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the sake of gain.'

shackles of superstition. They admire and praise persons, not for their good qualities, but for their riches, that they may get money

from them for their flattery. 7 But, beloved, remember ye the words 17 But, beloved, lo prevent you from giving heed to the vain which were before spoken by the apostles of speeches of these deceivers, continually recollect the words which were our Lord Jesus Christ ;'

8poken prophetically by the apostles of our Lord Jesus Christ ; 18 That they said to you, that in the last 18 That they foretold to you, that in the last time, namely after time there would be scoffers, walking accord- the destruction of the Jewish commonwealth, there would be scoffers ing to their own ungodly lusts.'

in the church, who, ridiculing the strictness of the precepts of the gospel, would walk according to the impulses of their own impure

luste, 19 These be they who separate themselves 19 These be the teachers, who, opposing the apostles as void of from OTHERS;' (tuxuuci) animal men, not the Spirit because they condemn their errors, separate themselves having the Spirit.3

from the true disciples of Christ. But they are what they call us, mere animal men, who neither have the Spirit of God, nor the spirit

of right reason. 20 But ye, beloved, building (FAUTYS, 65. 20 But ye, beloved, by conversation and miutual exhortation, 1.) one another on your most holy faith,' AND building one another in knowledge and holiness on the foundation praying (av Ilya perto ágice) by the Holy Spirit, ? of your most holy faith, and praying in your public assemblies by

the inspiration of the Holy Ghost, which the false teachers and their

disciples cannot do, 4. They admire persons for the sake of gain.)-The false teach boasting was without foundation: these men were truly what they ers of that age greatly adınired the rich on account of their riches, called others, mere animal men, not having the Spirit, either of God thereby feeding their vanity. They flattered them likewise with the or of right reason. hope of salvation; and by so doing hardened them in their sins. In Ver. 20.–1. Building one another on your most holy faith.) short, they never opposed the will of their rich disciples in any Here faith is put for the objects of faith, namely, the doctrines, pre. thing : And this servility they shewed towards the rich, merely to cepts, and promises of the gospel. This faith the apostle terms draw money from them.

most holy, because its design and tendency is to discourage vice of Ver. 17. Remember ye the words which were before spoken by all kinds, and to make men holy both in mind and body:

Whereas the apostles of our Lord Jesus Christ. )--In ver. 18. Jude cites the the faith of the ungodly teachers, especially those of the Nicolaitan words spoken by Peter in particular, concerning the coming of sect, was a most unholy faith, as it encouraged men in all manner scoffers in the last time. Yet Jude's exhortation being general, it of licentiousness. comprehends the words spoken by the other apostles concerning 2. And praying by the Holy Spirit.}-From 1 Cor. xiv. 15. 11po. the coming of false teachers: Such as Paul's words, 1 Tim. iv. 1 σευξομαι το Πνευματι, I will pray with the Spirit,'ψαλω τω Πνευ. 5. 2 Tim. iii. and iv. : Nay,it comprehends the words spoken by Jude Me keti, 'I will sing with the Spirit, it appears that the spiritual men himself in the preceding part of this epistle. For we have shewed, in the first age uuered prayers and psalms in their public assemblies Pref. sect. 2. that Jude was an apostle, and that he asserted his title by an immediate inspiration of the Holy Ghost. To this exercise of to that office bycalling himself the brother of James. Dr. Symonds, their spiritual gift Jude exhorted the faithful to whom he wrote, not in his observations upon the expediency of revising the present only because they would thereby keep themselves in the love of English version, &c. thinks this clause should be translated, 'Re God, and in the firm expectation of pardon from Christ, as men. member ye the words which were formerly spoken by the apostles.! tioned in the subsequent verse, but because it was a clear proof that

