
Αγαπήσεις τοῦ τὩλήσιον σου ὡς
σεαυτον. x
Thou shalt love thy neighbour, as
thyself.
! The English version of the Septuagint is given from Mr. Thomson’s Anglo-
American translation (with the exception of two or three passages that have been altered:
to make them more literal), entitled ““ The Holy Bible, containing the Old and New
Covenant, commonly called the Old and New Testament, translated from the Greek.
Philadelphia, 1808.” In four volumes, 8vo.
cc 2
988.
6. Psal. viii. 2.
Ex στόματος νήπιων καὶ ϑηλα-
Covrwy κατήρτισω αἰνον.
_ Out of the mouth of babes and suck-
lings thou hast perfected praise.
iy Psal. xviii. 22, 23.
Aiboy ὃν ἀπεδοκιμασαν of οικοδο-
μουντες, οὗτος εγξεννηθὴ εἰς κεφαλὴν
γώνιας" παρὰ Kupiov ἐγένετο αὑτὴ,
καὶ ἐστι ϑαυμαστὴ εν οφθαλμοις
ἥμων.
ΐ The stone, which the builders re-
jected, the same is become the head of
the corner. This was from the Lord
(or, the Lord’s doing); and it is won-
derful in our eyes.
8. Exod. iii. 6.
Eyw εἰμι 6 Θεὸς του marpos cov,
Θεος Αβρααμ; και Θεος Ισαακ, και
Θεος Ιακωβ.
I am the God of thy father, the God
of Abraham, and the God of Isaac, and
the God of Jacob.
9. Pal. cx. 1.
Eimev ὁ Kupsos tw Kupiw μου;
Kadou ex δεξιων μου, ews av Sw
τους exdpous σου ὑποποδιον τῶν
“ποδων σου.
The Lord said unto my Lord, Sit at
my right hand, until I make thine ene-
mies thy footstool.
10. Zech. xiii. 7.
Παταξον τὸν ποιμένα, καὶ δια-
σκορπισθησονται Ta προβατὰα τῆς
ποιμνης.!
Smite the shepherd, and the sheep of”
the flock shall be scattered abroad.
Quotations agreeing with the Septuagint.
agrees with
[Part I. Ch.
Matt. xxi. 16.
Ex στόματος yvnaiwy καὶ SyAa-
ζοντῶν κατήρτισω αἰνον.
Out of the mouth of babes and suck-
lings thou hast perfected praise.
Matt. xxi.42. Mark xii. 10.
Luke xx. 17. Actsiv. 11.
Λιϑὸν ὃν ἀπεδοκιμασαν οἱ οἰκοδο-
μόουντες, οὗτος γεννηϑὴ εἰς κεφαλὴν
yuvics* σσαρα Κυριου ἐγένετο αὑτὴ,
καὶ ECT! ϑαυμαστὴ εν οφϑαλμοις
Hwy. |
The stone which the builders rejected, .
the same is become the head of the
corner: this is the Lord’s doing, and it
it marvellous in our eyes.
Matt. xxii. 32. Mark xii. 26.
Luke xx. 37.
Eyw εἰμι ὁ Ocos Abpacap, και ὃ
Θεος Ισαακ, και ὁ Θεος Ϊακωδ.
I am the God of Abraham, and the
God of Isaac, and the God of Jacob.
Matt. xxii. 44. Mark xii. 36.
Luke xx. 42.
Esmev 6 Kupios tw Kupiw μου"
Καθου ex δεξιων pov, ews ἂν Sw
Tous exOpous σου ὑποποδιον των πο-
Owy σου. :
The Lord said unto my Lord, Sit
thou on my right hand, until I make
thine enemies thy footstool.
Matt. xxvi. 31.
Παταξω tov ποοιμενα, καὶ δια-
σκορπισθήσεται τὰ προβατὰ τῆς
BOLLS»
I will smite the shepherd, and the
sheep of the flock: shall be scattered
abroad.
1 This is the reading of the Alexandrine MS. of the Septuagint, excepting that the
evangelist reads maratw, I will smite, instead of raratov.
The Arabic version agrees
with Saint Matthew ; and Drs. Randolph and Owen both think it probable that the
Hebrew ought to be read JX instead of ἼΠ for it follows in the first person, J will turn
mine hand, &c. See Houbigant in loc. Kennicott’s Dissertatio Generalis, § 44. .Ran-
dolph on the Quotations, p. 30, Owen on the Modes of Quotation, p. 54.
IX. Sect. II.]
11. Psal. xxi. 18. (xxii. 18.)
of English Bible.) fs
Διεμερισαντο τα ἱματια μου
ἑαυτοις. καὶ ἐπι τὸν ἱματισμὸν μοὺ
εθαλον χλήηρον.
They have parted my garments among
them, and for my vesture have cast lots.
12. Psal. Ixviii. 9. (Ixix. 9. of
English Bible.)
‘O ζηλος του οἰκου σου κατεῷφα-
YE με.
Zeal for thine house hath consumed
me.
13.
Eyw sima, Seo ἐστε.
Psal. lxxxii. 6.
I said, Ye are gods.
- 14, Isa. li. 1.
Kupie, τις επιστευσε πὴ axon
ἥμων;
Kas 6 ὄραχίιων Κυριου τινι ἀπε-
καλυφθη;
Lord, who hath believed our report ?
And to whom hath the arm of the
Lord been revealed (or, made mani-
fest) ?
15.
Kas τὴν exionomyy αὐτου λαβοι
ἑτερος.
And let another take his office.
Psal. cix. 8.
Psal. xvi. 8—11.
Προωρωμὴν τὸν Κυριον ενωπιον
μου δια παντος, ὅτι ex δεξιῶν μου
ἐστιν; iva μὴ σάλευθω. Δια τοῦτο
ηυφρανθη ἣ καρδια μου; και ἡγαλ-
λιασᾶτο ἣ yAwooa μου" ετι δε και
ἥ σαρξ μου κατασκήνωσει ἐπ᾿ ελπι-
δ. ‘Ors οὐκ εγκαταλειψεις τὴν
Ψυχὴν μου εἰς ἅδην, ουδε δωσεις τον
ὁσιον σοὺ ιδεῖιν διαφθοραν: Ἐγνω-
ρισας pos doug wns τποληρώσεις
16.
Quotations agreeing with the Septuagint.
389
Matt. xxvii. 35.
) Sr ee {5 ohn xix. 24.
Διεμερισαντο τὰ ἱματια μου ἑαυ-
τοις, καὶ ETL τὸν ἱματισμὸν μου
e6aroy xANpOY.
They parted my garments among
them, and upon my vesture did they
cast lots.
John ii. 17.
Ὁ ζηλος του οἰκου σου κατεῷφαγε.
Ee
The zeal of thine house hath eaten
me up.
John x. 34.
Eyw eima, ϑεοι ἐστε.
I said, Ye are gods.
John xii. 38. (and see Rom. x. 16.)
Κυριε, τις επιστευσε τὴ ἀκοὴ
ἥμων:
Kas ὁ βραχίων Κυριου τινι ἀπε-
καλυφθη:.
Lord, Who hath believed our re-
ort ?
And to whom hath the arm of the
Lord been revealed ?
Actsi. 20.
Τὴν ἐπισκοπὴν αὐτου λάθοι ére-
ρθς-
His bishoprick let another take.
Acts ti. 25.
Προωρωμὴν τὸν Κυριον ενωπιον
pou δια mavTos, OTs ex δεξιων μου
ἐστιν») ἵνα μὴ σαλευθω. Ata τοῦτο
ευφρανθη ἥ καρδια μου, καὶ ἡγαλ-
λιασᾶτο ἣ γλωσσα μου" ετι δὲ και
4 σαρξ μου κατασκηνώσει em ελπι-
δι. “Ors οὐκ eyxaradrenpers tyr
Ψυχὴν μου εἰς δου, ουδε δώσεις τον
ὅσιον σου ιδειν διαφθοραν. Eyvws
ρισᾶς μι ὅδους ϑωης" τποληρώσεις͵
ce ΦΧ
᾿
390
με εὐφροσυνὴς μετὰ τοῦ προσώπου
σου.
I saw the Lord continually before me,
Because he is at my right hand that I
may not be moved. ‘Therefore my heart
was gladdened, and my tongue exulted
with joy; moreover my flesh also will
dwell in hope. For thou wilt not leave
my soul in Hades, (or, the mansion of
dead,) nor suffer thine Holy One to see
corruption. Thou hast made known to
me the ways of life. Thou with thy
presence wilt fill me with joy.
17. Psal. ii. 1. 2.
‘Ivers εφρυαξαν ebvy, καὶ Aco
εμελετήσαν xeva; Llapectyoay οἱ
βασιλεις τῆς YNSy καὶ οἱ ἄρχοντες
συνηχθησαν em τὸ αὑτὸ κατὰ TOU
Κυριου, και κατα tov Χρισῖου av-
του.
Why did the nations rage, and the
people imagine (or meditate) vain things?
The kings of the earth stood up (or
combined), and the rulers assembled
together against the Lord and his
Anointed.
18. Gen. xlvi. 27..
Πασαι ψυχαι οἴκου Ιακωβ αἱ
εἰσελθουσαι μετα Ἰακω εἰς Αἰγυπ-
τον, ψυχαι ἑδδομηκονταπεντε.
All the souls οἵ Jacob’s house, that
went with him into Egypt, were seventy-
five souls.
Quotations agreeing with the Septuagint.
agrees with
[Part I. Ch.
μΞ εὐφροσυνὴς μετα τοῦ τρροσωπου
σου.
I foresaw the Lord always before my
face, for he is on my right hand, that ἢ
“should not be moved: therefore did my
heart rejoice, and my tongue was glad ;
moreover also my flesh shall rest in
hope: because thou wilt not leave my
soul in hell, neither wilt thou suffer
thine Holy One too see corruption.
Acts iv. 25, 26.
‘Ivars εφρυαξαν efyy, και λαοι
EMEAET NO CY EVES
Παρεστησαν of δασιλεις τῆς γὴς»
καὶ οἱ ἀρχόντες συνηχθησαν ems τὸ
αὐτὸ κατα τοῦ Κυριου, καὶ κατα
του Χριστου αὐτου.
Why did the heathen rage, and the
people imagine vain things ?
The kings of the earth stood up, and
the rulers were gathered together,
against the Lord and against his Christ
(i.e. Messtan, or ANOINTED one),
Acts vii. 14.
Αποστειλας δὲ Ἰωσηῷ μετεκαλε-
σατο Tov σστατερα αὐτου laxw6 και
πασαν τὴν συγγένειαν αὐτου εν ψυ-
χαῖις ἑδδομηκονταπεντε.
Then sent Joseph, and called his
father Jacob to him, and all his kindred,
threescore and fifteen souls.
1 This quotation is taken from the Septuagint, but differs in several respects from the
Hebrew. For °NW is put προωρωμην.
for this difference it is not easy to account.
The Vulgate here agrees with the Septuagint ;
the Syriac and Chaldee versions with the Hebrew.
The Arabic differs from them all :
Again, for °1)2, my glory, is put 7 yAwooa
μου, my tongue. The Vulgate and Arabic, as well as the Septuagint, agree with the
apostle ; the Chaldee and Syriac with the Hebrew.
Here again the Vulgate, Arabic, and Septuagint agree.
For YW is put wAnpwreis με.
The Syriac reads satiabor ;
the true reading, Dr. Randolph conjectures, might perhaps be ἡ τὰν» which the Septu-
agint might translate according to the sense πληρώσεις με.
These are but trifling dif-
ferences; the most important is that P07, Holy Ones, in the plural number, is trans-
lated by the Septuagint and cited by the apostle, and applied to our Saviour in the
singular, τὸν ὅσιον σου, thine Holy One. ‘This reading is confirmed by the Keri, or
marginal reading, by all the antient versions, and by one hundred and eighty of the best
Hebrew MSS., and it is required by the sense. The Masorites have marked their own
-reading as doubtful. See Kennicott’s Dissert. I. p. 496., and also his Dissertatio Ge-
neralis, §17. Randolph, p. 32. Owen, p. 7]. wie
΄«΄
ΙΧ, Sect. II.]
19. Psal. ii. 7.
Ὑἱος μου εἰ ou, ἐγὼ σήμερον
γεγξννηκα σε.
Thou art my Son, this day have I
begotten thee.
20.
Τεθεικα oe εἰς Deg εὔνων, Tov
εἰναι OF EIS TWTYPIAY EWS ἐσχάτου
TNS YNs-
I have appointed thee for the light of
the nations, that thou mayest be for
salvation to the furthest parts of the
earth.
Isa. xlix. 6.
91. Exod. xxii. | 28.
᾿Αρχόντα Tov λαου Tov ov xaxws
Thou shalt not speak evil of the ruler
of thy people.
29. Psal. li. 4.
Ὅπως av δικαιωθῆς ev τοις Ao-
γόοις TOU, καὶ νικησὴς εν TW κρινεσ-
θαι oe
So that thou mayest be justified in thy
sayings, and overcome when thou art
judged.
23. Psal. v. 9.
Tagos avewypevos ὁ λαρυγξ αυ-
των" ταις γλώσσαις αὐτῶν εδολιου-
σαν.
Their throat is an open sepulchre ;
with their tongue they practised deceit.
Ac Peak exxxix. 3. exh J. or
English Bible.)
los aomiduy ὗτο Tx χειλη αὑτῶν.
_ The poison of asps és under their lips.
Quotations agreeing ‘with the Septuagint.
agrees with
391
Acts xiii. 33.
Ὑἱος pov εἰ σὺ, eyw σήμερον
γεγεννήηκα σε.
Thou art my Son, this day have I
begotten thee.
Acts xiii. 47.
TeSeima σε εἰς Pus εὔνων, Tov
Elva TE εἰς σωτηριᾶν ἕως εἐσχατου
τῆς γὴς.'
I have set thee to be a light of the
Gentiles, that thou shouldest be for
salvation unto the ends of the earth.
Acts xxiil. 5.
Αρχοντα Tov Anov σου οὐκ ερεις
κακως.
Thou shalt not speak evil of the
ruler of thy people.
Rom. iii. 4.
Ὅπως av δικαιωθὴῆς ev τοις Ao-
γοις σου, και νικησὴς εν TW κρινεσ-
bas σε. 2
That thou mightest be justified in thy
sayings, and mightest overcome when
thou art judged.
Rom. iii. 13.
Tagos ἀνεωγμενος ὃ λαρυγξ αυ-
των" ταῖς γλώσσαις αὐτῶν εδολιου-
σαν.
Their throat is an open sepulchre ;
with their tongues they have used de-
celt.
Rom. iii. 13.
los ἀσπιδων ὑπο τὰ χειλὴ α"των-.
The poison of asps (a venomous spe-
cies of serpent) is under their lips.
1 This quotation is the reading of the Alexandrine copy of the Septuagint, and is a
literal rendering of the Hebrew, merely omitting the pronoun my ; salvatzon, instead of
my salvation. The Vatican MS. differs very much.
2 This is taken from the Septuagint, which agrees with the Hebrew.
The Greek
translators render 23N (Tizxeu) thow mayest be clear or pure, by νικησης, thou mayest
overcome; for, * to be clear in judgment,” or to be acquitted, is **to overcome.”
dolph, Scott.
Ran-
cc 4
392
25. Ρβ8]. χ. 7..
. Οὐ ἀρὰς τὸ στομὰα αὐτοῦ γέμεξι
καὶ πικριοις"
His mouth is full of cursing and bit-
terness.
26. Psal. xxxv, 1. (xxxvi. 1. of
English Bible.)
Oux εστι go60s Θεοῦ amevavTs
τῶν οφθαλμων αυτου.
There is no fear of God before his
eyes.
27.
Kas επιστευσεν A6pan tw Ocw,
και ελογισθη auTw εἰς δικαιοσυνὴν.
And Abraham believed God, and it
was counted to him for righteousness.
Gen. xv. 6.
28.
Maxapios ὧν ἀφεθησαν ai avo-
μιαι, καὶ ὧν επεκαλυφθησαν ai
ἁμαρτιαι. Maxapios ἀνὴρ ὦ ov μὴ
λογίσηται Κυριος ἁμαρτιαν.
Psal. xxxii. 1, 2.
Happy are they, whose iniquities are
forgiven, and whose sins are covered.
Happy is the man, to whom (to whose
account) the Lord will not impute (or
charge) sin.
29. Gen. xvii. 5.
Πατερα πολλων εθνων τεθεικα σε.
I have made thee the father of many
nations.
30. Gen. xv. 5.
Οὑτως εἐσται To omEppa σου.
So shall thy seed be.
31. Psal. xliv. 22.
Ὅτι ἕνεκα σου ϑανατουμεθα ὁλὴν
THY ἥμεραν" ἐλογίσθημεν ὡς mpobara
σφαγής"
Quotations agreeing with the Septuagint.
agrees with
[Part I. Ch.
Rom. iii. 14.
‘Qy τὸ στομα ἀρᾶς καὶ πριχριᾶς
yee. |
Whose mouth is full of cursing and
bitterness.
Rom. iii. 18.
Οὐκ ects φοδος Θεου amevavrs
τῶν οφθαλμων αὐυτων.
There is no fear of God before their
eyes. ‘
Rom. iv. 3.
Ἐπιστευσε δὲ Αὔρααμ τω Ocw,
καὶ ἐλογίσθη αὐτῶ εἰς δικαιοσυνὴν.
And Abraham believed God, and it
was counted to him for righteousness.
Rom. iv. 7, 8.
Maexapios ὧν αφεθησαν αἱ avo~
μιᾶι, καὶ ὧν επεκαλυφθησαν αἱ a-
μαρτιαι" Μακαριος ἀνὴρ ὦ ov μὴ
λογίσηται Κυριος ἁμαρτίαν.
Blessed are they, whose sins are for-
given, and whose iniquities are covered.
Blessed is the man to whom the Lord
will not impute sin.
Rom. iv. 17.
Tiarepa croarwy elywy τεθεικα σε.
A father of many nations have I
made thee.
Rom. iv. 18.
Ούτως εσται τὸ σπερμα σου.
So shall thy seed be.
Rom. viii. 36.
‘Ors ἕνεκα cou ϑανατουμεῦα ὁλὴν
τὴν ἥμεραν" ελογισθήμεν ὡς τρο-
Cara σφαγὴς-
1 This quotation agrees with the Septuagint, which also agrees with the Hebrew, ex-
.cepting that the Greek translators have rendered 7121 (mixmuru), deceit, by muxpias,
bitterness.
Dr. Randolph and Mr. Scott conjecture that they read NY (mMerarotH).
IX. Sect. II.]
For, for thy sake we are killed all the
day long, and accounted as sheep for
the slaughter.
32. Gen. xxi. 12.
Ὅτι εν Ισαακ κληθήσεται σοι
σπερμα.
For in Isaac shall thy seed be called.
33. - Gen. xxv. 23.
Και ὁ μειζων δουλευσει Tw ελασ-
Tov.
The elder shall serve the younger.
34. Mal.i. 2, 3.
Kas ηγαπησα tov laxw6, τον και
Ησαυ εμισησα.
Yet I loved Jacob, and hated Esau.
35. Exod. xxxili. 19.
Kas ἐλεησω ov av cAew, καὶ οἱκ-
τειρήσω ὃν ἂν οἰκτείρω.
I will have mercy on whom I please
to have mercy; and 1 will have com-
passion on whomsoever I compassionate.
36. Hos.i. 10.
Kas εσται; ev Tw Tomw, οὗ eppydy
αὑτοις. Ou λαὸς μου ders, xAnby-
σονται καὶ autos vios Θεου Cwrtoc.
But it shall come to pass that, in the
place where it was said, “ Ye are not
my people,” they shall be called children
of the living God.
37. Isa.i. 9.
Καὶ εἰ μὴ Κυριος Ξαθαωθ ey-
κατελιπεν ἥμιν σπερμας ὡς Dodoma
av εγενηθημεν, καὶ ὡς Γομορῥα ἂν
ὡμοιωθημεν.
Had not the Lord of Hosts left us a
seed, we should have been as Sodom,
and made like Gomorrah.
Quotations agreeing with the Septuagint.
agrees with
393
For thy sake we are killed all the
day long;
We are accounted as sheep for the
slaughter.
Rom. ix. 7.
Αλλ᾽ ev Iouax κληθήσεται σοι
σπερμα.
But, in Isaac shall thy seed be called.
Rom. ix. 12.
Ὁ μειζων δουλευσει tw ελασσονι.
The elder shall serve the younger.
Rom. ix. 13.
Toy Iaxw6 ἡγαπησα τον δε Ησαυ
EUIT NTA.
Jacob have I loved, but Esau have I
hated.
Rom. ix. 15.
Ελεησω ὃν ἂν ελεω, καὶ οἰκτει-
ρήσω ὃν AY οἰκτειρω.
I will have mercy on whom I will
have mercy, and I will have compassion
on whom I will have compassion.
Rom. ix. 26.
Kai eoras, ev τῶ τοόπω ob ερῥηθή
αὐὑτοιςς Qu λαὸς μου ὑμεις») exes
κληθήσονται υἷοι Θεου ξωντος.
And it shall come to pass, that in the
place where it was said unto them, Ye
are not my people: there shall they be
called the children of the living God.
Rom. ix. 29.
Es μη Κυριος Zabawd εγκατε-
λιπεν ἥμιν σπερμα, ὡς οδομα ἂν
εγενηθημεν, και ὡς Τομορῥα ay
ὡμοιωθημεν.
Except the Lord of Sabaoth had left
us a seed, we had been as Sodoma, and
been made like unto Gomorrha.
394
38.
‘A momoas αὐτὰ avipwmos, ζη-
σεται εν αὑτοῖς.
Which, if a man do, he shall live
thereby.
Lev. xviii. 5.
39. Psal. xix. 4.
Eis πασαν τὴν γὴν εξήλθεν ὁ
φθόγγος auTwy, κἂι εἰς τὰ περατὰ
τῆς οἰκουμενὴς TH ῥήματα αὐτῶν.
To every land their sound is gone
forth, and their doctrines to the limits
of the world.
40. Deut. xxxii. 21.
Kayo wapagnawow αὐτοὺς en
οὐκ ebver, ews ever ἀσυνετω παρορ-
Yiw ἀυτους.
I will provoke them by what is not a
nation.
By a foolish nation will I vex them.
41. 158. Ixv. 1, 2.
Εμφανης εγενηθὴν τοις ee μὴ
ἐπερωτωσιν, εὑρεθην τοῖς ἐμὲ μὴ
δητουσιν---Ἐξεπετασα τὰς χειρας
pov ὅλην τὴν ἥμεραν πρὸς λαὸν
ἀπειθουντα και ἀντιλεγοντά. ©
I became manifest to them who in-
quired not for me; I was found by them
who sought me not. I stretched
out my hands all the day long to a dis-
obedient and gainsaying people.
42. Prov. xxv. 21, 22.
Eav πεινὰ 6 exOpos cov, ψωμιξε
avtov’ eav διψα, ποτιζε autor
Touro yap ποίων avipaxas mupos
σωρευσεις ἐπι THY κεφαλὴν αὐτου.
If thine enemy hunger, feed him; if
he be thirsty, give him drink; for by
doing thus, thou wilt heap coals of fire
upon his head.
43. Psal. Ixix. 9.
OF overBio pos τῶν ονειδιζοντῶν σε
ἐπέπεσον ET EME,
Quotations agreeing with the Septuagint.
agrees with
[Part I. Ch.
Rom, x. 5.
‘O woincas αὐτὰ avi pwmos ξη-
σεται εν HUTOSS.
The man which doeth those things
shall live by them.
Rom. x. 18.
Eis πασαν τὴν γὴν εξηλθεν ὃ
φθογγος αὐτῶν, καὶ ἑἰς Ta σΦερᾶτα
TNS οἰχουμενης TH ῥήματα αὐτῶν.
Their sound went into all the earth,
and their words unto the ends of the
world.
Rom. x. 19.
Eyw wapagnrwow ὑμας em οὐκ
εθνει, ἐπι elves ἀσυνετω maupopyin
ὑμας.
I will provoke you to jealousy by
them that are no people, and by a foolish
nation will I anger you.
Rom. x. 20, 21.
Edpebyy τοις ἐμὲ μὴ ζητουσιν,
ἐμφανὴς ἐγενομὴν τοις ELE μὴ επε-
ρώτωσι Ὅλην τὴν ἥμεραν εξε-
πετασα TAS χειρᾶς μου πρὸς λᾶον
ἀπειθουντα και αντιλεγοντᾶ-
I was found of them that sought me
not; I was made manifest unto them
that asked not after me. —— All day
long I have stretched forth my hands
unto a disobedient and gainsaying peo-
ple.
Rom. xii. 20.
Eay ovy mewa ὁ exOpos σου, Ψω-
pide αὐτον" exy Oia, ποτιζε αὐτον"
Touro ‘yap ποιων avipaxas arupos
σωρεύσεις ἔπι THY κεφαλὴν αὐτου.
Therefore, if thine enemy hunger,
feed him; if he thirst, give him drink :
for in so doing, thou shalt heap coals of
fire on his head.
Rom. xv. 3.
‘Os overdio pros τῶν ονειδιζοντῶν σε
ἐπέπεσον ET ELLE.
EX. Sect. 11.1 Quotations agreeing with the Septuagint.
On me have fallen the reproaches of
them that reproached thee.
|
44. Psal. xviii. 49.
Aia τοῦτο εξομολογήσομαι σοι
ev εὔνεσι, Κυριε, και Tw ονοματι σου
Warw.
For this cause I will praise thee, O
Lord, among the nations; and sing me-
lodiously unto thy name.
45. Deut. xxxii. 43.
Ευφρανθητε εὔνη μετὰ tov λαου
αὐτου.
Rejoice, O nations, with his people.
46.
Αἰνεῖτε τον Κυριον πανγτὰ τὰ
εὔνη, ἐπαινεσατε αὐτὸν mavtes οἱ
λαοι-
Psal. exvii. 1.
Praise the Lord, all ye nations ;
Praise him, all ye peoples.
47. Isa. 111. 15.
‘Ors οἷς οὐχ ἀνηγγέλη περι au-
του, οψονται, καὶ οἱ οὐκ ἀκήκοασι;
᾿συνησουσι.
Because they, to whom no public-
ation was made concerning him, shall
see; and they, who had not heard, will
understand.
48. Deut. xxv. 4.
Ou φιμώσεις βουν ἁλοωντα-
Thou shalt not muzzle an ox treading
out corn.
agrees with
895
The reproaches of them that re-
proached thee, fell on me.
Rom. xv. 9.
Διὰ τοῦτο ἐξομολογήσομαι σοι
ev εὔνεσι, καὶ TW ονοματι σου ψαλω.
For this cause will I confess to thee
among the Gentiles, and sing unto thy
name.
Rom. xv. 10.
Ευφρανθητε εθνη μετὰ του Acov
αὐτου. |
Rejoice, ye Gentiles, with his people.
Rom xv. 11.
Auveite τὸν Κυριον παντα τα ebvy,
Xb EMANETATE αὑτὸν σαντες οἱ
AKOl.
Praise the Lord, all ye Gentiles; and
laud hin, all ye people.
Rom. xv. 2].
Ois οὐκ ἀνηγγέλη weps αὐτου,
οψονταις και οἱ οὐκ ἀκήχθασις συνη-:
σουσι.
To whom he was not spoken of they
shall see ; and they that have not heard
shall understand.
1 Cor. ix. 9.
Ou φιμώσεις βουν ἀλοωντα.
Thou shalt not muzzle the mouth of
the ox that treadeth out the corn.
1 This is an exact quotation from the Septuagint. The clause which we have given,
occurs in the middle of the verse; which some writers not having observed, they have
supposed that the Septuagint is not quoted.
Septuagint
The preceding words of this verse in the
Evgpavante ουρανοι aua avTw,
Kat προσκυνησάτωσαν avTw παντε5 αγγελοι Θεου-
Rejoice, O heavens, with him,
And let all the angels of God worship him —
are not in the Hebrew ; and the clause, quoted from the Septuagint, evidently gives the
genuine meaning of the Hebrew, though, in the abrupt language of poctry, the prepo-
sition signifying with is omitted. — (Scott. )
396
49. Exod. xxxii. 6.
Kas εκαθισεν 6 Anos Gaye και
πιεῖν, καὶ ἀνεστῆσαν παίζειν.
And the people sat down to eat and
drink, and rose up to play.
50. Psal. xxiv. 1.
Tou Κυριου ἣ yn, και τὸ πλη-
ρώμα αὐυτὴς.-
The earth is the Lord’s, and the ful-
ness thereof.
51. Psal. viii. 6.
Tlavra ὑπεταξας ὑποκάτω τῶν
ποδων αὐτου.
Thou hast put all things under his
feet.
52. Isa. xxii. 13.
Φαγωμεν καὶ σπσιωμεν" aupioy yap
αποθνησκομεν.
Let us eat and drink, for to-morrow
we die.
53. Psal. cxvi. 10.
Ἐπιστευσας 010 ελαλησα.
I believed; therefore I spake.
54. Isa. xlix 8.
Kaipw Cextw επηκουσαὰ cov, και
εν ἥμερα σωτηριᾶς εδοηθησα σοι.
In an acceptable time I have heark-
ened to thee; and in a day of salvation
helped thee.
55. Psal. exii. 9.
Eoxopmicev, edwxe τοῖς πενησιν'
ἢ δικαιοσυνὴ αὐτου μένει εἰς τὸν
above TOU αἰῶνος.
He hath dispersed; he hath given to
the needy; his righteousness shall en-
dure for ever.
56. Isa. liv. 1.
Ευφρανθητι TTEIDA ἣ οὐ τικτουσα"
ῥηξον καὶ βοησον ἣ oux ὠδινουσα.
Quotations agreeing with the Septuagint.
agrees with
(Part 1. Ch.
1 Gorin 7s
Εκαθισεν 6 Anos φαγειν καὶ They
καὶ ἀνεστήσαν Gabel.
The people sat down to eat and
drink, and rose up to play.
1 Cor. x. 26.
Tov yap Κυριου ἣ yn, καὶ τὸ
πληρώμα AUTYS.
For the earth is the Lord’s, and the
fulness thereof.
1 Cor. xv. 27.
Ilavra yap ὑπεταξεν ὑπο τους
σοδας αὐτου.
For he hath put all things under his
feet.
1 Cor. xv. 32.
Φαγωμεν και πιωμεν" αὐριον yap
αποθνησκομεν.
Let us eat and drink, for to-morrow
we die.
2 Cor. iv. 13.
Επιστευσα, S10 ἐελαλησα.
I have believed, therefore have I
spoken.
2 Cor. vi. 2.
Kaipw dextw επηκουσαὰ σου, και
εν ἥμερα σωτηριᾶς εδοηθησα σοι.
I have heard thee in a time accepted,
and in the day of salvation have I suc-
coured thee.
2 Cor. ix. 9.
Ecxopmicev, etwxe τοῖς πενήσιν"
ἥ δικαιοσυνὴ αὐτου μένει εἰς τὸν
αιωνα.
He hath dispersed abroad, he hath
given to the poor ; his righteousness en-
dureth for ever.
Gal. iv. 27.
Ἑυφρανθητι στειρα 4 ov τικτουσα"
ῥηξον καὶ βοησον, ἣ οὐκ ὠδινουσα"
IX. Sect. II.]
ὅτι GOAAn τὰ τεκνὰ τῆς ἐρήμου
μάλλον ἡ τῆς ἐχουσὴς TOY ἀνδρα.
Rejoice thou barren, who bearest not:
break forth with shouts of joy, thou who
sufferest not the pangs of child-birth :
for many more are the children of the
desolate than of her who hath an hus-
band.
57. 2 Sam. vii. 14.
Eyw εἐσομαι autw εἰς πατερᾶ, και
AUTOS ETTA μοι εἰς υἷον.
I will be to him a father, and he shall
be to me a son.
58. Deut. xxxii. 43.
Καὶ προσκυνησατωσαν αὐτῶ παν-
τες ἀγγέλοι Θεου.
And let all the angels of God worship
him.
59. Psal. civ. 4.
Ὁ ποίων τοὺς ἀγγέλους αὐτοῦ
σνευμαᾶταις και τοὺς λειτουργους αυ-
Tov πὺυρ Φλεγον.
Who maketh winds his messengers,
and flaming fire his ministers.
60. Psal. xlv. 6, 7.
‘O Spovos σου, ὁ Osos, εἰς aimva
αἰῶνος" pabdds εὐθυτητος pabdos
τῆς βασιλειας σου" Ἠγαπησας δι-
καιοσυνὴν, καὶ εἐμισήσοις ἀνομιᾶν"
δια τοῦτο ἔχρισε σε ὁ Θεος, ὁ Θεος
TOU, ἐλαιον ἀγαλλιάσεως MAPA TOUS
PETOXIUG σου.
Thy throne, O God, is for ever and —
ever; the sceptre of thy kingdom isa
sceptre of rectitude. Thou didst love
righteousness and hate iniquity ; there-
ford God, thy God, hath anointed thee
with the oil of joy above thy associates.
Quotations agreeing with the Septuagint.
agrees with
397
ὅτι πολλὰ TH τεχνα τῆς ερήμου
μᾶλλον ἡ τῆς ἐχουσὴς Tov ανδρα.
Rejoice, ¢how barren that bearest not:
break forth and cry, thou that travaiiest
not: for the desolate hath many more
children than she which hath an hus-
band.
Heb. i. 5.
Eyw εἐσομὰαι αὐτῶ εἰς marepa,
και AUTOS εσται μοι εἰς υἷον.
I will be to him a father, and he shall
be to me a son.
Heb. i. 6.
Καὶ πρροσκυνησατωσαν αὐτῶ may-
τες ἀγγέλοι Θεου. !
_And let all the angels of God worship
him.
Heb.i. 7.
‘O woiwy τοὺς ἀγγέλους αὐτου
DVEVLATH, καὶ TOUS λειτουργους αὖυ-
του wupos PAoya.
Who maketh his angels spirits, and
his ministers a flame of fire.
Heb. i. 8, 9.
Ὁ Spovos σου, 6 Oeoc, εἰς Tov
alwya TOU aiwyos® pabdos εὐυθυτητος
i ῥαθδος της βασιλειας σου" ᾽Ηγα-
πησας δικαιοσυνὴν, καὶ εἐμισησας
ἀνομιοιν" δια Touro εχρισε σε ὃ
Θεος, ὁ Θεος σου; cAnsoy ἀγαλλια-
σεως παρὰ τους μετοχοὺυς σου.
Thy throne, O God, is for ever and
ever; a sceptre of righteousness is the
sceptre of thy kingdom. Thou hast
loved righteousness and hated iniquity ;
therefore God, thy God, hath anointed
thee with the oil of gladness above thy
fellows.
' It will be seen that these words are quoted exactly from the Septuagint of
Deut. xxxii. 43,
But there is nothing answering to them in the. Hebrew.
Some other
additions are made to the same verse which are not in the Hebrew. — (Scott. )
998
61. Psal. cii. 25—27.
Kar’ apyas τὴν γὴν ov, Kupie,
eemeAimous, καὶ Epya τῶν χειρῶν
cov εἰσιν οἱ ουρανοι. Autos ἀπο-
λουνται, ov be διαμενεις" καὶ πᾶντες
ὡς ἱματιον παλαιωθήσονται, καὶ
woes περιδολαιον ἑλιξεις αὐτους» καὶ
αλλαγήσονται" Su δὲ 6 autos εἰ»
καὶ τὰ ETH Tov οὐκ εκλειψουσιν.
Thou, Lord, in the beginning, didst
lay the foundations of the earth; and
the heavens are the work of thy hands.
They shall perish, but thou wilt en-
dure: they shall all wax old like a
garment; and like a mantle thou wilt
fold them up, and they shall be changed.
But thou-art the same, and thy years
shall have no end.
62. Psal. vili. 4—-7. -
Ti ἐστιν ἀνθρωποςς ὅτι μιμνησκὴ
αὐτου; ἡ υἱος ανθρωπου ὅτι επισκεπ-
τή autov; ΗἩλαττωσας αὑτὸν βραχυ
τι παρ᾽ ἀγγέλους, δοξὴ καὶ τιμὴ
ETTEPAVWTAS αὐτὸν». καὶ χκατεστη-
σας αὐτὸν ἐπι τὰ EPya τῶν YEIpwY
σου" wavta ὑπεταξας ὑποκάτω τῶν
ποδων αὐτου.
What is man that thou shouldest be
mindful of him? or the son of man
that thou shouldest visit him? Thou
madest him a little lower than angels ;
with glory and honour hast thou crown-
ed him, and set him over the works of
thy hands. Thou hast put all things
under his feet. ͵
63. Gen. il. 3.
Kas εὐλόγησεν ὁ Θεὸς τὴν ἥμεραν
τὴν ἑδδομην, καὶ ἥγιασεν αὐτὴν" ὅτι
εν αὐτὴ κατεπαυσεν ATO πάντων τῶν
Quotations agreeing with the Septuagint.
agrees with
[Part I. Ch.
Heb. Ι. 10—-12.
Su κατ᾽ apyac, Κυριε τὴν yyy
εθεμελιωσας, καὶ Enya τῶν χειρῶν
σου εἰσιν οἱ ουρανοι. Autos αἀπο-
λουνταις σὺ δὲ διαμενεις" καὶ παντες
ὡς ἱματιον παλαιωθήσονται, καὶ
ares περιθολαιον ἑλιξεις αὐτοὺς;
καὶ ἀλλαγήσονται" Zu δὲ 6 αὐτὸς
El, και τὰ ETN σου οὐκ εἐκλειψουσι. ἢ
τ
Thou, Lord, in the beginning hast
laid the foundation of the earth, and
the heavens are the works of thine
hands. They shall perish, but thou re-
mainest: and they all shall wax old as’
doth a garment; and as a vesture shalt
thou fold them up, and they shall be
changed: but thou art the same, and
thy years shall not fail.
Heb. ii. 6—8.
Ti ἐστιν avdpwmos, ὅτι μιμνησκή;
αὐτου; ἢ υἱος ἀνθρωπου, ὅτι επι-
σκεπτὴ αὐτον; Ἠλαττωσὰς αὑτὸν
βραχυ τι wap ἀγγελους" doen καὶ
τιμὴ ἐεστεφανωώσας αὐτὸν. καὶ κατες-
στησὰᾶς αὑτὸν ἐπὶ τὰ Epya τῶν χει-
ρῶν σου" παντὰα ὑπεταξὰς ὑποκατῶ
τῶν ποδων αὐτου"
What is man, that thou art mindful
of him? or the son of man, that thou
visitest him? Thou madest him a lit-
tle lower than the angels ; thou crown-
edst him with glory and honour, and
didst set him over the works of thy
hands: thou hast put all things in sub-
jection under his feet. ,
Heb. iv. 4.
Kas κατεπαυσεν ὁ Θεὸς ev τὴ
ἥμερα ty ἑδδομη amo παντων τῶν
ἢ 2
Epyuy αὑτοὺυ
1 This quotation is taken from the Septuagint, which agrees exactly with the Hebrew,
only for DDN (thou shalt change), is put ἑλιξεις (thou shalt fold up).
Some manu-
scripts of this epistle have aAAageis (thou shalt change), which is also the reading of the
Vulgate version.
both in the psalm and this epistle was aAAatets.
Dr. Randolph therefore thinks it probable that the original reading,
It is so in the Alexandrine edition of
the Septuagint, and in the clause immediately following, all copies read αλλαγησονται.
On the Quotations, p. 42.
2 This is an abridgment both of the Septuagint and the Hebrew.
IX. Sect. IL]
epywy αὐτου, ὧν ἡρξατο 6 Θεὸς
ποιήησα!-
And God blessed the seventh day,
and hallowed it; because on it he rest-
ed from all these works of his, which
God had taken occasion to make.
64. Psal. cx. 4.
Ξυ ἱερευς εἰς TOY Kiva κατὰ THY
ταξιν Μελχισεδεκ.
Thou art a priest for ever, after the
order of Melchisedek.
΄
68. Gen. xxii. 16, 17.
Aeywv, Kar εμαυτου wmora,
Ayes Κυριος" ---Ἢ μὴν evaoyay
εὐλογήσω σε, και πληθυνῶων πληήθυνω
TO σπερμα σου. i
Saying, By myself have I sworn, saith
the Lord, — with blessings, I will in-
deed bless thee; and I will multiply thy
seed abundantly.
66. Deut. xxxii. 36.
Ὅτι xpives Κυριος τὸν λαὸν au-
του.
Because the Lord will judge his peo-
ple.
67. Hab. ii. 3, 4.
Ὅτι ἐρχόμενος ἥξει, καὶ ov μὴ
χρονιση. Eav ὑποστειλήται, οὐκ
εὐδοκει ἡ Ψυχὴ ou ev αὐτω" ὁ be
δικαιος εκ τπσιστεῶς μου ξησεται..
For he will assuredly come, and will
not fail. If any one draw back, my
soul hath no pleasure in him. But the
just shall live by faith in me.
68. Gen. xlvii. 31.
Καὶ προσεκυνησεν Ἰσραὴλ em τὸ
axpov Tov ῥαῦθδου αὐτου.
And Israel bowed down on the head
of his staff.
Quotations agreeing with the Septuagint.
agrees with
. 399
And God did rest the seventh day
from all his works.
Heb. v. 6.
Su ἱερευς εἰς Tov aimva xara τὴν
ταξιν Μελχισεδεκ.
Thou art a priest for ever after the
order of Melchisedec. —
Heb. vi. 13, 14.
Θεὸς . 2... wore καθ᾽ ἑαυτου,
λεγων" Ἢ μην εὐλογῶν evdroyynow
Te, καὶ τλήθυνων τπσληθυνω σε.
God ....sware by himself, saying,.
Surely, blessing, I will bless thee; and
multiplying, I will multiply thee.
Heb. x. 30.
Κυριος κρινεῖ Tov λαὸν αὐτου.
The Lord shall judge his people.
Heb. x. 37, 38. (and see Rom.i.
17. Gal. iii. 11.)
Ὁ epyomevos ἥξει, καὶ ov χρο-
viel. Ὁ de δικαιος ex πιστεως δη-
σεται και εαν ὑποστειλήται, οὐκ
evdoxer ἣ ψυχὴ μου εν auto, }
For yet a little while, and he that
shall come, will come, and will not tarry.
Now the just shall live by faith: but if
any man draw back, my soul shall have
no pleasure in him.
Heb. xi. 21.
Kat mpocexuvycev ems τὸ axpoy
τῆς pab dou avrov.”
And worshipped, Jeaning upon the
top of his staff.
SENN
1 This quotation is nearly from the Septuagint: both the Apostle’s citation and that
version differ considerably from the Hebrew text; yet the general meaning is the same.
— (Scott. )
2 See the note in p. 352. supra.
400
69. Prov. ili. 11.
“Lie, μὴ ολιγωρει παιδειας Κυ-
ριου, μὴηδε ἐκλυου ὑπ᾽ αὐτοῦ ελεγ-
χομενος.
My son, slight not the correction of
nm Lord; nor faint when reproved by
im.
70. Deut. xxxi. 8.
Οὐκ ἀνῆσει σεν ουδὲ μὴ σε εγ-
καταλιπὴη-
(The Lord) ....
nor forsake thee.
will not leave thee,
Psal. cxviii. 6.
71.
Κυριος eos Bondoc, και ov φοθη-
θησομαι τι ποιήσει μοι ἀνθρωπος.
The Lord is my helper, and I will
not fear what man can do unto me.
72. Hos. xiv. 2.
Καὶ ἀνταποδωσομεν. καρπὸν χει-
λεων ἥμων.
And we will render to thee the fruit
of our lips.
73. Exod. xix. 6.
Ὕμεις δὲ εἐσεσθε μοι βασιλειον
ἱερατευμιοι, καὶ εὔνος ἅγιον.
And ye shall be to me a royal priest-
hood, and an holy nation.
74. Isa. 11. 5.
Tw μωλωπι αὐτου ἥμεις ταθημεν͵
By his bruises we are healed.
75. Psal. xxxiv. 12—16.
Tis ἐστιν avSpwmos ὁ SeAwy Cuny,
ayanwy ἥμερας we ayasas; ΤΠ}αυ-
Tov THY γλωσσαν σου ἀπὸ κάκου,
καὶ χειλή TOU TOU μὴ λαάλησαι δο-
Any’ EXXAIYVOY απὸ KAXOU, και ποιη-
Quotations agreeing with the Septuagint.
agrees with
[Part I. Ch.”
- Heb. xii. 5.
‘Tie pov, μὴ ολιγώρει πταιδειας
Kupiou, μηδὲ εκλυου um auTov
ἐλεγχόμενος. |
My son, despise not thou the chast-
ening of the Lord, nor faint when thou
art rebuked of him.
Heb. xiii. 5.
Ov py ce avw, ovd ov μὴ σε
εγκαταλιπω.
I will never leave thee, nor forsake
thee.
ΓΙ Heb. xiii. 6.
Kupiog e401 Bondoc, καὶ ov goby-
ησομαι τι ποιήσει μοι ἀνθρωπος.
The Lord is my helper, and I will not
fear what man can do unto me.
Heb. xu. 15.
Av αὑτοῦ ουν avadepwmev ϑυ-
Thay aiverews δια maytos τω Θεω,
TOUTEOTI, καρπὸν χειλεῶν ὁμολο-
γόυντων ταὶ ὀνομαᾶτι aUTOU. | ;
By him therefore let us offer the sa-
crifice of yraise to God continually,
that is, the fruit of our lips, confessing
(marginal rendering) to his name.
1 Pet. ii. 9. !
Ὑμεῖς δὲ... .« βασιλειον ἱερα-
τευμα, εὔνος ἅγιον.
But ye are.... a royal priesthood,
a holy nation.
1. Pet. ii. 24.
Οὐ τω μώλωπι αὐτου ταθητε.
By whose stripes ye were healed.
1 Pet. ili. 1O—12.
ὋὉ yap Seawy ζωὴν ἀγαπαν, και
ery ἥμερας ἀγαθας, παυσατω τὴν
γλώσσαν αὐτου ἀπὸ καάχου, και
χειλη αὐτοῦ Tov μὴ λαλήσαι δολον"
EXXAIVATW ATO κάχου, καὶ ποιησα-
1 See the note in p. 385, supra,
IX. Sect. II.]
σον ayabays ϑήητησον “εἰρηνὴν», καὶ
διωξὸν αὐτὴν Οφθαλμοι Κυριου ems
δικαιους, καὶ wra αὐτοῦ εἰς δεησιν
αὐτῶν" apocwmoy ὃε Κυριου em
ποιουντας κακά.
What man soever desireth life, and
loveth to see good days? Keep thy
tongue from evil, and thy lips from
speaking guile. Depart from evil and
do good; seek peace and pursue it.
The eyes of the Lord are upon the
righteous; and his ears are open to
their prayer. But the face of the Lord
18 against them that do evil.
Quotations taken from the Septuagint.
401
Tw ἀγαθον᾽ ξητησατὼω esipyyyy, και
διωξατω αὐτὴν. “Ors οἱ οφθαλμοι
Κυριου ems δικαιους, καὶ wre αυ-
Tou εἰς δεησιν αὐτων᾽ προσωπὸον de
Κυριου ems ποιουντας xaxa.
For he that will love life and see
good days, let him refrain his tongue
from evil, and his lips that they speak
no guile. Let him eschew evil and do
good; Let him seek peace and ensue
it. For the eyes of the Lord are over
the righteous, and his ears are open
unto their prayers: but the face of the
Lord is against them that do evil.
II. Quotations taken from the Septuagint, but with some variation.
These variations, however, are immaterial, consisting occasionally,
— 1. Of additions of words, to render the sense more explicit to
the Gentiles; —2. Of omissions of words, where the insertion of
them was not necessary to prove the point for which they were
adduced ; — 3. Of synonymous changes, substituting other words
of the same import for the exact words of the Septuagint, — which
might easily be done, citing, as the Apostles sometimes did, from
memory ;— 4. Of transpositions of words;— 5. Of changes of
proper names into appellatives ; ---- and, 6. Of occasional alterations
in the divisions of sentences.
is invariably given.
| Isa. vii. 14.
Sou 4 παρθενος ev γαστρι AnWe-
ται, καὶ τεξεται UViOV, καὶ καλεσεις
το ὀνομὰ αὐτοῦ Ἐϊμμανουηλ.
Behold the virgin shall conceive and
bear a son, and thou shalt call his name
Emmanuel.
9. . Psal. κοὶ. Aly 12;
Ὅτι τοῖς ἀγγέλοις αὐτοῦ εντε-
λειται περι Tov, του διαφυλαξαι σε
εν πάσαις ταῖς ὅδοις σου" Em χειρῶν
ἄρουσι σε; μὴ ποτε τροσχοψὴς ρος
AiSoyv τὸν moda σου.
For he will give his angels a charge
concerning thee, to keep thee in all thy
ways. With their hands they shall bear
thee up, lest thou shouldest at any time
strike thy foot against a stone.
VOL. II. -
But in all these sentences the sense
Matt. i. 23.
δου 4 παρθενος ev yaortps ἕξει,
καὶ τεξεται υἱον, καὶ καλεσουσι TO
ονομα αὐτου Eupavouna. ,
Behold, a virgin shall be with child,
and shall bring forth a son; and they
shall call his name Emmanuel.
Matt. iv. 6.
Ὅτι .. τοῖς ἀγγέλοις ἀυ-
του EVTEAEITAL πέρι TOU, Χχαι EM
χειρῶν ἀρουσι σὲ, μήποτε προσχο-
ng προς λιθον τὸν moda σου.
For....he shall give his angels
charge concerning thee; and in their
hands they shall bear thee up, least at
any time thou dash thy foot against a
stone. Νὰ
DD
402
Ὧι Deut. vi. 13.
_ Κυριον τὸν Θεὸν cov. φοθησβθησὴη,
και αὐτῶ μόνω λατρεύσεις.
Thou shalt fear the Lord thy God,
and serve him alone.
4. Isa. vi. 9—11.
Axon ἀκούσετε, καὶ ov μὴ συνήη-
τε, καὶ βλεποντες ὄλεψετε, καὶ ov
μὴ ιδητε. Ἑσπαχυνθὴ yap ἣ καρδια
TOU λαοῦ TOUTOV, καὶ τοις ὠσιν αυ-
τῶν βαρεως ἡκουσαᾶν, και τοὺς οῷ-
θαλμοὺς ἐκαμμυσαν, μήποτε ιδωσι
τοις οφθαλμοις, καὶ τοις WOIY ἀκου-
TWH, καὶ τὴ καρδια συνωσι» καὶ
επιστρεψωσι, καὶ ιασομαι αὐὑτους.
- By hearing, ye shall hear, though ye
may not understand ; and seeing, ye shall
see, though ye may not perceive. For
the heart of this people is stupefied, and
their ears are dull of hearing ; and they
have shut their eyes, that for a while
they may not see with their eyes, and
hear with their ears, and understand
with their hearts, and return that I may
heal them.
5. Isa. xxix. 13.
Eyyiges μοι ὃ λαὸς οὗτος ev Tw
TTOMATE αὐτου, καὶ εν τοις χείλεσιν
αὐτῶν τιμωσι με, ἣ Of καρδιὰ αυ-
τῶν GOppw ἀπέχει ἀπ᾿ ἐμου" ματὴν
δὲ σεθονται με, διδασκοντες ενταλ-
ματα ἀνβῇρωπων και διδασκαλίας.
This people draw near to me with
their mouth; and with their lips they
honour me, but their heart is far from
me: And in vain do they worship me,
teaching the commands and doctrines
of men.
6. Gen. li. 24.
‘Evexey τουτου καταλείψει ave
θρωπος τὸν ττατερα αὐτοῦ καὶ THY
- Quotations taken from the Septuagint,
: [Part.1.. Ch.
a ieglatt. ἀπ. 4 00. ᾿
Κυριον τὸν Θεὸν σοὺ. aporxuyy=
TELS, κα! αὐτῷ μόνω λατρεύσεις.
᾿ Thou shalt worship the Lord thy’
God, and him only shalt thou serve.
Matt. xiii. 14, 15. Acts xxviii. 26,
27. Mark iv.-12. Luke vill. 10.
Axon axoucere, καὶ ov μὴ συνὴ-
τε και BAemovres βλεψετε, καὶ ov
μὴ ιδητε. Ἐπαχυνθὴ yap ἣ καρ-
δια του λᾶάου τούτου, καὶ τοῖς WOE
βαρεως ἥκουσαν, καὶ Tous οφθαλ-
μους αὐτῶν ἐκαμμυσαν, μήποτε ιδω-
σι τοῖς οφθαλμοις, καὶ τοῖς ὠσιν
ακουσώσις καὶ τὴ καρδια συνώσι; καὶ
επιστρεψωσὶ, καὶ Ἰασωμαι avTOUS.
By hearing ye shall hear, and shall
not understand: and seeing ye shall
see, and shall not perceive: for this’
people’s heart is waxed gross, and their
ears are dull of hearing, and their eyes
they have closed; lest at any time they
should see with their eyes, and hear
with their ears, and should understand
with their heart, and should be con-
verted, and I should heal them.
Matt. xv. 8, 9.
Eyyi2er μοι ὁ Anos οὗτος tw στο-᾿
[LATE αὐτῶν, και τοις χείλεσι ME
Tipe ἣ δὲ καρδια αὐτῶν πορῥω
ἀπέχει am ἐμοῦ" ματὴν δε σεδον-
ται με, διδασκοντες διδασκαλιας»
ενταλματα ἀνθρωπων. ἷ eer
This people draweth nigh unto me
with their mouth and honoureth me
with their lips: but their heart is far
from me. But in vain do they worship
me, teaching for doctrines the com-
mandments of men.
Matt. xix. 5.
“Evexev τουτου καταλείψει ἀνθρω-
TOS τὸν τπάτερὰ καὶ τὴν μητερα;
nih, The quotation in this passage of St. Matthew’s Gospel approaches nearer to the
Septuagint than to the Hebrew text, especially in the clause ματὴν δὲ σεβονται we —in
vain do they worship me ; which is found in the Septuagint, but hot in the Hebrew, and is
retained by the Evangelist.
tation was not intended. — (Scott. )
The verbal differences, however, shew, that an exact quo-
IX. Sect. IL]
μητερα, και ττροσκολληθησεται πρὸς
τὴν γύναικα αὐτου" καὶ ἔσονται οἱ
δυο εἰς σαρκα μίαν.
Therefore a man shall leave Ais father
and mother, and shall cleave to his wife ;
and they two shall be one flesh.
ἡ. Zech. xi. 13.
KaSes aurous εἰς τὸ χωνευτήριον,
καὶ σκεψομαι εἰ δοκιμον ἐστιν, ὃν
τρόπον εδοκιμασθην ὑπὲρ αὐτων" και
ελαδον τοὺς τριάκοντα apyupous
χαιὶ evebuAoy αὐτοὺς εἰς τὸν Οἰχον
Κυριου; εἰς το χωνευτηριον.
Put them into the smelting furnace,
and I will see whether it is proof, in
like manner as I have been proved by
them. So I took the thirty pieces of
silver, and threw them down in the
house of the Lord, for the smelting
furnace.
8. Isa. 1x1. 1, 2.
Πνευμα Kupiov em’ ews, οὗ εἶνε-
xev ἔχρισε με’ Ἐυχγγελιζεσϑαι
πτωχοῖς ἀπεσταλχε με, ἰάσασθαι
TOUS συντετριμμένους τὴν καρδιαν,
κηρυξαι αἰχμάλωτοις ἀφεσιν, και
τυῷλοις ἀναθλεψιν" Καλεσαι ενι-
autoy Kupiou δεκτον.
The Spirit of the Lord ts upon me,
for the business for which he hath
anointed me. He hath sent me to
But with some Variation.
403
καὶ προσχολληθήσεται τὴ γυναικι
αὐτου" καὶ σονται οἱ δυο εἰς σαρχαὰ
pba,
For this cause shall a man leave
father and mother, and shall cleave to
his wife; and they twain shall be one
flesh.
Matt. xxvii. 9, 10.
Kai chaboyv τὰ τριάκοντα ἀργυ-
pit, τὴν τιμὴν τοῦ τετιμήμενου, ὃν
ετιμήσαντο ἀπὸ υἱων Ἰσραὴλ. Kas
εδωκαν αὐτὰ εἰς TOY αγρον TOU κε-
ράμεως, καθα συνεταξε μοι Kupios.!
And they took the thirty pieces of
silver, the price of him that was valued,
whom they of the children of Israel did
value: and fave them for the potter’s
field, as the Lord appointed me.
Luke iv. 18, 19.
Πνευμα Kupsou em’ ewe, οὐ ἕνε-
κεν ἔχρισε με ευαγγελιξεσθαι “τω-
χοις" ἀπεσταλκε με ἰάσασθαι τοὺς
συντετριμμένους τὴν καρδιαν, κη-
ρυξαι αἰχμαλωτοις αἀῷεσιν, καὶ
τυφλοις ἀαναδλεψιν, ἀποστειλαι τε-
θραυσμενους ev αφεσει" Κηρυξαι ενι-
autoy Κυριου δεκτον. 2
The Spirit of the Lord is upon me,
because he hath anointed me to preach
' See note 2 in p. 368. supra.
2 This quotation is made exactly from the Septuagint, as far as the words αἰχμαλωτοις
αφεσιν, deliverance to the captives: and it accords with the Hebrew (see p. 379. supra,
‘No. 3.), except that the word Jehovah twice occurs there, which is omitted in the Sep-
tuagint and by the Evangelist. But, instead of the Hebrew clause, translated the open-
ing of the prison to them that are bound, we read τυφλοῖς αναβλεψιν, recovering of sight to
the blind; which words are adopted by St. Luke, who adds, αποστειλαι τεϑραυσμενους ev
αφεσι, setting at liberty them that are bruised, which words do not appear in the Septua-
gint. The difference between this quotation as it appears in Lukeiv. 18. and the
original Hebrew is thus accounted for — Jesus Christ doubtless read the prophet Isaiah
‘in Hebrew, which was the language constantly used in the Synagogue; but the Evan-
‘gelist, writing for the use of the Hellenists (or Greek Jews) who understood and used
only the Septuagint version, quotes that version, which on the whole gives the same
sense as the Hebrew. Le Clerc, Dr. Owen, and Michaelis, are of opinion that they are
either a different version of the Hebrew, and inserted from the margin of the evangelical
‘text, or else that they are a gloss upon it, taken from Isa. lviii. 6. where the very words
‘occur in the Greek, though the Hebrew text is very different. The Arabic version
‘agrees nearly with the Evangelist. The Hebrew appears formerly to have contained
more than we now find in the manuscripts and printed editions. (Scott, Randolph. )
DD 2
404 -
preach the Gospel to the poor, to heal
the broken-hearted, to preach deliver-
ance to the captives, and recovering of
sight to the blind, to proclaim the ac-
ceptable year of the Lord.
9.
Και
And
heaven.
Psal. Ixxviil. DA.
ἄρτον ουράνου εδωκεν AUTOIS.
he gave them the bread of
10.
Kas
AUTOU.
And ye shall not break a bone
thereof.
Exod. xii. 46.
ὁστουν ov συντριψετε am
11. Joel ii. 28—32.
Kas eoras μετα ταῦτας και εκ-
“ew amo τοῦ πνευματος pov Ems
TUTAHY σαρκᾶ, και τροφητευσώσιν
οἱ υἱοι μων, καὶ αἱ Iuyatepes ὕμων,
καὶ οἱ τρεσθυτεροι ὕμων ενυπνια
EVUTVIATONTOVT Al, καὶ οἱ νεανισχοι
ὕμων ὁράσεις οψονται. Kas em
Tous δουλους μου καὶ ext Tas δουλας
εν ταῖς ἥμεραις EXEIVAIS ἐκχεω ἀπὸ
του πνευματος μου, Και δωσω τε-
puta εν ουρανώω, καὶ επι τῆς γὴς
αἷμα καὶ DUP και ατμιδα καπνου.
ὋὉ ἥλιος μεταστραφήσεται εἰς σχο-
τος, καὶ ἣ σεληνὴ εἰς αἷμα, τριν
ελθειν τὴν ἥμεραν Kupiou τὴν με-
γαλην, καὶ επιῴφανη. Καὶ εσται»
mas ὃς ἂν επιφανη. Και eoras, πᾶς
ὃς av επικαλεσητᾶι τὸ ovowa Κυριου
σωθησεται.
And it shall come to pass after those
things, that I will pour out a portion of
my spirit upon all flesh; and your sons
and your daughters shall prophesy ; and
your old men shall dream dreams, and
your young men shall see visions. And
on my servants and on my handmaids
Quotations taken from the Septuagint,
[Part I. Ch,
the Gospel to the poor, he hath sent
me to heal the broken-hearted, to
preach deliverance to the captives, and
recovering of sight to the blind, to set
at liberty them that are bruised, to
preach the acceptable year of the Lord.
John vi. 31.
Αρτὸν εκ Tov oupavou εδωκεν
αὑτοῖς PAVE.
He gave them bread from heaven to
eat.
John xix. 36.
Ocrovy ov συντριβησεται αυτου.}
A bone of him shall not be broken.
Acts ii. 17—21. (See Rom. x. 13.)
Kas εἐσται ev ταις ἐσχαταῖις ἥμε-
pais (λεγει 6 Θεος), εκχεω ἀπὸ Tov
πινευματος LOU ETh πασαν σαρκα"
καὶ πτροφητευσουσιν οἱ viol ὑμων"
και αἱ Suyarepes ὕμων, καὶ οἱ ven
γισχοι ὕμων ὁράσεις οψονταις καὶ οἱ
πορεσβυτεροι ὑμων ενυπνιοι ενυσνιασ-
θησονται. Και γε επι τους δουλους
μου και ems τας δουλας μου, εν ταις
ἥμεραις εκειναῖς ἐκχεῶ amo TOU
πνευματος μου, και προφητευσουσι.
Και δωσω τερατὰ ev τῶ ουρανώ avw,
καὶ σήημειὰ ET) τῆς γῆς κατω, αἷμα
καὶ up καὶ ἀτμιδα xamvou. “O
ἥλιος μεταστραφησεταᾶι εἰς σκοτος.
καὶ ἣ σελήνη εἰς αἷμα, πριν ἣ ελθειν
τὴν ἥμεραν Κυριου τὴν μεγαλὴν Χαι
emipayy. Καὶ εσται, σᾶς ὃς ἂν
επικαλεσηται τὸ ovo. Κυριου, σω-
θησεται.
And it shall come to pass in the last
days (saith God), I will πὸ out of my
spirit upon all flesh: and your sons and
your daughters shall prophesy, and your
young men shall see visions, and your
old men shall dream dreams: And on
_ 1 This gives the sense both of the Septuagint and the Hebrew, except that it expresses
in the passive voice what is there spoken in the active. Or it may be taken from Psal.
xxxiv. 20. where it is expressed passively, thus: Ta oora avrwy: ἑν εξ avtwy ov συντρι-
Bnoeras.
p. 32.
He keepeth all their bones; not one of them shall be broken. — Randolph,
IX. Sect. 11.]
in those days I will pour out a portion
_ of my spirit. And I will exhibit won-
ders in the heavens and on the earth,
blood and fire, and smoky vapour. The
sun shall be turned into darkness and
the moon into blood, before the coming
of the great and illustrious day of the
Lord. And it shall come to pass, that
whosoever shall call on the name of
the Lord shall be saved.
12. Gen. xxii. 18.
Kas ενευλογηϑήσονται ev Tw σπερ-
μάτι σου mavTa τὰ εϑνὴ τῆς NS.
And in thy seed shall all the nations
of the earth be blessed.
18. Gen. xii. 1.
Egease ex τῆς γῆς σου καὶ ex
τῆς συγγένειας σου, καὶ EX TOU OI-
κου TOU πατρὸς σου" και δευρο εἰς
τὴν γὴν. ἣν av σοι δειξω.
Depart from thy land, and from thy
kindred, and from the house of thy
father, and come to the land which I
will show thee.
14. Amos v. 25, 26.
My σφαγια καὶ Suoias προση-
γνεγκατε μοι» οἰκος Ἰσραὴλ, τεσσα-
paxovre ἐτὴ εν TH ερήημω; Και
aveAabere τὴν σκηνὴν του Μολοχ-
καὶ τὸ ἄστρον Tou Jeou μων Ραι-
PAV, TOUS τυπους αὑτῶν ους εποιὴ-
CUTE ἑαυτοις καὶ PETOIMIW ὑμας
emexeiva Δαμασκου.
Did you, O house of Israel, offer to
me burnt offerings and sacrifices forty
But with some Variation.
405
my servants and on my handmaidens, [
will pour out in those days of my spirit :
and they shall prophesy. And I will
show wonders in heaven above, and -
signs in the earth beneath, blood and
fire, and vapour of smoke. The sun
shall be turned into darkness, and the
moon into blood, before that great and.
notable day of the Lord come. And
it shall come to pass that whosoever
shall call on the name of the Lord shall
be saved.
Acts iii. 25.
Kas tw σπερματι σοὺ ενεὺυλογη-
ϑήσονται Maca αἱ σατριαι τῆς NS
And in thy seed shall all the kin-
dreds (i. e. nations, as being derived from
one common ancestor) of the earth be
blessed.
Acts vii. 3.
Egease ex τῆς yng σου; καὶ ex
τῆς συγγένειας σου; καὶ δευρὸ εἰς
γὴν. ἣν av σοι δειξω. YW
Get thee out of thy country, and
from thy kindred, and come into the
land which I shall show thee.
Acts vil. 42, 43.
My chayia καὶ ϑυσιας τροση-
νεγκατε μοι ETH τεσσαρακοντα εν
τὴ ἐρήμως oimos Ἰσραηλ; Και ave-
Aabere τὴν σκηνὴν Tou. Μολοχ, xas
TO ἀστρὸν του Seou ὕμων ἱῬεμφαν,,
Tous τυπους οὗὑς εποιήσατε Ὡροσ-
KUVEIY αὐὑτοις" καὶ μετοιχίῳ ὑμας.
emexeiva Βαθδυλωνος. ἢ
O ye house of Israel, have ye offered:
to me slain beasts and sacrifices, forty
_ 1 This seems to be taken from the Septuagint, though with some variation. The only
considerable difference is that we here read BafvAwvos, Babylon, instead of Aapackov,,
Damascus, in the Septuagint.
The Hebrew, and all the antient versions read Damascus,
as also do ene or two manuscripts ; and this seems to be the true reading. The Septu-
agint agrees in sense, though not literally, with the Hebrew. ‘Pa:pay, or ‘Peuday, was
the name of the same idol in Egypt, which was called ])3 (curun) in Syria, and repre~
sented the planet Saturn. See Hammond, Lud. de Dieu, Annot. Lowth on Amos,
v.25. Spencer de Leg. Heb.1. iii. c. 38. Michaelis Supplem. ad. Lex. Heb. p. 1225.
(Randolph, p. 34.) The apparent variance between the prophet and Stephen is of no
moment; as the prophecy was fulfilled by -Salmaneser, king of Assyria, carrying the
people of Israel, both beyond Damascus and Babylon, into the cities of the Medes.
See 2 Kings xvii, 6. : ,
DD 3
406
ears in the wilderness? You have,
indeed, taken up the tent of Moloch,
and the star of your god Raiphan—
those types of them which you have
made for yourselves. Therefore I will
remove you beyond Damascus.
15. Isa. lili. 7.
‘Qs, mpobaroy ems σφαγὴν NXIN,
καὶ ὡς ἀμνος εναντίον τοῦ κειροντος
ἀφωνος, οὑτως οὐκ ἀνοίγει τὸ TTOM.
Ey ty ταπεινώσει ἣ κρισις αὐτου
ἡρϑὴ" τὴν γένεαν αὐτου τις διηγὴ-
σεται; ὅτι αἰρεται ἀπὸ τῆς γὴς ἣ
Can αὐτου.
"He was led as a sheep to the slaughter,
and asalamb before its shearer is dumb,
so he openeth not his mouth. In his
humiliation his legal trial was taken
away. Whowill declare his manner of
life? Because his life was taken from
the earth.
16. Isa. lv. 3.
Kas διαθησομαι ὕμιν διαθήκην
αιώνιον τὰ ὅσια Aauid τα πτιστα.
And I will make with you an ever-
lasting covenant,—the gracious pro-
mises to David, which are faithful.
17. Hab. ii. 4.
᾿ Ὁ Be δικαιος ex στιστεως μου ξη-
σεται.
But the just shall live by faith in me.
18. Isa. lii. 5.
AV ὑμας δια παντὸς τὸ ονομαὰ
μου βλασφημειται εν τοις εὔνεσι.
On your account my name is con-
tinually reviled among the nations,
19. Psal. XIV. ]—3$,.
Ουκ ἐστι woiwy χρηστοτητας οὐχ
εστιν Ews ἕνος. Kupsos ex του ου-
Quotations taken from the Septuagint,
[Part I. Ch.
years in the wilderness? Yea, ye took
up the tabernacle of Moloch, and the.
star of your god Remphan, figures which
ye made to worship them, and I will
carry you away beyond Babylon.
Acts vili. 32, 33.
Ὡς προδατον ἐπι σφαγὴν ἤχθη».
καὶ ὡς ἀμνος εναντιον TOU χειροντος
AUTOY APWVIS, οὕτως οὐκ ἀνοίγει TO
στομὰα αὐτου. Ev τὴ ταπεινώσει
αὐτου ἣ κρισις αὐτοῦ ἡρθη" τὴν δὲ
γένεαν αὑτου τις διηγήσεται; ὅτι
αιρεται amo τῆς γῆς ἣ Gwyn αὐτου.
He was led as a sheep to the slaugh- ,
ter, and like a lamb dumb before his
shearer, so opened he not his mouth.
In his humiliation his judgment was
taken away, and who shall declare his
generation ? for his life is taken from
the earth. '
Acts xiii. 34.
Awow ὑμιν τὰ ὅσια Aabid τα
΄ασιστα.
I will give you the sure mercies of
David.
ν᾿
Rom. i. 17.
ὋὉ be δικαιος “εκ aiotews ξησε-
ται.
The just shall live by faith.
Rom. 11. 24.
To yap ονομα tov Θεου δι’ suas
βλασφημεῖται ev τοις ebveos. 7
For the name of God is blasphemed
among the Gentiles through you.
Rom. lil. 10—12.
Ovx εστι δικαιος, ουδὲ εἷς" Oux
ἐστιν ὁ συνιων οὐκ ἐστιν ὁ εκζήητων᾽
1 The quotation is. here made from the Septuagint with no material variation ; the
pronouns αὐτὸν and αὐτου (him and his) are added by the sacred historian ; the latter
twice.
The variation from the present Hebrew text (see p. 380. No. 4.) is greater, but
not so great as to affect the general import of the passage.
(Scott, Randolph. )
2 In this quotation from the Septuagint, tov Θεου (of God,) is substituted for μου (my);
and the words εν τοῖς eSveor (among the nations) are added to the Hebrew in the Sep-
tuagint. (Scott, Randolph. )
IX. Sect. II]
pavov διεκυψεν ems τοὺς vious τῶν
ἀνθρώπων, Tou ιδειν εἰ ἐστι συνίων; ἢ
extytwy πον Θεον. Παντες εξεκλιναν»
ἅμα ηχρειωθησαν" οὐκ ἐστι ποίων
χρηστοτητα, οὐκ εστιν ἕως ἑνὸς.
There is none who doeth good: no,
not one. The Lord looked down from
heaven on the children of men, to see
if any had understanding, or were seek-
ing God. They had all gone aside,
they were altogether become vile. There
is none who doth good, no, not one.
20. Exod. ix. 16.
Καὶ évexev τουτου διετηρηθης ; iva
ενδειξωμαι ev σοι τὴν ἰσχὺν μου;
καὶ ὅπως διαγγελὴ TO ovo jou εν
TATH τὴ YN.
But thou hast been preserved for
this purpose, that by thee I might dis-
play my power, and that my name may
be celebrated throughout all the earth.
21.
Καὶ οὐχ ὡς λιθου πτροσκομματι
συναντεσεσθε, oude ὡς πετρας πτω-
ματι.
_ And ye shall not run against a stum-
bling stone, nor as under a falling rock.
Isa. viii. 14.
Isa. xxviii. 16.
dou, eyw εἐμδαλλω εἰς τὰ ϑεμε-
Ata Siwy λιδον woauTEAn, ExAExTOY,
ἀκρογωνιαιον», EVTIMLOV, εἰς TAH Jem
μελια αὐτῆς» καὶ ὁ πιστεύων OV μὴ
καταισχυνθη.
τς Βμὲ with some Variation,
407.
τῶν Θεὸν. ἴήαντες εξεκλιναν, ἅμα,
ἡχρειωθησαν" οὐκ ἐστι ποιων χρη-
στοτήτα, οὐκ ETTIV ἕως Evac, |
There is not one righteous; no, not
one: there is none that understandeth,
there is none that seeketh after God.
They are all gone out of the way; they
are altogether become unprofitable;
there is none that doeth good; no, not
one.
Rom. ix. 17.
Ess auto τουτο. εξηγξιρα oe, ὅπως
ενδειξωμαι ev σοι τὴν δυναμιν μου;
καὶ ὅπως διαγγελη τὸ ονομᾶὰ mou εν
warn τὴ YN"
For this. same purpose have I raised
thee up, that I might show my power
in thee, and that my name might be
declared throughout all the earth.
Rom. ix. 33.
Idou, τιθημι ev Σιων λιθον προσ-
κομματος, καὶ πετραν σκανδαλου"
« >
καὶ πᾶς ὁ πιστεύων Em αὐτῶ OV κα-
ταισχυνθήσεται. 5
Behold I lay in Sion a stumbling
stone, and rock of offence: and who-
soever believeth on him shall not be
ashamed.
See also Rom.x. 11. and 1 Pet. ii,
6; 7.
* The former part of this quotation is an abridgment of the Septuagint, but agreeing
in meaning with the Hebrew.
from the Septuagint.
It is rather an abridgment.
The Hebrew word rendered in our version, they are become filthy
The latter part is exactly
(see p. 371. No. 13. supra), and which signifies to be loathsome or putrid, in the Sep-
tuagint rendered ἡχρειωϑησαν, they are become unprofitable. This the apostle retains, It
is not so forcible as the Hebrew, but is sufficient for his argument; and it cannot be
supposed that many of the Christians at Rome had any other Scriptures except the
Septuagint. (Scott.)
2 This is taken from the two passages of the prophet Isaiah above given; to which
the apostle refers, in order to prove that the Jews in general should be cast off, and only
those among them who believed should be saved. Of these passages he quotes such
parts as were sufficient to prove his point. The first citation agrees with the Hebrew
(See No. 28, p. 358. supra), from which the Septuagint differs widely. ‘The other
citation agrees nearly with the Septuagint. It differs from the Hebrew only in read-
ing with the Septuagint καταισχυνϑήσεται, shall be ashamed, which is also the reading of
the Arabic version. They seem to have read in the origina] ©) (yapisu) instead of
wr (vacnisH.) Dr. Randolph, p. 36. ἈΠΟ
DD 4 .
408.
, Behold, I lay for the foundation of
Sion a stone of inestimable worth — a
chosen precious corner-stone for the
foundations of it : and he who believeth
shall not be ashamed.
22. Psal. Ixix. 22, 23.
Γενηθήτω ἣ τράπεζα αὐτῶν ενω-
πιον αὐτῶν εἰς σσαγιδα, καὶ εἰς ἀν-
ταποδοσιν, και εἰς σκανδαλον. Ὥκο-
τισδήτωσαν οἱ οῴζϑαλμοι αὐτῶν τοῦ
μὴ βλεπειν, καὶ τὸν νωτον αὑτῶν δια
παντὸς συγκαμψον.
_ Let there table before them become
a snare, and a recompence, and a stum-
bling block. Let their eyes be darkened,
that they may not see, and bow down
their neck continually.
23. Isa.lix. 20, 21. (and see
Isa. xxvil. 9.)
Ἥξει ἕνεκεν Siwy ὁ puomevos, και
ἀποστρέψει aceberas amo ἴακωβ.
Καὶ αὑτη αὑτοις ἣ παρ᾽ εμου δια-
Inn.
For the sake of Sion, the Deliverer
will come, and turn away ungodliness
from Jacob. And this shall be my
covenant with them.
24. Isa. xi. 10. .
Εσται ev Ty ἵμερα εκεινὴ ἣ pila
του ἴεσσαι, καὶ ὃ ἀνιστάμενος ἀρχειῖν
εὔνων, em avtTw edyy ελπιουσι.
There shall be in that day the root
of Jesse, even he who riseth up to rule
nations; in him nations will put their
trust. :
25. Isa. xxix. 14.
Καὶ ἀπολω τὴν copiav τῶν σο-
PWV, καὶ τὴν συνεσιν τῶν συνετῶν
κρυψω.
Quotations taken from the Septuagint,
Rom. xi. 9, 10.
TevySntw % τραπεξα αὐτῶν εἰς
παγιδα, καὶ εἰς ϑήηραν, καὶ εἰς
σκανδάλον, καὶ εἰς ἀνταποδομα aU=
τοις. κοτισϑητωσαν οἱ οφϑαλμοι
αὑτῶν Tou μὴ βλεπειν, καὶ τὸν γω-
τον αὑτῶν δια παντὸς συγκαμψον.
Let their table be made a’snare and
a trap, and a stumbling block, and a re-
compence unto them. Let their eyes
be darkened that they may not see, and
bow down their back alway.
Rom. xi. 26, 27.
Ἥξει ex Siwy 6 ῥυόμενος, καὶ
ἀποστρεψει ἀσεδειας amo laxwe.
Kai airy autos ἡ wap ἐμου δια-
ϑηκὴ») ὅταν ἀφελώωμαι Tas ἁμαρτιὰς
auTwy, | .
And the Redeemer shall come to
Sion, and unto them that turn from
transgression, saith the Lorp. As for
me, this is my covenant with them,
saith the Lorp.
Rom. xv. 12.
Eoras ἣ pita tou leooas, καὶ ὁ
LYITTALEVOS ἄρχειν εὔνων, Er αὐτῷ
εὔνὴ ελπιουσιν.
There shall be a root of Jesse, and
he that shall rise to reign over the
Gentiles; in him shall the Gentiles
trust.
1 Cor. i. 19.
Απολω τὴν σοῷιαν τῶν σοῷων,
χαὶ τὴν συνεσιν τῶν. συνετων. αϑε-
THT Ws
instead of évexer.
1 This quotation is taken from the Septuagint, except only that the apostle reads ex
Perhaps the copy of the Septuagint which he used had it so, or pos-
πον ee el Ἢ
sibly the text of the apostle may have been altered by transcribers: the word ἕνεκεν (for
the sake of }, comes nearer to the Hebrew, and answers better the apostle’s purpose. _
And again, at the end the apostle adds (ray apeAwpar Tas ἅμαρτιας avTwy — when I shall ©
take away their sins. ‘This may possibly be taken from Isa. xxvii. 9. where we read in
the Septuagint καὶ TovTo ect ἣ ευλογια avTov, ὁταν αφελωμαι THY ἅμαρτιαν avrov — and
this is to him a subject of thanksgiving, when I take away his sin. It is not easy td dis-
cover how the Septuagint translators read the Hebrew.
/
IX. Sect. 11.
And I will destroy the wisdom of the
wise, and will hide the understanding
of the prudent.
26. Isa. x}. 13.
Tis εγνω vou Κυριου; και τις
αὐτου συμθουλος ἐγένετο, ὃς συμ-
6:6% αυτον; ~
Who hath known the mind of the
Lord? and who hath been of his coun-
sel to teach him?
Zi. Psal. xciv. 11.
Kupios γινώσκει tous διαλογισ-
fous τῶν ἀνθρωπων, ὅτι εἰσι ματαιοι.
The Lord knoweth the thoughts of
men, that they are vain.
98. Deut. xxxii. 17.
Ebucay δαιμονιοις, καὶ ov Θεω.
ΤΟΥ sacrificed to demons, and not
to God.
29. Gen. li. 7.
Καὶ ἐγένετο 6 aviowmos εἰς Ψυ-
χὴν ἕωσαν
And man became a living soul.
30. Hos. xiii. 14.
lov 4 8ixy cov, ϑανατε; wou To
XEVTPOY TOU, Ady; |
O death, where is thy punishment ?
Where thy sting, O grave?
91. Lev. xxvi. 11, 12. |
Καὶ ϑησω τὴν σκηνὴν μου ev ὑμιν
— Kai ἐμπεριπατήσω εν ὑμιν" καὶ
ἐσομαι ὑμῶν Θεος, καὶ ὑμεις ἐσεσθε
μοι Actos.
But with some Variation.
409
I will destroy the wisdom of the wise,
and will bring to nothing the under-
standing of the prudent.
1 Cor. ii. 16. (See also Rom. xi. 34.)
Tis yap eyvw vouy Kupiov, ὃς
gumbibaces αυτον; "1
For who hath known the mind of the
Lord, that he may instruct him ?
1 Cor. iii. 20.
Κυριος yivwoxss τοὺς διαλογισ-
μους τῶν TOPwY, ὅτι εἰσι ματαιοι.]
The Lord knoweth the thoughts of
the wise, that they are vain.
1 Cor. x. 20.
AAW ori ἃ Suet ta εθνη, δαιμο-
γιοις Ques, καὶ ov Θεω. 2
But the things which the Gentiles
sacrifice, they sacrifice to devils and
not. to God.
1 Cor. xve 45.
Evyeveto 6 πρωτος ἀνθρωπος Αδαμ.
εἰς ψυχὴν ξωσαν 8
The first man, Adam, was: made a
living soul,
I Cor. xv. 55.
Tlov cov, Savare, τὸ xevT poy 5
Που cov, ἁδη, To νικος; 3
O death, where is thy sting?
O grave, where is thy victory ?
2 Cor. vi. 16.
ε
Ori evoixyow εν αὑτοῖς, καὶ εμ-
περυπατησω" καὶ ἐσομαι αὑτῶν Θεος,
χαὶ AUTOS ἐσονται μοι λαὸς"
TIT ee a ον τ τς ic Ls a ae = παρ eee
* This quotation agrees both with the Septuagint and with the Hebrew; except that it
substitutes σοφων, of the wise, for avSpwrwy, of men, which however does not alter the
sense. (Dr. Randolph.)
2 This does not appear to be any citation at all, though it agrees nearly both with the
Septuagint and Hebrew of Deut. xxxii. 17.
(Ibid. )
- % This is taken from the Septuagint, which translates the Hebrew literally; but the
Apestle, by way of explanation, adds mpwros — first, and Αδαμ -- Adam.
+ See note 3. p. 384. supra.
(Scott. )
ὧι
410. Quotations taken from the Septuagint,
_And I will fix my tabernacle among
you.— And I will walk about among
you, and be your God, and ye shall be
my people.
32. (See 2 Sam. vii. 14.)
33. Exod. xvi. 18.
᾿ Oux επλεόνασεν, ὁ TO πολὺ" και
ὁ τὸ ἐλαττον, οὐκ ἡλαττονήσεν.
He who gathered much had nothing,
over; and he who gathered little did
not fall short.
34. Deut. xix. 15. ,
Emi oroparos δυο μαρτυρων, καὶ
ἐπὶ TTOMATOS τριῶν μαρτυρων, στη-
σεται πᾶν ῥημα.
ΒΥ the mouth of two witnesses, or
by the mouth of three witnesses, every
thing shall be established.
35. Gen. xii. 3. (and see Gen.
xvill. 18.)
Kas ενευλογηθήσονται ev σοι πα-
σαι αἱ φυλαᾶι τῆς Ὑγὴης-
And in thee shall all the tribes of the
earth be blessed.
36. Gen: xxi. 10.
ExBars τὴν wadioxyny ταύτην,
καὶ TOY υἱον αὐτῆς οὐ γὰρ μὴ κλη-
ρύνομησει ὁ υἱος τῆς παιδισκὴῆς Tav-
τῆς μετα Tov υἱου μου Ισαακ.
' [Part I. Ch.
I will dwell in them and walk. in
them; and I will be their God, and;
they shall be my people. . : big
2 Cor. vi. 18.
Kas ἐσομαι ὑμιν εἰς σατερα, καὶ
ὕμεις. ἐσεσῆῇε μοι εἰς υἱους καὶ Jum
yatepas, λέγει Κυριος wavroxpaq:
τωρ."
And I will be a father unto you, and
ye shall be my sons and daughters,
saith the Lord Almighty.
2 Cor. viii. 15.
Ὃ το πολυ, οὐκ εἐπλεονασε" και.
/
ὁ TO OAIYOV, οὐκ ἡλαττονήῆσε.
ie that had gathered much, had
nothing over; and he that had gathered
little, had no lack.
2 Cor. xiii. 1.
Em στόματος δυο μαρτυρῶν και
τριῶν σταϑήσεται παν ῥημα. ”
In the mouth of two or three wit-
nesses shall every word be established.
Gal. iii. 8.
Ὅτι ενευλογηθησονται εν σοι πᾶν--
Ta τὰ εθνη. ,
In thee shall all nations be blessed.
Gal. iv. 30.
Ex6aare τὴν wmaidioxny, καὶ Tov
υἱον aUTYS* OU γὰρ μὴ κληρονομησὴ
ὁ υἱος τῆς παιδισκῆς μετα του υἱου
τῆς ελευθερας. ὃ ᾿
* We cannot say, certainly, whence this quotation is taken ; we have the substance of
my
it in several parts of Scripture, where God promises to be a father to Israel, and calls
Israel his son: But it seems most probably to refer to 2 Sam. vii. 14. where the very
words are spoken of Solomon — J will be his father, and he shall be my son; and this
promise to David is introduced v. 8. Thus saith the Lord of Hosts (in the Septuagint,
Kupios waytoxpatwp, the Lord Almighty). The apostle applies this to Christians in
general. (Dr. Randolph on the Quotations, p. 41.)
2 This is a somewhat abridged quotation from the Alexandrian copy of the Septuagint,
which agrees with the Hebrew.
8 This agrees with the Septuagint, except that the pronouns ταυτὴν and ταυτὴς (this)
are omitted in the quotation ; and that rns ελευϑερας (of the free woman) is substituted
for μου Ioaax (my son Isaac.) In both these respects the quotation varies from the He-
brew ; though the sense is in no respect affected or altered by it. These alterations or
accommodations were necessary to the apostle’s argument. _{ Randolph, Scott. ):
IX. Sect. 11.
Send away this girl and her son, for
the son of this girl shall not inherit (or,
be the heir) with my son Isaac.
37. Exod.xx. 12. (and see Deut.
v. 16.)
Tipe tov marepa σου, χαὶ THY μὴ-
τερὰ σου, ἷνα εὖ σοι yevnTal, καὶ
iva μακροχρόνιος γενὴ ἐπι THS NS
‘Honour thy father and thy mother,
’ that it may be well with thee, and that
thou mayest live long in the land.
38. Psal. xxii. 22.
᾿ Διηγήσομαι τὸ ογομα cov τοις
αδελῷοις μου εν μέσω εκκλησιᾶς
ὑὕμνησω σε.
- I will declare thy name to thy bre-
thren: in the midst of the congregation
I will sing praise to thee.
‘
939. Isa. viii. 17, 18.
Kas πεποιθως εἐσομᾶι em auto.
Ιδου eyw και Ta παιδιὰ & μοι εδω-
χεν ὁ Θεος. 3
And I will trust in him. Here am I,
and the children whom God hath given
me.
| 40. Psal. πον. 7—lI.
Ξημερον εν τὴν φωνῆς avrov
AXOUTHTE, μὴ TXANPUYNTE τὰς καρ-
διας ὑμων, ὡς εν TW πιαραπικρασμ,,
HATA τὴν ἥμεραν του πειρασμοὺυ εν
τὴ ἐρημω" Ov emeipacay με οἱ πα-
τερες UMW, εδοκιμασαν, καὶ εἰδὸν τὰ
εργὰ μου. Τεσσαράκοντα etn wpo-
σωχθισα τὴ γένεα εἐκεινή9 Καὶ εἰπα"
Aci ὥλανωνται τὴ καρδια, καὶ AUTOS
oux εἐγνωσαν τὰς ὅδους μου. Ὥς
ὠμοσὰ εν TH οργὴ μους εἰ εἰσελεὺυ-
σονται εἰς τὴν καταπαύσιν μου.
. To-day, since ye have heard his voice,
harden not your hearts as at the great
provocation,—as in the day of the
temptation in the desert, where your
fathers tried me; they proved me,
though they had seen my works. Forty
years I was incensed with that gener-
ation, and said, They do always err in
their heart, and have not known my
ways. So I sware in my wrath, They
shall not enter into my rest.
But with some Variation.
411
Cast out the bondwoman and her.
son: for the son of the bondwoman
shall not be heir with the son of the
free woman. .
Eph. vi. 2, 3.
Tipa τὸν warepn cou καὶ τὴν
μήητερα — ‘Iya εὖ σοι yevnTaly καὶ
EON μακροχρόνιος ET τῆς γῆς. ἥ
Honour thy father and thy mother
—that it may be well with thee, and
that thou mayest live long upon the
earth.
Heb. ii. 12.
Απαγγελω τὸ ονομῶ cou τοις
αδελφοις μου, ἐν μεσω εχκλήσιας
ὕμνησω σε.
I will declare thy name unto my
brethren: in the midst of the church
will I sing praise unto thee.
Heb. ii. 13.
Eyw ecouas πεποιθὼς ex autw
—Ildcu eyw και τὰ matin & μοι
εδωκεν ὁ eos.
I will put my trust in him. — Behold
I and the childrea which God hath
given me.
Heb. ili. 7—10.
Σήμερον exy τῆς φωνῆς αὐτου
AKOUTHTE, μὴ TXANPUYNTE TAS καρ-
διας μων, ὡς ἐν TW TAPATIXPAT MW,
κατα τὴν ἥμεραν TOU πειρασμου εν
τὴ ἐρήμω" Ov emeipacay με οἱ Gam
τερες ὕμων; εδοκιμασαν μὲς καὶ εἰδὸν
TH εργὰ pov τεσσαρακοντα ety"
Διο προσωχθισα τὴ γένεα exeivny
καὶ εἰπὸν" Ἀεὶ ὥλανωνται τὴ καρ-
δια" autos Oe οὐκ εγνωσαν Tas ὅδους
μου" “Qs wuora εν τὴ οργὴ μου, εἰ
εἰσελευσονται εἰς τὴν καταπαῦύσιν
μου.
To-day, if ye will hear his voices
harden not your hearts, as in the pro-
vocation, in the day of temptation in
the wilderness; when your fathers
tempted me, proved me, and ‘saw my
works forty years. Wherefore I was
grieved with that generation, and said,
They do alway err in their hearts; and
they have not known my ways. 501
‘sware in my wrath, They ‘shall not
enter into my rest. - ,
412
41. Exod. xxv. 40.
‘Opa, ποιήσεις κατὰ τὸν τύπον
Toy δεδειίγμιενον σοι εν τῶ ὁρει.
See that thou make them according
to the pattern shown thee on this mount.
Quotations taken from the Septuagint, [PartI. Ch.
Heb. viii. 5. 2
Ὅρα yap, φησι, moons παντὰ
κατα τὸν τύπον Tov δειχθεντα σοι εν
τω ορει.
For, See, saith he, that thou make all
_ things according to the pattern showed
42. Psal. xl. 6—9.
Θυσιαν καὶ προσφοραν οὐκ ηθε-
λησας, cwpa be κατηρτισὼ μοι"
ὋὉλοκαυτωμα καὶ περι ἁμαρτιας
οὐκ ytyoas. Tore εἰπόν" ldov, yxw
(ev κεφαλιδι βιδλιου γεγραπται περι
εμου) του ποιησαι TO ϑελήμα σου, ὁ
Θεος μου, ηδουληθην, καὶ τὸν νομὸν
σου εν μέσω THs κάρδιας μου.
Sacrifice and offerings thou didst not
desire, but thou preparedst a body for
me. Whole burnt offerings, and offer-
ings for sin thou didst not require.
Then I said, Behold I come (in the
volume of a book it is written respecting
.me) to perform, O my God, thy will, 1
was determined, even that law of thine,
within my heart.
48. Prov. ili. 34.
Kupiog ὑπερηφανοις ἀντιτασσε-
ταις ταπεινοῖς δε διδωσι χάριν.
The Lord resisteth the proud, but he
giveth grace unto the humble.
44, 158. xl. 6---8.
Flaca σαρξ χορτος: καὶ mace
oka ανθρωπου ὡς ανθος χορτου"
Εξηρανθη 6 χορτὸς, καὶ τὸ ἀνῦος
to thee in the mount.
Heb. x. 5—7.
Θυσιαν καὶ τροσφοραν οὐκ ἧἥθε-
Angas, σώμα ὃε κατήρτισω μοι"
Ὁλοκαυτώματα καὶ περι ἁμαρτιᾶς
οὐκ εὐδοκησας. Tore εἰπον" ἴδου,
ἥκω (εν κεφαλιδι βιδλιου yeypar-
ται περι ἐμου) τοῦ πσοιήσαιγ 6 Θεὸς»
To ϑελημα σου. }
Sacrifice and offering thou wouldest
not, but a body hast thou prepared me.
In burnt offerings and sacrifices for sin
thou hast had no pleasure. ‘Then said I,
Lo, I come (in the volume of the book it
is written of me) to do thy will, O God.
James iv. 6.
‘O Θεὸς ὑπερηφανοις ἀντιτασσε-
ται, ταπεινοῖς Oe διδωσι χαριν. 2
God resisteth the proud, but giveth
grace unto the humble.
1 Pet. i. 24, 25.
Avr mara cups ὡς χορτος, καὶ
πασα δοξα avopwrov ὡς avlog χορ-
του" Εξηρανθη ὁ χορτος, καὶ τὸ avbog
1 This quotation is nearly from the Septuagint ; but both of them vary from the He-
brew in substituting Swya Se κατηρτισω por — But a body hast thou prepared for me,
instead of the clause rendered in our version, Mine ears hast thou opened. This varia~
tion has afforded abundant scope for the critical acumen of learned men. The apostle’s
argument, however, (Mr. Scott justly remarks,) does not at all depend on the words
which differ from the Hebrew. Yet it must be allowed, that there is more reason to
think that the Hebrew text is here corrupted, than in almost any other place. quoted in
the New Testament. This’ is also the opinion of Dr. Randolph. On the Quotations,
Pp 44.
2 This is taken from the Septuagint, only putting ‘O Θεὸς instead of Kupios. They
differ from the Hebrew, with which the Vulgate agrees, illudet illusores —he will scorn)
the scorners. ‘The Arabic version agrees with the Septuagint — resistet superbis, he:
will resist the proud. The Syriac version renders it destruet irrisores, he will destroy
the scorners; and the Chaldee paraphrase — illusores propellet, he will drive away the
scorners. It is not easy to account for this difference; nor is it worth while to attempt.
it: the sense is much the same, as the proud and; the scorners are equivalent expressions
in scripture language. Dr. Randolph, p. 46.
s
IX. Sect. 11.
εξεπεσε. To be ῥημα tou Θεου
ἥμων μενεῖ εἰς TOY Aiwa.
All flesh is grass; and all the glory of
man as a flower of grass. The grass is
withered, and the flower fallen; but the
word of our God endureth for ever.
45.
Lov, eyw eubarrw εἰς τὰ θεμε-
Aia Siwy Ardov σσολυτελὴ9 EXAEKTOY,
ἀκρογώνιαιον, ἐντιμον, εἰς τὰ ϑεμε-
Aa αὐτῆς" καὶ ὁ ττιστευων ὁ") με
καταισχυνβη.
Behold, I lay for the foundation of
Sion, a stone of inestimable worth, a
chosen precious corner-stone for the
foundations of it: and he who be-
lieveth shall not be ashamed.
46. Isa. 1111. 9.
Ανομιαν οὐκ εποιήσεν, oude δολον
εν TW στοματι αὐτου.
Isa. xxviii. 16.
He committed no iniquity, nor prac-
tised guile with his mouth.
47. Isa. viii. 12, 13.
Tov δὲ φοθον αὐτου ov με φοβη-
ϑητε, οὐδὲ μὴ ταραχθητε. Κυριον
αὐτὸν ἁγιασατε.
Be not ye terrified with the fear of
him, nor dismayed. Hallow the Lord
himself.
But with some Variation.
413
αὐτου εξεπεσε’ To δε ῥημα Κυριου
μένει εἰς τὸν Aiwya.
For all flesh is as grass, and all the
glory of man, as the flower of grass.
The grass withereth, and the flower
thereof falleth away: but the word of
the Lord endureth for ever.
1 Pet. ii. 16. (and see Rom. ix. 33.)
Ιδου, τιθημι ev Siwy λιθον axpo=
γωνιαιον, EXAEXTOY, EVTIMOY? χαὶ ὃ
πιστευῶν ET αὐτῶ OU μὴ καταισ-
χυνθη.
Behold I lay in Sion a chief corner-
stone, elect, precious; and he that be-
lieveth on him shall not be confounded.
~
1 Pet. ii. 22.
‘Os ἁμαρτιαν οὐκ εποιήσεν, ουδὲ
eupedn δολὸς εν TW στομᾶτι αὐτου.
Who did no sin, neither was guile
found in his mouth.
1 Pet.iii. 14, 15.
Τὸν δε gobov αὐτων μὴ φοθηθητε,
pyde ταραχθητε. Κυριον 8 τὸν
Θεον ἁγιασατε. .
And be not afraid of their terror,
neither be troubled, but sanctify the
Lord God in your hearts.
III. Quotations agreeing with the Septuagint in SENSE, but NOT in
Words.
1. Jer. xxxi. 15.
ᾧωνη ev ‘Pana yxoucly Ipyvou,
καὶ κλαυθμου, καὶ οδυρμοῦ, “Payna
αποκλαιομενὴ οὐκ ηθελε παυσασθαι
επι τοις υἱοις αυτῆς. ὅτι οὐχ εἰσιν.
There was heard at Rama, a sound
of lamentation, and weeping and wail-
ing: Rachel, weeping for her children,
refused to be comforted, because they
are not.
agrees in sense, but
not in words, with
Matt. ii. 18.
Davy ev “Papa ηἡκουσϑη, Ipnvos
καὶ κλαυθμος, καὶ οδυρμος πολὺς,
Ῥαχηλ κλαιουσὰ Ta Texva αὑτῆς;
καὶ οὐκ ηἡθελε παρακληθηναι, ὅτι
οὐκ εἰσι.
In Rama was there a voice heard,
lamentation, and weeping, and great
mourning, Rachel, weeping for her
children, and would not be. comforted,
because they are not.
' Both this quotation and the Septuagint give the meaning of the Hebrew; but the
word αὐτῶν (their), which is used: by St. Peter, seems to give the sense better than the
singular avrev (his) of the Septuagint.
The original Hebrew (which is Jenovan Sa-
baoth, Lord of Hosts), will admit of. either. ! :
(Scott.)
414
2. . Isa. xl. βαρ...
Davy Comvros ev τὴ ερημω “E-
τοιμασατε τὴν ddov Kupiov, evdercs
ποιεῖτε τὰς τριδους του Θεου ἥμων.
Πασα φαραγξ πληρωθήσεται, καὶ
may opos και βουνος ταπεινωθητεται"
καὶ ETTAL πᾶντὰα τὰ σχολιὰᾶ εἰς EU-
θειαν, καὶ ἣ τραχειαὰ εἰς medic.’ Καὶ
οφθησεται ἣ δοξα Κυριου, και οψε-
ται πᾶσα σαρξ τὸ σωτήριον του
Θεου.
ΓΑ voice of one crying in the wilder-
ness, Prepare the way of the Lord;
make straight the roads for our God.
Every valley shall be filled up; and
every mountain and hill be levelled.
And all the crooked places shall be
made a straight road, and the rough
way smooth plains. And the glory of
the Lord will appear ; and all flesh shall
see the salvation of God.
3. Psal. Ixxviili. 2.
— AvoiEw ev mapaboras τὸ στο-
μα μου, φθεγξομαι προθληματα am
aPXNS-
I will open my mouth in parables ;
I will utter dark sayings of old.
A. Deut. vi. 5.
Αγαπήσεις Kupsov τὸν Θεὸν σου
εξ OAns τῆς διανοιας σου, και εξ OANS
τῆς ψυχης σου, καὶ εξ ὅλης τῆς δυ-
ναμεως σου.
Thou shalt love the Lord thy God
1 Ὅδους Actas. ( Alex.)
Quotations agreeing with the Septuagint
agreees in sense, but ᾿
not in words, with
[Part I. Ch:
Matt. iii. 3. Mark i. iis
Luke iii. 4—6.
Φωνη βοωντος ev τὴ ερήμω" a
μάσατε τὴν δον Κυριου, εὐϑειας
ποιειτε τὰς τριδους αὐτου. Tlaca
φαραγξ πληρωθήσεται, καὶ wav ορος
καὶ βουνος ταπεινωθησεται" και
εσται τὰ TXOAIA εἰς εὐυθειαν, και at
Tpayeras εἰς ὅδους λειας. Kas οψε-
ται πάσα σαρξ τὸ σωτήριον τοῦ
Θεου.
The voice of one crying in the wilder-
ness, Prepare ye the way of the Lord,
make his paths straight. Every valley
shall be filled, and every mountain and
hill shall be brought low; and the
crooked shall be made straight, and the
rough ways shall be made smooth; and
all flesh shall see the salvation of God..
Matt. xii. 35.
Ανοιξω ev παραθολαις τὸ στομα
μου, ερευξομαι κεχρυμμενα ἀπὸ κα-
TubOANS κοσμου.
I will open my mouth in parables; I
will utter things which have been kept
secret from the foundation of the
world.
Matt. xxii. 37. Mark xii. 30.
Luke x. 27.
Αγαπήσεις Κυριον tov Θεὸν σου
ὁλη TH καρδιὰ σους καὶ εν ὁλη τὴ ψυ-
XN σου, καὶ εν ὅλη τὴ διανοια σου. >
Thou shalt love the Lord thy God
2 The Vatican edition of the Septuagint here translates 9225 (Lenener), by Ts διανοιας
σου (thy understanding). But the Alexandrian edition renders it τὴς καρδιας σου (thy
‘heart). St. Matthew takes in both, but puts ψυχή (soul) between; he also puts ev ὁλε
for εξ cAns agreeably to the Hebrew ; and he leaves out the latter clause, with all thy
strength. St. Mark and St. Luke agree entirely with St. Matthew, only they add the
latter clause. (Dr. Randolph.) The variation from the Septuagint and Hebrew does
not in the least affect the meaning. Mr. Scott thinks, with great probability, that the
Evangelists, under the teaching of the Holy Spirit, gave the meaning of this first and
great commandment in the most emphatical language, without intending either hopleny
to quote the Septuagint, or literally to translate the Hebrew.
IX. Sect. III.]
with thy whole understanding, and with
thy whole’soul, and with thy whole
might. Pras
5. Isa. liii. 12.
Και ev τοῖς ἀνόμοις ελογισθη.
And he was numbered among the
transgressors.
7
6. Exod. xiii. 2.
ἍΜΠασον μοι παν πρωτότοκον πρω-
Toyeves διανοιγον macay μήτραν.
Consecrate to me every first born,
that openeth.every womb.
Lev. xii. 8.
Py
Avo τρυγόνας ἡ δυο νεοσσοὺς
περιστερων.
Two turtle-doves or two young
pigeons.
8. Isa. liv. 13.
Kas πάντας tous vious σου διδακ-
τοὺς Θεου.
᾿ς Even thy sons, all instructed of God.
9. Zech. ix. 9.
10. Psal. xli. 9.
‘O soSiwy aprovg μου. ἐμεγα-
λυνεν em” ewe πτερνισμον.
He, who ate of my bread, hath lifted
up his heel against me.
In sense, but not in words.
agrees in sense, but
not in words, with
415
with all thy heart, and with all thy
soul, and with all thy mind. © Ae
Mark xv. 28. Luke xxii. 37.
Καὶ μετὰ ἀνομων ελογισθη.
And he was numbered with the trans-
gressors.
Luke ii. 23.
Πὰν ἀρσεν διανοιγον μητραν a-
γιον τω Kupiw κληϑήσεται.
Every male that openeth the womb
shall be called holy to the Lord. _
Luke i. 24.
Zevyos τρυγόνων ἡ δυο νεοσσους
περιστερῶν.
A pair of turtle doves, or two young
pigeons. — : , :
John vi. 45.
Kas ecovras παντες διδακτοι rou
Θεου.
And they shall be all taught of God.
15. (See Matt. xxi. 5:
p- 368. supra.)
My ¢o60u, ϑυγατερ Siwy sou,
ὁ Βασιλεὺς σου epyerai, καϑημενος
ems πωλον OVO. +
John xii.
Fear not, daughter of Sion; behold
thy king cometh, sitting on an ass’s
colt.
John. xiii. 18.
Ὃ τρωγων μετ᾽ ἐμοῦ TOY ἄρτον,
ἐπῆρεν em ἐμε τὴν στερναν αὐτου.
He that. eateth bread with me, hath
lifted up his heel against me. —
1 This differs both from the Septuagint and the Hebrew, and also from the citation
in Matt. xxi. 5.
The evangelist either followed some other translation, or chose to ex-
press briefly the sense, but not the words of the prophet. (Dr. Randolph. )
΄
416 Quotations agreeing with the Septuagint [Part I. Ch.
᾿ agrees in sense, but
11. Psal. cix. 3. a in words, with John xv. 25. Δα,
Επολεμήσαν με δωρεαν. Ἐμισησαν με δωρεαν. 3
They fought against me without cause, They hated me without a cause.
-
-
‘
12. Zech. xii. 10. John xix. 37.
Ἐπιδλεψονται προς με, avy “ὧν ᾿Ὄψονται εις ὃν εξεκεντήησαν. 2
χατωρχήσαντο. They shall look on him whom they
They will look to me instead of the _ pierced.
things, concerning which (or against
which) they have contemptuously
danced.
13. Pact tsix. 25. Actsi. 20.
TevySytw ἣ επαυλις αὐτῶν ἡρη- Γενηθήτω ἣ ἐπαυλις αὐτου ἐρήμος,
μωμενὴ, καὶ εν τοῖς σχηνωμᾶσιν KAI μὴ ETTW ὁ κατοικῶν εν αὐτή.
αὐτῶν μὴ ἔστω ὃ κατοικων. Let his habitation be desolate, and’
Let their tent (or habitation) be et no man dwell therein.
desolate, and in their dwellings no in-
habitant.
14. Deut. xviii. 15. 19. Acts iii. 22, 23.
Προφητὴν ex τῶν αδελφων σου; Προφητὴν ὑμιν ἀναστήσει Κυ-
ὡς εμε, ἀναστήσει σοι Κυριος 6 Θεος ριος ὁ Θεὸς ὕμων εκ τῶν αδελῷων
eA te axoureove Και ὁ ὕμων, ὡς ene’ αὐτου ακούυσεσϑδε
avipwmos Os EXY μὴ AXOUTH OTH ἂν xara παντὰ ὅσα av λαλῆση πρὸς
λαλησὴ ὃ προφήτῆς εκεινὸς ems TH ὕμας. Eoras δε, race ψυχη, ἥτις
ονομᾶτι μου, eyw εχδικήσω εξ αὐ- yy μὴ ἀκουσὴ TOU BpPOPyTOU εκεινου,
TOU. εξολοϑρευϑήσεται ex τοῦ λαου. 4
The Lord thy God will raise up for κα prophet shall the Lord your God
thee, from among thy brethren, @ pro- raise up unto you, of your brethren,
ἊΝ like unto me; to him shall ye ike unto me: him shall ye hear in all
earken.— And whosoever will not :
things whatsoever he shall say unto you.
hearken to what that prophet shall Α ἢ 1 Ἴς shall come to πόνο τ" ἐμόν:
speak in Ἢ name, I will execute ven- ς 0] which will not hear that prophet,
Seance gn, ArH. shall be destroyed from among the peo-
ple.
1 This quotation agrees both with the Septuagint and with the Hebrew, except that
what the former renders emorcunoay (fought against), is by the evangelist rendered
εμισῆσαν (they hated). Or possibly the passage intended to be cited may be Psal. xxxiv.
(xxxv. of English Bible) 19. where the Psalmist speaks of those who were his enemies
wrongfully : — μισουντὲς pe Swpeav, — who hate me without cause. (Randolph, Scott. )
2 This quotation cannot be made from the Septuagint, which is unintelligible. It is
an exact translation of the Hebrew, excepting that the evangelist substitutes the first
for the third person. τον
3. This agrees in sense, although not in words, with the Septuagint, which is a literal
translation of the Hebrew. The only difference is that the apostle applies to a particu-
lar person, what was spoken by David of his enemies in the plural, (Dr. Randolph.) _
4 This expresses the sense both of the Hebrew and the Septuagint, but not the words;
it may possibly be taken from soine other translation or paraphrase. (Dr. Randolph.) ἡ
IX. Sect. II.]
agrees in sense, but
not in words, with
15. Gen. xv. 13, 14.
~ Tlapoimov eras τὸ σπερμᾶ cou
ev yn οὐκ ιδια, καὶ δουλωσουσιν
AUTOUS, και κακώσουσιν αὐτους. και
ταπεινωσουσιν AUTOUG, τετραχοσιο
ety. Τὸ δὲ eSvos ὦ εαν δουλευ-
TOUT, κρινῶ εγω" μετα δὲ ταυτα;
εξελευσονται ὧδε μετὰ ἀποσχευὴς
TOAANS.
Thy seed shall sojourn in a land not
their own. And they shall be enslaved
and afflicted, and- humbled, four hun-
dred years. But the nation which they
shall serve I will judge; and after that
they shall come out hither with much
wealth.
16. Isa. Ixvi. 1, 2.
‘Outws Asyes Kupios, Ὃ oupavos
μου Spovos, καὶ ἣ yn ὑπτοποδιον τῶν
ποδῶν μου" ποιὸν οἰκὸν οἰκοδομὴη-
σετε μοι; καὶ ποιος τοπὸς τῆς κατα-
παυσεως μου; ἸΙαντα yap ταῦτα
EMOINTEY ἣἥ EID μου.
Thus saith the Lord, The heaven is
my throne, and the earth my foot-
stool. What sort of an house will ye
build me? And of what sort shall be
the place of my rest? For all these
things my hand hath made.
17: Amos ix. 11, 12.
Ἐν ty ἥμερα εκεινὴ ἀναστήσω
τὴν σκήνην Aauid τὴν πεπτωχυιᾶν,
καὶ ἀνοικοδομήσω τὰ πεπτωκότα
αὑτῆς, καὶ τὰ κατεσκαμμενα αὑτῆς
ἀναστήσω, καὶ ἀνοικοδομήσω αὑτὴν,
καϑῶως αἱ ἥμεραι του αἰῶνος" Ὅπως
ἐεκξφητησωσιν οἱ κατάλοιποι τῶν ἀν-
ϑρωπων, καὶ mavra τὰ edvny ep
οὗς επικεχλήται TO ονομῶ μου ET
αὐὑτους, λεγει Κυριος ὁ ποιων παντὰ
ταυτα.
In sense, but not in words.
417
Acts vil. 6, 7.
Ὅτι εἐσται τὸ σπερμα αὐτου πα-
ροικον εν Yn ἀλλοτριᾶγ και δουλω-
σουσιν AUTO, και κακώσουσιν ετὴ
τετρακόσια. Kas τὸ efvoc, ὦ εαν
δουλευσωσι, κρινῶ εγώ, simey ὃ
Θεος᾽ καὶ μετὰ ταῦτα εξελευσον-
ται, καὶ λατρευσουσι μοὶ EY τῷ το-
πω Toute. | .
_ That his seed should sojourn in a
strange land, and that they should
bring them into bondage, and entreat
them evil four hundred years. And the
nation, to whom they shall be in bond-
age, will I judge, said God: and after
that shall they come forth, and serve
me in this place.
Acts vil. 49, 50.
‘O oupavos μοι Spovoc, ἣ δὲ yn
ὑσσοποδιον τῶν modwy μου" ποιὸν
οἰκον οικοδομήσετε μοι; λεγει Κυ-
pos’ ἣ τις τοπὸος τῆς καταπαύσεως
pau; Οὐυχι ἣ χεῖρ μου emote ταὺυ-
τα παντα:
Heaven is my throne, and earth is
my footstool : what house will ye build
me? saith the Lord: or what is the
place of my rest? Hath not my hand
made all these things ?
Acts xv. 16, 17.
Mera tavte αναστρεψω, καὶ
ἀνοικοδομήσω τὴν σκήνὴην Aabid
τὴν τπεπτωκυιαν, καὶ τὰ κατε-
σκαμμενα αὐτῆς ἀνοικοδομήσω, καὶ
ανορϑώσω αὐτὴν" Ὅπως αν εχζη-
τησωσιν οἱ κατάλοιποι τῶν ἀνϑρω-
muy τὸν Κυριον, καὶ mavta τὰ
elvyn ED οὑς επικεκλήηται τὸ ὀονομιοι
μου em αὑτους, λεγει Κυριος ὃ
DOW ταῦτα τπαντα. ;
rc
\ This passage is not a direct quotation, either from the Hebrew or the Septuagint.
Stephen’s design was, to give a short outline of God’s dealings with the children of
Israel ; and in doing this he does not confine himself to the words of Moses, but
abridges his history, and sometimes adds a clause by way of explanation.
dolph, Scott.)
(Dr. Ran-
2 This quotation, in general, seems to be taken from the Septuagint, but with several
verbal variations. The passage, however, varies more materially from the Hebrew,
VOL, Il.
EE
418
In that day I will raise up the taber-
nacle of David, which hath fallen; I
will rebuild those parts of it which have
fallen to decay, and repair what have
been demolished. I will indeed rebuild
it as in the days of old, that the rest of
mankind may seek [the Lord], even all
the nations who are called by my name,
saith the Lord, who doth all these things.
18. Isa. lix. 7, 8.
Οἱ δε wodes autwy eos movnpiay
τρέχουσι, ταχινοι ἐκχεαι αἷμα —
Συντριμμα και ταλαιπωρια ev ταις
Odors αυτων. Kas odov eipyyys οὐκ
οἰδασι-
Their feet run to evil, they are swift to
shed blood. — Destruction and misery
are in their ways, and the way of peace
they do not know.
19. Gen. xviii. 10.
᾿ Ἑνταναστρέφων ἥξω προς σε xara
TOY καιρὸν τοῦτον εἰς ὡρας» καὶ ἕξει
υἱον Ξαρῥα ἣ γυνὴ σου.
I will return to thee about this time
twelvemonth; and Sarah, thy wife,
shall have a son.
20. Hos. ii. 23.
Kas ayannow τὴν οὐκ ἡγαση-
μένην. καὶ EPW TW οὐ λάω μου,
Λαος pou εἰ συ.
And I will love her who was not be-
loved; and to them who were not my
people I will say, Thou art my people.
Quotations agreeing with the Septuagint
agrees in sense, but
not in words, with
(Part I. Ch.
After this I will return and build
again the tabernacle of David, which
is fallen down; andI will build up again
the ruins thereof, and I will set it up:
that the residue of men might seek
after the Lord, and all the Gentiles
upon whom my name is called, saith
the Lord, who doeth all these things.
Rom. iii. 15—17.
Οξεις of modes αὑτῶν εχχεαι
αἷμα. υντριαμα και ταλαιπω-
pia ev ταις ddo1s αυὑτων" Kas doy
εἰρήνης οὐκ εγνωσαν.
Their feet are swift to shed blood.
Destruction and misery are in their
ways; and the way of peace they have
not known.
Rom. 1X. 9,
Κατα τὸν καιρὸν τοῦτον ελεὺυ-
Tope, καὶ ἐσται TH αρῥα vios. |
At this time will I come, and Sara
shall have a son.
Rom. ix. 25.
Καλεσω τὸν ov λαὸν pou, Acov
μου" καὶ THY οὐκ ἡγαπημενὴν, ἡγα-
πημενὴν.
I will call them my people, which
were not my people; and her beloved
which was not beloved.
especially in the clause, That the residue of men may seek after the Lord; which, in the
authorised English version from the Hebrew, is rendered, That they may possess the rem-
nant of Edom. The Septuagint translators evidently read ὙΘῪΤ᾽ (yipRosuu), not ἸΘῪ
(virosuu), and DI®8 (apam), not DVN (zpom) ; and the quotation of it by the apostle or
the evangelical historian, according to that reading, gives great sanction to it. (Scott. )
τ St. Paul here seems to have made use of some other translation, different from any
we now have ; it agrees in sense both with the Septuagint and the Hebrew. ‘The most
remarkable difference from the Hebrew is, that 17 NY? is rendered kata τὸν καιρὸν
τουτον. ‘They seem to have read it 717 as the same thing is expressed Gen. xvii. 21.
The Samaritan agrees with the Hebrew. The Vulgate, Syriac, and Arabic versions
agree with the Septuagint. However the sense of the prophecy, both ways, is much the
same, that Sarah should have a son at the time of life, or at the return of time next
‘year, (Dr. Randolph on the Quotations, p. 36.)
IX. Sect. [1.7
21. Isa. x. 22, 23.
Καὶ εαν γένηται ὁ Anos Ἰσραὴλ
ὡς ἣ αμμος τῆς ϑαλασσης» τὸ χα-
ταλειμμα αὐτῶν σωϑήσεται. Aoyoy
συντελων καὶ συντεμνων εν δικαιο-
συνη" ὅτι λογον συντετμήμενον Κυ-
ριος ποιήσει ev TH οἰκουμξνὴ ὅλη.
Though the people of Israel be as the
sand of the sea, a remnant of them shall
be saved. He is closing an account,
and making a deduction with saving
goodness. Because with the whole
Jand the Lord will make a reckoning
from which a deduction hath been
made.
22.
Ta ϑυσιαστήηρια σου xadteiray,
καὶ TOUS προφήτας σου ἀπεχτειναν
εν ῥομφαια" καὶ ὑπολελειμμαι εγὼ
μονώτατος. καὶ ζητουσι τὴν Ψυχὴν
μου Anbesy αὐτὴν.
1 Kings xix. 14.
They have demolished thy altars, and
slain thy prophets with the sword; and
I only am left, and they seek my life
to take it.
93. Isa. xxix. 10. (and see Isa. vi. 9.
Ezek. xii. 2.)
Ὅτι wemotiney ὑμας Κυριος πνευ-
ματι κατανυξεωςγ καὶ καμμυσει
τους οφθαλμους αὑτων.
For the Lord hath drenched you
with the spirit of stupefaction, and will
clese up the eyes of them.
D4. Isa. xlv. 23.
Kar’ swavrou omvuw, εἰ μὴ εξε-
λευσεται εχ TOU TTOMATOS μου δι-
In sense, ut not in words, —
agrees in sense, but
not in words, with
419
Rom. ix. 27, 28.
Ea ἡ 6 apitnos τῶν viwy, 1σ-
panr ὡς ἣ ἀμμος τῆς Saracons,
το καταλειμμα σωϑπ)ήσεται" Λογον
γὰρ συντελῶν καὶ συντεμνῶν εν
δικαιοσυνὴ" ὅτι λογὸν συντετμη-
μένον ποιήσει Κυριος ems τῆς γῆς. ἢ
Though the number of the children
of Israel be as the sand of the sea, a
remnant shall be saved: for he will
finish the work, and cut it short in
righteousness: because a short work
will the Lord make upon the earth.
Rom. xi. 3.
Kupiz, τοὺς προφήτας σου a-
πεχτειναν, καὶ τὰ ϑυσιαστήρια σου
κατεσκαψαν" xayw ὑπελειῷϑην μο-
γος, καὶ φητουσι τὴν Ψυχὴν μου. 2
Lord, they have killed thy prophets,
and digged down thine altars; and I
am left alone, and they seek my life.
Rom. xi. 8.
Edwxey autos ὁ Θεὸς πνευμα
κατανυξεως, οφθαλμους του μὴ βλε-
πειν, καὶ WTA τοῦ μὴ ἀκούειν.
God hath given them the spirit of
slumber, eyes that they should not see,
and ears that they should not hear.
Rom. IV. hie
Zw eyw, λέγει Kupioc, ὅτι
Eos καμψει Grav γονυ, καὶ wa-
’ This agrees nearly with the Septuagint, and still more nearly with the Arabie ver-
sion. —
They differ in several particulars from the Hebrew, but the general sense is the
same; the prophet foretels a great destruction of the children of Israel, but not a total
one: a remnant shall return and be saved. ‘The apostle very aptly applies this to the
times of the Gospel, when some few of the Jews believed, and were saved, and a signal
destruction came upon the rest: it is observable the expressions here in Isaiah are the
same as we find Dan. ix. where the destruction of Jerusalem is foretold. (Dr. Randolph
on the Quotations, p. 36.) .
2 This agrees in meaning both with the Septuagint and with the Hebrew ; but it is
not a quotation from the former, nor an exact translation from the latter. (Scott. )
i EE 2
420
καιοσυνὴ,. οἱ AOYOs LOU οὐκ αἀπο-
στραφησονται" ὅτι ἐμοι καμψει παν
γονυ, καὶ ομειται Maca γλώσσα
τον Θεον.
By myself I swear (righteousness shall
proceed from my mouth; my words
shall not be reversed), that to me every
knee shall bow, and every tongue shall
swear with respect to God.
25. Job v. 13.
Ὁ καταλαμδανων copous ev τὴ
φρονήσει.
Who entangleth the wise in their
wisdom.
26. Isa. lil. 11, 12.
Amootnte, amootyte, εξελϑατε
EXEINEV, καὶ axatapTrov μὴ ἁψηϑε,
ἐξελϑετε εκ μέσου αὐτῆς. ἀαφορισ-
Syte—xas ὁ επισυνάγων ὑμας
Θεος Ἰσραὴλ.
Depart, depart; come out thence,
and touch no polluted thing. Come
out of the midst of her, be clean. And
the God of Israel will bring up your
rear.
27. Deut. xxvii. 27. (26. of Eng-
lish version.)
Ἐπικατάρατος mas αἀνθρωπος ὃς
OUX ἐμμένει εν πᾶσι τοις λογοις του
YOMOU TOUTOU ποιήσαι KUTOUS.
Cursed be every man who will not
persevere in all the words of this law to
do them.
1 This does not exactly agree either with the Septuagint or with the Hebrew.
Quotations agreeing with the Septuagint
agrees in sense, but
not in words, with
[Part I. Ch.
σα γλωσσὰ
Ocw. !
~ As J live, saith the Lord, every knee
shall bow to me, and every tongue
shall confess to God.
ἐξομολογήσεται Tw
1 Cor. ili. 19.
‘O ὃρασσομενος tous copous ev
Ty Wavoupyia avTwy.
He taketh the wise in their own
craftiness.
2 Cor. vi. 17.
Διο εξελϑετε εκ μέσου αὐτῶν,
καὶ αφορισϑετε, Asyes Κυριος" καὶ
ακαδαρτου μὴ amecds* κάγω εἰσ-
δεξομαι ὑμας.
_ Wherefore, come out from among
them, and be ye separate, saith the
Lord: and touch not the unclean thing,
and 1 will receive you.
Gal. ui. 10.
Enixatapatos mas ὃς οὐχ εμ-
μένει εν GAT τοις γεγραμμενοις εν
Tw βιδλιω Tov νόμου, Tov ποιῆσαι
αυτα. ὃ
Cursed is every one, that continueth
not in all things, which are written in
the book of the law, to do them.
In-
stead of Kat’ ewavrov ομνυω, ---- By myself I swear, — the apostle gives us an equivalent
expression often used in Scripture, Zw eyw,—-As I live. The rest of the citation agrees
exactly with the Alexandrine copy of the Septuagint, which translates 20M by εξομολο-
ryertat, shall confess. The Vatican translates it more literally, — ομείται, shall swear ; but
both of them agree in joining 13, in the following verse, with ]1O in this, leaving
out ἼΝ and »),—and to this the Arabic version agrees. (Dr. Randolph on the Quota-
tions, p. 38.) ;
2 The general sense of the prophet cited is given in this passage ; but it is neither
made from the Septuagint, nor is it a translation of the Hebrew, which see in p. 373.
supra. The Septuagint is, verbally, much more according to the Hebrew.
3 Both the apostle’s quotation and the Septuagint version give the grand meaning of
the Hebrew ; but neither of them is a literal translation; and it is evident that the
apostle did not studiously quote the Septuagint. (Scott. )
IX. Sect. 11.}
28. Deut. xxi. 23.
Kexarypapevos taro Ocou mas
κρεμάμενος ἐπι ξυλου.
Every one that is hanged on a tree
[gibbet], is accursed of God.
29. Jer. xxxi. 31—34.
Idou, ἥμεραι epyovras, φησι Ku-
pios, και διαϑδησομαι τῶ ow Io-
panda καὶ tw oimwm ἴουδα διαϑηκὴν
καινὴν" ov κατὰ τὴν διαϑηκὴν ἣν
διαϑεμὴν τοῖς πτατρασιν αὐτῶν; εν
ἥμερα επιλαθομενου mov τῆς χει-
ρος auTwy, εξαγαγειν αὑτοὺς εκ
γῆς Αἰγυπτου" ὅτι autos οὐκ eve-
Peay εν τὴ διαϑηκὴ μου, και εγὼ
ἡμελήησα αὐὑτων, φησι Kupsos “Ors
αὕτη ἣ διαϑηκὴ μου, ἣν διαϑησομαι
Tw oimwm Ἰσραὴλ, μετα Tas ἥμερας
exeivac, ῴφησι Κυριος, διδους δωσω
γομοὺυς μου εἰς τὴν διανοιαν αὑτῶν.
καὶ ἐπι καρδιας αὐτῶν γραψω αυ-
TOUS’ καὶ ἔσομαι αὐτοῖς εἰς Oeor,
καὶ αὐτοι ἔσονται μοι εἰς λαῦν.
Kas ov μὴ διδαξωσιν ἑκαστος τὸν
πολιτὴν αὐτου χαι ἕκαστος τον αδελ-
Pov αὐτου, λέγων, Τνωϑι τὸν Ku-
ριον" ὅτι παντες εἰδησουσι ps, ἀπὸ
μικροῦ αὐτῶν ἕως μεγάλου αὐτῶν"
ὅτι ἵλεως ἔσομαι ταις ἀδικίαις αὖ-
τῶν, καὶ TOY ἁμαρτιων αὐτῶν οὐ μὴ
μβνήσδω ετι.
In sense, but not in words.
agrees in sense, but
not in words, with
421
Gal. iii, 13.
Emixarapatos mas 6 xpemapevos
ems EvAov. !
Cursed is every one that hangeth on
a tree.
Heb. viii. 8—12.
Sov, ἥμεραι ερχονται, λέγει
Κυριος, καὶ συντελέσω emt τὸν οι-
κον Ἰσραὴλ καὶ ἐπι τὸν osnov Ἰουδα
διαθηκὴν καινὴν" ov κατὰ τὴν δια-
θηκὴν καινὴν" οὐ κατα τὴν διαθηκὴν
ἣν ἐποιησα τοις πατράσιν αὑτῶν, εν
ἥμερα επιλαθομενου μου τῆς χειρος
αὐτῶν, εξαγαγειν αὐτοὺς εκ Yue
Αἰγυπτου" ὅτι autos oux ενεμειναν
εν Ty διαθηκὴ μου, κάγω ἡμελησα
αὐτῶν, λεγει Κυριος" Ὅτι αὑτὴ ἣ
διαθηκηὴ, ἣν διαθησομαι Tw ow
Ἰσραὴλ μετα τας ἥμερας εκεινᾶς»
λεγει Κυριος" διδους νομους μου εἰς
τὴν διανοιαν αὐτῶν, καὶ ἐπι χαρδιας
αὐτῶν επιγραψω αὐτοὺς" καὶ εσο-
μαι αὑτοῖς εἰς Θεὸν, καὶ αυτοι
ἐσονται μοι εἰς λαον" Καὶ ov μὴ
διδαξωσιν ἕκαστος τὸν λήσιον au-
του, καὶ ἕκαστος TOY αδελῷον αὖυ-
Tov, λεγων, Τνωθι τὸν Κυριον" ὅτι
ὥαντες εἰδήσουσι με, ἀπὸ μικρου
αὑτῶν ἕως μεγάλου αὐτῶν" ὅτι
ἵλεως ἐσομαᾶι ταις αἀδικιαιὶς αὐτῶν,
και τῶν ἁμαρτιῶν αὐτῶν, καὶ τῶν
ανημίων αὐτῶν οὐ μὴ μνήσθω ers
‘ Neither the apostle nor the Septuagint gives a literal translation of the Hebrew,
The word as, every one, is inserted, which has no corresponding word in the Hebrew ;
and the words ὑπο Θεου, of God, of the Septuagint, are omitted. (Scott.) Dr. Ran-
dolph thinks that they are probably a corruption of the text.
2 This long quotation is in general made from the Septuagint, though with several
verbal differences, which will be easily observed on collation, but which do not affect the
meaning, though they seem to imply, that the apostle did not confine himself to the
Septuagint. It is, however, manifest that he had that translation in his thoughts,
because he exactly quotes it, where it differs most materially from the Hebrew. The
Septuagint is, almost throughout this passage, a close version of the Hebrew; but, in-
stead of the clause, which in our authorised English translation is rendered — although I
was a husband to them, the Septuagint reads, καὶ eyw ἡμελήῆσα avtwy, therefore I took no
care of them; which lection is followed by the zpostle. Whether the Hebrew was then
read differently, as Dr. Randolph and other learned men suppose, or whether the apostle
did not think the difference so material as.to interrupt his argument on. account of it,
others must determine. Another variation is, that the Hebrew has the preterite in one
place, where the Septuagint has the future, διδους 8wow, I will put, &c. But the Hebrew
EE 9
422.
Behold, the days are coming, saith
the Lord, when | will make a new co-
venant with the house of Judah; not
according to the covenant which I
made with their fathers, in the day
when I took them by the hand to bring
them out of Egypt. Because they did
not abide by this covenant of mine,
therefore I took no care of them, saith
the Lord. For, this is my covenant
which, I will make with the house of
Israel: after those days, saith the Lord,
I will adapt my laws to their under-
standings, and write them on their
hearts, and I will be their God, and
they shall be my people ; and they shall
no more teach every man his neighbour,
and every man his brother, saying, Know
the Lord; for all will know me from
the greatest to the least of them; for I
will be merciful to their iniquities, and
no more remember their sins.
30.
Ιδου το αἷμα τῆς διαϑηκης,) ἧς
diedeto ζυριος πρὸς ὑμας.
Behold the blood of the covenant
which the Lord hath made with you.
Exod. xxiv. 8.
91.
Ετι ἁπαξ eyw σεισω Tov oupavoy,
καὶ τὴν γὴν.
Hagg. il. 6.
Yet once more, I will shake the
heaven and the earth.
32. Psal. ii. 9.
Ποιμανεις caurous ev ῥαδδω σιδη-
par ὡς σκευος κεράμεως συντρίψεις
AUTOUS.
Thou shalt rule them with a rod of
iron: thou shalt break them to pieces
like a potter’s vessel.
Quotations agreeing with the Septuagint, Sc.
agrees in sense, but
not in words, with
[Part I. Ch.
Behold, the days come, saith the
Lord, when I will make a new cove-
nant with the house of Israel and the
house of Judah: not according to the
covenant that 1 made with their fathers,
in the day when I took them by the
hand to lead them out of the land of
Egypt; because they continued not in
my covenant, and I regarded them not,
saith the Lord. For this is the cove-
nant that I will make with the house
of Israel after those days, saith the
Lord. I will put my laws in their
mind, and write them in their hearts;
and I will be to them a God, and they
shall be to me a people: And they
shall not teach every man his neighbour
and every man his brother, saying,
Know the Lord: for all shall know me
from the least to the greatest. For I
will be merciful to their unrighteous-
ness, and their sins and their iniquities
will I remember no more.
Heb. ix. 20.
Touro τὸ αἷμα τῆς διαθηκης. ἧς
aveTelAaTO πρὸς ὑμας ὁ Θεος.
This is the blood of the testament,
which God hath enjoined unto you.
Heb. xii. 26.
Eri ἁπαξ eyw σειω ov μονον τὴν
Ὑην9 ἀλλὰ καὶ τον oupavoy. !
Yet once more I shake, not the earth
only, but also heaven.
Rev, ie Zin
Καὶ moiaves αὐτοὺς ev pabdw
σιδηρα᾽ ὡς TH σκευὴ τὰ κεραμικα
συντριβεται" 3
And he shall rule with a rod of iron:
as a potter’s vessel, shall they be broken
to shivers.
should doubtless be read with what the grammarians term the conversive vau, and be un-
derstood in a future sense, as the context requires (which both before and after speaks of
a new and future covenant) ; as it is also rendered in all the antient versions, and in the
Chaldee paraphrase ; aud as twenty of the Hebrew manuscripts collated by Dr. Kenni-
cott read it. See his Dissertatio Generalis, § 66. (Dr. Randolph, Scott.)
1 The apostle seems purposely to have varied from the Septuagint, in order to render
the quotation more emphatical and suited to his purpose. The Septuagint well translates
the Hebrew, omitting the words rendered in our version, It is a litile while. (Scott. )
2 This is nearly a quotation of the Septuagint (which exactly translates the Hebrew),
the person only being altered from the second to the third. — (Dr. Randolph, Scott.) ΄΄-
IX. Sect. II.] Quotations agreeing with the Hebrew. 423
IV. Quotations differing from the Septuagint, but agreeing exactly,
or nearly, with the Hebrew. ἔων -
There are several instances of an evidently zntentional renunci-
ation of the Septuagint version, in order to adhere to the Hebrew
original: these instances occur when the Septuagint so materially
differs from the Hebrew, as to render the passage unsuitable to the
purpose for which the sacred writer produced the quotation, or
where it is palpably erroneous.
The number of these departures
from the Septuagint is eleven ; viz.
1. Hos. xi. 1.
Eg Αἰγυπτου μετεκάαλεσα τὰ
τεκνὰ αὐτου.
I called his children out of Egypt.
2. Jer. xxxi. 15.
See the passage, No. 2. p. 355. supra.
3. Isa. liii. 4.
Outros Tas ἁμαρτιας ἥμων φερει;
καὶ περι Hwy οδυναται.
This man beareth away our sins, and
for us he is in sorrow,
4. Zech. ix. 9.
Xaipe ofodpa Suyatep Siwy,
κήρυσσε ϑυγατερ ἹΙερουσαλὴμ᾽ sou,
ὁ Βασιλεὺς σου ερχεται σοι δικαιος
καὶ σώζων, autos τοραῦς, καὶ επιδε-
Cyxws ems ὑτοξυγιον, καὶ πτώλον
VEGV.
Rejoice exceedingly, O daughter of
Sion; make proclamation, O daughter.
of Jerusalem. Behold, thy king is com-
ing to thee; he is righteous, and having
salvation. He is meek, and mounted
on an ass, even a young colt.
5. Psal. xxii. 1.
‘O Osos, 6 Osos μου, προσχες
μοι» ἵνατι εγκατελιπες με;
Ὃ God, my God, attend to me!
Why hast thou forsaken me?
cited in
Matt. ii. 15.
ΕΣ Asyumrou exadreoa τὸν υἱὸν
μου.
Out of Egypt have I called my son.
Matt. ii. 18.
Matt. viii. 17.
Autos τας aoSeveras ἥμων erabe,
καὶ τὰς νοσοὺς εθδάστασεν.
Himself took our infirmities, and
bare our sicknesses.
Matt. xxi. 5.
Eimate Ty Suyarps Ξιων" dou,
ὁ Βασιλεὺς σου εἐρχεται σοι pais,
καὶ επιδεδηκως ἐπὶ ονοὸν, καὶ ὅσωλον
υἷον ὑποζυγιου. ὦ
Tell ye the daughter of Sion, Behold
thy king cometh unto thee, meek and
sitting upon an ass, and (more correctly,
even) a colt the foal of an ass,
4
Matt. xxvii. 46.
Ηλι, Has, Agua σαθαχϑανι;
rout ἐστι, Oze μου, Oze μου, ivars
με EYHATEAITES 5
Eli, Eli, lama sabachthani? That is
to say, My God, my God, why hast
thou forsaken me?
1 See note 1. in p, 368. supra.
EE 4.
424
6. Isa. lii. 7.
‘Qs dpa ems τῶν opzwy, ὡς “ποδες
ευαγγελιζομενοῦ ἀκοὴν εἰρηνῆς» ὡς
ευαγγελιζομενος ayaa, !
Like beauty on the mountains, —
like the feet of one proclaiming peace,
like one proclaiming glad tidings.
7. 1 Kings xix. 18.
Kas xararenpers ev Ἰσραὴλ extra
χιλιαδας avopwv, mayvTa yovaTa ἃ
οὐκ wxdAacay youu Tw Βααλ.
And thou shalt leave in Israel seven
thousand men, even all the knees which
have not bowed to Baal.
8. Job v. 13.
See the passage in p. 420. No. 25.
9. Isa. xxv. 8.
Karemisy ὁ Savaros ἰσχυσάς.
Mighty death had swallowed up.
10. Lev. xi. 44.
Καὶ ἁγιοι εἐσεσῦε, ors ἁγιος εἰμι
eyw Κυριος ὁ Θεος ὑμων.
And be ye holy, because I the Lord
your God am holy.
11. Prov. x. 12.
Tlavras δε τοὺς μὴ φιλονεικουν-
τας καλύπτει φιλια.
But friendship covereth all them
who are not contentious.
cited in
Quotations differing from the Septuagint [Part I. Ch.
Rom. x. 15.
‘Qs cpasos οἱ modes τῶν εὐαγ-
γελιζομενὼν eipnyny, τῶν evayye-
λιδομενων Ta ἀγαδα.
How beautiful are the feet of them
that preach the Gospel of Peace, and
bring glad tidings of good things!
Rom. xi. 4.
Κατελιπὸν εμαύυτω exTaxioxs-
λιους ἀνδρας, οἷτινες οὐκ εχαμϑψαν᾽
γόνυ τη Βααλ.
I have reserved to myself seven
thousand men who have not bowed
the knee to the image of Baal.
1 Cor. iii. 19.
1 Cor. xv. 54.
Karemode ὁ Savaros εἰς νιχος-
Death is swallowed up in victory.
1 Pet.i. 16.
‘Ayios γένεσθε, ὁτι eyw ἅγιος
εἰμι!
Be ye holy, for I am holy.
1 Pet. iv. 8.
‘Ors ἡ ayanyn καλύψει πληϑὸς
ἁμαρτιων.
For charity shall cover the multitude
of sins.
1 The Septuagint is here extremely corrupted. This quotation agrees with the He-_
brew, only omitting wpon the mountains.
(Dr. Randolph on the Quotations, p. 37.)
2 This is a translation from the Hebrew, and widely different from the Septuagint ;
only for all sins, the apostle has the multitude of sins.
Arabic versions dilfer strangely from each other.
The Septuagint, Syriac, and
(Dr. Randolph, Scott.)
IX. Sect. 11.}
And from the Hebrew.
425
V. Quotations which differ both from the Septuagint and from the
Hebrew, and are probably taken from some other translation, or
paraphrase, or were so rendered by the sacred writers themselves.
i Micah v. 2.
Kas συ Βηθλεεμ οἰκος Εφραθα,
ολιγοστος Eb, EX TOU εἰναι εν χιλια-
σιν Ἰουδα; ex σου μοι εξελευσεται;
Tou εἰναι εἰς ἄρχοντα Tov Ἰσραὴλ.
But, as for thee, Bethlehem, thou
house of Ephratha, art thou the least
[or, too little], to become one of the
thousands of Judah? Out of thee shall
one come forth to me, to be the ruler
of Israel.
2; Isa. xl. 3—5.
See the passage in p.366. No.1.
supra.
S. Isavixs 1, 2
Xwex Ζαβουλων ἣ yy Negda-
λειμ, καὶ OF λοίσσοοι οἱ THY παραλιαν»
_ χαὶ σερὰαν τοῦ Ἰορδανου ΤΓαλιλαια
τῶν εὔνων. “O Anos ὁ πορευόμενος
ev σχοτει Were Gws μεγα" οἱ κατ-
οἰχουντες ἐν χώρα oxia ϑϑανατου,
Pus λάμψει ἐφ᾽ ὑμᾶς.
With regard to the region of Zabulon,
the land of Nephthalim, and the rest
who inhabit the sea shore, and beyond
Jordan, Galilee of the nations; ye peo-
ple who walk in darkness, behold a
great light! and ye who dwell in a
region, the shade of death, on you a
light shall shine.
4. Mal. i. 1.
δου εξαποστελλω τὸν ἀγγελον
μου, καὶ επιδλεψεται ὁδον προ προσ-
ὠπου μου.
Behold I send forth my messenger,
and he will examine the way before me.
δὰ Isa. xii. ]-~4.
laxwS ὁ wais μου, αντιλήψομαι
cited in
Matt. ii. 6.
Kas ov Βεθλεεμ, yn Ιουδα, ov-
δαμως ελαχιστὴ εἰ EV τοις ἥγεμο-
σιν Ἰουδα ex cov yap εξελευσεται
ἥγουμενος, ὅστις ποιμᾶνει τὸν λαὸν
μου Tov lopana, }
And thou, Bethlehem in the land of
Juda, art not the least among the
princes of Juda: for out of thee shall
come a governor that shall rule my
people Israel.
Matt. 11. 3. Marki. 3. Luke iii.
4— 6,
Matt. iv. 15, 16.
Ty Ζαβουλων, καὶ yy NegSa~
λειμ9 δον ϑαλασσης, περαν του
Ιορδάνου, Γαλιλαία τῶν εὔνων. ὋὉ
Anos ὁ καθήμενος ev σχότει Eide φως
μεγα; καὶ τοις καθημένοις ev χωρα
καὶ Oxia Savatov Gwe avereirev
AUTON.
The land of Zabulon, and the land
of Nephthalim, dy the way of the sea,
beyond Jordan, Galilee of the Gentiles ;
the people which sat in darkness saw
great light: and to them which sat in
the region and shadow of death, light
is sprung up.
Matt. xi. 10. Marki. 2.
Luke vii. 27.
Idou, eyw ἀποστελλω τῶν αγγε-
Aov μου πρὸ προσωποὺυ σου ὃς κα-
τασχευᾶσει τὴν δον σου εἐμπροσθῦεν
σου.
Behold I send my messenger before
thy face, which shall prepare thy way
before thee. ;
Matt. xii. 18---9]1.
δου, ὁ mais μου, ὃν ἥρετισα ὃ
1 See note 1, in p, 379, supra.
426.
αὐτου" Ἰσραὴλ 6 ἐκλεχτος pov, τρο-
σεδεξατο αὑτὸν ἣ Ψυχὴ μου, εδωκα
το νευμα μου EF αὐτὸν, κρισιν
τοις εὔνεσιν εξοισει. Ov κεκραξε-
Tal, ουδὲ ἀνήσει, οὐδε ἀκουσδήσεται
εξω ἣ φωνὴ avrov. Καλαμον τεὺ-
λασμενον ov συντρίψει, καὶ λινὸν
καπνιζομενον οὐ σβεσει, AAA εἰς
αληϑειαν εξοισει κρισιν ---- Και ems
τῶ OVOMATE αὐτοῦ EVN ελπιουσὶν.
Jacob is my servant, I will uphold
him ; Israel is my chosen one, my soul
hath embraced him. I have put my
spirit upon him; he will publish judg-
ment to the nations, he will not cry
aloud, nor urge with vehemence, nor
will his voice be heard abroad. A bruis-
ed reed he will not break, nor will he
quench smoking flax, but will bring forth
judgment unto truth, — and in his name
shall the nations trust (or hope).
6. Zech. ix. 9.
See p. 569. No. 8. and the note there
Te Deut. xviii. 15. 19.
See the passage, in p. 416. No. 14.
and the note there.
8. Hab. i. 5.
ἴδετε οἱ καταφρονται, καὶ επι-
βλεψατε, καὶ ϑαυμασατε ϑαυμα-
Tha, Heth apavicdyts* διοτι epyov
εγω ἐργάζομαι EY ταῖς ἥμεραις ὕμων,
ὁ ov μὴ πιιστευσητε; εαν τις ἐχδιη-
γῆται.
Behold, ye despisers, and view in-
tently, and be amazed at wonderful
things, and vanish (or perish). For in
your days I am doing a work, which ye
will not believe, though one tell you.
Quotations differing from the Septuagint
cited in
[Part I. Ch.
αγαπήτος μου, εἰς ὃν εὐδοκησεν ἣ
Ψυχὴ μου" Snow τὸ πνευμα μου
em αὑτὸν, καὶ κρισιν τοις εὔνεσιν
α«παΎγελει. Οὐχ ερισει, oud. κραυ-
YATE, ουδε ἀκουσει τις EV ταις πλα-
Terai τὴν φωνὴν αὐτου. Καλαμον
συντετριμμένον οὐ κατεαξει, καὶ
λινον τυφόμενον ov σῦεσει" ἕως ἂν
ex6arn εἰς νικος τὴν xpiow. Και
ἐν TW ονοματι αὑτοῦ εὐνὴ EATIOUTI.
Behold my servant whom I have
chosen, my beloved in whom my soul
is well pleased. I will put my spirit
upon him, and he shall show judgment
to the Gentiles. He shall not strive
nor cry; neither shall any man hear his
voice in the streets. A bruised reed
shall he not break, and smoking flax
shall he not quench, till he send forth
judgment unto victory. And in his
name shall the Genfiles trust.
John xii. 15. (and see Matt.
xxl. δ.)
Acts iii. 22, 23.
Acts xiii. 41.
[sere of καταφρονήται, καὶ ϑαυ-
μᾶσατε, καὶ ἀφανισδητε" ὅτι Epyoy
εγὼ εἐργαξδομαι εν ταις ἥμεραις
ὕμων, ἐργοὸν w οὐ μὴ πιστεύσητε,
εαν τις ἐεκδιηγηται ULI.
Behold ye despisers, and wonder and
perish ; for I work a work in your days,
a work which you shall in no wise be-
lieve, though a man declare it unto you,
1 This quotation by no means agrees with the Septuagint version, whose authors have
obscured this prophecy by adding the words Jacob and Israel, which are not in the ori-
ginal Hebrew.
with the Hebrew.
It is probably taken from some old translation agreeing very nearly
The only difficulty is in the words ἕως αν ex6aAn εἰς vikos THY κρισιν-
But if by ©DW' we understand the cause under trial, then to send forth his cause unto
truth will be to carry the cause, and vindicate its truth; which agrees in sense with
exGadn- εἰς vikos τὴν κρισιν, (Dr. Randolph on the Quotations, p, 28. )
IX. Sect. {1.1
9. Gen, xviii. 10.
See the passage in p. 418. No. 19.
10. Hos. ii. 23.
See the passage in p. 418. No. 20.
#2. 158. κα. 22, 23:
See the passage in p. 419. No. 21.
12. 1 Kings xix. 14.
See the passage in p. 419. No. 22.
13. Deut. xxxii. 35.
Ey ἥμερα εχδικησεώς αἀνταποδο-
σω.
In the day of vengeance I will requite.
14. Isa. Ixiv. 4.
Amo Tov aiwvos οὐχ ἡκχουσαμεν,
ουδὲ οἱ οφθαλμοι ἥμων εἰδὸν Θεον,
πλὴν TOV, καὶ τὰ epya σου; ἃ
ποιήσεις τοῖς ὑπομένουσιν εἐλεον.
Never have we heard, nor have our
eyes seen a God, besides thee, nor works
such as thine, which thou wilt do for
them who wait for mercy.
15. Isa. xxvill. 11, 12.
Aina ᾧαυλισμὸν χειλέων, δια
yAwoons ἕτερας ὅτι λαλήσουσι Tw
λάω τούτω --- καὶ οὐκ ηθελησαν
AXOUELY.
On account of the mockery of their
lips, because they will speak to this
people with a strange tongue — yet they
would not hear.
΄σ
And from the Hebrew.
cited in
427.
Rom. ix. 9.
Rom. ix. 25.
Rom. ix. 27, 28.
Rom. xi. 3.
Rom. xii. 19. (and see Heb. x. 30.)
Epos ἐχδικησις" ἐγὼ ἀνταποδώσω,
λεγει Κυριος.
Vengeance is mine (literally to me be-
longeth vengeance); 1 will repay, saith
the Lord.
1 Cor. Ἢ,
‘A οφθαλμος οὐκ edz, καὶ ους
οὐκ ἤχουσε, και ἐπι καρδιαν ἀνθρω-
που οὐκ ἀνεξδη, & ἡτοιμασεν ὁ Θεος
τοις ἀγαπῶσιν αυτον,}
Eye hath not seen, nor ear heard,
nor have entered into the heart of man,
the things which God hath prepared
for them that love him.
1 Cor. xiv. 21.
« c
Ors ἐν ἑτερογλωσσοις, καὶ ey
χειλεσιν ἕτεροις, λαλήσω τω raw
TOUTW, καὶ οὐδ᾽ οὕτως εἰσακουσον-
ται μου, λέγει Κυριος. 2
With men of other tongues and
other lips will I speak unto this people;
and yet for all that will they not hear
me, saith the Lord.
OS a a a a ae a ta re tee eee eas eee
1 This is a most difficult passage: It does not agree either with the Hebrew, or the
Septuagint, or any other translation now extant: nor is it possible either to make sense
of the Hebrew, or to reconcile the old versions, either with the Hebrew (which is given
in No. 12. p. 381. supra), or with one another. In the apostle’s citation the sense is
easy and consistent, and agreeable to the context in the prophet. No sense can be made
of the Hebrew, but by a very forced construction. Some critics have imagined that the
quotation was taken from some apocryphal book : but it is so near to the Hebrew here,
both in sense and words, that we cannot suppose it to be taken from any other passage.
Nor in this case would the apostle (it is presumed) have introduced it with —as it is
written. It is more reasonable to suppose that the Hebrew text has been bere greatly
corrupted, and that the apostie took his citation from some more correct copy. See
Bishop Lowth’s Note on Isa. Ixiv. 4. and Dr. Kennicott’s Dissertatio Generalis, § 84,
87. (Dr. Randolph on the Quotations, p. 39.)
2 This is not quoted from the Septuagint, but agrees in substance with the Hebrew 5
excepting that it substitutes the first person for the third, and adds Aeyet Kupios — saith
the Lord.
428
16. Deut. xxvii. 27.
See the passage in p. 420. No. 97.
17. Psal. Ixviii. 18.
Avabas εἰς tos, ηχμαλωτευσας
αἰχμαλωσίαν" ehabes δοματα ev ἀν-
θρωπω.
Having ascended on high, thou hast
led captivity captive, and received gifts
in the manner of men.
18. Exod. xxiv. 8.
See the passage in p. 422. No. 50.
19. Deut. xxx. 12—14.
Ουκ ev Tw ovpayw ayvw εστι»
Aeywv, Tis avabyoceras ἧμιν εἰς
TOV OUPAVOY, και λήψεται ἥμιν αὖυ-
τὴν ; καὶ AXOVTAYTES αὑτὴν ποιησο-
μεν; Ουδὲ περᾶν τὴς ϑαλασσὴῆς
ἐστι, λέγων, Tis διαπεράσει ἧμιν
εἰς τὸ περᾶν τῆς Jadacons, και
λαξη ἥμιν αὐτὴν, και ἀκουστὴν
ἥμιν ποιησὴ αὐτὴν, καὶ ποιήσομεν;
Εγγυς σου ἐστι τὸ ῥῆμα σφοδρὰ
ἕν τὸ στομᾶτι σου, και εν τὴ χαρ-
δια σου, καὶ εν THIS χέρσι σου
ποιειν AUTO.
It is not in heaven above, that thou
shouldest say, Who will ascend for us
into heaven, and bring it to us, that we
may hear and do it ? ἊΣ is it beyond
the sea, that thou shouldest say, Who
will cross the sea for us, and bring it to
us, and let us hear it, and we will do it?
The word is very near thee, in thy
mouth and in thy heart, and in thy
hand.
cited in
Quotations differing from the Septuagint, §c. [Part I. Ch.
Gal. iii. 10.
Eph. iv. 8.
Avabas εἰς ὑψος, ἡχμαλωτευσεν
αἰχμαλώσιαν, καὶ edwxs δοματα
τοις ἀνθρωποις.
When he ascended up on high, he
led captivity captive, and gave gifts unto
men.
Heb. ix. 20.
Rom. x. 6—8.
My εἰπῆς ev τὴ χαρδιὰα σου" Tis
αναθησεται εἰς τὸν oupavov; (τουτ᾽
ἐστι; Χριστον καταγαγειν.) H, τις
καταβήσεται εἰς τὴν αθυσσον; (τουτ᾽
ἐστι» Χριστον ex vexpwy ἀναγαγειν)
Eyyus σου To ῥημα εστιν,
ἐν TW στομᾶτι σου; καὶ εν τὴ καρδια
σου."
Say not in thine heart, Who shall
ascend into heaven? (that is, to bring
down Christ from above.) Or, Who shall
descend into the deep? (that is, to
bring up Christ again from the dead.)
.... The word is nigh thee, even in
thy mouth, and in thy heart.
1 This quotation is placed here, because it is not referable to either of the preceding
classes,
As the passage extracts from the words of Moses some thoughts or expressions,
which St. Paul applied in a striking manner to those things which were appropriate to
the Gospel, it would be unreasonable to expect either a regular quotation of the Sep-
tuagint, or a translation of the Hebrew. In Deut. xxx. 12—14. Moses, speaking of
the covenant made with the children of Israel, expresses its easiness by proverbial
phrases taken from the transactions of God with the children of Israel. Who (says he)
shall go up for us into heaven, &c. alluding to the delivery of the law from heaven — Who
shall go over the sea for us, ὅς, alluding to the passage of the Israelites over the Red
Sea; the apostle makes use of the like phrases, only altering the latter so as to allude to
the descent of Christ into the grave; this is a most beautiful allusion; and the latter
part, in which the main stress of the argument lies, agrees both with the Septuagint and
the Hebrew, only omitting a word or two. (Scott, Dr. Randolph. )
ΙΧ, Sect. [1.1 Concluding Observations. 429
VI. On a comparison of the quotations from the Old Testament
in the New, it is obvious that in the Zpistles, which were addressed
generally to churches consisting of converted Hellenists (that is
Greek Jews), or Gentiles, or of both, the quotations are uniformly
made from the Septuagint version, or with express reference to it,
except where some important reason induced the sacred writer to
deviate from it: for the Septuagint was the only version generally.
known in those churches, whose members were mostly strangers to
the Hebrew. ‘There are however some apparent contradictions in
the quotations from the Old Testament in the New, the reconcili-
ation of which has much engaged the attention of learned men,
who have assigned various causes to account for, or explain such
discrepancies. ‘These it may be useful briefly to consider, before
we discuss the mode in which the sacred writers of the New Testa-
ment apply their quotations from the Old Testament. ‘The causes
of the differences in these quotations may be reduced to three, viz.
1. Sophistications or corruptions of the Hebrew text : — 2. Various
readings, or differences in copies: — and 3. Our ignorance of the
correct meaning of particular texts.
1. The instances of Sophistication, or corruption of the Hebrew
text, are comparatively few, and are only nine in number, as we
have already seen’; the comparison of manuscripts and versions
alone can enable the critic to determine the true reading.
2. Various Readings in the manuscript copies of the Creel Bible,
used by the sacred writers of the New Testament, are another
cause of the apparent contradictions in the quotations made in it
from the Old Testament; and these manuscripts might differ from
those which we have at present. Professor Michaelis likewise
thinks it possible that, in those cases where the quotations are mate-
rially different, another translation might have been added in the
Septuagint as a marginal note, in the same manner as we find in
the Hexapla of Origen under the name of αλλος. The Proverbs of
Solomon, he observes, present instances where the same Hebrew
words are twice translated ; which can be explained on no other
supposition, than that one of them was originally a marginal note,
which has insensibly crept into the text itself. And he adduces the
following instance in which the Septuagint version is false, Prov. x,
(12. mavras τους μὴ φιλονεικουντας καλύψει φιλια, a passage which is
twice quoted in the New Testament, and both times with a more
accurate translation: James v. 20. xaduiper πληϑὸς ἀμαρτιων, and
1 Pet. iv. 8. ὅτι 4) ayann κάλυψει πληθος ἁμαρτιων. ‘The question
may be asked, whether the Apostles found this reading in their
Greek Bibles ? — But, before we can speak with decision relative to
the quotations from the Old Testament, we must wait for a more
perfect edition of the Septuagint, collated from the best manu-
scripts; for, in the editions which we have at present, too little
attention has been paid to the accuracy of the text; and the manu-
! See Sect. I. § VIII. p.382. supra,
430 | ‘Concluding Observations.’ [Part I. Ch.
scripts which have been used are not only inconsiderable in number,
but, though antient, precisely those which are least correct."
3. Another cause of the apparent discrepancy occurring in the
quotations from the Old Testament in the New may arise from our
not understanding particular Hebrew texts or words: a few such
instances have already been noticed.? But this is only a temporary
cause —the researches of commentators and critics (which the
preceding tables have tended to confirm) have shewn that the
writers of the New Testament express the true sense, though not
the sense generally attributed to the Hebrew: and in proportion as
such researches are more diligently prosecuted, and our knowledge
of the original languages of the Scriptures is increased, these diffi-
culties will gradually and certainly diminish.
4. It is farther to be observed that the very same quotations are
often contracted by some of the evangelists and as often enlarged
by others. This difference in quoting may be accounted for by the
different occasions on which they are introduced, and the different
ends which they were intended to serve. Thus, Luke, who wrote his
Gospel for the instruction of Gentile converts, quotes (111. 4—6.) not
less than three verses from the prophet Isaiah® ; while Matthew (iii. 3.)
and Mark (i. 3.) quote only the fist of them. But it was necessary
to Luke’s purpose that he should proceed so far, in order to assure
the Gentiles, that they were destined to be partakers of the privi-
leges of the Gospel, and to see the salvation of God. On the other
hand, Matthew (xiii. 14,15.) and Paul (Acts xxviii. 26, 27.) when
reproving the Jews for their incredulity, which Isaiah had long
before predicted, introduce the prophecy at full length, whereas
Mark (iv. 11, 12.) and Luke (viii. 10.) only refer to it briefly.
Mark, whose Gospel was written for a mixed society of Jewish and
Gentile converts, has many peculiarities belonging to him, which
are not specified by the other evangelists. Of these peculiarities,
we have an instance in his manner of citing the passage of Isaiah
just noticed. The verse in his Gospel runs thus:
Toc ekw ev παραβολαις τα παντὰ γινεται" “Iva βλέποντες βλέπωσι, καὶ μὴ Wor,
καὶ ἀχουόντες ἀχουωσι, HAL μὴ συνιῶσι, μήποτε επισρεψωσι, καὶ ἀφεδη αὐτοῖς τὰ
ἁμαρτήματα. Unto them that are without all these things are done in
parables: That seeing they may see and not perceive; and hearing, they
may hear and not understand ; lest at any time they should be converted
and their sins should be forgiven them.
In order to engage the Jews the more effectually to adopt and
obey his Gospel, Mark has not only inserted in it more Hebrew or
yather Syro-Chaldaic phrases than all the other evangelists together;
but in the verse here given, he has forsaken both the Hebrew and
Greek of Isa. vi. 11. (in our translation truly rendered and I will
heal them), and has quoted the Chaldee Paraphrase, which he trans-
1 Marsh’s Michaclis, vol. i. p. 235. The question above noticed will, most probably,
be fully solved when the elaborate edition of the Septuagint, now printing at Oxford
shall be completed,
2 See § VII. pp.578—381. supra.
3 See the passages of Isaiah and Luke at length, in p.366. No.1,
IX. Sect. [1.} — Concluding Observations. 431.
lated for himself, καὶ ageSy αὐτοῖς ta ἁμαρτήματα, and their sins
should be forgiven them ; and which thus, probably became more
intelligible to the Gentiles also. Now these. particular variations
are so far from being disparagements to the Gospels, that they are
in reality the excellencies and ornaments of them. They are such
variations only, as these different converts, of different conceptions,
required to have made, for their obtaining a true and right know-
ledge of the Old Testament prophecies.* A similar mode of cita-
tion is pursued by the illustrious apostle, Paul, who does not mention
or allege the law and the prophets in one and the same manner to
Jews and Gentiles. ‘Thus, to Felix the Roman governor, he says
of himself (Acts xxiv. 14.) Believing all things which are written in
the law and the prophets. But to king Agrippa (xxvi. 22.) Saying
none other things than those which the prophets and Moses did say
should come. And thus he distinguishes in his Epistles. In that to
the Hebrews are many passages from the Old Testament, but not
a single instance in which it is quoted as written. But in his other
Epistles he rarely uses any other form than, 72 is written, or The
Scripture saith. ‘Thus he cites it to the Romans; the chief vari-
ations from which mode to that of He sazth, are in the three chapters,
ix. X. xi. which principally relate to the Jews; and even there he
seldom fails to name the prophet whose words are adduced. To
the Galatians, and in both Epistles to the Corinthians, with one or
two exceptions, he urges the words of the Old Testament as writ-
ten. ‘To the Philippians, Colossians, and Thessalonians, if we
mistake not, he makes no direct quotation from it. In the Epistle
to the Ephesians he refers to it twice, and there indeed in both
places under the form of He sazth. But he himself had spent above
two years in teaching them with the utmost diligence and attention
(Acts xix. 8. 10.) and wrote his Epistle to them some years after;
when he might have full assurance that he spoke to those who knew
thelaw. A passage in this Epistle, compared with a similar one in
that to the Colossians, seems to prove that he made a difference
between them, and judged the Ephesians to be better versed in the
sacred books. ‘To these he proposes the precept of obedience to
parents with a view to the Mosaic promise: (Eph. vi. 1—3.)
Children, obey your parents in the Lord ; for this is right. Honour
THY FATHER AND MOTHER; WHICH IS THE FIRST COMMANDMENT
WITH PROMISE. But he omits this reference to the words of the
Decalogue, in giving the same precept to the Colossians; with
whose proficiency in the Scriptures he was less acquainted, as hay-
ing never been among them. He says only (Col. iii. 20.) Children,
obey your parents in all things: for this is well pleasing unto the Lord.
Thus we see that St. Paul has one mode of citing the Old Tes-
tament to the Hebrews, and another to the churches of which the
Gentiles were members; that in the former case he agrees with
Matthew, in the latter with Mark and Luke. And in this respect
' Dr, Owen, on the Modes of Quotation used by the Evangelieal Writers, pp.85—87.
432 Concluding Observations. [Part I. Ch.
there is > much uniformity in the Apostle and two Evangelists,
that we may justly conclude, it was not accidental, but designed
by him and them, for the same purpose of suiting their style to the
small measure of scriptural knowledge which they might well sup-
pose many of their readers to possess. By which means the un-
learned or newly converted Gentiles were instructed, that what was
offered to them as the word of God which came in old time, was to
be found in the books of Scripture; and, if Judaisers crept in and
perplexed them with doctrines of an oral or traditionary law, they-
were furnished with this reply to such teachers: ** When the Apos-
tles and Evangelists, who have been our more immediate guides,
propose to us any part of the Mosaic economy, they allege only
what is written, and what they carefully inform us to be so.”?*
We have dwelt the longer on this subject, not only on account
of its importance in illustrating the external form of the quotations
of the Old Testament by the Evangelists and Apostles, but also
because it furnishes us with an additional instance of those simple
notes of authenticity, with which the New Testament abounds, and
which the genius of forgery could never have devised.
Upon the whole, then, as it respects the external form of quo-
tations from the Old Testament, it may be observed that the writers
of the New Testament did not make it a constant rule to cite from
the Greek version, because there: are many places in which their
quotations differ from that version, and agree with the Hebrew.?
And as their quotations now correspond with the Hebrew, very
frequently in express words *, and generally in the sense *; so it is
highly probable that they uniformly agreed at first, and that, where
the Hebrew was properly expressed in the Greek version, they used
the words of that version. _But where it materially varied from the
meaning of the Hebrew Scriptures, they either gave the sense of
the passage cited in their own words; or took as much of the Sep-
tuagint as suited their purpose, introducing the requisite alterations.
Hence several passages are neither direct quotations from the
Hebrew text, nor quotations from the Septuagint®; and some, as
we have already seen, agree with the latter even where it varies
from the former, but only where the deviation does not so affect the
meaning of the passage as to interfere with the pertinency of the
quotation for the purpose intended. “ All this accords to what
ordinary writers, in similar circumstances, would have done, and in
fact have been authorised to do: but the sacred penmen, being
themselves divinely inspired, might take liberties which we must
not; because their comments were equally the Word of God with
the texts commented on.” © |
1 Dr. Townson’s Discourses on the Four Gospels, disc.4. sect. ii. (Works, vol. i,
pp- 101, 102.)
2 See § IV. pp. 423, 424. supra. 3 See §§ I. and II. pp.343-—-S66. supra.
4 See 88 ILI.—V. pp. 366—377. supra. 5 See ὃ V. p. 376. supra.
6 The Rev. T. Scott, on the Authority of the Septuagint, in the Christian Observer
for 1810, vol. ix, p. 102,
IX. Sect. 111.1 On the Internal Form of Quotations. 433
SECTION III.
ON THE INTERNAL FORM OF QUOTATIONS, OR THE MODE IN WHICH
CITATIONS FROM THE OLD TESTAMENT ARE APPLIED IN THE
NEW.
General observations on the Rabbinical and other modes of quoting the Old
_ Testament — classification of the quotations in the New Testament ; —
I. Quotations from the Old Testament in the New, tn which the predic-
tions are literally accomplished ; —11. Quotations, in which that ts said
to have been done, of which the Scriptures have not spoken in a literal,
but in a spiritual sense ; —I11. Quotations that are accommodated by the
_ sacred writers to particular events or facts. ΤΥ. Quotations and other
passages from the Old Testament which are alluded to in the New.
In considering the passages of the Old Testament, which have
been introduced by the apostles and evangelists into the writings
of the New, “there is often a difficulty with respect to the applica-
tion of such quotations ; when they are applied to a purpose to which
they seem to have no relation, according to their original design.
This difficulty arises from the writers of the New Testament mak-
ing quotations from the Old with very different views: and it can
be removed only by attending to their real view in a particular quot-
ation.” An accurate distinction therefore must be made between
such quotations as, being merely borrowed, are used as the words
of the writer himself, and such as are quoted in proof of a doctrine,
or the completion of a prophecy.
᾿ς Michaelis’ has remarked, that whenever a book is the subject of
our daily reading, it is natural that its phrases should occur to us
in writing — sometimes with a perfect recollection of the places
whence they are taken, and at other times when the places them-
selves have totally escaped our memory. ‘Thus, the lawyer quotes
the maxims of the law: the scholar, his favourite classics; and the
divine, the precepts of the Gospel. It is no wonder, therefore, if
the same has happened to the writers of the New Testament ; who
being daily occupied in the study of the Old Testament, unavoida~-
bly adopted its modes of expression, and especially of the Greek
Septuagint, which they have borrowed, and applied to their own
use in various ways and for various purposes.
The quotations from the Old Testament in the New are generally
introduced by certain formule, such as, That τέ might ce fulfilled —
As it is written — Isaiah prophesied, &c.; and various rules have
been framed, in order to account for their application. It has been
observed by the same great philologist, that the writers of the New
Testament quote in general like the Rabbins, without mentioning
the place whence the quotation is taken; as they pre-suppose the
reader to be so well acquainted with the Old Testament, as to
'Inroduction to the New Testament, vol. i. pp. 200—203.
VOL. IT. FF
4.34. On the Internal Form of Quotations. [Part I. Ch.
be able to find it without particular direction. The Rabbins
select some principal word out of each section, and apply that
name to the section itself, in the same manner as the Moham-
medans distinguish the swas or chapters of their Koran, saying, in
Eli, in Solomon, when they intend to signify the sections where
the names are mentioned. For instance, Rashi, in his remarks on
Hosea ix.9. (They have deeply corrupted themselves, as in the days
of Gibeah), says —“ Some are of opinion that this is Gibeah of
Benjamin 27 the concubine,” that is, is mentioned in the chapter of the
concubine, or Judges xix. And in this manner quotations are some-
times made in the New Testament. Thus, in Mark xii. 26. and
Luke xx. 37. ἐπὶ τῆς Burov (in or at the bush), signifies, “in the
section relating to the burning bush,” which, according to the mo-
dern division, is the third chapter of Exodus. Again, in Rom. xi. 2.
ev Hasa, (in Elias) signifies “in the section in which the actions of
Elias are recorded ;” which at present forms the seventeenth,
eighteenth, and nineteenth chapters of the first book of Kings. *
Another very frequent practice of the Rabbins was, to produce
only the initial words of a quoted passage, while those are omitted
in which the force of the argument consists, or the absence of which
destroys the connexion. Of this description are the quotations in
Rom. vii. 7. and xiii. 9. (Thou shalt not covet), in which the apostle
leaves us to supply the following words contained in Exod. xx. 17.
Thou shalt not covet thy neighbour’s wife, &c. Similar instances are
to be found in Rom. xi. 27. and Heb. ii. 18.
The formule (as it is written, that it might be fulfilled, τέ hath
been said, &c. &c.) with which the quotations in the New ‘Testament
are generally introduced, have been supposed by Surenhusius®, (to
whose learned researches biblical students are most deeply indebted)
to be the indications of the modes in which they are expressed: so
that, by attending to these formulae, we may easily know why the
evangelists allege the subsequent words in one certain manner rather
than in another; and why they depart more or less from the He-
brew text. Agreeably to this hypothesis, Surenhusius has, with
infinite labour and industry, collected a great variety of rules * out
1 Michaelis, vol. i. pp. 243, 244. 133,'134.492. Upon the same rule, Michaelis thinks
the supposed contradiction between Mark ii, 26. and 1 Sam. xxi. 1. may be explained
“‘ in the chapter of Abiathar,” or, in that part of the books of Samuel in which the his-
tory of Abiathar is related. This explanation, Rosenmiiller very justly remarks, would
be preferable to any other, if Mark had added the expression, it is written, or the Scrip-
ture saith. Scholia in N.'T. tom. i. p. 573. edit. 1801. See also Kuindel on Mark ii. 26.
Comm. in Libros N. T. Historicos, tom. ii. p.32.
2 Michaelis, vol. i. pp. 244—246.
3 In the preface to his “ BiBAos KataAAayns: in quo, secundum veterum Theologorum
Hebreorum Formulas allegandi et modos intrepretandi, conciliantur loca ex Veteri in
Novo Testamento allegata.”” 4to. Amst. 1713. The words of Professor Surenhusius
are as follow: “ Etenim omni in loco ex V. T. in N. allegato recte conciliando, videndum
est prius, qua allegandi formuld utantur Apostoli ; ex qua statim dignoscere licet, quare
sequentia verba hoc, et non alio modo, allegaverint, atque ad veterem Scripturam Hebream
plusve minusve attenderint. Sic alium sensum involvit ila allegandi formula Eppn&n ;
alium, Tepamrra; alium, ἵνα πληρωθη To ρηθεν ; alium, Ἑπληρωθη ἡ ypapn, ge, ΠΣ
4 The following are the principal theses or rules laid down by Surenhusius, whose work,
it may be proper to remark, deseryes a place in the library of every biblical student, on
IX. Sect. III.] On the Internal Form of Quotations. 435
of the Talmud and the Rabbinical writings, and has illustrated them
with numerous extracts, in order to explain and justify all the quo-
tations made from the Old Testament in the New. But what mili-
tates against this hypothesis is, that we find, that the very same
quotations, expressed in the same words, and brought to prove the
very same points, are introduced by different formule in different
gospels. A further objection to the rules adduced by Surenhusius,
is their number and their complexity, which render it difficult to
refer all the quotations accurately to them. [Ὁ is therefore not only
more convenient, but more intrinsically useful, to refer the citations
from the Old Testament in the New to the pear following classes,
which have been adopted, with some alteration, from Rosenmiuller’,
after Gusset and Wolfius. According to these, the phrases, that
it might be fulfilled, as it is written, Ke. &e. may be properly ap-
plied i in the New Testament, —
I. When the thing predicted ἐς literally accomplished.
II. When that is done, of which the Scripture has spoken, not in a
literal, but in a spiritual sense. .
III. When a thing is done, neither in a literal nor in a spiritual
sense, according to the fact referred to in the Scriptures ; but 15 similar
account of its learned illustration of many passages of Scripture not immediately con-
nected with the quotations from the Old Testament.
1. Sometimes the words are read, not according to the regular vowel-points, but agree-
ably to others substituted for them. Instances of this sort, Surenhusius is of opinion,
are tobe found in Acts iii. 22, 23. and vii. 42, ἄς. 1 Cor. xv- 54. and 2 Cor. viii. 15.
2. Sometimes letters are changed, as in Rom. ix. 33. 1 Cor. ix. 9, ἃς, Heb. viii. 9.
and x. 5
3. Sometimes both letters and vowel-points are changed, as in Acts xiii. 40, 41. and
2 Cor. viii. 15.
4. Sometimes words are added from a parallel passage, or are changed in the quota-
tion, which words appear as if the whole occurred in the cited text, as in Rom, xi. 3.
xv. 10. 1 Cor. xv. 45. 2Cor. vi. 16. Eph. v. 14. and Heb. xii. 12, 13.
5 Sometimes additional words are inserted to complete the same, as in Matt. iv. 10.
xxi. δ. John vi, 49. xii. 38. and Rom. x. 6
6. Sometimes several passages are abridged together, in Deke to make the subj ect more
clear: as in Matt. xxi. 5. Luke iv.18, 19. John viii. 5, ἄς.
7. Sometimes the beginnings of verses are only added, for the sake of brevity, although
the sacred writer refers to the whole passage, which he paraphrases. Instances of this
sort occur in Acts 1. 90. Rom. xi. 27. Heb. iii. and iv. and x.
8. Some passages are cited, either allegorically, or by way of simple proof, in which
case the subject cannot be raed unless the passage cited be compared with others, and
illustrated as in Rom. ix. 12, 13. x. 8. and Heb. iv. 5, 6.
9. Sometimes one and the same passage is cited to prove many things, and is applied
to many persons, as in Matt. xiii, 14. compared with John xii. 40. Rom. ix. 33. and
x. 11. compared with 1 Pet. ii. 6.
10. Sometimes a subject is intended to be proved by several passages, though one > only
is adduced, the reader being left to find them out, as in Acts xv. 15, 16.
11. The first and last clauses ofa verse only are sometimes cited, the intermediate clauses
being omitted. See Eph. v.14. and 1 Pet. i. 24, 25.
12. Sometimes a passage is simply adduced without any formula of quotation, and then
another intervenes parenthetically ; which being cited, the sacred writer returns to the
first quoted passage, which is illustrated in a variety of particulars. Thus St. Sy in
Heb. iii. 7. first cites Psal. xcv. 7. ; then he interposes references to Exod. xvii. 2. Numb.
xx. 13. xiv. 23. and Deut. i. 34. ; and at length, inthe 15th verse, he tune to Psal.
xcv. 7. ; which he explains, as if all the intermediately quoted passages were contained
in one and the same text. Similar instances occur in Heb. iv. 15. and 1 Cor. iii. 7.
Surenhusii Βιβλος Καταλλαγης, pp. 1—56.
1 Scholia in Nov. — tom. i. p. 25.
RF Fr &
436 On the Internal Form of Quotations. [Part I. Ch.
to that fact. The passages thus cited may, briefly, be termed accom-
modated quotations.
IV. When the sacred writers have made simple allusions to passages
in the Old Testament, for the sake of example or illustration.”
In the following tables, the quotations are arranged under each
class, to which they appear respectively to belong. Some of the
references, perhaps, may be disputable ; and in some, it is possible
that the author may be mistaken: but as they are the result of a
Jaborious and patient comparison of every prophecy or citation, in
classifying which he could have but little assistance, he trusts he
may be allowed to say, that he has exerted the best of his judgment,
and to indulge the hope that he has not misapplied the quotations
in any essential point. .
I. Of Quotations from the Old Testament in the New, in which the
things predicted are literally accomplished.
Direct prophecies are those which relate to Christ and the Gospel,
and to them alone, and which cannot be taken in any other sense ; and
the Scripture is said to be fulfilled in the literal sense, when that event
which it foretels is accomplished. The quotations from the Old Testa-
ment in the New, which belong to this class, are both numerous and
highly important. Such are those which mention the calling of, the
Gentiles, and the everlasting kingdom of Messiah: such also is the 110th
Psalm, which, it has been well remarked, is as plain as a prophetic de-
scription ought to be. It is applicable to Christ alone, and it sets fort
his exaltation, his royal dignity, his priestly office, the propagation ὁ
his Gospel, the obedience of his subjects, the destruction of his enemies,
and of the Roman emperors who persecuted his church. 2
Other examples of this description will be found in the following quot-
ations, the references in which are made to the authorised English
version of the Bible 3,
Gen. xii. 8. xviii. 18. xxii. 18. quoted in Acts ili. 25. Gal.iii. 8.
Gen, xvii. 7. 19. xxii. 16, 17. - Luke i. 55. 72, 73, 74.
Deut. xvill. 15. 19. νά "αἱ Acts iii. ‘22, 48.
Psal. li. 1, 2. ate ἊΝ Acts iv. 25, 26.
Peal. ii. 7.
᾿ Acts xii. 33. Heb.i. 5. ν. 5.
Psal. viil. 2. = =
Matt. xxi. 16.
Heb. ii. 6—8.
Acts ii. 25—28. 31.
Psal. viii. 4—6.
Psal. xvi. 811.
Psal. xvi. 10. - - . Acts xiii. 35.
Psal, xxii. 1. - - - Matt. xxvii. 46. Mark xv. 24.
Psal. xxii. 18 4 ἕ { Matt. xxvii. 35. Mark xv. 34. Luke xxiii. 34.
ἈΠ F ΣΝ John xix. 24.
Psal. xxii. 22. - - - Heb. ii. 12.
Psal, xxxi. 5. - - - Luke xxiii. 46.
nn ι΄σ΄7΄ὥὔ7...-.-Ἕ-ς-.--- τὩΓ΄....-------- τ τ τ
ν The fourth class mentioned by Rosenmiiller, Gusset, and Wolfius, is as follows :
—When that which has, in the Old Testament, been mentioned as formerly done, is ac-
complished, in a large and more extensive sense, in the New Testament. But as the
‘citations which appear to belong to this class may be referred to the first and third, we
have substituted the preceding in lieu of it.
5. Jortin’s Remarks on Eccles. Hist. vol.i. p.121. 2d edit. The best critical illustra-
tion of the prophetical sense of Psalm cx. is, perhaps, that given by Dr. Gregory Sharpe,
4n his “« Second Argument in defence of Christianity, taken from the Antient Prophecies,”
p-275—311. ,
᾿ 3 As the passages from the prophetic writings haye already been given at full length,
they are here designedly omitted, ;
/
IX. Sect. III.] On the Internal Form of Quotations. 437°
Psal. xli. 9. = quoted in John xiii. 18. Actsi. 16.
Psal. xlv. 6, 7. Ἃ A - Heb. i. 8, 9.
Psal. Ixviii. 8. se = Ἑ Eph. iv. 7, 8. ,
4 ᾿ John xix. 28. 29. Matt.xxvii. 48. Mark χυ."
Psal. xix. 21. - Ξ Fe ἢ 36. and Luke xxiii. 36. Ἶ
Psal. Ixix. 95. εἶχ. 8. = - Acts i. 20.
Paahoxtv. 72] bevy - Β Heb. iii. 7—11. iv. 3. 5—7.
Psal. cii. 25—927, - - - Heb. i. 10—12.
Matt. xxii. 44. Mark xii. 36. Luke xx. 42,
Psal. cx. 1. - - Acts ii. 34, 35. Heb.i. 18.
Psal. cx, 4, Σ δἰ > Heb. v. 6.
ἘΣ Matt. xxi. 42. Mark xii. 10,11. Luke xx. 17.
Psal. cxviii. 22, 23. - - ae Ty.
Psal. cxviii. 25, 26. - ᾿ Matt. xxi. 9. Mark xi. 9, John xii. 13.
Psal.. cxxxii. 11. 17. Luke i. 69. Acts ii. 30.
Isa. vii. 14. Ξ ἐς Ἢ Matt. i. 23.
Li Se Ee - - Matt. iv. 15, 16.
Isa. ix. 7. (with Dan.vii. 14.27.) - Luke i. 32, 33.
Isa. xi. 10. - - - Rom. xv. 12.
Isa. xxv. 8. Ξ - - 1 Cor. xv. 54.
Isa. xxvii. 9. and lix. 20, 21. - Rom. xi. 96, 27.
Isa. xxviii. 16. (with Joelii. 92.) - Rom. ix. 33. and 1 Pet.ii. 6.
Isa. xl. 3—5. < - ᾿ Matt. iii. 3. Mark i. 3. Luke iii. 4---6.
Isa. xlii. 1—4, a - - Matt, xii, 17—21,
Isa. xlix. 6. - Sikh” taille Acts xiii. 47, 48. and xxvi. 23. Luke ii. 32,
Isa. liii. 1. = - - John xii. 38. Rom.x. 16.
Isa, δἰ, 3—6. - -. - Acts xxvi. 22, 28.
Isa. liii. 4—6. 11. e - 1 Pet. ii. 24, 25,
Isa. liii. 4. Ξ τ: - Matt. viii. 17.
Isa. liii. 9. - ~ - 1 Pet. ii. 22.
Isa. liii. 12. - Ις - Mark xv. 28. Luke x xii 37.
Isa. liv. 13. - - - John vi. 45.
Isa. Iv. 3. . - - - Acts xiii. 34.
Heb. viii. 8—12. x.16, 17.
Rom. ix. 26.
Jer. xxxi. 31—34. a
‘Hosea i, 10. 4 “
Hosea ii. 23. > - - Rom. ix. 25. 1 Pet.ii, 10.
Joel ii. 283—32. is - - Acts ii. 16—21.
Amosix. 11,12. - - - Acts xv. 16, 17.
Micah v. 2. = - - - Matt. ii. 5, 6. John vii. 42.
Habak. i. 5. - ‘= - - Acts xiii. 40.
Haggai ii. 6. - - - Heb. xii. 26.
Zech. ix. 9. - - - Matt. xxi. 4, 5. John xii. 14. 16.
Zech. xi. 18. = - - Matt, xxvii. 9, 10.
Zech. xii. 10. - - - John xix. 37.
Zech. xiii. 7. 4 - - Matt. xxyi. 31. 56. Mark xiv. 27. 50.
Mal. iii, 1. - - - - Matt, xi, 10. Marki. 2. Luke vii. 27.
Mal. iv. 5.6 Σ ὰ ‘ ess xi. 13, 14. xvii. 1O—13. Mark ix, 11
eee —13. Luke i. 16, 17.
II. Of Quotations from the Old Testament in the New, in which
that is satd to have been done, of which the Scriptures have not spoken
in a literal, but in a spiritual sense.
There are citations out of the Old Testament in the New, ina mediate
and typical or spiritual sense, respecting Christ and his mystical body
the church. The Scripture is therefure said to be fulfilled, when that
is accomplished in the antitype which is written concerning the type.
Thus, in John xix. 36. we read, these things were done that the Scriptures
should be fulfilled, — a bone of him shall not be broken.” These words
which were originally written of the paschal lamb (Exod. xii. 46.
Numb. ix. 12.), are said to be fulfilled in Christ, who is the antitype of
that lamb. Additional examples of the same kind will be found in the
annexed passages.
FF 3
438 On the Internal Form of Quotations.
Gen. xiv. 18. 20. cited and applied in
Heb. Vil. 1—10.
[Part I. Ch.
Gen. xv. 5. ώ = Ἢ Σ Rom. iv. 18.
Gen, xvi. 15. Ξ ~ 2 es Gal. iv. 22.
Gen. xvii. 4. - : 9 Rom. iv.17.
Gen. xviii. 10. - ‘i Rom, ix. 9.
Gen, xxi. 1—3._ - Ξ Gal. iv. 29, ἃς.
Gen, xxi. 12. - F - Rom. ix. 7.
Gen, xxv. 23. - Ξ ᾿ Rom. ix. 10.
Exod. xvi. 13—15. - - John vi. 31. 49. 1 Cor.x. 3.
Exod. xvii. 6. Numb. xx. 11. - 1 Cor. x. 4.
Exod. xix. 6. - - - 1 Pet.ii. 9. ;
Exod. xxiv. 8. - - - Heb. ix. 20. k
Levit, xxvi. 11, 12. - - - 2 Cor. vi. 16.
Numb. xxi, 8,9. - - - John iii. 14.
Deut, xxi. 23. ξ he Gal. iii. 1S.
Deut. xxxii. 921. - Ἔ ω Rom. x. 19.
2 Sam. vii. 14. - = Heb. i. 5.
Psal. ii. 9. - 4 = Rev; ii, 27. |
Psal. viii. 4—6. 5 - Heb. ii. 6-—8.
Psal. viii. 6. - - “ 1 Cor, xv: 27.
Psal. xviii. 49. - Hs - Rom. xv. 9.
Psal. xxxv. 19. lxix.4. and εἶχ. 9. - John xv. 25.
Psal. xl.6— 8. - - 4 Heb. x. 5—7.
Psal. Ixix. 9. - - < John ii. 17.
Psal. civ. 4. - ᾿ Ἂ Heb. i. 7.
Isa. xl. 6, 7. - - - 1 Pet. 1. 24, 25.
Isa. lii. 7. and Nahumi. 15. - Rom. x. 15.
Isa. liv. 1. - - =“ Gal. iv. 27.
1 Cor. ii. 9.
Matt. ii. 15.
Matt. xii. 40, 41. Luke xi. 30. $2.
Tsa. xiv. 4.
Hosea xi. 1. - - -
Jonah i. 17. ii. 1. and iti. 5. Ξ
Habak. ii. 3. - - - Heb. x. 37.
Habak. ii. 4. - - Rom. i. 17. Gal. iii. 11. Heb. x. 38.
III. Of Quotations from the Old Testament in the New, in which a
thing is done neither zn a literal nor in a spiritual sense, according to
the fact referred to in the Scriptures, but is similar to that fact,— in
other words, where the citation is accommodated.
Accommodations are passages of the Old Testament; which are adapted
by the writers of the New Testament to an occurrence that happened
in their time, on account of correspondence and similitude. These are
not prophecies, though they are said sometimes to be fulfilled; for any
thing may be said to be fulfilled when it can be pertinently applied.
This method of explaining Scripture by accommodation will enable us te
solve some of the greatest difficulties relating to the prophecies.
For the better understanding of this important subject, it should be recollected, that
the writings of the Jewish Prophets, which abound in fine descriptions, poetical images,
and sublime diction, were the classics of the later Jews; and, in subsequent ages, all
their writers affected allusions to them, borrowed their images and descriptions, and very
often cited their identical words when recording any event or circumstance that happened
in the history of the persons whose lives they were relating; provided it was similar and
parallel to one that occurred in the times, and was described in the books of the antient
prophets. It was a familiar idiom of the Jews', when quoting the writings of the Old
‘Testament, to say—that it might be fulfilled, which which was spoken by such and such a
prophet ; not intending to be understood that such a particular passage in one of the
sacred books was ever designed to be a real prediction of what they were then relating,
but signifying only, that the words of the Old Testament might be properly adapted to
express their meaning, and illustrate their ideas. And thusthe Apostles, who were Jews
by birth, and wrote and spoke in the Jewish idiom, have very frequently alluded to the
sacred books, after the customary style of their nation ; intending no more by this mode
1 The Talmud and Rabbinical writers abound with instances, great numbers of which
are cited by Surenhusius, in the work already cited, p.434. note 3.
