4

P. 724, note, . 13, for whosoever is desirous, &c.-you chief," read whoseover, among you, is desirous to become chief.

1.9, for" and the ORACLE was a GOD," read and the ORACLE was GOD.

note, l. 13, for "whosoever," read whosoever among you.

1. 25, dele" your."

P. 725, note, l. 17, for

"read GoD

66 A GOD,"

P. 726, note, l. 13, for "THE GOD," read GOD THE.

P. 728, ult. for "A GOD," read GOD.

P. 729, penult. for "their march," read service..

P. 730, I. 18, dele at that time."

P. 734, 1, 8, for "an offspring from Jesse, David's root," read in his divine nature, "the root," or foundation of the sure mercies, or salvation" of David;” in his human: nature, "the offspring of David."

P. 736, 1. 1, and 1. 24, for "since*," read if*..

note, 1. 3, dele “xvii. 5."

P. 737, 1. 20, for "blessed be," read blessed is.

P. 738, 1. 21, for " are decisive to prove," read lead us to think.

P. 741, 1. 10, for "the next day were added three more," read was added..

1. 12, for " Philip," read and on the morrow, Philip.

1. 13, dele" after him."

1. 24, for "evidently," read perhaps.

1. 32, dele" (not to interfere, we presume, with CHRIST)."

P. 744, 1. 9, for he might have entertained wrong apprehensions respecting, &c.—expected a temporal kingdom, and," read, John might not have thoroughly understood the nature of Christ's kingdom, and therefore expressed a jealous wonder, &c.

P. 745, i. 4 a fine, for "less," read least.

P. 749, 1. 20, 21, for "Jesus sat down, &c.- -Gen. xviii. 1-5," read Jasus, wearied with his journey, sat down, during the heat of the day; as formerly perhaps, when THE LORD appeared to Abraham, Gen. xviii. 1—5.

P. 751, 1. 8, for "after the sceptre," read before the sceptre.

1. 11, for "law," read law t, and add this second note..

See the foregoing interpretation of the prophecy, p. 168, and the second nete there.

P. 753, l. 5, for "in the preface to this volume," read p. 1057, note.

P. 754, 1. 8, for "ye surely," read ye will surely.

P. 756, 1. 1, for " country," read place.

1. 2, for "discourse," read discourse, and subjoin the following note.

Several commentators reckon that Luke vi. 20, &c. records the same discourse as Matt. v. 1, &c. And a learned friend, Archdeacon Churton, thus ingeniously reconciles the apparent difference of place, in the two Evangelists.

"The scene in Matthew was a mountain, of, as contrasted with the plain, or valley at the foot of it. But it was not on the summit [of the mountain], but on a level place, according to Isuke, the first shelf, suppose, on the descent of the hill."

P. 758, l. 10, for "has," read as.

P. 766, 1. 4, for "you," read us.

P. 774, 1. 7, for "from the blade," read first the blade.

B. 775, 1. 26, for "the one thing needful," read when he was required.

P. 770, l. 6 a fine, dele" and the least numerous."

P. 777, l. 9, dele "of the bad soils."

P. 779, 1. 8, for "slow," read wonderful.

P. 783, l. 5, for "supposing it to have been, &c.-latter," read following the latter, and supposing it to have been about the time of the Mission.

R. 784, 1. 14, for " fields," read farms (ayges.)

P. 790, 1. 14, dele “of rebuke."

R. 795, 1.2, dele "the publicans, or."

"

R. 797,

P. 797, note, 1. 13, for "not idly," read without savouring too much of mysticism.
P. 798, l. 5, for " might," read may.

1. 13-15, dele" and the envy, &c.-demon."

P. 800, 1. 8 a fine, for " the Scriptures," read learning.

P. 809, 1. 21, for " Matt. xvi. 16, 17," read Matt. xi. 25, 26, Luke x. 21.

P. 811, 1. 12, for "his neighbour," read our neighbour.

P. 814, 1. 18, for "assayed," read underwent.

P. 822, 1. 10, for "unbelief," read sorrow.

P. 826, 1. 10-13, for "The nobleman represented, &c.-good while," read "The nobleman" represented CHRIST; who leaving this world, at his ascension, "travelled to a

far country," heaven," in order to receive a kingdom" from HIS FATHER; " and to return" to this world, after a good while.

P. 826, ult. p. 827, 1. 1-12, dele the whole paragraph, "the day which John himselt states, &c.—that day."

P. 829, 1. 6, for "supposition," read supposition §, and subjoin the following note.

The received hypothesis, however, that CHRIST came to Bethany, on Saturday, is thus supported by a learned friend.

