27. Thou art the Messiah, the Son of God, he who cometh into the world, συ ει ὁ Χρις, ὁ ὑπο το Θεό, ο εις τον κόσμον ερχο Ms. E. T. Thou art the Christ, the Son of God, which should come into the world. I have had occasion to take notice (in another place, Diss. V. P. IV. § 3-6. 14.) of the three titles just now mentioned, as different denominations or descriptions by which the same great personage was distinguished. I have, therefore, kept them distinct. The two last are, as it were, compounded into one in the E. T. I have also observed, that the proper title is not he who should come, but he who cometh. It was very natural in Mary, when professing her faith in Jesus, in consequence of the question so publicly put to her, to mention all the principal titles appropriated to him in Scripture.

37. Who gave sight to the blind man, avoiĝas 785 oplaàmÖs TY TODAY. Vul. Qui aperuit oculos cæci nati. E. T. Which opened the eyes of the blind. There is no Gr. MS. yet known which authorises the addition of nati, nor any version but the Cop. The singular number, with the article, here employed by the Evangelist, shows a manifest allusion to one individual. o is properly the blind, which, when no substantive is added, is understood to be plural.

38. Shut up with a stone, e ETEXEITO ET' Autw. E. T. A stone lay upon it. From the way in which the words are rendered in the Sy. version, and from a regard to a just remark of Si. that the preposition e, in the Hellenistic idiom, does not always imply upon, or over, I have been induced to render the expres sion in the manner above mentioned; it being not improbable, that, in this respect, the sepulchre was similar to our Lord's.

39. For this is the fourth day, TeraTα yaş 151. E. T. For TETÄÇTAI® he hath been dead four days. The expression is abrupt and elliptical; a manner extremely natural to those in grief, and, therefore, where it is possible, worthy to be imitated by a translator.

41. Then they removed the stone, nav tov dov & nv o Tedvnuws V. The last clause, & o tebynnwg xesμev®, is, wanting altogether in the Vul. the Sy. the Sax. the Arm. the Eth. the Ara. and the Cop. versions, as well as in some noted MSS. The words, Tebvnnas nesμev, are wanting in the Go. and the second Sy. versions, and in the Al. MS. which reads after bor.

Nonnus omits the clause entirely. It is rejected by Origen, Mill, and Bengelius; and plainly adds nothing to the sense.

45. The Vul. after Mariam, adds et Martham, in which it is singular.

49. Caiaphas, who was high priest that year. L. iii. 2. N. 2 Ye are utterly at a loss, busts 8 oldate &dev. E. T. Ye know nothing at all. It is manifest, from the whole scope of the pas sage, that it is not with the ignorance of the subject about which they were deliberating, the doctrine and miracles of our Lord, nor with the ignorance of the law for the punishment of offenders of all denominations, that Caiaphas here upbraids them. Accordingly, we do not find, in what he says, any thing tending to give the smallest information on either of these heads. Yet something of this kind is what occurs as the meaning, on first reading the words in most translations. But what he upbraids them with here, is plainly the want of political wisdom. They were in perplexity; they knew not what to resolve upon, or what measure to adopt, in a case which, as he pretended, was extremely clear. It would appear, that some of the sanhedrim were sensible that Jesus had given them no just or legal handle, by any thing he had either done or taught, for taking away his life; and that, in their deliberations on the subject, something had been advanced, which made the high priest fear they would not enter with spirit and resolution into the business. He, therefore, seems here to concede to those who appeared to have scruples, that, though their putting Jesus to death could not be vindicated by strict law or justice, it might be vindicated from expediency and reason of state, or, rather, from the great law of necessity, the danger being no less than the destruction of their country, and so imminent, that even the murder of an innocent man, admitting Jesus to be innocent, was not to be considered as an evil, but rather as a sacrifice, every way proper for the safety of the nation. May we not reasonably conjecture, that such a manner of arguing must have arisen from objections made by Nicodemus, who, as we learn from ch. vii. 50,' &c. was not afraid to object to them the illegality of their proceedings, or by Joseph of Arimathea, who was, probably, one of them, and concerning whom we have this honourable testimony, L. xxiii. 50, 51. that he did not concur in their resolutions.

1

56. What think ye? Will he not come to the festival? Ti doκει ύμιν, ότι ο μη έλθη εις την εορτην ; Ε. Τ. What think ye, that he will not come to the feast? This looks as if they knew, or took for granted, that he would not come, and were inquiring only about the reason of his not coming. This is not the meaning of the Evangelist, whose words, in the judgment of the best critics, make properly two questions, and ought to be pointed thus-Te doxes ύμιν ;ότι 8 μη έλθη εις την εορτην ;

CHAPTER XII.

7. Let her alone. She hath reserved this——AØɛs avt Five MSS. read iva ngnon. τετήρηκεν αυτο. The Vul. in conformity to this, Sinite illam ut servet illud. With this, agree also, the Sax. Cop. and Eth. versions, and the paraphrase of Nonnus. But when the common reading makes a clear sense, which suits the context, the authorities just now mentioned are by no means a sufficient reason for changing.

