Luke, XI. 3. Daily bread:ἐπισιον. Η επισσα is the morrow: as in Euripides, η πίτσα haμnas fex, is lux poftera. Med. 352., "Apros Émiédios is "Bread, which may fuffice from to day till to-morrow; from the fixth, ninth, twelfth hour of the prefent day, to the fame hour of the next: that is, food for twenty-four hours, for one day. This expofition therefore doth not difagree with our Saviour's precept, to "take no thought for "the morrow:" and it is, I think, the best of any which have been offered. Jerome, on Matt. VI. 11. fays, "In evangelio, quod appellatur, fecundum Hebræos, pro fuperfub- ' ftantiali pane, reperi n, machar, quod dicitur craftinum: ut fit fenfus, panem noftrum craftinum (id) eft, futurum,) da nobis hodie." Other ancient verfions use words, which anfwer to craftinus, or futurus. XIII. 29. From the north. Boppa: which is the Doric dialect. XIV. 13. When thou makeft a feast, call the poor, &c. Plato, Phædr. p. 233.. Καὶ μὲν δὴ ἐν ταῖς ἰδίαις δαπάναις 3 τις φίλες ἄξιον παρακαλεῖν, ἀλλὰ τὰς προσαιτώντας, καὶ τὰς δεομένες πλησ μονῆς. Pliny, Lib. IX. Epift. 30. ad Geminium. "Volo enim eum, qui fit verè liberalis, tribuere patriæ, propinquis, adfinibus, amicis,-fed amicis dico pauperibus: non ut ifti, qui iis potiffimum donant, qui donare maxime poffunt. Hos ego vifcatis hamatifque muneribus, non fua promere puto, fed aliena corripere. Sunt ingenio fimili, qui quod huic donant, auferunt illi; famamque liberalitatis avaritiâ petunt, &c." The world is feldom found averfe to give, where giving is convertible into gain. Martial, Lib. VI. Epigr. LXIII. 5. Munera magna tamen mifit, fed mifit in hamo: Luke XIV. 15. *Os Payetas. Qui manducabit. "Poteft accipi, qui manducat, &c." Erafmus. "Erasmus was deceived, when he denieth Payspas to be used in the future; and in the fame place he holdeth that φάγομαι, πίομαι, be prefent, not future; whereas they are future only, and not prefent." Laur. Humphrey. See Strype's Life of Parker, Append. p. 142. Ver. 23. Compel them :—áváyxaσov. Βιαζεθαι, Βίαζεθαι, a word rather ftronger than αναγκάζεθαι, is thus ufed, in the moral fenfe of Compulfion, twice by Jofephus, at the beginning of his Antiquities. XXIII. 15. Nothing worthy of death is done unto bim. The old interpreters agree with our translation, and Grotius and Whitby approve that fenfe. Yet it should seem more natural to render it, "I have found no fault, and behold (in the opinion of Herod alfo) nothing worthy of death hath been done by him:” Ἐσὶ πεπραγμένον αυτῷ. XXIV. II. Εφάνησαν-τὰ ῥήματα. It is a general rule, that neuters plural govern verbs fingular. But there are exceptions, as in this paffage before us; Mat. VI. 26. V. 13. XIII. 12. John X. 8. X. 21. Mark Revel. XXI. 4. Genefis XLVIII. 6. in the LXX. and Zechariah So in Homer, Il. T. 29. - μή σοι ταῦτα μετὰ φρεσί σῇσι μελόντων. XXIV. 18. Art thou only a ftranger, &c. Thus Cicero, pro Milone, 12. An vos foli ignoratis, vos hofpites in hac urbe verfamini? veftræ peregrinantur aures, neque in hoc pervagato civitatis fermone verfantur? VOL. I. Dd JOHN JOHN I. 1. The word was God. Θεὶς ἦν ὁ Λόγος. It is difficult to tranflate this, because our language doth not diftinguifh between Θεός, and ὁ Θεὸς. The differencebetween them is obferved by Origen, Clemens Alexandrinus, and others. This text Julian had in view, when he faid, "Neither Paul, nor Matthew, nor Luke, nor Mark prefumed to call Chrift God; but only honest JOHN.” Τὸν γὰρ Ιησέν τε Πᾶυλος ἐτολμησεν ἐιπεῖν Θεὸν, ἔτε Ματθαῖος, ἔτε Αγκᾶς, ἔτε Μάρκος,—ἀλλ ̓ ὁ χρησίς 'Iwavens. This fhews the injudiciousness of those Socinians, who would change the place, and read, Θεῖ ἦν ὁ λόγος. Ver. 3. All things were made by him.—di autš. That denotes not the firft, but the fecond and fubordinate caufe, is the obfervation of Origen, Eufebius, and others. Ver. 16. Χάριν άντι χάριτος. "So Theognis-avt' av avías. Calamities upon calamities;" fays Blackwell, p. 27. He mistakes Theognis, in whom avri means instead of. There is in the words of that poet an unexpected turn, which the Grecks call por δοκήτε, δοκήτε, and a fort of witticifm. σε O, Jupiter, fays he, thou haft given me evils enow: give me fome good, by way of compenfation. Do not beftow upon me, in lieu of forrows-forrows again.” ̓Αλλὰ Ζεῦ τέλεσίν μοι Ολύμπιε καίριον ἐυχὴν, Theogn. Ver. 341 JOHN I. Ver. 4. At a certain Seafon. Κατὰ καιρίν. That is, once a year, fays Tertullian, p. 258. XVI. 13. He, the fpirit of truth. Ἐκεῖνος τὸ Πνεῦμα. Ἐκεῖνος fhews that Πνεῦμα is a perfon, not an attribute: and the construction is like that, which the grammarians call κατὰ τὸ σημαινόμενον, of which many writers have given many examples. I fhall produce a few, which I have not borrowed from the remarks of others: Jofephus, I. p. 137. Ed. Haverc. Μεταξὺ δὲ αὐτῆς καὶ τῆς τραπέζης, ἔνδον, Θυμιατήριου, ξύλινον μὲν, ἐξ δ' καὶ τὰ πρότερα ἦν σκέυη. |