΄σ
IX. Sect. III.] On the Internal Form of Quotations. 439 ~
of speaking, than that the words of such an antient writer are happily descriptive of what
was transacted in their time, and might, with equal propriety, be adapted to characterise
such a particular circumstance as happened in their days: that there was a con-similarity
of case and incidents; and that the expressive style and diction of the old inspired prophets
were as justly applicable to the occurrences recorded by the apostles, as they were suitable
to denote those events and facts in their times which they had commemorated.
Thus, our Lord, speaking of the insurmountable prepossessions and perverseness of
the Jews to whom he preached, says: — Seeing they see not, and hearing they hear not,
neither do they understand, —that is, their stupidity is so gross, and their prejudices are
so numerous, that though they have capacities proper for understanding and receiving
my doctrine, they will neither understand nor receive it ; so that in them is fulfilled the
prophecy of Isaiah, —his words are perfectly applicable to the present age, and descriptive
of their moral character and condition: — Hearing ye shall hear, and shall not understand ;
and seeing, ye shall see, and shall not perceive. For this people’s heart is waxed gross, and
their ears are dull of hearing, and their eyes they have closed, lest at any time they should
see with their eyes, and hear with their ears, and should understand with their heart; and
should be converted, and I should heal them. (Isa. vi. 9,10. cited in Matt. xiii. 14, 15.) -
The same passage of the evangelical prophet is cited by St. Paul (Rom.xi. 8.), and ap-
plied to the invincible obstinacy of his countrymen,—not, indeed, as though they had
then, and then only, received their precise accomplishment, but as beautifully expressive
of the obduracy, determined infidelity, and impenitence of the Jews. >
Again, tlie prophet Jeremiah, describing the miseries of captivity by a beautiful figure,
represents Rachel as deploring the loss of her children, bathed in tears, piercing the air
with loud lamentations, and indulging inconsolable grief. When Herod imbrued his
hands in the blood of the innocents in Bethlehem and its vicinity, how applicable were
the prophet’s words to such a cruel scene, and how happily are they cited by the evange-
list, to exhibit to his reader the mourning and lamentation caused by that sanguinary
tyrant! They are a beautiful quotation, and not a prediction of what then happened:
and yet, upon the murder of these babes, the sacred historian says, according to the Jewish
phraseology, when they cited Scripture : — Then was fulfilled that which was spoken by the
prophet Jeremiah ; in Ramah there was a voice heard, lamentation, and weeping, and great.
mourning, Rachel weeping for her children, and would not be comforted because they are
not. (Jer. xxxi. 15, cited in Matt. iii. 17, 18.) .
Once more,—our Lord having delivered several parables, the sacred historian, after
remarking that Jesus Christ chose to convey his religious and moral instruction to the
Jews by means of parables, with which all his public discourses abounded, says : — That
it might be fulfilled which was spoken by the prophet, ‘* I will open my mouth in parables,
I will utter things which have been kept secret from the foundation of the world.” (Psal..
Ixxviii. 2. quoted in Matt.xiii. 35.) "ἢ 7
A similar instance of accommodation occurs in St. Paul’s seeond Epistle to the Co-
rinthians (vi. 2.) ; where he cites the saying of the Prophet (Isaiah xlix. 8.) — J have.
heard thee in a time accepted, and in the day of salvation I have succoured thee. In-this
passage the apostle does not mean to declare that the prophet had the Corinthians in view,
but he cites it as a parallel case: intimating that they might collect from that saying that
there was a certain accepted time, in which God would hear them, and which, therefore, it.
concerned them not to let pass without carefully improving it.
The following table presents a list of the passages thus accommo-.
dated from the Old Testament by the writers of the New:—
1 This mode of accommodating passages was not confined to the inspired penmen.
Pagan writers often cite passages from their old poets, to describe things of which these
poets never thought ; and this Dr. Jortin remarks, is no fault, but rather a beauty in
writing: and a passages, applied justly in a new sense, is ever pleasing to an ingenious
reader, who loves to see a likeness and pertinency where he expected none. (Rem. on
Eccl. Hist. vol.i. p.120.) In lian, Diogenes the Cynic philosopher is. reported to
have said, that ‘ he fulfilled in himself all the curses of tragedy’: and Olympiodorus, in
his life of Plato, has this expression, ‘‘ that it might be true concerning him,’” and. then
cites the following verse from Homer :
Tov και amo κλωσση5 MEALTOS γλυκίων. peev avdn.
Words sweet as honey from his lips distilled. Pore.
Which verse, however applicable to that great philosopher, is not to be considered as an.
oracle delivered by the poet, with a view to the particular use or accommodation of it by
this biographer. (Sharpe’s Second Argument in Defence of Christianity, p.349.)
FF 4
44Ὁ ὁ On the Internal Form of Quotations. [Part I. Ch.
Gen. xv. 5. - - cited in
Gen. xv. 6. Ὁ Σ
Gen. xviii. 10. ᾿ς ῷ
Gen. xix. 15. 96. a
«Gen, xxi. 12. a Ψ 5
Gen. xxv. 33. “ M
Gen. xxvii. 28, &c. Ὁ -
Exod. ix. 16. < - -
Exod. xxxii. 6. a“ .
Exod. xxxiii, 19. : Ε
Lev. xi. 45. - -
Ley. xviii. 5. - Ye
Deut. vi. 19. - - -
Deut, vi. 16. 4 -
Deut. viii. 3. ΝΜ - Ἐ
Deut. xxv. 4. Ξ Ψ
Deut. xxvii, 26. - -
Deut. xxxii. 35. - -
Deut. xxxii. 36. - -
Deut. xxxii. 43. - =
Josh. 1. 5. - < -
1 Sam. xxi. 6. + -
1 Kings xix. 14. 18. =f -
Psal. ν. 9. and οχὶ. 8. : -
Psal. x. ‘7. -
Psal. xiv. 1—3. and liii. 1--- 9, -
Psal. xix. 4. - ~
Psal. xxiv. 1. - -
Psal. xxviii. 16. ss +
Psal. xxxii. 1, 2. ~ -
Psal. xxxiv. 12—16. - -
Psal. xxxvi. 1. - =
Psal. xliv. 22. - -
Psal. li. 4. - - -
Psal. Ixix. 9. - -
Psal. lxix. 22, 23. - -
Psal. lxxviii. 2. - -
Psal. lxxxii. 6. - -
Psal. cxli. 9. Ξ πῷ
Psal. cxvi. 10. - -
Psal. cxvii. 1. - -
Psal. exviii. 6. - -
Proy. i. 16. Isa. Jix. 7, 8. -
Prov. ili. 11, 12. - -
Prov, ili. 34. ' - - -
Prov. x. 12. - -
Prov. xxv. 21, 22. - ξ
Prov. xxvi. 11. - -
Isa. i. 9. “ - -
Isa. vi. 9, 10. = =
Isa. viii, 12, 13. ᾿ A
Isa. viii. 17, 18. - -
Tea. x. 22, 28. - - -
Isa. xxix. 10. - -
Isa. xxix. 13. - -
Isa, xxix. 14. - Ἔ
Isa, xxix. 16. and xlv. 9. - Ῥ
Isa. xlv. 23. - -
Tsa. xlix. 8. - - -
Isa. lii. 5. with Ezek. xxxvi. 90, -
754. 11]. 7. and Nahumi. 15. -
Isa, lii. 11, 12. - i
Isa. lii. 15. - -
Isa.lvi, 7. (and Jer. vii. 11. ) -
Rom. iv. 18. )
Rom. iv. 3. Gal. iii. 6. and James ii, 23.
Rom. ix. 9.
Luke xvii. 28, 29. 32.
Rom. ix. 7.
Heb. xii. 16.
Heb. xi. 20. xii. 17.
Rom. ix. 17.
1Cor. x. 7.
Rom. ix. 15.
1 Pet. i. 16,
Rom. x. 5. Gal. iii. 12.
Matt. iv. 10. Lukeiv. 8.
Matt. iv. vii. Luke iv, 12,
Matt. iv. 4. Lukeiv. 4.
1 Cor. ix. 9. 1 Tim. v. 18.
Gal. iii. 10.
Rom, xii. 19. Heb. x. 30.
Heb. x. 30.
Rom.-xy. 10.
Heb. xiii. 5.
Matt. xii. 8, 4. Mark ii. 25, 26. Luke vi. 3, 4.
Rom, xi. 3, 4,
Rom. iii. 13.
Rom. iii. 14.
Rom. iii. 10O—12.
Rom. x. 18.
1 Cor. x. 26.
Rom. x. 11. :
Rom. iv. 7, 8.
1 Pet. iii, 10—12.
Rom. iii. 18.
Rom. viii. 36.
Rom, iii. 4.
Rom. xv. 3.
Rom. xi. 9, 10.
Matt. xiii. 35.
John x. 34.
2 Cor. ix. 9.
2 Cor. iv. 13.
Rom. xv. 11.
Heb. xiii. 6.
Rom. iii. 15—17.
Heb. xii. 5, 6.
James iv. 6.
1 Pet. iv. 8.
Rom. xii, 20,
2 Pet. ii. 22.
Rom, ix. 29.
§ John xii, 40. Matt. xiii. 14,15. Luke viii. 10.
¢ Rom: xi. 8.
1 Pet. iii, 14, 15.
Heb. ii. 18.
Rom. ix. 27, 28.
Rom. xi. 8.
Matt, xv. 8,9. Mark vii. 6.
1 Cor. i. 19.
Rom. ix. 20, 21.
Rom. xiv. 11. Phil, ii. 10.
2 Cor. vi. 2,
Rom. ii. 94,
Rom, x. 15.
2 Oor: vi. 17%
Rom. xv. 21.
Matt. xxi. 13. Mark xi. 17. Luke xix. 46.
IX. Sect. 11Π1.1 On the Internal Form of Quotations. 441
Isa. ]xi. 1, 2. - cited in Luke iv. 18, 19.
Isa, Ixv. 1, 2. - - - Rom. x. 20, 21. sia
158. ᾿ἰχνΐ. 1, 2. - - Acts vii, 49, 50.
Jer. xxxi. 15. - - - Matt. ii. 17, 18.
Jer. xxxi. 33.and xxxii. 38. (with 2Sam. ἢ 9 coy yi, 18.
vil, 14.) - - -
Hab. ii. 4. - - - Rom. i. 17.
Joel. ii. 32. - - - Rom. x. 13.
Mal. i. 2, 3. 2 = - Rom. ix. 13.
It cannot escape observation, that by far the larger portion of
the preceding quotations is accommodated by the apostle Paul.
Dr. John Taylor? has some useful remarks (of which the following
are an abstract), on the various designs with which St. Paul cited
them :
1. Sometimes his intention goes no further than using the same strong
expressions, as being equally applicable to the point in hand. Thus, mn
Rom.x. 6—8. he uses the words of Moses (Deut.xxx. 12—14.), not to
prove any thing, nor as if he thought Moses spoke of the same subject ;
but merely as intimating that the strong and lively expressions, used by
Moses concerning the doctrine he taught, were equally applicable to
the faith of the Gospel. So, in Rom. x. 18. he quotes Psal. xix. 4.
though it is not unlikely that those expressions were used by the antient
Jews in application to the Messiah, as the apostle applies them.
2. Sometimes the design of the quotation is only to shew that the
cases are parallel: or that what happened in his times corresponded
with what happened in former days. See Rom. ii. 24. vili. 36. ix. 27—29.
xi. 2—5. 8—10. and xv. 21.
3. Sometimes the quotation is only intended to explain a doctrinal
point. See Rom.i. 17. iv.7, 8. 18—21. ix. 20, 21. x. 15. and xv. 3.
4. Sometimes the quotation is designed to prove a doctrinal point.
See Rom. iii. 4. 10—18. iv. 3—17. v.12—14. ix. 7.9. 12, 13. 15.17. x. 5,
1]. 13. xii. 20. and xiv. 11. . ἵν να
Lastly, when a passage of the Old Testament is quoted in the New,
in order to prove a point of doctrine, the person or writer applies. it,
though not always in the precise words of the original, yet constantly
according to its genuine sense as it stands there. Examples of such
application will be found in Deut. viii. 3. compared with Matt. iv. 4. ;
Deut. vi. 16. compared with Matt. iv. 7., Deut. xxxili. 35. and Prov. xxv,
21, 22. compared with Rom. xu. 19, 20.— The expression in Hos. vi,
6. mercy and not sacrifice is applied to different purposes in Matt. ix. 13.,
but to both properly. ;
In applying the accommodated citations of the Old Testament,
Turretin has suggested the three following rules, which claim the
attention of the biblical student.
1. In applications of this kind, we must not neglect the literal sense,
which is the first and only genuine sense of Scripture.
2. Such applications ought not to be forced, or far-fetched ; for those
which were made by the apostles, were simple, and easy to be appre-
hended.
3. Too much stress ought not to be laid on these applications ; which,
it should be considered, are merely illustrations adduced by the sacred
writers further to explain the subjects under their discussion.
1 In his Paraphrase and Notes on Saint Paul’s Epistle to the Romans, p.339. 4th edit.
1769.
442 On the Internal Form of Quotations. — Part I. Ch.
4, Such being the nature of these accommodations, it follows that no
doctrines — at least such as are necessary to salvation — either can or
ought to be deduced from them.!
IV. Of Quotations, and other Passages from the Old Testament, which
are alluded to zn the New.
Besides the passages mentioned in the preceding class, as accommo-
dated by the writers of the New Testament, there is a fourth class,
nearly allied to them, and comprising a few quotations, together with a
larger number of other passages not distinctly cited from the Old Tes-
tament; but which, on comparing them with the New Testament,
appear most evidently to have been present to the minds of the sacred
writers, who have alluded to them by way of illustration or example.
A careful inspection of such passages, with reference to their scope and
context, together with an application of the rules above suggested by
Turretin, will readily enable the student to judge of the allusions which
he may meet with in the New Testament: and in addition to those
rules, Dr. Gerard has remarked, that when the inspired writers quote a_
passage from the Old Testament, merely in the way of allusion, it is
enough that the words which they borrow emphatically express their
own meaning. It is not necessary that they be precisely the same with -
those of the passage alluded to, nor that they be there used, either of
the same subject or of a similar subject.2, Thus, Deut. xxx. 12—14.
which was originally written concerning the law, is by Saint Paul accom-
modated to the Gospel (Rom. x. 6—8.), with proper variations and
explanations. The following table presents a list of the principal pas-
sages thus alluded to in the New Testament.
Gen. i. 6. 9. alluded to in 2 Pet. iii. 5.
Gen. i. 27. Ν Ῥ ae ΕΝ 4. Mark x. 6. 1 Cor. xi. 7. James
Gen. ii. 2, 3. - - Heb. iv. 4.
Gen. ii. 7. ~ “ " 1 Cor. xv. 45.
Gen. ii. 21, 22. - =, 1 Cor. xi, 8... 1 Tim. di, 18.
Gen*ek i ν᾽ Le ἐπι 5. Markx. 7. 1 Cor. vi. 16, Eph.
Gen. iii. 6. τ - - 1 Tim. ii. 14.
Gen. iii. 4. 13. ὡ - 2 Cor. xi. 3.
Gen. 111. 16. - - 1 Cor. xiv. 84.
Gen, iv. 4. - - - Heb. xi. 4.
dict) & ᾿ i ὸ Ὡς xxili, 35. Lukexi. 51. 1 John iii. 12.
rah Jude verse 11.
Gen. v. 24. - - - Heb. xi. 5.
be hae Matt. xxiv. 37,38. Luke xvii. 26, 27. Heb.
Gen. vi. vil. Ἷ i 4 ; xi. 7. 1 Pet. iii. 19, 20. 2 Pet. ii. 5. iii. 6.
Gen. xii. 1—4. Acts vii. 5. Heb. xi. 8.
Gen. xiii. 15. - - Rom. iv. 13.
Gen. xv. 13, 14. - - Acts vii. 6, 7.
1 Turretin, De Sacr. Script. Interpretatione, pp.118, 119. see also pp.107—117.
The subject of accommodated passages of Scripture is more fully discussed by Dr.
Sharpe (Second Argument from Prophecy, pp.347—365); Dr. Hey (Norrisian Lectures,
vol. i. pp.260. 262.}; Dr. Harwood (Introduction to the New Test. vol. i. pp.279—
290.); Rumpeus (Comment. Crit. ad Libros Nov. Test. pp.443. 449, 450.) ; Bishop.
Kidder (in his Demonstration of the Messias, chap.iii. Boyle’s Lectures, vol. 1, pp.150
—152.); Dr. Nicholls (Conference with a Theist, part iii. vol. ii. pp. 10—13, ed. 1698) ;
and especially by Dr. Sykes (On the Truth of the Christian Religion, chapters xiii. xiv. |
and xy. pp. 206—296. edit. 1725.) The reader will also find some excellent remarks
on the different modes of quotation, in Dr, Cook’s Inquiry into the Books of the New
Testament, pp. 284—304.
2 Institutes of Biblical Criticism, p.422. § 135.
IX. Sect. IV.] Apocryphal Passages. 443
Gen. xvii. 10. alluded to in Acts vii. 8.
Gen, xviii. 3. xix, 2. * oy Heb. xiii. 2.
Gen. xviii. 10. - - Heb. xi. 11.
Gen. xviii. 12. Ξ - 1 Pet. iii. 6.
Gen. xix. 24. J a 2 Pet. ii. 6. Jude, verse 7.
Gen, xxi. 12. = Ἐ Heb. xi. 18.
Gen. xlvi. 27. = L Acts vii. 14.
Gen, xlvii. 31. = 4 Heb. xi. 21. ἢ
Gen. 1. 24, ὼ 2 - Heb. xi. 22,
Exod. ii. 2. 11. = " Heb. xi. 23—27. Acts vii. 20—29.
Exod. iii. 6, - Ἄ - Mark xii. 26. Acts vii. 31,32. Heb. xi. 16.
Exod, xii. 12. 18. £ - Heb. xi. 28.
Exod. xiv. 22. re 4 1 Cor. x. 2. Heb. xi. 29.
Exod. xix. 12. 16. 18, 19. - Heb. xii. 18—20.
Matt. xix. 18,19. Mark x. 19, Lukexviii. 20.
Rom. xiii. 9. Jamesii. 11.
Lukeii. 23.
Exod. xx. 12—16, Deut. v. 16—20. {
Exod, xiii, 2. Numb. viii. 16, 17. xviii. ΐ
᾽ 15. 17. - = = 4
Lev. xiv. 3, 4. 10. - - Matt. viii. 4. Marki. 44. Τμικο ν. 14.
Lev. xix. 12. = -= Matt. v. 33;
Lev. xix. 18. - - Matt. v. 45. 681. ν. 14.
᾿ Numb. xi. 4. - - 1 Cor.’x. 6.
Numb.xiv. 23.29.37. and xxvi.64.65. Heb. ili. 16, 17. Jude, verse 5.
Numb. xxi. 4—6. Ξ PS 1 Cor. x. 9.
Numb. xxii. 23, 39. - - 2 Pet. ii. 15,16. Judev. 11.
Deut. xviii. 1. - - 1 Cor. ix. 13.
Deut. xxiv. 1. - - ~ Matt. v. 31. Mark x. 4. Lukexvi. 28.
Josh, 11. 1. ‘vi. 22, 23. - - Heb. xi. 31. James ii, 25.
Josh. vi. 20. - - “ Heb. xi. 30.
Judges, the whole book, generally - Acts. xiii. 20. Heb. xi, 32.
1 Sam. viii. 5. and x. 1. Acts xiii. 21.
1 Sam. xiii. 14. xv. 23. xvi. 12,13. Acts xiii. 22.
1 Kings xvii. 1. and xvili. 42—45. James v. 17, 18.
1 Chron. xxiii. 13. - - Heb. v. 4.
Psal. xc. 4. - - - 2 Pet. iii. 8.
Prov. xxvi. 1. - - - James iv. 13,14.
Isa. xii. 3. - - - - John vii. 38.
_ Isa. lxvi. 24. - - - Mark ix. 44.
Jer. vi. 16. - - - Matt. xi. 29.
Lam. iii. 45. - - - 1 Cor. iv. 13.
Dan. iii. 23—25. - - Heb. xi. 34.
Dan. ix. 27. xii. 11. - - Matt. xxiv. 15. Mark xiii. 14,
Hos. xiii. 14. - - - 1 Cor. xv. 55.
Hos, xiv. 2. - - - Heb. xiii. 15.
Amos. v. 25, 26,27. -- - - - Acts vii. 42, 43.
SECTION IV.
OF APOCRYPHAL PASSAGES, SUPPOSED TO BE QUOTED IN THE NEW
TESTAMENT— QUOTATIONS FROM PROFANE AUTHORS,
IT was a practice of the antient Hebrew divines to cite, not only
the Scriptures, as we have seen in the preceding sections, but also
to quote histories, facts, and apophthegms or sayings of their early
sages, which they had received by oral tradition from the time of
Moses, in order to supply those passages which are wanting in the
Pentateuch. Of this method of quotation we have three instances
in the New Testament. The first is 2 Tim. iil. 8. where we meet
with the name of Jannes and Jambres as the two Egyptian magicians
444. On Apocryphal. Passages. [Part I. Ch.
who opposed Moses. Schickard and some other learned men are.
of opinion that Saint Paul, being deeply conversant in Jewish lite-
rature, derived his knowledge of these names from the Targum or
Chaldee Paraphrase of Jonathan Ben Uzziel, on Exod. vii. 11. But
as there is reason to believe that this Targum is of too late a date to
have been consulted by the apostle, it is most probable that he al-
luded to an antient and generally received tradition relative to those
men. What corroborates the latter conjecture is, that their names
are mentioned by some antient profane writers, as Numenius the
Pythagorean’, by Artapanus*, and by Pliny.® The Jews affirm
that they were princes of Pharaoh’s magicians, and that they greatly
resisted Moses.* Origen, who flourished in the second century,
informs us, that there was extant, in his time, an apocryphal book
concerning these magicians, inscribed Jannes et Mambres Liber.’
The other two instances alluded to are the 9th verse of the Epistle
of Jude, which cites the story of Michael the archangel, contending
with Satan about the body of Moses, and the 14th verse of the same
epistle, in which he quotes an apocryphal prophecy of Enoch. The
first of these is borrowed from traditional accounts then received by
the Jews, with whom the apostle argues from their own authors and
concessions. ® ‘The prophecy of Enoch is now known to have been
cited from an apocryphal book, bearing that patriarch’s name, which
was extant at the time when Jude wrote, and of which we have
already given a short notice.’ The following is the passage, as
translated by archbishop Laurence from an Ethiopic version of this
book.
« Behold, he comes with ten thousand of his saints, to execute judg-
ment upon them, and to reprove all the carnal for every thing which the
sinful and ungodly have done and committed against him.” 8
Thus this much litigated point is now finally determined: but
Jude’s quotation of a single passage from the apocryphal book in
question, will no more prove /zs approbation of the whole book, than
Paul’s quotations from certain heathen poets prove that apostle’s ap-
probation of every part of the compositions to which he referred.
On a reference to the passages of the Old Testament, which are
accommodated by the evangelical writers °, it will be observed that
1 Apud Origen contra Celsum, pp. 198, 199. edit. Spencer. and in Eusebius de Prep.
Evang. 1. 8. c.8.
2 In Eusebius, 1.9. ο. 27. 3 Pliny, Hist. Nat. 1.30. c. 1.
4 Surenhusius, B:BAos ΚΚαταλλαγη5, pp. 589, 590.
5 Tract 35. in Matt. cited by Dr. Whitby on 2 Tim. iii. 8.
6 Surenhusius (pp. 699—702.) has given a long extract from the Jalkut Rubeni, fol. 76.
col. 2. which details the history of Michael’s conflict with the devil. ‘The same author
(pp: 709—712.) has also referred to many Rabbinical writers who take notice of Enoch’s
prophecy.
7 See Vol. I. Appendix, No. V. Section I. pp. 630, 631,
8 The Apocryphal Book of Enoch the Prophet, (London, 1821, 8vo.) ch.ii-. p. 2.
On the subject of the apocryphal quotations by Jude, see further, Vol. 1V. Part. II.
Chap. 1V. Sect. VII. § LI.
9 See pp. 440, 441. supra.
IX. Sect. 1,1 On Apocryphal Passages. 445
by far the greater number of such accommodations has been made
by Saint Paul. But the same great apostle of the Gentiles, becom-
ing all things to all men, and being deeply versed in the works of
heathen authors, as well as in the sacred writings, did not confine
himself exclusively to the inspired books: and, accordingly, we have
three instances in the New Testament of the fine taste and ability
with which he accommodated passages from Pagan authors, when
contending with the Gentiles, or writing to Gentile converts. ‘The
first is in Acts xvii. 28. where he cites part of a verse from th
Phenomena of Aratus. '
evncvecs Tov yap και "yevos ἐσμεν.
oceseees for we his offspring are.
The passage was originally spoken of the heathen deity Jupiter, and
is dexterously applied to the true God by Paul, who draws a very
strong and conclusive inference from it. |
The second instance alluded to is in 1 Cor. xv. 33. in which pas-
sage the apostle quotes a senary iambic, which is supposed to have
been taken from Menander’s lost comedy of ‘Thais.
φϑειρουσιν nn χρησδ᾽ ομιλιαι κακαι:
rendered, in our translation, Evil communications corrupt good
manners.
The last instance to be noticed under this head is 'Titusi. 12.
where Saint Paul quotes from Epimenides, a Cretan poet, the verse
which has already been cited and illustrated in Vol. I. pp. 195, 196.;
to which the reader is referred.
~
4.4.6 On the Poetry of the Hebrews. [Part I.
CHAPTER Χ.
ON THE POETRY OF THE HEBREWS.
I. A large portion of the Old Testament proved to be poetical ; — Cultivation
of Poetry by the Hebrews. — 11. The Sententious Parallelism, the Grand
Characteristic of Hebrew Poetry.— Its origin and varieties. —1. Parallel
Lines gradational ; —2. Parallel Lines antithetic ; — 3. Parallel Lines
constructive ; —4. Parallel Lines introverted. —II1. The Poetical Dialect.
not confined to the Old Testament. — Reasons for expecting to find it in
the New Testament.— Proofs of the existence of the poetical dialect there ;
— 1. From simple and direct quotations of single passages from the poetical
parts of the Old Testament ; — 2. From quotations of different passages,
combined into one connected whole ; —3. And from quotations mingled
with original matter. —I1V. Original Parallelisms occurring in the New
Testament, — 1. Parallel Couplets ; — 2. Parallel Triplets ; — 3. Qua-
trains ; —4, 5. Stanzas of five and six lines ; —6. Stanzas of more than
sia parallel lines. —V. Other examples of the poetical parallelism in the
New Testament ; —1. Parallel Lines gradational ; — 2. The Epanodos.
— VI. Different kinds of Hebrew Poetry. — 1. Prophetic Poetry ; — 2.
Elegiac Poetry ; — 3. Didactic Poetry ;.— 4. Lyric Poetry ; — 5. The
Idyl ; —6. Dramatic Poetry ; —'7. Acrostic or Alphabetical Poetry. —
VII. General Observations for the better understanding the compositions
of the sacred poets. ἢ
L IT is obvious to the most cursory reader of the Holy Scriptures,
that among the books of the Old Testament there is such an appa-
rent diversity in style, as sufficiently discovers which of them are to
be considered as poetical, and which are to be regarded as prose
compositions. While the historical books and legislative writings
of Moses are evidently prosaic in their composition, the book of Job,
the Psalms of David, the Song of Solomon, the Lamentations of
Jeremiah, a great part of the prophetic writings, and several passages
occasionally scattered through the historical books, bear the most
plain and distinguishing marks of poetical writing.! We can have
no reason to doubt that these were originally written in verse, or in
some kind of measured numbers; though, as the antient pronunci-
ation of the Hebrew language is now lost, we can only very imper-
fectly ascertain the nature of the Hebrew verse.
From the manner, however, in which Josephus, Origen, and Je-
rome have spoken of the Hebrew poetry, it should seem that in their
time its beauty and rules were well known. Josephus repeatedly
affirms” that the songs composed by Moses are in heroic verse, and
1 In illustration of this remark, we may mention the song of Moses at the Red Sea,
(Exod. xv.) ; the prophecy of Balaam, (Num. xxiv. 18—24.): the song of Deborah, and
Barak, (Jud. v.) Nor is it improbable that the Book of the Wars of the Lord, (Numb,
xxi. 14.) and the Book of Jasher, (Josh. x. 13. 2Sam, i. 18.) were written in poetic
measures, :
® Antiq. Jud, lib. ii. c.16. § 4. lib. iv. c. 8. § 44. and lib, vii, ¢. 12. § 3.
Ch. X.] On the Poetry of the Hebrews. 447
that David composed several sorts of verses and songs, odes and
hymns, in honour of God: some of which were in trimeters or verses
of three feet, and others in pentameters or verses of five feet. Origen
and Eusebius are said to have espoused the same notion: and Je-
rome, probably influenced by the manner in which he found the
poetical parts of the Old Testament exhibited in the manuscripts of
the Septuagint version, fancied that he perceived iambic, alcaic, and
sapphic verses in the psalms, similar to those occurring in the works
ef Pindar and Horace: hexameters and pentameters in the songs
of Deuteronomy and Isaiah, the book of Job, and those of Solomon;
and sapphic verses in the Lamentations of Jeremiah.* Among mo-
dern writers, the nature and genius of Hebrew poetry have been
warmly contested *; but by no one have these subjects been illus-
trated with more elegance and ability than by the late eminently
learned Bishop of London, Dr. Robert Lowth. In the third of his
justly admired Lectures on Hebrew Poetry *, he has collected much
and very valuable information concerning the much litigated question,
respecting the nature of Hebrew metre; but many-of his arguments
are successfully controverted by Bishop Jebb, in his Sacred Litera-
ture* ; to which work, and to Bishop Lowth’s Lectures, the reader
is necessarily referred, as the discussion of this very difficult question
would extend this chapter to an inordinate length. ‘The construc-
tion, characteristics, and different kinds of Hebrew Poetry, includ-
ing also the poetical style of the New Testament, are the subjects
now to be considered: and our account of them is chiefly abridged
1 Hieronymi, Prefat. in Chronic. Epist. 135. ad Paul. Urb. et Epist. ad Paulin,
Comment. in Ezek. c. 30. }
2 Carpzov (Introd. ad Libros Canonicos Vet. Test. parsii. pp. 28,29.) has given a
list of antient and modern writers who have treated on Hebrew poetry; and in pp.2—97.
he has noticed the various discordant opinions on this topic. The hypothesis of Bishop
Hare on Hebrew metre was refuted by Bishop Lowth at the end of his lectures, and also
in his * Larger Confutation,”’ published in 1766, in 8vo, in answer to Dr. Edwards’s
Latin Letter in defence of Hare’s system, published in the preceding year. The general
opinion of the learned world has coincided with the arguments of Lowth.
3 The first edition of these lectures appeared in 1753, in 4to., under the title of ““ De
Sacra Poési Hebreorum Prelectiones Academi¢z :” a second edition was printed by
Bishop Lowth in 1763, in two volumes octavo ; the’second volume, consisting of additions
made by the celebrated Professor Michaelis, who had reprinted the Przlectiones at Git-
tingen. Several subsequent editions have issued from the Clarendon press; particularly
a beautiful one in 1821, including (besides the additions of Michaelis) the further observ-
ations of Rosenmiiller, (whose edition appeared at Leipsic in 1815,) Ritcher and Weiss.
In 1787, the late Dr. George Gregory printed his excellent English translation of Bishop
Lowth’s Lectures, in two octavo volumes, with some very important additional notes ;
which was reprinted in 1816. In 1787 M. Herder published at Leipsic two octavo vo-
lumes On the Spirit of Hebrew Poetry ; from which a selection was translated and published
in 1801, under the title of Oriental Dialogues. Both these publications are distinguished
by that bold criticism, which for the last fifty or sixty years has characterised too many of
those German divines, to whose researches in other respects, biblical literature is so largely
indebted, Sir William Jones has a few observations on Hebrew metres in his Poesos
Asiaticee Comment. cap. ii. (Works, vi. pp. 22—59.).
+ pp.4—22. The title at length of this beautifully and correctly printed work is as
follows : — ‘* Sacred Literature: comprising a Review of the Principles of Composition,
laid down by the late Robert Lowth, D.D. Lord Bishop of London, in his Prelections
and Isaiah, and an application of the principles so reviewed to the illustration of the New
Testament. By John Jebb, A.M. [now D.D. and Bishop of Limerick.] London,
1820.” 8vo. 3)
‘
4.4.8 On the Poetry of the Hebrews. [Part I.
from the Lectures of Bishop Lowth, and from his preliminary dis-
sertation prefixed to his version of the prophet Isaiah, together with
Bishop Jebb’s elegant and instructive volume above cited.
The peculiar excellence of the Hebrew poetry will appear, when
we consider that its origin and earliest application have been clearly
traced to the service of religion. To celebrate in hymns and songs
the praises of Jehovah —to decorate the worship of the Most High
with all the charms and graces of harmony — to give force and ener-
gy to the devout affections — was the sublime employment of the
sacred muses: and it is more than probable, that the very early use
of sacred music in the public worship of the Hebrews, contributed.
not a little to the peculiar character of their poetry, and might im-
part to it that appropriate form, which, though chiefly adapted to this
particular purpose, it nevertheless preserves on every other occasion.
In the Old Testament we have ample evidence that music and poe-
try were cultivated from the earliest ages among the Hebrews. In
the days of the Judges, mention is made of the schools or colleges
of the prophets; in which the candidates for the prophetic office,
under the direction of some superior prophet, being altogether re-
moved from intercourse with the world, devoted themselves entirely
. to the exercises and study of religion: and though the sacred history
affords us but little information concerning their institutes and dis-
cipline, yet it is manifest from 1 Sam. x. 5—10. and xix. 20—24.,
that a principal part of their occupation consisted in celebrating the
praises of Jehovah in hymns and poetry, with choral chants ac-
companied with various musical instruments. But it was during
the reign of David, that music.and poetry were carried to the great-
est perfection. or the service of the tabernacle he appointed four
thousand Levites, divided into twenty-four courses, and marshalled
under several leaders, whose sole business it was to sing hymns,
and to perform instrumental music in the public worship. Asaph,
Heman, and Jeduthun were the chief directors of the music, and,
from the titles of some of the psalms, we may infer that they also
were excellent composers of hymns or sacred poems. In the first
book of Chronicles (ch. xxv.) we have an account of the institu-
tions of David: which were more costly, spiendid, and magnificent
than any that ever obtained in the public service of other nations.
II. According to Bishop Lowth there are four principal charac~
teristics of Hebrew poetry, viz. ——1. The acrostical or alphabetical
commencement of lines or stanzas ;— 2. The admission of foreign
words and certain particles, which seldom occur in prose composi-
tion, and which thus form a distinct poetical dialect ; — 3. Its sen-
tentious, figurative, and sublime expressions ; and, 4. Parallelism,
the nature of which is fully illustrated in a subsequent page. But
the existence of the three first of these characteristics has been
disproved by Bishop Jebb, who observes that the grand character-
istic of Hebrew poetry does not appear to belong peculiarly to the
original language of the Old Testament as contra-distinguished from
that of the New. ‘It is not the acrostical, or regularly alphabe-
Ch. X.] On the Poetry of the Hebrews. 449
tical commencement of lines or stanzas; for this occurs but in
twelve poems of the Old Testament: it is not the introduction of
foreign words, and of what grammarians call the paragogic, or re-
dundant particles; for these licences, though frequent, are by no
means universal, in the poetical books of Scripture; and they are
occasionally admitted in passages merely historical and prosaic: it
is not the rhyming termination of lines; for no trace of this artifice
is discoverable in the alphabetical poems, the lines or stanzas of
which are defined with infallible precision; and every attempt to
force it on the text, has been accompanied by the most licentious
mutilation of Scripture: and finally, this grand characteristic is
not the adoption of metre, properly so called, and analogous to the
metre of the heathen classics ; for the efforts of the learned, to dis-
cover such metre in any one poem of the Hebrews, have univer-
sally failed; and while we are morally certain, that, even though
it were known and employed by the Jews, while their language was
a living one, it is quite beyond recovery in the dead and unpro-
nounceable state of that language, there are also strong reasons for
believing, that, even in the most flourishing state of their literature,
the Hebrew poets never used this decoration. |
Again, it is most certain, that the proper characteristic of He-
brew poetry is not elation, grandeur, or sublimity, either of thought
or diction. In these qualities, indeed, a large portion of the poetical
Scriptures, is not only distinguished, but unrivalled: but there are
also many compositions in the Old Testament, indisputably poetical,
which, in thought and expression, do not rise above the ordinary
tone of just and clear conceptions, calmly, yet pointedly delivered.’”*
The grand, and indeed, the sole characteristic of Hebrew Poe-
try, is what Bishop Lowth entitles Parallelism, that is, a certain
equality, resemblance, or relationship, between the members of each
period; so that in two lines, or members of the same period, things
shall answer to things, and words to words, as if fitted to each
other by a kind of rule or measure. This is the general strain of
the Hebrew poetry ; instances of which occur in almost every part
of the Old Testament, particularly in the ninety-sixth psalm.
It is in a great measure owing to this form of composition that
our admirable authorised version, though executed in prose, retains
so much of a poetical cast; for, that version being strictly word
for word after the original, the form and order of the original sen-
tences are preserved; which, by this artificial structure, this regu-
lar alternation and correspondence of parts, makes the ear sensible
of a departure from the common style and tone of prose. _
_ The origin of this form of poetical composition among the He-
brews, Bishop Lowth has satisfactorily deduced from the manner
in which they were accustomed to sing or chant their sacred hymns.
They were accompanied with music, and were alternately sung by
opposite choirs :, sometimes one choir performed the hymn itself,
while the other sang a particular distich, which was: regularly in-
' Bp. Jebb’s Sacred Literature, pp. 4, 5.
VOL, II. GG
450 On the Poetry of the Hebrews, [Part I.
terposed at stated intervals. In this manner we learn that Moses
with the Israelites chanted the ode at the Red Sea (Exod. xv. 20,21.);
and the same order is observable in some of the psalms which are
composed in this form. On some occasions, however, the musical
performance was differently conducted, one of the choirs singing a
single verse to the other, while the other constantly added a verse
in some respect correspondent. Of this the following distich is an
example : —
. Sing praises to Jehovah, for he is good,
Because his mercy endureth for ever. (Psal. cxxxvi. 1.)
Which Ezra informs us (ili. 10, 11.) was sung by the priests and
Levites in alternate choirs, “ after the ordinance of David, king of
Israel ;” as indeed may be collected from the hundred and thirty-
sixth psalm itself, in which the latter verse sung by the latter choir
forms a perpetual epode. Of the same nature is the song of the
women concerning Saul and David (2 Sam. xviii. 7.); and in the
very same manner does Isaiah describe the seraphin as chanting the
praises of Jehovah — “they cried one to another,” that is, alter-
nately, \
Holy, holy, holy, Jehovah God of hosts !
The whole earth is filled with his glory. (Isa. vi. 3.)
But the fullest example perhaps of this style of composition is to
be found in the twenty-fourth psalm, composed on occasion of the
induction of the ark to mount Sion; the mode of performing which
is particularly illustrated by Bishop Lowth', and must have had a
most noble and impressive effect.
In determining the length of his lines, Bishop Lowth considers
only that relation and proportion of one verse to another which arises
from the correspondence of terms, and from the form of construc-
tion, whence results a rhythmus of propositions, and a harmony of
sentences. From this correspondence of the verses one with another,
arises a certain relation also between the composition of the verses,
and the composition of the sentences, so that generally periods co-
incide with stanzas, members with verses, and pauses of the one
with pauses of the other. ‘This correspondence is called parallelism,
the corresponding lines are called parallel lines, and the words or
phrases answering one to another in the corresponding lines, pa-
rallel terms.
A single example will illustrate the above definition of paral-
lelism : — In Luke i. 52, 53. we read, He (God) hath put down the
mighty from their seats, and exalted them of low degree. He hath
filled the hungry with good things, and the rich he hath sent empty
away. In this passage the same ¢hing is expressed, viz. that God
changes the conditions of men: and this same /hing is also ex-
pressed. in corresponding members that represent it in various
points of view. Thus the Almighty changes adversity into pro-
1 Lecture xxvii. Bishop Horsley, in his translation of the Book of Psalms, has di-
vided them so as to exhibit the construetion of those divine compositions to the best pos-
sible advantage.
Ch. Χ.1 On the Poetry of the Hebrews. 45]
sperity, and prosperity into adversity. The words answer ta each~
other, the mighty—those of low degree; put down — exalted; the
hungry (or poor) —the rich; filled with good things —sent empty
away. Lastly, the things or subjects stated answer to each other by a
contrast sufficiently obvious: the former (the powerful and rich)
are depressed ; the latter (the humble and poor) are exalted.
The nature of parallelism, thus defined and illustrated, is some-
times so evident as to strike even a careless reader, and sometimes
so subtle and obscure as to require considerable practice, and some
familiarity with the system, in order to distribute the pauses, and
develope the different members of the sentences in probable order
and connection. ‘Thus, much doubt has arisen not only as to what
books, but as to what parts of books, are to be accounted poetical.
Sometimes, according to Dr. Jebb, it is continuous and unmixed, as
in the Psalms, Proverbs and Canticles; sometimes it characterises
the main body of a work with a prosaic introduction and conclu-
sion, as in the book of Job, — sometimes it predominates through-
out a whole book with an occasional mixture of prose, as in most
of the prophets; sometimes the general texture is prose, with an
occasional mixture of verses, as in the historical books, and the
book of Ecclesiastes.
This parallelism has hitherto been confined principally to the
poetical books of the Old Testament; and to them chiefly in the
former edition of this work, the author has restricted it. Bishop
Jebb, however, has demonstrated that this grand characteristic of
Hebrew poetry pervades the New Testament as well as the Old.
The poetical parallelism has much variety and many gradations,
being sometimes more accurate and manifest, sometimes more
vague and obscure: it may, however, on the whole, be said to con-
sist of four species, viz. Parallel Lines Gradational’, Parallel Lines
Antithetic, Parallel Lines Synthetic, and Parallel Lines Introverted.
1. Parallel Lines Gradational are those, in which the second or
responsive clause so diversifies the preceding clauses, as generally
to rise above it, sometimes by a descending scale in the value of the
related terms and periods, but in all cases with a marked distinction
of meaning. ‘This species of parallelism is the most frequent of all :
! Bishop Lowth has ranged the different kinds of parallelism under three classes only,
viz. parallels synonymous, parallels antithetic, and parallels synthetic. The two last
terms, it will be perceived, we have retained, and in lieu of parallels synonymous we have
adopted'the term parallel lines gradational. Bishop Jebb has assigned satisfactory reasons
for changing the bishop’s phraseology. According to Lowth, parallel lines synonymous
are those which correspond one to another by expressing the same sentiment in different
but nearly equivalent terms. But Bp.Jebb proves, from an examination of the bishop’s
examples, that this definition does not hold good: he therefure proposes that of cognate
parallels, as preferably applicable to this kind of parallels. (Sacred Literature, pp. 34.
—50). A learned critic, however, has suggested the term gradational parallelism, as
being most expressive, and also most applicable to the examples adduced by these eminent
prelates. (British Critic for 1820, vol.xiv. pp. 585, 586.) We have therefore adopted
this term in the present chapter. Bp. Jebb had further considered the introverted parallel
as a variety of the Hebrew parallelism ; but as the same critic has assigned good reasons
for constituting it a distinct class, we have availed ourselves of his authority, and have
accordingly adopted it. '
GG 2
452. On the Poetry of the Hebrews. [Part I.
it prevails chiefly in the shorter poems, in many of the psalms, and
very frequently in the prophecies of Isaiah. ‘Three or four instances,
will suffice to shew the nature of parallel lines gradational. The
first example shall be taken from the first psalm. . 7
‘O the happiness of that man,
Who hath not walked in the counsel of the ungodly ;
And hath not stood in the way of sinners ; ;
And hath not sat in the seat of the scornful. (Psalm i. 1.)
“ἐς The exclamation with which the psalm opens, belongs equally to each line of the
‘succeeding triplet. In the triplet itself, each line consists of three members ; and the
lines gradually rise, one above the other, not merely in their general sense, but specially,
throughout their correspondent members. To walk, implies no more than casual inter-
tourse; to stand, closer intimacy ; to sit, fixed and permanent connection ; the counsel,
the ordinary place of meeting, or public resort ; the way, the select and chosen foot-path ;
the seat, the habitual and final resting place; the wngodly, negatively wicked ; sinners,
positively wicked ; the scornful, scoffers at the very name of notion of piety and good-
hess,”” |
The following passages. will supply additional examples :—
Who shall ascend the mountain of Jehovah ἢ
And who shall stand within his holy place?
The clean of hands, and the pure in heart. (Psalm xxiv. 3, 4.)
«« To ascend marks progress; to stand, stability and confirmation: the mountain of
Jehovah, the site of the divine sanctuary ; his holy place, the sanctuary itself; and in
vorrespondence with the advance of the two lines which form the first couplet, there is an
advance in the members of the third line: the clean of hands; and the pure in heart: the
clean of hands, shall ascend the mountain of Jehovah: the pure in heart, shall stand within
his holy place.” 2
O Jehovah, in thy strength the king shall rejoice ;
And in thy salvation, how greatly shall he exult:
The desire of his heart, thou hast granted him ;
And the request of his lips, thou hast not denied. (Psalm xxi. 1, 2.)
«¢ The gradation of member above member, and line above line, in each couplet of this
stanza, is undeniable: “ salvation” is an advance upon “ strength ;” and ‘ how greatly
shall he exult,’’ an advance upon ‘ he shall rejoice:’’ again, “" the request of the lips,”’
is something beyond “ the desire of the heart,’ —it is desire brought into act. The
gradation in the last members of the last two lines may not be equally obvious; but it is
by no means less certain: ‘thou hast granted : — thou hast not denied :”” the negative
form is here much stronger than the positive; for it is a received canon of biblical philo-
logy, that verbs of negation, or, what amounts to the same thing, adverbs of negation
prefixed to verbs, have, in such cases, the force of expressing the opposite affirmative
with peculiar emphasis : — for example; ‘ the Lord will not hold him guiltless, who taketh
his name in vain: that is, wILL AssUREDLY HOLD HIM GuILTY. Exod. xx. 7.”
The prophetic muse is no less elegant and correct. Isaiah especially abounds in
peautiful instances of this mode of gradation. ‘Thus he says:
Seek ye Jehovah, while he may be found ; : ,
Call ye upon him, while he is near; .
Let the wicked forsake his way ;
And the unrighteous man his thoughts :
And let him return to Jehovah, and he will compassionate him ;
And unto our God, for he aboundeth in forgiveness. Isaiah lv. 6, 7.
In the first line, men are invited to seek Jehovah, not knowing where he is, and on the
bare intelligence that he may be found; in the second line, having found Jehovah, they
are encouraged to call upon him, by the assurance that he 1s near. In the third line,
the wicked, the positive, and presumptuous sinner, is warned to forsake his way, his
habitual course of iniquity; in the fourth line, the unrighteous, the negatively wicked,
is called to renounce the very thought of sinning. While in the last line, the appropri-
ative and encouraging title our Gop, is substituted for the awful name of Jrnovan;
and simple compassion is heightened into overflowing mercy and forgiveness. 3
———————— ——— — a LL LLL
1 Bp.Jebb's Sacred Literature, p.41. 2 Ibid. p. 40, .
3 Ibid, pp.37—38. ;
Ch. X.] On the Poetry of the Hebrews. - 53
~ In Isa. li. 1. 4. 7. there, is another singularly fine example of
moral gradation, which is admirably illustrated by Bishop Jebb’,
to whose ‘ Sacred Literature’ the reader is referred. But excellent
as Isaiah confessedly is, he is not unrivalled in this kind of com-
position: the other prophets contain abundant examples; we shall
however only adduce two instances. ‘The first, which is. from Hosea,
is exquisitely pathetic, and will speak for itself: —
How shall I give thee up, O Ephraim?
Abandon thee, O Israel? ~
How shall I make thee as Admah,
Place thee in the condition of Zeboim ?
My heart is turned upon me;
My bowels yearn all together.
I will not execute the fury of mine anger:
I will not return to make destruction of Ephraim.
For God I am, and not man;
The Holy One in the midst of thee, although I am no frequenter of cities.
Hosea xi. 8,9. (Bp. Horsley’s Translation.),
The other passage is from Joel, and is highly animated.
Like mighty men shall they rush on ;
Like warriors shall they mount upon the wall ;
And, every one in his way, shall they march ;
And they shall not turn aside from their paths.
Joel ii.7.
The prophet is denouncing a terrible judgment on the land of Judah, by the devas-
tation of locusts: and all naturalists and travellers, who have witnessed the desolation
caused by those destructive insects, attest and confirm the fidelity of Joel’s description οἷ᾽
their progress and ravages.
2. Parallel Lines Antithetic are, when two lines correspond one
with another, by an opposition of terms and sentiments ; when the
second is contrasted with the first, sometimes in expressions, some-
times in sense only. ‘This is not confined to any particular form..
Accordingly the degrees of antithesis are various, from an exact
contraposition of word to word, sentiment to sentiment, singulars
to singulars, plurals to plurals, down to a general disparity, with
something of a contrariety in the two propositions.
This species of parallelism is of less frequent occurrence in the pro-
phetical poems of the Old Testament, especially those which are ele-
vated in the style, and more connected in the parts ; but it is admirably
adapted to adages, aphorisms, proverbs, and detached sentences. Much,
indeed, of the elegance, acuteness, and force, of a great number of the
proverbs of Solomon, arises from the antithetic form, the opposition of
diction and sentiment, as in the following examples:
A wise son rejoiceth his father:
But a foolish son is the grief of his mother.
Prov.x. i.
Here every word has its opposite, the terms father and mother being relatively opposite:
The memory of the just is a blessing :
But the name of the wicked shall rot.
Prov. x. 7,
In this instance there are only two antithetic terms, for memory and name.are synony-
mous. See also Prov.xi. 24. xvi. 33. and xxix. 26.
But, though the antithetic parallel be of comparatively rare occurrence
in the superior kinds of Hebrew poetry, it is not inconsistent with them.
Thus, we have a beautiful instance of it in the thanksgiving ode of
1 Bp. Jebb’s Sacred Literature, pp.46—49.
τ ἃ & ἃ
4.54 On the Poetry of the Hebrews. [Part I.
Hannah, 1 Sam, ii. 4—7., and in some of the Psalms, as in Psal. xx. 7,
8. xxx. 5. and xxxvii. 10, 11. Isaiah, also, by means of it, without de-
parting from his usual dignity, greatly increases the beauty of his com-
position.
For the mountains shall be removed ;
And the hills shall be overthrown ;
But my kindness from thee shall not be removed ;
And the covenant of my peace shall not be overthrown.
Isa. liv. 10.
See likewise Isa. liv. 7, 8. ix. 10. and Ixv. 13, 14.
3. Parallel Lines Constructive are, when the parallelism consists
only in the similar form of construction; in which word does not
answer to word, and sentence to sentence, as equivalent or opposite ;
but there is a correspondence and equality, between the different
propositions, in respect of the shape and turn of the whole sentence,
and of the constructive parts; such as noun answering to noun,
verb to verb, member to member, negative to negative, interro-
gative to interrogative. This species of parallel includes all such
as do not come within the two former classes. Accordingly, Bishop
Lowth remarks, that the variety of this form is very great: some-
times the parallelism is more, sometimes less exact, and sometimes
hardly at all apparent. ‘The nineteenth psalm will furnish a beau-
tiful instance of parallel lines constructive :
The law of Jenovan is perfect, restoring the soul ;
The testimony of JEHovaun is sure, making wise the simple ;
The precepts of Jenovau are right, rejoicing the heart ;
The commandment of Jenovau is clear, enlightening the eyes :
The fear of JeHovau is pure, enduring for ever ;
The judgments of JeHovaun are truth, they are just altogether ;
More desirable than gold, or than much fine gold,
And sweeter than honey, or the dropping of honey-combs.
) Psal. xix. 8—11.
Additional instances of the constructive parallelism occur in Psalm cxlviii. 7—15,
Job. xii. 13—16. Isa. xiv. 4—9. and lviii. 5—8.
Respecting the three preceding species of parallelism, Bishop
Jebb remarks that, separately, “ each kind admits many subordi-
nate varieties, and that, in combinations of verses, the several kinds
are perpetually intermingled; circumstances which at once enliven
and beautify the composition, and frequently give peculiar distinct-
ness and precision to the train of thought.” He has illustrated
this observation by some instances of such subordinate varieties.
The six following are taken partly from his volume, and partly
from the nineteenth of Bishop Lowth’s Lectures on Hebrew Poetry.
Thus :
(1.) Sometimes the lines are b7-membral ; that is, they consist each of
double iuembers, or two propositions (or sentiments, as Lowth terms |
them) .— For example,
The nations raged ; the kingdoms were moved;
He uttered a voice ; the earth was dissolved :
Be still, and know that I am God;
I will be exalted in the nations; I will be exalted in the earth.
Psal. xlvi. 6. 10.
Ch. X.] On the Poetry of the Hebrews. 455
Bow thy heavens, O Jenovau, and descend ;
Touch the mountains and they shall smoke :
Dart forth thy lightning, and scatter them ;
Shoot out thine arrows and destroy them.
Psal. cxliv. 5, 6.
Isaiah has two striking instances of these bi-membral lines.
When thou passest through waters, I am with thee ;
And through rivers, they shall not overwhelm thee :
When thou walkest in the fire, thou shalt not be scorched ;
And the flame shall not cleave to thee.
Isa. xliii. 2,
And they shall build houses, and shall inhabit them ;
And they shall plant vineyards, and shall eat the fruit thereof :
Thry shall not build, and another inhabit ;
They shalt not plant, and another eat.
Isa. Ixv. 21, 22.
(2.) “ Parallels are sometimes formed by a repetition of part of the
first sentence : —
My voice is unto God, and 1 cry aloud ;
My voice unto God, and he will hearken unto me:
I will remember the works of Jehovah ;
Yea, I will remember thy works of old: —
The waters saw thee, O God ;
The waters saw thee; they were seized with anguish.
Psal. Ixxviii.. 1, 2. 17.
(3.) ““ Sometimes, in the latter line, a part is to be supplied from the
former, to complete the sentence : —
The mighty dead tremble from beneath :
The waters, and they that dwell therein.
Job. xxvi. 5.
(4.) “ There are parallel triplets; where three lines correspond to-
gether, and form a kind of stanza ; of which, however, only two lines
are commonly synonymous : —
The wicked shall see it, and it shall grieve him ;
He shall gnash with his teeth, and pine away ;
The desire of the wicked shall perish.
Psal. cxii. 10,’"!
Another instance of parallel triplets occurs in Job. iii. 4., and Micah
vi. 15. .
(5.) “ There are parallels consisting of four lines: two distiches
being so connected together by sound and construction, as to make one
stanza:
The ox knoweth his owner ;
And the ass the crib of his lord;
But Israel doth not know ; :
My people doth not consider.
Isa. i. S. See also Psal. xxvii. 1, 2. ἡ
In stanzas of four lines, sometimes the parallel lines answer to one
another, alternately; the first to the third, and the second to the
fourth : —
As the heavens are high above the earth ;
So high is his goodness over them that fear him ;
As remote as the east is from the west ;
So far hath he removed from-us our transgressions,
Psal. ciii. 11, 12,’’2
1 Bp. Jebb’s Sacred Literature, pp-27, 28,
% Ibid. p.29. :
GG 4
456 On the Poetry of the Hebrews. [Part I.
Sometimes however, the alternate quatrain, by a peculiar artifice in
the distribution of the sentences, the third line forms a continuous sense
with the first, and the fourth with the second : —
From the heavens JeHovan looketh down ;
He seeth all the children of men ;
From the seat of his rest he contemplateth
All the inhabitants of the earth.
Psal. xxxili. 13, 14.
Isaiah with great elegance uses this form of composition : —
For thy husband is thy maker ;
Jenovau God of hosts is his name :
And thy Redeemer is the Holy One of Israet ;
The God of the whole earth shall he be called.
Isa. liv. 5.
(6.) Some periods also may be considered as forming stanzas of five
lines ; in which the odd line or member usually either comes in between
two distiches ; or the line that is not parallel is generally placed between
the two distiches ; or, after two distiches, makes a full close:
Who is wise, and will understand these things ?
Prudent, and will know them ?
For right are the ways of JenovaH:
And the just shall walk in them :
And the disobedient shall fall therein.
Hos. xiv. 9.
Like as a lion growleth,
Even the young lion over his prey;
Though the whole company of shepherds be called together against him ;
At their voice he will not be terrified,
Nor at their tumult will he be humbled.
‘ Isa. xxxi, 4.
Who establisheth the word of his servant :
And accomplisheth the council of his messenger ;
Who sayeth to Jerusalem, Thou shalt be inhabited,
And to the cities of Judah, Ye shall be built ;
And her desolate places I will restore.
Isa. xliv. 26.
_ The preceding are the chief varieties of the parallel lines, gra-
dational, antithetic, and constructive: a few others of less note are
discussed both by Bishops Lowth and Jebb; for which the reader
is necessarily referred to their respective works. We now proceed
to notice, |
4. Parallel Lines Introverted.— These are stanzas so constructed,
that, whatever be the number of lines, the first line shall be parallel
with the last; the second with the penultimate or last but one; and
so throughout, in an order that looks inward, or to borrow a mili-
tary phrase, from flanks to centre. This may be called the intro-
verted parallelism.
Bishop Jebb has illustrated this definition with several apposite
examples, from which we have selected the three following. ;
«“ My son, if thy heart be wise ;
My heart also shall rejoice ;
Yea, my reins shall rejoice ;
When thy lips speak right things,
Proy. xxiii, 15, 16.
Ch. Χ. On the Poetry of the Hebrews. 457
« And it shall come to pass in that day ;
The great trumpet shall be sounded :
And those shall come, who were perishing in the land of Assyria ;
And who were dispersed in the land of Egypt;
And they shall bow themselves down before Jehovah ;
In the holy mountain, in Jerusalem.
Isaiah, xxvii. 12, 13.”
““ In these two stanzas of Isaiah, figuratively, in the first, and Jiterally in the second,
is predicted the return of the Jews from their several dispersions. The first line of each
stanza is parallel with the sixth; the second with the fifth ; and the third with the fourth:
also on comparing the stanzas one with another, it is manifest, that they are constructed
with the utmost ;precision of mutual correspondence ; clause harmonising with clause,
and line respectively with line ; the first line of the first stanza with the first line of the
second, and so throughout.”
‘¢ The idols of the heathen are silver and gold :
The work of men’s hand;
They have mouths but they speak not ;
They have eyes but they see not;
They have ears but they hear not ;
Neither is there any breath in their mouths ;
They who make them are like unto them ;
So are all they who put their trust in them.
Psal. οχχχυ, 15—18.”
The parallelisms here marked out are very accurate. In the first line of this example
we have the idolatrous heathen ;— in the eighth, those who put their trust in idols ; — in
the second line the fabrication ;— in the seventh, the fabricators ; —in the third line,
mouths without articulation ; — in the sixth, mouths without breath ;— in the fourth line,
eyes without vision ; and, in the fifth line, ears without the sense of hearing.
The parallelism of the extreme members, Bishop Jebb proceeds
to state, may be rendered yet more evident, by reducing the passage
into two quatrains ; thus:
The idols of the heathen are silver and gold ;
The work of men’s hand; ~
They who make them, are like unto them ;
So are all they who put their trust in them,
They have mouths, but they speak not ;
They have eyes, but they see not;
They have ears, but they hear not ;
Neither is there any breath in their mouths. !
III. Such is the nature, and such are the species of the parallel-
isms, which are variously distributed throughout the Old Testament.
With the exception of a few partial failures, it is worthy of remark,
that the character and complexion of Hebrew poetry have been very
competently preserved in that body of Greek translations, com-
posed at different times, by different persons, and known under the
name of the Septuagint version. Nor should it be omitted, that the
Hebraic parallelism occurs also, with much variety, in the Apo-
crypha: the book of EKcclesiasticus, for example, is composed of
pure parallelisms: the book of Wisdom, too, ‘affords fine specimens
of this manner, though it is commonly overlaid by the exuberant
and vicious rhetoric of the Alexandrine Platonists; while, not to
mention other parts of the apocryphal writings, in Tobit and the
books of Maccabees there are examples both of lyric and didactic
poetry, clothed in parallelisms which will hardly shrink from com-
! Sacred Literature, pp.53, 54. 57,58.
458 On the Poetry of the Hebrews. [Part I.
parison with several in the genuine Hebrew Scriptures. One other
fact remains: namely, that in the sententious formule of the Rabbi-
nical writers, the manner of Hebrew poetry is frequently observed,
with much accuracy, though with a manifest declension of spirit.
Such being the fact, we are authorised by analogy to expect a
similar parallelism in the New ‘Testament, particularly when the
nature of that portion of the Holy Scriptures is considered. It is
a work supplementary to and perfective of the Old ‘Testament ; com-
posed under the same guidance that superintended the composition
of the latter ; written by native Jews, Hebrews of the Hebrews, —
by men whose minds were moulded in the form of their own sacred
writings, and whose sole stock of literature (with the exception of
Paul, and probably also of Luke and James) was comprised in those
very writings. Now, it is improbable in the extreme, that such
men, when they came to write such a work, should, without any
assignable motive, and in direct opposition to all other religious
teachers of their nation, have estranged themselves from a manner,
so pervading the noblest parts of the Hebrew Scriptures, as the
sententious parallelism. But we are not left to analogical reasoning.
The Greek style of the New Testament leads us to expect a con-
struction similar to that which we find in the Old. The New Testa-
ment, as we have already shewn”, is not written in what is termed
strictly classical Greek, but in a style of the same degree of purity
as the Greek which was spoken in Macedonia, and that in which
Polybius wrote his Roman History. From the intermixture of
Oriental idioms and expressions with those which are properly
Greek, the language of the New Testament has been termed Hel-
lenistic or Hebraic-Greek. ‘The difference in style and manner
which subsists between the writers of the New Testament and the
Greek classic authors is most strongly marked: and this difference
is not confined to single words and combinations of words, but per-
vades the whole structure of the composition: and in frequent in-
stances, a poetical manner is observable, which not only is not known,
but would not be tolerated in any modern production, purporting to
be prose. This poetical style has been noticed briefly by Boecler,
Ernesti, Michaelis, Schleusner, Dr. Campbell, and other critics,
and also by the author of this work, in the first edition: but none
of these writers were aware, to how great an extent it pervades the
New Testament. It was reserved for Bishop Jebb, to whose ‘ Sacred
Literature’ this chapter is so deeply indebted, to develope the ex-
istence of the poetical parallelism in the New ‘Testament, and to
place its numerous beauties in a point of view, equally novel and
delightful to the biblical student.
The proofs of the existence of the poetical dialect in the New
Bp.Jebb has illustrated the remarks in the text by numerous apposite
! id. p.76.
Ibid. p.76 for which the reader is referred
examples from the apocryphal and rabbinical writings,
to his work, pp-84—90.
2 See pp. 20—23. of this
Testament,
volume, for an account of the Greek style of the New
Ch. X.] On the Poetry of the Hebrews. 459
Testament, are disposed by this critic under the four following divi-
sions, viz. 1. Simple and direct quotations, in the New Testament,
of single passages from the poetical parts of the Old Testament ;—
2. Quotations of a more complex kind, when fragments are com-
bined from different parts of the poetical Scriptures, and wrought
up into one connected whole; and, 3. Quotations mingled with
original matter. We shall give one or two examples of each of
these proofs.
1. Simple and direct quotations of single passages from the poetical parts
of the Old Testament, in which the parallelism has been preserved by the
writers of the New Testament.
καὶ ov Βηΐλεεμ, yy Ιουδα,
ουδώμως ελαχις εἰ ev τοῖς ἡἥγεμοσιν Ιουδα.
ex σου yap εξελευσεται ἡγουμιενος,
ὅςτις τοιμᾶνει τὸν λον μου τὸν Ισραηλ.
And thou, Bethlehem, territory of Judah,
Art by no means least among the captains of Judah.
For from thee shall come forth a leader,
Who will guide my people Israel.
Matt. ii. 6.
Use μου, μη ολίγωρει Wasderas Kupsov,
μήδε ExAvov, ὑπ᾽ αὐτου ἐλεγχόμενος :
ὧν yap ἀγαπα Κυριος, wasdever*
μας γοι δὲ ταντα ὗιον, ὃν σαραδεχεται.
My son, despise not thou the chastening of the Lord ;
Nor faint, when thou art rebuked by him:
For whom the Lord loveth he chasteneth,
But scourgeth every son whom he receiveth.
Heb, xii. 5, 6.
This passage is taken from Proverbs iii. 11,12.: thus rendered in our authorised
translation ;
My son, despise not the chastening of the Lord ;
Neither be weary of his correction :
For whom the Lord loveth, he correcteth ;
Even as a father the son in whom he delighteth.
In this last line the parallelism is completely spoiled. But Bp. Jebb shews, that Saint
Paul’s reading is afforded without altering a letter in the Hebrew text, by a slight de-
parture from the Masoretic punctuation. The original passage in Prov, iii. 11, 12.
therefore, may be thus rendered in strict conformity with the apostle.
The chastening of Jenovau, my son do not despise ;
Neither be weary at his rebuking :
For, whom JenovaH loveth, he chasteneth,
But scourgeth the son in whom he delighteth.
In the corrected version of this quatrain, the parallelism is not enly preserved, but
there is also a beautiful climax in the sense, both of which are excellently illustrated by
Bp. Jebb. |}
2. Quotations of a more complex kind, in which fragments are combined
JSrom different parts of the poetical Scriptures, and wrought up into one
connected or consistent whole.
' Sacred Literature, pp.98.109—11S. In pp.99—108. other examples are given,
with suitable philological illustrations.
460 On the Poetry of the Hebrews. [Part I.
- Of this class of quotations, the following is a short but a satisfactory specimen :
ὁ οἰκὸς μου, οἰχος προσευχῆς κληδήσεται πᾶσι τοῖς εὔνεσιν"
ὕμεις δὲ ἐποιήσατε αὐτὸν σπήλαιον λήστων.
My house shall be called the house of prayer for all the nations ;
But ye haye made it a den of thieves. |
Mark, xi. 17.
This antithetical couplet is composed of two independent passages, very remotely .con-
nected in their subject matter; of which the first stands in the Septuagint version of
Isaiah lvi. 57. exactly as it is given above from Saint Mark’s Gospel. The substance of
the sscond line occurs in the prophet Jeremiah, (vii. 11.)
μὴ σπηλαιον Answy 6 οἰκὸς μου ;
Is my house a den of thieves 21]
ὦ bartog πλουτου, και σοφιας, nas γνωσεως Θεου"
ὡς ἀνεξερευνητα τὰ κριμώτα avTov
και ἀνεξιχνιαςοι αἱ ὅδοι αὐτου"
τις yap eyyw νουν Κυρίου ;
ἡ τις συμξουλος αὐτου ἐγενετο,
Ἢ τις προεδωκεν AUTH;
καὶ ανταποδοδησεται αὐτῶ:
O the depth of the riches, and the wisdom and the knowledge of God!
How inscrutable are his judgments ;
And untraceable his ways!
For who hath known the mind of the Lord ?
Or who hath been his counsellor ?
Or who hath first given unto him,
And it shall be repaid him again ?
Rom. xi. 33—35.
On this passage Bishop Jebb remarks that, although the quotation is not always so
uniformly direct as in the preceding example, yet the marks of imitation are unquestion-
able ; the probable sources of imitation are numerous; the continuity of the parallelism
is maintained unbroken ; and the style, both of thought and of expression, is remarkable
alike for elegance, animation, and profundity. He supposes the apostle to have had the
following texts (which are given at length by Dr. J.) present in his recollection, when
composing this noble epiphonema; Psal. xxxvi.6. Job xi. 7,8. v. 9. xxxvi. 22, 23.
Jer. xxiil. 18. Isa. xl. 13.15. Job xxiii. 18. and xli. 2. .
‘* The first line proposes the subject :
O the depth of the riches, and the wisdom and the knowledge or God!
“ The notion of depth, as a quality attributed alike to God’s riches, and wisdom, and
knowledge, is first expanded in the next couplet :
How inscrutable are his judgments ;
And untraceable his ways !
Riches, wisdom, and knowledge are then, in a fine epanodos, enlarged upon in the in~
verted order ; first, knowledge :
For who hath known the mind of the Lord ?
secondly, wisdom :
; Or who hath been his counsellor ?
thirdly, riches :
Or who hath first given unto him,
And it shall be repaid him again ?
“* Let, now, the most skilfully executed cento from the heathen classics, be compared
with this finished scriptural Mosaic of St. Paul; the former, however imposing at the
first view, will, on closer inspection, infallibly betray its patch-work jointing, and incon-
gruous materials ; while the latter, like the beauties of creation, not only bears the micro-
-----ὄ..
! Sacred Literature, p.114.
ΕΟ". Χ. On the Poetry of the Hebrews. 461.
scopic glance, but, the more minutely it is examined, the more fully its exquisite organ-
ization is disclosed. The Fathers also, often quote and combine Scripture: let their
complex quotations be contrasted with those of the apostle; the result may be readily
anticipated.” !
3. Quotations, mingled with original matter, in which one or more pas-
sages derived from the Hebrew Scriptures, are so connected and blended
with original writing, that the compound -forms one homogeneous whole ;
the sententious parallelism equally pervading all the component members,
whether original or derived.
was yao ὃς ay εἐπιχαλεσήται τὸ ονομῶ Κυριου σωδησεται:
WWS ουν επιχωλεσονται εἰς ὃν οὐκ ἐσίςευσαν ;
πῶς δὲ πιςευσουσιν, Gv οὐκ ἡκουσαᾶν ;
τως δὲ ἀκουσουσι χωρις κήρυσσοντος ;
wos δὲ κηρυξουσιν cay μη ἀποςαλωσι;
ὡς γεγραπται ὁ
ὡς ὥραιοι δι modes των ευαγγελιζομενων εἰρήνην ;
τῶν ευωγγελιζομενων Ta αγαΐα ;
For whoscever shall call on the name of the Lord, shall be saved :
But how shall they call on him, in whom they have not believed ?
And how shall they believe in him, of whom they have not heard ?
And how shall they hear without a preacher ?
And how shall they preach, if they be not sent ?
As it is written ;
How beautiful the feet of those who bring good tidings of peace!
Who bring good tidings, of good things ! (Rom. x. 13—18.)
The first line of this passage is literally taken from the Septuagint version of Joel ii. 32.,
the next quotation is original, and affords an exact, though somewhat peculiar, specimen
of parallelism, its composition nearly resembling that of the logical sorites, in which the
predicate of each preceding line becomes the subject of the line next in order. Similar
instances of this logical construction occur in the prophetic writings, and abound in the
epistles of St. Paul.2 The last couplet is from Isa. lii. 7., the Septuagint rendering of
which is both confused and inaccurate. Saint Paul, however, has quoted so much as it
answered his purpose to quote, but has carefully maintained the parallelism uninjured.
Aiwoy ὃν ἀπεδοκιμαάσαν δι οἰκοδομουντες,
ὄυτος ἐγενηδε εἰς κεφαλὴν γωνιας"
σάρω κυρίου ἐγένετο CLUTN,
καὶ ESL δαυμιαςη EV οφαλμοις Hwy ;
δια Toute λέγω ὕμιν"
ὅτι αρϑησεται ap ὕμων ἡ βασιλεια του Θεου,
was δοϑησεται εὔνει τσοιουντι τοὺς χάρπους αυτής :
καὶ ὃ ττεσων ἐπι τὸν λισον ToUTOY, συνασσλησεται»
ep’ ὃν δ᾽ αν wean, λικμήσει avtoy.
The stone which the builders rejected ;
The same is become the head of the corner :
From the Lord hath this proceeded ;
And it is marvellous in our eyes ;
Wherefore I say unto you:
That from you shall be taken away the kingdom of God;
And it shall be given to a nation producing the fruits thereof ;
And he who falleth upon this stone, shall be sorely bruised ;
But upon whomsoever it shall fall, it will grind him to powder.
Matt. xxi. 42—44,
The first four lines are literally taken from the Septuagint version of Psalm cxviii: 22, 23.
iia laos ft ts sy a) ee tee eich been BA ih “πὶ. tn
1 Sacred Literature, pp.114. 117. 120. Other examples of complex quotations are
given in pp.121—123. ©
2 Ibid, p.124. In p. 125. and also in his nineteenth section, (pp.388—390.) Bp. Jebb
has given several of the instances above referred to. .
462 On the Poetry of the Hebrews. [Part I.
The lasf four are original; and Bp. Jebb asks, with great reason, whether the parallelism
is not more striking in the latter portion, than inthe former. "
IV. The preceding examples will sufficiently exemplify the manner
in which the inspired writers of the New ‘Testament were accus-
tomed to cite, abridge, amplify, and combine passages from the
poetical parts of the Old Testament; and also to annex to, or inter-
mingle with, their citations, parallelisms by no means less perfect, of
their own original composition. ‘These examples further corroborate
the argument from analogy for the existence of the grand charac-
teristic of Hebrew poesy, — the sententious parallelism, — in the
New Testament. We shall, therefore, now proceed to give a few
examples of the original parallelisms, which pervade that portion of
the Holy Scriptures. They are divided by Bishop Jebb into 1. Pa-
rallel couplets ; — 2. Parallel Triplets ; — 3. Quatrains of which the
lines are either directly, alternately, or inversely parallel ;— 4, 5.
— of five and six lines; — 6. Stanzas of more than six parallel
nes.
1. Of Parallel Couplets the two following examples will give the reader
an adequate idea :
τω αἰτουντι de, διδου"
καὶ τὸν Sehovra amo σου δανεισῆαι, μὲ AMOS ραφης.
To him that asketh thee, give ;
And him that would borrow from thee, turn not away.
Matt. v. 42.
μεγάλυνει ἢ ψυχὴ μου τὸν Κυριαον"
Κα, ηγαλλιᾶσε τὸ πνευμῶ μου ems tw Oew τω σωτήρι μου"
My soul doth magnify the Lord ;
And my spirit hath exulted in God my Saviour.
Luke i. 46. 47.2
* The second line of the latter couplet, it is well observed, clearly rises above the first
in all its terms ; weyadvyw is simply to magnify, to praise; ayaAAtaw denotes erultation or
extacy ; ψυχὴ is the animal soul ; mvevpa the immortal spirit ; tov Kupiov is the simplest
and most general expression of the Godhead, the Lord of all men ; τω Oew Tw owrnpt μου.
is a considerable amplification in terms, and personally appropriative in meaning, the God
who is my Saviour.’’3
2. Parallel Triplets consist of three connected and correspondent
lines, which are constructively parallel with each other, and form within
themselves a distinct sentence or significant part of a sentence.
αἱ ἀλώπεκες φωλεοὺς εἐχουσι"
και TH πετεινῶ TOU ουρᾶνου χκατασχήνωσ εις"
ὁ Ce biog Tov ανῷὥρωπου οὐκ exer που τὴν κεφαλὴν “ALYY.
The foxes have dens;
And the birds of the air have nests ;
But the son of man hath not where to lay his head.
Matt. viii. 20.
ὃ WiSEUwY εἰς TOY ὗιον, ἔχει ζωὴν ατωνιον"
ὃ de απειῦων Tw ὕιτω, οὐκ operas ζωην-
αλλ᾽ ἡ oon του ὅεου μενεῖ επ᾿ AUTOY.
1 Sacred Literature, p. 127. In pp. 128—142. Bp. Jebb has given additional examples
of this class of mingled quotations ; one of which (Acts iv. 24—30.) is particularly worthy
of the reader’s attention, on account of the very striking evidence which it affords (on the
principles of sententious parallelism), of the supreme Deity of Jesus Christ,
4 Ibid. p. 143. In pp. 144—148, are given numerous other instances of parallel
couplets.
5. Ibid. p. 310.
Ch. X.] On the Poetry of the Hebrews, 463
He who believeth in the Son, hath life eternal ;
But he who disobeyeth the Son, shall not see life :
But the wrath of God abideth on him.
John iii. 36.
In this passage, Bishop Jebb justly remarks, the translators of our authorised version
“have not preserved the variation of the terms, ὁ wisevwy, ὁ ἀπειθων : rendering the for-
mer, ‘ he that believeth ;” the latter, “" he that believeth ποῖ. The variation, however,
is most significant ; and should, on no account, be overlooked: as Dr. Doddridge well ob-
serves, “‘the latter phrase explains the former; and shews, that the faith to which the
promise of eternal life is annexed, is an effectual principle of sincere and unreserved obe-
dience.”’ The descending series is magnificently awful: he who, with his heart, believeth
in the Son, is already in possession of eternal life: he, whatever may be his outward pro-
fession, whatever his theoretic or historical belief, who obeyeth not the Son, not only does
not possess efernal life, he does not possess any thing worthy to be called {78 at all ; nor,
so persisting, ever can possess, for he shall not even see it: but this is not the whole;
for, as eternal life is the present possession of the faithful, so the wrath of God is the
present and permanent lot of the disobedient ; it abideth on him.” }
3. In Quatrains, two parallel couplets are so connected as to form
one continued and distinct sentence; the pairs of lines being either
directly, alternately, or inversely parallel :
εῶν TAG EYTOAUS μου THONTITE,
PEVEITE εν τη AYAT μου"
καΐως EyY® τὰς EvToAas Tov DAT O05 μου TETHNONKX,
καὶ μένω στοῦ EY τή LYLT +
If ye keep my commandments,
Ye shall abide in my love;
Eyen as I have kept my Father’s commandments,
And abide in his love.
John xv. 10.
τις yao obey ανρωπων, Ta του ανϑρωπου,
εἰ μὴ τὸ νευμα τοῦ ανῶρωπου τὸ ἐν αυτω:;
GUTH καὶ τὰ του Θεου ουδεις οἶδεν,
εἰ μή τὸ πνευμα Tov Θεου-
For who of men, knoweth the depths of any man,
Save only the spirit of that man which is in him ?
Even so, the depths of God knoweth no person ;
Save only the spirit of God. 2
1 Cor. ii. 11. -
In this last cited passage, our authorised versions reads the things of a man; the things
of the spirit of God ; an awkward mode of supplying the ellipsis, which ought to be filled
up from the ta βαϑη of the preceding verse. ‘This ellipsis is supplied by Bishop Jebb
from Dr. Macknight.
4. Five lined stanzas admit of considerable varieties of structure, which
it would exceed the limits of this work to specify. One or two instances
must suffice to exemplify them,
ours Owdena εἰσιν ὧραι τῆς ἥμερας;
ἐῶν τις περιπατὴ TH EY ἥμερα, οὐ προσκόπτει"
ὅτι το φως του χόσμου τουτου ὅλεπει :
cay δὲ τις περιπατὴ EY τή YUXTL, προσχοπτει"
ὅτι τὸ DWS OUK ες τιν EY AUTH.
Are there not twelve hours in the day ?
If a man walk in the day, he stumbleth not;
Because he seeth the light of this world:
~* But if a man walk in the night he stumbleth;
Because the light is not in him. :
John xi. 9, 10,
! Sacred Literature, pp. 149, 150. In pp. 151—167. are given numerous other ex-
amples, in which are interspersed some admirable quotations from the writings of the
fathers.
2 Ibid. p. 169. See alsa pp, 170—192. for further examples of the quatrain,
464 On the Poetry of the Hebrews. [Part I.
In this instance, the odd line or member (which commences the stanza) lays down a
truth which is illustrated in the remaining four lines. A similar disposition is observable
in the first of the two following stanzas, in which the odd line lays down tlie proposition
to be illustrated, viz. By their fruits ye shall thoroughly know them. In the second stanza,
on the contrary, the odd lines makes a full close, re-asserting with authority the same
proposition, as undeniably established by the intermediate quatrains. — By their fruits,
THEREFORE, ye shall thoroughly know them.
απὸ THY καρπὼν αὐτῶν εἐπιγνωσεσδδε αὐτοὺς"
μήτι συλλεγουσιν ἀπὸ ακανῶων ς-αφυλὴν 5
ἡ ἀπὸ τριδόλων συχα;
ἧυτω πᾶν δενδρον ayanov καρποὺς χαλους ποιει.
τὸ de campoy δενὸρον καρπους πονήρους ποίει:
ov δυναται δενδρον ἀγαῖδον napmoug πονήρους ποιειν"
ovde δενδρον σᾶπρον κάρπους κάλους ποίειν :
πᾶν δενδρον jan ποιουν καρπὸν καλὸν,
εἐκχοπτεται KOE εἰς πυρ θαλλεται:
APAYE ATO τῶν χαρπὼν αὐτῶν ἐπιγνωσεσΐε αυτους.
By their fruits ye shall thoroughly know them:
Do men gather from thorns the grape ?
Or from thistles the fig ?
Thus, every sound tree beareth good fruit ;
But every corrupt tree beareth evil fruit
A sound tree cannot bear evil fruit ;
Nor a corrupt tree bear good fruit,
Every tree not bearing good fruit,
Is hewn down and cast into the fire :
By their fruits, therefore, ye shall thoroughly know them. !
Matt. vii. 16. 20.
5. The δὲν lined stanzas likewise admit of a great variety of structure.
Sometimes they consist of a quatrain, with a distich annexed: some-
times of two parallel couplets, with a third pair of parallel lines so dis-
tributed, that one occupies the centre, and the other the close; and
occasionally, of three couplets alternately parallel ; the first, third, and
fifth lines corresponding with one another; and, in like manner, the
second, fourth, and sixth. Of these six lined stanzas, Bishop Jebb has
adduced numerous examples. We subjoin two.
arias γενομενης» λέγετε, EVOIA,
muppates yap ὃ ουρανος"
καὶ WOWk, σήμερον χειμὼν;
συρῥαζει yao ςυγναζων ὃ ουρανος :
ὑχοχριται" τὸ μὲν πρόσωπον Tov ovpayov γινώσχετε διακρίνειν"
τὰ de onusia τῶν καιρὼν ov δυνασῶε.
When it is evening, ye say, “* A calm!
“« For the sky is red :”’
And in the morning, “ To day a tempest :
‘« For the sky is red and lowering :”
Hypocrites !_ The face of the sky ye know how to discern :
But ye cannot [discern] the signs of the times !
Matt. xvi. 2, 3.
This Stanza consists of a quatrain with a distich annexed. In the following passage,
the stanza begins and ends with parallel lines, a parallel triplet intervening.
exesvos ὃε ὁ δουλος ὁ γνους To DeAnna Tov κυρίου ἕαυτου,
καὶ μὴ ἑτοιμασας μήδε ποιησας πρὸς To “ελημα αυτου,
δαρησεται τοολλᾶς"
6 ben γνους,
ποιήσας be aba adrnyor,
δαρησεται ὀλιγας. ;
ee See a ed
' Sacred Literature, p. 195.
Ch, X.] ‘On the Poetry of the Hebrews. 465
And that servant whe knew the will of his lord,
- And who prepared not, neither did according to his will,
Shall be beaten with many stripes :
And he who did not know,
And did things worthy of stripes,
Shall be beaten with few stripes. !
Lake xii. 47, 48.
6. Stanzas of more than six parallel lines. — It frequently happens that
more than six parallel lines are so connected by unity of subject or by
mutual relationship, as to form a distinct stanza. Of the numerous
examples of this kind of distribution, given by Bishop Jebb, one speci-
men must suffice.
MOS OUY ὅςτις HKGVEL μου τοὺς λόγους τουτους, παι ποίει AUTOUS,
ὁμοιωσω αὐτὸν ανδρι φρονίμως
ὅςτις ὠχοδομησε τὴν οἰκίαν αὑτοῦ ἐπι THY πετραν"
καὶ nareby ἡ Sooyn,
καὶ ἡλϑον οἱ πσόταμοι,
καὶ ἐπνευσαν οἱ ἄνεμοι, ‘
και προσεπεσὸν τη οἰκία ἐκειγὴ,
MAL οὐκ EMETE TENEMEALWTO γαρ ETL τὴν πετραν:
χαὶ σας ὃ AKOVOY μοὺ τοὺς λογους τουτους, καὶ μὴ Τοιων AUTOLC,
ὁμοιωδησεται ἀνδρι wpe,
ὅςις ὠὡποδομησε THY οἰπιαν αὐτοῦ ETL τὴν ἀμμὸν"
και κατεξὴ ἡ bpoxn,
Kak NASoy οἱ πτόταμοι,
και ἐπνευσαν οἱ ἀνεμίοι»
χαι τρόοσεχοψαν TH OKLA EXEL,
και ἔπεσε χαὶ ἣν ἡ WTWTIS αὐτῆς μεγαλη.
Whosoever, therefore, heareth these my words, and doeth them,
I will liken him to a prudent man,
Who built his house upon the rock :
And the rain descended,
And the floods came,
And the winds blew,
And fell upon that house ;
And it fell not ; for it was founded upon the rock.
And every one hearing these my words, and doing them not,
Shall be likened to a foolish man,
Who built his house upon the sand :
And the rain descended,
And the floods came,
And the winds blew,
And struck upon that house ;
And it fell; and the fall thereof was great. 2
Matt. vil. 24—27.
1 Sacred Literature, pp. 201. 204. We cannot withhold from our readers Bishop
Jebb’s beautiful remarks on the last cited passage. “ The antithesis in this passage has
prodigious moral depth: he who sins against knowledge, though his sins were only sins
of omission, shall be beaten with many stripes : but he who sins without knowledge, though
his sins were sins of commission, shall be beaten only with few stripes. Mere negligence,
against the light of conscience, shall be severely punished: while an offence, in itself
comparatively heinous, if committed ignorantly, and without light, shall be mildly dealt
with. This merciful discrimination, however, is full of terror: for, whatever may be
the case, respecting past, forsaken, and repented sins of ignorance, no man is entitled to
take comfort to himself from this passage, respecting his present, or future course of life :
the very thought of doing so, proves that the person e itertaining that thought, has suffi-
cient knowledge to place him beyond its favourable operation.”” Ibid. p. 205. Other
examples of the six lined stanza are given in pp. 204—211. ep
2 Sacred Literature, p. 211. In these two connected stanzas, the language may be
VOL, II. ; H H
466 On the Poetry of the Hebrews. [Part I.
V. Further, several stanzas are often so connected with each
other as to forma paragraph or section. Luke xvi. 9—13. James
111. 1—12. iv. 6.—10. and v. 1—6. and 1 John iv. 15—17. afford
striking examples of this sort of distribution; for the detail and
illustration of which we must refer our readers to Bishop Jebb’s
elegant and instructive volume, which has been so often cited. It
only remains that we notice briefly the gradational parallelism, and
the. epanodos, in the New Testament, which he has discovered an
elucidated. ihe Tt
1. Parallel lines gradational (or, as Bishop Jebb terms them, cognate
parallelisms,) we have already remarked, are of most frequent occur-
rence in the poetical books of the Old Testament. The poetical paral-
lelisms exhibited in the preceding pages, while they fully prove his
position, that the poetical dialect pervades the New Testament, will
prepare the reader to expect to find there similar instances of parallel
lines gradational. The second example of parallel couplets, given in
page 462. supra, affords a concise but beautiful specimen of the ascent
or climax in the terms, clauses, or lines which constitute the parallelism.
One or two additional instances, therefore, will suffice, to shew the ex-
istence of the gradational parallelism in the New Testament.
οὖν ὁ Κύριος Inoovs ἀναλώσει, Tw πνευμάᾶτι ςόματος αὐτου"
χαι καταργήσει, τὴ επιφανειῶ τῆς παρουσιᾶς αυτου.
Whom the Lord Jesus will waste away, with the breath of his mouth ;
And will utterly destroy, with the bright appearance of his coming.
2 Thess. ii. 8.
“ΤῊ first words, ὃν ὁ Kuptos Ἰησους are common to both lines; ἀναλώσει implies no
more, in this place, than gradual decay ; καταργήσει denotes total extermination : while,
in terror and magnificence, no less than in the effects assigned, the breath of his mouth,
must yield to the bright appearance of his coming. The first line seems to announce the
ordinary diffusion, gradually to be effected, of Christian truth: the second, to foretell
the extraordinary manifestation of the victorious Messiah, suddenly, and overwhelmingly,
to take place in the last days.’’ !
εἰς ὅδον εὔνων μη ἀπελδητε"
καὶ εἰς πολιν Σαμαρειτων μή εἰσεγδητε"
mopeverve δε μαλλον πρὸς τὰ προξατα Ta ἀαπολωλοτα osmov Ἰσραηλ.-
To the way of the Gentiles go not off;
And to a city of the Samaritans, go not in ;
But proceed rather to the lost sheep of the house of Israel.
Matt. x. 5,6.
“« This is a gradation in the.scale of national and religious proximity ; the Gentiles, the
Samaritans, Israel. In the remaining terms, there is a correspondent progress: the
way, or road to foreign countries ; a city of the Samaritans; the house of Israel, a
phrase conveying the notion of Home; go not off, — go not from Palestine, towards
other nations; go not in to a city of the Samaritans ; though, in your progresses between
Judea and Galilee, you must pass by the walls of many Samaritan cities; but, however
great your fatigue, and want of refreshment, proceed rather not merely to the house of
ee ee ee ee er a ea
justly termed picturesque. The marked transition in each of them from a long and
measured movement, to short rapid lines, and the resumption, at the close, of a
lengthened cadence, are peculiarly expressive. The continual return, too, in the shorter
lines, of the copulative particle, (a return purely Hebraic, and foreign from classical
usage,) has a fine effect: it gives an idea of danger, sudden, accumulated, and over-
whelming. These are beauties which can be retained only in a literal translation ; and
which a literal translation may exhibit very competently. Ibid. pp. 914. In pp. 21 ὅ--τ
248. the reader will find many other examples, intermingled with much just criticism and
some fine quotations from the fathers, ᾿
} Saered Literature, p. 312.
Ch. X.] On the Poetry of the Hebrews. 467
Israel, but to the lost sheep of that house. Thus, by a beautiful gradation, the apostles
are brought from the indefiniteness of ἃ road leading to countries remote from their
own, and people differing from themselves in habits, in language, and in faith, to the
homefelt, individual, and endearing relationship of their own countrymen ; children of the
same covenant of promise, and additionally recommended to their tender compassion, as
morally lost.”*
Bishop Jebb has given additional examples of the gradational parallelism from Matt.
Vv. 45., vii. 1. 2., xx. 26. 27., xxiv. 17, 18., Mark iv. 24., Luke vi. 38., Rom. v. 7.,
James i. 17., iv. 8., and v. 5., Rev. ix. 6. and xxii. 14.
2. The nature of the introverted parallelism, or parallel lines intro-
verted, has been stated in page 456. and confirmed by suitable examples.
Closely allied to this is a peculiarity or artifice of construction, which
Bishop Jebb terms an Epanodos, and which he defines to be literally “a
going back, speaking first to the second of two subjects proposed; or if
the subjects be more than two, resuming them precisely in the inverted
order, speaking first to the Jast, and last to the first.” The rationale of
this artifice of composition he explains more particularly in the following
words : — “ Two pair of terms or propositions, containing two important,
but not equally important notions, are to be so distributed, as to bring
out the sense in the strongest and most impressive manner: now, this
result will be best attained, by commencing, and concluding, with the
notion to which prominence is to be given; and by placing in the centre
the less important notion, or that which, from the scope of the argument,
is to be kept subordinate.”! Having established the justice of this ex-
planation by examples of epanodos, derived from the Scriptures as
well as from the best classic authors, Bishop Jebb has accumulated
many examples proving its existence in the New Testament, the doc-
trines and precepts of which derive new force and beauty from the
application of this figure. The length to which this chapter has un-
avoidably extended, forbids the introduction of more than one or two
instances of the epanodos.
μη δωτε TO ἅγιον τοις κυσι"
μηδε αλητε τοὺς μαργαριτῶς ὕμων εμπροσῖεν τῶν χριρων"
μήποτε καταπατήσωτιν αὐτοὺς EY τοις πόσιν αὐτων-
καὶ ςραφεντες ῥηξωσιν ὑμας. ;
Give not that which is holy to the dogs ;
Neither cast your pearls before the swine ;
Lest they trample them under their feet ;
And turn about and rend you.
Matt. vii. 6.
‘© The relation of the first line to the fourth, and that of the second to the third, have
been noticed by almost all the commentators. A minor circumstance, is not altogether
undeserving of attention: the equal lengths, in the original, of each related pair of
lines ; the first and fourth lines being short, the second and third lines long. The sense of
the passage becomes perfectly clear, on thus adjusting the parallelism :
Give not that which is holy to the dogs ;
Lest they turn about and rend you:
Neither cast your pearls before the swine,
Lest they trample them under their feet.
ἐς The more dangerous act of imprudence, with its fatal result, is placed first and last,
50 as to make, and to leave, the deepest practical impression.” 9
Sacred Literature, pp. 60. 335. 2 Sacred Literature, p.339.
HH ὃς
b©
468 On the Poetry of the Hebrews. [Part I.
Xpisov εὐωδία ἐσμεν τω Θεω"
ἐν τοις σωζομενοις,
και εν τοις ἀπολλυμενοις"
οἷς μὲν oon Savarov, εἰς Φανώτον"
οἷς be οσμη ζωης, εἰς ζωην.
We are a sweet odour of Christ:
To those who are saved ;
And to those who perish ;
To the one, indeed, an odour of death, unto death ;
But to the other, an odour of life, unto life; 1
2 Cor. ii. 15, 16.
In this specimen of the epanodos, the painful part of the subject is
kept subordinate ; the agreeable is placed first and last.
‘The preceding examples are sufficient to shew the existence of
the grand characteristic of Hebrew poesy, — the sententious paral-
lelism, with all its varieties, in the New Testament. The reader,
who is desirous of further investigating this interesting topic (and
what student who has accompanied the author of the present work
thus far, will not eagerly prosecute it?) is necessarily referred to
Bishop Jebb’s “ Sacred Literature,” to which this chapter stands so
deeply indebted ;—a volume, of which it is but an act of bare justice
in the writer of these pages to say, that, independently of the spirit of
enlightened piety which pervades every part, it has the highest claims
to the attention of Every biblical student, for its numerous beautiful
and philological criticisms and elucidations of the New Testament ;
for the interpretation of which this learned prelate has opened and
developed a new and most important source, of which future com-
mentators will doubtless gladly avail themselves.
VI. The sacred writers have left us several kinds of poetical
composition : they do not, however, appear to have cultivated either
the epic or the dramatic species, unless we take these terms in a very
wide sense, and refer to these classes those poems in which several
interlocutors are introduced. Thus, M. Ilgen? and (after him)
Dr. Good 5 conceive the book of Job to be a regular epic poem:
while Messieurs Velthusen and Ammon think that the Song of
Songs exhibits traces of a dramatic or melo-dramatic structure.
Bishop Lowth, however, reduces the various productions of the
Hebrew poets to the following classes, viz.
1. Prophetic Poetry.— Although some parts of the writings of
the prophets are clearly in prose, of which instances occur in the
prophecies of Isaiah, Jeremiah, Ezekiel, Jonah, and Daniel, yet the
other books, constituting by far the larger portion of the prophetic
writings, are classed by Bishop Lowth among the poetical produc-
tions of the Jews; and (with the exception of certain passages in
Isaiah, Habakkuk, and Ezekiel, which appear to constitute complete
poems of different kinds, odes as well as elegies) form a particular
species of poesy, which he distinguishes by the appellation of
Prophetic.
! Sacred Literature, p. 344. ;
2 Jobi, antiquissimi carminis Hebraici, Natura atque Virtutes, cap.iii. pp.40—
89.
3 Introductory Dissertation to his veysion of the book of Job, p. xx.
Ch. Χ. On the Poetry of the Hebrews. 469
The predictions of the Hebrew Prophets are pre-eminently cha-
racterised by the sententious parallelism, which has been discussed
and exemplified in the preceding pages. ‘The prophetic poesy,
however, is more ornamented, more splendid, and more florid than
any other. It abounds more in imagery, at least that species of im-
agery, which, in the parabolic style, is of common and established
acceptation, and which, by means of a settled analogy always
preserved, is transferred from certain and definite objects to express
indefinite and general ideas. Of all the images peculiar to the pa-
rabolic style, it most frequently introduces those which are taken from
natural objects and sacred history: it abounds most in metaphors,
allegories, comparisons, and even in copious and diffuse descriptions.
It possesses all that genuine enthusiasm which is the natural at-
tendant on inspiration ; it excels in the brightness of imagination, and
in clearness and energy of diction, and consequently rises to an
‘uncommon pitch of sublimity; hence also it is often very happy
in the expression and delineation of the passions, though more
commonly employed in exciting them. ὦ
The following passage from one of Balaam’s prophecies (which
Bishop Lowth ranks among the most exquisite specimens of Hebrew
poetry), exhibits a prophetic poem complete in all its parts. It
abounds in gay and splendid imagery, copied immediately from the
tablet of nature ; and is chiefly conspicuous for the glowing elegance
of the style, and the form and diversity of the figures. ‘The trans-.
lation is that of the Rev. Dr. Hales. 2
How goodly are thy tents, O Jacob,
And thy tabernacles, O Israel !
As streams do they spread forth,
As gardens by the river side ;
As sandal-trees which THE Lorp hath planted,
As cedar-trees beside the waters.
There shal] come forth a man of his seed
And shall rule over many nations :
And his kingdom shall be higher than Gog,
And his kingdom shall be exalted. 3
(God brought him forth out of Egypt,
He is to him as the strength of a unicorn.)
He shall devour the nations, his enemies,
And shall break their bones,
And pierce them through with his arrows.
1 Bp. Lowth’s Lectures on Hebrew Poetry, Lect.xviii., xix. and xx.
2 Analysis of Chronology, vol.ii. book 1. pp.224—226. Ἶ ὴ
3. In the rendering of this quatrain, Dr. Hales has followed the Septuagint version,
which he vindicates in a long note. In our authorised translation, made from the Maso-
retic text, the seventh verse of Numb. xxiv. stands thus ; —
He shall pour the water out of his buckets,
‘And his seed shall be in many waters ;
And his king shall be higher than Agag,
And his kingdom shall be exalted. ν
This is confessedly obscure. — Dr. Boothroyd, in his New Version of the Old Testa-
ment, with a slight departure from the common rendering, translates the verse in the.
following manner :
Water shall flow from the urn of Jacob,
And his seed shall become as many waters ;
Their king shall be higher than Agag,
And his kingdom more highly exalted,
HH 3
470 On the Poetry of the Hebrews. [Part I.
He lieth down as a lion,
He coucheth as a lioness,
Who shall rouse him !
Blessed is he that blesseth thee,
And cursed is he that curseth thee.
The eighteenth chapter and the three first verses of the nine-
teenth chapter of the Apocalypse present a noble instance of
prophetic poesy, in no respect inferior to the finest productions of
any of the Hebrew bards. ?
2. Elegiac Poetry.— Of this description are several passages in
the prophetical books *, as well as in the book of “00 ὃ, and many
of David’s psalms that were composed on occasions of distress and
mourning: the forty-second psalm in particular is in the highest
degree tender and plaintive, and is one of the most beautiful speci-
mens of the Hebrew elegy. ‘The lamentation of David over his
friend Jonathan (2 Sam.i. 17—27.) is another most beautiful elegy:
but the most regular and perfect elegiac composition in the Scrip-
tures, perhaps in the whole world, is the book entitled The Lamenta-
tions of Jeremiah, of which we have given a particular analysis, znfra,
Vol. IV. Part I. Chap. VI. Sect. IT.
3. Didactic Poetry is defined by Bishop Lowth to be that which
delivers moral precepts in elegant and pointed verses, often illus-
trated by a comparison expressed or implied, similar to the Tyvwpas,
or moral sentences, and adages, of the antient sages. Of this
species of poetry the book of Proverbs is the principal instance.
To this class may also be referred the book of Ecclesiastes.
4. Of Lyric Poetry, or that which is intended to be accompanied
with music, the Old Testament abounds with numerous examples.
Besides a great number of hymns and songs which are dispersed
through the historical and prophetical books, such as the ode of Moses
at the Red Sea (Exod. xv.), his prophetic ode (Deut. xxxii.), the tri-
umphal ode of Deborah (Judg. v.), the prayer.of Habakkuk (iii.),
and many similar pieces, the entire book of Psalms is to be con-
sidered as a collection of sacred odes, possessing every variety of
form, and supported with the highest spirit of lyric poetry ;— some-
times sprightly, cheerful, and triumphant; sometimes solemn and
magnificent; and sometimes tender, soft, and pathetic.
5. Of the Jdyl, or short pastoral poem *, the historical psalms
afford abundant instances. ‘The seventy-eighth, hundred and fifth,
hundred and sixth, hundred and thirty-sixth, and the hundred and
thirty-ninth psalms, may be adduced as singularly beautiful speci-
mens of the sacred idyl: to which may be added Isa. ix. 8. — x. 4.
1 The passages above noticed are printed in Greek and English, divided so as to ex-
hibit their poetical structure to the greatest advantage, in Dr. Jebb’s Sacred Literature,
pp- 452—459.
2 See Amos v.1, 2. 16. ; Jer. ix. 17—22. ; Ezek.xxii. xxvii. 12—16. and xxxii.
3 See Job iii. vi. vii. x. xiv. xvii. xix. xxix. xxx. nv
4 Bishop Lowth defines an idyl to be a poem of nioderate length, of a uniform middle
style, chiefly distinguished for elegance and sweetness ; regular and clear as to the plot,
conduct, and arrangement,
Ch. X.] On the Poetri of the Hebrews. 471
6. Of Dramatic Poetry Bishop Lowth’, adduces examples in the
Song of Solomon and the book of Job, understanding the term in
a more extended sense than that in which it is usually received.
Some critics, however, are of opinion, that the Song of Solomon is
a collection of sacred idyls; and M. Bauer is disposed to consider
the former book as approximating nearest to the Mekdma, that is,
ἐς the assemblies,” moral discourses, or conversations of the cele-
brated Arabian poet Hariri. ἢ .
In another part of this work, some reasons are offered in con-
firmation of this conjecture.
Many of the psalms, (and, according to Bishop Horsley®, by far
the greater part,) are a kind of dramatic ode, consisting of dialogues
between persons sustaining certain characters. ‘ In these dialogue-
psalms, the persons are frequently the psalmist himself, or the chorus
of priests and Levites, or the leader of the Levitical band, opening
the ode with a proém declarative of the subject, and very often
closing the whole with a solemn admonition, drawn from what the
other persons say.” * The dramatic or dialogue form, which thus
pervades the book of Psalms, admits of considerable variety. Its
leading characteristic, however, is an alternate succession of parts,
adapted to the purpose of alternate recitation by two semi-chorusses
in the Jewish worship. Bishop Jebb considers the sublime hymn of
Zacharias (Luke i. 67—79.) as a dramatic ode of this description;
and, in confirmation of his opinion, he remarks that Zacharias
must have been familiar with this character of composition, both as
a pious and literate Jew, much conversant with the devotional and
lyric poetry of his country, and also as an officiating priest, accus-
tomed to bear his part in the choral service of the temple. Dr. J.
has accordingly printed that hymn in Greek and English, in the
form of a dramatic ode: and by this mode of distribution has satis-
factorily elucidated its true meaning and grammatical construction
in many passages, which have hitherto in vain exercised the acumen
of critics. °
To the preceding species of Hebrew poetry, we may add
7. The Acrostic or Alphabetical Poems. Bishop Lowth considered
this form of poetry as one of the leading characteristics of the pro-
ductions of the Hebrew muse: but this, we have seen ὅ, is not the
fact. It may rather be viewed as a subordinate species, the form of
which the bishop thus defines : — The acrostic or alphabetical poem
consists of twenty-two lines, or of twenty-two systems of lines, or
periods, or stanzas, according to the number of the letters of the
Hebrew alphabet ; and every line, or every stanza, begins with each
letter in its order, as it stands in the alphabet; that is, the first line;
or first stanza, begins with ἐξ (aleph), the second with 5 (beth), and
so on. This was certainly intended for the assistance of the memory;
1 Lowth, Prelect. xviii. —xxxiv.
2 Bauer, Hermeneut. Sacr. p.386.
3 Bishop Horsley’s Book of Psalms translated from the Hebrew, Vol.i, Pref. p, xv.
+ See Vol. IV. Part I. Chap. 111. Sect. II. § II.
5 Sacred Literature, pp.404—417. 6 See p. 448, 449. supra.
HH 4
47 gq On the Poetry of the Hebrews. [Part 1.
and was chiefly employed in subjects of common use, as maxims of
morality, and forms of devotion ; which, being expressed in detached
sentences, or aphorisms, (the form in which the sages of the most
antient times delivered their instr uctions, ) the inconvenience arising
from the subject, the want of connection in the parts, and of a regu-
lar train of thought carried through the whole, was remedied by thie
artificial contrivance in the form. There are still extant in the books
of the Old Testament twelve’ of these poems; three of them per-
fectly alphabetical *, in which every line is marked by its initial letter;
the other nine less perfectly alphabetical, in which every stanza only
is so distinguished. Of the three former it is to be remarked, that
not only every single line is distinguished by its initial letter ; but
that the whole poem is laid out into stanzas; two’ of these poems
each into ten stanzas, all of two lines, except the two last stanzas in
each, which are of three lines; in these the sense and the construc-
tion manifestly point out the division into stanzas, and mark the limit
of every stanza. The third* of these perfectly alphabetical poems
consists of twenty-two stanzas of three lines: but in this the initial
letter of every stanza is also the initial letter of every line of that
stanza: so that both the lines and the stanzas are infallibly limited.
And in all the three poems the pauses of the sentences coincide with
the pauses of the lines and stanzas. It is also further to be observed
of these three poems, that the lines, so determined by the initial
letters in the same poem, are remarkably equal to one another in
length, in the number of words nearly, and probably in the number
of syllables ; and that the lines of the same stanza have a remarkable
congruity one with another, in the matter and the form, in the sense
and the construction. .
Of the other nine poems less perfectly alphabetical, in which the
stanzas only are mated with initial letters, six o SOREL of stanzas
of two lines, two ὃ of stanzas of three lines, and one?” of stanzas of
four lines: not taking into the account at present some irregularities,
which in all probability are to be imputed to the mistakes of tran-
scribers. And these stanzas likewise naturally divide themselves into
their distinct lines, the sense and the construction plainly pointing
out their limits: and the lines have the same congruity one with
another in matter and form, as was above observed, in regard to the
poems more perfectly alphabetical.
Another thing to be observed of the three poems perfectly alpha-
betical is, that in two ὅ of them the lines are shorter than those of
the third 9 by about one third part, or almost half; and of the other
nine poems, the stanzas only of which are alphabetical, that three '°
consist of the longer lines, and the six others of the shorter.
VII. We have already had occasion to remark, that the poetry
1 Psa]. xxv. xxxiv. xxxvii. cxi. cxil. cxix. cexlv. Prov. xxxi. 1O—31. Lam.i. ii. iii. iv.
2 Psal. cxi. cxii. Lament, iii. 3 Psal. οχὶ. exii. 4 Lament. iii.
5 Psal. xxv. xxxiv. cxix. cxlv, Prov. xxxi. Lam. iv.
6 Lam. i. il. 7 Psal. xxxvii.
® Psal. cxi, cxii. 9. Lament, iit, 10 Lam, i, ii. 1v.
Ch. X.J On the Poetry of the Hebrews. 473
of the Hebrews derives its chief excellence from its being dedicated
to religion. Nothing can be conceived more elevated, more beauti-
ful, or more elegant, than the compositions of the Hebrew bards ;
in which the sublimity of the subject is fully equalled by the energy
of the language and the dignity of the style. Compared with them,
the most brilliant productions of the Greek and Roman muses, who
often employed themselves on frivolous or very trifling themes, are
infinitely inferior in the scale of excellence. The Hebrew poet, who
worshipped Jehovah as the sovereign of his people — who believed
all the laws, whether sacred or civil, which he was bound to obey,
to be of divine enactment — and who was taught that man was de-
pendent upon God for every thing, — meditated upon nothing but
Jehovah ; to Him he devoutly referred all things, and placed his
supreme delight in celebrating the divine attributes and perfections.
If, however, we would enter fully into the beauties of the sacred
poets, there are two general observations, which it will be necessary
to keep in mind whenever we analyse or examine the Songs of Sion.
1. The first is, that we carefully investigate their nature and genius.
For, as the Hebrew poems, though various in their kinds, are each marked by a cha-
racter peculiar to itself, and by which they are distinguished from each other, we shall be
enabled to enter more fully into their elegance and beauty, if we have a correct view of
their form and arrangement. For instance, if we wish critically to expound the Psalms,
we ought to investigate the nature and properties of the Hebrew ode, as well as the form
and structure of the Hebrew elegies, &c., and ascertain in what respects they differ from
the odes, elegies, &c. of the Greek poets. In like manner, when studying the Proverbs of
Solomon, we should recollect that the most antient kind of instruction was by means of
moral sentences, in which the first principles of antient philosophy were contained ; and,
from a comparison of the Hebrew, Greek, and other gnomic sentences, we should investi-
gate the principal characters of a proverb. In the book of Job are to be observed the unity
of action, delineation of manners, the external form and construction of the poem, &c. 1
_ 2, Further, in interpreting the compositions of the Hebrew bards, it
ought not to be forgotten, that the objects of our attention are the produc-
tions of poets, and of oriental poets in particular.
It is therefore necessary that we should be acquainted with the country in which the
poet lived, its situation and peculiarities, and also with the manners of the inhabitants, and
the idiom of the language. Oriental poetry abounds with strong expressions, bold meta-
phors, glowing sentiments and animated descriptions, pourtrayed in the most lively colours.
Hence the words of the Hebrew poets are neither to be understood in too lax a sense, nor
to be interpreted too literally, In the comparisons introduced by them, the point of re-
semblance between the object of comparison, and the thing with which it is compared,
should be examined, but not strained too far: and the force of the personifications, alle-
gories, or other figures that may be introduced, should be fully considered. Above all, it
should be recollected, that, as the sacred poets lived in the East, their ideas and manners
were totally different from ours, and consequently are not to be considered according to
our modes of thinking. From inattention to this circumstance the productions of the
Hebrew muse have neither been correctly understood, nor their beauties duly felt and ap-
preciated.
που στ ee ee ee a ee i to a Eee
_ 1 The reader will find some hints for the special study of the Book of Psalms, in
Vol. IV. Part I. Chap. III. Sect. II. § IX., and also a copious analysis of the Book
of Job, with observations for the better understanding of it, in Part I. Chap. III. Sect. j τὰ
§ IX. X. of the same volume.
( 4714 ) [Part I.
CHAPTER XI.
ON HARMONIES OF SCRIPTURE.
I. Occasion and Design of Harmonies of the Scriptures. — Il. Works re-
conciling alleged or seeming Contradictions in the Sacred Writings.—
Ill. Harmonies of the Old Testament.—1V. Harmonies of the Four
Gospels. — V. 1. Harmonies of particular Parts of the Gospels.— 2.
Harmonies of the Acts of the Apostles and of the Apostolical Epistles. —
VI. Observations on the different Schemes of Harmonisers, and on the
Duration of the Public Ministry of Jesus Christ.
1. THE several books of the Holy Scriptures, having been written
at different times and on different occasions, necessarily treat on a
great variety of subjects, historical, doctrinal, moral, and prophetic.
The sacred authors also, writing with different designs, have not
always related the same events in the same order: some are intre-
duced by anticipation ; and others again are related first which should
have been placed last. Hence seeming contradictions have arisen,
which have been eagerly seized by the adversaries of Christianity, in
order to perplex the minds and shake the faith of those who are not
able to cope with their sophistries: though, as we have seen in the
preceding volume of this work, there is no foundation whatever for
charging real contradictions on the Scriptures.
The manifest importance and advantage of comparing the sacred
writers with each other, and of reconciling apparent contradictions,
have induced many learned men to undertake the compilation of
works, which, being designed to shew the perfect agreement of all
parts of the sacred writings, are commonly termed Harmonies. A
multitude of works of this description, has at different times been
issued from the press; the execution of which has varied according
to the different designs of their respective authors. ‘They may,
however, be referred to four classes; viz. — Works which have
for their object the reconciling of apparent contradictions in the
Sacred Writings ;— Harmonies of the Old Testament, which ex-
hibit a combined account of the various narratives therein contained ;
— similar Harmonies of the New Testament ; — and Harmonies of
particular books. Walchius, Fabricius, and other bibliographers
have given accounts of very numerous works of this description : it
is proposed in this chapter to notice only a few of those which are
most deserving of attention.
II. Among those harmonies, which have for their object the re-
conciling of apparent contradictions in the sacred writings generally,
the following publications are the best known. |
Ἰς ichaclis Waltheri Harmonia Biblica; sive brevis et plana Conci-
liatio locorum Veteris et Novi Testamenti, adparenter sibi contradicen-
tium. Noriberge, 1696, folio.
Ch. ΧΙ. On Harmonies of Scripture. 475
This work first appeared at Strasburg (Argentorati) in 1626, and has been repeatedly
printed in Germany : the edition of 1696 is reputed to be the best and most correct. Wal-
ther’s Harmonia Biblica is a work of considerable learning and industry, which illustrates
many difficult passages with great ability. He has, however, unnecessarily augmented the
number of seemingly contradictory Basses ἢ a defect which is common to most of the
writers of this class.
2. Christiani Matthia Antilogie Biblice sive Conciliationes Dicto-
rum Scripture Sacrze, in speciem inter se pugnantium, secundum seriem
locorum theologicorum in ordinem redactz. Hamburgi, 1500, 4to.
3. Symphonia Prophetarum et Apostolorum ; in qua, ordine chrono-
logico Loci Sacre Scripture specie tenus contradicentes, conciliantur,
ut et ad quzstiones difficiliores chronologicas et alias Veteris Testamenti
respondetur ; in duas partes divisa. Auctore D. M. Johanne Scharpio,
Scoto-Britanno, Andreapolitano, pastore. Geneve, 1525, 4to.
4. The Reconciler of the Bible enlarged, wherein above three thou-
sand seeming Contradictions throughout the Old and New Testament
are fully and plainly reconciled. By Thomas Man, London, 1662, folio.
5. Johannis Thaddezi Conciliatorium Biblicum. Amstelodami, 1648,
12mo. Londini, 1662, folio.
The last is reputed to be the best edition, and professes to be considerably enlarged.
This work follows the order of the several books of the Old and New Testament. The
remark above made, on Walther’s Officina Biblica, is equally applicable to Mr. Man’s
work, to the Conciliatorium Biblicum of Thaddeus, and also to
6. The Dividing of the Hooff: or Seeming Contradictions shevhabum
Sacred Scriptures, distinguish’d, resolv’d, and apply’d, for the strength-
ening of the faith of the feeble, doubtfull, and weake, in wavering times.
Also to bring the soule (by prayer and spirituall application) into more
familiar acquaintance with the Lord Jesus, the onely David’s-Key, to un-
lock the cabinet of Jacob’s God, to fetch out that secret, why he shouid
lay his hands thus crosse when he gave his children this blessing. Help-
full to every houshold of faith. By William Streat, M.A. London,
1654. 4to.
This work is occasionally found in booksellers’ catalogues, where it is marked as both
rare and curious. It is noticed here merely to put the student on his guard ; not to pur-
chase it. ‘The critical information it contains is very meagre; and the quaint title-page,
which we have copied, sufficiently indicates the enthusiastic spirit of the author.
7. Joannis Pontasii Sacra Scriptura ubique sibi constans; seu Dif-
ficiliores Sacre Scripture Loci, in Speciem secum pugnantes, juxta
sanctorum ecclesiz sancte patrum celeberrimorumque theologorum sen-
tentiam conciliati. Paris, 1698, 4to.
M. Pontas was distinguished for his knowledge of casuistical theology. His design in
this publication was to have reconciled all the seeming contradictions of the Scriptures,
but he proceeded no further than through the Pentateuch. It is a work of considerable
learning and research.
8. The Harmony of Scripture; or an attempt to reconcile various
passages apparently contradictory. By the late Rev. Andrew Fuller,
8vo. London, 1817.
This posthumous tract contains fifty-five judicious observations on so many apparently
contradictory texts of Scripture. They were originally written for the satisfaction of a
private individual.
III. The following works are more particularly worthy of notice
among the various Harmonies, which have for their object the elu-
cage of the Old Testament by disposing the historical, poetical,
476 On idarmonies of Scripture. [Part I.
and prophetical books, in chronological order, so that they may mu-
tually explain and authenticate one another. '
1. A Chronicle of the Times and the Order of the Texts of the Old
Testament, wherein the books, chapters, psalms, stories, prophecies, &c.,
are reduced into their proper order, and taken up in the proper places,
in which the natural method and genuine series of the chronology re-
quireth them to be taken in. With reason given of dislocations, where
they come. And many remarkable notes and observations given, all
along for the better understanding of the text; the difficulties of the
chronicle declared; the differences occurring in the relating of stories
reconciled ; and exceeding many scruples and obscurities in the Old Tes-
tament explained.
This ‘ Chronicle’ is to be found in the first volume of Dr. Lightfoot’s works, pub-
lished at London, in 1684, in two volumes folio, and in the second volume of the octavo
London edition, printed in 1822—23. Of all the theologians of his time, this celebrated
divine (whose opinion was consulted by every scholar of note, both British and foreign, )
is supposed to have been the most deeply versed in the knowledge of the Scriptures. * It
was his custom, for many years, to note down, as opportunity presented, in the course of
his talmudical and rabbinical studies, the order and time of the several passages of Scrip-
ture, as they came under his consideration.”’ By pursuing this method he gradually
formed the invaluable chronicle, the title of which has just been given. In what year it
was first published, we have not been able to ascertain, but it probably was not before the
year 1646 or 1647, as it is not mentioned by Mr. Torshel, in the publication which is no-
ticed below. In this work, Dr. Lightfoot has brictly stated the summary or substance of
the historical parts of the Old Testament, and has indicated the order in which the several
chapters, psalms, and prophecies are to be placed. In the margin he has given the years
of the world, and of the judges or sovereigns under whose administration the several
events took place. Notwithstanding the differences in opinion entertained by the learned
concerning the chronology of particular events, the general method of this “ Chronicle’
has been, and still continues to be, held in the highest estimation by all who are compe-
tent duly to appreciate its merits. ;
About or soon after the appearance of Dr. Lightfoot’s Chronicle, Mr.
Samuel Torshel, another learned Englishman, published at London, in
1647, a quarto tract intitled cin |
2. A Designe about disposing the Bible into an Harmony. Or, an
Essay concerning the transposing the order of books and chapters of the
Holy Scriptures, for the reducing of all into a continued history.
Benefits.
The 4 Difficultie.
Helpes.
It appears from the preface that Mr. Torshel was preceptor of the children of King
Charles I. under the Earl of Northumberland ; and his tract was addressed ‘ To the Right
Honourable the Lords and Commons assembled in Parliament,’ whom he endeavoured
to excite to patronise the undertaking, by the consideration of the glory which had re-
dounded to France by the then recent pfublication of the Parisian Polyglott, in ten folio
volumes. The state, however, paid no regard to this address, and the design which Tor -
shel had ably sketched, was never accomplished. He proposed “ to lay the whole story
together in a continued connexion, the books or parts of books, and all the severall par-
cels disposed and placed in their proper order, as the continuance and chronicall method
of the Scripture-history requires; so that no sentence nor word in the whole Bible be
omilted, nor any thing repeated, or any word inserted but what is necessary for transition.
So as some whole chapters or pieces be put into other places, yea, great parts of some
books, and some whole books, to be woven into the body of another book.” (‘Torshel’s
1 Walchius has described a great number of works reconciling the seeming discre-
pancies in the sacred writers, as well as Harmonies of the Old Testament by eminent
critics of former times. But as our design is to notice only those which are accessible to
biblical students, the reader, who is desirous of seeing an account of their labours, is re-
ferred to his Bibliothcca Theologica Selecta, vol. iv. pp.854—861.
Ch. ΧΙ. On Harmonies of Scripture. 477
Designe, p.10.) Inthe prosecution of this undertaking, besides reducing all the histo-
rical books of the Old Testament to a continued Series, the book of Psalms, and the ser-
mons of the Prophets were to be inserted in their proper places, and the writings of
Solomon incorporated according to those periods of his reign when they are supposed to
have been written; and those parts of the book of Proverbs, ‘ which the men of Heze-
kiah copied out,’ were to be disposed in the body of the books of Chronicles, towards
the end of the reign of Hezekiah, King of Judah. In harmonising the Gospels, Mr.
Torshel proposed to follow the plan then recently adopted in the Latin Harmony, com-
menced by Chemnitz, continued by Lyser, and finished by Gerhard ; and the apostolic
epistles were to be distributed in the Acts of the Apostles, according to the order of time
when they were written, The writings of Saint John were to close the proposed under-
taking. The perusal of this modest and well written tract, several years since, suggested
to the writer of these pages the idea of attempting a harmony of the entire Bible, on the
completion of the present work. This laborious undertaking, however, has happily been
rendered unnecessary by the publication of
3. The Old Testament, arranged in historical and chronological order,
(on the basis of Lightfoot’s Chronicle,) in such manner, that the books,
chapters, psalms, prophecies, &c. may be read as one connected history,
in the very words of the authorised translation. By the Rev. George
Townsend, M. A. London, 1821. In two very large volumes, 8vo.
This beautifully printed and carefully executed work (as its title page announces,) is
arranged on the basis of Dr. Lightfoot’s Chronicle, above noticed: from which, however,
Mr. ‘Townsend has deviated for the better in one very material respect. According to
Lightfoot’s plan, the Old Testament would have been read as one unbroken history,
without any division into chapters, or any of those breaks, the omission of which causes
not a little weariness to the reader. In order to obviate this difficulty, and also with the
view of making the Scripture narrative more attractive, as well as more easily remem-
bered, Mr. T. has divided his harmony into eight suitable periods, viz. 1. From the cre-
ation to the deluge; — 2. From the confusion of tongues, to the death of Jacob and the
Patriarchs ; — 3. From the birth to the death of Moses;— 4. From the entrance of the
Israelites into Canaan under the command of Joshua, to the Death of David; — 5. The
reign of Solomon ; — 6. From the elevation of Rehoboam to the Babylonish Captivity ;
— 7. The Babylonish Captivity, seventy years, from 8.6. 606 to 536 ; — 8. From the ter-
mination of the Babylonish captivity to the Reformation of worship by Nehemiah, and
the completion of the canon of the Old Testament, by Simon the Just, from 5.6. 536 to
about 300. These eight periods are further subdivided into chapters and sections, the
length of which is necessarily regulated by the subjects therein discussed: and in settlin
the chronology and order of some particular events and prophecies, the arranger has
availed himself of the labours of the most eminent modern biblical critics. A well
written introduction developes his plan and design, and points out its advantages to
various classes of readers, especially to clergymen, and those who are preparing for the
sacred office, to whom this work is indispensably necessary. The work is terminated by
sir Indexes ; —the first, containing an account of the periods, chapters, and sections into
which the work is divided, with the passages of Scripture comprised in each ; — the second,
in columns, enabling the reader to discover in what part of the arrangement, any chapter
or verse of the Bible may be found ; —the third and fourth contain tables of the Psalms
and Prophecies, shewing in what part of the arrangement, and after what passage of
Scripture, every psalm or prophecy is inserted ; and likewise on what occasion, and at what
period they were probably written, with the authority for their place in the arrangement ;
— the fifth, containing the dates of the events according to Dr. Hales’s elaborate System
of Chronology; and the sixth, a general index to the notes, which, though not numerous,
are very appropriate, and possess the rare merit of compressing a great variety of valuable
information into a small compass. The Rev. Mr. Archdeacon Nares has justly charac-
terised this work, as being “ digested with such skill, and illustrated with such notes, as
prove the author to have studied his task with deep attention and distinguished judgment, ”
(Visitation Sermon, p. 24. London, 1823.) — Mr. Townsend is about to render biblical
students a further service by publishing a new and improved harmony of the entire New
Testament, in which the four gospels will be harmonised by themselves, and the Apos-
tolical Epistles will be interwoven with the book of the Acts of the Apostles, in the
order of time when they were respectively written.
_ IV. We now come to those works which profess to harmonise the
memoirs or narratives concerning Jesus Christ, written by the four
evangelists; which (as we have already observed) having been
written with different designs, and for the use of particular classes
478 On Harmonies of Scripture. [Part I.
of Christians, various contradictions have been supposed to exist
between them: although, when brought to the test of sober examin-
ation, their agreement becomes as clear as the noon-day sun. The
importance and advantage of collating these relations with each
other, and obtaining the clear amount of their various narratives,
has, from a very early period, suggested the plan of digesting the
Gospels into Harmonies, exhibiting completely their parallelisms amg
differences, or into a connected history, termed respectively a Mono- |
tessaron, or Diatessaron : in which the four accounts are blended into —
one, containing the substance of them all. Works of this descrip- ;
tion are extremely numerous. Mr. Pilkington has enumerated one
hundred and four, which had come to his knowledge in 17471; and
Walchius has given a select list of one hundred and thirty, which had
been published prior to the year 1765.” | The indefatigable biblio-
grapher Fabricius, and his editor, professor Harles, have given a
list of those which were known to be extant, to the year 1795, which
amounts to one hundred and seventy-two, but it is by no means
complete.* Our notice must necessarily be confined to a few of
the principal composers of harmonies. +
1. Tatian, who wrote about the middle of the second century,
composed a digest of the evangelical history, which was called τὸ
δια τεσσάρων, that is, the Gospel of the four, or Μονοτεσσαρον, Mo-
notessaron, that is, one narrative composed out of the four. ‘Tatian is
the most antient harmonist on record: for, if Theophilus bishop of
Antioch had before written on that subject (as Jerome insinuates, )
his work is long since lost. In the beginning of the third century,
Ammonius, an Alexandrian, composed a harmony which was also
called ro δια tecoupwv, or the Gospel of the four, of the execution of
which Eusebius speaks with approbation. ‘The works of Tatian
and Ammonius have long ago perished; but attempts have been
made to obtrude spurious compilations upon the world for them in
both instances. Victor, who was bishop of Capua, in the sixth cen-
tury, gave a Latin version of a harmony, which was published by
Michael Memler at Mayence, in 1524, as a translation of Ammonius’s
Harmony, in consequence of Victor being undetermined to which of
those writers it was to be ascribed, though he was disposed to refer it
to Tatian. And Ottomar Luscinius published one at Augsburg
in 1524, which he called that of Ammonius, though others have
asscribed it to Tatian. It is not a harmony in the strict sense of
the term, but a mere summary of the life of Christ delivered in the
author’s own words. ;
z. The diligent ecclesiastical historian Eusebius, who wrote in
the former part of the fourth century, composed a very celebrated
harmony of the Gospels; in which he divided the evangelical his-
1 Pilkington’s Evangelical History and Harmony, Preface, pp.xviii.— xx.
2 Walchii Bibliotheca Selecta, vol. iv. pp.863—900.
3 Bibliotheca Greca, vol.iv. pp.882—889. ;
4 The notices of Harmonies in the following pages are chiefly derived from the three
works just cited, and from Michaelis’s Introduction to the New ‘Testament, vol. iii, parti.’
pp-21—36, and partii, pp.29—49.
ΘΠ. On Harmonies of Scripture. 479
tory into fen canons or tables, which are prefixed to many editions
and versions of the New Testament, particularly to Dr. Mill’s cri-
tical edition of it. In the frst canon he has arranged, according to
the antient chapters (which are commonly called the Ammonian
Sections, from Ammonius, who made these divisions), those parts
of the history of Christ, which are related by all four evangelists.
In the rest he has disposed the portions of history related by,
¢ 2. Matthew, Mark, and Luke.
3. Matthew, Luke, and John.
4. Matthew, Mark, and John.
5. Matthew and Luke.
6. Matthew and Mark.
7. Matthew and John.
8. Luke and Mark.
9. Luke and John.
3 10. Only one of the four evangelists.
Though these Eusebian canons are usually considered as a har-
mony, yet it is evident, from a bare inspection of them, that they
are simply indexes to the four Gospels, and by no means form a
harmony of the nature of those which have been written in modern
times, and which are designed to bring the several facts recorded
by the evangelists into chronological order, and to reconcile con-
tradictions. On this account, Walchius does not allow them a
place in his bibliographical catalogue of harmonies.
8. About the year 330, Juvencus, a Spaniard, wrote the evan-
gelical history in heroic verse. His method is said to be confused,
and his verse is not of a description to ensure him that immortality
which he promised himself. His work has fallen into oblivion.
_ 4, The-four books of Augustine, bishop of Hippo, in Africa, de
Consensu Quatuor Evangeliorum, are too valuable to be omitted.
They were written about the year 400, and are honourable to his
industry and learning. Augustine wrote this work, with the express
design of vindicating the truth and authority of the Gospels from
the cavils of objectors. :
From the middle ages until the close of the fifteenth century,
various harmonies were compiled by Peter Comestor, Guido de
Perpiniano, Simon de Cassia, Ludolphus the Saxon (a German
Carthusian monk, whose work was held in such high estimation that
it passed through not fewer than thirty editions, besides being
translated into French and Italian), Jean Charlier de Gerson, chan-
cellor of the university of Paris, Peter Lombard, Thomas Aquinas,
and many others. But, as their harmonies are of comparatively
little value, we proceed briefly to notice those which have appeared
in modern times, that is, since the Reformation, and the discovery of
the art of printing. .
1. Andrez Osiandri Harmonie Evangelice Libri Quatuor, Grece et
Latine. In quibus Evangelica Historia ex quatuor Evangelistis ita in
unum est contexta, ut nullius verbum ullum omissum, nihil alienum
immixtum, nullius ordo turbatus, nihil non suo loco positum : Omnia
vero litteris et notis ita distincta sint, ut quid cujusque evangeliste pro-
480 On Harmonies of Scripture. [Part I.
prium, quid cum aliis et cum quibus commune sit, primo statim adspectu
deprehendere queas: item Elenchus Harmonia. Adnotationum liber
unus. Basile, 1537, folio; Greece et Latine, Basileew, 1567, folio;
Latine, Lutetiz Parisiorum ex Officina Roberti Stephani, 1545, 12mo.
Osiander’s Harmony is not of very frequent occurrence. It is highly estimated by
Walchius, though Michaelis rather harshly observes, that he undesignedly renders the
gospel history not only suspicious, but incredible, by adopting the principle that the evan-
gelists constantly wrote in chronological order, and that the same transactions and dis-
courses took place twice or thrice in the life of Christ. He acknowledges, however, that
Osiander did not go so far as his successors, and that he sometimes deviates from his
general principle. ;
2. Cornelii Jansenii, Gandavensis, Concordia Evangelica, in qua, pra-
terquam quod suo loco ponitur, que evangelista non servato recensent
ordine, etiam nullius verbum aliquod omittitur. Litteris autem omnia sic
distinguuntur, ut quid cujusque proprium, quid cum aliis et cum quibus
commune, etiam ad singulas dictiones mox deprehendatur. Lovanii,
1549, 8vo. Antverpiz, 1558. 12mo.
Jansenius partially foliowed Osiander. He subsequently wrote a Commentary on his
Harmony, which was published together with it at Louvain, in 157i. The number of
editions through which this work passed (thirteen others are enumerated by Walchius,
between the years 1577 and 1624) sufficiently attest the favourable opinion entertained of
its value. Walchius extols Jansenius’s learning, ingenuity, and modesty.
3. Martini Chemnitii Harmonia Quatuor Evangeliorum, quam ab
eodem feliciter inchoatam Polycarpus Lyserus et Joannes Gerhardus, is
quidem continuavit, hic perfecit. Hamburgi, 1704, folio.
The best edition of a most valuable Harmony. Chemnitz compiled only the two first
books, and part of a third, which were published after his death at Frankfort, in 1593, by
Polycarp Lyser ; who wrote the remainder of the third book, and added the fourth and
part of the fifth book. These were published at different times at Leipsic and Frankfort
between the years 1604 and 1611; and on J.yser’s death Gerhard completed the under-
taking, with learning and industry not inferior to those of his predecessors. The entire
work, with the several continuations, was first published at Geneva, in 1628. This ela-
borate work is not only a harmony but a learned commentary on the four Gospels. _
4. The Harmony, Chronicle and Order of the New Testament. The
text of the four Evangelists methodized. Story of the Acts of the
Apostles analyzed. Order of the Epistles manifested. Times of the
Revelation observed, and illustrated with variety of observations upon
the chiefest difficulties Textual and Talmudical, for clearing of their
sense and language. By John Lightfoot, D.D. London, 1654, folio.
Also in the first volume of his works, London, 1682, folio.
» In this valuable work Dr. Lightfoot has pursued the same method which he had
adopted in his Chronicle of the Old Testament, He further published, at London, in
1644 and 1650, three parts of The Harmony of the Four Evangelists, among themselves,
and with the Old Testament. The fourth and fifth parts, which were to have completed
his design, never appeared. _ This harmony is enriched with numerous philological and
explanatory remarks, of which many subsequent critics and harmonists have availed
themselves,
5. The Harmony of the Four Evangelists, and their text methodized,
according to the order and series of times in which the several things
by them mentioned were transacted. By Samuel Cradock, B.D. Lon-
don, 1668, felio, and again in 1684 and 1685.
This work was revised by the Jearned Dr. Tillotson (afterwards Archbishop of Can-
terbury',) by whom it was preserved from destruction during the memorable fire of
London, in 1666. In the seventeenth century it was deservedly held in the highest
estimation ; though it is now superseded by later and more critical works. Mr. Cradock
has drawn up the Gospel history, in an explanatory paraphrase, in English, which is
1 Chalmers’s Biographical Dictionary, vol. x. p. 447.
Ch. Χ1.1 On Harmonies of Scripture. 481
followed by the text of the evangelists. In the margin he has given short but useful
notes in Latin, which are very judiciously extracted ee Grotius, Drs, Lightfoot and
Hammond, and other critics. ‘The book is by no means dear; which to abadenan (who
may not be able to procure recent and more expensive harmonies) is a great advantage.
This harmonist did not adopt the principle of Osiander.
6. Bernardi Lamy Historia, sive Concordia Evangelistarum. Parisiis,
1689, 12mo.— Commentarius in Harmoniam sive Concordiam Quatuor
Evangelistarum. Parisiis, 1699. 4to. in two volumes.
Lamy’s Commentary is held in much higher estimation than his Harmony. It is
justly characterised by Michaelis as a learned work. ‘The chronological and geogra-
phical apparatus is peculiarly valuable.
7. Joannis Clerici Harmonia Evangelica, cui subjecta est historia
Christi ex quatuor evangeliis concimnata. Accesserunt tres Disserta-
tiones, de annis Christi, deque concordia et auctoritate evangeliorum.
Amstelodami, 1699. folio.
All critics unite in commendation of Le Clere’s Harmony. He has arranged the
history of the four evangelists, according to chronological or der, i in columns parallel to
each other, in Greek and Latin ; and under the text he has given a Latin paraphrase,
‘the design of which is to remove apparent contradictions. Le Clerc promised to publish
Annotations on his Harmony, which have never appeared. A Latin edition of it was
printed at Altorf in 1700, in 4to. ; and an English translation of it, is said by Walchius,
to have been published at London in the same year, also in 4to.
8. Nicolai Toinardi Harmonia Greco-Latina, Parisiis, 1707, folio.
M. Toinard drew up this Harmony for his own private use, of which only five or six
copies were taken for the use of his friends. After his decease they published it (as he
had desired they would), at the time and place above mentioned. It has long been held
in the highest estimation, for the care and diligence which its author bestowed, in order
to settle the several circumstances mentioned by the different evangelists. Bishop
Marsh pronounces it to be of particular use to those who wish to examine the verbal
agreement of the evangelists ; as M. Toinard has not only placed in adjacent columns the
parallel passages, but has also parallelised even single words.
9. Jo. Reinhardi Rus, Harmonia Evangelistarum, ita adornata, ut,
investigata sedulo texts coherentia, nullus versus, sive trajiciatur, sive
pretereatur sine brevi ac succincta explicatione, quo justi commentarii
loco esse queat. Jena, 1727—1730. 4 vols. 12mo.
Walchius pronounces this to be an elaborate and learned work. This harmonist
follows the plan of those who vindicate the chronological order of the history related by
each evangelist, The text of the sacred writers is also explained in the copious notes of
M. Rus. —— Walchii Bibliotheca, vol. iv. p. 881.
10. In the year 1739 and 1740, Dr. Doddridge published the two first
volumes of his Family Expositor, of which an account will be found in
the Appendix to this volume. They are noticed here, because they
contain a harmony of the four Gospels, which is acknowledged to be
executed with great judgment, independently of the very valuable ex-
position, and notes that accompany it.
11. The Evangelical History and Harmony. By Matthew Pilking-
ton, LL.B. London, 1747. folio.
This harmonist professes not to adhere to any of the schemes laid down by his pre-
decessors for arranging the evangelical history... It is not disposed in columns, like the
works of Le Clerc, Toinard, and others; but the text is exhibited in such a manner as
to relate the various discourses and facts recor ded by the sacred Mailers in their identical
words, and in the fullest manner possible, yet so as to avoid tautology. The history is
divided into chapters, and these are subdivided into sections of. Ai length. Two
Chronological Dissertations are prefixed: 1. On the time of Herod’s death, of the birth
of Jesus Christ, the duration of his ministry, and the year of his crucifixion, &c. &c.
2. On the time and place cf the adoration of the wise men. Notes are sujoined for the
elucidation of particular passages. The work is executed with great care, and may fre-
quently be purchased at a low price.
VOL. IT. beet
482 On Harmonies of Scripture. [Part I.
12. The Harmony of the Four Gospels; in which the natural order
of each is preserved, with a paraphrase and notes. By J. Macknight,
D.D. 4to. 2 vols. 1756; 2d edit. 1763; 3d edit. 8vo. 2 vols. Edinburgh,
1804. .
Dr. Macknight closely adheres to the principle of Osiander; but his paraphrase and
commentary contain so much useful information, that his Harmony has long been re-
garded as a standard book among divines ; it is in the lists of Bishops Watson and Tom-
line. The preliminary disquisitions greatly enhance its value. Dr. Macknight’s work
was translated into Latin by Professor Ruckersfelder, and published in 3 vols. 8vo. at
Bremen and Deventer, 1772. Bishop Marsh says, that whoever makes use of this har-
mony should compare with it Dr. Lardner’s observations on it, which were first published
in 1764, and are reprinted in the eleventh volume of the octavo edition, and in the fifth
volume of the quarto edition of his works.
13. An Harmony of the Gospels, in which the original text is dis-
posed after Le Clerc’s general manner, with such various readings at
the foot of the page as have received Wetstein’s sanction in his folio
edition of the Greek Testament. Observations are subjoined tending
to settle the time and place of every transaction, to establish the series
of facts, and to reconcile seeming inconsistencies. By William New-
come, D.D. Bishop of Ossory, (afterwards Archbishop of Armagh,)
London, 1778. folio.
Archbishop Newcome’s Harmony contains all that its title-page professes, and is con-
sequently held in the highest estimation. This circumstance induced an anonymous
editor to render to the English reader the same service which the learned prelate had
conferred on Biblical Scholars, by publishing 4n English Harmony of the Four Evan-
gelists, generally disposed after the manner of the Greek of William Newcome, Archbishop
of Armagh ; with a map of Palestine, divided according to the twelve tribes ; explanatory
notes, and indexes. London, 1802. 8vo. ‘ The form in which this work is printed, is
extremely convenient ; so much so, that they who can use the Greek, may be glad occa-
sionally to consult the English octavo rather than the unwieldy folio of the Archbishop.”
(British Critic, (old series,) vol. xxii. p.437.) The notes, though brief, are judicicusly
selected ; and the authorised English translation is used throughout.
14. A Harmony of the Evangelists in Greek ; to which are prefixed
Critical Dissertations in English. By Joseph Priestley, LL.D. London,
1778. 4to. :
15. A Harmony of the Evangelists in English ; with Critical Disser-
tations, an occasional Paraphrase, and notes for the use of the unlearned.
By Joseph Priestley, LL.D. London, 1780. 4to.
The same method of arrangement is followed in both these Harmonies. Dr. Priestley
adopted the opinion of some antient writers (which is noticed in a subsequent page),
that the ministry of Jesus Christ lasted only one year, or a year and a few months, For
an account of these two publications see the Monthly Review (old series), vol. viii. pp. 89
—94., and vol.lxiv. pp.81—90. 161--- 178.
16. Diatessaron, sive integra Historia Domini nostri Jesu Christi,
Grecé. Ex quatuor Evangeliis inter se collatis, ipsisque Evangelist-
arum verbis apté et ordinaté dispositis confecta. Subjungitur Evan-
geliorum brevis Harmonia. Edidit J. White, 5. T. P. Ling. Arab. Prof.
Versionis Syriac Philoxenianze Nov. Test. Interpres. Oxonii, ὃ Typo-
grapheo Clarendoniano. 1799. small 8vo.
A Diatessaron is the result and summary of a Harmony. In the latter the whole text
of the four evangelists is given, only so arranged in columns that their parallelisms and
differences may be exactly seen; whereas, in a diatessaron, one continued narrative is
selected from the four, avoiding all repetitions of the same or similar words. Professor
White founded his beautifully and correctly printed volume on the excellent Harmony
of Archbishop Newcome, except in the part relating to the resurrection of Jesus Christ,
in which he has followed the arrangement of facts proposed by Mr. West and Dr. Town-
son, in their viorks on this subject, which are noticed in p.484. infra. The time and
place in which each event happened, are judiciously noticed in the margins; a map of
Palestine is prefixed; and a very useful, though concise, Evangeliorum Harmonia,
Ch. XE] On Harmonies of Scripture. 483
which is added at the end, connects the whole with peculiar clearness. In 1802, Dr.
White’s work was translated into Latin by the Rev. T. Thirlwall, who retained the chief
part of the professor’s title, and adopted principally the Latin version of Castellio; al-
though, where the editor regarded his phrases as forced and affected (as they sometimes
are), he has had recourse to the versions of Beza, Tremellius, and tke Vulgate. This
publication may be of use to those, who, in reading the Greek, are occasionally induced
to consult a translation; Mr. Thirlwall also published, in 1803, an English Diatessaron,
or History of our Lord Jesus Christ, compiled from the four Gospels according to the author-
ised Version. 8vo. and 12mo. Some brief notes, and a concise but useful introduction
are annexed, together with a map of Palestine.
17. Diatessaron; or the Gospel History, from the Text of the four
Evangelists, in a connected Series. With Notes critical and explana-
tory, by Robert Thompson. Edinburgh and London, 1808. 8vo.
18. The United Gospel; or Ministry of our Lord and Saviour Jesus
Christ, combined from the Narrations of the Four Evangelists. By
R. and M. Willan. London, 1806. 8vo. boi:
This is the third edition of a very useful Diatessaron, for such the work in effect is.
The first impression appeared in 1782, and the second in 1786, under the name of the
late eminent physician Dr. Robert Willan. It professes to exhibit the events of the Gos-
pel history in a connected chain or order of succession; and, by combining the accounts
of each evangelist, to relate in their own words every incident, with all its circumstances,
at full length. The notes, which accompany the work, are judiciously selected; they
relate chiefly to the manners, customs, opinions, and expressions, proverbial or allegorical,
among the eastern nations, with which the generality of readers cannot be familiarly
acquainted.
19. A Synopsis of the Four Evangelists; or a regular history of the
conception, birth, doctrine, miracles, death, resurrection, and ascension
of Jesus Christ, in the words of the Evangelists. By Charles Thomson,
8vo. Philadelphia, 1815.
The venerable author of this Harmony, whose translation of the Old Testament is
noticed in a subsequent page of this volume, considering the Gospels as memoirs of re-
markable things said and done by Jesus Christ, has here arranged them according to the
dates, places, and circumstances, which he found expressly mentioned in the several Gos-
pels. He has employed a literal translation of the very words of the evangelists, without
any omission or addition, excepting that he has inserted explanations of peculiar phrases
and technical terms between brackets [ ]. It is very respectably executed ; and at
the end there are fifty pages of notes, chiefly explanatory of the manners and customs of
the Jews.
20. An Harmony of the Four Gospels; or a series of the Narratives
of the Evangelists, so collected and disposed as to bring the whole into
one regular relation; having the references brought under the verses,
with many historical and doctrinal notes, selected from various authors.
By John Chambers. London, 1813. vo.
21. A Chronological History of our Lord and Saviour Jesus Christ,
from the compounded texts of the Four Holy Evangelists; or the
English Diatessaron ; with a map of the Holy Land, explanatory notes,
and illustrations from late oriental travellers and rabbinical writers,
&c. &c. By the Rev. R. Warner, Bath and London, 1819. 8vo.
V. Besides the above harmonies of the four Gospels, there have
been published harmonies of particular parts of them, and also
harmonies of the Acts of the Apostles and of the Apostolic Epistles,
which throw considerable light upon those portions of the sacred
writings. Of the former class the works of Mr. West, the Rev.
Dr. Townson, and Mr. Cranfield; and of the latter, those of Mr.
Cradock, Dr. Benson, Mr. Bevan, and the Rev. P. Roberts, are
particularly worthy of notice. |
112
484°, On Harmonies of Scripture. [Part I.
| (1.) Harmonies of particular parts of the four Gospels.
_ 1. Observations on the History of the Evidences of the Resurrection
of Jesus Christ. By Gilbert West, Esq. London, 1747. 8vo.
' The multiplied editions of this most valuable treatise, which places the history of the
resurrection on impregnable ground, sufficiently attest its value, and the high estimation
in which it is deservedly held. Mr. West had for a time listened to the blandishments
of infidelity ; and the treatise in question was written in consequence of the inquiries
which he conscientiously instituted into the evidences of Christianity, of which he lived
and died a bright ornament. His work is noticed here, on account of the luminous and
satisfactory manner in which he has harmonised the several accounts of the evangelical
history of the resurrection,
2. A Discourse on the Evangelical History, from the Interment to
the Ascension of our Lord and Saviour Jesus Christ. By the late Rev.
Thomas Townson, D.D. Archdeacon of Richmond. Oxford and Lon-
don, 1793. 8vo.
In this very judicious work (which was edited, after the learned author’s decease, by
Dr.John Loveday), the harmony of the four evangelical accounts of the resurrection is
exbibited in four parallel columns, with a collateral paraphrase, the order of which is
᾿ illustrated and confirmed by various observations. Dr. ‘Townson professes to tread nearly
in the footsteps of Mr. West, whose reasonings he enforces by new considerations; and
he has illustrated his accounts by a new arrangement, and by the introduction of some
explanatory particulars. He “ accurately discriminates the respective particulars of the
three days of our Saviour’s crucifixion and resurrection, minutely considers every cir-
cumstance in the different relations, reconciles apparent inconsistencies, accounts for
particular omissions, and furnishes a clear and consistent history, confirmed by consider-
ations and representations, in which much learning is displayed, without any parade.”
(British Critic, O.S., vol.i. p.73.) These ¢ Observations,’ of Dr. ‘Townson are also
extant in the second volume of the collective edition of his works, published at London,
in 1810, in two volumes, 8vo.
,
3. An Harmony of the Gospels, from the Resurrecticn to the Ascen-
sion of our Lord and Saviour Jesus Christ; in which the English Nar-
rations of the Four Evangelists are orderly exhibited in appropriate
columns. Observations are subjoined tending to investigate the true
evangelical sense, reconcile seeming discrepancies, and defend the order
of the. facts laid down in the Harmony. By Thomas Cranfield, A.B.
Dublin, 1795. folio.
This publication was originally an academical exercise, undertaken in pursuance of
a theological subject, given by the Rev. Dr. Graves (at present Dean of Ardagh), to the
gentlemen attending his divinity class. The author professes to follow Dr. Townson’s
scheme, with some few variations. His work was published with a recommendatory
character given by the Drs. Graves and Barrett (at that time the Divinity Lecturers in
the University of Dublin) ; who state that, in their opinion ‘it contains much accurate re-
search, and much useful information; and, therefore,”’ that they ‘ shall not hesitate to
recommend it to the attention of the students in divinity, attending their lectures.”
(2.) Harmonies of the Acts of the Apostles and of the Apostolic Epistles.
‘ 1,.The Apostolical History, containing the Acts, Labours, Travels,
Sermons, Discourses, Miracles, Successes, and Sufferings of the Hol
Apostles from Christ’s Ascension to the Destruction of Jerusalem, Also
a narration of the particular times and occasions upon which the Apos-
tolical Epistles were written, together with a brief analytical Paraphrase
of them. By Samuel Cradock, B.D. London, 1672. folio.
This author, an eminent non-conformist divine, also wrote “9 A plain and brief Expo-
sition of the Revelation,” now superseded by later and better works; ‘ The Old Testa.
ment History methodized,”’ folio, now also superseded by the valuable work of Mr.
Townsend, noticed in page 477. supra; and the “ Harmony of the Four Evangelists,”
likewise noticed in page 480. ““ Cradock’s three volumes are very valuable: the two
last on the New Testament are much better than the first on the Old, His extracts in
the margin from Hammond, Lightfoot, and Grotius, are very judicious ; and I think, on
Ch. ΧΙ.] On Harmonies of Scripture. 485
the whole, I never read any one author, that assisted me more in what relates to the New
Testament.’’ (Dr. Doddridge.) The book is by no means dear, which to students is a
great advantage.
2. A History of the First Planting of Christianity, taken from the
Acts of the Apostles and their Epistles. Together with the remarkable
Facts of the Jewish and Roman History, within this period. By George
Benson, D.D., 4tv. London, 1735; 2d, and best edition, 1756. 3 vols.
usually bound in one.
Though this work does not profess to be a harmony of the Acts of the: Apostles and of
their Epistles, it may justly be considered as one. Besides illustrating the history of the
Acts throughout, and most of the Epistles, by a view of the history of the times, the occa-
sions of the several Epistles, and the state of the churches to which they were addressed,
the learned author has incorporated a paraphrastic abstract of those epistles in the order
of time when they were written ; and has also established the truth of the Christian reli-
gion on a number of facts, the most public, important, and incontestable. It is indeed
a most valuable help to the study of the Epistles; but it is to be regretted that its scarcity
renders it accessible to few. A new edition, with corrections and additions, such as the
present advanced state of biblical knowledge will supply, is a desideratum in sacred lite-
rature.
3. The Life of the Apostle Paul as related in Scripture ; but in which
his Epistles are inserted in that part of the History, to which they are
supposed respectively to belong; with select Notes, critical and ex-
planatory, and relating to persons and places, and a Map of the coun-
tries in which the Apostle travelled. By Joseph Gurney Bevan. London
1807. 8vo. ; ᾿
The narrative of Saint Paul’s life, is studiously related in the very words of Scrip-
ture, having only such additional matter as is necessary to introduce or connect the
several parts. Attention, however, has been paid to the task of selecting, from different.
parts of the New Testament, such passages as belong to the regular chain of the history.
The notes are principally selected from the best critics and commentators, and those
which are geographical are the most conspicuous, and stamp a real value on the work ;
which (though designed for young persons of his own religious communion '), may be
studied with advantage by those of every other class of Christians, especially those who
have not many commentators within their reach, “ without danger of finding any thing
introduced which can give the smallest bias towards any principle that is not really and
truly Christian.” (British Critic, O. S., vol. xxxiii. p.477.)
4. A Harmony of the Epistles of the Holy Apostles, to which is added,
a Summary of the Entire. By the Rev. Peter Roberts, M.A. Cam-
bridge, 1800. 4to.
This harmony of the apostolic Epistles differs, in its form and structure, from the three
-publications last noticed. It “ consists of two columns, in the first of which a kind of
continued Epistle is formed, principally, but not entirely, from the Epistle to the Ro-
mans; which the author considers as intended more particularly for a delineation of the
scheme of Christianity, as to the speculative part.”” This continued text or clue is printed
in a narrow column and a large letter, which gives room for the introduction of all the
parallel passages in the second column, which is much broader, and printed in a closer
form and smaller type. The whole is digested under four principal divisions. 1. In-
troductory address. 2. Doctrinal instruction. 3. Practical precepts. 4. Conclusion.
In this way the whole substance of the apostolical Epistles is arranged ; and any par-
ticular passages are found by means of a table at the end of the book. Subjoined to this
Harmony is the ‘‘ Summary of the Epistles ; in which the view of the contents is designed
to be completely conveyed, according to the author’s system,”” This part is followed by
a very useful selection of notes. “ Mr. Roberts deserves the highest commendation for
his zeal and diligence in thus illustrating the epistles, and for the attention and acuteness
manifested in digesting their very various contents.’”’ (British Critic, O.S., vol. xx.
pp. 419—421.)
VI. The design of an Evangelical Harmony, we have already
remarked, is to bring together the several evangelical narratives in
_) The Society of Friends.
11 3
486 On Harmonies of Scripture. | [Part I.
a lucid order, and thus to avoid the seeming discrepancies between
them. In the accomplishment of this design, two questions have
presented themselves to the consideration of harmonists, viz. first,
what evangelist has preserved the true order of circumstances, to
which all the others are to be reduced? And secondly, what was
the duration of the public ministry of Jesus Christ ?
1. On the first of these topics, we may remark that all the modern
harmonies of the Gospels (of which more than one hundred are
extant in various languages) may be divided into two classes, viz.
1. Harmonies, of which the authors have taken for granted, that
τ all the facts recorded in all the four Gospels are arranged in chro-
nological order; and 2. Harmonies, of which the authors have
admitted, that in one or more of the four Gospels the chronologi-
cal order has been more or less neglected. At the head of the first
‘class is Andrew Osiander, one of Luther’s fellow labourers, in pro-
moting the reformation in Germany: his method is followed by
Calovius, Sandhagen, and others, on the continent, and in this
country by Dr. Macknight. Chemnitz stands at the head of the
other class, and also has many followers of his method of arrange-
ment. ‘ The harmonies of the former kind are very similar to
each other other, because though the authors of them had to inter-
weave the facts recorded in one Gospel with the facts recorded in
another, yet, as they invariably retained the order which was ob-
served in each Gospel, and consequently repeated whatever facts
occurred in different places in different Gospels, as often as those
facts presented themselves to the harmonists in their progress
through the Gospels, there was less room for material deviations in,
their plan and method. Butin the harmonies of the latter kind we
meet with considerable variations, because, though the authors of
them are unanimous in their principle, they are at variance in the
application of 10: and, though they agree in making transpositions,
by which they distinguish themselves from the harmonists of the
first class, yet they do not always make the same transpositions.
Some, for instance, have supposed, as Chemnitz, archbishop New-
come, and other harmonists of this class have done, that St. Mat-
thew has mostly neglected chronological order, while others, as
Bengel and Bertling, have supposed, that he has in general retained
it. Hence, though they have all the same object in view, namely,
to make a chronological harmony, or to arrange the events, which
are recorded in the Gospels, as nearly as possible according to the
order of the time in which the events happened, they have adopted
different modes of producing this effect. For in some harmonies
the order of St. Matthew is inverted, and made subservient to that
of St. Mark, while in other harmonies St. Mark’s order is inverted,
and made subservient to that of St. Matthew. Some harmonists
again suppose, that all the Evangelists have neglected chronological
order, while others make an exception in favour of one or more of
_them, though the question, which of the Evangelists should be
excepted, likewise affords. matter of debate. And even those har-
Shick] On Harmonies of Scripture. 487
monists, who agree as to the Gospel or Gospels, in which transpo-
sitions should be made, differ in respect to the particular parts
where these transpositions ought to take place.”?
A late excellent writer on the evidences and criticism of the New
Testament 2, however, is of opinion that the Evangelists did not design
to adhere to the order of time in writing their respective memoirs of
the life of Jesus Christ. The purpose with which the four gospels were
written, he remarks, appears to have been, not a regular chronologically
disposed history of the life, ministry, and sufferings of Jesus Christ, but
the collection of such a body of well-authenticated facts, as might dis-
close the nature, and form sufficient proof of the truth of Christianity.
This, he thinks, is obvious from the manner in which the Evangelists
generally place together the facts narrated. ‘ That manner is such as
completely to effect the latter, but not the former purpose. There are
no marks of an intention, on the part of any of the Evangelists, to give to
their narratives a regular chronological order. While, in general, there
are no indications of the succession, and proximity of the events nar-
rated, but from their being prior, or posterior, and contiguous in the
narrative, or from such indefinite expressions as to/e, παλιν, ev ταις ἡμεραις
ἐχεινῶιςγ ἐν ἐκείνω TW χαίρω; EY TH καθεξης, pela tavia; on the other hand, it
sometimes occurs, that the events which one Evangelist relates as in
immediate succession, are noticed by himself to be not contiguous in
time, and are put down by another, with some of the intervening trans-
actions interposed. ‘Than evidence of this kind, as to the purpose of
a history, no declaration by the writer can be more satisfactory. Such
declaration, unless perfectly explicit, may require to be modified, by
what his work bears within itself of its purpose. But there can be no
ambiguity in the evidence, deduced from such facts as we have noticed,
in the gospel narratives.
Against this evidence too, there is no contrary declaration to be
weighed. ‘The Evangelist, John (xx. 30, 31.), expressly asserts that the
purpose of his writing, was to make such a selection of facts as might
be good ground of faith in the divine mission of Jesus Christ; but he
no where affirms the chronological order of the selection. Luke, also,
thus declares the purpose of his writing to Theophilus, Ἵνα επιγνως περι
ὧν καϊηχηθης λογων τὴν ἀσφαλειαν, (Luke i. 4.) and the expression in the
preceding verse, Εδοξε κώμοι, παρηχοληυθήκοτι avabey πᾶσιν ἀκριβως, καθεξης
σοι γραψαι, is to be interpreted according to that purpose. For this
purpose, thus distinctly expressed by two of the Evangelists, and evident
from the manner of writing common to them ail, it was assuredly neces-
sary that, either directly or indirectly, they should furnish us with such
information, as might enable us to refer the facts in the Gospel history
to a certain country, and a certain period in the history of the world.
Without this, the gospels would not have afforded the proper means for
distinguishing them from fictitious histories; and hence, could not have
answered the purpose of furnishing evidence to the truth of Christianity.
This it was possible to do, either formally by dates, such as are found
in the beginning of the 2d and 3d chapters of Luke’s Gospel ; or by al-
lusions to known places, persons, and circumstances, to be learnt from
other histories. Of these two modes, the Evangelists, with a few
exceptions, follow the latter; natural to men writing immediately for
ι Michaelis’s Introduction, vol.iii. part ii. p.45.
2 The Rev. Dr. Cook, in his Inquiry into the Books of the New Testament.
Ὁ os
488 On Harmonies of Scripture. [Part 1:
contemporaries, upon or near the scene of the events ; and conformable
to the usual simplicity by which their whole style is pervaded. But for
this purpose, it was not in the least necessary to frame regular chrono-
logical narratives; and accordingly what was not necessary, has not
been effected; the connexions carrying forward the arrangement of
events in the Gospels, being not merely those of time, but of the various
associations, such as similarity in the facts themselves, vicinity of place,
&c. by which it is possible that the human mind may be guided, in
recollecting and classifying things that are past. And such, perhaps,
upon the whole, is the impression made on most readers by the narra-
tives of the Evangelists. As we read them, we have a general feeling
that they are carrying us ultimately forward, from preceding to subse-
quent events, yet, occasionally, over intervals of time concerning which
nothing has been recorded, or with deviations from the chronological
order ; thus rendering it difficult, or impossible, to make one harmonious
arrangement of the whole gospel history, in which each event shall ob-
tain, in perfect consistency with the account of each Evangelist, its
proper chronological place.” !
Amid this diversity of opinions, supported as each is by the
most ingenious arguments which its author could produce, it is ex-
tremely difficult to decide. By the adoption of the very probable
hypothesis last stated, concerning the purpose for which the evan-
gelists wrote, we certainly get rid, and in the fairest way, of all the
the difficulties with which the two classes of authors of Harmonies
of the Gospels above noticed have to combat. As the evidence laid
before the reader will enable him to determine for himself, which
of these hypotheses to adopt, we shall only remark, that Bishop
Marsh recommends Griesbach’s Synopsis of the three first Gospels
as preferable to every other harmony extant. ‘The title of this
work is,
Synopsis Evangeliorum Matthei, Marci, et Luce, una cum iis Joannis
Pericopis, que historiam passionis et resurrectionis historiam com-
plectuntur. Textum recensuit, et selectam lectionis varietatem adjecit
J. J. Griesbach. Editio secunda, emendatior et auctior. Hale Saxonum,
1797. 8vo. .
The chief purport of this synopsis, Bishop Marsh remarks, is, not to give a chronolo=
gical series of events, but to represent in parallel columns all those sections which are
common to the Gospels of Matthew, Mark, and Luke; the Gospel of John (except the
last part) being omitted, because the rest of it has so very little matter in common with
the other three. In order to make as few transpositions as possible, Mark’s order is
generally retained, because it is the same with that of Luke, as far as relates to the facts
which are common to.all three. Those parts which each evangelist has peculiar to him-
self, are inserted in intermediate sections. The learned translator of Michaelis pronounces
the disposition of the whole work to be very commodious, and adds, that he knows of no
harmony, which affords so much assistance in the investigation of the origin of the first
Gospels. 2 Waluable as Griesbach’s synopsis confessedly is, some of his transpositions
¥ Dr. Cook’s Inquiry, pp.211—214.
2 Michaelis’s Introduction, vol.iii. part ii. p.47. Michaelis has given a harmonised
table of the four Gospels (Introd, vol.iii. parti. pp.87—83.); which Bishop Marsh
(partii. p.67.) pronounces to be a very useful one, considered as a general index to the
four Gospels. Dr, A. Clarke has reprinted Michaelis’s harmonised table at the end of
his Commentary on the Gospels; observing that it is useful to the reader of them in
pointing out where the same transaction is mentioned by the evangelists, what they have
in common and what is peculiar to each. Michaelis has generally followed- Matthew’s
account, with which the narratives of the other evangelists are collated, In 1821, an
Ch. ΧΙ]. On Harmonies of Scripture. 489
have been deemed arbitrary, and some important passages were omitted by him. To
obviate these defects, MM. De Wette and Liicke have compiled a new synopsis from
Griesbach’s third edition, so as to exhibit the entire passages of the Gospels with their
parallels: at the foot of each page they have given the principal various lections from
Griesbach’s critical edition of the New Testament; and they have supplied brief notices
of the erguments or contents of each section. The title of this very useful publication
is, Synopsis Evangeliorum Matthei, Marci, et Luce, cum Parallels Joannis Pericopis.
Ex recensione Griesbachii, cum selecta Lectionwm varietate. Concinnaverunt, et Breves
Argumentorum Notationes adjecerunt Guil. Mart. Leber. De Wette, et Frid. Liicke.
Berolini, 1818. 4to.
2. The several harmonisers, of whose labours an account has
been given in the preceding pages, have entertained very different
opinions with regard to the duration of Christ’s public ministry ;
whence a corresponding diversity has necessarily arisen in the dispo-
sition of their respective harmonies. During the three first centuries,
the common opinion was, that Christ’s ministry lasted only one
year, or at furthest one year and four months. Larly in the fourth
century, Eusebius the ecclesiastical historian, maintained that. it
continued between three and four years: this opinion was generally
received, though the antient opinion was retained by Augustine.
During the middle ages, no further inquiries appear to have been
made on this subject: and, after the Reformation, all the harmonists
of the sixteenth and seventeenth centuries assumed it for certain
that Christ’s ministry lasted between three and four years. Bengel,
however, in his German Harmony of the Gospels, published at
Tubingen in 1736, reduced it to two years ; and three years before,
Mr. Mann in his essay “ Of the true years of the Birth and Death
of Christ,” (London, 1733. 8vo.) revived the antient opinion that it
lasted only one year. This was also followed by Dr. Priestley in his
Greek and English Harmonies. ‘The hypothesis of Eusebius was
adopted by Archbishop Newcome, who maintained that one year
was by far too short a period for the several progresses of Jesus
Christ in Galilee, and the transactions connected with them: and
Bishop Marsh observes, that the Gospel of John presents almost
insuperable obstacles to the opinion of those who confine Christ’s
ministry to one year. For, in order to effect this purpose, it is
necessary to make omissions and transpositions in St. John’s Gospel,
which are not warranted by the laws of criticism, but are attempted
merely to support a previously assumed hypothesis. On the other
hand, he thinks that the opinion, which makes Christ’s ministry to
have continued three years (and which receives no support whatever
from the three first Gospels) cannot be satisfactorily proved even
from the Gospel of Saint John, who at the utmost has noticed, or
at least named, only three distinct passovers. *
——
English Harmony was compiled by, and printed at the expense of, Thomas Bowles, Esq.
(for private distribution only), intitled ‘‘ Diatessaron, or the History of our Lord Jesus
Christ, compiled from the Four Gospels, according to the Translation of Dr. Campbell,
and in the order adopted by John David Michaelis, London,” 8vo. In this beautifully
executed volume, the compiler has made some slight variations from the order of time
followed by Michaelis in the harmonised table just mentioned,
} Michaelis’s Introduction, vol.ii. part ii. p.66.
490 On Harmonies of Scripture. [Part I.
Another opinion has lately been announced, with equal modesty
and learning, in a dissertation on “ The Chronology of our Saviour’s
Life; or an Inquiry into the true Time of the Birth, Baptism, and
Crucifixion of Jesus Christ,” by the Rev. C. Benson, M. A. (Cam-
bridge and London, 1819. 8vo.) The results of his mvestigation
(which depends on minute chronological and critical discussions
that do not admit of abridgement) are, that Herod died in the year _
of the Julian period 4711; and consequently that the birth of
Christ took place a. συ. p. 4709, in the spring (probably in the month
of April or May); that his baptism was performed in or about the
month of November a. 0. p. 4739, during the procuratorship of
Pontius Pilate; that agreeably to the indications of time contained
in Saint John’s Gospel, the ministry of Jesus Christ lasted through
three passovers, or ¢wo years and a half; and that he was crucified
on the fifteenth day of the month Nisan (April 15th) a. J. p. 4742.
The work, thus concisely noticed, appears to the writer of these
pages to have laid down the only just basis for a harmony of the four
gospels, founded upon certain indications ; and he who should exe-
cute one upon this foundation would confer an essential benefit on
students of the sacred writings.
From the difficulty of producing a harmony, complete in all its
parts, some eminent critics (and among them the elegant and ac-
complished expositor, Gilpin) have maintained that we ought to
peruse the four several memoirs of Jesus Christ written by the
evangelists, separately and distinctly; and that, by explaining them
separately, the whole becomes more uniform. Archbishop New-
come, however, has ably vindicated, and proved, the utility and
advantage of harmonies: and with his observations, the present
chapter shall conclude. A harmony, he remarks, has the following
uses.
By the juxta-position of parallel passages, it is often the best
comment; and it cannot but greatly alleviate the reader’s trouble,
in his attempts to illustrate the phraseology and manner of the
evangelists. It also shews that Mark, who inserts much new
matter, did not epitomise the Gospel of Matthew: and it affords
plain indications, from the additions and omissions in John’s Gospel,
that his was designed to be a supplemental history. ,
Further, a harmony in many instances illustrates the propriety of
our Lord’s conduct and works. Thus, previously to the call of the
four apostles (Mark i. 16—20.) Andrew had been the Baptist’s dis-
ciple, and had received his testimony to Jesus (John i. 35. 40.):
Peter had been brought to Jesus by Andrew his brother (John. i.
42.); and Jesus had shewn more than human knowledge and more
than human power (Johni. 48. ii. 11. 23. iii. 2. iv. 29. 49, 50.) than
what had probably fallen within the experience of these disciples,
or at least must have gained their belief on the firmest grounds.
So, the words of Christ (John v. 21. 25.) are prophetically spoken
before he had raised any from the dead; and his reproofs (Matt. xii.
84. Mark vii. 6.) are uttered after he had wrought miracles, during
Ch. ΧΙ. On Harmonies of Scripture. 491
two feasts at Jerusalem. Nor was the jealousy of the Jewish rulers
early awakened by the call of the twelve apostles to a stated at-
tendance. This event took place after our Lord had celebrated
his second passover ai Jerusalem, and when he was about to absent
himself from that city for so long a period as eighteen months. In_
like manner, the seventy were not sent forth to shew, throughout a
wide tract of country, with what wisdom and power their master
endued them, till within about six months of our Lord’s crucifixion:
and the scene of raising the dead, a kind of miracle which would
have exasperated his enemies in proportion as it tended to exalt his
prophetic character, was remote from Jerusalem, till the last passover
approached.
Lastly, strong presumptions of the inspiration of the evangelists
arise from an accurate comparison of the Gospels, from their being
so wonderfully supplemental to each other, in passages reconcileable
only by the suggestion of a seemingly indifferent circumstance, and
from their real agreement in the midst of a seeming disagreement.
“ ‘Truth, like honesty, often neglects appearances: hypocrisy and
imposture are always guarded.”?
On the preference due to any one of the numerous harmonies
which have already been given to the world, it would be presump-
tuous in the author of these pages to offer a positive opinion. The’
The student in such cases must be guided by the superior judgment
of his tutor, or the adviser of his studies. The harmonies of Drs.
Doddridge and Macknight are most generally read on account of
their valuable expositions and commentaries. But, for exhibiting
the parallel passages of each evangelist, perhaps the columnar form
of Archbishop Newcome is preferable, while he, who is desirous of
perusing one connected and continuous narrative, in which all the
shades of circumstances are judiciously interwoven, will probably
find Mr. Pilkington’s Evangelical History and Harmony the most
useful. ? é
! West on the Resurrection, p.278. (London edit. 1807. 8vo.)
2 For a notice of the principal writers who have treated on Scripture-Criticism, see
the Appendix to this volume, No. LV.
᾿ ibe τ ϑθ va)
PART?
ON
THE INTERPRETATION
OF
SCRIPTURE.
: CHAPTER I.
ON THE SENSE OF SCRIPTURE.
I. Of the Literal Sense. —Tl. Allegorical Sense.— III. Typical or Spi-
ritual Sense. —1V. Parabolic Sense. — V. Examination and vindication
of the Spiritual Sense. — VI. General Rules for investigating the Sense
of Scripture.
May, being formed for society, has received from his Creator
the faculty of communicating to his fellow-men, by means of certain
signs, the ideas conceived in his mind. Hence, his organs of speech
are so constructed, that he is capable of forming certain articulate
sounds expressive of his conceptions ; and these, being fitly disposed .
together, constitute discourse: which, whether it be pronounced or
written, must necessarily possess the power of declaring to others
what he wishes they should understand.
The vehicles, or signs, by which men communicate their thoughts
to each other, are termed words ; the idea, or notion, attached to any
word, is its signification; and the ideas which are expressed by
several words connected together, —that is, in entire sentences and
propositions, and which ideas are produced in the minds of others,
—are called the sense or proper meaning of words. ‘Thus, if a
person utter certain words, to which another individual attaches the
same idea as the speaker, he is said to understand the latter, or to
comprehend the sense of his words. If we transfer this to sacred
subjects, we may define the sense of Scripture to be that conception
of its meaning, which the Holy Spirit presents to the understanding
of man, by means of the words of Scripture, and by means of the
ideas comprised in those words. |
Gholi On the Sense of Scripture. 493
_ Although in every language there are very many words which
admit of several meanings, yet in common parlance there is only
one true sense attached to any word ; which sense is indicated by the
connexion and series of the discourse, by its subject matter, by the
design of the speaker or writer, or by some other adjuncts, unless
any ambiguity be purposely intended. ‘That the same usage obtains
in the sacred writings there is no doubt whatever. In fact, the per-
spicuity of the Scriptures requires this unity and simplicity of sense,
in order to render intelligible to man the design of their Great
Author, which could never be comprehended if a multiplicity of
senses were admitted. In all other writings, indeed, besides the
Scriptures, before we sit down to study them, we expect to find one
single determinate sense and meaning attached to the words; from
which we may be satisfied that we have attained their true meaning,
and understand what the authors intended to say. Further, in
common life, no prudent and conscientious person, who either com-
mits his sentiments to writing or utters any thing, intends that a
diversity of meanings should be attached to what he writes or says:
and, consequently, neither his readers, nor those who hear him,
affix to it any other than the true and obvious sense. Now, if such
be the practice in all fair and upright intercourse between man and
man, is it for a moment to be supposed that God, who has graciously
vouchsafed to employ the ministry of men in order to make known
his will to mankind, should have departed from this way of simpli-
city and truth? Few persons, we apprehend, will be found, in this
enlightened age, sufficiently hardy to maintain the affirmative. !
I. The Literal Sense of Scripture is that which the words signify
in their natural and proper acceptation, as in John x. 30., I and the
Father are one ; in which passage the deity of Christ, and his equality
with God the Father, are so distinctly and unequivocally asserted,
that it is difficult to conceive how any other than its proper and
literal meaning could ever be given toit. ‘The literal sense has also
been termed the grammatical sense; the term grammatical having
the same reference to the Greek language as the term /iteral to the
Latin, both referring to the elements of a word. Words may also
be taken properly and physically, asin John i. 6. There was a man
whose name was John: this is called the proper literal sense. When,
however, words are taken metaphorically and figuratively, that is,
are diverted to a meaning which they do not naturally denote, but
which they nevertheless intend under some figure or form of speech,
—as when the properties of one person or thing are attributed to
another, —this is termed the tropical or figurative sense.2 * Thus,
' 1 On this subject the reader may consult M. Winterberg’s “ Prolusio de interpreta-
tione unica, unica, et certe persuasionis de doctrine religionis veritate et amice consen-
sionis causA,”’ in Velthusen’s and Kuinoel’s Commentationes Theologice, vol. iv. pp.420
—438. ‘
2 « The tropical sense is no other than the figurative sense. As we say, in language
derived from the Greek, that a trope is used when a word is turned from its literal or
grammatical sense ; so we say, in language derived from the Latin, that a figure is then
used, because in such cases the meaning of the word assumes a new form. The same
,.494 On the Sense of Scriptures [Part II:
when hardness is applied to stone, the expression is used literally,
in its proper and natural signification: —when it is applied to the.
heart, it is used figuratively, or in an improper acceptation. Yet
the sense, allowing for the change of subject, is virtually the same,
its application being only transferred from a physical to a moral
quality.”* An example of this kind occurs in Ezek. xxxvi. 26. and
xi. 19., where the heart of stone denotes a hard obdurate heart,
regardless of divine admonitions, and the heart of flesh signifies a
tender heart, susceptible of the best and holiest impressions. In like
manner, in Zech. vii. 12., the obdurate Jews are said to have made
their hearts as an adamant stone. Numerous similar expressions
occur in the New as well as in the Old Testament, as in Luke xiii.
32. John i. 29. and xv. 5.;- where Herod, for his craftiness and.
cruelty, is termed a for; the Saviour of the world is called the
Lamb of God, because to his great atoning sacrifice for the sins of
the whole world, the lamb, which was offered every morning and
evening, had atypical reference ; he is also called a vine, as all true
Christians are designated the branches, to intimate that Christ is
the support of the whole church, and cf every particular believer, —
that, in the language of the New Testament, they are all implanted
and grafted into him, that is, united to him by true faith and sincere
love, and that they all derive spiritual life and vigour from him. It |
were unnecessary to multiply examples of this kind, as every dili-
gent reader of the Word of God will doubtless be able to recollect
them.
Further, the Literal Sense has been called the historical sense,
as conveying the meaning of the words and phrases used by a writer
at a certain time. ‘Thus, in the more antient books of the Old
Testament, the word isles or islands signifies every inhabited region,
particularly all the western coasts of the Mediterranean Sea, and
the seats of Japhet’s posterity, viz. the northern part of Asia, Asia
Minor, and Europe, together with some other regions. Of this
sense of the word we have examples in.Gen. x. 5. Isa. xi. 11. xx. 6.
xxii. 6. xxiv. 15. xlii. 15. Ixvi. 19. Ezekiel xxvi. 15. 18. xxvii.
3—7. 15. 35. But, in a later age, it denotes islands properly so
called, as in Esther x. i., and, perhaps, Jer. xlvil. 4. (marginal ren-
dering”). Again, the phrase, to possess or inherit the land, which
is of very frequent occurrence in the Old Testament, if we consider
it historically, that is, with reference to the history of the Jewish
nation, means simply, to hold the secure and undisturbed possession
of the promised land; and in the New Testament, the phrase to
“ follow Christ” must in like manner be understood historically in
some passages of the Gospels; implying no more than that the
Lect. part 111. p.67.
1 Bishop Vanmildert’s Bamp. Lect. p.222. .
2 Jahn, Enchiridion Hermeneutice Generalis, p. 24. who cites Michaelis’s Spicilegium
Geographie Hebrew Exter, part i. pp. 131—143., and also his Supplementum ad Lexica
Hebraica, pp. 68, 69.
Ch. 1.1 On the Sense of Scripture. 495
persons there mentioned followed the Lord Jesus Christ in his pro-
gresses, and were auditors of his public instructions, precisely as
the apostles followed him from place to place, and heard his doc-
trine.* |
Where, besides the direct or immediate signification of a passage,
whether literally or figuratively expressed, there is attached to it a
more remote or recondite meaning, this is termed the mediate, spi-
ritual, or mystical sense? and this sense is founded, not on a trans-
fer of words from one signification to ancther, but on the entire
application of the matter itself to a different subject. Thus, what
is said literally in Exod. xxx. 10. and Levit. xvi. concerning the
High Priest’s entrance into the most holy place on the day of ex-
piation, with the blood of the victim, we are taught by St. Paul to
understand spzritwally of the entrance of Jesus Christ into the pre-
sence of God with his own blocd. (Heb. ix. 7—20.) | |
The spiritual sense of Scripture has frequently been divided into
allegorical, typical, and parabolical. ‘The reason of this mode of ©
classifications, as well as of some other minor distinctions, does not
sufficiently appear. Since, however, it has obtained a place in al-
“most every treatise on the interpretation of the Scriptures, it may
not be irrelevant to define and illustrate these senses by a few ex-
_ amples.
11. The Allegorical Sense is, when the Holy Scriptures, besides
the literal sense, signify any thing belonging to faith or spzritual
doctrine. Such is the sense which is required rightly to understand
Gal. iv. 24. & τινα ἐστιν αλληγορουμενας which things are allegorically
spoken, or, which things are thus allegorised by me; that is, under
the veil of the literal sense they further contain a spiritual or mys-
tical sense. .
Ill. The Typical Sense is, when, under external objects or pro-
phetic visions, secret things, whether present or future, are repre-
sented ; especially when the transactions recorded in the Old Tes-
tament presignify or adumbrate those related in the New Testament.
Thus, in Psal. xcv. 11., the words “‘ they should not enter into my rest,”
literally understood, signify the entrance of the Israelites into the
promised land ; but, spiritually and typically, the entering into the
rest and enjoyment of heaven through the merits and mediation of
Christ, as is largely shewn in the epistle to the Hebrews, chapters iii.
and iv.
IV. The Parabolic Sense is, when, besides the plain and obvious
meaning of the thing related, an occult or spiritual sense is intended.
! Many additional instances might be offered, if the limits of this work would permit.
The reader, who is desirous of fully investigating the historic sense of Scripture, will
derive much solid benefit from Dr. Storr’s Disquisition De Sensu Historico, in vol. i.
(pp. 1—88.) of his ‘‘Opuscula Academica ad Interpretationem Librorum Sacrorum per-
tinentia,” 8vo. Tubingen, 1796.
2 Dicitur mysticus,”’ says a learned and sensible Roman Catholic writer, “a μύω,
claudo; quia licet non semper fidei mysteria comprehendat, magis tamen occultus, et clau-
sus est; quam literalis, qui per verba rite intellecta facilius innotescit.’”” Adami Viser,
Hermeneutica Sacra Novi Testamenti, pars ii. pp. 51,52. See also Jahn’s Enchiridion
Hermeneutice Generalis, pp, 41, 42,; and Bishop Vanmildert’s Bampton Lectures,
p. 222,
496 On the Sense of Scripture. [ Part II.
As this chiefly occurs in passages of a moral tendency, the parabolic
has by some writers been termed the moral or tropological sense.
Of this description is the parable of the talents: the design of
which is to shew that the duties which men are called to perform
are suited to their situations and the talents which they severally re-
ceive; that whatever a good man possesses he has received from
God, as well as the ability to improve that good; and that the
grace and temporal mercies of God are suited to the power which
a man has of improving them. ‘Thus, also, the injunction in
Deut. xxv. 4., relative to muzzling the ox while treading out the
corn, is explained by St. Paul with reference to the right of main-
tenance of ministers of the Gospel. (1 Cor. ix. 9—11.)
It were easy to multiply examples of each of the different senses
here mentioned ; but as they have all one common foundation, and
as we shall have occasion to adduce others in the course of the fol-
lowing pages, when stating the rules for interpreting the various
senses of Scripture after they have been ascertained, the instances
above quoted may suffice to illustrate the distinctions subsisting be-
tween them. | ;
V. The Spiritual Interpretation of Scripture has’ been as much
depreciated by some commentators and biblical critics, as it has
been exaggerated and carried to the extreme by others: but if the
argument against a thing from the possibility of its being abused be
inadmissible in questions of a secular nature, it is equally inadmissi-
ble in the exposition of the sacred writings. All our ideas are admit-
ted through the medium of the senses, and consequently refer in
the first place to external objects: but no sooner are we convinced
that we possess an immaterial soul or spirit, than we find occasion
for other terms, or, for want of these, another application of the
same terms to a different class of objects; and hence arises the ne-
cessity of resorting to figurative and spiritual interpretation. Now,
the object of revelation being to make known things which “ eye
hath not seen nor ear heard, nor have entered into the heart of man
to conceive,” it seems hardly possible that the human mind should
be capable of apprehending them, but through the medium of figu-
rative language or mystical representations. .
‘‘ The foundation of religion and virtue being laid in the mind
and heart, the secret dispositions and genuine acts of which are
invisible, and known only to a man’s self; therefore the powers
and operations of the mind can only be expressed in figurative terms
and external symbols. ‘The motives also and inducements to prac-
tice are spiritual, such as affect men in a way of moral influence,
and not of natural efficiency; the principal of which are drawn from
the consideration of a future state; and consequently zhese likewise
must be represented by allegories and similitudes, taken from things
most known and familiar here. And thus we find in Scripture the
state of religion illustrated by all the beautiful images we can con-
ceive; in which natural unity, order, and harmony consist, as re-
gulated by the strictest and most exact rules of discipline, taken
ee σα
a ae , 4 Ὁ,
Ch. 1.1 © On the Sense of Scripture. 497.
from those observed in the best ordered temporal government. In
the interpretation of places, in which any of these images are con-.
tained, the principal regard is to be had to the figurative or spiritual,
and not to the literal sense of the words. From not attending to
which, have arisen absurd doctrines and inferences, which weak men.
have endeavoured to establish as Scripture truths ; whereas, in the.
other method of explication, the things are plain and easy to every
one’s capacity, make the deepest and most lasting impressions upon.
their minds, and have the greatest influence upon their practice.
Of this nature are all the rites and ceremonies prescribed to the
Jews, with relation to the external form of religious worship ; every
one of which was intended to shew the obligation or recommend.
the practice of some moral duty, and was esteemed of no further
use than as it produced that effect. And the same may be applied
to the rewards and punishments peculiar to the Christian dispensa- .
tion, which regard a future state. The rewards are set forth by
those things, in which the generality of men take their greatest de-
light, and place their highest satisfaction of this life ; and the punish~
ments are such as are inflicted by human laws upon the worst of,
malefactors: but they can neither of them be understood in the
strictly literal sense, but only by way of analogy, and corresponding
in the general nature and intention of the thing, though very dif-
ferent in kind.” ? :
But independently of the able argument ὦ priori, here cited, in
favour of the mediate, mystical, or spiritual interpretation of the
Scriptures, unless such interpretation be admitted, we cannot avoid
one of two great difficulties: for, either we must assert that the
multitude of applications, made by Christ and his apostles, are
fanciful and unauthorised, and wholly inadequate to prove the points
for which they are quoted; or, on the other hand, we must believe
that the obvious and natural sense of such passages was never in-
tended, and that it was a mere. illusion. The Christian will not
assent to the former of these positions; the philosopher and the
critic will not readily assent to the latter. * .
It has been erroneously supposed, that this mediate, or mystical
interpretation of Scripture is confined to the New Testament exclu-.
sively; we have, however, clear evidence of its adoption hy some of
the sacred writers of the Old Testament, and a few instances will
suffice to prove its existence. In Exod. xxviii. 38. Moses says that
the diadem or plate of gold, worn upon certain solemn festivals upon.
the high priest’s forehead, signified that he bore in a vicarious and _.
typical manner the sin of the holy things, and made an atonement
for the imperfection of the Hebrew offerings and sacrifices. In-
Levit. xxvi. 41. and Deut. x. 16. and xxx. 6. he mentions the cir-.
cumcision of the heart, which was signified by the circumcision of
the flesh. (Compare Jer. iv. 4. vi. 10. and ix. 25, 26. with Exod. vi.
ποτ, τ. Pe gett ene 0 Tee eee
1 Dr. John Clarke’s Enquiry into the Origin of Evil, in the folio collection of Boyle’s
Lectures, vol. iii. p. 229.
2 See Bishop Middleton on the Greek Article, p. 580.
VOL, II. K K
498 On the Sense of Scripture. [ Part II.
12,30.) Further, the great lawgiver of the Jews explains the his-
torical and typical import of all their great festivals. Thus, in
Exod. xiii. 13. and Numb. iii. 12, 13. 44—51. and xviii. 14—16., he
shews the twofold meaning of the redemption of their first-born sons,
viz. that the first-born of the Hebrews were preserved while Egypt
groaned. beneath the plague inflicted by divine vengeance, and that
the first-born sons were formerly consecrated to the priesthood ;
which being afterwards transferred to the tribe of Levi, the first-born
sons were exchanged for the Levites, and were thenceforth to be
redeemed. The whole of the sacrificial law shewed that the bloody
sacrifices morally signified the punishment of the person for or by
whom they were offered ; and that the other sacred rites of the He-
brews should have a symbolical or spiritual import will be obvious
to every one who recollects the frequent use of symbols which ob-
tained in Egypt, from which country Moses brought out the He-
brews. ‘The precepts delivered in the New Testament concerning
the sacraments, plainly intimate that those very sacred rites were
then about to receive their real accomplishment, and their symbolic
or spiritual meaning is explained: as in Rom. vi. 3—11. Col. ii. 12.
1 Cor. vi. 11. xi. 23—27. Eph. v. 26. and Tit. iii. 5. In which last
passage baptism (by immersion in water probably) is said to signify
not only the moral ablution of sin, but also the death and burial of
guilty man, and (by his emersion from the water) his resurrection
to a pious and virtuous life ; in other words, our death unto sin, and
our obligation to walk in newness of life. The spiritual import of
the Lord’s supper is self-evident.
Lastly, Since we learn from the New Testament that some his-
tories, which in themseives convey no peculiar meaning, must be
interpreted allegorically or mystically, (as Gal. iv. 22—24.) and
that persons and things are there evidently types and emblems of
the Christian dispensation, and its divine founder,-as in Matt. xii.
40. John iii. 14,15. 1 Cor. x. 4. and Heb. vii. 2, 3. it is plain that
the mystical sense ought to be followed in the histories and pro-
phecies of the Old Testament, and especially in such passages as
are referred to by the inspired writers of the New Testament;
who having given us the key by which to unlock the mystical
sense of Scripture, we not only may but ought cawtiously and
diligently to make use of it. » Where the inspired writers them-
selves direct us to such an interpretation, when otherwise we might
not perceive its necessity, then we have an absolute authority for the
exposition, which supersedes our own conjectures, and we are not
only safe in abiding by that authority, but should be unwarranted in
rejecting it. 3
5 On the Double Sense of Prophecy, see Chap. VII. Sect. II. infra of the present
volume.
2 Bauer, Herm. Sacr. pp. 13—44. Viser, Hermeneutica Sacra Nov. Test. pars ii.
ῬΡ. 1—150. J. E. Pfeiffer, Institutiones Hermeneutice Sacre, pp. 122—132. Aug.