2 To embalm me. Ch. xix. 40. N.

10. Determined, exλevravo. E. T. Consulted. I agree entirely with Gro. who observes, on this place, "Badverta non βολευεσθαι "est hic consultare, sed constituere, ut Act. v. 33. xv. 37. 2 "Cor. i. 17." It is translated by Beau. avoient resolu, which is literally rendered by the Eng. An. had resolved. Indeed, such a design on the life of a man whom they do not seem to have charged with any guilt, might appear improbable; but the maxim of Caiaphas above explained, ch. xi. 49. 2 N. would serve, with judges disposed as those priests then were, to justify this murder also.

11. Many Jews forsook them, and believed on Jesus, ύπηγον των Ιεδαίων και επίςευον εις τον Ιησεν. Ε. T. Many of the Jews went away, and believed on Jesus. This interpretation is rather feeble. The Eng. word went, and even the words went away, before the mention of something done, are often little more than expletives. Here the word zwy bears a very important sense, and denotes their ceasing to pay that regard to the teaching of the scribes which they had formerly done. This is

universally acknowledged to be the meaning of the verb in this passage. Bishop Pearce, however, has gone too far, in the opposite extremé, from our translators, where he says, " withdrew themselves, i. e. from the public service in the synagogues." The ideas formed from the practice of modern sectaries have led him, in this instance, into a mistake. No sect of the Jews with drew from the synagogue. Jesus, far from withdrawing, or encouraging his disciples to withdraw, attended the service in the temple at Jerusalem, and in the synagogue, wherever he happened to be. He promoted the same disposition in his disciples, by precept, as well as by example, and particularly warned them against disregarding the ministry, on account of the vices of the minister. Mt. xxiii. 1, &c. The same conduct was observed by his Apostles and disciples after him. He foretold them, that they would be expelled the synagogue, ch. xvi. 2. but never gave them permission to leave it, whilst they were allowed by the Jewish rulers to attend it. The book of Acts shows, that they did in fact attend the synagogue every Sabbath, where there was a synagogue to which they had access. Diss. IX. P. IV. § 6.

13. Israel's King. Though we find in the common copies, ¿ βασιλευς το Ισραηλ, the article 6 is wanting in so great a number of MSS. and editions, as to give just ground for rejecting it. For which reason, though the difference is of little moment, I have made use of this expression. Ch. x. 36. 2 N.

16. After Jesus was glorified; that is, after his resurrection and ascension.

17. That he called Lazarus-iTI TOV Aαlugov &Qwvnσɛv—Vul. Quando Lazarum vocavit. So many MSS. read it for it, and so many versions are conformable to this reading, that it is hardly possible to decide between them. The sense is good and apposite either way. But, in such cases, it is better to let things remain as they are.

19. Ye have no influence, & weλeste udev. Vul. Nihil proficimus, from the reading wλ, which has hardly any support from MSS. or versions.

26. If any man serve me, my Father will reward him, sav tis εμοι διακονή, τιμησει αυτον ὁ πατης. E. T. If any man serve me, him my Father will honour. The word run, in Scripture, signifies not only honour, but reward, price, wages. The verb

Tinaw admits the same latitude of signification. Beau. though he renders the word, in his version, in the common way, le honorera, says, in his note upon it, (6 autrement le recompense66 ra." Nay, he adds in effect, that it ought to be thus render. ed here, as it is opposed to serving. "Comme honorer est ici opposé à servir, il signifie proprement recompenser, ainsi 66 qu'en plusieurs autres endroits de l'ecriture."

66

";

27. What shall I say? [Shall I say] Father, save me from this hour? But I came on purpose for this hour—Ti &ixw; was τες, σωσον με εκ της ώρας ταυτης, αλλά δια τέτο ήλθον εις την ώραν τατην. E. T. What shall I say? Father, save me from this hour: but for this cause came I unto this hour. I understand the question here, as ending, not at in, but at ravens, at which there should be a point of interrogation; or, rather that the words should be considered as two questions, in the manner done in this version. A similar example we have in the preceding chapter, verse 56th; for, in both, a part of the first question is understood as repeated. There τι δοκει υμιν ; δόκει οτι 8 μη ελθη; Here, τι είπω ; είπα, πατηρ σωσον με ; I do not approve, with Markland (Bowyer's Conjectures), that i should be rendered whether, and the question made, "Whether shall I say, Father, save me ?66 or, Father, glorify thy name?" If these could be supposed to occur to the mind at once, there could not be a moment's hesitation about the preference. It suits much better the distress of his soul, to suggest, at first, a petition for deliverance. But in this he is instantly checked by the reflection on the end of his coming. This determines him to cry out, "Father, glorify thy name." This is not put as a question. It is what his mind finally and fully acquiesces in.

For to ovaa, four MSS. not of
Such also is the reading of
The second Sy. has it in the

28. Thy name, or to ovoμea. the highest account, read Toy vov. the Cop. Eth. and Ara. versions. margin.

32. All men—avras

Vul. Omnia-. Agreeably to this,

the Go. and the Sax. versions translate. The Cam, and one other MS. read avta.

34. From the law; that is, from the Scriptures. Ch. x. 34. N. 36. He withdrew himself privately from them, axilar expub απ' αυτών. E. T. Departed and did hide himself from them.