Ver. 18. That they said to you, that in the last time there would they were not animal, but spiritual men: Whereas the ungodly be scotfers, walking according to their own ungodly lusts.}-Though teachers being incapable of praying by inspiration, they were there. it be allowed that Jude in this verse transcribed 2 Pet. iii. 3. it will by demonstrated to be mere animal men, who had noi the Spirit. not follow, from his using Peter's words, that the two apostles wrote Although in this passage Jude speaks only of inspired prayer, it of the same persons. Peter, in the passage quoted by Jude, evi. is proper to observe, concerning prayer in general, That it is a duty dently speaks of scoffers who were to arise in the age in which expressly enjoined by Christ himself, Luke xviii. 1. xxi. 36. and by Christ was to come to judge mankind, and put an end to this mun. his apostles, 1 Thess. v. 17.: That it is recommended to us by the dane system. For he represents them as ridiculing the promise of example of all the good men whose history is recorded in the scripChrist's coming, as a thing not likely to happen after being so long tures, but chiefly by the example of Christ, who often prayed, not delayed: Whereas Jude speaks of his scoffers as already come,ver, only with his disciples, but by himself in secret: That it is a princi. 4.; and the account which he gives of them is, that they perverted pal part of the duty which, as the creatures of God, men owe to the grace of God to lasciviousness; denied God and Christ; de him, being an expression of the sense which they have of their absospised government; reviled dignities; led most immoral lives; imi lute dependence on him for their being, and every thing they enjoy: tated Cain and Balaam in their wickedness; and were to share in That it is not enjoined for the purpose of informing God of our wishes the punishment of Korah: but said nothing of their scoffing at the and wants, since our heavenly Father knoweth what things we have promiso of Christ's coming ; or indeed of their scoffing at any of the need of before we ask him; neither is it enjoined for the purpose doctrines or proinises of the gospel. He calls them scoffers on ac. of constraining God by our importunity to grant us our desires, but count of their reviling dignities, and perhaps of their ridiculing those for inspiring us with the love of virtue and the hatred of vice, in precepts of the gospel which prohibited lasciviousness. If, however, order that God, agreeably to the laws of his moral government, may the reader is of opinion that Jude, like Peter, speaks of the scoffers grant our petitions. For if he interests himself at all in human who are to arise about the end of the world, his exhortation to re. affairs, the virtuous man must be more the object of his love and member the words which Peter spake concerning them was highly care than the vicious; and his government must be carried on in proper, because the recollection of Peter's prophecy would put the such a manner as finally to promote such a person's happiness, faithful in every age on their guard against such false teachers as who therefore may ask of him the things necessary thereto, and might arise in any future period.

reasonably expect to obtain them. Ver. 19.-1. These be they who separate themselves from others;) The influence of prayer in restraining men from sin and exciting -namely, on account of their pretended great illumination. In the them to virtue, and in regulating their whole temper and conduct, common text it is 470600pcov785, who separate from. But many is excellently described in No. 28. of the Adventurer, as follows: MSS. add the word izurous, a reading which our translators have "I know, that concerning the operation and effects of prayer there followed, and which is warranted by the Vulgate, where we find, has been much doubtful disputation, in which innumerable metaQui segregant semetipsos. I likewise have followed that reading, physical subtilties have been introduced, and the understanding and have supplied the word others, because the preposition in has been bewildered in sophistry, and affronted with jargon ;& HOC Op.govtis requires it.-From Rom. xvi. 17. it appears, that the those who have no other proofs of the fitness and advantage of heretical teachers very early began to set up separate assemblies prayer than are to be found among these speculations, are but little for worship. See Rom. xvi. 17. note 2. Perhaps they founded their acquainted with the practice. practice on Isa. lii. 11.

He who has acquired an experimental knowledge of this duty, 2. Animal men.)-Some are of opinion that by fuxixos, animal knows that nothing so forcibly restrains from ill, as the remem. men, the apostle means those who are governed by the lusts which brance of a recent address to heaven for protection and assistance. properly belong to the animal part of the human nature, and who After having petitioned for power to resist temptation, there is so place their whole happiness in sensual enjoyments. Others, by ani. great an incongruity in not continuing the struggle, that we blush mal men, understand those who in religion admit of nothing as true at the thought, and persevere, lest we lose all reverence for our. but what is consonant to their own preconceived opinions, and can selves. After fervently devoting ourselves to God, we start with be explained upon what they call the principles of reason. In this horror at immediate apostasy; every act of deliberate wickedness sense of the word vw%*x05 v 90*205 is used'l Cor. ii. 14. See note is then complicated with hypocrisy and ingratitude; it is a mockery 1. there.-I think the apostle calls the false teachers animal men, of the Father of mercy, the forfeiture or that peace in wbich we because they were neither inspired by the Spirit of God, nor guided closed our address, and a renunciation of the hope that it inspired. by right reason.

“For a proof of this, let every man ask himself

, as in the pre*3. Not having the Spirit.)Theungodly teachers boasted of having sence of Him who searches the heart,'

whether he has never been an illunination from the Spirit superior to that of the apostles, and deterred from prayer by his fondness for some criminal gratificathat of the disciples of the apostles. And on this pretence they se. tion, which he could not afterwards repeat without greater comparated themselves and their disciples from the others. But iheir punction. If prayer and immorality appear to be thus incompa

21 Keep one another in the love of God, 21 Keep one another in the constant exercise of love to God, and, expecting the mercy of our Lord Jesus Christ, in that method only, expect pardon from our Lord Jesus Christ, to(us, 143.) with eternal life.

gether with eternal life, as the consequence of pardon. 22 And making a difference,' have compas 22 And, making a difference in your methods of reclaiming sinsion indeed on some.

ners, have compassion indeed on some who have erred through ignorance and weakness, and reclaim them by the gentle method of per

suasion. 23 But others save (w pakm) by fear,' 23 But the ungodly teachers, and such of their disciples as have snatching THEM out of the fire,? hating even erred through corruption of heart, save by the fear of reproofs and the garment spotted by the flesh.3

censures ; snatching them out of the fire of the wrath of God: and, in doing them this good office, shun all familiar intercourse with them, as ye would shun touching a garment spotted by the flesh of

one who hath a plague sore. 24 Now, to him who is able to guard you 24 Now, to inspire you with courage to persevere in the doctrine from stumbling,' and to present you faultless and practice of the gospel