Pfeitfer, Herm. Sacr. cap. iii. (Op. tom, ii. pp. 633—638. ) Ernesti Institutio Interpretis
Novi Test. pp. 14—30. (4th edit.) Mori Acroases Academicze super Hermen. Nov.
Test. tom. i. pp.27—73. J. B..Carpzovii,’ Prime Linee Herm. Sac. p.24. Bishop
Ch. 1.1 On the Sense of Scripture. 499
VI. Having thus defined, and illustrated by examples, the sense
of Scripture, it remains that we offer a few general considerations
and cautions, relative to its investigation ; by attending to which the
subsequent labour of the student will be essentially facilitated, in ex~
amining the signification of words and phrases. ἢ
1. The most simple sense is always that which ἐδ the genuine meaning.
This remark is so obvious as to require no illustrative example. Where indeed two
meanings or senses present themselves, without doing any violence to the words or to their
scope and connexion, and to the subject matter, &c. in such case the different arguments
for and against each meaning must be carefully discussed, and that meaning which is sup -
ported by the most numerous and weighty arguments, and is found to be the most pro-
bable, must be preferred, as being the genuine sense. Yet, simple and obvious as this
canon confessedly is, it is perpetually violated by the modern school of interpreters in
Germany, at the head of which stand the names of Professors Bauer and Paulus, and
MM. Gabler, Schuster, and others; and against whose impious and pantheistical tenets
the unwary student cannot be sufficiently put upon his guard, on account of the great
celebrity which some of these writers have justly acquired for their profound philological
attainments. Assuming to themselves the appellation of Evangelical Dwines, the teachers
of this school assert, that there is no such thing as a divine revelation in the sense attached
to this word by Christians; and that the miracles recorded in the Scriptures are merely
natural occurrences, exaggerated and embellished by those who have related them. Ac-
cording to these anti-supernaturalists, the whole of the doctrines of Scripture consist either
of the precepts of nature clothed in obscure expressions, or of absolutely false doctrines
invented by the sacred writers, who were men subject to error like ourselves, and (what
they say is still worse) who were deprived of that mass of knowledge which constitutes the
glory of our age. The narrative of the fall of man is a mere mythos or philosophical fable ;
and the gospel a mythology. 2
2. Since it is the design of interpretation to render in our own language
the same discourse which the sacred authors originally wrote in Hebrew
or Greek, it is evident that our interpretation or version, to be correct,
ought not to affirm or deny more than the inspired penmen affirmed or
denied at the time they wrote, consequently we should be more willing to
take a sense from Scripture than to bring one to it.
This is one of the most antient laws of interpretation extant, and cannot be sufficiently
kept in mind, lest we should “ teach for doctrines the commandments of men,” and impose
our narrow and limited conceptions instead of the broad and general declarations of Scripture.
For want of attending to this simple rule, how many forced and unnatural interpretations
have been put upon the sacred writings ! — interpretations alike contradictory to the express
meaning of other passages of Scripture, as well as derogatory from every idea we are taught
to conceive of the justice and mercy of the Most High. It will suffice to illustrate this
remark by one single instance: In Johniii. 16,17. we read that “ God so loved the
Middleton on the Greek Article, pp. 580—590. Bishop Marsh’s Lect. partiii. sect. xv.
and xvi. pp. 42—78.; and Bishop Vanmildert’s Bampton Lectures, Serm. vii. pp. 217
—232. and notes, pp. 385—396. By both of whom the senses of Scripture are illustrated
by applying them to the discussion of some important controversial points between Pro-
testants and Roman Catholics, which the limits of a practical work will not admit of being
noticed. ᾿
! The following rules are chiefly drawn from Chladenius’s Institutiones Exegetice,
pp. 238—242.; Jahn’s Enchiridion Hermeneutice Sacre, pp. 34. et seg. Langii Her-
meneutica Sacra, pp. 16. et seg. Rambachii Institutiones Hermeneutic Sacre, p. 53
et seg.; and Semler’s Apparatus ad Liberalem Novi Testamenti Interpretationem, p. 179
et seg. See also J. E. Pfeiffer’s Inst. Herm, Sacr. p.349 et seq.
2 On the above subject, the reader will find some painfully interesting details in
Mr. Jacob’s Agricultural and Political Tour in Germany, ( London, 1820. 4to.) pp. 208
—212,: in the Magazin Evangelique, (Geneve, 1820. 8vo.) tomeiil. pp. 26—32. ; and
Dr. J. P. Smith’s Scripture Testimony to the Messiah, vol. ii. partii. pp. 634, 635. It
is proper to add, that the system of obscurity and impiety above noticed has met with able
refutations: and Kuinoél, whose commentary on the historical books (noticed in another
part of this work) was composed principally for Germans, has given judicious abstracts
of these refutations.
KK 2
500 On the Sense of Scripture. [Part II.
world, that he gave his only begotten son, that whosoever believeth in him should not perish
but have everlasting life: for God sent not his son to condemn the world, but that the
world through him might be saved.” The plain, obvious, and literal sense of this passage,
as well as of its whole context is, that the whole of mankind, including both Jews and
Gentiles without any exception in favour of individuals, were in a ruined state, about to
perish everlastingly, and utterly without the power of rescuing themselves from destruction;
that God provided for their rescue and salvation by giving his son to die for them ; and
that all who delieve in him, that is, who believe what God has spoken concerning Christ,
his sacrifice, the end for which it was offered, and the way in which it is to be applied in
order to become effectual; that all who thus believe shall not only be exempted from eternal
perdition, but shall also ultimately have everlasting life, in other words, be brought to eternal
glory. Yet how are these “ good tidings of great joy to all people,” narrowed and restricted
by certain expositors, who adopt the hypothesis that Jesus Christ was given for the elect
alone! How, indeed, could God he said to love those, to whom he denies the means of
salvation, and whom he destines by an irrevocable decree to eternal misery 5 And what
violence are such expositors compelled to do to the passage in question in order to recon-
cile it to their preconceived notions! They are obliged to interpret that comprehensive
word, the world, by a synecdoche of a part for the whole ; and thus say, that it means the
nobler portion of the world, ‘namely the elect, without calling to their aid those other pa-
rallel passages of Scripture, in which the above consolatory truth is explicitly affirmed in
other words. A similar instance occurs in Matt. xviii. 11., where Jesus Christ is said to
have “ come to save that which was lost,’” τὸ ἀπολωλος ; which word, as its meaning is
not restricted by the Holy Spirit, is not to be interpreted in a restricted sense, and con-
sequently must be taken in its most obvious and universal sense. In this way we are to
understand Deut. xxvii. 26. and Isa. lxiv. 6. ;
3. Before we conclude upon the sense of a text, so as to prove any thing
by it, we must be sure that such sense is not repugnant to natural reason.
If such sense be repugnant to natural reason, it cannot be the true meaning of the
Scriptures: for God is the original of natural truth, as well as of that which comes by
particular revelation. No proposition, therefore, which is repugnant to the fundamental
principles of reason, can be the sense of any part of the word of God; and that which is
false and contrary to reason, can no more be true and agreeable to the revelations contained
in the sacred writings, than God (who is the author of one as well as the other) can con-
tradict himself. Whence it is evident that the words of Jesus Christ, — This is my body,
and This is my blood, — (Matt. xxvi. 26. 28.) are not to be understood in that sense,
which makes for the doctrine of transubstantiation : because it is impossible that contra-
dictions should be true ; and we cannot be more certain that any thing is true, than we
are that that doctrine is false.
4. Although the plain, obvious, and literal sense of a passage may not
always exhibit the mind of the Holy Spirit, yet it is ordinarily to be pre-
Jerred to the figurative sense, and is not to be rashly abandoned, unless abso-
lute and evident necessity require such literal sense to be given up.
“41 hold it,” says the learned and venerable Hooker, “ for a most infallible rule in ex-
positions of sacred Scripture, that, where a literal construction will stand, the farthest
from the letter is commonly the worst. There is nothing more dangerous than this
licentious and deluding art, which changes the meaning of words, as alchemy doth or
would do the substance of metals, making of any thing what it pleases, and bringing in
the end all truth to nothing.” ' Hooker applies this rule to the discussion of some points
controverted in his day, which it would be foreign to our plan to notice; we shall there-
fore proceed briefly to shew in what cases we may depart from the strict sense of the letter
of Scripture, without incurring the charge of rashness or presumption.
(1.) Where words, properly taken, contain any thing repugnant to the
doctrinal or moral precepts delivered in other parts of the Scripture, such
proper and literal sense may safely be abandoned. :
For it would be the extreme of absurdity to affirm that the Holy Spirit contradicts him-
self. Thus, the command of Jesus Christ, related in Matt. xviii. 8, 9. if interpreted
literally, is directly at variance with the sixth commandment, (Exod, xx. 18.) and must
consequently be understood figuratively. So, the declaration of Jesus Christ in John,
xiv, 28, (My father is greater than I) is to be understood of himself, as he is man,
This is evident from the context and from the nature of his discourse. In John, xiv. 924..
1 Ecclesiastical Polity, book ν. c. 58—60., or in p- 211. of Mr, Collinson’s Analysis. ν
Ch. 1.1 On the Sense of Scripture. 501
Christ tells his disciples that the father had sent him ; that is, in his quality of Messiah,
he was sent by the father to instruct and to save mankind. Now as the sender is greater
than he who is sent (xiii. 16.) ; so, in this sense, is the Father greater than the Son. It
certainly requires very little argument, and no sophistry to reconcile this saying with the
most orthodox notion of the deity of Christ; as he is repeatedly speaking of his divine
and of his human nature. Of the former he says (John x. 30.) I and the Father are
one; and of the datter he states with the same truth, the Father is greater than I.
(2.) Ifthe Holy Spirit, who is the best interpreter of his own words,
elsewhere deliver his mind concerning the same thing, in proper and
clearer words, the latter are preferably to be adopted. .
Jerome (on Isa. xix.) has long since remarked, that in the Scriptures clear expressionS
are ordinarily subjoined to those which are obscure, and that what is in one place stated
in enigmatical terms, is in another passage delivered clearly and explicitly. In illustra-
tion of this remark, it will be sufficient to refer to and compare the following passages,
viz. Matt. xiii. 15. with Mark iv. 12. and Luke xi. 20. with Matt. xii. 28. See also
Ezek. xx. 37, 38. Isa. i. 22, 23. xliii.20, 21. xliv. 3—5. and li. 1, 2.
(3.) Where the proper signification presents a meaning that is either ab-
surd, or manifestly contrary to truth, it must necessarily be given up. As,
first, If the predicate contain any thing which will in no respect whatever
suit the subject, taken in a literal sense ; and, secondly, zf the event does
not correspond with the prediction. ἐ: Ἴ
First, Matt. viii. 99. Let the dead bury their dead cannot possibly be applied to those
who are really and naturally dead ; and consequently must be understood figuratively,
*¢ Leave those who are spiritually dead to perform the rites of burial for such as are
naturally dead.”” In Psal. οχχχ. 1. David is said to have cried unto the Lord out of the
ΘΕΡΤΗΒ, by which word we are metaphorically to understand a state of the deepest afHlic-
tion; because it no where appears from Scripture, nor is it probable, that the Jewish
monarch was ever thrown into the sea, even in his greatest adversity, as we read that the
prophet Jonah was, who cried to the Lord out of the depth, or midst of the sea. (Jon. i.
15.17. ii. 2, 3.5.) Similar expressions occur in 1 Cor. iii. 13. and Rev. vi. 13.
Secondly, In Isa. i. 25. where the prophet is foretelling the purification of the Jewish
church by the calamities consequent on the Babylonish captivity and exile, it is said, I
will purely purge away thy DRoss, and take away all thy τιν. Now, here, reason. teaches
us that this expression cannot possibly be taken in its grammatical sense, because the
event would not correspond with the prediction. (Compare also Zech.iv. 10.) But
as silver may denote the sincere and pious worshippers of Jehovah, so ¢in is an apposite
emblem of hypocrites ; whose glaring profession might cause them to be taken for truly
pious characters, while they are intrinsically worthless. It is the removal of such per-
sons which is foretold in the passage above cited, as far as human weakness and the state
of the church at that time permitted. Similar expressions occur in Isa. i. 10. and xiii.
10, 13. Ezekiel xxxii. 7. and Joel ii. 31. and iii. 15. Additional instances might be
cited, but as they would in some degree anticipate a subsequent portion of this work,
they are here omitted. The reader will find some further hints on this topic in Chapter
V. Section IV. infra.
In the application of this rule, however, we must be convinced, after
mature investigation and consideration, that an adherence to the proper
‘signification does suggest a meaning that is really absurd or contrary to
truth, before we give up the literal sense. It is not every apparent
difficulty or absurdity which may strike owr minds, nora mere compari-
son of other passages where a single word may have a similar improper
or figurative meaning (as Mark ix. 43, 44, compared with Jer. xvil. 27.),
that will authorise a departure from the literal signification; and still
less will it be sanctioned by the consideration of greater utility, or the
larger measure of edification which we hope to derive from taking words
figuratively and mystically. Inattention to this last-mentioned caution
has led the way to allegorical and mystical interpretations, the most far-
fetched and contradictory that can well be imagined. Origen and many
of the fathers have adopted this mode of interpretation, which was re-
duced into.a regular method by the learned and pious professor John
KK 3
i
502 | On the Sense of Scripture. [Part If.
Cocceius, in the early part of the seventeenth century. We have
already seen that many things related in the Old Testament are to be
spiritually understood: but Cocceius represented the entire history of
the Old Testament as a mirror, which held forth an accurate view of the
transactions and events that were to happen in the church under the
New Testament dispensation, to the end of the world. He further
affirmed, that by far the greatest part of the antient prophecies foretold
Christ’s ministry and mediation, together with the rise, progress, and
revolutions of the church, not only under the figure of persons and
transactions, but in a literal manner, and by the sense of the words used
in these predictions. And he laid it down as a fundamental rule of in-
terpretation that the words and phrases of Scripture are to be understood
in EVERY SENSE of which they are susceptible: or in other words, that
they signify in effect every thing which they can signify.! These opinions
have not been without their advocates in this country ; and if our limits
permitted, we could adduce numerous instances of evident misinterpre-
tations of the Scriptures which have been occasioned by the adoption of
them: one or two, however, must suffice. Thus, the Ten Command-
ments, or Moral Law as they are usually termed, which the most pious
and learned men in every age of the Christian church, have considered
to be rules or precepts for regulating the manners or conduct of men,
both towards God and towards one another, have been referred to Jesus
Christ, under the mistaken idea that they may be read with a new inte-
rest by believers!? In like manner the first psalm, which, it is generally
admitted, describes the respective happiness and misery of the pious and
the wicked, according to the Cocceian hypothesis, has been applied to
the Saviour of the world, in whom alone all the characters of goodness
are made to centre, without any reference to its moral import! An
ordinary reader, who peruses Isa. iv. 1., would naturally suppose that
the prophet was predicting the calamities that should befall the impeni-
tently wicked Jews, previously to the Babylonish captivity; which
calamities he represents so be so great that seven women shall take hold
of one man, that is, use importunity to be married, and that upon the
hard and unusual conditions of maintaining themselves. But this simple
and literal meaning of the passage, agreeably to the rule that the words
of Scripture signify every thing which they can signify, has been dis-
torted beyond measure ; and, because in the subsequent verses of this
chapter the prophet makes a transition to evangelical times, this first
verse has been made to mean the rapid conversion of mankind to the
Christian faith ; the seven women are the converted persons, and the one
man is Jesus Christ! A simple reference to the context and subject mat-
ter of the prophecy would have shewn that this verse properly belonged
to the third chapter, and had no reference whatever to Gospel times.
On the absurdity of the exposition just noticed, it is needless to make
any comment. It is surpassed only by the reveries of a modern writer?
on the continent, who has pushed the Cocceian hypothesis to the
1 Mosheim’s Ecclesiastical History, vol. v. p. 360. et seg. edit. 1808.
2 See an exposition of the Ten Commandments on the above principle, (if such a per-
version of sense and reason may be so called,) in the Bible Magazine, vol. iv. pp. 13. 14.
3 M. Kanne, in his Christus im Alten Testament, that is, Christ in the Old Testa-
ment, or Inquiries concerning the Adumbrations and Delineations of the Messiah.
Nurnberg, 1818, 2 vols. 8vo. Happily this tissue of absurdity is locked up ina language
that is read by few comparatively in this country. The author’s knowledge of its exist-
ence is derived from the valuable periodical journal, entitled Melanges de Religion, de
Morale, et de Critique Secrée, published at Nismes, tome i. pp. 159, 160.
Lp a
Ch. 1.1 On the Sense of Scripture. 503
utmost bounds, According to his scheme, the incest of Lot and his
daughters was permitted, only to be a sign of the salvation which the
world was afterwards to receive from Jesus Christ ; and Joshua the son
of Nun signifies the same thing as Jesus the son of Man!!!
As the application of the spiritual sense of Scripture to the inter-
pretation of the sacred writings, is discussed at some length in a
subsequent part of this work *, any further observations here would
be premature: it may therefore suffice to remark that the Cocceian
hypothesis has been very fully exposed both in our own country and
on the continent by the able writers referred to below.? And,
although “ spirztual improvements (as they are sometimes called) of
particular passages of Scripture, —that is, deducing from them
spiritual instructions for the practical edification of the reader, —
whether or not they flow directly and naturally from the subject,
may at least be harmless;” yet “when brought forward for the
purposes of interpretation, properly so called, they are to be viewed
with caution and even with mistrust. For scarcely is there a
favourite opinion, which a fertile imagination may not thus extract
from some portion of Scripture; and very different, nay, contrary,
interpretations of this kind have often been made of the very same
texts, according to_men’s various fancies or inventions.®
1 See Chapter VI. infra.
2 See particularly Dr. Whitby’s Dissertatio de Scripturarum Interpretatwne secundum
patrum commentarios, 8vo. 1714, and Turretin De Sacra Scripture mterpretande
methodo, part i. c. iv. pp. 91—144. edit. 1728.
3 Bishop Vanmildert’s Bampton Lectures, p. 247.
/
( δ04}) [Part II’
CHAPTER II.
ON THE SIGNIFICATION OF WORDS AND PHRASES.
I. General rules for investigating the meaning of words.— II. On em-
phatic words. —III. Rules for the investigation of emphases.
I. SINCE, as we have already seen, words compose sentences, and
these form senses, it is necessary to ascertain the zndividual meaning
of words, before we proceed further to investigate the sense of
᾿ Scripture. In the prosecution of this important work, we may
observe, generally, that as the same method and the same princi-
ples of interpretation are common both to the sacred volume and
to the productions of uninspired man, consequently the signification
of words in the Holy Scriptures must be sought precisely in the
same way in which the meaning of words in other works usually is
or ought to be sought. Hence also it follows, that the method of
investigating the signification of words in the Bible is no more ar-
bitrary than it is in other books, but is in like manner regulated by
certain laws, drawn from the nature of languages. And since no
text of Scripture has more than one meaning, we must endeayour to
find out that one true sense precisely in the same manner as we would
investigate the sense of Homer or any other antient writer ; and in
that sense, when so ascertained, we ought to acquiesce, unless, by
applying the just rules of interpretation, it can be shewn that the
meaning of the passage has been mistaken, and that another is the
only just, true, and critical sense of the place. This principle, duly
considered, would alone be sufficient for investigating the sense of
Scripture; but as there are not wanting persons who reject it alto-
gether, and as it may perhaps appear too generally expressed, we
shall proceed to consider it more minutely in the following obsery-
ations.
1. Ascertain the notion affixed to a word by the persons in general, by
whom the language either 1s now or formerly was spoken, and especially im
the particular connection in which such notion is affixed.
2. The meaning of a word used by any writer, is the meaning affixed to
at by those for whom he immediately wrote. For there is a kind of natu-
ral compact between those who write and those who speak a language ; by
which they are mutually bound to use words in a certain sense : he, there-
Sore, who uses such words in a different signification, 12 a manner violates
that compact, and is in danger of leading men into error, contrary to the
design of God, “who will have all men to be saved, and to come unto the
knowledge of the truth.” (1 Tim. ii. 4.)
3. The words of an author must not be so explained as to make them
inconsistent with his known character, his known sentiments, his known
sttuation, and the known circumstances under which he wrote.
4. Although the force of particular words can only be derived from ety-
mology, yet too much confidence must not be placed in that frequently uncer-
tain science.
5. The received signification of a word ts to be retained, unless ri i
and necessary reasons require that tt should be abandoned or neglected.
Ch. 1.1 On the Signification of Words and Phrases. 505
Thus, we shall be justified in rejecting the received meaning of a
word in the following cases, viz.
(1.) If such meaning clash with any doctine revealed in the Scriptures.
Thus, according to our authorised English version, Eli’s feeble reproaches of his pro-
fligate sons served only to Jull them into security, because the Lorp would slay them
(1 Sam. ii. 25.), the meaning of which rendering is, to make their continuance in sin the
effect of Jehovah’s determination to destroy them ; and thus apparently support the hor-
rid tenet, that God wills his creatures to commit crimes, because he is determined to dis-
play his justice in their destruction. It is true that the ordinarily received meaning of
the Hebrew particle "5 (Κι) is, because ; but in this instance it ought to be rendered there-
fore, or though, which makes their wilful and impenitent disobedience the cause of their
destruction, and is in unison with the whole tenor of the sacred writings. The proper
rendering therefore of this passage is, Notwithstanding they hearkened not unto the voice
of their father. Tuererore the Lorp would slay them.
(2.) If a certain passage require a different explanation from that
which it appears to present: as Mal.iv. 5, 6. compared with Luke i. 17.
and Matt. xi. 14.
(3.) If the thing itself will not admit of a tropical or figurative mean-
ing being affixed to the word.
6. The idea conveyed by a word, does not always contain the author's
true meaning: for sometimes metaphors require another sense, as in
Matt. xvi. 6, 7.12. Mark ix.43—48. and John iii. 8. The nature and
application of Metaphors are discussed infra, Chapter V. Section ITI.
7. Where a word has several significations in common use, that must be
selected which best suits the passage in question. The sense of words and
phrases ought to be ascertained, from those texts, in which it is clear and
undoubted from the connection, or from the nature of the subject to which
they are applied ; and this should determine their signification, in places
where there are no circumstances, by which tt can be ascertained with cer-
tainty. The clear meaning of a phrase, in any part of the Scriptures,
has great authority for determining its sense in any other part where its
signification 1s doubtful.
The word blood may be-adduced as an illustration of this remark. The great import-
ance of this term, and its frequent use in the Jewish religion, rendered it very signifi-
cant in the sacred writings. And almost all things are, by the law, purged with Bioon ;
and without the shedding of BLoop is no remission. (Heb. ix. 22.) The reason for
consecrating the blood to God, rather than any other part of the victim, is mentioned
(Lev. xvii.11.). For the life of the flesh is in the stoop ; and I have given it to you upon
the altar, to make an atonement for your souls; for it is the BLOOD, that maketh an atone-
ment for the soul.
i. The term is sometimes used to denote, our natural descent, from one common family.
And hath made of one BLoop all nations of men, for to dwell on all the face of the earth.
(Acts xvii. 26.) Flesh and blood is an expression, which signifies the present natural state
of man, unaided by divine grace. When Paul was converted, he did not consult with
flesh and blood. (Gal.i.16.) When Peter declared his belief, that his master was
Christ, the Son of the living God; Jesus answered, and said unto him, blessed art thou,
Simon Barjona ; for FLESH AND BLOOD hath not revealed it unto thee, but my father which
is in heaven. (Matt. xvi.16.) We are assured that flesh and blood cannot inherit the
kingdom of God.
ii, The term blood is used figuratively, for death. To resist unto blood, is to contend
unto death. (Heb. xii. 4.) When I passed by thee, and saw thee polluted in thine own
‘nLoop, I said unto thee, when thou wast in thy stoop, live. (Ezek. xvi. 6.) To shed
blood is to murder: hence a cruel murderer is called a bloody man. To give the wicked
blood to drink, is to put into their hand the cup of death. The metaphorical term is
1 Noldius, in his work on Hebrew particles, has shewn that ° (Κι) has the meaning of
therefore, in a great number of instances, among which he quotes this very passage. He
has also adduced others, where it evidently means though. Purver adopts the latter, and
thus translates the clause in question : — Notwithstanding they would not hearken to the
voice of their father, THoucH the Lord should slay them. ass
506 On the Signification of Words and Phrases. [Part IT.
sometimes employed in personification. What hast thou done, said Godto Cain. The voice
of thy brother’s blood crieth unto me from the ground. (Gen.iv.10.) Ye are come to the
blood of sprinkling, that speaketh better things than that of Abel. (Heb. xii. 24.)
iii, The term blood, in the Scriptures, frequently means, the sufferings and death of Christ ;
considered as an atonement for the soul of sinners. Being justified by his Loop, we shall
be saved from wrath, through him. (Rom.v. 9.) These expressions, in the New Tes-
tament, are an allusion to the typical blood, which was so plentifully shed, under the Old.
Christians are taught to reason; that if the blood of bulls, and of goats, and the ashes of
an heifer, sprinkling the unclean, sanctifieth to the purifying of the flesh ; how much more
shall the BLoop oF cHRIST, who, through the eternal spirit offered himself without spot to
God, purge your consciences, from dead works, to serve the living God. (Heb. ix. 13, 14.)
God hath set forth Jesus Christ to be a propitiation, that we may have faith in his blood ;.
that is, that we may believe in the efficacy of his atonement. We have redemption through
his blood ; even the forgiveness of sins, according to the riches of his grace. (Eph.i.7.)
We were not redeemed with corruptible things, as silver and gold, but with the precious blood
of Christ, as of alamb without blemish, and without spot. (1 Pet.i. 18, 19.)
iv. In the Scriptures, the blood of Christ is sometimes represented as the procuring
cause of our justification. Much more being justified by his blood, we shall be saved from
wrath, through him. (Rom. v. 9.) The term blood, when used in this sense, means
the merits of Christ’s atonement. But in other passages, our sanctification is imputed to
the blood of Christ. How much more shall the stoop of Christ, who through the eternal
spirit offered himself without spot to God, purge your conscience from dead works, to serve
the living God. (Heb.ix. 14.) The saints are represented as walking in white; because
they had washed their robes in the blood of the Lamb. (Rev. vii. 14.) The term blood,
when used in this figurative sense, evidently signifies the doctrines of the cross; which
are the great mean of purifying the believer’s heart. Now ye are clean, said Christ tohis
disciples, through the word, which I have spoken unto you. (John xv. 3.)
This distinction between the blood of Christ, as the procuring cause of our justification,
and as the mean of our sanctification, ought to be clearly understood, by those who study
the Scriptures. In the first sense, the term blood means Christ’s atonement, as present-
ed to the father ; in the second, the doctrine of his sufferings, and crucifixion, as applied
to the sinner’s conscience. The Lord Jesus Christ gove himself for us, that he might
redeem us from all iniquity, and purify to himself a peculiar people, xealous of good works.
(Tit. ii. 14.) A belief of this doctrine is the mean, which the Holy Spirit employs, to
promote the sanctification of all who believe. ἢ
8. The distinctions between words which are apparently synonymous,
should be carefully examined and considered.
Inthe Latin language many words are accounted perfectly synonymous; which, how-
ever, only partially accord together. Thus, a person whose discourse is cut short, is said
to be silent (silere); and one, who has not begun to speak, is said to hold his tongue (tacere.)
Cicero speaking of beauty, observes, that there are two kinds of it ; the one dignified and
majestic (dignitas); the other soft and graceful (venustas) ; the latter to be considered proper to
women, the former to men.2 The same remark will apply to the language of Scripture.
For instance, in the 119th Psalm there are not fewer than ten different words, pointing
out the word of God; viz. Law, Way, Word, Statutes, J udgments, Commandments,
Precepts, Testimonies, Righteousness, and Truth, or Faithfulness. Now all these
words, though usually considered as synonymous, are not literally synonymous, but refer
to some latent and distinguishing properties of the Divine Word, whose manifold excel-
lencies and perfections are thus illustrated with much elegant variety of diction. In the
New Testament we meet with similar instances, as in Col. ii. 22. ενταλματα και διδασ-
καλιας ανϑρωπων, the commandments and doctrines of men. Doctrines in this passage,
include truths propounded to believed or known ; Commands imply laws, which direct what
is to be done or avoided: the latter depend upon and are derived from the former. The
apostle is speaking of the traditions taught by the elders, and the load of cumbrous cere-
monies commanded by them, in addition to the significant rites prescribed in the law of
Moses. In Rom. xiv. 13. προσκομμα, a stumbling block, means a slighter cause of of-
fence, viz. that which wounds and disturbs the conscience of another ; σκανδαλον, an oc-
casion to fall, means a more weighty cause of offence, that is, such as may cause any one
EEE
1! Smith’s Essays on Christianity, pp. 214—217.
2 Cum autem pulchritudinis duo genera sint, quorum in altero venustas sit, in altero
dignitas ; venustatem muliebrem ducere debemus ; dignitatem virilem. Cicero de Offi-
cis, lib. i, c. xxxvi. (op. tom, xii, p. 57. ed. Bipont. )
Ch. II.] On the Signification of Words and Phrases. 507
to apostatise from the Christian faith. Similar examples occur in Rom. xvi.16, 1 Tim.ii.1.
and 1 Pet.iv. 3.! f
9. The epithets introduced by the sacred writers, are also to be carefully
weighed and considered, as all of them have either a declarative or expla-
natory force, or serve to distinguish one thing from another, or unite these
two characters together. The epithets of Scripture then are:
(1.) Exegetical or Explanatory, that is, such as declare the nature and
properties of a thing.
Thus in Tit. ii. 11. the grace of God is termed saving, not indeed as if there were any
other divine grace bestowed on man, that was not saving: but because the grace of God
revealed in the Gospel is the primary and true source of eternal life. Similar epithets
occur in 2 Tim. i. 9. in which our calling is styled holy; in 1 Pet. iv. 3. where idolatry
is termed abominable ; and in 1 Pet. ii. 9. where the Gospel is called the marvellous
light of God, because it displays so many amazing scenes of divine wonders.
(2.) Diacritical or Distinctive, that is, such as distinguish one thing
from another.
For instance, in 1 Pet. v. 4. the crown of future glory is termed a never-fading crown,
αμαραντινος, to distinguish it from that corruptible crown which, in the Grecian games,
was awarded to the successful candidate. Jn like manner, genuine faith, in 1 Tim. i. 5.
is called wndissembled, ανυποκριτος; God, in the same chapter, (v. 17.) is. designated the
King incorruptible, Βασιλεὺς agSapros ; and in Rom. xii. 1. Christians’ dedicating them-
selves to God, is termed a reasonable service, λατρεια λογικὴ, in contradistinction to the
Jewish worship, which chiefly consisted in the sacrifice of irrational creatures.
(3.) Both Explanatory and Distinctive, as in Rom. ix. 5.
Where Christ is called God blessed for ever. By which epithet both his divine nature
is declared, and he is eminently distinguished from the Gentile deities. Similar examples
occur in John xvii. 11. (compared with Luke xi. 1l1—13.) where God is termed Holy
Father ; in 1 John v. 20. where Christ is styled the true God, as also the Great God in
Tit. ii. 13. and Heb. ix. 14. where the Holy Spirit is denominated the Eternal Spirit.
10. General terms are used sometimes in their whole extent, and some-
times in a restricted sense, and whether they are to be understood in the one
way or in the other, must depend upon the scope, subject matter, contest,
and parallel passages.
Thus, in 1 Thess. iii. 8. St. Paul, speaking to the Thessalonians, says, Now we live,
if (more correctly, when) ye stand fast in the Lord. The word live, in this passage, is
not to be understood in its whole extent, as implying that the apostle’s physical life or
existence depended on their standing fast in the Lord; but must be understood in a
limited sense. It is as if he had said, “" Your stedfastness in the faith gives me new life
and comfort. I now feel that I live to some purpose — 1 relish and enjoy life — since
my labour in the Gospel is not in vain.’’ That this is the true meaning of the apostle,
is evident both from the subject matter and from the context. For Saint Paul, filled with
deep anxiety lest the Thessalonians should have been induced to depart from the faith by
the afflictions which they had to endure, had sent Timothy to raise and comfort them.
Having heard of their constancy in the faith, he exclaims, Now we live if ye stand fast in
the Lord.
IJ. The preceding remarks are chiefly applicable to the investi-
gation of the ordinary signification of words; but, besides these,
it is well known that the Scriptures, especially the New Testament,.
abound with emphases, that is, with phrases, which import much
more than words in their ordinary acceptation can possibly convey.
Emphases are either verbal, that is, such as occur in words, both
separately and together, or real, that is, such as appear in the
magnitude and sublimity of the thing described by words. The
1 On the subject of words commonly thought synonymous, see Dr. Campbell’s Dissert-
ation prefixed to his translation of the Gospels, vol. i. pp. 164—240. edit. 1807.
508 On the Signification of Words and Phrases. [Part II.
propriety of this division has been contested by Huet, Ernesti’, and
some others, who affirm that emphases subsist in words only, and
not in things, and that in things grandeur and sublimity alone are
to be found. On this classification, however, there is a difference
of opinion: and Longinus himself, who has placed emphases among
the sources of the sublime, seems to have admitted that they exist
also in things. In the first instance, unquestionably, they are to be
sought in words, sometimes in particles, and also in the Greek
article? ; and when their force is fully apprehended, they enable us
to enter into the peculiar elegances and beauties of the sacred style.
A few examples illustrative of this remark must suffice.
Verbal Emphases.
(1.) Emphases of the Greek Article.
In Matt. xxvi. 28. our Saviour having instituted the sacrament of the Lord’s supper,
after giving the cup to his disciples, adds: ‘‘ for this is my blood of the New Testament,
which is shed for many for the remission of sins.’” Almost every syllable of the original
Greek, especially the articles, is singularly emphatic. Itruns thus—Tovto yap est TO
aia pov, TO της Kawns διαϑηκης, TO περι moAAwY εκχυνομενον εἰς αφεσιν αμαρΐιων. The
following literal translation and paraphrase do not exceed its meaning : —‘* For this is
THAT blood of mine, which was pointed out by all the sacrifices under the Jewish law, and
particularly by the shedding and sprinkling of the blood of the paschal lamb; tTHat
BLoop of the sacrifice slain for the ratification of the new covenant ; THE blood ready to be
poured out for the multitudes, the whole Gentile world as well as the Jews, for the taking
away of sins ; sin, whether original or actual, in all its power and guilt, in all its energy
and pollution.”"3 In Matt. xvi. 16. the following sentence occurs : — Sv εἰς Ὃ Xpisos
“O vios ΤΟΥ @cov TOY ξωντος, “ Thou art THE Christ, THE SON OF THE living God.”’ In
this passage, afso, every word is highly emphatic, agreeably to a rule of the Greek lan-
guage, which is observed both by the sacred writers, as well as by the most elegant profane
authors, viz. that when the article is placed before a noun, it denotes a certain and defi-
nitive object ; but when it is omitted, it in general indicates any person or thing inde-
finitively. The apostle did not say, “" Thou art Christ, son of God,” without the article ;
but, “ Thou art THE Christ, the Messiah, THE son,” that very son, thus positively assert-
ing his belief of that fundamental article of the Christian religion, the divinity and office
of the Redeemer of the world— ‘‘ Of the living God, or of God tux living one.” Similar
instances occur in John i. 21. ‘O mpopnrns es ov; “ art thou THat Prophet’? whom the
Jewish nation have so long and so anxiously expected, and who had been promised by
Moses (Deut. xviii. 15—18.); and also in John x. 11. Evyw εἰμι Ὁ ποιμὴν ‘O καλος,
Iam uaz good shepherd, or the shepherd, tHat good one, of whom Isaiah (xl. 11.) and
Ezekiel (xxxiv. 23.) respectively prophesied.
1 Ernesti (Inst. Interp. Nov. Test. p.41.) and after him Bauer (Herm. Sacra. p.232.)
and Morus (Hermeneut. Nov. Test. Acroases, pp.323—326.) have distinguished em-
phases into temporary and permanent. ‘The former are found in words at a certain time
and place, and arise from the feelings of the party speaking, or from the importance of
the thing. The latter or permanent emphases are those, in which a word receives from
custom a greater signification than it has of itself, and which it retains under certain forms
of speech. The knowledge of both these is to be derived from a consideration of the
context and subject matter. But the examples adduced in defence of this definition
concur to make it a distinction without a difference, when compared with the ordinary
classification of emphases into verbal and real, which we have accordingly retained.
2 The importance and force of the Greek Article are fully illustrated in the late Bishop
of Calcutta’s (Dr. Middleton’s) Doctrine of the Greek Article, 8vo. 1808 ; in the late
Mr. Granville Sharp’s Remarks on the Uses of the Definitive Article of the Greek Text
of the New Testament, 12mo. 1803; in Dr. Wordsworth’s Six Letters to Mr. Sharp;
and in the Supplementary Researches of Mr. Hugh Stuart Boyd, inserted in Dr. A.
Clarke’s Commentary on Eph. vi. and at the end of his Commentary on the Epistle to
Titus. In the latter, Mr. Boyd has combated and refuted the philosophical objections.
of Unitarians.
3 Dr. A. Clarke’s Discourse on the Eucharist, pp. 61, 62.
Ch. IT.] On the Signification of Words and Phrases. . 509
Another very important rule in the construction of the Greek article,
is the following, which was first completely illustrated by the late emi-
nently learned Granville Sharp ; though it appears not to have been un-
known to former critics and commentators.” !
“« When two or more personal nouns of the same gender, number, and
case, are connected by the copulative και (and), if the first has the definitive
article, and the second, third, &c. have not, they both relate to the same
person.”
This rule Mr. S. has illustrated by the eight following examples:
1. Ὃ Θεὸς και πατήρ Kupsov ἥμων. 2Cor.i. 8.
2. Tw Θεω και πατρι. 1 Cor. xv. 24.
These examples are properly rendered, in the authorised translation, and according to
the preceding rule ;
1. The God and Father of our Lord.
2. To God even the Father.
3. Ev τη BactAea Tov Xpisov και Θεου. Eph. vy. 5.
Common Version. Corrected Version.
In the Kingdom of Christ and of God. In the Kingdom of Christ, even of God.
4. Kala xapw του Θεου ἥμων και Kuptov Ἰησου Xpisov. 2 Thess. 1. 12.
Corrected Version.
According to the grace of our God and the | According to the grace of Jesus Christ,
Lord Jesus Christ. our God and Lord. :
5. Ἑνωπιον του Θεου και Κυριου Ιησου Xpisov. 1 Tim. v. 21.
Common Version. Corrected Version.
Before God and the Lord Jesus Christ. Before Jesus Christ, the God and Lord;
or, our God and Lord.
(For the definitive Article has sometimes
the power of a possessive Pronoun.)
6. Ἐπιφανειαν της δοξης του μεγαλου Θεου και σωτηρος ἥμων Ἰησου Xpisov. Titus ii. 13.
Corrected Version.
The glorious appearing of our great God
and Saviour Jesus Christ.
Common Version.
Common Version.
The glorious appearing of the great God
‘and our Saviour Jesus Christ.
7. Ἐν δικαιοσυνη του Θεου ἧμων Kat σωτηρος Inoov Xpisov. 2 Pet.i. 1.
Corrected Version.
Through the righteousness of Jesus Christ,
our God and Saviour.
Common Version.
Through the righteousness of God, and of
our Saviour Jesus Christ.
8. Kat τὸν μονον δεσποτην Θεὸν kat Kupiov ἥμων Ἰησουν Xpisov ἀρνουμενοι. Jude 4, —
Corrected Version.
And denying our only Master}. God, and
Lord Jesus Christ.2
The above rule and examples are further confirmed by the researches
of Bishop Middleton; and altogether furnish a most striking body of
evidence in behalf of the divinity of our Saviour. That fundamental
and most important doctrine of the Christian faith does not indeed de-
pend upon the niceties of grammatical construction : but when these are
eagerly seized by those who deny the divinity of the Son of God, in
order to support their interpretation, we are amply justified in combat-
ing them with the same weapons. On this account the reader will be
gratified by the addition of a few examples, both from classic authors,
Common Version.
And denying the only Lord God, and our
Lord Jesus Christ.
! Venema, in an admirable dissertation on the true reading of Acts xx: 28. has ad-
verted to it. (See the passage in the British Critic (N. S.), vol. xi. p.612.); and also
Mr. De Gols, in his valuable, though now neglected, Vindication of the Worship of Jesus
Christ. (London, 1726. 8vo.) p.37. ΜῊΝ yg
2 Sharp on the Greek Article, pp. xxxix. xi, 1—56.
510 On the Signification of Words and Phrases. - {Part IL.
as well as from two or three of the fathers of the Christian church, in
which Mr. Sharp’s rule is completely exemplified. They are selected
from Mr. Boyd’s supplementary researches, cited in the preceding page.
Oma τας Tnpetas
Myrtidos οἰκτρας adoxou
Κιρκηλατου τ᾽ andovos. Zischyli Supplices, v. 62—64.
_ The voice of the wretched wife of Tereus, the nightingale, pursued by the falcon.
Ὃ dusuxns δαιμων, 6 gos Kamos. Sophoclis Electra.
Mine and thine evil genius.
Ὃ εμος γενεταξ και Gos.
Mine and thy father.
Oia Te πασχομεν εἰς THS μυσαρα5,
Και παιδοφονου της δε Acawwys. Euripidis Ion, v. 1389, 1403.
What things we suffer from this execrable lioness, and slayer of children!
°y
Tov μακαριου και evdotov TlavAov. — OF the blessed and illustrious Paul. (Polycarp,
Epist. ad Philipp. )
Αγαπην του Xpisou, Tov Θεου ἧμων. --- The love of Christ our God. (Ignatius, Epist.
ad Romanos. )
Tov Κτιςην, καὶ Anusovpyov. — The Creator and Maker. (Irenzus adv. Heres. lib. iv.
p. 48. edit. Oxon. 1702.)
Tov κορυφαιοτατου παρ᾽ ὕμων Kat mpwrov των ποιήτων, ‘Ounpov. — Homer the most dis-
tinguished among you, and first of the poets. (Justin Martyr. Cohortatio ad Grecos. )
, Ὁ Apxisparnyos καὶ Ποιμὴν τῶν κατ᾽ ovpayoy, ὦ mayTa παντα mewovTat. — The great
Ruler and Shepherd of them in heaven, whom all things obey: (Methodius. )
Audi Tov avapxov kat ανωλεϑρον Βασιλεα. ---- Around the King, without beginning and
immortal. (Jbid.)
Iva του Βασιλεα yepaipn παντων Kat ἸΠοιητην. --- That he may venerate the King and
Maker of all. (Jbid.)
Ὃ sparnyos ἥμων Kat ποιμὴν Inoous, και apxwv, Kat νυμφιοϑ5. ---- Jesus, our leader, and
shepherd, and governor, and bridegroom. (Ibid. )
Τὸν Θεὸν povoy ἀρνεισϑε, Tov δεσποτην Kat δημιουργον του mayTos. — Ye deny the only
God, the lord and creator of all. (Chrysostom., Orat. de non anathem. vivis aut de-
functis. )
Ἐν ἥμερα επιφανειας καὶ amoKkadupews Tov μεγαλου Θεου και Ἀρχιποιμενος ἥμων, Invov
Xpisov. —In the day of the appearing and revelation of Jesus Christ, the Great God
and Chief Shepherd of us. (Gregor. Nazianzen, Orat. 4. adv. Julian, in fine.) »
(2.) Emphases of other words.
John i. 14. The word was made flesh, and dwelt among us, exknvwoev εν Huy, literally,
tabernacled among us. The verb oxnvow (from σκηνὴ) signifies to erect a booth, taber-
nacle, or temporary residence, and not a permanent habitation or dwelling place: it was
therefore fitly applied to the human nature of Christ; which, like the antient Jewish
tabernacle, was to be only for a temporary residence of the Eternal Divinity.
Matt. ix. 36. When Jesus saw the multitudes, ‘he had compassion on them, — Ἑσπλαγ-
χνισϑὴ (from Σπλαγχνον, a bowel) ; the antients generally, and the Jews in particular,
accounting the bowels to be the seat of sympathy and the tender passions, applied the
organ to the sense.! The proper meaning therefore of this phrase is, that our Lord was
moved with the deepest sympathy and commiseration for the neglected Jews.
Heb. iv. 13. All things are naked and opened, τετραχηλισμενα, to the eyes of him with
whom we have to account. The emphasis is here derived from the manner in which sacri-
fices were antiently performed.
1 Kuinoei in loc. who has given illustrations from classical writers, and also from the
Apocrypha.
Ch. Π.1. On the Signification of Words and Phrases. 511
(3.) Emphatic Adverbs.
[i.] Sometimes ADVERBS OF TIME are emphatic; and a careful notation
of the time indicated by them will materially illustrate the force and mean-
ing of the sacred writings.
Thus, in Mal. ili. 16, we read, TuEn they that feared the Lord, spake often one to an-
other, &c. The word rHen is here peculiarly emphatic, and refers to the time when the
last of the prophets wrote, and when many bold infidels and impious persons were found
among the Jews, who spake “ stout words” against God, and vindicated them. They
considered all the time spent by them in his service as lost; they attended his “ ordi-
nances’’ with many expressions of self-denial and humiliation, but they derived no be-
nefit from them ; and they concluded that those haughty rebels who cast off all religion,
and tempted God by their presumptuous wickedness, were the most prosperous and happy
persons (v. 13—15.) Ten, viz. at this season of open wickedness, there was a remnant
of pious Jews, who ‘“ spake often one to another,” met together from time to time that
they might confer on religious subjects, animate each other to their duty, and consult how
to check the progress of impiety. Of these persons, and their pious designs and dis-
courses, we are told that Jehovah took especial notice; and that “a book of remem-
brance was written before him for them that feared the Lord, and that thought upon his
name.””
[ii.] A knowledge of historical circumstances, however, is requisite, lest
we ascribe the emphasis to a wrong source; as in Acts ix. 31.
TueEn had the churches rest («.pnyny, literally, peace or prosperity). The cause of this
peace has by some commentators been ascribed to the conversion of Saul, who had pre-
viously ‘* made havoc of the church :”’ but this is not likely, as he could not be a cause of
universal persecution and distress, whatever activity and virulence he might have shewn
during the time of his enmity to the Christian church. Besides, his own persecution
(as the context shews) proves that the opposition to the Gospel continued with consider-
able virulence three years after his conversion. If we advert to the political circumstances
of the Jewish nation at that time, we shall find the true cause of this rest. The emperor
Caligula had ordered his statue to be erected in the temple at Jerusalem ; and, in pursu-
ance of his mandate, Petronius, the president of Syria, was on his march with an army
for that purpose. Filled with consternation, the Jews met him in vast multitudes in the
vicinity of Ptolemais or Acre, and ultimately prevailed on him to abandon his design.
It was this persecution of the Jews by the Romans, that the sacred writer had in view,
which diverted the Jews from persecuting the Christians: and “* THen had the churches
rest throughout all Judea and Galilee and Samaria ;” the terror occasioned by the imperial
decree having spread itself throughout those regions. !
Real Emphases.
The knowledge of these can only be derived from an acquaintance
with the manners, customs, &c. of antient nations, which are noticed by
writers on biblical antiquities and by commentators, so far as they are
necessary to illustrate the sacred writings. Two or three instances of
these also will suffice to explain their nature.
Rom. xi. 17. In this verse we have a very beautiful illustration taken from the in-
grafting of trees; an art with which we find St. Paul was well acquainted. The point
to be explained was, the union of the Gentiles with the Jews under the Gospel dispen-
sation. The Jews were the olive tree ; the grafts were both Gentiles and Jews; and the
act of ingrafting was, the initiation of both into the Christian religion. The Jews are
informed that olive-branches may with greater ease be ingrafted into their own original
stock, which is more natural and congenial to them. The Gentiles are again reminded,
that, if the natural branches were not spared because of their unfruitfulness, much less
would they be spared who were aliens to the Jewish stock, if they should prove un-
fruitful.
. The prize βραβειον, mentioned in 1 Cor. ix. 24. is the crown awarded to the victor in
the olympic games ; whence καταβραβευειν, rendered beguile you of your reward (Col. ii.
' Dr. Lardner has collected and given at length various passages from Josephus_(De
Bell. Jud. lib. ii. c. 10. and Ant. Jud. lib. xviii. c. 9.) and Philo (De Legat. ad Caium,
p- 1024,), which confirm the above statement. See his Credibility, book i. ch. ii. § 12.
512 On the Signification of Words and Phrases. (Part I.
18.), means to deprive any one of a reward or prize, either by partial judgment or in any
way impeding him in his Christian course. In 1 Cor. ix. 24. the apostle illustrates the
necessity of being in earnest in the Christian race, by a beautiful allusion to the games of
the heathen. As the racers and wrestlers in those games fitted themselves for their dif-_
ferent exercises, and each strove zealously for the victory, so should the Christian prepare
himself for his religious course, and strive for the victory in his great contest with the
world,
1 Cor. iv. 13. We are made the filth of the earth, περικαρματα;, literally, a purgation or
lustrative sacrifice : the allusion is to a custom common among heathen nations in times
of public calamity, who selected some unhappy men of the most abject and despicable
character. ‘These, after being maintained a whole year at the public expense, were then:
led out crowned with flowers, as was usual in sacrifices, and were devoted to appease or
avert the anger of their deities, being either precipitated into the sea, or burnt alive, after
which their ashes were thrown into the sea.
Eph. v.27. That it (the church of Christ) should be holy and wiTHouT BLEMISH, auwpos,
i. e, so pure and spotless, so free from all censure, that even Momus himself (the ficti-.
tious deity of mirth and ridicule) could find nothing to carp at or ridicule.
III. A consideration of the affections by which the sacred au-
thors were animated, when they committed their inspired commu-
nications to writing, as well as the scope and context of the passage
under consideration, together with the nature of its subject, will
always enable us to ascertain the ¢rwe emphasis of words: but, as
ingenious and fanciful minds are apt to discover them where they
do not actually exist, it may not be irrelevant to offer a few leading
hints respecting the particular investigation of emphases, selected
from the great mass of observations, which have been collected by
eminent biblical critics.
1. No emphases are to be sought in refined explanations of passages, or
from etymology, both of them uncertain guides at the best ; and which are
too often carried to extremes by men of lively imaginations. Neither will
prepositions always enlarge or give additional force to the meaning of a
word, particularly in the Greek language.
We may instance in 1 Cor. xiii. 6., where we read that true charity rejoiceth not in
iniquity, but rejoiceth (συγχαίρειν) in the truth. Some commentators have conceived that
this word is emphatic, and have rendered the passage rejoiceth jointly (with true believers)
in the truth. But in this instance, as Schleusner has remarked from Hesychius, the
Greek compound verb means no more than the simple verb xaipw implies, viz. to be de-
lighted or to rejoice in a thing. Our authorised version therefore fully expresses the
apostle’s meaning. But in Heb. xii. 2. the preposition is highly emphatic, and demands |
particular attention, in order to apprehend the full force and beauty of the passage, which _
is wholly agonistical, 1. e. allusive to the antient foot races. Having in the first verse ex-
horted Christians to divest themselves of every incumbrance, and to run with patience
their Christian course, St. Paul adds, (v. 2.) Looking unto Jesus the author and finisher
of our faith, he original word here rendered looking (apopwyres) }, literally means to
look off rRom every other object to some particular object placed full in view; as the re-
ward destined to the victor in the olympic foot race was placed immediately in view of the
candidates. It is impossible to express the full import of this passage without the aid of
a paraphrase. The whole clause may be thus rendered — Wherefore, seeing we are also
1 This word occurs in Josephus precisely in the very same meaning as it is used by the
apostle. ‘The Jewish historian, relating the aggressions of the Jews which led to the war _
with the Romans, says, among other things, that those who officiated in the temple ser-
vice, rejected the sacrifice for Caesar and the Roman people. ‘ And when many of the-
high priests and principal men besought them not to omit the sacrifice, which it was cus-
tomary for them to offer for their princes, they would not be prevailed upon. These re-
lied much upon their number, for the most flourishing part of the innovators assisted
them,’”’? APOPONTES εἰς τον Ἐλεαζαρον ““ having the chief regard to Eleazar, the governor
of the temple ;”’ looking ro nim ExcLusIveLy, by whom they had been instigated to those
offensive measures. De Bell. Jud, lib, ii. ον xvii, § 2.
Β.111 On the Signification of Words and Phrases. 513
compassed about with so great a cloud of witnesses, who. (like the spectators at the antient
olympic race) surround us on every side in a vast innumerable assembly, the spectators
of our trial, det us lay aside every incumbering weight, and especially the sin, which in pre-
sent circumstances has the greatest advantage [against us], or the well circumstanced sin,
that which has every thing in its favour, time, place, and opportunity, more particularly,
a disposition to relinquish or dissemble our profession of the Gospel for fear of sufferings ;
and let us run with patience and perseverance the race which is set before us, resolutely
persisting in it, however long and painful it may be: Looking off from every object that
would interrupt us in our career, and fixing our eyes upon (or to) Jesus, the author (or
leader) and finisher of our faith; who called us out to this strenuous yet glorious enter-
prise; who animates us by his example, and supports us by his grace, until the season
- arrive, when he will bestow upon us the promised crown. !
2. Further: Emphases are not to be sought in versions; which, however
excellent they may in general be, are yet lable to error ; consequently the
derivation of emphases from them may lead us not merely to extravagant, but
even to false expositions of Scripture.
One instance will suffice to illustrate this remark. In Col. ii. 6. according to the
authorised English version, we read thus, 4s ye have therefore received Christ Jesus the
Lord, so walk ye in him. From this rendering of the Greek text many persons have laid
much stress on the words as and so, (which last is not be found in the original), and have
deduced a variety of inferences from them, viz. as ye received Jesus Christ in a spirit of
faith,.so walk ye in him; as ye received him in a spirit of humility, so walk ye in him, &c.
Now all these inferences, though proper enough in themselves, are derived from false em-
phases, and are contrary to the apostle’s meaning, who intended to say no such thing.
His meaning, as Dr. Macknight has well translated the passage, is simply this—‘* Since
ye have received Christ Jesus the Lord, walk ye in him:” in other words, as the context
plainly shews, “" Since ye have embraced the doctrine of Christ, continue to hold it fast,
and permit not yourselves to be turned aside by sophistical or Judaising teachers.”’ ἢ
3. No emphases are to be sought in the plural number of words.
Thus ovpavos and ovpayo: simply mean heaven; yet Origen, following the trifling dis-
tinctions of some Jewish writers, has attempted to distinguish between them, and has
announced the existence of several heavens each above the other.
4. No emphasis is to be sought in words where the abstract ts put for the
concrete, as 1s very frequent in the Hebrew Scriptures ὃ, in which substantives
are necessarily put in the place of adjectives, on account of the simplicity of
the language which has few or no adjectives.
δ. Lastly, As every language abounds with idioms +, or expressions pecu-
liar to itself, which cannot be rendered verbatim into another language with-
out violating its native purity, we should be careful not to look for emphases
an such expressions.°
1 See Braunius, Krebsius, Kypke, Ernesti, and also Drs. Doddridge, Macknight, and
A. Clarke on Heb. xii. 1, 2. by whom every emphatic word in these two verses is parti-
cularly illustrated. )
2 See Drs. Macknight and A. Clarke on Col. ii. 6.
3 See numerous examples in which the abstract is put for the concrete, infra, Chap. V.
Sect. II. § 4. :
_ + On the Hebraisms, or Hebrew idioms peculiar to the Sacred Writings, see pp. 24—~
28. supra, of the present volume. ;
5 Bauer, Herm. Sacr. pp. 231—240. Ernesti Instit. Interp. Nov. Test. pp. 40—45.
Mori Acroases in Ernesti, tom. i. pp: 321—336. Aug. Pfeiffer, Herm. Sacr. c. vi.
§ 16—23. (Op. tom. pp.649—651.) Wetstein, Libelli ad Crisin et Interp. Nov. Test.
pp-120—139. Viser, Herm. Sacr. Nov. Test. parsiii- pp. 263—277. Bishop Marsh’s
Lectures, lect. xv. pp. 43—49. where the three firstrules (pp. 499, 500. supra, ) areadmirably
illustrated. Prof. Gerard has collected numerous valuable observations on the topics dis-
cussed in this chapter in his Institutes of Biblical Criticism, pp. 293—369. particularly
in sect. iii. (pp. 300—314.) on the signification of words, J. B. Carpzovii Prime Linez
Herm. Sacre, pp. 23.40—45. The subject of emphases is copiously treated by Langius,
in his Hermeneutica Sacra, pp. 64—96.; by Rambach, in-his Institutiones Hermeneu-
tice Sacre, lib. ii, cap. 8. pp. 317—362. ; by Jahn, in his Enchiridion Herm. Generalis,
pp. 127—135. ; by Chladenius, in his Institutiones Exegetice, pp. 310—322. ; and by
J. E. Pfeiffer, in his Institutiones Herm. Sacer. pp. 534—569.
VOL. Il. LL
( iy es Ὴ ΣΝ [Part II. Ch.
᾽
CHAPTER III.
ON THE SUBSIDIARY MEANS FOR ASCERTAINING THE SENSE
᾿ OF SCRIPTURE.
SECTION I.
ON THE COGNATE LANGUAGES.
BESIDES the critical use to which the Cognate Languages ἦ may
be applied, they afford very considerable assistance, (as well as the
antient versions *,) in illustrating the sacred writings. They confirm
by their own authority a Hebrew form of speech, already known
to us from some other source: they supply the deficiencies of the
Hebrew language, and make us fully acquainted with the force and
meaning of obscure words and phrases, of which we must otherwise
remain ignorant, by restoring the lost roots of words, as well as the
primary and secondary meaning of such roots ; by illustrating words
the meaning of which has hitherto been uncertain, and by unfolding
the meanings of other words that are of less frequent occurrence, or
are only once found in the Scriptures. Further, the cognate lan-
guages are the most successful, if not the only means of leading us
to understand the meaning of phrases, or idiomatical combinations
of words found in the Bible, and the meaning of which cannot be
determined by it, but which, being agreeable to the genius of
the original languages, are preserved in books written in them.
Schultens, in his Origenes Hebreez ἢ, has illustrated a great number
of passages from the Arabic, from whose work Bauer * and Dr. Ge-
Ταῦ ἢ have given many examples which do not admit of abridgment.
Schleusner has also availed himself of the cognate dialects to illustrate
many important passages of the New Testament. Of the various
modern commentators on the Bible, no one perhaps has more suc-
cessfully applied the kindred languages to its interpretation than
Dr. Adam Clarke. -
In consulting the cognate languages, however, much care and at-
tention are requisite, lest we should be led away by any verbal or
literal resemblance that may strike the mind, and above all by mere
etymologies, which, though in some instances they may be advan-
tageously referred to, are often uncertain guides. ‘The resemblance
or analogy must be a veal one. We must there compare not only
“1 See a notice of the cognate languages in pp. 31, $2. of the present volume.
' 2 On the benefit to be derived from the use and application of antient versions, see
pp. 212—215. of this volume.
3 Alberti Schultens Origines Hebree, sive Hebrex Lingua antiquissima Natura et
Indoles, ex Arabi penetralibus revocata. Lugduni Batavorum, 1761, 4to. In two
parts or volumes. The first edition was printed at Franeker, in 1724—1738.
. * Bauver’s Hermeneutica Sacra, pp. 90—144.
5 Gerard’s Institutes of Biblical Criticism, pp.58—70.
ΠῚ. Sect. 17. On the Cognate Languages. 515
similar words.and phrases, but also similar modes of speech, which,
though perhaps differing as to the etymology of the words, are yet
evidently spoken of a similar thing. The following examples will
illustrate this remark:
1. In 1 Cor. iii. 15. St. Paul, speaking of certain Christian teachers at
Corinth, observes, that, “zf any man’s work shall be burnt, he shall suffer
loss, but he himself shall be saved; yet so as by fire.” On this passage, by
a forced and erroneous construction, has the church of Rome erected
the doctrine of purgatory, a place in which she pretends that the just,
who depart out of this life, expiate certain offences that do not meri
eternal damnation. Let us, however, consider the subject matter of the
apostle’s discourse in his Epistle to the Corinthians. Reflecting on the
divisions which were among them, and on that diversity of teachers who
formed them into different parties, he compares these to various builders! ;
some of whom raised an edifice upon the only foundation, Jesus Christ,
composed of gold, silver, and precious stones ; in other words, who preached
the pure, vital, and uncorrupted doctrines of the Gospel ; while others,
upon the same foundation, built wood, hay, stubble, that is, disseminated
false, vain, and corrupt doctrines; of both these structures, he says,
(v. 13.) Every man’s work shall be made manifest ; for the day shall declare
it, because it shall be revealed by fire; and the fire shall try (rather prove)
every man’s work of what sort it 1s. Either the day of the heavy trial of
persecution, or rather the final judgment of God, shall try every man’s
work, search it as thoroughly as fire does things that are put into it.
Then, adds the apostle, 3f any man’s work abide which he hath built there-
upon, if the doctrines he hath taught bear the test, as silver, gold, and
precious stones abide in the fire, he shall receive a reward. But if any
man’s work shall be burnt, if, on that trial, it be found that he has intro-
duced false or unsound doctrines, he shall be like a man, whose building
being of wood, hay, and stubble, is consumed by the fire; all his pains
in building are lost, and his works destroyed and gone. But (rather yet)
if he be upon the whole a good man who hath built upon Christ as the,
foundation, and on the terms of the gospel committed himself to him,
he himself shall be saved ; yet so as by fire, ὡς δια πυρος, that is, not with-
out extreme hazard and difliculty, as a man is preserved from the flames
of his house when he escapes naked through them, and thus narrowly
saves his life though with the loss of all his property. This expression
is proverbial concerning persons who escape with great hazard out of
imminent danger; and similar expressions are to be found in the Old
Testament, as in Amosiv. 11.” and Zech. iii. 2. and also in the Epistle of
1 Some writers have imagined that the apostle is speaking of the materials, that is, the
persons, of which the church of God is composed, rather than of the ministers of the Gospel,
whom he represents as architects in the heavenly building. On a repeated consideration of
the verses in question, the author is satisfied that the latter are intended : and in this view
of the subject he is supported by Mr. Locke, Dr. Doddridge, and other eminent critics.
2 Grotius, in his note on this passage, has remarked that a similar mode of speaking
obtained-among the Greeks, SwZecSa: εἰς πυρὸς, or ek pAoy'yos, but he has not cited any
examples. Palairet cites the following passage from one of the orations of Aristides; who,
speaking of Apelles, says, that the gods saved him out of the midst of the fire, EX MEZOY
TIYPOS τον ανδρα SQZEIN. Observationes Philologico-Critice in Noy. Test. p. 586.
Some additional instances are given in Elsner’s Observationes Sacre in Novi Feederis
Libros, vol. ii. p. 78. See Bishop Porteus’s Brief Confutation of the Errors of the Church
of Rome, pp. 48, 49. 12mo. London, 1796; and the Bishop of Lincoln’s Elements of
Ginaees Theology, vol. ii. pp. 347—351.; Drs. Whitby, Macknight, and_A. Clarke, on
1 Cor. iii. 15. —
i wa
516 On the Cognate Languages. [Part IL. Ch.
Jude v. 23. Now, let this phrase be compared with the Latin words.
ambustus and semiustus. Livy, speaking of Lucius Amilius Paulus, says,
that he had very narrowly escaped being sentenced to punishment, prope
ambustus evaserat, (lib. xxii. c.35.); and again (c. 40.) the consul is re-
presented as saying that he had, in his former consulate, escaped the
flames of the popular rage not without being scorched, se populare in-
cendium semiustum evasisse.' Here, also, though there is no verbal re-
semblance between the expression of Saint Paul and those of the Roman
historian, yet the real analogy is very striking, and shews that the apostle
employed a well known proverbial expression, referring solely to a
narrow escape from difficulty, and not, as the Romanists erroneously
assert, to the fire of purgatory, a doctrine which is justly characterised
as “a fond thing, vainly invented, and grounded upon no warranty of
scripture, but rather repugnant to the word of God.” 2
2. The sentence in Gen. xlix. 10. nor a lawgiver from between his feet,
has greatly exercised the ingenuity of commentators. It is at present
considered as equivalent to a teacher from his offspring. But, without
altogether rejecting this interpretation, we may derive some light on the
venerable patriarch’s meaning from the Greek writers, among whom the
expression of Moses occurs in the very same terms. ‘Thus, in the Theage
of Plato, we have ex τῶν ποδων ὡποχωρήσομεν. In other writers the expres-
sion 18 ex ποδων, OF ex Today γινεσσαι, which is equivalent to e medio disce-
dere, e medio evadere, e conspectu abire, that is, to disappear.? The
general meaning of Moses, therefore, may be, that a native /awgiver, or
expounder of the law, teacher, or scribe, (intimating the ecclesiastical
polity of the Jews) should not be wanting to that people, until Shzloh,
or the Sent (the Apostle, as SaintP aul terms Jesus Christ, Heb. iii. 1.) come.
How accurately this prediction has been accomplished it is not neces-
sary to shew in this place.
3. In Matt. vill. 20. we read that Christ had not where to lay his head :
which expression has been interpreted as meaning that he had literally
no home of his own. But considerable light is thrown upon it by two
passages from the Arabic History of Abulpharagius ; in the first of
which, having stated that Saladin had animated his soldiers to the
storming of Tyre, he says, that no place now remained to the Franks,
WHERE THEY COULD LAY THEIR HEAD, except Tyre ; and again, after re-
lating that the Arabs had stormed Acca, or Ptolemais, he says that No
PLACE WAS LEFT TO THE FRANKS, on the coast of this (the Mediterranean)
Sea, WHERE THEY COULD LAY THEIR HEAD.* From these two passages
1 Cicero, (Orat. pro Milone, c. 5.) has the following passage : —‘‘ Declarant hujus
ambusti tribuni plebis ille intermortuz conciones, quibus quotidie meam potentiam invi-
diose criminabatur”’ (tom. vi. p. 91. edit. Bipont.) ; and in his second pleading against
Verres, the following sentence, which is still more fully in point: ‘ Sic iste ( Verres) multo
sceleratior et nequior, quam ille Hadrianus, aliquanto etiam felicior fuit. 1116 qudd ejus
avaritiam cives Romani ferre non potuerant, Utice domi sux vivus exustus est ; idque
ita illi merito accidisse existimatum est, ut letaruntur omnes neque ulla animadyersio
constitueretur : hic sociorum ambustus incendio, tamen ex illa flamma periculoque evolavit,”’
ἄς. (Cont. Verr. Action ii. lib. 1. c. 27. tom. iii. p: 265.)
2 Article xxii. of the Anglican Church. The antiscriptural doctrine of purgatory is
copiously and ably exposed by Mr. Fletcher in his “¢ Lectures on the Principles and Insti-
tutions of the Roman Catholic Religion.” pp. 236—250.
3 Mori Acroases in Ernesti Instit. Interp. Nov. ‘Test. vol i.. p. 181.
4 Abulpharagii Historia, pp. 406. 591. cited by Ammon, in his notes on Ernestis
Instit. Interp. Nov. Test. pp. 67, 68. The subject of the preceding section is briefly
discussed by Ernesti, pp. 65—70. and more at length in his Opera Philologica, pp. 178.
et seq. and 277., as well as by Morus, in his Acroases, vol. i. pp. 168—184. and particu-
III. Sect. I1.] On the Analogy of Scripture. 517
‘it is evident that the evangelist’s meaning is, that Jesus Christ had no
secure and fixed place of residence.
SECTION II.
ON THE ANALOGY OF SCRIPTURE, OR PARALLEL PASSAGES.
I. Nature of Parallel Passages. —U. Verbal Parallelisms.— U1. Reat
Parallelisms.—1V. Parallelisms of members, or poetical parallelisms.
— V. Rules for investigating parallel passages. — Helps for the investe-
gation of parallel passages.
‘THE importance of parallelisms or parallel passages to the eluci-
dation of the Scriptures having already been frequently adverted to,
it now becomes necessary to institute a particular inquiry into their
nature, and to offer some general hints for beneficially consulting
this very important subsidiary mean in the study of the Bible.
“‘ When, in any ordinary composition, a passage occurs of doubtful
meaning with respect to the sentiment or doctrine it conveys, the
obvious course of proceeding is, to examine what the author him-
self has in other parts of his work delivered upon the same subject ;
to weigh well the force of any particular expressions he is accus-
tomed to use; and to inquire what there might be in the occasion
or circumstances under which he wrote, tending to throw further
light upon the immediate object he had in view. ‘This is only to
render common justice to the writer; it is necessary both for the
discovery of his real meaning, and to secure him against any wanton
charge of error or inconsistency. Now, if this may justly be re-
quired in any ordinary work of uninspired composition, how much
more indispensable must it be when we sit in judgment upon the
sacred volume; in which (if we acknowledge its divine original) it is
impossible even to imagine a failure either in judgment or in integrity.’
ςς God has been pleased, in sundry portions and in divers man-
ners, to speak unto us in his word ; but in all the books of Scripture
we may trace an admirable unity of design, an intimate connexion
of parts, and a complete harmony of doctrines. In some instances
the same truths are conveyed nearly in the same modes of expres-
sion; in other instances the same sentiments are clothed with
beautiful varieties of language. While we are interested in disco-
vering some of the indications of mental diversity among the sacred
writers, we clearly perceive that the whole volume of revelation is
distinguished by a certain characteristic style and phraseology alto-
gether its own, and which for simplicity, dignity, energy, and fulness,
must be allowed to have no parallel. Now, if there be in the vari-
larly by G. G. Zemisch, in his Disputatio Philologica De Analogia Linguarum, Inter-
pretationis subsidio, (Lipsie, 1758.) reprinted in Fott’s and. Ruperti’s Sylloge Com-.
mentationum Theologicarum, vol. vii. pp. 185—221, a .
1 Bishop Vanmildert’s Lectures, p. 190. ᾿
LL3
518 On the Analogy of Scripture, [Part II. Ch.
‘ous parts of Scripture such important coincidences of sentiment, of
language, and of idiom, it is evident that we proceed on just. and
rational principles, in comparing together passages that have some
degree of resemblance, and in applying those, the meaning of which
is clear, to the illustration of such as are involved in some degree
of obscurity.” ?
The passages which thus have some degree of resemblance are
termed Parallel Passages ; and the comparison of them is a most
important help for interpreting such parts of Scripture as may ap-
ear to us obscure or uncertain: for, on almost every subject, there
will be found a multitude of phrases, that, when diligently collated,
will afford mutual illustration and support to each other; the truth
which is more obscurely intimated in one place being expressed
with greater precision in others. Thus, a part of the attributes or
circumstances, relating to both persons and things, is stated in one
text or passage, and part in another; so that it is only by searching
out several passages, and connecting them together, that we can
obtain a just apprehension of them. More particularly, the types
of the Old Testament must be compared with their antitypes in the
New (as Numb. xxi. 9. with John ili. 14.); predictions must be com-
pared with the history of their accomplishment (as Isa. lili. the latter
part of v. 12. with Mark xv. 27, 28. and Luke xxii. 37. and the for-
mer part of Isa. li. 12. with Matt. xxvii. 57. Mark xv. 43. Luke
xxill. 50.); and the portion of Scripture, in which any point is
specifically treated, ought to be chiefiy attended to in the compari-
son, as Genesis, ch.i.on the creation, Romans, ch. iii.—v. on the
doctrine of justification, &c. &c. ?
1 Rey. H. F. Burder’s Sermon on the Duty and Means of ascertaining the Sense of
Scripture, pp. 17, 18. .
2 On the importance and benefit of consulting parallel passages, Bishop Horsley has
several fine observations in his comment on Psal. xcvii. The whole passage is too long
to extract, but the following sentences are so appropriate to the subject of this section,
that the author deems any apology for their insertion unnecessary. ‘‘ Jt should,’’ says
his Lordship, ‘‘be a rule with every one, who would read the Holy Scriptures with advan-
tage and improvement, to compare every text, which may seem either important for the doc-
trine tt may contain, or remarkable for the turn of the expression, with the parallel passages
in other parts of Holy Writ; that is, with the passages in which the subject-matter is the
same, the sense equivalent, or the turn of the expression similar. These parallel passages
are easily found by the marginal references in Bibles of the larger form.” ......... “ It is
incredible to any one, who has not in some degree made the experiment, what a profi-
ciency may be made in that knowledge which maketh wise unto salvation, by studying
the Scriptures in this manner, without any other commentary or exposition than what the
different parts of the sacred volume mutually furnish for each other. J will not scruple
to assert that the most ILLITERATE Curistian, if he can but read his English Bible, and
will take the pains to read it in this manner, will not only attain all that practical knowledge
which is necessary to his salvation ; but, by God’s blessing, he will become learned in every
thing relating to his religion in such degree, that he will not be liable to be misled either by the
refined arguments or by the false assertions of those who endeavour to ingraft their own
opinions upon the Oracles of God. He may safely be ignorant of all philosophy, except
what is to be learned from the sacred books; which indeed contain the highest philosophy
adapted to the lowest apprehensions. He may safely remain ignorant of all history, ex-
cept so much of the history of the first ages of the Jewish and of the Christian church, as
is to be gathered from the canonical books of the Old and New Testament. Let him study
these in the manner I recommend, and let him never cease to pray for the 1L.LUMINATION OF THAT
Srinit by which these books were dictated ; and the whole compass of abstruse philosophy ,
III. Sect. II.] Or Parallel Passages. 519
The foundation of the parallelisms occurring in the sacred writings.
is the perpetual harmony of Scripture itself; which, though com-
posed by various writers, yet proceeding from one and the same in-
fallible source, cannot but agree in words as well as in things.
Parallelisms are either near or remote: in the former case the
parallel passages are sought from the same writer ; in the latter
from different writers. They are further termed adequate, when
they affect the whole subject proposed in the text ; and inadequate,
when they affect it only in part: but the most usual division of the
analogy of Scripture, or parallelisms, is into verbal, or parallelisms
of words, and real, or parallelisms of things.
II. A Verbal Parallelism or Analogy is that in which, on com-
paring two or more places together, the same words and phrases,
the same mode of argument, the same method of construction, and
the same rhetorical figures, are respectively to be found. Of this
description are the following instances.
1. Parallel words and phrases. —Thus, when the Prophet Jere-
miah, speaking of the human heart, says, that it is “ΚΞ deceitful above
all things, and desperately wicked (Jer. xvii. 9.), in order to under-
stand the full import of the original word there rendered desperately,
we must compare Jer. xv. 18. and Micah i. 9. where the same word
occurs, and is rendered desperate or incurable. From which two
passages it is obvious that the prophet’s meaning was, that the
deceitfulness and wickedness of the heart of man are so great, that
they cannot be healed or removed by any human art. Compare
also Isa. xl. 11. and Ezek. xxxiv. 23. with John x. 11. 14, 15.
Heb. xiii. 20. and 1 Pet. ii. 25. and v. 4.
2. Parallel modes of arguing. — Thus the apostles, Paul, James,
and Peter, respectively support their exhortations to patience by
the example of Jesus Christ. Compare Heb. xii. 2, 3. James v.
10, 11. and 1 Pet. ii. 21. On the contrary, dissuasives from sin are
more strongly set forth in the Old and New Testaments, by urging
that sinful courses were the way of the heathen nations. Compare
Levit. xviii. 24. Jer. x. 2. and Matt. vi. 32.
3. Of Parallel constructions and figures we have examples in
Rom. viii. 3. 2 Cor. v. 21. and Heb. x. 6. in which passages re-
spectively, the Greek word ἁμαρτία, there translated sin, means
sacrifices or offerings for sin, agreeably to the idiom of the Hebrew
language, in which the same word elliptically signifies both s¢ and
sin-offering, which the Septuagint version invariably renders by
apaptie in upwards of one hundred places. Dr. Whitby, on
2 Cor. y. 21., has pointed out a few instances; but Dr. A. Clarke
(on the same text) has enumerated all the passages, which are in
fact so many additional examples of verbal parallelisms. To this
and recondite history, shall furnish no argument with which the perverse will of man shalt
be able to shake this teaRNED Curistian’s faith. The Bible, thus studied, will indeed
prove to be what we Protestants esteem it —a certain and sufficient rule of faith and
practice, a helmet of salvation, which alone may quench the fiery darts of the wicked.”"—
Sermons on the Resurrection, &c. pp. 221—228.
ΓΝ LL 4,
520 On the Analogy of Scripture, [Part 11. Ch..
class some biblical critics refer those. passages in which the same
sentence is expressed not precisely in the same words, but in s¢milar
words, more full as well as more perspicuous, and concerning the
force and meaning of which there can be no doubt. Such are
the parallelisms of the sacred poets; which, from the light they
throw on the poetical books of the Scriptures, demand a distinct
consideration.
Verbal parallelisms are of great importance for ascertaining the
meaning of words that rarely occur in the Bible, as well as of those
which express peculiar doctrines or terms of religion, as fazth, re-
pentance, new creature, &c., likewise in explaining doubtful passages,
and also the Hebraisms appearing in the New ‘Testament. ..
Ill. A Real Parallelism or Analogy is, where the same thing or
subject is treated of, either designedly or incidentally, in the same
words, οὐ ἴῃ others which are more clear, copious, and full, and
concerning whose force and meaning there can be no doubt. In
comparing two passages, however, we must ascertain whether the
same thing 7s really expressed more fully as well as more clearly,
and also without any ambiguity whatever, otherwise little or no
assistance can be obtained for illustrating obscure places. Real
parallelisms are twofold —historical, and didactic or doctrinal.
1. An Historical Parallelism of things is, where the same thing or
event is related: it is of great and constant use in order to understand
aright the Four Gospels, in which the same things are for the most part
related more fully by one Evangelist than by the others, according to
the design with which the Gospels were respectively written.
Thus, the account of our Savicur’s stilling the tempest in the sea of Gennesareth is
more copiously related by Saint Mark (iv. 36—41.) and Saint Luke (viii. 22—25.) than
it is by Saint Matthew (viii. 24—-26.). By comparing the several narratives of the
Evangelists together, harmonies are constructed from their separate histories. In like
manner, the historical bocks ef the Old Testament are mutually illustrated by comparing
together the books of Samuel, Kings, and Chronicles. For instance, many passages in
the book of Genesis are parallel to 1 Chron. i.—ix. ; many parts of the books of Exodus,
Leviticus, and Numbers are parallel to the book cf Deuteronomy ; the books of Samuel
and Kings, to the two bocks of Chronicles; and lastly, 2 Kings xvili. 13—37. and
2 Chron. xxxii. are parallel with Isa. xxxvi. Dr. Lightfeot and Mr. Townsend have
compiled very valuable harmonies of the Old Testament, in which the historical and pro-
phetical passages are interwoven in the order of time, of which an account has been
already given, !
2. A Didactic or Doctrinal Parallelism of things is, where the same
thing is taught: this species of parallel is of the greatest importance
for comprehending the doctrines inculcated in the Bible, which we
should otherwise be liable to mistake or grossly pervert.
We have examples of it in all those Psalms which occur twice in the Book of Psalms,
asin Psal. xiv. compared with liii. ; xl. 13—17. with Ixx. ; lvii. 7—11. with cviii. 1—5. ,
lx. 5—12. with cviii. 6—13. ; and cxv. 4—8. with cxxxv. 15—18. Sometimes also a
hymn of David’s which occurs in the Book of Psalms, is to be found in some one of the
historical books, as Psalm xcvi. compared with 1 Chron. xvi. 23—33. ; Psalm cv.1—15.
with 1 Chron, xvi. 8—22. and Psal. cvi. 47, 48. with 1 Chron, xvi. 35, 36.
In like manner, in the New Testament, the same thing is taught nearly in the same
words, as in the Epistle of Jude compared with 2 Pet. ch. ii. Frequently also the same
doctrine is explained more fully in one place, which had been more concisely stated in
another: such, for instance, are the superseding of the Mosaic dispensation by that of
1 See pp.176, 477. supra, ofthe present volume,
III. Sect. [1.1 Or Parallel Passages. : 521
the Gospel, and all those passages which are parallel as to the thing or subject discussed:
though differing in words; so that, by comparing them, the scope of the doctrine incul-
cated will readily be collected. On the other hand, where the same subject or doctrine
is delivered with more brevity, all the various passages must be diligently collated, and
the doctrine elicited from them. Of this description are the numerous predictions, &c..
relative to the future happiness of mankind, connected with the removal of the Jewish
economy, and the conversion of the Gentiles to the Christian religion.
But the use of this parallelism will more fully appear from one or two instances. Let
us then compare Gal. νἱ. 15. with Gal. v. 6. 1 Cor. vii. 19. 2 Cor. v. 17. and Rom. ii.
28,29. In the former passage we read, In Christ Jesus neither circumcision availeth any
thing, nor uncircumcision, but a new creature, or rather [there is] a new creation. In
Gal. v. 6. the apostle had briefly delivered the same doctrine in the following terms: In
Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but faith that
worketh by love. — 1 Cor, vii. 19. Circumcision is nothing, nor uncircumcision, but the
keeping of the commandments of God. —2 Cor. v. 17. Therefore if any man be in Christ,
he is a new creature, or, more correctly, [there is] a new creation: old things are passed
away ; behold! all things are become new. — Rom. ii. 28, 29. He is not a Jew that is one
outwardly, i.e. he is not a genuine member of the church of God who has only an outward
profession : neither is that circumcision which is outward in the flesh. But he is a Jew,
a true member of the church of God, which is one inwardly, and circumcision is that of
the heart, in the spirit, and not in the letter ; whose praise is not of men, but of God. From
these passages it is evident that what Saint Paul, in Gal. vi. 15. terms a new creature or
creation, he in Gal. v. 6. denominates faith that worketh by love ; and in 1 Cor. vii. 19.
keeping the commandments of God. From this collation of passages, then, we perceive,
that what the apostle intends by a new creature or new creation, is the entire conversion
of the heart from sin to God: and as creation is the proper work of an All-wise and Al-
mighty Being, so this total change of heart, soul, and life, which takes place under the
ministration of the Gospel, is effected by the power and grace of God, and is evidenced
by that faith, and obedience which are indispensably necessary to all Christians in order
to salvation. ἃ
Again : in 2 Cor. i. 21. God is said to have anointed us : the parallel passage, where this
expression is so explained as to give an idea of the thing intended, is 1 John ii. 20. where
true Christians are said to have an unction from the Holy One, and to know all things ;
and in y. 27. the same anointing is said to teach all things. Now, if the effect of this
unction be that we should know all things, the anointing will be whatever brings know-
ledge to us, and therefore teaching. From this comparison of passages, therefore, we
learn that by unction and anointing is intended the Holy Spirit, whose office is to teach
all things, and to guide us into all truth (John xiv. 26. and xvi. 13.) ; and whose gifts
and graces are diffused throughout the church of Christ, and imparted to every living
member of it. For his assistances are equally necessary to all, to the learned as well as
the unlearned, to teachers as well as to hearers: he it is that enlightens our minds, purifies
our hearts, and inclines our wills, not only beginning but carrying on and perfecting a
new and spiritual life in our souls. The expression in v. 20. and ye know all things, is
not to be understood in the largest sense, but must be limited to those things which are
necessary to salvation. These every true Christian not only knows speculatively — that
is, he not only has a notion of them in his mind —but he has also a practical and experi-
mental knowledge and ‘taste of them, which is productive of holy obedience. This
inestimable gift was purchased by the sufferings and death of Christ, who is here styled
the Holy One. The words in v.27. and ye need not that any man should teach yous
cannot be intended to set aside all outward teaching ; but their meaning is, either that ye
need not the teaching of any of those antichrists and false teachers mentioned in various
parts of this epistle, or that ye need not that any one should teach you how to judge of
those deceivers and their doctrines.
IV. Besides verbal and real parallelisms, there is a third species
partaking of the nature of both, and which is of equal importance
for understanding the Scriptures: This has been termed a paral-
lelism of members : it consists chiefly in a certain equality, resemblance,
or parallelism, between the members of each period ; so that in two
lines, or members of the same period, things shall answer to things,
1 Mori Acroases Hermeneutic, tom. i. p. 95. See also Macknight and Scott on
the texts above cited. .
522 On the Analogy of Scripture, [Part II. Ch.
and words to words, as if fitted to each other by a kind of rule or
measure. ida
The nature of this kind of parallelism, which is the grand cha-
racteristic of the poetical style of the Hebrews, has been already
considered ; and its critical uses have been illustrated. ! |
It now remains that we shew its application to the interpretation of
the sacred volume, in which it will be found a very important help.
In the poetical parts of the Old Testament, it sometimes happens
that, in the alternate quatrain, the third line forms a continuous
sense with the first, and the fourth with the second. Bishop Lowth
has given a striking example of this variety of parallelism in his
nineteenth preelection, from Deut. xxxii.42. But as its distinguish-
ing feature is not there sufficiently noted, Bishop Jebb adopts the
following translation of Mr. Parkhurst:
I will make mine arrows drunk with blood ;
And my sword shall devour flesh :
With the blood of the slain and the captive ;
From the hairy head of the enemy.
That is, reducing the stanza to a simple quatrain :
I will make mine arrows drunk with blood :
With the blood of the slain and the captive:
And my sword shall devour flesh ;
From the hairy head of the enemy.
Again, |
From without the sword shall destroy ;
And in the inmost apartments terror ;
Both the young man and the virgin ;
The suckling, with the man of grey hairs.
Deut. xxxii. 25.
“The youths and virgins,” says Bishop Jebb, “led out of doors by
the vigour and buoyancy natural at their time of life, fall victims to the
sword in the streets of the city: while infancy and old age, confined by
helplessness and decrepitude to the inner chambers of the house, perish
there by fear, before the sword can reach them.”
Mr. Green, in his, “" Poetical parts of the New Testament,” observes
that there is a similar hyperbaton in Isa. xxxiv.6. And Dr. Hales re-
duces to a similar form that remarkable prophecy, Gen. xlix. 10.:
; The sceptre shall not depart from Judah ;
Nor a scribe of his offspring ;
Until Shiloh shall come ;
And [until] to him a congregation of peoples.
«« That is, according to Dr. Hales, the sceptre, or civil government,
shall not depart, till the coming or birth of Shiloh; and the scribe, or
expounder of the law, intimating ecclesiastical regimen, shall not de-
part, or cease, until there shall be formed a congregation of peoples, a
church of Christian worshippers from various nations ; the former branch
‘of this prophecy was fulfilled, when Augustus made his enrolment pre-
paratory to the census throughout Judza and Galilee; thereby degrading
Judea to a Roman province: the latter branch was fulfilled, at the sack-
ing of Jerusalem by Titus; when the temple was destroyed, and the
‘Jewish ritual abolished.” 2
4
1 See pp. 449—468. supra, of this volume.
2 Jebb’s Sacred Literature, pp. 29, 30.
ΠῚ. Sect. IL] Or Parallel Passages. ὃ 523
By the application of this parallelism of members, Bishop Jebb
has thrown considerable light upon a difficult passage in the eighty-
fourth psalm, which he considers as an zntroverted parallelism.!
Blessed is the man whose strength is in Thee :
The passengers, in whose heart are the ways,
In the valley of Baca make it a spring,
The rain also filleth the pools ;
They go from strength to strength ;
He shall appear before God in Zion.
Psal, Ixxxiv, 5—7.
«“ The first and sixth lines are here considered, at once, as con-
structively parallel, and as affording a continuous sense : the intermediate
four Jines may be accounted parenthetical ; the second, constructively
parallel with the fifth; and the third with the fourth. The first line
seems to contain the character of a confirmed proficient in religion, —
his strength is in God ; the sixth line, to describe his final beatification,
— he shall appear before God in Zion. ‘The intermediate quatrain may
be regarded as descriptive of the intermediate course pursued by those
who desire to be good and happy: they are passengers, but they know
their destination, and they long for it ; at a distance from the temple,
(the mystical “sapientum templa serena,”) they are anxious to arrive
there ; the very highways to Jerusalem are in their heart. And what
is the consequence ? Affection smooths all difficulties: the parched and
sandy desert becomes a rich well-watered valley ; and they cheerfully
advance from strength to strength ; from one degree of virtuous profi-
ciency to another.” # |
One or two examples more will shew the great importance of ap-
plying the poetical parallelism to the study of the New ‘Testament.
εσχοτίσμενοι τὴ Oravorm οντες"
απηλλωτριώμενο! τῆς ζωῆς του Θεοῦ :
δια τὴν ἀγνοιτῖν τὴν ουσᾶν EY αὐτοις"
δια τὴν πώρωσιν τῆς καρδιας αὐτῶν.
Being darkened in the understanding ;
Being alienated from the life of God :
Through the ignorance which is in them ;
Through the blindness of their hearts.
Ephes. iv. 18.
That is, adjusting the parallelism :
Being darkened in the understanding,
Through the ignorance which is in them ;
Being alienated from the life of God,
Through the blindness of their hearts.
we a SS ES eS eC eee
1 On the nature of this particular species of parallelisms, see p. 456. supra, of this
volume.
2 Sacred Literature, p. 55. In p. 56. Bishop Jebb has given a passage from Euthy-
mius’s Commentary on Psal. lxxxiy. 7. which is so truly beautiful, that we cannot help
inserting it. Ex δυνάμεως ets δυναμιν" e& apeTns εἰς apeTnY. οἷον Ek ταπεινοφροσυνὴς εἰς
τσενϑος" εκ Se wevSous εἰς κατανυξιν" καὶ οὕτω" εἰς TAUTTS Els EXELYNY τσροκόπτοντες, avaB~
βησονται wpus THY ἀκρωρεισιν. δυναμιν δὲ THY ἀρετὴν ἐκάλεσεν, ὡς ισχυροτσοιουσαν τὸν
μετιοντα αὐτὴν. ““ From strength to strength ; from virtue to virtue: for example, from
lowliness of mind to mourning ; from mourning to contrition; and thus, advancing from
one attainment to another, they shall ascend the summit of the mountain. _ The psalmist
calls virtue strength, because it makes him strong who attains it.’’—** Perhaps,” the
jearned prelate remarks, “ each gradation of goodness may be accounted, as it were, a
fortress or strong-hold upon the way: a secure stage in the pilgrimage of virtue.”
594. On the Analogy of Scripture, [Part IL. Ch.
Again:
καὶ eCntovy αὐτὸν κρωτήησαι"
καὶ ἐφοδηδησαν τὸν οχλον:
EYVQTAY γῶρ, ὅτι προς αὐτους THY παφαθολην | εἰπὲ
καὶ ADEVTES αὐτὸν, ἀπήηλδον.
And they sought to seize him ;
And they feared the people:
For they. knew, that against them he spake the parable ;
And having left him, they departed.
Mark xii. 12.
That is, adjusting the parallelism, and giving the particle καὶ, the
three different senses, which Dr. Henry Owen has observed that it
bears in this passage:
And they sought to seize him ;
For they knew, that against them he spake the parable ;
But they feared the people ;
Therefore, having left him, they departed. !
As it requires particular attention and much practice in order to
distinguish the different species of parallelisms, — especially the
sententious or poetical parallelism, — the following hints are offered
to the biblical student, in the hope of enabling him to avail himself
of them, and advantageously to apply them to the interpretation of
the Scriptures.
1. Ascertain the primary meaning of the passage under consideration. |
In the passage from St. Luke cited in pp. 450,451., the primary or fundamental meaning
was, that God changes the conditions of men. In 1 Cor. iv. 5. we read, Judge nothing
before the time, until the Lord come, who both will bring to light the hidden: things of dark:-
ness, and will make manifest the counsels of the hearts. Now here is a parallelism of
members, but the fundamental meaning is, that God L judges the counsels of men ; he there-
fore judges without respect of persons, antl with unerring impartiality. The apostle’ s design
was to shew that it is impossible for men to perceive and judge the counsels of one
another. ‘Thus, again, words are also construed with words, and things with things, in
order that an enumeration may be made of the species, kinds, or parts ‘of the whole; as
in the divine ode of the Virgin Mary already alluded to, in which the specific displays of
divine power are enumerated. God hath put down the proud, but exalteth them of low
degree, &c. The diligent reader will observe, that this place describes the power of God,
in whose hands is the ‘distribution of prosperity and adversity ; and that all these parts or
species are, in an exposition, to be joined together with the proposition exhibiting the
genus or kind, viz. that prosperity and adversity are in the hands of tlie Almighty. i
2. Although the Sacred Scriptures, prrmariLy coming from God, are
perfectly consistent, and harmonise throughout ; yet, as they were SECOND-
ARILY written by different authors, on various topics, and in different styles,
those books are in the first instance to be compared, which were composed by
the same author, in the same language, and on a parallel subject.
(1.) Thus, by comparing Psal. xxxviii. “10. with 1 Sam. xiv. 26, 27. (in which Jona-
than having taken some honey for his refreshment, is said to have had his eyes enlightened),
we shall readily apprehend the force of the psalmist’s complaint, that the light of his eyes
was gone from him; for the eyes of a person in good health are so strong, as to sparkle
with the rays of-light that fall upon them; whereas, when the constitution is worn by
Jong sickness, or broken by grief, the eyes lose their vigour and brilliancy, and in cases
of incipient blindness, the light gradually fails the eyes. In like manner, if we compare
1 Thess, ν. 23. with Jude verse 19. we shall find that the spirit, mentioned in the former
1 Jebb’s Sacred Literature, p. 198. This elegant critic has thrown more light than all
the commentators extant, on that very obscure passage, Matt. xv. 3—6. by exhibiting it
in the form of an introverted parallelism (see pp, 244—248.); and also on that very
difficult portion of the New Testament, — the song of Zacharias (Luke i. 67—79) — by
dividing it according to the poetical parallelism. See Sacred Literature, pp. 403—417. *
III. Sect. II.}. Or Parallel Passages. | : 525
passage, does not denote any ¢hird constituent part of man, distinct from the soul and
body, but that it means the spiritual strength bestowed, through the grace of the Holy
Spirit, in our regeneration and sanctification ; for the apostle Jude, speaking of false
teachers, describes them as sensual, NOT HAVING THE SPIRIT, that is, as persons abandoned
to follow their own evil ways, unrenewed and unsanctified by the Holy Spirit.
(2.) But the propriety of this canon will particularly appear, if we compare the paral-
lel passages of the same author, in preference to every other sacred writer. For instance,
in Rom. iii. 24., Saint Paul, when treating of our justification in the sight of God, says,
that we are justified freely by his grace: now that this is to be understood of the free
favour of God towards us, and not of any quality wrought in us, is evident from Eph. ii.
4, 5.2 Tim. i. 9. and Tit. ii. 5. 7. in which passages our salvation by Jesus Christ is ex-
pressly ascribed to the great love wherewith God loved us — to his own purpose and grace,
—and to his mercy and grace.
᾿
3. Besides the kindred dialects, much assistance will be derived, in studying
the parallelisms of Scripture, from a diligent comparison of the Greek Sep-
tuagint version with the New Testament ; as the latter was very frequently
cited by Jesus Christ and his apostles, and was constantly used in the syna-
gogues during the apostolic age, as well as by the Gentile converts to
Judaism.
As the importance of cognate languages! in illustrating the Scriptures
generally, and the value of the Septuagint version *, for explaining the
New Testament in particular, have already been noticed, it will not be
necessary to adduce many examples. We shall offer one or two from
the Septuagint, as being more readily accessible to biblical students.
Thus, the force of our Saviour’s expression in Luke xii. 42. (giving a portion of meat
σίιτομετριον in due season) will best appear if we compare it with the Septuagint version of
Gen. xlvii. 1, 2., where we are told that Joseph (when Pharaoh had constituted him in-
tendant-general of Egypt,) supplied his father and his brothers, and all his father’s house-
hold, with a certain portion of corn for each person ; εσίτομετρει σῖτον, the very expression
used by St. Luke. It was usual for the stewards of great families, in antient times to
measure out to each slave his allotted portion of cornevery month. Again, in Luke xy.
13, the younger son is said to have taken his journey intoa far country, areSeuncey εἰς
χώραν μακραν ; an expression, Grotius remarks, which is singularly appropriate: for in
the Septuagint version of Psal. Ixxiii. 27. those who have wilfully cast off the fear of God
are said waxpuvew amo Tov Θεου éavTous, to withdraw themselves afar from God.
4. Whenever the mind is struck with any resemblance, in the first place
consider whether it is a true resemblance, and whether the passages are suf-
ficiently similar; that is, not only whether the same word, but also the
same thing, answers together, in order to form a safe judgment concern-
It often happens that one word has several distinct meanings, one of which obtains in one
place, and one in another place. When, therefore, words of such various meanings present
themselves, all those passages where they occur are not to be immediately considered as
parallel, unless they have a similar power. Thus, if any one were to compare Jonah iv. 10.
(where mention is made of the gourd which came up in a night, and perished in a night,
and which in the original Hebrew is termed the son of a night,) with 1 Thess.v. 5. where
Christians are called, not children of the night, but children of the day, it would hea
spurious parallel.
5. Where two parallel passages present themselves, the clearer and more
copious place must be selected to illustrate one that is more briefly and ob-
scurely expressed. |
The force and meaning of a word can never be ascertained from a single passage ; but
if there be a second passage on the same subject, we have a criterion by which to ascertain
the writer’s meaning. Or, if we consider the subject discussed by him, we shall find that
he has in one part touched very slightly on topics which are elsewhere more fully ex-
plained, and in which he has omitted nothing that could more copiously illustrate the for-
mer place, In availing ourselves, therefore, of a parallel passage to elucidate any part of
1 See pp. 514—516, supra. " ᾿Ξ. See Β. 183. supra.
528 On the Analogy of Scripture, [Part II. Ch.
the inspired writings, it is evident that the clearer places, and those which treat more fully:
on a subject, are to be considered as fundamental passages, by which others are to be
iliustrated. Thus, in Hosea xii. 4. there is an allusion to the patriarch Jacob’s wrestling
with an angel of God: now this place would be extremely obscure, if the whole his-
tory of that transaction were not more amply related in Gen, xxxii. 24—31.
6. Other things being equal, a nearer parallel is preferable to one that
zs more remote.
If a writer elsewhere repeat the same forms of speech, and also discuss in another part
a subject which he has but slightly touched in oye place, it is better to explain that place
from the same writer, than from parallel passages collected from others. But where a
writer supplies nothing by which to illustrate himself, recourse must in that case be had
to such as were contemporary with him, or nearly so, and from their compositions simi-
lar passages are to be collected. Thus Hosea, Isaiah, Micah, and Aros, having been
nearly contemporary with each other, and having uttered predictions relative to nearly
the same events, mutually elucidate each other, as the prophecy of Ezekiel illustrates
that of Jeremiah, and vice versd. This rule will apply generally, unless the more remote
writer define obscure places better, or continue and adorn the subject discussed.
7. No assistance is to be derived from similar passages, the sense of
which is uncertain.
For if such passages be cited to explain another that is obscure, they will be of no use
whatever, however similar they may be, but equally obscure. It is to little purpose,
therefore, to accumulate similar passages where the same name of a tree, plant, herb, &c.
is mentioned, and especially where there is no note or mark attached to it; for several of
the birds, beasts, fishes, trees, plants, precious stones, and musical instruments, men-
tioned in the Scriptures, are either unknown to us, or cannot now be precisely distin-
guished. !
8. It will be of great use to collect and reduce into alphabetical order all
those similar passages in which the same forms of speech occur, and the
same things are proposed in a different order of narration: but care must
be taken to avoid the accumulation of numerous passages that are parallel
to each other in forms of speech, or in things which are of themselves clear
and certain: for such accumulations of parallel places savour more
of a specious display of learning than real utility. 2
The best and most certain help by which to find out parallel passages is, unquestion-
ably, the diligent and attentive perusal of the Scriptures, repeated after short intervals
of time, and accompanied by the committal of the most difficult passages to writing, toge-
ther with such other passages as are either similar in words or in things, and which tend
to throw any light on obscure places. But, in instituting such parallelisms, care must
be taken not to multiply references unnecessarily for mere shew rather than for their
practical utility, and also that they do not violate the analogy of faith. For instance,
Rom. iii, 28. and James ii. 24. are not in every respect parallel to each other; because
in the former passage Saint Paul is treating of justification in the sight of God —a doc-
trine which numerous passages of Scripture most clearly testify to be by faith alone ;
whereas Saint James is speaking of justification in the sight of men, who form their judg-
ment of a man by his works.
The method, here indicated is the only effectual way by which to
ascertain parallel words and phrases, as well as parallelisms of things:
it will indeed require a considerable portion of time and study,
1 See some instances of this observation in Mr. Pilkington’s “ Remarks on several
Passages of Scripture,” pp. 83—90.
2 Morus in Ernesti Inst. Interpret. Nov. Test. tom. i. pp. 97—110. Bauer, Herm.
Sacr. pp. 163—174. J. B. Carpzov. Prime Linew Herm. Sacr. pp. 45—47. Pfeiffer,
Herm. Sacr. c. xi. pp. 658,659. | Frankii. Pralect. Hermeneut. pp. 95. et seg. 153. et.
seg. Rambach, Inst. Herm. Sacre, pp. S62—384, 651, 652.; also bis Exercit. Herm.
pp. 209—219. J. E. Pfeiffer, Inst. Herm. Sacr. pp. 278—305. Jahnii Enchiridion
Herm. Generalis, pp. 81—94.; and Chladenius’s Institutiones Exegetice, pp. 399—
406. Schefer, Institutiones Scripturistice, pars ii. pp. 771-84. See also Dr, Gerard’s
Institutes of Biblical Criticism, pp. 148—157.
III. Sect. IT.] ' Or Parallel Passages. 527.
which every one may not perhaps be able to give; but individuals
thus circumstanced may advantageously facilitate their researches
by having recourse to editions of the Bible with parallel references,
and concordances.
I. Of Editions of the Scriptures with Parallel References, there
are two classes, viz. editions in the original languages, and versions.
(1.) Among the editions of the Scriptures in the original languages,
the best Hebrew Bible, perhaps, with parallel passages, is that edited
by John Henry Michaelis, at Halle, in 1720. 4to. The Greek New
Testament, edited by Gerard von Mestricht, at Amsterdam, in 1711,
and again in 1735, has a most copious and valuable selection of parallel
references.
(2.) Among the modern versions few, if any, will be found to surpass
our authorised English translation. Of the various editions published
with parallel texts, those printed at Oxford (after that of Dr. Blayney
in 1769), and that of Bishop Wilson, are among the best and most
copious ! of the larger editions. Canne’s 8vo. edition, 1682. Bul and
Barker’s, 8vo. London, 1690, and Watson’s, Edinburgh, 8vo. 1722, are
the most valuable of the pocket editions, and are all scarce and dear.
The Rev. Thomas Scott’s Commentary on the Bible, in 6 vols. 4to. has
a very copious and judicious selection of parallel references on the plan
of Canne’s Bible. The Rev. Dr. Adam Clarke’s Commentary also has
a similar selection of parallel texts. But the most elegant and useful
of all the pocket editions of the entire English Bible, with parallel
references, is that published by Mr. Bagster in 1816, and containing a
new selection of upwards of sixty thousand references to passages that
are really parallel.
(3.) The New Testament, with references under the text in words at
length, so that the parallel texts may be seen at one view. By the
Rey. Francis Fox, M. A. 2 vols. 8vo. London, 1742.
The editor of this useful publication has given, for the most part, all the references in
the then last and fullest edition of the Bible, together with a great number collected by
himself; and has further added the chronology of Archbishop Usher, the marginal ren-
derings, and several good notes on really difficult passages, together with a copious index.
This work is now only to be procured at a very high price.
(4.) Scientia Biblica ; being a copious collection of Parallel Passages,
for the illustration of the New Testament, printed in words at length,
the whole so arranged as to illustrate and confirm the different clauses
of each verse: together with the text at large, in Greek and English,
the various readings and the chronology. London, 1823. 8vo.
' The following short table will convey an accurate idea of the progressive increase of
references to parallel texts in various editions of the Bible. .
Inthelst.edition of 1611 ) 9. ( 6588) ¢ { 885) 3 ( 1,527 ( 9,000
J. Hayes’s, 1677 =§ 114,629 | & 41,4099 Ξ 1 9,857 25,895
Dr. Scattergood’s, 1678 | ‘3 Ξ΄ } 20,357 S J 1,417{ @ J 11,371 - ) 33,145
Bishops Tenison and oT - ὅν ξι - = ;
Lloyd's, 1699. i "ΚΑ oe ) 419 (3 een y Gee
Dr. Blayney’s, 1769 Su fF 15,518 ὃ = 1,772} & 19,893 64,983
Bishop Wilson’s, 1785 ΞΘ { 45,190 & { 1,772 = { 19,993 66,955
ἘΞ
Hewlett’s Commentary, vol. i. p. #45. 4to. edit. in which Mr. H. has adopted the paral»
lel texts in Bishop Wilson’s Bible, as being the most copious, and upon the whole well
selected. Z
528 On the Analogy of Scripture, [Part II. Ch.
. This work is now in course of publication, in parts or numbers ; and will be com-.
prised in three volumes. The different verses of the New Testament are neatly printed
by themselves, in Greek and English; and below them is placed (in words at length.)
a new selection of parallel references, which is evidently the result of great labour and
research, The typographical execution is very neat.
For the particular study of the Epistles, the. Rev. Peter Roberts's
Harmony of the Epistles will be found singularly valuable, on account
of its bringing together, in a perspicuous form, all the passages which
are really parallel.
2. Of Concordances there also are two classes — concordances to
the original Scriptures, and concordances to versions.
(i.) Concordances to the Hebrew Bible.
(1.) Marize de Calasio Concordantiz Bibliorum Hebraicorum et La-
tinorum. Rome, 1621, folio, in four volumes. — Londini, 1747, et ann.
seqq. Edente Gulielmo Romaine, folio, in four volumes.
The original of this work was a Hebrew Concordance of Rabbi Nathan, a learned Jew,
published at Venice in 1523, in folio, with great faults and defects. A second and much
more correct edition of Nathan’s work was printed at Basil by Froben. The third edition
is the first impression of Calasio’s Concordance, who has extended Nathan’s work into
four large volumes, by adding, 1. A Latin Translation of the Rabbi’s explanation of
the several roots, with additions of his own; 2. The Rabbinical, Chaldee, Syriac, and
Arabic words derived from, or agreeing with the Hebrew root in signification; 3. A
literal version of the Hebrew text; 4. The variations between the Vulgate and Septua-
gint versions; and 5. The proper names of men, rivers, mountains, &c.— Buxtorf’s
Concordance (noticed below) was properly the fourth edition of Nathan’s work, as
Mr. Romaine’s edition is the fifth. The last is a splendid and useful book, but greatly
inferior to Dr. Taylor’s Hebrew Concordance (also noticed below), for which however it.
may be substituted where the latter cannot be procured. r
(2.) Joannis Buxtorfii Concordanti# Hebraicz et Chaldaice. Basilez.
1632. folio.
This is a work of great labour: it was abridged by Christian Ravius, under the title
of Fons Zionis, sive Concordantiarum Hebraicarum, et Chaldaicarum, Jo. Buxtorfii Epi-
tome. SBerolini, 1677. 8vo.
(3.) Christiani Noldii Concordantiz Particularum Ebreeo-Chaldaicarum,
in quibus partium indeclinabilium, que occurrunt in fontibus et hacte-
nus non expositz sunt in Lexicis aut Concordantiis, natura et sensuum
varietas ostenditur. Cum annotationibus J. G. Tympii et aliorum.
Jenz, 1734. 4to. editio secunda.
The particles of all languages, and especially those of the Hebrew, are not only of
great importance, but very difficult to be fully understood. The Hebrew particles indeed
were very imperfectly known even by the best critics, before the publication of Noldius’s
work. His Concordance of them is so complete, that it has left scarcely any thing un-
finished ; and it is of the greatest importance to every biblical student and critic. The
first impression appeared in 1650. ‘The second is the best edition ; and, besides the valu-
able notes, and other additions of J. G. and S. B. Tympius, it contains, by way of
appendix, a Lexicon of the Hebrew Particles, compiled by John Michaelis and Christo-
pher Koerber.!
(4.) The Hebrew Concordance adapted to the English Bible ; disposed
after the method of Buxtorf. By John ‘Taylor [D.D.] of Norwich.
London, 1754. In two volumes, folio.
This is one of the most laborious and most useful works ever published for the advance-
ment of Hebrew knowledge, and the understanding of the Old Testament in its original
language. It is, in fact, a Grammar, Lexicon, and Concordance, founded on the Con- |
cordance of Buxtorf, all whose errors Dr. Taylor has corrected. He has also inserted the
word or words, by which any Hebrew word is translated in the English Bible: and where
the Hebrew is not literally rendered, a literal translation is added. In general, all change
’ Bibliographical Dictionary, vol. iii, p. 45.
III. Sect. 11. Or Parallel Passages. 529
or difference in the two texts is diligently remarked ; and Dr. T. has added all the words
(about one hundred and twenty-one in number) which Buxtorf had omitted; together
with the particles outof Noldius. This invaluable work was published under the patron-
age of all the English and Irish bishops, and is a monument to their honour, as well as to
the learning and industry of its author. The price of this Concordance varies from nine
to twelve guineas, according to its condition.
(ii.) Concordances to the Septuagint Greek Version.
(1.) Conradi Kircheri Concordantiz Veteris Testamenti Grece,
Ebreis vocibus respondentes πολυχρήςοι. Simul enim et Lexicon Ebra-
ico-Latinum. Francofurti, 1607. In two volumes, 4to.
This laborious work, which is a Hebrew Dictionary and Concordance, is strongly τος
commended by father Simon, when treating on the best methods to be adopted in under-
taking any new translation of the Scriptures. It contains all the Hebrew words in the Old
Testament, introduced in an alphabetical order, and underneath is the Greek version of
them from the Septuagint, followed by a collection of the passages of Scripture, in which
those words are differently interpreted. Considered as a first essay, Kircher’s Concord-
ance possesses considerable merit. It is, however, now superseded by
(2.) Abrahami Trommii Concordantize Greece Versionis vulgo dictz
Lxx. Interpretum. Amsteledami et Trajecti ad Rhenum. 1718. 2 vols.
folio.
In this elaborate and valuable work, the order of the Greek alphabet is followed ; the
Greek word being first given, to which are subjoined its ditferent acceptations in Latin.
Then follow the different Hebrew words, which are explained by the Greek word in the
Septuagint version. These different Hebrew words are arranged under the Greek in
their alphabetical order, with the passages of Scripture where they occur. If the word in
question occurs in Aquila, Symmachus, Theodotion, or any of the other antient Greek
interpreters of the Old Testament, the places where it is found are referred to at the con-
clusion of the quotations from the Scriptures ; and immediately after these all the passages
in the Apocrypha are specified, where the word occurs. The work is terminated by a
useful Index, Hebrew and Chaldee. Lexicon, a Greek Lexicon to Origen’s Hexapla (by
Montfaucon), and a succinct collation (by Lambert Bos) of the Frankfort and Roman
editions of the Septuagint. This work is beautifully printed. 1
_ (11.) Concordances to the Greek Testament.
(1.) Concordantiz Greece Novi Testamenti, ab Henrico Stephano.
Geneve, 1699. folio. 1524. folio.
This Concordance is noticed here, to put the student on his guard, as it may generally
be purchased at a low price. It is so carelessly executed, that some critics suppose Henry
Stephens. not to have been the editor of it; and that he lent his name to the work for pe-
cuniary considerations,
_ (2.) Novi Testamenti Greci Jesu Christi Tameion, aliis Concordantie ;
ita concinnatum, ut et loca reperiendi, et vocum veras significationes,
et significationum diversitates per collationem investigandi, ducis instar
esse possit. Opera Erasmi Schmidii, Grec. Lat. et Mathem. Prof.
Accedit nova prefatio Ernesti Salomonis Cypriani. Lipsiz, 1717. folio.
Londini, 1819. 2 vols. 8vo.
The best Greek Concordance to the New Testament. The London reprint is most
beautifully executed.
- (3.) A Concordance to the Greek Testament, with the English version
to each word ; the principal Hebrew roots corresponding to the Greek.
words of the Septuagint ; with short critical notes, and an Index. By
John Williams, LL.D. 4to. London, 1767.
«« The lovers of sacred literature will find this work very useful in many respects: it
is compiled with great pains and accuracy.”’ — (Monthly Rev. Ο. S. vol. xxxvi. p. 400.)
1 Bibliographical Dictionary, vol. iii. p. 42.
VOL. 11. . M™M
580 On the Analogy of Scripture, [Part II. Ch.
_(iv.) Concordances to the English Bible. — | it
These are of two kinds, Concordances of words, which are nume-
rous, and Concordances of parallel passages. Of the former class
those of Cruden and Butterworth are by far the best; and of the
latter the Concordances of Crutwell, Bagster, Bishop Gastrell,
Locke, Warden, Talbot, and Strutt, claim the notice of the biblical
student. |
(1.) A Complete Concordance to the Holy Scriptures of the Old and
New Testament, or a Dictionary and Alphabetical Index to the Bible.
In two parts. By Alexander Cruden, M. A. London, 1763. 4to. 1810. 4to.
The first edition of this well known and most useful Concordance appeared at London
in 1737. The edition of 1763 is the third and last of those corrected by the author, and
15 usually considered as the best, from his known diligence and accuracy in correcting the
press. ‘The value of Cruden’s Concordance has caused it to be repeatedly printed, but
not always with due regard to accuracy. The London edition of 1810, however, is an
honourable exception ; every word, with its references, having been most carefully ex-
amined by Mr. Deodatus Bye (formerly a respectable printer), who voluntarily employed
some years in this arduous task ; for which he is justly entitled to the thanks of every reader
of the Holy Scriptures. Another very accurate edition was printed a few years since at
the press of Messrs. Nuttall and Co. of Liverpool, who employed a person to collate and
verify every word and reference.
(2.) A New Concordance to the Holy Scriptures of the Old and New
Testament: or a Dictionary and Alphabetical Index to the Bible,
together with the various significations of the principal words, by which
the true meaning of many passages is shewn. By the Rev. John But-
terworth. London, 1767; 1785; 1816; 8vo.
This is in a great measure a judicious and valuable abridgment of Mr. Cruden’s Con-
cordance. Singular pains were bestowed by its compiler, in order to ensure correctness,
by collating every word and reference in the proof sheets with the several texts of the Bible.
The second edition of 1785 is considerably improved. The third impression of 1816 has,
some alterations in the definitions, made by Dr. A. Clarke; who has reprinted the original
of the passages so altered. Those who cannot afford to purchase Cruden’s work, will
find this of Mr. Butterworth extremely valuable.
(3.) A Concordance of Parallels collected from Bibles and Commen-
taries, which have been published in Hebrew, Latin, French, Spanish,
and other Languages, with the Authorities of each. By the Rev. Ὁ.
Crutwell. 4to. London, 1790.
This is a very elaborate work, and will amply repay the labour of consulting ; though
the parallelisms are not always to be traced, and are sometimes very fanciful. _ But for
this the industrious author is not to be censured, as he every where cites his authorities,
which are very numerous,
(4.) The Scripture Harmony: or Concordance of Parallel Passages,
being a Commentary on the Bible from its own Resources: consisting
of an extensive Collection of References from all the most esteemed
Commentators, ἅς. ἅς. 410. royal 8vo. and 18mo. London, 1818.
The contents of this useful compilation are comprised in three particulars: viz. 1. The
Chronology, in which Dr. Blayney is followed, his being deemed the best fitted for ge-
neral utility, 2. The various readings, in the giving of which great care has been bestowed.
These various readings are stated to be ‘‘ printed on a plan which to the unlearned reader.
will be more clear than the usual method, and which the narrow limits of the margin of
a Bible could not admit: in this the very words of the text are printed at length, and the
various readings are presented in a different type ; so that while both are at one view be-
fore the reader for his choice, as the connexion and analogy of faith may direct, the use-
fulness of the work is increased, because it becomes thereby adapted to every edition of the.
Bible :” and, 3. The Scripture References, a laborious compilation of half a million of
Scripture references, chiefly from the Latin Vulgate, Dr. Blayney, Canne, Brown, Scott,
and other valuable writers, who have devoted their services to this useful mode of illustrat-
IIT. Sect. 1.1 ᾿ς Or Parallel Passages. — 531
ing the Scriptures. It is proper to remark, that in this compilation of references the pub-
lisher professes only to have collected a mass of texts from various authors of the highest
character for success in this useful and pious labour, and then to have arranged their varied
contributions into regular order ; the verse of the chapter under illustration is first marked ;
then follow the parallel passages in the book itself in which the chapter stands ; afterwards
the references are placed regularly in the order of the books of Scripture. The remark on
Mr. Crutwell’s Concordance of Parallels may be extended to the present work.
(5.) Christian Institutes, or the Sincere Word of God collected out of
the Old and New Testaments, digested under proper heads, and deli-
vered in the very words of Scripture. By Francis Gastrell, D.D. Bishop
of Chester.
This valuable little work, which may perhaps be considered as a Concordance of parallel
passages at full length, was first published in 1707, and has since been repeatedly printed
in12mo. It may be very advantageously substituted for any of the subsequent larger and
more expensive works,
(6.) A Common-Place Book to the Holy Bible, or the Scripture’s
Sufficiency practically demonstrated: wherein the substance of Scripture
respecting doctrine, worship, and manners, is reduced to its proper heads,
By John Locke, Esq. A new edition, revised and improved by the Rey,
William Dodd, LL.D. 4to. London, 1805.
Though this work is ascribed to the celebrated philosopher Mr. Locke, we have not
been able to ascertain whether it was really compiled by him. An edition of it was pub-
lished by the unfortunate Dr, Dodd, from which the present impression was made. It
certainly is a very useful book,
(7.) A System of Revealed Religion, digested under proper heads,
and composed in the express words of Scripture ; containing all that
the Sacred Records reveal with respect to Doctrine and Deity. By
John Warden, M.A. London, 1769. 4to. 1819. 2 vols. 8vo.
This work is exceedingly valuable as a common-place book, or harmony of passages of
Scripture. It was recommended by Dr. Robertson the historian, and other eminent
divines of the Scottish church. In this work the author has collected all that the Scriptures:
contain relating to any one article of faith or practice under each respective head, in the
very words of the sacred writers, with the occasional insertion of a brief note at the foot
of a page, and a remark or two at the end of some few chapters. The texts are so ar~
ranged as to add to their perspicuity, and at the same time to illustrate the subject ; and)
the chapters are so constructed and disposed, that each may form a regular and continued
discourse. The work is executed with singular ability and fidelity, and the late reprint
of it is truly an acquisition to biblica) students.
(8.) An Analysis of the Holy Bible ; containing the whole of the Old
and New Testaments, collected and arranged systematically. By Mat-
thew Talbot. Leeds and London, 1800. 4to.
This work has been justly characterised as “ a book of good arrangement and convenient
reference, and calculated to augment, by very easy application, our stores of sacred know~
ledge.” (British Critic, O.S. vol. xviii. pp. iii. 88, 89.) It is divided into thirty books,
which are subdivided into 285 chapters, and 4144 sections. This ‘ Analysis’’ is of great
rarity and high price.
(9.) Common-Place Book ; or Companion to the Old and New Testa-
ments; being a Scripture Account of the Faith and Practice of Christians;
consisting of an ample Colle¢tion of pertinent Texts on the sundry Ar-
ticles of Revealed Religion. A new edition, corrected, compared, and-
enlarged, by Joseph Strutt. 8vo. London, 1813.
This is a reprint, with corrections and additions, of a work originally printed at Dublin
in the year 1763. The arrangement, though not equally good with that of some of the
works above noticed, is clear; the selection of texts is sufficiently ample: and a useful
index will enable the reader to find passages of Scripture arranged on almost every topic
he can desire. The book is neatly printed: and as it is of easy purchase, it may be sub
stituted for any of the larger common-place books already noticed.
Pty 58 MM 2
532. Scholiasts and Glossographers. {Part Il. Ch.
SECTION III.
SCHOLIASTS AND GLOSSOGRAPHERS.
I. Nature of Scholia.—Il. And of Glossaries. — U1. Rules for consulting
them to advantage in the interpretation of the Scriptures.
THE preceding are the more excellent and certain helps by
which to ascertain the meaning of the original words and phrases of
Scripture ; and which will doubtless be resorted to by every one who
is desirous of searching the Bible for himself. As however it is im-
practicable for the generality of students to obtain and to collate all
the versions, and to acquire a thorough knowledge of ail the kindred
languages, it becomes necessary to avail ourselves of the labours of
learned men, who have diligently applied themselves to the study
and illustration of the Scriptures. We have already stated that
scholiasts and glossographers afford direct testimonies for finding
out or fixing the meaning of words: it now remains that we briefly
notice the nature of the assistance to be derived from these helps.
I. ScHouta are short notes on antient authors, and are of two’
kinds — exegetical or explanatory, and grammatical. ‘The former
briefly explain the sense of passages, and are in fact a species of
commentary; the latter, which are here to be considered, illustrate
the force and meaning of words by other words which are better
known. Such scholia are extant on most of the antient classics,
as Homer, Thucydides, Sophocles, Aristophanes, Horace, Juvenal,
Persius, &c. &c.
On the Old Testament, we believe, there are no antient scholia
extant: but on the New Testament there are several collections,
which present themselves under three classes. |
1. Scholia taken from the writings of the Greek fathers, who in their
homilies and commentaries have often briefly explained the force of par-
ticular words.
The homilies of Chrysostom, in particular, abound with these scholia; and from his
works, as well as those of Origen and other fathers, the more modern Greeks have ex-
tracted what those illustrious men had concisely stated relative to the meaning of words.
Similar grammatical expositions, omitting whatever was rhetorical and doctrinal, have
been collected from Chrysostom by Theodoret in a commentary on the fourteen Epistles
of Saint Paul; by Theophylact, in an indifferent commentary on the four Evangelists ;
and, to mention no more, by Euthymius in a similar commentary executed with better
judgment. There are extant numerous collections of this kind of explanations, made
from the writings of the fathers, and known by the appellation of Catene |, which follow
the order of the books comprised in the New Testament. Many such scholia have been
published by Matthzi in his edition of the New Testament.
2. Scholia, written either in the margin, within the text, or at the end of
manuscripts.
Many of this description have been published separately by father Simon?, by Wet-
stein in the notes to his elaborate edition of the Greek Testament, and particularly by
Matthzi in his edition of the New Testament already noticed.
| See an account of the principal Catenz, infra, in the Appendix, No, VI. Sect. III. 8 7.
2 Histoire Critique du Texte du Nouveau Testament. Rotterdam, 1684, 4to.
ILI. Sect. 111.} Scholiasts and Glossographers. 533,
3. Antient Scholia which are also exegetical or explanatory ; these in
fact are short commentaries, and therefore are discussed infra, in the
Appendix to this volume, No. VI. Sect. 1.
II. A Guossary differs from a lexicon in this respect, that the
former treats only of words that really require explanation, while
the latter gives the general meaning of words. The authors of the
most antient Glossaries are’ Hesychius, Suidas, Phavorinus, Photius,
and Cyril of Alexandria. The celebrated Ernesti selected from
the three first of these writers, and also from the Etymologicon
Magnum, whatever related to the New Testament, and published:
the result of his researches in two octavo volumes, with the follow-
ing titles : 7
1. Glosse Sacre Hesychii, Grecé: excerpsit, emendavit, notisque
illustravit, Joh. Christ. Ernesti. Lipsie, 1786. 8vo.
2. Suide et Phavorini Glossee Sacre, Graecé, cum spicilegio Gloss.
SS. Hesychii et Etymologici Magni: congessit, emendavit, et notis
illustravit, J.C.G. Ernesti. Lipsiz, 1786. 8vo.
Schleusner has extracted the most valuable matter from these works, and inserted it in
his well known and excellent Greek Lexicon to the New Testament,
III. In estimating the value of scholiasts and glossographers,
and also the weight of their testimony, for ascertaining the force
and meaning of words, it is of importance to consider, first, whether
they wrote from their own knowledge of the language, and have
given us the result of their own learning, or whether they compiled
from others. Almost all the scholia now extant are compiled from
Chrysostom, Origen, or some other fathers of the third and fourth
centuries; if the scholiast have compiled from good authorities, his
labours have a claim to our attention.
In proportion, therefore, to the learning of a scholiast (and the
same remark will equally apply to the glossographer), he becomes
the more deserving of our confidence: but this point can only be
determined by daily and constant use. The Greek fathers, for
instance, are admirable interpreters of the New Testament, being
intimately acquainted with its language; notwithstanding they are
sometimes mistaken in the exposition of its Hebraisms. But the
Latin fathers, many of whom were but indifferently skilled m
Hebrew and Greek, are less to be depended on, and are in fact,
only wretched interpreters of comparatively ill executed versions.
Again, our confidence in a scholiast, or in the author of a glos-
sary, increases in proportion to his antiquity, at least in the ex-
planation of every thing concerning antient history, rites, or civil
life. But, in investigating the force and meaning of words, the an-
tiquity of scholia and glossaries proves nothing; as their authors
are liable to error, notwithstanding they lived near the time when
the author flourished, whose writings they profess to elucidate. It
not unfrequently happens that a more recent interpreter, availing
himself of all former helps, perceives the force of words much better
than one that is more antient, and is consequently enabled to elicit
the sense more correctly. The result, theretore, of our inquiry into
MM ἃ
534 Of the Subject-Matter. [Part II. Ch.
the relative value of scholiasts and compilers of glossaries is, that in
perusing their labours, we must examine them for ourselves, and
form our judgment accordingly, whether they have succeeded, or
failed, in their attempts to explain an author.
SECTION IV.
OF THE SUBJECT-MATTER.
ALTHOUGH, in interpreting words that have various mean-
ings, some degree of uncertainty may exist as to which of their dif-
ferent senses is to be preferred; yet the ambiguity in such cases is
not so great but that it may in general be removed, and the proper
signification of the passage in question may be determined: for the
subject-matter —that is, the topic of which the author is treating —
plainly shews the sense that is to be attached to any particular word.
For there is a great variety of agents introduced in the Scriptures,
whose words and actions are recorded. Some parts of the Bible
are written in a responsive or dialogue form; as the twenty-fourth
psalm, Isa. vi. 3. and Rom. ili. 1—9. And the sense of a text is
frequently mistaken, by not observing who is the speaker, and what
is the specific topic of which he treats. One or two examples will
illustrate the necessity of considering the subject-matter.
The Hebrew word 4y/5 (Be-suer) literally signifies the skin; by a me-
tonymy, the flesh beneath the skin; and by a synecdoche it denotes every
animal, especially man considered as infirm or weak, as in Jer. xvii. 5.
Cursed be the man that trusteth in man, and maketh rLesu his arm ; there
are also several other meanings Gerived from these, which it is not ma-
terial now to notice. But that the word flesh is to be understood of man
only in Gen. vi. 12. Psal.Ixv.2. and Job x. 4. will be evident on the
slightest inspection of the subject-matter. All flesh had corrupted his
way — that is, all men had wholly departed from the rule of righteous-
ness, or had made their way of life abominable throughout the world.
And, in the psalm above cited, who can doubt but that by the word
flesh men are intended: O thou that hearest prayer, unto thee shall all
flesh, that is, all mankind, come. In like manner also, in Job x.4. it is
evident that flesh has the same meaning; if indeed the passage were at
all obscure, the parallelism would explain it— Hast thou the eyes of a
man (Heb. of flesh)? or seest thou as man seest ?
But it is not merely with reference to the meaning of particular
passages that a consideration of the sulyect-matter becomes neces-
sary to the right understanding of Scripture. It is further of the
greatest importance in order to comprehend the various dispensations
of God to man, which are contained in the sacred writings. For
although the Bible comprises a great number of books, written at
different times, yet they have a mutual connexion with each other,
and refer, in the Old Testament, with various but progressively in-
creasing degrees of light and clearness, to a fuéure Saviour, and in
ε
ΠῚ. Sect. V.] Of the Context. 535
the New Testament to a: present Saviour. With reference there-
fore to the several divine dispensations to man, the subject-matter
of the whole Bible ought to be attentively considered: but, as each
individual book embraces a particular subject, it will also be requi-
site carefully to weigh its subject-matter, in order to comprehend
the design of the author.
SECTION ΨΥ.
OF THE CONTEXT.
I. The Context defined and illustrated. —Il. Rules for investigating the
Context.
1. ANOTHER most important assistance, for investigating the
meaning of words and phrases, is the consideration of the contezt,
or the comparison of the preceding and subsequent parts of a
discourse.
1. If we analyse the words of an author, and take them out of their pro-
per series, they may be so distorted as to mean any thing but what he
intended to express. Since therefore words have several meanings, and
consequently are to be taken in various acceptations, a careful consider-
ation of the preceding and subsequent parts will enable us to determine that
signification, whether literal or figurative, which is best adapted to the
passage in question. P
__ A few instances will illustrate this subject, and shew not only the
advantage, but also the necessity, of attending to the context.
It has been questioned whether those words of the prophet Micaiah (1 Kings xxii. 15.)
Go and prosper, for the Lord shall deliver it (Ramoth) into the hand of the king, are to
be understood affirmatively according to their apparent meaning, or are to be taken in
an ironical and contrary sense? That they are to be understood in the latter sense, the
consideration of the context will plainly shew, both from the prophet’s intention, and
from the prophetic denunciation afterwards made by him. Hence it may be inferred
that some sort of ironical gesture accompanied Micaiah’s prediction, which circumstance
ought to be borne in mind by the interpreter of Scripture. !
Further, there is a ditference of opinion whether the address of Job’s wife, (Job ii. 9.)
is to be understood in a good sense, as Bless (or ascribe glory to) God, and die, or in a
different signification, Curse God and die, as it is rendered in our authorised version.
Circumstances shew that the last is the proper meaning; because as yet Job had not
sinned with his lips, and consequently his wife had no ground for charging him with in-
dulging a vain opinion of his integrity.
Job xli. Whether the leviathan is a whale or a crocodile, has also divided the judg-
ment of commentators. That the latter animal is intended is evident from the circum-
stances described in the context, which admirably agree with the crocodile, but can in no
respect be applied to the whale: for instance, ch. xli. 17. &c. relative to the hardness of
his skin, and v. 13—16. concerning his teeth and impenetrable scales,
Once more, it has been doubted whether our Lord’s command to his disciples, to pro-
vide neither gold nor silver in their purses (Matt. x. 9.) be a rule of perpetual observation.
That it was only a temporary command is evident from the preceding and subsequent
parts of the chapter, which prove that particular mission to have been only a temporary
one; and that, as they were to go for a short time through Judea, and then to return to
- Jesus, he therefore forbade them to take any thing that would retard their progress.
2. The context of a discourse or book, in the Scriptures, may comprise
——
' See a further illustration of this passage in Vol, I. p.317.
MM 4
586 Of ‘the Conteat. ’ [Part 11. Ch.
either one verse, a few verses, entire pericds or sections, entire chapters, or
whole books. . f
Thus if 1 Cor. x. 16. be the passage under examination, the preceding and subsequent
parts of the epistle, which belong to it, are the eighth, ninth, and tenth chapters. If
Isa. li. be the chapter in. question, the reader must not stop at the end of it, but continue
his perusal to the 12th verse of ch. lii.; for these together form one subject or argument
of prediction, in which the prophet is announcing to his countrymen the certainty of their
deliverance and return from the Babylonish captivity. This entire portion ought there-
fore to be read at once, in order to apprehend fully the prophet’s meaning. In like man-
ner, the verses from v.13. of ch. 111. to the end of ch. Hii. form a new and entire section
relative to the sufferings of the Messiah, Here then is a wrong division of chapters, to
which no regard should be paid in examining the context of a hock. Ch. li. ought to
include y. 12. of ch. lii. and ch. 111. ought to commence at-v. 13. and be continued to the
end of ch. liii, In like manner, the first verse of the fourth chapter of Saint Paul's
Epistle to the Colossians ought to be joined to the third chapter: the slightest attention
to this point will enable a diligent student to add numerous other examples. Ὁ _
3. Sometimes a book of Scripture comprises only one subject or argument,
in which case the whole of it must be referred to precedents and subsequents,
and ought to be constdered together. |
Of this description is Saint Paul’s Epistle to the Ephesians, which consists of two
parts, doctrinal and practical. The design of the doctrinal portion is to shew, that al-
though there was a difference between Jewish and Gentile believers, inasmuch as the
former enjoyed a priority of time in point of expecting and acknowledging Christ, and
through the free grace of God they were a church or congregation of believers before the
Gentiles ; yct that, now, the latter are become partakers of the same grace with them,
and being thus admitted to this communion of grace, every real distinction between them
is abolished; and therefore that both Jews and Gentiles together, form one body of the
church under one head, even Jesus Christ. Other special doctrines indeed are incident-
ally mentioned ; but these are either adduced to explain and enforce the principal doctrine;
or they are derived from it. The practical part or exhortation, which naturally flows
from the doctrine inculcated, is concord and peace between Jew and Gentile, which the
apostle enforces with great beauty and energy. !
To this head may also be referred the Psalms, each of which being separated from the
other, and having no connexion with the preceding or following Psalm, for the most part
comprises a distinct and entire subject. That some of the Psalms have been divided, and
forcibly disjoined, which ought to have remained united, and to have formed one ode, is
evident as well from the application of sacred criticism as from the subject-matter. The
number of the Psalms by no means ccrresponds either in manuscripts or in the antient
versions. Thus, in some manuscripts, the first and second Psalms are not reckoned at
all, while in others the former is considered as part of the second Psalm: that they are
two distinct compositions, is evident from a comparison of the subject-matter of each
Psalm. In the first Psalm the characters of the pious man and the sinner, as well as their
respective ends, are contrasted: the second Psalm is prophetic of the Messiah’s exalt-
ation. ‘The ninth and tenth Psalms are united together in the Septuagint version ; while .
the hundred and sixteenth and hundred and forty-seventh are, each, divided into two.
The argument which pervades the forty-second and forty-third Psalms plainly shews that
they are properly but one divine ode, and are therefore rightly joined together in many
manuscripts, although they occur as separate compositions in all our printed editions, 2
II. In examining the context of a passage, it will be desirable,
1. To investigate each word of every passage: and as the connexion is
Sormed by particies, these should always receive that signification which
the subject-matter and context require.
The Concordances of Noldius and Taylor already noticed, and also Glassius’s Philo-
logia Sacra3, will materially assist in ascertaining the foree of the Hebrew particles; as
τὶ Moldenhaweri Introductio ad Libros Vet. et Nov. Feederis, p. 807. Professor
oo. to the Reading of the Scriptures, translated by Mr. Jacques, p. 178.
Ist edit. ;
2 They are considered, and translated, as one Psalm, by Bishop Horsley. See his
Version of the Psalms, vol. i. pp. 110—114. and the notes.
3 See particularly, tract y.—viii. on adverbs, prepositions, and conjunctions, tom. ὃν
pp: 361—556. ed, Dathii.
III. Sect. ν Of the Conteat. 53
will the elaborate work of Hoogeveen on the subject of the Greek particles. !' Further,
where particles are wanting, as they sometimes are, it is only by examining the argument
and context that we can rightly supply them. For instance, the conditional conjunction
is sometimes wanting, as in Gen. xlii. 38., and [if } mischief befall him by the way?; in
Exod. iv. 23., and [16] thou refuse to let him go. Particles of comparison also are fre-
quently wanting, as in Gen. xvi. 12., he will be a wild man; literally, he witl be a wild
ass man, that is, [like] a wild ass. How appropriately this description was given to the
descendants of Ishmael, will readily appear by comparing the character of the wild-ass in
Job xxxix. 5—8. with the wandering, lawless, and freebooting lives of the Arabs of the
Desert, as pourtrayed by all travellers. Psal. xi. 1. Flee [85] sparrows to your moun-
tain. Psal. xii. 6. The words of the Lord are pure words, [as] silver tried in a furnace
of earth. Isa. ix. 18. They shall mount up [as or like] the ascending of smoke. Similar
examples occur in the New Testament; as in Johnv. 17. My father worketh hitherto,
and I work; that is, as my father worketh hitherto, so also do I work together with him.
Sometimes particles are wanting both at the beginning and end of a sentence: thus
Job. xxiv. 19. [As] drought and heat consume the snow: so doth the grave those which
have sinned. Jer. xvii. 11. [4.5] the partridge sitteth on eggs, and hatcheth not ; [so] he
that gelteth riches, and not by right, &c. Numerous similar instances occur in the book
of Job, and especially in the Proverbs; where, it is but justice to our admirable autho-
rised version to add, that the particles omitted are properly supplied in Italic characters,
and thus complete the sense.
2. If the meaning of a single verse is to be ascertained, the five, six, or
seven verses immediately preceding should first be read with minute at-
tention.
Sometimes a single passage will require a whole chapter, or several of the preceding
and following chapters, or even the entire book, to be perused, and that not once or twice,
but several times. The advantage of this practice will be very great: because, as the same
thing is frequently stated more briefly and obscurely in the former part of a book, which
is more clearly and fully explained in the subsequent portion, such a perusal will render
every thing plain to the meanest capacity. For instance, that otherwise difficult passage,
Rom. ix. 18. Therefore hath he mercy on whom he will have mercy, and whom he will he
hardeneth, will become perfectly clear by a close examination of the context, beginning
at verse 18. of chapter viii. and reading to the end of the eleventh chapter; this portion
of the epistle being most intimately connected. Disregarding this simple, and all but
self-evident canon, some expositors have explained 1 Pet.ii. 8. as meaning that certain
persons were absolutely appointed to destruction; a notion, not only contradicting the
whole tenor of Scripture, but also repugnant to every idea which we are there taught to
entertain of the mercy and justice of God. An attentive consideration of the context,
and of the proper punctuation of the passage alluded to (for the most antient manuscripts
have scarcely any points), would have prevented them from giving so repulsive an inter-
pretation. The first epistle of Peter (it should be recollected) was addressed to believing
Jews.3 After congratulating them on their happiness in being called to the glorious
privileges and hopes of the Gospel, he takes occasion to expatiate upon the sublime man-
ner in which it was introduced, both by the prophets and apostles; and, having enforced
his general exhortations to watchfulness, &c. by an affecting representation of our rela-
tion to God, our redemption by the precious blood of Christ, the vanity of all worldly
enjoyments, and the excellence and perpetuity of the Gospel dispensation (ch. i. through-
out) ; — he proceeds (ii. 1—12.) to urge them by a representation of their Christian pri-
vileges, to receive the word of God with meekness, to continue in the exercise of faith in
‘Christ as the great foundation of their eternal hopes, and to maintain such an exemplary
conduct, as might adorn his Gospel among the unconverted Gentiles. Wherefore, says
he, in consideration of the everlasting permanency and invariable certainty of the word
of God, laying aside all malice, and all guile, and hypocrisies, and envies, and all evil
1 Hoogeveen, Doctrina Particularum Grecarum, 2 vols. 4to. 1769. Though treating
of Greek particles generally, this elaborate work incidentally illustrates a great number of
passages in the New Testament. A valuable abridgment of it, with the notes of various
literati, was published by Professor Schutz at Leipsic in 1806, which has been hand-
somely reprinted at Glasgow, 1813. See also Dr. Macknight on the Epistles, vol. i.
essay 4. § 74., to the end of that essay.
2 Purver rightly supplies it, and renders the passage thus, and should death befall him
in the way : in the authorised English version the conjunction and is omitted, and the con-
ditional if is properly supplied.
5 See this proved, infra, Vol. 1V. Part 11. Chap. IV. Sect, III, § III.
588 Of the Context. [Part IL. Ch.
spealings, which are so contrary to its benevolent design, with all simplicity, as new bor
babes| (or infants), who are regenerated by divine grace, desire the sincere milk of the
word, that ye may grow thereby ‘unto salvation] 2 since (or seeing that) you have tasted that
the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men,
but chosen of God, and precious, Ye also (who believe,) as living stones are built up a spi-
ritual house, an holy priesthood, to offer up spiritual sacrifices by Jesus Christ. (Wherefore
also it is contained in the Scripture, Behold I lay in Sion a chief corner-stone, elect, pre-
cious; and he that believeth on it (confideth in it) shall not be confounded (or ashamed).
Unto you, therefore, WHO BELIEVE he is precious ; but unto them that DISBELIEVE, απειϑουσι,
the stone which the builders disallowed, the same is become the head of the corner, and a stone
of stumbling, and a rock of offence. They DISBELIEVING THE WORD (Tw λόγω ameisouyTes),
that is, the word of the Gospel, which contains this testimony, stwmble at this corner stone,
whereunto they were appointed: But ve (believers, who rest your salvation on it), are a
chosen generation, a royal priesthood, a peculiar people, ὅδε. &c. Hence, it is evident that
the meaning of 1 Pet. ii. 8. is not, that God had ordained them to disobedience (for in
that case their obedience would have been impossible, and their disobedience would have
been no sin): but that God, the righteous judge of all the earth, had appointed or decreed,
that destruction and eternal perdition should be the punishment of such disbelieving per-
sons, who wilfully rejected all the evidences that Jesus Christ was the Messiah, the Saviour
of the world. The mode of pointing above adopted, is that proposed by Drs. John Tay-
lor, Doddridge, and Macknight, and recognised by Griesbach in his critical edition of the
Greek Testament, and is manifestly required by the context,
3. A verse or passage must not be connected with a remote context, un-
less the latter agree better with it than a nearer contect.
Thus Rom. ii. 16. although it makes a good sense if connected with the preceding
1 This expression very emphatically denotes those who are newly converted or regene-
rated, as the apostle had said (1 Pet. i. 23.) the believing Jews were, through the incor-
ruptible word of God. It is well known that the antient Jewish rabbies styled new
proselytes to their religion, little children and new-born babes ; and Peter, who was a Jew,
very naturally adopts the same phraseology, when writing to Jewish converts to the
‘Gospel.
2 These words [unto salvation, εἰς σωτηριαν), though omitted in the common printed
editions, are, by Grieshach, inserted in the text, of which they form an integral part. They
are found in the Codices Alexandrinus, Vaticanus, and Ephremi (the three oldest manu-
scripts extant) ; in thirty-nine others of good authority, though of less antiquity ; and also
in the Old Syriac, the Philoxenian (or later) Syriac, the Arabic edited by Erpenius, the
Coptic, Ethiopic, Armenian, Sclavonic, and Vulgate versions, and are quoted by Clemens
Alexandrinus, Origen, Cyril, Joannes Damascenus, and Theophylact, among the Greek
Fathers; and by the Latin Fathers, Jerome, Rufinus, Augustine, Gildas, Cassiodorus,
and the venerable Bede. This reading is, therefore, undoubtedly genuine, and is of great
importance. It shews the reason why the believing Jews were regenerated, and also why
they were to desire the unadulterated doctrines of the Gospel, viz. that they might thereby
increase, or grow up, unto salvation. This was the end they should always have in view ;
and nothing could so effectually promote this end, as continually receiving the pure truth
of God, praying for the fulfilment of its promises, and acting under its dictates.
3 The verb απειϑεω (whence the participle απειϑουντες) and its derivative substantive
area, signify such a disbelief, as constitutes the party guilty of obstinacy, or wilful re-
fusal to credit a doctrine or narrative. In the New Testament, it is specially used con-
cerning those who obstinately persist in rejecting the doctrine of the Gospel, regardless of
all the evidences that accompanied it. Thus, in John iii. 36. απειϑων Tw viw, he that dis-
believeth the Son, is opposed to him that believeth on the Son, Tw misevoytt eis Toy viov. So,
in Acts xiv. 2. those Jews who stirred up the Gentiles, and made them eyil affected to-
wards the brethren, are termed of απειϑουντες Ιουδαιοι, the disbelieving (or, as it is not ill-
rendered in our authorised version), the unbelieving or wilfully incredulous Jews, who are
opposed to the great multitude both of the Jews and also of the Greeks, who believed, πισευσαι
(verse 1.), The same verb is found in Acts xvii. 5. and xix. 9. Rom, xi. 30, 31. and
1 Pet. iii. 1. (Gr.) in which last place Saint Peter exhorts wives, who believed the Gos-
pel, to be in subjection to their husbands, that, if any, απειϑουσι Tw λογω, disbelieve the
_ word, they may also without the word be won over to the Gospel, by the exemplary conver-
sation of the wives. The lexicographer, Suidas, (as cited by Schleusner, in voce, to whom
‘we are chiefly indebted for this note,) considers ameiSew as synonymous with amsew.
Απειϑειν δυτικὴ" amisey. ς
For examples, in which the derivative substantive omeue means disbelief, or contempt
of the Christian doctrine, see Schleusner’s Lexicon, sub voce.
III. Sect. V.] Of the Context. 539
verse, makes a much better when joined with verse 12. (the intermediate verses being
read parenthetically as in the authorised version); and this shews it to be the true and
proper context.
4. Examine whether the writer continues his discourse, lest we suppose
him to make a transition to another argument, when in fact he is prose-
cuting the same topic.
Rom. v. 12. will furnish an illustration of this remark. From that verse to the end
of the chapter Saint Paul produces a strong argument to prove, that as all men stood in
need of the grace of God in Christ to redeem them from their sins, so this grace has
been afforded equally to all, whether Jews or Gentiles. To perceive the full force,
therefore, of the apostle’s conclusion, we must read the continuation of his argument from
verse 12. to the close of the chapter.
_ 5. The parentheses which occur in the sacred writings should be particu-
larly regarded : but no parenthesis should be interposed without sufficient
reason.
Parentheses, being contrary to the genius and structure of the Hebrew
language, are, comparatively, of rare occurrence in the Old Testament.
The prophetic writings indeed contain interruptions and interlocutions, particularly
those of Jeremiah: but we have an example of a real parenthesis in Zech. vii. 7. The
Jewish captives had sent to inquire of the prophet, whether their fasting should be con-
tinued on account of the burning of the temple, and the assassination of Gedaliah : after
a considerable digression, but closely connected with the question proposed, the prophet
at length replies, in ch. viii. 19. that the season formerly devoted to fasting should soon
be spent in joy and gladness. The intermediate verses, therefore, from ch. vil. 4. to ch.
Vili. 17. are obviously parenthetical, though not marked as such in any of the modern
versions which we have had an opportunity to examine.
In the New Testament, however, parentheses are frequent (especially
in the writings of Saint Paul ; who, after making numerous digressions,
(all of them appropriate to, and illustrative of, his main subject), returns
to the topic which he had begun to discuss.
Thus in Rom. ii. verses 13, 14, and 15. are obviously parenthetical, because, as
above remarked, the context evidently requires verses 12. and 16. to be read together.
In Rom. y. verses 12. 18, 19. evidently form one continued sentence; and all the in-
termediate verses are undoubtedly to be read as a parenthesis, though they are not
marked as such in the authorised translation. 1 Cor. viii. 1. beginning with the words,
Knowledge puffeth up, &c. to the end of the first clause in verse iv. is in like manner
parenthetical. The connexion therefore of the first with the fourth verse is this:
— Now, as touching things offered unto idols, we know that we have all knowledge. — We
know that an idol is nothing, &c. 1 Cor. x. 29. latter clause, and verse 30., are paren-
thetical ; as also are 2 Cor. ix. 9, 10. which are so printed in our version. A still more
signal instance of parenthesis occurs in Eph. iii. where the first and fourteenth verses are
connected, the twelve intermediate verses (2 to 13) being parenthetical ; as alsois 1 Tim.i.
verses 3. to 17.inclusive. ‘* In this passage,’” says Professor Franck, “ taking occasion
from the false teachers, Saint Paul speaks of the law according to the Gospel committed
unto him ; and having given vent to the feelings of his heart, he returns, in verse 18. to
the scope he had in view in the third verse, where he intimates, by using the comparative
particle, as (kadws), that the completion of the sense was to be expected in the subse-
quent verses. The whole of the discourse connects thus : —“ As I besought thee to
charge some that they teach no other doctrine, but seek after godly edifying ; and that the
end of the commandment is love out of a pure heart, and of a good conscience, and of
faith unfeigned, &c.: so now I commit the same charge unto thee, — that thou mayest
hold faith and a good conscience,” &c. !
1 Franck’s Guide to the Scriptures, p. 188. By the judicious application of the paren-
thesis, that very difficult passage in Rom. viii. 19—21. has been rendered perfectly easy
and intelligible by a learned divine of the present day. He proposes to translate and
point it thus ; — The earnest expectation of the creation waiteth for the manifestation of the
sons of God: (for the creation was made subject to vanity, not willingly, but by reason of
him who subjected it) in hope that the creation itself also shall be delivered from the bondage
of corruption into the glorious liberty of the sons of God. Those who are acquainted with
the original language will,o consideration, easily perceive the justice of this translation
540 Of the Context. } ι [Partin
Another instance of the parenthesis we have in Phil. i. 27. to ch. ii. 16. inclusive: in
which the apostle discusses a subject, the proposition of which is contained in ch. i, 27. 5
and afterwards, in ch. ii.17, he returns to the topic which he had been treating in the pre-
ceding chapter, ‘* In conformity with this statement we find (ch. i. 23,), that Saint Paul
says, he is influenced by two things - a desire both of life and death; but he knows not
which of these to choose. Death is the most desirable to himself; but the welfare of the
Philippians requires rather that he may be spareda little longer ; and, having this confidence,
he is assured that his life will be lengthened, and that he shall see them again in person,
Then, after the interruption which his discourse had received, be proceeds (ch. ii. 17.) as
follows: “ Yea, and if I be offered upon the sacrifice and service of your faith, I joy and
rejoice with you 411. The intervening charge is happily and judiciously introduced by
the apostle, in order that the Philippians might not remit their exertions until his arrival,
but contend for the faith of the Gospel with unity and humility ; as will be evident to
those who examine the point with attention and candour.”’ !
In 2 Tim, i. 16—18, we have a beautiful example of the parenthesis, The apostle,
acknowledging the intrepid affection of Onesiphorus — who, when timorous professors
deserted him, stood by him and ministered to him — begins with a prayer for the good
man’s family; Zhe Lord grant mercy to the house of Onesiphorus, for he often refreshed
me, and was not ashamed of my chains, but, being in Rome, very carefully sought me, and
found me out. Saint Paul then stops his period, and suspends his sentence, to repeat
his acknowledgments and prayer with renewed fervour and gratitude — (The Lord grant
that he may find mercy from the Lord in that day,) and in how many instances he minis-
tered to me at Liphesus, you very well know. If we peruse the choicest authors of Greece
and Rome, we shall scarcely find, among their many parentheses and transpositions of
style, one expressed in so pathetic and lively a manner, nor for a reason so substantial
9
and unexceptionable. 2
Additional instances might be offered, to shew the importance of at-
tending to parentheses in the examination of the context ; but the pre-
ceding will abundantly suffice for this purpose. The author has been
led to discuss them at greater length than may seem to have been
requisite, from the circumstance, that less attention appears to be given
to the parenthesis, than to any other species of punctuation, in the dif-
ferent works on the study of the Scriptures in our language, that have
fallen under his notice. ὃ
6. No explanation must be admitted, but that which suits the contect.
In direct violation of this self-evident canon of interpretation, the church of Rome ex-
pounds Matt. xviii. 17. if.a man neglect to hear the church, let him be unto thee as a hea-
then man and as a publican, of the infallibility and final decisions of all doctrines by the
(Roman) Catholic church. But what says the evangelist? Let us read the context.
“Tf,” says our Lord, *‘ thy brother shall trespass against thee, go,and tell him his fault between
thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not
hear, take with thee one or two more, that in the mouth of one or two witnesses every word
may be established. And if he shall neglect to hear them, tell it unto the church : but if he
neglect to hear the church, let him be unto thee as an heathen man and a publican. (verse
15—17.) That is, if a man have done you an injury, first admonish him privately of it ; if
that avail not, tell the church ;—not the universal church dispersed throughout the
world, but that particular church to which you both belong. And if he will not reform
upon such reproof, regard him no longer as a true Christian, but as a wicked man with whom
you are to hold no redigious communion, though, as a fellow man, you owe him earnest
and persevering good-will and acts of kindness. Through the whole of this context there
is not one word said about disobeying the determination of the Catholic church con-
For the reasons on which it is founded, and for an able elucidation of the whole passage,
see ‘* Sermons preached at Welbeck Chapel by the Rev. Thomas White,” sermon xx. pp.
368—3880. Griesbach has printed in a parenthesis only the middle clause of verse 20.
(not willingly, but by reason of him who subjected it”); which certainly does not
materially contribute to clear up the difficulty of this passage.
' Franck’s Guide, p. 189.
2 Blackwall’s Sacred Classics illustrated, vol. i. pp. 68, 69. 3d edit.
3 Christopher Wollius published a very valuable treatise, De Parenthesi SacrA, at
Leipsic, in 1726. 4to. The same subject has also been discussed in the following works,
viz. Joh. Fr. Hirt, Dissertatio de Parenthesi, et generatim, et speciatim SacrA, 4to. Jena,
1745. Joh. Gottl. Lindneri, Commentationes Duw de Parenthesibus Johanneis, 410.
1765. Ad. Bened, Spitzneri Commentatio Philologica de Parenthesi, Libris Sacris V.
et N. I. accommodata. 8vo. Lipsiw, 1773.
-
ILI. Sect. VI-J On Historical Circumstances. 54.
cerning a disputed doctrine, but about slighting the admonition of a particular church
concerning known sin; and particular churches are owned to be fallible. !
7. Where no connexion is to be found with the preceding and subsequent
parts of a book, none should be sought.
This observation applies solely to the Proverbs of Solomon, and chiefly to the tenth
and following chapters, which form the second part of that book ; and are composed of
separate proverbs or distinct sentences, having no real or verbal connexion whatever,
though each individual maxim is pregnant with the most weighty instruction, ὃ
From the preceding remarks it will be evident, that, although the
comparison of the context will require both labour and unremitting
diligence, yet these will be abundantly compensated by the increased
degree of light which will thus be thrown upon otherwise obscure
passages. ‘lhe very elaborate treatise of Franzius, already referred
to, will supply numerous examples of the Holy Scriptures which
are rendered perfectly clear by the judicious consideration of the
context.
SECTION VI.
ON HISTORICAL CIRCUMSTANCES.
Historical Circumstances defined. —1. Order. —I. Title. —Il. Author.—
IV. Date of the several Books of Scripture.—V. The Place where written.
— VI. Chronology.— VII. Occasion on which they were written.— VIII.
Scope or Design. — IX. Analysis of each Book. —X. Biblical Antiqui-
ties, including, 1. The Political, Ecclesiastical, and Civil State ;— 2. Sa-
cred and Profane History ; —3. Geography ; —4. Genealogy ; — 5.
Natural History ; and 6. Philosophical Sects and Learning of the Jews
and other nations mentioned in the Scriptures.
FAisTORICAL Circumstances are an important help to the correct
understanding of the sacred writers. Under this term are comprised:
—1. The Order; 2. The Title; 3. The Author; 4. The Date of
each of the several books of Scripture; 5. The Place where it was
written; 6. The Chronology or period of time embraced in the
Scriptures generally, and of each book in particular; 7. The Occa-
sion upon which the several books were written; 8. Their respective
Scopes or designs; and 9. An Analysis of each book. 10. Biblical
Antiquities, including the Geography, Genealogy, Sacred and Pro-
fane History, Natural History and Philosophy, Learning, and Phi-
losophical Sects, Manners, Customs, and private Life of the Jews
and other nations mentioned in the Bible. How important a know-
1 Whitby on Matt. xviii. 15—17. Bishop Porteus’s Confutation of the Errors of the
Church of Rome, pp. 13, 14.
2 J. B. Carpzov. Prim. Lin. Herm, pp. 36, 37. | Bauer, Herm. Sacr. pp. 192—200.
Pfeiffer, Herm. Sacr. c. x. (op. tom. ii. pp. 656—658.) Franzius, Pref. pp. 8—11.
Tract. pp. 48—51. Morus, in Ernesti, tom. i. pp. 161—163. Viser, Herm. Nov.
Sacr. pars iii. pp. 189—194. Wetstein et Semler de Interpret. Nov. Test. pp. 116—120.
Franckii Pralectiones Hermeneutice, pp. 61—94. Rambach, Inst. Herm. pp. 197—
216. Jahnii Enchirid. Herm. Generalis, pp. 51—71. Chladenii Institutiones Exege-
tice, pp. 366—374. J. E. Pfeifferi Institutiones Herm. Sacr. pp. 464—468. 507—534.
Schefer, Institutiones Scripturistice, pars ii. pp. 56—62. ᾿ yet oa
542 On Historical Circumstances, [ Part Ii. Ch.
ledge of these particulars is, and how indispensably necessary to a
correct interpretation of the inspired volume, we are now to consider.
I. A knowledge of the Order of the Different Books, especially
such as are historical, will more readily assist the student to discover
the order of the different histories and other matters discussed in
them, as well as to trace the divine economy towards mankind, under
the Mosaic and Christian dispensations. |
This aid, if judiciously exercised, opens the way to a deep acquaint-
ance with the meaning of an author; but, when it is neglected, many’
things necessarily remain obscure and ambiguous. :
11. The Titles are further worthy of notice, because some of them
announce the chief subject of the book —
As Genesis, the generation of heaven and earth — Exodus, the de-
parture of the Israelites from Egypt, &c.; while other titles denote the
churches or particular persons for whose more immediate use some
parts of the Scriptures were composed, and thus afford light to particular
passages.
ITI. A knowledge of the Author of each book, together with the
age in which he lived, his peculiar character, his sect or religion,
and also his peculiar mode of thinking and style of writing, as well
as the testimonies which his writings may contain concerning him-
self, is equally necessary to the historical interpretation of Scripture:
For instance, the consideration of the testimonies concerning himself,
which appear in the second epistle of St. Peter, will shew that he was
the author of that book: for he expressly says, 1. That he was present
at the transfiguration of Jesus Christ (2 Pet. i. 18.); 2. That this was his
second epistle to the believing Jews (iii. 1.); and that Paul was his be-
loved brother (iii. 15.) ; all which circumstances quadrate with Peter. In
like manner, the coincidence of style and of peculiar forms of expression,
which exist between the second and third epistles of Saint John, and his
other writings, prove that those epistles were written by him. Thus we
shall be able to account for one writer’s omitting some topics, and expa-
tiating upon others—as Saint Mark’s silence concerning actions honour-
able to Saint Peter, and enlarging on his faults, he being the companion
of the latter, and writing from his information. A comparison of the
style of the epistle to the Hebrews, with that of Saint Paul’s other epis-
tles, will shew that he was the author of that admirable composition.! —
IV. Knowledge of the Zzme when each book was written some-
times shews the reason and propriety of things said in it.”
Upon this principle, the solemn adjuration in 1 Thess. v. 27. which at
first sight may seem unnecessary, may be explained. It is probable that,
from the beginning of the Christian dispensation, the Scriptures of the
Old Testament were read in every assembly for divine worship. Saint
Paul, knowing the plenitude of the apostolic commission, now demands
the same respect to be paid to his writings which had been given to
ι This topic has been ably proved by Braunius, in his Commentarius in Epistolam ad
Hebreos, pp. 1O—21. ; by Pritius, in his Introductio in Novum ‘Testamentum, cap. iv.
§ iii, pp. 47, 48., and by Langius in his Commentatio de Vita et Epistolis Pauli, p. 157.
Le Clerc has some pertinent remarks on the same subject, in his Ars Critica, pars iii,
sect, li. cap. vi, p. 372.
2 Rambach, Inst. Herm. Sacr, p. 116,
ILL. Sect. 1.1 On Historical Circumstances. 543
those of the antient prophets: this, therefore, is a proper direction to
be inserted in the first epistle written by him ; and the manner, in which
it is given, suggests an argument that the first epistle to the Thessalonians
was the earliest of his epistles. An accurate knowledge of the date of a
book is further of peculiar importance in order to understand the pro-
phecies ahd epistles; for not only will it illustrate several apparently
obscure particulars in a prediction, but it will also enable us to ascertain
and to confute a false application of such prediction. Grotius, in his
preface to the second epistle to the Thessalonians, has endeavoured to
prove that the Emperor Caligula was the man of sin, and Simon Magus
the wicked one, foretold in the second chapter of that epistle; and has
fruitlessly laboured to shew that it was written a. p. 38; but its true
date, A. ἢ. 52, explodes that application, as also Dr. Hammond’s hypo-
thesis that Simon Magus was the man of sin, and the wicked one. ῳᾧ
V. Not unfrequently, the consideration of the Place, 1. Where
any book was written; or, 2. Where any thing was said or done,
will materially facilitate its historical interpretation, especially if re-
gard be had, 3. Τὸ the nature of the place, and the customs which
obtained there. . |
1. For instance, it is evident that St. Paul’s second epistle to the
Thessalonians was written, shortly after the first, at Corinth, and not at
Athens, as its subscription would import, from this circumstance, viz.
that Timothy and Silvanus or Silas, who joined him in his first letter,
were still with him, and joined him in the second. (Compare 2 Thess. i. 1.
with 1 Thess. iii. 6. and Acts xviii. 1—5.) And as in this epistle he de-
sired the brethren to pray that he might be delivered from unreasonable
and wicked men (2 Thess. ili. 2.), it is probable that he wrote it soon after
the insurrection of the Jews at Corinth, in which they dragged him be-
fore Gallio the proconsul of Achaia, and accused him of persuading men
to worship contrary to the law. (Acts xviil. 13.) But this consideration of
the place where a book was written, will supply us with one or two ob-
servations that will more clearly illustrate some passages in the same
epistle. Thus it is manifest from 2 Thess. iii. 8. that Saint Paul could
appeal to his own personal labours for his subsistence with the greater
confidence, as he had diligently prosecuted them at Corinth (compare
Acts xviii. 3. with 1 Cor.ix. 11, 12, 13.): and, to mention no more ex-
amples, it is clear from 2 Thess. ili. 1,2. that the great Apostle of the
Gentiles experienced more difficulty in planting a Christian church at
Corinth, and in some other places, than he did at Thessalonica. Ina
similar manner, numerous beautiful passages in his epistles to the Ephe-
sians will be more fully understood, by knowing that they were written
at Rome during his first captivity. | |
2. Thus our Lord’s admirable discourse, recorded in the sixth chapter
of St. John’s Gospel, which so many disregarded, is said (v. 59.) to have
been delivered in the synagogue at Capernaum, consequently in a public
place, and in that very city which had witnessed the performance of so
many of his miracles. And it is this circumstance of place which so
highly aggravated the malice and unbelief of his hearers. (Compare
Matt. xi. 23.)
3. The first Psalm being written in Palestine, the comparison (in v. 4.)
of the ungodly to chaff driven away by the wind will become more evident,
when it is recollected that the threshing-floors in that country were not
under cover as those in our modern barns are, but that they were formed
544 On Historical Circumstances. (Part II. Ch.
in the open air, without the walls of cities, and in lofty situations, in order
that the wheat might be the more effectually separated from the chaff
by the action of the wind. (See Hosea xiii. 3.) In like manner, the
knowledge of the nature of the Arabian desert, through which the
children of Israel journeyed, is necessary to the correct understanding of _
many passages in the Books of Exodus, Numbers, and Deuieronomy,
which were written in that desert. :
VI. Chronology, or the science of computing and adjusting periods
of time, is of the greatest importance towards understanding the
historical parts of the Bible, not only as it shews the order and con-
nexion of the various events therein recorded, but likewise as it
enables us to ascertain the accomplishment of many of the prophe-
cies. Chronology is further of service to the Biblical critic, as it
sometimes leads to the discovery and correction of mistakes in num-
bers and dates, which have crept into particular texts. As consi-
derable differences exist in the chronology of the Hebrew Scriptures,
the Samaritan Pentateuch, the Septuagint version, and Josephus,
different learned men have applied themselves to the investigation of
these difficulties, and have communicated the results of their re-
searches in elaborate systems. Some one of these, after examining
their various claims, it will be desirable to have constantly at hand.
The principal systems of Chronology are those of Cappel, Vossius,
Archbishop Usher, Bedford, Jackson, and Dr. Hales. ! ‘Sis
VII. We find it to be no small help to the understanding of antient
profane writings, if we can discover the Occaszon on which, as well
as the time when, they were penned: and for want of such know-
ledge many passages in such writings are become obscure and un-
intelligible. ‘The same may be observed in the books of the Old
and New Testament, (especially in the Book of Psalms and the
Apostolical Epistles,) the right understanding of the design of which,
as well as of the phraseology is most essentially promoted by a care-
ful observance of the Occaszon, upon which they were written.
To some of the Psalms, indeed, there is prefixed a notice of the occa-
sion on which they were composed: and, by comparing these with one
another, and with the sacred history, great light may be, and has been
thrown upon the more difficult passages ; and the meaning, beauty,
and energy of many expressions have been set in a clearer point of view.
But where no such titles are prefixed, the occasion must be sought from
internal evidence. ‘This is particularly the case with the forty-second
Psalm.
In the title of this beautiful and affecting poem, we have no clue to the occasion that led
the royal Psalmist to compose it: but if we look into the account of David's troubles, re-
corded in the second book of Samuel, we may discover the occasion on which, nay, perhaps,
the very night when it was composed. We may collect from many of the Psalms, that
David was visited with a severe and dangerous sickness ; and that Absalom, during his
weak state, took advantage to raise a rebellion against him. (See Psal. vi. XXii. XXXVili.
xxxix. xli.) We learn from the sacred history, that this wicked design was carried on
with the greatest art and secrecy. (2 Sam. xv.) ‘The conspiracy was strong ; the people
increased continually with Absalom ; and Ahithophel, one of David’s chief ministers, an
able counsellor, and crafty politician, had joined Absalom, and conducted his counsels,
1 For the titles of their valuable works, as well as those treating on other historical cir-
cumstances of the Scriptures, the reader is referred to the Appendix to this volume, No. Ὗ.
III. Sect. VI.] On Historical Circumstances. 545
The news of this revolt surprised David, and found him unprepared, and unable to make
resistance. He found himself ebliged to quit his palace, and, what he regretted much
“Inore, the tabernacle of God, and to flee suddenly from Jerusalem, with only a few faith-
ful attendants, The good king was now in the deepest distress, in a weak state of body,
and an unnatural rebellion was raised against him by his own son, his beloved son Absa-
lom: He was deserted by Ahithophel, his counsellor, whom he esteemed (Psal. xli. 9.
ly. 13., &c:); his Familiar friend whom he trusted, who was now become his bitter and
most formidable enemy: He knew not whom to trust; the hearts of the men of Israel
were after Absalom: The revolt seemed general, and the danger great and imminent.
(Psal. lv. 4, 5.) His heart was sore pained within him; and the terrors of death were fallen
upon him. Fearfulness and trembling came upon him; and horror overwhelmed him. He
was obliged to hasten his escape, and make speed to depart. And he, and the people that
were with him, went up from Jerusalem with their heads covered, and bare-foot, weeping
as they went up. In this calamitous state, his only resource was in his God; and God did.
not forsake him. ‘VYhen he was told that Ahithophel was among the conspirators, he
prayed to God to turn the counsel of Ahithophel into foolishness ; and God instantly heard
his request. Behold Hushai the Archite came to meet him ; and by him David found means
to defeat the counsel of this crafty politician. (2 Sam. xvii. 1., ἄς.) Ahithophel advised
Absalom to pursue immediately that night after David, while he was weary, and weak-
handed. But Hushai’s counsel was to wait till he could gather all Israel together: And
this counsel was approved of by Absalom and his people. And Hushai acquainted David
with their resolution, and advised him to make no delay, but pass over Jordan immediately.
This advice he followed, and came to that river by night. It was now summer time 1, and
Jordan overflowed its banks. The passage was difficult and dangerous; but the danger
of delay was still greater. At this very time we suppose that David composed the Psalm
before us; and we shall find all parts of it answer exactly.
The first thing that here offered itself to his observation was the thirstiness of the harts,
who in the day-time sheltered themselves in the woods from the heat of the sun, and came
down in the evening to the river to slake their thirst. To this he compares his own
condition, his eager desires of worshipping God in his holy tabernacle, and the grief and
uneasiness, which he felt on being bereft of that comfort~- My soul thirsteth Sor God, for
the living God: When shall I come, and appear before God? Amidst all his distresses,
nothing aiflicted him so much as the being driven, and excluded from the place of God’s
public worship. He poured out his sou] in tears and lamentations, when he remembered
the days in which he went with the multitude into the hcuse of God, with the voice of joy
and praise. And greatly was he affected by the discredit done to religion by his sufier-
ings, which gave these impious rebels occasion to cast a reproach upon Providence itself,
which either would not, or could not, protect so zealous a servant of God. This pierced
him like a sword to the very bones, while his enemies reproached him, and also God
himself ; while they said daily unto him — Where is now thy God? But yet in this deep
distress he did not give himself up to despondency, or despair. His piety, and confidence
in God, supported him in all his dangers and difficulties. He breaks out into this fer-
vent exclamation — Why art thou cast down, O my Soul? And why art thou disquieted
within me? Hope thou in God ; for I will yet praise him, who is the health of my counte-
nance. Our Psalmist proceeds in the same pious strain— O my God, my soul is cast down
within me ; but I will remember thee from the land of Jordan — P22 ὝΤ 0°27) —and
of the Hermonites from the hill Mitzar. Hermon was a ridge of mountains at the very
farthest extremity of the land of Israel, covered most part of the year with snow. The
word — Pz — signifies little. It might be the name of some hill beyond Jordan, or
possibly some little hill now in view. Whatever hill is here meant, the general sense is
plain — I will remember thee, whatever dangers surround me, and wheresoever I am drivens
I will remember thee amidst the overflowings of Jordan. J wil remember thee if I should
be driven to the farthest extremity of the land, and forced to take refuge in the bleak moun-
tains of Hermon. Which shall we admire most, the beauty of the poetry, or the piety of
the sentiment ? :
. But to proceed : — Another thing, which struck David on this occasion, was the noise
of the water, and waves, sounding in his ears — Deep calleth unto deep at the noise of
thy water-spouts. Torrents of water poured down on each side of him ; those below
seemed to answer to those above. Or perhaps the water-spouts may signify the clouds
of heaven, which poured down, and increased the flood, and added to the noise. A
dreadful sound this must be to David in his dangerous condition, at the dead of night.’
And by this comparison he sets forth his own calamities in the most beautiful strains of
divine poetry— All thy waves and thy billows are gone over me. But his hope in God did ᾿
1 See Josh. iii. 15. 1 Chron. xii. 15. Jer. xii. 5, Eccles. xxiv. 26.
VOL. II. N N
546 On Historical Circumstances. ῊΓ6 [Part II. Ch.
not fail him by day, or by night. The Lord (says he) will command his loving-kindness
in the day-time ; and in the night his song shall be with me, and my prayer unto the God
of my life. And after a short and bumble expostulation with God,.who suffered: him to’
be thus oppressed, he breaks out again into the like pious ejaculation. And so also, ini
* the close of the next Psalm, which is evidently a continuance of this, he concludes with
the same. This is throughout the burthen of his song — Why art thou cast down, O my
soul? And why art thou disquieted within me? Hope thou in God; for I shall yet praise
him, who is the health of my countenance and my God. .
Nor did the event deceive this pious king’s expectation. (2 Sam. xvii. 22., &c.) By
the morning light he and all his attendants safely crossed the Jordan ; there lacked not’
one of ‘them. Here he was placed out of the reach of those who sought his life. The:
country flocked in to him: The good Barzillai, and other loyal subjects, brought in pro~
visions, and other necessaries, for the sustenance of his weary and weak-handed followers τ᾿
Joab, and his men of war, came to his assistance: And he was soon able to raise an army
powerful enough to engage and overcome his rebel son. ! as
As the occasions, on which the several books of the Old and
New Testaments were severally written, are stated in the analyses:
of them contained in the fourth volume of this work, it is unneces-
sary to adduce any examples from them. We must, however, be.
careful, when investigating the occasion of any book or passage, that
we deduce our conclusions respecting it from the book or passage
itself, and not from uncertain conjecture.
VIII. The consideration of the Scope or Design, which the in-:
spired authors severally had in view, will greatly illustrate the entire
book: as its whole structure, arrangement, and principal arguments,
are materially affected by the scope. And as the scope is either.
general or special, these two particulars must not be confounded
together: it is to the want of due discrimination in this respect:
that we may ascribe many errors of considerable magnitude. On
the investigation of the Scope, see Section VII. pp. 552—554. infra.
ΙΧ. An Analysis of each book is of equal importance with the
preceding subjects of consideration. If judiciously executed, such
analysis will exhibit to the reader a comprehensive view, not only of
the chief subject-matter of every book or epistle, but will also shew the,
methodical and orderly coherence of all the parts of the book with.
one another. Such an analysis the author has attempted in the
fourth volume of this work. ‘ Books,” says an old writer, ‘ looked.
upon confusedly, are but darkly and confusedly apprehended : but
considered distinctly, as in these distinct analyses or resolutions into’
their principal parts, must needs be distinctly and much more
clearly discerned.” ἢ |
ΠΧ, A knowledge of Biblical Antiquities, (including the Sacred
and Profane History, Geography, Genealogy, Natural History,
and Philosophy, Learning and Philosophical Sects, Manners, Cus-
toms, and private Life, of the Jews and other nations mentioned in
the Bible) is indispensably necessary to the right understanding of
the sacred volume. ,
1. What the peculiar rites, manners, and customs of the Hebrews
and other nations actually were, that are either alluded to or mentioned
1 Dr. Randolph’s Dissertation on Psal. xlii. at the end of vol. i. of his View of Christ’s
Ministry, ἄς. (Oxford, 1784. 8vo.)
2 Roberts’s Key to the Bible, pp. (11.) (12.) folio edit. 1665. See also Rambachii
Institutiones Hermeneutic Sacre, pp. 1C8—110. and Chladenius’s Institutiones Exe-
getice, p, 532. εἴ seq. ’
Η]. Sect. VI.] On Historical Circumstances. 547
in the Scriptures, can only be ascertained by the study of their po-
litical, ecclesiastical, and civil state; without an accurate knowledge of
which, all interpretation must be both defective and imperfect. If, in
order to enter fully into the meaning, or correctly apprehend the va-
rious beauties of the Greek and Roman classics, it be necessary to be
acquainted with the peculiar forms of government that prevailed — the
powers of magistrates, — modes of executing the laws—the punishments
of criminals— tributes or other duties imposed on subjects—their military
affairs—sacred rites and festivals—private life, manners, and amuse-
ments —commerce, measures and weights, &c. &c.—how much greater
difficulties will be interposed in ἠὲ way, who attempts to interpret the.
Scriptures without a knowledge of these topics! For, as the customs
and manners of the oriental people are widely different from those of
the western nations ; as further, their sacred rites differ most essentially
from every thing with which we are acquainted, and as the Jews in par-
ticular, from the simplicity of their language, have drawn very numerous
metaphors from the works of nature, from the ordinary occupations and
arts of life, from religion and things connected with it, as well as from
their national history ;— there are many things recorded, both in the
Old and New Testament, which must appear to Europeans either ob-
scure, unintelligible, repulsive, or absurd, unless, forgetting our own
peculiar habits and modes of thinking, we transport ourselves in a
manner to the East, and diligently study the customs, whether political,
sacred, or civil, which obtained there. In the third volume of this
work, the author has attempted to compress the most important facts
relative to biblical antiquities. Ris
In the application, however, of this valuable aid to the interpretation of the sacred
writings, it is of the utmost importance, that we should be guided by the exercise of a
sober and cautious judgment, and by the influence of a correct taste ; lest we ascribe to
the inspired authors sentiments which perhaps never entered their minds, From this
mistake, that acute biblical critic, and most diligent investigator of oriental manners and
customs, Michaelis, is notexempt. In Prov. x. 10, we read, Wise men lay up knowledge,
that is, treasure it up, and reserve it for a proper opportunity to make use of it: but the
mouth of the foolish is near destruction ; such an one is always talking, and seldom opens
his mouth but it proves a present mischief to himself and others. By changing the
points in the latter clause of tls verse, Michaelis reads: the mouth of the foolish is as a
censer near at hand (thuribulum propinqguum) ; and he illustrates this expression by the
oriental custom of offering perfumes to a guest, which (it is well known) is an intimation
to him that it is time for him to depart. The sense, which this profound scholar puts
upon the passage, is as follows: the foolish man alienates every one from him by his
silly and insipid discourses. Is not this torturing words, and ascribing to the sacred
penman an allusion which he never designed to make?! But, more particularly,
(1.) Care must be taken not to deduce or invent aniieni customs and cere-
monies from words il understood.
Many persons have imagined the prevalence of customs, which not only do not at pre-
sent exist, but which also never did obtain in the East: and others have supposed many
things to be peculiar to the Hebrews, which are commonly practised by all nations.
Thus, a modern commentator on Isa. i. 22. (thy wine is mixed with water) has observed,
that the Hebrews were accustomed to dilute their wine with water; this practice was.
common to the Greeks and Romans, whereas the Jews mixed aromatic and invigorating
drugs, in order to render their wine more strong and inebriating. See Psal. Ixxv. 8.:
Prov. ix. 9. and xxiii. 30. Rev. xiv. 10.
(2.) It is further necessary that we do not derive, from the customs or
notions that obtained in heathen nations, Jewish rites, ceremonies, and no-
tions, which neither can nor ought to be derived from them.
1 Bauer, Herm. Sacer. p. 275.
NN 2
δ48 On Historical Circumstances. [Part II. Ch.
_ Neglecting this caution, our learned countrymen, Sir.John Marsham! and Dr. Spencer®,
have attempted to deduce all the institutes of the Israelites from the Egyptians. That
some were derived from them is highly probable; and that several of the injunctions of
Moses were levelled against Egyptian manners and -rites, from which he was anxious to
guard his people, has been satisfactorily shewn by Michaelis, in his Commentaries on the
Laws of Moses. But that all the Hebrew institutions were of Egyptian origin, is an
hypothesis now generally abandoned, since the able refutation of it by the learned Herman
Witsius.3 In like manner, Dr. Hammond finds the gnostics everywhere in the apostolic
epistles, which he endeavours to explain from the peculiar notions of that sect, though
it is well known Saint John was the only evangelical writer who expressly combated
their errors.
- -(3.) We must take care not to ascribe comparatively modern rites and
customs to the antient Hebrews. |
From not attending to this rule, the Jewish teachers, and those Christian doctors who
have implicitly followed them, have caused much perplexity in the antiquities of the Jews,
having attributed to the antient Hebrews rites and ceremonies that did not exist till later
times ; -and, from not distinguishing the different ages, they have consequently confounded
antient manners and customs with those which are of modern date. The Talmudists,
and other Jewish writers, should not be consulted without the greatest caution; for,
living as they did long after the destruction of the Jewish polity, they not only were im-
perfectly acquainted with it, but they likewise contradict each other, as well as Josephus
and Philo, authors every way more worthy of confidence, as being contemporary with
that event ; not unfrequently indeed do they contradict the Scriptures themselves, and,
indulging their own speculations, they produce commentaries which are truly ridiculous.
The necessary consequence is, that those learned men, who have implicitly followed the
Talmudists, have been precipitated into various errors. From these mistakes, not even
Reland and Ikenius are exempt—two of the best writers, perhaps, who have applied
themselves to the investigation of Jewish antiquities. Ὁ MK oss
(4) Lastly, our knowledge of Biblical Antiquities must be derived from
pure sources.
It is the province of the biblical antiquarian to determine and to state what such pure
sources are. Independently of the assistance to be obtained from Jewish as well as from
profane writers, it may suffice here to remark, that we may collect accounts of the modes
of living among the antient Hebrews, with sufficient precision, by a careful collation of
the Old and New Testaments. And if to this we add an acquaintance with the modern
customs and manners which prevail in the East, as they are related by travellers of ap-
proved character, we shall have a sure and easy access to the knowledge of sacred anti-
quities: for, as the orientals, from their tenacious adherence to old usages, are not likely
_ to differ materially from their ancestors>, we have no very great reason to be apprehen~
sive, from comparing the manners, &c. of the modern Syrians, Arabs, and other inha-
bitants of the east, with those of the antient Hebrews, that we should attribute customs
to them which never obtained among them. Where, indeed, any new usage does exist
among the orientals, it may be discovered without much difficulty by men of learning
and penetration. » The interpretation of the Bible, therefore, is not a little facilitated by
the perusal of the voyages and travels of those who have explored the East. Among
ον In his “ Chronicus Canon. Aigyptiacus, Hebraicus, Grecus,’’ folio, Londini, 1672.
The Leipsic edition (1676,) and that of Franecker (1696), both in 4to. are of little value.
2 ἐς De Legibus Hebrxorum Ritualibus, et earum Rationibus, Libri tres,’’ fol. Cam-
bridge, 1685. Reprinted at the Hague in 1696, 4to., and also at Leipsic, 1705. But
the best edition is that of London, 1727, in two volumes folio, edited by Mr. Chappelow,
with Dr. Spencer’s last corrections and additions.
3 In his ““ Hgyptiaca, sive de gyptiacorum sacrorum cum Hebraicis collatione, Libri
tres,” &c. Amstel. 1696, 4to.; and in his Miscellanea Sacra, tom. i. pp.429. et seq.
+ Schulzii Compendium Archeologizw Hebraice, Prolegomena, p. xvii. Bauer, Herm, |
Sacr. p.276. :
5 « The manners of the East,” —it is remarked by one of the most intelligent of
modern oriental travellers, —‘* amidst all the changes of government and religion, are
still the same. They are living impressions from an original mould; and, at every step,
some object, some idiom, some dress, or some custom of common life, reminds the tra-
veller of antient times ; and confirms, above all, the beauty, the accuracy, and the pro-
priety of the language and history of the Bible.” Morier’s Second Journey through
Persia. Pref. p. viii. .
III. Sect.VI.] On Historical Circumstances. 545
these valuable contributors to the promotion of biblical science, the names of D’ Arveiux,
Maundrell, Thompson, Chardin, Shaw, Hasselquist, Pococke, Niebuhr, Dr. E. D.
Clarke, Lord Valentia, Walpole, Ouseley, Morier, Light, Russell, Chateaubriand,
Burckhardt, Buckingham, Belzoni, Dr. Richardson, the Rev. Mr. Jowett, Sir R. Ky
Porter, and othtrs, are justly celebrated: but as many of their works are voluminous
and costly, various writers have judiciously applied themselves to selecting and arranging:
the most material passages of their travels, which are calculated to elucidate the Holy,
Scriptures. In this department of sacred literature, the compilations of Harmer, Burder,.
and the editor of Calmet’s Dictionary of the Bible, are particularly distinguished, Of,
these works, as well as of the principal writers on Jewish Antiquities, the reader will find a:
notice in No. V. of the Appendix to this volume.
2. Sacred and Profane History.— An acquaintance with the his+
tory of the Israelites, as well as of the Mboabites, Ammonites,:
Philistines, Egyptians, Assyrians, Medes, Babylonians, Persians,
Arabians, Greeks, Romans, and other antient nations, is of the
greatest importance to the historical interpretation of the Bible: for
as the Jewish people were connected with those nations, either in
a hostile or in a pacific manner, the knowledge of their history, as
well as of their customs, arts, and literature, becomes the more in-
teresting; as it is well known that the Israelites, notwithstanding
they were forbidden to have intercourse with the heathen, did never-
theless borrow and adopt some of their institutions. More parti-
cularly, regardless of the severe prohibitions against idolatry, how.
many idols did they borrow from the Gentiles at different times,
previously to the great Babylonish captivity, and associate them in
the worship of Jehovah! Their commercial intercourse with the
Egyptians and Arabs, and especially with the Phoenicians, was very
considerable: and, at the same time, they were almost incessantly
at war with the Philistines, Moabites, and other neighbouring na-
tions, and afterwards with the Assyrians and Egyptians, until they
were finally conquered, and carried into captivity by the Assyrians
and Babylonians. Further, the prophets, in their denunciations or
predictions, not only address their admonitions and threatenings to
the Israelites and Jews, but also frequently accost foreign nations;
whom they menace with destruction. The writings of Isaiah,
Jeremiah, and Ezekiel, contain very numerous predictions relative
to the heathen nations, which would be utterly unintelligible without
the aid of profane history. The same remark will apply to the
divisions of time and forms of government that obtained at different
periods, which cannot be ascertained from the perusal of the sacred
writings merely. ;
In proportion, however, as the history of the antient nations of
Asia becomes necessary to the interpretation of the Bible, it is to be
regretted that it is for the most part involved in so much obscurity
and confusion as to require no small labour before we can extricate
it from the trammels of fable, and arrive at any thing like certainty.
As the histories of antient Egypt have perished, with the exception
of a few fragments preserved in the writings of Josephus, Eusebius,
and other authors, our knowledge of the earliest state of that coun-
try (which is sufficiently confused and intricate) can only be derived
from Herodotus, Diodorus, and some other Greek writers, who.
NN 3
550 On Histerical Circumstances. — [Part II. Ch.
cannot always be depended on. The writings of Sanchoniatho,
with the exception of a few fragments, as well as the works of
Histizeus, and other Phcenician histori ians, have long since perished :
and, for our accounts of the Assyrians, recourse must chiefly be had
to the Scriptures themselves, as no confidence whatever can be
placed in the narrations of Ctesias, whose fidelity and veracity have
justly been questioned by Aristotle, Strabo, and Plutarch. The
history of the Ammonites, Moabites, Idumzeans, Philistines, and
other petty neighbouring nations, who had no historians of their
own, is involved in equal obscurity: for the little that is known
of them, with certainty, we are exclusively indebted to the Holy
Scriptures.
The sources, therefore, of that historical knowledge, aia is so
essential to an interpreter of the sacred writings, are, in the first
place, the Old and New ‘Testaments, and next the works of Josephus
and profane authors. It is however to be observed, that where the
latter speak of the Jews, they wilfully misrepresent them, as is done
by Justin and Tacitus. ‘With a view to reconcile these various con-
tradictions, and to overcome the difficulties thus interposed by the
uncertainty of antient profane history, various learned men have:
at different times employed themselves in digesting the remains of
antient history, and comparing it with the Scriptures, in order to
illustrate them as much as possible: and the Connections of Sacred
and Profane History, by Drs. Shuckford and Prideaux, Stackhouse’s
History of the Bible, and Dr. Lardner’s Credibility of the Gospel
History, are particularly worthy of notice.’
3. Intimately connected with history and chronology is antient
Geography, especially that of Palestine and the neighbouring coun-
οὐδ ; the knowledge of which, it is universally peinbcdscell inane to
illustrate almost innumerable passages of Scripture. The principal
sources of sacred geography are the Scriptures themselves, and the
antient Greek and other writers, who have treated on the differ-
ent countries mentioned in the Bible; and to these may be added
the voyages and travels of Chardin, Seetzen”, and others, mentioned
in p. 549. who have explored the East, and whose narratives contain
many very BALDY elucidations of the physical and political geography
of the Bible.’ These sources have been diligently consulted by
most of the learned men who have applied themselves to the illus-
tration of this important topic. ‘The principal works on sacred geo-
graphy are those of Bochart, Michaelis, Reland, and Wells.
4. Next to History and Geography, Genealogy holds an im-
1 See an account of their valuable works infra, in the Appendix, No. V.
2 The result of M. Seetzen’s Researches, which were undertaken under the patronage
of the Palestine Association for investigating the present state of the Holy Land, was
published in a thin quarto tract, intituled “ A brief Account of the Countries adjoining
the Lake of Tibcrias, the Jordan, and the Dead Sea.”’ Bath and London, 1810. Many
places in Palestine, particularly beyond the Jordan, which are in a great degree unknown,
are satisfactorily described in this little tract.
3 The writings of most of the above noticed travellers have been consulted for the
Summary of biblical Geography and Antiquities, forming the third volume of this werk.
