CHAPTER XI.

1. Give warning. Diss. VI. P. V. § 2, &c.

2 In the cities, EV TAIG TOλETIV Avtav. E. T. In their cities. It is not uncommon in the Oriental dialects, to employ a pronoun where the antecedent, to which it refers, is not expressed, but understood. In this way aura is here used; for it must refer to the Galileans, in whose country they then were. But as the pronoun is not necessary in Eng. and as in our ears it would appear to refer to disciples, and so might mislead, it is better omitted.

2. Of the Messiah, 78 Xp158. A few MSS. and the Eth. version, read 78 1778. It is not in itself improbable, that this is the true reading, though too weakly supported to authorize an altera. tion in the text. Inr85, Kupi, O, and Xgis, having been anciently almost always written by contraction, were more liable to be mistaken than other words. If, however, the common reading be just, it deserves to be remarked, that the word Xpisos is never, when alone, and with the article, used in the Gospels, as a proper name. It is the name of an office. The import of the expression must therefore be, When John had heard that 'those works were performed by Jesus, which are characteristi'cal of the Messiah, he sent.' Diss. V. P. IV. § 6—9.

3. He that cometh, i egxoμLevos. E. T. He that should come. I thought it better to render this literally, because it is one of the titles by which the Messiah was distinguished. It answers in Gr. to the Heb. san haba, taken from Psal. cxviii. 26. where he is denominated, He that cometh in the name of the Lord. The beginning of a description is usually employed to suggest the whole. Indeed the whole is applied to him, ch. xxi. 9. Mr. xi. 9. L. xix. 38. J. xii. 13. and sometimes the abbreviation, as here, and in J. vi. 14. Heb. x.37. ò epXOμEVOS seems to have been a title as much appropriated as ὁ Χρισος, and ὁ ύιος τε Δαβίδ.

5. Good news is brought. Diss. V. P. II.

6. To whom I shall not prove a stumbling-block, os say un σκανδαλίσθη εν εμοί. Ch. v. 29. N.

7. A reed shaken by the wind? A proverbial expression; implying, 'It is surely not for any trifling matter that ye have gone

'thither.'

8. Ανθρωπον εν μαλακοις ίματίοις ημφιεσμένον τα μαλακά φοράνε TE-It was observed (Diss. X. P. V. § 2.) that, when a particu lar species was denoted by an adjective added to the general name, the article, on occasion of repeating the name, is made to supply the place of the adjective; but here we have an example wherein, on rejecting the adjective, the substantive is supplied by prefixing the article τα μαλακα for μαλακα ἱματια. There is evidently, therefore, neither redundancy nor impropriety in using the article here, as some have vainly imagined. Either it or the repetition of the noun was necessary, in point of precision.

10. Angel. Diss. VIII. P. III. § 9, &c.

12. Invaded. The comparison is here to a country invaded and conquered, or to a city besieged and taken by storm. 13. Were your instructers, poε¶NTEUTAV. Ch. vii. 15. N. 15. Whoever hath ears, &c. Diss. II. P. III. § 5.

16. In the market-place, w ayopais. E. T. In the markets. But a great number of MSS. as well as the Vul. Go. and Sy. versions, have the word in the singular. The passage was also read thus by some of the ancient expositors. Moreover, the reading itself appears preferable.

17. We have sung mournful songs, bencev. E. T. We have mourned. But mourning and lamenting are nearly synonymous. Hence that indistinctness in the E. T. which makes a reader at a loss to know what those children wanted of their companions. If it was to join them in mourning, it would have been more natural to retain the word, and say, But ye have not mourned with us. There are other reasons which render this supposition improbable. One is, the former member of the sentence shows, that it was one part which one of the sets of boys had to play, and another that was expected from the other. A second reason is, the similarity of the construction in the corresponding clauses, and the difference in the contrasted; nuancaμεν ύμιν.—εθρήνησαμεν ύμιν, on one side, and εκ αρχησασθε -8% EXOare on the other. These things add a great degree of proba

bility to the version I have given, after Er. and Cal. who say lugubria cecinimus; Dio. G. F. and L. Cl. who render the words in the same way, and Hey. who says, sung mournful tunes. But what puts it, with me, beyond a doubt, is, to find that the Seventy use pavos for elegy, or song of lamentation, and 9g for to sing such a song. See 2 Sam. i. 17. For that the lamentation there following is a song or poem, is evident from its structure. See also the preamble in the Sep. to the book of Lamentations, where the song which immediately follows, composed alphabetically in the manner of some of the Psalms, is denominated pavos, as indeed are all the other poems of that book. That the Jews used such melancholy music, sometimes instrumental, sometimes vocal, at funerals, and on other calamitous occasions, appears from several passages of Scripture. In Jeremiah's time, they had women whose occupation it was to sing them, Jer. ix. 17. They are called in the Sep. Spava. The word is weakly rendered in our version the mourning women; much better by Cas. præficas, women who, in melodious strains, gave vent to their lamentations. For those who know the power of music in conjunction with poetry will admit that these, by a wonderful charm, soothe, at the same time that they excite, the sorrow of the hearers. The words which follow in v. 18. render the justness of this interpretation still more evident. They are thus translated by Houbigant, Ut cito edant in nobis cantus lugubres, ut lachrymas effundant oculi nostri, &c. And in regard to the sense, not much differently by Cas. Quæ næniam de nobis editum propere veniant ; profundantque oculi nostri lacrymas, &c. In v. 20. which in our version is unintelligible (for how mere wailing, artificially taught, could gratify a person in real grief, is beyond comprehension), the difficulty is entirely removed by a right translation. Houbigant, Instituite ad lamentum filias vestras, suam quæque sodalem ad cantus lugubres. Cas. to the same purpose, Filias vestras aæniam, et alias aliæ lamentationem docete. In classical use also envy has often the same signification, and answers to neniam edere. Nænia, says Festus, est carmen quod in funere, laudandi gratia, cantatur ad tibiam. 19. Wisdom is justified. L. vii. 35. N.