, and to shew you with what assurance ye may before the presence of his glory? with exceed- rely on the protection of God, I conclude with ascribing to him who ing joy,

is able and willing to guard you from stumbling either into error or into sin, and to present you faultless before the manifestation of his glory at the day of judgment, with exceeding joy to yourselves and

to the redeemed multitude; 25 To the wise God alone,' (see Rom. xvi. 25 Even to God who alone is wise underivedly, and who having 27. note 1.), our Saviour,? BE glory and majes- contrived our salvation is our Saviour, be ascribed the glory of infity, strength and right, both now and (uus Tuyo nite perfection, and the majesty of empire absolutely universal ; Tols TXS clovas) throughout all ages. Amen. strength to govern that empire, and righi to do whatever seemeth to

himself good; both now and through all eternity. Amen.

uible, prayer should not surely be lightly rejected by those who which the apostle here speaks of may be the divine wrath, called contend that moral virtue is the sunmit or human perfection; nor fire, Heb. xii. 20. 'For even our God is a consuming fire.' should it be encumbered with such circumstances as must inevi. 3. Hating even the garment spotted by the flesh. )-This, which tably render it less easy and less frequent; it should be considered is a direction to those who snatch others out of the fire, implies, as the wings of the soul, and should be always ready when a sud. that in doing them that compassionate office, they are to avoid all den impulse prompts her to spring up to God." We should not think familiarity with them, even as they would avoid touching a garment it always necessary to be either in church or in our closet, to ex spoued by the flesh of one who hath died of the plague; lest they press joy, love, desire, trust, reverence, or complacency, in the be infected by their vicious conversation. fervour of a silent ejaculation. Adoration, hope, and even a peti. Ver. 24.-1. Now, to himn who is able to guard you from stumbling! tion, may be conceived in a moment; and the desire of the heart -So **T*Tos literally signifies. The apostle's meaning is, guard may ascend, without words, to Him by whom our thoughts are you from falling into sin. For the course of one's life being in known afar off. He who considers himself as perpetually in the scripture represented by the metaphor of walking, sizning is inetapresence of the Almighty, need not fear that gratitude or homage phorically represented by stumbling in walking: -Sone who transcan ever be ill-timed, or that it is profane thus to worship in any late this clause 'keep you from falling,' by falling

understand fallcircumstances that are not criminal.

ing into calainity; in which sense they interpret Prov. xiv. 16. 'A "There is no preservation from vice equal to this habitual and just man falleth seven times, and riseth up again.' But in the apos. constant intercourse with God; neither does any thing equally alle. tolical writings the word sall commonly hath the meaning which I viate distress or heighten prosperity. In distress, it sustains us have affixed to it. See Rom. xi. 11. James ii. 10. iii. 2. with hope ; and in prosperity, it adds to every other enjoyment the 2. And to present you faultless before the presence of his glory: 1 delight of gratitude.

-This being one of the characters of the persons to whom this "Let those, therefore, who have rejected religion, as they have doxology is addressed, it is argued by some, that God the Father is given up incontestable advantages, try whether they cannot yet be meant, who is said, Col. 1. 20. By him (Christ) to reconcile all recovered; let them review the arguments by which their judg. things to him.-22. In the body of his flesh through death, 10 pre. ment has been determined, and see whether they compel the as. sent you (the Colossians) holy, and unblamable, and unreprovable sent of reason: and let those who upon this recollection perceive, in his sight.'-To this interpretation it is objected, that the Fatber that, though they have professed infidelity, they do indeed believe cannot be meant here, because he is said to present believers faultand tremble, no longer sacrifice happiness to folly, but pursue less before the presence of his own glory; whereas it is well known, that wisdom whose ways are pleasantness and peace.".

that the Father is not to judge the world, having committed all judg. Ver. 22.-1. And making a difference;-namely, in their method ment to the Son. Nevertheless it is replied, That the Father may truly of reclaiming those who had fallen from their love to God, and had be said to present believers faultless at the judgment, before the prelapsed into vice. For soexpevo nesvos, being the participle of the pre. sence of his own glory, because Christ himself hath told us, that he sent of the indicative of the middle voice, signifies to make a dis. will come to judgment in the glory of the Father,' as well as in his tinction between the lapsed, suitable to the nature of their offence. own glory,' Matt. xvi. 27.; that is, He will come surrounded with