"Your objections to the old opinion, are principally drawn, 1. From the time of our Lord's foretelling his death; and, 2. From our having no account of any thing that passed in the course of Wednesday. With respect to the time when the prediction was delivered, μετα Svo ugas, I readily join with you, that it should be rendered two days after," or "two days hence," i.e." the day after to-morrow. Now, what was then to take place? Ὁ ὑω το ανθρωπος παραδίδοται εις το ταυρωθηκαν. The circumstance therefore foretold, was not his crucifixion, but his being delivered up to be crucified. But this was on the Thursday: the words must therefore have been spoken on Tuesday.

"But you will say, What occurred on the Wednesday? The Evangelists are altogether silent on that head. May I then be allowed to conjecture, that our blessed Lord spent the day in retirement, preparing to meet his approaching fateThis conjecture is countenanced by the προ της ἑορτης το πασχα of St. John (xiii. 1) "the day before the passover;" which, by the by, shews what that Evangelist meant by πασχα.

"

Specious as this argument may seem, its conclusiveness may be questioned:

1. The phrase, in εOPTY TO TAoxa, is not confined to "the day of sacrificing the passover," but includes the whole "feast of the passover," which lasted a week, corresponding to ή εορτή των αζύμων, "the feast of unleavened bread," Luke xxiv. 1. And, accordingly, the Jewish council, when plotting against JESUS, objected to putting him to death, en born, " during the feast," or paschal week, if they apprehended him on any day of that week, lest there should be a disturbance among the people," Matt. xxvi. 5, Mark xiv. 2. The English Bible, in both passages, incorrectly renders, Tn iopTn, "on the feast day." The preposition, po, may signify εν τη εορτη, "shortly before," in the course of Thursday.

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2. The expression παραδίδοται, is not to be separated from εις το σαυρωθήναι. The treachery of Judus on Thursday evening, was another, and a subordinate consideration. JESUS was first delivered up by the High Priest and Jewish Council to Pilate, on Friday morning, John xix. 11, Matt. xxvi. 2, Mark xv. 1, Luke xix. 16, John xviii. 30; and after senteuce passed, "delivered up," by Pilate, " to be crucified," Matt. xxvii. 26, Mark xv. 15, Luke xxiii. 25, John xix. 16. Thus was the prophecy literally fulfilled; and the fulfilment most carefully recorded by all the Evangelists.

3. As the Evangelists are so remarkably particular, and even minute, in recording the occurrences of the passion week, their total silence renders the conjecture highly improbable, that our Lord spent Wednesday in retirement; (and the conjecture has been anticipated by Bishop Newcome, in his Harmony, Notes, p. 43.) The apparent continuity also of their narratives, without a break, seems to leave no room for it;

and

and our Lord's zeal "to work his HEAVENLY FATHER's work, while it was called to-day;" and his active employments on the three days before his crucifixion, as an-nounced in his prophetic message to that fox, Herod, Luke xiii. 32, (which seems to have been delivered on Wednesday morning, (see p. 859): all together tend to inva-lidate the conjecture, and incline me to adhere still to the proposed harmony of the passion week. I freely acknowledge, however, the insufficiency of the preceding arguments advanced before the scheme; which, in consequence of Iris weighty objections, are now expunged.

P. 830, l. 15-21, dele the whole sentence, "5. It should seem, &c.-from the rest.” 1. 22, for "6," read 5.

note, 1. 3, dele "day break, or"

1. 5 a fine, for" is indisputably," read appears to be.

P. 831, 1. 10, for "or harlot," read a harlot perhaps.

1. 19, for "robbed the stock purse, which he held," read carried the stock purse. 1. 27, for was not," read was.

P. 832, 1. 18. fer" the village [of Gethsemane]," read the village of Gethsemane, perhaps.
P. 839, l. 14, dele "admitted."

1. 22-5, dele the paragraph, "Here our Lord, &c.-xxxii.-11."
dele note, "The original opis, &c.-Bible!"

P. 843, 1. 7, for "The whole family, &c.-indiscriminately," read The males of the family,

or company.

P. 845, ult. Add, John xiii. 36-38†, and subjoin the following second note.

It is not easy to harmonize the four Evangelists in the precise time of this trans-action. From Matthew and Mark, we should conclude, that Peter was forewarned, on the way to Mount Olivet, after they had left the Canaculum, or supper room,Matt. xxvi. 30-33, Mark xiv. 26-29. But Luke gives the warning in the room, and before the institution of the Lord's Supper, Luke xxii. 14-31; whereas John, although he gives it in the room, yet places it before the institution of the Lord's Supper, and the ensuing discourses; and long before he went out to Mount Olivet, xviii. 1. I have followed John therefore, the latest, and, as to the order of time, most exact of the Evangelists.