20. Began to reproach, npžato oveidige. Mr. v. 17. N.

L. vi. 24. N.

21. Wo unto thee Chorazin.

2 In sackcloth and ashes; that is, the deepest contrition and 6 sorrow.' Sackcloth and ashes were the outward signs of penitence in those days.

θεῖσαν.

23. Which hast been exalted to heaven, iws T8 spars i&WVul. Numquid usque in cœlum exaltaberis? The Cop. and the Eth. versions read in the same manner. In conformity to these, we find in a very few Gr. MSS. μη ἕως τὰ ουρανου ύψω

θηση.

2 Hades. Diss. VI. P. II. § 2, &c.

25. I adore thee, εξομολογουμαι σοι. E. T. I thank thee. The word sometimes denotes, to confess sins, sometimes to acknowledge favours, and sometimes also to adore or celebrate. It is in the last of these senses I understand the word here. The na. ture of the sentiment makes this probable. But the reason assigned, v. 26. removes all doubt, Yes, Father, because such is thy pleasure. Every thing in which I discover thy will, I receive, not with acquiescence barely, but with veneration.'

2 Having hidden these things,-thou hast revealed them, απέκρυψας ταυτα, και απεκάλυψας αυτα. E. T. Thou hast hid these things, and hast revealed them. We have the same idiom, Rom. vi. 17. God be thanked that ye were the servants of sin, but ye have obeyed; the thanks are not given for their having been formerly the servants of sin, but for their being then obedient, Is. xii. 1. rendered literally from the Heb. is, Lord, I will praise thee, because thou wast angry with me, thine anger is turned away. In interpreting this, our translators have not been so scrupulous, but have rendered the middle clause, though thou wast angry with me. I know not why they have not followed the same method here. Having hidden implies barely, not hav. ing revealed, Mr. iii. 4. N.

E. T.

3 From sages and the learned, απο σοφων και συνέτων. From the wise and prudent. Zopos, as used by the Evangelists, must be understood as equivalent to the Heb. hacham, which, from signifying wise in the proper sense, came, after the estab lishment of academies in the country, often to denote those who had the superintendency of these seminaries, or a principal part in teaching. It seems also to have been used almost synonymously with scribe; so that in every view it suggests rather the

literary honours à man has attained, than the wisdom of which he is possessed. ZUVETOs answers to the Heb. word na nabon, which is more properly intelligent or learned than prudent; and both refer more to the knowledge acquired by study and application, than to what arises from experience and a good understanding. Accordingly they are here contrasted not with magos, fools, but with vioi, babes, persons illiterate, whose minds had not been cultivated in the schools of the rabbies.

29. Be taught by me, μαθετε απ' εμού. E. T. Learn of me. The phrase in Eng, is commonly understood to signify, Follow my example. But this does not express the full import, which is, Be my disciples, be taught by me, and is explanatory of the first order, Take my yoke upon you. See J. vi. 45. where being taught of God, and learning of the Father, are used as synony

mous.

2 Condescending, taxeivos τn xapdia. E. T. Lowly in heart. I think, with Elsner, that our Lord's direct aim in this address is not to recommend these virtues in him to the imitation of the people, but himself to their choice as a teacher. The whole is 6 Be into be explained therefore as having a view to this end. 'structed by me, whom ye will find a meek and condescending 'teacher, not rough, haughty, and impatient, but one who can 'bear with the infirmities of the weak; and who, more desirous 'to edify others than to please himself, will not disdain to adapt 'his lessons to the capacities of the learners.'

CHAPTER XII.

1. Began to pluck, ήρξαντο τιλλειν. Mr. v. 17. N.

2. What it is not lawful. Plucking the ears of corn they considered as a species of reaping, and consequently as servile work, and not to be done on the Sabbath.

4. The tabernacle, tov oixsv. E. T. The house. The temple, which is oftenest in Scripture called the house of God, was not then built. And if the house of the high priest be here denomi nated God's house, as some learned men have supposed, the application is, I suspect, without example. I think, therefore, it is rather to be understood of the tabernacle formerly used, including the sacred pavilion, or sanctuary, and the court. These, before the building of the temple, we find commonly denominat