2. Have compassion indeed on some.)-This, being opposed to the glory whereby the presence of the Father is manifested to the snatching others out of the fire, mentioned in the next verse, signi. angelical hosts in heaven :-But as Christ likewise is said, Eph. v. ficth that they were to deal gently with those offenders whose situa. 27. to present the church to himself a glorious church, without tion was not so criminal and hazardous as that of others, because spot,' &c. it renders the above argument doubtful. they had fallen, not through corruption of heart, but through igno Ver. 25.-1. To the wise God alone. 1-That this is the true transrance and weakness of understanding; and being of a tractable lation of move to wow, see proved Rom. xvi. 27. note l. disposition, and open to conviction, might be reclaimed. With 2. Our Saviour.}-From this appellation it is argued, that the wise such, the faithful, especially those who were employed in the office God, to whom this doxology is addressed, is Jesus Christ, whose of teaching, were to use the mild methods of instruction and per. proper title is our Saviour, and who is called God in other passages suasjon; and they were to do so from compassion to the lapsed. of scripture, particularly Rom. ix. 5. where he is styled God orer all

Ver. 23.-1. But others save by fear. 1-Endeavour to save others, blessed for ever. Nevertheless, as in some passages of scripture, who have erred from corruption of heart, and who are obstinate in particularly Luke i. 47. 1 Tim. 1. 1. Tit. i. 3. the Father is styled our their errors and vices, by rousing their lears. set before them a Saviour, this argument likewise is doubtful. They who contend, future julgınent with all its terrors. And if they continue unmoy. that the doxology in this passage of Jude belongs to the Father, ed, use the censures of the church as the last remedy. These observe, that the same do xology is ambiguously addressed to God inethods Jude terms a 'snatching them out of the fire.'

the Father, Rom. xvi. 37. where it runs thus, "To the wise God 2. Snatching thein out of the fire.)-Commentators observe, that alone, through Jesus Christ, be the glory for ever. Amen.' this is a proverbial expression, used Amos iv. 11. and Zech. iii. 2. to After the words 'our Saviour,' in this verse, some MSS. add, which St. Paul alludes I Cor. iii. 15.; and that it denotes haste in re. through Jesus Christ our Lord; and the best copies of the Vuli claiming offenders, and even rough methods, when such are neces. gate have 'Soli Deo Salvatori nostro, per Jesum Christum Domisary, 'est, if the opportunity be lost, the offenders should perish. num nostrum, gloria et magnificentia, imperium et potestas anto Sin is here likened to fire, on account of its destructive nature; and omne seculum, et nunc ct in omnia secula seculorum. Amen.' the saving sinners from their evil courses, is filly compared to the See Mill on this versc. snatching onc hastily out of a house which is on fire. 'Or, the fire

END OF THE APOSTOLICAL EPISTLES.

On Translating the Greek Language used by the 16.-1. The Greek participles have sometimes an adWriters of the New Testament.

versative sense. Heb. xi. 13. ‘All these died in faith,

(un accortes) though they did not receive the things proThe author hath judged it necessary to make the fol. mised. For, seeing them afar off,' &c. Jude, ver. 5. I lowing additions to Essay IV. for establishing more will therefore put you in remembrance, (esfetes) though ye fully the translations which he hath given of the Greek once knew this,' &c. * particles, &c. as used by the writers of the New Testa 2. The participle is put for the present of the indica. ment, because, as he hath more than once remarked tive. Rom. ix. 5. O m,: Who is God over all.'* Rev. i. already, by rightly translating the Greek particles, most 8. 'I am Alpha and Omega, (oc) which is, and which important alterations have been made in the sense of was.'* many passages of the apostolical epistles, whereby the 3. Beza, in his note on 2 John, ver. 7. saith, the partimeaning of these passages hath been placed in a more ciple of the imperfect of the indicative is used in innuclear, unambiguous, and beautiful light, than formerly. merable places for the aorist. See 2 John, ver. 7. note 1. Wherefore, if the reader is of opinion, that the meaning 18.-1. When one substantive governs another, the latof any Greek word mentioned in Essay IV. is not suffi. ter must be translated as an explication of the former. ciently established by the examples there produced, he is Iliad A. line 350. Hoov os smos qez ey ogros edertøy : What desired to consult this supplement

kind of speech hath escaped the guard of your teeth ?' that is, your teeth which are a guard, namely, to your

tongue. N. B.—The Paragraphs of Essay IV. being all number.

19.-1. Two substantives joined by a copulative par. ed, the figures prefixed to the following additions point ticle must be translated in regimen. Philip. i. 25. Ex out the paragraphs of that Essay to which they belong.

την υμων προκοπην και χαραν της πιςως, “For your furtherNo. 1. Active Verbs express the agent's attempt or ance and joy of faith ;'* for the advancement of the joy of intention, &c. John i. 9. • That was the true light which your faith. lighteth (which is designed to light) every man that 21.-1. Genders of nouns.