ΠῚ 58: 1} Ομ Historical Giresimstances. 551
portant place in the study of the sacred writings. The evidences
of Christianity cannot be correctly, if at all, understood, unless the
genealogy of the Messiah, and his descent from Abraham and David,
be distinctly traced. This.is obvious from the prophecies, which,
ages before his advent, determined the line of his descent; and left
nothing to chance or imposture on the important subject of the pro-
mised seed, that, in the fulness of time, was to “ bruise the serpent’s
head,” and by his one oblation of himself, once offered, was to make
a full and perfect atonement for the sins of the whole world. Many
neat genealogical tables are to be found in some of the earlier
and larger editions of the Bible; but it was not until lately that an
attempt was made to bring together the various genealogies of Scrip-
ture in one comprehensive view. This has been done in an elegantly
executed work, entitled
Scripture Genealogy from Adam to Christ; exhibiting, in a series of
thirty-six engraved tables, a distinct view of the nation, tribe, family,
lineal descent, and posterity of every person mentioned in the Bible, so
far as they can be traced from sacred or profane history. London, 1817.
royal 4to. τ
¢
The plan of this work is excellent ; and so far as we can judge from an examination
of several of the descents contained in it, we believe it is very correctly executed. To the
name of each person mentioned in every table, chronological dates are affixed on the very
respectable authorities of Usher and Blair, and likewise references to passages of Scripture
where the respective names are to befound. Altogether, this is a very useful and agree-
able companion to the biblical student.
δ. Of equal importance with either of the preceding branches of
knowledge is Natural History; by which alone many, otherwise
obscure, passages of Scripture can be explained. Thus, frequent
direct mention is made of animals, trees, plants, and precious stones ;
sometimes the Scripture expresses sentiments either in allusion to,
or by metaphors taken from, some fact in natural history; and
sometimes characters are described in allusion to natural objects;
‘and without the knowledge of these, we cannot perceive the nature
of the characters intended. Much information concerning this im-
portant topic, may be derived from the labours of the oriental tra-
vellers already mentioned, and especially those of Shaw, Russel,
‘Hasselquist, Forskal, and Niebuhr. The most successful inves-
tigations of this interesting topic are to be found in the writings
of Bochart, Celsius, Scheuchzer, and Professor Paxton.
6. Lastly, in perusing the sacred volume, the attentive reader
cannot fail to be struck with allusions to Philosophical Notions and
Sects, as well as to certain branches of learning, which were culti-
vated by the nations or people therein mentioned : it is impossible
fully to apprehend the force, propriety, and beauty of these allu-
sions, without a knowledge of the notions, &c. referred to. A.
short sketch of the principal Jewish sects occurs in the third volume
of this work; but the only writer, to the best of the author’s recol-
lection, who has discussed this subject in a separate treatise, is the
jJearned and indefatigable Professor Buddeus, in his Introductio ad
Historiam Philosophie Hebreorum, Hale, 1720, 8yvo.; of whose
NN 4
552 Of the Scope. [Part I, Ch.
labours he has availed himself. The philosophical notions which
obtained among the Jews are also incidentally treated in most of
the larger commentaries, as well as in most of those works, which
profess to be Introductions to the Bible.’
ἁ
SECTION VII.
OF THE SCOPE.
I. The Scope defined. — Importance of investigating the Scope of ἃ Book
or Passage of Scripture.— 1. Rules for investigating tt.
1. A CONSIDERATION of the Scope, or Design which the
inspired author of any of the books of Scripture had in view, es-
sentially facilitates the study of the Bible: because, as every writer
had some design which he proposed to unfold, and as it is not to
be supposed that he would express himself in terms foreign to that
design, it therefore is but reasonable to admit, that he made use of
such words and phrases as were every way suited to his purpose,
To be acquainted, therefore, with the scope of an author, is to un-
derstand the chief part of his book. ‘The scope, it has been well
observed, is the soul or spirit of a book; and, that being once as-
certained, every argument and every word appears in its right place,
and is perfectly intelligible: but, if the scope be not duly considered,
every thing becomes obscure, however clear and obvious its mean-
ing may really be.? :
The scope of an author is either general or special; by the for-
mer we understand the design which he proposed to himself in
writing his book; by the latter, we mean that design which he had
in view, when writing particular sections, or even smaller portions,
of his book or treatise. | |
The means, by which to ascertain the scope of a particular sec-
tion or passage, being nearly the same with those which must be
applied to the investigation of the general scope of a book, we shall
briefly consider them together in the following observations. _ ,
If. The Scope of a book of Scripture, as well as of any particular
section or passage, is to be collected from the writer’s express men-
tion of it, from its known occasion, from some conclusion expressly
1 See a notice of these compilations, infra, in the Appendix, No. V.
2+ How unfair, how irrational, how arbitrary, is the mode of interpretation which
many apply to the word of God? ‘They insulate a passage ; they fix on a sentence ; they
detach it from the paragraph to which it belongs, and explain it in a sense dictated only
by the combination of the syllables or the words, in themselves considered. If the word
of God be thus. dissected or tortured, what language may it not seem to speak, what sen-
timents may it not appear to countenance, what fancy may it not be made to gratify? But
would such a mode of interpretation be tolerated by any living author? Would such a
method be endured in commenting on any of the admired productions of classical an-
tiquity ? Yet in this case it would be comparatively harmless, although utterly indefen*
sible: but who can calculate the amount of injury which may be sustained by the cause
of revealed truth, if its pure streams be thus defiled, and if it be contaminated even at
the very fountain-head.’’ Rev. H. F. Burder’s Sermon on the Duty and Means of as-
certaining the genuine Sense of the Scripturess p. 21s. ᾿ wie.
IIL..Sect. VIL] - Of the Scope. 553
‘added at the end of an argument; from history, from attention to
its general tenor, to the main subject and tendency of the several
topics, and to the force of the leading expressions ; and especially
from repeated, studious, and connected perusals of the book itself.’
1. When the scope of a whole book, or of aiy particular portion of tt,
is expressly mentioned by the sacred writer, it should be carefully observed.
Of all criteria this is the most certain, by which to ascertain the scope of a book.
Sometimes it is mentioned at its commencement, cr towards its close, and sometimes
it is intimated in other parts of the same book, rather obscurely perhaps, yet in such a
manner that a diligent and attentive reader may readily ascertain it. Thus the scope
and end of the whole Bible, collectively, is contained in its manifold utility, which
‘St. Paul expressly states in 2 Tim. iii. 16, 17. and also in Rom. xv. 4. In like manner,
the royal author of Ecclesiastes announces pretty clearly, at the beginning of his book,
the subject he intends to discuss, viz. to shew that all human affairs are vain, uncertain,
frail, and imperfect; and, such being the case, he proceeds to inquire, What profit hath
aman of ail his labour which he taketh under the sun? (Eccl. i. 2,3.) And towards
‘the close of the same book (ch. xii. 8.) he repeats the same subject, the truth of which
he had proved by experience. So, in the commencement of the book οὗ. Proverbs,
Solomon distinctly announces their scope, (ch. i. 1—4. 6.) —‘* The Proverbs of Solomon,
the son of David king of Israel ; —to know wisdom and instruction, to perceive the words
of understanding: to receive the instruction of wisdom, justice, judgment, and equity ; to
give subtility to the simple, to the young man knowledge and discretion ; to understand a
proverb, and the interpretation ; the words of the wise, and their dark sayings.” — Saint
John also, towards the close of his Gospel, announces his object in writing it to be,
“ That ye might believe that Jesus is the Christ, the Son of God; and that, believing, ye
might have life through his name.” Therefore, all those discourses of our Lord, which
are recorded almost exclusively by this evangelist and apostle, are to be read and con-
sidered with reference to this particular ‘design: and, if this circumstance be kept in
view, they will derive much additional force and beauty. 5
Of the application of this rule to the illustration of a particular section, or the ascer-
taining of a special scope, the seventh chapter of Saint Paul’s first epistle to the Corin-
thians will supply an example.— In that chapter, the object of which is to shew that it
was not good to marry, the apostle is replying to the queries which had been proposed to
him by the Corinthian converts; and it is evident that his reply is continued through the
whole chapter. But did he mean to insinuate absolutely that matrimony in itself was
not good? ΒΥ no means: on the contrary, itis clear from the scope of this section,
given by Saint Paul in express words, that his design was not, in general, to prefer a
state of celibacy to that of marriage ; much less was it to teach that the living unmarried
was either more holy or more acceptable to God; or that those who vow to lead a single
life shall certainly obtain eternal salvation, as the church of Rome erroneously teaches
from this place. But we perceive that he answered the question proposed to him with
reference to the then existing circumstances of the Christian church. The apostle thought
that a single life was preferable on account of the present distress — that is, the sufferings
to which they were then liable. The persecutions to which they were exposed, when they
‘came upon them, would be more grievous and afflictive to such as had a wife and children
‘who were dear to them, than to those who were single: and therefore, under such circum-
stances, the apostle recommends celibacy to those who had the gift of living chastely
without marriage. .
2. The scope of the sacred writer may be ascertained from the known
occasion on which his book was written.
Thus, in the time of the apostles, there were many who disseminated errors, and de-
fended Judaism: hence it became necessary that the apostles should frequently write
against these errors, and oppose the defenders of Judaism. Such was the occasion of
Saint Peter’s second epistle: and this circumstance will also afford a key by which to
ascertain the scope of many of the other epistolary writings. Of the same description
also were many of the parables delivered by Jesus Christ. When any question was pro-
posed to him, or he was reproached for holding intercourse with publicans and sinners,
-heavailed himself of the occasion to reply, or to defend himself by a parable. Some-
times, also, when his disciples laboured under any mistakes, he kindly corrected their
erroneous notions by parables.
The inscriptions prefixed to many of the Psalms, though some of them are evidently
spurious, and consequently to be rejected, frequently indicate the occasion on which they
554 Of the Scope. [Part II. Ch.
were composed, and thus reflect considerable light upon their scope. Thus the scope
of the 18th, 34th, and 3d Psalms is illustrated from their respective inscriptions, which
distinctly assert upon what occasions they were composed by David. In like manner,
many of the prophecies, which would otherwise be obscure, become perfectly clear when
we understand the circumstances on account of which the predictions were uttered.
3. The express conclusion, added by the writer at the end of an argument,
demonstrates his general scope.
Thus, in Rom. iii. 28. after a long discussion, Saint Paul adds this conclusion: —
Therefore we conclude, that a man is justified by faith without the deeds of the law: Hence
‘we perceive with what design the whole passage was written, and to which all the rest is
to be referred. The conclusions interspersed through the epistles may easily be. ascer-
tained by means of the particles, ‘‘ wherefore,” ‘‘ seeing that,” “ therefore,” ‘ then,” &c.
as well as by the circumstances directly mentioned or referred to. ‘The principal con-
clusions, however, must be separated from those which are of comparatively less import-
ance, and subordinate to the former. ‘Thus, in the epistle to Philemon, our attention
must chiefly be directed to verses 8, and 17., whence we collect that Saint Paul’s design
or scope was to reconcile Onesimus (who had been a runaway slave) to his master, and
to restore him to the latter, a better person than he had before been. In the epistle to
the Ephesians, the principal conclusions are, ch. ii. 11, 12, and ch. iv. 1. 3. The sub-
ordinate or less principal conclusions are ch, 1.15. iii. 13. iv,17. 25, v.1.7.15.17. and
vi. 13, 14.1
4. The scope of a passage may further be known from history.
For instance, we learn from history, that during the time of the apostles there were
numerous errors disseminated ; and therefore they wrote many passages in their epistle
‘with the express design of refuting such errors. An acquaintance with these historical
particulars will enable us to determine with accuracy the scope of entire books as well as
of detached passages.
5. A knowledge of the time when a book was written, and also of the
state of the church at that time, will indicate the scope or intention of the
author in writing such book.
Thus, the epistle of Saint James was written about the year of Christ 61. at which
time the Christians were suffering persecution, and probably (as appears from ch, ii. 6.
and ch. ν. 6.) not long before the apostle’s martyrdom ; which, Bishop Pearson thinks *
happened a.p. 62. in the eighth year of Nero’s reign, when the destruction of the Jewish
temple and polity was impending. (Jamesv. 1.8.) At the period referred to, there
were in the church certain professing Christians, who, in consequence of the sanguinary
persecution then carried on against them both by Jews and Gentiles, were not only de-
clining in faith and love, and indulging various sinful practices — for instance, undue re-
spect of persons, (chapter ii. verse i. et seg.) contempt of their poor brethren, (chapter ii.
verse 9. et seg.) and unbridled freedom of speech, (chapter iii. verse 3. et seq.) ; but who
also most shamefully abused to licentiousness the grace of God, which in the Gospel is
promised to the penitent ; and, disregarding holiness, boasted of a faith destitute of its
appropriate fruits, viz. of a bare assent to the doctrines of the Gospel, and boldly affirmed —
that this inoperative and dead faith was alone sufficient to obtain salvation, (chapter ii.
verse 17. et seg.) Hence we may easily perceive, that the apostle’s scope was not to treat
of the doctrine of justification ; but, the state of the church requiring it, to correct those
errors in doctrine, and those sinful practices, which had crept into the church, and particu-
larly to expose that fundamental error of a dead faith unproductive of good works. This
‘observation further shews the true way of reconciling the supposed contradiction between
the apostles Paul and James, concerning the doctrine of salvation by faith. ὃ
6. If, however, none of these subsidiary aids present themselves, it only
remains that we REPEATEDLY AND DILIGENTLY STUDY THE ENTIRE BOOK, AS
WELL AS THE WHOLE SUBJECT, AND CAREFULLY ASCERTAIN THE SCOPE FROM
THEM, before we attempt an examination of any particular teat.
Thus we shall be enabled to understand the mind of its author, and to ascertain the
1 Franckii Manuductio, cap. iii. p. 87, 88. 292. or English edition, p. 61. et seq. 177.
et seq. Franckii Prelect. Herm. p. 38. οἵ seq.
2 Annales Pauline, p. 31.
3 Jo. Henr. Michaclis Introductio Historico-Theologica in Jacobi Minoris Epistolam
“Catholicam, § viii. xi. ee
III. Sect. VII.J ΄ Of the Scope. 555
main subject and tendency of the book or epistle which may be under consideration : or
if it have several views and purposes in it, not mutually dependent upon each other, nor
in subordination to one chief end, we shall be enabled to discover what those different
matters were, as also in what part the author concluded one and began another ; and, if it
be necessary to divide such book or epistle into parts, to ascertain their exact boundaries.
But in this investigation of the scope, there is not always that
clearness which Jeads to a certain interpretation : for sometimes there
are several interpretations which sufficiently agree with the writer’s
design. In those places, for instance, where the coming of Christ
is mentioned, it is not always determined whether it is his last advent
to judge the world, or his coming to inflict punishment on the unbe-
lieving Jews. In such cases the interpreter must be content with
some degree of probability. ‘There are, however, two or three cau-
tions, in the consideration of the scope, to which it will be desirable
to attend.
1. Where, of two explanations, one is evidently contrary to the series of
the discourse, the other must necessarily be preferred.
In Psal. xlii. 2. the royal psalmist pathetically exclaims — When shall I come and ap-
pear before God? — This verse has, by some writers, been expounded thus; that a man
may wish for death, in order that he may the sooner enjoy that state of future blessedness
which is sometimes intended by the phrase seeing God. | Now this exposition is manifestly
contrary to the design of the Psalm; in which David, exiled from Jerusalem, and con-
sequently from the house of God, through Absalom’s unnatural rebellion, expresses his
fervent desire of returning to Jerusalem, and beholding that happy day when he should
again present himself before God in his holy tabernacle. In the fourth verse he mentions
the sacred pleasure with which he had gone (or would repair, for some of the versions
render the verb in the future tense) with the multitude to the house of God. There is
therefore in this second sense a necessary and evident connexion with the scope and series
of the, discourse. |
In 1 Cor. iii. 17. we read, Jf any man defile (more correctly destroy) the temple of
God, him shall God destroy. ‘Lhe phrase temple of God, in this passage, is usually in-
terpreted of the human body, and by its defilement is understood libidinous unchastity,
which God will destroy by inflicting corresponding punishment on the libidinous man.
‘This sense is certainly a good one, and is confirmed by a similar expression at the close
of the sixth chapter. But, in the former part of the third chapter, the apostle had been
giving the teachers of the Corinthian Christians an important caution to teach pure and
salutary doctrines, together with that momentous doctrine — Other foundation can no
man lay than that is laid, which is Jesus Christ, (v.11.)—and that they should not add
false doctrines to it.. After largely discussing this topic, he subsequently returns to it,
and the passage above cited occurs intermediately. From this view of the scope it will be
evident, that by the temple of God is to be understood the Christian church; which
if any man defile, corrupt, or destroy, by disseminating false doctrines, God will destroy
him also.
2. Where a parallel passage plainly shews that another passage is to be
understood in one particular sense, this must be adopted to the exclusion of
every other sense, although it should be supported by the grammatical inter-
pretation as well as by the scope.
Thus, in Matt. v. 25. we read — “ Agree with thine adversary quickly, whilst thou art
in the way with him ; lest at any time the adversary deliver thee to the judge, and the judge
deliver thee to the officer, and thou be cast into prison.”? ‘This passage has been interpreted
to refer either to a future state of existence, or to the present life. In the former sense,
the adversary is God; the judge, Christ; the officer, death ; and the prison, hell and eter-
nal punishments. In the latter sense, the meaning of this passage simply is, ‘ If thou
hast a lawsuit, compromise it with the plaintiff, and thus prevent the necessity of prose-
cuting it before a judge: but if thou art headstrong, and wilt not compromise the affair,
when it comes to be argued before the judge, he will be severe, and will decree that thou
shalt pay the uttermost farthing.”” Now, both these expositions yield good senses, agreeing
with the scope, and both contain a cogent argument that we should be easily appeased :
but if we compare the parallel passage in Luke xii. 58, 59. we shall find the case thus
556 Of the Analogy of Faith. [Part II. Ch.
stated — When thou goest with thine adversary to the magistrate, as thou art in the way,
give diligence that thou mayest be delivered from him, lest he hale thee to the judge, and the
judge deliver thee to the officer (tw mpaxtopt, whose duty it was to levy fines imposed for
violation of the law); and the officer on non-payment cast thee into prison. J tell thee
thou shalt not depart thence till thou hast paid the very last mite. — In this passage there is
no reference whatever to a future state, nor to any punishments which will hereafter be
inflicted on the implacable: and thus a single parallel text shews which of the two senses
best agrees with the scope of the discourse, and consequently which of them is preferably
to be adopted. ! )
SECTION VIII.
OF THE ANALOGY OF FAITH.
͵
I. The Analogy of Faith defined, and illustrated. — 11. Its importance ix
studying the Sacred Writings. — III. Rules for investigating the Ana-
logy of Faith.
Lt. OF all the various aids that can be employed for investigating
and ascertaining the sense of Scripture, the ANALOGY OF FAITH is
one of the most important. We may define it to be the constant and
perpetual harmony of Scripture in the fundamental points of faith and
practice, deduced from those passages, in which they are discussed
by the inspired penmen, either directly or expressly, and in clear,
plain, and intelligible language. Or, more briefly, the analogy of
faith may be defined to be that proportion which the doctrines of
the Gospel bear to each other, or the close connexion between the
truths of revealed religion. ,
The Analogy of Faith is an expression borrowed from Saint Paul’s.
Epistle to the Romans, (xii. 6.) where he exhorts those who pro-
phesy in the church (that is, those who exercise the office of authori-
tatively expounding the. Scriptures) to prophesy according to the
proportion, or, as the word is in the original, the analogy of faith.
To the same effect many commentators interpret Saint Peter’s
maxim, (2 Pet. i. 20.) that no prophecy of Scripture ts of any private,
or self-znterpretation ; implying that the sense of any prophecy is
not to be determined by an abstract consideration of the passage
itself, but by taking it in conjunction with other portions of Scripture
relating to the subject, “* comparing things spiritual with spiritual”
(1 Cor. ii. 13.); —a rule, which though it be especially applicable
to the prophetic writings, is also of general importance in the expo-
sition of the sacred volume. * |
1 Bauer, Herm. Sacr. pp.201—204. J. B. Carpzov. Herm. Sacr. pp. 383—35. Er-
nesti, Institutio Interp. Nov. Test. pp.61,62. Mori Acroases in Ernesti, tom. i. pp. 150
—160. Franckii Prelect. Herm. pp. 29—61. Franckii Commentatio de Scopo Veteris
et Novi Testamenti, Hale 1724, 8vo. Jahnii Enchiridion, pp. 69—71. Rambach, Inst.
Herm. pp. 145—197. 234. 238—240. Chladenii Instit. Exeget. pp. 975—387. J. E.
Pfeifferi, Inst. Herm. Sacr. pp. 147—151. 267—276. Schefer, Institutiones Scripturis-
tice, parsii. pp. 62—68.
2 Bishop Van Mildert’s Bampton Lect. p. 181. Pfeiffer, Herm. Sacr. c. xii. (Op. t. ii:
p. 659.) Carpzov. Prim. Lin. Herm. Sacr. p. 28. It may here be remarked, that the
New Testament presents three terms, which appear to be synonymous with the analogy of”
faith, viz. 1 Rom.ii., 20. Moppwors της Ὑνωσεως, Kar τῆς αληϑειας ἐν TW νομώ, the forne
Ill. Sect. VIII. Οὗ the Analogy of Faith. 557.
II. It is evident that God does not act without a design in the
system of religion taught.in the Gospel, any more than he does in
the works of nature. Now this design must be uniform: for, as in
the system of the universe every part is proportioned to the whole,
and is made subservient to it, so, in the system of the Gospel, all
the various truths, doctrines, declarations, precepts, and promises,
must correspond with and tend to the end designed. For instance,
if any one interpret those texts of Scripture, which maintain our
justification by faith only, or our salvation by free grace, in such a.
sense as to exclude the necessity of good works, this interpretation
is to be rejected, because it contradicts the main design of Chris-
tianity, which is to save us from cur sins (Matt. i. 21.), to make us
holy as God is holy (1 Pet. i. 15.), and to cleanse us from all
filthiness both of flesh and spirit. (2 Cor. vii. 1.) In the applica-
tion, however, of the analogy of faith to the interpretation of the
Scriptures, it is indispensably necessary that the inquirer previously
understand the whole scheme of divine revelation; and that he do
not entertain a predilection for a part only ; without attention to this,
he will be liable to error. If we come to the Scriptures with any
pre-conceived opinions, and are more desirous to put that sense upon
the text which coincides with our own sentiments rather than the
truth, it then becomes the analogy of owr faith rather than that of
the whole system. This, Dr. Campbell remarks, was the very source
of the blindness of the Jews in our Saviour’s time: they searched
the Scriptures very assiduously; but, in the disposition they enter-
tained, they would never believe what that sacred volume testifies of
Christ. The reason is obvious; their great rule of interpretation
was the analogy of faith, or, in other words, the system of the Pha-
risean Scribes, the doctrine then in vogue, and in the profound
veneration of which they had been educated. This is that veil by
which the understandings of the Jews were darkened, even in read-
ing the law, and of which Saint Paul observed that it remained un-
removed in his day; and we cannot but remark that it remains
unremoved in our own time.’ ‘There is, perhaps, scarcely a sect or
denomination of Christians, whether of the Greek, Romish, or Pro-
testant churches, but has some particular system or digest of tenets,
by them termed the analogy of faith, which they individually hold
in the greatest reverence; and all whose doctrines terminate in some
assumed position, so that its partisans may not contradict themselves.
When persons of this description, it has been well remarked, meet
with passages in Scripture which they cannot readily explain, con-
sistently with their hypothesis, they strive to solve the difficulty by
the analogy of faith which they have themselves invented. But al-
lowing all their assumptions to be founded in truth, it is by no means
of knowledge, the grand scheme and draught of all true science, and the system of eternal
truth in the law. —2 Rom. vi. 17. Tumos διδαχης, the form or mould of doctrine into
which the Christians were cast. —2 Tim. ii. 17. Ymotumwois υγιαινοντων λογων, the
form of sound words. εν
᾿ i Campbell’s translation of the Four Gospels, vol. i. dissert. iv, 8.14. pv 116, >
Sdedit. . ΤᾺ Doe. 5 1 he oe ses
558. Of the Analogy of Faith. [Part II. Ch.
consonant with the principles of sound divinity, to interpret Scrip-
ture by the hypotheses ofa church; because the sacred records are
the only proper media of ascertaining theological truth, *
III. Such, then, being the importance of attending to the analogy
of faith, it remains to state a few observations which may enable the
student to apply it to the clearing up of obscure or difficult passages
of Scripture.
1. Wherever any doctrine is manifest, either from the whole tenor of
divine revelation or from its scope, it must not be weakened or set aside by’
a few obscure passages.
As the observance of this canon is necessary to every student of the inspired volume,
so it ought especially to be regarded by those who are apt to interpret passages, which
are not of themselves plain, by those opinions, of the belief of which they are already
possessed ; but for which they have little ground besides the mere sound of some texts,
that appear, when first heard, to be favourable to their preconceived notions. Whereas,
if such texts were compared with the scope of the sacred writers, they would be found to
bear quite a different meaning. For instance, no truth is asserted more frequently in the
Bible, and consequently is more certain in religion, than that God is good, not only to
some individuals, but also toward all men. Thus, David says, (Psal. cxly. 9.) The
Lord is good to atu, and his tender mercies are over atx his works ; and Ezekiel, (xviii. 23.)
Have I any pleasure at all in the wicked that he should die? saith the Lord: and not that
he should turn from his ways and live? Frequently also does the Almighty declare, both
in the books of the law as well as in the prophets, and also in the New Testament, how
earnestly he desires the sinner’s return to him. See, among other passages, Deut. v. 29.
Ezek. xviii. $2. and xxxiii. 11. Matt. xxiii. 37. John iii. 16. 1 Tim. ii. 4. Titusii. 11. and_
2 Pet. iii. 9. If, therefore, any passages occur which at first sight appear to contradict the
goodness of God, as, for instance, that He has created some persons that he might damn
them (as some have insinuated) ; in such case the very clear and certain doctrine relative
to the goodness of God is not to be impugned, much less set aside, by these obscure places,
which, on the contrary, ought to be illustrated by such passages as are more clear. Thus,
in Prov. xvi. 4. according to most modern versions, we read, that The Lord hath made
all things for himself, yea even the wicked for the day of evil. This passage has, by several
eminent writers, been supposed to refer to the predestination of the elect and the reproba-
tion of the wicked, but without any foundation. Junius, Cocceius, Michaelis, Glassius,
Pfeiffer, Turretin, Ostervald, Dr. Whitby, Dr. S. Clarke,and other critics, have shewn that
this verse may be more correctly rendered, The Lord hath made all things to answer to
themselves, or aptly to refer to one another, yea even the wicked, for the evil day, that is, to be
the executioner of evil to others: on which account they are in Scripture termed the rod
of Jehovah (Isa. x. 5.), and his sword. (Psal. xvii. 13.) But there is no necessity for
rejecting the received version, the plain and obvious sense of which is that there is nothing
in the world which does not contribute to the glory of God, and promote the accomplish-
ment of his adorable designs. The pious and the wicked alike conduce to this end ; the
wicked, whom God has destined to punishment on account of their impiety, serve to dis-
play his justice (see Job xxi. 30.), and consequently to manifest his glory. ‘ God,”
says Dr. Gill (who was a strenuous advocate for the doctrines of election and reprobation)
“ὁ made man neither to damn him nor to save him, but for his own glory, and that is
secured whether in his salvation or damnation ; nor did or does God make men wicked:
He made man upright, and man has made himself wicked ; and being so, God may justly
appoint him to damnation for his wickedness, in doing which he glorifies his justice. ”’®
2. No doctrine can belong to the analogy of faith, which is founded on
a SINGLE teat : for every essential principle of religion is delivered in more
than one place. Besides, single sentences are not to be detached from the
places where they stand, but must be taken in connexion with the whole
discourse.
From disregard of this rule, the temporary direction of the apostle James (vy. 14, 15.)
has been perverted by the church of Rome, and rendered a permanent institution, from a
1 Franck’s Guide to the Scriptures, p. 79. Franckii Prelect. Herm. p. 188,
2 Gill in loc, See also J. E, Pfeiffer’s Inst. Herm, Sacr. p, 134—156.
ΠῚ. Sect. VIII.) Of the Analogy of Faith. 559:
mean of recovery, to a charm, when recovery is desperate, for the salvation of the soul.’
The mistake of the church of Rome, in founding what she calls the sacrament of extreme.
unction upon this place, is very obvious ; for the anointing here mentioned was applied to
those whose recovery was expected, as appears from verse 16. where it is said that the Lord in
answer to the prayer of faith shall raise up and restore the sick: whereas in the Roman
Catholic church, extreme unction is used where there is little, or no hope of recovery, -
and is called the sacrament of the dying.! The same remark is applicable to the popish
system of auricular confession to a priest ; which is attempted to be supported by James v.
16. and 1 Johni. 9. neither of which passages has any reference whatever to the minis-
terial office. In the former, confession of our faults is represented as the duty of the.
faithful to each other ; and in the latter, as the duty of the penitent to God alone. :
3. The ἸΡΉΟΓΕ system of revelation must be explained, so as to be con-
sistent with itself. — When two passages ΑΡΡΕΑΝ to be contradictory, if the
sense of the one can be clearly ascertained, in such case that must regulate
our interpretation of the other.
Thus, in one passage, the apostle John says; If we say that we have no sin, we deceive
ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive
us our sins: if we say we have not sinned, we make him a liar, and his word is not in us.
(1 Johni. 8—10.) In another passage the same apostle affirms: Whoever abideth in him,’
sinneth not: Whosoever is born of God, doth not commit sin ; for his seed remaineth in him :
and he cannot sin, because he is born of God. {1 John iii. 6. 9.) >
This is an apparent contradiction ; but the texts must be explained, so as to agree with
one another. Now, from Scripture and experience we are certain, that the first passage”
must be literally understood. At the dedication of the temple, Solomon said: If they
sin against thee, and thou be angry, ( for there is no man that sinneth not) 1 Kings vili. 46.
And in Eccl. vii. 20. For there is not a just man upon the earth, that doeth good and sinneth
not. The explanation of the second passage, therefore, must be regulated by the
established signification of the first; that both may agree. When it is affirmed, that even’
good men cannot say, they have no sin ; the apostle speaks of occasional acts, from which
none are free. When Saint John says, that he who is born of God doth not commit sin,
he evidently means, habitually as the slave of sin ; and this is incompatible with a state of
grace. Both passages, therefore, agree, as the one refers to particular deeds, and the
other to general practice: and in this manner, must every seeming contradiction be re-
moved. The passage, of which the literal sense can be established, must always regulate
the interpretation of a different expression, so as to make it agree with fixed principles.
4. No interpretation of Scripture can belong to the analogy of faith, that
contradicts any of those fundamental points of DOCTRINE or MORALITY,
which are frequently repeated in the Scriptures, and which we every where:
Jind most urgently enforced. :
To this purpose Saint John (1 Johmiv. 2, 3.) has laid down the following axiom as a’
test by which to try the spirzts, or teachers pretending to be inspired by the Holy Spirit: ,
+ Every spirit that confesseth that Jesus Christ is come in the flesh, is of God. And every
spirté that confesseth not that Jesus Christ is come in the flesh, is not of Ged. This was a
fundamental doctrine, or principle of Christianity by which other doctrines were to be:
tried. Nearly to the same purpose is the following rule of Saint Paul. (1 Tim. vi,
3.5.):—If any man teach otherwise and consent not to wholesome words, and to the
doctrine which is according to godliness,......from such withdraw thyself. The obvious
meaning of which is, that if any man teach such doctrines as contradict the main design.
of Christianity, which is to promote true holiness, he is not to be attended to; nor is the
sense which such a one gives of any particular text of Scripture to be received, because:
it militates against the grand design of the Christian scheme, which explicitly states.
(to use the language of Saint Paul himself,) that Christ came into the world to destroy
the works of the Devil, and gave himself for us, that he might redeem us Srom all iniquity,
and purify unto himself a peculiar people, zealous of good works. (Tit. ii. 14.)
5. An obscure, doubtful, ambiguous, or figurative text must never be
interpreted in such a sense as to make it contradict a plain one: for, in
! See Bishop Burnet on the 25th Article; Whitby, Benson, Macknight, and other,
commentators on this text; and Mr. Fletcher’s Lectures on the Principles and Institu-
tions of the Roman Catholic Religion, p, 198. et seg.
560 Of the Analogy of Faith. [Part II. Ch.
explaining the Scriptures, consistency of sense and principles ought to be
supporied in all their several parts ; and if any one part be so interpreted
as to clash with another, such interpretation cannot be justified. Nor can _
it be otherwise corrected than by considering every doubtful or difficult text,
first by itself, then with its context, and then by comparing it with other
passages of Scripture ; and thus bringing what may seem obscure into a
consistency with what is plain and evident.
- The doctrine of transubstantiation, inculcated by the church of Rome, is founded ona
strictly literal interpretation of figurative expressions, this is my body, &c. (Matt. XXVi,_
26. &c.) and (which has no relation to the supper,) eat my flesh, drink my blood. (John vi.
51—58.) But independently of this, we may further conclude that the sense put upon
the words “‘ this is my body,’ by the church of Rome, cannot be the true one, being con-
trary to the express declaration of the New Testament history, from which it is evident
that our Lord is ascended into Heaven, where he is to continue “ till the time of the resti-
tution of all things ;” (Actsiii. 21.) that is, till his second coming to judgment. - How
then can his body be in ten thousand several places on earth at one and the same time?
We may further add that, if the doctrine of transubstantiation be true, it will follow that
our Saviour, when he instituted the sacrament of the Lord’s Supper, did actually eat his
own flesh and drink his own blood ; a conclusion this, so obviously contradictory both to
reason and to Scripture, that it is astonishing how any sensible and religious man can.
credit such a tenet.
. Upon a similar literal interpretation of Matt. xvi. 18. Thou art Peter, and upon this
rock will I build my church, the church of Rome has erected the claim of supremacy for
Peter and his successors. Hence building on Peter is explained away by some com-.
mentators, as being contrary to the faith that Christ is the only foundation. (1 Cor. iii. 11.)
The most eminent of the antient fathers, as well as some of the early bishops or popes of
Rome, particularly Gregory the Great, and likewise several of the most judicious modern
commentators, respectively take this rock to be the profession of faith, which Peter had.
just made that Christ was the Son of God. ‘The connexion however shews that Peter is
here plainly meant. Thou art Peter, says Christ; and upon this rock, that is, Peter,
pointing to him; for thus it connects with the reason which follows for the name, in the
same manner as the reason is given for that of Abraham in Gen. xvii. 5. and of Israel in
Gen. xxxii. 28. The Apostles are also called, in other parts of the New Testament, the
foundation on which the church is built, as in Eph. ii. 20. and Rev. xxi. 14, as being the.
persons employed in erecting the church, by preaching. It is here promised*that Peter.
should commence the building of it by his preaching, which was fulfilled by his first
converting the Jews (Acts ii. 14—42.), and also the Gentiles, (Actsx. xv. 7.) This
passage therefore gives no countenance to the papal supremacy, but the contrary, for this
prerogative was personal and incommunicable. ! > he
6. Such passages as are expressed with brevity are to be expounded by _
those where the same doctrines or duties are expressed more largely and
Even light variations will oftentimes serve for the purpose of reciprocal illustration.
Thus the beatitudes related in the sixth chapter of Saint Luke’s Gospel, though delivered |
at another time and in a different place, are the same with those delivered by our Lord in
his sermon on the mount, and recorded in the fifth chapter of Saint Matthew’s Gospel.
Being however epitomised by the former Evangelist, they may be explained by the latter.
Further, the quotation from Isaiah vi. 9,10. Hear ye indeed, but understand not, ἅτε. is
contracted in Mark iv. 12. Luke viii, 10. and John xii. 40., but it is given at large in
Matt. xiii. 14, 15.; and accordingly from this last cited Gospel, the sense of the prophet is
most evident. Again, nothing is more certain than that God hath no pleasure in wicked-
ness, or sin (Psal. ν. 4.), and consequently cannot be the cause of sin. When, therefore,
any passages occur which appear to intimate the contrary, they must be so understood as
not to impugn this important truth. The hardening of Pharaoh’s heart, therefore, is not
to be taken as the act of God, but that he permitted him to go on, following his own cruel
schemes, regardless of the divine judgments, 5
ee ee eee
-1 Barrow’s Works, vol.i. p. 581. Grotius in loc. Elsley’s Annotations, vol. i.
pp- 273—275. Gerard’s Institutes, p. 163. See also the commencement of Bishop
Burgess’s Letter to his Clergy, entitled, Christ, and not St. Peter, the Rock of the Christian
Church, and especially Dr. A. Clarke’s Commentary on Matt. xvi. 18. |
4 See this text more fully considered, supra, Vol. 1. Appendix, No. III. Sect. V.>
pp.558, 559. | ΩΣ > δ
ΠῚ. Sect. VIII.] Of the Analogy of Faith. 561
7. In ascertaining the analogy of faith, the seat of a subject must be con-
sulted and considered. | . $i}
By the seat of a subject we mean any place or passage in Scripture where any subject is
treated, either professedly, or in subordination to another subject, or in which more espe-
cially it is regularly discussed and grounded by the special appointment of the Holy
Spirit. This last has been termed its proper and principal seat, and is that which must
chiefly be regarded: for there is no article of faith, necessary to be believed unto salvation,
which is not clearly and explicitly proposed in some part or other of the Scripture. Such
texts therefore as treat professedly on a subject, have greater weight than those which
only touch upon it incidentally : and texts that express it absolutely, and as it is in itself,
are clearer and more decisive than such as have a reference to particular occasions, without
a perfect knowledge of which they cannot be understood, but may be totally misappre-
hended. j :
Thus the Lord’s Supper is treated of, professedly, and in its proper and principal seat,
in the words of ils institution related in Matt. xxvi. 26—28. Mark xiv. 22—924. Luke
xxii. 19, 20. and 1 Cor. xi. 23—26. Now, should any question arise relative to this
point, these passages are to be exclusively consulted, and not uncertain or dubious places,
as Luke xxiv. 50. in which there appears no vestige of the Lord’s Supper, or John vi. 51
—58. where indeed mention is made of the eating of Christ’s flesh and drinking his blood,
but not sacramentally, as it is done in the Lord’s Supper. Further, The doctrine of jus-
tification is considered in the third chapter of Saint Paul’s epistle to the Philippians, asin
its proper seat: and the epistle to the Galatians, and especially that to the Romans, are
the principal seats of that momentous doctrine ; and according to the tenor of these, par--
ticularly Rom. iii., all the other passages of Scripture that treat of justification, should be
explained. !
8. “ Where several doctrines of equal importance are proposed, and re-
vealed with great clearness, we must be careful to give to each its full and
equal weight.” .
“‘ Thus, that we are saved by the free grace of God, and through faith in Christ, is'a
doctrine too plainly affirmed by the sacred writers to be set aside by any contravening
position: for it issaid, By grace ye are saved through faith, and that not of yourselves ; it is
the gift of God. (Eph. ii. 8.) But so, on the other hand, are the doctrines of repentance
unto life, and of obedience unto salvation ; for, again it is said, Repent and be converted,
that your sins may be blotted out, (Actsiii. 19.) and, If thow wilt enter into life, keep the
commandments, (Matt. xix. 17.) To set either of these truths at variance with the others,
would be to frustrate the declared purpose of the Gospel, and to make it of none effect.
Points thus clearly established, and from their very nature indispensable, must be made to
correspond with each other ; and the exposition, which best preserves them unimpaired
and undiminished, will in any case be a safe interpretation, and most probably the true
one. The analogy of faith will thus be kept entire, and will approve itself, in every re-
spect, as becoming its divine author, and worthy of all acceptation.”’ 2
Some farther remarks might be offered in addition to the above
rules; but as they fall more properly under consideration in the
subsequent part of this work, the preceding observations on the in-
terpretations of Scripture by the analogy of faith will perhaps be
found abundantly sufficient. It only remains to state, that valuable
as this aid is for ascertaining the sense of Scripture, it must be used
in concurrence with those which have been illustrated in the fore-
going sections, and to subjoin a few cautions respecting the appli-
cation of the analogy of faith, attention to which will enable us suc-.
cessfully to ** compare things spiritual with spiritual.”
1. “ Care,” then, “‘ must be taken, not to confound seeming with real
analogies ;—not to rely upon merely verbal resemblances when the sense
J. Εἰ Pfeiffer has given some additional examples, illustrating the preceding rule, in his
Inst. Herm. Sacr, pp. 142—144.
1 Franck’s Guide, p.41. Pfeiffer, Herm. Sacr. ς, xii. p. 659. and Critica Sacra, c. v.
§ 15. pp.719, 720. Gerard’s Institutes, p. 161.
? Bishop Vanmildert’s Bampton Lectures, 204.
VOL. Il. 0 O
562 ‘Of the Analogy of Faith. δι [Part II. Ch.
‘may require a different application ; not to interpret what is parallel only
in one respect, as if it were so in all ; not to give to any parallel passages
-so absolute a sway in our decisions as to over-rule the clear and evident
meaning of the text under consideration ; and, above all, not to suffer
an eagerness in multiplying proofs of this kind, to betray us into a neglect
of the immediate context of the passage in question, upon which its
signification must principally depend.” !_ The occasion, coherence, and
connexion of the writing, the argument carrying on, as well as the scope
and intent of the paragraph, and the correspondence of the type with its
antitype, are all to be carefully remarked. :
2. Further, “ In forming the analogy of faith, all the plain texts re-
lating to one subject or article, ought to be taken together, impartially
compared, the expressions of one of them restricted by those of another,
and explained in mutual consistency ; and that article deduced from them
all in conjunction: not, as has been most commonly the practice, one
set of texts selected, which have the same aspect, explained in their
greatest possible rigour; and all others, which look another way, ne-
glected or explained away, and tortured into a compatibility with the
opinion in that manner partially deduced.”
3. Lastly, the analogy of faith, as applicable to the examination of
particular passages, ought to be very short, simple, and purely scriptural ;
but most sects conceive it, as taking in all the complex peculiarities, and
scholastic refinements, of their own favourite systems.” ἢ
Thus, as it has been remarked with equal truth and elegance ὃ,
“ἐ by due attention to these principles, accompanied with the great
moral requisites already shewn to be indispensable, and with humble
supplication to the throne of grace for a blessing on his labours, the
diligent inquirer after Scripture truth may confidently hope for suc-
cess. The design of every portion of holy writ, its harmony with
the rest, and the divine perfection of the whole, will more and more
fully be displayed. And thus will he be led, with increasing vene-
ration and gratitude, to adore HIM, to whom every sacred book bears
witness, and every divine dispensation led the way; even Him who
is Alpha and Omega, the first and the last, Jesus Christ, the same
yesterday, to-day, and for ever.” *
1 Bishop Vanmildert’s Bampton Lect. p. 215.
2 Gerard’s Institutes, p.161. The analogy of faith is copiously illustrated, in addi-
tion to the authorities already cited, by Franck, in his Prelect. Herm. positio v. pp. 166
—192.; by Rambach, in his Instit. Herm. Sacre, lib. ii. c. i. pp. 87—106. ; by Jahn in
his Enchiridion Herm. Generalis, § 32. pp. 96—100. ; by J. E. Pfeiffer, in his Instit.
Herm. Sacre, pp. 706—740. ; and by Chladenius, in his Institutiones Exegeticxe, pp.406
—430.
3 By Bishop Vanmildert, Bampt. Lect. p. 216.
4 Rev. i. 11. Heb. xiii. 8.
IIT. Sect. TX.] On Commentaries. 563
SECTION IX.
ON COMMENTARIES.
. Different Classes of Commentaries. — II. Nature of Scholia. — Il. Of
Commentaries strictly so called. —IV. Paraphrases.— V. Collections of
Observations on Holy Writ. —V1. The Utility and Advantage of Com-
mentaries. — VII. Design to be kept in view, when consulting them.—VIII.
Rules for consulting Commentaries to the best advantage.
—
γεν
ΓῊΕ labours of expositors and commentators have been divided
into various classes, according to the nature of their different works;
for, although few confine themselves to one method of interpretation,
exclusively, yet each generally has some predominant character, by
which he is peculiarly distinguished. Thus, some are,
1. Wholly spiritual or figurative; as Cocceius, and those foreign com-
mentators who have followed his system, viz. that the Scripture is every
where to be taken in the fullest sense it will admit; and in our own
country, Dr. Gill, Dr. Hawker, and some minor writers.
2. Literal and Critical: such are Ainsworth, Wetstein, Dr. Blayney,
Bishop Patrick, Lowth, and Whitby, Calmet, Chais, Bishop Lowth,
Archbishop Newcome, Wall, Dr. Campbell, Dr. Priestley, and others.
3. Wholly practical: as Musculus, Zuingle, Baxter, Henry, Ostervald,
Dr. Fawcett, the ** Reformer’s Bible,” &c. &c.
4. Those who unite critical, philological, and practical observations :
such are the commentaries of Dr. Dodd, Bishop Mant and Dr. D’Oyly,
Poole, Scott, M. Martin, Dr. A. Clarke, Mr. Benson, &c. on the entire
Bible; and the paraphrases of Pyle, and of Mr. Orton, on the Old Testa-
ment; on the New Testament, Dr.S.Clarke and Pyle, Dr. Doddridge,
Mr.Locke, Dr. Benson, Dr. Macknight; Mr. Gilpin on the New Testa-
ment, &c. &c.
A more correct classification of expository writings may be into
scholiasts, commentators and paraphrasts: whose united design is, to
lead their readers to the right understanding of the author whom
they undertake to explain. Hence their province is, to illustrate
obscure passages, to reconcile apparent contradictions, to obviate
difficulties, whether verbal or real, and, in short, to remove every
thing that may tend to excite doubts in the minds of the readers of
the Bible. :
II. Scholia, are short explanatory notes on the sacred writers ;
whose authors, termed scholiasts, particularly aim at brevity. In
this kind of expository writings, obscure words and phrases are
explained by such as are more clear; figurative, by such as are
proper; and the genuine force of each word and phrase is pointed
out. Further, the allusions to antient manners and customs are
illustrated, and whatever light may be thrown upon the sacred writer
from history or geography, is carefully concentrated, and concisely
expressed; nor does the scholiast fail to select and introduce the
oo 2 |
564 On Commentaries. (Part II. Ch.
principal and most valuable various readings, whose excellence,
antiquity, and genuineness, to the best of his judgment, give them
a claim to be noticed. The discordant interpretations of difficult
passages are stated and examined, and the most probable one is
pointed out. These various topics, however, are rather touched
upon, than treated at length: though no material passages are (or
at least ought to be) left unnoticed, yet some very obscure and
difficult passages are left to -be discussed and expounded by more
learned men. Such was the method, according to which the an-
tient scholiasts composed their scholia, for illustrating Homer, So-
phocles, Aristophanes, Horace, Virgil, and other Greek and Latin
classics : and the same mode has been adopted by those Christian
writers who have written scholia on the Bible. }
ΠῚ. The various topics, which engage the attention of the scho-
liast, are also discussed, but more at length, by Commentators ; »
whose observations form a series of perpetual annotations on the
sacred writers, and who point out more clearly the train of their
thoughts, as well as the coherence of their expressions. ‘The
commentator therefore not only furnishes summaries of the argu-
ment, but also resolves the expressions of his author into their
several parts, and shews in what respects they agree, as well as
where they are apparently at variance. He further weighs and
examines different passages, that admit of different interpretations ;
and while he offers his own views, he confirms them by proper
arguments or proofs, and solves any doubts which may attend his
own interpretation. Further, a judicious commentator will avoid
all prolix, extraneous, and unnecessary discussions, as well as
far-fetched explanations, and will bring every philological aid to
bear upon passages that are in any degree difficult or obscure.
Commentators ought not to omit a single passage that possesses
more than ordinary difficulty, though the contrary is the case with
many, who expatiate very copiously on the more easy passages of
Scripture, while they scarcely touch on those which are really
difficult, if they do not altogether omit to treat of them. In a word,
it is the commentator’s province to remove every difficulty that can
impede the biblical reader, and to produce whatever can facilitate
his studies, by rendering the sense of the sacred writings more clear
and easy to be apprehended. |
IV. A Paraphrase is an exposition of the same thing in other
words: the paraphrast, therefore, differs from the commentator in
this respect, viz. that whatever is fully explained by the latter in
his perpetual annotations, the former expounds by rendering the
whole discourse, as well as every expression, of the sacred writer
} Somewhat similar to Scholia are the questions or inquiries concerning particular books
of Scripture, which were composed by antient ecclesiastical writers: they differ from
Scholia in this respect, that questions are exclusively confined to the consideration of some
difficult passages only, whose meaning was at that time an object of discussion, while it
is the design of Scholia to notice every difficult or obscure passage with brevity and per-
spicuity. Augustine, among other biblical treatises, wrote two books of Questiones
Evangelice, on the Gospels of Saint Matthew and Saint Luke. Sa νὰ
II. Sect. LX.] On Commentaries. 565
in equivalent terms; so that what is obscure is thus rendered more
perspicuous, in one continued and unbroken narrative. | Provided
the integrity of his author’s sense be observed, the paraphrast is at
liberty to abridge what is narrated at length, to enlarge on what is
written with brevity, to supply swpposed omissions, to fill up chasms,
to illustrate obscure and apparently involved passages, by plain,
clear, and neatly turned expressions, to connect passages which
seem too far asunder, or not disposed in order either of time or.
subject, and to arrange the whole in a regular series. These, in-
deed, it must be admitted, are important liberties, not to be taken
with the Scriptures by any paraphrast without the utmost caution,
and even then only in the most sparing manner. Paraphrases have
been divided by Professor Rambach ', and other writers on the in-
terpretation of the Bible, into two classes — historical and textual.
In the former class of paraphrases, the argument of a book or
chapter is pursued historically; and the paraphrast endeavours to
give his author’s meaning in perspicuous language. In the latter
instance, the paraphrast assumes, as it were, the person of the
sacred writer, closely pursues the thread of his discourse, and aims
at expressing every word and phrase, though in circumscribed
limits, yet in terms that are both clear and obvious to the capacities
of his readers. Hence it would appear, that a paraphrase is the
most difficult species of expository writing; and, as the number of
paraphrasts on the Scriptures is, comparatively, small, (probably
from this circumstance,) the ingenious classification of them pro-
posed by Rambach is not sufficiently important to render it
necessary that we should form them into a separate class of inter-
preters. It is of infinitely greater moment to Bible readers, when
purchasing works of this description, that they select those which
are neither too prolix nor too expensive, and whose authors avoid
every thing like party-spirit ; neither extolling beyond measure any
thing antient, merely because it is of remote antiquity, nor evincing
a spirit of dogmatical innovation ; but who, “ rightly dividing the
word of truth,” while they express themselves in clear and perspi-
cuous terms, shew themselves to be well skilled both in the theory
and application of sound principles of scriptural interpretation, and
who have diligently availed themselves of every internal and exter-
nal aid for ascertaining the sense of the sacred writers.
__V. Closely allied to commentaries are the collections of Odserva-
tions illustrative of the sacred writings, which have been formed of
late years, and require to be consulted with similar cautions, and
in the same manner. ‘These books of observations are either gram-
matical and philological, or miscellaneous ; scmetimes they discuss
only a few passages which are peculiarly difficult and obscure, and
sometimes they appear in the form of a grammatical and philolo-
gical commentary, following the order of the sacred books. On
this account as well as to facilitate reference, we have classed them
! Rambachii Institutiones Hermeneutice, pp. 706, 707. , '
00 3 μὴ
566. On Commentaries. (Part I. Ch.
with expositions of the Bible; of the best editions of all these, the
reader will find some account in No. VI. of the Appendix to this
volume, occasionally interspersed with concise bibliographical and
critical observations. ie
VI. Opinions widely different have been entertained respecting
the utility and advantage resulting from commentaries, annotations,
and other expositions of the sacred writings. By some, who ad-
mire nothing but their own meditations, and who hold all human
helps in contempt, commentaries are despised altogether, as tending
to found our faith on the opinions of men rather than on the divine
oracles: while others, on the contrary, trusting exclusively to the
expositions of some favourite commentators, receive as infallible
whatever views or opinions they may choose to deliver, as their
expositions of the Bible. The safest way in this case, as in all
Others, is to take the middle path, and occasionally to avail our-
selves of the labours of commentators and expositors, while we
diligently investigate the Scriptures for ourselves, without relying
exclusively on our own wisdom, or being fascinated by the au-.
thority of an eminent name. .
The late eminent divine and theological tutor, Dr. Campbell, was
of opinion that the Bible should be first read and studied without a
commentary ; but his advice was addressed to students whio were
previously acquainted with the originals: and though the design of
the present work is to facilitate to studious inquirers the under-
standing of the Scriptures, yet the author presumes not fo suppose
that his labours will supersede the necessity of commentaries ; or
that he can furnish them with all that information which renders
such works desirable to the generality of Bible readers. A sensible
writer has observed, that the Bible is a learned book, not only be-
cause it is written in the learned languages, but also as containing
allusions to various facts, circumstances, or customs of antiquity,
which, to a common and unlettered reader, require explanation.
So far, indeed, as relates to the way of salvation, “he that runs
may read :” but there are many important points, if not of the first
importance, in which we may properly avail ourselves of the labours
of inquirers who have preceded us; especially in clearing difficul-
ties, answering objections, and reconciling passages which at first
sight appear contradictory. |
Further, “the Bible is a large book, and we are under no small
obligations to those who have collated its different parts — the New
Testament with the Old, — the prophetic with the historical books,
&c.; and to reject their assistance, in making the Scriptures their
own interpreter, is to throw away the labours of many ages. As
well might we reject all our historians, and insist on believing
nothing but what we derive immediately from state papers, original
records, or other documents, on which all history is founded.”
Once more, “the Bible is intended as a directory for our faith and
practice. Now to have an experienced friend who has long been in
the habit of perusing it with patient study and humble prayer, — to
have such a friend at hand, to point out in every chapter what may
~
III. Sect. 1Χ.] On Commentaries. ἊΣ 567
be useful or important, and especially to disclose its latent beauties,
may be no less desirable and useful, than it is, when travelling in a
foreign country, to have with us a companion who has passed _ the
same route, and is acquainted both with the road, and with the ob-
jects most worthy of notice. It is granted, however, that there are
extremes; and that it is no less wrong to place implicit confidence
in commentators, than it is to treat them with contempt: to derive
advantage from them, we should treat them as commentators only,
and. not as inspired writers.” *
VII. The use to be made of interpreters and commentators is
twofold :
First, that we may acquire. from them a method of interpreting the.
Scriptures correctly. |
It is not sufficient that we be enabled rightly to understand the Bible ourselves, but it is
essentially necessary that those who are destined for the sacred office should be able to ex-.
plain it with facility, and also to communicate its sense and meaning with perspicuity to
others. As, however, this faculty is not to be attained merely by studying rules for the
interpretation of the Scriptures, habitual and constant practice must be superadded ; aud
it will further prove of singular advantage to place before us some good expositors, as
models for our imitation. In order to accomplish this desirable object, we must not ac-
cumulate and read every interpreter or commentator indiscriminately, but should select
one or two, or a few at most, of acknowledged character for learning and piety ; and,
by frequent perusal of them, as well as by studying their manner of expounding, should
endeavour to form ourselves after them, until we are completely masters of their method.
But the reading of commentaries will further assist us.
SrconpLy, to understand whatever passages appear to us to be difficult
and obscure.
It is not to be denied that there are many passages in the sacred writings both difficult
and obscure, in consequence of the various times when the different books were written,
the different topics of which they treat, and their allusions to antient customs, &c. The
helps, by which most of these difficulties may be removed, have already been stated in
the course of the present work. But we cannot suppose that the solitary and unassisted
researches even of the most learned expositor are adequate to the removal of every diffi-
culty, or to the elucidation of every obscurity, or that he is not liable to mistake the sense
of the sacred penman.: By the united labours, however, of many learned and pious men,
of different ages and countries, we are put in possession of accumulated information re-
lative to the Bible; so that we may derive large accessions of important knowledge from
the judicious use of the writings of commentators and expositors.
VIII. In order, then, that we may avail ourselves of their valu-
able labours to the utmost advantage, the following hints are sub-
mitted to the consideration of the reader. ᾿
1. We should take care that the reading of commentators does not draw
us away from studying the Scriptures for ourselves, from investigating
their real meaning, and meditating on their important contents.
This would be to frustrate the very design for which commentaries are written, namely,
to facilitate our labours, to direct us aright where we are in danger of falling into error,
to remove doubts and difficulties which we are ourselves unable to solve, to reconcile ap-
parently contradictory passages, and, in short, to elucidate whatever is obscure or unin-
telligible to us. In the first instance, therefore, no commentators should be consulted
until we haye previously investigated the sacred writings for ourselves, making use of
every grammatical and historical help, comparing the scope, context, parallel passages,
the analogy of faith, &c.; and even then commentaries should be resorted to only for the
purpose of explaining what was not sufficiently clear or of removing our doubts. This
! The Christian Reader’s Guide, by Thomas Williams, parti. p. 82 ,
00 4
568 ‘On Commentaries. {Part IL.-Ch.
method of studying the sacred volume will, unquestionably, prove a slowone; but. the
student will proceed with certainty; and, if he have patience and resolution enough to
persevere in it, he will ultimately attain greater proficiency in the knowledge of the
Scriptures, than those who, disregarding this method, shall have recourse wholly to assist-
ances of other kinds.. From the mode of study here recommended, many advantages
will result. In the first place, the mind will be gradually accustomed to habits of medi-
tation: without which we cannot reasonably hope to attain even a moderate, much less a
profound knowledge of the Bible ;— secondly, those truths will be more readily ‘as well
as indelibly impressed on the memory, which have thus been “ marked, learned, and in-
wardly digested”’ in the mind by silent thought and reflexion ;—and, thirdly, by pursuing
this method, we shall perceive our own progress in sacred literature more readily, than if
(like idle drones in a bee-hive) we devour and exhaust the stores provided by the care
and labour of others. !
2. We should not inconsiderately assent to the interpretation of any
expositor .or commentator, or yield .a blind. and servile obedience to his
authority. (is: weg
᾿ The canon given by Saint Paul (1 Thess. v. 21.)— Prove all things, hold fast that which
is good, —is therefore particularly worthy of our notice: for, since no man is an infallible
judge of the sense of Scripture, not only the expositions given’ by commentators ought
to be carefully examined, but we should also particularly investigate the proofs by which
they support their interpretations, uninfluenced by the celebrity of their names, the sem-
blance of ingenuity and novelty, the appearance of learning, or the excellency of speech. ®
Commentators, in fact, are witnesses, not judges: their authority is merely human, and
does not surpass the sphere of human belief. But we should not read, exclusively, com-
mentators of a particular school, to which we are perhaps attached, and to whose opinions
we subscribe ; and though the writings of those who inculcate erroneous doctrines are to
be received with the greatest suspicion, yet they are not to be altogether disregarded, as
they sometimes contain valuable and important hints for the elucidation of difficult passages
of Scripture. That he may not be misunderstood, the author will explain himself by a
single example. ‘The variety of erroneous theological notions, asserted in different pub-
lications by the late Dr. Priestley, has justly excited suspicions in the minds of all) who
cherish a regard for what they conscientiously believe to be the peculiar doctrines of the
Christian dispensation ; so that any theological or expository writings, bearing his name,
are by them received with caution, and subjected to the most rigorous examination. His
‘* Notes on all the Books of Scripture’ are, nevertheless, well worthy of being consulted :
for “ though the doctor keeps his own creed (Unitarianism) continually in view, espe~
cially when considering those texts which other religious people adduce in favour of theirs,
yet his work contains many invaluable notes and observations, particularly on the philo-
sophy, natural history, geography, and chronology of the Scriptures: and to these subjects
few men in Europe were better qualified to do justice,” 3
3. The best commentators and interpreters only are to be read.
So numerous are the commentaries at present extant on the sacred writings, that to
notice them all would require a distinct volume. Not to mention the magnitude of their
cost, the labour and fatigue of turning over and examining such a multitude of massy
volumes, is sufficient to deter any one from the study of them: and must necessarily pre-
vent an ingenuous student from deriving any real advantage. For the perplexity of mind,
arising from so great a variety of conflicting opinions, will either disgust him altogether
with sacred studies, or he will so bewilder himself, that he will not be able to determine
which to follow or embrace. .
Although the more antient commentators and expositors did not possess those peculiar
facilities for interpreting the Scriptures, with which we are now happily favoured, yet they
are not to be altogether despised by those, who may have leisure and opportunity to con-
sult them, for the purpose of tracing the time when, and the authors by whom, particular
’ Bauer, Herm. Sacr. p.302. Steph. Gausseni Dissertatio de Ratione Studii Theo-
logici, pp.25,26. Dr. Henry Owen’s Directions for young Studentsin Divinity, p.37.
5th edit.
2 C. D. Beckii Monogrammata Hermeneutices Librorum Novi: Testamenti, pars i.
pp-174, 175. Sel
3 Dr. A, Clarke, General Preface to vol. i. of his Commentary on the Bible, p. xi.
ἯΙ. Sect. ΓΧ.] On Commentaries. 569
expositions of certain passages were first introduced. The more antient interpreters,
being coeval or nearly so with the sacred writers, and also living in the neighbouring
countries, are thus rendered good evidence, for the received sense of certain words in
their day. Hence the Jews frequently throw much light on the meaning of Hebrew
words and usages, as may be seen in the extracts from their writings which are to’ be
found in all the larger commentaries: and in like manner the Greek fathers, the value of
whose labours it has been the fashion unduly to depreciate, are excellent evidence for the
meaning attached to Greek words, particularly in controversies relating to the deity of
Jesus Christ, the reality and efficacy of his atonement, &c. And since there are some
expositions of very important passages, in which all or nearly all expositors, both antient
and modern, are agreed, these have a high claim to our attention. ! es
~ Of the more modern commentators, the best only must be selected, whom we may con-
sult as guides: And those may be considered as the best commentators, who are most
deeply furnished with the requisite critical skill; who most diligently investigate the
literal sense, and do not attempt to establish a mystical sense until the literal sense is
most clearly ascertained ; who do not servilely copy the remarks of preceding comment-
ators, but, while they avail themselves of every help for the interpretation of the Scriptures,
elicit what appears to be the true meaning, and support it by such clear and cogent argu-
ments, and state it with such perspicuity, as convinces the reader’s judgment. To these
acquirements, it is scarcely necessary to add, that deep, yet sober piety and uprightness
are indispensably necessary to α commentator on Holy Writ.
On the subject of commentaries, it is an excellent advice of Ernesti’s?, that we shall
find considerable advantage in making memoranda of the more difficult passages of the
sacred writings, which have been variously explained by expositors, as well as of such
passages as are particularly worthy of note, but concerning which our own researches, or
those of others, have failed in procuring satisfactory information. Thus, whenever any
new commentary falls into our hands, we can in a short time ascertain whether it contains
any thing intrinsically new or valuable, or that may lead us to ascertain the genuine sense
of a passage. By consulting commentators and expositors in this manner, we shall be
able to distinguish ideas of things from ideas of sounds ; and, thus becoming habituated
to the investigation and consideration of the sacred writings, we shall, under divine
teaching, be enabled to understand the mind of the Spirit in the Scriptures,
4. Where it does not appear that either antient or modern interpreters
had more knowledge than ourselves respecting particular passages ; and
where they offer only conjectures, —in such cases their expositions ought to
be subjected to a strict examination. If their reasons are then found to be
valid, we should give our assent to them: but, on the contrary, if they
prove τὸ be false, improbable, and insufficient, they must be altogether
rejected.
a. Lastly, as there are some commentaries, which are either wholly com-
piled from the previous labours of others, or contain observations extracted
from their writings, if any thing appear confused or perplexed in such
commentaries, the original sources whence they were compiled must be re-
Jerred to, and diligently consulted.
Having stated and illustrated, in the preceding chapters, the dif-
ferent senses of the sacred writings, and the various subsidiary means
by which to ascertain those senses,—it remains that we shew in
what manner the sense, when discovered, is to be communicated,
expounded, and applied. The consideration of this topic will lead
us to notice the interpretation of the Historical, Mystical, Prophet-
' Bauer, Herm. Sacr. p.304. Turretin de Interp. Sac. Scrip. p.333.
5. Institutio Interpretis Novi Testamenti, part iii. cap. ix. § 44. p.306.
570. On Commentaries. | (Part EE.
ical, Typical, Doctrinal, and Moral parts of the Bible, as well as of
the Promises and Threatenings contained in the Scriptures, together
with that Practical Application of them to the heart and conscience
of the reader, without which all knowledge will be in vain. If, in-
deed, the previous investigation of the sense of Scripture be under-
taken with those moral and devout qualifications which have. been.
stated in the preceding volume’, it is scarcely possible that we can.
fail to understand the meaning of the word of God.
ee aches nme at en
: ¥ See Vol. I. pp.510—512. be
Ch.1V.] On the Historical Interpretation of Scripture. 571
CHAPTER IV. : ,
ON THE HISTORICAL INTERPRETATION OF THE SCRIPTURES,
I. Historical Interpretation defined. — Rules for the Historical Interpre-
tation of the Scriptures.—Wl. On the Interpretation of Scripture-
Miracles.
I. THE Bible being a coliection of writings executed at different
and distant times, partly historical, partly didactic, and partly pro-
phetic, but throughout revealing the will of God to man, it is
generally admitted that it ought not to be contemplated as one book.
But since it is not sufficient to know grammatically the different ex-
pressions employed by writers, in order to interpret antient works,
so it is necessary that we add Historical Interpretation to our gram-
matical or literal knowledge. By historical interpretation we are
to understand, that we give to the words of the sacred author that
sense which they bore in the age when he lived, and which is agree-
able to the degree of knowledge he possessed, as well as conformable
to the religion professed by him, and to the sacred and civil rites or
customs that obtained in the age when he flourished. In investi-
gating the historical interpretation of the Scriptures, the following
hints may be found useful.
1. The Books of the Old and New Testament, are, each, to be frequently
and carefully read, and the subjects therein treated are to be compared
together, in order that we may ascertain the meaning of what the authors
thought and wrote.
They, who wish to attain an accurate knowledge of the philosophical notions of Plato,
Aristotle, or any other of the antient Gtecian sages, will not consult the later Platonic
writers, or the scholastic authors who depended wholly on the authority of Aristotle, and
whose knowledge of his works was frequently very imperfect, but will rather peruse the
writings of the philosophers themselves : — in like manner, the books of the Old and New
Testament are to be constantly and carefully perused and weighed by him, whois sincerely
desirous to obtain a correct knowledge of their important contents. For, while we ¢ol-
late the expressions of each writer, we shall be enabled to harmonise those passages which
treat on the same topics; and may reasonably hope to discover their true sense. Some
foreign biblical critics, however, (who, in their zeal to accommodate the immutable
truths of Scripture to the standard of the present age, would divest the Christian dispens-
ation of its most important doctrines,) have asserted that, in the interpretation of the Old
Testament, all reference to the New Testament is to be excluded. But, unless we con- "
sult the latter, there are passages in the Old Testament, whose meaning cannot be fully
apprehended. To mention only one instance, out of many that might be adduced : — In
Gen. i. 26, 27. God is said to have created man after his own image: this passage
(which, it should be recollected, describes man in his primeval state of spotless innocence 4
before he became corrupted by the fall,) the divines in question affirm, must be inter.
preted according to the crude and imperfect notions entertained by the antient heathen
nations concerning the Deity !! But, if we avail ourselves of the information communi-
Dt Ss = aa) Tn tara eet oa ee
' How crude, imperfect, and erroneous these views of the Heathens were respecting
the Almighty, has been shewn at great length by various eminent advocates for the truths
of the divine origin of Revelation ; but no one has discussed it more elaborately than Dr.
Leland, in his «‘ Advantage and Necessity of the Christian Revelation, as shewn from the
state of Religion in the Heathen World.” 1768. 8vo. Reprinted at Glasgow in 1819,
in 2 vols. A compendious notice of the heathen notions respecting the Deity is given in
Vol. I. pp. 4—8.
΄
572 On the Historical Interpretation of Scripture. [Part 11.
cated in the New Testament (as we are fully warranted to do by the example of Christ
and his inspired apostles,) we shall be enabled to form a correct notion of the divine
image intended by the sacred historian; ,viz. that it consisted in righteousness, true holi-
ness, and knowledge. See Eph. iv. 24. and Col. iii. 10. τω.
2. It is also indispensable that we lay aside, in many instances, that more
accurate knowledge which we possess, of natural things, in order that we may
Sully enter into the meaning of different parts of the sacred writings.
.. The antient Hebrews being altogether ignorant of, or imperfectly acquainted with,
many things, the nature of which is now fully explored and well known, it were absurd
to apply our more perfect knowledge to the explanation of things which are related ac-
cording to the limited degrees of knowledge they possessed. Hence it is not necessary
that we should attempt to illustrate the Mosaic account of the creation according to the
Copernican system of the universe, which the experiments of philosophers have shewn to be
the true one. As the Scriptures were composed with the express design of making the
divine will known to man, the sacred authors might, and did, make use of popular
expressions and forms of speech, then in use among the persons or people whom they
addressed ; the philosophical truth of which they neither affirmed nor denied.! .
3. The historical interpretation of the Scriptures will, further, be essen-
tially promoted by an acquaintance with the history of such antient nations
or people, as did not possess a higher degree of cultivation than the Hebrews
or Jews.
A judicious comparison of the notions that obtained among antient, and compara-=
tively uncultivated nations, with those entertained by the Hebrews or Jews, will, from their
similitude, enable us to enter more fully into the meaning of the sacred writers. Thus
many pleasing illustrations of patriarchal life and manners may be obtained by comparing
the writings of Homer and Hesiod with the accounts given by Moses. The Iliad, for
instance, illustrates Abraham’s manner of dividing the sacrifice.2_ The patriarchal hospi-
tality is similar to that described in the Odyssey.2 How early a belief in the ministry of
angels obtained among the heathen nations, is evident from comparing the account of
Hesiod + with that of Moses 5; and it furnishes an additional proof to the many others,
which have been collected by learned men, to shew that all the knowledge of the antients
was traditionally derived, though with innumerable corruptions, from the Hebrews. _
4, In order, however, that we may correctly explain the manners, cus-
toms, or practices, referred to by the sacred writers at different times, it is
necessary that we should investigate the laws, opinions, and principles of
those nations among whom the Hebrews resided for a long time, or with
whom they held a close intercourse, and from whom it is probable they re-
ceived some of them.
From the long residence of the Hebrews in Egypt, it has been con-
jectured by some learned men that they derived by far the greater part
of their institutions from the Egyptians: but this hypothesis appears
untenable, to its full extent, the Israelites being separated from the
Egyptians by their pastoral habits, which rendered them abominable in
the eyes of the latter. At the same time, from their having passed four
hundred years in that country, it is not unlikely that they derived some
things from their oppressors. A few instances will elucidate this remark.
Under the Jewish theocracy, the judges are represented as holy per-
sons, and as sitting in the place of Jehovah. The Egyptians regarded
their sovereigns in this light.7 Hence Michaelis, to whom we are
1 On this subject, the reader may compare Vol. I. Appendix No. III. Sect. VIII.
pp.590—597.
2 Homeri Ilias, lib. i. v. 460, 461. compared with Gen. xv. 9, 10.
3 Gen. xviii. 6—8. compared with the Odyssey, lib. xiv. v. 71—76. 419—430,
4 Opera et Dies, lib. i. v. 1S0O—126. 5 Gen. xxxii. 1, 2.
6 Deut. i. 17. and xix. 17.
7 Diodorus Siculus, lib. i. c. 90, “ From this cause’’ (viz. gratitude to benefactors,
among whom they reckoned such animals as were peculiarly useful to the country, and
held them saered) ‘‘the Egyptians seem so to reverence their kings, and humbly to address
Ch.IV.] | On the Historical Interpretation of Scripture. 573
indebted for this fact, conjectures that the Israelites, just on their exit
from Egypt, called their rulers gods, not only in poetry, but also in the
common language of their laws, (see Exod. xxi. 6.) where the word
judges is, in the original Hebrew, gods.!|_ Again, agriculture was the basis
of the whole Mosaic polity: and it was probably from the Egyptians
that the Jewish legislator borrowed the principle, on which his polity
was thus founded: though indeed we find, that the state of the antient
Romans was accidentally established on a similar plan.’ The priests,
and especially the Levites, united the profession of ministers of religion
with that of literati among the Jews, in the same manner as the Egyptian
priests had partitioned literature among themselves, so that their insti-
tution was wholly Egyptian in its origin.’ And, to mention no further
instances of this kind, the molten calf which the Israelites required of
Aaron, seems to have been an exact resemblance of the celebrated
Egyptian god Apis, who was worshipped under the form of an ox.+
At a subsequent period, during their captivity, some of the Jews appear to have im-
bibed the absurd notion of the Persians, that there were two supreme beings, an evil and
a good one, representing light and darkness ; and that, according to the ascendancy of
one or other of these, good and happiness prevailed among men, or evil and misery
abounded. Such at least was the absurd opinion held by the person to whom Isaiah ad-
dressed his prophecy (ch. xlv.) and which he refutes in the most significant and pointed
mauner. 9
One illustration more will serve to exemplify the rule above given.
In our Saviour’s time the learning of the Greeks was cultivated by the Jews, who
adopted the peculiar tenets of some of their most eminent philosophers. The Pharisees,
it was well known, believed the immortality of the soul : but it appears from Josephus, that
their notion of such immortality was the Pythagorean metempsychosis.6 From the
Pharisees this tenet was generally received by the Jewish people; and, notwithstanding
the benefit derived from hearing the discourses and conversations of our Lord, it appears
to have been held by some of his disciples. ;
5. We should carefully distinguish between what the Scripture itself says
and what is only said in the Scripture.
The Bible is not to be contemplated as an oration from God to man, or as a body of
laws, similar to our English Statute-Book, in which the legislature speaks to the people
throughout: but it is to be regarded as a collection of compositions .of very different
sorts, and written at very distant times; and in these books, although their authors were
divinely inspired, many other persons are introduced besides the penmen, who have
faithfully set down the sayings and actions they record. — This distinction of the excellent
Mr. Boyle’, if duly applied, will enable us to silence some of their malicious cavils, who
accuse the Scriptures of teaching vice by the ungodly sayings and examples, that are
occasionally to be met with in them. “ But,” he further remarks, “as the Apostle said
that they are not all Israel, that are of Israel (Rom. ix. 6.); so we may say that is not
them as if they were gods. They even believe that it is not without the peculiar care of
Providence that they arrive at supreme power ; and that those, who have the will and the
power to perform deeds of the greatest beneficence, are partakers of the divine nature.”
! Michaelis’s Commentaries on the Laws of Moses, vol. i. p.192.
2 Ibid. vol. i. p. 222. 3 Ibid. vol. i. p. 255.
4 Schumacher, De Cultu Animalium inter Egyptios et Judzos Commentatio, pp. 40
—47. Our learned countryman, Spencer, in his work De Legibus Hebrzorum, and
Michaelis in his Commentaries, above cited; have shewn, in many additional examples, the
striking resemblance between the institutions of the Israelites and those of the Egyptians.
᾿ς 8 Vitringa, and Lowth, on Isaiah xiv. 7. '
6 Josephus, De Bello Judaico, lib. ii. ο. 8. § 14. and Antiq. lib. xviii. ο. 1. 8 3. The
Pharisees held that every soul was immortal, but that only the souls of the righteous
transmigrate into other bodies, while the souls of bad men are subject to eternal punish-
ment. At first sight, this account appears to contradict the statement of Saint Paul
(Acts xxiv. 15.); but the repugnancy is easily obviated, when it is considered that
Josephus is speaking of the Pharisees only, but the apostle of the Jews in general, and of
himself in particular... be ' ; . Ὁ
7 Considerations on the Style of Scripture, (Works, vol. ii. p. 260,) Consid, 2... :
τ»
574 On the Historical Interpretation of Scripture. (Part ΤΙ.
all Scripture that is in the Scripture: for many wicked persons, and their perverter Satan, are
there introduced, whose sayings the Holy Ghost doth not adopt, but, barely registers ; nor
does the Scripture affirm that what they said was true, but that it was true they said it.
As for the ills recorded in the Scripture, besides that wicked persons were necessary to exer-
‘cise God’s children, and illustrate his providence ; and, besides the allegations commonly
made on that subject, we may consider, that there being many things to be declined as
well as practised, it was fit we should be taught as well what to avoid, as what to imitate.
Now, as we could not be armed against the tempter’s methods, if we ignored (were
ignorant of ) them, so we could never more safely or better learn them than in his book,
who can alone discover the wiles, and fathom the depths of Satan, and track him through
all his windings, and otherwise untrackable labyrinths: and in that book, where the
antidote is exhibited with the poison, and either men’s victory or defeat may teach us, at
others’ costs, and without our hazard, the true art of that warfare we are all so highly
concerned in. And, as anciently God fed his servant Elias, sometimes by an angel,
sometimes by a woman, and sometimes too by ravens, so doth he make all persons in the
Bible, whether good or bad, or indifferent, supply his servants with that instruction, which
is the aliment of virtue and of souls, and makes thern and their examples contribute to the
verification of that passage of St. Paul!, wherein he says, that all things co-operate for good
to them that love God.’ 2
To illustrate the preceding observations by one or two examples:
In Mal. iii. 14. we meet with the following words, Jt is in vain to serve God, and what
profit is it that we have kept his ordinance? And in 1 Cor. xv. 32. we meet with this
‘maxim of profane men — Let us eat and dvink, for to-morrow we die. But, when we
ead these and similar passages, we must attend to the characters introduced, and remem-
ber that the persons who spoke thus were wicked men. Even those, whose piety is com-
mended in the sacred volume, did not always act in strict conformity to it: Thus, when
David vowed that he would utterly destroy Nabal’s house, we must conclude that he
sinned in making that vow: and the discourses of Job’s friends, though in themselves
extremely beautiful and instructive, are not in every respect to be approved; for we are
informed by the sacred historian, that God was wroth with them, because they had not
spoken of him the thing that was right. (Job xlii. 7.)
The rule, thus ably illustrated by Mr. Boyle, will admit of a more
ready application, if we further notice the person addressed as well as
the person introduced as speaking in any book, whether he speak in his
own character, or, by a figure of speech, introduce another person as
speaking ; and also if we attend to the frequent and very elegant changes
and successions of persons occurring in the Scriptures, and especiall
in the prophetic writings. The first chapter of the prophecy of ὑπερ
affords an apposite elucidation of this remark.
Jehovah is there represented as impleading his disobedient people, Israel. The prophet,
with a boldness and majesty becoming the herald of the Most High, begins with sum-
moning the whole creation to attend when Jehovah speaks. (ver. 2.) A charge of gross
insensibility is, in the next verse, brought against the Jews, whose guilt is amplified
(yer. 4.); and their obstinate wickedness highly aggravated the chastisements and judg-
ments of God, though repeated till they had almost been left like Sodom and Gomorrah.
(v. 5—9.) The incidental mention of these places leads the prophet to address the ru-
lers and people of the Jews, under the character of the princes of Sodom and Gomorrah,
in a style not less spirited and severe, than it is elegant and unexpected. (10.) The vanity
of trusting to the performance of the external rites and ceremonies of religion is then
exposed (11—15.), and the necessity of repentance and reformation is strongly enjoined
(16, 17.), and urged by the most encouraging promises, as well as by the most awful
threatenings. (18—20.) But, as neither of these produced the proper effect upon that
people, who were the prophet’s charge, he bitterly laments their degeneracy (21—23), and
concludes with introducing the Almighty himself, declaring his purpose of inflicting such
heavy judgments as would entirely cut off the wicked, and excite in the righteous, who
should pass through the furnace, an everlasting shame and abhorrence of every thing con-
nected with idolatry, the source of all their misery. (24—31.) The whole chapter, in
loftiness of sentiment, and style, affords a beautiful example of this great prophet’s man-
ner, whose writings, like his lips, are touched with hallowed fire. 8
ι Rom. viii. 28. 2 Boyle’s Works, vol. ii. p. 261.
3. Bp. Lowth’s Isaiah, vol. ii. pp. 4—27. 8vo. edit. Vitringa, in his comment.on the
same prophet, eminently excels in pointing out the rapid transitions.of persons, places
Ch IV.] On the Historical Interpretation of Scripture. 575
6. Carefully distinguish the times, places, and persons, when, where, and
by whom any thing is recorded as having been said or done.
This observation, which is of great importance, has already been applied to reconcile
the apparently contradictory relations of the miracles of Jesus Christ, which have fur-
nished materials for cavil among the antagonists of divine revelation. And the applica-
cation of it to Gen. xxxi. 38.41. will serve to remove the difficulties which appear in
the common chronology of the patriarch Jacob’s residence at Padan Aram. The two
verses in question stand thus, in our authorised version: — 38. This twenty years have I
been with thee ; thy ewes and thy she-goats have not cast their young ; and the rams of thy
flock I have not eaten. 41. Thus have I been twenty years in thy house: I served thee
fourteen years for thy two daughters, and six years for thy cattle; and thou hast changed
my wages ten times.
_ Theage of Jacob, at the time when he first went to Laban, has been almost universally
fixed at seventy-seven years, but it has been shewn by a late learned writer, (Mr. Skinner,) t
that seventy-seven cannot be right, and that Jacob was only fifty-seven, when he went to
Padan Aram. The following is Dr. Kennicott’s abstract of Mr. Skinner’s arguments
and proofs. Jacob was one hundred and thirty when he went down (with sixty-six per-
sons) into Egypt. Joseph had then been governor ten years ; and, when made governor,
was thirty: therefore Jacob could not be more than ninety, at the birth of Joseph. Now,
‘upon supposition that Jacob was seventy-seven, at going to Laban: and that he had no
son till he was eighty-five ; and that he, with eleven sons, left Laban at ninety-seven : there
will follow these, amongst other strange consequences, which are enumerated by Mr.
Skinner?: — 1. Though Isaac and Esau married at forty, Jacob goes, at seventy-seven,
to look: for a wife; and agrees to marry her seven years after. — 2. Issachar is born after
the affair of the mandrakes; which Reuben finds, and brings home, when he (Reuben)
was about four years old: that is, if Issachar was born before Joseph, agreeably to
Gen. xxx. 18. 25.—3, Judah begets Er, at thirteen. For in the second of the follow-
ing tables, Judah is born in Jacob’s year eighty-eight and Er, in one hundred and two. —
4. Er marries at nine, and is destroyed for profligacy. Er, born in one hundred and two,
marries in one hundred and eleven. (See also Gen. xxxviii. 7.) —5. Onan marries at
eight. For Onan, born in one hundred and three, marries in one hundred and eleven. —
6. Shelah, being grown at ten, ought to be married. For Shelah, born in one hundred
and four, is marriageable, but not married to Tamar, in one hundred and fourteen. (See
Gen. xxxviii. 14.) —— 7. Pharez kept from marrying whilst young ; yet has a son at thir-
teen. For Pharez, born in one hundred and fifteen, had two sons, at going to Egypt, in
one hundred and thirty. — 8, Esau goes to Ishniael, and marries his daughter, after Jacob
went to Laban at seventy-seven ; though Ishmael died, when Jacob was sizty-three. (See
Gen. xvi. 16. xxv. 17. 26. xxviii. 9.) --- 9, If Jacob had no son, till he was eighty-five ;
and if Joseph, the youngest except Benjamin, was born when his father was ninety, then
the eleven sons, and Dinah, were born in five years. — Lastly: if Jacob had no son till
eighty-five, and he went to Egypt at one hundred and thirty, with sirty-sir persons; only
forty-five years are allowed for his family : whereas the larger sum of sixty-five years seems
necessary, for the births of so many children and grand-children. On this subject Le
Clerc has pronounced 3 — There are difficulties here, which have never been explained ; and,
‘im my opinion, never can be explained. But, upon the single principle of Mr. Skinner,
that Jacob went to Laban at fifty-seven (instead of seventy-seven) these difficulties are
solved. And it only remains to wish, that some aurHoRITy may be found to support this
conjecture, thus strongly founded on the ezigentia loci. The common opinion is formed,
by reckoning back from the age of Joseph, when governor of Egypt, to the time of his
birth ; and from the twenty years which the text says Jacob was'with Laban, This num-
ber, Mr. Skinner is of opinion, was originally forty. And Dr. Kennicott thinks, that
the Hebrew text, as it now stands, confirms the conjecture; and furnishes the very au-
thority, which is so much wanted.
and things. Van Til, in his celebrated Opus Analyticwm, has ably noticed various simi-
lar transitions in the Scriptures generally, and in the Psalms in particular, though in the
last mentioned book he has sometimes unnecessarily multiplied the speakers introduced.
The value of .Dr. Macknight’s version and paraphrase of the epistle to the Romans is
enhanced by his distinguishing between the objections brought by. the Jew whom Saint
Paul introduces as arguing with him, and the replies and conclusive reasonings of the
Apostle.
' A Dissertation upon the Chronological Difficulties imputed to the Mosaic History,
from the Birth to the Death of Jacob. By William Skinner, M. A, London, 1765. 4to.
2 Dissertation, pp. 11., et seq.
3 Hisce in rebus occurrunt nodi, quos nemo hactenus solvit; neque porro, ut opinor,
solvet,
576 On the Historical Interpretation of Scripture. [Part ΤΠ.
_ After Jacob had served Laban fourteen years for his two wives; where was Jacob to
reside? Esau was still living ; and Jacob might well be afraid of returning to him, till
more years of absence had disarmed his resentment: and had the death of Esau happened,
Jacob would then have been secure. But let us also remember, that Isaac was still alive ;
‘and that Esau had determined to kill Jacob, whenever their father should die. It would
‘therefore be no wonder, if Jacob should have desired to continue longer in Haran. And
to carry this point the more effectually, he might offer to take care ot Laban’s cattle, and
to live in his neighbourhood ; upon such terms of advantage to Laban, as could not easily
be withstood. Lastly: when the good effects to Laban from this connexion had been
experienced, without profit, nay with some losses, to Jacob for twenty years; Jacob might
naturally grow tired of thus assisting Laban, without providing for his own growing
family. Accordingly we find, that Jacob covenants with Laban, for six years of more
close attendance, and service in Laban’s own house; for which the wages were expressly
settled. Agreeable to the preceding possibilities seems to have been the fact ; Jacob living
in Haran forty years, and in this manner ; ;
14 years, in Laban’s house a covenant-servant for Rachel and Leah.
20 in Laban’s neighbourhood, as a friend.
6 in Laban’s house, a covenant-servant for cattle.
40 :
Now the twenty concurrent years of neighbourly assistance, and the disjointed twenty of
covenant-service, seem both of them mentioned, and both of them distinguished, in the
history itself. For, upon Laban’s pursuit of Jacob, when Jacob is vindicating his past
behaviour, he mentions twenty years twice; which two sets of twenty, if really different,
make forty. Each mention of the twenty years is introduced with the word ΠῚ (zen) ;
which word, when repeated, is used in opposition, or by way of distinction: as when we
say this and that, the one or the other. Thus (Exod. xiv. 20.) ; So that the one came not
near the other. (Eccl. vi. 5.) This hath more rest than the other. And, with the two
words at a great distance; ‘Job. xxi. 23.) one dieth — (25.) And anotneR dieth, &c.
So here, (in Gen. xxxi. at yer. 58.) Jacob says to Laban 70238 ΠῚ Ὁ DY ΠῚ (zen
ESRIM SHANGH ANOKI OIMCHA). During the one set of twenty years, I was with thee, &c.
meaning the time, in which he lived, not in Laban’s house, but in his neighbourhood ; not
as a servant, but a friend: after he had served, in Laban’s house, fourteen years for his
daughters, and before he served sir years for his cattle. But then, as to the other twenty ;
he tells Laban, (at verse 41,) varying the phrase very remarkably — TN72Y 317730 9
D/WY ΠῚ (ze ESRIM LI SHANGH BeReITCA ABaDTEyCa, During the other twenty years, (7 13)
¥OR MYSELF (for my own benefit) ΙΝ tHy House, I served thee fourteen years — and six
years, ἅς. And, during this last period, though only siz years, he charges Laban with
changing his wages ten times. So that Jacob insists upon having well earned his wages,
through the twenty years, when he served for hire; but he makes a far greater merit of
having, for another twenty years, assisted him without wages, and even with some losses ;
and therefore, with particular propriety, he reminds Laban of that set of twenty years in
the first place. !
Π
1 The true Chronology of Jacob will be greatly elucidated by the following Tables; taken
‘ chiefly from Mr. Skinner.
Table I. On Jacob’s being at Haran 40 years: .
0 Jacob [and Esau] born.
‘40 Esau marries 2 wives, Hittites. - - - - Gen. xxvi. 34.
57 oes to Haran. Ἢ
. 158 sau goes to Ishmael, and marries his daughter. - - Gen. xxviii. 9.
g | 63 Ishmael dies, aged 1533. - - - - - - _ Gen. xxy.17.
‘Ss | 64 Jacob marries Leah and Rachel. = - - - Gen. xxix. 20, 21. 27, 28.
ῳ | 65 Reuben born, of Leah. Ὑ
Σ 2 66 Simeon ——————_ x 1 ¥ 4 t haan)
Ἐ Ἷ 67 ae MRA aha ibe Gen. xxix, 30--85.
© | 63 Judah ————+—
Ὁ Rachel not bearing, gives Bilhah.
™ | 69 Dan born, of Bilhah.
71 Naphtali ————
cah not bearing, gives Zilpah.
ὦ (72 Gad born, of Zilpah. - - Gen. xxx. θ-- 94,
£17 Asher ——————- ;
Ξ 178. Renben, at 13, finds the mandrakes.
3 4 79 Issachar born, of Leah.
aad Zebulon ———————— 82 Dinah. __
x | 86 Judah, at 18, marries Shuah’s daughter.
2 | 87 : Er. born —— 8% Onan —— 89 Shelah.
g \ol Joseph born, of Rachel.
6 elas - ooh =. που years’ seryice for cattle, . : ᾿
Ch.1V.] Qn the Historical Interpretation of Scripture. 877
᾿ Our translation now is—(xxxi. 38.) Tis twenty vEARS Have I BEEN WITH THEE}
thy ewes and thy she-goats have not cast their young, and the rams of thy flock have I not
eaten. 39. Fhat which was torn of beasis I brought not unto thee ; I bare the loss of it:
of my hand didst thow require it, whether stolen by day or stolen by night. 40. Thus I
was: in the day the drought consumed me, and the frost by night; and my sleep departed
jrom mine eyes. 41. Tuus HAvE I BEEN TWENTY YEARS IN THY HOUSE: ἢ served thee
fourteen years for thy two daughters, and six years for thy cattle; and thou hast changed
my wages ten times. ‘
The alteration, here recommended, is this (xxxi. 38.) Durinc THE ONE TWENTY YEARS
I WAs WITH THEE; thy ewes and thy she-goats have not cast their young, and the rams,
ἅς. ἄς. 41. Durine THE OTHER TWENTY YEARS, FOR MYSELF, IN THY HOUsE: J served,
ἅς. The same distinction is expressed (in xxx. 29.)— Thou knowest how I have served
thee, and how thy cattle was with me ; that is, how I behaved, during the time I was with
thee, as thy servant; and how thy cattle fared, during the time they were with me, as thy
friend.
It must not be omitted, that Archbishop Usher and Bishop Lloyd ascribe sons to
Jacob very soon after his coming to Laban; nay assert, that he was married almost as
svon as he came to Haran: instead of waiting seven years, as he most evidently did.
And Mr. Jackson allows, that some of the sons of Benjamin, who are expressly numbered,
as going into Egypt with Jacob, might be born in Egypt! From such distresses and
such contradictions, does the distinction of the two sets of twenty years happily deliver us. !
7. Lastly, in order to enter fully into the meaning of the sacred writers,
especially of the New Testament, it is necessary that the reader in a manner
97 Jacob comes, from Haran, te Succoth and Shalem.
Dinah defiled ; and the Schechemites destroyed.
98 Benjamin is born, and Rachel dies.
103 Beriah, 4th son of Asher, born.
105 Tamar married to Er —— 106 ,to Onan.
108 Joseph, at 17, is carried to Egypt, - - - - Gen. xxxyvii. 9.
109 . Shelah, at 20, not given to Tamar.
110 Pharez and Zarah born of Tamar, by Judah.
120° Isaac dies, aged 180, - - - - - - Gen. xxxy. 28,
121 Joseph, at 30, Governor of Egypt, - - - - Gen. xli. 46.
123 Beriah, at 20, marries. :
125 Heber —— 127 Malchiel —— born, to Beriah.
128 Pharez, at 18, marries.
129 Hezron —— 130 Hamul—— born, to Pharez.
130 Benjamin, at 32, has 10 sons. ᾿
Jacob ene to Egypt, - - - - Ξ = - Gen. xlvii. 9.
147. — dies, - - Ξ - - - - Ξ 28,
Table Ii. On Jacob’s being at Haran only 20 years :
0 Jacob [and Esau] born. -
40 Esau marries 2 wives, Hittites, - - - - Gen. xxvi. 84.
63 Ishmael dies, aged 132, ~ - - - - -, Gen. χχν. 17.
77 Jacob goes to Haran. ‘
84 — marries Leah and Rachel,’ - - - - Gen. xxix. 20, 21. 27, 98.
85 Reuben born, of Leah. .
- fev i - τ ~ - Gen. xxix. 32--35,
88 Judah
89 Dan born, οὗ Bilhah. '
Naphtali ———_———
Gad born, of Zilpah.
Asher - - Gen, xxx. 6--24,
Issachar born, of Leah.
Zebulun ——————— and Dinah. j
91 Joseph born, of Rachel,
97 Jacob returns from Haran.
98 — dwells in Succoth.
99 — comes to Shalem, and continues there 8 years.
101 Judah marries Shuah’s daughter.
102 Er born —— 103 Onan —— 104 Shelah.
106 Schechemites destroyed, by Simeon and Levi.
107 - Benjamin is born, and Rachel dies.
. 108 Joseph sold when17,——- - - - - - Gen. xxxvii.2.
111] Tamar married to Er, and immediately afterwards to Onan. ’
114 Tamar’s incest with Judah. 4
115 Pharez and Zarah born, to Judah,
120 Isaac dies, aged 180, - - > - - . Gen. xxxv. 28,
121 Joseph is made Governor of Egypt, π“- - - - Gen. xli. 46.
130 Jacob ἤρα into Egypt, - - - ee - Gen. xlvii. 2.
147. Saas i -* - - - - - - - ————- 28,
1 Dr. Kennicott’s Remarks on various passages of Seripture, pp, 27—33.
VOL. II, PP?
578 | On the Historical Interpretation of Scripture. {Part II.
identify himself with them, and invest himself with their affections or feel-
ings ; and also familiarise himself with the sentiments, &c. of those to whom
the different books or epistles were addressed.' te
This canon is of considerable importance, as well in the investigation of words and
phrases, as in the interpretation of the sacred volume, and particularly of the prayers and
imprecations related or contained therein. If the assistance, which may be derived from
a careful study of the affections and feelings of the inspired writers, be disregarded or.
neglected, it will be scarcely possible to avoid erroneous expositions, of the Scriptures.
Daily observation and experience prove how much of its energy and perspicuity familiar
discourse derives from the affections of the speakers: and also that the same words, when
pronounced under the influence of different emotions, convey very different meanings.
Franzius has paid particular attention to this subject in the examples adduced in his
treatise De Interpretatione Sacre Scripture : and Franck has written a distinct essay on
the same topic, which, being already extant in our language, itis not necessary to abridge
in this place.2
11. Although (as we have already remarked*) the design of mi-
racles is to mark the divine interposition, yet, when perusing the
miracles recorded in the sacred writings, we are not to lose sight-of
the moral and religious instruction concealed under them, and
especially under the miracles performed by our Saviour. “ All his
miracles,” indeed, “ΚΞ were undoubtedly so many testimonies that he
was sent from God: but they were much more than this, for they
were all of such a kind, and attended with such circumstances, as
give us an insight into the spiritual state of man, and the great work
of his salvation.”* ‘They were significant emblems of his deste
and figures aptly representing the benefits to be conferred by him
upon mankind, and had in them a spiritual sense. 3
Thus, he cast out evil spirits, who, by the Divine Providence,
were permitted to exert themselves at that time, and to possess
many persons. By this act he shewed that he came to destroy the
empire of Satan, and seemed to foretel that, wheresoever his doc-
trine should prevail, idolatry and vice should be put to flight. — He
gave sight to the blind, a miracle well suiting him who brought
immortality to light, and taught truth to an ignorant world. Lucem
caliganti reddidit mundo, applied by Quintus Curtius to a Roman
emperor, can be strictly applied to Christ, and to him alone. No
prophet ever did this miracle before him, as none ever made the
religious discoveries which he made. Our Saviour himself leads us
to this observation, and sets his miracle in the same view, saying
upon that occasion ; J am the light of the world ; I am come into this
world, that they which see not might see. We cured the deaf, and
the dumb, and the lame, and the infirm, and cleansed the lepers,
and healed all manner of sicknesses, to shew at the same time that
' Pritii Introductio ad N. Test. p.612. Wetstein de Interpret. Nov. Test. pp.149—
156. 8vo. edit. Franckii Prelectiones Hermeneutice, p.192.
2 See Mr. Jacques’s translation of Franck’s Guide to the Reading and Study of the
Scriptures, pp. 141—175. 8vo. edit. An enlarged edition of this essay is giyen by
Franck himself in his Prelectiones Hermeneutice, pp. 193—250.; to which Rambach
is partly indebted. for his chapter De Investigatione Adfectuum. Inst. Herm, Sacr.
‘pp.122—144. Sce also Chladenius’s Instit. Exeget, pp.25. et seg.; and J. Ἐς, Pfeiffer’s
Inst. Herm. Sacr. pp.251—260.
3. The nature and evidence of miracles are discussed, in Vol. I. pp.233—313.
* Rev. W. Jones’s Works, vol. iii. p.326.
——— κα
Ch.1V.] οὐ» the Historical Interpretation of Scripture. 579
he was the physician of souls, which have their diseases corres-
ponding in some manner to those of the body, and are deaf and
dumb, and impotent, and paralytic, and leprous in the spiritual
sense. — He fed the hungry multitudes by a miracle, which aptly
represented his heavenly doctrine, and the Gospel preached to the:
poor, and which he himself so explains, saying; J am the living
bread which came down from heaven ; if any man eat of this bread,
he shall live for ever.— He raised the dead, a miracle peculiarly
suiting him, who at the last day should call forth all mankind to
appear before him; and therefore when he raised Lazarus, he ut-
tered those majestic words: I am the resurrection and the life; he
that believeth in me, though he were dead, yet shall he live.— He per-
formed some miracles upon persons who were not of his own nation,
and it was so ordered by Divine Providence, that these persons, as
the centurion, the Syrophcenician woman, the Samaritan leper,
should shew a greater degree of faith and of gratitude than the Jews
to whom the same favours were granted. his was an indication
that the Gospel should be more readily received by the Gentiles
than by the Jews, and this our Saviour intimates, saying, when he
had commended the centurion’s faith, Many shall come from the east
and from the west, from the north and from the south, and shall sit
down with Abraham and Isaac and Jacob in the kingdom of heaven ;
but the children of the kingdom shall be cast out into utter darkness.
Lastly, the two states of the Gadarene demoniac (whom Christ
healed)—while under the influence of Satanic possession, and when
restored to his right mind, respectively represent the two states of
man, first, while living in a course of sinful practice ; and, secondly,
when “ renewed in the spirit of his mind ;” listening to the precepts
of the Gospel, and walking in holiness and righteousness. It were
easy to adduce other instances, but the preceding will suffice to
establish the rule, especially as the spiritual import of the Christian
miracles is particularly considered by every writer that has expressly
illustrated them, but by no one with more sobriety than by Dr,
Jortin, to whom we are indebted for most of the preceding illus-
trations. *
1 See Dr. Jortin’s Remarks on Ecclesiastical History, vol. i. pp.267—275. (2d edit.)
See also Dr. Dodd’s Discourses on the Miracles of the New Testament, and Dr. Collyer’s
_ Lectures on Scripture Miracles. The Miracle of the Gadarene delivered, above cited, is
explained in a very pleasing discourse by Mr. Jones. (Works, vol. ili. pp.S27—338. )
νἀ ωνοδοι AD (Patt ΤΙ.
age CHAPTER V.
ON THE INTERPRETATION OF THE FIGURATIVE LANGUAGE OF
. SCRIPTURE.
FIGURATIVE language had its rise in the first ages of mankind:
the scarcity of words occasioned them to be used for various pur-
poses: and thus figurative terms, which constitute the beauty of
language, arose from its poverty; and it is still the same in all un-
civilized nations. Hence originated the metaphorical diction of the
Indians, and the picture-writing of the Mexicans. |
The Bible, though too commonly regarded as containing only
lessons of morality and plain statements of facts, abounds with the
most beautiful images, and with every ornament of which style is
susceptible. Yet these very ornaments are sometimes occasions of
difficulty; for the books, which contain the revelations of God,
being more antient than any others now:extant, are written either
in the language used by mankind in the first ages, or in a language
nearly allied to it. The style of these writings, therefore, being
very different from that of modern compositions, to interpret them
exactly as they are usually expounded, is without doubt to mzs-
interpret them; accordingly, persons ignorant of the character of
the primitive languages, have, by that method of interpretation, been
led to imagine that the Scriptures contain notions unworthy of God :
and thus have not only exposed these venerable writings to the
scorn of infidels, but have also framed to themselves erroneous
notions in religion.’ ‘To prevent similar mistakes, and, itis hoped,
to render more delightful the study of the sacred volume by an
explanation of its figurative language, is the design of the present
chapter. |
Figures, in general, may be described to be that language, which
is prompted either by the imagination or by the passions. Rhe-
toricians commonly divide them into two great classes, figures of
words and jigures of thought. Figures of words, are usually termed
tropes, and consist in the advantageous alteration of a word or sen-
tence, from its original and proper signification to another meaning ;
as in 2 Sam. xxili.3. The rock of Israel spake to me. Here the
trope lies in the word rock, which is changed from its original sense,
as intending one of the strongest works and most certain shelters
in nature; and is employed to signify that God, by his faithfulness
ι Macknight on the Epistles, vol. iv. 4to., or vol.vi. 8vo. essay vili. sect. 1. On the
right Interpretation of Scripture. The materials of this chapter are abridged chiefly from
Professor Dathe’s edition of Glassius’s Philologia Sacra, lib. ii. forming the whole second
volume of that elaborate work. See also Jahn’s Enchiridion Hermeneutice Generalis,
cap.iv. De Tropis Recte Interpretandis, pp.101—125., and Rambach’s Institutiones
Hermeneutice Sacre, lib. iii. ο. ii, De Adminiculis Rhetoricis, pp.429—440.
Ch. V.}- On the Figurative Language of Scripture. 581
and power, is the same security to the soul which trusts in him, as
the rock is to the man who builds upon it, or flees for safety to its
impenetrable recesses. So, in Luke xii. 32. our Lord, speaking of
Herod, says, Go ye, and tell that fox: here the word foz is diverted
from its proper meaning, which is that of a beast of prey and of
deep cunning, to denote a mischievous, cruel, and crafty tyrant ;
and the application of the term gives us a complete idea of his
hypocrisy. |
The other class, called figures of thought, supposes the words to
be used in their literal and proper meaning, and the figure to consist
in the turn of the thought; as is the case in exclamations, apos-
trophes, and comparisons, where, though we vary the words that
are used, or translate them from one language into another, we may
nevertheless still preserve the same figure in the thought. This
distinction, however, Dr. Blair remarks, is of no great use, as no-
thing can be built upon it in practice: neither is it always very clear.
It is of little importance, whether we give to some particular mode
of expression the name of a trope, or of a figure, provided we re-
member that figurative language always imports some colouring of
the imagination, or some emotion of passion expressed in our style :
and, perhaps, figures of imagination, and figures of passion, might be
a more useful distribution of the subject. '
Without regarding, therefore, the technical distinctions, which
have been introduced by rhetorical writers, we shall first offer some
hints by which to ascertain and correctly interpret the tropes and
figures occurring in the sacred writings; and in the following
sections we shall notice the principal of them, illustrated by examples,
to which a diligent reader may easily subjoin others.
ν
SECTION I.
GENERAL OBSERVATIONS ON THE INTERPRETATION OF TROPES
AND FIGURES.
e ALL languages are more or less figurative: but they are most
so in their earliest state. Before language is provided with a stock
of words, sufficient in their literal sense to express what is wanted,
men are under the necessity of extending the use of words beyond
the literal sense. But the application, when once begun, is not to
be limited by the bounds of necessity. ‘The imagination, always
occupied with resemblances, which are the foundation of figures,
disposes men to seek for figurative terms, where they might express
themselves ia literal terms. Figurative language presents a kind of
picture to the mind, and thus delights while it instructs: whence
its use, though more necessary when a language is poor and uncul-
tivated, is never wholly laid aside, especially in the writings of
1 Blair’s Lectures, vol. i. p.320.
Br 3
582 On the Figurative Language of Scripture. [Part II. Ch.
orators and poets.” The language of the Scriptures is highly
figurative, especially in the Old ‘Testament. For this, two reasons
have been assigned ; one is, that the inhabitants of the East, natu-
rally possessing warm and vivid imaginations, and living in a warm
and fertile climate, surrounded by objects equally beautiful and agree-
able, delight in a figurative style of expression: and as these cir-
cumstances easily impel their power of conceiving images, they fancy
similitudes which are sometimes far fetched, and which, to the
chastised taste of’ European readers, do not always appear the most
elegant. ‘The other reason is, that many of the books of the Old
Testament are poetical: now it is the privilege of a poet to illus-
trate the productions of his muse, and to render them more animated,
by figures and images drawn from almost every subject that presents
itself to his imagination. Hence David, Solomon, Isaiah, and other
sacred poets, abound with figures, make rapid transitions from one
to another, every where scattering flowers, and adorning their poems
with metaphors, the real beauty of which however can only be ap-
preciated by being acquainted with the country in which the sacred
poets lived, its situation and peculiarities, and also with the manners
of the inhabitants, and the idioms of their language.
The language of the New Testament, and especially the dis-
courses and speeches of our Saviour, are not less figurative: ‘ and
numerous mistakes have been made by a literal application of what
was figuratively meant. When our Saviour said to the Jews, ‘De-
stroy this temple, and in three days I will raise it up,” the Jews
understood the word temple in its natural sense, and asked him,
‘Whether he could raise again in three days what had taken six-
and-forty years to build? ‘They did not perceive that his language
was figurative, and that he spake of the temple of his body.” ”
In order, then, to understand fully the figurative language of the
Scriptures, it is requisite, fst, to ascertain and determine what is
really figurative, lest we take that to be literal which is figurative,
as the disciples of our Lord and the Jews frequently did, or lest we
pervert the literal meaning of words by a figurative interpretation ;
and, secondly, when we have ascertained what is really figurative, to
interpret it correctly, and deliver its true sense. For this purpose,
Ernesti has given the following general rule: —We may ascertain ©
whether any expression is to be taken literally or figuratively, by
recalling the thing spoken of to its internal or external sense, that is,
by seeking out its internal or external meaning; and this may in
general be readily ascertained. Hence it is, that in human compo-
sitions we are very rarely if ever i doubt, whether a thing be spoken
literally or figuratively; because the thing or subject spoken of
‘being human, and capable both of external and internal senses,
may be recalled to a human sense, that is, to a sense intelligible by
man. ‘To understand this subject more particularly :
1. The literal meaning of words must be retained, more in the historical
books of Scripture, than in those which are poetical. ,
1 Bishop Marsh’s Lectures, part iii. p. 69. 2 Tbid.
V. Sect. 1.1 On the Interpretation of Tropes and Figures. 583
For it is the duty of an historian to relate transactions, simply as they happened ; while
a poet has license to ornament his subject by the aid of figures, and to render it more
lively by availing himself of similies and metaphors. Hence we find, that the style of
narration in the historical books, is simple and generally devoid of ornament, while the
poetical books abound with images borrowed from various objects: not, indeed, that the
historical books are entirely destitute of figurative expressions; for, whatever language
men may use, they are so accustomed to this mode of expression, that they cannot fully
convey their meaning in literal words, but are compelled by the force of habit to make
use of such.as are figurative. But we must not look for a figurative style in the histo~
rical books, and still less are historical narratives to be changed into allegories, and para-
bles, unless these be obviously apparent. Those expositors therefore violate this rule,
for the interpretation of the Scriptures, who allegorise the history of the fall of man!,
and that of the prophet Jonah.
2. The literal meaning of words is to be given up, if it be either impro-
per, or involve an impossibility.
Thus, in Jer. i. 18.. God is represented as saying to the prophet, I have made thee a
defenced city, and an iron pillar, and brasen walls against the whole land. Now, it is
obvious that these expressions are figurative: because, if taken literally, they involve an
impossibility.. The general import of the divine promise is, that God would defend
Jeremiah against all open assaults and secret contrivances of his enemies, who should
no more be able to prevail against him than they could against an impregnable wall or
fortress. So the literal sense of Isa, i, 25. is equally inapplicable; but in the following
verse the prophet explains it in the proper words.
_ 3. The literal meaning of words 15 to be given up, tf the predicate, being
literally taken, be contrary to the subject. In Amos iv. 1. we read :
Hear this word, O ye Kine of Bashan,
That are on the mountain of Samaria ;
That oppress the poor, that crush the needy ;
That say to their masters, Bring, and let us drink.
Here the predicates, to oppress, crush, and say, (which, if the subject, the Kine of
Bashan, be taken literally, do not answer to it, but may be accommodated to men, ) evi-
dently indicate that the expresssion is figurative ; and that by the Kine of Bashan, which
place was famous for its flocks and herds, we are to understand the proud and luxurious
matrons of Israel. In like manner, in Psal. xviii. 2. where God is termed a rock, a
fortress, a deliverer, a buckler, a horn of salvation, and a high tower,. it is obvious that
these predicates are metaphorically spoken of the Almighty.
4. Where the literal meaning of words is contrary, either to common
sense, to the context, to parallel passages, or to the scope of a passage, it
must be given up.
When, in Psalm xliv. 23. the Psalmist exclaims, Awake, why sleepest thou? The lite-
ral signification of sleeping cannot be retained ; because, as the sacred poet observes in
another psalm, He that keepeth Israel neither slumbereth nor sleepeth. Now matter of fact
shews, that the assertion, contained in the passage last cited, is to be understood properly
and literally, and consequently that the interrogation comprised in the xlivth Psalm must
be taken figuratively. In Isa. iv. 4. that the expression, the filih of the daughters of Zion,
must be understood figuratively, is evident, not only from the scope of the passage, but
also from the words immediately following, — the blood of Jerusalem, that is, the murder
and bloodshed committed by the inhabitants of Jerusalem. ‘To change day into night
(Job xvii. 12.) isa moral impossibility, contrary to common sense, and must be a figu-
rative expression, In Isa. i. 5, 6. the Jewish nation are described as being sorely stricken
or chastised, like a man mortally wounded, and destitute both of medicine as well as of
the means of cure, That this description is figurative, is evident from the context; for
in the two following verses the prophet delineates the condition of the Jews in literal terms.
The declaration of our Lord in Matt. xxvi. 26. 28. may be cited as an illustration of
the four preceding rules; as the interpreting of his words, literally, is not only repug-
nant to the sacred history, and involves an absurdity, but is also contrary to the context,
to parallel texts, and to the scope of the passage. Yet it is upon a forced and literal con-
struction of these words that the church of Rome has, ever since the thirteenth century,
erected and maintained the doctrine of transubstantiation, or of the conversion of the
bread and wine in the sacrament of the Lord’s Supper, into the actual body and blood
1 See Gen. ii. and iii,
PP 4
584 On the Figurative Language of Scripture. (Part II. Ch.
of Christ !— A doctrine which is manifestly “repugnant to the plain words of Scriptur
everthroweth the nature of a sacrament, and hath given occasion to many superstitions.”
The expressions, “ this is my body,” and ‘‘this is my blood,” (Matt. xxvi. 26. 28. and
Mark xiv. 22. 24. compared with Luke xxii. 19, 20. and 1 Cor. xi. 24, 25.) by a well
known metonymy, simply mean, ‘‘this represents my body,’’ and ‘this represents my
blood.”? For, as these words were spoken before Christ’s body was broken upon the cross,
and before his blood was shed, he could not pronounce them with the intention that they
should be taken and interpreted literally by his disciples: uor do we find that they ever
understood him thus. If the words of institution had been spoken in English or Latin
at first, there might perhaps have been some reason for supposing that our Saviour meant
to be literally understood. But they were spoken in Syriac ; in which, as well as in the
Hebrew and Chaldee languages, there is no word which expresses to signify, represent, —
or denote. Hence it is that we find the expression it is, so frequently used in the sacred
writings, for it represents or signifies. Thus, in Gen, xvii, 10. 23. 26. this is, [repre-
sents] my covenant betwirt me and thee. So, in Gen. xli. 26, 27. the seven good kine and
the seven ill-favoured kine anx [represent] seven years. Exod. xii. 11, This 1s [repre-
sents] the Lord’s passover. Dan. vii. 24. Theiten horns are [denote] ten kings, 1 Cor. x. 4.
That rock was [typified or represented] Christ. Matt. xiii. 38,39. The field 1s [denotes]
the world ; the good seed rs [represents] the children of the ktagdom ; the tares ARE [repre-
sent] the children of the wicked one. The enemy 1s [represents] the Devil : -the harvest 15
[signifies] the end of the world ; the reapers anx [represent] Angels. Similar modes of
expression occur in Luke viii, 9. xv. 26.Gr. and xviii. 36. Gr. John vil. 36. and x. 6.
Acts x, 17. Gal. iv. 24. and Rev. i. 20. It is further worthy of remark, that we have
a complete version of the Gospels in the Syriac language, which was executed at the
commencement of the second if not at the close of the first century, and in them it is
probable that we have the precise words spoken by our Lord on this occasion. Of the
passage, Matt. xxvi- 26. 28. the Greek is a verbal translation: nor would any man even
in the present day, speaking in the same language, use, among the people to whom it
was vernacular, other terms to express, ‘““this represents. my body,’” and “ this represents
my blood.’’ It is evident, therefore, from the eontext, from parallel passages, and the
scope of the passage, that the literal interpretation of Matt. xxvi. 26. 28. must be aban-
doned, and with it necessarily falls the monstrous doctrine of transubstantiation.
IV. It is not, however, sufficient to know whether an expression
‘be figurative or not, but when this point is ascertained, another of
equal importance presents itself; namely, fo interpret metaphorical
expressions by corresponding and appropriate terms. In order to
accomplish this object, it is necessary that we inquire 72 what re-
spects the thing compared,. and that with which it is compared, respec-
tively agree, and also in what respects they have any affinity or resem-
blance: for as a similitude is concealed in every metaphor, it is
only by diligent study that it can be elicited, by carefully observing
the points of agreement between the proper or literal and the figu-
rative meaning. ἐν;
For instance, the proplietic writers, and particularly Ezekiel, very frequently charge
the Israelites with having committed adultery.and played the harlot, and with deserting
Jehovah, their husband. From the slightest inspection of these passages, it is evident that
spiritual adultery, or idolatry, is intended. Now the origin of this metaphor is to be sought
from one and the same notion, in which there is an agreement between adultery and the
worship paid by the Israelites to strange gods. That notion or idea is unfaithfulness ; by
which, as a wife deceives-her husband, so they are represented as. deceiving God, and as
violating their fidelity, in forsaking him. .
΄
1 Art. xxvii. of the Confession of the Anglican Church.
2 Whitby in loc. Dr. Clarke’s Discourse on the Eucharist, pp. 50—54. The modern
Jews employ a similar phraseology in celebrating the passover. The plate containing
the passover-cakes being lifted up by the hands of the whole company, they unite in re-
hearsing ; “ This 1s the bread of poverty and affliction which our fathers did eat in Egypt,’”
&c. Allen’s Modern Judaism, p. 383. ‘The doctrine of transubstantiation is confuted.
a\ length by the Bishop of Durham. (Tracts, pp. 355-370.) See also Mr, Fletcher's.
Leetures on Popery, pp. 139—169. -
V. Sect. 1.1 On the Interpretation of Tropes and Figures. 585
To explain this general remark more particularly,
1. The sense of a figurative passage will be known, if the resemblance
between the things or objects compared be so clear as to be immediately
perceived.
Thus, if any one be said to walk in the way of the ungodly, or of the godly, we readily
-apprehend that the imitation of the conduct of those characters is the idea designed to be
expressed. In like manner, when any one is compared to a lion, who does not immediately
understand that strength of limbs, firmness of nerve, and magnanimity, are the ideas in-
tended to be conveyed? In Gen.xlix. 9. Judah is styled a lion’s whelp, and is compared
to a lion and lioness couching, whom no one dares to rouse. The warlike character and
the conquests of this tribe are here prophetically described: but the full force of the passage
will not be perceived, unless we know that a lion or lioness, when lying down after satis-
fying its hunger, will not attack any person. Mr. Park has recorded an instance of his
providential escape from a lion thus circumstanced, which he saw lying near the road, and
passed unhurt. !
2. As, in the sacred metaphors, one particular is generally the principal
thing thereby exhibited, the sense of a metaphor will be illustrated by con-
sidering the context of the passage in which it occurs. .
This rule particularly applies to images, which do not always convey one and the same
meaning. Thus, light and darkness not only denote happiness and misery, but also know-
ledge and ignorance; which of these two significations is to be preferably adopted, the
context alone can shew. In Psalm cxii. 4. we read: Unto the upright there ariseth light
in the darkness. Bishop Horsley thinks that this is an allusion to what happened in Egypt,
when the Israelites had light in all their dwellings in Goshen, while the rest of Egypt was
enveloped in darkness. Be this, however, as it may, since the design of the psalm in
question is, to shew the blessedness of the righteous and the final perdition of the ungodly,
the context will plainly indicate that happiness is the idea intended in this verse; for, if
we consult what precedes, we shall find that temporal prosperity is promised to the righteous,
and that, among the particulars in which his prosperity is stated to consist, it is specified
that his seed shall be mighty upon earth ; the generation of the upright shall be blessed ; wealth
and riches shall be in his house. On the contrary, in Psal. xix. 8. where the command-
ment of Jehovah is said to enlighten the eyes, the idea of spiritual knowledge is intended,
and this phrase corresponds to that in the preceding verse, where the testimony of Jehovah
is said to make wise the ssmple. Inthe New Testament, light and darkness are of frequent
occurrence, and in like manner designate a state of knowledge and a state of ignorance.
It may be sufficient to refer to Luke i. 78,79, Actsxxvi. 18. Rom. 1. 21. Eph, iy. 18.
and y. 8. 1 Peter ii. 9.
3. The sense of a metaphor is often known from the sacred writer's own
explanation of tt.
In common with profane writers, whether in prose or verse, the inspired penmen of the
Old Testament frequently subjoin to metaphorical expressions, proper or literal terms, and
thus explain the meaning intended to be conveyed by the images they employ. Thus, in
Esther viii. 16. it is said that the Jews had light and gladness, and joy and honour: here
the explanatory synonymes mark the greatness of their prosperity and joy. In Psal. xcvii.
11. light is said to be sown for the righteous: the exposition immediately follows, and joy
Jor the upright in heart. In like manner, when the prophet Hosea complains that a spirit
of lasciviousness had driven the Israelites astray (Hos. iv. 12.) he explains his meaning not
only by subjoining that they forsook their God, but in the following verse he states in clear
and literal terms the eagerness with which they committed idolatry ; upon the tops of the
mountains they sacrifice, and upon the hills they burn incense, &c.
4. The sense of a figurative expression may also be ascertained by con-
sulting parallel passages ; tn which the same thing is expressed properly
and literally, or in which the same word occurs, so that the sense may be
readily apprehended.
The Hebrew prophets very often represent Jehovah as holding in his hand a cup, and
presenting it to men who are compelled to drink it up to the very dregs. The intoxicated
stagger, and, falling prostrate on the ground, shamefully vomit forth the wine they have
+ Travels in the Interior of Africa, p. 310. London, 1807, 8vo. or in Pinkerton’s Col-
lection of Voyages, vol, xvi. p. 848.
586 On the Figurative Language of Scripture. [Part II. Ch.
drunk. This metaphor is frequently repeated in various ways by the sacred poets, who
sometimes only glance at it, while at others they more fully illustrate it. Compare Obad.16.
‘Nahum iii. 11. Habak. ii. 16. Psal. Ixxv. 8. Jer.xxv. 15—27. and Ezekiel xxiii. 33,
_ 34, Now, if there were any doubt as to the meaning of the image occurring in these pas-
sages, its sense might be immediately ascertained by comparing the following parallel
passage in Isaiah 11, 17 —23., in which the prophet pourtrays Jerusalem as a woman so in-
toxicated as to be unable to stand ; but in which he introduces some words that clearly mark
the sense of the metaphor. The passage itself, Bishop Lowth justly remarks, is poetry of
the first order, sublimity of the highest proof.
Rouse thyself, rouse thyself up; arise, O Jerusalem !
Who hast drunken from the hand of Jexovaun the cup of his fury ;
The dregs of the cup of trembling thou hast drunken, thou hast wrung them out.
There is not one to lead her, of all the sons which she hath brought forth ;
Neither is there one to support her by the hand, of all the sons which she hath educated.
These two things have befallen thee; who shall bemoan thee ὃ 4
Desolation and destruction; the famine and the sword; who shall comfort thee ?
Thy sons lie astounded ; they are cast down:
At the head of all the streets, like the oryx ! taken in the toils ;
Drenched to the full with the fury of Jenovaun, with the rebuke of thy God.
Wherefore hear now this, O thou afflicted daughter; .
And thou drunken, but not with wine,
Thus saith thy Lord Jenovan ;
And thy God, who avyengeth his people ;
Behold I take from thy hand the cup of trembling ;
The dregs of the cup of my fury: .
Thou shalt drink of it again no more.
But I will put it into the hand of them who oppress thee ;
Who said to thee, bow down thy body, that we may go over:
And thou layedst down thy back, as the ground:
And as the street to them that pass along.
Bishop Lowrn’s Version.
5 Consider Hi istory.
A consideration of events recorded in history will very frequently shew, how far and in
what sense any expression is to be understood figuratively, Thus many and various things
are said relative to the coming of Christ, hiskingdom, government, and adversaries. Now
history informs us, that he came, at the destruction of Jerusalem, to rule and govern far
and wide by the spreading of the Gospel. In Matt. x. 34. Christ says that he came not
to send peace.on earth, but a sword. In the parallel passage, Luke xii. 51., he says that
he came to cause division. The general import of these two passages is, that he would
cause discord, and as it were sow dissensions. But in what sense could the blessed Saviour
mean that he would cause discord? We learn from history, that in consequence of the
diffusion of the Christian religion, nations and families became divided, so that some em-
raced it while others rejected it, and the former were persecuted by the latter on account
of their Christian profession. A further exposition of this passage is given in p.592. infra.
6. Consider the connexion of doctrine, as well as the context of the figu-
rative passage.
A consideration cf the connexion of doctrine, as well as of the context, will often lead
to the origin of the figurative expressions employed by the sacred writers, and consequently
enable us to ascertain their meaning: for very frequently some word precedes or follows,
or some synonyme is annexed, that plainly indicates whether the expression is to be taken
properly or figuratively. For instance, the words sin and iniquity, which are of such fre-
quent occurrence in the law of Moses, are tropically put for punishment; and that the
phrase, to bear one’s sin or iniquity, is equivalent to the suffering of the punishment due
‘to sin, appears from the synonymous expressions of being cut off from the people, and dying,
being very often annexed. As in Levit. xix. 8. Exodus xxviii. 43. Numb, xiv. 35.
‘and xviii. 22.32. &c. Thus also diseases and infirmities are called sins, because they
are considered as the punishment of sin, (as in Isa. liii, 4, with Matt. viii. 17.) the figure
in which passage is subsequently explained in verse 5. Compare also verse 12. and Psalm
xxxviii. 3—5. Ezek. xxxiii, 10. and Johnix. 2,3. So likewise in Gen. xxxi. 42, 53.
the context manifestly shews that the fear of Isaac, and the fear of his father, are put for
Jehovah, the object of fear and reverence. Once more; when, in 1 Pet. ii. 5. 9. believers
' Or wild bull.
V. Sect. 17 On the Interpretation of Tropes and Figures. 587
are said to be living stones, 4 spiritual house, and a royal priesthood, as these expressions
are derived from the Old Testament, we must recur to Exodus xix. 5, 6. in order to as-
certain the full extent of their privileges. The general tenor of the apostle’s address then
will be, ““ Consider yourselves as forming part of a nobler temple than that of the Jews,
and in which a much more spiritual sacrifice is offered to God through Christ. — You,
who have embraced the Gospel, are considered by God as inheritors of all those holy bless-
ings which were promised to the Jews.”
7. In fixing the sense exhibited by a metaphor, the comparison ought never
to be extended too far, or into any thing which cannot be properly applied
to the person or thing represented.
In other words, a comparison which ordinarily has but one particular view, ought not to
be strained, in order to make it agree in other respects, where it is evident that there is not
a similitude of ideas. For instance, in Isa. xl. 6. we read all flesh is grass; that is, all
mankind are liable to wither and decay, and will wither and decay like grass. But this
metaphor would be tortured to a meaning, which, as it is foolish and absurd, we may be
sure was never intended by the inspired writer, if we were to say that mankind were like
grass, or were grass in colour or shape. What wild, and indeed what wicked abuse, would
be made of the Scripture expression concerning our Lord that he will come as a thief in
the night (Rev. xvi. 15.) if we were not to confine the sense to the suddenness and sur-
prisal of the thief, but should extend it to tlle temper and designs of the villain who breaks
open houses in the night ?! Hence, though one metaphor may be brought to signify many
things with respect to some different qualities, and diverse attributes, it nevertheless is very
evident that tat sense ought chiefly to be attended to, which appears to be designed by the
Spirit of God, and which is obviously figured out to us in the nature, form, or use of the
thing, from which the metaphor is taken. Thus, Christ is called a lion (Rev. ν. 5.) because
he is noble, heroic, and invincible; Satan, the grand adversary of souls, is called a lion in
1 Pet. v. 8. because he is rapacious, roaring, and devouring. And wicked men are termed
lions in Jobiv. 10,11. and 2Tim.iv. 17. because they are fierce, outrageous, and cruel
to weaker men.
8. In the interpretation of figurative expressions generally, and those
which particularly occur in the moral parts of Scripture, the meaning of
such expressions ought to be regulated by those which are plain and clear.
All mere maxims, whether plain or figurative, must be understood in a manner con-
sistent with possibility and the rules of humanity. The rule just stated is especially ap-
plicable to the right interpretation of Matt. v. 38—42., which enjoins us not to retaliate,
but to bear small injuries, and Matt. vi. 19. 51. $4., which prohibits thoughtfulness about
worldly concerns; which injunctions have been objected to, as being impracticable general
duties, inconsistent with natural instinct and law, and altogether destructive of society.
If, however, the present rule be kept in view, and if we attend to the auditors and occa-
sion of this discourse and to the context, the true sense of the precepts before us will be
evident, ;
The auditors were the rnultitude and the disciples of Christ, as appears from the context
both preceding and following the serfnon, and also from the conclusion of it.2 The
multitude and the disciples were likewise the auditers of the same, or a similar, discourse
recorded by Luke.3 They were both, therefore, intended for general instruction to all
Christians. Particular appropriate instructions to his apostles, and to the seventy during
his ministry, Christ gave to them when he sent them forth to preach and work miracles ¢ ;
and upon other occasions when they were in private. After Jesus had been delivering
some similar instructions to those in the sermon on the mount, he tells Peter that they
were designed for general use.6 Our Lord, therefore, probably delivered the precepts
we are considering in such language as was intelligible to the multitude. Now they,
instead of viewing them as ‘ impracticable, inconsistent with natural law, and destructive
of society,’ expressed their great admiration of the wisdom and dignity with which he
taught. 7
The occasion of this sermon was, towards the beginning of his ministry, to teach the
true nature of the Messiah’s kingdom, to give laws suitable to it, and to correct the false
1 Numerous similar instances are given by Glassius, Philologia Sacra, (edit, Dathii)
lib. ii. pp. 918 —921.
2 Matt. v. 1.; vii. 94, 28. ; vill. 1. 3 Luke vi. 17. 47—49. ; vii. 1.
4 Matt.x. Markvi. 7—11. Luke ix. 1—6.; x. 1—24,
> Matt. xiii. 1O—23. 36—43. 51. John xiv.—xvii.
6 Luke xii. 41—48, 7 Matt. vii. 28, 29.
588. . On the Figurative Language of Scripture. [Part 11. Ch.
and worldly notions of it, which the Jews in general entertained. They were filled with
‘ideas of conquest, and revenge against the Romans, and of enriching themselves by
plunder. But Christ, instead of countenancing a vindictive temper, enjoins lenity, for- —
-bearance, and kindness to those who injure us. ‘These directions accord with the disposi-
tions which, in the introduction to the sermon, he pronounces to be requisite to true
happiness; with his plain injunctions to forgive injuries ; with the general strain of his
discourses, with the condition of humanity ; and with the context, both in Matthew and
Luke.! In connexion with the precepts we are considering, in both Evangelists,
« doing to others as we would have them do to us,’ and ‘ doing good to our enemies, in
imitation of our heavenly Father,’ are enjoined. These plain comprehensive rules are
introduced as including the figurative ones here specified, which point out small injuries.
And frivial instances are here specified, probably to point out the necessity of extending
a lenient and forbearing disposition to small circumstances, in order. to pervade every
~ social sentiment and action with the temper of kindness, and to prevent a vindictive spirit
from insinuating itself by the smallest avenues into our hearts. ‘That these commands
ate not to be taken literally, as enjoining the particular actions here specified, but the
disposition of forgiveness and benevolence, is apparent, not only from its being usual in
the East to put the action for the disposition 2; and from the manner in which the pre-
cepts are introduced, but also from our Lord’s own conduct. For he mildly reproved
the officer who struck him at his trial. Though he had before voluntarily given himself
up to the persons who were sent to take him, bade Peter sheath the sword with which he
had maimed one of them, and himself miraculously cured him: yet even here he gently
reproved them for the manner in which they came to apprehend him.* These instances of
Christ’s different behaviour under a variation of circumstances, shew that he meant these
precepts to be interpreted, according to the nature and reason of the case. He might
express them the more strongly in order to contradict Ecclus, xii. 4, 5. 7., and similar
improper sentiments and practices which at that time prevailed in Judea. Neither did
Paul act agreeably to the literal sense of the commands in question. ὃ
The injunction, not to lay up treasures upon earth, but in heaven®, according to the —
Hebrew idiom, means, to prefer heavenly to earthly treasures. The reason given for it
is, because, making earthly treasures the chief object, beclouds the moral eye, the guide
of life, and is inconsistent with the love and service of God. Christ adds, ‘ therefore
take no thought,’ or as it should be translated, ‘ be not anxious about food, drink, or
clothing,’ but with moderate care only about them, trust the providence of your heavenly
Father. Let your first and chief care be to do your duty. Do not anxiously anticipate
the cares of the morrow. All this accords with our best natural sentiments, and with the
other instructions of our Lord. The auditors, and occasion of the discourse, together
with the language and connexion in which the directions are given, shew these to be the
ideas which Jesus meant to convey. 7
Lastly, in explaining the figurative language of Scripture, care must be
taken that we do not judge of the application of characters from modern
usage ; because the inhabitants of the East have very frequently attached a
character to the idea expressed, widely different from that which usually
presents itself to our views.
The inhabitants of the East, from their lively imaginations, very often make use of far-
fetched comparisons, and bring together things which, in our judgments; are the most
dissimilar. Besides, since the Hebrew mode of living differed greatly from ours, and
many things were in use and commended by the Israelites which to us are unknown, —
we ought not to be surprised, if there be a very wide difference subsisting between the
metaphorical expressions of the Hebrews, and those which are familiar to us, and if they
should sometimes appear harsh, and seem:to convey a different meaning from that which
we are accustomed to receive. Thus, in Deut. xxxiii. 17. the glory of the tribe of Joseph
is compared to the firstling of a bullock ;'in like manner Amos (iv. 1.) compares the
noble women of Israel to the kine of Bashan, and Hosea compares the Israelites ta
refractory kine that shake off the yoke. The patriarch Jacob, in his prophetic and vale-
dictory address to his children (Gen, xlix. 14.) in which he foretells their own and their
1 Matt.v. 43—48, Luke vi. 27—36.
2 Matt.v.38. Lukexxii. 36. ; xix. 13,14. John xiii. 14,15. 17.
3 John xviii. 22,.23. .
4 Mark xiv.48. Matt. xxvi. 55. Luke xxii. 50—53. John xviii. 10. :
5 Acts xxiii. 3.3; xvi. 37. 6 Matt. vi. 19—34. John vi. 27.
7 Blair on Christ’s Sermon on the Mount. Newcome’s Observations on Christ, p. 50.
parti. chap. 1. sect. 9.
V. Sect. 1.1 - Οὐ the Interpretation of Metonymies. Ὁ 589.
descendants’ future condition, terms Issachar a strong ass, literally a strong-boned or
strong-limbed ass. Now, if we take these metaphors according to their present sense, we
shall greatly err. The ox tribe of animals, whose greatest beauty and strength lie in its
horns, was held in very high honour among the antient nations, and was much esteemed
on account of its aptitude for agricultural labour : hence Moses specially enacts, that the
ox should not be muzzled while treading out the corn. The ass tribe, in the East, is
robust, and more handsome, as well as much quicker in its pace, than thoseanimals
are in our country: and therefore princes and persons of noble birth thought it no
degradation to ride on asses. Hence, in the opinion of the inhabitants of the East, it is
not reckoned disgraceful to be compared with oxen and asses; nor, if a metaphor
be derived from those animals, do they intend to convey the same meaning which we
should express by a figure drawn from them. In the comparison of the tribe of Joseph
to the firstling of a bullock, the point of resemblance is strength and power.' -In~the
comparison of the matrons of Samaria to the kine of Bashan, the point of resemblance is
luxury and wantonness, flowing from their abundance®: in the comparison of Issachar
to an ass, the point of resemblance is bodily strength and vigour; for in that animal the
Hebrews were accustomed to regard strength, though we usually associate with it the
idea of slowness and stupidity. 3 ;
SECTION II.
ON THE INTERPRETATION OF THE METONYMIES OCCURRING IN
THE SCRIPTURES.
Nature of a Metonymy.— 1. Metonymy of the cause.—2. Metonymy of
the effect.—3. Metonymy of the subject.—4. Metonymy of the adjunct,
in which the adjunct is put for the subject. ae
A. METONYMY isa trope, by which we substitute one appella-
tion for another *, as the cause for the effect, the effect for the cause,
the subject for the adjunct, or the adjunct for the sulyect.
A’ Metonymy of the cause is used in Scripture, when the person
acting is put for the thing done, or the instrument by which a thing
is done is put for the thing effected, or when a thing or action is
put for the effect produced by that action. rien at
A Metonymy of the effect occurs, when the effect is put for the
efficient cause.
_ A Metonymy of the sulyect is, when the subject is put for the
adjunct, that is, for some circumstance or appendage belonging to
the subject: when the thing or place containing is put for the thing
1 Mr. Brown has recorded a similar figure, which is in use at the present time at the
court of the sultan of Dar Fur, in Africa; where, during public audiences, a kind of hired
encomiast stands at the monarch’s right hand, crying out, ‘* See the buffalo, the of’spring
of a buffalo, the bull of bulls, the elephant of superior strength, the powerful Sultan Abd-
el-rachmfn-al-rashid ἢ Journey to Dar Fur, chap. 1. in. fine, or Pinkerton’s Voyages,
vol. xv. p. 122.
2 The propriety of this comparison will appear when it is recollected that Bashan was
celebrated for the richness of its pastures, and its breed of cattle. (See Numb. xxxii. 4.
Deut. xxxii, 14. and Ezek. xxxix. 18.) This region still retains its antient fertility ; and
its robust, handsome, and independent inhabitants are such as we may conceive its antient
possessors to have been. See Buckingham’s Travels in Palestine, pp. 325—329.
3 Bauer, Herm. Sacra, pp. 206. 210—213. 216—221. Enrnesti, Instit. Interp. Noy.
Test. pp. 99—110. Morus in Ernesti, tom. i. pp. 260—300.
* Quinctilian, lib. viii. c. vi, tom. ii. p. 103. ed, Bipont.
590 On the Figurative Language of Scripture. {Part II. Ch.
contained or placed ; when the possessor is put for the thing possessed ;
when the olyect is put for the thing conversant about it; or when
the thing signified is put for its sign.
A Metonymy of the adjunct is, when that which belongs to any
thing serves to represent the thing itself. |
1, METONYMY OF THE CAUSE.
I. Frequently the person acting is put for the thing done.
1. Thus, Christ is put for his Doctrine in Rom. xvi. 9.
- Salute Urbanus our helper in Christ, that is, in preaching the doctrines of the Gospel,
he having been a fellow-labourer with the apostles, Similar instances occur in 1 Cor. iv. 15.
and Eph. iv. 20. .
2. The Holy Spirit is put for his Effects: as in 2 Cor. iii. 6.
Who hath made us able ministers of the new covenant, not of the letter but of the spirit ; for
the letter killeth, but the spirit giveth life. Here, by the word letter we are to understand
the law written on tables of stone, which required perfect obedience, and which no man
can perform because of the corruption of his nature; therefore the law or /etter killeth,
that is, can pronounce nothing but a sentence of condemnation and eternal death against
man. But by the spirit is intended the saving doctrine of the Gospel, which derives its
origin from the Holy Spirit, the Comforter, who teaches or instructs, and prepares man
for eternal life. In the same sense, Jesus Christ says, John vi. 63. The words that I
speak, they are spirit and life, that is, they are from the Spirit of God, and, if received with
true faith, will lead to eternal life. A similar mode of expression occurs in Rom. viii. 2.
Here, by the law of the spirit of life is meant the doctrine of the Gospel, because it is a
peculiar instrument of the operation of the Holy Spirit ; who, by a divine efficacy, changes
the heart, and writes his law there, which now is not only inscribed on tablets or parch-
ments, but also penetrates the very heart of man, and quickens the soul to spiritual
motions and actions.!
3. The Holy Spirit is put for His Operations :
For regeneration, Psal. li. 10, Ezek. xxxvi. 26, 27. compared with Eph. iv. 23. Rom.
xii. 2. which passages imply nothing less than a radical change, both external or moral,
and internal or spiritual, wrought in the soul by the influence of divine grace.
4. The Holy Spirit is put for the Influences or Gifts of the Spirit, as
in 1 Thess. v.19. Quench not the Spirit.
The similitude is borrowed from the antient altar of burnt-offering, in which the fire
was to be kept continually burning. The Holy Spirit is here represented as a fire, be-
cause it is His province to enlighten, quicken, purify, and refine the soul, and to excite
and maintain every pious and devout affection. The Christian therefore must not quench
the sacred flame of the Holy Spirit in any of his influences by committing any act, uttering
any word, or indulging any sensual or malevolent disposition, which may provoke Him
to withdraw both His gifts and graces. Neither must the Christian extinguish the gifts
of the Spirit, but keep them in constant exercise, as love, joy, peace, long-suffering, gen-
tleness, goodness, fidelity, meekness, &c. So, in 2 Tim. i. 6. Saint Paul’s advice, Stir
up the gift of God which is in thee, means the gift of the Holy Spirit. See also 1 Tim. iv. 14,
Again, when our Saviour “ exhorts us to ask with confidence for spiritual aid, appeal-
ing to the conduct of men, he adds, ‘‘ If ye then, being evil, know how to give good gifts
unto your children, how much more shall your heavenly Father give the Holy Spirit to them
that ask him?” (Luke xi. 13.) By which he would have us distinctly understand that
if man, with all his imperfections and all his unkindness, can yet be tender-hearted to his
children, and seasonably bestow on them beneficial gifts, much more will God, who is
perfection and benignity itself, most assuredly impart the blessing of his Holy Spirit to
those who earnestly and anxiously implore divine help,—that help which can illumine
what is dark ; can strengthen what is irresolute; can restrain what is violent; can com-
fort what is afflicted ; in such a manner, and to such a degree, as may be requisite for the
TT
! Flaccus IHyricus, in Clav. Script. pars 1. col. 1162.
V. Sect. 1.1 On the Metonymies occurring in the Scriptures. 591
soul when struggling under different but difficult temptations ; that help, without which
man, unassisted, cannot persevere in rectitude of thought and action.” !
5. Spirit also denotes a Divine Power or energy, reigning in the soul
of the regenerate man.
Compare Lukei. 46, 47. with 1 Thess. v. 23.; and for other places, where the word
Spirit is put for the new man and spiritual strength, see Isa. xxvi. 9. Ezek. xviii. 31,
Matt. xxvi. 41. Rom. i. 9. 1 Cor. v. 3—5. and vi. 20. Gal. iii. 8. &c.
6. More especially the Holy Spirit is put for those peculiar and ez-
traordinary Gifts of the Spirit, which, for various uses, whether public
or private, spiritual or temporal, are bestowed on man.
Thus, in 2 Kingsii. 9. Elisha earnestly requests of Elijah, Let a double portion of thy
spirit rest upon me; that is, an extraordinary measure of the gifts of prophecy, and of
power in working miracles, which are here called the portion of the spirit. See also
Numb. xi. 17. 95. Dan.v.12. The prophet Daniel had a more ezcellent spirit, that is,
a more eminent gift of the spirit, more knowledge, and more understanding.
7. The Spirit is also put for revelations, visions, or ecstacies, whether
really from the Holy Spirit, or pretended to be so.
Ezek. xxxvil. 1. The hand of the Lord carried me out in the spirit of the Lord, that is,
by a vision or rapture of spirit. 2 Thess. ii. 2. That ye be not shaken in mind —neither
ὧν spirit, &c. that is, by revelations pretending to come from the spirit. Rev.i. 10, J
was in the spirit, that is, in an ecstacy and peculiar revelation of the Holy Spirit, as is
described in Rev. iv. 2. xvii. 3. xxi. 10. and 2 Cor. xii. 2. To this head may also be
referred those passages, where spirit is put for doctrines, whether really revealed or pre-
tended to beso: asin 1 Tim. iv. 1. where, by seducing spirits are intended false teachers
who pretend to receive their doctrine from the Spirit of God; and 1 John iv. 1. where
Spirit is put for doctrine pretended to be received by the false teachers from God.
8. Parents or Ancestors are put for their Posterity; this mode of
speaking is of very frequent occurrence in the sacred writings.
Thus Shem, Japhet, and Canaan, are put for their posterity, in Gen. ix. 27. Jacoband
Israel for the Israelites, in Exod. v. 2. Numb. xxiii. 21. xxiv. 5.17. Deut. xxxiii, 28.
i Kings xviii. 17,18. Psal. xiv. 7. and cxxxv. 4. Amos vii. 9. in which verse Isaac, as
im verse 16. the House of Isaac, means the same people. ‘The seed of Abraham, Isaac,
and Jacob, (of whom, according to the flesh, Christ came, Rom. ix. 5.) is put for Christ
himself, in Gen. xii. 3. xvili. 18. xxii. 18. xxvi. 4. xxviii. 14. and Gal. iii, 8. as is evi«
dent by comparing Acts iii. 25. and Gal. iii. 14.16. In 2 Chron. xxv. 94. Obededom is
put for his descendants, who, it appears from 1 Chron. xxvi. 15. were porters and keepers
of the sacred treasures. In Ezek. xxxiv. 23. David is put for David’s Lord, the illustrious
Messiah.
9. The Writer or Author is put for his Book or Work :
Asin Luke xvi. 29. xxiv. 27. Actsxy. 21. xxi. 21. and 2 Cor. iii. 15. in which pas-
sages Moses and the Prophets respectively mean the Mosaic and Prophetic Writings,
composed by them under divine inspiration, and transmitted to posterity as the rule of faith.
To this first species of metonymy may be appropriately referred,
FIRST, all those passages where the soul of man is put for his life, which
is its effect, as in Gen. ix. 5. (Heb.) Exod. iv. 19. (Heb.) Lev. xvii. 11.
Judg. ix. 17. (Heb.) 1 Sam. xxvi. 21. 1 Kings ii. 23. (Heb.) 2 Kings vii. 7.
(Heb.) Psal. xxxiil. 19. xxxvili. 12. (Heb.) ἵν]. 13. Jer. xlv. 5. (Heb.)
Lam. v. 9. (Heb.) Jonah ii. 6. (Heb.) Matt. ii. 20. (Gr.) x. 39. (Gr.) xvi. 25.
(Gr.) xx. 28. (Gr.) John x. 17. (Gr.) xiii. 37,38. (Gr.) xv. 13. (Gr.) &c.
SECONDLY, those passages also, where the soul is put for the will, af-
Sections, and desires, which are its operations, as in the original of the
tellowing passages, where the metonymy is correctly rendered in our
authorised version, viz. Gen. xxiii. 8. Exod. xxiii. 9. Deut. xxiii. 24.
' Bishop Huntingford’s Charge, entitled “‘ Preparation for the Holy Order of Dea-
eons,” p. 14, :
592 On the Figurative Language of Scripture. [Part II. Ch.
Psal. xvii. 10. xxvii. 12. xli.2. cv.22. Prov. xxiii. 2. and John x. 24.
(literally, hold our soul in suspense). And thirdly, all such passages,
where the spirit (which is frequently synonymous with the soul of man)
is used to express the motions or affections of the soul, whether good or
evil. Examples of this kind occur in Gen. xly. 27. Numb. xiv. 24. Judg.
viii. 3. where, in the Hebrew, anger, is soul, as is heart in Exod. xxiii. 9.
2 Chron. xxi. 16. xxxvi. 22. Psal. lxxvi. 12. Ixxvii. 3. Prov. i. 23. xviii. 14.
xxix. 1. Eccles. vii. 9. Isa. ΧΧΙΧ. 10. xxxvil. 7. Jer. li. 11. Ezek. xiii. 3.
Dan. v. 20. Hag. i. 14. Hab.i. 11. Rom. xi. 8. (Gr.) 1 Cor. ii. 12. (Gr.) ἄς.
II. Sometimes the cause or instrument is put for the thing effected
1. The Mouth, the Lips, and the Tongue, are respectively put for
the Speech. 7
Thus, Deut. xvii. 6. by the mouth of two or three witnesses (that is, their speech or tes-
timony) shall he that is worthy of death be put to death. So Deut. xix. 15. Matt. xviii.
16. — Prov. xxv. 15. A soft tongue breaketh the bone ; that is, a mild and courteous way
of speaking softens the hardest heart and most obstinate resolutions. Similar instances
occur in Psal. v. 9. Prov. x. 20. Jer. xviii. 18. Acts 11. 4.11. Tongue is also put for
the gift of foreign languages, in Mark xvi. 17. and 1 Cor. xiv. 19. Gen. xi. 1. The whole
earth was of one language, (Heb. lip,) and of one speech (Heb. word). In the book of
Proverbs,. the lip is very frequently put for speech. See Prov. xii. 19, 22. xiv. 7.
xvii. 7. xviii. 7.20. Job xii. 20. (Marginal renderings. )
2. The Mouth is also put for Commandment in Gen. xlv. 21. (marginal
rendering) (Heb. mouth). Numb. iil. 16. 39. xx. 24. xxvii. 14. Deut. i.
26. 43. and in Prov. v. 3. the Palate (marginal rendering) is also put for
Speech.
3. The Throat is also put for Loud Speaking, in Isa. lviii. 1. Cry aloud
(Heb. with the throat).
4. The Hand is ordinarily put for its Writing, 1Cor. xvi.21. Col. iv. 18.
By the same form of speech also Labour is put for Wages, or the fruit of labour,
Ezek. xxiii. 29. ; and things that are sold, for the price at which they are sold. Thus, in
Matt. xxvi. 9. it is said the ointment might have been sold for so much and given to the
poor. See likewise Exod. xxi. 21. The sword is put for war or slaughter. Exod. ν. 3.
Lev. xxvi.6. Psal. cxliv. 10. Isa.i. 20. Jer. xliii. 1. Rom. viii. 35.
5. The Sword, Famine, and Pestilence, likewise respectively denote
the effects of those scourges. er,
Ezek. vii. 15. The sword is without, and the pestilence and the famine within ; that is,
death and ruin are every where scattered by those terrible agents. So, in Matt. x. 34.
TI came not to send peace (or temporal prosperity) but a’sword; that is, variance, death,
and persecution. Our Saviour’s meaning is, not that his coming was the necessary and
proper cause of such unhappiness, but that so it should eventually happen on his appear-
ance in our nature ; because his kingdom was of another world, and consequently opposed
to all the designs and interests of the present world. This remark will satisfactorily
explain Luke xii. 51—53., where Jesus foretells the effects that would follow from
preaching the Gospel.
2. METONYMY OF THE EFFECT.
III. Sometimes, on the contrary, the effect is put for the cause.
Thus, God is called Salvation, that is, the author of it, Exod. xv. 2., our life and the
length of our days, Deut. xxx. 20., our strength, Psal. xviii. 1. So Christ is termed
Salvation, Isa. xlix. 6. Luke ii. 30.— Life, John xi, 25. and the resurrection in the same
place. See also Col. iii. 4. Peace, Eph. ii. 14. So he is said to be made unto us wisdom,
righteousness, sanctification, and redemption, that is, the author of all these, in 1 Cor. i. 30.
So, in Luke xi. 14. compared with Matt, ix. 32. a dumb devil or demon is gne that made
V. Sect. 17 On the Metonymies occtiving in the Scriptures. 398
the person whom he possessed, dumb. In like manner, the Gospel is called the power
of God unto salvation, in Rom. i. 16., that is, the instrument of his power. Faith is called
our Victory, because by it we overcome the world, 1 John. v. 4. | That which is the means
of sustaining or preserving life is called our.life, Deut. xxiv. 6. or our living, Mark xii.
44. Luke viii. 43. and xv. 12. So, glad tidings, are such as make glad, Rom. x; 15.
A lively hope is that which revives or enlivens, 1 Pet. i. 3.— Wine is a mocker, and
strong drink is raging, Prov. xx. 1., that is, they make men such, There is the same form
of speech likewise in Heb. vi. 1. and ix. 14. where dead works are deadly works, that. is,
such as make men obnoxious to death. Deut. xxx. 15. 7 have set before thee this day life
and death, that is, have clearly shewed thee what is the cause and original of each.
John iii. 19. This is the condemnation, that is, the cause of it. Rom. vii. 7. Js the law
sin ? that is, the cause of sin, in itself. Rom. viii.6. To be carnally minded is death,
that is, its cause, but to be spiritually minded is life and peace, or the cause of those
blessings. A like expression occurs in Rom. vi. 23. Bread is put for the seed of which
bread is made, Eccl. xi. 1. Shame is put for that which is the cause of it, or the idols wor-
shipped by the Israelites, which proved their shame. Jer. iii. 24. Hos. ix. 10.
3. METONYMY OF THE SUBJECT.
----
- IV. Sometimes the subject is put for the adjunct, that is, for some
circumstance or appendage belonging to or depending upon the sulyect.
Thus, the HEART is frequently used for the will and affections, as in
Deut. iv. 29. vi. 5. x. 12. Psal. ix. 1. xxiv. 4, li. 10. Ixii. 10. cv. 25. cxix. 10. 32.
112. Prov. xxi. 1. xxiii. 26. Acts iv, 32. For the understanding, mind, thoughts, and
memory, Deut. iv. 39. vi. 6. xi. 16. 18. xxix. 4. 1 Sam.i. 13. 2 Chron, vi. 8. Job xxi.
22. Psal. iv. 4. Ixiv. 6. Prov. xix. 21. xxviii. 26. and Luke ἢ. 51. For the consci-
ence, 2 Sam, xxiv. 10. 2 Kings xxii.19. Eccles. vii. 22. and 1 Johniii. 20. and for
the desires of the soul expressed in prayer, in Psal. Ixii. 8. Lam. ii. 19. The reins are
-also frequently put for the thoughts, as in Psal. vii. 9. xxvi. 2. 11. 6. Ixxiii. 21. Prov.
xxiii. 16. Jer.xi, 20. xvii. IO. andxx. 12. So, the new or inward man is put for the
condition or state of a regenerated soul, to which the old or outward man is opposed,
See Rom. vi.6. and xii. 2. Eph. 4. 22. 24. 2 Cor. v. 17.
as Sometimes the place or thing containing denotes that which is
contained in such place or thing. ,
Thus, the xarnrs and the wortp are frequently put for the men that dwell therein, as
in Gen. vi. 11. Psal. xevi. 13. Hab. ii. 14. Johni. 29. iii. 16, 17. xv. 18. and xvii. 21.
1 Cor. vi. 2. as also in very many passages. In like manner, countries, islands, cities,
and houses are respectively put for their inhabitants, Gen. xli, 57. Psal. c. 1. cv. 38.
Isa. xli.1. 5. xlii. 4. xliii. 3. li. 5. Matt. ili. 5. viii. 34. xi. 21, 22, 25. Gen. vii. 1. Exod. i.
21. 2 Sam. vii. 11. 1 Chron. x. 6. Acts x. 2. 1 Tim. iii. 4, Heb. xi. 7. So the houses
of Levi and Israel denote their several families. Exod. ii. 1. Ezek. iii. 1. The basket;
Deut. xxviii. 5. 17. is the fruit of the basket; a table, Psal. xxiii. 5. Ixix. 22. and
Ixxviii. 19. denotes the meat placed on it ; the cup, the wine or other liquor in it, Jer.
xlix. 12. Ezek. xxiii. 32. Matt. xxvi. 27,28. Mark xiv. 23. Luke xxii. 17. 20. 1 Cor.
x. 16. 21. and xi. 26, 27.; ships, Isa. xxiii. 1. 14. the men in them; the grave, those
who are buried in it, as in Isa. xxxviii. 18. compared with verse 19. and Psalms vi. 5.
and xxv. 17. In like manner heaven is put for God himself, in Psal. xxiii. 9. Matt.
xxi. 25. Luke xx. 4. and xv. 18.
VI. Sometimes the possessor of a thing is put for the thing possessed.
Thus, Deut. ix. 1. To possess nations greater and mightier than thyself, means to pos-
sess the countries of the Gentiles. See also Psal. Ixxix. 7. where Jacob means the land
of the Israelites. In like manner, the name of God is put for the oblations made to
him. Josh. xiii. $3. with verse 14. Josh. xviii. 7. and Deut. x. 9. Christ is put for his
church (or believers, who are termed his peculiar people, Tit. ii. 14, 1 Pet. ii. 9.) in
Matt. xxv. 35. explained in verse 40. 1 Cor. xii. 12.; and the affiictions of Christ are
put for the afflictions of the faithful, in Col. i. 24.
VII. Frequently the object is put for that which is conversant about it-
Thus. glory and strength are put for the celebration of the divine glory and strength,
in Psal. viii, 2, explained by Matt. xxi. 16.; see also -Psal. xevi. 7,8. A burthenisa
VOL. UU. QQ
594 On the Figurative Language of Scripture. {Part 11. Ch.
prediction of divine judgmients or punishment about to be inflicted on sinners. Isa. xiii?
1. xv. 1. xvii. 1. xix.1, xxi. 1. yxii. 1. and xxiii. 1. . Promise is put for faith which ©
receives the gracious promise of God, in Rom. ix. 8. and Gal. iv. 28. Sin denotes a
sacrifice for sin or sin-offering, Gen. iv. 7. Exod. xxix. 14. (Heb. sin) Lev. x. 17.
(Heb. sin) Hos. iv. 8. Isa. liii. 10. (Heb. sin) and 2 Cor. ν. 21. +
VIII. Sometimes the thing signified is put for the sign.
So, the strength of God, in Chron. xvi. 11. and Psal. ev. 4. is the ark, which was ἃ
sign and symbol of the divine presence and strength, whence it is expressly called the art
of the strength of God in Psal. cxxxii. 8. Thus in Ezek. vii, 27. desolation denotes a mourn
ing garment as a token of it. .
IX. When an action 1s said to be done, the meaning frequently iss
that it is declared or permitted, or foretold that it shall be done.
Thus, in the original of Lev. xiii. 3. the priests shall look on him and pollute him ; in,
our version, shall pronounce him unclean or polluted. The original of Ezek. xiii. 22.
is, by quickening or enlivening him ; in our translation it is rendered by promising him
life. So Gen. xli.13. me he restored, means, foretold or declared that I should be re-
stored. Jer. iv. 10. Ah Lord God! thou hast greatly deceived this people, that is,, hast
permitted them to be deceived by their false prophets. Ezek. xiii. 19. to slay the souls
which should not die, denotes the prophesying falsely that they should die. So Jer. i. 10.
1 have set thee over the nations to root out and to pull down, that is, to prophesy or declare
them pulled down. Ezek. xx. 25, 26. I gave them statutes which were not good, and pol-
luted them in their own gifts, that is, I gave them up to themselves, and permitted them
to receive such statutes of the heathen, and suffered them to pollute themselves in those
very gifts ; which, by the law, they were to dedicate to my service, and dealt with them
accordingly. Hos, vi. 5. 7 have hewn them by the prophets, or foretold that they should
be hewn or slain. Soin Acts x. 15. the original rendering is, what God hath cleansed,
that do not thow pollute (compare Matt. xv. 11.), that is, as in our version, call not thou
common or defiled, Hence in Matt. xvi. 19. whatsoever thou shalt bind or loose on earth,
&c. means whatsoever thou shalt declare to be my will on earth shall be confirmed in
heaven. And in like manner the meaning of John xx. 23. is, whose sins ye shall declare
to be remitted or retained by the word of God.? Matt vi. 13. lead us not into temptation,
that is, suffer us not to be overcome by temptation.
X. Further, an action is said to be done, when the giving of an oc-
casion for it only is intended.
;
Thus, the literal rendering of Jer. xxxviii. 23. is, thow shalt burn this city, that is
(as translated in our version), shall cawse it to be burnt. Hence Jeroboam is recorded
in 1 Kings xiv. 16. to have made Israel to sin, that is, to have occasioned it, by his example
and command. In Actsi.18, Judas is said to have purchased a field, that is, occasioned
it to be purchased by the money which he cast down in the temple. Rom. xiv. 15. destroy
not him, that is, be not the cause or occasion of his destruction. And in 1 Cor. vii. 16..
whether thou shalt save thy husband, means, whether thou shalt be the cause of his con.-
version, and consequently of his salvation. ;
4, METONYMY OF THE ADJUNCT, IN WHICH THE ADJUNCT 15
PUT FOR THE SUBJECT, :
XI. Sometimes the accident, or that which is additional to a thing,
is put for its subject in kind.
The abstract is put for the concrete. So grey hairs (Heb. hoariness, or grey-headedness)
in Gen. xlii. $8. denote me, who am now an old man, grey and decrepid with age. So
1 Dr. A. Clarke, in his commentary on this verse, has adduced one hundred and eight
instances from the Old and New Testaments, in which the word sin is put for a sin-
offering: Dr. Whitby (in loc.) has specified only twenty-two examples.
2°On Ὁ forced interpretation of these two clauses (among others) has the papal church
erected the dangerous notion that priests may grant particular absolution to individuals.
See it briefly but ably confuted in Bishop Porteus’s Confutation of the Errors of the
Church of Rome, pp. 44, 45. ’ ; ey
V. Sect. 1.1 On the Metonymies occurring in the Scriptures. 595
also, days and multitude of years, in Job xxxii. 7, are old men. The stréngth of Israel,
1 Sam, xy. 29, is the strong God of Israel. Circumcision and uncircumcision, in 0m,
iii. 30. signify the circumcised and uncircumcised. The election, Rom. xi. 7. is the elect.
Abomination, in Gen. xlvi. 34. and Luke xvi. 15. is an abominable thing. A curse, Gal.
lili. 18. 15 accursed. Light and darkness, Eph. y. 8. denote the enlightened and the igno-
rant. Sin is put for sinners in Isa. i, 18. The meaning of which passage, Glassius re-
marks, is, that sinners, by having their iniquities pardoned, shall be cleansed and purified
from the guilt and condemnation of sin: for sin, in itself, cannot be made clean.
XII. Sometimes the thing contained is put for the thing containing
it, and a thing deposited in a place for the place itself.
Thus, Gen. xxviii. 22. means this place, where I have erected a pillar of stone, shall
be God’s house. Josh. xv. 19. Springs of water denote some portion of land, where
there may be springs, Matt. ii. 11. Treasures are the cabinets or other vessels containing
them. A similar expression occurs in Psal. exxxv. 7. Outer darkness, in Matt. xxii. 13.
means fell, the place of outer darkness. Matt. xxv. 10. Marriage denotes the place
where the nuptial feast was to be celebrated. Mark iii. 11. Unclean spirits are men
possessed by them. In Luke vi..12. and Acts xvi. 13.16. Prayer evidently means
the place of prayer.! Rev. viii. 3. Golden incense, λιθανωτον, means a golden censer,
and so it is rendered in our authorised English version,
XIII. Time is likewise put for the things which are done or happen
in time. |
This is to be understood both of the word time itself, and of names expressing portions
of time, whether divided naturally or by human institution. Thus, in 1 Chron. xii, 32:
xxix. $0. Esth. i. 18. 2 Tim. iii. 1. Deut. iv. 32. Mark xiv. 35. and John xii. 27.
times, day, and hour respectively denote the transactions that took place in them. Again,
days are said to be good or evil, according to the events which happen in them, asin
Gen. xlvii. 9. Eccles. vii. 10. and Eph. v. 16. ; and that is called a person’s day, in
which any thing notorious or remarkable befalls him, whether it be good, as in Hos. i. 11.
and Luke xix. 42. 44., or evil, as in Job xviii. 20. Psal. exxxvii. 7. Ezek. xxii. 4.
Obad. 12. Micah vii. 4. Psal. xxxvii. 13. The days of the Lord, in Job xxiv. 1. Isa!
xiii. 6. Joel i. 15. and ii. 1,2. Amosv. 20. Zeph. 1. 14—16. 18. and ii. 2. respectively
denote the days when divine punishments were to be inflicted; and hence, by way of
eminence, the day of the Lord is appropriated to the day of judgment, in Joel ii. 31.
Acts ii. 20, 1 Cor. i. 8. 2 Thess. ii. 2. &c. In the same manner, the harvest and
summer are put for the fruits gathered at those seasons, Deut. xxiv, 19. Isa. xvi. 9,
{Jer. xl. 10. Amos viii. 1, 2. 2 Sam. xvi. 2, in which three passages, as also in Isa.
xvi. 9. the Hebrew is only summer.] And also the passover is put for the lamb which
was slain and eaten on that solemn festival. Exod. xii. 21. 2 Chron, xxx. 17. Mark
xiv. 12. 14. Matt. xxvi. 17—19. Luke xxii. 8. 11. 13. 15.
_ XIV. In the Scriptures, things are sometimes named or described
according to appearances, or to the opinion formed of them by men,
and not as they are in their own nature.
Thus Hananiah, the opponent of Jeremiah, is called a prophet, not because he was
truly one, but was reputed to be one, Jer. xxviii. 1. 5, 10. In Ezek. xxi. 3. the righteous
mean those who had the semblance of piety, but really were not righteous. So in Matt.
ix. 13. Christ says, J am not come to call the righteous, (that is, such as are so in their
own estimation) but sinners to repentance. See further Luke xviii. 9. and Rom. x,
2% 3. &c.
In Luke ii. 48... Joseph is called the father of Christ, and in v.41. is mentioned as
one-of ‘his parents, because he was reputed to be his father, as the same evangelist states
-in ch. i. 299. 2 Compare John vi. 42, ἅς. The preaching of the Gospel is in 1 Cor. i.
21. termed foolishness ; not that it was really such, but was accounted to be so by its
΄ ἹΠροσευχη. From 1 Macc. vii. 37. it appears that the Jews had a similar place of
prayer at Mizpah. See Wolfius, Rosenmiiller, Schindler, and otherson Luke vi. 12. ©
2°A similar mode of speech occurs in the Iliad, where Homer repeatedly calls Menelaus
and Agamemnon, the sons of Atreus, though they were in reality the children of his son,
Plisthenes, and consequently the grandchildren of Atreus. “In consequenee of their
father’s death, while they were very young, they were educated by their grandfather ;
who, from his attention to them, was universally acknowledged their protector and father.
Hence arose their appellation of Atridz, or sons of Atreus.
QQ 2
596 On the Figurative Language of Scripture. (Part II. Ch.
opponents. In like manner false teaching is called another Gospel in Gal. i. 6. and Epi-
menides, the Cretan philosopher, is termed a prophet in Tit.i. 12. because his countrymen
regarded him as such, and after his death offered sacrifices to him. ' Poi»
His enemies shall lick the dust, Psal. 1xxii, 9. means, that they shall prostrate themselves
so low towards the earth, that they shall seem to lick the dust. Similar expressions
occur in Isa. xlix. 23. Micah vii. 17. ἄς. The phrase, coming froma far country and
from the end of heaven, in Isa. xiii. 5. is taken from the opinion which antiently obtained,
and was founded on the appearance to the eye, viz. that the heavens are not spherical but
hemispherical, ending at the extremities of the earth, upon which the extremities of
heaven appear to rest. Hence the ends of the earth denote the remotest places. The
same phrase occurs in Deut. iv. 32. and xxx. 4. Neh. i. 9. Matt.xxiv. 31.
XV. Sometimes the action or affection, which is conversant about,
any object, or placed upon it, is put for the object itself.
* Thus, the Senses are put for the oljects perceived by them, as hearing for doctrine or
speech, in Isa. xxviii. 9. (marg. rend.) and liii. 1. (Heb.) In John xii. 38. and Rom.
x. 16. the Greek word axon, translated report, literally means hearing, and so it is ren-
dered in Gal. iii. 2. 5. Hearing is also put for fame or rumour in Psal. exii. 7. (Heb.)
Ezek. vii. 26. Obad 1. Hab. iii. 2. (Heb.) Matt. iv. 24. xiv. 1. and xxiv. 6. Mark i.
28. and xiii. 7.&c. The Eye, in the original of Numb. xi. 7. Lev. xiii. 55. Prov. xxiii.
31. Ezek. i. 4. viii. 2. and x. 9. is put for colours which are seen by the eye. Faith
denotes the doctrine, received and believed by faith, in Acts vi. 7. Gal. i. 23. and iii. 23.
25. Eph. iv. 5. 1 Tim. iv. 1. Tit. i. 13. Jude 3. Rev. ii. 13.—Hope, in Psal. Ixv. 5.
and lxxi. 5. Jer. xiv. 8. and xvii. 7. 13. is God, in whom we have hope, or place our
confidence. Hope also denotes Christ, or the benefits which we receive by him, in Acts
xxvi. 6—8. xxviii. 20. Col. i. 27. 1 Tim. i. 1. Hope is sometimes also put for men, in
whom we confide, or from whom we expect some good, asin Isa. xx. 5, 6. and for the thing
hoped for, as in Prov. xiii. 12. Rom. viii. 24. and Gal. ν- δ. in which last place the hope
of righteousness by faith means eternal life, which is promised to the just by faith, and also
in-Tit, ii. 13. — Love is put for the object of affection, Jer. ii. 33. and xii. 7. (marginal
rendering.) — Desire, Ezek. xxiv. 16. 21. is the thing desired. In like manner, the Just
or desire of the eyes, 1 John ii. 16. is the object of the eyes which we eagerly desire. —
So, Fear is put for the object that is feared, in Psal. liii. 5. Prov. i. 26, Isa, viii. 13.
XVI. Sometimes the sign is put for the thing signified.
Thus, Sovereign Power and authority are expressed by a Sceptre, Crown, Diadem,
Throne, and Shutling.and opening without resistance in Gen. xlix. 10. Isa. xxii. 22.
Ezek. xxi. 26. Zech. x. 11. and Rev. iii.7. War is denoted by bows, spears, chariots,
and swords, Psal.xlvi.9. Lam. ν, 9. Ezek, xxi.3,4. Matt. x.34. So, to lift up the
hand is sometimes to swear, Gen. xiv. 22. Deut. xxxii. 40.,and sometimes to pray, Lam,
iii. 41. 1 Tim.ii.8. In like manner, to stretch forth the hand is to call for audience,
Psal. xliv. 20. Prov. i. 24. ᾿
To kiss the hand, or to kiss another, is to yield reverence, 700 ΧΧχὶ. 27. 1 Sam. x. 1.
Psal. ii, 12, 1 Kings xx. 18. Hos, xiii. 2. To bow the knee, is to worship, Isa. xlv. 23.
Phil. ii. 10. Eph. iii. 14. Togive the hand, or to strike hands is to swear, join in fellow-
ship, engage or become surety for another, Ezek. xvii.18. Gal. ii. 9. Job xvii. 3. Prov.
vi. 1. To put on sackcloth, is to mourn, Psal. lxix. 11. To beat swords into plough-shares,
and spears into pruning hooks, is to live in peace and security, Isa. ii. 4.
XVII. Lastly, the names of things are often put for the things
themselves. τ te
Thus, the Name of God denotes the Almighty himself, Psal. xx. 1. cxy. 1. Prov.
xviii. 10. Isa.xxx.27. Jer. x. 25. So, in Joel ii. 32. Acts ii. 21. and Rom.x, 13. the
name of the Lord denotes Jesus Christ. Names are likewise put for persons, Acts i.
15. Rev. iii. 4. and xi. 13. In like manner we find, that names are given to persons to
express their state or condition, although they are not ordinarily called by such names, as
in Isa.i. 26. Thou shalt be called the city of righteousness or justice, that is, thou shalt
be so. Similar expressions cccur in Isa. ]xiv. 4. Jer. iii. 17.
1 Diog. Laert. lib. i. c. x. § 11. tom. i. p.123. ed, Longolii.
WV. Sect. LI1.] Interpretation of Scripture Metaphors. = 597
SECTION II.
ON THE INTERPRETATION OF SCRIPTURE METAPHORS.
Nature of a Metaphor.— Sources of Scripture Metaphors. —1. The
Works of Nature. — 1. The Occupations, Customs, and Arts of Life.
— III. Sacred Topics, or Religion and things connected with it.— ἵν.
Sacred History.
AA METAPHOR is a trope, by which a word is diverted from its
proper and genuine signification to another meaning, for the sake
of comparison, or because there is some analogy between thesimilitude
and the thing signified. Of all the figures of rhetoric, the metaphor
is that which is most frequently employed, not only in the Scrip-
tures, but likewise in every language ; for, independently of the plea-
sure which it affords,it enriches the mind with fwo ideas at the same
time, the ¢rwth and the similitude. Two passages will suffice to illustrate
this definition. In Deut. xxxii. 42. we read, 7 will make mine arrows
drunk with blood, and my sword shall devour flesh. Here, the jist
metaphor is borrowed from excessive and intemperate drinking, to.
intimate the very great effusion of blood, and the exceeding great-
ness of the ruin and destruction which would befall the disobedient
Israelites; the second metaphcr is drawn from the voracious appetite
of an hungry beast, which in a lively manner presents to the mind
the impossibility of their escaping the edge of the sword, when the
wrath of God should be provoked. Again, in Psal. cxxxix. 2. we
‘read, Thou understandest my thoughts afar off. In this verse the
metaphor is taken from the prospect of a distant object: but in a pro-
per sense the phrase assures us, that Jehovah, by his prescience,
‘knows our thoughts before they spring up in our souls.
In order to understand metaphors aright, it should be observed
that the foundation of them consists in a likeness or similitude be-
tween the thing from which the metaphor is drawn, and that to
ΠΟ which-it is applied. When this resemblance is exhibited in one
or in a few expressions, it is termed a simple metaphor. When it is
pursued with a variety of expressions, or there is a continued assem-
blage of metaphors, it is called an allegory. When it is couched in
a short sentence, obscure and ambiguous, it is called a riddle. If
it be conveyed in‘a short saying only, it is a proverb ; and if the
metaphorical representation be delivered in the form of a history, it is
a parable. When the resemblance is far-fetched, — as ¢o see a voice,
(Rev. i. 12.) it is termed a catachresis. This last mentioned species
of figure, however, is of less frequent occurrence in the Scriptures
than any of the preceding.
The metaphor is of indispensable necessity in the Scriptures ; for
the sacred writers, having occasion to impart divine and spiritual
things to man, could only do it by means of terms borrowed from
sensible and material objects, as all our knowledge begins at our
99 3 .
ὡοὦ᾿ο
_ On the Figurative Language of Scripture. (Part II. Ch.
senses. Hence it is, especially in the poetical and prophetical parts
of the Old Testament, that the sentiments, actions, and corporeal
parts, not only of man, but also of inferior creatures, are ascribed to
God himself; it being otherwise impossible for us to form any con-
ception of his pure essence and incommunicable attributes. The
various sources, whence the sacred writers have drawn. their meta-
phors, have been discussed at great length by Bishop Lowth!, and
his annotator Michaelis, and also by Glassius? ; from whose elabo-
rate works the following observations are abridged. ‘The sources
of Scripture metaphors may be classed under the four following
heads, viz. natural, artificial, sacred, and historical. ;
I. The works of nature furnish the first and most copious, as well
as the most pleasing source of images in the sacred ‘writings.
Thus, the images of light and darkness are commonly made use of, in
all languages, to denote prosperity and adversity ; and an uncommon
degree of light implies a proportionate degree of joy and prosperity, and
wice versd. Isa. xiii. 10. lix. 9. Ix. 19, 20. xxx. 26. Jer. xv. 9. Amos
viii. 9. Micah iii.6. Joel ii.10. The same metaphors are also used to
denote knowledge and ignorance. 58. vili. 20. 1χ. 2. Matt. iv. 16. Eph.
ν. 8. Thesun, moon, and stars, figuratively represent kings, queens, and
‘princes or rulers, as in Isa. xxiv. 23. Ezek. xxxii. 7.
“The lights of heaven,” says a late pious and learned writer 3, “in
their order are all applied to give us conceptions of God’s power and
the glory of his kingdom. In the ]xxxjvth Psalm (verse 11.) the Lord
is said to be a sun and shield; a sun to give light to his people, and a
shield to protect them from the power of darkness. Christ, im the
language of the prophet, is the sun of righteousness ; who, as the natural
sun revives the grass and renews the year, brings on the acceptable year
of the Lord, and is the great restorer of all things in the kingdom of
grace; shining with the new light of life and immortality to those, who
once sat in darknéss and in the shadow of death. And the church has
warning to receive him under this glorious character, Arise, shine ; for
thy light ts come, and the glory of the Lord 15 risen upon thee! (Isa. 1x. i.)
When he was manifested to the eyes of men, he called himself the light
of the world, and promised to give the same light to those that follow
him. In the absence of Christ as the personal light of the world, his
place is supplied by the light of the Scripture, which is still ἃ lamp unto
our feet, and a light unto our paths. The word of prophecy is as a light
shining in a dark place ; and as we study by the light of a lamp, so we
must give heed to this light, as if we would see things to come.
“The moon is used as an emblem of the church, which receiyes its
light from Christ, as the moon from the sun: therefore the renovation
of the moon signifies the renovation of the church. The angels or
ruling ministers in the seven churches of Asia, (Rev. ii. and iii.) are
signified by the seven stars, because his ministers hold forth the word ot
life, and their light shines before men in this mortal state, as the stars
give light to the world in the night season ; of which light Christians in
‘general partake, and are therefore called children of the light.”
1 In his Lectures on Hebrew Poetry, Lect. 6—9.
2 Philologia Sacra. lib. ii. pp. 916—1243. ed. Dathii.
_ 3 The Rev. W. Jones, Lectures on the figurative Language of Scripture, Leet. ii.
Works, vo). iii; p. 25.
V. Sect. 111 | Interpretation of Scripture Metaphors. 599
Nothing is more grateful to the inhabitants of the East than springs,
rivers, and rain: for, as showers rarely fall in their countries, the grass
and flowers of the field become consumed by the intolerable heat, unless
watered by showers or canals. Hence, flowing springs, copious showers,
and nightly dews, which fertilise the fields, furnish them with a variety.of
pleasing images. Isa. xli. 18. and xxxv.1.6,7. The blessings of the
Gospel are delineated under the metaphors of dew, Isa. xxvi. 19., mode-
tate rains, Hos. vi. 3. gentle streams and running waters, Isa. xxvii. 3.
and xliy.3. On the other hand, no metaphor is more frequent than
that by which sudden and great calamities are expressed under the
figure.of a deluge of waters. With this metaphor the Hebrews appear
to have been extremely familiar, as if it were directly taken from the
nature and state of the country. Immediately before their eyes was the
river Jordan ', which annually overflowed its banks: for the snows of
Lebanon and the neighbouring mountains, being melted in the begin-
ning of summer, the waters of the river were often suddenly augmented
by the descending torrents. The whole country also, being mountain-
ous, was exposed to frequent floods after the great periodical tempests
of rain. To this David alludes, Psal.xlii,7. Immoderate rains, hail,
floods, inundations, and torrents denote judgments and destruction,
Isa. vill. 7. Jer. xlvii. 2. Ezek. xxxviii. 22. ;
To the class of metaphors derived from natural objects we may re-
fer the anthropopathy, a metaphor by which things belonging to crea-
tures, and especially to man, are ascribed to God, and the prosopopaia
or personification, that is, the change of things to persons. Both these
figures are nearly allied to the metaphor, and still more to the
metonymy ; but they are noticed in this place, as being upon the
whole the most convenient arrangement.
1. In the consideration of anthropopathies, the two following im-
portant rules must be constantly kept in mind; viz.
_ [i] That we understand them in a way and manner suitable to the
nature and majesty of the Almighty, refining them from all that imperfec-
tion with which they are debased in the creatures, and so attribute them to
the Deity.
_ Thus, when the members of a human body are ascribed to God, we are not to conceive
of him as a venerable old man, sitting gravely in heaven to observe and censure the things.
done on earth; but must understand those perfections, of which such members in us are
the instruments. The eye, for instance, being that member by which we discern or ob-
serye any thing, is employed to denote God’s perfect and exact knowledge of all things,
Job xxxiv. 21. Psal. xi, 4. and Heb. iv. 13.; as also his watchful providence, Deut. Xi,
12. 1 Kingsix. 3. Psal. xxxiv. 15. In like manner, ears are attributed to him, to sig
nify his gracious acceptance of his people’s prayers, Psal. x. 17. and xxxi. 2. or the exact
notice which he takes of the sins of others, Jamesv. 4. By his arm we are to under-
stand his power and strength, Exod. xv. 16. which is also expressed by his right hand,
-Exod. xv. 6. and Psal. exviii. 15, 16. So, his work is expressed by his fingers, Exod. vili-
19. and Psal. viii. 3. and his Jove and compassion by his bowels, Isa. 1xiii. 15. Jer. XXXi.
_ 20. Lukei. 78. through the bowels of the mercy of our God, (δια σπλαγχνα); whereby
‘the day-spring from on high hath visited us. There are a thousand similar instances in
the Scriptures. :
[ii.] Further, when human affections are attributed to Jehovah, we
must be careful not to interpret them in a manner that shall imply the
least imperfection in Him ; but must thereby conceive, (1.) Either a pure
act of his will, free from all perturbation to which men are liable, or else,
1 Josh, iii, 15. 1 Chron. xii. 15. Ecclus. xxiv, 26. x -ῷ:
600 On the Ligurative Language of Scripture. [Part H. Ch.
(2.) The effect of such human affections, the antecedent being put for
the consequent, that is, one thing being expressed while another thing
is understood, which is usually its effect, or at least follows it — a figure.
of very frequent occurrence in the sacred writings. iro se ae
~Thus, when God is said to repent, we are not to imagine any change of mind in Him,
with whom there is no variableness or shadow of turning, or any sorrow or trouble that
is inconsistent with his perfect happiness; but, either his purpose to undo what he has
done, or desist from what he is doing, which are the ordinary effects of repentance in
man: so that the change is not in the disposition of the Supreme Mind, but in the dis-
pensations of his Providence: as in Gen, vi. 6. 1 Sam. xv. 11. 35. 2 Sam. xxiv. 16.
Psalm evi. 45. Again, God is said in very many passages to be angry, to have fury, &c.
in order to make us apprehend how much he hates sin, and will punish sinners. The
same remark will apply to other affections which are attributed to Him. Ὶ
In a similar manner are we to understand all those passages in which human actions
are ascribed to God, as in Gen, xviii. 21. To go down and see what is done in Sodom,
is to regard well, and proceed justly, orderly, and leisurely, to their punishment ; though
in the divine promise to be with Jacob, Gen. xxviil. 15. it means that the divine favour and
protection should accompany him all the way. To search the heart and try the reins, is to
discern exactly, as in Psal, vii. 9. and Jer. xvii. 10. — Lastly, human relations are like-
wise ascribed to God, to express the properties of such relations; thus, he is called a King,
Psal. xcv. 3. a Father, Psal. ciii. 13. Rom. viii: 15. a Husband, Isa. liv. 5. Hosea il.
19. a Shepherd, Psal. xxiii. 1.: to express his power and authority, his love, pity, tender
eare, and watchful providence. .
2. Of the prosopopeia or personification, there are two kinds:
one, when actions and character are attributed to fictitious, irrational,
or even inanimate objects; the other, when a probable but fictitious
speech is assigned to a real character.
[i.] The former, Bishop Lowth remarks, evidently partakes of the
nature of the metaphor, and is by far the boldest of that class of figures :
it is most frequently and successfully introduced by the sacred writers.
In Psal. lxxxy. 10. how admirable is the personification of the divine attributes!
Mercy and truth are met together ;
Righteousness and peace have kissed each other,
How just, elegant, and splendid does it appear, if applied only (according to the literal
sense) to the restoration of the Jewish nation from the Babylonish captivity! But if we
consider it in a most sacred and mystical sense, which is not obscurely shadowed under
the ostensible image, viz. that of the method of redemption by the sacrifice and mediation
of Jesus Christ, in which the divine perfections were so harmoniously displayed, it is be-
yond measure grand and elevated. Again, what can be more sublime or graceful than
the personification of wisdom, so frequently introduced in the Proverbs of Solomon, par=
ticularly in chapter viii. verses 22—-31. She is not only exhibited as the director of human
life and morals, as the inventress of arts, as the dispenser of honours and riches, as the
source of true felicity, but also as the eternal daughter of the omnipotent Creator, and as
the eternal associate in the divine counsels. Similar passages, exquisitely imagined, and
from the boldness of the fiction, extremely forcible, occur in Job xviii. 13. xxviii. 22.
Isa. v. 14. xlvii. 1.5. Lam, i, 1.6.17. Jer. xlvii. 6,7. Hos. xiii. 14. Heb. iii. 5. and
1 Cor. xv. 54. ! ‘
[1.1 The second kind of prosopopeia, by which a probable but fic-
titious speech is assigned to a real person — though less calculated to
excite admiration and approbation by its novelty, boldness, and variety,
than the former, —is nevertheless possessed of great force, evidence
and authority. It would, as Bishop Lowth remarks, be an infinite task
to specify every instance in the sacred poems, which on this occasion
might be referred to as worthy of notice ; or to remark the easy, natural,
. The late benevolent and learned Mr. Gilpin has pointed out many very striking per-
sonifications and other metaphorical allusions used by Saint Paul. See his Sermons, vol«i¥s
p. 405. ct seq. ὶ
V. Sect. IIL] . Interpretation of Scripture Metaphars.” 601
bold, and sudden personifications ; the dignity, importance, and impas-
sioned severity of the characters. It would be difficult to describe the
energy of that eloquence which is attributed to Jehovah himself, and
which appears so suitable in all respects to the Divine Majesty ; or to
display the force and beauty of the language which is so admirably and
peculiarly adapted to each character ; the probability of the fiction ; and
the excellence of the imitation. Σὰ
One example, therefore, must suffice for the present; one more perfect it is not pos-
sible to produce. It is expressive of the eager expectation of the mother of Sisera, from
the inimitable ode of the prophetess Deborah. (Judg. ν. 28—g0.)
The first sentences exhibit a striking picture of maternal solicitude, both in words and
actions ; and of a mind suspended and agitated between hope and fear.
Through the window she looked and cried out,
The mother of Sisera, through the lattice :
Wherefore is his chariot so long in coming ?
Wherefore linger the wheels of his chariot ?
᾿ Immediately, impatient of his delay, she anticipates the consolations of her friends, and
her mind being somewhat elevated, she boasts with all the levity of a fond female:
(Vast in her hopes, and giddy with success ;)
Her wise ladies answer her;
Yea, she returns answer to herself:
_ Have they not found ?— Have they not divided the spoil ?
Let us now observe how well adapted every sentiment, every word, is to the character
of the speaker. She takes no account of the slaughter of the enemy, of the valour and
conduct of the conqueror, of the multitude of the captives, but
Burns with a female thirst of prey and spoils.
Nothing isomitted which is calculated to attract and engage the passions of a vain
and trifling woman — slaves, gold, and rich apparel. Nor is she satisfied with the bare
enumeration of them ; she repeats, she amplifies, she heightens every circumstance ; she
seems to have the very plunder in her immediate possession ; she pauses and contemplates
every particular : .
Have they not found ? — Have they not divided the spoil?
To every man a damsel, yea a damsel or two?
To Sisera a spoil of divers colours?
A spoil of needlework of divers colours,
A spoil for the neck of divers colours of needlework on either side.
To add to the beauty of this passage, there is also an uncommon neatness in the ver-
sification, great force, accuracy, and perspicuity in the diction, the utmost elegance in the
repetitions, which, notwithstanding their apparent redundancy, are conducted with the
most perfect brevity. In the end, the fatal disappointment of female hope and credulity,
tacitly insinuated by the sudden and unexpected apostrophe, vane
So let all thine enemies perish, O Jznovau!
is expressed more forcibly by this very silence of the person who was just speaking, than
it could possibly have been by all the powers of language. ΠΣ
But whoever wishes to understand the full force and excellence
of this figure, as well as the elegant use of it in the Hebrew ode,
must apply-to Isaiah, whom we may justly pronounce to be the sub-
limest of poets. Bishop Lowth considers his fourteenth chapter, as
the grandest specimen of that prophet’s poetry, and as exemplifying
almost every form of the prosopopeeia, and indeed of all that con-
stitutes the sublime in composition. An examination of this passage
will be found in Vol. [V. pp. 164—166. : |
Il. The Hebrews derived many of their figures from the ordinary
occupations and customs of life, as well as from such arts as were prac-
tised at that time. | | 7 | .
602 Ox the Figurative Language of Scripture. [Part 11. Ch,
- ‘This source indeed is common to all nations ; and in proportion as they
are more polished, and cultivate more numerous arts, they are supplied
with a greater variety of images. The whole course and method of com-
mon and domestic life among the antient Hebrews was simple in the
highest degree. There did not exist that variety of studies and pursuits,
of arts, conditions, and employments, which afterwards obtained among
other nations. The Hebrews were a nation of husbandmen and shep-
herds: the patriarchs were possessed of great flocks and herds which
they tended, though their descendants afterwards applied themselves to
agriculture. Every Israelite, on the conquest of Canaan, received his
allotted portion of land, which he cultivated, and which, as it could not
be alienated by sale, descended without diminution to his posterity, who
enjoyed unmolested the produce of his land and labour. Hence, very
numerous metaphors in the sacred writings are derived from pastoral
and rural occupations. Thus, kings are said to feed their people, who
again are compared to a flock of sheep, which the shepherd conducts to
pasture, and guards from danger. It would extend the limits of this
section too far, to instance particularly with what embellishments of dic-
tion, derived from one low and trivial object (as it may appear to some)
—the barn or threshing-floor — the sacred writers have added a lustre
to the most sublime, and a force to the most important subjects. Yet
the following passages we cannot omit to notice, on account of their
uncommon force and beauty. : |
Thus, Jehovah threshes out the heathen, and tramples them beneath his feet. (Hab. iii.
12.) He delivers the nations to Israel to be beaten in pieces by an indented flail, or to
be crushed by their brazen hoofs, (Joel iii. 14. Heb. Jer, li. 33. Isa. xxi, 10. Mic. iv.