P. 849, 1. 21, for "Since," read If.

P. 850, 1. 31-p. 851, 1. 7, dele the whole paragraph," HE GOES TO MOUNT OLIVET,&c.-Luke xxii. 43," and substitute the following.

The company now arose from table, but did not immediately quit the room They still remained there, in the more solemn posture of standing, which was customary at prayer, (Luke xviii. 11.) while they listened with reverence to our Lord's continuation of his divine discourse, and intercession, recorded alone by John, in the xvth, xvith, and xviith, most precious chapters of his Gospel.

HIS LAST DISCOURSE, &c. p. 851, l. 8, &c.

P. 851, note, dele this note, and substitute the following, which refers to the word room", above.

There is a considerable difficulty in harmonizing St. John with the other evangelists, in this place. The rest state, that our Lord, when he left the cœnaculum, went to the Mount of Olives, Matt. xxvi. 30; Mark xiv. 26; Luke xxii. 39; and afterwards, to the Garden of Gethsemane, Matt. xxvi. 36; Mark xiv. 32; Luke xxii. 40. Whereas, John takes no notice of the mount of Olives, but only of Gethsemane, John xviii. 1. The usual mode of solving the difficulty is, that our Lord and his disciples went first to the mount of Olives, as he proposed, John xiv. 31; where he delivered his last discourse and intercession; and afterwards, to the Garden. But to this, Archdeacon Churton, in his valuable communications, has opposed insuperable objections: 1. that the word nλdov, “they went out," is properly applied by the three Evangelists, to mark departure from the canaculum; but would be improperly implied by John, to mark departure from the Mount. 2. That in his way from the Mount to the Garden, Christ could not cross the brook Ke-dron,”?

66

66

dron," (as John asserts expressly that he did); because the Garden was "beyond
the brook," or further from the city, and therefore nearer to the mountain. But
he has satisfactorily solved the difficulty, by observing, 1. that the expression
εξήλθον
ον εις το όρος των ελαίων, should rather be rendered, & they went out toward the
mount of Olives;" for the prepositions, is frequently taken in the sense of toward
a place, or in in that direction, Luke xiii. 22, where it is so rendered, &c. 2. That
the Garden of Gethsemane was within the precincts of the Mount of Olives; and
therefore, that they went to the district of the Mount of Olives, in their way to the
Garden. To which may be added, 3. that there was no stop or delay at the Mount
of Olives; as is evident from Lake's account, exactly corresponding with John's.
Compare Luke xxii. 39, 40; with John xviii. 1, 2.

Hence it appears, that our Lord and his disciples did not leave the cœnaculum, after the first discourse; and may not his proposal, cyngcode, aywper ertender, (upon which the supposition of quitting the room is founded) be more correctly rendered, "Rise, let us remove from hence," i. e. from the supper table, at which they had been sitting. John xiv. 31.

P. 854, dele the whole note.

P. 858, l. 8, for "ONLY GENUINE," read ONLY BEGOTTEN Í, and subjoin note. "Thou art MY SON, this day have I BEGOTTEN THEE." Psa. ii, 7. 1. 10, for DECREE," read word.

66

P. 861, 1. 20, for "heathens," read heavens.

1. 29, for "from Mount Olivet," read from the cœnaculum.

P. 862, note, 1. 4, dele the remainder of the note. "The text of John xviii, &c.—

note, 1. 5-8, dele

as it stands at present, &c.-text indeed.”

1. 17, 18, dele “The Apostle describes, &c.-eastward."

I. 26, dele “ the Mount of Olives."

P. 866, 1. 12, for " Since ()," read If.

1. 19, for "Sleep on and take your rest!" read Do ye sleep on, and take your rest§? and subjoin the following second note.

This judicious rendering by interrogation, proposed by Mr. Moore, (and before him, by Bowyer,) seems to be warranted by the corresponding phrase in the parallel passage, Ti zaudere, Why sleep ye? Luke xxii. 46. And it entirely removes the weighty objection, that any appearance of irony ill comported with the state of our blessed and affectionate Saviour's mind at that sad hour."

P. 868, l. 3, for "to," read a reference to.

86

1. 10, for was to follow," read would follow.