The neuter is sometimes cometh into the world. Rom. ii. 4. · Not knowing that put for the masculine. Gal. iii. 22. “But the scripture the goodness of God leadeth (is designed to lead) thee to hath shut up together (To Turta, all things) all men under repentance.' 1 John i. 10. •If we say we have not sin- sin.' Eph. i. 10. To gather together (Ta Tarta) all men ned, we make (we attempt to make) him a liar. Rev. (Jews and Gentiles) under Christ.' 2 Thess. ii. 6. 'And xii. 9. * Called the Devil, and Satan, who deceiveth (who ye know (TO XITXOV) what now restraineth ;' ye know the endeavours to deceive) the whole world.'

person who now restraineth. 4. Active verbs express, not the doing, out the permis 22.-1. The sacred writers, to render their discourse of sion of a thing. 2 Sam. xxiv. 1. The anger of the Lord greater extent, sometimes put the relative in the plural was moved against Israel, and he moved David (that is, number, notwithstanding its antecedent is in the singular permitted David to be moved by Satan) against Israel :' number. 1 John v. 16. •If any one see his brother sin. as is plain from 1 Chron. xxi. 1. • And Satan stood up ning a sin not unto death, let him ask God, and he will against Israel, and provoked David to number Israel.' grant to him life for those,' &c.

9.-1. The subjunctive mood put for the indicative. 24.–2. Genitive case denoting possession. Rom. xv. 2 Cor. xiii. 9.. We are glad (irav hus, asfogausv, úpus de 8. Etaggeries TLTERWY, Promises belonging to the fathers.' SU74TO6 "T) when we are weak and ye are strong.' Eph. iii. i. • Paul (6 desplos T8 XQ158) a prisoner belonging

2. The infinitive with the article prefixed, is put for to Christ Jesus.' the subjunctive. Philip. iii. 10. Twyravi, " That I may 3. Denoting the end for which a thing is done or sufknow him, and the power of his resurrection.'

fered. Philemon, ver. 13. · He might minister to me (sy 3. Also for the corresponding substantive noun. Phi. Tois despois T8 euaggerer) in these bonds for the gospel.' lip. iii. 21. Κατα την ενεργειαν τα δυνασθαι αυτον, • Accord. 27.-1. Comparison in the third degree, by a repetition ing to that strong working whereby he is able even to sub- of the word. Eph. ii. 4. “Through his great love with due all things.'

which he loved us;' that is, through his exceeding great 10.- 1. Buxtorff

, in his Thesaur. p. 91. observes, that love. James v. 17. Kes Tecorxh agrowupsto, And The among the Hebrews, “Frequentissima est temporum prayed with prayer, that is) he prayed earnestly.' See also commutatio et enallage, ut preteriti pro futuro, et futuri Eph. vi. 18. pro preterito : et in continuata sententia sequens tempus 31.-1. All signifies sometimes a considerable part trahitur plerumque in naturam precedentis.".

only. John iv. 29. Come see a man who told me all 2. The preterite used for the future. Col. ii. 13. You, things that ever I did.' Acts i. 1. • All that Jesus began being dead through the sins and the uncircumcision of both to do and teach.' 1 Cor. ii. 15. The spiritual man your flesh, (suvaweTownse, he hath) he will make alive to- examineth indeed all things.' 1 Cor. ix. 22. To all I have gether with him;' with Christ. Jude, ver. 11. (Kad arw become all things.' Wherefore, 1 Pet. iv. 7. • The end ACYTO) · And (have perished) shall perish in the rebellion of all things hath approached,' signifies the end of the of Korah.'

Jewish church and state only. 12.-1. The present tense put for the preterite. 1 41.-1. Elect, elected, in the following passages may John iii. 8. • The devil sinneth (hath sinned) from the be- signify approved. Rom. xvi. 13. ^ Rufus (EXAEXTOV & Kugime) ginning.'

the approved by the Lord.' Col. iii, 12. Put on therefore, 2. Also for the future. 1 Cor. xi. 24. “This is my (sex XEKTOI TX Osx) as persons approved of God, holy and body (To iniz incer xaw je ever) which is broken (which beloved, bowels of mercies.' shall be broken; or, which is about to be broken) for 59.–1. Walk. In scripture one's moral conduct is you.

denoted by the metaphor of walking, because, as walking

be.'*

man.

in a road ends in one's arrival at a place, so his moral con- elders.' James i. 27. • Unspotted (4TC T8 xeopex) by the duct will at length end, either in happiness or in misery to world.' him.

90.-1. lag often hath a causal signification. So our 60.-1. Word, aoges, sometimes denotes eloquence. 2 translators thought. Rom. iv. 15. 'Ogos y los 187 *XATERCor. viii. 7. •Therefore, as ye abound in faith (x24 gegetelt, • Because the law worketh wrath.'* Heb. vii. 11. 207c0) and in eloquence.' Eph. vi. 19. “That (noges) It, indeed, perfection were through the Levitical priesteloquence may be given me in the opening of my hood, (é neus er' avon) because on account of it the mouth.'

people received the law.' 2. Abges, A promise. Tit. i. 3. • Hath manifested (Tur 92.-1. rae is used to introduce a reason for someagzev autr) his promise, by preaching with which I ain in- thing in the writer's mind, which he hath not expressed. trusted.' See note I. on this verse.