18.) He scatters his enemies like chaff upon the mountains, and disperses them with the
whirlwind of his indignation. (Psal. lxxxiii. 13—15. Isa. xvii. 13.) But notliing can
surpass the magnificent delineation of the Messiah coming to take vengeance on his ad-
versaries, expressed by imagery taken from the wine-press, which is of frequent occur-
rence with the sacred poets, and-which no other poet has presumed to introduce. ᾿ See
Isa. lxiii. 1—3.
The pastoral and rural allusions in the New Testament are almost equally numerous
with those of the Old Testament. Thus the world is compared to a field, the children of
the kingdom to the wheat, and the children of the wicked to tares. (Matt. xiii. 38.) The
end of the world is the harvest, and the angels are reapers. (Matt. xiii. 39.) A preacher
‘of the word is the sower. (Matt. xiii. 3.) The word of God is the seed. The heart of
‘man is the ground. (Luke viii. 15. Heb. vi. 7.) The cares, riches, and pleasures of life
‘are the thorns. (Luke viii. 14. Heb.vi. 8.) The preparation of the heart by repentance
as ploughing and breaking up the fallow ground. (Hos. x. 12.) Death, which cuts down
the fairest flowers of the field, is a mower. (Psal. xc. 6.) The minister, who serves under
God in his husbandry, is the labourer. (Matt, ix. 37, 38. 1 Cor. iii, 9.) The wicked are
stubble. (Isa. xlvii. 14.) And the temptations and trials of the godly are the sifting of the
‘wheat. (Luke xxii. $1.)!
. III. Sacred Topics, that is to say, Religion, and things connected
with it, furnished many images to the sacred writers,
Numerous and diversified sacred rites were enjoined to the Israelites
by Moses, and their religious worship was conducted with great pomp
and splendour.
Thus, the images derived from the temple and its magnificent service serve chiefly to
denote the glory of the Christian church, the excellency of its worship, God’s favour
‘towards it, and his constant presence with it : the prophets speaking to the Jews in terms
accommodated to their own ideas, asin Ezek, xxxvi. 25, 26, compared with Heb. viii. 10.
Further, much of the Jewish law is employed in discriminating between things clean and
- 1 A Key tothe Language of Prophecy, by the Rev, W. Jones, (Works, yol. v. p. 282.)
See also a Concise Dictionary of the Symbolical Language of Prophecy in the Appendix
to Vol. IV. : ᾿ τεῆς μὰν
V. Sect. II1.] Interpretation of Scripture Metaphors. — 603
unclean; in removing and making atonement for things polluted or proscribed; and
under these ceremonies, as under a veil or covering, a meaning the most important and
sacred is concealed, as would appear from the nature of them, even if we had not other
‘clear and explicit authority for this opinion. Among the rest are certain diseases and in-
firmities of the body, and some customs in themselves evidently indifferent ; these, on a
cursory view, seem light and trivial ; but, when the reasons of them are properly investi-
gated, they are found to be of considerable importance. We are not to wonder, then, if
the sacred poets have recourse td these topics for imagery, even on the most momentous
occasions ; as when they display the universal depravity of the human heart, (Isa. Ixiv. 6.)
or upbraid their own people for the corruptness of their manners, (Isa. i. 5, 6.16. Ezek.
xxxvi. 17.) or when they deplore the abject state of the virgin, the daughter of Sion, pol-
luted and exposed. (Lam.i. 8,9. 17. and ii.) If we consider these metaphors, without
any reference to the religion of their authors, they will doubtless appear in some degree
disgusting and inelegant ; but if we refer them to their genuine source, the peculiar rites
of the Hebrews, they will not be found wanting either in force or dignity. ἶ ΝΥ
The pontifical vestments, which were extremely splendid, suggested a variety of images
expressive of the glory both of the Jewish and Christian church. We have an instance of
this in Ezek, xvi. 10.13. 18. and particularly in the following passage of the evangelical
prophet : ,
I will greatly rejoice in Jenovau:
My soul shall exult in my God,
For he hath clothed me with the garments of salvation,
He hath covered me with the mantle of righteousness ;
As the bridegroom decketh himself with a priestly crown ;
And as the bride adorneth herself with her costly jewels.
158. Ixi. 10.
"In this verse, the elegant Isaiah is describing, in his peculiar and magnificent manner,
-the exultation and glory of the church, after her triumphal restoration. Pursuing the
allusion, he decorates her with the vestments of salvation, and clothes her in the robe of
righteousness: he afterwards compares the church to a bridegroom dressed for the mar-
‘riage, to which comparison incredible dignity is added by the word Ikohen, a metaphor
plainly taken from the priests’ apparel, the force of which therefore no modern language
can express. No imagery, Bishop Lowth further remarks, which the Hebrew writers
‘could employ, was equally adapted with this to the display (as far as human powers can
‘conceive or depict the subject) of the infinite majesty of God. Jxnovaun is therefore in-
troduced by the Psalmist as clothed with glory and with strength, (Psal. xciii. 1.) and he is
girded with power, (Psal. Ixy. 6.) which are the yery terms appropriated to the description
of the dress and ornaments of the priests. The epistie to the Hebrews is an admirable
‘comment on many parts of the Mosaic ritual.
IV. The Hebrews derived many of their metaphors from Sacred
History.
_ Thus, as the devastation of the land of Israel is frequently represented
by the restoration of antient chaos, (as in Jer. iv. 23—26. Isa. xxxiv, 4.
11. aad Joel iii. 15,16.) so the same event is sometimes expressed in
metaphors suggested by the universal deluge (as in Isa. xxiv. 1. 18—20.),
and also from the destruction of Sodom and Gomorrah. (Isa. xxxiv. 9.)
See also Psal. xi. 6. | RIX :
The departure of the Israelites from Egypt, while it affords materials
for many magnificent descriptions, is commonly applied in a metapho-
rical manner, to represent other great deliverances : as in Isa. xi. 15, 16.
‘xhii. 16—19. xlviii. 21. and li. 10. But the figurative application of the
history of the Exodus is much plainer in the New Testament. There
we see Zacharias, in his prophetical hymn, on occasion of the birth of
‘John the Baptist, celebrating the blessings of the Christian redemption
in terms borrowed from the past redemption of Israel out of Egypt.
Lastly, when Jehovah is described as coming to execute judgment, to
deliver the pious, and to destroy his enemies, or in any manner to display
' This interesting and important topic is well illustrated in the “* Lectures on the Fi-
gurative Language of Scripture,” Lect. vi. — Jones’s Works, vol. iii. pp. 92—~100,
604 Cn the Figurative Language of Scripture. [Part Il. Ch.
his divine power upon earth, the description is embellished from that
tremendous scene which was exhibited on Mount Sinai! at the delivery
of the law. Two sublime examples of this sort, to mention no more,
occur in Psal. xviii. 7—15. and Mic.i. 3, 4.7 .
SECTION IV.
ON THE INTERPRETATION OF SCRIPTURE ALLEGORIES.
The Allegory defined.— Different Species of Allegory. — Rules for the
Interpretation of Scripture Allegories.
ANOTHER branch of the figurative language of Scripture is the
Allegory ; which, under the literal sense of the words, conceals a
foreign or distant meaning. Of this species of figure Bishop Lowth ®
has three kinds, viz. 1. The Allegory* properly so called, and which
he terms a continued metaphor ;—2. 'The Parable, or similitude,
which is discussed in the following section ; — and, 3. The Mystical
Allegory, in which a double meaning is couched under the same
words, or when the same prediction, according as it is differently
interpreted, relates to different events, distant in time, and distinct
in their nature.
The Mystical Allegory differs from the two first-mentioned species
in the nature of its materials; it being allowable in the former to
make use of imagery from different objects, while the mystical alle-
gory is exclusively derived from things sacred. ‘There is likewise
this further distinction, that, in those other forms of allegory, the
exterior or ostensible imagery is fiction only ; the truth lies altogether
in the interior or remote sense, which is veiled as it were under this
thin and pellucid covering. But, in the mystical allegory, each idea
is equally agreeable to truth. The exterior or ostensible image is
not a shadowy colouring of the interior sense, but is in itself a reality;
and, although it sustaims another character, it does not wholly lay
aside its own. As, however, the interpretation of the mystical and
typical parts of Scripture is treated of in a subsequent part of this
1 See Exod. xix. 16.18. Deut.iv. 11,12. Anh
2 The learned Professor Michaelis, in his additions to Bishop Lowth’s ninth lecture,
has endeavoured to prove that the sacred writers drew largely from poetic fable, which
they derived from the Egyptians, in common with the Greeks and Romans. As it respects
the latter, his argument is convincing and satisfactory ; but with regard to the Hebrews,
as it depends chiefly on his own Latin versions, which (the excellent English translator of
the Bishop’s lectures remarks) are by no means so faithful to the original as our common
‘version, his point by no means appears to be demonstrated. On this account the present
brief notice of Michaelis’s hypothesis may be deemed sufficient: it is, however, adopted
by Bauer in his Hermeneutica Sacra, pp. 209, 210.
3 Lectures on Hebrew Poetry, vol. i. lect. 10. and 21.
4 AdAnywpia or Allegory is derived from αλλο αγορειται: 1. 6. a different thing is said
from that which is meant. It differs from a metaphor, in that it is not confined to a word,
but extends to a whole thought, or, it may be, to several thoughts. An allegory may be
expressed moreover by pictures, by actions, as in Ezek, iii. iy, ν. and Luke xxii, 36.—or
by any significant thing. ;
¢
|
V. Sect. IV.] Interpretation of Scripture Allesories. 605
volume ' we shall, in the present section, direct our attention to the
allegory, properly and strictly so called., , |
As every such allegory is a representation of real matters of fact
under feigned names and feigned characters, it must be subjected to
ἃ two-fold examination. ‘* We must first examine the immediate
representation, and then consider what other representation it was
intended to excite. Now, in most allegories the immediate repre-
sentation is made in the form of a narrative ; and since it is the ob-
ject of an allegory to convey’a moral, not an historical truth, the
narrative itself is commonly fictitious. The immediate representation
is of no further value, than as it leads to the ultimate representation.
It is the application or moral of the allegory which constitutes its
worth.” * In the investigation, then, of an allegory, the following
rules may assist us to determine its ultimate meaning.
I. Allegorical Senses of Scripture are not to be sought for where the
literal sense is plain and obvious.
This rule is of the greatest importance; from not attending to it, the
-antient Jews, as the Therapeutz, the author of the book of Wisdom,
Josephus, and Philo, and, in imitation of them, Origen*® and many of
the fathers, (whose example has also been followed by some modern
expositors,) have respectively turned even historical passages. of Scrip-
ture into allegories, together with such other passages as already had a
proper and literal sense. Hence many ridiculous interpretations have
been imposed on passages of Scripture, the proper moral sense of which
has been either greatly enervated, or entirely frittered away, by such
misnamed spiritual expositions.
II. The Design of the whole Allegory must be investigated.
’ The consideration of this rule will embrace a variety of particulars.
1. In investigating the Design of an Allegory, the CONTEXT 1s first to
be examined and considered +, by comparing the preceding and subsequent
parts of the discourse. ;
In 2 Tim. ii. 20. we read thus: Jn a great house there are not only vessels of gold and
silver, but also of wood and of earth ; and some to honour and some to dishonour. Now,
since the apostle did not intend to say what these words literally mean of themselves, it
is evident that he employed an allegory, the design of which is to be ascertained by the
aid of the context. In the preceding verses, 15. and 16. he had exhorted Timothy to
study to shew himself approved unto God, a workman that needeth not to be ashamed,
rightly dividing the word of truth, and to shun vain and profane babblings. Hence it
appears that Saint Paul was speaking of the qualifications of a teacher. The great house
then, in which are vessels of several kinds, will signify the Christian church, in which
are various teachers, and of different value. In the following verses, 21. and 22. Timothy
is exhorted to avoid novel doctrines, to separate himself from false teachers, and to
make himself a vessel fitted for the master’s use, prepared for every good work. Here,
again, the apostle is not speaking literally of household goods, but of teachers. The
design of the allegory, therefore, in the passage above cited, is to intimate, that, as ina ©
great house there is a variety of utensils, some of a more precious and others of a coarser
1 See Chapters VI. and VIII. infra, on the Mystical and Typical Interpretations of
Scripture ; and Chapter VII. Section III. on the Double Sense of Prophecy.
2 Bishop Marsh’s Lectures, partiii. p.80. The seventeenth and eighteenth lectures,
in which the subject of figurative interpretation is ably discussed at considerable length,
are particularly worthy of perusal. fies
3 Dr. A. Clarke (note on Exod. i. 22.) has given’a curious specimen of Origen’s mode
of allegorising, to which the reader is referred on account of its length.
+ On the investigation of the Context, see pp.335—541. supra.
606 On the Figurative Language of Scripture. [Part Il. Ch:
material, so in the church of God, which is the house of God, there are teachers of different
characters and capacities. Some of them, being faithful, are employed in the honourable
work of leading men in the paths of truth and piety ; cilities others, being unfaithful, are
permitted to follow the dishonourable occupation of seducing those who love error, that
the approved may be made manifest.
2. The occasion which gave rise to the Allegory, and which is indicated
by the conteat, is also to be considered.
Thus, in the Gospels, we meet with numerous instances of persons who asked ques-
tions of our Saviour, or who entertained erroneous notions: an allegory is delivered, by °
way of reply, to correct the error, and at the same time to instruct the inquirer. In
Jobn vi. 25—65. many things are announced relative to the eating of bread: these are
to be understood of spiritual food, the doctrines of Christ, which : are to be received for’
the same purpose as we take food, namely, that we may be nourished and supported. The
occasion of this allegorical mode of speaking is related in verse 31. Our fathers, said the
Jews, did eat manna in the desert, as it is written, He gave them bread From heaven to eat.
I, says Christ, am the living bread, which cometh down from heaven. The meaning of the
whole evidently is, that by eating the flesh of Christ we are to understand the same idea
as is implied in eating bread, namely, to-derive support from it. The argument of our
Lord, then, may be thus expressed ; — The manna which your fathers did eat in the
wilderness: could only preserve a mortal life. That is the true bread of life which
qualifies every one who eats it for everlasting happiness. I call myself this bread, not
only on account of my doctrine, which purifies the soul, and fits it for a state of happi-
ness, but also because I shall give my own life to prccure the life of the world.”
3..As the context frequently indicates the meaning of an allegory, so
likewise its scopn and INTERPRETATION are frequently pointed out by some
explanation that is subjoined.
In Luke v. 29. it is related that our Lord sat down to eat with publicans and sinners,.
When questioned by the Pharisees for this conduct, he replied, They that are whole need
not a physician, but they that are sick ; and added the following explanation — I am not
come call the righteous, those who arrogantly presume themselves to be such, but sinners
to repentance. ‘The scope, occasion, and explanation being severally known, the meaning:
of the allegory becomes evident. Sometimes, however, this explanation of an allegory,
is conveyed in a single word, as in 1 Thess. ν. 8. . Here we are commanded to put on a
breast-plate and helmet ; it is added, by way of exposition, the breast-plate of faith and
Jove, and the helmet of hope. The sense of the figure is — Prepare yourself for your
spiritual warfare with faith, love, and hope, lest you suffer loss.
4. Sometimes the allegory proposed is explained in its several parts bi A
the person speaking.
Thus, in Eph. vi. 11—19. many things are said of the Christian’s armour; and the.
girdle, breast-plate, greaves, shield, and sword are distinctly specified. That these terms
are allegorical i is evident. In the tenth verse the exhortation, to be strong in the Lord,
and in the power of his might, precedes: in the eleventh and following verses the apostle:
explains what he intended to be understood, in its several parts: thus, the sword is the
word of God, the girdle is integrity, the shield i is faith, &c. In such passages as this,:
an explanation is desirable, otherwise the allegory it contains could not be interpreted
upon any certain principle.
5. Sometimes also the context incidentally pee some proper word,
by which the meaning of the whole allegory may be discerned.
In John xii, 35. our Lord says— Yet a litile while is the light with you. A single
proper word is almost immediately subjoined — believe in the light. (verse 36.) Hence
it appears that by light is meant himself, the divine teacher; it is equally plain that to,
continue in darkness means to continue in ignorance. Another instance occurs in
Matt. v. 14. Ye are the light of the world: a city that is set on an hill cannot be hid, ὅθ. It
is afterwards subjoined, that ‘men may see your good works, and glorify your Father which
isin heaven. From this expression, good works, which is the key to the whole passage,
we perceive that our Lord’s discourse treats of that example of a holy life and conversa~
tion, which it is the duty of Christians to set before others.
111. The proper or literal meaning of the primary word must δ
ascertained, before we attempt to explain an allegory.
For this purpose, the primary word: itself must first be ascertained, and its force ex-
pressed, by an appropriate literal word ; and to this sense all the other figurative words, 0
-V. Sect. IV.] Interpretation of Scripture Allegories.~ 607
the passage should be referred, and explained agreeably to it. The primary word in an
allegory is that, which contains the foundation and reason why the passage under con-
sideration is expressed by that particular image: and such primary word is to be ascer-
tained both from the scope as well as from the explanation which may be subjoined, and
also from the subject or thing itself which is treated of. Thus in 1 Cor. v. 6—8. the apostle
speaks of leaven in such a manner, that the whole of that passage contains an earnest
exhortation to a holy life; for the context shews that the design of the allegorical admo-
nition was, that the Corinthians should not be tainted with wickedness and depravity of
life. The occasion of the allegory was their admittance of an incestuous person into thé
church at Corinth. Now, as the apostle says, Anow ye not that a little leaven leaveneth the
whole lump? and accommodates the remaining sentences of the passage to the same
image, the consideration of the primary word will readily lead us to this sense: one man
may be injurious to the whole congregation by his corrupt example. St. Paul further
adds an explanation of his meaning, wlien he says, Let us keep the feast, not with old leaven,
‘ neither with the leaven of malice and wickedness, ἅς. Here the meaning of εὐρταξειν
(keep the feast) is, not to celebrate the festival of the passover as it literally means, but
to serve and worship God in Christ ; in other words, to be a sincere Christian, and in such
a manner that, being cleansed from all former sins, we should serve and worship God in
true holiness.!_ In like manner we are to understand the expression, destroy this temple,
and in three days I will raise it up. (John ii. 19.) The primary word temple must be
changed into a proper or literal one, namely, the body of Christ, as the evangelical history
suggests ; and to this the rest of the passage must be referred.
IV. In the explanation of an allegorical passage, historical circun-
stances should be consulted. |
For it sometimes happens that history alone can throw any light on
the passage.
Thus, in John xxi. 18. the evangelist evidently refers us to history for an explanation,
Our Lord is there represented as saying to Peter — When thou wast young thou girdedst
thyself, and walkedst whither thou wouldest : but, when thou shalt be oid, thou shalt stretch
forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not.
This, adds the historian, spake he, signifying by what death he should glorify God. Now
there is nothing related in the New Testament which can afford any clue to this passage :
but, if we consult ecclesiastical history, we shall find that Peter suffered a violent death ;
and thus every sentence becomes clear.
So in Matt. xiii. 31—34. the kingdom of God is likened unto a grain of mustard seed
which gradually springs up and becomesa large plant ; and also to /eaven, which gradually
ferments the whole mass, into which it is put. History shews that the church of Christ
has arisen from small beginnings, and is spreading itself through the earth.
In Prov. v. 15—18. we have the following beautiful allegory :— Drink waters out of
thine own cistern, and running waters out of thine own well, Let thy fountains be dis-
persed abroad, and rivers of waters in the streets. Let them be only thine own, and not
strangers with thee. Let thy fountain be blessed, and rejoice with the wife of thy youth.
That this passage is allegorical, is evident from the same figure being continued through
several sentences and verses. Its sense is to be investigated both according to the oriental
mode of speaking, (for the inhabitants of the East, who draw most of their metaphors from
natural objects, are accustomed to compare their wives to a cistern or pool, whence rivers
flow,) and also from the proper words subjoined towards the close, rejoice with the wife of
1 Mr. Gilpin has given the following lucid exposition of this, in some respects, difficult
passage : —‘* I hear,” says the apostle to the Corinthians, “‘ that there hath been practised
among you a very enormous kind of wickedness, which is not heard of even among Gen-
tiles—that one of you hath had connexion with his father’s wife ; and that others, instead
of making it a cause of general mourning, and separating themselves from 50 vile a person,
seem rather to defend him in his wickedness. — Though absent, I take upon me, through
the authority of the Holy Ghost, to decide in this matter. I command, therefore, that, on
receipt of this epistle, you gather the congregation together, and in the name of Jesus
Christ solemnly expel this person from your communion ; that he may see the heinousness
of his sin, and after a sincere repentance be restored to God’s favour. — Your defending
him in his wickedness is an immediate step towards being corrupted yourselves, You are
under a necessity, therefore, on your own account, to remove this pernicious example.
Consider your blessed Saviour’s death, and preserve yourselves as free as possible from
sin, which was the cause of it.”” See the New Testament, vol. ii, p. 165. i
608 On the Figurative Language of Scripture. [Part 11. Ch:
thy youth; as likewise from the series of the discourse, since the author of the Book of
Proverbs, in the beginning of this chapter, is dissuading from illicit intercourse. From
these circumstances collectively considered, the sense of the allegory plainly is, that no
man should follow strange women, but live content with the wife whom he hath es-
poused . lest, influenced by his example, she should deviate from the path of virtue.
V. The nature of the thing spoken of is also to be considered in
the exposition of an allegory. |
It is necessary that the nature of the thing sheuld be considered, in
order that the tendency of every comparison may appear, and also the
literal meaning which is concealed under the figurative expressions.
Thus in Matt. v. 18. we read, Ye are the salt of the earth: but if the salt have lost its
savour, wherewith shall it be salted ? It is thenceforth good for nothing but to be cast out, and
to be trodden under foot of men. Now, what is the meaning of this admonition?» What
is the primary word? Salt. But with what proper word can it be interpreted 2 Here the
nature of the thing is to be consulted, which shews that it is the property of salt to render
food savoury, as well as to cerrect the taste: hence it is clear in what sense the disciples
are said to be the salt of the earth; for they were teachers by whom some were corrected
and made better. The general meaning of the passage is ;——- Ye, who embrace my re-
ligion, like salt shall purify the world ; but ye must first be pure yourselves. tia
In Luke v. 36. the following passage occurs: No man putteth a yrece of a new gar-
ment upon an old ; if otherwise, then both the new maketh a. rent, and the piece that was
taken out of the new agreeth not with the old. Nothing is adduced by way of explanation :.
in a preceding verse the Pharisees had asked Christ, why his disciples did not fast,- but
lived more cheerfully than those of John. Our Saviour replied in the words above
cited ; nothing, then, can lead us to understand the passage but the nature of the subject.
Now in common life we know that no one voluntarily and readily acts indiscreetly, or
in an unbecoming manner. ‘Therefore, says Christ, since no one in common life acts
thus indiscreetly, neither do I require my disciples to do so, since there is no need for
them to undergo such austerities. The time will come (verse 35.) when they will fare
hardly enough ; then they will have sufficient trials. At present neither circumstances,
time, nor place require it; things must be accommodated to circumstances. The pas~
sage being thus considered, the meaning of the allegory becomes very evident,
‘ VI. Comparison is not to be extended to all the circumstances of
the allegory. .
‘“‘ Thus, in the parable of the good Samaritan, the point to be illus-
trated is, the extent of the duty of beneficence. Most of the circumstances
in the parable go to make up merely the verisimilitude of the narration,
so that it may give pleasure to him who hears or reads it. But how
differently does the whole appear, when it comes to be. interpreted by
an allegoriser of the mystic schools! The man going down from Jerusa-
lem to Jericho is Adam wandering in the wilderness of this world:
The thieves, who robbed and wounded him, are evil spirits ; the priest,
who passed by without relieving him, is the Levitical Law; the
Levite is good works; the good Samaritan is Christ; the oil and wine
are grace, &c. What may not a parable be made to mean, if imagin-
ation is to supply the place of reason and philology ? And what riddle or
oracle of Delphos could be more equivocal, or of more multifarious sig-
nificancy, than the Bible, ifsuch exegesis be admissible ? It is a miserable
excuse, which interpreters make for themselves, that they render the
Scriptures more edifying and significant by interpreting them in this
manner. And are the Scriptures then to be made more significant
than God has made them? Or to be mended by the skill of the inter-
preter so as to become more edifying than the Holy Spirit has made
them? If there be a semblance of piety in such interpretations, a sem-
blance is all. Real piety and humility appear to advantage in receiving
the Scriptures as they are, and expounding them as simply and skilfully
oe -.-
V. Sect. IV.] Interpretation of Scripture Allegories. 609
as therules of language will render practicable, rather than by attempting
to amend and improve tne revelation which God has made.” !
There is, however, one caution which it will be necessary to ob-
serve in the interpretation of allegories; namely, zhat we do not ex
plain one part literally, and another part figuratively. 6
Thus the whole of 1 Cor. ili. 9—13. is allegorical: a comparison is
there instituted between the office of a teacher of religion, and that of
a builder. Hence a Christian congregation is termed a building ; its
ministers are the architects, some of whom lay the foundation on which
others build ; some erect a superstructure of gold and silver; others of
wood, hay, and stubble. The sense concealed under the allegory is
apparent : a Christian congregation is instructed by teachers, some of
whom communicate the first principles, others impart further knowledge ;
some deliver good and useful things (the truth) while others deliver use-
less things (erroneous doctrines, such as at that time prevailed in the
Corinthian church). That day (the great day of judgment) will declare
what superstructure a man has raised; that is, whether what he has
taught be good or bad. And as fire is the test of gold, silver, precious
stones, wood, hay, stubble, so the great day will be the test of every
man’s work. Though the whole of this passage is obviously allegorical,
yet it is understood literally by the church of Rome, who has erected
upon it her doctrine of the fire of purgatery. How contrary this doc-
trine is to every rule of right interpretation, is too plain to require any
exposition.”
It falls not within the plan of this work to enumerate all the
allegories occurring in the sacred writings ; some have been incident-
ally mentioned in the present section; yet, before we proceed to
other topics, we cannot but notice the admirable allegorical deline-
ation of old age by Solomon, Eccl. xii.2—6. It is perhaps one of
the finest allegories in the Old Testament; the inconyeniences of
‘increasing years, the debility of mind and body, the torpor of the
senses, are expressed most learnedly and elegantly indeed, but with
some degree of obscurity, by different images derived from nature
and common life; for by this enigmatical composition, Solomon,
after the manner of the oriental sages, intended to put to trial the
acuteness of his readers. It has on this account afforded much ex-
ercise to the ingenuity of the learned; many of whom have differ-
ently, it is true, but with much learning and penetration, explained
the passage. |
There is also in Isaiah (xxviii. 28-29.) an allegory, which,
with no less elegance of imagery, is perhaps more simple and
regular, as well as more just and complete in the colouring, than
any of those above cited. In the passage referred to, the prophet
is examining the design and manner of the divine judgments, and
is inculcating the principle, that God adopts different modes of acting
' Professor Stuart’s Elements of Interpretation, translated from the Latin of Ernesti,
p- 80. Andover (North America), 1822. 12mo. ᾿ ft
2 Bauer, Herm. Sacr. pp.221—226. Ernesti, Inst. Interp. Noy. Test. pp. 110, 111.
Mori Acroases in Ernesti, tom. i. pp. 301—313. Glassii Phil. Sac., lib. ii. pp. 1294—
1304. Ramiresii de Prado, Pentecontarchus, c. 28. apud Fabricii Observationes
Selecte, pp. 173—179. J. E. Pfeiffer, Institutiones Herm. Sacr, pp. 740-753,
VOL. 11. RR
΄
610 On the Figurative Language of Scripture. (Part 11. Ch.
jn the chastisement of the wicked, but that the most perfect wisdom
is conspicuous in all; that he will, as before urged, “exact judg-
ment by the line, and righteousness by the plummet ;” that he
ponders, with the most minute attention, the distinctions of times,
characters, and circumstances, as well as every motive to lenity or
severity. All this is expressed in a continued allegory, the imagery
of which is taken from the employments of agriculture and threshing,
and is admirably adapted to the purpose. *
SECTION V.
ΟΝ THE INTERPRETATION OF SCRIPTURE PARABLES.
I. Nature of a Parable. — 11. Antiquity of this Mode of Instruction. —
Ill. Rules for the Interpretation of Parables.—1V. Parables, why
used by Jesus Christ. —V. Remarks on the distinguishing Excellencies
of Christ's Parables, compared ‘with the most celebrated Fables of
Antiquity.
A PARABLE (Iaea6onn, οπιπαραθραλλειν, to compare together?,)
is a similitude taken from natural things in order to instruct us in
things spiritual. ‘The word, however, is variously used in the Scrip-
tures, to denote a proverb or short saying, (Luke iv. 23.) a famous or
received saying (1 Sam. x. 12.2 Ezek. xvi. 2.); a thing gravely
spoken, and comprehending important matters in a few words (Job
xxvii. 1. Numb. xxiii. 7. 18. xxiv. 3.15. Psal. xlix. 4. and Ixxvill. 2.) ;
a thing darkly or figuratively expressed (Ezek. xx. 49. Matt. xv. 15.) ;
-avisible type or emblem, representing something different from and be-
yond itself (Heb. ix. 9. and xi. 19. Gr.); a special instruction (Luke
xiv.7.); and a szmilitude or comparison. (Matt. xxiv. 32. Mark iii. 23.*)
According to Bishop Lowth, a parable is that kind of allegory
which consists of a continued narration of a fictitious event, applied
by way of simile to the illustration of some important truth. _ By the
Greeks, allegories were called aivas or apologues, and by the Romans
fabule or fables ὃ: and the writings of the Phrygian sage, or those
1 Lowth’s Przlectiones, No. 10. or vol. i. p. 220. of Dr. Gregory’s Translation.
2 A verbo παραβαλλειν, quod significat conferre, comparare, assimilare (ef. Mare. iv. 80.)
ductum est nomen wapa6oAns; quod similitudinem, collationem Quinctilianus (Inst. Or.
l. νι ον 11: 1. viii. c. 3. pp. 298. 302. 470.) interpretatur, Seneca (Ep. lix.) imaginem.
Itaque collatio, sive, ut Ciceronis (1. 1. de Invent. c. 30.) definitione utamur, oratio, rem
cum re ev similitudine conferens, Greco nomine parabola appellatur. Eo sensu Christus
(Mare. iii. 23.) εν παραβολαῖς locutus dicitur, quando per varias similitudines (vy. 24—
27.) probavit se non Satanz ope, sed altiore virtute demonia ejicere. G. C, Storr, De
Parabolis Christi, in Opusc. Academic. vol. 1, p. 89. ‘The whole disquisition, to which
this section is largely indebted, is well worthy of perusal. See also Rambach, Institu-
tiones Hermeneut. p. 187. et seq.; J. E. Pfeiffer’s Instit. Hermeneut. Sacr, pp. 753—
773.; and Chladenius’s Institutiones Exegetice, p. 190. et seq.
3 In this and the other references to the Old Testament in the above paragraph, the
original is 70, (stasuar.’ a parable.
+ Glassii Phil. Sacr. lib, ii, pp. 1304—1306. ed. Dathii. Parkhurst and Schleusner
in voce παραθολήη. :
» Storr, Opuse, Acad, yol, i. p. 89. et seq.
V.Sect.V.] Interpretation of Scripture Parables. 611]
composed in imitation of him, have acquired the greatest celebrity.
Nor did our Saviour himself disdain to adopt the same method of
instruction; of whose parables it is doubtful whether they excel
most in wisdom and utility, or in sweetness, elegance, and _perspi-
cuity. As the appellation of paRABLE has been applied to his dis-
courses of this kind, the term is now restricted from its former
extensive signification to a more confined sense. ‘This species of
composition also occurs very frequently in the prophetic poetry, and
particularly in that of Ezekiel.
II. ‘The use of parables is of very great antiquity. In the early
ages of the world, when the art of reasoning was little known, and
_ the minds of men were not accustomed to nice and curious specu-
lations, we find that the most antient mode of instruction was by
parable and fable: its advantages, indeed, are many and obvious.
It has been remarked by an acute observer of men and morals, that
“little reaches the understanding of the mass but through the
medium of the senses. ‘Their minds are not fitted for the reception
of abstract truth. Dry argumentative instruction, therefore, is not
proportioned to their capacity: the faculty, by which a right con-
clusion is drawn, is in them the most defective; they rather feel
strongly than judge accurately: and their feelings are awakened by
the impression made on their senses.” + Hence, instruction by way
of parable is naturally adapted to engage attention ; it is easily com-
prehended, and suited to the meanest capacity ; and while it opens
the doctrine which it professes to conceal, it gives no alarm to our
prejudices and passions ; it communicates unwelcome truths in the
least disagreeable manner ; points out mistakes, and insinuates re-
proof with less offence and with greater efficacy than undisguised
contradiction and open rebuke. Ofthis description, we may remark,
are the parables related by Nathan to David (2 Sam. xii. 1—9.),
and by the woman of ‘Tekoah to the same monarch. (2 Sam. xiv.
1—13.) The New Testament abounds with similar examples.
“< By laying hold on the imagination, parable insinuates itself into
the affections ; and by the intercommunication of the faculties, the
understanding is made to apprehend the truth which was proposed to
the fancy.” ? In a word, this kind of instruction seizes us by surprise,
and carries with it a force and conviction which are almost irresist-
ible. It is no wonder, therefore, that parables were made the
vehicle of national instruction in the most early times; that the
prophets, especially Ezekiel, availed themselves of the same impres-
sive mode of conveying instruction or reproof; and that our Lord,
following the same example, also adopted it for the same important
purposes. , |
III. Although a parable has some things in common with an
allegory, so that the same rules which apply to the latter are in
some degree applicable to the former ; yet, from its peculiar nature,
—
1 Mrs. More’s Christian Morals, vol. i. p.106. 5“ Ibid. p. 107,
RR 2
612 On the Figurative Language of Scripture. [Part ΕἸ. Ch.
it becomes necessary to consider the parable by itself, in order that
we may understand and interpret it aright.
1. The first excellence of a parable is, that it turns upon an image
well known and applicable to the subject, the meaning of which is clear and
definite: for this circumstance will give it that perspicuity which is essential
to every species of allegory.
How clearly this rule applies to the parables of our Lord, is obvious to every reader
of the New Testament. It may suffice to mention his parable of the Ten Virgins (Matt.
xxv. 1—13.), which is a plain allusion to those things which were common at the Jewish
marriages in those days: the whole parable indeed is made up of the rites used by the
Orientals, as well as by the Roman people, at their nuptials; and all the particulars re-
lated in it were such as were commonly known to the Jews, because they were every day
practised by some of them. In like manner, the parables of the Jamp (Luke viii. 16.),
of the sower and the seed, of the tares, of the mustard seed, of the leaven, of the net cast
into the sea, all of which are related in Matt. xiii. as well as of the householder that
planted a vineyard, and let it out to husbandmen (Matt. xxi. 33.), are all represent-
ations of usual and common occurrences, and such as the generality of our Saviour’s
hearers were daily conversant with, and they were therefore selected by him as being the
most interesting and affecting.
If the parables of the sacred prophets be examined by this rule, they will not appear
deficient ; being in general founded upon such imagery as is frequently used; and
similarly applied by way of metaphor and comparison in Hebrew poetry. Examples of
this kind occur in the deceitful vineyard (Isa. v. 1—7.), and in the useless vine which is
given to the fire (Ezek. xv. and xix. 1O—14.) ; for, under this imagery, the ungrate-
ful people of God are more than once described. Similar instances of opposite compa-
rison present themselves in the parable of the lion’s whelps falling into the pit (Ezek.
xix. 1—9.), in which is displayed the captivity of the Jewish princes; and also in that
of the fair, lofty, and flourishing cedar of Lebanon (Ezek. xxxi. 8—17.), which once
raised its head to the clouds, at length cut down and neglected : — thus exhibiting, as
in a picture, the prosperity and the fall of the king of Assyria. To these may be added
one more example, namely, that in which the love of God towards his people, and their
piety and fidelity to him, are expressed by an allusion to the solemn covenant of marriage.
Ezekiel has pursued this image with uncommon freedom in two parables (Ezek. xvi.
and xxiii.) ; and it has been alluded to by almost all the sacred poets.
Φ͵ Whe image, however, must not only be apt and familiar, but must
also be elegant and beautiful in itself, and all its parts must be perspicuous
and pertinent ; since it 15 the purpose of a parable, and especially of a
poetic parable, not only to explain more perfectly some proposition, but
Srequently to give it animation and splendour. |
Of all these excellencies there cannot be more perfect examples than the parables
which have just been specified: to which we way add the well-known parables of Jotham
(Judges ix. 7—15.), of Nathan (2 Sam. xii. 1.—i4.), and of the woman of Tekoah.
(2 Sam, xiv. 4—7.) |The admirably devised parable of Nathan is perhaps one of the
finest specimens of the genuine pathetic style that can be found in the Old Testament ;
and David’s eager condemnation of the unsuspected offender at the same time displays
a striking instance of the delusion of sin and the blindness of self-love. “Ηρ, who had
lived a whole year in the unrepented commission of one of the blackest crimes in the
decalogue — and who, to secure to himself the object for which he had committed it,
perpetrated another almost more heinous, and that with an hypocrisy suited to his cha-
racter—he could in an instant denounce death on the imaginary offender for a fault
comparatively trifling.” —“ Seeing he saw not, and hearing, he heard not ;”” he immediately
saw the iniquity and barbarity of the rich man’s proceedings ; his heart was in a moment
fired with indignation at the thought of it; ‘‘ the vehemence of his resentment even
over-stepped the limits of his natural justice, in decreeing a punishment disproportioned
to the crime, while he remained dead to his own delinquency. A pointed parable in-
stantly surprised him into the most bitter self-reproach. A direct accusation might have
inflamed him before he was thus prepared ; and in the one case he might have punished
the accuser, by whom, in the other, he was brought into the deepest self-abasement.
The prudent prephet did not rashly reproach the king with the crime, which he wished
him to condemn ; but placed the fault at such a distance, and in such a point of view,
V. Sect. V.] Interpretation of Scripture Parables. 613
that he first procured his impartial judgment, and afterwards his self-condemnation : —
an important lesson, not only to the offender, but also to the reprover.” !
3. Every parable is composed of three parts, 1. The sensible simili-
tude, which has variously been termed the bark and the protasis, and
consists in its literal sense ; — 2. The explanation or mystical sense, also
termed the apodosis and the sap or fruit, or the thing signified by the
similitude proposed. ‘This is frequently not expressed: for though our
Saviour sometimes condescended to unveil the hidden sense, by dis-
closing the moral meaning of his parables (as in Matt. xiii. 3—8. 18—@3.
compared with Luke viii. 4—15. and Matt. xii. 24—30. 36—43.) ; yet
he usually left the application to those whom he designed to instruct by
his doctrine. Of this description are the parables of the grain of mustard
seed, of leaven, of the hidden treasure, and the pearl of great price
(Matt. xiii. 31—33. 44—46.), between which and the kingdom of heaven
a comparison is instituted, the mystical sense of which is to be sought
in the similitudes themselves. 3. The third constituent part of a parable
is the root or scope to which it tends. ?
4. For the right explanation and application of parables, their general
scope and design must be ascertained.
Where our Saviour has not himself interpreted a parable, its immediate scope and de-
sign are to be sought with great attention; this indeed will generally appear from the
context, being either expressed at its commencement or at its conclusion; or it is suf-
ficiently evident from the occasion on which it was delivered. More particularly, the
scope of a parable may be ascertained,
(1.) From the clear declaration prefixed to it ;
_ As in the parable of the rich glutton (Luke xii. 16—20.), which is prefaced by the fol-
lowing caution in verse 15. Take heed and beware of covetousness, for a man’s life con-
sisteth not in the abundance of things which he possesseth. Thus in Luke xviii. 2—8. the
parable of the unjust judge is preceded by this declaration, which plainly points out one
of its senses: He spake a parable unto them, that men ought always to pray, and not to
faint. And again, in verse 9. He spake this parable (of the Pharisee and publican, verse
10—14.) unto certain which trusted in themselves that they were righteous, and despised
others.
(2.) From the declaration subjoined to a parable ;
Thus our Saviour concludes the parable of the unmerciful creditor, who would not
forgive his debtor the minutest portion of his debt, though much had been forgiven him
(Matt. xviii. 23—35.), by the following explanation : — So likewise shall my heavenly
Father do also unto you, if ye forgive not every one his brother their trespasses. Similar
declarations are annexed to the parables of the wedding feast (Matt. xxv. 13. Luke xiv.
11.), of the rich glutton (Luke xii. 21.), and of the unjust steward. (Luke xvi. 9.) The
prophetic writings will furnish similar instances: thus Isaiah (v. 1—7.) having delivered
the parable of a vineyard — pianted with the choicest vines, and cultivated with the ut-
most care, yet which produced only wild fruit — announces at its close, that by the vine-
yard were intended the Jews, and by the wild fruit their enormous wickedness, for which
they deserved the severest judgments. Nathan, also, in the beautiful parable already
cited, subjoined a declaration of its scope to the criminal sovereign. In the short parable,
or apologue, communicated from Jehoash king of Israel to Amaziah king of Judah
(2 Kings xiv. 9, 10.), the application of it to the latter is explicitly stated at its con-
clusion.
1 Mrs. More’s Christian Morals, vol. i. p.108.
2 In parabolis, si integre accipiantur, tria sunt; radix, corter, et medulla sive fructus.
Radix est scopus, in quem tendit parabola. Cortex est similitudo sensibilis, que adhibe-
tur, et suo sensu literali constat. Medulla seu fructus est sensus parabole mysticus, seu
ipsa res ad quam parabole fit accommodatio, seu que per similitudinem propositam sig-
nificatur. Glassii Philologia Sacra, lib. ii. parsi. tr. 2. sect. 5. canon 3. col. 488. (Lip-
sie, 1725.) It is not a little remarkable that the nine very useful canons for the inter-
pretation of parables, by Glassius, should be altogether omitted in Professor Dathe’s
valuable edition of his work,
Kr 3
614 On the Figurative Language of | Scripture. {Part II. Ch.
(3.) Where no declaration is prefixed or subjoined to a parable, its scope must be collected
from a consideration of the subject-matter, context, or the occasion on account of which the
parable was delivered.
Thus, in the parable of the barren fig-tree (Luke xiii. 5—9.), Jesus Christ has indi-
cated nothing concerning its scope. But from the consideration of the context of his
discourse, and of the occasion of the parable, we learn that it was designed to teach the
Jews, that unless they repented within the space of time allotted to them by Infinite
Mercy, severe punishments would await them, and their civil and religious polity be de-
stroyed. The immediate occasion of the parable was, his disciples telling him of certain
Galileans, who had come up to the temple at Jerusalem, to worship, and whose blood
Pilate had mingled with their sacrifices. On hearing this circumstance, Christ said
Suppose ye, that these Galileans were sinners above all the Galileans, because they suffered
these things? TI tell you, nay: But except ye repent, ye shall all likewise perish. Having
repeated the last sentence a second time, he delivered the parable of the barren fig-tree.
Τὴ like manner, to the parable of the prodigal son nothing is prefixed or subjoined ;
but the relation occurs immediately after two others, in which it was declared that the
return of penitent sinners affords joy in heaven. This, however, is an important topic,
and will require to be more particularly considered. From the observations already made
on the general nature of parables, it will be easily perceived that the objects of our Lord’s
parables were various; such as the conveying either of instruction or reproof, the cor-
recting or preventing of errors; the instructing of men in the knowledge of some truths
which could be viewed with advantage only at a distance, or of others, which would have
startled them when plainly proposed. Further, there were truths which were necessary
to be conveyed, respecting the establishment of his religion, and the conduct of his dis-
eiples on occasion of that event. These subjects required to be touched with a delicate
hand; and a few instances will shew that each of them was conducted with the highest
grace and propriety.
Thus, the worldly spirit of the Pharisees is delicately yet strikingly reproved in the
parables of the rich man whose grounds brought forth plentifully (Luke xii. 15—21.) ;
which was spoken to shew the folly of covetousness, — of the unjust steward (T.uke xvi,
1.), to shew the proper use of wealth, — and of the rich man and the beggar (Luke xvi.
19—31.), to shew the danger of abusing it. — The se/fishness and bigotry of the same
sect, which characteristic in some degree applied to the whole Jewish nation, who “ trusted
in themselves that they were righteous, and despised others,” is convicted im the parables
of the Pharisee and the Publican praying in the temple, of the two sons commanded to
work in the vineyard, of the guest who chose the highest seat at the table, of the lost
sheep and money, of the prodigal son, and of the good Samaritan. In several of these
parables the comparative merit of the Jew and Gentile world is justly though faintly
stated, on purpose to abase the pride of the one and to exalt the humble hopes of the other.
Another class of parables is designed to deliver some general lessons of wisdom and
piety : such are the parables of the ten virgins and the talents. The parables of the sower
and of the tares, and many of the lesser parables, are designed to shew the nature and
progress of the Gospel dispensation, together with the opposition which would be made
to it from the malice of Satan, and the folly and perverseness of mankind. With these
are closely connected such parables as have for their object the rejection of the Jews, and
the calling of the Gentiles: under this head are comprised the parables of the murmuring
labourers, of the cruel and unjust husbandmen, the barren fig-tree, and the marriage feast.
By considering the occasions upon which these and other parables were delivered by the
Redeemer of the world, we shall be enabled, not only to ascertain their scope and design,
but also to perceive their wisdom, beauty, and propriety.
3. Wherever the words of Jesus seem to be capable of ἧς he senses,
we may with certainty conclude that to be the true one which lies most level
to the apprehension of his auditors.
Allowing for those figurative expressions which were so very frequent and familiar
with them, and which therefore are no exceptions to this general rule, this necessary canon
of interpretation, of all others, demands the most attention.
6. As every parable has two senses, the LITERAL or external, and the
MYSTICAL or internal sense, the literal sense must be first explatned, in order
that the correspondence between it and the mystical sense may be the more
readily perceived. |
For instance, “ the parable of the unforgiving servant represents, literally, that his
lord forgave him a debt of ten thousand talents : — mystically, or spiritually, that God
V. Sect. V.] ‘Interpretation of Scripture Parables. 615
remits to the penitent the punishment of innumerable offences, Literally, it states that
this servant, on his refusal to exercise forbearance towards his fellow-servant, was deli-
vered over to the tormentors: mystically, that God will inflict the severest judgments on
all who do not forgive others their trespasses. The unity of sense in both interpretations
is easily perceptible ':’? whence it follows that every parable must be consistent through-
out, and that the literal sense must not be confounded with the mystical sense. Hence
also it follows, that, since the scope and application of parables are the chief points to be
regarded,
7+ It is not necessary, tn the interpretation of parables, that we should
anxiously insist upon every single word ; nor ought we to expect too curious
an adaptation or accommodation of it in every part to the spiritual meaning
inculcated by it ; far many circumstances are introduced into parables which
are merely ornamental, and designed to make the similitude more pleasing
and interesting.
Inattention to this obvious rule has led many expositors into the most fanciful explan-
ations: resemblances have been accumulated, which are for the most part futile, or at
best of little use, and manifestly not included in the scope of the parable. Where, in-
deed, circumstantial resemblances (though merely ornamental) will admit of an easy and
natural application, they are by no means to be overlooked: and it is worthy of remark,
that in those parables which our Lord himself explained to his disciples, there are few, if
any, of the circumstantial points left unapplied; but here great judgment is necessary
neither to do too little, nor-to attempt too much.2 In the application, then, of this rule,
there are two points to be considered :
(1.) Persons are not to be compared with persons, but things with things ; part is not ta.
be compared with part, but the whole of the parable with itself.
Thus, we read in Matt. xiii. 24. The kingdom of heaven is likened unto a man which
sowed good seed in his field> and in verse 45. The kingdom of heaven is likened unto α
merchant man seeking goodly pearls. The similitude here is not with the men, but with.
the seed and the pearl ; and the construction is to be the same as in verses 31. and 33., where
the progress of the Gospel is compared to the grain of mustard seed, and to leaven.
- (2.) In parables it is not necessary that all the actions of men, mentioned in them, should
be just actions, that is to say, morally just and honest.
For instance, the unjust steward (Luke xvi. 1—8.) is not proposed cither to justify his
dishonesty, or as an example to us in cheating his lord (for that is merely ornamental, and
introduced to fill up the story); but as an example of his care and prudence, in provid-
ing for the future. From the conduct of this man, our Lord took occasion to point out
the management of worldly men, as an example of attention to his followers in their spi- -
ritual affairs ; and at the same time added an impressive exhortation to make the things of
this life subservient to their everlasting happiness ; assuring them, that if they did not use
temporal blessings as they ought, they could never be qualified to receive spiritual bless-
ings. So again, in Luke xii. 39. and Rev. iii. 3. the coming of Christ is compared to
the coming of a thief, not in respect of theft, but of the sudden surprise. <‘¢ It is not
necessary,’ says a great master of eloquenee, “ that there should be a perfect resemblance
of one thing in all respects to another ; but it is necessary that a thing should bear a like-.
ness to that with which it is compared.”’ 8
8. Attention to historical circumstances, as well as an acquaintance with
the nature and properties of the things whence the similitudes are taken,
will essentially contribute to the interpretation of parables.
᾿ (1.) Some of the parables related in the New Testament are supposed to be true his-.
tories: in the incidental circumstances of others, our Saviour evidently had a regard to
historical propriety. ‘Thus, the scene of that most beautiful and instructive parable of the
good Samaritan (Luke x. 30—37.) is very appositely placed in that dangerous road which
lay between Jerusalem and Jericho ; no way being more frequented than this, both on ac-
count of its leading to Perzea, and especially because the classes or stations of the Priests
1 Bishop Vanmildert’s Bampton Lectures, p. 236. 2 Thid.
3 Non enim res tota toti rei necesse est similis sit; sed ad ipsum, ad quod conferetur,
similitudinem habeat, oportet. Cicero ad Herennium, lib. iv, c. 48, tom. i. p. 122. edit,
Bipont. ἣν
RR 4
616, On the Figurative Language of Scripture. [Part I. Ch,
and Levites were fixed at Jericho as well as at Jerusalem: and hence it is that a Priest
and a Levite are mentioned as travelling this way..! It further appears, that at this very
time Judza in general was overrun by robbers, and that the read between Jericho and
Jerusalem (in which ovr Lord represents this robbery to have been committed) was par-
ticularly infested by banditti, whose depredations it favoured, as it lay through a dreary
solitude. On account of these frequent robberies, we are informed by Jerome that it was
called the Bloody Way. 3
(2.) Again, in the parable of a nobleman who went into a far country to receive for
himself a kingdom, and to return (Luke xix. 12.), our Lord alludes to a case, which, no
long time before, had actually occurred in Judza. Those who, by hereditary succession,
or by interest, had pretensions to the Jewish throne, travelled to Rome, in order to have
it confirmed to them. Herod the Great first went that long journey to obtain the king-
dom of Judza from Antony, in which he succeeded: and having received the kingdomS,
he afterwards travelled from Judza to Rhodes, in order to obtain a confirmation of it
from Cesar, in which he was equally successful.4 Archelaus, the son and successor of
Herod, did the same; and to him our Lord most probably alluded.5 Every historicak
circumstance is beautifully interwoven by our Saviour in this instructive parable.
(3.) Of the further benefit to be derived from history in the interpretation of parables,
the similes in Matt. xiii. 51, 32. will afford a striking illustration : in these parables the
progress of the Gospel is compared to a grain of mustard seed, and to leaven: nothing is
subjoined. to these verses, by way of explanation. What then is their scope? Jesus
Christ was desirous of accustoming his disciples to parabolic instruction: from this
design, however, we cannot collect the sense of the parables; we have therefore no other
resource but history. Since, then, Jesus Christ is speaking of the progress of the Christian
church, we must consult ecclesiastical history, which informs us that, from small begin-
nings, the church of Christ has grown into a vast congregation, that is spread oyer the
whole world.
In order that we may enter fully into the meaning of this parable of
our Lord, it may not be irrelevant to observe that in eastern countries
the mustard-plant (or at least, aspecies of the swam, which the orientals
comprehended under that name,) attains a greater size than with us.
It appears that the orientals were accustomed to give the denomination
of trees to plants growing to the height of ten or twelve feet, and having
branches in proportion.® To such a height the mustard-plant grows in
Judza ; and its branches are so strong and well covered with leaves, as
to afford shelter to the feathered tribe. Such is the image by which
Jesus Christ represents the progress of his Gospel. The kingdom of
heaven, said he, ts like to a grain of mustard seed — small and contempt-
ible in its beginning ; which is indeed the least of all seeds, that is, of all
those seeds, with which the Jews were then acquainted: (for our Lord’s
words are to be interpreted by popular use: and we learn from Matt.
xvii. 20. that, like a grain of mustard seed was a proverbial expression to
denote a small quantity :) but when zt is grown, it becometh a tree, so that
the birds of the air come and lodge in the branches thereof. Under this
simple and beautiful figure does Jesus Christ describe the admirable
developement of his Gospel from its origin to its final consummation.
(4.) We have said that the understanding of parables is facilitated by an acquaintance
with the properties of the things whence the similitudes are derived. Besides the diffusive
effects of leaven already adverted to, which sufiiciently indicate the certain spread of the
Gospel, we may adduce an example from the prophet Jeremiah: who parabolically de-
scribing a furious invader (xlix. 19.) says, he shall come up like a lion from the swelling o
Jordan against the habitation of the strong. ‘The propriety of this will appear, when it 15
known that in antient times the river Jordan was particularly infested with lions, which
Ὁ Lightfoot, Hor. Heb. in loc. 2 Jerome, cited by Calmet, in loc.
3 Josephus, Ant. Jud. lib. xiv. c. xiv. § 4, 5. + Ibid. lib. xv. c. vi. § 6, 7.
5 See an illustration of this parable, as referring to Archelaus, in Vol. 111, Part II.
Chap. TI. Sect. I. § 1H. .
6 See Lightfoot’s and Schoettgenius’s Hore Hebraice et Talmudice, in Matt. xiii.
21, 32.
V. Sect. V.] Interpretation of Scripture Parables. 617
concealed themselves among the thick reeds upon its banks.’ J.et us then imagine one
of these monarchs of the desert asleep among the thickets upon the banks of that river:
let us further suppose him to be suddenly awakened by the roaring, or dislodged by the
overflowing of the rapid tumultuous torrent, and in his fury rushing into the upland
country: and we shall perceive the admirable propriety and force of the prophet’s allusion.
9. Lasily, although in many of his parables Jesus Christ has delineated
the future state of the church, yet he intended that they should convey some
zmportant moral precepts, of which we should never lose sight in interpret-
ing parables.
Thus the parable of the sower (Matt. xiii. 3—24. Mark iv. 3—20. and Luke viii. 4—
16.), has a moral doctrine, for our Lord himself soon after subjoins the following im-
portant caution: Take heed how ye hear. Again, the parable of the tares (Matt. xiii. 24.
et seg.) refers to the mixture of the wicked with the good in this world: when, therefore,
our Lord intimated (in verses 27—29.) that it is not our province to judge those whom
he has reserved for his own tribunal; and in the 30th verse added, Jet both grow together,
he evidently implied that, since God tolerates incorrigible sinners, it is the duty of men
to bear with them; the propagation of false doctrines is an offence against God, who
alone is the judge and punisher of them ; — man has no right to punish his brethren for
their: sentiments.2 The parables which are delivered in the same chapter of Saint
Matthew’s Gospel, and also in Luke xiii. 19. 21. delineate the excellence of the religion
of Jesus, and are admirably adapted to inspire us with love and admiration for its Divine
Author. Further, the parable of the labourers in the vineyard (Matt. xx. 1—17.) be-
sides predicting the future reception of the Gospel, tezehes us that no one should despair
of the divine mercy so long as he lives, and that God will bestow upon the faithful a larger
measure of blessedness than they can venture to expect, and also that we should not be
moved with envy, if others enjoy a greater portion of gifts or talents than are bestowed
upon ourselves, In fact, as an able expositor3 has remarked, since our Saviour’s para-
bles frequently have a double view, this parable seems not only to illustrate the case of
the Jews and Gentiles, but also the case of all individuals of every nation, whom God
accepts according to their improvement of the opportunities they have enjoyed. In like
raanner, the parable of the royal nuptials, related in Matt. xxii. verse 1—15. was de-
signed chiefly to shew the Jews, that the offers of grace which they rejected would be made
to the Gentiles. But the latter part of it also seems intended to check the presumption
of such as pretend to the divine favour without complying with the conditions on which
it is promised. It was customary for the bridegroom to prepare vestments for his guests ;
and the man mentioned in verses 11—13. is said to have intruded without the requisite
garment.+
IV. From the preceding remarks it will have been seen that
parables are of more frequent occurrence in the New than in the
1 ἐς After having descended,”’ says Maundrell, “ the outermost bank of Jordan, you
go about a furlong upon a level strand, before you come to the immediate bank of the
river. This second bank is so beset with bushes and trees, such as tamarisks, willows,
oleanders, &c. that you can see no water, till you have made your way through them. In
this thicket, antiently, and the same is reported of it at this day, several sorts of wild beasts
were wont to harbour themselves; whose being washed out of the covert by the over-
flowings of the river gave occasion to that allusion, He shall come up like a lion from the
swelling of Jordan,” &c. Maundrell’s Journey from Alleppo to Jerusalem, p. 110.
(London, 1810.) Agreeably to this account, Ammianus Marcellinus states, that “ In-
numerable lions wander about among the reeds and copses on the borders of the rivers in
Mesopotamia.” Lib. xviii. c. 7. (tom.i. p.177. edit. Bipont. ) /
2 It is with pleasure the author transcribes the following explicit declaration of the
learned Roman Catholic writer, Viser. Having cited the passages above adduced, he
says: Facile apparet eos huic precepto nequaguam salisfacere, gubV1, METU, aC M¥NIs,
HOMINES STUDENT A SUA RELIGIONE ABDUCERE. Hermeneutica Sacra Noy. Test. pars iii.
p-131.
3 Gilpin’s Exposition of the New Test. vol. i. p.78. note +.
4 The authorities consulted for this section, independently of those already cited inci-
dentally, are Ernesti, Instit. Interp. Noy. Test. p.112.; Morus,in Ernesti, tom. i. pp.314
—320.; Bauer, Hermeneutica Sacra, pp.226—229.; Glassii Philologia Sacra, lib. ii.
part i. tract 2. sect. 5. canons 3—9. cul. 473—492.; Turretin, de Interpret. Script.
pp-214, 215.; Pfeiffer, Herm. Sacr. ον ili. § 13. (Op. tom. ii. pp.635, 636.) ; Chladenius,
Inst, Exeget. pp.190,191.; and J, E. Pfeiffer, Inst. Herm. Sacr. pp. 755—773.
618 On the Figurative Language of Scripture. [Part II. Ch.
Old Testament: and although some hints have been already offered’,
to account for the adoption of this mode of instruction ; yet, as some
persons have taken occasion, from the prophecy of Isaiah (vi. 9, 10.),
as cited by Matthew (xiii. 13—15.), to insinuate that our Lord
spake in parables in order that the perverse Jews might not under-
stand, it may not be irrelevant if we conclude the present strictures
on parabolic instruction, with a few remarks on the reasons why it
was adopted by our Lord.
1. The practice was familiar to the Jews in common with the
other inhabitants of the East, as already stated: and some of our
Lord’s parables were probably taken from Jewish customs, as the
royal nuptials (Matt.xxii. 1—14.), the rich glutton (Luke xvi. 19
—31.), and the wise and foolish virgins. (Matt. xxv. 1—13.)? This
method of teaching, therefore, was intelligible to an attentive and
inquiring auditory. See Matt. xv. 10. and Mark iv. 13.
2. It was customary for the disciples of the Jewish doctors, when
they did not understand the meaning of their parables, to request
an explanation from their teachers: in like manner, Christ’s hearers
might have applied to him, if they had not been zndisposed to receive
the doctrines he taught, and had they not preferred to be held in
error by the Scribes and Pharisees, rather than to receive instruction
from his lips. |
3. Parabolic instruction was peculiarly well calculated to veil
offensive truths or hard sayings, until, in due season, they should
be disclosed with greater evidence and lustre, when they were able
to hear and to bear them, lest they should revolt at the premature
disclosure of the mystery. Compare Mark iv. 33. with John xvi.
ΤΩΣ 25: :
4. It was a necessary screen from the malice of his inveterate
enemies, the chief priests, Scribes and Pharisees; who would not
have failed to take advantage of any express declaration which they
might turn to his destruction (John x. 24.); but yet they could not
lay hold of the most pointed parables, which, they were clear-sighted
enough to perceive, were levelled against themselves. See Matt.
xxi. 45. Mark xii. 12. and Luke xx. 19. ὃ
5. The parables did not contain the fundamental precepts and
doctrines of the Gospel, which were delivered in the audience of
the people with sufficient perspicuity in Matt. v.—vii. and elsewhere,
but only the mysteries relative to its progress among both Jews and
Gentiles.
6. Lastly, the Jews were addressed in parables, because, as their
wickedness and perverseness indisposed them to receive profit from
his more plain discourses, Jesus Christ would not vouchsafe to them
a clearer knowledge of these events. ‘To “ have ears and hear not,”
' See p. 611. supra.
2 Sheringham, in Pref. ad Joma, cited by Whitby on Matt. xiii. 10. Lightfoot, in
his Horz Hebraic et Talmudice, has pointed out many Jewish sources whence it is pro-
bable that Jesus Christ took several of his parables.
3 Dr. Hales’s New Analysis of Chronology, vol. ii. p.773.
es
V.Sect.V.] Interpretation of Scripture Parables. — 619
is a proverbial expression, to describe men who are so wicked and
slothful, that they either do not attend to, or will not follow, the
clearest intimations and convictions of their duty. See instances of
this expression in Jer. v.21. and Ezek. xi. 2." To this remark we
may add, with reference to the quotations trom Isaiah vi. 9, 10. that
it is common for God to speak, by his prophets, of events that would
happen, in a manner as if he had enjoined them. *
V. Whoever attentively considers the character of our Saviour,
merely as a moral teacher and instructor of mankind, will clearly
perceive his superiority to the most distinguished teachers: of anti-
quity. Through the whole of his Gospel, he discovers a deep and
thorough insight i into human nature, and seems intimately acquainted
with all the subtle malignities and latent corruptions of the human
heart, as well as with all the allusions and refinements of self-idolatry,
and the windings and intricacies of self-deceit. How admirably the
manner, in which he conveyed his instructions, was adapted to
answer the end and design of them, we have already seen; we might
indeed almost venture to appeal to his parables alone for the au-
thenticity of our Lord’s mission as a divine teacher: all of them,
indeed, are distinguished by a dignity of sentiment, and a simplicity
of expression, per ‘fectly becoming the purity and excellence of that
religion which he came to establish. ‘The whole system of heathen
mythology was the invention of the poets ; a mere farrago of childish
and romantic stories, chiefly calculated to amuse thes: vulgar. As
the far greater part of their fables and allegories are founded on this
fictitious history of the gods, so they were plainly subservient to the
support of that system of idolatry and polytheism which the Gospel
was designed to overthrow. If any secret meaning was conveyed
under these allegorical representations, (which seems, however, to be
very doubtful,) it was at any rate too refined and philosophical to be
understood by the common people, whose religious knowledge and
belief extended no farther than the literal sense of the words. ‘The
moral instruction, if any was intended, must be dug out of the rub-
bish of poetical images, and superstitious conceits. And, as these
were founded on a false system of the universe, and on unworthy
sentiments of God, and his moral government, they could never
contribute to the religious improvement of mankind either in know-
ledge or in practice. Let any man of true taste and judgment com-
pare the abstruse allegories of Plato, or the monstrous fables of the
Jewish Talmuds, with the par ables of our Saviour, he will be at no
. loss which to prefer; while, tired and disgusted with the one, he will
be struck with admiration at the beauty, “elegance, and propulety of
the other.
Further, the parables of Jesus far excel the fables of antiquity in
clearness and perspicuity, which made them remarkably fit for the
1 Grotius and Whitby on Matt. xiii. 10. Dr. Whitby has collected passages shewing
the proverbial use of having ears and hearing not, from Philo (Alleg. lib. ii. p.72. D.
and lib. iii. p. 850. E.), and from Demosthenes. ἡ Qrat. in Aristogeton, sect. 127.)
2 See Bishop Lowth’s Note on Isa. vi. 10.
620 On the Figurative Language of Scripture. [Part II. Ch.
instruction of the ignorant and prejudiced, for whom they were
originally designed. Our Saviour’s images and allusions are not
only taken from nature, but especially from those objects and οὐ-
currences which are most familiar to our observation and experience.
It requires no laborious search, no stretch of imagination, to discover
his meaning, in all cases where he intended instruction or reproof,
as appears evident from the impressions immediately produced on
the minds of his hearers, according to their different tempers and
dispositions. Such of his parables indeed, as predicted the nature
and progress of the Gospel dispensation, and the opposition which
it should meet from the malice of Satan and the folly of mankind ’,
were purposely left to be explained by the events to which they
refer, and with which they so exactly correspond, that their mean-
ing soon became plain and obvious to all. It is, moreover, particu-
larly worthy of observation, that the moral instructions conveyed by
the parables of the Gospel, are of the most important nature, and
essential to our duty and best interests. ‘They do not serve merely
to amuse the imagination, but to enlighten the understanding, and
to purify the heart. They aim at no Tess an object than the happi-
ness of mankind in a future and eternal state. ‘he doctrines of the
soul’s immortality and a future judgment, are the ground-work of
our Lord’s parables ; and to illustrate and confirm these fundamental
principles, is their main and leading design. ‘They all terminate in
this point, and describe the awful scenes of eternity, and the interest-
ing consequences of that decisive trial, in a language, though simple
and unadorned, yet amazingly striking and impressive. But the
fabulous representations of the heathen poets on this subject, were
more fitted to amuse than to instruct: they served rather to ex-
tinguish than revive the genuine sentiments of nature, and con-
sequently to weaken the influence of this doctrine as a principle of
virtuous conduct.
There is also a pleasing variety in the parables of Jesus. Some
of them comprehend no dialogue, and scarcely any action, and are
little more than a simple comparison between the subject to be in-
vestigated and something very well known. In others may be traced
the outlines of a complete drama. ‘The obscurity which may be
thought to lie in some of them, wholly arises from our not clearly
under standing zs character, or that of his audience, or the occasion
on which he spoke ; except where the subject itself rendered some
obscurity unavoidable.
Conciseness is another excellence of the parables of Christ.
Scarce a single circumstance or expression can be taken away from
any of them, without injuring the whole. ‘They also compr ehend
the most extensive and important meaning in the shortest compass
of narration; and afford at the same time the largest scope to the
judgment and reflection of the reader. An extraordinary candour
——_—_ LT ---- τ ----- -- _——-—— --- ---
1 Of this description, for instance, are the parables of the sower, of the tares, and of the
Jabourers in the vineyard.
V. Sect. Ν.1 Interpretation of Scripture Parables. 62h
and charity likewise pervade all the parables of Jesus. He gives the
most favourable representations of things. In the parable of the lost
sheep, he supposes but one of a hundred to go astray; yet the good
shepherd leaves the rest, to go in quest of this. In the parable of
the ten virgins, he supposes the number of the wise to be equal to
that of the foolish. In that of the prodigal, for one son that takes a
riotous course, there is another that continued in his duty. In that
of the ten talents, two are supposed to improve what is committed to
them, for one that does not improve it. In the parable of the rich
man and Lazarus, Abraham uses the term Son to the former, though
in the place of punishment; and he is represented as still retaining
kind regards to his brethren. A name is delicately withheld from
the character that is blameable, while one is given to the good.
An exact propriety and decorum is observed in all the parables
of Christ, and every thing that is spoken is suited to the character
οὗ the person who speaks it. His parables surpass all others, in
being so natural and probable that they have the air of truth rather
than of fiction.’ Generosity and decorum are so strongly mani-
fested in the character of the compassionate Samaritan, that the
Jewish lawyer, whose prejudices and passions would be all excited
by the very name, could not withhold his approbation of it. There
is also great candour and propriety in the selection and adjustment
of the two characters. Had a Jew or a Samaritan been represented
as assisting a fellow-countryman, or a Jew assisting a Samaritan,
the story would have been less convincing and impressive. ‘ In the
parable of the murmuring labourers, the proprietor of the vineyard
assembles the labourers in the evening all together to receive their
wages, begins to pay those who were called at the latest hour, and
proceeds gradually to the first invited. This circumstance with the
greatest propriety introduces their complaint. It also discovers
candour and integrity in the judge, in allowing them to be witnesses
of his distribution, in attentively hearing their objections, and calmly
pointing out how groundless and unreasonable they were. In the
parable of the barren fig-tree, the keeper of the vineyard is with
great propriety and candour introduced as interceding earnestly for
a further respite and trial to the tree, and enforcing his plea from
weighty considerations.” In what an amiable and proper light is the
generous creditor in the parable represented, and with what natural
simplicity. ‘ Then the Lord of that servant was moved with com-
passion, and loosed him, and forgave him the debt.” What inge-
nuous sorrow appears in the character of the prodigal? What
natural affection, generosity, and forwardness to forgive, in the
parent ?
Besides the regard paid by Jesus Christ to historical propriety in
the incidental circumstances (which has been already noticed in
pp- 614, 615.), it is a peculiar excellence of the parables of Christ,
that the actors in them are not the inferior creatures, but men. He
1 Law’s Life of Christ, p. 325. note.
622 On the Figurative Language of Scripture. [Part 11. Ch.
leads us sometimes to draw instruction from the inferior animals,
and the process of things in the vegetable world, as well as nature
in general. But men are the more proper actors in a scene, and
speakers in a dialogue, formed for the instruction of mankind. Men
add to the significance without diminishing the ease and familiarity
of the narration. In the fables of AXsop, and of the Hindoos’, as
well as of the Jewish prophets, inferior creatures, and even vege-
tables, are introduced as actors.
Another distinguishing character of our Lord’s parables is, the
frequent introduction of /zs own character to them, as the principal
figure, and in views so various, important, and significant ; for in~
stance, the sower; the vine-dresser; the proprietor of an estate; the
careful shepherd; the just master; the kind father; the splendid
bridegroom; the potent nobleman; the heir of a kmgdom; and the
king upon his throne of glory judging the whole world of mankind.
A striking contrast hence arises between the simplicity of the de-
scriptions and the dignity of the speaker.
A further material circumstance which characterises the parables
of Christ is, that he spake them just as occasions were offered ; in
the ordinary course of his conversation and instruction ; privately as
well as publicly ; to his own disciples; to the multitude; and to the
Pharisees and chief rulers. An accidental question, or unexpected
event, appears to have been the occasion of some of them. For in-
stance, that of the good Samaritan, when he was asked, “" Who is
my neighbour?” that of the rich man, whose ground brought forth
plentifully, when he was desired to determine ‘a suit concerning an
estate; that of the barren fig-tree, when he was told of the Galileans
whom Pilate had massacred; that of a certain man who made a
great supper, when he was present at a splendid entertainment; and
those of the careful shepherd, the prodigal son, the unjust steward,
and the inhuman rich Jew, when a great number of publicans and
sinners, and of Pharisees and Scribes, happened to be present, and
the latter murmured against him, and insulted him. No man, ex-
cept Jesus, ever did speak in parables, unpremeditated, and on
various occasions. No man is now capable of conveying instruction .
in the like manner. No instructor can ever presume to be equal to
him, nor so much as to imitate or resemble him.
Again; the parables of our Lord were admirably adapted to the
time when, the place in which, and the persons to whom, they were
delivered ; while they were also fitted for the general instruction of
mankind in all ages. These compositions of Christ were likewise
all original. Dr. Lightfoot and others have shewn that Jesus often
borrowed proverbs and phrases from the Jews. But an inspired
teacher would not surely propose whole parables, that were in com-
mon use, for his own. Nor does it appear that. any body used the
parables of Christ before his time ; for those which are alleged out
of the Talmudical or other Jewish writers, were all penned some
1 See Wilkins’s, or Sir W, Jones’s, Translation of the Fables of Veshnoo-Sarma.
V. Sect. 1.1 On Scripture Proverbs. 623
ages after his birth. or instance, the parable of the householder
and the labourers ', which is extant in the Jerusalem Gemara, was
written an age and a half at least aiter the destruction of the temple.
It is more probable, therefore, that it was written in imitation of
Christ, than borrowed from any antient tradition. The same may
be said of many others ; as Matt. xviil. 17. out of the book of Musar;
and of another parable like that, Matt. xxv. 1. of the ten virgins. ?
If Jesus had borrowed whole parables, or discourses, it would
scarcely have been remarked so often, that he spake as one who had
authority, and not as the Scribes; nor would the extraordinary wisdom
of his instructions have so much astonished his auditors. Further;
the Scribes and Pharisees would have been glad to have exposed
him by proclaiming to the people, that he was indebted to the
Rabbis for what gained him the reputation of superior sagacity.
This also would have been a plausible argument to have retorted
upon him, when he opposed their traditions. |
To conclude, it is a singular excellency in the Gospel parables,
that, though they were for the most part occasional, and wisely
adapted by our Saviour to the characters and circumstances of the
persons to whom they were originally addressed, yet they contain
most wholesome instructions and admonitions for all ages of the
world, and for every future period of his church. They are at
once excellently accommodated to the comprehensions of the vul-
gar, and capable of instructing and delighting the most learned
and judicious. In short, a// the parables of Christ “are beautiful ;
the truest delineation of human manners, embellished with all those
graces which an unaffected lovely simplicity of diction is able to
bestow, — graces beyond the reach of the most elaborate artifice of
composition. But two of the number shine among the rest with
unrivalled splendour ; and we may safely challenge the genius of
antiquity to produce, from all his stores of elegance and beauty,
such specimens of pathetic unlaboured description, as the parables
of the prodigal son and the good Samaritan.” ®
SECTION VI.
ON SCRIPTURE PROVERBS.
I. Nature of Proverbs.— Prevalence of this mode of instruction. — I.
Different kinds of Proverbs. —Ul. The Proverbs occurring in the New
Testament, how to be interpreted.
᾿
1. T HE inhabitants of Palestine, in common with other oriental
nations, were much in the use of proverbs, or detached aphorisms ;
1 Matt. xx. I—16. 2 Le Clerc on Matt. xx. 15.
3 Dr. Gray’s Delineation of the Parables, pp. 19. 21. (Edinburgh, 1814, 8vo.) Month-
ly Review, O.S. vol. lvii. p. 196. | Wakefield’s Internal Evidences of Christianity,
p. 36, Simpson’s Internal and Presumptiye Evidences of Christianity, pp. 403 —422.
624. On the Figurative Language of Scripture. [Part 11. Ch.
that is, concise and sententious common sayings, founded on a closé
observance of men and manners.
This method of instruction is of very remote antiquity, and was
adopted by those, who, by genius and reflection, exercised in the
school of experience, had accumulated a stock of knowledge, which
they were desirous of reducing into the most compendious form,
and comprising, in a few maxims, such observations as they appre+
hended to be most essential to human happiness. Proverbial ex-
pressions were peculiarly adapted to a rude state of society, and
more likely to produce effect than any other: for they professed
not to dispute, but to command, — not to pershade, but to compel ;
they conducted men, not by circuitous argument, but led them im-
mediately to the approbation and practice of integrity and virtue.
That this kind of instruction, however, might not be altogether
destitute of attraction, and lest it should disoust by an appearance
of harshness and severity, the teachers of mankind added to their
precepts the graces of harmony; and decorated them with meta-
phors, comparisons, allusions, and other embellishments of style.
Proverbial instruction was a favourite style of composition among
the Jews, which continued to the latest ages of their literature ἢ
and obtained among them the appellation ef Mashalim or parables,
partly because it consisted of parables strictly so called, (the na-
ture of which has been discussed in the preceding section,) and
partly because it possessed uncommon force and authority over the
minds of the auditors. The Proverbs of the Old Testament are
classed by Bishop Lowth among the didactic poetry of the He-
brews, of which many specimens are extant, particularly the Book
of Proverbs, composed by Solomon, of which an accountis given in
the subsequent part of this work.’ The royal sage has, in one of
his’ Proverbs, himself explained the principal excellencies of this
form of composition ; exhibiting at once a complete definition of a
proverb, and a very happy specimen of what he describes:
Apples of gold in a net-work of silver
Is a word seasonably spoken.
Prov: .xxy. 11.
Thus intimating, that grave and profound sentiments sheuld be set
off by a smooth and well-turned phraseology ; as the appearance of
the most beautiful and exquisitely-coloured fruit, or the imitation
of it perhaps in the most precious materials, is improved by
the circumstance of its shining (as through a veil) through the
reticulations of a silver vessel exquisitely carved. In the above-
cited passage he further insinuates, that it is not merely a neat turn
and polished diction by which proverbs must be recommended ; but
that truth itself acquires additional beauty when partially discovered
ae the veil of elegant fiction and imagery.
. The first excellence of a proverb is Brevity®, without which
1 See Vol. LV. Part I. Chap. III. Sect. 111. ΡΒ: 116—118.
2 « The brevity of this kind of composition,” says an elegant critic of antient times,
“¢ and the condensing of much thought into a small compass, “renders i it more sententious,
V. Sect. VI.] On Scripture Proverbs, - 625
it can retain neither its name nor its nature. The discriminating
‘sentiment should be expressed in a few words, not exceeding ten or
at most twelve words, otherwise it is no longer a proverb, but a
declamation ; and it should force itself upon the mind by a single
effort, not by a tedious process. Accordingly, the language must
be strong and condensed, rather omitting some circumstances
which may appear necessary, than admitting any thing superfluous.
Horace himself insists on this as one of the express rules of didac-
tic poetry, and has assigned the reason on which it is founded :
Short be the precept, which with ease is gained
By docile minds, and faithfully retained. 1
Solomon expresses the same sentiment in his own parabolic mamner:
The words of tie wise are like goads,
And like nails that are firmly fixed. Eccles. xii. 11.
That is, they instantaneously stimulate or affect the mind; they
penetrate deeply, and are firmly retained. Even the obscurity,
which is generally attendant on excessive brevity, has its use; as it
sharpens the understanding, keeps alive the attention, and exercises
the genius by the labour of invéstigation, while no small gratifi-
cation results from the acquisition of knowledge by our own efforts.
2. Another excellence, essential to a proverb, is Elegance; which
is neither inconsistent with brevity, nor with some degree of obscu-
rity. Elegance in this connection respects the sentiment, the ima-
gery, and the diction: and those proverbs, which are the plainest,
most obvious, and simple, or which contain nothing remarkable
either in sentiment or style, are not to be considered as destitute of
their peculiar elegance, if they possess only brevity, and that neat,
compact form, and roundness of period, which alone are sufficient
to constitute a proverb. Examples of this kind occur in the maxim
of David, recorded in 1 Sam, xxiv. 13. and in that of Solomon,
Proy,.%.; §2.2
IJ. Proverbs are divided into two classes, viz. 1. Entire Sentences ;
and, 2. Proverbial Phrases, which by common usage are admitted
into a sentence.
1.Examples of Entire Proverbial Sentences occur in Gen. x. 9. and
xxi. 14. 1 Sam. x. 12. and xxiv. 13. 2 Sam. v. 8. and xx. 18. Ezek.
xvi. 44. and xviii. 2. Luke iv. 23. John iv. 37. and 2 Pet. ii. 22.; in
which passages the inspired writers expressly state the sentences to
have passed into proverbs.
2. Examples of Proverbial Phrases, which indeed cannot be correctly
termed proverbs, but which have acquired their form and use, are to
be found in Deut. xxv. 4. 1 Kings χχ. 1]. 2 Chron. xxv. 9. Job vi. 5.
xiv. 19. and xxvii. 18. Psal. xlii. 7. and Ixii. 9. Of this description also
more sage, and expressive: as in a small seed, the whole power of vegetation, which is
to produce a tree, is contained, And if any writer should amplify the sentence, it would
“no longer bea proverb, but a declamation.” Dermerrius Puaterrus, Περὶ Ἑρμήνειας,
sect. ix. .
1 Art of Poetry by Francis, verse 455.
2 Lowth, Prelect. xxiv. pp. 312—318. (edit. 1763), or vol. ii. pp. 162—173. of
Dr. Gregory’s translation.
VOL. II. ss
626 On the Figurative Language of Scripture. [Part II. Ch.
is that beautiful and memorable sentence, THE FEAR OF THE LORD 15
THE BEGINNING OF wispom. Psal. cxi. 10., whichis repeated in Proy.
i. 7. ix. 10. and in Job xxviii. 28. The book of Proverbs likewise con-
tains very many similar sentences ; from among which it may suffice to
refer to Proy. i. 17. 32. iii. 12. vi.6. 27. x. 5.13. 19. 25. xi. 15. 22. 21.
ΧΙ. 1]. 15. xv. 2, 33. xvii. 1. 10. 19. 28. xix.2. 24. xx. 4.11. 14. 21. 25.
Xxil. 6.13. χχν. 11]. 16. 27. xxvi. 4. 10,11. 14.17. 28. xxvii. 6, 7, 8. 10.
14. 17. 22. ΧΧνΠ]. 21, So in the book of Ecclesiastes, ch.i. 15. 18. iv.
5.12. v. 2. 6. 8, 9.10. vi. 9. vii. 17. ix. 4. 18. x. 1, 2. 8. 15.19, 20. xi.
3, 4. 6, 7. xii. 12. And in the Prophets, Jer. xiii. 23. xxiii. 28. Ezek.
vii. 5. Micah vii. 5, 6. Habak. ii. 6. Mal. ii. 10. ἄς. And likewise in
the New Testament, as in Matt. v. 183—15. vi. 3. 21. 34. vii. 2. 5.16. ix.
12.16. x. 10.22. 24. 26. xii. 94. xiii. 12. 57. xv. 14. xxiii. 24. xxiv. 28.
Mark ix. 50. Luke ix. 62. xii. 48. xxiii. $1. Acts ix. 5. xx. 35. 1 Cor.
v.6. x. 12. xv. 33.. 2 Cor. ix..6,'7. 2 Thes. iii. 10. Tit.i. 15.
III. The Proverbs occurring in the New Testament are to be
explained, partly by the aid of similar passages from the Old Tes-
tament, and partly from the antient writings of the Jews, especially
from the Talmud ; whence it appears how much they were in use
among that people, and that they were applied by Christ and his
apostles, agreeably to common usage. The proverbs, contained
in the Old and New Testaments, are collected and illustrated by
Drusius, and Andreas Schottus ; whose works are comprised in the
ninth volume of the Critici Sacri, and also by Joachim Zehner,
who has elucidated them by parallel passages from the fathers as
well as from the heathen writers, in a treatise published at Leipsic
in 1601. The proverbs which are found in the New Testament
have been illustrated by Vorstius! and Viser ?, as well as by Light-
foot and Schoetgenius in their Hore Hebraice et Talmudice, and
by Buxtorf in his Lexicon Chaldaicum Talmudicum et Rabbinicum ;
from which last-mentioned works Rosenmiiller, Kuinéel, Dr. Whitby,
Dr. A. Clarke, and other commentators, both British and foreign,
have derived their illustrations of the Jewish parables and proverbs.
SECTION VII.
CONCLUDING OBSERVATIONS ON THE FIGURATIVE LANGUAGE OF
SCRIPTURE.
I. Synecdoche.— Il. Irony. — III. Hyperbole.
BESIDES the figures already discussed, and the right under-
standing of which is of the greatest importance for ascertaining the
sense of Scripture, Glassius, and other writers, who have treated
expressly on the tropes and figures of the sacred writings, have
enumerated a great variety of other figures which are to be found
in them. As, however, many of these are merely rhetorical ; and
1 Vorstius’s Diatriba de Adagiis Novi Testamenti is printed in Crenius’s Fasciculus
Tertius Opusculorum qux ad Historiam et Philologiam Sacram spectant. 18mo. Rotter-
dam, pp. 475—576.; and also in Fischer’s second edition of Leusden, De Dialectis N.
T. (8vo. Lipsiz), pp. 168—252.
2 Viser, Hermeneutica Sacra Novi Testamenti. part ii. sect. ix. cap. 2. pp. 132—=150.
V. Sect. VII] Figurative Language of Scripture. 627
though they are admirably calculated to shew how vastly superior the
inspired volume is to all the productions of the human mind, for the
beauty and sublimity of its composition; yet, as it would lead us
into too wide a field of discussion, were we to introduce such figures
at length, our attention must be directed to a few of those principal
Jigures which have not been mentioned in the preceding pages.
The most important of these figures, which remain to be noticed,
are, 1. Synecdoche; 2. Irony; and, 3. the Hyperbole.
I. Synecdoche.
A Synecdoche is a trope in which, 1. The whole is put for a part ;
2. A part is put for the whole; 3. A certain number for an uncer-
tain one; 4. A general name for a particular one; and 5. Special
words for general ones. A very few examples will suffice to illus-
trate this figure.
1. The whole is sometimes put for a part:
As, the world for the Roman empire, which was but a small though very remarkable
part of the world, in Acts xxiv. 5. and Rev. iii. 10. The world for the earth, which isa
part of it, 2 Pet. iii. 6. Rom.i.8.1 John v.19. Thus the whole person is put for a
part, as man for the sowl, Luke xvi. 23. where the rich man, Abraham, and Lazarus,
are respectively put for their souls ; man, for the body, John xix. 42. xx. 2.13. with Luke
xxiy. 3., in which passages Jesus is put for his dead body. Time for a part of time, as
Dan. ii. 4. which simply means, we wish you a long life and reign. Gen. xvii. 19.
where the words everlasting covenant denote while the Jewish policy subsists, that is, until
Messiah come, (Gen. xlix. 10.) —see also Exod. xxi. 6. where the expression for ever
means the year of jubilee.
To this class of Synecdoche may be referred those instances, in which ‘the plural num-
ber is sometimes put for the singular ; as the mountains of Ararat (Gen. viii. 4.), which
term might refer to the bitopped form of that mountainous range. The cities where Lot
dwelt, Gen. xix. 24, 25. ; the sides of the house, Amos vi. 10.; the sides of the ship,
Jonah i. 5.; the ass and foal, on which Jesus Christ was set, Matt. xxi. 7. compared
with Zech. ix. 9.; the prophets, Mark i. 2. John vi. 45. Acts xiii. 40.; in all which
places only one of those things or persons mentioned is to be understood. So, children
is put for child, Gen. xxi. 7.,so daughters and sons’ daughters, Gen. xlvi. 7., when Jacob
had but one daughter, (verse 15.) and one grand-daughter, (verse 17.) So the sons of
Dan, (verse 23.) when he had but one. So the cities of Gilead are mentioned in Judg.
xii. 7., whereas Jephthah was buried in one city in that region. In like manner, by the
sons of Jehoiada is intended only Zechariah, 2 Chron, xxiv. 25. compared with verses 20.
and 21.; and our Saviour speaks of himself in the plural number, John iii. 11.
2. Sometimes the part for the whole.
Thus in Gen. i. 5. 8.13. 19. 23. 31. the evening and morning, being the principal
parts of the day, are put for the entire day. So the soud comprehends the entire man,
Acts xxvii. 37. See similar expressions in Gen. xii. 5. xvii. 14. Exod. xii, 19. Lev.
iv.2. Psal, iii. 2. xi. 1. xxv. 13. Isa. lviii. 5. Ezek. xviii. 4. Luke vi. 9. Acts ii. 41. &c.
So, the szxgular number is sometimes put for the plural :
This chiefly takes place when the Scriptures speak of the multitude collectively, or of
an entire species. Thus in Gen. iii. 8. tree in the Hebrew is put for trees. Gen. xlix. 6.
In their anger they slew a man, and in their self-will they houghed an oz, that is, men and
oxen. Exod. χῖν. 17. (Heb.) JI will get me honour upon Pharaoh and upon all his
host, upon his chariots, and upon his horsemen, that is, the whole multitude of his chariots
which are enumerated in verse 7. So in Exod. xv. 1. 21. the horse and his rider are put
collectively for the horses and horsemen who were in the Egyptianarmy. So the Hivite,
Canaanite, and Hittite, Exod. xxiii. 28., the ox and the ass, Isa. i. 3., the stork, the turtle,
the crane, the swallow, Jer. viii. 7., the palmer-worm, Joel i. 4., street, Rev. xxi. 21., are
respectively put for the Hivites, oxen, storks, &c.&c. It is proper to remark, that in
very many instances the learned and pious translators of our authorised version have
justly rendered these singular words in the plural number where the sense evidently
required it.
552
628 Concluding Observations on the (Part II. Ch.
. 3. Very frequently a certain or definite number is put for an uncertain
and indefinite number : ; ie
Thus we find double for much or sufficient, in Isa. x]. 2. Ixi. 7. Jer. xvi. 18. Zech,
ix. 12. Rev. xviii. 6. Twice for several times, in Psal.lxii. 11. Five for a few, 1 Cor.
xiv. 19. in which verse ten thousand are putfor many. Ten for many, Gen. xxxi. 7. and
1 Sam.i. 8. But most frequently we have seven for an indefinite number. See Gen.
iv. 15. Lev. xxvi. 18. 21. 24.28. Ruthiv.15. 1 Sam.ii. 5. Psal. xxii. 6. cxix. 164.
Prov. xxiv. 16. xxvi. 25. Isa. iv. 1. Jer. xv. 9. Ezek. xxxix. 9.12. Zech. iii. 9. Matt.
xi. 45. One hundred for many, indefinitely, in Eccl. vi. 3. viii. 12. Prov. xvii. 10.
Matt. xix. 29. Luke viii. 8. A thousand for a great many, Exod. xx. 6. xxxiv. 7.
Deut. i. 11. 1 Sam. xviii. 7. Psal. cxix. 72. Ten thousand for an immense number,
1 Sam, xviii. 7. Psal. iii. 9. ; and ten thousand thousand for a countless host, in Numb,
x. 36. (Heb.) Dan. vii. 10. Rev. v. 11. ὅς.
4. A general name is put for a particular one,
As in Mark xvi. 15. where every creature means all mankind; as flesh also does in
Gen. vi.12. Psal. cxlv. 21. Isa. xl. 5, 6. Ixvi. 23. Matt, xxiv. 22. Luke iii. 6. and
Rom. iii. 20.
5. Sometimes special words or particular names are put for such as are
general :
« Thus Jehovah is, in Psal. xlvi. 9. said to break the bow, and cut the spear in sunder,
and to burn the chariot in the fire: that is, God destroys all the weapons of war, and
blesses the world with peace. Again, in Dan. xii. 2. we read, Many of them that sleep
in the dust of the earth shall awake ; some to everlasting life, and some to shame and ever-
lasting contempt. Here many is put for all. So man, generally, is put for all mankind,
both male and female, Psal. i. 1. Mark xvi. 16. Numerous similar passages might be
adduced. So, father is put for any ancestor, Psal. xxii. 4. xliv. 1. cvi. 6. Father for
grandfather, 2 Sam. ix. 7. Dan. v.11. Mother for grandmother, 1 Kings xv. 10, 13.
compared: with verses 2.8. Brother for kinsman, Gen. xiii. 8. and xiv, 14, with Gen.
xii.5. Matt. xii. 46. John vii. 5. 5. Inthe same manner, son is put for any of the posterity ;
thus Laban is said to be Nahor’s son, in Gen. xxix. 5. when he was the son of Bethuel, and
grandson or nephew of Nahor. Compare Gen, xxii. 20. 23. with xxiv.29. So Rebekah
is called Abraham’s brother’s daughter, Gen. xxiv.48. Father and mother intend all
superiors, Exod. xx.12. In like manner the Greeks, who are the most eminent of the
heathen nations, are put for the whole Gentile world, in Rom. i, 16. Gal. iii. 28. and
€ol. iti. 11. So bread denotes all the necessaries of life, in Matt. vi. 11. and numerous
other places. The fatherless and widows are put for any who are in distress or affliction,
Isa. i. 17. 23. James i. 27. ὅσοι
11. Lrony.
An Trony is a figure, in which we speak one thing and design
another, in order to give the greater force and vehemence to our
meaning. An irony is distinguished from the real sentiments of the
speaker or writer, by the accent, the air, the extravagance of the
praise, the character of the person, or the nature of the discourse.
Very numerous instances of irony are to be found in the Scripture,
which might be produced ; but the following will suffice to shew the
nature of this figure.
Thus, the prophet Elijah speaks in irony to the priests of Baal — Cry aloud, for he is
a God: either he is talking, or he is pursuing; or he is on a journey, or peradventure he
sleeps, and must be awaked. (1 Kings xviii. 27.) So the prophet Micah bids Ahab go
to battle against Ramoth-Gilead and prosper. (1 Kings xxii. 15.) We meet with an
irony in Job xii. No doubt but ye are the people, and wisdom shall die with you. ‘That
well known passage in Eccles. xi. 9. may also be considered asan irony. Rejoice, O young
man, in thy youth ; and let thine heart cheer thee in the days of thy youth, and walk in the
way of thine heart and in the sight of thine eyes. Nay, the Almighty himself appears to speak
ironica)ly in Gen. iii. 22. And the Lorn God said, Behold the man is become as one of us,
toknow good and evil; and also in Judges x. 14. Go andcry unto the gods which ye have
chosen; let them deliver you in the time of your tribulation. And in the same manner we
may apprehend Christ’s rebuke to the Jewish doctors, when he says (Mark vii, 9.) Full
well ye reject the commandment of God, that ye may keep your own tradition; where, by
. V.Sect. VIL] Figurative Language of Scripture. 629
\. ‘the word xaAws,which our translators render full well, it is evident that our Saviour intends
quite the contrary of what his language seems to import. Saint Paul also has a fine ex-
ample of irony in 1 Cor. iv. 8. Now ye are full, now ye are rich, ye have reigned as kings
without us; and I would to God ye did reign, that we also might reign with you.
Under this figure we may include the Sarcasm, which may be
defined to be an irony in its superlative keenness and asperity. As
an instance of this kind, we may consider the soldiers’ speech to’our
Lord ; when, after they had arrayed him in mock majesty, they
bowed the knee before him, and said, Hail, King of the Jews. (Matt.
xxvii. 29.) So again, while our Redeemer was suspended on the
cross, there were some who thus derided him, Let Christ, the King
of Israel, descend now from the cross, that we may see and believe.
(Mark xv. 32.)
Ill. Hyperbole.
This figure, in its representation of things or objects, either mag-
niftes or diminishes them beyond or below their proper limits: it is
common in all languages, and is of frequent occurrence in the Scrip-
ture.
Thus, things, which are very lofty, are said to reach up to heaven.
Deut. i. 28. ix. 1. Psal. cvii.26. So, things, which are beyond the reach
or capacity of man, are said to be in heaven, in the deep, or beyond the
sea, Deut. xxx. 12. Rom. x. 6, 7. So, a great quantity or number is
commonly expressed by the sand of the sea, the dust of the earth, and the
stars of heaven, Gen. xiil. 16. xli.49. Judges vii. 12. 1 Sam. xiii. 5. 1 Kings
iv. 29. 2 Chron.i. 9. Jer. xv. 8. Heb. xi. 12. In like manner we meet, in
Numb. xiii. 33. with smaller than grasshoppers, to denote extreme diminu-
tiveness: 2 Sam. i. 23. swifter than eagles, to intimate extreme celerity.
Judges ν. 4. the earth trembled, verse 5. the mountains melted. 1 Kings.
i.40.the earth rent. Psal. vi. 6. I make my bed to swim. Psal. cxix. 136.
rivers of tears run down mine eyes. So we read of angels’ food, Psal.
Ixxviii. 25. The, face of an angel, in Acts vi. 15.; the tongue of an angel,
in 1 Cor. xiii. 1. See also Gal.i.8.and iv. 14. In Ezek. xxi. 6. we read
sigh with the breaking of thy loins, that is, most deeply. So in Luke
xix.40, we read that the stones would cry out, and in verse 44. they shall.
not leave in thee one stone upon another ; that is, there shall be a total.
desolation.!
! Glassii Phil. Sacr. tom. ii. pp. 55, 56, 897—916. 1243—1276. 1283—1294, Tur-
retin. de Interp. S. S. p. 206.
ss 3
{ΒΟ} (Part Il.
CHAPTER VI.
ON THE SPIRITUAL INTERPRETATION OF THE SCRIPTURES.
Ir has been a favourite notion with some divines, that the mystical
or spiritual interpretation of the Scriptures had its first origin in
the synagogue, and was thence adopted by our Lord and _ his
apostles when arguing with the Jews; and that from them it was
received by the fathers of the Christian church, from whom it has
been transmitted to us. The inference deduced by many of these
eminently learned men is, that no such interpretation is admissible:
but, that there zs a mystical or spiritual sense in the sacred writings,
we have already had occasion to remark, and to vindicate its pro-
priety.' This method of interpreting the Bible, indeed, “ like all
other good things, is liable to abuse ; and that it hath been actually
abused, both in antient and modern days, cannot be denied. He,
who shall go about to apply, in this way, any passage, before he
hath attained its literal meaning, may say in itself what is pious and
true, but foreign to the text from which he endeavoureth to deduce
it. St. Jerome, it is well known, when grown older and wiser,
lamented that, in the fervours of a youthful fancy, he had spiritu-
alised the prophecy of Obadiah before he understood it. And it
must be allowed that a due attention to the occasion and scope
of the Psalms would have pared off many unseemly excrescences,
which now deform the commentaries of St. Augustin and other
fathers upon them. But these and other concessions of the same
kind being made, as they are made very freely, men of sense will
consider, that a principle is not therefore to be rejected, because it
has been abused; sznce human errors can never invalidate the truths
of God.” ᾿
The literal sense, it has been well observed, is undoubtedly, first
in point of nature, as well as in order of signification ; and conse-
quently, when investigating the meaning of any passage, this must
be ascertained before we proceed to search out its mystical import:
but the true and genuine mystical or spiritual sense excels the literal
1 See pp. 496—498. supra. The present chapter is abridged from Rambach’s
Institutiones Hermeneutice Sacre, pp. 67—82. compared with his “ Commentatio
Hermeneutica de Senstis Mystici Criteriis ex genuinis principiis deducta, necessariisque
cautelis circumscripta.’’ 8vo. Jenz, 1728.
2 Bishop Horne’s Commentary on the Psalms, vol. i. Preface. (Works, ii. p. x.) ** The
importance, then, of figurative and mystical interpretation can hardly be called in ques-
tion. ‘The entire neglect of it must, in many cases, greatly vitiate expositions, however
otherwise valuable for their erudition and judgment. In explaining the prophetical
writings and the Mosaic ordinances, this defect will be most striking ; since, in conse-
quence of it, not only the spirit and force of many passages will almost wholly evaporate,
but erroneous conceptions may be formed of their real purport and intention.’? Bp. Van
Mildert’s Bampton Lectures, p. 240. Rambach has adduced several instances, which
strongly confirm these solid observations, Institut. Herm, Sacr. p. 81.
Ch. VI.] On the Spiritual Interpretation of Seripture. 631
im dignity, the latter being only the medium of conveying the
former, which is more evidently designed by the Holy Spirit. For
instance, in Numb. xxi. 8, 9. compared with John iii. 14. the brazen
serpent is said to have been lifted up, in order to signify the lifting
up of Jesus Christ, the Saviour of the world; and consequently
that the type might serve to designate the antitype.*
Though the true spiritual sense of a text is undoubtedly to be
most highly esteemed, it by no means follows. that we are to look
for it in every passage of Scripture; it is not, however, to be
inferred that spiritual interpretations are to be rejected, although
they should not be clearly expressed. ‘The spiritual meaning of
a passage is there only to be sought, where it is evident, from certain.
criteria, that such meaning was designed by the Holy Spirit. The
criteria, by which to ascertain whether there is a latent spiritual.
meaning in any passage of Scripture, are two-fold: either they. are
seated in the text itself, or they are to be found in some: other
passages.
In the former case, vestiges of a spiritual meaning are discernible,
when things, which are affirmed concerning the person or thing imme-
diately treated of, are so august and illustrious that they cannot in any
way be applied to it, in the fullest sense of the words. For the word
of God is the word of truth: there is nothing superfluous, nothing
deficient in it. The writings of the prophets, especially those of
Isaiah, abound with instances of this kind. ‘Thus, in the 14th,
40th, 41st, and 49th chapters of that evangelical prophet, the
return of the Jews from the Babylonish captivity is announced in
the most lofty and magnificent terms. He describes their way as
levelled before them, valleys filled up, mountains reduced to plains,
cedars and other shady trees, and fragrant herbs, as springing up
to refresh them on their journey, and declares that they shall suffer
neither hunger nor thirst during their return. The Jews, thus
restored to their native land, he represents as a holy people, chosen
by Jehovah, cleansed from all iniquity, and taught by God himself,
&c. &c. Now, when we compare this description with the accounts
actually given of their return to Palestine by Ezra and Nehemiah,
we do not find any thing corresponding with the events so long
and so beautifully predicted by Isaiah: neither do they represent
the manners of the people as reformed agreeably to the prophet’s
statement. On the contrary, their profligacy is frequently reproved
by Ezra and Nehemiah in the most pointed terms, as well as by
the prophet Haggai. In this description, therefore, of their de-
liverance from captivity, we must look beyond it to that infinitely
higher deliverance, which in the fulness of time was accomplished
by Jesus Christ: “who, by himself once offered, hath thereby
made a full, perfect, and sufficient sacrifice, oblation, and atone-
ment forthe sins of the whole world,” and thus, ‘ hath opened the
kingdom of heaven to all believers.” Similar additional instances
1 Rambach, Institutiones Hermeneutice Sacre, p. 72.
ss 4
632) On the Spiritual Interpretation — (Part II.
might easily be adduced: but, as they are connected with the
question relative to the double sense of prophecy which is more
properly discussed in a subsequent page’, we proceed to shew in
what cases it will be proper to have recourse to other passages of
Scripture, in order to find out the latent spiritual meaning of a text.
I. Sometimes the Holy Spirit clearly and expressly asserts that one
thing or person ‘was divinely constituted or appointed to be a figure or
symbol of another thing or person; in which case the indisputable
testimony of eternal truth removes and cuts off every ground of doubt
and uncertainty. .
For instance, if we compare Psalms cx. 4. with Heb. vii. 1. we shall find
that Melchisedec was a type of Messiah, the great high-priest and king.
So Hagar and Sarah were types of the Jewish and Christian churches.
(Gal. iv. 22—24.) Jonah was a type of Christ’s resurrection (Matt. xii.
40.): the manna, of Christ himself, and of his heavenly doctrine.
(John vi. 32.) . The rock in the wilderness, whence water issued on.
being struck by Moses, represented Christ to the Israelites (1 Cor. x. 4.) ;
and the entrance of the high-priest into the Holy of Holies, on the day
of expiation, with the blood of the victim, is expressly stated by Saint
Paul to have prefigured the entrance of Jesus Christ into the presence
of God, with his own blood... (Heb. ix. 7—20.)
II. Sometimes, however, the mystical sense is intimated by the
Holy Spirit in a more obscure manner: and without excluding the,
practice of sober and pious meditation, we are led by various inti-
mations (which require very diligent observation and study) to the.
knowledge of the spiritual or mystical meaning. This chiefly occurs
in the following cases :
1. When the antitype is proposed under figurative names taken from
the Old Testament.
Thus, in 1 Cor. v. 7. Christ is called the paschal lamb: —in 1 Cor. xv. 45. he is called
the /ast Adam ; the first Adam, therefore, was in some respect a type or figure of Christ,
who in Ezekiel xxxiv. 23. is further called David. In like manner, the kingdom of.
Antichrist is mentioned under the appellations of Sodom, Egypt, and Babylon, in’
Rev. xi. 8. and xvi. 19.
2. When, by a manifest allusion of words and phrases, the Scripture
refers one thing to another.
Thus, from Isa. ix. 4. which alludes to the victory obtained by Gideon (Judges vii. 22.).
we learn that this represents the victory which Christ should obtain by the preaching of
the Gospel, as Vitringa has largely shewn on this passage. Compare also Matt. xxi. 38.
with Gen, xxxvii. 19, 20.
3. A passage is to be spiritually interpreted, when the arguments of the
inspired writers either plainly intimate it to have a spiritual meaning, or
such meaning is tacitly wmplred.
For instance, when St. Paul is arguing against the Jews from the types of Sarah,
Hagar, Melchisedec, &c. he supposes that in these memorable Old Testament personages
there were some things in which Christ and his mystical body the church were delineated, —
and that these things were admitted by his opponents: otherwise his argument would be.
inconclusive. Hence it follows, that Isaac, Joseph, and other persons mentioned in the
Old Testament, of whom there is no typical or spiritual signification given in the Scrip-
tures, in express terms, were types of Christ in many things that happened to them, or
| See Chap. VII. Sect, 11, pp. 641—648, infra.
Ch. ν11 τ Ὁ Scripture. if es 638
were performed by them. In like manner, St Paul shews (1 Cor. ix. 9, 10.) that the
precept in Deut. xxv. 4. relative to the muzzling of oxen, has a higher spiritual meaning
than is suggested by the mere letter of the command.
Such are the most important criteria, by which to ascertain
whether a passage may require a spiritual interpretation, or not. But
although these rules will afford essential assistance in enabling us
to determine this point, it is another and equally important question,
in what manner that interpretation is to be regulated.
In the consideration of this topic, it will be sufficient to remark,
that the general principles already laid down }, with respect to the
figurative and allegorical interpretation of the Scriptures, are appli-
cable to the spiritual exposition of the sacred writings. It only
remains to add, that all mystical or spirituai interpretations must
be such as really illustrate, not obscure or perplex the subject:
Agreeably to the sound maxim adopted by divines, they must not
be made the foundation of articles of faith, but must be offered
only to explain or confirm what is elsewhere more clearly revealed ? ;
and above all, they must on no account or pretext whatever, be
sought after in matters of little moment. eis" :
In the spiritual interpretation of Scripture, there are two extremes
to be avoided, viz. on the one hand, that we do not restrict such
interpretation within too narrow limits; and, on the other hand,
that we do not seek for mystical meanings in every passage, to the
exclusion of its literal and common sense, when that sense is suffi-
ciently clear and intelligible. The latter of these two extremes is
that to which men have in every age been most liable. Hence it is,
that we find instances of it in the more antient Jewish doctors,
especially in Philo, and among many of the fathers, as Cyprian,
Jerome, Augustine, and others, and particularly in Origen, who
appears to have derived his system of allegorising the sacred writings
from the school of Plato. Nor are modern expositors altogether
free from these extravagances. Some of these mistaken interpret-
ations we have already noticed ὃ: and, if our limits permitted, other
instances might easily be adduced, in which a similar excess of
spiritualising is to be found.
In these strictures, the author trusts he shall not be charged with
improperly censuring “ that fair and sober accommodation of the
historical and parabolical parts to present times and circumstances,
or to the elucidation of either the doctrines or precepts of Christi-
anity, which is sanctioned by the word of God ;” and which he has
attempted to illustrate in the preceding criteria for ascertaining the
mystical or spiritual meaning of the Scriptures. Such an accom-
modation, it is justly remarked, is perfectly allowable, and may be
highly useful; and in some cases it is absolutely necessary. ‘“ Let
1 See Chapter V. Sections I. III. and IV. pp. 581—588. and 598—609. supra.
2 « Est regula theologorum, senswm mysticum non esse argumentativum ; hoc est, non —
suppeditare firma ac solida arguinenta, quibus dogmata fidei inedificentur. Rambach,
Inst. Herm. Sacr. pp. 72, 73.
3 See pp. 502, 503. supra.
634 On the Spiritual Interpretation of Scripture. [Part IL
every truly pious man, however, be aware of the danger of extend-
ing this principle beyond its natural and obvious application ; lest
he should wander himself, and lead others also astray from that
clearly traced and well-beaten path in which we are assured that
even ‘a wayfaring man though a fool, shall not err.’ Let no tempt-
ations, which vanity, a desire of popularity, or the more specious,
but equally fallacious, plea of usefulness may present, seduce him
from his tried way. On the contrary, let him adhere with jealous
care to the plain and unforced dictates of the word of God; lest by
departing from the simplicity of the Gospel, he should inadvertently
contribute to the adulteration of Christianity, and to the conse-
quent injury which must thence arise to the spiritual interests of
his fellow-creatures.” ἢ
1 Christian Observer for 1805, vol. iv. p. 133. The two preceding pages of this journal
contain some admirable remarks on the evils of spiritualising the sacred writings too much.
The same topic'is also further noticed in volume xvi. for 1817, p. 319. et seq. The
whole of Bishop Horne’s Preface to his Commentary on the Psalms is equally worthy of
perusal for its excellent observations on the same question. The misapplication and
abuse of spiritual interpretation are also pointed out by Bishop Van Mildert, Bampton
Lectures, p. 241, et seq.
Ch. VIL] ( 635°.)
CHAPTER VII.
ON THE INTERPRETATION OF THE SCRIPTURE PROPHECIES.
SECTION I.
GENERAL RULES FOR ASCERTAINING THE SENSE OF THE
PROPHETIC WRITINGS.
PRopHEcyY, or the prediction of future events, is justly consi-
dered as the highest evidence that can be given of supernatural com-
munion with the Deity. The force of the argument from prophecy,
for proving that the divine inspiration of the sacred records has
already been exhibited ; and the cavils of objectors, from its alleged
obscurity, has been obviated.’ Difficulties, it is readily admitted,
do exist in understanding the prophetic writings: but these are
either owing to our ignorance of history and of the Scriptures, or
because the prophecies themselves are yet unfulfilled. The latter
can only be understood when the events foretold have actually been
accomplished: but the former class of difficulties may be removed
in many, if not inall, cases; and the knowledge, sense, and mean-
ing of the prophets may, in a considerable degree, be attained by
prayer, reading, and meditation, and by comparing Scripture with
Scripture, especially with the writings of the New Testament, and
particularly with the book of the Revelation. * With this view, the
following general rules will be found useful in investigating the sense
and meaning of the prophecies, as well as their accomplishment.
I. “ The sense of the prophecy is to be sought in the events of the world,
and in the harmony of the prophetic writings, rather than in the bare terms
of any single prediction.” *
1 See Vol. I. pp. 313—380. For an account of the Prophets, see Vol. IV. Part I.
Chap. IV., and for an analysis of their writings, with critical remarks thereon, see also
Vol. IV. Part I. Chap. V. VI. VII.
2 There is scarcely an expression in this book which is not taken out of Daniel or some
other prophet ; Sir Isaac Newton has observed, that it is written in the same style and
language with the prophecies of Daniel, and has the same relation to them which they
have to one another, so that all of them together make but one complete prophecy ; and
in like manner it consists of two parts, an introductory prophecy, and an interpretation
thereof. (Observations on the Apocalypse, chap. 11. p. 254.) The style of the Reye-
lations, says the profoundly learned Dr. Lightfoot, ‘‘is very prophetical as to the things
spoken, and very hebraizing as to the speaking of them. Exceeding much of the old
prophets’ language and manner [is] adduced to intimate New Stories: and exceeding
much of the Jews’ language and allusion to their customs and opinions, thereby to speak
the things more familiarly to be understood.’’ Harmony of the New Testament, p. 154.
(Lond. 1655.) See also Langii Hermeneutica Sacra, pp. 148—150.
3 Bishop Horsley. This learned prelate has shewn in his sermon on 2 Pet. i. 20. that
the clause— No prophecy of the Scripture is of any private interpretation — may be more
precisely thus expressed : — ‘* Not any prophecy of Scripture is of self-interpretation, or
is its own interpreter: because the Scripture prophecies are not detached predictions of
separate independent events, but are united in a regular and entire system, all terminat-
ing in one great object, — the promulgation of the Gospel, and the complete establish-
ment of the Messiah’s kingdom.’”’ Sermons, vol. ii. pp. 13—16.
’
636 General Rules for ascertaining the [Part II. Ch:
In the consideration of this canon, the following circumstances should
be carefully attended to:
(1.) Consider well the times when the several prophets flourished, in what
place and under what kings they uttered their predictions, the duration of
_ their prophetic ministry, and their personal rank and condition, and, lastly,
whatever can be known respecting their life and transactions. | :
These particulars, indeed, cannot in every instance be ascertained, the circumstances
relating to many of the prophets being very obscure: but, where they can be known, it
is necessary to attend to them, as this will materially contribute to the right understanding
of the prophetic writings.! Thus, in order to understand correctly the prophecy of Isaiah,
we should make ourselves acquainted with the state and condition of the people of Israel
under the kings Amaziah, Uzziah, Jotham, Ahaz, and Hezekiah. With this view, the
books of Kings (2. xiv.—xxi.) and 2 Chron. (xvi.—xxil.) ought to be repeatediy pe-
rused and studied ; because they contain an accurate view of the state of those times.
(2.) The situation of the particular places, of which the prophets speak,
must also be kept in mind, as well as that of the neighbouring places ;
there being in the prophetic writings frequent allusions to the situation and
antient names of places.
When places are mentioned as lying north, south, east, or west, it is generally to be
understood of their situation with respect to Judza or Jerusalem; when the context
does not plainly restrict the scene to some other place. For instance, Egypt and Arabia
are every where called the land of the south, because they are situate to the south of Je.
rusalem: thus in Daniel (ch. xi.) the king of the south signifies the king of Egypt, and
the king of the north, the monarch of Syria. | The sea is often put for the west, the
Mediterranean Sea being to the west of Judza; by the earth, the prophets often mean
the land of Judzea, and sometimes the great continent of all Asia and Africa, to which
they had access by land: and by the isles of the sea, they understood the places to which
they sailed, particularly all Europe, and probably the islands and sea-coasts of the Me-
diterranean. The appellation of sea is also given to the great rivers Nile and Euphrates,
which, overflowing their banks, appear like small seas or great lakes. The Egyptian
Sea, with its seven streams, mentioned in Isa, xi. 15. is the Nile with its seven mouths :
the sea, mentioned in Isa. xxvii. 1. and Jer. li. 36. is the Euphrates ; and the desert of
the sea, in Isa. xxi. 1. is the country of Babylon, watered by that river. In like manner,
the Jewish people are described by several particular appellations, after the division of
the kingdom in the reign of Jeroboam: thus, the ten tribes, being distinct from the
other two, and subject to a different king, until the time of the Assyrian captivity, are
respectively called Samaria, Ephraim, and Joseph ; because the city of Samaria, which was
situated in the allotment of the tribe of Ephraim, who was the son of Joseph, was the
metropolis of the kings of Israel. Compare Isa. vii. 2. 5. 8, 9. Psal. lxxxi. 5. Hos.
vii. 11. Amos v, 15. and vi. 6, They were also called Israel and Jacob, because they
formed the greater part of Israel’s or Jacob’s posterity. The other two tribes of Judah
and Benjamin are called the kingdom of Judah, the house of David, Jerusatem or Sion (Isa,
vii. 13. and xl. 2. Psal. exxvi. 1. and Isa. lii. 8.), because those two tribes adhered to.
the family of David, from whose posterity their kings sprung, and the capital of their
dominions was Jerusalem, within whose precincts was mount Sion. After their return,
however, from the Babylonish captivity, the names of Israel and Judah are promiscously
applied to all the descendants of the twelve tribes who were thus restored to their native
country. This is the case in the writings of the prophets Haggai, Zechariah, and Ma-
lachi, who all flourished after that event. In addition to the situations and names of places,
whatever relates to the history of those times must be ascertained, as far as is practicable,
by consulting not only the historical books of Scripture, and the writings of Josephus
(whose statements must sometimes be taken with great caution, as he has not always re-
lated the sacred history with fidelity), but also by comparing the narratives of Herodotus,
Diodorus Siculus, and other profane historians, who have written on the affairs of the
Chaldeans, Babylonians, Egyptians, Tyrians, Medes and Persians, and other Oriental
nations, with whom the posterity cf Jacob had any intercourse. Quotations from these
writers may be seen in all the larger commentaries on the Bible: Dr. Prideaux’s Con-
nexion of Sacred and Profane History, and Bishop Newton’s Dissertations on the Pro-
phecies, are both particularly valuable for the illustrations of the sacred predictions which
1 On the chronological order, &c. of the prophets, see Vol. IV. Part I. Chap, IV.
pp. 145, 146. ι
VIL. Sect. 1.1 Sense of the Prophetic Writings. 637)
they have respectively drawn from profane authors. In the Geographical Index, at the
end of the third volume of this work, under the articles Assyria, Babylon, Egypt, Media,
and Persia, we have given an Abstract of the Profane History of the East, from the
time of Solomon until the Babylonish Captivity, to facilitate the better understanding of
the history of the Hebrews, described in the writings of the prophets.
(3.) As the prophets treat not only of past transactions and present occur-
rences, but also foretel future events, in order to understand them, we must
diligently consult the histories of the following ages, both sacred and pro-
Jane, and carefully see whether we can trace in them the fulfilment of any
prophecy.
The event is the best interpreter of a prediction: this inquiry into history, however,
demands not only great labour, but also great industry and equal judgment, in order
that the events may be referred to those prophecies with which they harmonise. These
events must not be far-fetched ; nor can they always be ascertained, because the circum-
stances alluded to by the prophets are often unknown to us, being yet future. Hence
a considerable portion of the prophets, especially of the book of Revelation, is not only
not understood, but cannot at present be comprehended. Some conjectures perhaps may
be offered: but these should be advanced with caution, as far as they throw light upon pro-
phecy ; and, where this is wanting, we must withhold our assent from such conjectures.
(4.) Lhe words and phrases of a prophecy must be explained, where they
are obscure ; if they be very intricate, every single word should be ex-
pounded ; and, if the sense be involved in metaphorical and emblematical
expressions, (as very frequently ts the case), these must be explained accord-
ing to the principles already laid down.
No strained or far-fetched interpretation, therefore, should be admitted ; and that sense’
of any word or phrase is always to be preferred, which is the clearest and most precise.
(5.) Simelar prophecies of the same event must be carefully compared, in
order to elucidate more clearly the sense of the sacred predictions.
For instance, after having ascertained the subject of the prophet’s discourse and the
sense of the words, Isa. lili. 5. (He was wounded, literally pierced through, for our trans-
gressions) may be compared with Psal. xxii. 16. (They pierced my hands and my feet),
and with Zech. xii. 10. (They shall look on me whom they have pierced.) In thus paral-
leling the prophecies, regard must be had to the predictions of former prophets, which
are sometimes repeated with abridgment, or more distinctly explained by others ; and also
to the predictions of subsequent prophets, who sometimes repeat, with greater clearness
and precision, former prophecies, which had been more obscurely announced.
II. In order to understand the prophets, great attention should be paid
to the prophetic style, which is highly figurative, and particularly abounds
in metaphorical and hyperbolical expressions.
_ By images borrowed from the natural world, the prophets often understand something
in the world politic. Thus, as the sun, moon, stars, and heavenly bodies, denote kings,
queens, rulers, and persons in great power ; and the increase of splendour in those lumi-
naries denotes increase of prosperity, as in Isa. xxx. 26. and Ιχ. 19. On the other hand,
their darkening, setting, or falling signifies a reverse of fortune, or the entire destruction
of the potentate or kingdom to which they refer. In this manner the prophet Isaiah de-
nounced the divine judgments on Babylon, (Isa. xiii. 10. 13.) and on Idumza (xxxiv.
4—6.); and Jeremiah, on the Jews and Jerusalem. (Jer. iv. 23,24.) The destruction
of Egypt is predicted in similar terms by Ezekiel (xxxii. 7,8.); and also the terrible
judgments that would befall the unbelieving Jews, by Joel. (ii. 98-- 51.) And Jesus Christ
himself employed the same phraseology in foretelling the destruction of Jerusalem by the
Romans. (Matt. xxiv. 29.)
In further illustration of this rule it may be observed, that the prophetical writings
contain numerous figures and similitudes that appear strange to our habits and modes of
thinking ; but which in their times were perfectly familiar. These figures and similitudes,
therefore, must not be interpreted according to our notions of things, but agreeably to
the genius of Oriental writing :. for instance, very numerous metaphors are taken from
agriculture and the pastoral life, which were common pursuits among the Jews, some of
the prophets themselves having been herdsmen or shepherds. However humble such
employment may appear to us, they were not accounted servile at the time the prophets
638 General Rules for ascertaining the [Part II. Ch.
flourished. Other representations of events, that were to come to pass under the New
Testament dispensation, are drawn from the sacred rites of the Jews. Thus, the con-
version of Egypt to the Gospel is foretold (Isa. xix. 19. 21.) by setting up an altar, and
offering sacrifice to the Lord; and the conversion of the Gentiles in general (Mal. i. 11.)
by the offering up of incense. The service of God under the Gospel is set forth (Zech. xiv.
16.) by going up to Jerusalem, and keeping the feast of tabernacles there ; and the abundant
effusion of the Holy Spirit, in the miraculous gifts which attended the preaching of the
Gospel, is represented (Joel ii. 28.) by prophesying, and dreaming dreams, and secing
visions. In this passage the prophet did not intend to say, that these things should lite-
rally and actually take place under the Christian dispensation: but, in order that his _
meaning might be the better understcod by those whom he addressed, he expressed the
abundant measure of gifts and Gospel light by images drawn from those privileges which
were at that time most highly valued by the Jews.
Although the prophets thus frequently employ words in a figurative or metaphorical
meaning, yet we ought not, without necessity, to depart from the primitive sense of their
expressions: and that necessity exists, only when the plain and original sense is less pro-
per, as well as less suitable to the subject and context, or contrary to other passages of
Scripture. But, even in this case, we must carefully assign to each prophetical symbol
its proper and definite meaning, and never vary from that meaning.
III. As the greater part of the prophetic writings was first composed in
verse, and still retains much of the air and cast of the original, an atten-
tion to the division of the lines, and to that peculiarity of Hebrew poetry
by which the sense of one line or couplet so frequently corresponds with an-
other, will frequently lead to the meaning of many passages ; one line of
a shia or member of a sentence, being generally a commentary on the
other.
Of this rule we have an example in Isa. xxxiv. 6.
The Lord hath a sacrifice in Bezrah,
And a great slaughter in the land of _Idumza.
Here the metaphor in the first verse is expressed in the same terms in the next: the
sacrifice in Bozrah means the great slaughter in the land of Idumza, of which Bozrah
was the capital. Similar instances occur in Isa. xliv. 3. and Ixi, 10. and in Micah vi. 6.
in which the parallelism is more extended. Concerning the nature of Prophetic Poesy,
see pp. 468—470. of the present volume.
IV. Particular names are often put by the prophets for more general
ones, in order that they may place the thing represented, as it were, before
the eyes of their hearers: but in such passages they are not to be understood
literally.
Thus, in Joel iii. 4., Tyre and Sidon, and all the coasts of Palestine, are put, by way of
poetical description, for all the enemies of the Jews; and the Greeks and Sabeans for
distant nations. In like manner the prophet Amos (ch. ix. 12.), when speaking of the
enemies of the Jews, mentions the remnant of Edom, or the Idumeans.
V. It is usual with the prophets to express the same thing in a great
varlety of expressions ; whence they abound in amplifications, each rising
above the other in strength and beauty.
For instance, when describing drought or famine, they accumulate together numerous
epithets, to represent the sorrow that would accompany those calamities; on the other
hand, when delineating plenty, they pourtray, in a great variety of expressions, the joy of
the people possessed of abundance of grain; and in like manner, the horrors of war and
the blessings of peace, the misery of the wicked and the blessedness of the righteous, are
contrasted with numerous illustrations. It were unnecessary to cite examples, as we can
scarcely open a single page of the prophetic writings without seeing instances; but in
reading such passages it is not to be supposed that each individual phrase possesses a dis-
tinct and peculiar sense.
VI. The order of time is not always to be looked for in the prophetic
writings: for they frequently resume topics of which they have formerly
treated, after other subjects have intervened, and again discuss them. |
VII. Sect.I.] Sense of the Prophetic Writings. 639°
Jeremiah and Ezekiel may, in particular, be cited as instances of this abruptness of
style, who spoke of various things as they were moved by the Holy Spirit, and as occa-
sion required ; and whose discourses, being first dispersed, were afterwards collected to-
gether without regard to the order of time. In the midst of the mention of particular
mercies promised to, or of judgments denounced against, the people of God, the pro-
phets sometimes break forth into sublime predictions concerning the Messiah: these di-
gressions appear extremely abrupt and incoherent to those who do not consider how
seasonable the mention of Christ may be, in conjunction with that of the mercies of God,
(of which he is the foundation and pinnacle, the ground and consummation,) and with
the threats of the judgments of God, in which he was his people’s grand consolation. t
A careful examination, however, of the plan and distribution of the different prophetical
books will always enable the diligent reader to trace the arrrangement and scope of the
respective prophecies. Where, indeed, a new prediction or discourse is distinguished
from a former one by a new title, as in Haggai i. 1. and ii. 1. 10, 20., it is an easy task
to trace such arrangement and scope: but where the prophets do not introduce any new
titles (Hosea for instance) it becomes very difficult. Vitringa has laid it down as a
canon 3, that in continued predictions, which are not distinguished one from another by
titles or inscriptions, we should carefully attend both to the beginning and end of the pro-
phetic sermon, as well as to the period of time in which the scene of the prophetic vision
is fixed, and to the period in which it ends. This will tend to illustrate the sermons or
discourses of Isaiah, in the forty-tirst and following chapters of his prophecy. |
It is however probable that those prophecies — whose terminus ἃ quo demonstrates the
beginning of the time of Christ’s kingdom, and the terminus ad quem the end of that
time, — give a narration of the principal events that shall befall the church in a continued
_ series, unless any thing intervene which may require us to go back to former times. Upon
this foundation depends the interpretation of Isa. liv. 1. to lx. 22. ‘The commencement
of this prophecy unquestionably belongs to the beginning of Messiah’s kingdom ; the term
or end falls upon the most flourishing state of that kingdom, which is to follow the con-
version of the Jewish nation, and the vindication of the afflicted church; which deliver-
ance, as well as the flourishing state of Christ’s kingdom, are described in Isa, lix. 19—
21. and Ix. throughout.
VII. The prophets often change both persons and tenses, sometimes speak-
ing in their own persons, at other times representing God, his people, or their
enemies, as respectively speaking, and without noticing the change of person ;
sometimes taking things past or present for things future, to denote the cer-
tainty of the events. )
Of this observation we have a signal instance in that yery obscure prediction contained
in Isa. xxi. 11,12. which, according to Bishop Lowth’s translation, is as follows:
THE ORACLE CONCERNING DUMAH.
A voice crieth unto me from Seir:
Watchman, what from the night ?
Watchman, what from the night?
The watchman replieth :
The morning cometh, and also the night.
If ye will inquire, inquire ye: come again.
This prophecy, from the uncertainty of the occasion on which it was uttered, as well
as from the brevity of the expression, is very obscure ; but, if we observe the transitions,
and carefully distinguish between the person speaking and the person spoken to, we shall
be able to apprehend its general import. It expresses the inquiries, made of a prophet
of Jehovah by a people who were in a very distressed and hazardous condition, concern-
ing the fates which awaited them. The Edomites as well as the Jews were subdued by
the Babylonians. They anxiously inquire of the prophet, how long their subjection is to
last. He intimates that the Jews should be delivered from captivity, but not the Edo-
mites. The transition being thus observed, the obscurity disappears.
Isa. ix. 6., liii. throughout, lxiii. throughout, Zech. ix. 9. and Rev. xviii. 2. (to men-
tion no other instances) may be adduced as examples of the substitution of the past or
present, in order to denote the certainty of things yet future: attention to the scope and
1 Boyle on the Style of the Holy Scriptures, Works, vol. ii, p. 271.
2 Typus Doctrine Prophetice, p. 179.
640 General Rules for ascertaining the {Part II. Ch.
context of the prophetic discourse will here also, as in the preceding rule, enable the
reader to distinguish the various transitions with sufficient accuracy. ! .
It may here be further observed, that, in the computation of time, a day is used by the
prophet to denote a year: a week, seven years; and that, when they speak of the latter, or
last days, they invariably mean the days of the Messiah, or the time of the Gospel dispen-
sation. The expression ἐμαί day often means the same time, and always some period at a
distance.
Vili. When the prophets received a commission to declare any thing, the
message is sometimes expressed as 1 they had been appointed to do τί them-
selves.
This remark, has, in substance, been already made. It is introduced
again, in order to illustrate the phraseology of the prophetic writings.
One or two additional examples will shew the necessity of attending to
it in interpreting the predictions of the sacred writings. .
Thus, when Isaiah was sent to tell the Jews, that their heart would become fat, and
their ears heavy, and that they would be guilty of shutting their eyes, so as not to under-
stand and believe the truth ; the message is thus expressed: Go and tell this people, hear
ye indeed, but understand not, and see ye indeed, but perceive not. This implies, that they
would not employ the faculties which they possessed, so as to understand and believe the
Gospel. The reason of this is assigned: Make the heart of this people fat, and make their
ears heavy, and shut their eyes, lest they see with their eyes and hear with their ears, and
understand with their heart, and convert and be healed, (Isa. vi. 9,10.) This is merely
a prediction of what they would do: for when this prophetic declaration was accomplished,
the Saviour quoted the passage, and expressed its genuine sense: Jn them is fulfilled the
prophecy of Esatas, which saith: For this people’s heart is waxed gross, and their ears are
dull of hearing, and their ears they have closed: lest at any time, they should see with their
eyes, and hear with their ears, and should understand with their heart, and should be con-
verted, and I should heal them. (Matt. xiii. 15.) This condition is still more explicitly
stated in John iii. 19. This is the condemnation, that light is come into the world, and men
loved darkness rather than light, because their deeds were evil. For every one that doeth evil,
hateth the light, neither cometh to the light, lest his deeds should be reproved. The Lord said
to Jeremiah, J have put my words in thy mouth; see I have this day set thee over the nations,
to root out, and to pull down, and to destroy, and to throw down, and to build, and to plant.
{Jer.i. 10.) The meaning of this message is, that the prophet was appointed to declare
to the nations, that they shall be rooted out, pulled down, and destroyed, and that others
would be planted in their place, and built up. When Ezekiel beheld the glory of the
God of Israel, he observes, that tt was according to the appearance of the vision which I
saw, when I came To DESTROY THE city, (Hzek, xliii. 3.) That is, when he came to pro-
phesy that the city should be destroyed.
IX. As symbolic actions and prophetic visions greatly resemble parables,
and were employed for the same purpose, viz. more powerfully to instruct
and engage the attention of the people, they must be interpreted in the same
manner as parables. *
We must therefore chiefly consider the scope and design of such symbolic actions and
prophetic visions, without attempting too minute an explanation of all the poetical images
and figures with which the sacred writers adorned their style. For instance, in Zech. i.
7—11., it is not necessary to inquire what is meant by the man riding upon a red horse,
and standing among the myrtle trees: this vision represents so many angels returning pro-
1 This change of tense, however, is not exclusively confined to predictions of future
events : it is sometimes used by the prophets to represent duties as performed which ought
to be done: thus, in Mal. i. 6. 4 son honours (ought to honour) his father. But it is
more frequently employed by the writers of the New Testament to express both our
Christian privileges, and the duties to which they oblige us. Thus, Matt. v. 13. Ye are
{ought to be) the salt of ihe earth. Rom. ii. 4. The goodness of God leadeth (ought to
lead) thee to repentance. 2 Cor. iii. 18. We all, with open face beholding, (enjoying the
means of beholding) as in a glass the glory of the Lord, are (ought to be) changed into the
same image from glory to glory. Similar instances may be seen in 1 Cor. v. 7. Col.
iii. 3. Heb. xiii. 14. 1 Pet.i. 6. 1 Johnii. 15. iii. 9. and ν. 4. 1%. Dr. Taylor’s Key
to the Apostolic Writings, § 274. (Bishop Watson’s Tracts, vol. iii. p. 421.)
2 On the construction of parabolic language, see pp. 612—617. of this volume.
es
ti ee
ΒΕ, =
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VII. Sect. Π1.1 Of Prophecy in general. ἢ 641
bably from the kingdoms over which they presided) to give to Jehovah an account of their
expedition and ministry. The horses, it has been conjectured, denote their power and
celerity ; and the different colours the difference of their ministries. The scope of the
vision, however, is sufficiently plain: the angels tell that all the earth was sitting still and
at rest; the Persian empire and other nations connected with Judza, enjoying peace at
that time, though the Jews continued in an unsettled ’state. !
SECTION IL.
OBSERVATIONS ON THE ACCOMPLISHMENT OF PROPHECY IN
GENERAL.
A PROPHECY is demonstrated to be fulfilled when we can prove
that the event has actually taken place, precisely according to the
manner in which it was foretold, either from sacred history, where
that is practicable, or from profane authors of unimpeachable '
veracity ; whose characters stand so high, that they cannot possibly
be suspected of having forged any thing to favour the idea of its
accomplishment. In order to ascertain whether a prediction has
been fulfilled, we must first endeavour to find out the general scheme
of the prophecy in question, by a careful comparison of the parts
with the whole, and with corresponding prophecies both earlier and
later ; and to classify the various things spoken of, lest the judgement
be perplexed with a multitude of references. And, secondly, in our
deductions from the prophecies thus arranged, those predictions, and
their respective accomplishments are principally to be selected and
urged, which chiefly tend to remove all suspicion of their taking place
by accident, or being foretold by some happy conjecture. Now this
may be done, by shewing the vast distance of time between the pro-
phecy and the event foretold; the agreement of very many, even of
the minutest circumstances, so that, when completed, the description
determinately applies to the subject; and, lastly, the dependence of
actions upon the uncertain will of man, or upon opportunity present-
ing itself: for al/ these things are of such a nature, that no unassisted
human intellect either can or could possibly foresee them. These.
two general observations being premised, we now proceed to offer a
few canons by which to ascertain the accomplishment of prophecy.
I. The same prophecies frequently have a double meaning, and refer to’
different events, the one near, the other remote; the one temporal, the other
spiritual or perhaps eternal. The prophets thus having several events in
view, their expressions may be partly applicable to one, and partly to another,
and tt is not always easy to mark the transitions. What has not been ful-
Jjilled in the first, we must apply to the second; and what has already been
Julfilled, may often be considered as typical of what remains to be accom-
plished. ἣ
The double sense of prophecy has been opposed with much ingenuity by Mr. Whiston,
Dr. Sykes, Dr. Benson, and Mr. Faber, in this country, and by Father Balthus in France,
as well as by most of the German theologians, who severally contend that the antient pro-
+ | Archbishop Newcome on Zech, i, 7—11,
VOL, II. BE
642 Observations on the Accomplishment [Part II. Ch.
phecies contain only one sénse: but, that the rule above stated is correct, wé apprehend
will appear from the following remarks and illustrations.
«« Throughout the whole of prophetical Scripture, a time of retribution and of vengeance
on God’s enemies is announced. It is called ‘* the day of the Lord,” ““ thé day of wrath
and slaughter ; of the Lord’s anger, visitation and judgment ;”’ ‘ the great day; and ‘the
last day.”” At the same time, it is to be observed, that this kind of description, and the
same expressions, which are used to represent this great day, are also employed by the
prophets to describe the fall and punishment of particular states and empires ; of Babylon,
by Isaiah (ch. xiii.) ; of Egypt, by Ezekiel (ch.xxx. 2—4. and xxxii. 7, 8.) ; of Jeru-
salem, by Jeremiah, Joel, and by our Lord (Matt. xxiv.): and in many of these prophe-
cies, the description of the calamity, which is to fall on any particular state or nation, is
so blended and intermixed with that general destruction, which, in the final days of ven-
geance, will invade al/ the inhabitants of the earth, that the industry and skill of our ablest
interpreters have been scarcely equal to separate and assort them. Hence it has been
concluded, by judicious divines, that these partial prophecies and particular instances of
the divine vengeance, whose accomplishment we know to have taken place, are presented
to us as types, certain tokens, and forerunners, of some greater events which are also dis-
closed in them. To the dreadful time of universal vengeance, they all appear to look
forward, beyond their first and more immediate object. Little indeed can we doubt that
such is to be considered the use and application of these prophecies, since we see them
thus applied by our Lord and his apostles.”’ !
The second psalm is primarily an inauguration hymn, composed by David, the anointed
of Jehovah, when crowned with victory, and placed triumphant on the sacred hill of Sion.
But, in Actsiv. 25. the inspired apostles with one voice declare it to be descriptive of the
exaltation of the Messiah, and of the opposition raised against the Gospel, both by Jews
and Gentiles, — The latter part of the sixteenth psalm is spoken of David’s person, and is
unquestionably, in its first and immediate sense, to be understood of him, and of his hope
of rising after death to an endless life: but it is equally clear from Acts ii. 25—31. that it
was spoken of Christ, the son of David, who was typified by that king and prophet. —
The twenty-second psalm 2, though primarily intended of David when he was in great
distress and forsaken by God, is yet, secondarily and mystically, to be understood of our
blessed Saviour during his passion upon the cross ; and so it is applied by himself. (Matt.
xxvii. 46.) And it is further observable, that other passages of this psalm (νυ. 8. 16. 18.)
are noticed by the Evangelist, as being fulfilled at that time (Matt. xxvii. 35. 43) ; now
it is certain that they could not be fulfilled unless they had been intended in this myste-
rious sense of Jesus Christ. The forty-fifth psalm is, in the original, a song of loves, an
epithalamium on the nuptials of King Solomon and the King of Egypt’s daughter; but
from Heb. i. 8. we are assured that it is addressed to Christ; and therefore in a remote
and spiritual sense, it celebrates the majesty and glory of his kingdom, his mystical union
with his church, and the admirable benefits that would be conferred upon her in the times
of the Gospel.
It would be no difficult task to adduce many other psalms in which
the double sense is most clearly to be discerned? : but we shall proceed
to cite a few instances from the writings of the prophets.
1 Dr. Woodhouse on the Apocalypse, pp. 172,173. One of the most remarkable of
these prophecies, he observes, is that splendid one of Isaiah, ch. xxxiv.; the importance
and universality of which is to be collected from the manner in which it is introduced :
“All nations and people, the world and all things in it,” are summoned to the audience. It
represents ‘ the day of the Lord’s vengeance,” and the year of the recompences for the con-
troversy of Sion (ver. 8.); it descends on all nations and their armies. (ver.2.) ‘The
images of wrathful vengeance and utter dissolution are the same which are presented under
the sixth seal in the Revelation of St. John. (vi. 12—17.) The hosts of heaven are dis-
solved ; the heavens are rolled together as a scroll of parchment; the stars fall like a leaf
from a vine, or a fig from its tree. And yet Jdumea is mentioned by the prophet as the
particular object of vengeance: such seems to be the dypical completion and primary ap-
plication of this prophecy: but it has evidently a more sublime and future prospect, and
in this sense the whole world is its object: and using the same symbols and figurative ex-
pressions with the prophecy of the sixth seal, with those of the fourteenth, fifteenth, and,
above all, sixteenth chapters of the Apocalypse, and with others of the Old and New
Testaments, it must, with them, be finally referred to the great day of the Lord’s vengeance
for its perfect completion.” Ibid. p. 174. .
2 Dr. Randolph has a beautiful exposition of this Psalm at the end of vol. i. of his
View of Christ’s Ministry, pp. 503—515. εἶ
3 Bishop Horne, in the preface to his admirable commentary on the Psalms, has noticed
ΝΠ. Sect. Η1.] Of Prophecy in general. 643
(1.) Isa. vii. 14, — In the primary but lower sense of this prophecy, the sign given was
to assure Ahaz that the land of Judza would speedily be delivered from the kings of Sa-
maria and Damascus, by whom it was invaded. But the introduction of the prophecy,
the singular stress laid upon it, and the exact sense of the terms in which it was expressed,
make it in a high degree probable that it had another and more important purpose: and
the event has clearly proved that the sign given had, secondarily and mystically, a respect ,
to the miraculous birth of Christ, and to a deliverance much more momentous than that
of Ahaz from his then present distressful situation. ἢ
(2.) Isa. xi. 6. — What is here said of the wolf dwelling with the lamb, &c. is under-
stood as having its first completion in the reign of Hezekiah, when profound peace was
enjoyed after the troubles caused by Sennacherib ; but its second and full completion is
under the Gospel, whose power in changing the hearts, tempers, and lives of the worst
of men, is here foretold and described by a singularly beautiful assemblage of images.
Of this blessed power there has, in every age of Christianity, been a cloud of witnesses ;
although its most glorious era predicted in this passage, may not yet be arrived. The
latter part of the same chapter, in which there are many beautiful allusions to the Exode
from Egypt, seems to refer principally to the future restoration of the Jews from their
several dispersions, and to that happy period when they and the Gentiles shall stand
together under the banner of Jesus, and unite their zeal in extending the limits of his
kingdom. This is a favourite theme with Isaiah, who is usually and justly designated
the Evangelical Prophet, and who (ch. xl.) predicted the deliverance of the Jews from
the Babylonish captivity, and their restoration to the land of Canaan ; — events which
were primarily and literally accomplished, but which by the evangelist Matthew (iii. 3.),
and by our Lord himself (Matt. xi. 10.), are said to have been fulfilled by John the Bap-
tist’s preaching in the wilderness of Judzea; and which, secondarily and spiritually,
foretold the deliverance of mankind from the infinitely greater bondage of sin.
(3.) Once more. — Hos. xi. 1. Out of Egypt have I called my son. This passage in
its literal sense, was meant of God’s delivering the children of Israel out of Egypt ; but,
in its secondary and mystical sense, there can be no doubt that an allusion was intended
by the Holy Spirit to the call of the infant Christ out of the same country. (Matt. ii. 15.)
Thus it is evident that many prophecies must be taken in a double
sense, in order to understand their full import; and this twofold ap-
plication of them, by our Lord and his apostles, is a full authority
for us to consider and apply them in a similar way. In order to
ascertain whether a prophecy is to be taken in a double sense, the
following rules have been laid down by the celebrated Vitringa.?
(1.) That we may attain an accurate and distinct knowledge of the
subject of a prediction, we must carefully attend to all the ettrabutes and
characters which are applied to the subject of the prophecy: if the sub-
ject be not specifically mentioned by name, it must be discovered by its
characteristics ; of this description are many of the prophecies concern-
ing Christ, particularly Psalms ii. xxii. xlv. Ix. Isa. li, Zech.ii. 8. If
the subject be named, we must inquire whether it is to be taken properly
or mystically, or partly properly and partly mystically ; as in Psalm xxii.
a considerable number of those divine odes, which bear a double meaning, the propriety
of which he has fully vindicated. Works, vol. ii. pp. x.—xx. See also Dr. Apthorp’s
Warburtonian “ Discourses on Prophecy,”’ vol. i. pp. 77—89; and Dr. Nares’s Warbur-
tonian Lectures, entitled “ A Connected and Chronological View of the Prophecies re-
lating to the Christian Church,”’ pp. 155—162. 176,177. Almost the whole of the
Psalms are applied by Bishop Horsley to the Messiah, in his ‘‘ Book of Psalms translated
from the Hebrew,” 2 vols. 8vo. But Bishop Marsh has endeavoured to shew that there
are no double meanings, or, as he terms them, secondary senses, in prophecy. Lectures
on Divinity, part iv. lect. 22.
1 There is a good philological illustration of this prediction in Dr. Randolph’s Pra-
lectiones Theologics, in vol. ii. (pp. 446. et seq.) of his View of Christ’s Ministry.
2Inhis Typus Doctrine Propheticx, cap. ii. Dr. Apthorpe has translated eighteen
of Vitringa’s canons (which are admirably illustrated by numerous examples in his valu-
able commentary on Isaiah) in his Lectures on Prophecy, vol. i. pp-90—106. Jahn has
given several additional examples. Introd. ad. Vet. Foedus, pp. 332-—334.
a
644 Observations on Accomplishment of Prophecies [Part II. Ch.
(2.) We must not, however, depart from the literal sense-of the sub-
ject, when called by its own proper name, if all the attributes, or the
principal and more remarkable ones, agree to the subject of the pro-
phecy. This rule will be found of considerable use in interpreting the
prophecies concerning Israel, Judah, Tyre, Babylon, Egypt, and other.
countries and places. . |
(3.) If the attributes by no means agree with the subject expressed in’
a prophecy by its own name, we must direct our thoughts to another
subject which corresponds to it, and which assumes a mystic name, on
account of the agreement between the type and antitype. Examples of
this occur in the prophecies concerning Edom (Isa. ]xiii. 1—6.), David
(Ezek. xxxiv. 24—31.), and Elijah. (Mal. iv. 5.) .
(4.) If, im prophecies, the subject be expressed by name, which may
bear both a proper and a mystical interpretation, and the attributes of
the préphetic discourse be of a mixed kind, so that some of them agree
more strictly with the subject mystically taken, while others are more
correctly predicated of it in a literal and grammatical sense :—in such
cases, we must take the subject of the prophecy to be, not simple, but
complex: and the prophet, actuated by divine illumination, expresses
himself in such a manner as designedly to be understood of both senses,
and to intimate to the reader that the mystical or allegorical sense is
enveloped in the literal sense.
Thus, many of the prophecies concerning Babylon, Edom, Egypt, and Tyre, contain
such august and magnificent expressions, as, if taken properly, will admit of a very poor
and barren exposition: and therefore it must be presumed that the Holy Spirit designed
something more, and to lead our minds to the mystical Babylon, ἅς. In like manner,’
such grand things are sometimes spoken concerning the return of the Jews from the
Babylonish captivity, and mention is made of such distinguished blessings being bestowed
upon them, as necessarily lead us to look for a further and more complete fulfilment in’
the redemption by Jesus Christ, and the spiritual blessings of grace bestowed upon the
people ef God, under the gospel dispensation. Isa. lii. 1—3. and Jer. iii. 14—18. to
cite no other examples, present very striking illustrations of this remark. Hence it
follows that,
(5.) Prophecies of a general nature are applicable by accommodation
to individuals ; most of the things, which are spoken of the church, being
equally applicable to her individual members.
(6.) Prophecies of a particular nature, on the other hand, admit, and:
often require, an extended sense: for instance, Edom, Moab, or any.
of the enemies of God’s people, are often put for the whole; what is
said of one being generally applicable to the rest. And, in like manner,
what is said either to or concerning God’s people, on any particular
occasion, is of general application ; as all, who stand in the same relation:
to God, have an interest in the same prophecies.
(7.) In continued prophecies, which are not distinguished one from
another, we should carefully attend, first, to the beginning and end of
each discourse, and secondly, to the epoch of time which commences
the scene of the prophetic vision, and the term in which it ends. ©
The first observation is of principal use in the discourses of Isaiah, from the fortieth
chapter to the end of the book. This distinction, often difficult and somewhat obscure, |
is of great moment in the interpretation of the prophecies, that we may not consider asa:
continued discourse what ought to be divided into several distinct topics. The dast part:
of this canon is indispensable in explaining the Psalms and Prophetic Visions, See Psal.
xxiv. 1. Isa. vi. 1. ;
II. Predictions, denouncing judgments to come, do not in themselves
speak the absolute futurity of the event, but only declare what is to be ex-
pected by the persons to whom they are made, and what will certainly come
VII. Sect. 11Π1.1 Concerniig ἕλε Messiah in particular. 645
to pass, unless God in his mercy interpose between the threatening and the
event.
“‘ So that comminations do speak only the debitwm pane, and the necessary obliga-
tion to punishment: but therein God doth not bind up himself as he doth in absolute
promises ; the reason is, because comminations confer no right to any, which absolute
promises do, and therefore God is not bound to necessary performance of what he threat -
ens. Indeed the guilt or obligation to punishment is necessary, where the offence hath
been committed, to which the threatening was annexed : but the execution of that punish-
ment doth still depend upon God’s arbitrarious will, and therefore he may suspend or
remove it upon serious addresses made to himself in order to it. For, since God was
pleased not to take the present forfeiture of the first grand transgression, but made such
a relaxation of that penal law, that conditions of pardon wergadmittable, notwithstanding
sentence passed upon the malefactors, there is strong ground of presumption in human
nature, that God’s forbearance of niankind, notwithstanding sin, doth suppose his readi-
ness to pardon offenders upon their repentance, and therefore that all particular threaten-
ings of judgments to come do suppose incorrigibleness in those against whom they are
pronounced ; upon which the foundation of hope is built, that, if timely repentance do
intervene, God will remove those judgments which are threatened against them! :’’ of
these conditional comminatory predittions we have examples in Jonah’s preaching to the
Ninevites (Jonah iii. 4—10.), and in Isaiah’s denunciation of death to Hezekiah. (Isa.
xxxviii. 1.) See also a similar instance in Jer. xxxviii. 14—23.
Ill. Predictions then express divine purposes, when many prophets in
several ages concur in the same prediction. —
“‘ Because it is hardly seen but all those tacit conditions, which are supposed in general
promises or comminations, may be altered in different ages: but, when the conditions
alter, and the predictions continue the same, it is a stronger evidence that it is some im-
mutable counsel of God, which is expressed in those predictions. And in this case one
prediction confirms the foregoing, as the Jews say of prophets, ‘‘ one prophet that hath the
testimony of another prophet, is supposed to be true :’’? but it must be with this supposition,
that the other prophet was before approved to be a true prophet. Now, both these meet
in the prophecies concerning our Saviour; for to him bear all the prophets witness, and
in their several ages they had several things revealed to them concerning him; and the
uniformity and perfect harmony of all these several prophecies by persons at so great
distance from each other, and being of several interests and employments, and in several
places, yet all giving light to each other, and exactly meeting at last in the accomplish-
ment, do give us yet a further and clearer evidence, that all those several beams came
from the samie sun, when all those scattered rays were at last gathered into one body
again at the appearance of the Sun of Righteousness in the world.’’®
SECTION ITI.
OBSERVATIONS ON THE ACCOMPLISHMENT OF PROPHECIES CON-
CERNING THE MESSIAH IN PARTICULAR. Ἢ
I. J ESUS CHRIST being the great subject and end of Scripture reve-
lation, we ought every where to search for prophecies concerning him.
We are assured by Christ himself that the Scriptures testify of him (John v. 39.), and
that in Moses, the Psalms, and Prophets, there are things concerning him (Luke xxiv.
25—27. 44.): further, we have the declaration of an inspired apostle, that to him give all
the prophets witness ( Acts x. 43.), and of an angel of God, that “ the testimony of Jesus
is the spirit of prophecy.’ (Rev. xix.10.) 1Ὲ may therefore be remarked generally, that
whatsoever is emphatically and characteristically spoken of some certain person, ‘not
1 Stillingfleet’s Origines Sacrz, book ii. chap. vi. § 10. pp. 120, 121. 8th edit. Jahn,
Enchiridion Hermeneutice Sacre, pp.'148, 149.
2 Stillingfleet, p. 120.
3 Bishop Marsh (Divinity Lectures, part iv. lect. xx. and xxi.) has several admirable
observations on the connection subsisting between the truth of Christianity and the pro-
phecies relating to the Messiah: nearly the whole of Lecture xxi. is occupied with ex-
amples of predictions literally and strictly foretelling the coming of Christ.
ὯΝ 8
646 Observations on Accomplishment of Prophecies {Part Il. Ch.
called by his own name, in the psalms or prophetical books, so that each predicate can be
fully demonstrated in no single subject of that or any other time, must be taken as
said and predicted of the Messiah. The twenty-second psalm, and the fifty-third chapter
of Isaiah’s prophecy, may be adduced as illustrations of this rule, which will not mislead
any student or reader of the sacred volume. The four remarks in pp. 643, 644. may be
advantageously employed in the application of this rule.
II. The interpretation of the word of prophecy, made by Jesus Christ
himself, and by his inspired apostles, is a rule and key by which to interpret
correctly the prophecies cited or alluded to by them.
The propriety of this canon must be obvious: for as every one is the best interpreter
of his own words, so the Holy Spirit, (under whose influence the antient prophets wrote
and spoke,) in more recent prophecies, refers to former predictions, and often uses the
same words, phrases, and images, thus leading us to understand the true sense of those
oracles.! For instance, the prophecy (in Isa. viii. 14.) that the Messiah would prove a
stone of stumbling and a rock of offence, is more plainly repeated by Simeon (Luke ii.
34.) and is shewn to have been fulfilled by St. Paul (Rom. ix. 32, 33.), and by St. Peter
(1 Pet. ii. 8.); and the sixteenth psalm is expressly applied to Jesus Christ by the Jatter
of these apostles. (Acts ii. 25—31.) 2
III. Jn the Prophecies and Psalms, whatever is predicated of a person
not named, in terms expressive of such excellence, glory, and other charac-
teristics, as are suitable in their just emphases to no other subject, must be
interpreted as spoken and predicted of the Messiah.
It is thus that the writers of the New Testament interpret and allege the antient pro-
phecies ; instances may be given in Deut. xviii. 18. Psalms viii. xvi. xxii. xl. xix. Ixxvili.
cxvili. 22, 23. Isa. iv. 2. vii. 14,15, xlii. 1. lili. Zech, iii. 8. and xii. 10. It is worthy of
remark that the writers of the New Testament directly apply to the Son or Gop the most
magnificent descriptions and attributes of the Farner in the Old Testament; as Psal.
Ixviii. 18. xevii. 17. cii. 26, 27. Isa. xlv. 22—-24.; which teach us to acknowledge the
mystery of God, and of the Father, and of Christ, in whom are hid all the treasures of wis-
dom and knowledge. (Col. ii. 2, 3.)
IV. Since it is certain that there are, in the prophetic parts of the Scrip
tures, distinct delineations of the whole counsel of God concerning Messiah's
kingdom, those interpreters act rightly, who, τη prophecies that evidently
treat of the kingdom of Christ and its affairs, industriously attend to the
events concerning the Christian church, which are known from history, and
apply them accordingly ; provided this be done without doing violence to
the Scripture, since “ Jehovah doeth nothing, but he revealeth his secrets
unto his servants the prophets.’ (Amos iii. 7.)
The prophecies of Daniel and John are concurrent in very many circumstances con-
cerning the church of Christ ; and it is only by the application of this rule that learned
and pious men have been able to trace the accomplishment of many parts of their
predictions.
V. Where the prophets describe a golden age of felicity, they clearly
foretell Gospel times.
At the time the prophets respectively flourished, the Israelites and Jews were, in
general, notoriously wicked, although, even in the worst of times, there was a considerable
number who feared Jehovah, Hence, while the prophets denounce national judgments
upon the wicked, (in which temporal afflictions the righteous would necessarily be in-
volved,) they at the same time hold out to the Jatter, to strengthen their trust in God,
predictions of future and better times ; and, with promises of some great and temporal
deliverance, they invariably connect a display of the yet greater though future deliverance
of the Messiah; the peace and happiness, that are to prevail in consequence of that
deliverance, are pourtrayed in such a beautiful assemblage of images, and delineate so
1 Bishop Lowth has some fine remarks on this topic towards the close of his eleventh
Lecture.
‘2 The petty cavils and evasions of Ruperti and other modern commentators, who deny
(without being able to disprove) the above canon, is well exposed by Dr. J. P. Smith, on
the Person of Christ, vol. 1. pp, 222, 223,
ee εν ν...»..». ὦ
“+4, —
VII. Sect. III.] Concerning the Messiah in particular. 647
high a state of felicity, that, as there is no period in the history of the world, prior to the
Christian dispensation, to which they can in any way be applied, these predictions of
future happiness and peace must necessarily be understood exclusively to refer to Gospel
times, Many passages might be adduced from the prophetic writings in confirmation of
this rule. It will however suffice to adduce two instances from Isafah,’ch. ix. 2—7. and
x1,1—9, In the former of these passages, the peaceful kingdom of the Messiah is set
forth, its extent and duration ; and in the latter, the singular peace and happiness which
should then prevail, are delineated in imagery of unequalled beauty and energy.!
VI. Things, foretold as universally or indefinitely to come to pass under
the Gospel, are to be understood, — as they respect the duty,—of all per-
sons ; but, —as they respect the event,—only of God's people. |
Thus, when the peace, that is foretold to prevail in Gospel times, is stated to be so
great that men should then beat their swords into plough-shares, and their spears into pruning
hooks ; that nation should not lift up sword against nation, neither learn war any more
Isa. ii. 4.); and that the wolf should lie down with the lamb, and the leopard with the kid,
(158. xi. 6. and Ixy. 25. with other passages that might be adduced) ;—all these highly
figurative expressions are to be understood of the nature, design and tendency of the
Gospel, and what is the duty of all its professors, and what would actually take place in
the Christian world, if all who profess the Christian doctrine did sincerely and cordially
obey its dictates. And, so far as the Gospel does prevail upon any, it reclaims their wild
and unruly natures; from being furious as wolves, they become meek as lambs, and,
from raging like lions, they become gentle and tender as kids; so far are they from
hurting or injuring others, that they dare not entertain any the slightest thoughts of
malevolence or revenge, towards their most inveterate enemies.
VII. As the antient prophecies concerning the Messiah are of two kinds,
some of them relating to his first coming to suffer, while the rest of them
concern his second coming to advance his kingdom, and restore the Jews ;
——in all these prophecies, we must carefully distinguish between his first
coming in humiliation to accomplish his mediatorial work on the cross, and
his second coming in glory to judgment.
This distinction is sufficiently obvious in those passages which treat of either coming
separately, as in Isa, vii. 14. ix. 6. liii. &c., which treat of his first coming in the flesh ;
and in Isa. ii. 1O—21., which refers to his second coming to judgment. To the former
must be referred all those passages which relate to his humiliation. But it is more
difficult to distinguish each advent in those passages, in which the prophet makes an
immediate transition from the one to the other. For instance, in Isa. xl. 1—9., the
prediction relates to the first advent of Christ, but in v. 10. his second coming to judgment
is noticed, express mention being made of the solemn work of retribution, which is
peculiar to judgment. Again, in Jer. xxiii. 5—7. the promise of sending the Son of
God into the world is, in v. 8. joined with a prophecy concerning the conversion of the
Jews, which is yet future. A similar instance of uniting the two adyents of Christ
occurs in Mal. iii. 1—5. By distinguishing, however, between them, we shall be better
able to combat the objections of the Jews, who apply to the Messiah all those predictions
which refer to a state of exaltation, while they overlook all those plain, though less nu-
merous prophecies, in which is described Messiah’s first coming in a state of humiliation.
Before we dismiss the important subject of prophecy, there are
two cautions, which must uniformly be kept in view in studying the
prophetic writings.
1. The first is, that we do not apply passing events as actually fulfilling.
particular prophecies. |
It has justly been remarked, that “ a commentator upon the predictions of Daniel and:
John can never be too much upon his guard against the fascinating idea, that he may
expect to find every passing event of his own day there predicted. Before he ventures ¢o:
introduce any exposition founded upon present circumstances, he ought to make it clearly
appear that it both accords with the chronological order so carefully preserved in those
1 Rambach, Inst. Herm. pp. 175—177. J. B. Carpzov, Prime Lines Hermeneutice,
Ppp. 25, 26. ;
eis
648 Observations on the Accomplishment of Prophecies. . [Part Il.
prophecies, that it strictly harmonises with the language of symbols, and that it demonstrates
‘every part of the prediction to tally exactly with its supposed accomplishment.’”!
2. The other. caution is, that we do not curiously pry beyond what is
expressly written, or describe as fulfilled prophecies which are yet future.
Such secret things as unaccomplished prophecies belong unto the Lord our God; and it
is a vain waste of time to weary ourselves with conjectures respecting the precise mode of their
accomplishment. Upon these points, when we go beyond what is written, we exceed our
commission ; and it has almost invariably been found, that a commentator, who attempted
to shew how a prophecy was about to be fulfilled, was by the event convicted of error.
We may safely and positively declare what will come to pass, and we may even say how
it will come to pass, so long as we resolutely confine ourselves to the explicit declarations
of Scripture; but to point out the manner in which an event will be accomplished, any
further than the word of God hath revealed the manner of it, is to pry too curiously into
what he hath purposely concealed, and to aim at becoming prophets, instead of contenting
ourselves with being humble and fallible expositors of prophecy. What the Bible hath
declared, that we may without hesitation declare: beyond this, all is mere vague con-
jecture. 2
On the subject of apparent contradictions between prophecies and
their accomplishment, see the Appendix to Vol. I. pp. 548—550. ὃ
} Faber’s Dissertation on the Prophecies, vol. ii. p. 277.
2 Ibid. vol. i. p. 77.
3. Jn addition to the writers cited in the course of this chapter, it may be stated that the
fulfilment of prophecy is fully considered by Bishop Newton, in his “ Dissertations,’’
2 vols. 8vo. See also Sir Isaac Newton’s Observations on Daniel, and the Apocalypse,
4to. A. H. Franckii Introductio ad Lectionem Prophetarum (Hale Magdekurgice,
1724. 8vo.) pp. 1—88. In pp. 91—247. he has applied his general principles to the
interpretation of the prophet Jonah; Glassii Philologia Sacr. lib. i. tract. iv. col. 311—
$24, (4to edit. Lipsiz, 1725); Rambachii Observationes Selectz de Parallelismo Sacro,
pp- 219—235., and his Instit. Hermeneutice Sacre, pp. 741—745. 779—791. J. E.
Pfeifferi, Inst. Herm. Sacr. pp. 79—812; Langii Hermeneutic Sacra, pp. 185-—150;
Turretin de Sacre Scripture Interpretatione, cap. iv. pp. 244—255.: in pp. 256—295.
he has given an admirable illustration of the principles laid down by him in the preceding
chapter by expounding chapters i. and ii. of the prophecy of Joel; Pareau, Institutio In-
terpretis Veteris Testamenti, pp. 468—519; Principes Generaux pour I’ Intelligence
des Propheties (Paris, 1763. 8vo.); Bishop Warburton’s Divine Legation of Moses,
book vi. (Works, vol. vi. p. 47. οἱ seg.); Dr. Hey’s Norrisian Lectures, vol. i. pp. 235—
240 ;— Dr. Smith’s View of the Prophets, 12mo.; Bishop Hurd’s Introduction to the
Study of the Prophets (Works, vol. v.); Dr. Macknight’s Translation and Commentary
on the Epistles, vol. iv. (4to. edit.) or vi. (8vo. edit.) essay vili. sect. v.; Mr. Frere’s
Combined View of the Prophecies of Daniel, Esdras, and St. John, 8vo. ; and the Rey.
Wm. Jones’s Lectures on the Figurative Language of Scripture. (Works, vol. iii.) ‘These
writers have all been consulted on the present occasion; and to the list of them may be
added Bishop Sherlock’s Discourses on Prophecy ; Mr. Kett’s History the Interpreter
of Prophecy ; Bishops Halifax and Bagot, Drs. Apthorpe and Pearson, and Mr. Nares,
in their respective Warburtonian Lectures on Prophecy; Mr. Richards’s eloquent ‘and
learned Bampton Lectures for 1800, intitled “‘ The Divine Origin of Prophecy illustrated
and defended,” (Oxford, 1800. 8vo.) and Smith’s Select Discourses, disc, yi. pp. 167—
280. 4to. edit. ι
Ch: VIL] cay BoaQrsesor pli vier
CHAPTER VII.
ON THE INTERPRETATION OF TYPES. J
I. Nature of a Type.—Il. Different species of Types.—1. Legal T: ‘Ypese
—2. Prophetical Types.—3. Historical _Types.— III. Rules for the In-
terpretation of Types. —1V. Remarks on the Interpretation of Symbols.
LA TYPE, ‘in its primary and literal meaning, simply denotes
a rough draught, or less accurate model, from which a more perfect
Image is made; but, in the sacred or theological sense of the term,
a type may be defined to be a symbol of something future and
distant, or an example prepared and evidently designed by God to
prefigure that future thing. What is thus prefigured is called the
antitype. ' |
1. ‘The first characteristic of a type is its adumbration of the thing
typified.
One thing may adumbrate another,— either in something which it has in
common with the other: as the Jewish victims by their death represented
Christ, who in the fulness of time was to die for mankind : — or in a symbol
of some property possessed by the other ; as the images of the cherubim,
placed in the inner sanctuary of the temple, beautifully represented
the celerity of the angels of heaven, not indeed by any celerity of their
own, but by wings of curious contrivance, which exhibited an appropriate
symbol of swiftness :— or in any other way, in which the thing repre-
senting can be compared with the thing represented ; as Melchizedek
the priest of the Most High God represented Jesus Christ our priest.
For though Melchizedek was not an eternal priest, yet the sacred
writers have attributed to him a slender and shadowy appearance of
eternity, by not mentioning the genealogy of the parents, the birth or
death of so illustrious a man, as they commonly do in the case of other
eminent persons, but under the divine direction concealing all these
particulars. |
2. The next requisite to constitute a type, is that zt be prepared
and designed by God to represent its anlitype.*
This forms the distinction between a type and asimile: for many things
are compared to others, which they were not made to resemble, for the
purpose of representing them. For, though it is said that “ all flesh is
grass, and all the glory of man as the flower of grass” (1 Pet.i. 24.),
no one can consider the tenderness of grass as a type of human weak-
ness, or the flower of grass as a type of human glory. The same re-
1 Outram de Sacrificiis, lib. i. c. 18. or p. 215. of Mr. Allen’s accurate translation.
This work is of singular value to the divinity student ; as affording, in a comparatively
small compass, one of the most masterly vindications of the vicarious atonement of
Christ that ever was published.
2 « It is essential,’’ observes Bp. Vanmildert, “to a type, in the scriptural acceptation
of the term, that there should be a competent evidence of the divine intention in the
correspondence between it and the antitype, —a matter not left to the imagination of the
expositor to discover, but resting on some solid proof from Scripture itself, that this was
really the case.’? Bampton Lectures, p. 239.
650 On the Interpretation of Types. [Part IT.
mark must be applied also to a metaphor, or that species of simile in
which one thing is called by the name of another; for, though Herod
from his cunning is called a fox (Luke xiii. 32.), and Judah for his cou-
rage a lion’s whelp (Gen. xlix. 9.), yet no one supposes foxes to be types
of Herod, or young lions types of Judah.
3. Our definition of a type includes also, that the object repre-
sented by it is something future.
Those institutions of Moses, which partook of the nature of types,
are called “a shadow of things to come” (Col. 11. 17.) ; and those things
which happened unto the fathers for types are said to have been written
for our admonition, * upon whom the ends of the world are come.”
(1 Cor.x. 1.11.) In the same sense the Mosaic law, which abounded
with numerous types, is declared to have had “ a shadow of good things
to come.” (Heb.x. 1.) And those things which by the command of God
were formerly transacted in the tabernacle, are described as prefiguring
what was afterwards to be done in the heavenly sanctuary. (Heb. ix. 11,
12. 23, 24.) Hence it appears, that a type and a symbol differ from each
other as a genus and species. The term symbol is equally applicable to
that which represents a thing, past, present, or future: whereas the ob-
ject represented by a type is invariably future. So that all the rites
which signified to the Jews any virtues that they were to practise, ought
to be called symbols rather than types; and those rites, if there were
any, which were divinely appointed to represent things both present and
future, may be regarded as both symbols and types ;— symbols, as de-
noting things present ; and types, as indicating things future.
4. We may further remark, that a type differs from a parable, in
being grounded on a matter of fact, not in a fictitious narrative, but
is much of the same nature in actions, or things and persons, as an
allegory is in words; though allegories are frequently so plain, that
it is scarcely possible for any man to mistake them; and thus it is,
in many cases, with respect to types.
Where, indeed, there is only one type or resemblance, it is in some
instances not so easily discernible; but where several circumstances
concur, it is scarcely possible not to perceive the agreement subsisting
between the type and the antitype. Thus, the ark was a type of bap-
tism; the land of Canaan, of heaven; the brazen serpent, and the pro-
phet Jonah, of our Saviour’s crucifixion and resurrection.
II. In the examination of the sacred writings, three species of
types present themselves to our consideration; viz. legal types, or
those contained in the Mosaic law; prophetical types, and historical
types.
1. Legal Types. —It evidently appears, from comparing the history
and economy of Moses with the whole of the New Testament, that the
ritual law was typical of the Messiah and of Gospel blessings: and this
point has been so clearly established by the great apostle of the Gentiles
in his Epistle to the Hebrews, that it will suffice to adduce a very few
examples, to shew the nature of Legal Types.
Thus, the entire constitution, and offerings of the Levitizal priesthood, typically pre-
figured Christ the great high priest (Heb. v. vii. viii.) : and especially the ceremonies
observed on the great day of atonement. (Lev. xvi. with Heb. ix. throughout, and x.
1—22.) So, the passover and the paschal lamb typified the sacrifice of Jesus Christ
Ch. VIII.) On the Interpretation of Types. 651
(Exod. xii. 3. δὲ seg. with John xix. 36. and 1 Cor. v. 7.): so, the feast of Pentecost,
which commemorated the giving of the law on Mount Sinai, (Exod. xix, xx.) prefigured
the effusion of the Holy Spirit on the apostles, who were thus enabled to promulgate the
Gospel throughout the then known world, (Actsii. 1—11.) And it has been conjec-
tured! that the feast of tabernacles typifies the final restoration of the Jews. In like
manner, the privileges of the Jews were types of those enjoyed by all true Christians ;
“ for their relation to God as his people, signified by the name Israelite (Rom. ix. 4.),
prefigured the more honourable relation, in which believers, the true Israel, stand to God.
— Their adoption as the sons of God, and the privileges they were entitled to by that
adoption, were types of believers being made partakers of the divine nature by the renew-
ing of the Holy Ghost, and of their title to the inheritance of heaven. — The residence
of the glory, first in the tabernacle and then in the temple, was a figure of the residence
of God by His Spirit in the Christian church, His temple on earth, and of His eternal
residence in that church brought to perfection in Heaven. — The covenant with Abraham
was the new or Gospel covenant, the blessings of which were typified by the temporal
blessings promised to him and to his natural seed: and the covenant at Sinai, whereby the
Israelites, as the worshippers of the true God, were separated from the idolatrous nations,
was an emblem of the final separation of the righteous from the wicked. — In the giving
of the law, and the formation of the Israelites into a nation or community, was repre-
sented the formation of the city of the living God, and of the general assembly of the
church of the first-born. — Lastly, the heavenly country, the habitation of the righteous,
was typified by Canaan, a country given to the Israelites by God’s promise. 2
2. Prophetical Types are those by which the divinely inspired prophets
prefigured or signified things either present or future, by means of ex-
ternal symbols.
Of this description is the prophet Isaiah’s going naked (that is, without his prophetic
garment) and barefoot (Isa. xx. 2.), to prefigure the fatal destruction of the Egyptians
and Ethiopians, — The hiding of a girdle in a rock on the banks of the Euphrates, which,
on being subsequently taken thence, proved to be rotten, to denote the destruction which
would speedily befal the abandoned and ungrateful Jewish people, (Jer. xiii. 1—7. com-
pared with the following verses) : — the abstaining from marriage (Jer. xvi. 2.), mourn-
ing (ver. 5.), and feasting (ver. 8.), to indicate the woeful calamities denounced by
Jehovah against his people for their sins. Similar calamities are prefigured by breaking
a potter’s vessel. (Jer. xviii. 2—10.) By making bonds and yokes (Jer. xxvii, 1—8.)
is prefigured the subjugation of the kings of Edom, Moab, the Ammonites, Tyre, and
Sidon, by Nebuchadnezzar: and in like manner, Agabus’s binding his own hands with
Paul’s girdle intimated the apostle’s captivity at Jerusalem. (Acts xxi. 10, 11.) 5
To this class of types may be referred prophetical and typical visions of future events:
some of these have their interpretation annexed : as Jeremiah’s vision of the almond-tree
and a seething pot (Jer. i. 11—16.), Ezekiel’s vision of the resurrection of dry bones
(Ezek. xxxvii.), with many similar instances recorded in the sacred writings. Other ty-
pical visions, however, will in all probability be explained only by their actual accom-
plishment; as Ezekiel’s vision of the temple and holy city (ch. xl. to the end), and
especially the Revelation of Saint John: which will then be most clear and intelligible
when the whole is fulfilled; as we can now plainly read the calling of the Gentiles in
many parts of the Old Testament, which seemed so strange a thing, before it was accom-
plished, even to those who were well acquainted with the writings of the prophets. See
an instance of this in Acts xi. 1—18.
3. Historical Types are the characters, actions, and fortunes of some
eminent persons recorded in the Old Testament, so ordered by Divine
Providence as to be exact prefigurations of the characters, actions, and
fortunes of future persons who should arise under the Gospel dis-
pensation, ;
In some instances, the persons whose characters and actions prefigured future events,
were declared by Jehovah himself to be typical, long before the events which they pre-
1 By the Rev. Dr. Elrington, Provost of Trinity College, Dublin. See the grounds
of this conjecture ably supported in Dr. Graves’s Lectures on the Pentateuch, vol. ii.
pp. 393—395. notes.
2 Dr. Macknight on Rom. ix. 4. note 1.
3 Other examples of, and observations on, prophetical types, maye seen in Dr. Nares’s
Warburtonian Lectures on the Prophecies concerning the Messiah, pp, 70—86. 117—125.
δ52 On the Interpretation of Types. _ [Part Tf,
figured came to pass: these have been termed innate, or natural historical types. But,
in other instances, many persons really typical were not known to be such, until after the
things which they typified had actually happened: these have been called inferred types,
because in general they are consequentially ascertained to be such by expositors and in-
terpreters of the Scriptures, by fair probabilities agreeable to the analogy of faith. The
most remarkable typical persons and things mentioned:in the Old Testament are Adam,
Abel, Noah, Melchizedec, Isaac, the ram sacrificed by Abraham, Joseph, the pillar of fire,
the manna, the rock in the desert whence water flowed, the scape-goat, the brazen ser-
pent, Moses, Aaron, Joshua, Sampson, Samuel, David, Solomon, Jonah, and Zerub-
babel. It would swell this chapter almost into a commentary upon very numerous
passages of Scripture, were we to attempt to shew how clearly these characters, &c. cor-
respond with their great antitype the Lord Jesus Christ: the principal only have been
enumerated, and we refer the reader to the writers mentioned below, by whom they have
been best explained. !
III. From the preceding remarks and statements it will be ob-
vious, that great caution is necessary in the interpretation of types ;
for unless we have the authority of the sacred writers themselves
for it, we cannot conclude with certainty that this or that person or
thing, which is mentioned in the Old Testament, is a type of Christ
on account of the resemblance which we may perceive between them :
but we may admit it as probable. ‘“‘ Whatever persons or things
recorded in the Old Testament, were expressly declared by Christ,
or by his apostles, to have been designed as prefigurations of per-
sons or things relating to the New ‘Testament, such persons or things
so recorded in the former, are types of the persons or things, with
which they are compared in the Jatter. But if we assert, that a
person or thing was designed to prefigure another person or thing,
where no such prefiguration has been declared by divine authority,
we make an assertion for which we neither fave, nor can have, the
slightest foundation. And even when comparisons are instituted in
the New Testament between antecedent and subsequent persons or
things, we must be careful to distinguish the examples, where a
comparison is instituted merely for the sake of z/ustration, from the
examples where such a connection 15 declared, as exists in the rela-
tion of a type to its antitype.’* In the interpretation of types,
therefore,
1. There must be a fit application of the Type to the Antitype.
“‘ To constitute one thing the type of another, as the term is generally understood in
reference to Scripture, something more is wanted than mere resemblance. ‘The former
must not only resemble the latter, but must have been designed to resemble the latter.
It must have been so designed in its original institution. It must have been designed as
something preparatory to the latter. The type, as well as the antitype, must have been
pre-ordained ; and they must have been pre-ordained as constituent parts of the same
general scheme of Divine Providence. It is this previous design and this pre-ordained
connection, which constitute the relation of type and antitype. Where these qualities fail,
where the previous design and the pre-ordained connection are wanting, the relation be-
tween any two things, however similar in themselves, is not the relation of type to anti-
ΠῚ The subject of historical types is fully elucidated by Huet in his Demonstratio Evan-
gelica, cap. 170. vol. ii. pp. 1056—1074. Amst. 1680; by Dr. Macknight in his Essay
on the right Interpretation of the Language of Scripture, in vol. iv. or vi. (4to. or 8vo.)
of his translation of the Apostolical Epistles, Essay viii. sect. 1—5 ; and by Mr. M‘Ewen
in his ““ Grace and Truth, or the Glory and Fulness of the Redeemer, displayed, in an
attempt to explain, illustrate, and enforce the most remarkable types, figures, and alle-
gories of the Old Testament.” 12mo, Edinburgh, 1803. Though fanciful in some of
his expositions, this author may nevertheless be consulted with advantage.
2 Bishop Marsh’s Lectures, part iii. p. 115.
t
4
Ch. VIII.] On the Interpretation of Types. 653
39}
type. In further explanation of this canon it may be remarked, that in’a type every:
circumstance is far from being typical, as in a parable there are several incidents, which
are not to be considered as parts of the parable, nor to be insisted upon as such. From
not considering the evident relation which ought to subsist between the type and the anti-
type, some fanciful expositors, under pretence that the tabernacle of Moses was a figure.
of the church or of heaven, have converted even the very boards and nails of it into types.:
Thus Cardinal Bellarmine, found the mass to be typified by Melchizedec’s bringing
forth bread and wine, he being a priest of the Most High God. The same great ad-,
versary of the Protestants (in his Treatise de Laicis) in like manner discovered that
their secession under Luther ‘‘ was typified by the secession of the ten tribes under
Jeroboam ; while the Lutherans with equal reason retorted that Jeroboam was a
type of the Pope, and that the secession of Israel from Judah typified, not the secession:
of the Protestants under Luther, but the secession of the church of Rome from primi-
tive Christianity. But, to whichever of the two events the secession under Jeroboam,
may be supposed the most similar (if similarity exist there at all beyond the mere. act, of
secession, ) we have no authority for pronouncing it a type of either. We have no proof
of previous design and of pre-ordained connection between the subjects of comparison ;
we have no proof that the secession of the Israelites under Jeroboam was designed. to,
prefigure any other secession whatever.”?3 From the same inattention to considering the
necessarily evident relation between the type and the antitype, the Hebrew monarch Saud,.
whose name is by interpretation Death, has been made a type of the moral Jaw, which
Saint Paul terms the “ ministration of death.’’ (2 Cor. iii. 7.) In like manner, the period,
which elapsed between the anointing of David and the death of Saul, has been made'to
typify the time of Christ’s ministry upon earth! ! And the long war between the house of
Saul and the house of David, (2 Sam. iii.i.) in which David waxed stronger and stronger,
and the house of Saul weaker and weaker, has been represented as strikingly pourtrayed in
the lengthened contests between the righteousness of faith and that of works, so often
alluded to in the epistles, especially in those addressed to the Romans and Galatians! ! !+
It were no difficult task to adduce numerous similar examples of abuse
in the interpretation of types: but the preceding will suffice to shew the
danger of falling into it, and the necessity of confining our attention to the,
strict relation between the type and the antitype. In further illustration
of this canon it may be remarked, that in expounding typical pass-
ages three points should be always kept in mind, viz.—
(1.) The Type must in the first instance be explained according to its
literal sense ; and if any part of it appear to be obscure, such obscurity
must be removed: as in the history of Jonah, who was swallowed by a
great fish, and cast ashore on the third day. .
(2.) The AnaLoey between the thing prefiguring and the thing prefigured
must be soberly shewn in all its parts.
The criteria for ascertaining this analogy are to be found first in the sacred writings
themselves ; for whenever the Holy Spirit refers any thing to analogy, either expressly or
by implication, there we may rest assured that such analogy was designed by God. We
shall also derive material assistance, in the interpretation of types, from the exercise ~
of legitimate reasoning and deduction, — not the crude notions urged by every person of.
warm devotional feelings or vivid imagination, but such fair reasoning as depends upon
the scope and circumstances, and which harmonises with the nature of things. For in-
stance, would we ascertain the spiritual analogy of the coverings of the tabernacle, we
must previously direct our attention to its scope or primary design, which was to be as’
it were the palace of the Most High, who was there worshipped by the Israelites during
their journeyings in the wilderness : whence it is clear that the tabernacle adumbrated-
the church of the living God, which is termed the House of God. (1 Tim. iii. 15.),
The harmony or agreement of the thing typifying and the thing typified is then to be eli-.
cited : and on consideration it will be found, that as the tabernacle was planned under,
the immediate direction of Jehovah, (whose spirit rested on’the artificers Bezaleel and
Aholiab,) and, when finished, was said to be the dwelling-place of the God of Israel ;
1 Bishop Marsh’s Lectures, part iii. p. 113, 2 De Missa, lib. i. cap.9.
3 Bishop Marsh’s Lectures, part iii. p.117.
+ The reader who may be desirous of seeing the above extravagant typifications treated
t length, will find them minutely stated, with other similar particulars equally extray.-
gant, in the “ Bible Magazine,” vol. iv, pp. 22—29. © : )
654 On the Interpretation of Types. _ [Part IT.
so the true church of Christ is under his immediate care and protection, his Holy Spirit
having descended plenarily on the apostles by whom it was founded, and his gracious
influences and teachings being also promised to all ministers of the Gospel, and to all
true Christians, who live in the enjoyment of communion with God. And as in the ta-
bernacle there were found bread, light, &c. these probably were emblematical of the am-
ple provision made in Christ for the direction, support and salvation of the soul of man.
Beyond this typical interpretation of the tabernacle we cannot safely go, without devi-
ating into all the vagaries of imagination.
2. There is often more in the Type than the Antitype.
God designed one person or thing in the Old Testament to be a type or shadow of
things to come, not in all things, but only in respect to some particular thing or things :
hence we find many things in the type, that are inapplicable to the antitype. The use
of this canon is shewn in the epistle to the Hebrews, in which the ritual and sacrifices
of the Old Testament are fairly accommodated to Jesus Christ the antitype, although
there are many things in that priesthood which do not accord. Thus the priest was to
offer sacrifice for his own sins (Heb. v. 3.), which is in no respect applicable to Christ.
(Heb. vii. 27.) Again the Mosaic priesthood is (vii. 18.) weak and unprofitable, neither
of which characters can be applied to the Redeemer, who continueth ever, and hath an
unchangeable priesthood. (vii. 24, 25.)
3. Frequently there is more in the Antitype than in the Type.
The reason of this canon is the same as that of the preceding rule: for, as no single
type can express the life and particular actions of Christ, there is necessarily more in the
antitype than can be found in the type itself; so that one type must signify one thing, and
another type another thing. Thus one goat could not typify Christ both in his death and
resurrection: therefore two were appointed (Lev. xvi. 7.), one of which was offered, and.
prefigured his “ full, perfect, and sufficient atonement ;” while the other, which was dis-
missed, typified his triumph over death and the grave. In like manner, Moses was a
type of Christ as a Redeemer, in bringing the children of Israel out of Egypt, and Joshua,
in bringing them into Canaan, which was a type of heaven,—the true country of all
sincere Christians.
4. Where there are many partial Types of one and the same thing, we
are in such cases to judge of the antitype, not from one Type, but from all
of them jointly considered.
The reason of this canon also depends upon the three former ones: for, as the persons
and events mentioned in the New Testament were prefigured at sundry times, and in
divers manners (Heb. i. 1.), if we would form a correct judgment of the thing prefigured
by types, we must not examine or meditate upon one type singly, but upon many of them
collectively taken together. The propriety of this rule is so obvious as to render any
further illustration unnecessary: we may however remark, that such a comparison of
several types of the same evangelical truth will not only atford admirable illustrations
of it; but will also shew the imbecility of the types themselves as contrasted with the
pre-eminent excellence of the great antitype, and at the same time teach us to pro-
secute our investigations with becoming humility.
3. In interpreting the Old Testament types, we must accurately examine
whether the shadow, or the truth represented by a shadow, be proposed ; —
in other words, whether the prophets uttered their predictions concerning
the Messiah under the shadow of types, or in express terms, namely, speak-
ing of him in a literal sense.
This eanon is rendered necessary by the well known custom of prophetical diction ; in
which the prophets frequently make sudden transitions from the type to the antitype, from
corporeal to spiritual things. An example of such transition occurs in Psal. ii. 7., which,
though literally to be understood of David, is prophetically and typically applicable to
Jesus Christ ; and so it was understood and applied by Saint Paul. (Acts xiii, 33.)
6. The wicked, as such, are not to be made Types of Christ.
For how can a thing, which is bad in itself, prefigure or typify a thing that is good?
Yet, for want of attending to this obvious and almost self-evident proposition, some! ex~
positors have interpreted the adultery of David, and the incest of Amnon, as typical of
1 Azorius, the Spanish Jesuit, in his Institutiones Morales, lib. viii. c. 2. ; and Cor-
nelius ἃ Lapide, in Prefat. ad Pentateuch, canon 40. :
Ch. ΝΠ].1 On the Interpretation of Types. 655
the Messiah! and the oak on which Absalom was suspended by the hair of his head, has
been made a type of the cross of Christ! ! It is not, however, to be denied, that the
punishments of some malefactors are accommodated to Christ as the antitype. Thus Deut.
xxi. 23. is by Saint Paul accommodated typically to him, Gal. iii. 13. Jonah, we have
already observed, was a type of Christ, by his continuance three days and three nights in
the belly of the great fish: but the point of resemblance is to be sought, not in his being
there as the punishment of his disobedience to the divine command, but in his coming
forth, at the expiration of that time, alive, and in perfect vigour; which coming forth
prefigured the resurrection of Christ.
7. One thing is sometimes a Type of two, and even of contrary things,
but in different respects.
Thus the deluge, in which Noah and his family were preserved, was to believers a type
of baptism (1 Peter iii. 21.): but in regard to the wicked who perished it prefigured
the sudden and unexpected destruction of the wicked at the great day of judgment. (Matt.
xxiv. 37—39. Luke xvii. 26,27.) To this head also may be referred those passages in
which Christ, who is called a rock and a corner-stone, is said to be a rock of salvation to
believers, but, to the wicked and disobedient, a stone of stumbling and a rock of offence.
8. In Types and Antitypes, an enallage or change sometimes takes place ;
as when the thing prefigured assumes the name of the type or figure; and, on
the contrary, when the type of the thing represented assumes the name of
the antitype.
Of the first kind of enallage we have examples in Ezek.xxxiv. 23. xxxvii. 24, 25. and
Hos. iii. 5.; in which descriptions of Messiah’s kingdom he is styled David; because
as he was prefigured by David in many respects, so he was to descend from him. In
like manner Christ is called a lamb, (John i. 29. 36. and Rev. xix. 7. 9.) because the
paschal lamb was an eminent type of him. So, the Christian church is sometimes
called Mount Sion and Jerusalem (Gal. iv. 26. Heb. xii. 22. Rev, xxi. 2.), because
these places were types of her.
Of the second kind of enallage we have instances : 1. In prophetical types, in which
the name of a person or thing, properly agreeing with the antitype, and for which the
type was proposed, is given to any one: as in Isa. vii. 3. and viii. 1—3. So the wife of
the prophet Hosea, and his legitimate children, are by the command of Jehovah termed
a wife of whoredoms and children of whoredoms, (Hos.i. 2.) on account of the Israelites,
who were the antitype, and were guilty of spiritual whoredom or adultery. See Hos.i. 4.
6.9. 2. In historical types, as when hanging was called in the Old Testament the curse
of the Lord because it was made a type of Christ, who was made a curse for our sins,
Gal. iii. 13.
9. That we may not fall into extremes in the interpretation of types, we
must, in every instance, proceed cautiously, “ with fear and trembling,” lest
we imagine mysteries to exist where none were ever intended.