1. 22-28, dele the whole sentence, "This whole procedure, &c.—John xviii. 11.” P. 869, 1. 4, dele "because he had no just grounds."

P. 871, 1. 16, for "denied," read denied, with an oath.

P. 872, 1. 7, for "ate," read late.

P. 873, 1. 14, for " give JESUS a slap," read smote JESUS.

P. 874, 1. 3, for “

as soon as it was day," read as day was coming.

1. 5-11, dele the whole paragraph, "This ascertains, &c.-early watch," and

substitute:

66

There is great difficulty in reconciling Lake's time of this transaction, W'S EYEYETO ήμερα, as soon as it was day," according to the authorized translation, with the confessedly later transaction of CHRIST's being led away from the council to Pilate, πρωίας γενομενης, "when the morning was come," Matt. xxvi. 1, Mark sv. 1, 2, Luke xxii. 28. We have therefore adopted Dr. Townson's translation of the former phrase, which, he has furnished good reasons to prove, began at the commencement of the early watch, or about the third hour before sun-rise *.

first note. Dele this note entirely, and substitute the following.

* Grotius on the place renders the phrase we geveтo huepa, cum dies adventaret, when day was approaching." Its meaning here may fairly be collected, from a

similar

similar phrase, yevoμerng de nuepas, Luke iv. 42; which must be so understood, from the explanation of the accurate Mark, recording the very same transaction, a ¡, exor," and early, far advanced in the night," Mark i. 35; which is paraphrased by the English Bible, "a great while before day." The two limits of time, coalescing about three in the morning, the point of equal distance between midnight, and sunrise, or full day. Acts ii. 1.

Gilpin perceived the difficulty, and aukwardly attempted to remedy it, by supposing, that according to the Jewish reckoning, "day commenced as soon as midnight was passed," and accordingly rendering the phrase, "about midnight." He erred only in assigning too early a time, not warranted by the Jewish mode of reckoning.

Luke carefully distinguishes between nyayor, they brought him to the high priest's palace, xxii. 54; and amyayor, they brought him back to the council, xxii. 66. These niceties of construction, overlooked in our English Bible, are absolutely necessary to harmonize the Evangelists critically.

P. 877, 1. 6, for "history," read the history.

P. 878, l. 12, 13, for "expecting that on this they would have desisted from the prosecution," read to return what he had so unjustly gotten, affording a momentary relief to his harrassed mind.

P. 886, 1. 17, for "carefully," read carelessly.

note, 1. 13-18, p. 887, note, 1. 1-6, dele “Might not the received, &c.--the

asker."

P. 887, second note, l. 3, for "such," read the performance of miracles.

P. 888, ult. p. 889, 1. 1, for " turned him into contempt and ridicule," read treated him. P. 889, l. 15, dele "and ridiculous."

1. 20, for "roared," read cried.

P. 891, 1. 11, dele "contemptuously and." 1. 13, for "roared," read cried.

P. 892, 1. 9, for "David's," read Daniel's. 1. 15, for "who," read although.

1. 16, for "made," read he made.

P. 893, 1. 24, for "the hinder part of the cross," read the cross after him.

P. 898, l. 5, 6, dele "the Introduction, &c.-end, and."

1. 16, for " is," read is perhaps.

P. 900, l. 11, dele “or."

P. 903, note, ult. dele "given at length."

dele "the Introduction.”

for "this volume," read this volume, p. 1378.

66

P. 905, note, 1. 6, for e atere," read e latere.

P. 906, first note. Add thereto the following paragraphs.

Further lights, and maturer consideration, however, lead us to suspend our judg ment respecting the genuineness or spuriousness of those so much controverted clauses; and to incline rather to adopt them, for the following reasons.

1. When these passages were cited by Vigilius Tapsensis, and the African Bishops, against the Arians and other Hereticks, we do not find that the adversaries questioned their authenticity, or existence in ancient manuscripts, in those early times; which surely they wanted neither inclination, opportunity, nor ability to inspect, and to detect the supposed interpolations, if they were wanting in the best manuscripts, or in the original Autograph of St. John to the Seven Churches, which probably was then still preserved. The silence therefore of the early Heretics, seems to be as good evidence for them, as the omission of later manuscripts against them. This argument is ably stated by Eugenius, Bishop of Cherson, in Russia, in a letter to the celebrated Matthæi; an extract of which is prefixed to the Catholic Epistles, in his valuable edition of the Greek Testament, from the Moscow manuscripts, p. lvi. ➡lxii.

VOL. 111.

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