Thus, Rom. iv. 2. Ergo A Carole et $799 dinal-In, For, 3. Aczos, A prayer. 1 Kings xvii. 1. •Elijah said to if Abraham were justified by works, he might boast.' Ahab, As the Lord God of Israel liveth, before whom I Here the proposition suppressed, which this is produced stand, there shall not be dew nor rain these three years to prove, is, · Abraham did not obtain justification by the but according to my word,' my prayer. See James v. 17. filesh :' for, if Abraham were justified by the work of cirnote 2.

cumcision which he performed on his flesh, he might have 4. Anges, A doctrine. Tit. i. 9. * Holding fast (TX 7158 boasted. Ayo) the true doctrine.'

94.-1. rug is used as an affirmative particle, and 5. Aggos, An history, a narration, a discourse. Acts must be translated indeed, certainly. Rom. viii. 7. TQ i. 1. • The former (192cv) treatise'* or narration. 2 Pet. ii. 303 voleon to @ex 8X UTOTASOITU, xde za duratell, For 3. “Will make merchandise of you (ITALOTOUS accus) by it is not subject to the law of God, neither indeed can fictitious tales.'

6. 1ozos, An appearance or shew of a thing. Col. ii. 97.-1. [48, Now. Eph. v, 9. 'O gue kuptos, • Now the 23. Which things have indeed (10709) a show of wis- fruit of the Spirit.' dom.'*

98.-1. Ive has the adversative sense of de, but, yet, 63.-1. The relative pronouns refer to the remote ante. although. Rom. xv. 4. Ort gif, . But whatever things cedent. Luke xxiii. 14. I have found no fault in this were before-written, were written for our instruction.'

15. No, nor yet Herod : for I sent you to him, and Philip. iii. 20. 'Huar gue TO TINATEUM, ' But our conversalo nothing worthy of death is done by him.' Not Herod, tion is for heaven.'. 2 Pet. i. 9. 2 gous un Tapesu tauta, who is last mentioned, but Jesus, who is mentioned ver. • But he that lacketh these things is blind.'* 14. i Cor. xv. 25. •For he must reign till (avtos) he 101.-2. Ak, Also. John viii. 17. Keb sx TQ vopec de To (God, who is mentioned in the preceding verse) hath put iustega, * And in your law also it is written, that the all the enemies under his feet.'

testimony of two men is true.'* See Parkh. Diction65.-1. The pronoun tautos is often used in the sense ary. of annos, one another. 1 Cor. vi. 7. 'Ye go to law 104.-1. Ak, Besides, farther. 2 Pet. i. 5. KOL AUTO TETO (uod' Eau Tev) one with another.'* See also Eph. iv. 19. de Teday muru, And besides this, giving all diligence, add 32. v. 19. Col. iii. 16. 1 Thess. v. 13. Jude, ver. 20. John to your faith virtue.'* vii. 35.

114.--1. A2, To, forward. Acts iii. 16. Yea, the 66.-1. The relative pronoun sometimes differs in faith which is (di autx) toward him ;' that is, which hath gender from its antecedent, regarding its meaning rather him for its object. Rom. iv. 25. Was raised again than itë form. Matt. xxviii. 19. • Teach (ault Ta oorn ($14 tuy S1x14C7W sipewr) to our justification :-ad justifica6197 TIŚCVTES AUTOS) all nations, baptizing them.'

John xv.

tionem, nempe, ad testificandam justificationem nostri.' 26. To Iyouux-XEIVOS pagtugnou, The Spirit-he shall This is Pasor's translation. See his Lexicon, in voce testify.' Rom. ix. 23, 24. Exaun Exs—ós usi skan808. Gal. See; where he observes, that Rom. xi. 35. , causam iv. 19. Τεκγια με καις παλιν. Philem. ver. 10. “I beseech procreantem, fuck, conservantem, et sus, causam indicat thee (Tegl 78 sur Terre év) for my son, whom I begat in finalem.

117.-1. Ast, In. Heb. vii. 9. • Even Levi paid tithes 2. The relative pronoun sometimes differs in number (Sese Abgeope) in Abraham.'*. from its antecedent. Philip. iii. 20. “Our conversation is 119.-1. And, With. Eph. vi. 18. Praying always (Size (ev oparous ac cu) for heaven, from whence also we look for

Taons argorouxns), with all prayer,'* that is, most earnestly. the Saviour.'

See 27. 1. 67.-1. The relative pronoun ós is sometimes put for 121.-1. Ave, Of, from. Matt. xxvii. 18. For he the demonstrative ĆUTUS. 1 Cor. ii. 9. 'A cpt un uos ex sede, knew that (dece pJcver) from envy they had delivered • Those things eye hath not seen,' &c. : So å must be him.' 2 Thess. ii. 2. “Nor by letter as (si specer) from translated, because in the end of the sentence there is us.'* another ú, signifying which. 2 Cor. ii. 16. 'Ous

122.-1. As is sometimes used causally, and must these, indeed, it is the savour of death ending in death, be translated for. Eph. iv. 8. no 1894, ' For he saith, he (bes de) but to those,' &c.

ascended up on high. James iv. 6. •He giveth greater 81.-1. Anna, However.