No mystical or typical sense, therefore, ought to be put upon a plain passage of Scrip-
ture, the meaning of which is obvious and natural; unless it be evident from some other
part of Scripture that the place is to be understood in a double sense. When Saint Paul
says, (Gal. iii. 24. Col. ii. 17.) that the daw was a schoolmaster to bring men to Christ,
and a shadow of things to come, we must instantly acknowledge that the ceremonial law in
general was a type of the mysteries of the Gospel. Nothing can be more contrary to
that sober judgment which is so strenuously urged by the apostle (Rom. xii. $.), than to
seek for types where there are not the smallest marks or traces of any ; and that too, by
contradicting the plain and literal meaning of Scripture, and not unfrequently in direct
opposition to common sense. ‘* Should not the prudence and moderation of Christ and
his apostles in this respect be imitated? Is it not pretending to be wiser than they were,
to look for mysteries where they designed none? How unreasonable is it to Jay an
useless weight on the consciences of Christians, and to bear down the true and revealed,
under the unwieldy burthen of traditional mysteries.’’2
1 By Gretzer, De Cruce, lib.i. c.6,
2 Beausobre’s Introduction to the New Testament. (Bishop Watson’s Tracts, vol. iii.
p-140.) In the preceding observations on the interpretation of types, the author has
chiefly been indebted to Glassii Philologia Sacra, lib. ii. parti. tract ii. sect. iv. col. 442
—472., which has been unaccountably omilted by Prof. Dathe in his otherwise truly
valuable edition of that work ; Langii Hermeneutica Sacra, pp.97—119.; J. Εν Pfeiffer,
656 On the Interpretation of Types. [Part II.
IV. Closely connected with the interpretation of types is the ex-'
pounding of Symbols ; which, though often confounded with them,
are nevertheless widely different in their nature. By symbols! we
mean ‘ certain representative marks, rather than express pictures ;
or, if pictures, such as were at the time characters, and, besides pre-
senting to the eye the resemblance of a particular object, suggested
a general idea to the mind. As, when a horn was made to denote
strength, an eye and sceptre, majesty, and in numberless such in-
stances; where the picture was not drawn to express merely the
thing itself, but something else, which was, or was conceived to be,
analogous to it. This more complex and ingenious form of picture-
writing was much practised by the Egyptians, and is that which we
know by the name of Hieroglyphics.” * ;
It has been doubted whether symbolical language should be re-
ferred to figurative or spiritual interpretation; in the former case,
it would have occupied a place in the discussion respecting the
figurative language of Scripture; but, on consideration, it will appear
that it is most nearly allied to mystical interpretation. For a symbol
differs from a type in this respect, that the former represents some-
thing past or present, while a type represents something future.
The images of the cherubim over the propitiatory were symbols; the
bread and. wine in the last supper also were symbols. ‘The com-
manded sacrifice of Isaac was given for a type; the sacrifices of the’
law were types. ‘So far, Bishop Warburton has remarked, symbols
and types agree in their genus, that they are equally representations,
but in their speczes they differ widely. It is not required, he further
observes, that the symbol should partake of the nature of the thing
represented: the cherubim shadowed out the celerity of angels, but
not by any physical celerity of their own; the bread and wine sha-
dowed out the body and blood of Christ, but not by any change in
the elements. But zypes being, on the contrary, representations of
things future, and so partaking of the nature of prophecy, were to
convey information concerning the nature of the antitypes, or of the
Inst. Herm. Sacr. pp.775—795.; Viser, Hermeneutica Sacra Novi Testamenti, part ii.
pp-184—188. The subject of types is particularly considered and ably illustrated in
Dr. Outram de Sacrificiis, particularly lib. i. cap. 18. and lib. ii..c.7. (pp. 217—228.
361—384. of Mr. Allen’s translation already noticed); Mr. Faber’s Horz Mosaice,
vol. ii. pp.40—173. ; Bishop Chandler’s Defence of Christianity from the Prophecies of
the Old Testament, &c. chap. iii. ; and Mr. Wilson’s popular Inquiry into the Doctrine
of Scripture Types. Edinburgh, 1823. 8vo. But the fullest view of this subject is
stated by Dr. Graves to be found in the Rev. Samuel Mather’s work on the Figures and
Types of the Old Testament. Dublin, 1683. 4to.
1 Before an alphabet was invented, and what we call literary writing was formed into
an art, men had no way to record their conceptions, or to convey them to others at a dis-
tance, but by setting down the figures and tropes of such things as were the objects of
their contemplation. Hence, the way of writing in pictwre was as universal, and almost
as early, as the way of speaking in metaphor; and from the same reason, the necessity of
the thing. In process of time, and through many successive improvements, this rude
and simple mode of picture-writing was succeeded by that of symbols, or was enlarged
at least and entiched by it. Bishop Hurd’s Introduction to the Study of the Prophecies,
serm. ix. (Works, vol.v. p.238.)
2 Bishop Hurd’s Introduction to the Study of the Prophecies, serm. ix. (Works, vol.v.
p.239.)
Ch.VIII.] On the Interpretation of Types. 657
things represented; which they could not do but by the exhibition
of their own nature. And hence we collect, that the command to
offer Isaac, being the command to offer a real sacrifice, the death and
sufferings of Christ, thereby represented, were a veal sacrifice.*
_ As the same rules, which regulate the general interpretation of
the tropes and figures occurring in the Scriptures, are equally appli-
cable to the interpretation of symbols, it will be sufficient to refer to
a former part of this volume”, in which that topic is particularly
discussed. Much light will also be thrown upon the symbolical
language of Scripture, by a careful collation of the writings of the
prophets with each other ; for “ the symbolical language of the pro-
phets is almost a science in itself. None can fully comprehend the
depth, sublimity, and force of their writings, who are not thoroughly
acquainted with the peculiar and appropriate imagery they were
accustomed to use. This is the main key to many of the prophecies ;
and, without knowing how to apply it, the interpreter will often in
vain essay to discover their hidden treasures.”* Lastly, the diligent
comparison of the New Testament with the Old will essentially con-
tribute to illustrate the symbolical phraseology of the prophets.
For instance, we learn what is intended by the water promised to
the Israelites in Isa. xliv.3., and to which the thirsty are invited
in ch. ly. 1., from John iv. 10. and vii. 37—39.; where it is ex-
plained of the Holy Spirit and his gifts which were afterwards to
be dispensed. * |
1 Divine Legation of Moses, book ix. ch. ii, (Works, vol.vi. p.289. 8vo. edit. )
2 See pp.581—589. supra.
3 Bp. Vanmildert’s Lectures, p.240.
+ See a Concise Dictionary of the Symbolical Language of Prophecy, infra, Vol. IV.
Index I. ᾿
VOL, Il. UU
{858.}.. . [Part 11,
CHAPTER IX.
ON THE DOCTRINAL INTERPRETATION OF THE SCRIPTURES.
AS the Holy Scriptures contain the revealed will of God to man,
they not only offer to our attention the most interesting histories and
characters for our instruction by example, and the most sublime
prophecies for the confirmation of our faith, but they likewise present
to our serious study, doctrinal truths of the utmost importance.
Some of these occur in the historical, poetical, and prophetical parts
of the Bible: but they are chiefly to be found in the apostolic epistles,
which, though originally designed for the edification of particular
Christian churches or individuals, are nevertheless of general appli-
cation, and designed for the guidance of the universal church in every
age. or many of the fundamental doctrines of Christianity are
more copiously treated in the epistles, which are not so particularly
explained in the gospels: and as the authors of the several epistles
wrote under the same divine inspiration as the evangelists, the epistles
and gospels must be taken together, to complete the rule of Christian
faith. The doctrinal interpretation, therefore, of the sacred writings
is of paramount consequence; as by this means we are enabled to
acquire a correct and saving knowledge of the wiil of God concerning
us. -In the prosecution of this important branch of sacred liter-
ature, the following observations are offered to the attention of the
student. .
I. Zhe meaning of the sacred writings 15 not to be determined ac-
cording to modern notions and systems: but we must endeavour to
carry ourselves back to the very times and places in which they were
written, and realise the ideas and modes of thinking of the sacred writers.
This rule is of the utmost importance for understanding the Scriptures ;
but is too commonly neglected by commentators and expositors, who,
when applying themselves to the explanation of the sacred writings,
have a preconceived system of doctrine which they seek in the Bible,
and to which they refer every passage of Scripture. Thus they rather
draw the Scriptures to thezr system of doctrine, than bring their doc-
trines to the standard of Scripture; a mode of interpretation which is
altogether unjust, and utterly useless in the attaimment of truth. The
only way by which to understand the meaning of the sacred writers,
and to distinguish between true and false doctrines, is, to lay aside all
preconceived modern notions and systems, and to carry ourselves back
to the very times and places in which the prophets and apostles wrote.
In perusing the Bible, therefore, this rule must be most carefully at-
tended to:—It is only an unbiassed mind that can attain the true and
genuine sense of Scripture.!
‘| Turretin, de Interp, Sacr. Script. pp.312. 314. See also some sensible remarks on
these perversions of the sacred writings in the Christian Observer for 1818, vol. xvii.
p-317.
Ch.1X.] On the Doctrinal Interpretation of the Scriptures. 659
II. A knowledge of the authors of the different books of Scripture,
particularly of the New Testament, ts essentially necessary to our une
derstanding their writings.
Although all the authors of Scripture were inspired, yet, in regard to
their manner of writing, they were each left to follow his own genius,
turn of thought, and mode of expression. Attention to this diversity of
composition will enable us to read their works with pleasure and advan-
tage.! The knowledge of their personal situation and circumstances
will not only sometimes account for their selection of matter, and omis-
sion of or expatiating on some topics ; but will aiso explain many parti-
cular allusions in their writings, whose force and beauty will thus become
more evident.
For instance, the evangelist Mark is generally supposed to have been the companion
of the apostle Peter, and thence to have had great advantages for composing a gospel.
This will acccunt for his omission of circumstances tending to the honour of Peter, and
for enlarging on his faults, particularly his denial of Christ, which is related more minutely
by Mark than by any other evangelist.2 In like manner an intimate acquaintance with
the life and transactions of Saint Paul will elucidate a variety of passages in his epistles.
Witsius in his Meletemata Leidensia, Bishop Pearson in his Annales Paulini, Dr. Mack-
night’s3 and Mr. Bevan’s Life of the Apostle Paul+, Mrs. More’s itssay on the Cha-
racter and Writings of St. Paul, and, above all, Mr. Townsend’s Harmony of the New
Testament (noticed in the concluding page of this volume), will be found of great utility
in studying his epistles.
III. A knowledge of the time when the several doctrinal books, par-
ticularly the epistles, were written, is useful, both to shew the reason
and propriety of the instructions therein given, and also to explain why
such various instructions were given concerning the same things.
We may instance circumcision and other ceremonies, concerning
which the apostle exhorts the Romans to receive the weak, ὅς. about
ceremonies and indifferent things (Rom. xiv. throughout, and xv. 1—3.):
but, when writing to the Galatians and Colossians, he utterly condemns
‘the use of circumcision, ἄς. (Gal. v. 2—6. Col. ii. 8—23.) The reason
of these apparently contradictory commands is, the difference of ume
when the several epistles were written.
IV. Regard must also be had to the peculiar state of the churches,
cities, or persons, to whom particular episiles, especially those of Saint
Paul, were addressed; as the knowledge of such state frequently leads
to the particular occasion for which such epistle was written.
« Although the general design of the whole of Scripture was the in-
struction of the world, and the edification of the church in every age,
still there was an immediate and specific design with regard to every
book. ‘This appears particularly obvious in reference to the epistles.
‘With the exception of those properly called catholic or general epistles,
and of a few written to individuals, they were addressed to particular
societies of Christians, and they were adapted to the exact state of those
societies, whether consisting chiefly of Jewish or of Heathen converts ;
whether recently organised as churches, or in a state of flourishing ma-
turity ; whether closely cemented together by the strength of brotherly
a ee ὙΠ ὦ τ ων
ι Gerard’s Institutes, p. 118.
2 In Mr. Jones’s New and Full Method of settling the Canon (part iii. pp. 79—81.),
there are several examples of passages in the other Gospels that are honourable to Peter,
which are not mentioned in Saint Mark’s Gospel.
3 In his Commentry on the Epistles, vol. iv. 4to. or vol. vi. Syo.
4 Life of the Apostle Paul, as related in Scripture, but in which his epistles are inserted
in that part of the history fo which they are respectively supposed to belong, 8vo., 1807.
wm Ὁ
660 On the Doctrinal Interpretation of the Scriptures. [Part Π.
Jove, or distracted by the spirit of faction ; whether steadfast in adherence
to the truth, or inclining to the admission of error... Now, if these con-
siderations were present to the mind of the inspired writer of an epistle,
and served to regulate the strain and the topics of his address, it is
evident that they must by no means be disregarded by us in our attempts
‘to ascertain the genuine and intended sense.” ! A knowledge therefore,
of the state of the particular churches, to which they addressed their
epistles, is of the greatest importance, not only to enable us to ascertain
the scope of any particular epistle, but also for the purpose of recon-
ciling doctrinal passages which, to a cursory reader, may at first sight
appear contradictory. .
For instance, the Galatian churches, not long after their members had been converted
to the faith of the Gospel, were pursuaded by some Judaising teachers that it was abso-
lutely necessary they should be circumcised, and observe the entire law of Moses: hence
great dissensions arose among the Galatian Christians. These circumstances led Saint
Paul to write his Epistleto them; the design of which was, to prove the Jewish ceremonial
law to be no longer obligatory, to convince them of the moral and spiritual nature of the
‘Gospel, and thus to restore mutual good-will among them.
Again, Rom. xiv. 5. and Gal. iv. 10, 11. are apparently contradictory to each other.
In the former passage we read —“ One man esteemeth one day above another; another
esteemeth every day alike. Let every man be fully persuaded in his own mind.” The latter
passage runs thus— <‘* Ye observe days, and months, and times and years; I am afraid lest
I have bestowed upon you labour in vain.” Now, if we attend to the situation and character
of the persons addressed, we shall easily be enabled to solve this seeming difficulty.
The Roman and Galatian churches were composed of both Jews and Gentiles; but they
are not addressed promiscuously ; neither are they the same description of people who are
addressed in both passages. Those who “ regarded days,” among the Romans, were the
converted Jews, who, having from their youth observed them as divine appointments, were
with difficulty brought to lay them aside. And as their attachment had its origin in a
tender regard to divine authority, they were considered as ‘“ keeping the day unto the
Lord ;” and great forbearance was enjoined upon the Gentile converts towards them in
that matter. Those, on the other hand, who among the Galatians “ observed days, and
months, and times,’ were converted Gentiles, as is manifest from the context, which de-
scribes them as having, in their unconverted state, ‘‘ done service to them which by nature
were no gods,”’ (ch. iv. 8.) These being perverted by certain Judaising teachers, were,
contrary to the apostolic decisioh (Acts xv.), circumcised, and subjected themselves to the
yoke of Jewish ceremonies. Nor was this all; they were led to consider these things as
necessary to justification and salvation, which were subversive of the doctrine of justification
by faith in Jesus Christ. (Acts xv. 1. Gal. v. 4.) These circumstances being considered,
the different language of the apostle is perfectly in character. Circumcision, and con-
formity to the law of Moses, in Jewish converts, was held to be lawful. Even the apostle
of the Gentiles himseif “ to the Jews became a Jew ;”’ frequently, if not constantly, con-
forming to the Jewish laws. And when writing to.others, he expresses himself on this
wise: ‘ Is any man called, being circumcised? let him not become uncircumcised. Is
any called, in uncireumcision? let him not become circumcised. Circumcision is
nothing, and uncircumeision is nothing ; but the keeping of the commandments of God.”
(1 Cor. vii. 18,19.) But for Gentiles, who had no such things to allege in their favour,
to go off from the liberty granted to them (Acts xv.), and entangle themselves under a
ycke of bondage; and not only so, but to make it a term of justification, was sufficient to
excite a fear lest the labour which he had bestowed upon them was in vain. 3
Braunius 5, Vitringa 3, and Buddeus® have happily illustrated numerous passages in
Saint Paul’s Epistles by attending to the circumstances mentioned in the above canon.
‘The state of the apocalyptic churches has also been well described by our learned coun-
' Rev. H. F. Burder’s Sermon on the Duty and Means of ascertaining the genuine
Sense of the Scriptures, p. 19.
2 Fuller’s Harmony of Scripture, pp. 44. 46. 3 Selecta Sacra, lib. i.
4 Observationes Sacre, lib. iv. cc. 7, 8.
> Jo. Francisci Buddei Ecclesia Apostolica, sive de Statu Ecclesia Christiane sub
Apostolis Commentatio Historica- Dogmatica ; que et introductionis loco in Epistolas
Pauli cxterorumque apostolorum esse queat. 8vo. Jenz, 1729. Buddeus has briefly
treated this important subject with great judgment, and referred to a great variety of useful
writers,
Ch. 1X.] On the Doctrinal Interpretation of the Scriptures. 661
tryman Smith 1, by Witsius°, and especially by Ferdinand Stosch.3 Rambach, in his
Introduction to the Epistle to the Romans, has elaborately investigated the state of the
church at Rome, and applied it to the examination and scope of that epistle. 4
V. In order to understand any doctrinal book or passage of Scrip-
ture, we must attend to the controversies which were agitated at that
time, and to which the sacred writers allude: for a key to the apostolic
epistles is not to be sought in the modern controversies that divide
Christians, and ‘which were not only unknown, but also were not in
existence at that time.
The controversies which were discussed in the age of the apostles, are
to be ascertained, partly from their writings, partly from the existing
monuments of the primitive Christians, and likewise fram some passages
in the writings of the Rabbins.
From these it appears that the following were the principal questions then agitated, viz..
What is the true way by which to please God, and thus to obtain eternal life — the ob-
servance of the Mosaic law, or faith and obedience as held forth in the Gospel? To this
question the following was closely allied — Whether the observance of the Mosaic cere-
monies was so absolutely necessary, that they were to be imposed on the converted Gen-
tiles ? The former question is particularly discussed in St. Paul’s Epistle to the Romans;
the latter, in the council held at Jerusalem (Acts xv. 1—31.), and especially in the Epistle
to the Galatians.
Another question which was most warmly agitated, related to the calling of the Gentiles,
which the Jews could by no means bear, as appears from numerous passages in the Gospels,
Acts of the Apostles, and the Epistles. The apostles therefore found it necessary to assert,
that point, to confirm it by citing numerous prophecies from the Old Testament relative
to the conversion of the Gentiles, and to vindicate it from the objections of the Jews: this
has been done by Saint Paul in several chapters of his Epistle to the Romans, as well as
in his Epistles to the Ephesians and Colossians, in which he proves that the Jewish cere-
monies were superseded. :
There were also some Jewish notions, which were refuted both by our Lord and by his
apostles; for instance, that all Jews would certainly be saved. Turretin, to whom we are
indebted for this observation, has adduced a passagé from the Codex Sanhedrin, which
affirmed that every Jew had a portion in the future world, and another from the Talmud,
in which it is said that Abraham is sitting near the gates of hell, and does not permit any
Israelite, however wicked he may be, to descend into hell. > In opposition to such traditions
as these, Jesus Christ thus solemnly warned them: Not every man that saith unto me,
* Lord, Lord,’ shall enter into the kingdom of heaven, but he that doeth the will of my Father
which is in heaven. (Matt. vii. 21.) This notion was also opposed at length by Saint Paul.
(ltom. xi. 16. e¢ seg.) Once more: it appears from very many passages of the Jewish
writers, that the Jews divided the precepts of the law into great and little, and taught that
if a man observed one such grand precept, that would suffice to conciliate the favour of God,
and would outweigh ail his other actions. In opposition to this our Lord solemnly de-
clares, that ‘* whosoever shall break one of these least commandments, and shall teach men
so, he shall be called (shall be) least in the kingdom of heaven’ (Matt. v. 19.): and Saint
James also, “9 whosoever shall keep the whole law, and yet offend in one point, he is guilty
of all.”? (Ja. ii. 10.) , ἷ ᾿
Further, many erroneous tenets were held and promulgated, in the time of the apostles,
by persons calling themselves Christians. To these ‘ oppositions of science falsely so
1 In his “ Remarks upon the manners, religion, and government of the Turks, with a
survey of the seven churches of Asia.’ 8vo, 1678. The remarks had previously been |
printed in Latin in 1672, and again in an enlarged edition in 1674.
_ 2 Miscellanea Sacra, tom.i. p. 669.
3 Ferdinandi Stosch Syntagma Dissertationum Septem de nominibus totidem Urbium
Asiz ad quos D. Johannes in Apocalypsi Epistolas direxit, 8vo. Guelpherbyti, 1757.
A very rare and valuable work. The modern state of the seven Asiatic churches is de-
scribed by the Rev. H. Lindsay (chaplain to the British Ambassador at the Porte) in the
Christian Observer for 1816, vol. xv. pp. 190,191. :
+ 20.760. Rambachii Introductio Historico Theologica in Epistolam Pauli ad Romanos,
8νο. Halex, 1727. . .
> De Sacr, Script. Interp. p.316.
. ; CU 3
662 On the Doctrinal Interpretation of the Scriptures. (Part ἢ;
called” (1 Tim. vi. 20.) there’ are numerous allusions in the Epistles, where such errors
are refuted: for instance, Co}. ii. 18. the worshipping of angels; Col. ii. 20,21. against
the pretensions of extraordinary mortifieations and abstinence ; 1 Cor. vili, and 2 Cor, viz
16. &c. against idols and eating things offered to them, ἅς, The beginning of Saint John’s
Gospel, it is well known, was written to refute the false notions of Cerinthus.
VI. The doctrinal books of Scripture, for instance, the Epistles, are
not to be perused in detached portions or sections ; but they should be
vead through at once, with a close attention to the scope and tenor of
the discourse, regardless of the divisions into chapters and verses, pre-
cisely in the same manner in which we would peruse the letters of Cicero,
Pliny, or other antient writers.
This reading should not be cursory or casual, but frequent and dili-
gent ; and the Epistles should be repeatedly perused, until we become
mtimately acquainted with their contents. .
Mr. Locke has forcibly illustrated this remark by relating his own practice in studying
the Epistles of Saint Paul. After he had found by long experience that the ordinary
way of reading a chapter, and then consulting commentators upon difficult passages,
failed in leading him to the true sense of the Epistle, he says, ‘* I saw plainly, after I
began once to reflect on it, that if any one should now write me a letter as long as Saint
Paul’s to the Romans, concerning such a matter as that is, in a style as foreign, and ex~-
pressions as dubious, as his seem to be, if 1 should divide it into fifteen or sixteen chap-
ters, and read one of them to-day and another to-morrow, &c. it was ten to one that I
should never come to a full and clear comprehension of it. The way to understand the
mind of him that wrote it, every one would agree, was to read the whole letter through
from one end to the other, all at oace, to see what was the main subject and tendency of
it; or, if it had several parts and purposes in it, not dependent one of another, nor in a
subordination to one chief aim and end, to discover what those different matters were,
and where the author concluded one and began another; and if there were any necessity
of dividing the Epistles into parts, to mark the boundaries of them.” In the prosecu-
tion of this thought, Mr. Locke concluded it necessary for the understanding of any one
of Saint Paul’s Epistles to read it all through at one sitting, and to observe, ‘as well as
he could, the drift and design of the writer. Successive perusals in a similar way at
length gave him a good general view of the apostle’s main purpose in writing the
Episile, the chief branches of his discourse, the arguments he used, and the disposition of
the whole. This, bowever, is not to be attained by one or two hasty readings. “ It
must be repeated again and again, with a close attention to the tenor of the discourse,
and a perfect neglect of the divisions into chapters and verses. On the contrary, the safest
way is, to suppose that the epistle has but one business and but one aim; until, by a
frequent perusal of it, you are forced to see there are distinct independent matters in it,
which will forwardly enough shew themselves.””!
Vant of attention to the general scope and design of the doctrinal parts of Scripture,
particularly of the Epistles, has been the source of many and great errors: ‘¢ for, to pick
out a verse or two, and criticise on a word or expression, and ground a doctrine thereon,
without considering the main scope of the epistle and the occasion of writing it, is just
as if a man should interpret antient statutes or records by two or three words or ex-
pressions in them, without regard to the true occasion upon which they were made, and
without any manner of knowledge and insight into the history of the age in which they
were written.” The absurdity of such a conduct is too obvious to need further exposure.
Having already offered some hints for investigating the scope of a particular book or
passage®, it only remains to notice that there is this general difference observable between
the scope of the Gospels and that of the Lpistles, viz. — The former represent the princi-
ples of Christianity qbsolutely, or as they are in themselves ; while the datter represent
them relatively, that is, 2s they respect the state of the world at that particular time,
VIL. Where any doctrine is to be deduced from the Scriptures, it
will be collected better, and with more precision, from those places in
1 Locke on the Epistles of Saint Paul, Prefice. | (Works, vol. ii. pp, 281, 282. 4to.)
2 See pp.552—556. supra,
Ch. ΓΧ.1] On the Doctrinal Interpretation of the Scriptures: 668
which it is professedly discussed, than from those in which it is noticed
only incidentally, or by way of inference. * |
For instance, in the Epistles to the Romans and Galatians, the doc-
trine of justification by faith is fully treated: and in those to the Ephe-
sians and Colossians, the calling of the Gentiles and the abrogation of
the ceremonial law are particularly illustrated. These must therefore
be diligently compared together, in order to deduce those doctrines
correctly.
VIII. Doctrines peculiar to a certain age are better ascertained
Srom writings belonging to that age, or the times immediately following,
than from memorials or writings of a later date.
Thus, the ideas entertained by the patriarchs are better collected
from the writings immediately concerning them—the book of Genesis
for instance—than from books written long afterwards, as the Apostolic
Epistles. — Not that these are unworthy of credit (of such an insinuation
the author trusts he shall be fully acquitted), but because the Apostles
deduce inferences from passages of Scripture, according to the manner
practised in their own time ; which inferences, though truly correct, and
every way worthy the assent of Christians, were not known at the time
when such passages were first committed to writing. 2
IX. Words and phrases, which are of doubtful meaning, must be
diligently investigated, and carefully weighed and explained.
This is a general rule applicable to every species of interpretation,
but of peculiar importance in the study of the doctrinal parts of Scrip-
ture; lest, being misled by the ambiguity of words, we deduce from
certain passages of Scripture opinions that would fall to the ground as
soon as such ambiguity should be removed. A variety of examples
might be adduced in illustration of this remark?, but we shall confine
our attention to the terms faith and mystery.
ΤΟ In consequence of not attending to the ambiguity of the word Πίστις, which in our
authorised version is usually translated faith, it has been applied by many divines,
wherever it occurs, exclusively to faith in the Messiah, when the context often mani-
festly requires it to be taken in a different sense: a few examples will illustrate this
observation.
Faith or believing, then, denotes, (1.) owr assenting to any truth, even to such truths as
are known by the evidence of our senses: thus in John xx. 29, Thomas, whom the evi-
dence of his senses had convinced of the reality of Christ’s resurrection, is said to have
believed. (2.) .A general disposition of the mind to embrace all that we know concerning
God, whether by reason or revelation: as in Heb. xi.6. Without faith it is impossible to
please God ; which expression is subsequently applied to the existence of God, his good-
ness and bounty towards his sincere worshippers. (3.) 4 peculiar assent to a certain re-
velation ; for instance, in Rom. iv. throughout, and in other passages that treat of
Abraham’s faith, it is manifest that this faith must be referred to the peculiar promises
made to Abraham that a son should be born unto him, though he himself was then about
a hundred years old, and Sarah, who was ninety, was barren. (4.) dn assent given to
the revelation made to Moses; as when the children of Israel are said to have believed the
Lord and his servant Moses. (Exod. xiv. 31. compared with John v. 45, 46. and ix. 28.)
(5.) An assent given to the revelation made to the prophets; as when King Jehoshaphat
1 See pp.535—541. and pp.556—562., where various hints are offered for investi-
gating the context, and the analogy of faith.
2 Turretin, p.324.
3 See Parkhurst’s Greek Lexicon, voce Sapt, flesh : and Bp. Middleton’s Doctrine of
the Greek Article, pp.166—1i70. for an elaborate disquisition on the various acceptations
‘of the word Πνευμα, spirit. ΣΝ : <i
| UU 4
/
664 On the Doctrinal Interpretation of the Scriptures. {Part ΤΙ.
says to the Jews (2 Chron. xx. 20.) ““ Believe in the Lord your God, so shall ye be esta-
blished ; believe his prophets, so shall ye prosper.” Compare also Isa. vii, 9. Since, how-
ever, the Gospel is the most perfect revelation of the divine will to mankind, it is in the
New Testament particularly that the word faith denotes (6.) a cordial assent to the
Christian revelation, or to some of its leading and fundamental points; as in those pass-
ages where we are commanded to believe in Christ, or that he is the son of God, or that
he arose from the dead. But as many things that were revealed by God, as well under
the Old as under the New Testament dispensation, were future and invisible, the word
faith signifies (7.) an assent to future and invisible things revealed by God, as in Heb.
xi. 1. where it is defined to be the substance of things hoped for, and the evidence of things
not seen, that is, the giving of a present subsistence to things future, which are fully ex-
pected, and the proving and demonstrating of things which are not seen. Since, how-
ever, all who truly receive and assent to the Christian revelation, cannot do otherwise than
obey God, the words faith and believing include (8.) all the duties enjoined by the Gospel ;
in consequence of which, so many commendations of faith are to be found-in the Scrip-
tures, where it is said to purify the heart (1 Pet. i. 22.), to be the victory that overcometh
the world (1 John v. 4.), and to justify us. (Rom. ν. 1.) Because they who sincerely be-
lieve the Gospel, must necessarily obey Christ, and become partakers of the benefits con-
ferred by him.
There are a few other acceptations of the term faith, differing indeed but slightly from
the preceding, but which are nevertheless worthy of observation. Thus it means (9.) the
Gospel, in Gal. iii. 2. where Saint Paul demands of the Galatians, whether they received
the Spirit by the works of the law, or by the hearing of faith : in which passage it is evident
that the hearing of faith denotes the hearing of the preached Gospel ; and in this sense
the word faith appears to be used in all those parts of the Epistle to the Romans, where
it is opposed to the works of the law. Sometimes also it signifies (10.) a persuasion that
what we do ts well pleasing to God: thus the meaning of Rom. xiv. 23. Whatsoever is not
of faith is sin, is, that it is sinful in us to do any thing, which we are not fully persuaded
is well pleasing to God, or at least permitted by him. Once more, faith denotes
(11.) faith in miracles, that is, a firm confidence in Christ, to which, at the first propa-
gation of the Gospel, was annexed the performance of miracles: such was the faith, which
Jesus Christ frequently required of his disciples and others, that he might work certain
miracles by them (compare Matt. xvii. 20. Mark xi. 22. xvi. 17. and Luke xvii. 6.) ;
and to which Saint Paul refers in 1 Cor. xiii. 9. Lastly, faith sometimes signifies
(12.) fidelity, or faithfulness in the discharge of duties or promises, and so the Greek
word msis is properly rendered in Tit. ii. 10.; as it also should have been in 1 Tim.
v. 12., the faith there said to have been cast off by the younger widows, being their fidelity
to Christ.
These various senses of the word faith ought, as much as possible, to be kept in mind
when perusing the sacred writings; lest we fall into the mistake, so commonly com-
mitted, of always understanding the same thing by it.
2. The Greek word pvernpiov, which is of very frequent occurrence in
the New Testament, and is in our English translation uniformly rendered
mystery, may also be adduced as an example of the rule above stated.
In its ordinary acceptation, a mystery denotes something incomprehen-
sible; and this meaning, for want of due consideration, is not unfre-
quently transferred to those passages of the New Testament, where the
word mystery does mdeed occur, but in very different significations.
The first or leading meaning of the word is, a secret, something that is hidden, not
fully manifest, not published to the world, though perhaps communicated to a select
number. In this sense it occurs in 2 Thess, ii. 7. where Saint Paul, speaking of the
Antichristian spirit, says, ‘ the mystery of iniquity doth already work.” The spirit of
Antichrist has begun to operate, but the operation is latent and unperceived. In this
sense also the same apostle applies the words “5 mystery,’’ and “ mystery of Christ,” ina
peculiar manner to the calling of the Gentiles (Eph. iii. 3—9.); ‘ which in other ge-
nerations was not made known to the sons of men, as it is now revealed to his holy apostles
and prophets by the Spirit, that the Gentiles should be fellow heirs and of the same body
(namely, with the Jews), and partakers of his promise in Christ by the Gospel.”? Com-
pare also Rom. xvi. 25,26, Eph.i. 9. iii. 9. vi. 19. Col. 1. 26, 27.
Another neaning of the word mystery is, ‘¢ a spiritual truth couched under an exter-
nal representation or similitude, and concealed or hidden thereby, unless some explanation
be given.”’ ‘To this import of the word our Saviour probably alluded when he said to
his discipies, Zo you it is given to know the mystery of the kingdom of God; but, to
es
a i ..-. πραταναν
ΟΠ. ΙΧ. On the Doctrinal Interpretation of the Scriptures. 665
them that are without, all these things are done in parables. (Mark iv. 11.) The secret
was disclosed to the apostles, who obtained the spiritual sense of the similitude, while the
multitude amused themselves with the parable, and sought no further, In this sense,
mystery is used in the following passages of the New Testament: Rev. i. 20. The mys-
tery, that is, the spiritual meaning, of the seven stars. — The seven stars are the angels of
the seven churches ; and the seven candlesticks are the seven churches. Again, xvii. 5. And
upon her forehead a name written, Mystery, Babylon the Great, that is, Babylon in a mys-
tical sense, the mother of idolatry and abominations; and in verse 7. I will tell thee the
mystery, or spiritual signification, of the woman, and of the beast that carrieth her, &c. In
this sense likewise the word mystery is to be understood in Eph. v. 32.
A third and principal meaning of the word mystery is, ‘‘ some sacred thing, hidden or
secret, which is naturally unknown to human reason, and is only known by the revelation
of God.’’ Thus, in 1 Tim. ili. 16. we tead— Without controversy great is the mystery
of godliness : God was manifest in the flesh, justified in the spirit, seen of angels, preached
unto the Gentiles, believed on in the world, received up into glory. ‘ The mystery of god-
liness, or of true religion, consisted in the several particulars here mentioned by the apos-
tle — particulars, indeed, which it would never have entered into the heart of man to
conceive (1 Cor. ii. 9.), had not God accomplished them in fact, and published them by
the preaching of his Gospel; but which, being thus manifested, are intelligible as facts to
the meanest understanding.” So in 1 Cor. xiii. 2. the understanding of all mysteries
‘denotes the understanding of all the revealed truths of the Christian religion, which in
1 Tim, iii. 9. are called the mystery of faith, and of which in 1 Cor. iv. 1. the apostles
are called stewards of the mysteries of God. '
Lastly, the word mystery is used in reference to things or doctrines, which remain
wholly or in part incomprekensible, or above reason, after they are revealed. Such are
the doctrines, of the resurrection of the dead, that all shall not die at the last day, but
that all shall be changed (1 Cor. xv. 51.), the incarnation of the Son of God, the doc-
trine of the Trinity, &c. This is the ordinary or theological sense of the word mystery ;
it does not imply any thing contrary to reason, nor utterly unknown as to its being ; but
it signifies a matter, of whose existence we have clear evidence in the Scriptures, although
the mode of such existence is incomprehensible, or above our reason. 2
X. It is of particular importance that we distinguish figurative ex-
pressions from such as are proper or literal, and that we ascertain how
Sar they are to be extended.
For want of attention to this rule, how many absurd doctrines have
been deduced from the Scriptures! ‘Transubstantiation, for instance,
which has already been shewn to be founded on an erroneous literal in-
terpretation of figurative expressions.* With regard to the manner in
which such figurative expressions are to be distinguished from proper
and literal ones, it will suffice to refer to a former chapter, in which this
topic is fully considered. +
XI. Although the Scriptures sometimes speak of God after the man-
ner of men, they are not to be understood literally, but must be taken
in a sense worthy of God.
This rule was not unknown to the Jews, with whom it was usual to
say that the Scriptures speak of God with the tongue of the sons of men.
When, therefore, human members, faculties, senses, and affections are at-
tributed to the Deity, they are to be understood in a sense worthy of Him:
and the manner in which that sense is to be ascertained is twofold:
1. From the light of nature, which teaches us that all ideas of imperfec-
tion are to be removed from God, and consequently corporeity : and,
1 Schieusner’s and Parkhurst’s Greek Lexicons to the New Testament, voce Μυπήριον.
Dr. Campbell’s Translation of the Four Gospels, vol. i. pp. 298—306. See also J. G.
Pfeiffer’s Instit. Herm. Sac. pp. 704—724.
? On the subject of mysteries in religion, see Vol. I. Chap. V. Sect. I. ὃ 4. pp.429
—435.
3 See pp. 583, 584. supra.
4 See Chapter V. supra, particularly Section I. pp. 581—589.
666 On the Doctrinal Interpretation of the Scriptures. [Part IL
2. From the comparison of other passages of Scripture, i which it is
written, that God is a spirit, that he cannot be represented by any figure,
and that he is not a man that he should repent, &c. Numerous illustrations
of this remark might be offered, were it necessary ; but as this subject.
has already been discussed in a former chapter, it will be sufficient to.
give a reference to it. !
XI. Avoid all subtle and far-fetched expositions.
The reason of this canon will appear when it is considered (as we have
already remarked) that the sacred writers, being almost wholly persons
in the common rank of life, and addressing persons in the same condition.
with themselves, spoke to them in a familiar style adapted to their ca-
pacities. No sense therefore is to be assigned to their words, that
requires great mental acumen to discover. On this ground, those inter-
pretations should be received with great caution, which profess to find
allegories every where in the Scriptures: and those interpretations should
be altogether rejected, which do violence to the sacred text. Of this
description are the expositions givea of numerous passages of Scripture
by those who deny the divinity and atonement of the Son of God. It
is not intended to assert in this remark that there are not in the Bible
many figurative expressions ; these were at that time perfectly familiar Ὁ
to the Jewish people, who, in some instances, apprehended them more
readily than literal expressions. ‘This mode of speaking, we have al-
teady seen, obtained greatly among the Jews, in common with other
oriental nations.
XIII. When easy and natural interpretations offer themselves, those
interpretations ought to be avoided, which deduce astonishing and in-
credible doctrines.
We are not to seek unnecessarily for mysteries in the sacred writings.
Those, which are most clearly revealed in the Scriptures (for instauce,
the incarnation of the Son of God, the doctrine of the Trinity, &c.), are
to be received precisely in the terms in which they are propounded to
our belief. But, where a plain and obvious meaning presents itself, mys-
teries are on no account to be sought. In illustration of this remark,
we may adduce the doctrine of transubstantiation, already noticed in the
course of: this work; which the church of Reme has erected into ἃ.
mystery, founding it on a direct violation of the preceding rule, and sup-
porting it by forced and unnatural interpretations of passages, which ar
in themselves most easy to be understood. ᾿
XIV. In explaining passages we must attend to the effect or sense
which particular words, understood in a particular way ought naturally
to produce: and if such effect be not produced, zt is manifest that such
words are not to be taken in that sense.
The doctrine of transubstantiation, already referred to, may be ad-
duced as an example; for unquestionably, if our Saviour’s words, This
is my body, &c. had been understood by the apostles in that sense, it
must have excited in their minds the utmost astonishment, which, how-
ever, does not appear to have been the case.
XV. No doctrine is admissible, or can be established from the Scrip-
tures, that is either repugnant to them, or contrary to reason or to the
analogy of faith. :
_ 7. See pp, 599, 600. supra.
NO Eta ra
Ch.1X.] On the Doctrinal Interpretation of the Scriptures. 667
The same example may be cited in illustration of the present canon ;
for if the doctrine of transubstantiation were to be admitted, the evi-
dence of our reason, as well as of our senses, could no longer be be-
lieved, and the consequence would be, that the arguments for the truth
of the Christian religion, arising from the miracles and resurrection of
Jesus Christ, would fall to the ground, and become of no effect what-
ever. Articles of revelation indeed may be above our reason; but no
doctrine, which comes from God, can be irrational, or contrary to those
moral truths, which are clearly perceived by the mind of man. We are
sure, therefore, that any interpretation of revealed doctrines that is in-
consistent with common sense, or with the established laws of morality,
must be erroneous. The several parts of those doctrines, which are dis-
persed through the Scriptures, ought to be collected and explained so
as to agree with one another, and form an intelligible and consistent
scheme. The different parts of a revelation, which comes from God,
must all be reconcileable with one another, and with sound reason. The
prejudices of different denominations unfit them for understanding the
passages, which are connected with the subjects of their disputations ;
but there are general principles that all parties adopt: and no text can
be interpreted in a sense inconsistent with those articles which are uni-
versally received. ‘This conformity, of every part to first principles, is
commonly called the analogy of faith. ! |
XVI. In considering the doctrines of the Christian religion, what
ts clear 1s not to be rendered obscure by a few dark passages: but, on
the contrary, obscure passages are to be illustrated by such as are more
clear.
This rule having been more fully stated in a former page, and sup-
ported by examples, it is not necessary here to cite additional instances.
The reader is therefore simply reminded, that the application of it to
the investigation of the doctrinal parts of Scripture, is of very consider-
able moment. 2 aie |
XVII. It zs of great importance to the understanding of the doc-
trinal books of the New Testament, to attend to and distinctly note the
transitions of person which frequently occur, especially in Saint Paul’s
Epistles.
The pronouns J, We, and You, are used by the apostles in such a
variety of applications, that the understanding of their true meaning is
often a key to many difficult passages. )
Thus, by the pronoun 1, Saint Paul sometimes means himself: sometimes any Chris-
tian ; sometimes a Jew ; and sometimes any man, ἄς, - If the speaking of himself in the
first person singular have these various meanings, his use of the plural We is with far
greater latitude: for sometimes we means himself alone, sometimes those who were with
him, whom he makes partners to the Epistles (as in the two Epistles to the Corinthians,
and in those to the Philippians and Colossians) ; sometimes, with himself, comprehend-
ing the other apostles, or preachers of the Gospel, or Christians. Nay, he sometimes
speaks in this way of the converted Jews, at others, of the converted Gentiles: some-
times he introduces the unregenerate as speaking in his own person; at other times he
personifies false teachers or false Christians, whose names, however, he forhears to men-
tion, lest he should give them cifence. In all these instances, his application of the
above-mentioned pronouns varies the meaning of the text, and causes it to be differently
understood. Examples, illustrative of this remark, may be found in every page of Saint
' Concerning the analogy of faith, see pp. 556—562. supra.
2 See pp. 559, 560. supra. “ ᾿
668 On the Doctrinal Interpretation of the Scriptures. [Part II.
Paul’s Epistles. Further, in the current of his discourse, he sometimes drops in the ob-
jections of others, and his answers to them, without any change in the scheme of his lan-
guage, that might give notice of any other person speaking besides himself. To discover
this, requires great attention to the apostle’s scope and argument: and yet, if it be ne-
glected or overlooked, it will cause the reader greatly to mistake and misunderstand ! his
meaning, and will also render the sense very perplexed. Mr. Locke, and Dr. Macknight,
in their elaborate works on the Epistles, are particularly useful in pointing out these
various transitions of persons and subjects.
XVIIL. When weighty reasons are produced for and against a cer-
tain doctrine, they must be compared together with great diligence and
sincerity, in order that we may see which reasons preponderate.
This rule is of singular importance in studying the doctrinal parts of
the Bible: for the case here supposed is of very frequent occurrence in
theological controversies ; in which, according to the previously formed
opinions of various parties, the same reasons are urged by one class, as
arguments for the truth of a controverted doctrine, which by their op-
ponents are strenuously asserted as objections to it.
Thus, in the question relative to the presence of Christ in the Eucharist, the expres-
sions, This is my body (Matt. xxvi. 26.), My flesh is meat indeed, my blood is drink indeed,
and except ye eat the flesh of the Son. of Man, &c. (John vi. 53. 55.), are by some under-
stood of the bodily presence, and eating the flesh of Christ; but this interpretation is,
on the other hand, justly opposed by arguments drawn from ‘the evidence of our senses,
from reason, and above all from comparing other passages of Scripture, in which the
expressions of bread and wine are spoken of the Eucharist after consecration, and those
where Christ is said to be received into heaven until the times of restitution of all things.
(Acts iii. 21.) The former passages are adduced by the Roman Catholics as arguments
for the truth of the real presence ; while the latter are asserted by Protestants as objec-
tions against that doctrine. In order, therefore, to determine on which side the truth
lies, we must carefully and accurately weigh the arguments adduced by both parties >
and those reasons which appear most plainly manifest and insuperable, we must prefer,
as supporting the cause of truth, and the arguments adduced on the opposite side must.
necessarily fall to the ground.
XIX. Where it ts not clear what is the precise meaning attached
by the sacred ‘writers to particular words or expressions, it 15 better
that we should restrain our judgment concerning them, than deliver
our sentiments rashly on points which we do not fully comprehend.
Many examples of this kind are to be found in the sacred writings.—
To instance only the apostle’s supplications in behalf of believers, that God would grant
unto them, that the eyes of their understanding might be enlightened (Eph. i. 18.), that he
would make them perfect in every good work (Heb. xiii. 21. )> and thelike. Now, in these
passages, the precise mode in which divine grace operates in believers, is not stated ; and
and therefore it is not necessary that we should define what the word of God has not.
defined.
XX. In applying the Scriptures as a proof of any doctrine, it is
necessary to ascertain, if all that is meant be expressed, or if it be
not expressed, what is necessarily implied, in order to complete the
passage.
Thus it is common (as we have already shewn?) for the sacred writers
to mention, only the principal part of any subject, for the whole.
In Rom. x. 9. Paul says; If thou shalt confess with thy mouth the Lord Jesus, and
shalt believe in thine heart THAT Gop HATH RAISED HIM FROM THE DEAD, thou shalt be
saved. ‘The resurrection of Christ is the only article which is mentioned here, because,
by that miracle, God established the Saviour’s authority as a lawgiver, and confirmed all
the doctrines which he taught. But there are other essential articles, which are necessary
! Locke’s Preface to the Epistles. (Works, vol. ili, p. 277.)
2 See p. 627. supra.
:
——
—
‘Ch. 1Χ.1 On the Doctrinal Interpretation of the Scriptures. 669
to be believed, in order to be saved, though they are not stated in the text. Itis added,
(ver. 13.), for whosoever shall call upon the name of the Lord shall be saved. No real
Christian can be so ignorant of the Gospel, as to suppose, that no more is necessary, in order
to be saved, than to call upon the name of the Lord. In this text, it is evident, that
the apostle mentions only a principal part of what ismeant. Now, from the context may
be gathered the following particulars, as implied, though not expressed. First, in the
ninth verse it is affirmed, that in order to be saved, a man must believe in his heart.
Secondly, he must confess with his mouth ; Jf thou shalt confess with thy mouth the Lord
Jesus, and shalt believe in thine heart, that God hath raised him from the dead, thou shalt
be saved. Confession implies more than profession. A true believer in Jesus Christ
openly, and of his own accord, professes the articles of his belief; and when he is per-
secuted, and examined concerning his religion, he readily confesses the truth, as an evi-
dence of his sincerity and faithfulness. Even this is not all that is necessary, in order to
be saved ; for it is added in the tenth verse, with the heart man believeth uNto RIGHTEOUS-
NEss, and with the mouth confession is made unto salvation. Faith acting on the heart,
is productive of a righteous life, and thus the believer becomes a sincere worshipper of
the Lord ; for whosvever will call on the name of the Lord shall be saved. (ver. 13.) In
these different passages, it is evident, that a part is mentioned for the whole; and in order
to understand all that is implied, the several parts must be collected and put together.
XXI. No article of faith can be established jrom metaphors, pa-
rables, or single obscure and figurative texts.
The metaphorical language of the prophets, and figurative expres-
sions which abound in the Scriptures, are calculated to promote the
purposes of godliness by acting on the imagination, and by influencing
a believer’s conduct; but never were intended to be a revelation of
Gospel principles. Instead of deriving our knowledge of Christianity
from parables and figurative passages; an intimate acquaintance with
the doctrines of the Gospel is necessary, in order to be capable of inter-
preting them.
The beautiful parable of the man who fell among thieves (Luke x. 30—37.) is evi-
dently intended to influence the Jews to be benevolent and kind, like the good Sama-
ritan. Some writers have considered that parable to be a representation of Adam’s fall,
and of man’s recovery, through the interposition and love of Jesus Christ. But those,
who embrace this opinion, did not learn these doctrines from the passage itself. No per-
son, who is wholly ignorant of Adam, and of Jesus Christ, could ever learn any thing
concerning them, from what is related in this parable. The same observation is equally
applicable to every other parable, and typical subject ; in which the doctrines of the Gospel
cannot be discovered by any person, who has not first learned them from other texts.
XXII. Lastly, although commentaries, both antient and modern,
may usefully be consulted in studying the doctrinal parts, in common
with the rest of the Bible, yet they are to be consulted judiciously,
and with caution.
As particular suggestions have already been offered concerning the
most beneficial mode of consulting commentators on the Scriptures
generally !, it is not necessary to subjoin any remarks on the above
canon : —its propriety will be obvious to every reader. He who is sin-
cerely desirous of studying the word of God, that he may both know
His mind and do Hrs will, cannot greatly err ; while he prosecutes his
studies devoutly, and with humble supplication, that the Spirit of Truth
may teach him all things, and guide him into all truth. (John xiv. 26.
xvi. 13.) ?
1 See pp.567—569. supra.
2 The Scriptures contain numerous admirable supplications for divine teaching ; but,
of all merely human precatory compositions, we have seen none, which, for comprehen-
siveness and brevity, for simplicity and beauty, equals, much less surpasses, the Collect
for the second Sunday in Advent.
ee
GL ah RE ΤΡ ΔΝ
CHAPTER X.
ON THE INTERPRETATION OF THE MORAL PARTS OF SCRIPTURE.
Havine already discussed the interpretation of the historical,
typical, prophetical, and doctrinal parts of the sacred writings, it
now remains that we consider the Moral Parts of Scripture. ‘These,
indeed, are to be interpreted precisely in the same manner as all
other moral writings; regard being had to the peculiar circum-
stances of the sacred writers) viz. the age in which they wrote, the
nation to which they belonged, their style, genius, &c. For, being
natives of the Kast, they treat moral topics, after the oriental man-
ner, in a highly fiourative style, and with similitudes and figures
considerably more far-fetched than is usual among Greek and Latin
authors, or even among the moderns. Again, being ἢ for the most
part persons in the common walks of life, they generally deliver
their precepts in a popular manner, adapted to the capacities of
those to whom they were addressed. In the examination of the
moral parts of Scripture, the following more particular rules will be
found useful.
I. Moral propositions or discourses are not to be urged too far, but
must be understood with a certain degree of latitude, and with various
limitations. |
For want of attending to this canon, how many moral truths have
been pushed to an extent, which causes them altogether to fail of the
effect they were designed to produce! It is not to be denied that uni-
versal propositions may be offered: such are frequent in the Scriptures
‘as well as in profane writers, and also in common life; but it is in ex-
plaining the expressions by which they are conveyed, that just limits
ought to be applied, to prevent them from being urged too far. The
nature of the thing, and various other circumstances will always afford
a criterion by which to understand moral propositions with the requisite
limitations. In order, however, that this subject may be better under-
stood, and applied to the Scriptures, we will state a few of these limit-
ations, and illustrate them by examples.
1. Universal or indefinite moral propositions, often denote nothing more
than the natural aptitude or tendency of a thing to produce a certain effect,
even although that effect should not ὙΉΜΤΗ take place.
Thus, ἐε μα Solomon says that α soft answer turneth away wrath, (Prov. xv.1.) the
best method of mitigating anger is pointed out, although the obstinacy or wickedness of
man may produce a different result. In like manner, when St. Peter says, Who is he that
will harm you if ye be followers of that which is good? (1 Pet. iti. 15.) this expression is
not to be understood as implying that good men shall never be ill-treated : but it simply
denotes the natural effect which a virtuous life will probably produce, viz. many occasions
of irritating men will be avoided, and on the other hand, their friendship and favour will
be conciliated.
2. Universal or indefinite propositions denote only what fies or
often takes place.
As in Prov. xxii. 6. Train up a child in the way he should go : and when he is old he
will not depart from it. Here the wise monarch intimates not what always takes place,
but what is the frequent consequence of judicious education. To this rule are to be
Ch. Χ.]1 Interpretation of the Moral Parts of Scripture. 671
referred all those propositions which treat of the manners, virtues, or vices of particular
nations, conditions, or ages. Thus Saint Paul says, that the Cretans are always liars.
(Tit. i. 12.) Again, when the same apostle, pourtraying the strugeles of an enlightened
but unregenerate person, says — I know that in me (that is, in my flesh) dwelleth no good
thing, (Rom. vii. 18.) he does not mean to say that there is nothing morally good in
man ; but that no man is by nature spiritwally good, or good in the sight of God. !
3. Universal or indefinite propositions frequently denote duty, or what
ought to be done, not what always does actually take place.
‘¢ Tt is the way of the Scriptures,”’ says a late writer, “ to speak to and of the visible
members of the church of Christ, under such appellations and expressions as may seem,
at first hearing,:to imply that they are all of them truly righteous and holy persons,
‘Thus the apostles style those to whom they write, in general, saints ; they speak of them
as “ sanctified in Christ Jesus, chosen of God, buried with Christ in baptism, risen again
with him from the dead, sitting with him in heavenly places;” and particularly Saint
Paul (Tit. iii. 5.) says, that they were ‘‘ saved by the washing of regeneration,” &c.
The reason of which is, that they were visibly, by obligation, and by profession all this ;
which was thus represented to them, the more effectually to stir them up, and engage them
to live according to their profession and obligation.” 2
By this rule also we may explain Mal. ii. 7. ““ The priest’s lips should keep knowledge :”
which passage the advocates of the church of Rome urge, as asserting the infallibility of
the priesthood. A simple inspection, however, of the following verse is sufficient to
refute ‘this assertion, and to shew that the prophet’s words denote only the duty of the
Jewish priesthood, not what the priests really did perform. The application of this rule
will likewise explain Prov. xvi. 10. 12, 13.
4. Many precepts are delivered generally and absolutely, concerning
moral duties, which are only to be taken with certain limitations.
For instance, when we are commanded not to be angry, we must understand, without
a cause, and not beyond measure: when we are forbidden to avenge ourselves, it is
to be understood of privately taking revenge; for the magistrate beareth not the sword in
vain, but is the minister of God, a revenger to execute wrath upon him that doeth evil.
(Rom. xiii. 4.) Public vengeance, or punishment, therefore, is clearly not prohibited.
Once more, though we are commanded in the Scriptures to.swear not at all, (asin Matt. v.
33.) and not to forswear ourselves, (Levit. xix. 12.) yet they do not forbid the use of
oaths in cases where they can be made subservient to the support of truth and the interests
of justice. Moses says, Thou shalt fear the Lord thy God, and serve him, and shall swear
by his name. (Deut. vi. 13.) TLhow shalt swear, says the prophet Jeremiah, the Lord
liveth in truth and in judgment, and in righteousness. (Jer.iv. 2.) Our Saviour himself,
when adjured by the high priest, in the name of the living God, to declare whether he was
the Christ the Son of God, (Matt. xxvi. 63, 64. Mark xiv. 61, 62.) did not refuse to answer
the question thus judicially proposed to him : ‘but he certainly would have remained silent
aif he had disapproved of all asseverations upon oath, or all such solemn invocations
of, and appeals to, the name of God, in cases where the truth is doubtful or the testimony
‘1 Similar to this is the language of the Liturgy of the Anglican church: — “Ὁ God,
.....ebecause through the weakness of our mortal nature, we can do no good thing, without
thou grant us the help of ‘thy grace.”’ (Collect for the first Sunday after Trinity.) On
which the Bishop of Lincoln remarks— “‘ I have only to observe, that the good thing here
‘mentioned, must mean good in the sight of God: such an action cur weak and unassisted
nature will, unquesticnably, not allow us to perform.’ (Refutation of Calvanism, pp. 67,
‘68. Ist edit.) To the same purpose, in another place he observes : — “9 The human mind
is so weakened and vitiated ‘by ‘the sin ef our first :parents, that we cannot by our-own
‘natural strength prepare it, or put into a proper state, for the reception of a saving faith,
or for the performance of the spiritual worship required in the Gospel: this mental puri-
fication cannot ‘be effected without divine assistance.” (Ibid. Ὁ. 54.) Again; “ The
- grace of God prevents us Christians, that is, it goes before, it gives the first spring and rise
to our endeavours, that we may have a good will ; and when this good-will is thus excited,
the grace of God does not desert us, but it works with us when we have that good will.”
sande “It is acknowledged that ‘man has not the disposition, and consequently not the
ability, to do what in the sight of God is good, till he is influeneed by the Spirit of God.”
(Ibid. pp.:G0,'61. )
‘2 Bishop Bradford’s Discourse concerning Baptismal and Spiritual Regeneration,
p. 37. sixth-edit. ‘See also some excellent observations to the same effect in Dr. Mac-
knight’s Commentary on 1 John ii. 29.
672 On the Interpretation of the ι [Part IT.
is suspected. The author of the epistle to the Hebrews says, that an oath for confirmation
isan end of ali strife. (Heb. vi. 16.) '
Il. Principals include their accessaries, that is, whatever approaches
or comes near to them, or has any tendency to them. ᾿
Thus, where any sin is forbidden, we must be careful not only to
avoid it, but also every thing of a similar nature, and whatever may
prove an eccasion of it, or imply our consent to it in others: and we
must endeavour to dissuade or restrain others from it.
Compare Matt. v. 21—31. 1 Thess. v. 22, Jude 23. Ephes. v.11. 1 Cor. viii. 13.
Levit. xix. 17. James v. 19, 20. So, where any duty is enjoined, all means and facilities,
enabling either ourselves or others to discharge it, according to our respective places,
capacities, or opportunities, are likewise enjoined. See Gen. xviii. 19. Deut. vi. 7.
Heb. x. 23—25. Upon this ground our Lord makes the law and the prophets to depend
upon a sincere affectionate love to God and man (Mark xii. 30,31, Lukex. 27.); be-
cause, where this prevails, we shall not knowingly be deficient in any duty or office which
lies within our power ; neither shall we willingly do any thing that may either directly or
indirectly offend, or tend to the prejudice of mankind. . See Rom. xii. 17,18. This
observation will leave little room for the “‘ evangelical counsels,” or “ counsels of per-
fection,” as they are called by the Papists, who ground upon them their erroneous doctrine
of supererogation. 2 Again, in whatever commandment we are forbidden to do any thing
in our persons, as sinful, it equally restrains us from being partakers of other men’s guilt,
who do commit what we know is thereby forbidden. We must not therefore be either
advising, assisting, encouraging, or in any shape a party with them in it: nay, we must
not so much as give any countenance to the evil which they do, by excusing or making
light of the crime, or by hiding their wickedness, lest by so doing we incur part of the
biame and punishment, and thus deserve the character given by the psalmist — When
thou sawest a thief, then thou consentedst unto him, and hast been partaker with the adul-
terers. (1. 18.)
Ill. Negatives include affirmatives, and affirmatives include nega-
tives: —in other words, where any duty 15 enjoined, the contrary sin
is forbidden ; and where any sin is forbidden, the contrary duty is
enjoined.
Thus, in Deut. vi. 13. where we are commanded to serve God, we are
forbidden to serve any other. Therefore, in Matt. iv. 10. it is said, him
only shalt thou serve: and as honouring parents is required in the fifth
commandment, (Exod. xx. 12.) so cursing them is forbidden. (Matt. xv. 4.)
Stealing being prohibited in the eighth commandment. (Exod. xx. 15.)
diligence in our calling is enjomed in Eph. iv. 28.
ι The reader will find some additional observations illustrative of the canon above
given, in Archbp. Tillotson’s Works, vol. ii. pp. 62. 158. (London, 1820.)
2 « These ‘ counsels of perfection,’ are rules which do not bind under the penalty of
sin, but are only useful in carrying men to a greater degree of perfection than is neces-
sary to salvation. There is not the slightest authority in Scripture for these counsels of
perfection : all the rules there prescribed for our conduct are given in the form of positive
commands, as absolutely necessary, wherever they are applicable, to the attainment of
eternal life; and the violation of every one of these commands is declared to be sin, We
are commanded to be ‘ perfect even as our Father which is in heaven is perfect,’ (Matt. v.
48.) ; and so far from being able to exceed what is required for our salvation, the Gospel
assures us, that after our utmost care and endeavours we shall still fall short of our whole
duty: and that our deficiencies must be supplied by the abundant merits of our blessed
‘Redeemer. We are directed to trust to the mercy of God, and to the mediation of
Christ ; and to “ work out our salvation with fear and trembling,’ (Phil. ii. 12.) that is,
with anxiety, lest we should not fulfil the conditions upon which it is offered. Upon
these grounds we may pronounce that works of supererogation are inconsistent with the
nature of man, irreconcilable with the whole tenor and general principles of our religion,
and contrary to the express declarations of Scripture.” Bishop Tomline’s Elements of
Christian Theology, vol. ii. pp. 281, 282. (8th edit.)
Ch. Χ.7: Moral Parts of Scripture. 673
IV. Negatives are binding at all times, but not affirmatives ; that
1s, we must never do that which is forbidden, though good may ulti-
mately come from it. (Rom. 111. 8.) We must not speak wickedly for
God. (Job xiii. 7.)
Such things, however, as are required of us, though they never cease
to be our duty, are yet not to be done at al/ times : for instance, prayer,
public worship, reproving others, visiting the sick, and other works of
charity and mercy, will be our duty as long as we live; but, as we
cannot perform these at a// times, we must do scmetimes one thing,
sometimes another, as opportunity offers. Hence, in the observance οὔ
negative precepts, Christian courage and Christian prudence are equally
necessary ; the former, that we may hever, upon any occasion or pretence,
do that which in positive precepts is pronounced to be evil; the Jatter,
that we may discern the fittest times and seasons for doing every thing.
V. When an action is either required or commended, or any promise
ts annexed to its performance; such action is supposed to be done
Jrom proper motives and in a proper manner.
᾿ The giving of alms may be mentioned as an instance ; which, if done
from ostentatious motives, we are assured, is displeasing in the sight of
God. Compare Matt. vi. 1—4.
VI. When the favour of God or salvation is promised to any deed
or duty, all the other duties of religion are supposed to be rightly
performed.
The giving of alms, as well as visiting the fatherless and widows in
their affliction, (Jam. i. 27.) may be noticed as examples: such promise,
therefore, is not to be so understood as if one single Christian virtue
were necessary to salvation ; but that the particular virtue in question
is one of several necessary and momentous virtues. The application of
this rule will illustrate our Lord’s declaration concerning a future judg-
ment (Matt. xxv. 34—36.) ; where, though charitable actions only are
mentioned, yet we know, from other passages of Scripture, that every
idle word, as well as the secret thoughts of men, besides their actions,
will be brought into judgment.
VII. When a certain state or condition is pronounced blessed, or any
promise is annexed to it, a suitable disposition of mind is supposed to
prevail.
Thus, when the poor or afflicted are pronounced to be blessed, it is
because such persons, being poor and afflicted, are free from the sins
usually attendant on unsanctified prosperity, and because they are, on
the contrary, more humble and more obedient to God. If, however,
they be not the characters described (as unquestionably there are many
to whom the characters do not apply), the promise in that case does not
belong to them. Vice versa, when any state is pronounced to be
wretched, it is on account of the sins or vices which generally attend it.
VIII. Some precepts of moral prudence are given in the Scriptures,
which nevertheless admit of exceptions, on account of some duties of
benevolence or picty that ought to preponderate.
We may illustrate this rule by the often-repeated counsels of Solomon
respecting becoming surety for another. (See Prov. vi. 1, 2. xi. 15. xvii. 18.
and xx. 16.) In these passages he does not condemn suretyship, which,
VOL. Il. x X
674 On the Interpretation of the [Part II.
in many cases, is not only lawful, but, in some instances, even an act of
justice, prudence, and charity!; but Solomon forbids his disciple to
become surety rashly, without considering for whom, or how far he
binds himself, or how he could discharge the debt, if occasion should
require it.
IX. A change of circumstances changes moral things ; therefore con=
trary things may be spoken together in moral things, on account of the
difference of circumstances.
Thus, in Prov. xxvi. 4, 5. we meet with two precepts that seem to be
diametrically opposite to each other : Answer not a fool, according to his
folly, lest thou be like unto him; and, Answer a fool according to his folly,
lest he be wise in his own conceit. But if we attend carefully to the reason
which the sacred writer subjoins to each precept, we shall -be enabled
satisfactorily to account for the apparent repugnancy in the counsels of
the Israelitish monarch: and it will be evident that they form, not incon-
sistent, but distinct, rules of conduct, which are respectively to be
observed, according to the difference of circumstances. ‘The following
observations on the two verses just cited will materially illustrate their
meaning.
A fool, in the sense of Scripture, means a wicked man, or one who acts
contrary to the wisdom that is from above, and who is supposed to utter
his foolishness in speech or writing. Doubtless there are different de-
scriptions of these characters; and some may require to be answered,
while others are best treated with silence. But the cases here seem to be
one ; both -have respect to the same character, and both require to be
answered. The whole difference lies in the manner in which the answer
should be given.
“In the first instance, the term, ‘ according to his folly,’ means zn a
foolish manner, as is manifest trom the reason given; ‘lest thou also be
like unto him.’ But in the second instance they mean, in the manner
in which his foolishness requires. ‘This also is plain from the reason given,
‘ lest he be wise in his own conceit.’ A foolish speech is not a rule for
our imitation; nevertheless our answer must be so framed by it, as to
meet and repel it. Both these proverbs caution us against evils to which
we are not ἃ little addicted ; the first, that of saying and doing to others
as they say and do to us, rather than as we would they should say and do ;
the last, that of suffering the cause of truth or justice to be run down,
while we, from a love of ease, stand by as unconcerned spectators. The
first of these proverbs is exemplified in the answer of Moses to the re-
bellious Israelites; the last in that of Job to his wife. —It was a foolish
speech which was addressed to the former :—‘ Would God, that we
had died when our brethren died before the Lord! And why have ye
brought up the congregation of the Lord into this wilderness, that we
and our cattle should die there?’ Unhappily, this provoked Moses to
speak unadvisedly with his lips; saying, ‘ Hear now, ye rebels, must we
fetch you water out of this rock ?? This was answering folly in a foolish
manner, which he should not have done; and by which the servant of
God became too much /zke them whom he opposed. — It was also a
foolish saying of Job’s wife, in the day of his distress ; ‘ Curse God and |
ee EERE σοροοοοο Π--«-α--Ἱϑς:-Ρ:-ἥΣεεεΣΣἥὕψὕ-."Ῥε.:ὋἝ
1 Thus Judah became surety to his father, for his brother Benjamin (Gen, xliii. 9.
xliv. 32.) ; and Paul to Philemon for Onesimus. (Philem. 18, 19.)
Ch. δ ἢ Moral Parts of Scripture. 675
die!’ Job answered this speech, not in the manner of it, but in the
manner which it required. ‘ What, shall we receive good at the hand
of God; and shall we not receive evil?’ In all the answers of our Saviour
to the Scribes and Pharisees, we may perceive that he never lost the
possession of his soul. for a single moment; and never answered in the
manner of his opponents, so as to be like unto them. Yet neither did he
decline to repel their folly, and so to abase their self-conceit.” |
X. Different ideas must be annexed to the names of virtues or vices,
according to different ages and places.
Thus, holiness and purity denote widely different things, in many parts
of the Old Testament, from what they intend in the New ; in the former,
they are applied to persons and things dedicated to Jehovah ; while in
the latter, they are applied to all true Christians, who are called saints
or holy, being made so through the illumination and renovation of the
Holy Spirit, and because, being called with a high and holy calling, they
are bound to evince the sincerity of their profession by a pure and holy
life. Faith may also be cited in illustration of this remark ; which, as we
have already seen”, is used in various acceptations by different writers.
XI. In investigating and interpreting those passages of Scripture,
the argument of which is moral,—that is, passages in which holy and
virtuous actions are commended, — but wicked and unholy ones are
Sorbidden, the nature of the virtue enjoined, or of the sin prohibited,
should be explained. We should also consider whether such passages are
positive commands, or merely counsels or opinions, and by what motives
or arguments the inspired writer supports his persuasions to virtue, and
Ais dissuasives from sin or vice.
In conducting this investigation, the parallel passages will be found of
the greatest service : and in applying the writings of the New Testament
as authority for practical institutions, it is necessary to distinguish those
precepts or articles, which are circumstantial and temporary, from such
as are essential to true religion, and therefore obligatory, in all ages.
Not only are all the important laws of morality permanent, but all those
general rules of conduct, and institutions, which are evidently calculated
in religion, to promote the good of mankind, and the glory of God. The
situation of the first Christians, during the infancy of Christianity, re-
quired temporary regulations, which are not now binding on the church.
The controversy concerning holy days, and particular kinds of food, oc-
casioned Paul to enjoin such temporary precepts, as suited the situation
of the church, when he wrote. Abstinence from the use of unclean beasts,
in compliance with the opinions of the Jews, is not now necessary ; but
a condescension to the very prejudices of weak brethren, in things indif-
ferent, is at all times the duty of Christians. Those doctrines which were
evidently adapted to the situation of Christ’s disciples, when under per-
secution, do not apply to their conduct, when enjoying full liberty of
conscience. Exhortations, which are restricted to particular cases, must
not be applied as rules for general conduct. ,
1 Fuller’s Harmony of Scripture, pp.17, 18. Bishop Warburton has given an excellent
illustration of the passage above explained, in one of his Sermons, See his Works, vol. x.
Serm. 21. pp. 61—78.
2 See pp. 663, 664. supra.
xXx @Z
᾿
676 On the Interpretation of the [Part I.
‘Those directions, to be kind and hospitable to one another, in which
the customs of eastern countries are mentioned, are not literally to be
-observed, by those among whom different manners prevail. Paul enjoins
the saints, to salute one another with a holy kiss. (Rom. xvi. 16.) The Jews
saluted one. another, as an expression of sincere friendship. When Jesus
Christ observed to Simon that he was-deficient in kindness and affection,
he said: Thou gavest me no kiss, but this woman, since the time I came in,
hath not.ceased to kiss my feet. (Luke vii. 55.) The disposztion is incumbent
on saints, in all ages of the world ; but not this mode of expressing it. In
order to teach the disciples, how they ought to manifest their affection,
for one another, by performing every office of friendship in their power,
their Lord and Master took a towel and girded himself, and began to wash
the disciples’ feet, and to wipe them with the towel wherewith he was girded 5
and said, if I then, your. Lord and Master, have washed your feet, ye also
ought to wash one another's feet. (John xiii. 5. 14.) In those hot countries,
after travelling in sandals, the washing of the feet was very refreshing,
and an expression of the most tender care and regard: hence it is men-
tioned as an amiable part of the widow’s character ; that she hath washed
the saints’ feet, and relieved the afflacted. (1 Tim.v. 10.) It is evident, that
this mode of expressing our love to one another, was not intended as a
permanent law, but a direction adapted to the prevailing custom of the
people, to whom it was originally given.
΄
In concluding our remarks ‘on the moral interpretation of the sa-
cred writings, it is worthy of observation, that they contain two kinds
of moral books and discourses, viz. 1. Detached sentences, such as
occur in the book of Proverbs, in‘many of our Lord’s sermons, and
in several of the moral exhortations at the close of the apostlic epistles;
and, 2. Continuous and-connected discourses, such as are to be found
in the book of Job. In the former, we are not to look for any order
or arrangement, because they have been put together just as they
presented themselves to the minds of their inspired authors: but, in
in the Jatter, we must carefully attend to the scope. Thus, the scope
of the book of Job is-specified in the second and third verses of the
thirty-second chapter; to this, therefore, the whole book must be
referred, without seeking for any mysteries.
The style also of the moral parts of ‘Scripture is highly figurative,
abounding not only with bold hyperboles and prosopopzias, but
also with antitheses and seeming paradoxes: the former must be
explained agreeably to those general rules for expounding the figu-
rative language of Scripture, which have already been stated and
illustrated !; and the latter must be interpreted and limited accord-
ing to the nature of the thing : for instance, the beatitudes, as related
by Saint Matthew, (ch. v.) must be compared with those delivered
at a different time, as related by Saint Luke (ch. vi. 20. e¢ seg.); and
from this collation we shall be enabled to reconcile the seeming
μ΄. .. Ἐσβδαδῦνας δῦσῦνι ὁ .-.-......ιιιιιὲ͵ὲτ-ώιι-τι΄΄΄΄ΠρπΠ,;:τπ-π|:.}τᾺ|ιτιπτι[ι|ι{ {[:{π:τ::-ππ|:.΄΄}Ἂ΄ὡὦ΄΄)ὌἜ«ἔ';ὃὅ.
1 See pp. 581 --- 589, supra.
Ch. X.]- Moral Parts of Scripture. 677
differences, and fully to understand the antithetic sayings of our
Lord. ,
Lastly, as the moral sentences in the Scriptures are written in the
very concise style peculiar to the Orientals, many passages are in _
consequence necessarily obscure, and therefore admit of various ex-
positions. In such cases, that interpretation which is most obvious
to the reader, will in general be sufficiently intelligible for all pur-
poses of practical edification, and beyond this we need not be anxi-
ously solicitous, if we should fail in ascertaining the precise meaning
of every word in a proverb or moral sentence.
( 678) [Part Il.
CHAPTER XI.
ON THE INTERPRETATION OF THE PROMISES AND THREATENINGS
OF SCRIPTURE.
A PROMISE, in the Scriptural sense of the term, is a declaration
or assurance of the divine will, in which God signifies what parti-
cular blessings or good things he will freely bestow, as well as the
evils which he will remove. The promises therefore differ from the
threatenings of God, inasmuch as the former are declarations con-
cerning good, while the latter are denunciations of evil only: at the
same time it is to be observed, that promises seem to include threats,
because, being in their very nature conditional, they imply the
bestowment of the blessing promised, only on the condition being
performed, which blessing is ¢acitly threatened to be withheld on
non-compliance with such condition. Further, promises differ
from the commands of God, because the latter are significations of
the divine will concerning a duty enjoined to be performed, while
promises relate to mercy to be received. As a considerable portion
of the promises relates to the performance of moral and of pious
duties, they might have been discussed under the preceding chapter :
but, from the variety of topics which they embrace, it has been
deemed preferable to give them a separate consideration.
There are four classes of promises mentioned in the Scriptures,
particularly in the New Testament; viz. 1. Promises relating to the
Messiah: 2. Promises relating to the church; 3. Promises of bless-
ings, both temporal and spiritual, to the pious; and, 4. Promises
encouraging to the exercise of the several graces and duties that
compose the Christian character. 1 The two first of these classes,
indeed, are many of them predictions as well as promises ; conse-
quently the same observations will apply to them, as are stated for
the interpretation of Scripture prophecies *: but in regard to those
promises which are directed to particular persons, or to the per-
formance of particular duties, the following remarks are offered to
the attention of the reader.
I. “ We must receive God’s promises in such wise as they be gene-
rally set Sorth in the Holy Scripture.” 3
1 These promises are collected and printed at length, in a useful manual, published
upwards of seventy years since, and intituled 4 Collection of the Promises of Scripture,
arranged under proper heads. By Samuel Clarke, ἢ. Ὁ. Of this little manual there
are numerous cheap editions extant, but the earlier ones are preferable both for the clear-
ness of the type and especially for the correctness of the printing.
2 See pp. 635—641. supra.
3 Art. XVII. of the Confession of the Anglican Church. Similar to this is the de-
claration of the Helvetic (not the Genevese) confession, which in general symbolises with
that of the British Church. “ In the temptation concerning predestination, and which
perhaps is more dangerous than any other, we should derive comfort from the consider-
ation, that God’s promises are generat to all that believe — that he himself says, Ask and
ye shall receive : — Every one that asks receives.” Chap. x. towards the end, or in the
valuable work entitled, ‘* Primitive Truth, in a History of the Reformation, expressed
by the Early Reformers in their Writings,” p. 57.
Ch. ΧΙ. On the Interpretation of the Promises, 80. 679
To us “the promises of God are general and conditional. The Gos-
pel dispensation is described as a covenant between God and man; and
the salvation of every individual is made to depend upon his observance
of the proposed conditions. Men, as free agents, have it in their power
to perform or not to perform these conditions: and God foresaw from
eternity, who would and who would not perform them, that is, who will
and who will not be saved at the day of judgment.”! If, therefore, the
promises of God be not fulfilled towards us, we may rest assured that
the fault does not rest with Him “who cannot lie,” but with ourselves,
who have failed in complying with the conditions either tacitly or ex-
pressly annexed to them. We may, then, apply general promises to
ourselves, not doubting that if we perform the condition expressed or
implied, we shall enjoy the mercy promised : for, as all particulars are
included in universals, it follows that a general promise is made a par-
ticular one to him whose character corresponds with those to whom such
general promise is made. |
Matt. xi. 28. may be cited as an example: the promise here made is the giving of rest :
the characters of the persons to whom it is made are distinctly specified ; they are the
weary and heavy laden, whether with the distresses of life, or with the sense of guilt (see
Psal. xxxii. 4. xxxviil. 4.), or with the load of ceremonial observances ; the condition re-
quired, is to come unto Christ by faith ; in other words, to believe in him and become his
disciples : and the menace implied is, that if they do not thus come ἃ, they will not find
rest. Similar promises occur in John iii. 17. and 1 Tim. ii. 4.
11. Promises made to particular persons may be applied to ail
believers.
It is in promises as in commands: they do not exclusively concern
those to whom they were first made ; but, being inserted in the Scrip-
t Bp. Tomline’s Elements, vol. ii. p.313. Similar to the above sentiments are those
contained in the “ Necessary Erudition of a Christian Man,” (at the close of the intro-
ductory observations on ‘‘ Faith,’’) a Manual of Christian Doctrine published in the year
1534; the value of which ought not to be lessoned in our judgment by the circumstance
of its not being purged of popish errors — “ Although God’s promises made in Christ be
immutable, yet He maketh them not to us, but with condition; so that, His promise
standing, we may yet fail of the promise because we keep not our promise. And therefore,
if we assuredly reckon upon the state of our felicity, as grounded upon God’s promise,
and do not therewith remember, that no man shall be crowned, unless he lawfully fight ;
we shall triumph before the victory, and so shall look in vain for that, which is not other-
wise promised but under a condition.”” On the subject of conditional promises, see also:
Tillotson’s Works, vol. v. pp. 185—193. 205, 206. vol. vi. p. 513. vol. ix. pp- 53, 54. and:
vol. x. p. 119.; and on the subject of conditional threatenings, see vol. vi. pp: 510, 511.
(London, 1820.)
2 Bp. Horsley has the following animated and practical observations on this promise:
of our Saviour at the close of his 24th Sermon: — “Ξ Come, therefore, unto him, all ye
that are heavy laden with your sins. By his own gracious voice he called you while on
earth. By the voice of his ambassadors he continueth to call; he calleth you now by
mine. Come unto him, and he shall give you rest — rest from the hard servitude of sin
, and appetite, and guilty fear. That yoke is heavy —that burthen is intolerable; His.
yoke is easy and his burthen light. But, come in sincerity ; dare not to come in
hypocrisy and dissimulation. Think not that it will avail you in the last day, to have
called yourselves Christians, to have been born and educated under the Gospel light —to
have lived in the external communion of the church on earth—if, all the while, your
hearts have holden no communion with its head in heaven. 1, instructed in Chris-
tianity, and professing to believe its doctrines, ye lead the lives of unbelievers, it will
avail you nothing in the next, to have enjoyed in this world, like the Jews of old, adyan-
tages which ye despised —to have had the custody of a holy doctrine which never
touched your hearts — of a pure commandment, by the light of which ye never walked.
‘To those who disgrace the doctrine of their Saviour by the scandal of their lives, it will
be of no avail to have vainly called him, ‘ Lord, Lord!’’’ Sermons, p.490. 2d edit,
x x 4 i
680 On the Interpretation of the Promises . [Part IL
tures, they are made of public benefit for whatsoever things were written.
aforetime, were written for our use: that we, through patience and comfort
of the Scriptures, might have hope. (Rom. χν. 4.) —
Thus, Saint Paul applies what was spoken to Joshua, (ch. i. 5.) to the believing
Hebrews (Heb. xiii. 5.): Jesus Christ being the same yesterday, to-day, and for ever, as it
is added in the eighth verse of the same chapter ; he has the same grace to pity, and the
same power to help his sincere disciples now, as formerly, without respect of persons. A
distinction, however, must be taken between such of the promises in the Old Testament,
particularly in the book of Psalms, as are of universal application, and suchas were made
to those Israelites and Jews who obeyed the law of God, which were strictly temporal.
Of this description are all those promises of peace and prosperity in this world, which
were literally suitable to the Jewish dispensation, God having encouraged them to obey
his laws, by promises of peculiar peace and prosperity in the land of Canaan. Whereas
now, under the Gospel dispensation, ‘‘ godliness hath indeed the promise of the life that
now is, as well as of that which is to come,” (1 Tim. iv. 8,) but with an exception of the
cross, when that may be best for us, in order to our future happiness in heaven. So that
the promises in the Old Testament, of a general felicity in this life are not so literally to
be applied to Christians as they were to the Jews.!
111. Such promises as were made.in one case, may be applied in other
cases of the same nature, consistently with the analogy of faith.
The instance, adduced under the preceding canon, will also illustrate
the present. The promise there mentioned was made to Joshua, on his
going up against the Canaanites, lest he should be discouraged in that
enterprise ; yet it is applied by the apostle as a remedy against covetous-
ness or inordinate cares concerning the things of this life; it being a
very comprehensive promise that God will never fail us nor forsake us.
But if we were to apply the promises contained in Psal. xciv. 14. and
Jer. xxxii. 40. and John x. 28. as promises of absolute and indefectible
grace to believers, we should violate every rule of sober interpretation,
as well as the analogy of faith.
ΙΝ. God has suited his promises to his precepts.
By his precepts we see what is our duty, and what should be the scope
of our endeavours ; and by his promises we see what is our imability,
what should be the matter or object of our prayers, and where we may be
supplied with that grace which will enable us to discharge our duty,
Compare Deut. x. 16. with Devt. xxx. 6. Eccles. xii. 13. with Jer. xxxii.
40. Ezek. xviii. $1. with Ezek. xxxvi. 37. and Rom. vi. 12. with v. 14.
V. Where any thing is promised in case of obedience, the threaten-
ing of the contrary is implied in case of disobedience : and where there
is a threatening of any thing in case of disobedience, a promise of the
contrary is implied upon condition of obedience. * |
In illustration of this remark, it will be sufficient to refer to, and
compare, Exod. xx. 7. with Psal. xv. 1—4. and xxiv. 3, 4. and Exod.
xx. 12. with Prov. xxx. 17.
VI. God promises that he may perform what he promises, but
threatens that he may not fulfil his threatenings.
In other words, by his promises he encourages men to obedience, that
they may receive the reward of it: but, by his threatenings, he warns
men, and deters them from sin, that they may not feel its effects. For
instance, in Rev. ii. 5. he threatens, as if he were unwilling to inflict the
1 Collyer’s Sacred Interpreter, vol. i. p. 356.
2 Bp. Wilkins, in his admirable Discourse on the Gift of Preaching, has stated this
rule in the following terms: —‘ Every Scripture does affirm, command, or threaten,
not only that which is expressed in it, but likewise all that which is rightly deducible
from it, though by mediate consequences.” (Dr, Williams’s Christian Preacher, p. 22.)
Ch. ΧΙ... and Threatenings of Scripture. 681
punishment, repeating the means by which it may be prevented. For
the same purpose is the menace denounced in Rom. viii. 13. against pro-
fessors of the Gospel, that they may beware of such things as have in
themselves a tendency to eternal death.
There are, however, two important cautions to be attended to in
the application of Scripture promises; viz. that we do not violate
that connexion or dependency which subsists between one promise
and another; and that we do not invert that fixed order which is
observable between them.
1. The mutual connexion or dependency subsisting between promises,
must not be broken.
As the duties enjoined by the moral law are copulative, and may not be disjoined in
the obedience yielded to them (James ii. 10.); so are the blessings of the promises ;
which may not be made use of as severed from each other, like unstringed pearls, but as
collected into one entire chain. For instance, throughout the sacred volume, the pro-
mises of pardon and repentance are invariably connected together: so that it would be
presumptuous in any man to suppose that God will ever hearken to him who implores
the one and neglects to seek the other. ‘* He pardoneth and absolveth all them that truly
repent and unfeignedly believe his holy word.”
In like manner, in Psal. Ixxxiv. 11. the promise of grace and glory is so inseparably
united, that no person can lay a just claim to the one, who is not previously made a par-
taker of the other. Bishop Horne’s commentary on this verse is not more beautiful
than just. |
2. In applying the promises, their order and method should not be in-
werted, but be carefully observed.
The promises, made by God in his word, have not inaptly been termed an ample
storehouse of every kind of blessings, including both the mercies of the life that now is,
and of that which is to come. ‘There is, indeed, no good that can present itself as an
object to our desires or thoughts, but the promises are a ground for faith to believe, and
hope to expect the enjoyment of it: but then our use and application of them must be
regular, and suitable both to the pattern and precept which Christ has given us.
The Pattern or example referred to, we have in that most comprehensive prayer, em-
phatically termed the Lord’s prayer (Matt. vi. 9—13.) ; in which he shews what is chiefly
to be desired by us, viz. the sanctification of his name in our hearts, the coming of his
kingdom into our souls, and the doing of his will in our lives; all which are to be im-
plored, before and above our daily bread. We are not to be more anxious for food than
for divine grage.
The Precept alluded to, we have in his sermon on the mount (Matt. vi. 33.): Seek ye
first the Kingdom of God and his righteousness, and all these things shall be added unto you.
The soul is of more worth than the body; as the body is more valuable than raiment :
and therefore the principal care of every one should be, to secure his spiritual welfare, by
interesting himself in the promises of life and eternal happiness. Here, however, a
method must be observed, and the law of the Scripture must be exactly followed, which
tells us, (Psal. lxxxiv. 11.) that God first gives grace and then glory. As it is a sin
to divide grace from glory, and to seek the one without the other; so is it also a sin to be
preposterous in our seeking, to look first after happiness and then after holiness: no man
can be rightly solicitous about the crown, but he must first be careful about the race ;
nor can any be truly thoughtful about his interest in the promises of glory that doth not
first make good his title to the promises of grace,”2 ;
1 Jesus Christ is our ‘Lord’ and our ‘ God:’ he is a ‘sun,’ to enlighten and
direct us in the way, and a ‘shield’ to protect us against the enemies of our salvation.
He will give ‘ grace’ to carry us on ‘from strength to strength,’ and ‘glory’ to crown
us when we ‘appear before him in Zion;’ he will ‘ withhold’ nothing that is ¢ good’
and profitable for us in the course of our journey, and will himself be our reward, when
we come to the end of it.””, Commentary on the Psalms, vol. ii. (Works, vol.iii. p.81.)
2 Dr. Spurstowe’s Treatise on the Promises, pp. 62.65. The whole volume will
abundantly repay the trouble of perusing it. There is also an admirable discourse on the
Promises, in the Sermons published by the late Rev. Charles Buck: in which their divine
origin, their suitability, number, clearness of expression, the freeness of their communi-
cation, and the certainty of their accomplishment, are stated and illustrated with equal
ability and piety. See also Hoornbeck’s Theologia Practica, pars I, lib,v. c. 2. pp. 468
—477.
( 682 ) [Part IT. Ch,
CHAPTER XII.
ON THE INFERENTIAL AND PRACTICAL READING OF SCRIPTURE.
SECTION I.
ON THE INFERENTIAL READING OF THE BIBLE. |
I. General Rules Sor the deduction of Inferences. —II. Observations for
ascertaining the Sources of Internal Inferences. — 111. And also of Ex-
ternal Inferences.
Ἧ
1. “THE sense of Scripture having been explained and ascer-
tained, it only remains that we apply it to purposes of practical
utility: which may be effected either by deducing inferences from
texts, or by practically applying the Scriptures to our personal edi-
fication and salvation. By inferences, we mean certain corollaries
or conclusions legitimately deduced from words rightly explained :
so that they who either hear or read them, may form correct views
of Christian doctrine and Christian duty. And in this deduction
of inferences we are warranted both by the genius of language, which,
when correctly implied, not only means what the words uttered in
themselves obviously imply, but also what may be deduced ‘from
them by legitimate consequences’; and likewise by the authority of
Jesus Christ and his apostles, who have sanctioned this practice by
their example.
To illustrate this remark by a single instance:—Our Lord
(Matt. xxii. 23—-32.), when disputing with the Sadducees, cited the
declaration of Jehovah recorded in Exodus 111. 6. I am the God of
Abraham, Isaac, and Jacob: and from thence he proved the resur-
rection of the dead inferentially, or by legitimate consequence. It
should be observed, that Abraham had been dead upwards of three
hundred years before these words were spoken to Moses, yet still
Jehovah called himself the God of Abraham, &c. Jesus Christ
properly remarked that God is not the God of the dead (that word
being equivalent, in the sense of the Sadducees, to an eternal anni-
hilation), but of the living: whence it follows, that if he be the God
of Abraham, Isaac, and Jacob, they have not altogether perished,
but their bodies will be raised again from the dead, while their
spirits or souls are alive with God, notwithstanding they have ceased
for many centuries to exist among mortals. In the same reply,
our Saviour further confuted, inferentially, another tenet of the Sad-
ducees, viz. that there zs neither angel nor spirit, by shewing that
the soul is not only immortal, but lives with God even while the
body is detained in the dust of the earth, which body will afterwards
1 Qui enim intelligit, quod loquitur, non modo vim, sed ambitum quoque verborum
perspicit ; ideoque id omne, quod ex iis legitime colligi potest, adprobare etiam merito
creditur. Buddei Elementa Philosophia Instrumentalis, part ii, cap. 11, ὃ xxx. p.246-
XII. Sect. 1.1 On the Inferential Reading of the Bible. 683
be raised to life, and be united to the soul by the miraculous power
of God.
The foundation of inferential reading is the perpetual harmony
of sacred things; so that any one who has thoroughly considered
and rightly understood a single doctrine, may hence easily deduce
many others which depend upon it, as they are linked together in
one continued chain. But, in order to conduct this kind of read-
ing with advantage, it is necessary that we bring to it a sober judg-
ment, capable of penetrating deeply into sacred truths, and of eliciting
with indefatigable attention and patience, and also of deducing one
truth from another by strong reasoning; and further, that the mind
possess a sufficient knowledge of the form of sound words in faith
and love which is in Christ Jesus. (2'Tim.i. 13.) Without this
knowledge, it will be impossible to make any beneficial progress in
this branch of sacred literature, or to discover the exhaustless variety
of important truths contained in the sacred writings. It will like-
wise be requisite to compare inferences when deduced, in order to
ascertain whether they are correct, and are really worthy of that ap-
pellation. For this purpose the following rules may be advan-
tageously consulted.
1. Obvious or too common inferences must not be deduced, nor should
they be expressed in the very words of Scripture.
Thus, if from Matt. vi. 33. Seek ye first the kingdom of God and his righteousness, and
all these things shall be added unto you, the following inferences be deduced: — 1. The
Kingdom of God is to be sought in the first instance. 2. It is necessary that we seek
the righteousness of God; and, 3. To him that thus seeks, all other things shall be
added. Although these are in themselves weighty truths, yet they are expressed too
plainly in the very words of Scripture, to be called inferences. They are, rather, truths
seated in the text itself, than truths deduced from those words.
2. Inferences must. be deduced from the true and genuine sense of the
‘words, not from a spurious sense, whether literal or mystical.
We have a striking violation of this sober and almost self-evident canon, in the infer-
ence deduced by Cardinal Bellarmin, from a comparison of Acts x. 13. with John xxi.
16. From the Divine command, Rise, Peter / kill and eat, compared with our Lord’s
direction to the Apostle, Feed my sheep, he extorts this consequence, viz. that the func-
tions of the Roman pontiff, as the successor of Peter, are two-fold — to feed the church,
and to put heretics to death! It is scarcely necessary to add, that this inference is derived
from putting a false and spurious sense upon those passages.
3. Inferences are deduced more safely as well as more correctly from the
originals, than from any version of the Scriptures.
It is not uncommon, even in the best versions, to find meanings put upon the sacred
text, which are totally foreign to the intention of the inspired penmen. Thus, from Acts
ii. 47. (the Lord added to the church daily such as should be saved), the papists have ab-
surdly pretended to deduce the perpetuity and visibility of the (Roman Catholic) church ;
and, from the same text compared with Acts xiii. 48. (as many as were ordained to eter-
nal life believed), some have inferred that those whom God adds to the church shall neces-
sarily and absolutely be eternally saved. The question relative to indefectibility from
grace is foreign to a practical work like this!: but, without throwing down the gauntlet
1 “Tt may not be the most philosophical, but it is probably the wisest opinion which
we can adopt, that the truth lies somewhere between the two rival systems of Calvin and
Arminius ; though I believe it to exceed the wit of man to point out the exact place where
it does lie. We distinctly perceive the two extremities of the vast chain, which stretches
across the whole expanse of the theological heavens ; but its central links are enveloped
684 ᾿ On the Inferential Reading of the Bible. [Part I. Ch.
of controversy, we may remark, that these passages have no relation whatever to the doc-
trine of election; and that if the translators of our authorised version had rendered the
original of Acts ii. 47. literally, as they have done in other parts of the New Testament'!,
it would have run thus, — the Lord added daily to the church, τους cwZouevous, the saved ;
that is, those who were saved from their sins and prejudices; and so the passage is ren-
dered by Drs. Whitby, Doddridge, and other eminent critics and divines. Further, if
Acts xiii. 48. had been translated according to the proper meaning of τεταγμενοι, that
verse would have run thus: — ds many as were disposed for eternal life, believed : which
rendering is not only faithful to the original, but also.to the context and scope of the sacred
historian, who is relating the effects or consequences of the preaching of the Gospel to
the Gentiles. For the Jews had contradicted Paul, and blasphemed, while the religious
proselytes heard with profound attention, and cordially received the Gospel he preached
to them; the former were, through their own stubbornness, utterly indisposed to receive
that Gospel, while the latter, destitute of prejudice and prepossession, rejoiced to hear
that the Gentiles were included in the covenant of salvation through Jesus Christ ; and,
therefore, in this good state or disposition of mind, they believed. Such is the plain and
obvious meaning deducible from the consideration of the context and scope of the pas-
sage in question; and that the rendering above given is strictly conformable to the ori-
ginal Greek, is evident from the following considerations. In the first place, the word
TeTayuevot is not the word generally used in the New Testament to denote fore-ordir~
ation, or an eternal decree, but the verbs opigw and mpoopi2w, which exactly answer to our
English words determine and predetermine. Further, Dr. Hammond remarks, the verb
Tasow, or τατΊω, (whence the participle τεταΎμενος) and its compounds, are often employed
in the sense of our military word tactics, by which is meant whatever relates to the dis-
posal or marshalling of troops, (Compare Luke vii. 8. and Rom. xiii. 1. Gr.) and
hence, by analogy, it is applied to other things: — Thus, in 1 Cor. xvi. 15. we read,
“ς They devoted (εταξαν) themselves to the ministry of the saints.’ See also 1 Mac. v. 27.
in impenetrable clouds and thick darkness.”” (Mr. Faber’s Discourses, vol. i. pp.478,
479.) Archbishop Tillotson has a fine passage on this subject to the same effect, (which
is too long to be extracted) at the close of his hundred and seventh sermon. See his
works, vol.v. pp. 395,396. Compare also vol. vii. pp. 99,100. (London, 1820.) On
this topic the author cannot withhold from his readers the following admirable obsery-
ations of the late Bishop Horsley. Addressing the clergy of the diocese of Gloucester,
he says, ** I would entreat you of all things to avoid controversial arguments in the pulpit
upon what are called the Calvinistic points ; the dark subject of predestination and
election I mean, and the subordinate questions. Differences of opinion upon these sudjects
have subsisted among the best Christians from the beginning, and will subsist, I am per-
suaded, to the end. They seem to me to arise almost of necessity, from the inability of
the human mind to reconcile the doctrine of a providence, irresistibly ruling all events,
with the responsibility of man as a moral agent. And persons, equally zealous for God’s
glory, have taken different sides of the question, according as their minds have been
more forcibly impressed with awful notions of God’s right of sovereignty on the one
hand, or of his justice on the other. But in certain leading principles, Lutherans, Cal-
vinists, Arminians, and we of the church of England are, I trust, all agreed. We are
agreed in the fundamental doctrines of the Trinity ; all believing in the united operation
of the three persons, in their distinct offices in the accomplishment of man’s redemption.
We are all agreed that the fore-knowledge of God is—like himself—from all eternity,
and absolute ; that his providence is universal, controlling not only all the motions of
matter, but all the thoughts and actions of intelligent beings of all orders; that, never-
theless, man has that degree of free agency which makes him justly responsible ; that his
sins are his own; and that, without holiness, no man shall see God. While we agree in
these principles, I cannot see to what purpose we agitate endless disputes upon the dark
—I had almost said— presumptuous questions upon the order of the divine decrees ; as
if there could be any internal energies of the divine mind, and about the manner of the
communion between the Spirit of God and the Soul of the believer,” (Bp. Horsley’s
charge in 1800, pp. 32,33. 4to.)
ι It is worthy of remark that the participle σωζόμενος occurs in four other places of the
New Testament, in all which our translators give the true meaning. These are Luke
xiii. 23. εἰ oAvyor σωζομενοι; are there few that Be saveD?—1 Cor. i. 18, Tots δὲ
σωζομενοις Huy, but unto ws WHICH ARE SAVED.— 2 Cor. ii. 15. εν Tots σωζομενοι5, in them
THAT ARE SAVED.— Rev. xxi. 24. τὰ evn των σωζομενων, the nations of them WHICH ARE
savep. In none of these instances have the translators given the forced and arbitrary
meaning above noticed, and no reason can be assigned why they should have so rendered.
Acts il. 47.
XII. Sect. 11 On the Inferential Reading of the Bible. 685
and 2 Mac. xv. 20. (Gr.); and particularly Acts xx. 13., where we read that Saint Paul
went on foot to Assos, for so he was (διετεταΎμενοΞ) disposed. Similar expressions are to
be found in the Greek classic writers.'| But what confirms the preceding rendering of
this text, is the fact, that it is so translated in the old Syriac, the most antient of all the
versions of the New Testament. This is of great moment; for that version was made
_at least four hundred years before the sense of this place was disputed by the different
sects and parties of Christians. “ Meanwhile,” says Dr. Hammond, with equal truth
and piety, “ it must be remembered that these qualifications are not pretended to have
been originally from themselves, but from the preventing grace of God; to which it is to
be acknowledged due that they are ever pliable, or willing to follow Christ.”
4. Those inferences are always to be preferred which approach nearest
to the scope of a passage.
Thus, in John vi. 37. Christ says, Him that cometh unto me I will in no wise cast out.
From this clause the two following inferences have been deduced. 1. That Jesus Christ
is a most certain asylum for all persons whose consciences are burthened. 2. That Chris-
tians ought to receive those who are weak in faith, after the example of Christ, and to
treat them with tenderness. Now, though both these inferences are good in themselves,
the first is most to be preferred, because it harmonises best with the scope of the passage,
(compare verses 37—40.) which is to shew that Christ will reject none ‘¢ that truly repent
and unfeignedly believe” in him. +
5. Inferences ought to embrace useful truths, and such as are necessary
to be known, on which the mind may meditate, and be led to a more intimate
acquaintance with the doctrines of salvation, and with Christian morality.
It were no difficult task to illustrate this remark by a variety of examples; but this is
rendered unnecessary by the admirable models presented in the valuable’sermons of our
most eminent divines, not to mention the excellent sermons of Masillon, Bossuet, Fle-
chier, Claude, Saurin, Superville, Du Bosc, and other eminent foreign divines, both pro-
testants and catholics. The reader, who is desirous of illustrations, will find many very
apposite ones in Monsieur Claude’s celebrated and elaborate Essay on the Composition of
a Sermon, 2
II. The sources, whence inferences are deducible, are divided b
Professor Rambach (to whom we are almost wholly indebted for this
chapter ὁ into two classes, viz. znternal and external: the former
are inherent in the text, and flow from it, considered in itself ; the
latter are derived from a comparison of the text with other passages
and circumstances.
To illustrate these definitions by a few examples : — The sources
whence inferences may be deduced, are znternal, or inherent in the
text, when such consequences are formed, 1. From the affections of
_ 1 Dr. Hammond (on Acts xiii. 48.) has cited and commented on several passages which
_ we have not room to state. He renders the word teraypeva: by fitly disposed and qualified
or; Dr. Wall, by fit to receive ; and Mr. Thompson, the learned North American trans-
lator of the Scriptures from the Greek, by μεν disposed. Wolfius (Cur. Philol. in loc.)
considers the phrase τεταΎμενος εἰς as equivalent to evseros evs, (Luke ix. 62.) in our ver=
sion rendered fit (or, more correctly, rightly disposed) for the kingdom of God. Dr.
Whitby translates the word by disposed, and Dr. Doddridge by determined, in order to
preserve the ambiguity of the word. The meaning, he observes, of the sacred penman
seems to be, that all who were deeply and seriously concerned about their eternal happi-
ness, openly embraced the Gospel. And wherever this temper was, it was undoubtedly
the effect of a divine operation on their hearts. See Whitby, Doddridge, Wall, Wetstein,
Bengel, Rosenmiiller, and especially Limborch (Commentarius in Acta Apostolorum,
pp..133—136. folio, Rotterdam, 1711), on Acts xiii. 48. Compare also Franzius de
Interpretatione Sacrarum Scripturarum, pp. 104—115.; Bp. Taylor's Works, vol. ix.
p. 140. ; and Bishop Wilson’s Works, Sermon 57. Vol. ii. p. 272. folio edit. Bath, 1782.
2 See particularly § 8 17—26. in Dr. Williams’s edition of Claude’s Essay, Christian
Preacher, pp. 300—346. ; or Mr. Simeon’s edition, forming nearly the whole first volume
of his ** Helps to Composition.”
3 Institutiones Hermeneutice Sacre, lib. iv. ον iii. pp. 804—822.
on Ὼ
Ru
686 On the Inferential Reading of the Bible. [Part IT. Ch.
the sacred writer or speaker; 2. From words and their signification ;
3. From the emphasis and force of words; and, 4. From the struc-
ture and order of the words contained in the sacred text.
1. Inferences deduced from the affections of the writer or speaker,
whether these are indicated in the text, or are left to the investigation of
the interpreter.
Thus, in Mark iii. 5. we read that Jesus Christ looked round about on those who op-
posed him with anger, being grieved for the hardness of their hearts: the anger here men-
tioned was no uneasy passion, but an excess of generous grief occasioned by their
obstinate stupidity and blindness. From this passage the following conclusions may be
drawn: 1. It is the duty of a Christian to sorrow, not only for his own sins, but also to
be grieved for the sins of others. 2. All anger is not to be considered sinful. 3. He
does not bear the image of Christ, but rather that of Satan, who can either behold with
indifference the wickedness of others, or rejoice in it. 4, Nothing is more wretched than
an obdurate heart, since it caused him, who is the source of all true joy, to be filled with
grief on beholding it. 5. Our indignation against wickedness must be tempered by com-
passion for the persons of the wicked.
2. Inferences deduced from words themselves, and their signification.
For instance, in Luke xxi. 15. our Lord addressing his disciples, says, I will give you
a mouth and wisdom. Inference 1. Christ, the eternal wisdom, is the source and spring
of all true wisdom. 2. Will give. They who attempt to procure wisdom by their own
strength, without the aid of prayer, may justly be charged with presumption. 3. You.
No one stands more in need of the gift of divine wisdom than they who are intrusted with
the charge of teaching others. 4. 4 mouth, or ready utterance. The gift of eloquence
is bestowed by God, as well as every other gift. Wisdom. It is possible for a man to
acquire cunning by the mere force of corrupt nature; but nature cannot possibly confer
true wisdom. .5. And. Eloquence, when not united with wisdom, is of little utility in
promoting the kingdom of Christ. From this last inference, it appears, that even the
smallest particles sometimes afford matter from which we may deduce practical con-
clusions.
3. Inferences deduced from the emphasis and force of words.
We have an example in 1 Pet.v. 5. Be clothed with humility: for God resisteth the
proud, Inference 1. Humility. Christian humility does not reside in filthy or rent gar-
ments, but in a modest mind, that entertains humble views of itself, 2. Be ye clothed,
εγκομβωσαϑε, from ev, in, and, KouBow, to gather, or tie in a knot. ‘The word means to
clothe, properly, with an outer ornamental garment, tied closely upon one with knots. ‘True
humility is an ornament which decorates the mind much more than the most costly gar-
ment does the body.! 3. Humility is a garment with which we cover both our own vir-
tues and the defects of others. 4. This ornament of humility, being exposed to many
snares, must be most carefully guarded, and retained around us. 5. The proud, vmepy-
from ὑπερ, above, and φαινω, to appear, because such persons exalt themselves
No sin is capable of being less concealed, or of escaping the observation
of others, than pride. 6. God resisteth αντιτασσεται, literally, seTTETH HIMSELF AS IN
ARRAY against, the proud man: this is a military term. The inference deducible is, that
while all other sinners retire, as it were, from the presence of God, and seek for shelter
against his indignation, the proud man alone openly braves it. 2
4. Inferences deduced from the order and structure of the words con-
tained in the sacred test.
Thus, from Rom. xiv. 17. The kingdom of God is righteousness, peace, and joy in the
ER
Mr. Parkhurst’s illustration of this truly emphatic word is too important and beau-
tiful to be omitted. ‘ On the whole,” says he, “ this expressive word, εγκομβωσαδὲε used
by Saint Peter, implies that the humility of Christians, which is one of the most orna-
mental graces of their profession, should constantly appear in all their conversation, so as
to strike the eye of every beholder ; and that this amiable grace should be so closely con-
nected with their persons, that no occurrence, temptation, or calamity should be able to
strip them of it. — Faxit Deus!” Greek and English Lexicon, p. 185. col. 2. (5th edit.)
2 It may be worth the reader’s while to re-consider what has already been stated on the
subject of emphatic words, which, in fact, are so many sources whence inferences may be
judiciously deduced.
φανοις,
above others.
XII. Sect.1.] On the Inferential Reading of the Bible. 687
Holy Ghost, the following inferences may be derived, according to the order of the words,
which depends upon the connexion and order of the subjects treated of. 1. No constant
and lasting peace‘of conscience is to be expected, unless we previously lay hold of the "
righteousness of Christ by faith. 2. They only possess a genuine and permanent joy, who
being justified, cultivate peace with God through Jesus Christ. 3. In vain do those per-
sons boast of the righteousness of Christ, who still continue in a state of hostility and
enmity with God and man. 4. A serene and peaceful conscience is the only source of
spiritual joy. !
III. The sources of inferences are external, when the conclusions
are deduced from a comparison of the text, 1. With the state of the
speaker ; — 2. With the scope of the book or passage ; — 3. With
antecedents and consequents; or, in other words, with the context ;
— 4. With parallel passages, and other circumstances.
1. Inferences deduced from the state of the writer or speaker.
Thus, when Solomon, the wisest and richest of sovereigns, whose eager desire after the
enjoyment of worldly vanities was so great, that he left none of them untried, and whose
means of gratifying himself in every possible pleasure and delight were unbounded, —
when he exclaims, (Eccl. i. 2.) Vanity of vanities, all is vanity, the following inferences
may be deduced from his words, compared with the state of his mind. (1.) Since the
meanest artisan is not to be despised when speaking properly and opportunely of his own
business, he must be more than usually stupid who does not give diligent attention when
a most illustrious monarch ‘is about to speak. (2.) How admirable is the wisdom of
God, who, when it pleased him to select a person to proclaim and testify the vanity of all
things human, made choice of one who had most deeply experienced how truly vain they
were! (3.) When a sovereign, thus singularly possessed of glory, fame, human wisdom,
riches, and every facility for the enjoyment of pleasures, proclaims the vanity of all these
things, his testimony ought to be received by every one with great respect. (4.) Since
princes, above all others, are exposed to the insidious wiles of pleasures, it is worthy of
remark that God raised up one of their own rank to admonish them of their danger,
2. Inferences deduced
(1.) From the general scope of an entire book. — For instance, let the follow-
ing words of Jesus Christ (John viii. 51.) Verily, verily, I say unto you, if a man keep my
saying he shall never see death, be compared with the general scope of the book which is
announced in John xx. 31. These are written, that ye might believe that Jesus is the Christ,
the Son of God, and that believing, ye might have life through his name. From this colla-
tion the following inferences will flow. (i.) Faith in Christ is to be proved and shewn by
obedience to his word. (ii.) True faith cordially receives not only the merits of Christ,
but also his words and precepts. And, (iii.) Whosoever is made, through faith, a par-
taker of spiritual life, shall also be freed from spiritual and eternal death.
(2.) From the special scope of a particular passage.— The particular scope
of Jesus Christ in the passage above cited, (John viii. 51.) was to demonstrate that he was
not possessed by an evil spirit, since the keeping of his words would procure eternal life
for all who obey him, while Satan, on the contrary, leads men into sin, whose wages is
death, or everlasting perdition. Hence we may deduce the subsequent inferences. (i. ) That
doctrine, which produces such very salutary effects, cannot necessarily be false and diabo-
lical. (ii.) Saving truths are to be proposed even to those who are guilty of calumniating
them. (iii.) There is no nearer way, by which to liberate the mind from doubts formed
against truth than a ready obedience to acknowledged truth. (iv.) The precepts of Christ
are to be regarded and obeyed, even though they should be ridiculed or defamed by the
most learned men.
(3.) From the very special scope of particular words or phrases. The passage
just referred to will supply us with another illustration. — For instance, should it be
asked, (i.) Why our Lord prefixed to his declaration, a solemn asseveration similar to an
oath ? it is replied, because he perceived the very obstinate unbelief of his hearers ; whence
it may be inferred, that it is a shameful thing that Christ should find so little faith among
1 For a full illustration of this subject, we with pleasure refer the reader to an excel-
lent discourse, in ‘‘ Sermons on Subjects chiefly Practical, by the Rev. John Jebb, A. M.,”’
(now Bishop of Limerick,) serm, ivy. pp.71—98. London, 1816, 8vo.
688 On the Inferential Reading of the Bible. [Part I. Ch.
men. (il.) Should it be further inquired, why he prefixed a double asseveration ? it is
answered, in order that, by such repetition, he might silence the repeated calumnies of
those who opposed him: hence also it may be inferred, that in proportion to the malice
and effrontery of men in asserting calumnies, the greater zeal is required in vindicating
truth. (iii.) Should it still be asked, why our Lord added the words, J say unto you, we
reply, in opposition to the assertion of his enemies in the 48th verse ; — Say we not well,
that thou hast a demon? From which we may infer, that he who is desirous of knowing
the truth, ought not only to attend to the stories invented and propagated by wicked men
against the godly, but also to those things which Christ says of them, and they of him.
Other instances might be adduced, but the preceding will suffice, . .
3.. Inferences deduced from a collation of the text with the context.
In this case, the principal words of a text should be compared together, in order that
inferences may be deduced from their mutual relation..(i.) Collate 1 Tim. i. 15. It is
a faithful saying, with verse 4. Neither give heed to fables. Inference. The idle legends
of the Jews (preserved in the Talmud), and the relations of the Gentiles concerning their
deities, and the appearances of the latter, are compared to uncertain fables: but the nar-
ration in the Gospel concerning Jesus Christ is both certain, and worthy of being received
with faith. (ii.) Collate also 1 Tim. i. 15. with verse 6. Vain jangling, or empty talking.
Inference. God usually punishes those who will not believe the most certain words of the
Gospel, by judicially giving them up to a voluntarily belief of the most absurd and lying
fables. (iii.) Compare the words, Worthy of all acceptation, (1 Tim. i. 15.) with verse 8.
The law is good. Inference. The law, as given by God, is both good in itself and has a
guod tendency, though to a sinner it is so formidable as to put him to flight: but the
Gospel recommends itself to the terrified conscience, as a saying or discourse every way
worthy of credit.
4. Inferences deduced from a collation of the text with parallel passages.
The advantage resulting from such a comparison, in investigating the sense of a passage
of Scripture, has already been stated and illustrated; and the observations and examples
referred to, if considered with a particular view to the deduction of inferences, will supply
the reader with numerous instances, whence he may draw various important corollaries.
One instance, therefore, will suffice to exemplify the nature of the inferences deducible
from a comparison of the text with parallel passages. In 2 Tim. i. 8. Saint Paul exhorts
Timothy not to be ashamed of the testimony of the Lord. Compare this with Rom. i. 16.
where he says, I am not ashamed of the Gospel of Christ ; for it ts the power of God unto
salvation to every one that believeth, to the Jew first, and also to the Greek; and with Isa.
xxviii. 16. and xlix. 23. last clause, (cited in Rom. x. 11.) where it is said, Whosoever
believeth in him, Christ, shall not be ashamed, that is, confounded or disappointed of his
hope. From this collation the two following inferences may be derived. (1.) Faithful
ministers of the Gospel require nothing from others which they do not by their own ex-
perience know to be both possible and practicable. And, (2.) All those, who have already
believed, or do now or shall hereafter believe in Christ, have, in and through him, all the
blessings foretold by the prophets: all the promises of God, in (or through) him, being
yea, that is, true in themselves, and amen, that is, faithfully fulfilled to all those who be-
lieve in Christ. (2 Cor, i. 20.)
IV. A fifth external source of inferences, 15 the collation of the text
with the consideration of the following external circumstances, viz.
(1) Tue Tre when the words or things were uttered or took place.
Thus, in Matt. xxvii. 52. we read that many bodies of the saints which slept arose : But
when? After Christ’s Resurrection, (v. 53.) not before (as Rambach himself, among other
eminent divines, has supposed); for Christ himself was the first fruits of them that slept.
(1 Cor. xv. 20.) The graves were opened at his death by the earthquake, and the bodies
came out at his resurrection. Inference. The satisfactory efficacy of Christ’s death was
so great, that it opened a way to life to those who believed on him as the Messiah that was
to come, as well as to those who believe in him subsequently to his incarnation: and that
poth are equally partakers of the benefits Rowing from his resurrection.
(2) The place where the words were uttered.
As in Matt.xxvi. 39. 42. Not my will but thine be done / Where did Christ utter this
exclamation? In a garden. Inference. He who made an atonement for the sins of all
mankind, voluntarily submitted himself, in the garden of passion, to the will of God:
from which man withdrew himself in a garden of pleasure. shy
ee δμδδι οΝ ν. .....
XII. Sect. 11 On the Inferential Reading of the Bible. 689
(3) The occasion upon which the words were spoken.
Thus, in Matt. xvi. 3. Christ rebukes the Pharisees, because they did not observe the signs
of the times. On what occasion? When they required him to shew them a sign from
heaven. Inference. Such are the blindness and corruption of men, that disregarding the
signs exhibited to them by God himself, they frequently require new signs that are more
agreeable to their own desires,
(4) The manner in which a thing is done.
Acts ix. 9. During the blindness in which Saul continued for three days and three
nights, God brought him to the knowledge of himself. Inference. Those, whom God
vouchsafes to enlighten, he first convinces of their spiritual blindness. |
Other instances, illustrating the sources whence inferences are
deducible, might be offered, were they necessary, or were the pre-
ceding capable of being very soon exhausted. From the sources
already stated and explained, various kinds of inferences may be
derived, relating both to faith and practice. Thus, some may be
deduced for the confirmation of faith, for exciting sentiments of love
and gratitude, and for the support of hope: while others contribute
‘to promote piety, Christian wisdom and prudence, and sacred elo-
quence; lastly, others are serviceable for doctrine, for reproof, for
instruction, and for comfort. He, who adds personal practice to the
diligent reading of the Scriptures, and meditates on the inferences
deduced from them by learned and pious men, will abundantly ex-
perience the truth of the royal psalmist’s observations, — Thy com-
mandment ts exceeding broad ; and, the entrance of thy words giveth
light, it giveth understanding to the simple. (Psal. cxix. 96. 130.)
** The Scriptures,” says the late eminent Bishop Horne, “ are the
appointed means of enlightening the mind with true and saving know-
ledge. They shew us what we were, what we are, and what we shall
be: they shew us what God hath done for us, and what he expecteth
us to do for him ; they shew us the adversaries we have to encounter,
and how to encounter them with success; they shew us the mercy
and the justice of the Lord, the joys of heaven, and the pains of
hell. Thus will they gzve to the simple, in a few days, an under-
standing of those matters, which philosophy, for whole centuries,
sought in vain.”
In conducting, however, the inferential reading above discussed,
we must be careful not to trust to the mere effusions of a prurient
or vivid fancy: inferences legztimately deduced, unquestionably do
essentially promote the spiritual instruction and practical edification
of the reader. ‘ But when brought forward for the purpose of zn-
terpretation properly so called, they are to be viewed with caution
and even with mistrust. For scarcely is there a favourite opinion,
which a fertile imagination may not thus extract from some portion
of Scripture: and very different, nay contrary, interpretations of
this kind have often been made of the very same texts, according to
men’s various fancies or inventions.” *
1 Professor Franck, in his Manuductio ad Lectionem Scripture Sacre, cap. 5.
(pp. 101—123. of Mr. Jacques’s translation), has some very useful observations on inferen-
tial reading, illustrated with numerous instances different from those above given. See
also Schaeferi Institutiones Scripturistice, pars. ii. pp. 166—178.
2° Bishop Vanmildert’s Lectures, p. 247.
VOL, II. ==
690 On the Practical Reading of Scripture. [Part Il. Che
SECTION II.
ON THE PRACTICAL READING OF SCRIPTURE.
HAVING hitherto endeavoured to shew how we may ascertain
and apply the true sense of the sacred writings, it remains only to
consider in what manner we may best reduce our knowledge to
practice: for, if serious contemplation of the Scriptures and practice
be united together, our real knowledge of the Bible must necessarily
be increased, and will be rendered progressively more delightful.
If, says Jesus Christ, any man will do his (God’s) will, he shall know
of the doctrine whether it be of God. (John vii. 17.) This is the chief
end for which God has revealed his will to us (Deut. xxix.29.); and all-
Scripture is profitable for this purpose, (2 Tim. iii. 16.) either di-
recting us what we should do, or inciting and encouraging us to do
it: it being written for our learning, that we through patience and
comfort of the Scriptures might have hope (Rom. xv. 4.); that is, that
by the strenuous exercise of that patience, which the consolations
administered in Scripture so powerfully support, we might have an
assured and joyful hope in the midst of all our tribulation. Even
those things, which seem most notional and speculative, are reducible
to practice. (Rom. i. 20, 21.) ‘Those speculations, which we are en-
abled to form concerning the nature and attributes of God, grounded
upon his works, ought to induce us to glorify him as such a God as
his works declare him to be: and it is a manifest indication that our
knowledge is not right, if it hath not this influence upon our conduct
and conversation. (1 John ii. 3.)
The practical reading here.referred to, is of such nature, that
the most illiterate person may prosecute it with advantage: for the
application of Scripture which it enjoins, is connected with salva-
tion; and consequently, if the unlearned were incapable of making
such application to themselves, it would be in vain to allow them
to peruse the sacred writings.’ After what has been stated in the
preceding part of this volume, the author trusts he shall stand
‘acquitted of undervaluing the knowledge of the original lan-
guages of the Scriptures, an acquaintance with which will sug-
gest many weighty practical hints, that would not present them-
selves in a version. It is however sufficient, that every thing
necessary to direct our faith, and regulate our practice, may easily
_ be ascertained by the aid of translations. Of all modern versions,
the present authorised English translation, is, upon the whole, un-
doubtedly the most accurate and faithful; the translators having
seized the very spirit of the sacred writers, and having almost every
where expressed their meaning with a pathos and energy that have
1 Franckii Manuductio, cap. iv. _p. 131. et seq.; or p. 124, et seq. of the English.
version,
XII. Sect. 1.1 On the Practical Reading of Scripture. 691
never been rivalled by any subsequent versions either of the Old
or the New Testament, or of detached books, although, in most
of these, particular passages are rendered more happily, and with
a closer regard to the genius and spirit of the divine originals.
The simplest practical application of the word of God will, un-
questionably, prove the most beneficial: provided it be conducted
with a due regard to those moral qualifications which have already
been stated and enforced, as necessary to the right understanding
of the Scriptures. Should, however, any hints be required, the
following may, perhaps, be consulted with advantage. ?
I. In reading the Scriptures, then, with a view to personal appli-
cation, we should be careful that it be done with a pure intention.
The Scribes and Pharisees indeed searched the Scriptures, yet with-
out deriving any real benefit from them: they thought that they had in
them eternal life: yet they would not come to Christ that they might
have life. (John v. 40.) He, however, who peruses the sacred volume,
merely for the purpose of amusing himself with the histories it con-
tains, or of beguiling time, or to tranquillise his conscience by the dis-
charge of a mere external duty, is deficient in the motive with which
he performs that duty, and cannot expect to derive from it either ad-
vantage or comfort amid the trials of life. Neither will it suffice to
read the Scriptures with the mere design of becoming intimately ac-
quainted with sacred truths, unless such reading be accompanied with
a desire, that, through them, he may be convinced of his self-love,
ambition, or other faults, to which he may be peculiarly exposed, and
that by the assistance of divine grace, he may be enabled to root them
out of his mind.
Il. In reading the Scriptures for this purpose, it will be ad-
visable to select some appropriate lessons from its most useful parts ;
not being particularly solicitous concerning the exact connexion or
other critical niceties that may occur (though at other times, as ability
and opportunity offer, these are highly proper oljects of inquiry),
but simply considering them in a devotional or practical view. *
After ascertaining, therefore, the plain and obvious meaning of the
lesson under examination, we should first consider the present state of
our minds, and carefully compare it with the passage in question: next,
we should inquire into the causes of those faults which such perusal may
have disclosed to us ; and should then look around for suitable remedies
to correct the faults we have thus discovered.
Ill. We are not, however, to confine our attention solely to exter-
nal precepts ; we should first diligently search for the foundation of
each precept in the Scriptures; and, after examining whether we
can discover it in ourselves, we must lay the foundation in our own
_ '! These observations are selected and abridged from Rambach’s Institutiones Herme-
neutice, and Professor Franck’s Brevis Institutio, rationem tradens Sacram Scripturam
in veram edificationem legendi, annexed to his Prelectiones Hermeneutice, 8vo. Halze
Madgeburgicz, 1717. Franck has treated the same topic nearly in a similar manner,
in his Manuductio, already noticed, cap. iv.
2 Doddridge’s Rise and Progress of Religion, ch. xix. § 9. (Works, vol. iz Ρ, 359.
Leeds edit. 8vo.)
EE. g
692 On the Practical Reading of Scripture. {Part II. Ch.
breasts, before we can think of erecting upon it any precepts for th
regulation of life and manners. |
The following example from that inimitable model of Christian prayer,
emphatically termed the Lord’s Prayer, will illustrate this remark. We
are there taught to implore the forgiveness of our sins (Matt. vi. 12.
Luke xi. 4.), and we are assured (Matt. vi. 15.) that if we do not for-
give men their trespasses, neither will God forgive us. Previously,
then, to our offering up this petition, we should examine ourselves,
whether, agreeably to this precept, and also in conformity to the divine
command of loving cur enemies and blessing those who curse us (Matt.
v. 44.), we do truly and sincerely forgive them that have trespassed
against us: because, unless this is the case, we deceive ourselves, and
consequently our own hypocrisy will prevent our petition for forgive-
ness from being answered.
IV. In every practical reading and application of the Scriptures
to ourselves, our attention should be fixed on Jesus Christ, both as a
gift to be received by faith for salvation, and also as an exemplar,
to be copied and imitated in our lives.
We are not, however, to imitate him in all things. Some things he
did by his divine power, and in those we cannot imitate him: other
things he performed by his sovereign authority, in those we must not
imitate him: other things also he performed by virtue of his office, as
a Mediator, and in these we may not, we cannot follow him. But in his
early piety, his obedience to his reputed earthly parents, his unwearied
diligence in doing good, his humility, his unblameable conduct, his
self-denial, his contentment under low circumstances, his frequency in
private prayer, his affectionate thankfulness, his compassion to the
wretched, his holy and edifying discourse, his free conversation, his
patience, his readiness to forgive injuries, his sorrow for the sins of
others, his zeal for the worship of God, his glorifying his heavenly
father, his impartiality in administering reproof, his universal obedience,
and his love and practice of holiness,—#in all these instances, Jesus
Christ is the most perfect pattern for our imitation.! And the observ-
ation of these things, in a practical point of view, will be of singular
use to us on this account; namely, that whatever sympathy and bene-
volence Christ displayed on earth, he retains the same heaven, seeing
‘that he is the same yesterday, to-day, and for ever, and that he ever
liveth to make intercession for them that come unto God by him. For
we have not an high priest that cannot be touched with the feeling of
our infirmities, but [one who was] in all points tempted like as we are ;
so that we may now come with humble confidence to the throne of
grace ; assuring ourselves, that we shall find, from the true mercy-seat
of God, sufficient help in all our distresses. (Heb. xiii. 8. vil. 25. and
1 The various features in the character of our Redeemer as man, which are enumerated
above, are illustrated in an admirable, but little known tract of the pious commentator
Burkitt (edited by the late Rev. Dr. Glasse), entitled ‘ Jesus Christ, as Man, an inim-
itable pattern of religious virtue.” 8vo. London, 1809. Having briefly, though per-
spicuously, illustrated the different subjects, the editor terminates his essay with the
following caution, which is unhappily as applicable to the present time as when it was
first written, ‘‘ Take heed that ye do not so consider Christ for your pattern, as to disown
him for your Saviour and Redeemer. God preserve us,” he adds, “ from this growing
error, which stabs the heart of the Christian religion, in that it deprives us of the choicest
benefits of Christ’s death; namely, the expiation of sin by a proper satisfaction to the
justice of God !”
XII. Sect. 1.1 On the Practical Reading of Scripture 693
iv. 15, 16.) Jesus Christ, then, being our most perfect exemplar, (1 Cor.
xi. 1.) the particular actions and general conduct of other men, as re-
lated in the Scriptures, should be regarded by us as models of imita-
tion, only s9 far as they are conformable to this standard.
V. “ An example (that is, every good one) hath the force of a rule ;
all of them being “ written for our admonition.” (1 Cor. x.11.) But
then we must be careful to examine and discern whether the example
be extraordinary or ordinary, according to which the application must
be made.” * .
In illustration of this remark, it may be observed, 1. That in matters
which were extraordinary, such as the killing of Eglon by Ehud, (Judg
iii. 21.) Elijah’s killing the prophets of Baal, (1 Kings xviii. 40.) and his
invoking fire from heaven, (2 Kings i. 10.) a conduct which, though
approved in him, was condemned by our Lord in the apostles (Luke
ix. 54, 55.) ;— 2. In matters that were temporary; such were many of the
ceremonies observed by the Jews, the washing of his disciples’ feet by
our Lord, (John xiii. 14.) the celebration of love-feasts by the primitive
Christians, ἄς. ; and 3. In matters that were sinful, as the drunkenness
of Noah, (Gen. ix. 21.) the adultery of. David, (2 Sam. xi.) the repining
of Jonah, (Jonah v. 1—9.) Peter’s denial of Christ, (Matt. xxvi. 69—75.
Mark xiv. 66—72. Luke xxii. 55—62. John xviii. 25—927.) &c.;—in
matters which were thus extraordinary, temporary, or sinful, the practice
of holy men recorded in the Scriptures is nor to be a pattern for us:
but in all general holy duties, and in such particular duties as belong
to our respective situations and callings, we are to set them before our
eyes, and to follow their steps. When, therefore, we read of the up-
rightness of Noah, of Abraham’s faith, the meekness of Moses, of
David’s devotions, the zeal of Josiah, the boldness of Peter and John
in Christ’s cause, of the labours of Saint Paul, and other virtues of the
antient saints, it should be our study to adorn our profession: with simi-
lar graces and ornaments.
“Instead,” therefore, “ of adopting the sayings and actions: recorded
in Scripture, implicitly and absolutely, we cought to reason in some such
manner as this:......... If such a person, so situated, best answered the
ends of such an institution, by acting in such a manner, how shali we,
in our situation, best answer the ends of the same? Sometimes merely
proposing this form of inquiry will carry us right: but, m more difficult
cases, we shall have the general principles, the nature and end of the
duty in question to investigate, and from these to determine the parti- -
cular cases; that is, how, in such cases, the ends of the duty can be
‘best attained. However, in mest questions, a good heart will be more
requisite than a good head.” 2 |
VI. When we read of the failings, as well as the sinful actions of
men, recorded in the Scriptures, we may see what 15 in our own nature:
for there. are in us the seeds of the same sin, and similar tendenctes
to its commission, which would bring forth similar fruits, were it not
Sor the preventing and renewing grace of God. And as many of the
1 Bishop Wilkins on the Gift of Preaching, p. 23. of Dr. E.Williams’s Christian
Preacher. See also some admirable observations on this subject in Bishop Taylor’s Works,
vol. xii. p. 452. et seq.
2 Dr. Hey’s Norrisian Lectures, vol. i. p. 77. The whole of his chapter on “applying
sayings and actions recorded in the Scriptures to ourselves,” abounds with profound views,
happily illustrated, and is worthy of repeated perusals.
4) ἡ.
694 On the Practical Reading of Scripture. [Part 11, Ch.
persons, ‘whose faults are related in the volume of inspiration, were
men of infinitely more elevated piety than ourselves, we should learn
from them, not only to “be not high-minded, but fear’ (Rom. xi. 20.);
but further, to avoid being rash in censuring the conduct of others.
The occasions of their declensions are likewise deserving of our at-
tention, as well as the temptations to which they were exposed, and
whether they did not neglect to watch over their thoughts, words, and
actions, or trust too much to their own strength (as in the case of St.
Peter’s denial of Christ): what were the means that led to their peni-
tence and recovery, and how they demeaned themselves after they had
repented. By a due observation therefore of their words and actions,
and of the frame and temper of their minds, so far as they are manifested
by words and actions, we shall be better enabled to judge of our real
progress in religious knowledge, than by those characters which are
given of holy men in the Scriptures, without such observation of the
tenor of their lives, and the frame of their minds, !
. VII. In reading the promises and_threatenings, the exhortations
and admonitions, and other parts of Scripture, we should apply them
to ourselves in such a manner, as if they had been personally addressed
20 us. | ͵
For instance, are we reading any of the prophetic Sermons? Let us
so read and consider them, and, as it were, realise to ourselves the times
and persons when and to whom such prophetic discourses were de-
livered, as if they were our fellow-countrymen, fellow-citizens, &c. whom
Isaiah, Jeremiah, Ezekiel, and other prophets rebuke in some chapters ;
while in others they labour to convince them of their sinful ways, and
to convert them, or, in the event of their continuing disobedient, de-
nounce the divine judgments against them.’ So, in all the precepts of
Christian virtue recorded in Matt. v. vi. and vii. we should consider
ourselves to be as nearly and particularly concerned, as if we had
personally heard them delivered by Jesus Christ on the Mount.? Inde-
pendently, therefore, of the light which will thus be thrown upon the
prophetic or other portions of Scripture, much practical instruction will
be efficiently obtained; for, by this mode of reading the Scriptures, the
promises addressed to others will encourage us, the denuciations against
others will deter us from the commission of sin, the exhortations delivered
to others will excite us to the diligent performance of our duty, and, finally,
admonitions to others will make us walk circumspectly. ‘Thus will Saint
Paul’s comprehensive observations be fully realised ; Whatsoever things
were written aforetime, were written for our learning (Rom. xv. 4.) ;
and All Scripture is given by inspiration of God, and is profitable for
doctrine, for reproof, for correction, for instruction in righteousness ; that
! Lukin’s Introduction to the Scriptures, p. 215. 12mo. London, 1669.
2 Franzii Tractatus de Interpretatione Sacrarum Scripturarum, Prief. p. 9.
3 ἐς This close application,” says an excellent, but now neglected writer, ‘* will render
what we read operative and effective, which, without it, will be useless and insignificant.
We may see an instance of it in David: who was not at all convinced of his own guilt
by Nathan’s parable; though the most apposite that was imaginable, till he roundly
applied it, saying, Thou art the man. (2 Sam. xiii. 7.) And, unless we treat ourselves at
the same rate, the Scriptures may fill our heads with high notions, nay, with many
speculative truths, which yet amount to no more than the devil’s theology (Jam. ii. 19.),
and will as little advantage us.” Lively Oracles, sect, vill. § 41.
XII. Sect. II.] Οὐδ the Practical. Reading of δογίρέμρε.. 695
the man of God may be made perfect, thoroughly furnished unto all good
works. (2 Tim. iil. 16, 17.) | |
VIII. The words of the passage selected for our private reading,
after its import has been ascertained, may beneficially be summed. up
or comprised in very brief prayers, or ejaculations. ὦ Ἂ
The advantage resulting from this simple method, says Rambach,
has been proved by many who have recommended it. A late learned
divine of our own country ?, whom no one will suspect of even a ten-
dency to enthusiasm, has confirmed this remark; observing, that if we
pray over the substance of Scripture, with our Bible before us, it may
impress the memory and heart more deeply, and may form us to copi-
ousness and variety both of thought and expression in prayer. Should
any references to the Scriptures be required, in confirmation of this
statement, we would briefly notice that the following passages, among
many others that might be cited, will, by addressing them to God, and
by aslight change also in the person, become admirable petitions for
divine teaching ; viz. Col.i. 9, 10.—Eph.i. 17, 18, 19.—1 Pet. ii. 1, 2.—
The hundred and nineteenth Psalm contains numerous similar passages.
IX. In the practical reading of the Scriptures, all things are not
to be applied at once, but gradually and successively ; and this appli-
cation must be made, not so much with the view of supplying us with
materials for talking, as with matter for practice.
_ X&. This practical reading and application must be diligently con-
tinued through life; and we may, with the assistance of divine grace,
reasonably hope for success in tt, if to reading, we add constant prayer
and meditation on what we have read.
Prayer, says Saint Bernard, enlightens meditation, and by meditation,
prayer is rendered more ardent.* With these, we are further to conjoin
a perpetual comparison of the sacred writings; daily observation of
what takes place in ourselves, as well what we learn from the experience
of others ; a strict and vigilant self-examination ; together with frequent
conversation with men of learning and piety, who have made greater
progress in saving knowledge; and, lastly, the diligent cultivation of
internal peace.4
Other observations might be offered: but the preceding hints, if
duly considered and acted upon, will make us, “ neither barren nor
1 Professor Franck has given several examples of the practice here recommended, in
' the “ Brevis Institutio,”’ at the end of his Prelectiones Hermeneutic. Similar examples
are also extant in the well known and useful little tract, entitled “ Plain Directions
for reading the Holy Scriptures,’’ published by the Society for promoting Christian
Knowledge. ,
2 Dr. Doddridge, Works, vol. i. p. 360.
3 Oratio et meditatio conjunctione necessariA sibi ad invicem copulantur. Et per
orationem illuminatur meditatio, et in meditatione exardescit oratio. Opera, tom. v.
p- 260. n.2. In p. 156. n°. 56. of the same volume, Saint Bernard has the following
apposite observations on this topic.—‘‘ Nemo repente fit summus: <Ascendendo, non
volando, apprehenditur summitas scale. Ascendamus igitur, duobus veluti pedibus,
Meditatione et Oratione. Meditatio siquidem docet, quid desit : Oratio, ne desit, obtinet.
Illa viam ostendit, ista deducit. Meditatione denique agnoscimus imminentia nobis
pericula: Oratione evadimus, prestante Domino Nostro Jesu Christo.”
4 The subjects briefly noticed in this paragraph, are discussed more at length by
Franzius, in the preface (pp. 9—11.) to his Tractatus Theologicus de Interpretatione
Scripture Sacre.
VM 4
-"-«--ετο ὦ. ςὦ,...
696 On the Practical Reading of Scripture. [Part IL. Ch. XIL
unfruitful in the knowledge of our Lord Jesus Christ.” (2 Pet.i. 8.)
And if, to some of his readers, the author should appear to have
dilated too much on so obvious a topic, its zmportance must be his
apology. Whatever relates to the confirmation of our faith, the
improvement of our morals, or the elevation of our affections, ought
not to be treated lightly or with indifference. To borrow a remark
of the eminently learned Dr. Waterland, with a trifling variation, —
while moral or spiritual uses or improvements are raised upon texts
of Scripture, for the purposes of practical edification, (whether such
spiritual uses were really intended by the sacred penman or not,) if
the words be but aptly accommodated to them, and pertinently and
soberly applied, and the analogy of faith be preserved, a good end
will be answered, and the true doctrine at least will be kept, if not
a true interpretation.
APPENDIX.
No. I.
ACCOUNT OF THE PRINCIPAL HEBREW AND CHALDEE GRAMMARS.
[ Referred to in Page 10. of this Volume. ]
SECTION I.
Hebrew Grammars with Points.
(1) In tHe EnciisnH LANGUAGE.
L An Easy Entrance into the Sacred Language, containing the ne-
cessary rules of Hebrew Grammar in English: with the Original Text
of several chapters, select verses and useful histories, translated verba-
tim and analysed. Likewise some select pieces of Hebrew Poetry.
By the Rev. Cornelius Bayley. London, 1782. 8vo.
This ‘‘ Grammar may be very useful. Its rules, though concise, are perspicuous ;
the analysis and the examples illustrate their principles, and tend to facilitate the study
of the Hebrew.’’ Monthly Review (0, S.) vol. Ixviii. p.190. This Grammar has
lately been reprinted.
2. The Scholar’s Instructor ; an Hebrew Grammar, by Israel Lyons.
Cambridge, 1735 ; 1757, 2d edit. ; 1810, 3d edit. revised by H. Jacob.
3. Hebrew Grammar, with the principal rules compiled from some
of the most considerable Hebrew Grammars. By Thomas Yeates.
London, 1812. 8vo.
These two Grammars have long been in use in different academies, as well as in the
universities ; and are recommended by their brevity. Mr. Yeates’s Grammar is an im-
provement of one composed by Dr. Ashworth, and printed at Cambridge in 1763.
4. A Hebrew Grammar for the use of the Students of the University
of Dublin. By the Rev. Gerald Fitzgerald, D. D. Hebrew Professor
in [the] said University. Dublin, 1799. 8vo.
‘* A plain, easy, and useful introduction to the Hebrew Tongue, in English, for the
use of students in our universities, and particularly in the university of Dublin.”
Monthly Review (N. S.) vol. xxxiv.p. 151. The author has pursued an intermediate
method between adopting al] the masoretic notes and rejecting them altogether ; viz. by
retaining the vowel points and such of the accents as are most distinguishable and useful,
and omitting all the other accents (the number of which is considerable, ) which he deems
wholly unnecessary in the present state of the Hebrew language.
5. Elements of the Hebrew Language, Part I. Orthography. With
notes and a vocabulary for the use of Schools and Beginners.’ By
Hyman Hurwitz. London, 1807. 8vo.
The author is a respectable Jewish teacher : the second part does not appear to have
been published. See an account of this work in the Monthly Review (N. 3.) vol.
Iviii.-p. 431. rt
698: APPENDIX. [No. 1.
6. A Hebrew Grammar in the English Language, by Joseph Samuel
C. F.Frey. London, 1813. 8vo. Second edition, with corrections and
additions. London, 1823. 8vo.
<¢ The directions for the formation of verbs, through all their voices, modes and tenses,
are minutely given; and this part of the Grammar manifests the author’s critical ac-
quaintance with the language which he professes to teach. — Though we would not
recommend this as superseding the use of other Grammars, especially to the classical
scholar, but would rather advise it to be compared with the best of those which are
written in Latin, yet we must remark that Mr. Frey’s mode of teaching the Hebrew is
very masterly ; that it is singularly calculated to facilitate the student’s intimate knowledge
of that language; and that it makes us acquainted with the process adopted by the
Rabbis in their education of Jewish youth. The Hebrew Psalter, or Book of Psalms,
is subjoined to this Grammar, which considerably augments its value.”” Monthly Re-
view (N. S.) vol. lviii. p. 55.
7. Elements of Hebrew Grammar. In two parts. By J. F. Gyles,
M.A. London, 1814. 8vo.
The difficulties which opposed his own progress in the Hebrew language, originally
suggested to Mr. Gyles the plan of the present Grammar, which is characterised. by sim-
plicity of manner, and clearness of illustration. His second part, which treats on the
structure and idioms of the language, contains a good selection of rules and examples
principally from the first volume of Dathe’s edition of Glassius’s Philologia Sacra, one of
the most elaborate systems of Hebrew Grammar perhaps that is extant, and which is in-
dispensably necessary to the biblical student, who is desirous of fully investigating the
language. | ,
8. A Hebrew Grammar, with a copious Syntax and Praxis. By
Moses Stuart, Professor of Sacred Literature in the Theological Se-
minary at Andover. Andover (Massachussets), 1821. 8vo.
Professor Stuart has, with great industry, examined the copious Hebrew Grammars of
the great Oriental Scholars, among the Germans, and has chiefly followed the latest and
best, viz. that of Professor Gesenius; whose German Grammar of the Hebrew tongue
is on the continent considered as the completest system of Hebrew Grammar extant, In
regard to the plan of the work, he does not profess to be a mere translator of Gesenius,
whose Grammar is too large for common use; but he has adopted the general method of
this writer as his model, deviating however from that eminent Hebraist, where Professor
Stuart conceives that he has good reason for differing from him, ‘The very copious
paradigms of nouns, and especially of the verbs, greatly enhance the value of this Gram-
mar. (North American Review (N.S.) vol. iv. pp. 473—477.)
9. Observations on the Idiom of the Hebrew Language respecting
the Powers peculiar to the different Tenses of Verbs, and the Commu-
nication of Power from governing Verbs to Subordinates connected with
them. By Philip Gell, M. A. London, 1821. 8vo.
10. An easy Method of acquiring the Hebrew with the points, ac-
cording to the Antient Practice. By an experienced Teacher. Lon-
don, 1822. folio sheet. ;
A convenient table of reference for the Hebrew Characters, to hang up in a study.
It contains also the Rabbinical and German Hebrew Characters, which are not ordinarily
inserted in Hebrew Grammars.
11. An Introduction to the Hebrew Language. By W. H. Heine-
mann. London, 1823. 12mo. ᾿
(2) In tHe Latin AND Frencn LANGUAGES.
1. Thome Bennet, 5. T. P. Grammatica Hebreea cum uberrima praxi
in usum tironum, qui linguam Hebraeam absque preceptoris viva voce
(idque in brevissimo temporis compendio) ediscere cupiunt. Londoni,
1726. 8vo. ti
Sect.I.] Account of Hebrew and Chaldee Grammars. 699
2. Alberti Schultens Institutiones ad Fundamenta Lingue Hebree.
Lugduni Batavorum, 1731. 4to.
3. Grammatica Lingue Hebree; cum notis, et variis questionibus
philologicis, in quibus precipué disseritur.de natura et indole Lingue
Hebree. Jacobo Robertson, A. M. Ling. Orient. Professore in Aca-
demia Edinburgena, auctore. Edinburgi, 1758. 8vo.
This Hebrew Grammar, which has always been held in the highest estimation, con-
tains the most useful and necessary of those principles and rudiments, which are laid
down in the elaborate work of Professor Schultens.
4. Grammatica Hebreo-Harmonica cum Arabica et Aramza, methodo
logico-mathematica, etc. ex Altingio, Buxtorfio, Beveridgio, Buchero,
Chappelovvio, Dantzio, Erpenio, Gerhardi, Haszo, Koolhasio, Martini,
Michaelis, Pfeiffero, Schickardo, Schultens, Simonis, Vriemotio, con-
tracta et emendata; Charta Lusoria, analytice delineata, et directorio
elucidata. Auctore J. G. Kals. Amsteledami, 1758. 8vo.
Mr. John William Kals was for many years scholar, and afterwards assistant to the
celebrated professor Albert Schultens; and for some time taught Hebrew at Oxford,
His work consists of three parts. 1. A Hebrew Grammar, complied from the labours
of preceding writers on this branch of sacred philology ; 2. 4 Harmonic Grammar of
the Arabic and Syriac Languages; 3. An Analysis of the chief prophecies and promises
concerning the Messiah. |
5. Janua Hebreze Lingue Veteris Testamenti, auctore Christiano
Reineccio. Exrecensione I. F. Rehkopf. Lipsiz, 1788. 8vo.
6. Grammatica Lingue Hebraice. Auctore Joanne Jahn. Vienne,
1809. 8vo.
7. Institutiones ad Fundamenta Lingue Hebree, edidit Nich. Guil.
Schroeder. Editio Tertia. Groningz, 1810. 8vo.
8. De Radicum Lingue Hebraice Natura nominali Commentatio
Grammatica; quam Lectionibus suis premisit J. Th. Pluschke. Phil, Ὁ.
Theologiz Prof. Extr. Lipsiz, 1817. 8vo.
The design of this tract is, to prove that many of the words, hitherto considered in the
dictionaries as radical verbs, are in fact only words derived from nouns; and 2, That
even verbs, to which no root can be assigned, are rather to be regarded as nouns than
as verbs. (Melanges de Religion et de Critique Sacrée, publiées a Nismes, tom. i.
Gazette Litteraire, p. 24. ) :
9. Elémens de la Grammaire Hebraique, par J. E. Cellerier, fils, Pas-
teur et Professeur de Langues Orientales, Critique, et Antiquité Sacrée,
il’ Académie de Genéve. Suivis des Principes de la Syntaxe Hebraique,
traduits librement de l’Allemand de Wilhelm Gesenius. Geneve,
1820. 8vo.
To those, who wish to study Hebrew with points, through the medium of the French
Language, this beautifully printed volume will be peculiarly acceptable. That part of
it which relates to the Syntax is particularly valuable, as it presents in a small compass
the results of the researches made by Professor Gesenius (noticed in the preceding page;)
whose prolixities he has abridged, while he has rendered clear what. was left obscure, and:
has explained what the professor had stated with too much brevity.
10. Linguz Hebraice Litera, Accentus, Pronomina, Conjugationes,
Declinationes, Nomina numeralia, et Particule. Jenz, 1822. folio.
11. Jac. Chr. Lindberg, Chrestomathia Hebraica historici argumenti,
e libris Exodo, Numeris, et Deuteronomio, decerpta ; preefatiuncula de
accentibus Hebraicis et de nominibus derivatis premissa. Havnie,
1822. 8vo.
700 APPENDIX. - ἐν [ No. I.
SECTION II.
Hebrew Grammars without Points.
1. FRANCISCI MASCLEF Grammatica Hebraica a punctis aliisque
inventis Massorethicis libera. Accesserunt tres Grammatice, Chaldaica,
Syriaca, et Samaritana ejusdem instituti. Parisiis, 1731. 2 vols. 8vo.
Of all the writers of Hebrew Grammar without points, Masclef has enjoyed the
highest reputation. A late eminent divine and professor of the university of Cambridge,
has said of his work, “I know none more to be recommended ; as it gives rules for the
Chaldee, Syriac, and Samaritan, as well as for what is commonly called Hebrew. (Dr.
Hey’s Norrisian Lectures in Divinity, vol. i. p. 23.)— As Masclef’s work is now ex-
tremely scarce and dear, professor Hey recommends
2. Elements of Hebrew Grammar ; to which is prefixed a Dissertation
on the two modes of reading, with or without points. By Charles Wil-
son, Professor of Hebrew at the University of Saint Andrews. London,
1782. Fourth edition, 1810. 8vo.
See an Analysis of this work in the Monthly Review (O. S.) vol. Ixviii. pp. 424—427.
3, The Hebrew Guide; or an English Hebrew Grammar without
points, to which is added, a View of the Chaldaic, and for the farther
satisfaction of the inquisitive, a brief Introduction to the Knowledge of
Hebrew Punctuation. By Peter Petit, M.A. London, 1752. 4to.
Though this Grammar contains nothing very extraordinary, besides what may be found
in other productions of the same nature, yeti t may be of considerable and peculiar use to
learners. The author follows the plan of Masclef’s Grammar, above noticed ; but has
reduced his work into a narrower compass, and has added a small praxis, consisting of
short sentences, to illustrate the use of the several conjugations. For the sake of the
more inquisitive scholar, who has acquired a competent knowledge of the Hebrew lan-
guage, without points, Mr. Petit has subjoined a brief Introduction to the Knowledge
of Hebrew Punctuation ; which he does not give as a complete system, but as a collection
of as many substantials of the doctrine, as are generally retained even by those who would
be thought adepts in that part of learning. (Monthly Review, O. S. vol. vii. p. 234.)
4. A Methodical Hebrew Grammar without points: adapted to the
use of learners, and even of those who have not the benefit ofa master,
To which is subjoined the Hebrew Grammar at one view. By John
Parkhurst, M. A. 8vo. ;
This is admitted by all competent judges to be the shortest and most compendious
Hebrew Grammar extant in the English language. It is prefixed to the learned
author’s Hebrew and English Lexicon, which is noticed in p. 704. infra.
5. A New and Easy Introduction to the Hebrew Language, upon the
plan of Grammar in general, designed to encourage and promote the
study of that language, by facilitating the acquirement of its principles,
upon a plan, which in no work of the kind has been hitherto adopted.
By the Rev. James William Newton, M. A. London, 1806. 12mo.
<¢ The study of the Hebrew language has been attended with considerable difficulties,
from the circumstance of there being no Grammar of that language, constructed upon
the model of grammar in general. In the present work this impediment has been re-
moved, and the learner will find that in acquiring a new language, he has to contend
with none of those embarrassments that proceed from encountering a system of grammar
entirely new to him; which to those who have been at the trouble of learnmg the gram-
mar of several languages, is an obstacle which is not frequently to be surmounted... The
work is conducted with a simplicity and perspicuity which afford every assistance to those
who may be disposed to become acquainted with the rudiments of the Hebrew tongue.”
British Critic (O. S.) vol. xxvii. p. 441.
Sect. ΠΙ.1 Account of Hebrew and Chaldee Grammars. 701
~ 6. A Hebrew Primer. To which are prefixed the opinions of Me-
lancthon, Luther, and others, on the Utility, Necessity, and Easiness of
the Study of the Hebrew Language. Durham and London, 1808. 12mo.
7. Hebrew Elements: or a Practical Introduction to the Reading of
the Hebrew Scriptures. London, 1807. 8vo.
Both these publications are by the present learned Bishop of Saint David’s; and to-
gether with his engraved Copies of Hebrew letters and words, form the simplest and
clearest introduction to the reading of Hebrew, which perhaps has ever been published.
‘ The Rudiments of Hebrew Grammar,’ announced by the same eminent divine, have
net yet issued from the press.
A new edition of the two preceding articles, neatly printed in one volume, 12mo.
issued from the University Press, Glasgow, in 1823. ;
8. Extracts from the Books of the Old Testament ; to which are pre-
fixed Sketches of Hebrew and Chaldee Grammar, for the use of Students
in the University of Edinburgh. [By the Rev. Dr. Brunton.] Edin-
burgh, 1814. 8vo.
9. An Easy Introduction to the knowledge of the Hebrew Language
without the points. By James P. Wilson, D. D. 1818. 8vo.
' This grammar appeared in North America in 1818. We have not been able to obtain
a sight of it, or to ascertain the place where it was printed.
10. An Introduction to Hebrew Grammar; in which the Genius of
the Language is explained by a new and simple principle of Analysis,
applied to the Improvements of the latest and most improved Gram-
marians ; and particularly intended to reduce the Irregularities of the
inflected parts of speech to the common analogy of the Language, and
to explain the peculiarities of the construction by assimilating it to the
Idiom of the English. By the Rev. Frederick Nolan. London, 1821.
12mo. .
11. A Hebrew Dictionary and Grammar without points; together
with a complete List of such Chaldee Words as occur in the Old Testa-
ment, and a brief Sketch of Chaldee Grammar. By James Andrew,
LL.D. London, 1823. 8vo.
SECTION III.
Hebrew Grammars with and without Poznts.
1. A PLAIN and Complete Grammar of the Hebrew Language, with
and without points. By Anselm Bayly, LL.D. London, 1774. 8vo.
2. Principia Hebraica; comprising a Grammatical Analysis of 564
verses, selected from the Hebrew Psalms, in which are found nearly all
the radical words in common use occurring in the Hebrew Scriptures.
To which is prefixed a concise Hebrew Grammar, adapted to the
Analysis, and so arranged as to illustrate the principles of the Language,
both with and without points. By T[homas] K[eyworth], and D[avid]
J[ones]. London, 1817. 8ve.
In this very useful work, the Serviles are printed in hollow characters — the root and
radical sense are pointed out — those rules of grammar are referred to, which account
for the form of each word — and a literal version in English is interlined with the Hebrew
Text.
‘‘ The Authors have unitedly produced an introduction to the reading of the Hebrew
Bible, of distinguished excellence and utility. Nothing so complete of the kind was
ever before put into the hands of the English scholar, who is here provided with a guide
to Hebrew reading worthy of his confidence. In awarding the high praise to which the
702 APPENDIX. | [No. I.
Authors have an unquestionable claim, we cannot omit the commendation due to their
unassuming manner: their learning is never used for the purpose of display, but is in-
variably employed to promote the solid improvement of those persons, who may choose to
avail themselves of the means here provided for their correct instruction, in the knowledge
of Hebrew. They have furnished the student with every admissible facility for his ini-
tiation and progress in the Hebrew language. The work is very judiciously constructed
for the use of the two different classes of Hebrew readers, the Punctists and the Anti-
punctists ; it is, however, particularly adapted for the latter.” Eclectic Review, Nov.
1818.
*,* So great a number of Hebrew Grammars (upwards of s1x hundred,
we believe,) has been published by distinguished Hebraists at different
times, that it is difficult to determine which is preferably to be adopted.
An experienced tutor will be the best guide, in this case, to the Hebrew
student. In the preceding pages, therefore, those only have been spe-
cified which have some pretensions to notice for their utility and sim-
plicity of method. Many important rules relative to the use of the
conversive vau'! are contained in the late venerable Granville Sharp’s
“Three Tracts on the Syntax and Pronunciation of the Hebrew Tongue ;”
and Dr. Gerard has accumulated a variety of important observations on
the structure and genius of the Hebrew language from Glassius, Schul-
tens, Robertson, Buxtorf, and other eminent Hebraists.?
SECTION IV.
Chaldee Grammars.
1. A SHORT Chaldee Grammar, without points, designed for the use
of those who already understand Hebrew. [By the Rev. J. Parkhurst,
M. A.] |
This is subjoined to Mr. P.’s Grammar, which is prefixed to his Hebrew Lexicon. A
Compendium of Chaldee Grammar is given in the second volume of Masclef’s Gramma-
tica Hebraica.
2. J.D. Michaelis Grammatica Chaldaica. Gottingz, 1771. 8vo.
3. Joannis Jahn Elementa Aramaic, seu Chaldze-Syriace Lingue.
Latiné reddita, et nonnullis accessionibus aucta, ab Andr. Fr. Oberleitner.
Vienne, 1820. 8vo.
4. An Introduction to Chaldee Grammar ; in which the Genius of the
Language is explained by a new and simple Principle of Analysis. By
the Rev. Frederick Nolan. London, 1821. 12mo.
5. Elements of the Chaldee Language; intended as a Supplement to
the Hebrew Grammar, and as a General Introduction to the Aramean
Dialects. By the Rev. W. Harris, LL.D. London, 1822. 8vo.
1 The letter vaw, it may be proper to remark, is said to be conversive ; because it has
the power of changing the signification of preterites into futures, and vice versa. |
® Institutes of Biblical Criticism, pp.40—51. 297—377.
No. IE] Account of Hebrew and Chaldee Lexicons. 703
No. II.
ACCOUNT OF THE PRINCIPAL HEBREW AND GREEK LEXICONS.
[Referred to in Pages 10, 31. of this Volume.]
SECTION I.
Hebrew Lexicons with Points.
1. J OANNIS BUXTORFII Lexicon Hebraicum et Chaidaicum. Ba-
silez, 1634, 1645, 1675, 1720, or 1735. 8vo.
2. Joannis Buxtorfii Lexicon Chaldaicum, Talmudicum et Rabbini-
cum. Basilez, 1639. folio.
3. Petri Guarini Lexicon Hebraicum et Chaldzo-Biblicum. Parisiis,
1746. 2vols. 4to.
4. Christiani Stockii Clavis' Lingue, Sancte Veteris Testamenti.
Jen, 1739, 1743, 1753. (best edit.) 8vo. .
5. Lexicon et Commentarius Sermonis Hebraici et Chaldaici, post
J. Cocceium et J.H. Maium, longe quam ante hac correctius et emen-
datius edidit Joh. Ch. Fried. Schulz. Lipsiz, 1777. 2 vols. 8vo.
Cocceius’s Hebrew and Chaldee Dictionary was very highly esteemed in the former
part of the last century. M. Schulz, in preparing his edition for the press, omitted all
the superfluous Dutch and German words: and, in determining the signification of each
Hebrew word, previously consulted the equivalent term in the Arabic and other Oriental
languages. He also restored to their true place several scattered roots together with their
derivatives. The work is neatly and correctly printed ; and may frequently be obtained
at a reasonable price.
6. Joannis Simonis Lexicon Hebraicum et Chaldaicum, recensuit
J.G. Eichhorn. Hale, 1793. 2 vols. 8vo.
7. Philipp. Ulric. Moser Lexicon Manuale Hebraicum et Chaldaicum,
in quo omnium textus sacri Vet. Test. Vocabulorum Hebraicorum et
Chaldaicorum significatio explicatur, cum Indice Latino copiosissimo.
Preefatus est Ὁ. Gottlob Christian Storr. Ulme, 1795. 8vo.
8. Joannis Dindorfii Novum Lexicon Linguze Hebraico-Chaldaice.
Lipsie, 1802. 2 vols. 8vo.
9. Lexicon Hebraicum et Chaldaicum manuale, cura Everardi Schei-
dii et Joannis Groenewoed. Lugduni Batavorum, 1805. 2 vols. 8vo.
10. A Hebrew, Latin, and English Dictionary ; containing, 1. All the
Hebrew and Chaldee words used in the Old Testament, including the
proper names, arranged under one alphabet, with the derivatives referred
to their proper roots, and the signification in Latin and English, accord-
ing to the best authorities. 2. The principal words in the Latin and —
English Languages, with those which correspond to them in Hebrew.
By Joseph Samuel C. F. Frey. London, 1816. 2 vols. 8vo.
11. E. F.C. Rosenmulleri Vocabularium Veteris Testamenti Hebreo-
Chaldaicum, Hale (Libraria Orphanotrophei). 1822. 8vo.
᾿ς 12. D.G. Gesenii Lexicon Hebrzo-Latinum, seu Commentarius Phi-
lologico-criticus, Linguee Hebraice et Chaldaice Veteris Testament.
Insunt nomina propria hominum, urbium et locorum, suis locis inserta.
Editio altera, plenior et copiosior, imprimis ubertor, linguarum cogna-
tarum collatione adaucta. Lipsiz, 2 vols. 8vo.
704 iad APPENDIX. (No. I,
This edition of Professor Gesenius’s Hebrew Lexicon was announced in the catalogue
of books, published at the Leipsic September Fair, 1821, and again in the catalogue for
the Easter Fair, 1823, but it has not yet made its appearance. The first edition, which
was in Hebrew and German, was published at Leipsic, in 1810-12, in two thick volumes,
8vo. In 1814, Anton. Theod. Hartmann printed at Rostock a quarto volume, entitled,
Supplementa ad Buxtorfii et Gesenii Lexica Hebraica. Dr. Gesenius is considered the
most profound Hebraist of the present day, in Germany ; and his work is esteemed to: be
the best Hebrew Lexicon extant. His second edition promises to afford to students of
the Old Testament, what Schleusner’s Greek Lexicon does to those of the New Testa-
ment, —almost every information they can desire concerning the original meaning of the
sacred writers. A new Hebrew and English Lexicon, translated from Gesenius’s Ger-
man and Hebrew, by Professor Leo, of the Royal Military College, at Sandhurst, is
printing at the university press, Cambridge, at the expense of the Syndicate: and another
translation, by Mr. Gibbs, of Andover (Massachussetts), is in course of publication in
North America. Leusden’s Clavis Hebraica Veteris Testamenti (Utrecht, 1683, 4to.)
and Robertson’s Clavis Pentateuchi, (Latin and English, Edinburgh, 1770, 8vo.) are
useful manuals for those who commence their Hebrew reading with the book of Genesis ;
as Bythner’s Lyra Prophetica, already noticed in p.125. of this volume, and Messrs.
Keyworth and Jones’s Principia Hebraica (noticed in p. 701. supra), are to those who
begin with the book of Psalms. Of J. H. Meisner’s Nova Veteris Testamenti Clavis,
only two volumes have appeared (Lipsiz, 1809, 8vo.): it is executed on the plan of
Leusden’s or Robertson’s works, but does not go through the Old Testament. Its value
is enhanced by the addition of the significations of Hebrew words from the Septuagint
version ; the differences of which from the Hebrew are often examined and accounted for
with much critical acumen.
SECTION II.
Hebrew Lexicons without Points.
he Tue Hebrew Concordance adapted to the English Bible ; disposed
after the manner of Buxtorf. By John Taylor, D. D. 1758. 2 vols. folio.
This valuable work has already been noticed in p. 528. of this volume ; it is mentioned
here because it is in effect a Hebrew and English Lexicon.
2. An Hebrew and English Lexicon without Points; in which the
Hebrew and Chaldee words of the Old Testament are explained in their
leading and derived senses ; the Derivative Words are ranged under
their respective primitives, and the meanings assigned to each, authorised Ὁ
by references to passages of Scripture, and frequently illustrated and
confirmed by citations from various authors. By John Parkhurst, M. A.
London, 1792. 4to.
The first edition of this work (the value of which is sufficiently attested by the repeated
impressions it has undergone,) appeared in 1762; the second in 1778; and the third in
1792; allin quarto. The third is reputed to be the best edition, as being the last which
was corrected by the learned author himself, who closed a long life of study and of piety
in 1797. But the later genuine London editions, in royal 8vo., being printed under the
critical eye of Mr. Parkhurst’s accomplished daughter, are more easy of purchase, and
justly claim a place in the library of every student. The Hebrew and Chaldee Gram-
mars above noticed are prefixed to this Lexicon,
SECTION ‘III.
LEXICONS TO THE GREEK TESTAMENT AND TO THE SEPTUAGINT
VERSION.
Numerous Lexicons to the Greek Testament have been published
at different times, a list of which is given by Schleusner, at the end of
-. ὦ lit i Bl «--
a
Sect. 1.1} Lexicons to the Greek Testament, &c. 705
the preface to his Lexicon; and the defects of which are considered by
J. Ἐν Fischer in his Prolusiones de vitiis Lexicorum Novi Testamenti,
(Lipsiz, 1791,) 8vo. The following are those most deserving of at-
tention.
1. Critica Sacra: contaiming Observations on all the Radices of the
Hebrew Words of the Old, and the Greek of the New Testament.
By Edward Leigh, Esq. London, 1662. folio, with Supplement.
‘This work was first published in 1639 and 1646, in 4to. The folio impression of 1662
is the best English edition. The Critica Sacra was translated into Latin and printed at
Amsterdam, with additional observations by John Heeser, 1696, in folio. Mr. Leigh
was one of the most learned men of his time, and enjoyed the friendship of Archbishop
Usher. His work is a very valuable help to the understanding of the original languages
of the sacred writings ; and as it may frequently be obtained at a low price, it may be
substituted for either of the following works, which a student may not perhaps be able
to purchase. The Critica Sacra not only gives the literal sense of every word in the Old
and New Testaments, but enriches almost every definition with philological and theolo-
gical notes, drawn from the publications of the best grammarians and critics then extant.
To this work most succeeding Lexicographers on the Old and New Testament have been
greatly indebted. ;
2. A Greek and English Lexicon to the New Testament: in which
the Words and Phrases occurring in those sacred books, are distinctly
explained ; and the meanings assigned to each authorised by references
to passages of Scripture, and frequently illustrated and confirmed by
Citations from the Old Testament and from the Greek writers. By John
Parkhurst, M. A. 4to. and 8vo.
The first edition of this admirable work appeared in 1769 ; the second (which is con-
sidered as the best) in 1794, both in quarto; and numerous subsequent well executed
editions in royal 8vo. have enabled the students of the Greék Testament to avail them-
selves of the valuable stores of philology which Mr. Parkhurst has provided for them.
To the work is prefixed a plain and easy Greek Grammar, adapted to the use of learners,
and those who understand no other language than English ; it is one of the clearest and
best summaries of Greek Grammar ever printed.
3. Novum Lexicon Grezco-Latinum in Novum Testamentum, con-
gessit et variis observationibus philologicis illustravit Johannes Friede-
ricus Schleusner. Lispsiz, 1819. 4 parts in 2 vols. 8vo.
This is the fourth and best edition of an invaluable work : the first appeared at Leipsic
in 1791; the second in 1801; and the third in 1808. An elegant reprint of this Lexicon
was executed at the University press, Edinburgh, in 1814, in two vols. 8vo.: the Ger-
man quotations introduced by Schleusner are in this edition translated into English by
the editors, Messrs. Smith, Strauchon, and Dickenson. Another reprint of this Lexicon
issued from the Glasgow press in 1817, also in two volumes 8vo. The fourth Leipsic edi-
tion contains many additional words and new observations which are interspersed through
the work. The Preface contains a’severe philippic against the two reprints just noticed.!
4. Christiani Schoetgenii Novum Lexicon Greco-Latinum in Novum
Testamentum: post J. T. Krebsium recensuit, et variis observationibus,
philologicis et criticis, locupletavit G.L. Spohn. Lipsiz, 1790. 8vo.!
' Indispensable as the Lexicons of Schleusner and Spohn are to Biblical students, the
author cannot omit the following salutary advice of Bishop Jebb. —“ I would,” he says,
«< earnestly exhort those biblical students, who may happen to use, (as, with proper caution,
all advanced students will find it their advantage to use, ) the Lexicons of Spohn and Schleus-
ner for the New Testament, and those of Schleusner and Bretschneider for the Septuagint
and Apocrypha, to be particularly on their guard against alleged identity of meaning,
in words whose ordinary signification is any thing but synonymous. In such cases, let
the cited passages be carefully examined ; and I venture to affirm, that, instead of syno-
nymous, there will almost universally be found an important variation of meaning be-
tween the related members: commonly a progress in the sense, but always such a vari-
ation, as will quite supersede the necessity of resorting to. an unusual, much less an
unprecedented, acceptation of the terms employed.’’ Bp. Jebb’s Sacred Literature, p. 51.
VOL. Il. ZZ
106 APPENDIX. . [ No. II. Sect. III.
The first edition of Schoetgenius’s Lexicon was published at Leipsic, in 1746; Kreb’s
corrected and enlarged edition appeared also at Leipsic, in 1765, both in 8vo, Previously
to the appearance of Schleusner’s work, Spohn’s third edition was justly considered as
the best Greek and Latin Lexicon to the New Testament, for which it may be substituted
by those who cannot afford to purchase Schleusner’s volumes, !
5. A Greek and English Manual Lexicon to the New Testament, with
examples of all the irregular and more difficult inflections. By J. H.
Bass. London, 1820. 12mo.
This little volume is confessedly a manual Lexicon for young students of the Greek
Testament. Its author has. carefully abridged the more diffuse explanations of other
Lexicons; but it is noticed here, principally because it contains nearly fifty articles com-
monly omitted in other Lexicons of the New Testament, and which are supplied from
the fourth edition of Schleusner above noticed.
6. A New Greek and English Lexicon to the New Testament; in
which the Quantity of all the doubtful Vowels is carefully marked, and
Genealogical Tables connected with the Sacred History are annexed.
For the Use of Schools. By the Rev. Henry Laing, LL.D. London,
1821. 8vo.
7. Novus Thesaurus Philologico-Criticus, sive Lexicon in LXX et
reliquos interpretes Greecos ac Scriptores Apocryphos Veteris Testa-
menti; post Bielium et alios viros doctos congessit et edidit Johannes
Friedericus Schleusner. Lipsiz, 1820, 1821; in 5 parts or vols. 8vo.
Glascuz: curaverunt et excuderunt A. et J. M. Duncan, Academize
Typographi, impensis R. Priestley, Londini, 1822. In three thick
volumes, 8vo. Υ
Biel’s Novus Thesaurus Philologicus, sive Lexicon in LX X. was published at the Hague
in 1779—1783, in 3 vols. 8vo. Two Spicilegia, or supplements of words omitted, were
published by Schleusner (Lipsiz, 1784, 1786. 8vo.), and a third by Bretschneider.
(Lipsiz, 1805. 8vo.) On the basis of these publications Schleusner has produced a
Lexicon for the Septuagint Greek version, which is surpassed only by his Lexicon for the
New Testament. ;
The edition, which in 1822 issued from the University Press at Glasgow, reflects great
credit on the printers, Messrs. A. and J. M. Duncan, as well as on the publisher, at
whose expense it has been undertaken: it is very beautifully executed. In this edition
many typographical errors, particularly in the Greek and Hebrew quotations, have been
corrected ; and the references tothe chapters and verses, which in the foreign edition are
very inaccurate, have been carefully amended. Professor Schleusner’s German expla-
nations of particular words uniformly have English Translations attached to them: and
to the third volume there is appended an index of all the Hebrew words occurring in the
work, together with a collation of verses and chapters, as set out respectively in the edi-
tions of the Greek Septuagint superintended by Wechel and Bos. The former of these
will in a great measure supply the want of a Hebrew Lexicon. This Appendix, which
fills nearly three hundred pages, is not to be found in the Leipsic Edition.
It is greatly to be desired that some biblical scholar, possessing sufficient leisure, would
collate Schleusner’s two Lexicons and that of Mr. Parkhurst, together with the very
numerous Commentators and Critics referred to by them, as well as the best recent British
Commentators; and from their united labours produce a copious-Greek and English
Lexicon to the New Testament and to the Septuagint. Such an undertaking would be
a work of immense labour; but the benetit to the majority of Biblical students, who can
rarely afford to purchase many books, would be incalculable.
8. Clavis Philologica Novi Testamenti, auctore M. Christ. Abraham
Wahl, Verb. Div. apud Schneebergenses Ministro. Lipsia, 1822. 2 vols.
8vo. |
This is a very useful Greek and Latin Lexicon to the New Testament: it is expressly
designed for those who cannot afford to, purchase Schleusner’s Lexicon, above noticed,
The author professes to have availed himself diligently, of every critical help he could
procure; and to have avoided that excess of philological speculation, which, unhappily
for inexperienced students is too often found in Schleusner’s masterly work, and which
has called forth the animadyersions of Bishop Jebb. See the note in p. 705.
! See the note in preceding page.
No. III. Sect. 1. Lexicons of the Kindred Languages. 707
9. Bretschneider (Ὁ. G.) Lexicon Manuale Greeo-Latinum in Li-
bros Novi Testamenti. Lipsiz, 1823. 2vols. 8vo.
No. III.
A NOTICE OF THE PRINCIPAL LEXICONS AND GRAMMARS OF THE
COGNATE, OR KINDRED LANGUAGES.
[ Referred to, in Page 33. of this Volume. ]
SECTION I.
Lexicons of the Kindred Languages.
1. Lexicon Heptaglotton, Hebraicum, Chaldaicum, Syriacum, Sa-
maritanum, Ethiopicum, Arabicum, conjunctim; et Persicum separatim.
In quo omnes voces Hebree, Chaldze, Syre, Samaritane, /Ethiopice,
Arabic, et Persice, tam Manuscriptis, quam impressis libris, cum-
primis autem in Bibliis Polyglottis, adjectis hinc inde Armenis, Turci-
cis, Indis, Japonicis, &c. ordine Alphabetico, sub singulis Radicibus
digestee, continentur, &c. Cui accessit brevis et harmonica (quantum
fieri potuit) Grammatice omnium precedentium Linguarum Delineatio.
Authore Edmundo Castello, 5. T. Ὁ. Regiz M. 4 sacris: Lingue Ara-
bice apud Cantabrigienses Professore, &c. Londini imprimebat Thomas
Roycroft, LL. Orientalium Typographus Regius, 1669. 2 vols. folio.
This work, which forms the companion to Bp. Walton’s Polyglott Bible noticed in
pp- 116—118.of the present volume, is perhaps the greatest and most perfect undertaking
of the kind hitherto performed by human industry and learning. “ Dr. Castell expended
both his fortune and his life in this immense undertaking. It is true he had help from
several learned men. Dr. Murray lent him assistance in the Arabic ; Doctor (afterwards
Bishop) Beveridge, in the Syriac; and Dr. Wansleb, in the #thiopic. But the person
to whom he was most indebted was the celebrated Dr. Lightfoot, a man who, for the
amiableness of his disposition, the purity of his manners, and the extent and depth of
his literary knowledge, had, even in that age of profound learning, no superior, and
since no equal. So implicitly did Dr. Castell depend on his judgment, that when he
began that work, in 1657, he wrote to him for direction and advice, promising either to
proceed in or suppress it, as he should determine. Dr. Lightfoot not only helped on
this immortal work by his counsels, corrections, &c. but he also contributed money, and
procured subscriptions, so that Dr. Castell acknowledged there was no man in the three
kingdoms to whom he owed so much. When Dr. Castell sent him his Lexicon, he ac-
knowledged that it owed a great part of its perfection to his learning and industry, and
thought his name should occupy a distinguished place in the title-page. The Persic
Lexicon is the fruit of the joint labour of himself and Golius. This part of Dr. Castell’s
work has been undervalued by such as either did not or could not consult it; but it is
an excellent work ; and to it even Meninski and Richardson are indebted for a multitude
of articles. Its chief fault is want of distinct arrangement; the words are sadly inter-
mixed, and many Persian words are printed with Hebrew types, probably because they
had but few Persian characters. Dr. Castell laboured at this work for seventeen years,
during which time he maintained in his own house, at his own cost, seven Englishmen
and seven foreigners, as writers, all of whom died before the work was finished. The
names of those respectable literary drudges I have not been able to find. Besides the
19,000]. of his own property, which this great man expended on this work, he was
obliged to borrow 1800/. more; and not being able to make up this money, he was
constrained to make application to King Charles 11. and entreat him, ne carcer esset
premium tot laborum et sumptuum—that a prison might not be the reward of so many
labours and so much expense. This produced a letter from the king, in 1660, to all
the archbishops, bishops, dukes, lords, and nobles of the realm, recommending the work,
and earnestly soliciting pecuniary assistance in behalf of its distressed and embarrassed
author; which was followed, three years after, by one from the Archbishop of Canter-
bury, directed to all the clergy, on the same behalf; and, afterwards, by another from
22 2
708 APPENDIX. [No. Il.
twenty-nine English and Irish prelates, earnestly entreating the public not to permit
this great man to sink under his labours, and the pecuniary embarrassments brought on
him by a work, which he had undertaken for the honour of God, the promotion of re-
ligion and learning, and consequently the good of mankind. 15 it not strange, that when
the king and the clergy laid this so much to heart, and recommended it so warmly, the
author’s embarrassments should still continue? The reason seems to have been this —
the nation was impoverished, and the exchequer itself emptied, by the late civil wars. —
At the end of the third page of his Preface, he makes the following complaint, which
‘no scholar can read without pain of heart; “ Socios quidem habui in hoc opere, sed
perexiguo tempore mecum in illo commorantes, nescio an dicam, immensitate laboris
plane exterritos. Per plures annos, jam extate provectus, et una cum patrimonio satis
competenti, exhaustis etiam animi viribus, oculis caligantibus, corporis variis in hoc
opere confractis, et dislocatis membris, relictus sum solus, sine amanuensi, aut vel correc
tore ullo.”” He died in 1685. Some copies of this Lexicon have in the title, “ Londini,
Scott, 1686; but this proves nothing more than a re-impression of the title; for there
never was a second edition of the work. (Clarke’s Bibliographical Dictionary, vol. i.
pp. 268—270.) For other interesting particulars concerning this distinguished but ill-
‘requited scholar, see Chalmers’s Biographical Dictionary, vol. viii. pp. 398—400.
2. V. Schindleri Lexicon Pentaglotton, Hebraicum, Chaldaicum, Sy-
riacum, Talmudico-Rabbinicum, et Arabicum. Hanovie, 1612. folio.
SECTION II.
Syriac Grammars and Lezicons.
}. Johannis Leusdeni Schola Syriaca, una cum Dissertatione de
‘Literis et Lingua Samaritanorum. Ultrajecti, 1658. 12mo.
2. Caroli Schaaf Qpus Aramzum, complectens Grammaticam Chal-
daicam et Syriacam, Selecta ex Targumim, cum versione Latina,
necnon Lexicon Chaldaicum, &c.- Lugduni Batavorum, 1686. 12mo.
3. J.D. Michaelis Grammatica Syriaca. Hale, 1784. 4to.
4, A Syriac Grammar, principally adapted to the New Testament in
that language. By Thomas Yeates. London, 1821. 8ve.
5. Martini Trostii Lexicon Syriacum. Cothenis Anhaltinorum, 1623.
4to.
6. Aigidii Gutbirii Lexicon Syriacum. Hamburgi, 1667. 12mo.
7. Caroli Schaaf Lexicon Syriacum Concordantiale, omnes Novi
Testamenti Syriaci voces, et ad harum illustrationem multas alias Syri-
‘acas, et linguarum affinium dictiones complectens, cum necessariis
indicibus, Syriace et Latino, ut et catalogo nominum propriorum et
Gentilium N. T. Syr. Lugduni Batavorum, 1709. 4to.
This work was published as a companion to the beautiful edition of the Syriac Testa-
ment, published at Leyden in the same year. In his preface, Schaaf makes honourable
mention of the previous labours of Trostius, Gutbirius, and especially of the Syriac
Lexicon contained in the Heptaglott Lexicon of our learned countryman Edmund
Castell. !
8. An introduction to the Syriac Language; in which the Genius of
the Language is explained by a new and simple Principle of Analysis.
By the Rev. Frederick Nolan. London, 1821. 12mo.
’ Castell’s Syriac Lexicon was reprinted at Gottingen in 1788, in two parts, forming
one volume small 449,
Sect. III.] Arabic Grammars and Lexicons. 709
SECTION III.
Arabic Grammars and Lexicons.
1. Philippi Guadagnoli Breves Arabice Linguz Institutiones. Rome,
1642. 4to.
2. Thome Erpenii ἐδδρτορος Arabica, eum fabulis Lokmani, et ex-
cerptis anthologiz veterum Arabiz poetarum. Arabice et Latine inter-
prete Alberto Schultens. Lugduni Batavorum, 1748, 1767. 4to.
The first edition of Erpenius’s Arabic Grammar appeared in 1636, in 4to. Those of
1748 and 1767 are considered the best.
3. Thome Erpenii Rudimenta Lingue Arabice. Florilegium sen-
tentiarum et Clavem dialectorum adjecit Albertus Schultens. Lugduni
Batavorum, 1770. 4to. Best edition.
4. A Grammar of the Arabic Language, in which the rules are illus-
trated by authorities from the best writers. By John Richardson. Lon-
don, 1776. Ato.
5. Grammaire Arabe, par Silvestre de Sacy. Paris, 1810. 2 vols. 8vo.
6. Institutiones Grammatice Arabice, auctore Antonio Aryda. Vin-
dobone, 1813. 4to.
7. Institutiones ad Fundamenta Lingue Arabice: accedunt sententiz
et narrationes Arabicez, una cum Glossario Arabico-Latino. Auctore
Ern. Frid. Car. Rosenmillero, Theol. Doct. et in Academia Lipsiensi
Prof. ordinario. Lipsiz, 1818. 4to.
Of the very numerous grammars of the Arabic Language which have been published,
this of Professor Rosenmiiller is considered the best. The author has made great use of
‘Sacy’s Grammaire Arabe ; and the Chrestomathy, or selection of passages from Arabic
Writers, enhances the value of his publication.
8. Antonii Giggeii Thesaurus Linguze Arabic; seu Lexicon Arabi-
cum Latinum. Mediolani, 1632. 4 vols. folio. :
This is a very valuable work, though greatly inferior in point of correctness to the fol-
lowing Lexicon of Golius.
9. Jacobi Golii Lexicon Arabico-Latinum, contextum ex probatior-
ibus orientis Lexicographis. Accedit Index Latinus copiosissimus, qui
Lexici Latino-Arabici vicem explere possit. Lugduni Batavorum, 1653.
folio.
« This is an invaluable work, and the best on the subject ever published. It is in every
respect well edited. ‘The arrangement of the words, the definitions given, the paper,
types, and typographical execution, — are all in the first style of accuracy and elepaneest:
Bibliog. Dict. vol. iv. p.7.
10. Jacobi Scheidii Glossarium Arabico-Latinum Manuale. Lugduni
Batavorum, 1769. 4to.
11. Johannis Jahn Lexicon Arabico-Latinum, Chrestomathie Ara-
bice accommodatum, et Chrestomathia Arabica. Vindobone, 1802.
2 vols. 8vo.
12. Dictionnaire Abrégé Francais-Arabe. Par J. F. Ruphy. Paris,
1802. 4to.
For a full account of Arabic Grammars and Lexicons, the reader is referred to Schnur- ὦ
rer’s Bibliotheca Arabica, in which their dates, &c. are particularly specified,
ee
710 APPENDIX. [ No. ΠΙ.
SECTION IV.
Ethiopic Grammar and Lexicons.
1. Jobi Ludolphi Grammatica Lingue Ambharice (vel /Ethiopice),
que vernacula est Habessinorum. Francofurti ad Moenum, 1698, folio ;
1702, folio. Best edition. :
2. Jobi Ludolphi Lexicon Amharico-Latinum. Francofurti ad Me-
num, 1698. folio.
This is commonly bound up with the first edition of Ludolph’s Amharic Grammar.
3. Jobi Ludolphi Lexicon /Ethiopico-Latinum. Francofurti ad Me-
num, 1698. folio.
᾽ν
SECTION V.
Egyptian Grammar and Lexicon.
1. Lexicon gyptiaco-Latinum, ex veteribus illius Lingue mo-
numentis summe studio collectum 4 Maturino Veyssiere La Croze.
Edentibus Christiano Scholtz et Carolo Godofredo Woide. Oxonii e
Typographia Clarendoniano, 1775. 4to.
2. Christiani Scholtz Grammatica gyptiaca utriusque dialecti: quam
breviavit, illustravit, edidit Carolus Godofredus Woide. Oxonii e Ty-
pographeo Clarendoniano, 1778. 4to.
These publications are not of common occurrence, and have acquired additional value
since various fragments of the antient Coptic and Sahidic versions of the New Testament
have been published.! Previously to the seventeenth century, Egyptian literature was
but slightly regarded in Europe, and might possibly have been still disregarded, if the
celebrated oriental traveller Bartolomeo De la Valle had not brought to Rome, from
Egypt, among other curiosities, some Coptic or Egptian manuscripts, of which he gave
the perusal to Athanasius Kircher, a voluminous but very indifferent writer in regard to
solidity and fidelity. Kircher, however, has the merit of being the first who published a
book, relating to the Egyptian language, under the title Lingua @gyptiaca’ Restituta.
(Rome, 1643. 4to.) Which was, in fact, nothing but the manuscript dictionary or vo-
cabulary of De la Valle. Theodore Petrus, who had been in Egypt in the same cen-
tury, enriched Europe with several valuable manuscripts ; and he well understanding the
Egyptian tongue, would have proved a restorer of Egyptian literature, had he met with
proper encouragement ; but he could no where find it, not even in London, where he
printed the first psalm as a specimen of the Egyptian language. Happily his manuscripts
were sold to the Elector of Brandenburg, and placed in his library at Berlin.
Dr. Wilkins, a German, and La Croze, a Frenchman, distinguished themselves, in the
beginning of this century, by their cultivation of the Egyptian tongue. The former met
with encouragement and preferment in England; and printed, at Oxford, in 1716, the
Egyptian New Testament. in the Coptic or Lower Egyptian dialect. He also printed
the Pentateuch, at London, in 1731. But being unacquainted with the Sahidic or Upper
Egyptian dialect, he mistock the Sahidic or Thebaidic manuscripts in the Bodleian Li-
brary for faulty Coptic ones. La Croze being librarian to the king of Prussia at Berlin,
and having free access to the Egyptian manuscripts of Petrzus in that library, compiled
from these and some other manuscripts, a valuable dictionary, which he finished in 1722,
He was much assisted in this undertaking by Dr. Jablonsky, a learned professor at Frank-
fort, who collected several materials for him in the Bodleian Library, and that of the king
of France, at Paris. Dr. Jablonsky gave La Croze the first hint that, beside the Coptic
dialect, there was another of Upper Egypt, which is now commonly called the Sahidic or
Thebaidic dialect. He sent him likewise a transcript of a manuscript of this kind
(No. 393, Huntington, in :the Bodleian Library) de Mysteriis Literarum Grecarum,
from which La Croze took Collectionem vocum quarundam Sahidicarum, which is annexed
1 See a notice of them in p, 192. of the present volume.
Sect. VI.] Persian Grammars and Lexicons. Ὁ 711
to his Dictionary. Jablonsky, who on his travels had copied several Egyptian manu-
scripts, communicated them to his brother-in-law, Mr. Scholtz, chaplain in ordinary to
the king of Prussia; who being furnished with the manuscripts at Berlin, and the Dic-
tionary of La Croze, wrote, in 1750, an Egyptian Grammar of both dialects, in two vols.
4to. Several learned men wished that both the Dictionary and the Grammar might be
published, but they could not find a printer furnished with Egyptian types, or who would
hazard the undertaking ; till, at last, the university of Oxford, on a noble principle of
public spirit, determined to take the business in hand. When the Dictionary was print-
ing, Dr. Woide was desired to make some additions to it; but this not being proposed to
him till more than half the work was printed off, he could extend his remarks to three
letters only ; and to render the undertaking more useful, he added an index.
It was intended to print the Grammar of Mr. Scholtz, in two 4to. vols. immediately
after the Dictionary, but it being found too voluminous, Dr. Woide very properly
abridged it; and the work, so far from losing by his abridgment, has gained very con-
siderably ; for Dr. W. has carefully examined, corrected, and improved the Grammar,
by means of manuscripts unknown to Mr. Scholtz, of which he gives an account in the
preface prefixed to the Grammar. The Sahidic part, which is now to be found in this
Grammar, was entirely supplied by Dr. Woide. ~
Two circumstances must particularly recommend this Grammar ; first, that the rules
laid down are illustrated and supported by examples, quoted from the above-mentioned
manuscripts; secondly, that it exhibits both dialects, to one of which we have hitherto
been entire strangers. (Monthly Review (O.S.) vol. Ix. p,1. Nichols’s Anecdotes of
Bowyer, vol. ix. pp. 9—11.)
SECTION VI.
Persian Grammars and Lezicons.
1. Ludovici de Dieu Rudimenta Lingue Persice: accedunt duo
priora capita Geneseos ex Persica translatione Jacobi Tawusi. Lug-
duni Batavorum, 1639. 4to.
2. Angeli a S. Joseph Gazophylacium Linguz Persarum. Amstelo-
dami, 1684. folio.
3. A Grammar of the Persian Language. By Sir William Jones.
London, 1809. 4to. seventh edition.
The first edition of this Grammar appeared in 1775, in 4to. ; in that of 1809 the or-
thography is adapted to the mode of spelling adopted by Dr. Wilkins in his improved
edition of Richardson’s Persian Dictionary. Sir W. Jones’s Grammar forms the fifth
volume of the octavo edition of his works.
4. Francisci de Dombay Grammatica Lingue Persice ; accedunt dia-
logi, histori, sententiz, et narrationes Persice. Vienne, 1804. 4to.
5. A Grammar of the Persian Language. By M. Lumsden, LL.D.
London, 1811. 2 vols. small folio. .
_ 6. Francisci Wilken Institutiones ad Fundamenta Lingue Persarum,
cum Chrestomathia, et auctario ad Chrestomathiam. Lipsiz, 1805;
2 parts forming 1 vol. 8vo. ; ἣ
7. A Dictionary, Persian, Arabic, and English ; with a Dissertation
on the Languages, Literature, and Manners of Eastern Nations. By
John Richardson, Esq. F.S.A. A new edition with numerous additions
and improvements, by Charles Wilkins, LL.D. F.R.S. London, 1806—
1810. 2 vols. royal 4to.