1 Tim. i. 16. Anno dia 7870, grace, (do 199 ) for he saith, God resisteth the proud.' I • Howbeit, for this cause I obtained mercy.'*

Pet. ii. 6. Sio rals, For even it is contained in the scrip86.-1. Ato, In. Luke xii. 57. To de nuk do fantov 8 ture.' xgivere, ' And why also in yourselves do ye not judge what 123.-1. Auth, For. 1 Pet. i. 24. A:CTI TATU 5985, For is right ? xxi. 3. · Ye see and know (op' AUTæv) in your all flesh is as grass.'* selves, that the summer is now nigh.' Luke xix. 30. And 124.-1. Exv, an adverb of time, signifying when. 3 some of the Pharisees (atro T8 0X48) in the crowd said.' John ver. 10. 'For this cause, (saly ) when I come I Wherefore Philip. iv. 15. may be thus translated : “When will bring his deeds to remeinbrance.' I went forth (at) in Macedonia.' See the note on that 127.-1. E, for óti, That. 1 John iii. 13. Do not wonpassage.

der (26) that the world hateth you.' 2. Ayo, By, by means of. Matt. vii. 16. ATO TRY xsgte 130.—2. E., Though. 2 Tim. ii. 13. El 715&ua, xxUVOS ATWY, ‘By their fruits ye shall know them.'

σιςος μενει. In rendering, this clause, our translators 3. Ano denotes sometimes the efficient cause. Mark being sensible of the absurdity of making the faithviii. 31. • And be rejected (LTC TW ngeroutager) by the fulness of God depend on men's unfaithfulness, and

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not recollecting that a signifies although, have in their 164.-1. Er, For, denoting the final cause or purpose. translation endeavoured to avoid the absurdity, not very Matt. vi. 7. .They think they shall be heard (ov) for their properly, by supplying the word yet ; thus, “If we believe much speaking.'* 1 Pet. iv. 14. • If ye be reproached (sv) not, yet he abideth faithful.' The proper translation is, for the name of Christ.'* • Though we be unfaithful, he abideth faithful : he cannot 167.-1. Ev, Through. Luke i. 77. To give the know. deny himself.'

ledge of salvation (ev) through the remission of sins. Rom. 133.-2. E. 798, Siquidem, since indeed. 2 Pet. ii. 4. v. 10. • We shall be saved (sv) through his life.' Eph. ii.

• Odos anser av åperegTMOUNTAV 8X SPELTATO, ' Since indeed 7. · His kindness towards us (ev) through Christ Jesus.'* God did not spare the angels who sinned.'

vi. 10. • Be strong (ev) through the Lord, and (ov) through 134.-1. E. Je, Seeing at least. Chandler saith, er ze is the power of his might.' used in this sense by the best writers; and in support of 168.—1. Ev, Concerning. Gal. iv. 20. •For I am exhis opinion cites Ælian. Pierce is of the same opinion, in ceedingly in doubt (ev vpety) concerning you.' his note on Col. i. 23.

170.-1. Ev, Nigh to. Josh, x. 10. Slew them with a 135.-1. El xall, Although. Scapula translates e xold, great slaughter,.(LXX. Ey [a6w) near to Gibeon.' Judg. etsi etiamsi.

xviii. 12. They went up and pitched (LXX. s Kague Size 136.-2. El nen in the LXX. often denotes a question, supe) near to Kirjath-jearim in Judah ; wherefore they called and signifies, Num. Gen. iii. 11. Es un epeye, Hast the place Mahaneb-dan : Behold it is behind Kirjath-jeathou eaten of the tree ? 2 Cor. iii. 1. Es un 28 Soury, rim.' • Or need we, as some, letters of recommendation to 172.-1. Ev, Among. I Cor. iii. 18. •If any one (s

ipov) among you seemeth to be wise.'* 141.-2. Ers, Into. Matt. ï. 13. •Flee (sc) into 174.-1. Ev, After, denoting similitude. Eph. ii. 3. Egypt.'* See also ver. 14. Acts xvi. 15. Come (w) Ey ós, ' After whom also we all had our conversation forinto my house.'* Gal. iv. 6. God hath sent forth the merly.' Spirit of his Son (us) into your hearts.'* Ver. 24. · Bring 175.-1. Ev, Under. Rom. ii. 19. “It saith to them

eth forth children (ws) into bondage.' See Parkhurst's who are (ev vqum) under the law.'* Dictionary in voc. tis.

179.-2. Eadn has likewise a causal signification, 3. Ess, To, unto. Eph. iv. 13. Ess, Unto the measure and is translated because, for. Matt. xxi. 46. When of the stature.'* 1 Pet. iv. 9. Use hospitality (us danmars) they sought to lay hands on him, they feared the multione to another."

tude, (studn) Because they took him for a prophet.'* Luke 142.-1. Ess, Concerning. 1 Thess. v. 18. “This is the xi. 6. Eredu, . For a friend of mine, in his journey, is come will of God by Christ Jesus (ws) concerning you.'* Gal. to me.'* iii. 17. The covenant which was afore ratified concern 186.-1. En, Of. Heb. viii. 1. *Now (s) of the ing Christ.

things which we have spoken this is the sum.'* ix, 15. 2. Ess, For. Mark i. 4. John did baptize in the wilder- ‘For the redemption of the transgressions (ori) of the first ness, and preach the baptism of repentance (es) for the covenant.' remission of sins.'* Rom. xi. 32. “God hath shut up 188.-1. Emb, In. 2 Cor. ii. 14. Remaineth the together all (BS ATUTULY) for disobedience.' xiii. 14. same vail untaken away (eri) in the reading of the Old • Make no provision () for the flesh.'* 1 Cor. xvi. 1. Testament."* •Now concerning the collection (ws) for the saints.'* Col. 190.-1. Em, On account of. Philip. i. 5. En, For i. 16. • All things were created by him (x46 ms) and for (that is, on account of) your fellowship in the gospel.'* him.'* 2 Tim. i. 11. Ess , · For which testimony.'

191.-1. E76, Against. Matt. xxvi. 55. · Are ye come 3. E!, On account of. Eph. iii. 2. The grace of out as (871) against a thief ?'* Mark iii. 24. “And if a God which was given me (us upes) on your account.' 2 kingdom be divided (DTI) against itself.'* 1 Pet. iii. 12. Thess. i. 11. Ess o, 'On which account also we always pray.' "The face of the Lord is (71) against.'*

4. Ess, On, upon. 2 Cor. xi. 20. If one smite you (ws 2. Emi, To, unto, denoting the end for which a thing is argotutor) on the face.'*

done. Eph. ii. 10. Created (eri) unto good works.' 5. Ek, Against, denoting a determined time. 2 Pet. Philip. iij. 14. 'I follow on according to the mark, (171) iii. 7. Safely kept for fire (445) against the day of judg- to the prize.' ment.'*

3. Emi, Over, denoting authority. Acts xii. 20. Hav6. Ess, governing the accusative case, signifies in. 2 Pet. ing made Blastus, (TOY ETI TE XEITWYCS TO B2014%) who was i. 8. • Neither be barren nor unfruitful (els orrymore) in over the king's bedchamber, their friend.' Eph. iv. 6. the knowledge of our Lord Jesus Christ.'*

• Who is (eri) over all.' 7. Ess, Until. Eph. i. 14. Which is the earnest of our 4. En, Over, in respect of place. Heb. ix. 17. “Is firm inheritance (us) until the redemption of the purchased (8776 vengois) over dead sacrifices.' James v. 14. • Let them possession.'* iv. 30. With whom ye are sealed (us) until pray (171) over him.'* the day of redemption.'

195.-1, H, conjunction, And. 1 Cor. ii. 1. •Came 146.—1. Eus, By.. Acls vii. 53. Who have received not with excellency of speech (») and of wisdom.' xvi. 6. the law (uc) by the disposition of angels.'*

* And perhaps I shall abide (1 xxs) and even winter with 155.-1. Ex, , Belonging to. 2 Cor. ix. 2. 'o es upcr you.' ? Cor. i. 13. •Than what ye read, (n xou) and also naos“ Your zeal.'* Luke viii. 27. There met him a cer. acknowledge.' x. 12. •We dare not rank (w) and comtain man (wx the Tross) belonging to the city ;' as is evi- pare ourselves. dent from the latter part of the verse.

196.-1. H is used interrogatively. 1 Thess. ii. 19. H 2. Ex, From. Rom. ix. 23. • Because he eateth not (sx) 8X4 Xesus upes ; ' Are not even ye?'* from faith : for whatever is not (Ex) from faith is sin.' 2 203.-1. Katas, Seeing. Gal. iii. 6. Kata A Guaj, Pet. ii. 21. “Than after they have known it, to turn (ex) Seeing Abraham believed God, and it was counted to him from the holy commandment.'*

for righteousness.' 157.-1. Ex, Among. Rom. ix. 24. • Hath called not 2. Kadas, According, according as. Eph. i. 4. Katus only (5) among the Jews, but also (PE) among the Gen- erstato spects, ' According as he hath chosen us.'* tiles.'

3. Kostas, Even as. Rom. i. 28. Kas tautas, And 163.-2. Ev, Into, throughout. Luke vij. 17. This even as they did not like to retain,' &c.* 2 Pet. i. 14. rumour of him went forth (ov) throughout all Judea, and Keutas, Even as our Lord Jesus Christ hath showed (ev) throughout all the region round about.'*

me.'

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