The first edition of this great and elaborate work appeared at Oxford and London in
1777, in one large folio volume. Dr. Wilkins has revised it throughout, corrected the
orthography of every word, and enlarged it to a great extent, with very numerous addi-
tions, which his long residence in India and profound knowledge of the Persian language,
peculiarly qualified him to make. As the bulk and price of this work render it acces-
sible to comparatively few students of Persia, Mr. Hopkins compiled from it an abridg-
ment, intitled a Vocabulary, Persian, Arabic, and English, which was printed at London
in 1810, in 8yo, : ᾿ is
ZZ 4
712 ῖ APPENDIX. [No. IV.
The reader, who is desirous of further information respecting ele-
mentary works, on Oriental Literature, is referred to Professor Lee’s
Sylloge Librorum orientalium, quibus linguarum biblicarum studiost max-
imo cum fructu uti queant. (Cantabrigie, 1821. 8vo.) In this manual,
Prof. Lee has particularly specified those treatises which are most
worthy of the student’s attention.
No. IV.
A LIST OF THE PRINCIPAL WRITERS ON THE CRITICISM AND
INTERPRETATION OF THE SCRIPTURES.
[ Referred to, in Page 491. of this Volume. ]
* As the authors, who have treated on PARTICULAR branches of Sacred
Criticism and interpretation are cited, and the titles of their works are spe-
cified in the course of this work, under the several heads to which they properly
belong, the present notice is designedly restricted to the Principal Writers,
who have treated GENERALLY on these topics.
fe An Introduction to the reading of the New Testament, by MM.
Beausobre and L’Enfant. Cambridge, 1779, 1788, 1806, 1816, 1819. 8vo.
This was originally a preface to the French version of the New Testament published by
MM. Beausobre and L’Enfant at Amsterdam in 1718. It is also to be found in the
third volume of the Theological Tracts collected by Bishop Watson.
2. Joannis Alberti Bengelii Apparatus Criticus ad Novum Testamen-
tum, criseos sacree compendium, limam, supplementum, ac fructum ex-
hibens. Cura Philippi Davidis Burkii. Tubinge, 1763. 4to. ,
The first impression of this work appeared in Bengel’s edition of the Greek Testament,
published at Tubingen, in 1734. 4to. It was materially enlarged and corrected by Burkius.
Much as has been done by later critics, the researches of Bengel are not superseded by their
learned labours. .
3. The Sacred Classics Defended and Illustrated, by Antony Black-
wall. London, 1727, 1731. 2 vols. 8vo.
Blackwall was a strenuous advocate for the purity of the Greek style of the New Testa-
ment, which he vindicates in his first volume. The second volume, which is the most
valuable, contains many excellent observations on the division of the New Testament into
chapters and verses, and also on various readings. This work was translated into Latin
by Christopher Woll, and published at Leipsic, in 1736. 4to.
4. C. A. Bode Pseudo-Critica Millio-Bengeliana, qua allegationes pro
variis Novi Testamenti Lectionibus refutantur. Hale, 1767. 2 vols. 8vo.
Dr. Mill in his critical edition of the Greek ‘Testament, not being sufficiently acquainted
with the Oriental Versions, had recourse to the Latin translations of them in Bishop
Walton’s Polyglott, for the various readings of those versions. | Consequently he erred
whenever these were incorrect. Similar mistakes were committed by Bengel from the
same cause. The design of Professor Bode is to correct the defects and mistakes of those
eminent critics. Bode is considered by his countrymen as a man of most extensive learn-
ing, but totally destitute of elegance as a writer. :
5. Hore Biblice ; being a connected Series of Miscellaneous Notes
on the original Text, early Versions, and Printed Editions of the Old
No. IV.] Writers on the Criticism, &c. of the Scriptures. 713
and New Testament. By Charles Butler, Esq. Oxford and London,
1799. 8vo.
The first edition of this judicious manual of Biblical Criticism was privately printed in
1797, for the author’s friends, It has since been repeatedly printed in royal Svo. with
an additional volume treating on the books accounted sacred by the Mohammedans,
Hindoos, Parsees, Chinese, and Scandinavians. In 1810 M. Boulard published a French
translation of this work from the edition printed at Oxford, in 1799.
6. Dissertations, qui peuvent servir de Prolegoménes de |’Ecriture
Sainte. Par Dom. Calmet. Paris, 1720. 3 vols. 4to.
These dissertations were originally prefixed by Calmet to the different books of Scrip-
ture, and published in his commentary; in this 4to. edition Calmet has collected them
with considerable additions. -
7. Ludovici Cappelli Critica Sacra; sive de Variis, 4185 in Sacris
Veteris Testamenti libris occurrunt, Lectionibus Libri sex. Parisiis,
1650. folio. Hale, 1775—1786. 3 vols. 8vo.
In this work Cappel attacked the notion, which at that time obtained generally among
biblical critics, of the absolute integrity of the Hebrew text. So much were the French
Protestants displeased at it, that they prevented it from being printed either at Sedan,
Geneva, or Leyden. At length Father Morinus and some other learned men in com-
munion with the church of Rome, obtained permission for its publication at Paris. It is
now admitted that Cappel has fully proved his point. He was however severely attacked
by Arnold Boott, and especially by the younger Buxtorf, who in 1653 printed his Anti-
Critica, seu Vindicie Veritatis Ebraice adversus Ludovici Capelli Criticam, quam vocat
Sacrain, &c. Basilex, 4to. ; in which Buxtorf most strenuously advocates the authority
and absolute integrity of the Hebrew text. This standard work, which cost its learned
author thirty-six years labour, exhibits in six books the various readings, which result,
1. From a juxta-position of different parts of the Old Testament; 2. From a collation
of the parallel passages of the Old and New Testament; 3. From collations of the
Masora, Samaritan Version, and most antient printed editions of the Hebrew Scriptures ;
4. From a collation of the Septuagint with the Hebrew text; 5. From collations of the
Hebrew text with the Chaldee Paraphrase, and the Greek versions of Aquila, Symmachus,
and Theodotion; with the Latin Vulgate ; and with the Masoretic and Rabbinical commen-
tators; 6. The sixth and concluding book treats on the errors, which are to be ascribed
to transcribers, and on the readings derived from conjectural criticism. The best edition
of Cappel’s work is the octavo one above noticed ; it contains his various defences of him-
self against his bitter antagonists, and was superintended by MM. Vogel and Scharfen-
berg, who have inserted numerous valuable notes, in which the arguments and statements
of Cappel are occasionally examined, corrected, or refuted.
8. Joh. Gottlob Carpzovii Critica Sacra Veteris Testamenti. Lipsie,
1738. 4to.
Tnis elaborate work consists of three parts, treating 1. On the Divine Origin, Authen-
ticity, Divisions, and original Language of the Old Testament, the Masora, Keri and
Ketib, and the principal MSS. and Editions of the Hebrew Scriptures ;—2. On the dif-
ferent Versions of the Old Testament, antient and modern; and 35. A Vindication of the
Hebrew Scriptures against the rude Attacks of Mr. Whiston, in his Essay towards restor-
ing the true Text of the Old Testament. Carpzov adheres to the high notions which in
his time continued to prevail, concerning the integrity of the Hebrew Text: but (Bp.
Marsh remarks) ‘ if proper allowance be made on this account, it will be found to be a
very useful work, and replete with information on the subject of Hebrew criticism.”
(Lectures on Divinity, part ii. p. 133.)
9. Introductio ad Libros Canonicos Veteris Testamenti omnes, prz-
cognita Critica et Historica ac Auctoritatis vindicias exponens. Adornata
studio D.J.Gottlob Carpzovii. 4to. Lipsia, 1731; 2d. edit. 1741.
The reader will here find very learned disquisitions upon every book of the Old Testa-
ment, and a catalogue of the most approved writers on most of them. “9 Carpzov was a
man of profound erudition and indefatigable industry. His work contains the principal
materials, which had been afforded by his predecessors, perspicuously arranged, and aug-
mented by his own valuable observations.’’ (Bp. Marsh.)
10. The Sacred Interpreter: or a practical Introduction towards a
beneficial reading and thorough understanding of the Holy Bible. By
714 APPENDIX. > [NovIV.
David Collyer, Vicar of Great Coxwell, Berks. 8vo. 2vols. London,
1746; Carlisle, 1796. Last edition, Oxford, 1815.
«ς The author of this work lived in the former part of the last century ; it not only went
through several editions in England, but in 1750 was translated into German. It is cal- |
culated for readers in general, and is a good popular preparation for the study of the
Holy Scriptures.”” (Bp. Marsh.)
11. J.A. Dathii Opuscula ad Interpretationem et Crisin Veteris Testa-
menti. Edidit E.F.C. Rosenmiiller. Lipsiz, 1796. 8vo.
12. J.G. Eichhorn Einleitung ins Alte Testament.—Introduction to
the Old Testament, by J.G. Eichhorn. Leipzig, 1803—12. 4 vols. 8vo.
Latest and best edition. |
13. J.G. Eichhorn, Einleitung ins Neue Testament. Leipzig, 1804—
1815. 3 vols. 8vo.
Professor Eichhorn succeeded the celebrated Michaelis in the Divinity Chair at Gottin-
gen. His works are considered classical on the subject of Biblical Criticism. Proposals
‘ were issued, many years since, by the Rev. Dr. Lloyd, Regius Professor of Hebrew at
the univerity of Cambridge, for publishing by subscription a translation from the German
of Professor Eichhorn’s Introduction to the Study of the Old Testament. But the trans-
lation never appeared. Of this work the reader will find a copious analysis in the
Monthly Review (N.S.) vol. xxiii. pp. 481—497. Of the Introduction to the New
‘Testament no notice has hitherto appeared in the English Literary Journals. Eichhorn
is one of those German Divines, who reject the inspiration of Moses ; and he is of opinion
that the great Jewish Legislator compiled his primeval history from distinct sagas or tra-
ditional documents. A notice of his eccentric hypothesis relative to the Apocalypse will
be found infra, in No. VII. Sect. VI. § 2. among the commentators on the Revelation
of Saint John.
14. Fabricy (Pére), Des Titres Primitives de la Revelation; ou con-
siderations sur l’Integrité du Texte Original de l’Ancien Testament.
Rome, 1772. 8vo.
This work contains much curious learning, urged with a considerable degree of inge-
nuity, in favour of the Masoretic system.
15. J.F. Fischeri Prolusiones de Versionibus Grecis Librorum Veteris
Testamenti. Lipsiz, 1772. 8vo.
16. Nicolai Fulleri Miscellanea Sacra, cum Apologia contra V.Cl.
Johannem Drusium. Lugd. Bat. 1622. 8vo. edit. opt. Also in the last
volume of the Critici Sacri.
17. Institutes of Biblical Criticism, or Heads of the Course of Lectures
on that subject, read in the University and King’s College of Aberdeen.
By Alexander Gerard, D.D. Edinburgh, 1808. vo.
“ Of general and elementary treatises,”’ on sacred criticism, ‘‘ there is none which is more
to be recommended, either for perspicuity or correctness, than the Institutes of Biblical
Criticism, published by Dr. Gerard, Professor of Divinity at Aberdeen.” (Bp. Marsh.)
18. Gesenii (Guilielmi) Anecdota Oxoniensia, Tornus Primus. Lipsiz,
1822. Ato.
This volume comprises two fasciculi, the first of which contains the Samaritan Psalms,
with an Arabic version and notes: :n the second fasciculus, there 15. a dissertation on
Syriac Lexicons, with specimens of the hitherto inedited lexicons of Bar Ali and Bar
Buhluli. :
19. Salomonis Glassii Philologia Sacra; qua totius §.S. Veteris et
Novi Testamenti Scripture tum Stylus et Litteratura, tum Senstis et
Genuine Interpretationis Ratio et Doctrina, libris quinque expenditur ac
traditur. Lipsiz, 1725. 4to. Best Edition.
An “ inestimable and immortal work, than which none can be more useful for the in-
terpretation of Scripture, as it throws an uncommon degree of light upon the language
and phraseology of the inspired writers.’ (Mosheim’s Eccl. Hist. vol. v. p. 296.) The
first edition was printed at Jena in 1623, and, was followed by several others at the
same place, in 1643, 1663, and 1668; at Frankfort, in 1653; at Leipsic, in 1691, 1705,
OO eee ee eee
No. IV.] Writers on the Criticism, §c. of the Scriptures. 715
1713, and at Amsterdam in 1711, all in quarto. The first and second books treat on the
style and meaning of the sacred writers; the third and fourth on Sacred Grammar, and
the fifth on Sacred Rhetoric. To the edition of 1705 and the subsequent impressions is
annexed a treatise, by Glassius, on Sacred Logic, first published by Olearius at Jena in
1704, A new edition of this work was published in four volumes 8vo. at Leipsic, in 1776,
1795, 1797, by the Professors Dathe and Bauer, intitled Salomonis Glassii Philologia Sacra
his Temporibus accommodata. The first volume, in two parts, edited by Dathe, contains
the treatises de Grammatica et Rhetorica Sacra, which are materially improved without
debasing Glassius’s pious and learned expositions of Scripture by his own speculations.
The second yolume, edited by Prof. Bauer of Altorf, contains the Critica Sacra, Glas-
sius had adopted Buxtorf’s high notions concerning the integrity of the Hebrew text,
which are properly modified in Bauer’s revision of the work. The third volume contains
Glassius’s second book, which treats on the interpretation of Scripture ; as it is frequently
to be met with in a detached form, it is noticed in p. 723. infra, among the works on that
branch of sacred philology.
20. A Key to the Old Testament and the Apocrypha: or an account
of their several books, their contents and authors, and of the times
when they were respectively written. By Robert Gray, D.D. 8vo.
London, 1790.
The very numerous editions which have been printed of this valuable work, attest the
estimation in which it is deservedly held. It was undertaken in imitation of the late
Bp. Percy’s well known and often printed ‘‘ Key to the New Testament, giving an
account of the several books, their contents, their authors, and of the times, places, and
occasions on which they were written ;”’ but it is a much more elaborate performance.
Dr. Gray has diligently consulted, and brought together a great mass of information
from the writings of the fathers, the antient ecclesiastical historians, and other original
authorities which are not accessible to the generality of students. Bp. Mant and Dr. Doyly
have liberally availed themselves of Dr. G.’s, researches in their recent valuable com-
mentary on the Holy Scriptures.
21. A General Introduction to the Study of the Hebrew Scriptures,
with a critical History of the Greek and Latin Versions of the Samaritan
Pentateuch, and of the Chaldee Paraphrases. By the Rev. George
Hamilton, 8vo. Dublin, 1814.
The origin and antiquity of the Hebrew language and characters, vowel points, various
readings, and the question relative to the integrity of the present text, together with an
account of the Rabbinical notes on the Old Testament, are the topics principally discussed
in this small volume; and to these succeed a notice of the different versions and para-
phrases mentioned in the title. “ Its general execution is highly creditable to the author’s
industry and judgment; and we cheerfully recommend it to that class of students for
whose use is was chiefly designed.”” (Eclectic Review, (N. S.) vol. i. p. 503.)
29. An Introduction to the Study and Knowledge of the New Tes-
tament, by Edward Harwood, D. D. 8vo. 2 vols. London, 1767, 1771.
The author designed a third volume, which was to embrace various critical questions
respecting the New Testament, but died before it appeared. Though styled an Intro-
duction, “ it is evidently not so in the sense in which the above-mentioned works are
introductions. It does not describe the several books of the New Testament, but contains
a collection of dissertations; relative, partly, to the characters of the sacred writers, partly
to the Jewish history and customs, and to such part of Heathen antiquities as have
reference to the New Testament. But as these dissertations display great erudition, and
contain much information illustrative of the New Testament, Dr. Harwood’s Introduction
is certainly to be recommended to the theological student.” (Bishop Marsh.) Another
experienced divinity tutor, (the late Rev. Dr. Williams) has also justly remarked that this
work may be read with advantage, making allowance for the author’s theological sen-
timents, (Christian Preacher, p. 417.) which were Arian. We have derived some very
useful illustrations from Dr. Harwood’s labours in the third volume of this work.
23. Humphredi Hody de Bibliorum Textibus Originalibus, Versionibus
Grecis, et Latina Vulgata Libri Quatuor. Oxonii, 1704. folio.
“¢ This is the classical work on the Septuagint.” (Bp. Marsh.) The first book contains
Dr. Hody’s dissertation, with improvements, against Aristeas’s History, which he had
before published in 1685 in opposition to Isaac Vossius’s Dissertationes de Septuaginta
Interpretibus, eorumque Tralatione et Chronologid: in which the latter ascribed more
716 APPENDIX. Ἶ [No. IV.
authority to the Greek Version than to the Original itself. In the second book the
author treats of the true authors of the Septuagint Version,—of the time when, and the
reasons why it was undertaken, — and of the manner in which it was performed. The
third book contains a history of the original Hebrew text, of the Septuagint, and of the
Vulgate Latin Version, shewing the authority of each in different ages, and that the
Hebrew text, has always been most esteemed and valued. In the fourth and last book
he gives an account of the Greek Versions of Symmachus, Aquila, and Theodotion, and
of Origen’s Hexapla, and other antient editions ; to which are subjoined lists of the books
of the Bible at different times, which exhibit a concise but full and clear view of the
canon of Scripture. The result of Dr. Hody’s learned researches is similar to that
above detailed in Part I. pp. 164—177. of this volume.
24. Introductio in Libros Sacros Veteris Foederis in Compendium
redacta a Johanne Jahn. Vienne, 1804. 8vo.. .
The author of this valuable work is of the Roman Catholic communion, and has
diligently consulted the best continental writers who have treated on the study of the
Bible. This introduction is divided into two parts; in the first are discussed various
questions relative to the divine authority and inspiration of the Scriptures, the principal
editions and versions of them, both Jewish and Christian, the nature of various lections,
&c. The second part contains a series of disquisitions on each book of the Old Testa-
ment, as well as of the apocryphal books, which, of course, are recognised as genuine.
In these disquisitions, Professor Jahn notices the argument, scope, author, date, &c. &c.
&c. of the several books. _Much important information is, in this volume, condensed
into a small compass: at the end of the book there are forty pages of questions, framed
upon the preceding part of the work, to exercise the memories of students. A good
index, or at least a copious table of contents, however, is wanting to facilitate reference.
25. Sacred Literature ; comprising a Review of the Principles of
Composition laid down by the late Robert Lowth, D. D. Lord Bishop
of London, in his Prelections and Isaiah, and an application of the
principles so reviewed to the illustration of the New Testament; in a
series of Critical Observations on the style and structure of that Sacred |
Volume. By the Rev. John Jebb, A. M. [now D. D. and Bishop of
Limerick]. London, 1820. 8vo. .
A notice of this admirable work has already been given in p. 468. of the present
volume. |
96. A New and Full Method of settling the Canonical Authority
of the New Testament. By the Rev. Jeremiah Jones. Oxford, 1798.
3 vols. 8vo.
The first edition of this elaborate work appeared in 1726, two years after the death of
its learned author (a dissenting minister), who died at the early age of 31. He had
previously published « A Vindication of the former part of St. Matthew’s Gospel, from
Mr. Whiston’s charge of Dislocations ;” in which he successfully proved that our present
Greek copies of that Gospel are in the same order in which they were originally written
by the evangelist. ‘¢ In drawing up these works he took care to consult and examine
the originals, instead of satisfying himself with the quotations of other learned men.
They remain as monuments of his learning, ingenuity, and indefatigable industry, and
would have done credit to the assiduity and ability of a literary man of sixty. They
were become very scarce, and bore a high price, when with the liberality and zeal which
reflects honour on them, the conductors of the Clarendon Press, republished them at
Oxford. Mr. Jones, observes Dr. Maltby, has brought together, with uncommon dili-
gence, the external evidence for the authenticity and genuineness of the canonical books ;
and he has, with equal ability and fairness, stated his reasons for deciding against the
authority of the apocryphal.’’ (Chalmers’s Biographical Dictionary, vol. xix. p. 95.)
97. Bibliotheca Criticae Sacre, circa omnes fere Sacrorum Librorum
difficultates, ex Patrum Veterum traditione et probatiorum interpretunr
collecta. Ab uno ordinis Carmelitarum Discalceatorum Religioso.
(F. Cherubino a S. Joseph.) Lovanii, 1704, 4 vols. folio. ! |
In this very prolix, but elaborate work, every possible question relative to Scripture
criticism is discussed and illustrated, from the writings of the fathers and most eminent
divines, principally of the church of Rome. The last volume contains prefaces to the
different books of the Old and New Testament, exhibiting the time when they were
No. IV. Writers on the Criticism, &c. of the Scriptures. 717
written, their language, authors, and respective authority, together with copious synopses
of the contents of each book. ἡ
28. The State of the Printed Hebrew Text of the Old Testament
considered. By Benjamin Kennicott, M. A. Oxford, 1753—1759.
2 vols. 8vo.
These dissertations preceded Dr. Kennicott’s celebrated collation of Hebrew MSS.
and his edition of the Hebrew Bible, which is noticed in the former part of this volume.
The first dissertation, in two parts, contains a comparison of 1 Chron. xi. with 2 Sam. νυ.
and xxiii., and observations on seventy Hebrew MSS. with an extract of mistakes and
various readings. In the second, the Samaritan copy of the Pentateuch is vindicated ;
the printed copies of the Chaldee Paraphrase are proved to be corrupted; the sentiments
of the Jews on the Hebrew text are ascertained ; an account is given of all the Hebrew
MSS. known to be extant; and also a particular catalogue of one hundred Hebrew
MSS. preserved in the public libraries at Oxford, Cambridge, and the British Museum.
Dr. Kennicott’s first dissertation was translated into Latin by M. Teller, in 2 vols. 8vo.
Lipsiz, 1756.
29. Benj. Kennicotti Dissertatio Generalis in Vetus Testamentum
‘Hebraicum. Curavit P. J. Bruns. Brunsvici, 1783. 8vo.
A neat reprint of Dr. Kennicott’s Dissertatio Generalis, annexed to vol. ii. of his
edition of the Hebrew Bible, noticed in Part I. p. 123. of this volume.
30. Ignatii Koegler Notitia S. S. Bibliorum Judzorum in Imperio
Sinensi. Editio altera. Edidit C. Th. de Murr. Hale, 1806. 8vo.
31. Apparatus Biblicus: or an Introduction to the Holy Scriptures
in three books. 1. Of the original and antiquity of the Jews. 2. Of
the canon, authors, original texts, versions, editions, and interpretations
of Scripture. 3. Of the false gods, &c. mentioned in the Scriptures.
From the French of Ptre Lamy. With Engravings. London, 1728,
2 vols. 8vo. 2d edit.
32. Joannis Lanigan S. Th. D. et in Academia Ticinensi Professoris,
Institutionum Biblicarum Pars prima. Pavia, (1794) 8vo.
The second part of this work has never appeared ; nor has the writer of these pages been
able to obtain the sight even of a copy of the first portion. He has been informed that
it was suppressed in Italy. A short Analysis of the first part is given in the Monthly
Review (N. S.) vol. xxii. pp. 552—554. ; where it is said (p. 555.) that “ this volume
contains a large portion of text matter, well arranged, and accompanied with many
learned notes selected from the best critics of the present age, together with a considerable
number of just remarks from the author’s own pen.
33. Bibliotheca Sacra post Jacobi Le Long et C. F. Boerneri iteratas
curas ordine disposita, emendata, suppleta, continuata ab Andrea
Gottlieb Masch. Hale, 1774—1797. 5 vols. 4to. frequently bound in
two thick volumes.
We have been largely indebted to this publication for much information concerning
the printed editions of the Old and New Testament. To this valuable work Bibliotheca
Biblica Serenissimi Wueriembergensium Ducis, olim Lorkiana, published by J. G. C. Adler,
at Altona, in 1787, (in five parts forming two quarto volumes) forms an indispensable
supplement. It is very justly characterised by Bp. Marsh as “a catalogue of great
merit and utility,’ and contains notices of some versions and translators, which have
escaped even the researches of Dr. Masch.
34. A History of the Principal Translations of the Bible. By John
Lewis, M. A. London, 1739, 1818. 8vo. .
The first edition of this valuable work, to which all succeeding writers on the English
versions of the Scriptures are indebted, was prefixed to Mr. Lewis’s folio edition of the
venerable John Wickliffe’s English version of the New Testament.
35. An Historical View of the English Biblical Translations; the
expediency of revising by authority our present translation; and the
means of executing such a revision. By William Newcome, D. D.
Bishop of Waterford (afterwards Archbishop of Armagh). Dublin,
1792. 8vo. No
718 APPENDIX. | [No. IV.
36. Joannis Leusdenii Philologus Ebrzus, continens Questiones
Ebraicas que circa Vetus Testamentum Ebraum fere moveri solent.
Ultrajecti, 1656, 1672, 1695. 4to. Amsteledami, 1686. 4to.
37. Joannis Leusdenii Philologus Ebraeo-Mixtus, una cum spicilegio
philologico, continente decem questionum et positionum praecipué
philologico-Ebraicarum et Judaicarum centurias. Ultrajecti, 1663, 1682,
1699. 4to.
Besides discussing critical questions, this volume of the laborious philologer Leusden,
treats very copiously on Jewish rites and antiquities.
38. Johannis Leusdenii Philologus Ebrzo-Grecus generalis, conti-
nens questiones Ebreo-Grecas, que circa Novum Testamentum fere
moveri solent. Ultrajecti, 1670, 1685, 1695. 4to.
Various questions relative to the original language of the New Testament, its editions,
versions, divisions, &c. are concisely illustrated in this volume. All the three preceding
volumes of Leusden are valuable, and may frequently be obtained at a low price.
39. Johannis Leusdenii de Dialectis N. T., singulatim de ejus He-
braismis Libellus singularis, item editus ab Joh. Frider. Fischero. Ac-
cessit Joh. Vorstii Commentariolus de Adagiis N. T. Hebraicis. Lipsiz,
1792. 8vo.
This publication contains a reprint of Leusden’s critical disquisitions on the Hebraisms
of the New Testament. They are enriched with very numerous philological observations
of the learned John Frederick Fischer, who first published them in a detached form, in
8vo. in 1754.
40. Molkenbuhr (Marcellini), Problema Criticum: Sacra Scriptura
Novi Testamenti in quo idiomate originaliter ab Apostolis edita fuit ?
Paderborne, 1822. 8vo.
41. Binterim (A. J.), Propempticum ad problema criticum, Sacra
Scriptura Novi Testamenti in quo idiomate originaliter ab apostolis edita
fuerit ἢ A Doctore Marco Molkenbuhr nuper propositum. Moguntie,
1822. 8vo.
The object of Molkenbuhr’s tract is, to revive the absurd and long since exploded
hypothesis, announced in the former part of the last century by father Hardouin, viz. That
the Greek Testament was a translation from the Latin Vulgate. Molkenbuhr has been
most satisfactorily refuted by Binterim, and with equal learning and ability.
42. De Origine Versionis Septuaginta Interpretum: Auctore S. T.
Muecke, correctore Lycei Soraviensis. Zullichovie, 1788. 8vo.
Bp. Marsh pronounces this to be ‘‘ a very useful werk, as it represents both concisely
and perspicuously the several topics which suggest themselves for consideration on the
origin of the Septuagint version.” (Lectures, part lil, p. 123.)
43. The Veracity of the Evangelists Demonstrated, by a comparative
View of their Histories. By the Rev. Robert Nares, A.M. F.R.S.,
ἄς. London, 1815, 1818. 2d Edit. 12mo.
44. An Enquiry into the present State of the Septuagint Version of |
the Old Testament. By Henry Owen, D.D. Rector of St. Olave, Hart
Street. London, 1769. 8vo. ἃ ;
45. A Brief Account, Historical and Critical, of the Septuagint Version
of the Old Testament. By the same Author. London, 1787. 8vo.
46. The Modes of Quotation used by the Evangelical Writers, ex-
plained and vindicated. By the same Author. London, 1789. 4to,
All Dr. Henry Owen’s works are characterised by sound criticism and laborious re-
search. Bp. Marsh, who says that he is an excellent critic, observes that his Historical
and Critical Account of the Septuagint Version “ should be read by every man, who
-wishes to be acquainted with the history of that version.”
47. Critica Sacra; or a short Introduction to Hebrew Criticism.
[By the Rev. Dr. Henry Owen.] London, 1774. 8vo.
No. IV.] Writers on the Criticism, &c. of the Scriptures. 719
This little tract is net of common occurrence. Dr. Owen was a learned and sober
critic, but no advocate for the absolute inerrancy and integrity of the Hebrew text. His
book was violently attacked by Mr. Raphael Baruh in his Critica Sacra Examined.
(London, 1775. 8vo.) Dr. Owen rejoined in a learned tract intitled, Supplement to
Critica Sacra; in which the principles of that treatise are fully confirmed, and the objec-
tions of Mr. Raphael Baruh are clearly answered. London, 1775. Svo.
48. Paleoromaica, or Historical and Philological Disquisitions: in-
quiring, whether the Hellenistic Style is not Latin Greek ? Whether
the many new words in the Elzevir edition of the Greek Testament are
not formed from the Latin? And whether the Hypothesis, that the
Greek Text of many manuscripts of the New Testament is a translation
or re-translation from the Latin, seems not to elucidate numerous pass-
ages, to account for the different recensions, and to explain many
phenomena hitherto inexplicable to the Biblical Critics ? London, 1823.
Svo.
The absurd reasonings and mischievous tendency of this publication, (which is.
noticed here to put the unwary student on his guard against it) are exposed with equal
learning and ability in the British Critic for January, February, and April, 1823; in
the Rev. J. J. Conybeare’s ‘* Examination of certain Arguments” contained in it (Ox-
ford, 1823. 8vo.); and in the Bishop of St. David’s Postscript to the second edition of
his “ Vindication of 1 John v. 7. from the objections of M. Griesbach’’ (London, 1823.)
‘¢ The publication, entitled Palzoromaica, (this distinguished prelate has most justly
said) ‘*is a work of very extensive reading and research ; and abounds with valuable
quotations. _ But the materials are as destitute of selection, as his,’ [the anonymous
author’s] “ strictures are of simplicity and candour.”’ (Postscript, p.196.) The hypothesis,
which the author of Palzoromaica endeavours to maintain, is briefly this: — That the
received text of the Greek Testament is a servile translation from a Latin original long
since lost, and that this translation was made by a writer imperfectly acquainted with
one or possibly with both of the languages in question. In support of this hypothesis,
the anonymous writer has recourse to two sorts of proof, direct and indirect.
1. The direct proof he finds in the many and obvious Latinisms which he asserts to
exist in almost every page of the Greek Text. The principal Latinisms occurring are
enumerated, and accounted for, in p. 30. of this volume: but, besides these, the anony-
mous writer has collected many others, which he has arranged under several heads or
classes, which the nature of the subject and the limits of the present notice forbid us to
detail. The reader is therefore necessarily referred to pp. 29—51. of Mr. Conybeare’s
examination, in which the anonymous writer’s errors are completely exposed.
2. The indirect proofs that the New Testament is a servile translation of a lost Latin
original are two-fold ; first, the existence of certain analogous cases of translation from
the Latin, and particularly the Aldine edition of the Greek Simplicius; and secondly,
the certainty that the Latin rather than the Greek was the prevalent language of Palestine
and its neighbourhood, in the age of the evangelists and apostles.
(1.) Both the Bishop of St. Davids (Postscript, pp. 186. et seq.) and Mr. Conybeare
(Examination, pp. 7—16.) have demonstrated that the case of the Aldine Simplicius is
utterly inapplicable to the purpose for which it is adduced: and to their learned publi-
cations the reader is necessarily referred: It must suffice here to remark that the case
of this Simplicius is very different from that of a book, like the New Testament, which
was in the custody of the whole Christian church, — a book in which every part of the
church took a deep interest, and of which every separate congregation had its copy or
copies. When the Aldine Greek version of the barbarous Latin translation, made by
W. de Moorbeka in the thirteenth century, was published, the Greek original was un-
‘known, and continued to be unknown, until it was discovered a few years since by M.
Peyron: whereas the Greek Text of the New Testament was never lost or missing,
(2.) In full disproof of the alleged certainty of the prevalence of the Latin language, in
Palestine and its vicinity, during the apostolic age, it will be sufficient to refer to pages
15—19. of the present volume, which contain some evidences of the general prevalence
of the Greek Language that have escaped the researches of Bishop Burgess and of
Mr. Conybeare: and also to the fact also mentioned in p. 903. that the old Syriac Version
of the New Testament made in the close of the first, or at the beginning of the second
century, contains many Greek words untranslated ; — an incontestable proof this, of the
previous existence of a Greek original. For the following additional evidences of the
existence of the Greek original of the New Testament we are indebted to that learned
prelate. “If,” says he, “ from the prevalence of the Greek language at the time of the
720 APPENDIX. [No. IV.
Apostles, we extend our view to the state of the Christian church in its earliest period,
we shall find increasing probabilities of a Greek original. All the Gentile churches
established by the Apostles in the East were Greek churches ; namely, those of Antioch,
Ephesus, Galatia, Corinth, Philippi, Thessalonica, &c.” Again: “ The first bishops of
the Church of Rome were either Greek writers or natives of Greece. — According to
Tertullian, Clemens, the fellow-labourer of St. Paul, was the first bishop of Rome,
whose Greek Epistle to the Corinthians is still extant. But whether Clemens or Linus
was the first bishop of Rome, they were both Greek writers, though probably natives ‘of
Italy. Anencletus was a Greek, and so were the greater part of his successors to the
middle of the second century. ‘The bishops of Jerusalem, after the expulsion of the
Jews by Adrian, were Greeks. From this state of the government of the primitive
church by Greek ministers, — Greeks by birth, or in their writings, —arises a high pro-
bability, that the Christian Scriptures were in Greek.
«‘ The works” also “ of the earliest fathers in the church, the contemporaries and im-
mediate successors of the Apostles, were written in Greek. They are altogether silent,
as toany Latin original of the New Testament. They say nothing, indeed, of a Greek
original by name. But their frequent mention of παλαιὰ aytiruma, without any distinc-
tion of name, can mean only Greek originals.
« But if we have in the Greek fathers no mention of a Greek original, we have the
most express testimony of Jerome and Augustin, that the New Testament (with the ex-
ception of the Gospel of St. Matthew, which some of the fathers supposed to have been '
written by its author in Hebrew), was originally composed in Greek. Jerome said, that
the Greek original of the New Testament ‘ was a thing not to be doubted.’”’
“ Of all the [Latin] MSS. of the New Testament, which had been seen by Jerome
(and they must have been very numerous), the author of: Palzoromaica observes, that
‘the whole, perhaps, of the Gospels and Epistles might be versions from the Greek.’
Surely this is no immaterial evidence, that Greek was the original text ; and this will be
more evident, if we retrace the history of the Greek text upwards from the time of Je-
rome. The Greek edition nearest his time was that of Athanasius. Before him, and
early in the same century, Eusebius published an edition by the command of Constantine.
In the third century, there were not less than three Greek editions by Origen, Hesychius,
and Lucianus. In the second century, about the year 170, appeared the Diatessaron
of Tatian, containing not the whole of the New Testament, but a harmony of the four
Gospels. And in the same century we have an express appeal of Tertullian to the au-
thenticum Grecum of St. Paul, which, whether it means the autograph of the Apostle,
or an authentic copy of it, is, of itself, a decisive proof of a Greek original. Again,
in the same century, before cither Tertullian or Tatian, we have, a. ἢ. 127, the Apos-
tolicon of Marcion, which, though not an authenticum Grecum, was Grecum.
“ To the evidence from the Greek editions of the New Testament in the second, third,
and fourth centuries, and Tertullian’s testimony, we may add the language of those Greek
ecclesiastical writings which were not admitted into the sacred canon, but were, for the
most part, of primitive antiquity ;—-_I mean the Apostles’ Creed, the Letter of Abgarus
to Christ, and the Answer to it; the Liturgies of St. James, St. John, and St. Peter;
the Epistle of St. Paul to the Laodiceans; the Apostolical Constitutions, ἄς. These
would never have been written in Greek, if the apostolical writings had not been pub-
lished in the same language.”” (Postscript to Vindication of 1 John vy. 7. pp. 182—185.)
Lastly, the language and style of the New Testament are such as afford indisputable
proof of its authenticity, as an antient volume, and consequently that it was originally
written in Greek. On this topic compare Volume I. pp. 96—100.
On all these grounds, we conclude with the learned writers already cited that Greek
was and is the original language of the New Testament, and consequently that there is no
evidence whatever to support the hypothesis that it is a translation from a lost Latin
original.
49. Institutio Interpretis Veteris Testamenti, auctore Joanne Henrico
Pareau, Litterarum Orientalium Professore in Academia Rheno -Tra-
jectina. Trajecti ad Rhenum, 1822. 8vo.
50. Augusti Pfeifferi Critica Sacra, de Sacri Codicis partitione, edi-
tionibus variis, linguis originalibus et illibata puritate fontium ; necnon
ejusdem translatione in linguas totius universi, de Masora et Kabbala,
Talmude et Alcorano, Dresdz, 1670, 1688, 1702, 1721. 8vo. Lipsiz,
1712. 8vo. Altorfii, 1751. 8vo. Also in the second volume of the coi-
lective edition of his Philological Works, published at Utrecht in 1704.
410. :
No. IV.] Writers on the Criticism, &c. of the Scriptures. 79)
51. Commentatio Critica ad Libros N. T. in genere ; cum prefatione
J. Gottlob Carpzovii. Accurante J. W. Rumpzo. Lipsiz, 1757. 4to.
2d edit. :
_ Critical questions of great variety and importance are here briefly but satisfactorily
discussed by a reference to the writers of the greatest credit who have treated on each of
ther,
52. Sebaldi Ravii Exercitationes Philologice in C. F. Hubigantii Pro-
legomena in Scripturam Sacram. Lugduni Batavorum, 1785. 4to.
** The principles of Houbigant, who carried his conjectures beyond all bounds, have
been very ably combated” in this work. (Bp. Marsh.)
53. F. V. Reinhardi Dissertatio de Versionis Alexandrine authoritate
et usu in constituenda Librorum Hebraicorum Lectione genuina. Vi-
tembergez, 1777. 4to.
54. Joannis Nepomuceni Schefer Institutiones Scripturistice usui au-
_ ditorum suorum accommodata. Pars prima, Moguntie, 1790. Pars se-
cunda, Moguntiz, 1792. 8vo.
55. Joh. Frieder. Schleusneri Opuscula Critica ad Versiones Grecas
Veteris Testamenti. Lipsiz, 1812. 8vo.
56. Christiani Friderici Schmidii Historia Antiqua et Vindicatio Ca-
nonis Sacri Veteris Novique Testamenti. Lipsiw, 1775. 8vo.
57. J. S. Semleri Apparatus ad Liberalem Veteris Testamenti Inter-
pretationem. Hale Magdeburgice, 1773. 8vo.
58. Jo. Sal. Semleri Apparatus ad Liberalem Novi Testamenti Inter-
pretationem. [Illustrationis exempla multa ex epistola ad Romanos
petita sunt. Hale Magdeburgice, 1767. 8vo. 5:
59. Histoire Critique du Vieux Testament. Par le Pére Simon. Paris,
1678. 4to. Amsterdam, 1680. Rotterdam, 1685. 4to. Best edition.
The first edition was suppressed by the Influence of the Jesuit Le Tellier ; it is very
inferior to the subsequent impressions.
60. Histoire Critique du Texte du Nouveau Testament ; ov |’on eta-
blit la Verité des Actes, sur lesquels la Religion Chretienne est fondée.
Par le Pére Simon. Rotterdam, 1689. 4to.
61. Histoire Critique des Versions du Nouveau Testament, ot ]’on
fait connoitre quel a été l’usage de la lecture des livres sacres dans les
principales eglises du monde. Par le Pére Simon. Rotterdam, 1690.
4to.
62. Histoire Critique des Principaux Commentateurs du Nouveau
Testament, depuis le commencement du Christianisme jusques ἃ notre
tems. Parle Pére Simon. Rotterdam, 1693. 4to. .
63. Nouvelles Dissertations sur le Texte et les Versions du Nouveau
Testament. Par le Pére Simon. Rotterdam, 1695. 4to.
All the works of father Simon are characterised by great learning and research. ‘ The
criticism of the Bible being at that time less understood than at present, the researches
which were instituted by Simon soon involved him in controversy, as well with Protestant
as with Catholic writers, particularly with the latter; to whom he gave great offence
by the preference which he shewed to the Hebrew and Greek texts of the Bible above
that which is regarded as the oracle of the church of Rome,— the LatinVulgate. Though
I would not be answerable for every opinion (says Bp. Marsh), advanced by Simon, I
may venture to assert that it contains very valuable information in regard to the criticism
both of the Hebrew Bible and of the Greek Testament.” (Lectures, part i. p. 52.) Wal-
chius has given an account of the various authors who attacked Simon, in his Bibli-
otheca Theologica Selecta, vol. iv. pp. 250—259. The Histoire Critique du Vieux Tes-
tament was translated into English ‘‘ by a person of quality,” and published at London
in 1689. 4to. The translation abounds with gallicisms in every page.
64. Johannis Simonis Analysis et Explicatio Lectionum Masorethica-
rum Kethiban et Karjan Vulgo dictarum, ea forma quz illz in sacro
VOL. II. 3 A
722 APPENDIX. [No. IV.
textu extant, ordine alphabetico digesta. Editio tertia. Hale. 1823.
Svo. .
65. Stosch (Eberhardi Henrici Danielis) Commentatio Historico-Cri-
tica de Librorum Novi Testamenti Canone. Pramissa est Dissertatio
de Cura Veteris Ecclesiz circa Libros Novi Testamenti. Francofurti
ad Viadrum. 1755. 8vo. :
66. Dissertations on the Importance and best Method of studying the
Original Languages of the Bible, by Jahn and others; translated from
the Originals, and accompanied with notes, by M. Stuart, Associate
Professor of Sacred Literature, in the Theological Seminary at An-.
dover.—Andover (Massachussetts), 1821. 8vo.
67. Tychsen (O. G.) Tentamen de variis Codicum Hebraicorum Ve-
teris Testamenti manuscriptorum generibus a Judzis et non-Judais
descriptis, eorumque in classes certas distributione et antiquitatis et
bonitatis characteribus. Rostochii, 1772. 8vo.
68. Usserii (Jacobi, Armachensis Episcopi) de Greca Septuaginta.
Interpretum Versione Syntagma. Londini, 1665. 4to.
« It is divided into nine chapters, and relates to the origin of the version according to
the account of Aristeas (then supposed to be genuine), to the time when and the place
where it was written, to the alterations which were gradually made in its text, to the
corrections of Origen, to the modern editions, and other subjects with which these are
immediately connected. This is a work of great merit: it displays much original inquiry ;
and may be regarded as the ground work of later publications on the Septuagint.”’ (Bp.
Marsh’s Lectures, part ii. p. 121.)
69. Vorstii (Johannis) De Hebraismis Novi Testamenti Commentarius.
Edidit notisque instruxit Johannes Fridericus Fischerus. Lipsiz, 1778.
8vo.
70. Waltoni (Briani) in Biblia Polyglotta Prolegomena. Preefatus est
J. A. Dathe, Prof. Ling. Heb. Ord. Lipsia, 1777. 8vo.
71. Wetstenii (Johannis Jacobi) Prolegomena ad Testamenti Grect
editionem accuratissimam, e vetustissimis codicibus denuo procurandam:
in quibus agitur de codicibus manuscriptis Novi Testamenti, Scriptoribus
qui Novo Testamento usi sunt, versionibus veteribus, editionibus prior-
ibus, et claris interpretibus ; et proponuntur animadversiones et cau-
tiones, ad examen variorum lectionum Novi Testamenti. Amsteledami,
1730. 4to.
72. Benner (Joh. Herm.) Sylloge Thesium, Hermeneutice Sacre
inservientium. Francofurti et Giessz, 1753. 12mo.
73. Chladenii (Martini) Institutiones Exegetice. Witteberge, 1725.
8vo.
74. Danhaueri (Joh. Conradi) Hermeneutica Sacra, sive Methodus ex-
ponendarum Sacrarum Literarum. Argentorati, 1684. 8vo.
75. Ernesti (Jo. Aug.) Institutio Interpretis Novi Testamenti. 8vo.
Lipsiz, 1761—1809. 8vo.
The edition of 1809 is generally considered as the best of Ernesti’s admirable little
manual; but the prefatory remarks and.some of the notes of Dr. Ammon must be read
with great caution, as they are too frequently destitute of those primary and indispensable
characteristics of a good interpreter, sobriety and discretion. ‘Two volumes of Supple-
mentary Remarks, by Professor Morus, entitled Acroases super Hermeneutica Novi
Testamenti, were published at Leipsic between 1795 and 1797, in 8vo. ; they relate only
to part of Ernesti’s volume, and they contain much valuable matter respecting the cri-
ticism and interpretation of the New ‘Testament, clothed in elegant Latinity.
76. Elements of Interpretation, translated from the Latin of J. A.
Ernesti, accompanied with Notes. By Moses Stuart, Professor of Sacred
Literature in the Theological Seminary at Andover. 12mo. Andover,
(Massachussets) 1822,
No. IV.] Writers on the Criticism, &¢. of the Scriptures. 793
A translation of the preceding article. The work of Ernesti, in passing through the
hands of its translator, has undergone some alterations. Some things have been omitted ;
notes have been added where the subject appeared to require further elucidation ; and
copious extracts are translated from Morris’s Acroases, as well as from Beck’s Mono-
grammata Hermeneutices Novi Testamenti, and Keill’s Elementa Hermeneutices Novi
Testamenti, noticed below.
77. Franckii (Aug. Herm.) Przlectiones Hermeneutice ad viam dextre
indagandi et exponendi Sensum Scripture Sacre. ... Adjecta est in
fine Brevis et Luculenta Scripturam Sacram cum fructu legendi Insti-
tutio. Hale, 1717. 8vo.
78. Franckii (Aug. Herm.) Manuductio ad Lectionem Scripture Sacre.
Hale, 1693, 1704, ἄς. Svo.
This well known and very useful little work was translated into English by Mr.
Jacques, and entitled ** A Guide to the Reading and Study of the Holy Scriptures.”
London, 1813. 8vo. .
79. Franckii (Aug. Herm.) Commentatio de Scopo Librorum Veteris
et Novi Testamenti. Hale, 1724. Svo.
80. Franckii (Aug. Herm.) Introductio ad Lectionem Prophetarum,
I. Generalis, II. Specialis ad Lectionem Jone, que in reliquis exemplo
esse possit: Utraque directa ad comparandam ἃ prophetis agnitionem
Jesu Christi. Hale, 1724. 8vo.
81. Franckii (Aug. Herm.) Christus S. Scriptures Nucleus. Accedunt
tres Meditationes cognati Argumenti. Ex Germanico in Latinum Ser-
monem vertit Henricus Grischovius. Hale, 1724. 8vo.
82. Franzii (Wolfgangi) Tractatus Theologicus novus et perspicuus
de Interpretatione Sacrarum Literarum. Witteberge, 1619. 4to. 1708.
8vo. (best edition.)
83. Glassii (Salomonis) Philologia Sacra, his temporibus accommo-
data. Post primum volumen Dathii in lucem emissum, nunc continuata, .
et in novi plane operis formam redacta a Georg. Laurent. Bauero. Tomi
secundi Sectio posterior.— Hermeneutica Sacra. Lipsiew, 1797. 8vo.
This volume, as already noticed in p.714. is a corrected edition of that part of Glass’s
Philologia Sacra, which relates to the interpretation of the Scriptures. It is sometimes
to be met with as a distinct work, with a separate title page ; and such in effect it is, the
alterations and additions being so numerous as to render it a new publication. It is un-
questionably of great value, and has furnished the writer of these pages with many im-
portant observations and explanations of Scripture ; but it is at the same time so strongly
characterised by that licentiousness of interpretation which so eminently marks many of
the modern divines of Germany, that the student cannot be put too much on his guard
with respect to Professor Bauer’s volume.
84. Jahn (Johannis) Elementa Hermeneutice Generalis. Lipsie,
1815. 8vo. :
85. Keilii (Car. Aug. Theoph.) Elementa Hermeneutices Novi Testa-
menti, Latine reddita a Christ. Aug. Godefr. Emmerling. Lipsiz, 1811.
8vo.
86. Langii (Joachimi) Hermeneutica Sacra, exhibens primum Ge-
nuine Interpretationis Leges de Sensu Litterali et Emphatico investi-
gando; deinde Idiomata Sermonis Mosaici, Davidici, et Prophetici,
necnon Apostolici et Apocalyptici: cum uberiori ipsius Praxeos Ex-
egeticee appendice. Hale, 1733. 8vo.
87. Loescher (Val. Ern.) Breviarium Theologie Exegetice, Legiti-
mam Scripture Sacre Interpretationem tradens. Witteberge, 1719. 8vo.
88. A Supplement to the Second Part of the Credibility of the Gospel
History, containing a History of the Apostles and Evangelists, Writers
of the New Testament, with Remarks and Observations upon every
3A 2
794 τ APPENDIX. [No. IV.
Book of the New Testament. By Nathaniel Lardner, D.D. 8vo. 3 vols.
London, 1756, 1757.
This history forms the sixth volume of the 8vo. (the third volume of the 4to.) edition
of Dr. Lardner’s Works, and also the second volume of Bishop Watson’s Collection of
Tracts ; it “ is an admirable introduction to the New Testament,’ —and ‘¢ a storehouse
of literary information collected with equal industry and fidelity.’’ (Bishop Marsh. )
89. An Introduction to the New Testament, by John David Michaelis,
late Professor in the University of Gottingen. Translated from the
fourth edition of the German by Herbert Marsh, D.D. 8vo. 6 vols.
Cambridge, 1802. 2d edit. 1818.
The first edition of Michaelis’s inestimable work was published in Germany in 1750,
and translated into English in 1761. 410. ; its value is very materially enhanced by the
notes of Bishop Marsh (which, unfortunately extend to part of the work only), who has
further added a Dissertation on the Origin and Composition of the three first Gospels.
See an ample critique on this work in the British Critic, (O. S.) vol. iii. p.601—608.
and vol. iv. p.46—54. 170—176. A French translation of this work was published at
Geneva, in 1822, in 4 volumes 8vo. entitled ‘ Introduction au Nouveau Testament,
par J. D. Michaelis; quatriéme edition, traduite sur la troisisme de Herbert Marsh,
evéque de Peterborough, avec une partie de ses notes, et des notes nouvelles, par M.J.J.
Cheneviére, pasteur et professeur en theologie, ἃ Genéve.”
90. Essai d’une Introduction Critique au Nouveau Testament, par
J. E. Cellérier, fils. Genéve, 1823. 8vo.
Partly a translation, and partly an analysis of the very valuable German Introducticn
to the writings of the New Testament of Professor Hug. (Fribourg in Brisgau, 1821.
2 vols. 8vo.) Though a distinct publication, M. Cellérier’s volume may be considered as
a necessary supplement to both the English and French translations of Michaelis.
91. A Course of Lectures, containing a Description and Systematic
Arrangement of the several Branches of Divinity, accompanied with
an Account both of the principal Authors, and of the Progress which
‘has been made at different Periods, in Theological Learning. By —
Herbert Marsh, D. D. [Bishop of Peterborough.] London, 1810—
1823. 8vo.
Seven parts of these Lectures have been published. They embrace almost every topic
of Biblical Criticism and Interpretation, and also the genuineness, authenticity, and
credibility of the Scriptures ; and are particularly valuable for their critical notices of the
principal writers who have treated on these subjects.
᾿ς 92. Monsperger (Josephi Juliani, in Universitate Vindobonensi P. O.)
Institutiones Hermeneutice, V. T. Prelectionibus Academicis accom-
modate. Lovanii, 1787. 2 vols. 8vo.
93. Pfeifferi (Augusti) Hermeneutica Sacra, sive Tractatio luculenta
de interpretatione sacrarum literarum. Dresdx, 1684. 8vo. Lipsix,
1690. 4to.; also in the second volume of the collective edition of his
philological works.
94. Pfeifferi (Joach. Ehrenfrid.) Institutiones Hermeneutice Sacre,
veterum atque recentiorum et propria quedam precepta complexa.
Erlange, 1771. 8vo.
95. Rambach (Jo. Jacobi) Institutiones Hermeneutice Sacre. variis
observationibus copiosissimisque exemplis biblicis illustrate. Cum pre-
fatione Jo. Francisci Buddei. Jena, 1723. 8vo.
96. Turretini (Joan. Alphonsi) De Sacre Scripture Interpretande
methodo, Tractatus bipartitus. Trajecti Thuriorum, 1728. small 8vo.
Francofurti ad Viadrum, 1776. 8vo.
The edition of 1776 is considered to be the best ; it professes to be “ restitutus et
auctus,” by William Abraham Teller, some of whose remarks are certainly valuable ;
but others convey doctrinal interpretations which Turretini (or Turretin as he is most
usually termed) held in utter abhorrence. The edition of 1728, is therefore to be
preferred.
No. V.] Principal Writers on Biblical Antiquities. 725
97. An Inquiry into the General Principles of Scripture Interpretation,
in Eight Sermons preached before the University of Oxford in the year
1814, as the Lecture founded by the late Rev. John Bampton, M. A.
By the Rev. William Vanmildert, D. D. [mow Bishop of Llandaff.]
Oxford, 1815. 8vo.
98. A Vindication of the Authenticity of the Narratives contained in
the first Two Chapters of the Gospels of St. Matthew and St. Luke,
being an Investigation of Objections urged by the Unitarian Editors of
the Improved Version of the New Testament, with an Appendix con-
taining Strictures on the Variations between the first and fourth Editions
of that Work. By a Layman. London, 1822. 8vo.
In this very elaborate work, the authenticity of Matt. i. and ii. and Lukei. and ii. are
most satisfactorily vindicated from the objections of the Editors of the Unitarian Version
of the New Testament ; whose disingenuous alterations in successive editions of that work
are exposed in the Appendix.
No. V.
LIST OF THE PRINCIPAL WRITERS, WHO. HAVE TREATED ON THE
ANTIQUITIES, CHRONOLOGY, GEOGRAPHY, AND OTHER HISTORICAL
CIRCUMSTANCES OF THE SCRIPTURES.
[ Referred to in Page 544. of this Volume.]
SECTION I.
Principal Writers on Biblical Antiquaties.
, Perri Cunzi de Republica Hebrzorum Libri tres; editi a Jo.
Nicolai. 4to. Ludg. Bat. 1703. |
The best edition of a very learned work ; which, till lately, continued to be a text-book
whence the continental professors of Hebrew antiquities lectured.
2. Melchioris Leydekkeri de Republica Hebrzeorum Libri xii. folio.
2tom. Amstel. 1704—1710.
3. Caroli Sigonii de Republica Hebreorum Libri vii.; editi a Jo. Ni-
colai. 4to. Lugd. Bat. 1701.
4, Origines Hebree: or the Antiquities of the Hebrew Republic.
By Thomas Lewis, M. A. 8vo. 4 vols. London, 1724-5.
This is a laborious compilation, from the most distinguished writers, whether Jews or
Christians, on the manners and Jaws of the Hebrews.
5. Apparatus Historico-criticus Antiquitatum sacri codicis et gentis
Hebree. Uberrimis annotationibus in Thome Goodwini Mosen et
Aaronem subministravit Johannes Gottlob Carpzovius, 4to. _ Franco-
furti, 1748.
The most elaborate system of Jewish antiquities, perhaps, that is extant. _Godwin’s
Moses and Aaron is a small quarto volume, now rather scarce ; it was formerly in great
request as a text-book, and passed through many editions: the latest, we believe, is that
of 1678. Numerous other treatises on Hebrew antiquities are to be found in the 34th
volume of Ugolini’s Thesaurus Antiquitatem Hebrzarum.! bars)
1 Thesaurus Antiquitatum Sacrarum, complectens selectissima clarissimorum virorum
opuscula, in quibus veterum Hebrzorum mores, leges, instituta, ritus sacri et civiles,
illustrantur ; auctore Blasio Ugolino, folio, 34 vols, Venetiis, 1744—=1769. “ Many
a Aa
726 APPENDIX. ; [No.V.
6. Jewish, Oriental, and Classical Antiquities ; containing Illustrations
of the Scriptures, and Classical Records, from Oriental Sources. By
-the Rev. Daniel Guildford Wait, LL.B. F.A.S. Vol. I. Cambridge,
1823. 8vo.
The object of this elaborate work is, to illustrate Biblical and Classical Antiquities
from the oriental writings. ‘This first volume is exclusively devoted to a demonstration
of the coincidence which subsists between these different departments of study: and that
coincidence, the author has satisfactorily shewn by various examples. The subsequent
volumes are announced to contain disquisitions on detached subjects, and elucidations of
the text and assertions of those Greek writers, who have treated of Eastern History, or
alluded to eastern customs. Mr. Wait has long been known to biblical students as the
author of numerous valuable articles on sacred criticism, which have appeared in different
volumes of the Classical Journal.
Various abridgments of sacred antiquities have been written by differ-
ent authors: of these the following are the most valuable.
1. Hadriani Relandi Antiquitates sacree veterum Hebrzeorum recen-
suit, et animadversionibus Ugolinianis-Ravianis auxit, Georgius Joannes
Ludovicus Vogel. 8vo. Hale, 1769.
The best edition of a valuable little summary, which for many years continued to be
the text-book of professors.
2. The Manners of the Antient Israelites, containing an account of
their peculiar Customs, Ceremonies, Laws, Polity, Religion, Sects, Arts,
and Trades, &c. &c. By Claude Fleury. 8vo. London, 1809.
For this third and best edition, the public are indebted to Dr. Adam Clarke, who has
enlarged the original work with much valuable information from the principal writers on
Jewish antiquities. The Abbé Fleury’s work was translated many years since by Mr.
Farnworth. The late excellent Bishop of Norwich (Dr. Horne) has recommended it in
the following terms: ‘ This little book contains a concise, pleasing, and just account of
the manners, customs, laws, policy, and religion of the Israelites. It is an excellent in-
troduction to the reading of the Old Testament, and should be put into the hands of every
young person.”
3, Antiquitates Hebraice secundum triplicem Judeorum statum,
ecclesiasticum, politicum, et ceconomicum, breviter delineate a Conrado
Ikenio. 12mo. Bremz, 1741. editio tertia; 1764. editio quarta.
There is no difference between these two editions, excepting that the errors of the press
in the third edition are corrected in the fourth. The first edition appeared in 1737.
This book of Ikenius is valuable for its brevity, method, and perspicuity. It continues
to be a text-book in some of the universities of Holland (and perhaps of Germany). In
1810, there was published at Utrecht, a thick 8vo. volume of Professor Schacht’s observ-
ations on this work, under the title of Jo. Herm. Schachtii Theol. et Philolol. Harderov.
Animadversiones ad Antiquitates Hebreas olim delineatas a Conrado Ikenio Theol. Bre-
mens. Patre mortuo, edidit Godfr. Jo. Schacht. This volume only discusses the first of
Tkenius’s sections, on the ecclesiastical state of the Hebrews; it contains many valuable
additions and corrections, with references to other writers. Independently of its being
an imperfect work, this volume is too bulky to be of use to students generally, but would
prove valuable in the hands of any one who should compose a new treatise on biblical
antiquities,
4. A. G.Waehneri Antiquitates Hebraorum et Israelitice Gentis.
8vo. 2vols. Gottingen, 1741.
This work is incomplete, the author having died before its publication; it contains
much valuable information relative to the literature of the Jews.
5. Christ. Briinings Compendium Antiquitatum Hebreorum. 8vo.
Francofurti, 1766.
other books, treating of Jewish antiquities, have been published ; but those who have a
taste for such sort of reading, will find this collection far more useful to them than any
other of the kind.’’ (Bishop Watson.)
Sect. I.] Principal Writers on Biblical Antiquities. 127
6. Compendium Antiquitatum Greecarum ὃ profanis sacrarum, collegit,
naturali ordine disposuit, ad sacrarum literarum illustrationem passim
accommodavit Christianus Briinings. Francofurti, 1759. 8vo.
7. Jewish Antiquities, or a Course of Lectures on the Three first Books
of Godwin’s Moses and Aaron. To which is annexed a Dissertation on
the Hebrew Language. By David Jennings, D.D. 8vo. 2 vols. London,
1766 ; Perth, 1808, and London, 1823, in one volume 8vo.
This work has long held a distinguished character for its accuracy and learning, and
has been often reprinted. ‘ The Treatises of Mr. Lowman, on the Ritual (8vo. London,
1748), and on the Civil Government of the Hebrews (8vo. London, 1740), may properly
accompany these works.’’ (Bishop Watson. )
8. Ernesti Augusti Schulzii Theologize Doctoris, et Professoris quon-
dam in Academia Viadrina celeberrimi, Compendium Archeologiz-
Hebraice. Cum figuris eri incisis, edidit, emendavit, addenda adjecit,
notisque locupletavit Abr. Phil. Godefr. Schickedanz. 8vo. Dresden,
Bi To.
This is, perhaps, the best summary of Hebrew antiquities extant in the Latin language ;
but, unfortunately, it is incomplete, the author having executed only two books which
treat of the political and ecclesiastical antiquities of the Hebrews. Professor Schulze and
his editor have diligently availed themselves of the labours of all previous writers on this
topic, and have arranged their materials in a manner equally concise and valuable.
9. Ferdinandi Stosch Compendium Archzologize CEconomice. Novi
Testamenti, ducentis thesibus comprehensum, et aliis aliisve notis illus-
tratum. 8vo. Lipsiz, 1769.
A small volume, of considerable rarity in this country ; it treats of the private life and
manners of the Jews, as mentioned in the New Testament, and may serve as a supplement
to the imperfect work of Schulze, last noticed.
10. Archzologia Biblica in Epitomen redacta a Johanne Jahn. Editio
secunda emendata. 8vo. Vienne, 1814.
An elaborate compendium of biblical antiquities, abridged from the author’s larger
work on the same subject in the German language (in four large 8vo. volumes): and ar-
ranged under the three divisions of domestic, political, and ecclesiastical antiquities. At
the end of the volume are upwards of sixty pages of questions, framed upon the preceding
part of the work ; the answers to which are to be given by students. Α faithful English
translation of “ Jahn’s Biblical Archeology,” was published at Andover (Massachussetts)
in 1823, by Mr. M. Upham (assistant teacher of Hebrew and Greek in the Theological
Seminary at that place), with valuable additions and corrections, partly the result of a col-
lation of Jahn’s Latin work with the original German treatise, and partly derived from
other sources. 7
11. Johannis Pareau Antiquitas Hebraica breviter delineata. Trajecti
ad Rhenum. 1817. 8vo.
12. The Antiquities of the Jews carefully compiled from authentic
sources, and their customs illustrated by modern Travels. By W. Brown,
D.D. London, 1820. 2vols. Svo.
13. Illustrations of the Holy Scripture, in three Parts. By the Rev.
George Paxton. Edinburgh, 1819. 2 vols. 8vo. Reprinted at Philadel-
phia, 1821. 2 vols. 8vo.
14. Scripture Costume exhibited in a Series of Engravings, repre-
senting the principal Personages mentioned in the Sacred Writings.
Drawn under the Superintendence of the late Benjamin West, Esq.,
P.R.A., by R.Satchwell, with Biographical Sketches and Historical
Remarks on the Manners and Customs of Eastern Nations. London,
1819. Elephant 4to.
15. Observations on divers passages of Scripture, placing many of them
in a light altogether new,.....by means of circumstances mentioned in
books of voyages and travels into the East. By the Rev. Thomas Harmer.
London, 1816. 4 vols. ϑνο. best edition.
3A 4
798 πολ (QARPENDEK χες oar ont [No. V.
ΔΒ books of voyages and travels are for the most part voluminous, the late reverend and
learned Thomas Harmer formed the design, which he happily executed, of perusing the
works of Oriental travellers, with the view of extracting from them whatever might illus-
trate the rites and customs mentioned in the Seriptures. His researches form four volumes
in 8vo., and were published at different times, towards the close of the last century. ὙΠῸ
best edition is that above noticed, and is edited by Dr. Adam Clarke, who has newly,
arranged the whole, and made many important additions and corrections. In this work
numerous passages of Scripture are placed in a light altogether new; the meanings of
others, which are not discoverable by the methods commonly used by interpreters, are
satisfactorily ascertained; and many probable conjectures are offered to the Biblical
Student.
16. The Oriental Guide to the Interpretation of the Holy Scriptures.
Two Discourses, preached at Christ Church, Newgate Street, with Illus-
trative Notes, and an Appendix, containing a general and descriptive
Catalogue of the best writers on the Subject. By the Rev. Samuel
Burder, A.M. London, 1823. 8vo.
17. Oriental Customs ; or an Illustration of the Sacred Scriptures, by
an explanatory application of the customs and manners of the Eastern
nations. By the Rev. S. Burder, 6th edition. 1822. 2 vols. 8vo.
This is an useful abridgment of Harmer’s Observations, with many valuable additions
from recent voyagers and travellers, arranged in the order of the Books, Chapters and
Verses of the Bible. It was translated into German, by Dr. E. F. C. Rosenmiiller,
(4 vols. 8vo. Leipsic, 1819), with material corrections and much new matter. Such of
these, as were additions to the articles contained in the ‘¢ Oriental Customs,”’ have been
translated and inserted in the sixth edition above noticed. But those articles which are
entirely new, being founded on. texts not before brought under Mr. Burder’s consideration,
are translated and inserted in -
18. Oriental Literature, applied to the Illustration of the Sacred
Scriptures ; especially with reference to Antiquities, Traditions, and
Manners, collected from the most celebrated writers and travellers, both
antient and modern, designed as a Sequel to Oriental Customs. By the
Rev. Samuel Burder, A.M. London, 1822. 2 vols. 8vo. |
19. The Eastern Mirror; an Illustration of the Sacred Scriptures, in
which the Customs of Oriental Nations are clearly developed by the
writings of the most celebrated travellers. By the Rey. W. Fowler. 8vo.
Exeter, 1814.
An abridgment of Harmer’s Observations ,and the earlier editions of Burder’s Oriental
Customs, with a few unimportant additions,
*,* The mode of illustrating Scripture from oriental voyages and travels, first applied
by Mr. Harmer, has been suceessfully followed by the laborious editor of the “ Frag~
ments’’ annexed to the quarto editions of Calmet’s Dictionary of the Bible, and also by
Mr. Vansittart in his “ Observations on Select Places of the Old Testament, founded on
a perusal of Parson’s Travels from Aleppo to Bagdad.” 8vo. Oxford and London, 1812,
SECTION I.
Sacred and Profane History.
1. The Sacred and Profane History of the World, connected from the
Creation of the World to the Dissolution.of the Assyrian Empire. B
S. Shuckford, M.A. 8vo. 4vols. London, 1743, best edition. This well-
known and valuable work has been several times re-printed.
2. The Old and New Testament connected in the History of the Jews.
and neighbouring Nations, from the Declension of the Kingdoms of
Israel and Judah to the time of Christ. By Humphrey Prideaux, D.D,
8vo. 4 vols. London, 1749. 10th edit. reprinted in 4 vols, 8vo. 1808.
» Le
Sect. 1Π.1 Principal Writers on Sacred Chronology. 729
3. Commentaries on the Affairs of Christians before the time of
Constantine the Great: or an enlarged view of the Ecclesiastical History
of the first three centuries. Translated from the Latin of Dr. Mosheim,
by R.S. Vidal, Esq. 8vo. 2 vols. London, 1813.
4. Jo. Francisci Buddei Historia Ecclesiastica Veteris Testamenti.
Ed. tertia, duobus tomis, 4to. Hale, 1726. 1729. Sins
5. A New History of the Holy Bible, from the Beginning of the
World to the Establishment of Christianity, with answers to most of the
controverted questions, dissertations upon the most remarkable passages,
and a connection of Profane History all along. By Thomas Stackhouse,
A.M. folio. 2vols. London, 1752.
This work has always been highly esteemed for its utility and the variety of valuable
illustration which the author has brought together from every accessible source. A new
edition of it was published in 1817, in three volumes, 4to., with important corrections
and additions, by the Rev. Dr. Gleig, one of the Bishops of the Scotch Episcopal Church,
6. The Credibility of the Gospel History ; or the facts occasionally
mentioned in the New Testament, confirmed by passages of antient au-
thors who were contemporary with our Saviour or his Apostles, or lived
near their time. By Nathaniel Lardner, D.D.
The two first volumes of this great and valuable work illustrate a multitude of passages
occurring in the New Testament ; its publication commenced in 1733, and was continued
for many years, until completed in twelve volumes, to which was added.a supplement of
three volumes. The “Credibility” and ‘ Supplement’? are contained in the first six ”
volumes of the 8vo. edition, and in the first three volumes of the 4to. edition of Dr. L.’s
collective works.
Much valuable information relative to the history of the Moabites,
Philistines, Babylonians, and other nations mentioned in the Scriptures,
is exhibited by Vitringa in his commentary on Isaiah, by Bishop Newton
in his Dissertations on the Prophets, and by Reland in his Palestina; to
whom, perhaps, may be added Kollin in his Antient History of the Greeks,
Assyrians, &c. 8 vols. 8vo, :
SECTION III.
Principal Writers on Sacred Chronology.
1. Ludovici Cappelli Chronologia Sacra, 4to. Paris, 1655.
This work is reprinted by Bishop Walton, in the prolegomena to his edition of the
Polyglott Bible.
2. Gerhardi Johannis Vossii Chronologiz Sacre Isagoge. Hag. Com.
4to. 1659.
3. Annales Veteris et Novi Testamenti, a prima mundi origine deducti.
A Jacobo Usserio, Archiepiscopo Armachano. Folio, Geneve, 1722.
The best edition of a most valuable work; the chronology of Archbishop Usher is fol-
Jowed in the margins of all our large Bibles.
4, The Scripture Chronology demofistrated by Astronomical Calcu- ἡ
lations. By Arthur Bedford. Folio, London, 1730.
5. Chronologie de l’Histoire Sainte. Par Alphonse de Vignolles.
4to. 2vols. Berlin, 1738.
6. Chronological Antiquities; or the antiquities and chronology of
the most antient kingdoms from the creation of the world. By the Rev.
John Jackson. 4to. 3vols. London, 1752.
7. A New Analysis of Chronology, in which an attempt is made to
730 | APPENDIX. | ‘[No. V.
explain the History and Antiquities of the primitive Nations of the
World, and the Prophecies relating to them, on principles tending to
remove the imperfection and discordance of preceding systems. By the -
‘Rey. William Hales, D.D. 4to. 3 vols. in four parts. London, 1809—
1812.
This is the most elaborate system of chronology extant in our language. There is
scarcely a difficult text in the sacred writings which is not illustrated. Dr. Hales follows
the chronology of Josephus, whose genuine numbers he conceives that he has restored ;
and that, by a comparison with the Septuagint and the other texts, he has ascertained the
true series of primeval times. The longer chronology, established by Dr. H. with great
success, is unquestionably preferable to that founded on the Masoretic text, as it removes
many of those difficulties with which the Scripture history is encumbered in that text.
His “ New Analysis’’ ought to have a place in the library of every biblical student who
ean procure it.
8. Historie Universee Tabula Ethnographico-Periodico-Synchronis-
tice, ab rerum primordiis ad nostram diem, post doctissimorum virorum
curas iisque ducibus ad preestantissima temporis putandi exempla juxta
zram vulgarem disposite; adjectis clarissimarum gentium genealogiis
copiosoque rerum quarumlibet indice: praemissa etiam erarum inter se
comparata delineatione, item totius historiz adfiniumque doctrinarum
notitia literaria, in usum historiz amicorum adornate studio Francisci
Josephi Dumbeckii. Berolini, 1821. folio.
These chronological tables claim a place in the student’s library, not only for their
cheapness, but also for their utility. They are noticed here on account of the clear exhi-
bition which they contain of sacred chronology and the affairs of those nations with whom
the Jews had any intercourse. ‘The modern events are brought down to the year 1820.
9. Les Fastes Universels, ou Tableaux Historiques, Chronologiques et
Geographiques, contenant, siécle par siécle et dans des colonnes distinc-
tes, depuis les tems les plus reculés jusqu’a nos jours : —
1. L’Origine, les progrés, la gloire, et la décadence de tous les peuples,
leurs migrations, leur colonies, l’ordre de la succession des Princes, &c.
2. Le Precis des epoques et des événemens politiques ;
3. L’histoire générale des religions et de leurs différentes sectes ;
4. Celle de la philosophie et de la legislation chez tous les peuples
anciens et moderns ;
5. Les découvertes et Jes progrés dans les sciences et dans les arts;
6. Une notice sur tous les hommes célébres, rappelant leurs ceuvrages
ou leurs actions. Par M. Buret de Longchamps. Paris, 1821. Atlas 4to.
This work contains the most copious set of Chronological Tables, that is extant in any
language. That part of it which includes sacred chronology is displayed with great
perspicuity.
:------.---..-..-----.---- - - - σε
SECTION IV.
Principal Writers on Sacred Geography.
1. Samuelis Bocharti Geographia Sacra, sive Phaleg et Canaan, in
the third volume of the folio edition of his works.
2. Johannis Davidis Michaelis Spicilegium Geographize Hebraorum
exter post Bochartum. Partes i. il. Gottingen, 1760. 1780. 4to.
Some observations on the first part of this learned work, which is not always to be
procured complete, were published by John Reinhold Forster, intituled Zpistola ad
J. D. Michaelis, hujus spicilegium Geogr. Hebr. jam confirmantes, jam castigantes. Gottin-
gen, 1772. 4to. It is desirable to unite this with the work of Michaelis ; but unfortunately
both works are extremely rare and dear.
3. Hadriani Relandi Palestina ex monumentis veteribus et tabulis
adcuratis illustrata. 410. 2 vols. Traject. Batav. 1714.
a νυ ψιν
Sect. V.] Principal Writers on the Natural History of the Bible. 731
This elaborate work is also to be found in the sixth volume of Ugolino’s Thesaurus
Antiquitatum Sacrarum ; the fifth, sixth, and seventh volumes of which μον ξ contain
various works relating to sacred geography.
4. Sacred Geography: being a geographical and historical account
of places mentioned in the Holy Scriptures. By Edward Wells, D. D.
This learned work has frequently been printed at the Oxford press, and is too well
known to require commendation ; a new edition, revised and corrected from the Disco-
veries of Sir William Jones and other eminent scholars, was published by the English
editor of Calmet’s Dictionary in 4to. in the year 1804. There are also copies in two or
three vols. crown 8vo.
Dr. Wells’s Geography of the New Testament was translated into German by M.
Panzer, with numerous additions and corrections, in two vols. 8vo. Nuremberg, 1764.
Most of the preceding works are illustrated with maps. There is an excellent map of
Palestine in D’ Anville’s Ancient Atlas; it has been consulted for the maps accompanying
this work, which have been drawn with great care, and corrected from the researches of
modern Geographers. The quarto Atlas published by the late Rev. Thomas Scott as
an accompaniment to his commentary on the Bible, possesses the double merit of being
correct as well as cheap. The Scripture Atlas, published by Mr. Leigh, is executed in
a superior style, and has had a very extensive sale. Mr. Wyld’s Scripture Atlas is a
neat publication. But the most useful single map is that published by Mr. Leigh and
entitled
5. An Historical Map of Palestine or the Holy Land, exhibiting the
peculiar features of the country, and of all places therein, connected
with Scripture History ; interspersed with ninety-six vignettes illustra-
tive of the most important circumstances recorded in the Old and New
Testaments.
The size of this beatifully executed map is 40 inches by 277. The vignettes will be
found very amusing to young persons, while they serve to impress on the mind the leading
points of ‘sacred history and geography. The map is accompanied by a folio sheet of
letter press, containing explanatory references to the vignettes. The design of the latter
is to embody and connect with the names of places marked upon the map, the principal
incidents in Jewish history —by placing the texts of Scripture in which such incidents are
mentioned, close to the name of the place where the transaction occurred. The sheet of
letter press also comprises a brief outline of the history of Palestine from the earliest
period — the stations of the tribes— and Buhle’s economical calendar of the country, ex-
hibiting the state of the weather in the Holy Land throughout the different months of the
year, and containing useful remarks on the various productions of the soil.
SECTION V.
Principal Writers on the Natural History of the Bible.
1. Samuelis Bocharti Hierozoicon, sive de animalibus sacrz pk Seg
4th edit. folio. Lug. Bat. 1714; also in 3 vols. 4to. Lipsia, 1793, and
following years.
This last is unquestionably the best edition ; ; it was published by Professor Rosen-
miiller, to whose researches biblical students are so largely indebted; and who has
corrected it throughout, as well as enlarged it with numerous facts from the writings of
modern travellers, &c.
2. Olai Celsii Hierobotanicon, sive de plantis sacre Scripture, two.
parts, 8vo. Upsale, 1745—7. '
3. Petri Forskal Descriptiones Animalium, Amphibiorum, Piscium,
Insectorum, Vermium quz in Itinere Orientali observavit. 4to. Hauniz
(Copenhagen), 1775.— Ejusdem Flora /Egyptio-Arabica. 4to. Haunie,
1775. Ejusdem Icones Rerum Naturalium, quas Itinere Orientali de-
pingi curavit. 4to. Hauniez, 1776.
M. Forskal was a learned Swedish Naturalist, who was sent in 1761, at the expence
of his Danish Majesty, to investigate the natural productions of the East, in company
732 APPENDIX. [ No. V.
with the celebrated traveller Nicbuhr. He died at Jerim in Arabia, in 1763, and his
unfinished notes, valuable even in their imperfect state, were published by his colleague
in the three works just noticed. ,
"4. Physica Sacra: hoc est, historia naturalis Biblia a Joanne Jacobo
Scheuchzero edita, et innumeris iconibus eneis elegantissimis adornata, ᾿
4. vols. folio, August. Vindel. 1731—17365.
This is one of the most beautiful and useful works which has appeared on the natural
history of the Bible ; the engravings, 750 in number, were executed by the most eminent
artists of that day. A German translation appeared at Augsburgh, at the same time
with the Latin edition, to which it is preferred on account of its having proof impressions
of the.plates. The French translation, published at Amsterdam, in 1732—1738, in
4 vols. folio, is inferior to both the preceding editions as it respects the plates, though the
text and typographical execution are equally valuable. From the costly price of this
work, it is chiefly to be found in great public libraries. Michaelis and other learned
German writers, have also ably illustrated the Natural History of the Scriptures.
5. Scripture Illustrated by Engravings, referring to Natural Science,
Customs, Manners, &c. By the Editor of Calmet’s Dictionary of the
Bible. 4to. 1802.
Many otherwise obscure passages of the Bible are in this work happily illustrated from
natural science, &c. It is handsomely and ably executed: and though it does not profess
to be a complete natural history of the Scriptures, yet it illustrates that interesting subject
in so many instances, as to demand a place in the student’s library. ‘
SECTION VI.
Introductions to the Scriptures. — Dictionaries of the Bible.
The various topics discussed by the writers noticed in the preceding
lists, are also considered by the authors of most of those useful compen-
diums usually termed Introductions to the Scriptures, and Dictionaries
of the Bible. Of the former, such as treat more particularly of sacred
criticism and interpretation have been already mentioned. The following
are those which remain to be noticed, together with the principal
Biblical Dictionaries, which are more particularly worthy of attention.
1. Georgii Pritii Introductio ad Lectionem Novi Testamenti, in qua
que ad rem criticam, historiam, chronologiam, et geographiam pertinent,
breviter et perspicué exponuntur. Ist edit. Lipsia, 1704. 12mo. 4th edit.
by Hoffman, in 1737. 8vo. and reprinted with corrections, in a large
octavo volume, in 1764. :
ἐς The service rendered by Carpzov to the Old Testament was performed by Pritius
for the New. The improvements of his editor, Hoffman, on the original, are so considerable,
that whoever purchases the Introduction of Pritius (and it deserves to be purchased by
every student in divinity) must be careful in regard to the date of the title page.” ( Bishop
Marsh. ) ,
2. Salomonis Van Til Opus Analyticum, comprehendens Introduc-
tionem in Sacram Scripturam, ad Jch. Henrici Heideggeri Enchiridion
Biblicum IEPOMNHMONIKON concinnatum. Trajecti ad Rhenum. 1720,
2 vols. 4to.
A most minute Analysis of every Book and almost of every Chapter in the Scriptures
_ Heidegger’s Enchiridion Biblicwm, on which Van Til’s work is a commentary, was first
published at Zurich (Tiguri) in 1681, and was frequently reprinted in Germany, in the
course of the last century. It contains prefaces to the different books of the Old and
New Testament, together with analyses of the different books. Where Heidegger’s”
statements were correct, Van ‘Til has corroborated them; where he was in error, the latter
has corrected his mistakes, and supplied his omissions.
Sect. VI.] Introductions to the Scriptures, 8c. 733
3. Dissertations, qui peuvent servir de Prolegoménes de l'Ecriture
Sainte. Par Dom. Calmet. 4to. 3 tomes. Paris, 1720.
These dissertations were originally prefixed by Calmet to the different books of Scrip-
ture, and published in his commentary; in this 4to. edition Calmet has collected them
with considerable additions,
4. An Introduction to the reading of the New Testament, by M. M.
Beausobre and L’ Enfant. 8vo. Cambridge, 1779. f
This was originally a preface to the French version of the New Testament published
by Μ΄. M. Beausobre and L’ Enfant at Amsterdam in 1718. It has been several times
printed, and is also to be found in the third volume of the Theological Tracts collected
by Bishop Watson; who observes that “ this is a work of extraordinary merit. The
authors have scarcely left any topic untouched on which the young student in divinity
may be supposed to want information.”
5. The Sacred Interpreter: or a Practical Introduction towards a
beneficial reading and thorough understanding of the Holy Bible. By
David Collyer, Vicar of Great Coxwell, Berks. 8vo. 2 vols. London,
1746. Carlisle, 2 vols. 8vo. 1796. Last edition, 2 vols. 8vo. Oxford,
1815.
“© The author of this work lived in the'former part of the last century ; it not only went
through several editions in England, but in 1750 was translated into German. It is
calculated for readers in general, and it is a good popular preparation for the study of the
Holy Scriptures.” (Bishop Marsh.)
6. Johannis Henrici Danielis Moldenhaweri Introductio in omnes
Libros Canonicos, cum Veteris, tum Novi Feederis, ut et eos qui Apo-
eryphi dicuntur, cum Appendice, que tradit acta Apostoli Pauli chro-
nologice digesta. 8vo. Regiomonti, 1744.
Few treatises, professing to be Introductions to the Bible, are more useful than this
work of Professor Moldenhawer’s. Having briefly shewn the canonical authority of the
Bible, and noticed its various divisions, he treats of each book in its order, shewing its
author, time of writing, argument, scope, chrenology, and division. He carefully points
out those passages which are more particularly worthy of consideration, or more difficult ;
and under each book of the Old Testament he specifies the types and prophecies of Jesus
Christ, and the citations from each book in the New Testament, ‘The author has derived
much assistance from the labours of Moldenhawer in the fourth volume of this work.
7. An Introduction to the Study and Knowledge of the New Testa-
ment. By Edward Harwood, D.D. London, 1767,1771. 2vols. 8vo.
The learned author designed a third volume, which was to embrace the chief critical
questions respecting the New Testament. This work ‘ contains a collection of disser-
tations, relative, partly to the characters of the sacred writers, partly to the Jewish History
and Customs, and to such part of heathen antiquities as have reference to the New Tes-
tament. As these dissertations display great erudition and contain much information
illustrative of the New Testament, Dr. Harwood’s Introduction is certainly to be recom-
mended to the Theological Student.’ (Bishop Marsh.) Another experienced divinity
tutor (the late Rev. Dr. Williams) has also justly remarked that this work may be read
with advantage, making allowance for the author’s theological sentiments, (Christian
Preacher, p.417.) which were Arian. The writer of these pages has derived many useful
illustrations from Dr. Harwood’s labours in the third volume of this work.
8. Dictionnaire Historique, Chronologique, Geographique, et Litteral
de la Bible. Par Augustin Calmet. Folio. 4 tomes. Paris, 1730.
A translation of this truly valuable work, with occasional remarks, was published in
1732; in three folio volumes ; which having becoming extremely scarce, an edition was
published in 1801, in two thick 410, volumes, by Mr. Taylor, with a volume of additions
from books of voyages and travels, ὅς, under the title of “4 Fragments.’’ A new edition,
(being the fourth) enlarged and greatly improved, was published in 1823, in five volumes
4to. The work is pleasingly illustrated with numerous engravings, which convey an
accurate idea of Oriental manners and customs. Calmet’s Dictionary is the basis of all
other modern works of the like kind.
734: APPENDIX. τ ENo. V,
9. A Dictionary of the Holy Bible. By the Rev. John Brown, of
Haddington. 2 vols. 8vo.
The author was a minister in the Secession-church of Scotland; and in his doctrinal
views Calvinistic. Allowance being made for some of his sentiments, his work may be
advantageously substituted for the preceding, the price of which necessarily places it
above the reach of many persons. ‘The best edition of Mr. Brown’s dictionary is the
fifth, which costs about eighteen shillings. A professed abridgment of this work was
published in 1815, in two small volumes, 18mo. The ‘* Compendious Dictionary of the
Holy Bible,” first published by Mr. Button in 1796, and since reprinted with additions
and corrections in ]2mo. is a judicious abridgment of Brown’s Dictionary. ‘‘ By means
of a very small but clear type, a vast quantity of matter is comprised within the compass
of this little volume. The book, without doubt, may be serviceable to many.”’ (British
Critic, Old Series, vol. x. p. 201.)
10. A Theological, Biblical, and Ecclesiastical Dictionary ; serving
as a general note-book to illustrate the Old and New Testament, as a
guide to the Practices and Opinions of all Sects and Religions, and as
a Cyclopedia of Religious Knowledge. By John Robinson, D. D. Lon-
don, 1815. 8vo.
It is no small commendation of this work that, within a few months after its publica-
tion, it was recommended by several dignitaries of the Anglican church to the attention
of candidates for the ministerial office. It is very closely printed, and presents a valuable
digest, with references to authorities at the end of each article, of almost all that has
hitherto been written on biblical literature. Most cordially do we join in the following
commendation of it in a modern critical journal. “ It is clearly the work of a man of
much industry in collecting, and of much judgment in arranging his matter. To every
theological student, who has not access to an extensive library, this volume will prove a
very useful subsidiary ; to many, indeed, who have neither attainment nor abilities for
research, it will become necessary.” (Brit. Crit. N.S. vol. vii. p. 305.) We cannot
however help expressing our regret that, on some topics, Dr. R. should have referred to
writers, whose publications (though useful in some respects) are calculated to subvert the
fundamental doctrines of the Gospel ; and though we cannot but differ from the learned
author in some of his positions, yet we have no hesitation in saying, that it is the most
compendious Dictionary of the Bible extant in our language. The work is illustrated
by several neatly engraved maps. It may be proper to add, that it is noticed with
merited commendation in the Evangelical Magazine for 1817, vol. xxv. p. 486. and in
the Antijacobin Review, vol. xlix. pp. 1—15.
11. The Biblical Cyclopedia ; or, Dictionary of the Holy Scriptures,
intended to facilitate an acquaintance with the inspired writings. By
William Jones. 1816. 2 vols. 8vo.
The compiler of this work is advantageously known to the public as the author of a
valuable “* History of the Waldenses.” The plan of his Biblical Cyclopedia is less extensive
than that of Dr. Robinson’s Dictionary, before which some parts of it appeared, though
it bears date one year Jater than the latter work.
12. Thesaurus Ecclesiasticus, e Patribus Grecis, ordine alphabetico
exhibens quaecunque Phrases, Ritus, Dogmata, Hereses, et hujusmodi
alia πὰς spectant, ἃ Johanne Casparo Suicero, Folio. 2 vols. Amsterdam,
1728.
This is the best edition of a most valuable work ; which, though indispensably necessary
for understanding the writings of the Greek fathers, incidentally contains many illus-
trations of Scripture. It is said to have cost the learned author twenty years’ labour ;
the first edition appeared at Amsterdam in 1682, in two volumes, folio.
It may be proper to add, that most of the questions relative to the
history, geography, &c. of the Bible are noticed in Schleusner’s valu-
able Lexicon to the Septuagint version, and also in his Greek and Latin,
and in Mr. Parkhurst’s Greek and English Lexicons to the New Testa-
ment ; where they are illustrated with equal learning and accuracy.
———s “eel ee! UT
No. 1.1 List of the Principal Commentators. 735
No. VI.
A LIST OF THE PRINCIPAL COMMENTATORS
And Biblical Critics of Eminence ; with Bibliographical and Critical
- Notices, extracted from authentic Sources.
[ Referred to in page 566. of this Volume. ]
A COMPLETE History of Commentators would require a volume
of no ordinary dimensions. The present list is therefore necessarily
restricted to an account of the Principal Commentaries and Critical
Works illustrating the Holy Scriptures. The reader who may be de-
sirous of prosecuting this subject more at length, will find much inter-.
esting information relative to the early commentators in Rosenmiiller’s
Historia Interpretationis Librorum Sacrorum in Ecclesia Christiana, inde
ab Apostolorum ZEtate usque ad Origenem, published in detached fasciculi
at Leipsic, between the years 1795—1814, and forming five tomes usually
bound in two vols. 8vo. This elaborate work treats exclusively on the
early commentators. Father Simon’s Histoire Critique du Vieux Tes-
tament, 4to. 1680 (liv. ili. pp. 416—466), and his Histoire Critique des
Principaux Commentateurs du Nouveau Testament, 4to. Rotterdam,
1689, contain many valuable strictures on the Expositors of the Old
and New Testaments, up to his own time. In 1674 was published at
Frankfort, in two large folio volumes, Joh. Georg. Dorschei Biblia Nu-
merata, sew Index Specialis in Vetus Testamentum ad singula omnium
Librorum Capita, et Commata. It contains a list of Commentators
(four hundred and ninety-one in number), who had illustrated any book,
chapter or verse of the Scriptures, with references to the books,
chapters and pages of their several works. The merits and demerits
of commentators are likewise discussed in Walchius’s Bibliotheca Theo-
logica Selecta, vol. iv. pp. 369—931.; in Ernesti’s Institutio Interpretis Novi
Testamenti, part ili. cap. ix. pp. 278—311.; and in Morus’s Acroases
Academice, vol. ii. pp. 204—340. Rambach, in his Jnstitutiones Herme-
neutice, pp. 663—726.; Professor Keil, in his Elementa Hermeneutices
Nowi Testamenti (8vo. Leipsic, 1811), p.159. et seg. and Professor Beck, in
his Monogrammata Hermeneutices Librorum Novi Federis (8vo. Lipsiez,
1803), part 1. p. 168. e¢ seg. respectively notice the principal exposi-
tors of the Scriptures, particularly those written in the German Lan-
guage, which being understood by few biblical students in this country,
all commentaries in that tongue are necessarily omitted in the following
bibliographical notices of commentators.
SECTION I. .
SCHOLIA ON THE ENTIRE BIBLE, OR THE GREATER PART THEREOF..
1. J OANNIS Marian Scholia in Vetus et Novum Testamentum,
Paris, 1620. folio.
2. Huconis Grotit Annotationes.ad Vetus et Novum Testamentum.
736 APPENDIX. [No. VE.
The Scholia on the Old Testament were first published at Paris, in 1644: and those
on the New Testament at the same place, in three volumes, in 1641, 1646, and 1650.
They are also to be found in the fourth volume of his Opera Theologica (Basil, 1732,
folio), as well as in the Critici Sacri, and in Calovius’s Biblia Illustrata. They were
republished in 4to., with numerous corrections by Vogel, vol. i. Halze, 1775; vol. ii. and
vol. iii. were published in 1776 by Doederlein, who, in 1779, published an Awuctarium,
also in 4to., which was separately sold under the title of Scholia in Libros Poeticos Veteris
Testamenti. -An edition of them was published by Mr. Moody, in two vols. 4to., London,
1727; and his Scholia on the New Testament were reprinted at Erlang in 1755; and
following years, in 4to. We have been thus minute in stating the editions of Grotius’s
Scholia, on account of their intrinsic value. Father Calmet has criticised many parts
of them with great severity, particularly his preface to and explanation of the Canticles.
«ς Grotius,” says Dr. Doddridge, ‘* has done more to illustrate the Scriptures, by what
is generally called profane learning, than perhaps almost all the other commentators put
together ; nevertheless, he too often gives up prophecies, which, in their original sense,
relate to the Messiah. His notes on some texts are large and learned dissertations, which
might have profitably been published by themselves.”” ‘* His learning,” says an eminent
biblical critic of the present day, “ was very extensive ; his erudition profound ; and his
moderation on subjects of controversy highly praise-worthy. No man possessed a more
extensive and accurate knowledge of the Greek and Latin writers ; and no man has more
successfully applied them to the illustration of the sacred writings, He is, perhaps
justly, suspected of Socinian sentiments ; and is, in general, so intent upon the literal
meaning of the Scriptures, as to lose sight of the spiritual.” (Dr. A. Clarke.') On
the New Testament, Grotius is particularly valuable for understanding the history and
Hebraisms.
3. Diopati (John) Annotations on the Bible, translated from the
Italian. London, 1664. folio.
Diodati was an eminent Italian divine and reformer in the early part of the 17th cen~-
tury ; his annotations are properly Scholia, rather practical than critical, but containing
many useful hints ; a considerable portion of them was introduced into the “ Assembly’s
Annotations,” noticed in a subsequent page.
4. Jo. Curtst. Fri. Scuurziu et Geo. Laur. Bauverr Scholia in
Vetus Testamentum. Norimberge, 1783—1797. 10 vols. 8vo.
The three first volumes only of these learned Scholia were ostensibly written by Pro-
fessor Schulze 2, who states in his preface, that, in imitation of Rosenmuller’s Scholia
on the New Testament, be undertook similar short notes on the Old Testament. For
this purpose, he has made extracts from the best philological and critical Scholia, chiefly
from German works which are not readily accessible or intelligible by foreigners ; this is
no small advantage ; and, independently of it, Schulze has added numerous critical notes
of his own, beside the contributions of his learned friends. (Maty’s Review, vol. v.
p. 406—412.) On the death of Schulze, Professor Bauer continued the work, and
published the remaining seven volumes on the same plan. .
5. Ernest. Friv. Car. RosenmULueri Scholia in Vetus Testamen-
tum. Lipsiz, 1795—1821. 18 vols. 8vo.
6. J. G. Rosenmtiuerti Scholia in Novum Testamentum. Edit. Nova,
Norimbergz, 1801—i808. δ vols. 8vo.
1 The references above, as well as in the following pages, to Drs. Doddridge and
Adam Clarke, are, to the ““ Lectures on Preaching’’ of the former, inserted in the fifth
volume of his detached works, printed at Leeds, 1804, p. 471. et 566.» and to the “ Ge~
neral Preface” of the latter, prefixed to vol. i. of his Commentary on the Bible, which
is noticed in a subsequent page.
2 Jahn affirms that they were not written by Schulze himself, but by Schoder under
his name; and he further adds, that, in general, on difficult passages, an antient and
a modern interpretation is given, and the decision between them is left to the reader’s
judgment. (Jahn, Enchiridion Hermeneutice Generalis, p. 173.) Whether Schoder
or Schulze wrote the first three vols. is not material now to know; useful as the work
unquestionably is, the reader should be informed that the author has adopted the fushion-
able hypothesis of many German divines, that Moses was a clever mythologue, who com-
piled his history from certain mythi or traditional narratives! This hypothesis is also
adopted by Rosenmiiller, and by Dathe ; and it was embraced by the late Dr. Geddes in
his version of the Bible. See it examined, and (we trust satisfactorily) refuted, infra,
Vol. IV. pp. 6—9.
Sect. IL] List of Jewish Commentators. 737
These Scholia have long had a very extensive circulation in Germany, but are now be-
- ginning to be known in this country, though their high price renders them accessible to
comparatively few students. The Scholia on the Old Testament are written by Rosen-
miiller the son ; and those on the New Testament by Rosenmiuller the father. ‘The latter
is upon the whole a much safer and sounder critic than his son, whose Scholia in many
passages are made conformable to the lax and (miscalled) rational system of interpreta-
tion, which for many years has been but too prevalent among the German Biblical Cri-
tics. In the improved editions above noticed of their very valuable Scholia, the two Rosen-
miillers have diligently availed themselves of every possible aid, which their own researches,
or those of their friends, could procure forthem. ‘The author of the present work is in-
- debted to these eminent critics for many valuable observations on the Analysis, &c.-of the
Sacred writings. A third edition of the younger Rosenmiiller’s Scholia on the book of
Genesis (so much enlarged and corrected as almost to form a new work), and a second
of those on the Psalms, was published at Leipsic in 1821, 8vo.
7. Reeves.—The Holy Bible, containing the Old Testament and the
New, translated out of the original tongues, and with the former transla-
tions diligently compared and revised. London, printed for John Reeves,
Esq., one of the Patentees of the office of King’s Printer. 9 vols. royal
Ato. 9 νο]5. royal 8vo. 9 or 10 vols. crown 8vo.
Although the beautiful editions of the Bible here noticed do not profess to be commen-
taries, yet as they are accompanied by short explanatory and Philological Scholia, it would
be injustice towards Mr. Reeves’s splendid and public-spirited efforts to render the Scrip-
tures attractive to the higher classes, were we to pass them in silence. On this account
Mr. Reeves’s editions may justly claim a place in the present list of Scholiasts on the
Bible. His notes are selected with great judgment from the labours of Bishop Patrick,
Lowth, Whitby, and others ; and his mode of printing the text is admirable. The his-
torical parts, which are in prose, are printed in continuous paragraphs; and the poetical
parts are divided into verses. Each book is divided into sections, conformable to the na-
tural divisions of the several subjects; and to facilitate reference, the chapters and verses
are distinctly pointed outin the margin. ‘There is a learned preface to all the editions.
In our analysis of the different books of Scripture, particularly of the Old Testament,
we have frequently adopted Mr. Reeves’s sectional divisions, which are for the most part
very judiciously made. It may be proper to add that the printing of Mr. Reeves’s edi-
tions was executed by Messrs. Bulmer & Co., and by Mr. Bensley, and may safely chal-
lenge competition with the most beautiful specimens of British typography. There are
some copies extant in four volumes, 8vo., without the Scholia.
SECTION II.
JEWISH COMMENTATORS.
A\ FEW only of the Jewish Rabbins have illustrated every individual
book of the Old Testament: the following are those held in the highest
estimation by the Jews.!
Rassi Sotomon JArRcuHI, Ben Isaac, usually cited as Rascui from
the contraction of his names, was a native of Troyes in Champagne:
he wrote commentaries on the entire Bible, as well as the chief part of
the Talmud, and from his extensive learning is accounted one of the
most learned Jewish expositors. His style, however, is so exceedingly
obscure as to require an ample comment to make it intelligible. He
died a. p. 1180. Many of his commentaries have been printed in
Hebrew, and some have been translatéd into Latin by Christians ; as
1 In this account of the Jewish Expositors, we have chiefly followed Carpzov, in his
Introductio ad Libros Canonicos Veteris Testamenti, p. 35. et seq. and De Rossi’s scarce
work, entitled Bibliotheca Judaica Antichristiana, qué editi et inediti Judgorum Libri re-
censentur. Royal 8vo., Parma, 1800. Wolfius has also treated on the Jewish Com-
mentators, in his Bibliotheca Hedrea, tom. ii. p. 368. et passim. For an account of the
Chaldee Paraphrases, see Part I. pp. 157—-163. of this volume, supra.
VOL. II. 3B
738 | APPENDIX. [No. VL
that on Esther by Philip Daquin, that on Joel by Genebrard, and those
on Obadiah, Jonah, and Zephaniah, by Pontac. A German version of
his entire Commentary on the Pentateuch, and on some other books
of the Old Testament, was published by Breithaupt, in 4to. at Gotha,
in 1710.
2. Rabbi ABRAHAM ABEN Ezra was a native of Spain, and flourished
in the twelfth century ; his Commentaries on the Scriptures, written in
an elegant style, are much esteemed both by Jews and Christians.
3. Rabbi Davip Kimcuti was also a native of Spain, and flourished
towards the close of the twelfth century ; he wrote Commentaries on
the Old Testament, which are highly valued, particularly that on the
prophet Isaiah.
4. Rabbi Levi Ben Gersuom, a Spanish Jew, was contemporary
with Kimchi: his Commentaries on the Scripture, especially on the Pen-
tateuch, are much esteemed. He accounted for the miracles from na-
tural causes.
5. Rabbi Isaac ABARBANEL, or ABRAVANEL, (as he is sometimes
called) a Portuguese Jew, flourished in the fifteenth century, and wrote
Commentaries on the Pentateuch, the whole of the Prophets, and some
other Books of Scripture: notwithstanding his inveterate enmity against
Christianity, his writings are much valued by Christians, and are highly
extolled by the Jews.
6. Rabbi Socomon ABENMELECH, a native of Spain, flourished in the
sixteenth century, and wrote Scholia on the whole of the Old Testa-
ment, in which he has interspersed the best of Kimchi’s Grammatical
Observations.
The Commentaries of these Rabbins are inserted in the Biblia Rabbinica, published by
Bomberg at Venice, in 4 vols. folio, 1518, and again in 1525 and 1526, and in Buxtorf’s
edition, printedat Basle, 1618, in 4 vols. folio.
7. Rabbi Moses Ben Matmon, usually called Maimonides, though
not a Commentator on the whole of the Old Testament, ought not to
be omitted, on account of his Moreh Nevochim, or Teacher of the
Perplexed, a valuable work that explains difficult phrases, passages,
parables, and allegories. The best edition of this work is that of Basil,
1629, 4to. His Parta Mosis was edited by Pococke (in Arabic and
-Latin) at Oxford, 1645, 4to. and his Treatises, De Jure Pauperis, &c.
(Heb. and Lat.) by Prideaux, Oxford, 1679; and De Sacrifictis, 4to.
London, 1683.
Several parts of the works of the above-mentioned Rabbins have
been printed in a separate form, viz.
1. ABARBANEL.— Commentarius in Pentateuchum, cura Henrici
Van Bashuisen. Hanover, 1710. folio.
Ejusdem, Commentarius in Prophetas priores, cura Augusti Pfeiffer.
Lipsiz, 1686. folio.
Ejusdem, Commentarius in Hoseam, Latine, cum notis, Fr. ab Husen,
Ludg. Bat. 1686.
Ejusdem, Commentarius in Nahum, cura J. D. Sprecheri. Helmstadt,
1703. 4to.
2. ABENMELECH.—Ex Michlal Jophi seu Commentario R. Salom.
Abenmelech in Veteris Testamenti Libros, una cum spicilegio R. Jac.
Abendanz, particula, complectens prophetiam Jonze. Heb. et Lat.
edente Ernest. Christ. Fabricio. Gottingen, 1792. 8vo.
3. Jarcui.—R. Sal. Jarchii Commentarius in omnes Veteris Testa-
menti Libros, versus et illustratus a Jo. Frid. Breithaupto, 3 vols. 4to.
Gothe, 17153. ’
Sect. III.] Commentaries by the Fathers of the Church. 739
4. ΚΊΜΟΗΙ.--- ἢ. Ὁ. Kimchii Commentarius in Jesaiam, Latine versus
a Cesare Malamineo. Florence, 1774. 4to.
5. MALAcHIAs, cum Commentariis Aben Ezre, Jarchii et Kimchii
disputationibus. Cura Sam. Bohl. Rostock, 1637. 4to.
6. Hoszas, illustratus Chaldaica Versione et philologicis celebrium
Rabbinorum Raschi, Aben Ezre, et Kimchii Commentariis. Helmstadt,
1702. 4to. Reprinted at Gottingen, 1780.
7. JoEL et OBADIAH, cum paraphrasi Chaldaica, Masora, et Com-
mentariis trium Rabbinorum. Heb. et Lat. cura Jo. Leusden. Utrecht,
1657. 4to.
8. Jouannis Merceri Commentarii in Vates quinque priores, quibus
adjuncti sunt R. Sal. Jarchi, Aben Ezra, et Dav. Kimchii Commentarii, ab
ipso Latinitate donati, editio altera, cura G. C. Biirklini. Gisse, 1695.
9. J. B. Carpzovit Collegium Rabbinico-Biblicum in libellum Ruth,
Heb. et Lat. Lipsiz, 1703. 4to.
This work contains the Hebrew text of the book of Ruth, the Targum, the great and
little Masora, and four Rabbinical Commentaries, together with Latin versions, and
copious notes by the editor, J. B. Carpzov. Calmet states, that this book will be found
of great service to those who are learning Hebrew, and will also serve as an introduction
to the reading of the rabbinical writers,
SECTION IT.
COMMENTARIES BY THE FATHERS AND DOCTORS OF THE CHRISTIAN
CHURCH PREVIOUSLY TO THE REFORMATION.
Learnep men are by no means agreed as to the degree of authority
to be conceded to the writings of the fathers of the Christian Church ;
by some they are depreciated beyond measure, while on the other hand
they are estimated as repositories of every thing that is valuable in sacred
literature. It is however a singular circumstance, that, in almost all
theological controversies, both parties are desirous of having the fathers
on their side. Considering the question, then, without prejudice or pre-
dilection, we may safely assume, that the primitive fathers were men
eminent for their piety and zeal, though occasionally deficient in learn-
ing and judgment; that they may be relied upon in general for their
statements of facts, but not invariably for the constructions which they
put upon them, unless in their expositions of the New Testament, with
whose language they were intimately acquainted ; and that they are
faithful reporters of the opinions of the Christian Church, but not always
the most judicious interpreters of Scripture. ‘ The labours of the fa-
thers,” says Luther, “demand our venerat'on ; they were great men, but
nevertheless they were men liable to mistake, and they have committed
mistakes.”! As repositories, therefore, of Christian antiquity, as preachers
of Christian virtue, and as defenders of the true Christian doctrine, they
may still be very advantageously consulted ; but it is in the character of
expositors of Holy Writ that we are now to consider the fathers of the
church ; and in this character we may profit by them, if we do not ex-
pect that from them which they could not have. The fathers applied
themselves to the reading of the Scriptures with undivided attention,
with intense thought, and with holy admiration, as to that which was
1 Labores patrum venerari decet ; fuerunt magni viri, sed tamen homines qui labi
potuerunt, et lapsi sunt. Martin Luther. Comment, in Gen, 11, p.27, :
3B 2 |
740 7 0... APPENDIX. ; [No. VI.
alone worthy to be studied. No part of Scripture was neglected by them ;
they were so earnestly intent upon it, that not a jot or tittle escaped them.
This, with the advantages which they had (especially the Ante-Nicene
fathers) in point of languages and antiquities, could not fail to produce
remarks which it must be very imprudent in any age to neglect. The
mistakes, charged upon the fathers in their expositions of the Old Tes-
tament, originated in their being misled by the Septuagint version,
which their ignorance of Hebrew, together with their contempt of the
Jews, and their unwillingness to be taught that language by them, in-
duced them to trust implicitly. And that excess of allegorical inter-
pretation into which some of the antients ran, was probably occasioned
by their studying, with a warm imagination, prophecies and types, pa-
rables and allusions, and by our Saviour’s not developing the whole of
his plan during his lifetime. ! a
The following are the principal Commentators on the sacred writings,
who are to be found among the primitive fathers and doctors of the
Christian Church: but, in consulting their writings, the best editions
only should be referred to, especially those by Protestants; as the edi-
tions, superintended by divines of the Romish Church, are not only
frequently corrupted, but spurious writings are also often ascribed to
the fathers, in order to support the anti-scriptural dogmas of that church.?
1. Oricen flourished in the latter part of the second and through the
first half of the third century : he was a native of Alexandria, where he
chiefly resided, and was distinguished not more by his learning than by
his piety and eloquence. He wrote Commentaries on the Old and New
Testaments, the greater part of which is now lost: the best edition of
what has been preserved was published by Huet at Rouen, 1668, in 2 vols.
‘folio; and in the Benedictine edition of his works, in 4 vols. folio, Paris,
1733—1759. He also wrote Scholia or short notes explanatory of diffi-
cult passages of Scripture, in which he chiefly attended to the literal
sense. Of these Scholia some extracts only are preserved in the col-
lection made by Gregory Nazianzen and Basil the Great, entitled
Philocalia, and published at Paris, in 1618, 4to. His Homilies, in which
he addressed himself to the capacities of the people, as well as his nu-
merous other works, both practical and controversial, our limits permit
us not to detail ; and his critical labours on the sacred writings are noticed
in another part of this work.? In the Commentaries above mentioned,
Origen gave full scope to his learning and imagination, in what appeared
to him to be the historical, literal, mystical, and moral sense of the
Bible.4 Origen’s grand fault is that of allegorising the Scriptures too
much ; and this method of interpretation he adopted from the Alexan-
drian philosophers, in the hope of establishing an union between Heathen
philosophy and Christian doctrine. His fundamental canon of criticism
1 Dr. Hey’s Norrisian Lectures, vol. i. pp.105—118. Quarterly Review, vol. xiii.
pp-183—188. See also some admirable observations of the learned Dr. Gregory Sharpe,
in his Argument in Defence of Christianity, taken from the Concessions of the most an-
tient adversaries, pp. 90—99. ;
2 See numerous proofs of this remark in James’s Treatise of the Corruption of Scrip-
ture Councils and Fathers by the prelates, &c. of the church of Rome, for maintenance
of popery, pp.1—271. London, 1688. 8νο.
3 See Part I. pp.172—176. of this volume.
4 Jahn’s Enchiridion Hermeneutice Generalis, pp. 163, 164. A further account of
Origen’s expository labours may be seen in Ernesti’s Institutio. _Interpretis Novi Testa-
menti, pp. 286, 287., and in Morus’s Acroases super Hermeneutica Novi Foederis, tom. ii.
pp.230—236.; in Rosenmiiller’s Historia Interpretationis Librorum Sacrorum, tom. iii.
pp-17—156., and Sinion’s Hist. Crit. du Vieux Test, liv. iii, ch, ix. pp.439—442.
Sect. ΠΙ.] Commentaries by the Fathers of the Church. 141"
was, that, wherever the literal sense of Scripture was not obvious, or not
clearly consistent with ἠδ peculiar tenets, the words were to. be under-
stood in a spiritual and mystical sense ; a rule by which he could easily
incorporate any fancies, whether original or borrowed, with the Christian
creed. Mosheim has justly characterised this father as one of the most
eminent of the writers of the third century, who distinguished them-
selves by their learned and pious productions; and as “a man of vast
and uncommon abilities, the greatest luminary of the Christian world
that this age exhibited to view. Had the justness of his judgment been
equal to the immensity of his genius, the fervour of his piety, his inde-
fatigable patience, his extensive erudition, and his other eminent and.
superior talents, all encomiums must have fallen short of his merit.
Yet, such as he was, his virtues and his labours deserve the admiration
of all ages; and his name will be transmitted with honour through the
annals of time, as long as learning and genius shall be esteemed among
men.” !— The best edition of Origen’s works is that of Father De la Rue,
in 4 vols. folio: Paris, 1733-59: reprinted by M. Oberthiir at Wurce-
burg, in 15 vols. 8vo. 1780, and following years.
2. JouN Curysostom, who flourished in the fourth century, was a
pupil of Diodorus of Tarsus, who had himself been a disciple of Origen’s.
He wrote homilies on the greater part of the Old Testament, and on the
whole of the New Testament, with the exception of the Catholic epistles.
His homilies on the New Testament are every way preferable to those
on the Old. Ernesti is of opinion, that none of the productions of the
fathers are equal to those of Chrysostom on St. Paul’s Epistles ; and that
all subsequent Greek commentators on them have exclusively followed
him. On the historical books, his commentary on St. Matthew is incom-
parably the best and most copious, and is particularly worthy of being
perused. Chrysostom’s manner of expounding is this: he first takes a
verse of Scripture, which he explains ; and then investigates and eluci-
dates the meaning of particular words, pointing out the scope of the
sacred author, whose style and genius he examines, and rendering all.
Hebraisms by equivalent intelligible Greek expressions. He throughout
adheres to the literal sense, which he maintained to be the true one.
The homilies are found in the beautiful Editio Princeps of his works pub-
lished by Sir Henry Savile, in 8 vols. folio, Eton, 1612 ; and Montfaucon’s
edition, which is the best, published at Paris in 13 vols. folio, 1718—
1738. An admirable French translation of a selection from Chrysostom’s
Homilies, and other works, was printed by Auger, at Paris, 1785, in
4 vols. 8vo. In 1807, Matthzi published 52 of his homilies at Moscow,
in 8vo. with various readings, a commentary and index.?
3. TuHroporet, Bishop of Cyrus or Cyropolis in Syria, wrote in the:
fifth century: though he chiefly follows Chrysostom in his commentary.
on St. Paul’s Epistles, he has added many new and striking observations
of his own, and has successfully vindicated many passages against the
Arians, and other sectaries of his time. The best edition of his works is
that published by Schulz and Noesselt, Hale, 1769—1774, in 5 vols. 8vo.
4, THEOPHYLACT, metropolitan of Bulgaria, flourished in the 11th
century: his Scholia on the principal books of Scripture are chiefly
abridged from Chrysostom. ‘Those on the Gospels, Acts, and St. Paul’s
! Mosheim’s Eccl. Hist. vol. i. p. 270. edit. 1806.
2 Several editions of Chrysostom’s Homilies are enumerated by Harles, in his Brevior
Notitia Literature Grecz, pp.739—741.; to which work, as well as to those of Ernesti
and Morus, above referred to, we are chiefly indebted. for the following notices of the
Greek fathers, nia
3B 3
742 APPENDIX. [No.VI.
Epistles, are particularly valuable. The best edition of his works is that
published at Venice, 1754—1763, in 4 vols. folio. The fourth volume
contains a commentary on the Psalms by Euthymius Zigabenus.
5. CEcumeEntvs, Bishop of Tricca in Thessaly, towards the close of
the tenth century, wrote commentaries on the Acts of the Apostles, and
the whole of the Epistles. His work is a judicious compilation from
Origen, Chrysostom, Eusebius, and others. It is worthy of observation,
that the controverted clause in St. John’s First Epistle (1 John v. 7.)
was not known to this writer. The best edition is that of Paris, 1631,
in 2 vols. folio.
6. Euruymius Z1GABENuS, a monk of Constantinople, in the early
part of the twelfth century, wrote commentaries on different parts of the
Bible, the whole of which have not been printed. His principal work is
a commentary on the four Gospels, published by Matthzi at Leipsic, in
1792, in 3 vols. 8vo. The hitherto inedited Greek text is diligently re-
vised from two MSS. in the library of the Holy Synod at Moscow,
written in the time of the author. Vol. I. contains the prefaces and
Gospel of St. Matthew; Vol. II. the Gospels of St. Mark and St. Luke ;
Vol. III. the Gospel of St. John, with Hentenius’s Latin Version of the
whole of Euthymius’s Commentary, his Critical Remarks, and those of
the learned editor. Euthymius’s Commentary on the Psalms was pub-
lished with the Works of Theophylact.
7. Very similar to the works of Theophylact and Gicumenius, above
noticed, are the CATEN#, or Commentaries on the Scriptures, consisting
of separate passages or interpretations of the fathers, reduced to the
order of chapters and verses of the books; they are denominated Ca-
tena, because, as a chain is composed of several links connected together,
so these compilations consist of numerous different passages, or the
sentences and expositions of different writers, so connected together as
to form one continued work. ‘The earliest compiler of a Catena was
Procopius of Gaza, whose entire work on the Scriptures has never been
printed ; though particular portions have been published, as his Catena
on the Octateuch, or eight first books, in Latin, Tiguri (Zurich), 1555,
folio ; on the two books of Kings and Chronicles, Gr. Lat. 4to. Lug. Bat.
1620 ; aspecimen of his Catena on the Heptateuch, or seven first books,
and on the Song of Solomon, edited by Ernesti, Leipsic, 1785, 4to.; on
Isaiah, edited by Courtier, folio, Paris, 1580. Procopius was followed
by Olympiodorus, who is supposed to have flourished in the seventh
century; his Catena on the book of Job was published at Venice in
1587, 4to. A Catena on Job, Psalms, Matthew, and John, was printed
by Plantin at Antwerp, in Greek and Latin, in seven vols. folio, 1630,
and following years. One of the most valuable works of this kind is the
Catena of Nicephorus on the Octateuch, the two books of Samuel, and
the two books of Kings; it is a compilation from fifty-one writers, and
was published in Greek, in two vols. folio, at Leipsic, 1792. Possin and
Corderius published a Catena in Greek and Latin, on the Four Evange-
lists, in 1628, 1630, 1646, and 1647, at Antwerp and Thoulouse, in four
large folio volumes; and a Greek Catena of Victor, a presbyter of
Antioch, and other fathers, on the Gospel of St. Mark, was edited by
Matthzi, at Moscow, 1775, in 2 vols. 8vo.!
1 Morus (tom. ii. p.253.) has enumerated several catenze on particular parts of the
New Testament. ‘The best account of these compilations is to be found in Ittigius’s
Tractatus de Catenis Patrum, Leipsic, 1707, 8vo.; and in Noesselt’s Obdservationes de
Catenis Paltum Grecorum in Novum Testamentum. Hale, 1762, 4to. See also Wal-
chii Bibliotheca Theologica, vol. iv. pp. 388—391.
Sect. III.] Commentaries by the Fathers of the Church. 743
8. JEROME, of all the Latin fathers, has rendered the most important.
services to the Christian world, by his elaborate Commentary on the:
Scriptures, and his prefaces to the different books. His commentary
on the Prophets is reckoned the best part of his works ; his, valuable.
Latin version of the Scriptures, has already been noticed.! The prin-
cipal editions of this eminently learned father’s works are those of Paris,
1693—1706, in five vols. folio, and of Verona, 1734—1742, in eleven
vols. folio.
9. Hitary, Bishop of Poitiers, in the fourth century, wrote Com-
mentaries on the Psalms, and on the Gospel of St. Matthew, which are
extant in the Paris edition of his works, 1693, folio, and in that printed
at Verona,1730, in two vols. folio. These Commentaries consist more
of what he borrowed from Origen, than of the results of his own studies;
and on this account Morus is of opinion, that little assistance can be
derived from consulting them. This author must not be confounded
with Hilary, surnamed the Deacon, from the office which he filled in
the church of Rome, in the middle of the fourth. century: and who
wrote a Commentary on St. Paul's Epistles, which is printed in the
second volume of the Benedictine edition of Ambrose’s works (Paris,
1686 —1690, 2 vols. folio), to whom they are erroneously ascribed.
10. AucustinE, the celebrated Bishop of Hippo in Africa, in the
fourth century, wrote several Treatises on the Scriptures, and particu-
larly Commentaries on the Psalms, neither of which are now held in
much estimation, notwithstanding the high rank he holds in. eccelesias-.
tical history. His piety, indefatigable application, sublime genius, un-
wearied pursuit of truth, and the acuteness of his wit, are universally
allowed. ‘It is however certain,” says Mosheim, “that the accuracy,
and solidity of his judgment were by no means propertionable to the
eminent talents now mentioned ; and that upon many occasions, he was.
more guided by the violent impulse of a warm imagination, than by
the cool dictates of reason and prudence. Hence that ambiguity which.
appears in his writings, and which has sometimes rendered the most
attentive readers uncertain with respect to his real sentiments ; and.
hence also the just complaints which many have made of the contradic-
tions that are so frequent in his works, and of the levity and precipi-
tation with which he set himself to write upon a variety of subjects,
before he had examined them with a sufficient degree of attention and
diligence.”? Jahn has remarked that the genius of Augustine resem-
bled that of Origen rather than that of Jerome, to beth. of whom he
was greatly inferior in learning, being totally ignorant of Hebrew, and.
but moderately versed in Greek.’ His Treatises on the Scriptures form
the third, and his Commentaries on the Psalms the fourth volume of
the Benedictine edition of his works. He accommodates the Scriptures
more frequently to his own ideas, than he accommodates these to the
former, and is perpetually hunting out mysteries, especially in num-
bers.4 Such was the authority in which the writings of Augustine were
held, that his expositions continued to be followed by all Latin inter-
preters from his time until the Reformation; who. have selected expo-
sitions not only from his professedly biblical labours, but also from
his other practical and controversial writings. Among the principal
' See 198, 199. of this volume.
4 Mosheim’s Ecclesiastical History, vol. i. p. 363.
8. Jahv, Enchiridion Hermeneutic Generalis, p.167.
4 Rambachii Instit. Herm. p. 679. ;
3B 4
744. _ APPENDIX. [No. Vid
compilations of this kind are the Glosses, or short interpretations of
Strabo and Anselm. ) i .
11. Watarripus StrABo or Srrasus, who flourished in the ninth
century, composed a work on the whole Bible, which was called Glossa
ordinaria or marginalis ; because the entire margin, at the top and
bottom, as well as on each side of the page, was filled with annotations.
His work is in fact a catena or collection of comments from all the
Latin fathers who preceded him, and particularly from Augustine and
Rabanus Maurus, whose pupil Strabo was, and who wrote a voluminous
catena on the Gospel of St. Matthew, and St. Paul’s Epistles, besides
an entite comment on the Bible, which is still in manuscript. Strabo
endeavours to shew the literal, historical, and moral sense of the Scrip-
tures, but not always with success. For many years the labours of
Strabo continued to be received as the sole authorised interpretation
of the Bible. The best edition of his work is that of Antwerp, 1634,
folio.} . |
12. ANSELM, an ecclesiastical writer of the eleventh century, wrote
an Interlineary Gloss, so called because it is confined to the insertion
of a very brief exposition of obscure passages in the same line with the
text.
13. THomas Aquinas, a celebrated scholastic doctor of the thir-
teenth century, compiled a Catena on the four Gospels, from upwards
of eighty Greek and Latin fathers, whose words he chiefly gives, rather
than their meaning, and quotes the Greek fathers from Latin versions
of their works. His comment long held a distinguished place in the
Western church; it is found in the fourth and fifth vols. of the Venice
edition of his works, 1755, 4to.
There were however a few, though but few, interpreters of better
note, who flourished during the period now under consideration, and
who followed a better mode of interpretation. We shall briefly enu-
merate them. .
14. The venerable Beng, who lived in the eighth century, composed:
a catena on nearly the whole of the New Testament, from the writings
of the fathers, in which he interspersed but few remarks of his own.
Decply versed in Greek literature, he has the peculiar praise of drawing
from original sources. His commentaries are to be found in the
fifth and sixth volumes of the Cologne edition of his works, 1688,
folio.
15. Axucuin, the countryman and contemporary of Bede, compiled
a commentary on some parts of the Scriptures, in which he made
selections from Jerome, Chrysostom, Augustine, Bede, and other
writers ; not always with the best judgment. His biblical labours are
contained in the first volume of Froben’s edition of his works.
16. NicHoLas ΡῈ Lyra or Lyranus, so called from the place of
his nativity, a small town in Normandy, is reputed to have been a Jew
by descent, but having embraced Christianity, he entered into the
religious society of Friars Minors at Verneuil. He deservedly holds a
distinguished rank among commentators, his explanations of the
Scriptures being far superior to the manner and spirit of the age in
which he flourished. His compendious expositions of the Bible were
called postz/ls, from his manner of placing them, viz. first exhibiting
1 Much curious information relative to the Biblia Glossata, or Glosses on the Scrip-
tures, is contained in Masch’s edition of Le Long’s Bibliotheca Sacra, part ii. vol. iii.
cap. 11. sect. Ul. p. S55. εἰ seg.
Sect.IV.] List of the Principal Foreign Commentators. 745
the sacred text, and post ila (after the words of the text) offering his
own explication. In this work he shews a greater acquaintance with
the literal sense of Scripture than any preceding commentator, and has
availed himself of his intimate knowledge of Hebrew to select the best
comments of the most learned Rabbins, particularly Jarchi. Being,
however, less intimately acquainted with Greek than with Hebrew, he is:
less happy in his expositions of the New Testament than in those of the
Old. His notes are allowed to be very judicious, and he principally
.attends to the literal sense, with which, however, he occasionally inter-
mingles the subtilties of the schoolmen. The best edition of this work.
is that of Antwerp, 1634, in 6 vols. folio: 10. 15 also found in the Biblia:
Maxima, edited by Father De la Haye, in 19 vols. folio. Lyra was also
the author of Moralia, or Moral Commentaries upon the Scriptures.!
SECTION IV..
THE PRINCIPAL COMMENTATORS ON THE SCRIPTURES GENERALLY,
SINCE THE REFORMATION.
§ 1. Foreign Commentators.
£ Tue illustrious reformer, MARTIN LUTHER, wrote Commentaries on
most of the books of Scripture. A collection of them was published at
Wittenberg, in four volumes, folio, 1549. All the writings of this great
man are deservedly held in the highest estimation in Germany, especially.
his Commentaries on Genesis, and on St. Paul’s Epistles to the Romans
and Galatians. His Commentary on the Galatians is best known in this
country by a translation, which was first printed in 1580 in 4to. and
subsequently in folio, octavo, and in two vols. 12mo. In 1821, was
published, in 8vo. a translation of Luther’s Commentary on the Psalms,
called Psalms of Degrees ; in which among many other valuable Discourses
on Individual, Household, and Civil Affairs, the Scriptural Doctrine re-
specting the divinely instituted and honourable Estate of Matrimony is
explained and defended against the Popish Perversion of Enforced Celibacy,
Monastic Vows, Orders, &c. §c. To which is prefixed, An Historical
Account of the Monastic Life, particularly of the Monasteries of England.
2. The biblical writings of Joun CALvin, another illustrious reformer,
consist of Commentaries, Homilies, and Lectures on almost the whole of
the Scriptures: they are to be found in the folio edition of his works,
printed at Amsterdam, in 1671, in nine volumes. The Commentaries
and other expository writings of this great man have always been
deservedly celebrated and admired: though it has been the fashion with
some modern divines to depreciate them, on account of those peculiar
dogmas which Calvin deduced from the Sacred Writings. “ Calvin’s
Commentaries,” says the learned Matthew Poole, in the preface to the
‘ Synopsis Criticorum Sacrorum,’ noticed below, “ abound in solid dis-
cussions of theological subjects, and in practical improvements of them.
1 Masch’s edition of Le Long’s Bibliotheca Sacra, part ii. vol. iii. p. 357—362. Lyra’s
commentary was attacked by Paul bishop of Burgos (Paulus Burgensis), a converted
Jew, and was defended by Matthias Doring. Ibid. pp. 363, 364. Walchii Bibliotheca
Theologica, vol. iv. p. 396, 397. i
746 APPENDIX. [No. VI.
Subsequent writers have borrowed most of their materials from Calvin ;
and his interpretations adorn the books even of those who repay their
obligation by reproaching their master.” The great critic Scaliger said
that no commentator had better hit the sense of the prophets than
Calvin; and another eminent critic of our own time (Rosenmiiller) has
remarked, that although Calvin was not deeply versed in Hebrew, yet
as he possessed an acute and subtle genius, his interpretations of Isaiah
in particular, contain many things which are exceedingly useful for un-
derstanding the prophet’s meaning. Nothing indeed can more satis-
factorily evince the high estimation to which the commentaries of Calvin
are still entitled from the biblical student, than the following eulogium
of one of the most learned prelates that ever adorned the Anglican
Church — Bishop Horsley. “ I hold,” says he, “ the memory of Calvin
in high veneration ; his works have a place in my library ; and, in the
study of the Holy Scriptures, he is one of the Commentators whom I
most frequently consult.” The writer of these pages has not often had
occasion to refer to the writings of Calvin in the prosecution of this work ;
yet he has never consulted them but with advantage and with pleasure.
3. VICTORINUS STRIGELIUs was nearly contemporary with Luther and
Calvin, and wrote arguments and notes to the whole of the Bible, with
the exception of Isaiah, which were published at different times between
the years 1566 and 1586, and in various sizes.! They are much admired
for their exactness, particularly his Ὑπομνηματα on the New Testament,
which are noticed in a subsequent page.
4. Lupovict DE Dieu Critica Sacra, sive Animadversiones in Loca
quedam difficiliora Veteris et Novi Testamenti. Amsterdam, 1693, folio.
A work of acknowledged character: ** Perhaps no man ever possessed a more con-
summate knowledge of the Oriental languages than De Dieu, nor employed his knowledge
to more useful purposes.”” (Bibliog. Dict. III. 123.) A dh
5. SEBASTIANI Scumip1r Commentarii in Genesin, Josuam, Ruth,
Reges, Samuelem, Jobum, Psalmos, Ecclesiasten, Iesaiam, Jeremiam,
Hoseam, Evangelium Johannis, et Epistolas Pauli ad Romanos, Galatas,
et Hebrzeos. Argentorati, 1687, et annis sequentibus, 4to.
Sebastian Schmidt was at least the most laborious and voluminous commentator of his
age (the seventeenth century). Mosheim’s Eccl. Hist. vol. v. p. 296.
6. Critici Sacri: sive Annotata doctissimorum Virorum in Vetus
ac Novum Testamentum; quibus accedunt Tractatus varii, Theologico-
Philologici, 9 tomis in 12 voluminibus, Amsterdam, 1698, folio.
This great work, first published at London in 1660, in 9 vols. folio, under the direction
of Bishop Pearson, John Pearson, Anthony Scattergood, and Francis Gouldman, is con-
siderably augmented in the above second and best edition. The notes of Grotius, Vatablus,
and Drusius, Munster, Castalio, Clarius, Junius, and Tremellius, are to be found in
this collection, besides a multitude of commentators on particular books, and numerous
valuable disquisitions on particular subjects, which are enumerated by Dr. A. Clarke in
the general preface to his Commentary, vol. i. p. xiii. To complete this great work, there
were published at Amsterdam, in 1701, Thesaurus Theologico-Philologicus, in 2 vols.
folio, and in 1732, in two folio volumes also, ‘Thesaurus Novus Theologico-Philologicus,
— two valuable collections of critical and philological dissertations by the most eminent
biblical critics of that day. These are necessary to complete the Critici Sacri; of which
great work an admirable abridgment has been published under the title of,
7. Marruzi Poxr Synopsis Criticorum aliorumque SS. Interpretum.
London, 1669—1674, 5 vols. folio. Utretcht, 5 vols. folio, 1684; also
Frankfort, 1712, 5 vols. folio, and 1694, 5 vols. large 4to.
1 Masch has given the titles and dates of their respective publications ; vol. iii.
pp. 424—427,
Sect.I1V.] List of the Principal Foreign Commentators. 747
On this most elaborate work the learned author spent ten years; it consolidates with
great skill and conciseness aJl the Critici Sacri of the London edition into one continued
comment, besides many valuable additions from other authors of note, Hammond, &c.
and his own corrections and decisions in several places. It has many advantages over the
Critici Sacri, not only in point of size, but also in its admirable arrangement and concen-
tration of evidence, and in the author’s remarks; and it furnishes a most complete material
index to the Critici Sacri. (Dr. Hales’s Analysis of Chronology, vol. ii. preface, p. xviii. )
Of the various editions above noticed, that edited at Utrecht by Professor Leusden, is by
far the best and most correct. The folio Frankfort edition is not worth purchasing, on
account of its incorrectness. The 4to. edition, which is somewhat better, is nevertheless
very inaccurate: it is badly printed, and sells at a very low price.
8. Joannis Cxericr Translatio Librorum Veteris Testamenti, cum
ejusdem Paraphrasi perpetua, Commentario Philologico, Dissertationibus
Criticis, Tabulisque Chronologicis et Geographicis, folio, 4 vols. Amster-
dam, 1708, 1710, 1713. Ejusdem, Translatio ex Anglica Lingua Henrici
Hammondi Paraphrasis et Adnotationum in Novum Testamentum, Ani-
madversionibus suis illustrata. Frankfort, 1714. 2 vols. folio.
Le Clere’s Translation and Commentary are highly commended by Bishop Watson :
of Dr. Hammond’s Paraphrase and Notes on the New Testament, some account is given
below. Many of Le Clerc’s observations throw great light on the Scriptures; in others
he has indulged his own fancy, and, what is most to be regretted, has completely frittered
away the meaning of the Prophecies concerning our Saviour. He considers the miracles
as the effects of nature. His Commentaries on the Prophets and on the Hagiographa are
greatly inferior to those on the Pentateuch. John Justus Von Einem published a volume
of Animadversiones ad Joannis Clerici Commentarios, at Magdeburgh, 1735. 8vo.
9. LA SAINTE BiBLE, expliquée par Davin Martin. Amsterdam,
1707. 2vols. folio.
M. Martin revised the Geneva version of the French Bible and corrected it so materially,
that it is frequently considered as a new translation. The short notes, which he has an-
nexed, contain much good sense, learning, and piety.
10. OstERVALD (Jean-Frederic) La Sainte Bible, avec les Argumens
et Reflexions, Neufchatel, 1772. folio.
M. Ostervald was an eminent divine of the French Protestant Church. The French
Text of the bible is that of the Geneva Version, revised and corrected by himself ; whence
it is often considered as a new version. Ostervald’s arguments and reflections are very
valuable, and have been liberally consulted by later commentators. A detached translation
of them, in three vols. 8vo., was published by Mr. Chamberlayne in the early part of the
eighteenth century, at the request and under the patronage of the Society for promoting
Christian Knowledge.
11. Joannis Coccer1 Commentarii in Sacras Scripturas, in ejus Ope-
ribus. Amsterdam, 10 vols. folio.
The commentaries of Cocceius are also extant in quarto and folio, under different dates
as they were published. It is the fault of this learned man that he has in the Old Testa-
ment spiritualised every thing to the utmost; his commentaries, however, particularly on
the New Testament, abound with valuable illustrations, and will amply repay the trouble
of perusal.
12. CaLtmet. — Commentaire Littéral sur tous les Livres de ]’Ancien
et du Nouveau Testament, par Augustin Calmet. Paris, 1719—1726.
8 tomes in 9 vols. folio. |
« It contains the Latin text of the Vulgate, and a French version in collateral columns,
with the notes at the bottom of each page. It has a vast apparatus of prefaces and disser-
tations, in which immense learning, good sense, sound judgment, and deep piety are in-
variably displayed. This is without exception the best comment on the Sacred Writings
ever published, either by Catholics or Protestants.’” (Dr. A. Clarke.) Walchius (Bibl.
Theol. vol.iv. p. 433.) has pronounced an equally strong but well-deserved eulogium on
this valuable work, to which we have been largely indebted in the course of these volumes.
13. Cats. — La Sainte Bible, avec un Commentaire Littéral, et des
Notes choisies, tirées de divers Auteurs Anglois, &c., par Charles ναι
Hague, 1743—1790. 7 vols. 4to.
748 ) APPENDIX. | [No. VI.
Besides a French translation, which in general is judicious, this learned and elaborate
work contains a valuable comment on the Old Testament as far as the end of the historical
books. The seventh volume was posthumous, and was edited by the late Rev. Dr. Mac-
laine. ‘ It is much to be regretted that the learned and pious author did not complete
the whole. What he has published, however, at long intervals, is excellent. His notes
are chiefly taken, as he professes, from the best English Commentators, to whom he gives
a decided preference above the foreign, Houbigant, Calmet, &c. ; all of whom he appears
to have carefully studied. It may therefore be justly considered as a considerable and
valuable improvement upon his predecessors, of every description, as far as it goes.””
(Dr. Hales. )
14. Jo. Auc. Daruut Libri Veteris Testamenti, ex Recensione Textus
Hebrzi et Versionum Antiquarum, Latine versi, notis philologicis et
criticis illustrati. Hale, 1773—1789. 6 vols. 8vo.
᾿ς This work is in high repute on the continent, where it was published at different times
in six volumes or parts, most of which have been several times reprinted with improve-
ments. See a notice of it, in Part I. p. 224. of this volume. The difficult and obscure
passages are illustrated by notes placed at the bottom of the page. After M. Dathe’s
decease, Rosenmiiller edited a collection of his Opuscula ad Crisin et Interpretationem
Veleris Testamenti spectantia, 8vo. Lipsizw, 1795. These should be added to the above
work, as they contain critical disquisitions on some antient versions, &c.
15. Libri Sacri Antiqui Foederis ex Sermone Hebrzo in ee
translati; notatione brevi precipuz Lectionum et Jnterpretationum di-
versitatis addita. Auctoribus D. Henrico Augusto Schott et Julio
Friederico Winzer, volumen primum. Altone et Lipsia, 1816. 8vo.
This volume comprises the Pentateuch only; the first three books were translated by
M. Schott, and the two last by M. Winzer, but the whole work has been so carefully re-
vised, that it appears to be the production of only one person. With a few exceptions,
the version is said to be close ; and the annotations, which are very brief, are strictly con-
fined to the indication of the principal various lections, and of the different interpretations
proposed by eminent biblical critics, This work has not been continued.
§ 2. British Commentators on the whole Bible.
1. Tue Rerormers’ Biste.— The Holy Bible, containing the Old
and New Testaments, according to the Authorized Version; with short
Notes by several learned and pious Reformers, as printed by Royal
Authority, at the time of the Reformation, with additional Notes and
Dissertations. London, 1810. 4to.
The notes on the Old Testament in this edition are reprinted from those appended to
the English version of the Bible, published at Geneva by Coverdale, Sampson, and other
reformers who fled to that city during the reign of Queen Mary : whence their translation
is generally known by the appellation of the Geneva Bible. The annotations on the New
Testament are translated from the Latin of ‘Theodore Beza. Although in this edition the
orthography is modernised, and the style has in some few instances been improved ; the
editor (the Rev. Thomas Webster, M. A.) states that the utmost caution has been observed,
that no alteration should be made in the sentiments of the reformers, whose ‘* notes aed
Ulustrations,”’ the late eminent Bishop Horsley (no.mean judge of biblical literature) has
pronounced to be “ very edifying, except that in many points they savour too much of
Calvinism.”? The notes on the Apocalypse are selected by the editer from various com-
mentators: he has also occasionally supplied arguments to the different books of the Old
and New Testaments: his dissertations on which, though concise, are sufficiently compre-
hensive for those readers who have not leisure to consult more expensive commentaries.
A few useful maps and tables accompany the work, which is further ornamented with
some neatly executed vignette engravings.
2. Haut (Bishop).—Contemplations on _ Old and New Testaments.
2 vols. 1808. 8vo.
‘These have been reprinted at various times and in different forms; the edition now
noticed was published by the Rev. Josiah Pratt, B. D. and is very correctly printed.
Bishop Hall’s Contemplations “ are incomparably valuable for language, criticism, and
Sect. IV.] List of British Commentators on the Bible. 749
devotion.”” (Dr. Doddridge.) The Bishop also wrote a‘‘ Paraphrastic Exposition of
hard Texts,’’ which forms the 3d and 4th vols. of Mr. Pratt’s edition of his whole works.
These expository notes Dr. 1). pronounces to be “ very valuable, especially for shewing
the spirit and force of many expressions that occur.”” They donot, however, contain much
learned criticism. Most of them, if not all, are inserted in the valuable Commentary of
Bp. Mant and Dr. D’Oyly, noticed below. '
3. Annotations upon all the Books of the Old and New Testament :
this third, above the first and second editions, so enlarged, as they make
an entire Commentary on the Sacred Scripture ; the like never before
published in English. Wherein the text is explained, doubts resolved,
Scriptures paralleled, and various readings observed ; by the labour of
certain learned divines thereunto appointed, and therein employed, as is
expressed in the preface. London, 1657. 2 vols. folio.
This valuable work (for valuable and learned it is, considering the time when it was
composed) is usually called the “5 Assembly’s Annotations ;”’ from the circumstance of its
having been composed by members of the Assembly of Divines who sat at Westminster
during the great rebellion. The reader will find an account of its authors in Dr. Calamy’s
‘Life of Mr. Baxter, p. 86. et seq.
4, Pootr.— Annotations upon the Holy Bible, wherein the sacred text
is inserted, and various readings annexed; together with the parallel
Scriptures. The more difficult terms are explained; seeming contra-
dictions reconciled; doubts resolved, and the whole text opened. By
the Rev. Matthew Poole, folio, London. 2 vols. 1683. Edinburgh, 1803.
4 vols. 4to. ᾿
The Annotations are mingled with the text, and are allowed to be very judicious; the
author (who was an eminent non-conformist divine) wrote them only as far as the 58th
chapter of Isaiah ; the remainder of the notes was compiled after the same manner, by
several eminent dissenting ministers. It is no mean praise of this valuable work, that it
is in the list of books recommended to clergymen by Bishop Tomline.
5. CrarKe.—The Old and New Testament, with Annotations and
parallel Scriptures. By Samuel Clarke, A.M. London, 1690. folio.
The selection of parallel texts is admirable; and the notes, though very brief, are written
with great judgment. The work was commended in very high terms by Drs.Owen and
Bates, as well as by Mr. Baxter and Mr. Howe. “ It has been an excellent fund for
some modern commentators, who have republished a great part of it with very little alter-
ation.”’ (Chalmers’s Biog. Dict. vol.ix. p. 403.) This work, notwithstanding the learned
author was a non-conformist, is inserted in the list of books recommended by the Bishop
of Chester (Dr. Cleaver) to the attention of the younger clergy. It is unfortunately very
scarce and dear. The purchaser must be careful that he be not misled by another Bible
published also in one vol. folio, in 1811, in the name of S.Clarke, in numbers; and which
1s a very indifferent compilation by some anonymous editor from various commentators,
all of whom lived long after the time of Mr. Clarke.
6. The Rev. Dr. Edward Wells published a Help for the Right Un-
derstanding of the Scripture, in various parts,’ between the years 1709
and 1728. As this useful work is not often to be met with, complete,
the following bibliographical notice of it is copied from the Rev. Dr.
Cotton’s List of Editions of the Bible and of parts thereof: (Appendix,
pp- 163—165.)
(1.) Wells’s Paraphrase of the Old Testament.
Part I. The Title,“ An Help for the more easy and clear understanding of
“ the Holy Scriptures: being the book of Genesis explained after the following
“ method: viz. The common English Translation rendered more agreeable to the
“ original. A paraphrase. Annotations.” Oxford, printed at the Theatre, 1724.
“ A preface to the reader,” 5 pages. “ The general preface,” xv pages. “ A dis-
* course of the year, &c. in use among the Jews,” p.J—91. “ A Chronological
* Account,” &c. 95 pages, not numbered. Additional notes, 6 pages, not num-
bered. The text, p.1—277. A synopsis to the Pentateuch, 2 pages.
750 APPENDIX. [No.VI.
Part II. Title, “ An Help,” &c. as before: containing Exodus, Leviticus, Num-
bers, and Deuteronomy, printed 1725. “ A preface to the reader,” p.i—xi. Er-
rata, 1 leaf, not numbered. Exodus, p. 1—149. Leviticus, p. 1—s6. Numbers
and Deuteronomy, p. 12356. .
Part III. Title, “ An Help,” &c. containing Joshua, Judges, and Ruth: printed
1725. <A preface to the reader, 11 pages. Joshua, p.1—84. Synopsis, 1 leaf,
not numbered. Judges and Ruth, p. 1—102. ;
Part IV. “ An Help,” &c. containing two books of Samuel, and two of Kings :
printed 1726. Preface, p.i—vi. Samuel to 1 Kings, chapter i. p. 1—182. Errata,
1 leaf, not numbered. 1 Kings, chapter li. &e, p. 1—148.
Part V. “ An Help,” &c. containing Chronicles, Ezra, Nehemiah, and Esther :
pea 1727. Preface to the reader, p.i—v. Chronicles, p.1—136. Ezra,
ehemiah, and Esther, p. }—80. a continuation of Jewish history, p.81—109.
Chronological tables, 2 pages.
Part VI. “ An Help,” &c. containing Psalms, Proverbs, Ecclesiastes, and Canti-
cles: printed 1727. Preface to the reader, 2 pages. Job to Psalm Ix. p. 1—160.
Psalm lxi—cl. p. 1—115. Preface to Proverbs, &c. 4 pages, unnumbered. Pro-
verbs, &c. p.1—116.
Part VII. “ An Help,’ &c. containing Isaiah, Jeremiah, and Lamentations :
printed 1728. A general discourse, p.i—xvi. Isaiah, p.1—162. Jeremiah and
Lamentations, p. 1—168. |
Part VIII. “ An Help,” &c. containing Ezechiel: printed 1728. The text of
Ezechiel, p. 1—178. .
Part IX. “ An Help,” &c. containing Daniel: printed 1716. Dedication, 4
pages, not numbered. General preface, with a table, p.1—10. Discourse, with
four tables, p.11—44. Daniel, p. 1—154. Synopsis, 1 leaf. Various readings,
p-137—170, N.B. This edition of Daniel was published with the New Testa-
ment : asecond was printed 1728.
Part X. “ An Help,” &c. containing the twelve Minor Prophets: printed 1723.
General preface, p.i—v. Preface to Hosea, p.i—vi. Hosea to Obadiah, p. 1—
121. Jonah to Zephaniah, p.1—s88. Haggai to the end, p.1—77. N.B. A
second edition was published in 1729, containing a preface, 2 pages. Text, p. 1
—244,
(2.) Paraphrase of the New Testament.
Part I. “ An Help,” &c. containing the Gospels and Acts. Oxford, at the
Theatre, 1718. General preface, p.i—iv- Two discourses, p.v—xx. Chronolo-
gical tables, p.xxi—xxxv. The contents of St. Matthew and St. Mark, 5 pages,
not numbered. Then follows a second title, “ An Help,’ &c. containing the
Gospels of St. Matthew and St. Mark, dated 1717. The text, p. 3—411.
Part II. “ An Help,” &c. containing St. Luke and the Acts: dated 1719, Ad
vertisement, &c. 6 pages. St. Luke, p. 1—225. Acts, p. 1—209.
Part III. “ An Help,” ἄς. containing St. John’s Gospel: dated 1719. Adver-
tisement, &c. 4 pages. Text, p.1—195.
Part IV. A treatise on the harmony of the four Gospels, with a table. Preface,
2 pages. ‘The treatise, p. 1—85.
Part V. “ The second part of an Help,” &c. containing the Epistle to the Romans :
dated 1711. Preface, 2 pages. Procemial discourse, p. 1—24. Text, p. 1—125.
A second edition was published in 1715, with a title professing the part to contain
all St. Paul’s Epistles. General preface, synopsis, and lists of books written by
Dr. E. Wells, 6 pages, not numbered. Advertisement, &c. 2 pages. Procemial
discourse, p.1—20. Text, p. 21—145.
Part VI. “ An Help,” &c. containing the Epistles to the Corinthians: printed
1714. Errata, 1 leaf. Text, p.1—171.
Part Vil. “ An Help,” &c. containing the Epistles to the Ephesians, Philippians,
Colossians, Timothy, Titus, and Philemon: printed 1715. The text, p. 1—175.
Part VIII. “ A specimen of an Help,” &c. being the Epistles to the Thessalo-
nians and Gulatians: printed 1709. Dedication, 2 pages. Preface, 5 pages.
Text, p-1—76. N.B. In 1716 was published a second edition ; the contents and
pages the same. |
Part IX. “ An Help,” ἅς. containing the Epistle to the Hebrews : printed 1713,
Preface, 2 pages. ‘Text, p. 1—95,
4. ~~ - 5
Sect. 1V.] List of British Commentators on the Bible. 751
Part X. “ An Help,” ἄς. being the Catholic Epistles: printed 1715. Adver-
tisement, &c. 2 pages. Text, p. 1—149.
Part XI. “ An Help,” &c. being the Revelation of St.John: printed 1717.
Dedication, 2 pages. Preface, 3 pages. Table and Explanation. Text, p. 1—183.
7. Patrick, Lowru, Wuitsy, and ARNALD’s Commentary on the
Bible. London, 1727—1760. 7 vols. folio. London, 1809. 8 vols. 4to.
1821. 7 vols. 4to.
Bishop Patrick wrote the commentary on the historical and poetical books of the Old
Testament, in 2 vols.; Mr. W. Lowth, (father of Bishop Lowth) that on the Prophets,
in one vol.; Dr. Whitby, that on the New Testament, in 2 vols.; and Mr. Arnald, the
commentary on the Apocryphal books. The four volumes of Patrick, Lowth, and Ar-
nald, are justly valued, as containing one of the best commentaries on the Old Testament
and Apocrypha which we have in the English language. As Dr. Whitby’s work on the
New Testament is very frequently found separate from the above commentaries, the reader
will tind some account of it, infra, in the list of commentators on the New Testament,
8. Henry.—An Exposition of the Old and New Testament, by the
Rey. Matthew Henry, folio, 5 vols. 4to. 6 vols.
The value of this commentary is too well known to require any testimonies to its merit :
it is perhaps the only one “so large, that deserves to be entirely and attentively read
through. The remarkable passages should be marked: there is much to be learned in
this work in a speculative, and still more in a practical way.’’ (Dr. Doddridge.) The
quarto edition was superintended by the Rev. Messrs. Burder and Hughes, and is very
correctly and handsomely printed ; there are some copies on royal paper.
9. Gitt.—An Exposition of the Old and New Testaments, in which
the sense of the sacred text is given; doctrinal and practical truths are
set in a plain and easy light ; difficult passages explained ; seeming con-
tradictions reconciled ; and whatever is material in the various readings,
and the several Oriental versions, is observed. The whole illustrated b
notes from the most antient Jewish writings. By John Gill, Ὁ. D. Lon-
don, 1748—1763. 9 vols. folio. London, 1809. 9 vols. 4to.
In rabbinical literature Dr. Gill had no equal, and he has hence been enabled to illus-
trate many important passages of Scripture. But he has often spiritualised his text to
absurdity. ‘* The massy volumes of Dr. Gill might almost form a class of their own,
as they comprehend every method of interpretation ; and sometimes, by giving to the
same passage too great a variety of meanings, they leave the weak reader to doubt whether
that book can have any certain meaning, which an ingenious expositor can interpret, or
rather torture, in so many different ways.”” An eccasional reference to his learned work
is all perhaps that can be recommended.
10. Purver.—A New and Literal Translation of all the Books of the
Old and New Testaments, with Notes critical and explanatory. By
Antony Purver. London, 1764. 2 vols. folio.
The author of this translation was one of the Society of Friends or Quakers; who,
under very considerable disadvantages, acquired a competent knowledge of the Hebrew
and other Oriental languages, and also of the Greek. His work was published at the
expense of Dr. J. Fothergill ; although it contains many improved renderings and useful
notes, it ‘* has never been highly valued, and is much less literal and much less simple
than the habits of the man, and those of the religious community to which he belonged,
might authorise one to expect.”” (Dr. A. Clarke.) See a further account in the Monthly
Review, (O. 5.) vol. xxxii. pp. 194—205.
11. WrsLey.— Notes on the Old and New Testaments, by the Rev. J.
Wesley, M.A. Bristol, 1764. 4 vols. 4to.
In consequence of the author being obliged to retrench his notes, in order to comprise
the work within the prescribed limits of four volumes, ‘‘ the notes on the Old Testament
are allowed on all hands to be meagre and unsatisfactory. The notes on the New Testa-
ment, which have gone through several editions, are of a widely different description ;
though short, they are always judicious, accurate, spiritual, terse, and impressive, and
possess the happy and rare quality of leading the reader immediately to God and his own
heart.” (Dr. A. Clarke.) The Rev. Dr. Hales pronounces these notes to be “ commend~
able for their conciseness, and acutely pointed to the hearts and consciences of his readers ;”
752 ya νι APPENDIX. s J [No. VI. -
and he mentions the notes on the Apocalypse, which are chiefly abridged from the critical
and expository writings of Bengel, as being the most valuable part of Mr. Wesley’s
work, (Analysis of Chronology, vol. ii. pp. 1287, 1288.) The text is inserted in con-
tinuous paragraphs, the verses being thrown into the margin, and it contains several
happy corrections of the received version, which are frequently cited by Mr. Granville
Sharp and Dr. Hales.
12. The Holy Bible, containing the Old and New Testaments, accord-
ing to the present authorised English Version, with Notes, critical, ex-
planatory, and practical ; all the marginal readings of the most approved
printed copies of the Scriptures, with such others as appear to be coun-
tenanced by the Hebrew and Greek originals ; a copious collection of
references to parallel texts; summaries of the contents of each book
and chapter, and the date of every transaction and event recorded in
the Sacred Oracles, agreeably to the calculation of the most correct
chronologers. By the Rev. Joseph Benson. London, 1811—1818.
5 vols. 4to.
An elaborate and very useful commentary on the Sacred Scriptures, which (independ-
ently of its practical tendency) possesses the merit of compressing into a comparatively
small compass, the substance of what the piety and learning of former ages have advanced,
in order to facilitate the study of the Bible. Its late learned author was particularly
distinguished for his critical and exact acquaintance with the Greek ‘Testament.
13. CrupEN.— The Complete Family Bible: or a Spiritual Exposi-
tion of the Old and New Testament ; wherein each chapter is summed
up in its context, and the sacred text inserted at large, with Notes,
spiritual, practical, and explanatory. By the Rev. Mr. Cruden. London,
1770. 2 vols. folio.
The compiler of this indifferently executed commentary is not to be confounded with
Mr. Alexander Cruden, author of the well known Concordance to the Holy Scriptures. |
It appears to have been originally published in numbers, which circumstance may account
for the paucity of copies now to be met with.
14. Dopp.—A Commentary on the Books of the Old and New
‘Testaments, in which are inserted the Notes and Collections of John
‘Locke, Esq. Daniel Waterland, D.D., and the Right Hon. Edward
Earl of Clarendon, and other learned persons, with practical improve-
ments. By W. Dodd, L.L.D. London, 1770. 3 vols. folio.
In the compilation of this work, Dr. Dodd availed himself liberally of the labours of
Calmet, Chais, and Houbigant, besides the most eminent commentators of our own
country, and the manuscript collections mentioned above. The purchaser should see
‘that vol. i. contains a Dissertation on the Pentateuch, and vol, iii. another on the Inspir-
ation of the New Testament; which are not unfrequently wanting, especially the first,
probably from the work being originally published in numbers. Dr. Dodd’s Com-
‘mentary was reprinted a few years since by the late Dr. Coke, with several retrenchments
and some unimportant additions, in six handsome volumes quarto.
15. An Illustratiorof the Holy Scriptures by Notes and Explications
on the Old and New Testaments, 3 vols. folio.
The publication of this work commenced in the year 1759, and it has been frequently
reprinted. It was edited by Mr. Goadby of Sherborne; ‘‘ it contains many judicious
notes τ᾿ but, ‘* while it seems to be orthodox, is written entirely on the Arian hypothesis.”
(Dr. A. Clarke.)
16. Hawers.— The Evangelical Expositor; or a Commentary on the
‘Holy Bible, wherein the Sacred Text is inserted at large, the sense
explained, and different passages elucidated, with practical observations,
&e. By T. Haweis, LL.B. M.D. London, 1765. 2 vols. folio.
17. Scorr.—The Holy Bible, containing the Old and New Testa-
ments ; with original notes, practical observations, and copious marginal
references. By Thomas Scott, Rector of Aston Sandford. London, 1822,
6 vols. 4to. Fifth and best edition, with the author’s last corrections.
Sect. IV.] List of British Commentators on the Bible. 758
The first edition of this work (the constant and increasing sale of which proves the
high estimation in which it is deservedly held), begun in 1788 and published in numbers,
consisted of five thousand copies; the second, in 1805, of two thousand; the third, in
1810, of two thousand; the fourth, in 1812, of three thousand ; and the fifth and latest
edition, completed and published in 1822, is stereotyped, — the largest work ever submitted
to that process. Besides these, eight other editions, consisting all together of twenty-five
thousand two hundred and fifty copies, were printed in the United States of America from
1808 to 1819; where the local and temporary prejudices, from which the writer could not
escape in his own country, having less force, its value seems to have been at once acknow-
ledged.— On the last edition of this Commentary its late learned author was engaged at
the time of his death, and bestowed the utmost pains upon its revision, so as to render it
as accurate as possible. More particularly, 1. As sundry small variations have, during
the lapse of two centuries, crept into our common Bibles, considerable pains have been
taken, by the collation of different editions, to exhibit an accurate copy of the sacred text
according to the authorised version.— 2. Not only have the marginal references throughout
been revised with the utmost care, but it will be found that the Author has inserted, in
the notes, and practical observations, frequent references to other parts of his Com-
mentary. To this improvement he attached considerable importance: and its value will,
no doubt, be felt by those readers who may bestow suflicient pains upon the subject to
enter into his design. The student may be advantageously referred to the book of
Proverbs for a specimen of this addition to the work. —3. But the most important
improvement which it has received, consists in the copious critical remarks which have
been introduced. Many of these occur in the Old Testament, in all which the original
words in Hebrew characters, pointed, have been substituted for the English letters, by
which they had been before expressed, wherever any thing of the kind occurred. In the
New Testament these remarks are numerous. Here also new authorities are adduced in
support of the criticisms which had been previously made, particularly from Schleusner,
to whose valuable Lexicon of the Greek Testament the Author was indebted for much
assistance. ‘The critical remarks, it is also to be observed, are now uniformly carried to
the end of the note, instead of being interspersed in the body of it. —4. Mr. Scott had
finished the actual revision of this great work nearly to the end of the second epistle to
Timothy. The last passage to which he put his hand, was that striking declaration of
St. Paul (2 Tim. iii. 1, 2.) so applicable to the present times. Although several alter-
ations (and some of them of considerable importance) haye been made in the fifth edition,
subsequent to the verse just named ; yet these have not been introduced without authority,
but are taken, according to the author’s directions, from a copy of the fourth edition, which
he read over soon after its publication, making such corrections as occurred. The critical
remarks also, contained in the former edition, have been, to the close, arranged, as nearly
as possible, according to the plan adopted in the preceding parts of the work.
“ The capital excellency of this valuable’and immense undertaking, perhaps, consists
in the following, more closely than any other, the fair and adequate meaning of every
part of Scripture without regard to the niceties of human systems: it is in every sense of
the expression a scriptural comment. It has likewise a further and a strong recom-
mendation in its originality, Every part of it is thought out by the author for himself,
not borrowed from others. The later editions indeed are enriched with brief and valuable
quotations from several writers of credit —but the substance of the work is entirely his
own. It is not a compilation, it is an original production, in which you have the deliberate
judgment of a masculine and independent mind on all the parts of Holy Scripture,
Every student will understand the value of such a work. Further, it is the comment of
our age, presenting many of the last lights which history casts on the interpretation of
prophecy, giving several of the remarks which sound criticism has accumulated from the
different branches of sacred literature, obviating the chief objections which modern anno-
tators have advanced against some of the distinguishing doctrines of the Gospel, and
adapting the instructions of Scripture to the peculiar circumstances of the times in which
we live. I may observe also that the faults of method and style which considerably
detract from the merit of some of his other writings, are less apparent here, where he
had only to follow the order of thought in the sacred book itself; whilst all his powers
and attainments have their full scope. It was the very undertaking which required, less
than any other, the qualifications which he did not possess, and demanded, more than
any other, those in which he excelled. It required matured knowledge of Scripture,
skill as a textuary, sterling honesty, a firm grasp of truth, unfeigned submission of mind
to every part of the inspired records, a holy temper of heart, unparalleled diligence, and
perseverance: and these were the very characteristics of the man. When to these par-
ticulars it is added that he lived to superintend four editions, each enriched with muci
new and important matter, and had been engaged above three years in a new one, im
VOL. II. ἐν Ὁ
754 APPENDIX. | (No. VI.
which for the ‘fifth time he had nearly completed a most laborious revision of the whole
work, we must at least allow the extent and importance of the author’s exertions. Ac-
cordingly, the success of the work has been rapidly and steadily increasing from the first,
not only in our own country, but wherever the English language is known. It will
soon be in the hands of most careful students of the holy volume, whether in the first
instance, they agree with the author’s chief sentiments or not. Nor is the time distant,
when, the passing controversies of the day having been forgotten, this prodigious work
will generally be confessed in the Protestant churches, to be one of the most sound and
instructive commentaries produced in our own or any other age.’? — (Rev. Daniel
Wilson’s Sermons occasioned by the death of the Rev. Thomas Scott, pp. 33—35. 98.
Sd edition. )
To the preceding just character of this elaborate commentary, the writer of these pages
(who does not view all topics precisely in the same point of view with its late learned
author) deems it an act of bare justice to state that he has never consulted it in vain, on
difficult passages of the Scriptures. While occupied in considering the various objections
of modern infidels, he for his own satisfaction thought out every answer (if he may be
allowed the expression) for himself; referring only to commentaries in questions of
more than ordinary difficulty. And in every instance,—especially on the Pentateuch,
—he found, in Mr. Scott’s commentary, brief but solid refutations of alleged contradictions,
‘which he could find in no other similar work extant in the English language.
18. Wixson (Bishop).—The Holy Bible: containing the Books of
the Old and New Testaments, carefully printed from the first edition
(compared with others) of the present translation ; with notes by Thomas
Wilson, D. D. Bishop of Sodor and Man, and various renderings, col-
lected from other translations, by the Rev. Clement Crutwell, editor.
London, 1785. 3 vols. 4to.
The text and marginal references are printed with equal beauty and correctness.
‘¢ The editor has greatly increased the value of this edition by inserting in the margin
different renderings of the same passage, from all the translations he could proeure. He
‘has also prefixed a particular account of the several English translations of the Bible, and
of their authors. The bishop’s notes are only to be considered as brief hints either for
the explanation or the practical improvement of particular passages. As illustrations of
the text, their value is inconsiderable ; especially as the author frequently decides and
pronounces without proof, and falls into mistakes through inadverteney.”? (Monthly
Review, O. S. vol. lxxiv. p. 297.)
19. Yonce.—A Practical and Explanatory Commentary on the Holy
Bible, taking the whole in one point of view, from the Creation to the
End of the-World. By J. Yonge. London, 1787. 4to.
«¢ The point of view in which the Scriptures are here considered, is their reference to
the Redemption of the world by Jesus Christ; which great event is traced through the
historical and prophetical writings of the Old Testament, and the narrative and epistolary
records of the New, to shew that the whole has one leading object and design. This
work is rather intended as a practical help to the meditations of the pious Christian, than
as a critical elucidation of the sacred writings.” (Monthly Review, Ὁ. S. vol. Ixxviii-
p-173.)
20. A revised Translation and Interpretation of the Sacred Scriptures,
after the Eastern manner, from concurrent authorities of critics, inter-
preters, and commentators, copies, and versions; shewing that the
inspired writings contain the seeds of the valuable sciences, being the
source whence the antient philosophers derived them, also the most
antient histories and greatest antiquities, and are the most entertaining
as well as instructing to both the curious and serious. Glasgow, 1799,
8vo. Second Edition, 1815, 4to.
We have transcribed the long title of this curious work, in which the author has cer-
tainly succeeded in introducing very many approved renderings ; but in which he has
also marred exceedingly that venerable simplicity and dignity, which are so eminently
conspicuous in the authorised version. His explanations of different passages are included
in short.paraphrases, comprehended between parentheses. No sober student or critic,
however, can approve of the manner in which Dr. M‘Rae (such, we are told, is the
Sect. IV.] List of British Commentators on the Bible. 755
author’s name) has attempted to elucidate ‘‘ Solomon’s Allegoric Song,’’ (as he terms it)
** on the mutual love of Christ and his church, written twenty years after his Egyptian
nuptials.’ As this work is very little known, we transcribe the first seven verses of the
twelfth chapter of Ecclesiastes, containing Solomon’s admirable portraiture of old age, by
way of specimen : —
“1. Remember thy Creator in the days of youth, before the days of affliction come,
and the years of old age approach, when thou shait say, I have no pleasure in them.
2. Before the sun, and the light, and the moon, and the stars, become dark to thee,
and the clouds return after rain, or one trouble come upon another. 8. When (the arms)
the keepers of the (corporeal) house’shall shake, and the strong ones (the limbs) be feeble,
and (the teeth) the grinders shall cease, as being few (and unfit for use) ; and they that
look out at the windows (the optic nerves of the eyes) become dim; 4. And the doors
be shut in the streets (the lips fall in, the teeth being gone), and the sounding of the
grinding (in eating) be low ; and they shall rise up at the sound of the bird (sleep being
diminished, and easily broken) ; and all the daughters of music (the accents of the voice,
and acuteness of the ear) fail. 5. They shall also be afraid of (ascending) the place
which is high ‘being weak and breathless) ; and fears (of stumbling) shall be in the way;
and (gray hairs like) the almond tree’s leaves shall flourish; and the grasshopper shall be
a burden (small matters being troublesome, as being crooked and fretful); and the
desire of enjoyment shall fail; for mam goeth to his long home, and the mourners go
about the streets. 6. Before the silver cord (the marrow of the back bone, with its root
and branches) be contracted ; or the golden vial (the brain’s membranes) be cracked, or
the pitcher be broken at the fountain (the cavities and conyeyers of the blood from the
heart), or the wheel be broken at the cistern (the returners of it from the Jungs, liver,
head, hands, and feet); the double, yea, quadruple, circulation, (galal and ruts) being
repeated, be interrupted and cease. 7. Then shall the dust return to the earth as it was;
and the spirit shall return to God who gave it.”
21. ButKtey.— Notes on the Bible, by the late Rev. Charles Bulkley.’
London, 1802. 3 vols. 8vo.—See a notice of this work in p. 309. of this
volume. ἷ
22. PriesTLEy (Dr.)—Notes on all the Books of Scripture, for the
use of the Pulpit and of Private Families, by Joseph Priestley, LL.D.
F.R.S. 8vo. 4 vols. Northumberland, (N. Am.) 1803.
For a notice of this work, see p.568. of this volume.
23. Trimmer (Mrs.)— A Help to the unlearned in the Study of the
Holy Scriptures ; being an attempt to explain the Bible in a familiar
way adapted to common apprehensions, and according to the opinions
of approved Commentators. By Mrs. Trimmer. London, 1805. 8vo.
The late amiable and benevolent authoress of this work was well known by her. un-
wearied assiduity in promoting the welfare of the rising generation. Novelty of inform-
ation, she did not pretend to offer ; but, without approving of every sentiment asserted in
her work, it is but just to say, that it is a most useful help to the unlearned, and that
the object announced in her preface has been fully accomplished; viz. — To render “ the
study of the Bible easy and profitable to those who have but little leisure, or who may
not be able to understand expositions of Scripture, in which more learning is displayed.
The endeavour of the compiler has been, to explain what is difficult, as far as is necessary
for Christians in general to understand it; and to direct the attention of the Bible stu-
dent to such passages and texts as require particular consideration, in order to produce
a rational faith, and a right practice, founded immediately upon the word of God.”
_ 94. Burper.—The Scripture Expositor ; a new Commentary, Critical
and Practical, on the Holy Bible. By the Rev. Samuel Burder, A. M.
London, 1809. 2 vols. in 4 parts, 4to. . |
One prominent object of this work, which is both critical and practical, is, to illustrate
the Scriptures by the assistance of Eastern customs; the author is advantageously known
by his Oriental Customs, already noticed, and Oriental Literature. (See p.728. supra.)
_ 25. Fawcett.—The Devotional Family Bible; containing the Old
and New Testaments, with copious notes and illustrations, partly origi-
nal, and partly selected from the most approved Commentators, both
antient and modern. With a devotional exercise or aspiration at the
r gC 2
756 APPENDIX. | [No.VI.
close of every chapter, by way of improvement. By John Fawcett, D.D.
London, 1811. 2 vols. royal 4to.
This work is wholly designed for family use, to which it is excellently adapted ; but
the marginal renderings and parallel texts have been entirely omitted. The absence of
these is inexcusable in any edition of the Bible above the size of a duodecimo volume.
26. Hewietrt.—The Holy Bible, containing the Old and New Tes-
tament, with the Apocrypha, with Critical, Philological, and Explana-
tory Notes. By the Rev. John Hewlett, B.D. London, 1812. 3 vols. 4to.
The typographical execution of this variorwm edition of the Scriptures is singularly
correct and beautiful ; the parallel texts and marginal] renderings are put at the foot of
the text, and above the notes, which are selected with uncommon industry. To the
first volume are prefixed very copious prolegomena, containing every requisite information
relative to the authenticity and inspiration of the Scriptures; the formation of the
sacred Canon, MSS. and editions of the Bible, sects, &c. with a variety of useful tables ;
and to the third volume is prefixed a compendious history of the Jews, from their re-
storation to Juda, to the destruction of Jerusalem by the Romans; the whole forming
a connection between the history of the Old and New Testament; and the work is
terminated by three useful indexes. On many occasions we have consulted this com-
mentary with equal pleasure and advantage ; there are, however, some discrepancies in
the notes, which we have observed with regret. Many of these are stated and animad-
verted upon in an ably conducted critical journal. (See British Critic, New Series, vol. ii.
pp- 339. et seg.) Several of Mr. Hewlett’s notes are elaborate critical disquisitions on
important topics. Copies of this work may be purchased with maps, and numerous
well executed engravings, after pictures by the most celebrated painters. In 1816, an
edition of the notes, &c. was published without the text, in 5 vols. octavo, entitled Com-
mentaries and Disquisitions on the Holy Scriptures.
27. D’Oyvity and Mant.—The Holy Bible according to the Authorised
Version, with Notes explanatory and practical ; taken principally from
the most eminent writers of the United Church of England and Ireland ;
together with appropriate introductions, tables, indexes, maps, and plans,
prepared and arranged by the Rev. G. D’Oyly, B.D. (now D.D.), and
the Rev. Richard Mant, 1). D. (now Bishop of Killaloe). Oxford and
London, 1817. 3 vols. 4to.
This work, which is published under the sanction of the venerable Society for promoting
Christian Knowledge, professes to communicate only the results of the critical inquiries
of learned men, without giving a detailed exposition of the inquiries themselves. These
results, however, are selected with great judgment, so that the reader who may consult them
on difficult passages will rarely be disappointed ; and the sale of more than twenty thousand
copies proves the estimation in which this laborious work is held. Of the labour attend-
ing this publication some idea may be formed, when it is stated that the works of upwards
of one hundred and sixty authors have been consulted for it, amounting to several hun-
dred-volumes. On the fundamental articles of Christian verity, —the Deity and atone-
ment of Jesus Christ, and the personality and offices of the Holy Spirit, — this work
may be pronounced to be a library of divinity. The maps and engravings, though only
outlines, are executed with much spirit. An index of matters, and a concordance, toge-
ther with a geographical index, are subjoined. The small paper copies are unquestion-
ably the cheapest of all the commentaries extant. There is an useful concordance in 410.
edited by the Rev. T.W. Bellamy, M. A. which is usually bound up with this com-
mentary: and in the year 1818, the Rev. Dr. Wilson published another index, which is
much more complete than that annexed to the work ; and the student, who can afford it,
will do well to purchase it.
28. CLARKE (Dr. A.)— The Holy Bible, containing the Old and New
Testaments ; the Text carefully printed from the most correct copies of
the present authorised translation, including the marginal readings and
parallel Texts ; with a Commentary, and critical Notes, designed as a
help to a better understanding of the Sacred Writings. By Adam Clarke,
LL.D. F.A.S. London, 1810—1823. 4to. ;
Three volumes of this elaborate work have appeared, comprising the whole of the
New Testament, and ten parts of the Old Testament, from Genesis to the Song of
Sect. IV.] List of British Commentators on the Bible. 757
Solomon, In this work, Dr. Clarke states, that the whole of the text has been collated
_ With the Hebrew and Greek originals, and all the antient versions; ‘‘ the most difficult
words are analysed and explained ; the most important readings in the collections of Ken-
nicott and De Rossi on the Old Testament, and in those of Mill, Wetstein, and Griesbach,
on the New, are noticed; the date of every transaction, as far as it has been ascertained
by the best chronologers, is marked ; the peculiar customs of the Jews, and neighbouring
nations, so frequently alluded to by the prophets, evangelists, and apostles, are explained
from the best Asiatic authorities ; the great doctrines of the Law and Gospel of God are
defined, illustrated, and defended; and the whole is applied to the important purposes of
practical Christianity.” The literary world in general, and biblical students in particular,
are greatly indebted to Dr. Clarke for the light he has thrown on many very difficult
passages. -
29. Tuomson.—The Old Covenant, commonly called the Old Tes-
tament, translated from the Septuagint. — The New Covenant, commonly
called the New Testament, translated from the Greek. By Charles
Thomson, late Secretary to the Congress of the United States.
Philadelphia, 1808. 4 vols. 8vo.
This translation is executed with great fidelity, though that of the Old Testament,
being a version of a version, can hardly afford much assistance to the biblical student.
The translation of the New’ Testament is much improved in the punctuation, and also in
the arrangement of the objections and replies that occasion such frequent transitions in
St. Paul’s Epistles. The notes which accompany this work are very brief, but satisfac-
tory as far as they go.
30. BettaAmy.— The Holy Bible, newly translated from the Original
Hebrew, with notes critical and explanatory. By John Bellamy. Lon-
don, 1818-21. 4to.
Three parts of this new translation have been published. The arrogant claims of the
author and his extravagancies of interpretation have been exposed in the Quarterly Re-
view, vols. xix. pp.250—280. and xxiii. pp.290—325.; in the Eclectic Review, vol. x.
N. 5. pp. 1—20. 130—150. 280—299. ; in the Antijacobin Review, vol. liv. pp.97—
103. 193—207. 305—316.; in Mr. Whittaker’s Historical and Critical Inquiry into the
Interpretation of the Hebrew Scriptures, and Supplement to it, 8vo., Cambridge, 1819,
1820; in Professor Lee’s Letter to Mr. Bellamy, Cambridge, 1821; and last, though
not least in value, in Mr. Hymen Hurwitz’s “ Vindicie Hebraice ; or, a Defence of the
Hebrew Scriptures, as a Vehicle of Revealed Religion: occasioned by the recent Stric-
tures and Innovations of Mr. J. Bellamy; and in confutation of his Attacks on all pre-
ceding Translations, and on the established Version in particular. London, 1821.”’ 8vo.
This author is a learned Jewish Teacher; who, while he has exposed Mr. Bellamy’s
misinterpretations with great learning, has rendered to British Christians an incalculable
service, by shewing the general excellence of our authorised English Version ; and has
also, perhaps unwittingly, silenced the Jewish objector, who used to deny the validity of
the Old Testament as cited from that version.
31. Boornroyp.— A new Family Bible, and Improved Version, from
corrected texts of the originals, with notes Critieal and Explanatory,
and short practical Reflections on each chapter. By the Rev. B. Booth-
royd, Ὁ. Ὁ. Pontefract and London, 1818, 1821, 1823. 3 vols. 4to.
The Rev. Dr. Boothroyd has long been advantageously known as the editor of the cri-
tical edition of the Hebrew Bible with philological notes, of which we have given an
account in p.124. of the present volume. His improved English Version of the Bible
will be found a valuable help to the critical understanding of the Sacred Scriptures.
Where any reading, in the original, is supported by the authority of antient MSS. and
Versions, Dr. B. has availed himself of it, and has inserted it in the text; always ap-
prising his readers of such changes, which (as we have had occasion to remark in our
chapter on various readings) are not unfrequently real improvements. The Historical
Books are printed in continuous paragraphs, the Poetical Books being printed in single
lines. The two first volumes contain the Old Testament; the third, the New Testa-
ment. The numbers of the different verses are judiciously thrown into the margin; and
the notes, which are placed at the foot of each page, possess the rare merit of condensing
much important critical and explanatory matter, in comparatively a small compass. To
the whole, Dr. B. has prefixed a well-executed abridgment of Michaelis’s Commentaries
on the Law of Moses.
909
758 APPENDIX. [ No. VI.
SECTION V.
PRINCIPAL COMMENTATORS ON THE OLD TESTAMENT, AND ON
DETACHED BOOKS THEREOF.
§ 1. Commentators on the Old Testament.
1. Ricrarvson (Bishop).—Choice Observations and Explanations upon
the Old Testament, containing in them many remarkable matters, either
not taken notice of, or mistaken by most: which are additionals to the
large annotations made by some of :the Assembly of Divines: to which
are added some further and larger observations upon the whole book of
Genesis. By John Richardson, Bishop of Ardagh. London, 1655. folio.
Bishop Richardson has been characterised by his contemporaries as a man of profound
learning, well versed in the Scriptures, and of exact knowledge in sacred chronology.
His Harmony of the Four Gospels, in which he led the way to a more exact arrange-
ment of the narratives of the four evangelists, is printed in Archbishop Usher’s Annals.
Bishop Richardson’s Annotations were published after his death ; as they sell at a low
price, they are not unworthy of the student’s attention.
2. Pyte.— A Paraphrase with short and Useful Notes on the Books
of the Old Testament. By the Rev. Thomas Pyle, M.A. 8vo. 4 vols.
London, 1717—1725.
These volumes extend to all the historical books of the Old Testament ; Dr. Dod-
dridge calls it ‘an elegant and judicious contraction”’ of Bishop Patrick’s work, noticed
in p.751. supra; and adds, that it is ‘* vastly to be preferred to his Paraphrase on the
Epistles, which is mentioned infra, in the list of commentators on the New Testament.
3. Orton.— A short and plain Exposition of the Old Testament, with
devotional and practical Reflections, for the use of families, subjoined to
each chapter, somewhat in the manner of Dr. Doddridge’s Family Ex-
positor. By the late Rev. Job Orton. 8vo. 6 vols.1788—1791 ; second
edition. London, 1822.
The work was published after the author’s death by Mr. Gentleman of Kiddermin-
ster; it contains notes chiefly collected from modern expositors, of which “10 cannot be
said that they are eminently critical; but they often convey valuable instruction, and
the reflections are admirably adapted to promote the purposes of serious rcligion.”’ (Bio-
graphia Britannica, 2d edit. vol. v. p.311. See also Month. Rev. O. S. vol. Ixxix.
p- 329.) To form a complete comment on the Scriptures, Mr. Orton’s paraphrase may
be joined with the late Mr, Palmer’s abridgment of Dr. Doddridge, noticed infra, in
the list of commentators on the New Testament.
4. Grppres.—The Holy Bible, or the Books accounted sacred, other-
wise called the Books of the Old and New Covenants, faithfully trans-
lated from the corrected Texts of the Originals, with various readings,
explanatory notes, and critical remarks. By Alexander Geddes, LL.D.
Ato. London, vol. i. 1792, vol. ii. 1797. Critical Remarks on the He-
brew Scriptures, 4to. London, 1800, vol. i. on the Pentateuch.
The twe volumes of Dr. Geddes’s version include the historical books from Genesis to
Chronicles, and the book of Ruth. Of the doctor’s heterodox commentaries and version,
the reader may see an ample examination and refutation in the 4th, 14th, 19th, and 20th
volumes of the British Critic, old series. ‘The learned doctor’s work is here noticed,
lest the author should be charged with designedly omitting it.
Sect. V.] Principal Commentators on the Old Testament. 759
§ 2. Principal Commentators on Detached Books of the Old Testament.
ON THE PENTATEUCH.
1. Annotations upon the Five Books of Moses, the Book of Psalms,
and the Song of Songs or Canticles. By Henry Ainsworth. London,
1639. folio.
This work “is a good book, full of very valuable Jewish learning ; and his translation
_ isin many places to be preferred to our own, especially on the Psalms.” (Dr. Doddridge-)
It was translated into Dutch in 1690, and is highly esteemed on the continent.
2. A Commentary on the Five Books of Moses ; with a Dissertation
concerning the author or writer of the said Books, and a general argu-
ment to each of them. By Richard Kidder, Bishop of Bath and Wells.
London, 1694. 2 vols. 8vo.
3. Joannis Marckii Commentarius in precipuas quasdam partes Pen-'
tateuchi. Lug. Bat. 1713. 4to.
4. A Critical and Practical Exposition of the Pentateuch ; with Notes,
theological, moral, critical, philosophical, and historical. ΤῸ which are
subjoined two dissertations : —1. On the Mosaic history of the creation,
and 2. On the destruction of the seven nations of Canaan. London,
1748. folio.
This Exposition is compiled with considerable industry from the labours of the best
interpreters, antient and modern. It was originally published in numbers, and was de-
signed to have been a complete commentary on the entire Bible: but not meeting with
sufficient encouragement, the author (a Mr. Jamieson) proceeded no further than the
Pentateuch. It is not of common occurrence. .
5. A New and Literal Translation, from the original Hebrew, of the
Pentateuch of Moses, and of the Historical Books of the Old Testa-
ment to the end of the second Book of Kings ; with notes critical and
explanatory. By the late Rev. Julias Bate. London, 1773. 4to. ©
‘«‘ It is most certainly a new translation, and so very literal, as to be really unintelli-
gible to a plain English reader.”” (Monthly Rev. O. S. vol. i. p. 106.)
6. The Pentateuch, or the Five Books of Moses illustrated ; being an
Explication of the Phraseology incorporated with the Text, for the use
of Families and Schools. By the Rev. 5. Clapham, of Christ Church,
Hants. 1818. 12mo.
7. Hore Mosaice; or a view of the Mosaical Records, with respect
to their coincidence with profane antiquity, their internal credibility,
and their connection with Christianity. By George Stanley Faber,
A. M. 8vo. 2 vols. London, 1801; second edition, London, 1818, 2 vols.
8vo. |
Although this and the four following works are not, in strictness, commentaries on the-
Pentateuch, yet they illustrate so many important passages, that the author would have
deemed this work imperfect, if he had net noticed them here. Mr. Faber’s learned
Treatise contains the substance of the eight Bampton Lectures delivered by him. :
<< Those who have not the means or leisure to consult the very valuable works of Mr.
Bryant, Mr. Maurice, and Sir W. Jones in this line, will find in these volumes many of
the most striking facts brought together, and so arranged as jointly to corroborate and
confirm the events recorded in the Pentateuch. The references to other authors are nu-
merous, nor are these confined solely to the antients. Additional notes and illustrations
are to be found at the end of each volume.” (Brit. Crit. vol. xix. Ο. 5. pp. 382.
388.) The second edition, published in 1818, is very materially enlarged and greatly
improved by its learned author.
8. An Analytical Exposition of the whole first Book of Moses, called
Genesis, and of xxiii. Chapters of his second Book called Exodus.
Wherein the various readings are observed ; the original text explamed;
Doubts resolved ; Scriptures paralleled; the Scripture Chronology from
the Creation of the World to the giving of the Law at Mount Sinai.
3C 4
760 7 APPENDIX. : [No. VI.
cleared ; and the whole illustrated by Doctrines collected from the
Text. Delivered in a Morning Exercise on the Lord’s Day. By
George Hughes, B.D. late minister of the Gospel in Plymouth. (Ply-
mouth) 1672. folio.
A very elaborate and curious work ; it is not of common occurrence,
9. Lectures on the Four last Books of the Pentateuch, designed to
shew the divine origin of the Jewish religion, chiefly from internal evi-
dence ; in three parts. By the Rev. R. D. Graves, D.D. (now Dean of
Ardagh.) London, 1815. 2 vols. 8vo.
The first edition of this valuable work appeared in 1807; in this impression it is very
materially improved, and is indispensably necessary to the biblical student.
10. Commentaries on the Laws of Moses. By the late Sir John David
Michaelis, K.P.S. F.R.S. Professor of Philosophy in the University
of Gottingen ; translated from the German by Alexander Smith, D.D.
London, 1814. 4 vals. 8vo.
The spirit of the political and ceremonial law, contained in the writings of Moses, is
copiously investigated in this work. Valuable as these *“‘ Commentaries,” of Michaelis
are in many respects, it is much to be regretted that they are not free from that licentious-
ness of conjecture and of language, as well as tendency to scepticism, which are the too
frequent characteristics of modern biblical critics in Germany. Great caution, therefore,
will be necessary in consulting this work. .
11. The Character of Moses established for Veracity as an Historian,
recording Events from the Creation to the Deluge. By the Rev. Joseph
Townsend, M. A. vol. i. London, 1813: vol. ii. Bath, 1815. 4to. .
For an analysis of this elaborate work, see the Quarterly Review, vol. xiv. pp. 96—
112. and the Eclectic Review, O.S. vol. x. pp. 32—49. ,
12. The Hebrew Text of the Parallel Prophecies of Jacob and Moses,
relating to the Twelve Tribes, with a translation and notes, and the va-
rious lections of near forty MSS. ἄς. &c. By D. Durell, D.D. Principal
of Hertford College. Oxford, 1764. 4to.
GENESIS.
13. Joannis Merceri Commentarius in Genesin. Geneva, 1598. folio.
14. A Few and New Observations upon the Book of Genesis; also a
Handful of Gleanings out of the Book of Exodus. By John Lightfoot,
D.D. Works, vol. i. p. 698. Lond. 1684.
15. A New English Translation, from the original Hebrew, of the
Three First Chapters of Genesis, with marginal illustrations, and notes,
critical and explanatory. By Abraham Dawson, M.A. London, 1763. 4to.
16. A Fourth and Fifth Chapter of Genesis, translated from the ori-
ginal Hebrew. By Abraham Dawson, M. A. London, 1772. 4to.
17. The Sixth and Eleven following Chapters of Genesis, translated
from the original Hebrew, &c. ἄς. By Abraham Dawson, M.A. London,
1786. 4to.
For an account of these three elaborate pieces, see the Monthly Review, Old Series,
vol. xxix. pp. 2983—299.; vol. xlvii. pp. 1—7.; and vol. ]xxvii. pp. 140—147.
18. Annotations upon Genesis, with observations doctrinal and prac-
tical. By the Rev. Thomas Harwood. London, 1789. 8vo.
This is a compilation from various authors; ‘ which, if not a brilliant, may in some
degree be considered as a useful performance.”’ (Monthly Rev. NewSeries, vol. iv, p. 106.)
19. Sacred Literature, or Remarks on the Book of Genesis, collected
and arranged to promote the knowledge and evince the excellency of
the Scriptures. By James Franks, A. M. London, 1802. 8vo.
This work is nearly similar in design and execution to the preceding; it consists
principally of extracts from other books, The author “has contented himself with
Sect. V.] Principal Commentators on the Old Testament. 761
forming the arrangement, which is clear and good, and inserting short passages to serve
for connexion and elucidation. The volume begins with general remarks on the Scrip-
tures, and then proceeds through the book of Genesis in the order of the chapters ;
containing in the whole three hundred and fifteen remarks upon that book, illustrative
of the matter contained in it, and collected from the best authors of all descriptions.”
(Brit. Crit. O. S. vol. xxi. pp. 680, 681.) 14
20. Notes on Genesis, Exodus, Isaiah, Jeremiah, Ezekiel, Daniel, and
the Minor Prophets. By the Rev. H. Dimock. Gloucester, 1804. 4to.
21. Expository Discourses on the Book of Genesis, interspersed with
practical reflections. By Andrew Fuller. London, 1806. 2 vols. 8vo.
The late respected author of this work has long been known by his able publications
on the absurdity of deism, and the immoral tendency of Socinian tenets. These “ Expo-
sitory Discourses,” which are short and fifty-eight in number, were originally delivered’
as lectures to Mr. Fuller’s congregation at Kettering. ‘The author selects a paragraph
of convenient length, and furnishes a concise exposition of its leading circumstances,
accompanied with a few practical reflections, and occasionally with a useful criticism.
The paragraphs are not inserted at length, but referred to by the initial and final verses.
Much originality of critical remark must not be expected, nor must the reader be sur-
prised, if he often meet with a trite and obvious reflection ; but we will venture to pro-
mise him, much more frequently, a manly, judicious, and useful train of observation, ex-
pressed in simple and vigorous language.’’ (Eclectic Review, O.S. vol. ii. part ii. p.896.)
22. Lectures on the Book of Genesis. By J. Rudge, D.D. F.R.S.
London, 1823. 2 vols. 8vo.
Though not a commentary on the book of Genesis, ‘‘ The Mosaic History of the
Creation of the World, illustrated by Discoveries and Experiments derived from the
present State of Science, by Thomas Wood,” (8vo. London, 1818) deserves a notice in
this place as a very elaborate illustration of the first chapter of Genesis. Science is here
rendered the handmaid of Revelation. To the work is prefixed a view of the cosmogony
of the antients, which exhibits very considerable research. The religious improvements
are both natural and scriptural: the doctrine of the Trinity is here scripturally defended,
and its authorities are clearly adduced. A philosophical exposition of the first chapter
of Genesis is attempted in “* The Antient Principles of the True and Sacred Philosophy,
as lately explained by John Hutchinson, Esq. Originally published in Latin by A. S.
Catcott. Translated, with Notes, and a Preliminary Dissertation on the Character and
Writings of Moses, By Alexander Maxwell.” London, 1822. 8vo.
EXODUS.
23. Exodus ; a corrected Translation, with notes, critical and explan-
atory. By William Hopkins, B.A. London, 1784. 4to.
The translator has, in general, executed his task with fidelity; and “where it could
be done with propriety, (or where the readings of the Samaritan copy would permit
it,) ‘he has adopted,’ he says, ‘the English vulgar translation, in order to prevent any
prejudices, that might be infused into the minds of the common people by uncharitable
bigots.’ In the notes we meet with little that can gratify the taste of curious and cri-
tical readers; and his severe reflections on the articles and liturgy of the church of
England might well have been spared in a work of this nature.” (Monthly Rey. O. 5.
vol. Ixxii. p. 412.)
JOSHUA AND THE OTHER HISTORICAL BOOKS.
‘24, Josuz Imperatoris Historia, illustrata atque explicata ad Andrea
Masio. Antwerp, 1574, folio; and also in the Critici Sacri.
A work of very considerable value, on account of its containing the readings of the
Syriac Hexaplar version, the manuscript of which Masius possessed. This manuscript
is said to have been written in the year 606, and is the only one that preserves the read-
ings of Joshua, as given by Origen.
25. Joh. Henr. Michaelis, Chr. Ben. Michaelis, et Joh. Jac. Ram-
bachii, Notz uberiores in Hagiographa. Hale, 1735—1751. 3 vols. 4to.
Of this work, the Elder Michaelis wrote the annotations on the first book of Chron-
icles, the Psalms, book of Job, and Song of Solomon; C. B. Michaelis was the author
762 APPENDIX. 7 [No. VI.
of those on Proverbs, the Lamentations of Jeremiah, and the Prophet Daniel ; and the
notes on the second book of Chronicles, Ruth, Esther, Nehemiah, and Ecclesiastes, were
written by Rambach. t
26. J. G. Dahler, de librorum Paralipomenorum auctoritate atque fide
historica. 8vo. Lipsia, 1819.
27. A Critical History of the Life of David, in which.the principal
events are ranged in order of time; the chief objections of Mr. Bayle
and others against the character of this prince, and the Scripture ac-
count of him, and the occurrences of his reign are examined and re-
futed ; and the Psalms which refer to him are explained. By the late
Rey. Samuel Chandler, D.D. London, 1766. 2 vols. 8vo.
A book above all praise; it was occasioned by the publication, in 1762, of a vile and
blasphemous tract entitled ‘* The History of The Man after God’s own heart.” "
28. Lectures on the Book of Ruth. By G. Lawson, D.D. London,
1805. 12mo.
29. Lectures on the Book of Esther. By G. Lawson, D.D. 12mo.
London, 1809.
For accounts of these two works, the reader is referred to the Eclectic Review, vol. i.
part ii. pp. 684—691. and vol. iii. part i. pp. 479—483.
30. A. G. F. Schirmer, Observationes Exegetico-Critice in Librum
Esdre. Vratislavize, 1820. 4to.
ON THE POETICAL BOOKS GENERALLY.
31. The Annotations of Michaelis above noticed.
32. A Paraphrase on the Books of Job, Psalms, Proverbs, and Eccle-
siastes, with notes, critical, historical, and practical. By Lawrence Hol-
den. 1764. 4 vols. 8vo.
“Τὸ what class of readers this performance will be useful or agreeable, we really know
not; but this we verily believe, that persons of taste, learning, or judgment, will find very
little in it to engage their attention.”” (Month. Review, O. S. vol. xxxi. p.73.) The
public opinion seems to have been in unison with that of the Monthly Reviewers; the
book has never been popular, and is to be purchased at a very low price ; on which ac-
count, this notice is inserted as a caution to the student who may be inexperienced in the
real value of books.
33. Critical Remarks on the Books of Job, Proverbs, Psalms, Eccle-
siastes, and Canticles. By D. Durell, D.D. London, 1772. 4to.
See Monthly Review, O. S. vol. xlvii. pp. 119—129.
34. Joh. Chr. Doederlein Scholia in Libros Veteris Testamenti Poeti-
cos. Hale, 1779. 4to.
JOB.
35. A Translation of the Book of Job, with annotations, arguments,
and dialogues on each chapter, is given in the second tome or part of
the celebrated Hugh Broughton’s works, pp. 246—294.
36. An Exposition, with Practical Observations on the Book of Job.
By Joseph Caryl. London, 1669. 2 vols. folio.
This work was originally published in six volumes 4to. at different times. I have
never had an opportunity of examining it ; but Walchius says, that it is one of the best
commentaries extant on the Book of Job; and that the author has investigated and ex-
plained its meaning with great diligence, and that his practical observations are excellent.
(Biblioth. Theol. vol. iv. p.487.) A late learned divine of our own country has also
characterised this as ‘‘a most elaborate, learned, judicious and pious work, containing a
rich fund of critical and practical divinity.’ (Dr. Williams.) Its budk, however, prevents
it from being generally useful.
37. Francisci Vavassoris Jobus, brevi Commentario et Metaphrasi
poetica illustratus. Paris, 1679. 8vo. :
The best edition of a Jearned and useful work,
}
᾿
Sect. V.] Principal Commentators en the Old Testament. 763
38. Liber Jobi, cum nova versione et commentario perpetuo. Edidit
Albertus Schultens. Lug. Bat. 1737. 2 vols. 4to. :
Of this learned and elaborate work, an abridgment was printed at Halle, in 1773, by
Prof. Vogel, entitled Alberti Schultensii Commentarius in Jobum, in compendium re-
dactus, cum observationibus criticis et exegeticis. 8vo. 2 vols.
39. Elihu, or an Inquiry into the principal Scope and Design of the
Book of Job. By Walter Hodges, D.D. London, 1750. 4to.
This work is written on the Hutchinsonian system, and is designed to shew that Elihu
was no other personage than the Son of God himself! See Monthly Rev. O. 8. vol. ii.
pp. 219—295. 347—352. .
40. A Commentary on the Book of Job, in which are inserted the
Hebrew text and English translation, &c. by Leonard Chappelow, B.D.
Arabic Professor in the University of Cambridge. 1752. 2 vols. 4to.
See Month. Rev. O.S. vol. vii. pp. 197—205.
41. An Essay towards a New English Version of the Book of Job,
from the original Hebrew, with a Commentary and some account of his
Life. By Edward Heath, Esq. London, 1756. 4to.
“ It is but justice to this new Essay upon Job, to observe, that the translation is in many
places, very different from that in common use ; and that, in the notes, there are many
observations entirely new —all of them ingenious, and many of them true.” (Month.
Rev. Ο. 8. vol. xiv. p.156.)
42. A Critical Dissertation on the Book of Job. By Charles Peters,
A. M. London, 1757. 4to.
The first edition of this work appeared in 1751. (See Month. Rev. O. S, vol. iv.
pp. 401—409.) In it, the author particularly considers Bishop Warburton’s account of
the Book of Job, vindicates its antiquity, and shews that the antient Jews did believe in a
future state. - ᾿ ,
_43. The Book of Job in English verse, translated from the original
Hebrew ; with remarks, historical, critical, and explanatory. By T. Scott.
London, 1773. 8vo.
The first edition of this close and exact translation was published in 1773, in 4to.: and
the commentary is particularly valuable, from the author’s “* great knowledge of the ori--
ental languages, his diligent study of the original, and his complete acquaintance with the
best critics.” (Month. Rev. O.S. vol. xlvi. p.376.)
44. An Improved Version, attempted, of the Book of Job, with a pre-
liminary Dissertation and Notes, critical, historical, and explanatory. By
Charles Garden, D.D. London, 1796. 8vo.
A book of great pretensions, but indifferent execution. See an analysis of it in the
British Critic, O. S. vol. ix. pp. 168—175.
45. J. Jac. Reiske Conjecture m Jobum et Proverbia, cum ejusdem
oratione de studio Arabic lingue. Lipsiz, 1779. 8vo.
46. The Book of Jeb, metrically arranged according to the Masora,
and newly translated into English ; with notes critical and explanatory,
accompanied, on the opposite page, by the authorised English version.
By the Right Rev. Joseph Stock, Bishop of Killala. Bath, 1805. 4to.
«“ We have now finished our remarks on this translation of the Book of Job, and find
in it much to praise, and some things to blame. In a vast variety of passages, there is:
a sense brought out, striking, yet perspicuous, considerably out of the track of the com-
mon versions; yet, in most instances, close to the letter of the Hebrew. — Of all the
versions of the different books of Scripture which have fallen under our notice in
different languages, this is the most remarkable for the novelty of the rendering ; yet in
general exact, having very little suppiement, and keeping close in the track of the original.”
( Brit. Crit. O.S. vol, xxix. p. 507.) .
764 APPENDIX. [No. VI.
47. The Book of Job, translated from the Hebrew, by the late
Miss Elizabeth Smith; with a preface and annotations, by the Rev.
T. Randolph, D.D. London, 1810. 8vo.
This was a posthumous publication of an amiable and accomplished young lady. —
« Considering the age of Miss Smith, and the circumstances under which she studied the
Hebrew language, her translation of the Book of Job may certainly be deemed a very
surprising work ; and had it not been characterised in the extravagant terms of com-
mendation with which Dr. Randolph has introduced it to the public, it might have borne
generally a more favourable report than it will gain from that scrutiny which his eulogium
seems to challenge. — It was evidently left in an unfinished state; and the editor felt
himself bound in honour not to make the smallest correction. We have it, therefore
just as Miss Smith wrote it; and we receive it as a monument of her industry and
genius, though we cannot regard it as having effe¢ted much towards the elucidation of
the Book of Job.”” (Month. Rev. N.S. vol. lxv. p.152. See also a similar critiqué in
the Eclectic Review, vol. vi. part ii. p. 780.)
48. The Book of Job, literally translated from the original Hebrew,
and restored to its natural arrangement, with notes critical and illus-
trative, and an introductory dissertation on its scene, scope, language,
author, and object. By John Mason Good, M.D. F.R.S. &c. London,
1812. 8vo. ᾿
“ On the whole, we regard this work as a valuable accession to our stock of sacred
literature ; and we can recommend it with confidence to the biblical student, as containing
a great mass of useful information and valuable criticism.”’ (Christian Observer, vol, xii.
Ρ. 306.)
49. Henr. Middeldorff, Curee Hexaplares in Jobum, e Codice Syriaco-
Hexaplari Ambrosiano Mediolanensi. 4to. Vratislavie, 1817.
50, Le Livre de Job, nouvellement traduit d’aprés le texte original .
non ponctué et les anciennes versions, notamment |’ Arabe et la Syriaque ;
par. J. Louis Bridel, Professeur de Langues Orientales, et de linter-
prétation des Livres Saints, dans l’Académie de Lausanne. Paris,
1818. 8vo. |
PSALMS.
51. Paraphrases and Annotations upon the Book of Psalms. By
Henry Hammond, D.D. London, 1659. folio.
Dr. Hammond’s notes are exceedingly valuable, and contain many learned observ-
ations that had escaped preceding commentators on the Book of Psalms. They are also
to be found in the fourth volume of his collected works, published at London in 1684,
in folio.
52. David’s Harp Strung and Tuned; or an Easie Analysis of the
whole Book of Psalms, cast into such a method, that the Summe of
every Psalm may be quickly collected and remembered. With a devout
Meditation or Prayer at the end of every Psalm, framed for the most
part out of the words of the Psalm, and fitted for several Occasions.
By William [Nicholson] Bishop of Gloucester. London, 1662. folio.
In this work every verse of the Psalms is divided and subdivided with great minute-
ness ; it is wholly practical and explanatory. In his explications, the Rt. Rev. Author
steers between the two extremes of literal and spiritual interpretation. ‘The prayers at
the end of each Psalm are expressed nearly in the very words of the inspired authors,
Though the quaint and scholastic mode which obtains in this work is somewhat repulsive,
it may nevertheless be consulted with advantage by those who cannot command other
and more critical commentaries ;' especially as the book may be occasionally met with at
a low price.
53. The Book of Psalms, with the argument of each psalm, and a
preface giving some general rules for the interpretation of this sacred
Book. By a Divine of the Church of England. London, 1701. 8ye.
Sect. V.] Principal Commentators on the Old Testament. 765
54. Martini Geieri Commentarius in Psalmos Davidis, fontium
Ebrzorum mentem, et vim vocum phrasiumque sacrarum sensumque
adeo genuinum, adductis copiose locis parallelis, collatis etiam (ubi opus)
versionibus interpretumque sententiis, et enodatis difficultatibus, cum
cura eruens. Leipsic, 1681 or 1697 ; Amsterdam, 1695; Dresden, 1709.
folio.
Geier was an eminently learned divine of the Lutheran church, and Professor of He-
brew at Leipsic, where the substance of his commentary on the Psalms was delivered in
lectures to the students. It is very little known in this country; but on the continent it
is very highly esteemed for its erudition and piety. (Walchius, vol. iv. p.495.)
55. An Essay towards a new English Version of the Book of Psalms.
By the Rev. Zechariah Mudge. London, 1744. 4to.
This work is now so exceedingly rare, that we have not been able to procure a sight of
it, nor have we met with any notice of it in the literary journals of that time. How highly
Mr. Mudge was esteemed by Dr. Johnson, may be seen in the character of him drawn
by the latter, in Boswell’s Life of Dr. Jolinson, vol. iv. pp. 82—84,
56. A new English translation of the Psalms, from the original
Hebrew, reduced to Metre by the late Bishop Hare ; with notes critical
and explanatory ; illustrations of many passages drawn from the classics ;
and a preliminary dissertation, in which the truth and certainty of that
learned prelate’s happy discovery is stated and proved at large. By
Thomas Edwards, A.M. London, 1755. 8vo.
The design of this learned work was “to make Bishop Hare’s discovery of the Hebrew
metre better known; to shew its truth and certainty; and to prove that, by a judicious
application of it, great light may be thrown upon the poetical parts of the Holy Scrip-
tures.” (Monthly Review, QO. S. vol. xii. pp. 485—487.) Mr. Edwards was of opinion
that Dr. Hare’s hypothesis was rejected by many persons, partly from an over hasty
determination, and partly from too scrupulous a veneration for the Hebrew text. Of
Dr. Hare’s system a short account is given.
57. The Psalter, in its original form ; or the Book of Psalms reduced
to lines, in an easy: and familiar style, and a kind of blank verse of un-
equal measures, answering for the most part to the original lines, with
arguments pointing out the general design of each Psalm, and notes,
accounting for some passages in the translation ; opening and explaining
also, in some places, the prophetical views, &c. [By the Rev. George
Fenwick, B.D.] London, 1759. 8vo.
The object of this publication is, to shew that the Psalms were written in the spirit of
prophecy, with a special and direct reference to Christ and his church, in the different ages
and periods of the Christian dispensation.
58. Phil. Davidis Burkii Gnomon Psalmorum. Stutgardie, 1760,
2 vols. 4to. |
This work “ is written in a pure strain of piety, but rather too much in a technical
form.” (Dr. Clarke.)
59. A New Translation of the Psalms from the Hebrew Original, with .
Notes critical and explanatory ; to which is added a Dissertation on the
last prophetic words of Noah. By Wm.Green, M.A. 1763. 8vo.
This work contains “ some judicious alterations in the version, and valuable criticisms
in the notes; which throw considerable light on many obscure passages in the Psalms,
and will cause those excellent compositions, which have been the admiration and delight
of pious minds through so many ages, to be read with still more pleasure and advantage.””
But “ the language of the translation, though correct, hath neither that force nor harmony
which we find in the common version in our Bibles.’’ (Monthly Review, O. S. vol. xxviii.
p- 267.
In ἐνὶ Mr. Green published a thin quarto volume of ‘ Poetical Parts of the Old
Testament, newly translated from the Hebrew, with notes critical and explanatory,”’ —
An account is given of it in the same critical journal, vol. lxviii. pp. 1—8. ,
?
766 APPENDIX. LNo. VI.
_ 60. Hermanni Venemz Commentarii ad Psalmos. Leovardie, 1762
—1767. 4 vols. 4to.
«ς Through its great scarcity, the work is little known in Great Britain. what was
said by David of Goliath’s sword, may be justly said of Venema’s Commentary on the
Book of Psalms— There is none hike it.”? _(Dr. Clarke.) It is held in the highest esteem
abroad, particularly in Holland.
61. Annotations on the Psalms. By James Merrick, M.A. Reading»
1768. 4to.
This volume is adapted to Mr. Merrick’s Poetical Version of the Psalms, published in
1765, in 4to. and justly considered as the best English poetical translation extant. In
the compilation of these notes he was assisted by Bishop Lowth (then Bishop of Oxford)
and Archbishop Secker. ‘ A large part of them relate to the readings of the antient
versions, and propose the conjectural emendations of various writers. Many of them
abound with passages, principally from the Greek authors, which justify the modes of
expression used by the Psalmist; and for this part of his design Mr, Merrick was admirably
qualified, by his extensive and uncommon acquaintance with Grecian literature. Some
of the notes, which are the most curious and entertaining, are those which treat upon the
plants, trees, and animals, mentioned in the Psalms.” (Monthly Review, O. S. vol. xl.
p- 374.)
62. Francisci Vatabli Annotationes in Psalmos, subj unctis Hugonis
Grotii Notis, quibus Observationes suas adspersit, G. J. L. Vogel. Hale,
1767. 8vo.
63. Mosis Amyraldi Paraphrasis in Psalmos Davidis, una cum An-
notationibus et Argumentis. Editio altera, emendatior et auctior, nova
Preefatione Jac. Cremeri. τα]. ad Rhenum, 1769. 4to.
64. A Commentary on the Book of Psalms; in which the literal or
historical sense, as they relate to King David and the People of Israel,
is Ulustrated ; and their application to the Messiah, to the church, and to
individuals as members thereof, is pointed out. By George Horne, D.D.
[late Bishop of Norwich], 4to. 2 vols. Oxford, 1771; 8vo. 2 vols.; 12mo.
3 vols.; and 18mo. 2 vols. They also form vols. ii. and ili. of the collective
edition of his works in 6 vols. 8vo.
The variety and number of the editions of this learned and pious work sufficiently attest
the very high estimation in which it is most deservedly held: the critics of the day, how-
ever, when it first appeared, were of opinion that Bishop Horne applied too many of the
Psalms to the Messiah. A judicious “ Selection” from this work was published by
Mr. Lindley Murray, in 12mo. 1812, comprising the most striking, pathetic, and in-
structive parts of the commentary.
65. Davidis aliorumque Poetarum Hebreorum Carminum Libri quin-
que, e Codd. MSS. et Antiquis Versionibus recensuit et Commentariis
illustravit Jo. Aug. Stark. 8vo. vol.i. pars 1 et 2, Regiomonti, 1776.
These two parts contain only an introduction to the Psalms; the work was never
continued,
_ 66. A New Literal Version of the Book of Psalms,’ with a Preface and
Notes. By the Rev. Stephen Street, M.A. London, 1790. 2 vols. 8vo.
' The author’s object in this work is to give a closely literal translation of the Psalms.
In several instances, the Monthly Reviewers state that this version ‘‘ is an improvement
of those which have preceded it; that in some the alterations are doubtful, and that in
many others they are unnecessary, if not mistaken ; yet that αἱ are worthy of attention,
and may open the way to further amendments, We consider this work as a useful addi-
tion to this branch of learning. The author may, perhaps, be too ready in advancing
conjectures ; but he always gives notice when he does it, and he never dogmatically
affirms.”’ (Monthly Review, N. S. vol. viii. p. 50.)
. 67. Notes on the Books of Psalms and Proverbs. By the Rev. H.
Dimock. Gloucester, 1791. 4to.
68. J.F. Stange Anticritica in Locos Psalmorum varios. 2 vols. Lipsiz
et Hale, 1791—1795.
!
Sect. V.] Principal Commentators on the Old Testament. 767
69. A New and Liberal Version of the Psalms into Modern Language,
according to the Liturgy Translation, with copious Notes and Illustrations,
partly original and partly selected from the best commentators, calcu-
lated to render the Book of Psalms intelligible to every capacity. By
the Rev. W. Wake. Bath, 1793. 2 vols. 8vo.
The alterations in this version are by no means such as to render it intelligible to every
capacity. ‘* This fault pervades the book, which in other respects is well executed. ' The
arguments in general are well drawn up, and the notes appear to be judicious. The
translation of the Psalms contained in the liturgy is by many considered to be the best,
though the most antient. At all events as it is used so much, it ought to be duly explained.
This book will, we doubt not, be well received among persons of some education.” ( British
Critic, O. 5. vol. iv. p. 311.) ‘
70. An Attempt to render the Daily Reading of the Psalms more
intelligible to the Unlearned, with a Paraphrase selected from the best
Commentators, and illustrated with occasional Notes. By. F. T. Travell,
A.M. Oxford, 1794. 8vo.
The design of this work is “‘ to make the daily reading of the Psalms more easy and
pleasant to those serious and unlearned Christians, who make it a point of conscience to
attend the public worship of God, and are desirous of joining in his praises with under- -
standing.” (Preface, p. xi.) “ Mr. Travell appears to have studied carefully, and ex-
plained judiciously, the scope of the several psalms, and the sense of their distinct parts.
A plain Christian, who takes up this book with the best of all purposes, that of being
made better by it, can hardly fail of success,” (British Critic, O. S. vol. vi. pp. 625.
627, 628.)
71. Psalmi, ex recensione Textus Hebrei et Versionum Antiquarum
Latine versi, notisque criticis et philologicis illustrati [a N. M. Berlin].
Upsaliz, 1805. 8vo.
This is one of the most useful Latin versions of the Psalms that has appeared in modern
times ; it is faithfully executed without being servilely literal. The notes, though brief,
are sufficiently explicit, and are designed to explain obscure passages; to elucidate, by a
short paraphrase, peculiar expressions that could not be rendered in the text by a single
word; to point out the principal-various readings worthy of note; to state briefly those
arguments for the renderings of particular words, concerning which interpreters are by no
means agreed, with references to philological works in which those arguments are more
copiously discussed ; and to suggest probable meanings to words of doubtful interpret-
ation, which are submitted to the reader’s judgment.
72. A New Translation of the Book of Psalms from the Original
Hebrew, with various Readings and Notes. By the late Alexander
Geddes, LL.D. London, 1807. 8vo. ;
This is a posthumous publication of Dr. Geddes, edited by Dr. Disney and Charles
Butler, Esq. The doctor’s version extends only to the eleventh verse of Psalm cxviii;
the rest is added from an interleaved copy of Bishop Wilson’s Bible, corrected by Dr. G.
who professes to have confined himself to the direct and literal meaning of the inspired
authors, leaving secondary applications to professed commentators. ‘ Though many things
have displeased us in the perusal of this work, we are not prepared to say that the learned
editors should have altogether withheld this new version from the public. Dr. Geddes
was undoubtedly a considerable scholar, and his lucubrations may be turned by other
scholars to good account, though they cannot be implicitly adopted.” (British Critic,
O.S. vol. xxxiii. p. 358.)
73. An entire New Version of the Book of Psalms; ‘in which an
attempt is made to accommodate them to the worship of the Christian
Church, with original Prefaces, and Notes, Critical and Explanatory.
By the Rev. Wm. Goode, M.A. London, 1811. 2 vols. 8vo.
A learned and valuable help to the critical as well as devotional understanding of the
Psalms, which are here translated into English verse, and in various metres.
74. C.G. Friedrichii Symbol Philologico-critice, et Lectionis Va-
rietatem continentes, ad interpretationem Psalmi Centesimi. Lipsiz,
1814. 4to.
768 APPENDIX. [Nov Vi.
75. The Book of Psalms, translated from the Hebrew, with Notes ex-
planatory and critical. By Samuel Horsley, LL.D. late Lord Bishop of
St. Asaph. London, 1815. 2 vols. 8vo.
To this valuable and erudite publication of the eminent Bishop Horsley we have been
indebted for many important hints in the course of the present work. For an account of
his principles of interpretation, see Vol. IV. p. 113. infra; and for a copious and well-
written critique on his work, see the British Review, vol. xi. pp. 1—25.
76. Lyra Davidis; or, a New Translation and Exposition of the Psalms;
grounded on the Principles adopted in the posthumous Work of the late
Bishop Horsley ; viz. that these Sacred Oracles have for the most part
an immediate reference to Christ, and to the Events of. his first and
second Advent. By the Rev. John Fry, B.A. London, 1819. 8vo. |
77. Psalmi Quindecem Hammailoth, philologicé et criticé illustrati ; a
Theodoro Adriano Clarisse, Theol. Doct. Lugduni Batavorum, 1819. 8vo.
An ingenious and useful commentary on Psalms cxx.—cxxxv. which are usually called
Psalms of Degrees.
78. Commentatio in Psalmum Centesimum Decimum. Auctore Jo-
hanne Theodoro Bergman. Lugd. Bat. 1819. 4to.
THE WRITINGS OF SOLOMON COLLECTIVELY. ,
79. Salomonis Regis et Sapientis, que supersunt ejusque esse perhi-
bentur, Omnia ex Ebrzo Latine vertit, Notasque, ubi opus esse visum
est, adjecit Josephus Fridericus Schelling. Stuttgardiz, 1806. 8vo.
PROVERBS.
80. Proverbia Salomonis, cum cura enucleata a Martino Geiero,
Lipsiz, 1669. 1725. 4to.
This work is executed on the same plan, and with the same ability, as Geier’s Com-
mentary on the Psalms, already noticed in p. 765. Ἐξ
81. Proverbia Salomonis: Versionem integram, ad Hebreeum fontem
expressit, atque commentarium adjecit, Albertus Schultens, Lugd. Bat.
1748, large 8vo. (sometimes called 4to.) ;
An abridgment of this elaborate work was printed at Halle in 8vo. 1769, by Professor
Vogel, who added some critical remarks, ‘Tbe preface was written by Semler, and an
auctarium was furnished by Teller.
82. Observations on several Passages in the Book of Proverbs: with
Two Sermons. By Thomas Hunt, D.D. Regius Professor of Hebrew, &c.
Oxford, 1775. 4to.
These observations are twenty-six in number; “ They display in a very advantageous
light the critical acumen of the author, and his extensive acquaintance with the eastern
languages.”” (Monthly Review, O. S. vol. lili. p. $02., where the result of Dr. Hunt’s
elaborate criticisms is given, first in the words of the authorised translation, and then in
the version proposed by him.) As the book is neither very scarce nor very dear, it will
be worth the student’s while to procure it.
83. Joannis Jacobi Reiske Conjecture in Jobum et Proverbia Salo-
monis. Lipsiz, 1779. Svo.
84. The Proverbs of Solomon; translated from the Hebrew, with
Notes. By the Rev. Bern. Hodgson, LL.D. Principal of Hertford College.
Oxford, 1788. 4to.
ἐς ‘The notes are not numerous, and, we must say, not very important. They are in-
tended chiefly to explain, or to justify, the version, where it departs from the usual mode
of translating. On the whole, though we do not think that Dr.H. has been singularly
happy as a translator, yet we cannot frequently charge him with wanton deviations from
the common version; he has not often changed, merely for the sake of changing.”
(Montily Review, N.S. vol. v. p. 294.) ,
Sect. V.] Principal Commentators on the Old Testament. 760
85. Observationes in Proverbiorum Salomonis Versionem Alexandri-
nam, scripsit Jo. Gottliebb Jaeger. Meldorpi et Lipsiz, 1788. 8vo.
86. Commentarii Novi Critici in Versiones Veteres Proverbiorum
Salomonis, ἃ J.F.Schleusnero. Goettinge, 1794. 8vo.
87. An Attempt towards an improved Translation of the Proverbs of
Solomon, from the original Hebrew ; with Notes, Critical and Explana-
tory, and a Preliminary Dissertation. By the Rev. George Holden, M.A.
London, 1819. 8vo.
As this is the latest, so it is the most valuable help to the critical understanding of the
Book of Proverbs, extant in our Janguage. The translation is, in substance, the same as
that in general use, with such alterations only as appear to be warranted by a critical in-
terpretation of the original Hebrew, and to be demanded by evident necessity. In those
passages, where the author has deemed it right to desert the authorised translation, he has
laudably endeavoured to assimilate his version to its style and manner of expression.
The notes accompanying Mr. Holden’s version, and which are, in no case, unnecessarily
prolix, are partly critical and partly explanatory. The former are designed to ascertain
the full meaning of the sacred text, by a philological inquiry into the signification of words
and phrases. In the latter, the author has explained the allusions to antient facts and
customs; has introduced such observations as may serve to illustrate the original ; and
has occasionally presented, in a short paraphrase, an exposition of the meaning intended
by the inspired author of the Book of Proverbs. ‘The notes on the eighth chapter will be
read with peculiar interest by the Christian student. Mr. Holden expounds the attributes
there given to Heavenly Wisdom, of the second Person in the Holy Trinity: and he has
supported this exposition by proofs and arguments not easily to be refuted, which he has
drawn from Scrip:ure, and from the fathers of the church during the first three centuries,
as well as from the antient Jewish writers.
88. Exposition of the Book of Proverbs. By the late George Lawson,
~D.D. Edinburgh, 1821. 2 vols. 12mo.
ECCLESIASTES.
89. Martini Geieri Commentarius in Salomonis Ecclesiasten. Lipsie,
1711, best edition, 8vo.
90. A Philosophical and Critical Essay on Ecclesiastes, wherein the
author’s design is stated ; his doctrine vindicated ; his method explained
in an analytical paraphrase annexed to a new version of the Text from.
the Hebrew; and the differences between that new translation and the
received version accounted for, in philological observations. By A. V.
Desvoeux. London, 1762. 4to.
In this work ‘ the author has shewn very considerable abilities as a critic, and appears
in the character of a candid and judicious writer. He has taken infinite pains to render
his work as perfect as possible ; and those who are acquainted with the Hebrew language
will find in his philological observations many new, and some pertinent remarks.”
(Monthly Review, Ο. 5. vol. xxvii. p. 485.) Mr. Desvoeux’s elaborate essay was translated
into German, and published at Halle, in 1764. 4to. .
91. Ecclesiastes translated, with a paraphrase and notes. By Stephen
Greenaway, A.B. Leicester, 1781. 8vo. :
This singularly executed volume consists of three parts, the two former of which (ori-
ginally sold for one penny and three pence,) are rarely to be met with. Besides Eccle-
siastes, it contains translations of 2 Samuel xxiii. ver. 1. to 7. Isaiah vii. 20, 21, 22. and ix.
1. to δ. ; also Psal. xxvii. in prose and verse. (Dr. Cotton’s List of Editions of the Bible,
p- 46.) :
92. Ecclesiastes: a New Translation from the original Hebrew, by
Bernard Hodgson, LL.D. Principal of Hertford College, Oxford. London,
1791. 4to. ᾿
The same remarks which have been offered on this author’s version of the Book of
Proverbs, are nearly applicable to his translation of Ecclesiastes. See Monthly Review,
N. S. vol. ix. p. 59.
93. An Exposition of the Book of Ecclesiastes. By Edward Reynolds,
VOL. II. 3D
"70. Ὁ APPENDIX. Ὕ [ee
D.D. Bishop of Norwich. Revised and corrected by the Rev. Daniel
Washbourne. London, 1811. 8vo.
This work originally formed part of the collection of notes on the Bible, usually called
the Assembly’s Annotations, noticed in p. 749. supra. The editor of this impression
states that the whole of the commentary has been carefully transcribed; and that the
author’s ideas are strictly and fully retained; he has however “ deemed it necessary to
alter the construction of most of the sentences, frequently to exchange obsolete words for
those now in use; and in a few instances to omit redundant paragraphs.”” Bishop Rey-
nolds’s work concludes with important practical reflections.
94. Lectures on the Bock of Ecclesiastes. By Ralph Wardlaw, D.D.
London, 1821. 2 vols. 8vo.
95. An Attempt to illustrate the Book of Ecclesiastes. By the Rev.
George Holden, M.A. London, 1822. 8vo. ;
Of the various publications, which have been issued from the press, relative to this, in
many respects, difficult book, this “ attempt’ (as its author modestly terms it) is the best
that has fallen under the notice of the writer of the present work. It is a kind of Para-
phrase (similar to that in Dr. Doddridge’s Family Expositor) ; in which the expressions
of the Hebrew author are interwoven with a commentary. Mr. Holden las taken the
authorised version as his basis, from which he has departed only where a departure appeared
to him absolutely necessary, and supported upen the soundest principles of criticism.
The reasons of these deviations are stated in distinct notes. The work is further accom-
panied by useful notes, establishing the scope and design of the Book of Ecclesiastes, and
embodying such observations as seem proper to enforce and elucidate the whole. We are
indebted to Mr. Holden’s labours for the excellent view of the Scope and Synopsis of the
Book of Ecclesiastes, given in the fourth volume of this work.
SONG OF SOLOMON.
96. Caroli Maric de Veil Explicatio Litteralis Cantici Canticorum, ex:
ipsis Scripturarum fontibus, Ebraorum ritibus et idiomatis, veterum et
recentiorum monimentis eruta. London, 1679. 8vo.
A rare and valuable work : the author confines himself to the explication of the literal
sense.
97. Joannis Marckii in Canticum Schelomonis Commentarius, sive
Analysis Exegetica. Amsterdam, 1703. 4to.
98. An Exposition of the Book of Solomon’s Song, commonly called
Canticles; wherein the divine authority of it is established; several
versions compared with the original Text; the different senses both of
Jewish and Christian interpreters considered ; and the whole opened and
explained. By John Gill, D.D. 1728, 1751, folio, 410. ; and again in 1767.
In 2 vols. 8vo. 1805. |
This work is frequently mistaken for an extract from Dr. Gill’s commentary on the
Bible, noticed in p. 751. supra, whereas it preceded the latter by more than twenty years,
It is highly allegorical in its interpretation.
99. ‘The Song of Solomon, newly translated from the original Hebrew ;
with a Commentary and Annotations. [By the late Dr. Percy, Bishop
of Dromore.] London, 1764. 12mo.
The elegance of this version, and of its accompanying criticisms, has caused it to be
held in the highest esteem ; and all subsequent commentators haye diligently availed
themselves of it. It is now exceedingly scarce, and extravagantly dear.
100. Outlines of a new Commentary on Solomon’s Song, drawn by the
Help of Instructions from the East : containing, 1. Remarks on its ge-
neral nature; 2. Observations on detached places of it; 3. Queries con-
cerning the rest of the Poem. By the Author of Observations on divers
Passages of Scripture. London, 1768; second edition, 1775. 8vo.
For this valuable work Bible students are indebted to the Rey. Thomas Harmer, whose
Observations on divers Passages of Scripture we have already noticed ; in it very many
Sect.V.] Principal Commentators on the Old Testament. C771
difficult passages of Solomon’s Song are happily elucidated, and hints are offered, of which
subsequent commentators have not failed to avail themselves. It bears a high price.
__ 101. Solomon’s Song, translated from the Hebrew. By the Rev.
Bernard Hodgson, LL.D. Oxford, 1785. 4to.
In this work the literal meaning only of Solomon’s Song is illustrated, there being not
the slightest allusion to its mystical meaning. An account of it, with extracts, may be
seen in the Monthly Review, Ο. 5. voi. Ixxvi. pp. 26—29.
102. The Song of Songs, which is Solomon’s. A New Translation,
with a Commentary and notes. By Thomas Williams. London, 1801.
8vo.
This version is as literal as our language will admit, and is rendered in conformity
with the authorised translation, whenever it was practicable. ‘The notes are for the most
part judiciously selected from the labours of all preceding commentators, and give a sober
but practical and evangelical exposition of the allegory. Two dissertations are prefixed,
1. On the origin of language, particularly figurative and allegorical language, and on
Hebrew poetry and music; and, 2. On the nature, design, and authority of Solomon’s
Song. In pp-160—109. is given an interesting account of nearly 40 expositors and
commentators on this book. See a further account of this work in the Monthly Review,
N. 5. vol. xlvii. pp. 302—310.
103. Song of Songs, or Sacred Idyls. Translated from the original
Hebrew, with Notes critical and explanatory. By John Mason Good.
London, 1803. 8vo.
“. The present work offers two versions of the original ; the one in prose, marked with
the divisions of the Bible version; the other in couplet verses, of no inferior construction.
Each idyl is iilustrated with notes, in which very various learning is displayed, with much
taste in the selection of beautiful parallelisms from a great variety of authors. — So much
elegant learning and successful illustration we have seldom seen within so small a com-
pass as the present volume.’ (British Critic, O. S. vol. xxvi. pp.454,455.) See also
Monthly Review, Ν. S. vol. xlvii. pp. 302—312.
104. Canticles, or Song of Solomon: a new Translation, with Notes
and an attempt to interpret the Sacred Allegories contained in that Book.
‘To which is added an Essay on the name and character of the Redeemer.
By the Rev. John Fry, A.B. London, 1811. 8vo.
105. Canticum Canticorum illustratum ex Hierographia Orientalium,
a J. H. Kistemaker. Miinster, 1818. 8vo. .
106. A Brief Outline of an Examination of the Song of Solomon; in
which many beautiful Prophecies, contained in that inspired book of
Holy Scripture, are considered and explained, with Remarks critical and
expository. By William Davidson. London, 1817. 8vo.
The learned and pious author of this work considers the Canticles as an inspired song
wholly referring to the spiritual Solomon, or Christ and his true spiritual church, and
particularly to their espousals ; and as giving a general prophetic outline of her history
from the preaching of John the Baptist,.and baptism of our Lord, to the conversion of
the Jews, and that of the wild Arabians, and their union with the Christian church.
And while her particular, often invisible, progressive state here on earth is mentioned,
and her duties are pointed out, her outward state, trials, and persecutions do not pass
unnoticed. Mr. Davidson has diligently availed himself of the previous labours of most
of the commentators on’ this poem; and at the end of his volume he has divided it into
hemistichs according to Dr. Kennicott’s mode of printing the poetical parts of the Old
‘Testament. :
107. Canticum Canticorum, prefatione, Versione Latina, et commen-
tario exegetico-critico, instruxit. M.}F.Uhlemann. Lipsie, 1821. 8vo.
| ISAIAH,
108. Campegii Vitringee Commentarius in Librum Prophetiarum
Jesaix.. Leovardie, 1714, and 1720. 2 vols. folio.
In th’s most elaborate commentary on the “ Evangelical Prophet,’’ to which all subse-
oO «
a Dy 2
712 APPENDIX. [No.VL.
quent expositors have been deeply indebted, the literal sense is carefully investigated ; the
different interpretations of the prophetic visions are examined ; and the interpretation
which Vitringa has deduced from them, is confirmed and illustrated by historical docu-
ments. Copious prolegomena are prefixed, treating of the prophet’s personal history,
the argument of his prophecy, its style, time of writing, and canonical authority. ‘The
value of the work is further augmented by the geographical and historical notices inter-
spersed throughout, concerning the Babylonians, Philistines, Moabites, Syrians of Da-
mascus, Egyptians, Tyrians, and other Gentile nations ; by which not only Isaiah, but
also very many other passages of Scripture, are admirably elucidated.
109. Isaiah: a New Translation, with a preliminary Dissertation, and
Notes critical, philological, and explanatory. By Robert Lowth, D.D.
Bishop of London. 4to. London, 1778. 2 vols. 8vo.
Of this sublime and admirably executed version, a German translation was published
by M. Koppe, at Gottingen, 1779—1781, in 4 vols. 8vo. The preliminary dissertation
is invaluable for the light it throws on the genius and structure of prophetic poesy. The
merits of this work are ably appreciated in the British Critic, O.S. vol. xxix. pp.144
—146., and the integrity of the Hebrew text was asserted against some of the bishop’s
corrections in a tract that is now of rare occurrence, by Koecher in his Vindicie Sacré
Textus Hebrai Esaie adversus Lowthii Criticam, 8vo. Bern, 1786, reprinted at Tubin-
gen in 1790. The rarity of Koecher’s book, however, is no great loss to the student ;
for the late eminently learned orientalist, the professor Henry Albert Schultens (of Ley-
den) speaking of his book, says : —“ It violates the bounds of moderation and decency
by the assertion that the text of Isaiah would not gain any thing by Dr. Lowth’s con-
jectures. I am of a very different opinion. When in Oxford and London J was inti-
mately acquainted with Bishop Lowth, and had an opportunity of knowing his excellent
disposition ; and am therefore much vexed that Koecherus, from his fiery zeal against in-
novations, should have been induced to treat him with severity, as if the Bishop had been
a rash and petulant critic.”” Letter of Professor Schultens to the late Dr. Findlay of
Glasgow, cited in the Monthly Review, N. S. vol. xv. p. 504. Bishop Lowth’s version
was attacked by the late Mr. Dodson, in his supplementary notes to his “ New Trans-
lation of Isaiah,’ (8vo. London, 1790)* with considerable asperity. The bishop was
ably vindicated by the Rev. Dr. Sturges, in “¢ Short Remarks on a New Translation of
Isaiah” (8vo. London, 1790): to these Mr. Dodson replied in 1791, in a “ Letter to
the Rev. Dr. Sturges,” in which he justifies the freedom with which he had censured
Bishop Lowth’s mistakes and defects. Mr. D.’s version and notes were framed in support
of Unitarian tenets, and were published by the (Unitarian) ‘* Society for promoting the
Knowledge of the Scriptures.”’
110. Esaias ex Recensione Textus Hebrezi, ad fidem codd. et verss.
Latine, vertit, et Notas subjecit, J.C. Doederlein. Norimberge, 1789.
3d edition, Svo.
The first edition was published at Altdorf, in 8vo., 1780.
111. The Book of the Prophet Isaiah, in Hebrew and English. The
Hebrew Text metrically arranged ; the Translation altered from that
of Bishop Lowth. By the Right Rev. Joseph Stock, D.D. Bishop of
Killala. 1804. 4to.
“ The right reverend translator had conceived a wish to see the original language of
Isaiah reduced to a metrical arrangement, and to have this accompanied with the version
of Bishop Lowth, reserving to himself the liberty of adding such corrections as later
critics, or his own investigations, might supply. ‘These corrections multiplied to such
a degree as to assume almost the form of a new version. There is also a variety of notes
critical and explanatory, supplied partly by the translator and partly by others. Many
of these are very valuable for their uncommon depth and acuteness, and tend to elucidate,
in a high degree, the subject matter of these prophecies.”’ (British Critic, vol. Xxvili.
O. S. p.466.) Bishop Stock’s version is by no means to be considered as an attempt
to rival or to supersede that of Dr. Lowth. Both versions exhibit a close, nervous, and
manly style. That of Dr. Lowth may by every class of readers be perused with profit.
Superadded to this, Dr. Stock invites the Hebrew scholar to investigate and to compare,
by the Hebrew and the English meeting the eye in the same page ; and may tempt even
the careless to know something of that language, in which the oracles of God were ori-
ginally conveyed.” (British Critic, Ο. 8. vol. xxix. p.146, See also the Monthly Re-
view, N.S, vol. xlix. pp.253—265,)
~
Sect.V.] Principal Commentators on the Old Testament. 773
112. Lectures on the Prophecies of Isaiah. By Robert Maculloch.
London, 1791, and following years. 4 vols. 8vo.
These lectures were delivered in the ordinary course of his aie labours by Mr.
M., who is a minister in the church of Scotland. ‘‘ They contain many ingenious eluci-
dations of the text, and many judicious and useful reflections. The author appears to
have taken much pains to understand the phraseology of the Prophet, and to investigate
his original design ; he marks distinctly the leading divisions of the prophecies, and ex-
plains, : at the beginning of each division, its peculiar object.”” (Monthly Review, N. S.
vol. xx. p. 226.)
' Besides the above learned works on this sublime prophet, Professor Jahn, in his Ap-
pendix Hermencutice Sacre, Fasciculi i. and ii. (8vo. Vienna, 1813, 1815), has illus-
trated a variety of passages in Isaiah and other prophetic writers relative to the Messiah.
But the cheapest and most compendious popular work on this and the other prophets is
Dr. Smith’s * Summary view and explanation of the writings of the Prophets,” 12mo.
Edinburgh and London, 1787. | This work is a judicious abstract of all that is valuable
in. the writings of Bishop Lowth, Archbishop Newcome, Bishop Newton, and Drs.
Kennicott and Blayney ; it was originally compiled to accompany a Gaelic version of the
Prophets, and was subsequently translated into English by the author himself. The
writer of this account was informed many years since by one of the original London
publishers!, (and he records it with peculiar satisfaction ») that the late Archbishop
(Moore) of Canterbury held this little work in great estimation, and was in the habit of
purchasing copies for gratuitous distribution among students and others who could not
afford to buy many books. Bishop Newton’s “ Dissertations on the Prophecies,” 8vo.
2 vols. illustrate many of the prophetic parts of the Old and New Testament with equal
learning and ability.
_ 113. Critical Disquisitions on the Eighteenth Chapter of Isaiah, in a
Letter to Edward King, Esq. F.R.S. A.S. By Samuel [Horsley],
Lord Bishop of Rochester, F. R.S. A.S. London, 1801. 4to.
114. N.G. Schroederi Commentarius Philologico-Criticus de Vestitu
Mulierum Hebrearum, ad Jesai. ΠΠ|. v. 16—24., quo vocabulorum ab-
strusiorum tenebras, ad facem dialectorum, disetters conatus est. Lug.
Bat. 1745. 4to. .
JEREMIAH, AND LAMENTATIONS.
115. A Translation of the Lamentations of Jeremiah, accompanied by
short notes, is given in the second tome or part of ‘the works of Mr.
Hugh Broughton, pp. 317—323. folio.
116. Hermanni Venemez Commentarius ad Librum Prophetiarum Je-
remiz. Leovardiz, 1765. 2 vols. 4to.
117. Jeremiah, and Lamentations: a new translation, with notes
critical, philological, and explanatory. By Benjamin Blayney, D.D.
Oxford, 1784. 4to. Edinburgh, 1810. 8vo.
This work is executed on the same plan as Bishop Lowth’s version of Isaiah; ‘‘ and,
though not with equal success, yet with much credit to the author, both as a translator
and a critic. His subject is not of equal eminence with that which was undertaken by
the Bishop. It has less variety in the matter, and contains a less fund for curious in-
quiry and critical illustration. The translation is very exact, and preserves the tone and
majesty of sacred writing. The notes are very copious. Many of them are very useful,
and some discover much critical knowledge in the Hebrew language, and a good ac-
quaintance with antient history. The various readings are noticed with the most scru-
pulous exactness: conjectural emendation is sometimes hazarded, but not rashly or inju-
diciously.” (Monthly Review, Ο. 5. vol. lxxi. pp.162, 163.) Besides a valuable pre-
liminary discourse, there is an appendix, comprising a selection from Archbishop’s Secker’s
manuscript notes (now deposited in the archiepiscopal library at Lambeth), relative to the
prophecy and lamentations of Jeremiah.
118. J.D. Michaelis Observationes Philologice et Critice in Jeremiz
} The late Mr. Kay, of the firm of Elliott and Kay.
3D 3
τὰ APPENDIX. [No.VI.
Vaticinia et Threnos, edidit, multisque animadversionibus auxit. Joh.
Frid. Schleusner. Gottingen, 1793. 4to. .
These observations were collected from the loose papers of that late eminent scholar,
J. D. Michaelis, by Professor Schleusner, with many additional remarks by the latter.
M. Schleusner in the same year published, at Tubingen, in 410. Dissertationes Tres, que
continent Observationes ad Vaticinia Jeremiz.
119. Jeremias Vates, ὃ Versione Judezorum Alexandrinorum, ac reli-
quorum Interpretum Greecorum emendatus, notisque illustratus a G. L.
Spohn. Vol. I. Lipsiz, 1794. Vol. Π. Lipsize, 1823. 8vo. gg
A continuation of the first volume of these illustrations of Jeremiah is given in Pott’s
and Ruperti’s Sylloge Commentationum Theologicarum, These are enlarged and com—-
pleted in the second volume, which was published, after the author’s death, by his son,
F, A. W. Spohn.
120. Threni Jeremiz ‘philologice et critice illustrati a Joh. Henr.
Pareau. Lugd. Bat. 1793. 8vo.
121. Curee Exegetico-Criticze in Jeremiza Threnos: auctore Fr. Erd-
mann. Rostochii, 1819. 8vo.
EZEKIEL.
122. Hieronymi Pradi et Jo. Baptistee Villalpandi in Ezechielem Ex-
planationes, et Apparatus Urbis ac Templi Hierosolymit. Commen-
tariis illustratus. Rome, 1596—1604. 3 vols. folio.
This is a work of extreme rarity, and the best commentary on the prophet Ezekiel
that ever was written. An extract of Villalpandi’s comment on Ezekiel, c. 40, 41, 42.
and 46., illustrating the prophetic vision of the temple, is to be found in the first volume
of Bishop Walton’s edition of the Polyglott Bible. Mr. Lowth made great use of this
work in his learned commentary on Ezekiel. \
123. Schole Prophetice, ex Prelectionibus Georgii Calixti in Jesaiam,
Jeremiam, et Ezechielem, collecte. Quedlinburgi, 1715. 4to.
124. J. Fr. Starckii Commentarii in Ezechielem. Francofurti ad Moe-
num, 1731. 4to.
125. Hermanni Veneme Lectiones Academice ad Ezechielem, edente
J. H. Verschuir. Leovardiz, 1790. 2 vols. 4to. ;
126. An Attempt towards an Improved Version, a Metricai Arrange-
ment, and an Explanation of the Prophet Ezekiel. By Wm. Newcome,
D. Ὁ. (Bishop of Waterford, afterwards Archbishop of Armagh). Dublin,
1788. 4to.
This work is executed on the same plan as the version of the minor prophets noticed
in p. 777. ‘ The numerous admirers of that valuable, production will find not less to
commend in the present work. They will observe with pleasure, that the right reverend
author not only pursues the path which he had before so wisely chosen, but that, instead
of treading only the smoothest and most flowery parts of it, he surmounts with a firm
though cautious step, difficulties which the boldest traveller might shun without disgrace.
Instead of lavishing most explanation on what is most intelligible, and betraying the
pride of erudition where erudition is least necessary, he successfully employs his solid
judgment and effectual learning in the elucidation of a writer who has been called the
/Eschylus of Hebrew Poetry,’’ (Monthly Review, N. S. vol. iv. p.1.)
DANIEL.
127. Hexapla, or a Sixfold Commentary on Daniel. By Andrew
Willett. Cambridge, 1610. folio.
This “ is a work of much information, as it contains the opinions of many authors on
each point of difficulty.” The same ‘author has written comments on Genesis, Exodus,
Leviticus, Samuel, Romans, Jude, and some detached parts of books; but in none does
he discover more skill and judgment than in the present work,”’ (Dr. William’s Christian
Preacher, p. 431.) '
128. A Translation of the Book of Daniel, with a Commentary in
——
' Sect. V.] Principal Commentators on the Old Testament. O95
English and in Latin, is in the first tome or part of the learned but
eccentric Hugh Broughton’s Works, pp. 164—337.
129. Martini Geieri Prelectiones Academicz in Danielem Prophetam.
Leipsic, 1702. 4to., best edition. tT
One of the most valuable of all Geier’s expository works.
130. Prodromus Danielicus, sive Novi Conatus Historici, Critici, in
celeberrimas difficultates Historiz Veteris Testamenti, Monarchiarum
Asie, &c. ac preecipué in Danielem Prophetam. Auciore Gerardo Kerk-
-herdere. -Lovanii, 1710. 8vo. ar
_131. Observations upon the Prophecies of Daniel, and the Apocalypse
of Si..John. By Sir Isaac Newton. London, 1733. 4to. |
A Latin version of this well-known and elaborate work was published by M. Sude-
mann, in 4to., at Amsterdam, 1737. All subsequent commentators are largely indebted
.to the labours of Sir Isaac Newton. .
132. Hermanni Veneme Dissertationes ad Vaticinia Danielis. Cap.
“It. Vil. et vir. Leovardie, 1745. 4to.— Ejusdem, Commentarius a
‘Danielis. Cap. xt. 4.—xu. 3. Leovardie, 1752. 4to. ;
133. Daniel: an Improved Version attempted: with Notes critical,
historical, and explanatory. By Thomas Wintle, B. Ὁ. London, 1807. 4to.
A very valuable translation, executed on the same plan as Bishop Lowth’s version of
Isaiah, and Dr. Blayney’s of Jeremiah. In the fourth sermon of his Bampton Lectures
(8vo. Oxford, 1795), Mr. W. has some excellent remarks on the predictions of Haggai,
Malachi, and Daniel. See an analysis of this work in the Monthly Review, N. S.
vol. x. pp. 245—250.
Numerous disquisitions relative to particular prophecies of Daniel
have been published, particularly concerning the seventy weeks: the
following are the most worthy of note.
134. An Essay towards an Interpretation of the Prophecies of Daniel,
with occasional Remarks upon some of the most celebrated Commenta-
‘tors on them. By Richard Amner. London, 1776. 8vo.
This author adopts the exploded and untenable hypothesis of Grotius (who has been
followed by Le Clerc, Prideaux, and others, ) that all the prophecies of Daniel terminated
in the persecution of the Jews by Antiochus Epiphanes. ‘his work (which is noticed
only to put the unwary reader on his guard against it) was reprinted in 1798, with sonie
other tracts, tending to shew that certain passages of Scripture, which clearly announce a
future resurrection, relate to nothing more than a mere temporal deliverance! An expo-
sure of some of this author’s notions may be seen in the British Critic,,O.S. vol. xiii.
‘pp. 290—295.
135. Joannis Davidis Michaelis Epistole de LXX Hebdomadibus.
Danielis ad 1). Joannem Pringle, Baronetum. London, 1773. 8vo.
For an account of these highly curious letters see the Monthly Review, O. S. vol. xlix.
pp. 263 —267.
136. Adriani Kluit Vaticinium de Messia Duce Primarium, sive Expli-
catio LXX Hebdomadum Danielis. Mediob. 1744. 8vo.
137. A Dissertation, by way of Inquiry, into the true Import and Ap-
plication of the Vision related Dan. ix. 20. to the end, usually called Da-
niel’s Prophecy of Seventy Weeks, &c. By Benjamin Blajney, B. Ὁ.
Oxford, 1775. 4to.
Dr. Blayney controverts some points of Professor Michaelis’s opinion, which our li-
mits permit us not to notice. The reader will find an account of this learned tract in the
‘Monthly Review, O. S. vol. lil. pp. 487—491.
138. LXX Hebdomadum, quas Gabriel ad Danielem detulerat, Inter-
pretatio, Paraphrasis, Computatio, cum Vocabulorum Difficiliorum Ex-
plicatione, &c. Auctore Johanne Uri. Oxonii, 1788. 8vo. .
3D 4
᾿
716 APPENDIX. [No. VI.
COMMENTATORS ON ALL OR MOST OF THE MINOR PROPHETS,
139. Victorini Strigelii Argumenta et Scholia in Duodecim: Prophetas
Minores. Lipsiz, 1561. 8vo.
140. Joannis Merceri Commentarii Locupletissimi in Prophetas Quin-
que Minores, inter eos qui Minores vocantur, Quibus adjuncti sunt alio-
rum, etiam et veterum (in quibus sunt Hebrei) et recentium Commen-
tarii. Sine anno et loco. ᾿
141. Lamberti Danzi Commentarius in Joelem, Amos, Micham, Ha-
bacuc, Sophoniam, Haggeum, Zachariam, et Malachiam. Geneve,
1758. 8vo. Also with commentaries on the other four minor prophets,
in 8vo. Geneva, 1586, 1594.
142. Johannis Drusii Commentarius in Prophetas Minores. Amster-
dam, 1627. 4to.
These commentaries were originally published at different times, between the years
1595 and 1627. They are also to be found in the third volume of the Critici Sacri.
143. As Fatidicus, sive Duodecim Prophetz Minores, Latina Meta-
phrasi Poetica expositi, partim a Jacobo Augusto Thuano, partim a Cun-
rado Rittershusio. Amberge, 1604. 8vo.
This is a work of rare occurrence. ‘The younger Rosenmiiller pronounces the para-
phrases of the celebrated president De Thou, and his coadjutor Rittershusius, to be exe-
cuted with great elegance. Besides the arguments to the prophecies, and the summaries
translated into Latin by Rittershusius from the Greek of Hesychius, a presbyter of the
church of Jerusalém, this volume contains, 1..Three Latin paraphrases of the Lament-
ations of Jeremiah, by De Thou, Joachim Camerarius, and Adam Siberus ;—2. A poetical
paraphrase of the first chapter of Isaiah by an anonymous French author ;—3, A paraphrase
of the third chapter of the same prophet by Henry Meibomius ;—4. A poetical paraphrase
of chapters xxxvi.—xxxviii. of Isaiah, by John Conrad Rumellius ;—5. Daniel preserved
among the lions by Rittershusius ;—and, 6. Nine of the Psalms of David translated into
Greek hexameters, also by Rittershusius. Rosenmiiller has frequently cited this work in
his Scholia on the Minor Prophets.
144. Caroli Mariz de Veil Expositio Litteralis Duodecim Propheta-
rum Minorum, ex ipsis Scripturarum fontibus, Ebrzeorum ritibus et idio-
matis, veterum et recentiorum monimentis. Londini, 1680. §vo.
145. Joannis Tarnovii in Prophetas Minores Commentarius, in quo
Textus Analysi perspicua illustratur, ex fonte Hebrzo explicatur, locis
SS. parallelis confirmatur, a pravis expositionibus vindicatur ; usus vero
in locis communibus ex ipsa Scriptura natis et probatis indicatur, cum
Prefatione Jo. Benedicti Carpzovii. Francofurti et Lipsia, 1688, 1706.
4to.
Tarnovius was justly considered as one of the most learned and eminent divines of his
day ; his commentaries on the several prophets were published at different times in a de-
tached form, and were first collected together by the elder Carpzov.
146. Commentaries on the Prophecies of Hosea, Joel, Micah, and
Malachi. By Edward Pococke, D.D. |
These learned commentaries were published at several times between the years 1667
and1691. They are also extant in the collective edition of his * Theological Works,”
published by Dr. Twells, in 2vols, folio. London, 1740.
147. Joannis Marckii Commentarius in Prophetas Minores, seu Ana-
lysis Exegetica, qua Hebraeus Textus cum Versionibus veteribus con-
fertur, vocum et phrasium vis indagatur, rerum nexus monstratur ; et in
sensum genuinum, cum examine variarum interpretationum, inquiritur.
Amsterdam, 1696—1701. 4 vols. 4to.
‘These commentaries are much esteemed : they were reprinted in 1734, at Tubingen,
in two folio volumes, under the care of Professor Pfaff, who prefixed an account of the
life and writings of Marckius.
—_-—-
Sect. V.] Principal Commentators on the Old Testament. 777
148. Phil. Davidis Burkii Gnomon in Duodecim Prophetas Minores,
in quo, ex nativa verborum vi, simplicitas, profunditas, concinnitas, salu-
britas sensuum ceelestium indicatur. Heilbron, 1753. 4to.
The remark already offered on Burkius’s Gnomon Psalmorum (p. 765. supra) is equally
applicable to his work on the minor prophets.
149. Vaticinia Chabacuci et Nachumi, itemque nonnulla Jesaiz, Mi-
chez, et Ezechielis Oracula, observationibus historico-philologicis ex
historia Diodori Siculi circa res Sardanapali illustrata. Auctore R. T.
Gottlieb Kalinsky. Vratislavize, 1748. 4to.
A work of rare occurrence in this country : it is in the list of biblical treatises recom-
mended to students by the late bishop of Landaff (Dr. Watson).
150. An Attempt towards an Improved Version, a Metrical Arrange-
ment, and an Explanation of the Twelve Minor Prophets. By W. New-
come, 1). D. Bishop of Waterford. London, 1785. 4to. Pontefract,
1809. 8vo.
‘¢ The notes are copious and pertinent, untainted by an ostentatious display of erudition,
and abounding with such illustrations of eastern manners and customs as are best collected
from modern travellers. As a commentator, the learned prelate has shewn an intimate
acquaintance with the best critics, antient and modern. His own observations are learned
and ingenious. It is, moreover, not the least merit of his criticisms, that they are con-
tinually enlivened by the introduction of classical quotations—an expedient by which the
tedium of grammatical disquisition is happily relieved, the taste of the commentator dis-
played, and the text, in some instances, more successfully explained, than in diffuse and
laborious modes of instruction.”” (Monthly Review, O.S. vol. Ixxvi. p. 58.) —The 8vo.
edition above noticed is a reprint of the 4to. edition, enriched with the addition of the
most important of Bishop Horsley’s criticisms on Hosea, and those of Dr. Blayney on
Zechariah. It is neatly printed, and of easy purchase.
151. Observationes Philologice atque Criticze ad quedam Propheta-
rum Minorum Loca, subjuncta vernacula Chabacuci Interpretatione.
Auctore J. Ch. Dahl. Neo-Strelitiz (New Strelitz), 1798. 8vo
HOSEA.
152..The Prophecies of Hosea, translated, with a commentary and
notes. By James Neale, A.M. London, 1771. 8vo.
153. Samuelis Henrici Mangeri Commentarius in Librum Propheticum
Hosez. Campis, 1782. 4to.
154. Hosez Oracula, Hebraice et Latine, perpetua annotatione illus-
travit Chr. Fr. Kuincel. Lipsiz, 1792. 8vo.
Prof. Kuindel has applied Heyne’s mode of illustrating Virgil to the elucidation of
the prophecy of Hosea. The text rarely varies from the Masora,
155. Hosea: translated from the Hebrew, with Notes explanatory
and critical. By Samuel Horsley, Bishop of Saint Asaph. 2d edition.
London, 1804. 4to.
This edition contains additional notes and corrections: the first edition appeared in
1801; the preface contains a treasure of biblical criticism. ‘ This translation, with its
notes, forms a most valuable accession to sacred learning ; and evinces at once the best
qualities of the scholar and the divine, supported by sagacity and a powerful judgment.”
(British Critic, O.S. vol. xix. p.176.) A new edition of this valuable work, with the
learned author’s last corrections and alterations, forms part of the third and fourth volumes
of his ‘* Biblical Criticism,’’ which is noticed infra.
JOEL.
156. A Paraphrase and Commentary on the Prophecy of Joel. By
Samuel Chandler. 1735. 4to. } :
157. Joel, Latine versus, et notis philologicis illustratus, ab A. Svan-
borg, Lingg. QO. Professoris in Academia Upsaliensi. Upsal. 1806. 4to.
778 Laveen APPENDIX. [No. VL
AMOS.
158. Amos Propheta, expositus, interpretatione nova Latina instruc-
tus, amplissimo commentario ex theologia Ebrea ac Israelitica illustra-
tus, cum quatuor appendicibus. Cura et studio J. Ch. Harenbergii.
Ludg. Bat. 1763. 4to.
159. Oracula Amosi, Textum, et Hebraicum, et Gracunr Versionis
Alexandrine notis criticis ex exegeticis instruxit, adjunctaque versione
vernacula []. 6. Germanica]. Edidit Joannes Severinus Vater. Hale,
1810. 4to.
JONAH.
160. Aug. Pfeifferi Pralectiones in Prophetiam Jonz, recognite et in
justum commentarium redacte, quibus emphases vocum eruuntur, verus
sacre Scripture sensus exponitur, sententia variz et Judeorum et Chris-
tianorum adducuntur, false refelluntur, et questiones dubiz resolvuntur.
Witteberge, 1671, 1706; Lipsiz, 1686. 4to.
This commentary is also extant in the collective edition of Pfeiffer’s works printed at
Utrecht, in two volumes, 4to. in 1704. See tom. ii. pp. 1131—1165.
161. Jonah: a faithful translation from the original, with philological
and explanatory notes, to which is prefixed a preliminary discourse,
proving the genuineness, the authenticity, and the integrity of the
present text. By George Benjoin. Cambridge, 1796. 4to.
Literally good for nothing. — In proof of this remark, see the British Critic, vol. x.
O.S, pp. 493—506. 622—636.
NAHUM AND HABAKKUK.
162. Adami Wildii Meditationes Sacre in Prophetam Nahum. Fran-
cofurti, 1712. 4to.
A learned and elaborate work, which contributes greatly to the elucidation of the pro-
phet Nahum. (Walchius.) " ,
163. Symbol. Criticae ad Interpretationem Vaticiniorum Habacuci,
etc. Autore Henr. Car. Alex. Haenlein. Erlang. 1795. 8vo.
164. Chabacuci Vaticinium Commentario Critico atque Exegetico
illustratum. Edidit B.P.Kofod. Gottinge, 1792. 8vo.
HAGGAI.
165. Haggeus, the Prophet ; whereunto is added a most plentiful
Commentary, gathered out of the Publique Lectures of Dr. J.J. Gry-
neus, faithfully translated by Christopher Featherstone. London, 1586.
12mo.
ZEPHANIAH. :
166. Spicilegium Observationum Exegetico-criticarum ad Zephaniz
Vaticinia. Auctore Dan. a Coelln. Breslau, 1818. 4to.
ZECHARIAH.
167. Zechariah: a New Translation with Notes, critical, philological,
and explanatory, etc. By Benjamin Blayney, D.D. Regius Professor of
Hebrew. London, 1797. 4to.
This work is executed on the same plan as the author’s version of Jeremiah already
noticed in p. 773. supra. ‘ We think it our duty to say, that Dr. Blayney has produced
a valuable illustrationf Zechariah, and afforded great assistance to the biblical student.”
(British Critic, O. 5. vol. xiii. p. 655.) See also the Monthly Review, N.S. vol. xxviii.
pp. 26—28.
168. F.B. Koester Meletemata Critica et Exegetica in Zacharie
Prophet partem posteriorem, cap.ix.—xiv. pro tuenda ejus authentia,
Gottinge, 1818. 8vo.
Sect. VI.] Principal Commentators on the New Testament, "79
MALACHI.
169. A learned and useful Commentary on the Prophecy of Malachy.
By Richard Stock. London, 1643. folio.
This work was recommended by Bishop Wilkins as the best extant in his day on the
prophet Malachi. The only other distinct commentary in our language is that of Dr,
Pococke in vol. i, of his works, already noticed in p. 776.
170. Salomonis Van Til Malachias Illustratus. Lugd. Bat. 1701. 4to.
171. Hermanni Veneme Commentarius ad Malachiam. Leovardiz,
1759. 4to.
SECTION VI.
PRINCIPAL COMMENTATORS ON THE NEW TESTAMENT, AND ON
DETACHED BOOKS THEREOF.
§ 1. Commentators on the New Testament.
1; Ἐν ἃ Vallz Annotationes in Novum Testamentum, ex diver-
sorum utriusque linguz, Greece et Latin, codicum collatione. Parisiis,
1505. 8vo.
Valla held a distinguished rank among the revivers of literature; and was one of the
first to consider the sense of the New Testament asa critic rather than as a divine ; whence
he was led to make many corrections in the Latin Vulgate translation. His annotations
were first edited by Erasmus: they are also to be found in the Critici Sacri.
2. Desiderii Erasmi Paraphrasis in Novum Testamentum. Basil,
1524. folio.
ἐς Not inferior to any of the old commentators in sensible and ingenious remarks.”
(Dr. Harwood.) An edition of Erasmus’s Paraphrase was printed at Berlin, 1777—
1780, in 3 vols. 8vos; Erasmus was also author of a Latin version of the New Testa-
ment, which, together with his annotations, is printed in the sixth volume of Le Clerc’s
edition of his works, in 10 vols. folio. Leyden, 1703. ‘The notes are chiefly grammatical,
and designed to excite his contemporaries to the study of the New Testament in the ori-
ginal Greek.
3. ὙὙπομνήματα in omnes Libros Novi Testamenti, in quibus et genus
sermonis explicatur, et series concionum monstratur, et nativa sententia
testimoniis piz antiquitatis confirmata. Edita a Victorino Strigelio.
Lipsia, 1565. 2 vols. 8vo.
ςς This is another of the most valuable books of sacred criticism. 'The observations are
neat, and the critical judgment of Victorinus Strigelius is excellent.”” (Dr. Harwood.)
4, Jesu Christi Domini Nostri Novum Testamentum, cujus Greco
contextui respondent interpretationes duz ; una, vetus ; altera Theodori
Beze; cum ejusdem Theod. Bezz annotationibus. Accessit etiam
Joachimi Camerarii in Novum Foedus Commentarius, in quo et Figure
Sermonis, et Verborum Significatio, et Orationis Sententia, ad illius
Feederis intelligentiam certiorem, tractantur. Cantabrigiz, 1642. folio.
The best edition of 2 most valuable work. ‘* Beza is undoubtedly the best critic on
the Greek language of any commentator we have. There is no translation that I know
of equal to his: and his remarks on Erasmus and the vulgar Latin are wrought up to
the utmost degree of exactness. On the whole, it is an invaluable treasure, and deserves
to be read with the utmost attention.”’ (Dr. Doddridge ) The Commentaries of Joachim
Camerarius, which are annexed to Beza’s work, are very useful. in them, the learned
author expounds the text in a grammatical and critical manner only, according to the
genius of the original languages, and without entering into any disputed points of doctrine,
‘They are a reprint of Camerarius’s Noialio figurarum sermonis in libris quatuor evange-
liorum, et indicata verborum significatio et orationis sententia, ad tlorum scriptorum inteili-
gentiam certiorem. Lipsiz, 1572. 2 vols. 4to. *
780 APPENDIX. [No. VI.
5. Luce Brugensis Commentarius in Quatuor Jesu Christi Evangelia.
Antwerp, 1606. 3 vols. folio.
‘¢ A beautifully printed book, very scarce and valuable.’? (Dr. Harwood.)
6. Joannis Maldonati Commentarii in Quatuor Evangelia. — Paris,
1617. folio.
«« A very ingenious commentator, distinguished for his elegant and neat Latinity.”’
(Dr. Harwood.)
7. Martini Chemnitii Harmonia Quatuor Evangelistarum. Hamburg,
1704, best edition. folio.
This work, begun by Chemnitz, was continued’ by Polycarp Leyser, and finished by
John Gerhard; it contains many valuable observations, illustrative of the four Gospels.
It is deservedly held in the highest esteem,
8. Joannis Priceei Commentarii in varios Novi Testamenti Libros.
London, 1660. folio.
These notes are inserted in the fifth volume of the Critici Sacri: they are greatly
valued, as containing ‘‘ many valuable observations, particularly illustrating the modes
of diction which occur in the sacred classics, from profane writers.” (Dr, Harwood. )
9. Joh. Christoph. Wolfii Curee Philologicee in Novum Testamentum.
Basil, 1741; the best edition, 5 vols. 4to.
This is a very valuable compilation ; as “‘ Wolfius does not simply relate the senti-
ments of others, but frequently animadverts upon them with great critical discernment.”
(Dr. Williams.) A continuation of this work was published by John Christopher
Koecher, entitled ‘* Analecta Philologica et Exegetica in Quatuor Evangelia.”’ Alten-
burg, 1766. 4to. ὶ
10. Le Nouveau Testament de N.S. Jesus Christ, traduit en Fran-
cois, sur l’Original Grec, avec des notes littérales, pour éclaircir le
texte: par Messieurs de Beausobre et L’Enfant. Amst. 1741, best
edition, 4to.
To complete this excellent work, there should be added, “ Remarques historiques,
critiques, et philologiques sur le Nouveau Testament, par M. Beausobre, 4to. ἃ la Haye,
1742. This, though a posthumous work, is very valuable, and contains many excellent
and judicious observations briefly expressed, but which nevertheless comprise the substance
of remarks offered by the best interpreters. An English translation of St. Matthew’s
Gospel from this French version, was printed in 4to. several years since, which was re-
published in 8vo. London, 1816,
11. Novum Testamentum Grecum editionis receptee cum Lectionibus
variantibus Codicum manuscriptorum, Editionum aliarum, Versionum,
et Patrum, nec non commentario pleniore ex Scriptoribus veteribus
Hebreis, Grecis et Latinis, historiam et vim verborum illustrante.
Opera et studio Joan. Jacobi Wetstenii. Amsterdam, 1751, 1752.
2 vols. folio.
The critical merits of this edition of the New Testament are considered in Vol. II.
p-131. As a merely critical comment, this of Westein is unquestionably one of
the most valuable: ‘¢ almost every peculiar form of speech in the sacred text he has
illustrated by quotations from Jewish, Greek, and Roman writers.’’ (Dr. A. Clarke. )
Almost every modern commentator of note has largely availed himself of the previous
labours of Wetstein.
12. Joannis Bengelii Gnomon Novi Testamenti, in quo, ex nativa
Verborum Vi, Simplicitas, Profunditas, Concinnitas, et Salubritas sen-
suum ccelestium, indicatur. Ulm, 1763, best edition, 4to.
“« This work contains an instructive preface, a perspicuous analysis of each book, with
short notes, in the true taste of judicious criticism. His plan is a perfect contrast to that
of Wolfius. Simplicem fere veritatem, sine sylva multarum opinionum, propono.”’ (Dr.
Williams.) Bengel’s Gnomon is a very valuable substitute for the more expensive critical
commentaries on the New Testament ; he excels in shewing the connexion and harmony
of Scripture, and how Scripture is to be interpreted by Scripture. The generally cheap
price of this book greatly enhances its value.
Sect. VI.] | Principal Commentators on the New Testament. 781
13. H KAINH AIA@HKH. Novum Testamentum Domini nostri Jesu
Christi, cum Scholiis theologicis et philologicis. 8vo. 2 vols. Londini,
1768; 2d edit. 1776; 3d edit. 1820.
The editor of this work was a Mr. Hardy. ‘“ It is a very useful companion to every
biblical student, and has gone through two editions (the second in 1776), the first of which
is the best ; but it must be acknowledged that the Greek text in both is inexcusably in-
correct.” (Dr. Clarke.) The third edition of this work is the most correct: it is beau-
tifully printed. The notes are chiefly extracted from Poole’s Synopsis,
14. Christ. Gottfr. Kiittneri Hypomnemata in Novum Testamentum,
quibus Greecitas ejus explicatur, et Scholiis, que ex Scriptis recentiorum
quorundam magni nominis philologorum excerpta sunt, illustratur.
Lipsiz, 1780. 8vo.
15. Novum Testamentum Grecé, perpetua Annotatione illustratum.
Editio Koppiana. Vols. III. IV. VI.—X. Gottingz, 1778—1821.
G. B. Koppe (from whom this edition derives its distinctive appellation), a man of
extensive learning and uncommon critical acumen, in the year 1778 published a plan of
a new edition of the New Testament, with a corrected text, short critical notes, and some
excursus, or somewhat more extended philological ones: and at the same time gave a spe-
cimen in the epistles of Paul to the Galatians, Ephesians, and Thessalonians. A second
edition of this specimen appeared in 1791, and a third in 1823, corrected and enlarged by
professor T. C. Tychsen, which in the title page is called Vol. VI. of the projected work.
Koppe lived only to add another volume, numbered IV., on the epistle to the Romans,
which was published in 1783. Since that period, at very irregular intervals, L. H. Hein-
richs has published Vol. III. in two parts, containing the Acts of the Apostles (which is
more particularly noticed in pp. 789, 790. infra), in 1809; Vol. VII. in two parts, 1799,
containing the epistles to the Colossians, Philippians, Timothy, Titus, and Philemon ;
Vol. VIII. in one part, containing the epistle to the Hebrews, and the Apocalypse in
two parts, forming Vol. X. 1821. Of the Catholic Epistles, which are to form Vol. IX.
D. J. Pott has published two fasciculi, the first containing the epistle of James, and the
second containing the two epistles of Peter. The third fasciculus which is to contain the
epistles of John and Jude has not yet appeared. Pott has also undertaken to furnish
Vol. V. which is to comprise the two epistles to the Corinthians. Vols. I. and II., con-
taining the four Gospels, are undertaken by persons, whom Heinrichs declares to be
every way competent to the task.
The plan of this work appears to be excellent. There is, first of all, at the head of the
page, a corrected text, agreeing for the most part with that of Griesbach’s edition, divided
into paragraphs according to the sense, while the ordinary notation of chapters and verses
is given in the margin. Then follow brief notes, strictly critical, assigning the reasons
for the variations from the textus receptus; and below these, at the bottom of the page,
there are notes of a philological nature, of considerable extent. These notes are precisely
of the kind which are to be found in the best critical editions of the classics. Their sole
object is, to enable the reader distinctly and accurately to apprehend the meaning of the
original writers. To illustrate a phrase of doubtful meaning, first of all are brought for-
ward the passages, where the writer uses the same or a similar mode of expression ; then
other New Testament writers are appealed to; then the Greek translators of the Old
Testament are cited ; then the Apocryphal writers; and also Josephus and Philo; and,
last of all, the classical authors are referred to. All doctrinal discussions are carefully
avoided. To each book are prefixed prolegomena, in which questions relating to their
authors’ authenticity, &c. are discussed : and to each book also are subjoined short ercursus
or disquisitions on passages of extraordinary obscurity, or on phrases of frequent occur-
rence, or which are used in a particular sense by the sacred writers. ;
With regard to the execution of the plan above detailed : — Koppe’s two volumes are
by far the best of the series: he is a remarkably cautious critic and judicious interpreter.
But the second edition of his commentary on the epistle to the Romans contains some
very exceptionable notes by Professor Ammon : they are however carefully distinguished
from those of Koppe. Both Heinrichs and Pott are, unhappily, tainted with that lax
system of interpretation and excess of philological speculation, which are the characteristics
of the modern theologians and biblical critics of Germany. (Christian Monitor, vol. ii.
pp. 642—644. Edinburgh, 1822. 8vo.)
16. G. F. Hezel Novi Foederis Volumina Sacra, Virorum Clarissimorum
opera ac studio, e Scriptoribus Grecis, illustrata. Hale, 1788. 8vo. _
This work, which has never been completed, contains the Gospels of Matthew and
-
782 APPENDIX. [No. VL
Mark, cum Notis Variorum, and embodies the labours of Wetstein; Raphelius, Palziret,
Kype, Alberti, Bos, and others. | '
17. H KAINH AIA@HKH. Novum Testamentum, cum Notis Theologicis
et Philologicis. Londini, in edibus typographicis A. J. Valpy, 1816.
3 vols. 8vo.
A work executed with equal correctness and elegance: there are a few copies on large
paper which are truly beautiful. The-Greek is that of the received text; and the Scholia
are arranged in a similar order with those of Hardy’s edition just noticed. They are
chiefly selected from Grotius, Elsner, Raphelius, Bos, Palairet, Kypke, and Rosenmiiller.
To each book is prefixed a short account of its author, occasion, and object, drawn up in
pure and clegant Latinity. For this valuable auxiliary to sacred studies, the biblical
student is indebted to the Rev. Edmund Valpy, B.D. Head Master of the Endowed
Grammar School at Norwich. It is no mean commendation of this commodious and
valuable edition of the New Testament, that an eminent prelate of the Anglican church,
who has examined it, has signified his approbation of every passage on which any contro-
versy was likely to be occasioned ; and has stated that, had he edited it, it would have been
similarly edited.
18. Lud. Casp. Valckenarii Selecta e Scholis [Scholiis] in Libros
quosdam Novi Testamenti, Editore Discipulo E. Van Wassenbergh, qui
Dissertationem premisit de Glossis Novi Testamenti. Amst. 1816. 1818.
2 vols. 8vo.
Valckenaer was one of the most distinguished critics of the last century. These extracts
from his Scholia are wholly philological. ΤῸ the first volume, M. Wassenbergh has pre-
fixed a dissertation on those passages, which he thinks were originally glosses, written in
the margin of manuscripts, but which in the lapse of ages have become incorporated with
the text. To the second volume he has also prefixed a Dissertatien respecting the Tra-
jections often necessary in the New Testament. Some of these trajections or transposi-
tions are arbitrary enough. Bishop Jebb has given a specimen of them with some just
eastigatory remarks, in his Sacred Literature, pp. 128—130. .
19. The Text of the New Testament of Jesus Christ, translated out of
the vulgar Latine, by the Papists of the traiterous seminary at Kheims,
with arguments of Bookes, Chapters, and Annotations, pretending to
discover the corruptions of divers translations, and to clear the contro-
uersies of these dayes. _With the authorised English Version, and a
confutation of all such arguments, glosses, and annotations, as contain
manifest impiety or heresy, treason and slander against the Catholic
Church of God, and the true teachers thereof, or the translations used
in the Church of England. By W. Fulke, D.D. London, 1617 ἃ 1633.
folio.
'Tiis claborate work first appeared in 1580, and was again reprinted in 1601. That
late elegant scholar and pious divine, the Rey. James Hervey (though sometimes rather
too candid and indiscriminate in his public recommendations of books), passed the follow-
ing very just encomium on Dr. Fulke’s noble performance: — He styles it * a valuable
piece of antient controversy and criticism, full of sound divinity, weighty arguments, and
important observations ;”” adding — “ would the young student be taught to discover the
very sinews of popery, and be enabled to give an effectual blow to that complication of
errors, I scarce know a treatise better calculated for the purpose.”’
20, 4 Commentary or Exposition on the New Testament ; with a Decad
of Common Places. By John Trapp. London, 1647. 2 vols. 410.
A work containing many judicious observations, culled from various sources, but for
the most part expressed in uncouth language. It is both scarce and dear, ‘The same
author also wrote commentaries on some’ parts of the Old Testament, which we have not
seen, ;
21. A Paraphrase and Annotations on the New Testament, by Henry
Hammond, D.D. London, 1702. folio, best edition.
The first edition of this valuable work appeared in 1653: it is in great and growing
reputation. ‘There are many good eriticisms, bit many that are much mistaken, Dr.
Hammond ἐς finds the Gnostics every where, which is his principal fault; many of Le
Sect. 17 = Principal Commentators on the New Testament. 783
Clere’s animadversions upon those places are very good ; and his edition of his book in
Latin I think. much preferable to the original.’’ (Dr. Doddridge.)
22. A Paraphrase on the New Testament, with Notes Doctrinal and
Practical. By the Rev. Richard Baxter. London, 1695. 8vo. — Reprinted
at London, 1810. 8vo.
The paraphrase is inserted between the verses of the text, and in a smaller type. The
annotations are at the end of the chapters. They are for the most part very short, and
contain much sound sense and piety. Mr. Baxter’s ‘‘ practical writings,’”’ said Dr. Bar-
row, ‘‘ were never mended, and his controversial ones seldom refuted.”
23. A Paraphrase and Commentary on the New Testament : to which
is added a Chronology of the New Testament, and an alphabetical Table
of Places mentioned in the New Testament. By Daniel Whitby, D.D.
London, 1761. folio. 2 vols.
This is considered as the best edition: the work was first published in 1703: and the
tenth edition, in 4to. appeared in 1807. Divines of every denomination concur in
pronouncing Dr. Whitby’s commentary to be, upon the whole, the best upon the New
Testament that is extant in the English language. It is inserted in almost every list of
books that we have seen recommended to students.
24. Expository Notes, with Practical Observations on the New Tes-
tament of our Lord and Saviour Jesus Christ ; wherein the sacred Text
is at large recited, the Sense explained, &c. &c. By William Burkitt,
M. A. late Vicar and Lecturer of Dedham in Essex. London, 1814. 4to.
The first edition of this deservedly popular work was printed early in the last century ;
and its practical utility has caused it to be several times reprinted in folio, besides the
above noticed edition in 4to. It does not profess to discuss critical questions, but is very
useful for the inferences it deduces from the sacred text. Burkitt (says Dr. Doddridge)
“‘ has many schemes of old sermons; his sentiments vary in different parts of the work,
as the authors from whom he took his materials were orthodox or ποῖ." The Reverend
Dr. Glasse published an edition of this work, a few years since, in two volumes, 4to.;
which were soon afterwards followed by an abridgment in one thick volume 8vo. for the
use of the poor.
25. The Practical Expositor ; or, an Exposition of the New Testament
in the Form of a Paraphrase, with occasional Notes, and serious Recol-
lections at the end of each Chapter. By John Guyse, D.D. London,
1739—1752. 4to. 3 vols.
__ Dr. Guyse was an eminent dissenting divine of the eighteenth century, and in his
religious principles Calvinistic. His paraphrase has never been popular, though it * is
said to display a sound judgment, intimate acquaintance with the original, and consider-
able critical powers.’ (Chalmers’s Biographical Dictionary, vol. xvi. p. 490.)
26..The Family Expositer: or a Paraphrase and Version of the New
Testament, with Critical Notes, and a Practical Improvement of each
Section. By Philip Doddridge, D.D. 6 vols. London, 1760-62. 4to.
Also in 4 vols. 4to. London, 1808 ; and in 6 vols. 8vo.
The right reverend the Bishop of Durham {Sermons and Tracts, p. 150.), in addressing
his clergy on the choice of books, characterises this masterly work in the following terms :
—‘‘In reading the New Testament, I recommend Doddridge’s Family Expositor,
as an impartial interpreter and faithful monitor. Other expositions and commentaries
might be mentioned greatly to: the honour of their respective authors, for their several
excellencies ; such as, elegance of exposition, acuteness of illustration, and copiousness
of erudition: But 1 know of no expositor, who unites so many advantages as Doddridge ;
whether you regard the fidelity of his version, the fulness and perspicuity ef his com-
position, the utility of his general and histerical information, the impartiality of his
doctrinal comments, or, lastly, the piety and pastoral earnestness of his moral and religious
applications. He has made, as he professes to have done, ample use of the commentators
that preceded him; and in the explanation cf grammatical difficulties, he has profited
much more from the philological writers on the Greek- Testament, than could almost
have been expected in so multifarious aw undertaking as the Vamily Expositor. _ Indeed,
784 APPENDIX. | [No. VI.
for all the most valuable purposes of a Commentary on the New Testament, the Family
Expositor cannot fall too early into the hands of those intended for holy orders.” This
admirable commentary is in the lists of books recommended by Bishops Watson and
Tomline, and almost every other theological tutor.
An abridgment of the Family Expositor, upon a plan suggested by Dr. Doddridge
himself, was published a few years since, by the late Reverend 3. Palmer, intitled ‘¢ The
Family Expositor abridged, according to the plan of its author ; containing his version
and the most useful explanatory notes, with practical reflections at the end of each section
entire.”’ 8vo. 2 vols. It forms a convenient companion to Mr. Orton’s Exposition of
the Old Testament, noticed in p.758. of this Appendix.
27. Theological Lectures to the King’s Scholars at Westminster Abbey,
with an Interpretation of the New Testament, &c. &c. By John Heylin,
D.D. London, 1749, 1761. 2 vols. 4to. r
The first part of this work contains the interpretation of the four Gospels, the second
part comprises the Acts of the Apostles and the several Epistles. ‘‘ This interpretation,
though far from being elegant, appears to us, in general, to be accurate and judicious,
and shews that the author had carefully studied the original. The whole contains evident
marks of solid judgment, critical skill, and considerable learning. In several parts of
the work, indeed, the reader will perceive a small tincture of mysticism; and accordingly
we are told, in the preface to the second part, that the author was deeply read in the
writings of the mystic divines, and was styled by some the mystic doctor.” (Monthly
Review, Ο. S. vol. xxv. p. 33.)
28. The New Testament, carefully collated with the Greek, and cor-
rected ; divided and pointed according to the various subjects treated of
by the Inspired Writers, with the common division into chapters and
verses in the margin ; and illustrated with notes critical and explanatory.
By Richard Wynne, A.M. London, 1764. 2 vols. 8vo.
“ Mr. Wynne seems to haye made his divisions into chapters and verses, with a good
deal of attention and judgment. As to the translation and many of the notes, they are
so much taken from the Family Expositor of the late Reverend Dr. Doddridge, that the
duty we owe the public obliges us to say, they are more the property of that learned
critic than of our editor.”” (Monthly Review, O.S. vol. xxxi. pp.406, 407.) The book,
however, is useful, and not dear.
29. The New Testament or New Covenant of our Lord and Saviour
Jesus Christ, translated from the Greek, according to the present idiom
of the English tongue. With Notes and References. By John Worsley.
London, 1770. 8vo.
The design of this version is to depart, as little as possible, from the authorised trans-
lation, while the author has endeavoured (and with some degree of success) to bring it
nearer to the original, and to make the form of expression more suited to our present
language. He professes to have paid especial attention to the correct rendering of the .
particles, many of which, it is well known, are omitted in the authorised version. The
notes are very brief, and principally intended to confirm and illustrate the more literal or
various renderings at the bottom of each page. ‘‘ This work may be very usefully con- .
sulted: and persons, who are unacquainted with the original, may be able from hence to
form their judgment concerning the translation in common use among us, and to im-
prove their knowledge of the Scriptures.’”” (Monthly Review, O.S. vol. xliii. p.12.)
30. The Christian Expositor: being a brief Explanation of the New
Testament, whereby the Holy Scriptures are rendered easy to be under-
stood by the meanest capacities. By the Rev. James Ashton. London,
1774. 8vo.
‘¢ We think Mr. Ashton seems to have assumed rather too much in his title-page. We
have looked over the volume, and find several pertinent illustrations; but we apprehend
that this well-intended work will admit of a great deal of improvement.” (Monthly
Review, O. S. vol. lii. p.365. )
31. An Exposition of the New Testament, intended as an Introduc-
tion to the Study of the Scriptures, by pointing out the leading sense
and connexion of the Sacred Writers. By Wm. Gilpin, M. A. 2 vols. 8vo.
Sect. VI.] Principal Commentators on the New Testament. 785
This justly admired and ably executed work has gone through several editions: it first
appeared in one volume 4to. 1790. ‘* The plan of the author is, to give the whole sub-
stance of the New Testament, verse by verse, in such a kind of paraphrase, as may make
the historical parts run on in a pleasing style of narrative, and convey the doctrinal parts
with such connexion of the argument and illustration of the sense, as may induce even
the idle to read the whole with pleasure. Sentences are occasionally thrown in for sake
of explanation ; but, of this and every deviation from the apparent literal sense of the
context, due notice is given in the notes ; which are numerous, learned, and satisfactory.
We have not seen any plan more likely to attract all kinds of readers to this best of
studies ; and we are happy to bear testimony that the plan is executed with good sense,
and without affectation.” (British Critic, Ο. 5. vol. iv. p.122.)
32. A Translation of the New Testament. By Gilbert Wakefield,
B. A. Second edition, with improvements. London, 1795. 2 vols. 8vo.
The first edition of this work was published in three volumes 8vo. 1792 ;—for an ac-
count of the merits and defects of this version, see Monthly Review, New Series, vol. viii.
pp- 241—247. and vol. xx. p. 225. Itwas preceded, first, by a new translation of the Gospel
of Saint Matthew, with notes critical, philological, and explanatory. 4to. London, 1782, of
which a severe account is given in the same journal, vol. lxix. Old Series, pp. 48—59.;
and secondly, by a new translation of those parts only of the New Testament, which are
wrongly translated in our common version. 8vo. London, 1789. This is a small work,
but more valuable for reference than the work above noticed; as it consists simply of
corrections of passages mistranslated, without any comment or observations.
33. A Translation of the New Testament, from the Original Greek.
Humbly attempted by Nathaniel Scarlett, assisted by men of piety, and
literature. With Notes. London, 1798. 8vo.
“ It is with sincere regret that we see so much piety and good intention so very ex-
pensively misemployed as in the present volume. Nothing can be more injudicious than
the whole plan and form of the work. What advantage can possibly be expected from
printing the historical parts of the Testament like a play?” ...... “ It will hardly be
credible to those who do not see the book, that this strange method is employed throughout,
whenever it is practicable.’’ (British Critic, O.S. vol. xiii. p.435.)
34. An Attempt towards revising our English Translation of the Greek
Scriptures, or the New Covenant of Jesus Christ, and towards illustrating
the Sense by philological and explanatory Notes. By William Newcome,
D.D. Archbishop of Armagh. 1796. 2 vols. royal 8vo.
This work, though printed so long ago as 1796, was not published till some time after
the right reverend author’s decease in 1800. In his preface it is stated that his original
intention extended no further. than to improve our authorised translation of the Greek
Scriptures, foilowing the text of Griesbach’s critical edition, except in a few instances.
Finding, however, that his plan would be defective without a comment on the text of such
a difficult book, he proceeded to add a selection of annotations from a body of notes which
he had formed or compiled, with occasional additions supplied by able commentators, or
by bis own study of the sacred writings. This version was (much to the mortification of
some of the archbishop’s relatives) made the basis of the following work, which is here
noticed, merely lest the author of these pages should be charged with designedly omit-
ting it.
35. The New Testament in an improved Version, upon the basis of
Archbishop Newcome’s New Translation: with a corrected Text, and
Notes critical and explanatory, &c. &c. &c. London, 1808. 8vo.
This version is avowedly made to support the Unitarian scheme, for though the late
learned Archbishop Newcome’s name is specified in the title page, as a kind of model, his
authority is disregarded whenever it militates against the creed of the anonymous editors.
The errors and perversions of this translation have been most ably exposed by the Rev.
Dr. Nares in his ** Remarks on the Version of the New Testament, lately edited by the
Unitarians,”’ ἅς. &c. 8vo. London, 1808; by the Rev. T. Rennell in his «¢ Animad-
versions on the Unitarian Translation by a Student in Divinity,’ Svo, London, 1811;
and by the Rev. Dr. Laurence (now archbishop of Cashel) in his ‘ Critical Reflections
on some important Misrepresentations contained in the Unitarian Version of the New
Testament,” 8vo.. Oxford and London, 1811; and especially in the “ Vindication of
the Authenticity of the Narratives contained in the first two chapters of the Gospels of
VOL. II. , 3 E
786 APPENDIX. [No. VI.
St. Matthew and St, Luke,”” by a Layman. London, 1822. 8vo. The three last men-
tioned treatises discuss various topics, which it did not fall within Dr. Nares’s plan to
notice. Two short but very able critiques on the Unitarian Version may also be seen in
the Quarterly Review, vol. i. pp. $15—336. and the Eclectic Review for 1809, vol. v.
pp-24—39, 236—251.
§ 2. Commentators on detached Books of the New Testament.
COMMENTATORS ON THE HISTORICAL BOOKS.
1. Novi Testamenti Libri Historici, Greci et Latini, perpetuo Com-
mentario illustrati, a Baldvino Waleo. Lud. Bat. 1653; et Amstel.
1662. 4to.
This may, with great propriety, be termed an edition of the four Gospels and Acts of
the Apostles, cum notis variorim. The notes of Beza, Grotius, Drusius, Heinsius, and
others, are here inserted in regular order, the reader being left to decide for himself, which
interpretation he will prefer. As the book sells at an easy price, it may be advantageously
substituted for the larger editions of those eminent critics, where they cannot be con-
veniently referred to.
2. A Paraphrase on the Four Evangelists. By Samuel Clarke, D.D-
London. 2 vols. 8vo.
To form a complete paraphrase on the New Testament, there are usually associated
with this valuable work of Dr. Clarke, a ‘* Paraphrase on the Acts and Epistles,” 2 vols.
8vo. and a ‘ Paraphrase on the Revelations,’ in one volume 8vo. by T. Pyle, M. A.
Their deserved popularity has caused them to pass through repeated editions. Dr. Clarke’s
paraphrase on the Evangelists deserves an attentive reading ; he narrates a story in hand-
some language, and connects the parts well together ; but fails much in emphasis, and
seems to mistake the order of the histories.”” (Dr. Doddridge.) Pyle’s Paraphrase on
the Epistles Dr. D. considered to be inferior in ability to that on the Old Testament
already noticed.
3. Samuelis Friderici Bucheri Antiquitates Biblicze ex Novo Testa-
mento selectz, consuetudines, ritus, formulas veterum examinantes.
Vitembergz et Lipisze, 1729. 4to.
A collection of notes— some of which are sufficiently prolix—on the four Gospels,
elucidating them principally from the rabbinical writers. :
4. A Commentary, with Notes, on the Four Evangelists and the Acts
of the Apostles ; together with a New Translation of Saint Paul’s First
Epistle to the Corinthians, with a Paraphrase and Notes, to which are
added other Theological Pieces. By Zachary Pearce, 1). D. late Bishop
of Rochester. London, 1777. 2 vols. 4to.
“« On the whole, Dr. Pearce deserves to be ranked with other writers of eminence who
have employed their philological learning in illustrating the sacred writings.” (Monthly
Review, Ο. 5. vol. ἵν]. p.205.) “ To Dr. Z. Pearce, Bishop of Rochester, we are
indebted for an invaluable commentary and notes on the four Gospels,” &c. ** The deep
learning and judgment displayed in these notes are really beyond all praise.” (Dr. A.
Clarke. )
5. Chr. Guil. Thalemanni Versio Latina Evangeliorum, Matthzi, Luce,
et Johannis, itemque Actorum Apostolorum, edita a C. C. Titmanno.
Berolini, 1781. 8vo.
6. Pericopze Evangelice. Illustravit Christ. Theoph. Kuinodel. Lip-
siz, 1796, 1797. 2 vols. 8vo.
This work contains critical and expository annotations on the Gospels for every Sunday
in the year, according to the ritual of the Lutheran church, in which these portions of the
New Testament usually form the subjects of the preacher’s discourse, The passages
selected are nearly the same as those used in the Liturgy of the Anglican church, The
notes in this work are much enlarged and corrected in the ensuing article, |
,
Sect.VI.] | Principal Commentators on the New Testament. 787
7. D. Christiani Theophili Kuindel Commentarius in Libros Novi
Testamenti Historicos, vols. 1—3. Lipsiz, 1808—1812; vol. 4. Lipsiz,
1818. 8vo. ab I.
This is one of the best philological commentaries on the Historical Books of the New
Testament ; and is less tainted by dogmatical hypothesis than many of the biblical pro-
ductions of the later German divines. The text is not inserted. Vol. i. contains the
commentary on Saint Matthew’s Gospel; vol. ii. those on the Gospels of Saint Mark
and Saint Luke; vol. iii. that on Saint John; and vol. iv. that on the Acts of the
Apostles. To each book are prefixed well compiled prolegomena, in which the author’s
life, the authenticity of his narrative, the time, place, and the language in which he wrote,
as well as his style and manner of writing, are fully discussed. New editions of vol. i.
were published in the years 1816 and 1822, the second edition of vols, ii, and iii, in 1817,
and the third edition of vol. ii. in 1823.
8. Explanatory Notes upon the Four Gospels, in a new method for
the use of all, but especially the unlearned English reader, in two parts,
to which are prefixed three discourses. By Joseph Trapp, D.D. Ox-
ford, 1805. 8vo.
The design of this very useful work (which first appeared in 1747 or 1748) is to take
notice only of difficult texts, to correct the authorised version, and explain the diction of
the sacred writings, but chiefly to reconcile apparently contradictory passages. The three
discourses prefixed, explain with much perspicuity many prophecies of the Old Testa-
ment, that are cited in the New. The numerous impressions which this work has un-
dergone, sufficiently attest the high estimation in which it is deservedly held. _
9. The Harmony of the Four Gospels. By J. Macknight, D.D. 4to.
2vols. 1756; 2d edit. 1763; 3d edit. 8vo. 2vols. Edinburgh, 1804.
See a notice of this excellent work, in p.482. supra, of this volume.
10. The Four Gospels translated from the Greek; with preliminary
Dissertations and Notes. By George Campbell, D.D. F.R.S. Edin-
burgh; Principal of Marischal College, Aberdeen. 4to. 2 vols. London,
1790; 8vo. 2vols. Edinburgh, 1807; 3d edit. London, in 3 vols. 8vo.
The extensive circulation of this valuable work, which has placed the author high in
the rank of biblical critics, sufficiently attests the esteem in which it is held. Although
his version has not altogether answered the expectations entertained of it, yet the notes
which accompany it form an excellent philological commentary on the four Evangelists ;
and the dissertations are a treasure of sacred criticism. The narratives of the sacred
writers are arranged in sections, regulated by the subject matter, and the divisions of
chapters and verses are retained in the margin. Professor Campbell’s work is in Bishop
Tomline’s list of books for students. ‘
11. Annotations on the Four Gospels, and the Acts of the Apostles.
Compiled and abridged for the use of students. 3 vols. 2d edit. London,
1812. 8vo. .
Though published anonymously, this work is known to be the production of the Rev.
Mr. Elsley, vicar of Burenston near Bedale; by whom the annotations on the Gospels
only were first published in 2 vols. 8vo. 1799. “ Altogether, we say without the smallest
reserve, we never saw a book more admirably adapted for the use of students, more cre-
ditable to an author’s sagacity, diligence, and erudition, or more likely to make the in-
vestigation of the New Testament easy and agreeable.”? (British Critic, O.S. vol. xvi.
p- 236. See also Monthly Review, N.S. vol. xxx. p,441. and vol. lxxvi. p.381.)
SAINT MATTHEW AND SAINT MARK.
12. Caroli Marie de Veil Explicatio Litteralis Evangelii secundum
Matthzeum et Marcum, ex ipsis Scripturarum fontibus, Ebreeorum riti-
bus et idiomatis, veterum et recentiorum monimentis, eruta. Londini,
1678. 8vo.
SAINT MATTHEW.
13. A New Version of Saint Matthew’s Gospel, with Select Notes;
wherein the version is vindicated, and the sense and purity of several
3EZ
‘
788 ‘ APPENDIX. [No. VI.
words and expressions in the Original Greek are settled and illustrated.
ΒΥ Dr. Scott, J.U.D. London, 1741. 4to.
14. Gottfridi Olearii Observationes ad Evangelium Matthei. Lipsiz,
1743. 4to.
Professor J. B. Carpzov mentions this as an excellent commentary on Saint Matthew’s
‘Gospel.
15. Jacobi Elsneri Commentarius in Evangelia Matthei et Marci.
Zwolle, 1767, et annis sequentibus. 3 vols. 4to.
16. Lectures on the Gospel of Saint Matthew, delivered in the parish
church of Saint James, Westminster, in the years 1798, 1799, 1800, and
1801. By the Right Rev. Beilby Porteus, Bishop of London. London,
1802. 2 vols. 8vo. 1823, in one vol. 8vo.
The multiplied editions of these admirable lectures sufficiently attest how highly they
are esteemed. ‘ They are”’ indeed “Ἅ calculated alike to do good to the learned and the
unlearned ; the aged as well as the inexperienced, the grave and the reflecting, the gay
and the thoughtless. They are learned without ostentation, pious without any tincture
of enthusiasm, argumentative without pedantry, and perspicuous without losing sight of
the graces of style and diction.’’ (British Critic, O.S. vol. xx. p. 306.)
SAINT MARK.
17. Georgii Friderici Heupelii Commentarius in Evangelium Marci.
Argentorati (Strasburgh), 1716. 8vo.
Carpzov has indicated this Commentary as being an excellent one ; we have never seen it.
SAINT LUKE.
18. Sam. Frid. Nath. Mori Prelectiones in Luce Evangelium, edidit
C. A. Donat. Lipsiz, 1795. 8vo.
SAINT JOHN.
19. Joannis Clarisse, Pro Evangelii Joannei "AY@ENTEIA Dissertatio
Critico-Theologica. Harderovici, 1806. 8vo.
19.* Caroli Gulielmi Stein, Authentia Evangelii Joannis contra Bret-
schneideri Objectiones defensa. Additur Specimen Novi Lexici Joannei.
Brandenburgi, 1821. 8vo.
This publication contains a satisfactory vindication of the genuineness of the writings
of Saint John, against the objections of M. Bretschneider; who, in his Probabilia de
Evangelii et Epistolarum Johannis Apostoli indole et origine, (Lipsiw, 1820, 8vo.) had
asserted, contrary to all evidence, — that the writings which bear that apostle’s name,
were compiled after his decease by some Gentile Christian in the beginning of the second
century, who passed himself for the apostle !
20. A. Th. Calmberg, De antiquissimis Patrum pro Evangelii Joannei
avvevreia Testimoniis. Lipsiz et Hamburgi, 1823. folio.
21. L. Usteri, Commentatio Critica, in qua Johannis Evangelium
genuinam esse, ex comparatis IV Evangeliorum de coena ultima et de
passione Jesu Christi narrationibus, ostenditur. Turici, 1823. 8vo.
21.* G. F.Weber, Authentia capitis ultimi Evangelii Johannis, hujusque
Evangelii totius, argumentorum internorum usu vindicata. Hale, 1823.
8vo.
22. An Exposition of the Gospel of Jesus Christ according to John.
By George Hutcheson, Minister of the Gospel at Edinburgh. London,
1657. folio.
. A Book not of common occurrence : it contains many valuable observations.
23. Commentarius Analytico-Exegeticus, tam literalis quam realis,
Evangelii secundum Johannem. Authore Fred. Adol. Lampe. Amstele-
dami, 1724—1726. 3 vols. 4to.
This is unquestionably the most valuable work on Saint John’s Gospel that was ever
published, every thing which the learned ‘author could possibly collect, in order to illus-
trate the Evangelist, being here concentrated. It is, however, a work better adapted to
Sect.VI.] Principal Commentators on the New Testament. 789
the mature scholar than to the student in divinity, who may not always be able to select
with judgment from these ample tomes. Lampe also composed two quarto volumes of
Dissertationes Philologico-Theologic, on Saint John’s Gospel, which were published in:
1737, by Dr.Gerdes. They are replete with solid erudition.
24. Paraphrasis Evangelii Johannis, cum Notis et Cantabrigiensis Co-
dicis Latino Textu, a Joanne Salomone Semlero. Hale, 1771. 8vo.
Semler was one of the most celebrated biblical critics of Germany, during the last
century: his writings, which illustrate with great ability many philological difficulties,
bear a high price; but he espoused such rational dogmas, in certain points of doctrine,
which are of fundamental importance, that the student cannot be too much on his guard
against them.
25..Sam. Frid. Nathan. Mori Recitationes in Evangelium Joannis 5
animadversiones subjecit Tho. Imm. Dindorf. Prage, 1795. ϑνο. Lipsiz,
1821. 8vo.
26. Notes, Critical and Dissertatory, on the Gospel and Epistles of Saint:
John. By the Rev. R. Shepherd, D.D.F.R.S. London, 1796. 4to.
Though bearing the date of 1796, this volume was not published until the year 1801..
See an analysis of it in the Monthly Review, N.S. vol. xxxviii. pp. 145—150.
27. Caroli Titmanni Meletemata Sacra, sive Commentarius Exegetico-
Critico-Dogmaticus in Evangelium Joannis. Lipsiz, 1816. 8vo.
The author of this work was superintendant of the diocese of Dresden. Without vouch-.
ing for every opinion Dr. Titmann has offered, we have no hesitation in saying that his
work is,. upon the whole, the most valuable commentary on Saint John’s Gospel, extant
in the compass of a Single 8vo. volume, and though it does not render Lampe’s expensive
work unnecessary, it may be advantageously substituted for this, where the student cannot
ebtain access to it.
28. Practical Lectures upon the Ten First Chapters of the Gospel of,
Saint John. By the Rev.J. R. Pitman, M.A. London, 1822. 8vo.
29, Five Lectures on the Gospel of Saint John, as bearing Testimony’
to the Divinity of our Saviour. By C.C.J. Blomfield, D.D. London,
1823. 12mo. ‘
THE ACTS OF THE APOSTLES.
30. The Apostolical History of Mr. Cradock, Dr. Benson’s History of
the first planting of Christianity, and Mr. Bevan’s Life of Paul, all of
which have been mentioned in p.485. of this volume, deserve to be no-
ticed in this place, among those writers, who have materially illustrated
the Acts of the Apostles.
31. Caroli Mariz de Veil Acta Sanctorum Apostolorum ad litteram
explicata. Londini, 1684. 8vo.
This is one of the scarcest of Dr. de Veil’s expository publications :. it was translated’
into English, and entitled 4 Literal Explanation of the Acts of the Holy Apostles. Written
in Τὰν: by C. M.du Veil, D.D., now translated into English out of a copy carefully
reviewed and corrected by the Author. To which is added, a learned’ Dissertation about
Baptism for the Dead. 1 Cor. xv. 29. Written in Latine, by the famous Fridericus
Spanhemius, Filius. London, 1685. 8vo. erat
32. The History of the Acts of the Holy Apostles confirmed from
other Authors, and considered as full evidence of the Truth of Christianity.
By Richard Biscoe, D.D. London, 1742. 2 vols. 8vo.
This learned and elaborate work contains the substance of Dr. Biscoe’s sermons iiched
at Mr. Boyle’s lecture between the years 1736 and 1738. Dr. Doddridge frequently re-
fers to it as a work of great utility, and as shewing, in the most convincing manner, how
incontestably the Acts of the Apostles demonstrate the truth of Christianity.
33. Acta Apostolorum Grece, perpetua annotatione illustrata a Car.
Hen. Heinrichs. Gottingen, 1809. 2 parts or vels. 8vo.
SEO
790 peers APPENDIX: [No.VI.
This forms_a part of Koppe’s edition of the New Testament, with notes, mentioned in
p.781. of this Appendix. Some of Heinrichs’s expositions are characterised by that lax sys-
tem of interpretation which is adopted by some modern expositors and critics in Germany,
and against which the student cannot be too much upon his guard, _ Take one instance ;
the account of Ananias falling down dead (Acts v. 1—6.) is made to mean that Peter
stabbed Ananias; which (says Heinrichs) does not at all disagree with the vehement and
easily exasperated temper of Peter! On the absurdity of this exposition —if exposition
it may be called, — it is unnecessary to make any remark.
34. Actions of the Apostles, translated from the original Greek, by
the Rev. John Willis, B.D. London, 1789. 8vo.
This work ‘ is divided into several sections, to which are added notes, styled Proofs
and Illustrations. Some of the author’s alterations, we think, are real improvements; others,
the contrary ; some are very fanciful; and there are others, for which we cannot at all
account,” (Monthly Review, N. S. vol. iii. p.154.)
35. Sam. Frid. Nathan Mori Versio et Explicatio Actuum Apostolico-
rum. KEdidit, animadversiones recentiorum suasque adjecit, Gottlob
Immanuel Dindorf. Lipsie, 1791. 2 vols. 8vo.
36. Lectures on the Acts of the Apostles, explanatory and practical.
By Richard Stack, D.D. 2d edition. London, 1805. 8vo.
37. Lectureson the Acts of the Apostles, delivered in the Parish Church
of Stockton-upon-Tees, during Lent, in the Years 1803, 1804, 1805, and
ri Illustrated with maps. By John Brewster, M.A. London, 1807.
vols. ὅνο.
‘“* Both these authors profess to imitate the Bishop of London’s (Porteus) excellent
Lectures on St.\Matthew’s Gospel. By a mere comparison of bulk it is evident that Dr.
Stack’s lectures must be more slight and cursory than those of Mr. Brewster, the one
being twice the extent of the other.” Dr. Stack’s lectures “ contain little more than a
recapitulation of the subjects of the chapters in other words. Nor have we been able to
discover any remarks in his book but what are so extremely plain and obvious, that they
seem to be hardly worth committing to paper, much less to the press, Mr. Brewster pro-
ceeds in a very different style. He is full of illustrations from the fathers and divines of
various ages ; and his own remarks are not trite, but lively as well as just. Mr. B.’s
lectures may be justly recommended, as approaching much more nearly to the model,
which both undertook to imitate, and as not only instructive, but pleasing and attractive.”
(British Critic, O. S. vol. xxx. pp.133, 134.136. See also Eclectic Review, O.S. vol.ii.
p. 408. )
38, Lectures on the Acts of the Apostles. By John Dick, D.D.
Glasgow. 2d edition, 1822. 8vo.
The first edition of these Lectures was in two volumes, which were published at different
times. Dr, Dick is advantageously known as the author of a sensible and well-written
essay on the inspiration of the Scriptures. Speaking of the first volume of the first edi-
tion, some critics have remarked that his discussion of the principal topics related in the
Acts of the Apostles ‘‘ is fully calculated to establish the faith of Christians in their holy
religion, and furnishes them with some excellent practical rules for the regulation of their
moral conduct. Upon the whole, we cheerfully recommend the present volume to the
attention of the public.” (Eclectic Review, O. S. vol.ii. pp. 438.440.) The same
critics (vol.v. part ii, GAN speaking of the two volumes collectively, observe, that they
contain altogether an useful illustration of many important passages of the Acts; they are
full of good sense and orthodox divinity, conveyed in a perspicuous and easy style. The
second edition of these lectures has been carefully revised.
Many valuable philological and historical illustrations of the Acts of the Apostles are
likewise to be found in Johannis Ernesti Immanuelis Walchii Dissertationes in Acta
Apostolorum. 4to. 3 vols. Jena, 1756-59.
COMMENTATORS ON THE WHOLE OR GREATER PART OF THE
EPISTLEs. !
39. Joachimi Langii Commentatio Historico-Hermeneutica de vita et
—_$$ —
1 Though not a commentary in the strict sense of the term, the author cannot pass in
silence Bishop Burgess’s Initia Paulina, sive Introductio ad Lectionem Pauli Epistolarum;
Sect. VI.] | Principal Commentators on the New Testament. 791
epistolis apostoli Pauli, ita adornata, ut isagogen generalem et specialem
historico-exegeticum prabeat in Acta Apostolorum et Pauli Epistolas,
nec non in ipsam Hermeneuticam Sacram. Hale, 1718. 4to.
A most valuable work, which is not of common occurrence: both Walchius and Mi-
chaelis concur in stating that it throws great light on St. Paul’s Epistles, of which it
presents very copious analyses. The Appendix contains similar analyses of the epistles
of Peter, James, and Jude ; and also numerous aphorisms on the Interpretation of Scrip-
ture, and particularly of the phraseology of St. Paul’s epistles. The latter were cor-
rected, enlarged, and reprinted at Halle in 1733, in a separate volume, the title of
which is given at length, in p. 723. supra.
40. Gulielmi Estii in omnes Pauli et aliorum apostolorum Epistolas
Commentarius. Paris, 1679. folio.
The best edition of a most valuable work, which Roman Catholics and Protestants
alike concur to recommend as an excellent critical help to the exposition of the apostolic
Epistles. The Prefaces of Estius are particularly valuable. A very useful Abridg-
ment of this work, as well as of the Commentary of Cornelius a Lapide so far as con-
cerns St. Paul’s Epistles, was published by John Van Gorcum, at Antwerp, in 1620.
8vo. The best edition is that of Louvain, 1754, 8vo. intitled—Epitome commentariorum
Gulielmi Estii S. Th. Doctoris, et Corn. a Lapide, e Soc. Jesu Theologi, in omnes D.
Pauli Epistolas, per Johannem ἃ Gorcum, Presbyterum, collecta, Editio nova, D. Pauli
textu et G. Estii Prefationibus aucta.
41. A New Literal Translation, from the Original Greek, of all the
Apostolical Epistles ; with a Commentary and Notes, philological, critical,
explanatory, and practical. To which is added, a History of the Life
of the Apostle Paul. By James Macknight, D.D. 4to. 4vols. 1795;
8vo. with the Greek Text, 6vols. 2d Edition,’ with the Life of the
Author. Without the Greek Text, in 3 vols. 4to. and 4 vols. 8vo.
This work, together with the harmony noticed in p. 482. of this volume, is in Bishop
Tomline’s list of books for clergymen. A specimen of it, containing the Epistles to
the Thessalonians, was published in 4to. in 1787; and the work itself, we are informed
in Dr. M.’s life (vol. i. 8vo. p. xv.), was the unremitting labour of nearly thirty years,
during which period seldom less that eleven hours a day were employed on it. ‘* We
apprehend that few persons who shall peruse this work with competent judgment and
due respect for the sacred writings, will hesitate to acknowledge that Dr. M. is also en-
titled to approbation and applause, as a faithful translator, a learned and able comment-
ator, and a pious divine.” (Monthly Review, N. S. vol. xviii. p.411.) ““ 1 is a work
of theological labour not often paralleled, and an ample storehouse of observations to
exercise not only the student but the adept in divinity. If we do not always implicitly
coincide with the author in opinion (which in such various matter cannot reasonably be
expected), we can always praise his diligence, his learning, and his piety ; qualities which
confer no trifling rank on any scriptural interpreter or commentator.”’ (British Critic,
Ο. 5. vol. vii. Preface, p. ii.)
42. A Paraphrase and Annotations upon all Saint Paul’s Epistles.
Done by several eminent men at Oxford, corrected and improved by
the late Right Rev. and learned Bishop Fell. London, 1702. 3d
Edition, 8vo.
‘¢ Fell on the Epistles is very short ; but most of his notes are worthy of remark. The
collection of parallel Scriptures is judicious, and the translation in some places altered for
the better.” (Dr. Doddridge. )
oe) OE 0 SR ἢ ST a OG gS, ἄγ i Bible Fe Bees αγδδαανας
12mo. London, 1804. It is adapted indeed for the exclusive use of those who are study-
ing the Epistles of Saint Paul in the original language. . This little volume contains,
1. Pauli Epistolam ad Philipp. Grece et Anglice, cum brevibus notis Kuttneri; 2. Theo-
phylacti Procemia Epistolarum ; 3. Ejusdem Interpretationem Epistole ad Philipp. ;
3. Rosenmiilleri Scholia ad eandem. Quibus preeunt Kuttneri Observata de Idiomatibus.
Novi Testamenti. Though not specified in the title page, there are added two valuable
extracts, from Henry Stephens’s and our learned countryman Gataker’s Dissertationes de
‘Stylo Novi Testamenti; “ thus collecting some of the most valuable illustrations of the
style of Saint Paul’s Epistles that can be offered to the attention of the student.”’ (Bri--
tish Critic, O. S. vol. xxv. p.413.) This valuable work is at present out of print, and
extremely scarce and dear. , r aye
SE 4
792 τ APPENDIX. » [No. VL.
43. A Paraphrase and Notes on the Epistles of Saint Paul to the
Galatians, 1 and 2 Corinthians, Romans, Ephesians. To which is pre-
fixed, An Essay for the understanding of Saint Paul’s Epistles by con-
sulting Saint Paul himself. By John Locke. London, 1733. 4to.
{Works, vol. iii.) also in ὅνο.
44. A Paraphrase and Notes on the Epistles of Saint Paul to the
Colossians, Philippians, and Hebrews, after the manner of Mr. Locke.
To which are annexed, several Critical Dissertations on particular Parts
of Scripture, &c. &c. By the late reverend and learned Mr. James
Pierce of Exon. London, 17233, second edition, 4to.
45. A Paraphrase and Notes on the Epistles of Saint Paul to the
Thessalonians, Timothy, Philemon, and Titus ; and the Seven Catholic
Epistles by James, Peter, Jude, and John, &c. &c. By George Benson,
D.D. London, 1752, 1756, best editions, 2 vols. 4to.
“‘ Locke, Pierce, and Benson make up a complete commentary on the Epistles; and
are indeed all in the number of the most ingenious commentators I have ever read.
‘They plainly thought very closely, and attended much to connexion, which they have
often set ina most clear view. But they all err in too great a fondness for new inter-
pretations: and in supposing the design of the apostles Jess general than it seems to have
been. It must be allowed that Benson illustrates the spirit of Paul sometimes in an ad-
mirable manner, even beyond any former writer. See especially his Epistle to Phile-
mon.” (Dr. Doddridge.)
46. The Epistles of Paul the Apostle translated, with an Exposition
and Notes. By the Rev, Thomas Belsham. London, 1822. 2 vols. Ato. ;
also in 4 vols. 8yvo,
Mr. Belsham is one of the reputed editors of the “Improved Version”’ of the New
Testament, noticed in p, 785. supra. This exposition of Saint Paul’s Epistles (which is
noticed here, only that the author may not be charged with designedly omitting it) is ex-
ecuted on the same principles. See an Examination of it in the Eclectic Review for
May and June, 1823, and also in the fourth volume of the New Edinburgh Review,
pp. 327-359. |
47. Gottlob Christiani Storr, ee Epistolarum Pauli ad
Philippenses, ad Colossenses, et ad Philemonem, ac etiam in Epistolam
Jacobi, 8vo.
These valuable philological commentaries on the above mentioned Epistles are inserted
jn the first and second volumes of Dr. Storr’s Opuscula Academica ad Interpretationem
Librorum Sacrorum pertinentia, 8vo. Tubingen, 1796, 1797. Vol. ii. of the same col-
lection also contains some valuable historical notices, which materially contribute to
elucidate Saint Paul’s Epistles to the Corinthians. We are further indebted to the same
learned author for a similar philological commentary on the Epistle to the Galatians, in
vol. ii. of Velthusen’s and Kuinoel’s collection of Commentationes Theologice.
48. Versio Latina Epistolarum Novi Testamenti, perpetua Annotatione
illustrata a Godofr. Sigism. Iaspis. Lipsiz, vol. 1. 1793. vol. ii. 1797. 8vo.
A new edition of the first volume of this work, very materially enlarged and corrected,
was published at Leipsic, in 1821.
49, Annotations on the Epistles, being a continuation of Mr. Elsley’s
Annotations on the Gospels and Acts, and principally designed for the
use of Candidates for Holy Orders. By the Rev. James Slade, M.A.
London, 1816. 2 vols.: 8vo.
This work is executed on the same plan as Mr. Elsley’s Annotations on the Gospels,
noticed in p.787. of this Appendix, to which it is designed as a continuation,
50. A Harmony of the Epistles of the Holy Apostles, to which is
added, A Summary of the Entire. By the Rev. Peter Roberts, M.A.
Cambridge, 1800. 4to.
Though not a commentary in the strictest sense of the word, this work affords so
valuable an help towards ascertaining the doctrinal agreement of the Epistles, that it de-
Sect. VI.] | Principal Commentators on the New Testament. 793 -
serves special notice in this place. See a further account of its plan and execution, in
page 485. of the present volume.
ROMANS.
51. Jo. Jac. Rambachii Introductio Historico-Theologica in Epistolam
Pauli ad Romanos. Adjecta est Martini Lutheri aurea prefatio, variis
observationibus exegeticis atque apologeticis illustrata. Hale, 1727. 8vo.
Though not a commentary on the Epistle to the Romans, this introduction may very
advantageously be substituted for one: not a single point is omitted that can throw any
light on the author, time and place of writing, the external and internal state of the
Christian church at Rome, the scope and style, and the canonical authority of this ad-
mirable Epistle. The preface of Luther truly deserves the epithet of golden ; it illustrates
the peculiar phraseology of the apostle, and his argumeuts of the chapters are singularly
perspicuous. In our analysis, &c. of Saint Paul’s Epistle to the Romans, we have been
largely indebted to Rambach’s publication.
52. A Paraphrase and Notes on the Epistle to the Romans; to which
is prefixed, a Key to the Apostolic Writings, or an Essay to explain the
Gospel Scheme and the principal Words and Phrases the Apostles have
used in describing it. By J. Taylor, D.D. Second and best edition,
1747. 4to.
The first edition of this celebrated and learned work appeared in 1745; two others:
were printed in the years 1754 and 1769. Archbp. Magee pronounces the system deve-
loped in this key, to be ‘‘ nothing more than an artificial accommedation of Scripture
phrases to notions utterly repugnant to Christian doctrine.”” Dr. Taylor’s scheme (which
was Arian) is examined by Archbp. Magee in the first volume of his Discourses on the
Atonement, pp. 181—188. 199—201. 322—-333. Inthe Christian Observer for 1807,
which Dr. M. justly characterises ‘* as a periodical publication, distinguished for the
uprightness and talent with which it is conducted,” there is a series of valuable letters on
the subject of this work. ‘See Christian Observer, vol. vi. pp. 5—8. 77—81. 151—158.
228—232. 289—296. 360—367. and 433—438.) Dr. Taylor’s work contains however
several valuable philological illustrations of the Epistle to the Romans, of which we
have availed ourselves in the course of this work.
53. A Paraphrase, with Critical Annotations, on the Epistles of
Saint Paul to the Romans and Galatians. By Timothy Edwards, A.M.
London, 1752. 4to.
We notice this work, which is judiciously compiled from the best previous comment-
aries on these two Epistles, because it is occasionally to be purchased at a cheap rate.
«ς The author appears to us to have been a person of learning, judgment, and candour,
and well acquainted with the sacred writings. He endeavours, in the first place, to
give his readers a distinct view of the whole Epistle, to discover the true occasion of the
apostle’s writing it, the main subject of it, the principal branches of which it consists,
and the subdivision of them into their proper sections, paragraphs, and periods ; and then
to clear up the connexion of these several particulars, the seeming perplexity of the ar-
guments, and the hidden force of the reasonings, in order to set forth the true meaning
and coherence of the whole discourse in a clear light.”” (Monthly Review, O. S. vol. vii.
p. 412.)
54. Jacobi Welleri Adnotationes in Epistolam Pauli ad Romanos,
Brunswick, 1754. 4to.
Walchius states, that this work holds a high rank in Germany, among the best com-
mentaries on Saint Paul’s Epistle to the Romans; and that Weller’s exposition is both
learned and solid.
55. Jo. Sal. Semleri Paraphrasis Epistole ad Romanos, cum Notis,
translatione vetusta, et dissertatione de duplici Appendice hujus Epis-
tole, in cap. xv. xvi. Hale, 1769. small 8vo.
Semler also published similar paraphrases on the following Epistles; viz. 1 & 2 Co-
rinthians, Hale, 1770, 1776; Galatians, ibid. 1779; James, ibid. 1781; 1 Peter, ibid.
1783; 2 Peter and Jude, ibid. 1784; Revelation, Neustadt, 1785, and 1 John, to
which is added by Professor Noesselt a Disquisition, entitled Narratio de Semlero ejusque
meritis in interpretatione 8. S. 8vo. Riga, 1792. Semler totally rejects those doctrines
concerning original sin, &c. which are received as orthodox by the Protestant churches.
794 APPENDIX. [No.VI.
His works are all scarce and dear in this country,—so that the student will not sustain
any loss, who may not be able to procure them.
56. A Paraphrase on the Eleven First Chapters of Saint Paul’s Epistle .
to the Romans. By Thomas Adam, Rector of Wintringham. London,
1771. 8vo.
“ς This appears to be the performance of a sensible man, who desires to deliver the true
sense of Scripture as far as he can attain it, and to advance the cause of piety among
men. His method is, to lay a small number of verses before the reader at one view, in
which are inserted a few words to illustrate and explain them, and then he adds several
observations upon the sense of the passage, with some practical remarks. On the whole
this paraphrase, not abounding in criticism, as some might expect, appears however to
be a candid, well meant, practical, and useful performance.” (Monthly Review, O.S.
vol. xlv, pp. 400, 401.) What further recommends this useful work, is the low price at
which it may frequently be procured, it having been frequently reprinted.
57. A Paraphrase on the Fifteenth Chapter of the First Epistle to
the Corinthians, with Critical Notes and Observations, and a preliminary
Dissertation ; a Commentary, with critical Remarks, on the Sixth, Se-
venth, and Part of the Eighth Chapters of the Romans, &c. By John
Alexander. London, 1766. 4to. ,
See an account of this learned and ingenious tract, in the Monthly Review, O. S.
vol. xxxiv. pp. 443—451.
58. Chr. Frid. Schmidii Annotationes in Epistolam Pauli ad Roma-
nos. Lipsiz, 1777. 8vo. |
59. Sam. Frid. Nath. Mori Prelectiones in Epistolam Pauli ad Ro-
manos, cum ejusdem versione Latina, locorumque quorundam Novi
Testamenti difficiliorum interpretatione. Edidit J. Τὶ T. Holtzapfel.
Lipsiz, 1794. 8vo.
60. Epistola Pauli ad Romanos, Grece, ex recensione novissima
Griesbachil, cum commentario perpetuo. Edidit Chr. Fr. Boehme.
Lipsiz, 1806. 8vo. |
61. Lectures, explanatory and practical, on the Epistle of Saint Paul
to the Romans. By the Rev. John Fry, A.B. Rector of Desford, &c.
London, 1816. 8vo.
These lectures are exactly what the author professes them ‘o be, explanatory and
practical : in his view of the doctrinal part of the Epistle, the author takes what has been
called the Calvinistic ground, particularly in his exposition of the seventh chapter. Al-
though the writer of these remarks can by no means agree with Mr. F. in his doctrinal
views, he cheerfully adds, that it is almost impossible to peruse a single lecture without
being deeply impressed with the important practical considerations which are earnestly
urged upon the reader’s attention.
62. Pauli Epistola ad Romanos. Interpretatus est Ern. Godofr. Adf.
Bockel. Gryphiswaldiz, 1821. 8vo.
1 AND 2 CORINTHIANS.
63. Pauli ad Corinthios Epistole, Grace, perpetua annotatione illus-
trate, a Fr. Aug. Guil. Krause, vol. i. complectens Epistolem priorem.
Francofurti, 1792. 8vo.
64. Animadversiones ad Cap. III. et XIII. Epistole Pauli I. ad Co-
rinthios. Scripsit Dr. Ant. Georg. Holmann, Eccles. et Schol. Duc.
Oldenburg. Antistes Generalis. Lipsiz, 1819. 8vo.
This tract elucidates certain words and difficult passages in the third and thirteenth
chapters of St. Paul’s first epistle to the Corinthians. ;
65. Pauli ad Corinthios Epistola secunda, perpetua annotatione illus-
trata, a Jo. Georg. Frid. Leun. Lemgovie, 1804. 8vo.
66. Disputatio de altera Pauli ad Corinthios Epistola, et observanda
in ill4 Apostoli indole et oratione, quam pro summis in theologia ho-
Sect. VI.] Principal Commentators on the New Testament. 795
noribus in Academia Rheno-Traject., publico examini submittit Herm.
Jo. Royaards. Trajecti ad Rhenum, 1818. 8vo.
This well compiled academical dissertation consists of three parts, in which the author
examines, 1. The second Epistle to the Corinthians; 2. The character of Saint Paul ;
and 8, The language and style of the apostle. The second division is particularly
valuable.
67. Alberti Gerhardi Becker, Conjectanea in Locum Paulinum 2 Co-
rinth, XII. 7—9. Magdeburgi, 1822. 8vo.
GALATIANS.
68. A Commentary on Saint Paul’s Epistle to the Galatians, translated
from the Latin of Martin Luther. 8vo. and 2vols.12mo.
There are also editions extant in folio and 4to., of this valuable work, which completely
exposes the doctrine of justification by works alone. We may apply to it in particular
what Erasmus is recorded to have said of Luther’s commentaries in general : — “ There
is more solid divinity contained in one page, than could be found in many prolix treatises
of schoolmen and such kind of authors.”” (Middleton’s Biographia Evangelica, vol. i.
p- 230.) Walchius states that Protestants and Catholics have both concurred in their
commendations of Luther’s work. (Theolog. Biblic. vol. iv. p. 607.)
69. A Paraphrase and Notes on the Epistles of Saint Paul to the
Galatians and Ephesians, with Doctrinal and Practical Observations,
together with a Critical and Practical Commentary on the Two Epistles
of Saint Paul to the Thessalonians. By the late learned Samuel Chand-
ler, D.D. London, 1777. 4to. τ
“‘ The paraphrase clearly and fully expresses the meaning of the sacred writer; the
notes are enriched by original quotations from Greek and Latin authors, in order to
illustrate and confirm the learned commentator’s own criticisms, and many doctrinal and
practical observations are interspersed, with a view of farther explaining the tendency of
the apostle’s reasoning, and improving the moral temper and conduct of the reader.”’
““ The commentary on the two Epistles to the Thessalonians is more diffuse: the author
has every where introduced references to original writers, with whom none were more
conversant, and omitted no opportunity of subjoining practical reflections, adapted to the
various passages, which he had previously explained by learned and liberal criticism.”
(Month. Review, Ο. 5. vol. lvi. pp. 161, 162.)
70. Interpretatio Epistole Pauli ad Galatas, auctore E. A. Borger.
Lugd. Bat. 1807. 8vo.
71. Pauli ad Galatas Epistola. Latiné vertit, et commentario perpetuo
iliustravit Doctor et Professor G.B.Winer. Lipsiz, 1821. 8vo. |
EPHESIANS, PHILIPPIANS, COLOSSIANS, THESSALONIANS, TIMOTHY,
TITUS, &c.
72. Expositio Epistole D.Pauli ad Colossenses, per reverendum in
Christo Patrem, Joannem [Davenant] Sarisburiensem jam primum edita :
olim ab eodem, Dominz Margarete in Academia Cantabrigiensi Profes-
sore Theologico dictata. Cantabrigiz, 1627. folio.
- 73. Joannis Tarnovii Commentarius in Epistolas Pauli ad Ephesios,
ad Philippenses, ad Colossenses, et ad Thessalonicenses. 4to. Rostochii,
1636.
74. Pauli Apostoli Epistola ad Philippenses, Grace, ex recensione
Griesbachiana, nova versione Latina et annotatione perpetua illustrata,
a J.G. Am-Ende. 8vo. Viteberge, 1798.
75. An Exposition upon the Epistle to the Colossians. Wherein not
only the text is methodically analysed, but the sense of the words, by
the help of writers, both antient and modern, is explained. By N. Byfield.
London, 1615. folio.
75. A Familiar Exposition and Application of the Epistle of Saint Paul
to the Colossians, in a course of Eight Sermons; including an Examin-
796 APPENDIX. ult. ΓΑΜΟΙΔΗΝ
ation of the General Nature and Use of the Epistles of the New Testa-
ment, &c. By Thomas Gisborne, M.A. London, 1816. 8vo.
For an analysis of this very useful little work see the Christian Observer for 1816,
vol. xv. pp. 524—534.
77. An Exposition upon the Two Epistles of the Apostle St. Paul to
the Thessalonians. By the Reverend Father John Jewell, Bishop of
Salisbury. Reprinted from the original edition. London, 1811. 8vo.
This valuable Commentary on the Epistles to the Thessalonians is printed in the folio
edition of Bp. Jewell’s works, (London, 1609) and also in the seventh volume of the
compilation, intitled the “ Fathers of the English Church.”
78. Joannis Alphonsi Turretini Commentarius Theoretico-practicus in
Epistolas Divi Pauli ad Thessalonicenses. Basile, 1739. 8vo.
79. The Epistles of St. Paul to the Colossians, to the Thessalonians,
to Timothy, and to Titus, and the General Epistle of St. James: A new
Version from the Greek, and chiefly from the Text of Griesbach. By
Philalethes. London, 1820. 12mo.
Of this translation, which in many instances is made to support the scheme of the
modern Socinians, the reader will find an account in the Eclectic Review (N.S.) vol.xiv.
pp. 277—283.
80. Pauli Epistole ad Thessalonicenses. Recensuit, veterum recen- ἡ
tiorumque notas selectas congessit, suasque adjecit, et tamquam speci-
men nove editionis Epistolarum Pauli edidit F. Schleiermacher. Bero-
lini, 1823. 8vo.
PHILEMON.
81. Pauli ad Philemonem Epistola, Grece et Latine, illustrata a Lebr.
Gott]. Schmidio. Lipsiz, 1786. 8vo.
HEBREWS.
82. An Exposition of the Epistle to the Hebrews, with preliminary
Exercitations. By John Owen, D.D. folio. 4vols. London, 1668—1674.
8vo. 7 vols.
This work is particularly valuable for its illustration of the Epistle to the Hebrews by the
aid of Rabbinical learning: a well executed abridgment of it was published in 4 vols. ϑνο.
1790, by the late Dr. Edward Williams, of which a new edition was printed in 1815.
4 vols. 8vo.
83. Joannis Braunii Commentarius in Epistolam ad Hebreos, cum in-
dicibus locupletissimis et quibusdam tabulis eneis elegantissimis. Amstel.
1705. 4to.
Professor Braun or Braunius is well known for several valuable pieces, elucidating
sacred antiquities; his commentary on the Epistle to the Hebrews, in the opinion of
J. B. Carpzovy, is one of the best ever edited. It is indeed truly valuable for its illustra-
tions by the aid of Rabbinical learning; and the author is particularly able, in refuting
the perverse interpretations of the celebrated Socinian teacher, Schlichtingius.
84. Joannis Benedicti Carpzovii Exercitationes in Pauli Epistolam ad
Hebrzos ex Philone Alexandrina. Helmstadt, 1750. 8vo.
A work of singular utility in explaining the phraseology of St. Paul’s Epistle to the
Hebrews.
85. A Paraphrase and Notes on the Epistle to the Hebrews. To which
is prefixed an Inquiry into —the Author of this Epistle; when it was
written ; the manner of citing the Old Testament ; and the method of
reasoning in it, &c. By Arthur Ashley Sykes, D.D. London, 1755. 4to.
«ς This production cannot fail to throw much useful light on that part of divine revel-
ation which it is intended to illustrate.”” (Monthly Review, O.S. vol. xiii. p. 225.)
86. Joannis Augusti Ernesti Lectiones Academice in Epistolam ad
Hebrxos ad ipso revise, cum ejusdem excursibus theologicis edidit ;
Sect. 17 Principal Commentators on the New Testament. 797
commentarium, in quo multa ad recentissimorum imprimis interpretum
sententias pertinentia uberius illustrantur, adjecit Gotlib Immanuel
Dindorf. Lipsiz, 1815, royal 8vo.
These Academic Lectures of Ernesti were delivered by that eminent scholar and divine
while he was professor of Divinity at Leipsic. They have been edited from his corrected
copy, with various important additions by Professor Dindorf, who succeeded him in the
Hebrew chair at Leipsic. These are included between brackets, with the initial letter D.
On some of the earlier chapters there are also some marginal observations of an anonymous
pupil of Ernesti’s, which are distinctly marked. Altogether this may be pronounced the
most complete critical commentary on the Epistle to the Hebrews that is extant.
87. Adr. Leon. Van der Mesch, Specimen Hermeneuticum, in locum
ad Hebrzos ix. 14. Lugd. Bat. 1819. 8vo.
88. A Paraphrase and Commentary on the Epistle to the Hebrews.
By Archibald Maclean. London, 1819. 2 vols. 8vo.
“ We are acquainted with no expository work in our language, which, within so small
a compass, contains so much valuable matter, and truly scriptural illustration. It is not
a work of imagination, but of judgment. It deals not in conjectures or random inter-
pretations ; but in solid, judicious investigation. It discovers no fondness for novelty,
nor any silly attachment to the suffrage of antiquity. It is uniformly calm, serious, and
scriptural. The illustrations of the divinity, the sacrifice, the priesthood, and the covenant
of our Lord Jesus Christ, are most excellent, though on some points he differs from ex-
positors of established reputation. Some of the subjects on which he rather dissents from
very generally received opinions, are taken up in an appendix to the second volume. It
contains an essay on the double sense of prophecy ; one on the administration of angels,
previous to Christ’s resurrection and exaltation ; and another on the commencement of
the exercise of Christ’s office as high priest. (London Christian Instructor, July 1819.)
89. F. A. Seyffarth, De epistola, que dicitur ad Hebrzos, indole
maximé peculiari Dissertatio. Lipsiz, 1821. 8vo.
THE SEVEN CATHOLIC EPISTLES. !
90. Epistolarum Catholicarum Septenarius, Greece, cum nova versione
Latina, ac scholiis grammaticis atque criticis, opera Jo. Ben. Carpzovii.
Hale, 1790. 8vo.
SAINT JAMES, AND 1 AND 2 PETER.
91. Sam. Frid. Nathan Mori Prelectiones in Jacobi et Petri Βρέ δὰ
Edidit C.A. Donat. Lipsiz, 1794. 8vo.
92. A Commentary on the First Epistle of Peter, by Robert Leighton,
D.D. Archbishop of Glasgow. 2 vols. 8vo.
This admirable commentary, which fills the two first volumes of Archbishop Leighton’ 5
works, is wholly practical, and has long been admired for its piety. Dr. Doddridge, in
his paraphrase on this Epistle, has acknowledged himself deeply indebted to Archbishop
Leighton for many important hints. Dr. Storr, in his ‘* Opuscula Academica,” has a
valuable dissertation on the occasion and design of writing the Catholic Epistles, as they
are called. See vol. ii. pp. 367—415.
1,2, AND 3 JOHN.
93. Sam. Frid. Nath. Mori Prelectiones Exegetice in tres Johannis
Epistolas, cum nova earundem paraphrasi Latina. Cura C. A. Hempel.
Leipsic, 1797. vo.
This work contains a free Latin version of Saint John’s three Epistles, as it was dictated
by the late celebrated Professor Morus in his Divinity Lectures, together with his observ-
ations on it, and two critical Excursus, one of which relates to the disputed passage in
1 John ν. 7, 8.
94. A Commentary upon the First, Second, and Third Epistles of Se
John. By Thomas Hawkins. London, 1808. 8vo.
| The Paraphrases of Dr. Benson on these Epistles have already been noticed in p.792,
of this Appendix.
798 2 APPENDIX. | [ No. VI.
95. Joh. Jac. Rambonnet, Specimen Academicum de Secunda Epistola
Johannea. Trajecti ad Rhenum, 1819. 8vo.
96. Versio Latina Epistolarum et Libri Visorum Joannis Novi Testa-
menti, perpetua adnotatione illustrata a M. Godofr. Sigismund. Iaspis.
Editio altera, novis curis emendata ἃ aucta. Lipsiz, 1821. 8vo.
JUDE.
97. Hermanni Witsii Commentarius in Epistolam Jude, 4to. Lug. Bat.
1703.
A learned, elegant, and perspicuous illustration of the Epistle of Jude.
98. Epistola Jude, Greece, commentario critico et annotatione perpetua
illustrata, a Henr. Carl. Alex. Haenlein. Erlang, 1799. 8vo.
99. Collectanea, sive Note Criticee et Commentarius in Epistolam Jude.
Accedunt De fonte Doctrine, et Dictionis Jude genere et colore, Dis-
sertationes duz. Auctore M. T.Laurmann. Groninge, 1818. 8vo.
100. A. Jessien, de αὐϑέεντεια Epistole Juda Commentatio Critica.
Lipsiz, 1820. 8vo. .
THE REVELATION OF SAINT JOHN.
101. In the second tome or part of Mr. Hugh Broughton’s works,
(pp. 408—522.) there is an exposition or interpretation of the Revelation
of Saint John, intitled “ A Revelation of the Holy Apocalyps.” The
learned writer expounds it chiefly of the corruptions of the Church of
Rome.
102. Clavis Apocalyptica ex innatis et insitis Visionum Characteribus
eruta et demonstrata a Josepho Mede.— Ejusdem Commentarius in
Apocalypsin, et Appendix ad Clavem Apocalypticam.
These excellent treatises ‘ of the pious and profoundly learned’ Joseph Mede (as he is
justly styled in the title-page to the collective edition of his works) were originally pub-
lished in 4to., but now form, together with some other disquisitions on prophecy, the
second volume of the folio edition of his works. Mede is universally allowed to have led
the way to a correct and rational interpretation of the Apocalypse ; the examination of his
Clavis oceupies the chief part of Bishop Hurd’s tenth sermon on the study of the prophecies ;
and that eminent prelate, after adverting to the numerous and abortive attempts to explain
this mysterious book, which were made soon after the Reformation, has the following
striking remark concerning Mede.— ‘ The issue of much elaborate inquiry was, that the
book itself was disgraced by the fruitless efforts of its commentators, and on the point of
being given up as utterly impenetrable, when a sublime genius arose in the beginning of
the Jast century, and surprised the learned world with that great desideratum —a key to
the Revelations.”’ (Works, vol. v. p. 270.) The tenth of Bishop Hurd’s sermons on the
prophecies discusses, after Mede, the interpretation of the Apocalypse.
103. Anacrisis Apocalypseos Joannis Apostoli, qua in veras interpre-
tandz ejus hypotheses diligenter inquiritur, et ex iisdem interpretatio
facta, certis historiarum monumentis confirmatur et illustratur, tum quo-
que que Meldensis Przsul Bossuetus hujus libri commentario supposuit,
et exegetico Protestantium systemati in visis de Bestia ac Babylone
Mystica objecit, sedulo examinantur. Auctore Campegio Vitringa.
Amsteledami, 1719. 4to.
104. A Perpetual commentary on the Revelation of Saint John, with
a Preliminary Discourse concerning the Principles upon which the said
Revelation is to be understood. By Charles Daubuz, M.A. New mo-
delled, abridged, and rendered plain to the meanest capacity, by Peter
Lancaster, A.M. London, 1730. 4to. :
The best edition of an elaborate and very useful work, of which later writers have not
failed to avail themselves. Daubuz’s work was first printed in folio, 1720.
105. A Paraphrase and Notes on the Revelation of Saint John. By
Sect. VI.] Principal Commentators on the New Testament. 799
Moses Lowman, 2d edit. London, 1745. 4to. London, 1807. 8vo.
4th edition.
Bishop Tomline includes this work in his list of books for clergymen and biblical
students. Dr. Doddridge has said of it, that he ““ has received more satisfaction from it,
with respect to many difficulties’? in the book of Revelation, than he “ὁ ever found else-
where, or expected to have found at all.” (Works, vol.ii. Leeds edit. p.37.) He has
given an abstract of Mr. Lowman’s scheme of interpretation in his 229th lecture. (Works,
vol. v. pp. 410—414.) Lowman’s scheme of the seven seals is also approved by the late
Rev. David Simpson, in his ‘* Key to the Prophecies,” (p. 582. a useful digest of pre-
ceding writers) as more consistent with history than that of Bishop Newton, printed in the
second yolume of his dissertations on the prophecies.
106. Bengelius’s Introduction to his Exposition of the Apocalypse ;
with his preface, and the greatest part of the conclusion of it; and also
his marginal notes on the text, which are a summary of the whole ex-
position. Translated from the High Dutch, by John Robertson, M.D.
London, 1757. 8vo.
See an account of this work in the Monthly Review, O. S. vol. xviii. pp.25—28. The
substance of Bengel’s expository writings on the Apocalypse is given in the Rey. John
Wesley’s notes, mentioned in p.751. of this Appendix.
107. The Revelations translated, and explained throughout, with
keys, illustrations, notes, and comments ; a copious introduction, argu-
ment, and conclusion. By W. Cooke, Greek Professor at Cambridge,
ἄς. 1789. 8vo.
«« A writer who can discover”’ (as Mr. Cooke has done) ‘‘ the Jewish’ church in the
Iliad, and Christianity in the Odyssey, may certainly find whatever he pleases in the Book
of Revelations ; but it is not equally certain that he is qualified to detect the fallacies of
Joseph Mede, and to prove him mistaken, false, and erroneous. ‘Though the author
professes to ‘ have lighted the taper of God’s truth from the kindled incense of prayers,’
and though he may expect that it will ‘ flame like a fire-brand, fling and bounce, and run,
singeing and scorching wherever it touches,’ we have been so unfortunate as not to re-
ceive from this flaming taper a single ray to guide us through this region of darkness,”
(Monthly Review, N.S. vol. iii. p.148.)
108. Commentarius in Apocalypsin Joannis. Scripsit Jo. Gothofr.
Eichhorn. Gottingen, 1791. 2 vols. small 8vo.
The hypothesis of the celebrated Professor Eichhorn is, that the Revelation of Saint
John is a prophetic drama, the true subject of which is the spiritual victory of Chris-
tianity over Judaism and Paganism. His eccentric scheme of interpretation has found
but few supporters even in Germany. As this commentary on the Apocalypse is not of
very frequent occurrence in this country, the following abstract of his scheme may not be
unacceptable to the reader. He divides the Apocalypse into four parts, viz. 1. The
Title ; 2. The Prologue itself ;— 3. The Drama itself ;—-and 4. The Epilogue.
1. The Title (i. 1—3.)
2. The Prologue (1. 4.— iii. 22.), in which it is stated: that the argument of the drama
belongs to the Christians; Epistles to the churches being added, which in the symbolic
style of the poem are represented by the number seven.
3. The drama itself (iv. 1.— xxii. 5.), which consists of a prelude and three acts!!!
Jn the Prelude (iv. 1.— viii. 5.), the scenery is prepared and adorned.
Acr I. Jerusalem is taken; i. 6. Judaism is conquered by the Christian religion.
(viii. 6.— xii. 17.)
Acr II. Rome is captured ; i. 6. Paganism is subdued by the Christian Religion.
(xi. 18.—xx.10.) -
Acr III. The New Jerusalem descends from heaven ; or the happiness of the life to
come, which is to endure for ever, is described. (xx. 11.—xxii. 5.)
4. The Epilogue. (xxii. 6—21.)
a. Of the Angel. (xxii. 6.)
b. Of Jesus Christ. (xxii. 7—~16.)
c. ΟΥ̓ Saint John, who denounces a curse against those who shall add to or diminish
the predictions contained in this book (xxii. 16—20.), and concludes with an apos-
tolical benediction. (21.)
800 β APPENDIX. [No. VI.
The hypothesis of Eichhorn (we understand) was attacked and refuted by M. Lange,
in his German translation of the Apocalypse. .
109. A Commentary on the Revelations. By Bryce Johnstone, D.D-
Edinburgh, 1794. 2 vols. 8vo. ‘
This work we have not had an opportunity of seeing: it is stated by the late Dr. E.
Williams to be “well caleulated for general use, being written with great perspicuity, and
in a popular practical strain.”’ (Christian Preacher, Appendix, p. 437.)
110. Reflections sur l’Apocalypse. Par E. Gibert, Ministre de la
Chapelle Royale, et Recteur de St. André dans I’Isle de Guernsey.
Guernsey, 1796. 8vo. .
Plain, pious, and practical. The learned author has chiefly followed the exposition
given by Bishop Newton in the second volume of his Dissertations on the Prophecies.
111. Practical Observations on the Revelation of Saint John, written
in the year 1775. By thelate Mrs. Bowdler. 2d edit. Bath, 1800. 12mo.
This work is expressly designed for those who have not leisure or inclination to
examine the prophetical meaning of the apocalypse. ‘ Many such readers will doubtless
be found ; and whoever takes up the book with a serious mind, will be edified by the
good sense, piety, and modesty of the writer.” (British Critic, O. S. vol. xvi. p. 561.)
112. A Commentary on the Revelation of Saint John, accompanied
with historical testimony of its accomplishment to the present day. By
the Rey. E. W. Whitaker. London, 1802. 8vo.
The present work is an enlarged edition of a small work on the prophecies, originally
printed in 1795. The author ‘‘ has the peculiar merit of compelling the historian Gibbon
to give testimony, in almost every instance that falls within the limits of his chronology,
to the fulfilment of the prophecies.’? The points insisted on by Mr. Whitaker, ‘‘ he has
succinetly handled, and reasoned upon each in such a manner as to render his work, if
not decisive upon the subject, yet too important not to become a book of reference and
authority to future commentators.” (British Critic, vol. xxiii. O.S. pref. p. iv. and
p: 252.)
113. Brief Commentaries upon such parts of the Revelation and other
Prophecies as immediately refer to the present times; in which the
several allegorical types and expressions of those prophecies are trans-
lated into their literal meanings, and applied to their appropriate events,
ἄς. ἄς. By Joseph Galloway, Esq. London, 1802. 8vo.
«¢ In the work before us, much ingenuity is displayed, as to the explanation of some
of the apocalyptic visions ; though in other parts solutions are offered, which appear to us
to be but very weakly supported.’”’ ‘‘ Mr. Galloway deserts many of the old interpret-
ations for applications invented by himself; and, though we often dissent from his
comments, we are pleased by the spirit of his admonitions.”’ (British Critic, vol. xxiii.
p. 537. and Pref. p. iv.)
114. The Apocalypse, or Revelation of Saint John, translated, with
Notes critical and explanatory. To which is prefixed a Dissertation on
the divine origin of the book, in answer to the objections of the late
Professor Michaelis ; with a biographical chart of writers in the early
Christian church, who appear to have afforded evidence in favour of
the Apocalypse. By John Chappel Woodhouse, D.D. London, 1806.
royal 8vo.
«“ This,’’ said the late Bishop Hurd, “ is the best book of the kind I have seen. It
owes its superiority to two things, —the author’s understanding, for the most part, the
apocalyptic symbols in a spiritual, not a literal sense: Secondly, to the care he has taken
to fix the precise import of those symbols, from the use made of them by the old pro-
phetical and other writers of the Old and New Testament. Still many difficulties remain
and will remain to the time ‘of the end.” (Manuscript note of the late Bishop Hurd, on a
blank leaf of a presentation copy of this work, in the library of Hartlebury. See Gentle-
man’s Magazine, vol. Ixxviii. part ii. p.702.) After swch commendation any further
Sect. VI.] Principal Commentators on the New Testament. 80]
observation is unnecessary. The text of the Apocalypse is handsomely printed in three
columns, containing the Greek text of Griesbach’s second edition of the New Testament,
Dr. W.’s own translation from it, and the authorised version, from which he never
departs but when the sense requires it. The reader who is desirous of seeing analyses of
this most excellent work, may consult the British Critic, O. S. vol. xxix. pp. 190—200. 3
and the Eclectic Review, O. S. vol. ii. partii. pp. 914—922.
115. England Safe and Triumphant: or Researches into the Apocalyp-
tic Little Book, and Prophecies, connected and synchronical. By the
Rev. Francis Thruston, M.A. Coventry and London, 1812. 2 vols. 8vo.
“ Among many interpretations of the Divine Book of the Revelation, here is one
which expressly views in it the permanency of the church of England, and its prevalence
over all other denominations of the Christian world! Much as we are inclined to believe
that there is a strong foundation of truth in what this author urges, in conformity with
other sound interpreters, or built on their positions, we cannot but think in many places,
particularly towards the latter end of his work, he is rather too rapid in forming his
deductions and conclusions; in some of which we confess ourselves unable to follow him.”
(British Critic, O. S. vol. xxxiii. pp.593. 595.) It may be proper to remark, that Mr.
Thruston has followed the line marked out by Mr. Faber in his works on prophecy
already noticed.
116. A Dissertation on the Dragon, Beast, and False Prophet of the
Apocalypse ; in which the Number 666. is satisfactorily explained: and
also a full illustration of Daniel’s Vision of the Ram and He-Goat. By
James Edward Clarke. London, 1814. 8vo.
“ We cannot agree with the author in many of his explanations ; yet we have read
his work with some degree of satisfaction, and think he has succeeded in throwing
additional light on some of the obscure subjects which he undertakes to illustrate.”
(Eclectic Review, N.S. vol. iv. p. 289.)
117. Expository Discourses on the Apocalypse, interspersed with
Practical Reflections. By the late Rev. Andrew Fuller. London,1815. Svo.
This posthumous publication, consisting of thirty-one discourses delivered in the years
1809 and 1810, after undergoing several revisions, was finished by the learned author, a
short time only before his decease. ‘‘ There is however but little novelty in the work,
but little to gratify the anxious curiosity of the age, or to elucidate the unfulfilled and
more difficult parts of the Revelation. The general outline of the prophetic scheme is
boldly sketched, and its various ramifications are marked with that precision which was
common to the writer: but in general there is an extreme of modesty and diffidence,
with scarcely any attempts to pass the usual boundaries of thought on these subjects, or
any adventurous flight of speculation.”” (Morris’s Memoirs of Mr. Fuller, p. 249.) An
abstract of Mr. F.’s scheme of the Apocalypse is given in the same work (pp. 250—260.),
and in Mr. Jones’s Biblical Cyclopedia, article Apocalypse.
118. The Prophetic History of the Christian Revelation Explained :
or a Brief Exposition of the Revelation of Saint John. By the Rev.
George Schmucker, Pastor of the Evangelical Lutheran Church, York
Town, Pennsylvania. Vol. I. Baltimore, 1817. 8vo.
119. An Exposition of the Book of Revelation. Being the substance
of forty-four Discourses preached in the Parish Church of Olney, Bucks.
By the Rev. Henry Gauntlett. London, 1821. 8vo.
This work “ affords ample proofs of his” [the author’s] ‘ piety, good sense and in-
dustry. His interpretations of the prophecies, whether fulfilled or expected to be so,
are mostly supported by venerable authorities ; and where he differs from them, it is with
due modesty and candour.”’ (British Review, vol. xviii. p.396. )
120. M. T. Laurmann Prelectio de imaginum sive figurarum poetica-
rum, in Apocalypsi Joannea, indole atque pretio. Groninge, 1822. 8vo.
121. A Concise Exposition of the Apocalypse, so far as the Pro-
phecies are fulfilled ; several of which are interpreted in a different way
from that adopted by other Commentators. By J. R. Park, M.D. Lendon,
1823. 8vo.
The author of this work regards the Apocalypse as being altogether a spiritual and not
a political prophecy ; that is, as relating exclusively to the progress of true religion, and
VOL, II. 3 F
802 APPENDIX. | ? ΓΝο. VI-
not to the history of the Roman Empire, ‘This general principle is derived from the
excellent work of Dean Woodhouse noticed in pp. 800, 801., which Dr. Park has
adopted as his guide, and whose translation he has for the most part preferred.
122. Dissertations, introductory to the Study and Right Understand-
ing of the Language, Structure, and Contents of the Apocalypse. By
Alexander Tilloch, LL.D. London, 1823. 8vo.
SECTION VII. ‘ain
PRINCIPAL COLLECTIONS OF OBSERVATIONS ON THE SCRIPTURES,
GRAMMATICAL, PHILOLOGICAL, AND MISCELLANEOUS.
1. Fr. Lud. Abresch, Animadversiones ad /Eschylum ; accedunt adno-
tationes ad quedam Loca Novi Testamenti. 8vo.
2. Joannis Alberti Observationes Philologice in Sacros Novi Federis
Libros. Lugd. Bat. 1725. 8vo.
3. Caroli Aurivillii Dissertationes ad Sacras Literas et Philologiam
Orientalem Pertinentes. Gottingen, 1790. 8vo.
4. Miscellanea Sacra: containing an Abstract of the Scripture His-
tory of the Apostles in a new method. With Four Critical Essays—1.
On the Witness of the Holy Spirit : 2. On the Distinction between Apos-
tles, Elders, and Brethren: 3. On the Time when Paul and Barnabas
became Apostles: 4. On the Apostolical Decree, ἄς. ἄς. (By Lord
Barrington.) A new edition, with large additions and corrections.
London, 1782. 3vols. 8vo.
The merit of this work is generally allowed. Dr. Benson acknowledged himself much
indebted to it in his history of the first planting of Christianity, and in some other of his
works.
5. Jo. Hermanni Benner, Otia Sacra, de Divinis quibusdam Oraculis
occupata. Gisse, 1736. 8vo.
6. The Sacred Classics defended and illustrated, by Anthony Black-
wall. London, 1737. 2vols. 8vo.
This work “ gives many well chosen instances of passages in the classics, which may
justify many of those in Scripture that have been accounted solecisms. They illustrate
the beauty of many others, and contain good observations on the divisions of chapters
and verses, by which the sense of Scripture is often obscured.” (Dr. Doddridge. )
7. Zacharie Bogan Homerus ‘Efpaifwy; sive comparatio Homeri cum
Scriptoribus sacris, quoad normam loquendi. Oxonii, 1658. 8vo.
In the preface to this learned work the author states that it is not his intention to in-
stitute any comparison between the sacred writers and their opinions, and Homer, but
simply between their idioms and ways of speaking. The author added to his book
Hesiodus “EBpaigwy ; in which he shews how Hesiod expresses himself nearly after the
same manner as Homer.
8. De Constanti et Aquabili Jesu Christi Indole, Doctrina, ac Do-
cendi Ratione, sive Commentationes de Evangelio Joannis cum Matthei,
Marci, et Luce Evangeliis comparato. Scripsit E. A. Borger. Lugd.
Bat. 1816. 8vo.
A work of deep research. Its design is to demonstrate the credibility of the four
evangelists by internal arguments, deduced from the mutual comparison of their writings,
10. Lamberti Bos Exercitationes Philologice, in quibus Novi Federis
loca nonnulla ex auctoribus Grecis illustrantur, aliorumque versiones et
interpretationes examinantur. Franequere, 1713. 8vo. |
11. Lamberti Bos Observationes Miscellanez ad loca quedam Novi
Foederis. Franequere, 1707. 8vo.
Sect. VII.] Collections of Philological Observations on the Bible. 809
12. Lamberti Bos Ellipses Greece, edita a Schaefer. Lipsiz, 1808,
or Glasgow, 1813. 8vo.
13. Critical Conjectures and Observations on the New Testament,
collected from various Authors, as well in regard to Words as Pointing,
with the reason on which both are founded. By William Bowyer, F.S.A.,
Bishop Barrington, Mr. Markland, Professor Schultz, Professor Michaelis,
Dr. Owen, Dr. Woide, Dr. Gosset, and Mr. Weston. A series of con-
jectures from Michaelis, and a specimen of Notes on the Old Testament,
by Mr. Weston, are added in an Appendix. London, 1812. 4to. 4th ed.
For an account of the former impressions of this valuable work, see Monthly Review,
O. S. vols. xlvi. p. 555. and lxvii. p. 113. ; and for an account of the present edition, see
the British Critic, O. S. vol. xl. p. 507. et seg. In the preface to which journal
(p. vi.) it is truly observed, that Mr. Bowyer’s work ‘‘ is for the learned only, and for
those among the learned who can discriminate and judge for themselves. Conjectures
on the sacred text are at best extremely hazardous; hence it is that the work, though
valuable, can deserve only a partial recommendation.”
14. Observations upon the Plagues inflicted upon the Egyptians ;
in which is shewn the peculiarity of those judgments, and their cor-
respondence with the rites and idolatry of that people, ἅς. ἄς. By
Jacob Bryant. London, 1794; 2d-edition, 1810. 8vo.
«ς The same depth of thought, the same brilliancy of fancy, and the same extent of
erudition, are proportionably conspicuous in this smaller production, as in the larger
work of the analysis’? of antient mythology. (British Critic, O. S. vol.iv. p. 35.)
15. Observations upon some Passages of Scripture which the Enemies
to Religion have thought most obnoxious, and attended with Difficulties
not to be surmounted. By Jacob Bryant. London, 1803. 4to.
“© On the whole, we have discovered in this work much learning, much ingenuity,
and an uniform good intention ; but truth compels us to add, that it displays a defect in
judgment, and a too evident propensity to support a favourite hypothesis.’ (British
Critic, O. S. vol. xxv. p.58.)
16. Joannis Buxtorfii Dissertationes Philologico-Theologice et Abar-
banelis aliquot Dissertationes. Basil, 1662. 4to.
17. Dav. Renaldi Bullerii Dissertationum Sacrarum Sylloge. Amste-.
lodami, 1750. 8vo.
18. The Classical Journal, 8vo. London, 1810, and following years.
Thirty volumes of this much esteemed literary journal have been published: thoug
principally devoted to classical literature, biblical criticism forms an important article in
its contents; and many valuable elucidations of the Scriptures will be found in its pagess
19. Four hundred texts of Holy Scripture, with their corresponding
Passages, explained to the understanding of common people, and ar-
ranged under the following heads :—1.Texts which appear contradictory.
2. Not to be understood literally. 3. Improperly translated. 4. Better
translated otherwise. 5. Requiring explanation. 6. Wrested or per-
verted. 7. The parables.—The whole compiled with a view to promote
religious knowledge, and facilitate the reading of the Divine Writings.
By Oliver St. John Cooper, A.M. London, 1791. small 8vo.
20. The Practical Expositor of the more difficult texts that are con-
tained in the Holy Bible: wherein the dreams in Daniel, and the visions
of all the Prophets, and the two mystical Books of the Canticles and the
Revelation, are all clearly opened. By Richard Coore, D.D. London,
1683. 8vo.
21. Salomonis Deylipgii Observationes Sacre, Lipsiz, 1735. 5 vols. 4to.
21.* Ambrosii Dorhout, Animadversiones in Loca Selecta Veteris
Testamenti. Leovardie. 2 vols. 8vo. 1765. ae
22. Joannis Doughtzi Analecta Sacra, et Nortoni Knatchbullii Ani-
madversiones in Libros Novi Testamenti. Amstelodami, 1694. 8vo.
Sus
804 APPENDIX. - [No. VI.
23. Exercitations, Critical, Philosophical, Historical, Theological, on
several Important Places in the Writings of the Old and New Testament.
By John Edwards, D.D. London, 1702. 8vo.
24. Jo. Aug. Ernesti Opuscula Theologica. 8vo. 2d edit. Lipsia, 1792.
25. H. F. Elsner, Paulus Apostolus et Jesaias Propheta inter se com-
parati. Vratislavie, 1821. 4to.
26. Synopsis Selectiorum e Philologia Sacra Questionum. Disputatio
I.—III. quam pres. M. Augusto Pfeiffero public συζητήσει sistit Samuel
Fischer (in opp. Pfeifferi). Ultrajecti, 1704. 4to.
27. D.G. Goetzii Varize Celebriorum Medicorum, Observationes, qui-
bus multa loca Novi Testamenti docte illustrantur. ‘Altdorf, 1740. 8vo.
Questions of considerable difficulty are in this work briefly but judiciously illustrated.
28. Theodori Hackspanii Note philologico-theologicz in varia et dif-
ficilia Veteris Testamenti. Altdorf, 1664..3 vols. 8vo.
29. Afree and impartial Study of the Holy Scriptures recommended ;
being notes on some particular texts, with discourses and observations on
various subjects. By Jos. Hallet, junior. London, 1729, 1732, 1736.
3 vols. 8vo.
Many important topics of Scripture criticism and interpretation are discussed in these
volumes. If the reader is not always convinced by the arguments of the learned author,
he cannot fail of being pleased with the ingenuity and spirit of candour and piety which
pervade them. Those discourses, which treat on the evidences of Christianity, are pecu-
liarly valuable, for the lucid and forcible reasoning displayed in them. The nature of
personal identity, in particular, with its application to the resurrection of Jesus Christ, is
admirably illustrated in two discourses contained in the second volume.
30. Danielis Heinsii Exercitationes Sacra ad Novum Testamentum.
Cantab. 1640. 4to.
31. A. Th. Hoffmann Observationum in Difficiliora Veteris Testamenti
Particula prima. Jenz, 1823. 4to.
$2. Jo. Jac. Hottingeri Opuscula, philologica, critica, atque hermeneu-
tica. Lipsiz, 1817. 8vo.
᾿ς $3. Biblical Criticism on the first fourteen Historical Books of the Old
Testament ; also on the first nine Prophetical Books. By Samuel Horsley,
LL.D. late Lord Bishop of St. Asaph. London, 1820. 4 vols. 8vo.
Besides the critical pieces mentioned in the title page, these volumes (which are edited
by the author’s son, the Rev. Heneage Horsley) contain three valuable disquisitions, pub-
lished in the Bishop’s life-time, viz. 1. A general view of the first three chapters of
Genesis, together with an inquiry into the etymology and import of the Divine Names of
Eloah, Elohim, El, Jehovah, and Jah; which originally appeared in the British Critic,
for 1802, in a review of the Jate Dr. Geddes’s remarks on the Hebrew Scriptures. 2. A
Critical Disquisition on the Eighteenth Chapter of Isaiah; and, 3. The Translation of
the Prophecy of Hosea (noticed p. 777. supra). These are inserted as revised by their
author. At the end of the fourth vol:me are translations of several Sacred Songs, with
Critical Notes on them, and on a few other Sacred Pieces, of which the Bishop has not
given versions. .
34. Conradi Ikenii Dissertationes philologico-theologice in diversa
Sacri Codicis utriusque Testamenti loco. Ludg. Bat. 1749, 1750. 2 vols.
4to. .
35. Car. Aug. Theoph. Keilii Opuscula Academica ad N. T. Interpre-
tationem Grammatico-historicam, et Theologia Christiane origines, per-
tinentia. Edidit J.D. Goldhorn. Lipsia, 1821. 8vo. |
36. Remarks on Select Passages in the Old Testament ; to which are
added eight sermons. By the late Benjamin Kennicott, D.D. London,
1777. 8vo. |
For an account of this work, see Monthly Review, O. S, yol. Ixxviii. pp. 477—489,
Sect. VIL] Collections of Philological Observations on the Bible. 805
37. Petri Keuchenii Annotata in Novum Testamentum, cum Prefatione
Alberti. Ludg. Bat. 1775. Svo. best edition. ς
38. Morsels of Criticism, tending to illustrate some few Passages in the
Holy Scripture upon Philosophical Principles and an enlarged View of
Things. By Edward King, Esq. F.R.S. and F.S.A. 4to. London,
part i. 1784, part ii. 1800; also a second edition, 8vo. in 3 vols. Lon-
don, 1800.
«« Mr. King’s particular aim is, to provide answers to the more subtile opponents of
Christianity, and to trace the completion of the sacred oracles.”’ ‘‘ We cannot take our
leave of this valuable work, without expressing our admiration of the singular union of
ingenuity and piety which appears in every page. Few readers perhaps will follow the
author’s steps with the same alacrity with which he proceeds through the most curious
and subtile enquiries; but all must readily grant, that such an application of ingenuity,
diligence, learning, and philosophical knowledge, is in a high degree praise-worthy.”
(British Critic, O. S. vol. xvi. preface, p. iv. and p. 667.)
39. Geo. Chr. Knappii Scripta varii Argumenti, maximam partem exe-
geticam. Hala, 1805. 2 vols. 8vo.
40. Jo. Bern. Koehleri Observationes philologicz in loca selecta codicis
sacri. Ludg. Bat. 1766. 8vo.
41. Kiichler (G. C.) De simplicitate Scriptorum Sacrorum in commen-
tariis de Vita Jesu Christi. Lipsiz, 1821. 8vo.
42. C. G. Kiittneri Hypomnemata in Novum Testamentum. Lipsia,
1780. 8vo.
43. Geo. Dav. Kypke Observationes Sacre in Novi Fcederis Libros.
Vratislavie, 1755. 2 vols. 8vo.
44. The Complete Works of Dr. Lardner. London, 1789. 11 vols. 8vo.
London, 1817. 5 vols. 4to.
In the applause of Dr. Lardner all parties of Christians are united, regarding him as
‘the champion of their common and holy faith. Archbishop Secker, Bishops Porteus,
Watson, and Tomline, and Doctors Jortin, Hey, and Paley, of the Anglican church ;—
Doctors Doddridge, Kippis, and Priestley, amongst the Dissenters, and all foreign Pro-
testant biblical critics, have rendered public homage to his learning, his fairness, and
his great merits as a Christian apologist. The candid of the literati of the Roman Catholic
communion have extolled his labours: and even Morgan and Gibbon, professed unbe-
lievers, have awarded to him the meed of faithfulness and impartiality. With his name
is associated the praise of deep erudition, accurate research, sound and impartial judg-
ment, and unblemished candour. The publication of his works constituted a new era in the
annals of Christianity ; for, by collecting a mass of scattered evidences in favour of the
authenticity of the evangelical history, he established a bulwark on the side of truth which
infidelity has never presumed to attack. His “ Credibility,” and his “ Collection of
Jewish and Heathen Testimonies,” may be said to have given the deistical controversy a
new turn, and to have driven the assailants of the Gospel from the field of Christian
antiquity, in which they esteemed themselves securely intrenched, into the by-paths of sar-
casm andirony. How amply we are indebted to the elaborate researches of the learned
and accurate Dr. Lardner, the numerous references to his writings in the course of the
present work, will sufficiently attest. The 4to. edition is handsomely executed, and has
the additional merit of being a cheap publication.
45. Jo. Dav. Michaelis Syntagma Commentationum. Gottingen, 1759,
1767. 4to.
46. Jo. Georg. Michaelis Observationes Sacrz. 2d edition. Arnheim,
1752. Ejusdem Exercitationes theologico-philologice. Lug. Bat.
1757. 8vo. .
47. Observationes selectz in varia loca Novi Testamenti: sive Laur.
Ramiresii de Prado Pentecontarchus, Alexandri Mori in Novum Foedus
Note, et Petri Possini Societatis Jesu Spicilegium Evangelicum : cum
prefatione Jo. Alberti Fabricii et tab. en. Hamburgi, 1712. 8vo.
One of the rarest little books of sacred criticism. Dr. Harwood calls this a very
806 -: APPENDIX. [Novis
useful collection, containing many excellent notes on particular passages of the New
Testament.
48. Sam. Frid. Nathan Mori Dissertationes Theologice et Philologice,
vol. i. Lipsiz, 1787, vol. ii. ibid. 1794. 2d edition, ibid. 1798. 8vo.
49. Casp. Frid. Munthii Observationes philologice in Sacros Novi
Testamenti Libros, ex Diodoro Siculo collectz. Hafniz et Lipsie,
1755. 8vo.
50. H. Muntinghe Sylloge Opusculorum ad doctrinam sacram perti-
nentium. Ludg. Bat. 1791, 1794. 2 vols. 8vo.
51. Jo. Aug. Noesselti Opusculorum ad interpretationem sacrarum
Scripturarum, Fasciculus I. 8vo. Hale. 1785; Fasciculus II. ibid. 1787.
FEjusdem, Exercitationes ad sacre Scripture interpretationem. Hale,
1808. 8vo. ;
52. Geo. Lud. GEderi Observationum Sacrarum Syntagma, 8vo. Weis-
senberg, 1729. Ejusdem, Conjecturarum de difficilioribus SS. locis cen-
turia, 8vo. Lipsiz, 1738. Ejusdem, Animadversiones sacra. Brunswick,
1747. 8vo.
53. Eliz Palairet Observationes philologico-critice in sacros Novi
Feederis Libros. Ludg. Bat. 1752. ϑνο. Ejusdem Specimen Exercita-
tionum philologico-criticarum in Sacros Novi Feederis Libros, 1775. 8vo.
54. Augusti Pfeifferi Opera Omnia, 4to. 2 vols. Amst. 1704.
The first volume contains his Dubia Vexata Scripture, 400 notes on difficult passages of
Scripture, Ebraica atque exotica Novi Testamenti e suis fontibus derivata, an explanation of
Hebrew and other foreign words occurring in the New Testament, and ten dissertations
on passages of*peculiar difficulty in the sacred writings. The second volume consists of
treatises on the criticism, interpretation, antiquities, &c. of the Bible.
55. Remarks on several Passages of Scripture, rectifying some errors
in the printed Hebrew Text, pointing out several mistakes in the version,
&c. By Matthew Pilkington, LL.B. London, 1759. 8vo.
56. Extracts from the Pentateuch compared with similar passages
from Greek and Latin authors, with notes. By Edward Popham, D.D.
Oxford, 1802. 8vo.
Of this learned and ingenious work, the reader will find an analysis in the British
Critic, O. S. vol. xx. pp. 289—294.
57. Fr. V. Reinhardi Opuscula Academica. Lipsiz, 1808-9. 2 vols.
8vo.
58. Corrections of various passages in the English version of the Old
Testament, upon the authority of antient manuscripts, and antient ver-
sions, by the late W. H. Roberts, D.D. Provost of Eton College. Pub-
lished by his son W. Roberts, M.A. London, 1794. 8vo. ῖ
“ The biblical scholar will infallibly receive with pleasure these remarks, from a man
of undoubted learning and ingenuity. The chief intention of Dr. Roberts seems to have
been that of lessening the number of words supplied in Italic in our public version, as not
answering literally to any words in the Hebrew, by shewing that in some cases they are
necessary, and that in some, the sense may be filled up by other means. There are also
many remarks of a more general kind.’’ In these observations, ‘¢ candour, modesty, and
ingenuity will be found adorning learning.” British Critic, O. S. vol. iv. p. 648. and
pref. p. vi.
59. Discours Historiques, Critiques, Theologiques, et Moraux, sur les
Evenemens les plus memorables du vieux et du nouveau Testament.
Par M. Saurin. Avec des planches, 6 vols. A la Haye, 1735—1739.
folio.
Mr, Vander Marck formed a design of representing on copperplates the most memo-
rable events in sacred history; and he engaged Mr. Saurin to write an explanation of
u
Seet. VII.] Collections of Philological Observations on the Bible. ΞΟ
the plates; this gave rise to the discourses here published. There is an edition of them
in 11 vols. 8vo. They are deservedly held in the highest esteem.
60. Dissertationes Philologico-Exegetice Everardi Scheidii. Harde-
rovici, 1769, 1770. 8vo.
61. The Scripture Testimony to the Messiah : an Inquiry with a view
to a satisfactory determination of the Doctrine taught in the Hol
Scriptures concerning the Person of Christ. By John Pye Smith, D.D.
London, 1818—1821. 3 vols. 8vo.
Though this admirable work was published as a reply to Mr. Belsham’s Calm Inquiry
concerning the person of Jesus Christ (of which it is a most satisfactory refutation), yet
it claims a distinct notice in this place, on account of the very numerous philological
explanations of difficult passages of Scripture which it contains. It is one of those
biblical works of which the student will never regret the purchase ; and is unquestionably
the most elaborate defence and proof of the deity of Jesus Christ extant in our language,
62. Biblical Fragments. By M. A. Schimmelpenninck. London,
1821, 1822. 2vols. 8vo.
These fragments are not critical elucidations of particular texts; but they are written
with much elegance, and the autlioress has introduced some of the finest practical and
devotional thoughts of the Jansenist writers, particularly the accomplished and much
traduced recluses of Port Royal. But her critical remarks on the authorised English
Version are not always correct.
63. Schnurrrer (C. F.) Dissertationes Philologico-Critice, Gothe,
1790. 8vo.
These dissertations, fifteen in number, are highly valued on the continent. They treat
on the difficulty of determining the age of Hebrew Manuscripts, on the Arabic Penta-
teuch in Bp. Walton’s Polyglott, and illustrate various passages of Scripture.
64. Opuscula Exegetica, Critica, Dogmatica, scripsit, recognovit,
variisque additamentis locupletavit H. A. Schott, Theol. Doctor et Prof.
Ordin. Academiz Jenensis. Jena, 1817, 1818. 2 vols. 8vo. :
65. Jo. Schulthessii, De Charismatibus spiritis Sancti. Pars prima
De vi et natura, ratione et utilitate Dotis Linguarum, in primos Disci-
pulos Christi collate, atque in posteros omnes deinceps ad finem usque
sec. peren. Lipsiz, 1818. 8vo. . .
66. Gottlob Christiani Storr Dissertationes in librorum Novi Testa-
menti Historicorum aliquot locos, parts i.—iii. Tubingen, 1790-91-
94. 4to.
67. Gottlob Christiani Storr Opuscula Academica ad interpretationem
Librorum Sacrorum pertinentia. Tubingen, 1796, 1799, 1803. 3 vols.
8vo.
Besides various critical disquisitions of great merit, this work contains several com-
mentaries on detached books of the New Testament.
68. Observations upon the expediency of revising the present Eng-
lish version of the four Gospels, and of the Acts of the Apostles. By
John Symonds, LL.D. Professor of Modern History in the University
of Cambridge, 1789. 4to. ; x
69. Observations on the expediency of revising the present English
version of the Epistles in the New Testament. By John Symonds,
LL.D. 1794. 4to.
The same method of classification is pursued in both these publications. ‘ Of the
observations themselves it must be said, that many are just and useful ; but many also
are minute and over-refined.’’ (British Critic, O. 5. vol. iii. p. 332.)
70. Car. Chr. Titmanni Opuscula Theologica. Lipsiw, 1803. 8vo.
Various questions of sacred criticism are iliustrated in this work, with singular ability.
71. Commentationes Theologice, edite a Jo. Casp. Velthusen, C.
Mi
808 . APPENDIX. _ [No. VI.
Theoph. Kuindel et Geo. Alex. Ruperti. Lipsiz, 1794, 1799. 6 vols.
8vo. .
_ The first volume of this capital collection of critical tracts (in which various passages
of the Old Testament are particularly illustrated) is now exceedingly scarce on the con-
tinent. A supplement to it was published by Messieurs Pott and Ruperti, at Helm-
stadt, entitled Sylloge Commentationum Theologicarum, in 8 vols. 8vo. 1800—1807.
72. Verschuirii (J. H.) Opuscula, in quibus de variis S. Litt. locis, et
argumentis exinde desumptis criticé et liberé disseritur. Trajecti,
1810. 8vo.
73. Campegii Vitringe, patris, Observationum Sacrarum Libri ἵν.
Franequere, 1700. Libri v. et vi. 1708. 4to.
74. Campegii Vitringe, fizz, Dissertationes Sacra, cum animadversicni-
bus Hermanni Veneme.. Franequere, 1731. 4to.
75. Silva Critica, sive in Auctores Sacros Profanosque Commentarius’
Philologus. Concinnavit Gilbertus Wakefield, B. A. Cantabrigiz, 1789
—1795. 5 parts 8vo. ;
The design of that eminent scholar Mr. Wakefield, in the plan of this work, was the
union of theological and classical learning, — the illustration of the Scriptures by light:
borrowed from the philology of Greece and Rome, as a probable method of recommend-.
ing the books of revelation to scholars. | How ably this design was executed, the reader
may see in the different critical journals of that time', where Mr. W.’s peculiar notions
on some points are considered. An examen of his work was published by H. C. A.
Haenlein, in four small tracts, printed at Erlang, in 4to. 1798—1801. ;
76. Biblical Gleanings ; or a Collection of Passages of Scripture, that
have generally been considered to be mistranslated in the received
English version, with proposed corrections ; also the important various
readings in both Testaments, and occasional notes interspersed with a
view to the illustration of obscure and ambiguous texts, with several
other matters tending to the general elucidation of the Sacred Writings.
By Thomas Wemyss. York, 8vo.
The ample title page of this work sufficiently indicates the design of the industrious
compiler ; in the compass of little more then 250 pages, it presents a variety of impor-
tant corrections of a multitude of obscure or ambiguous passages in the sacred writings,
compiled from the biblical labours of upwards of fifty of the most distinguished critics,
both British and foreign. In the event of a new translation or revision of our authorised
version of the Holy Scriptures, this little book cannot fail of being eminently useful,
Its value would have been enhanced if the compiler had specified the sources or authors
of each emendation.
77. An Illustration of the Method of explaining the New Testament
by the early opinions of Jews and Christians concerning Christ. By.
W. Wilson, B.D. Cambridge, at the University Press, 1797. 8vo.
«* Though not expressly presented to the public as a refutation of Dr. Priestley’s
ς History of Early Opinions,’ and other works concerning the person of Christ, this
performance is unquestionably to be received in this light. ‘The author constantly keeps
in view the arguments of this work just mentioned, and nearly passes over the same ᾿
ground, in order to prove that the historical fact, relating to the opinions of the first
Christians, is the reverse of that which the doctor has represented, and consequently that
the inference respecting the true meaning of the New Testament is directly contrary
to that of the Unitarian hypothesis. — It would be injustice to the ingenious writer of
this reply” to Dr. Priestley, “Κ not to allow him, unequivocally, the praise of having
written, in a perspicuous and correct style, a learned and well-digested tract, and of
having conducted his part of the controversy with urbanity and candour.’’ (Analytical
Review, vol. xxvi. pp. 368. 372.)
78. Petri Zornii Opuscula sacra ; hoc est, Programmata, Dissertationes,
Orationes, Epistole, et Schediasmata, in quibus preter selectissima
1 See particularly the Monthly Review, N.S. vol. v. p.54. et seq. vol. viii. p. 57 1.
and yol. xvi. p. 235.
Sect. VII.] Collections of Philological Observations on the Bible. 809
Historie LEcclesiastice et Literariz capita, etiam plusquam sex-
centa Scripture loca, partim ex utriusque lingue sanctioris genio,
partim ex Antiquitatum Hebraicarum Grecarum et Romanarum appa-
Γαῖα, illustrantur ac vindicantur. Altonaviz, 1731. 2vols. 8vo.
In the present as well as in the preceding sections of this number of
the Appendix, the author has endeavoured to bring forward the principal
commentators and biblical critics, both British and foreign. Many of them
indeed are too costly to be purchased by the generality of biblical
students; but a considerable portion, if not the whole of them, is to be
found in our public libraries, and it is desirable to know in what works
the best information is to be procured, even though we may not in every
instance be able to purchase them, as well as to be on our guard lest
we should be misled (as the author has frequently been) in buying cheap
books which are of comparatively little utility. Ample as these lists
are, they might have easily been enlarged, if the limits of the present
volume would have permitted it. The reader, however, who is curious
in seeing what has been written in the nature of commentaries, may
(besides the authorities already referred to in p. 735. of this Appendix)
consult the first volume of Mr. Radcliffe’s Catalogue of the Chetham
Public Library at Manchester (Bibliotheca Chethamensis), pp. 14—60. ;
and Bibliotheca Piersoniana, or Catalogue of the Rev. Dr. Pierson’s
Library (sold by auction in May 1815). The Sale Catalogues of the
principal theological Booksellers of London are particularly valuable in
a bibliographical point of view, for the numerous commentaries and
other works on sacred criticism which they contain, both British and
Foreign, especially the latter.
On the choice of commentators, it would be presumptuous in the au-
thor of this work to offer an opinion ; the student will doubtless be regu-
lated by the judgment of judicious friends or theological tutors.
Bishops Barrington, Cleaver, and Tomline, have respectively published
lists of such as they recommend to those who are preparing for the
sacred office; and the Rev. Dr. Hales, in his Analysis of Sacred Chro-
nology, (vol. ii. pp. xiii—xx.) has given a useful list of the best biblical
works generally, including editions of the Scriptures, Commentators,
Lexicons, &c. &c. which are most deserving of attention. Nor, should
the list be passed in silence which the late Rev. Dr. Edward Williams has
inserted in the “ Preacher’s Library,” (pp. 400—438.) appended to his
useful collection of discourses by Bishop Wilkins, M. Claude, Professor
Franck, Drs. Watts, Doddridge, &c. relative to the pastoral office, in-
titled “« The Christian Preacher,” 2d edition, London, 1809. 12mo.
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ADDENDA
To Page 480.
4.* The New Testament, arranged in Historical and Chronological
Order, on the Basis of Lightfoot’s Chronicle and the most approved
' Harmonies ; in such manner, that the Books, Chapters, Epistles, &c.
may be read as one connected History, in the words of the Authorised
Translation :— with copious indexes.—By the Rev. George Townsend,
M.A. of Trinity College, Cambridge. London, 1823. In two very
large volumes. 8vo.
Though a distinct work in itself, this elaborate publication may be considered as the
second part of Mr. Townsend’s Harmony of the Old Testament, of which an account
has been given in p. 477. supra; and the remarks on which are equally applicable to the
present work. The notes, indeed, are much more valuable, from the extent and variety
of the very important topics they discuss. The usefulness of this portion of Mr. T.’s
labours is materially increased by the numerous important rabbinical elucidations which
he has derived from the works of Lightfoot, Schoettgen, Meuschen, and others, which
are not within the reach of every biblical student.
To Page 712.
2.* A Scripture Help, designed to assist in reading the Bible pro-
fitably. By the Rev. Edward Bickersteth. London, 1806, 18mo.
Tenth edition, London, 1823. 12mo. and 8vo.
Though this work does not profess to be a critical introduction to the reading of the
Scriptures, it demands a special notice as being, perhaps, the best practical help to the
study of the sacred volume that is extant in our language. The sale of 18,000 copies of
the large editions, and of not fewer than 90,000 copies of the 18mo. abridgment,
sufficiently attest the high estimation in which this manual is deservedly held.
To Page 761.
_ 99.* A Dissertation on the Fall of Man; in which the Literal Sense
of the Mosaic Account of that Event is asserted and vindicated. By
the Rev. George Holden, M. A. London, 1823. 8vo.
The Scripture History of the Fall of Man has met with many strenuous adversaries,
who have endeavoured to explain it away in various ways; while it is utterly rejected by
many of those who have rejected the doctrine of the atonement. In the fourth volume
of this work (pp. 6—9. ) the literal sense of the first three Chapters of Genesis is briefly
vindicated : but it has been reserved for Mr. Holden to consider the subject most fully
and distinctly. All the efforts of preverted criticism to reduce the Mosaic History of
the Fall of Man to allegory, fable, or mythologue, are here examined in detail; and
the objections of its adversaries to the literal sense of that history are minutely and sa-
tisfactorily refuted.
THE END OF VOLUME II.
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