raised in them should be expended within them; id. ibid. c. 6. p. 626. a. That these were powers, which were not possessed by his predecessors, is obvious from the control which Cyrenius exercised over Coponius; on the reduction of the tetrarchy of Archelaus, to the province of Syria: id. ibid. c. 1. p. 616. a. c. 2. p. 618. g. seq. The powers with which Pilate was vested thus appear to have differed in nothing from those possessed by Vitellius; but that they were exercised in a more limited tract of country, and in subordination to the President of Syria. The difference between their authority was analogous to that which is recognised, among us, between a Governor and Governor General.

Ibid. 1. 17. In conveying the sense which is expressed in the text, the Hebrew is limited to the terms 7 and ; the difference between which is nearly analogous to that between the words, multitude and crowd, in English. The latter signifying properly a sudden and tumultuous meeting; a preference was obviously due to the former, as expressing the multitudes, with which our Lord was usually attended: vid. Matt. v. 1. xiv. 5. xxi. 46. Mark, v. 21. 24. xii. 37. &c. In this sense the term used by Daniel is of frequent recurrence in Scripture: vid. Is. liii. 11. conf. xlvii. 13. Deut. vii. 7. x. 22. 1 Kings, iii. 8. 9. Esth. v. 11. Prov. xiv. 28.

P. 251. 1. 5. See n. on p. 204. I. 3.

Ibid. 1. 11. Vid. ibid.

P. 252. 1. 14. On the extent of our Lord's ministry, as determined by the time of his baptism and crucifixion: see n. on p. 221. 1. 8. p. 239. l. 4. As comprised between A. D. 27 and A. D. 34 it consisted precisely of seven years; the prediction being thus fulfilled to the letter, respecting "the strengthening of the covenant with a multitude, for one septenary."

The distinction between the public and private ministry is decidedly marked, not merely by the time of John's imprisonment; but that of Jesus's identifying himself, as the Messiah, by confirming his doctrine with miracles; Matt. iv. 12. 13. 17. 23. Euseb. Dem. Evan. lib. viii. p. 400. b. c. Where this distinc

tion is overlooked, the account of the Evangelists is involved in
inexplicable contradiction and confusion: vid. Petav. annot. in
Epiphan. vol. ii. p. 207. c. Massuet. diss. præv. in Iren. §. 72.
p. cxxxviii. By this test, not only Satan undertook to prove his
mission, Matt. ib. 3. seq.; but John was led to acknowledge it,
Matt. xi. 2—6. Previously to his giving this proof of it, he had
made proselytes to his doctrine; but they did not believe on him,
until he had thus "manifested his glory;" John, ii. 11.23. iv. 43. &c.
The distinction between the private and public ministry of our
Lord being thus admitted; the length of the latter is determined
by the number of Passovers in which he gave this divine proof of
his mission, at Jerusalem. These festivals were reduced to three,
by the ancients, among whom were Irenæus, Origen, and Epi-
phanius; but have been extended to five by some of the moderns,
among whom are Scaliger and Newton. According to the more
generally received opinion, they are supposed to have been four;
in which view, Eusebius is followed by Petavius, Ussher and
Prideaux. The first of them is accordingly identified in John,
ii. 13: the second, ibid. v. 1: the third, ibid. vi. 4: the fourth,
ibid. xii. 12. xiii. 1. xviii. 28: vid. Genev. Annot. in Petav.
Rat. Temp. p. [lxxvi.] As they were generally marked by the
display of miraculous power: vid. iv. 45. comp. ib. ii. 13. 23. v.
1. 9. vi. 4. 14. xii. 12. 17. 18;-the first was particularly dis-
tinguished by our Lord's purification of the Temple from the
profane traffic which defiled it, ibid. ii. 13. 14. 15; and the
last by his public entry into Jerusalem, amid the hosannas of
the multitude: ibid. xii. 12. 13—16. The number of Passovers
thus determined, receives confirmation from Daniel: vid. Euseb.
ut supr. p. 400. b.: and seems to derive support from our Lord's
declaration, Luke, iv. 25. comp. Lightf. vol. xii. p. 70. seq.
As the introduction of a fifth Passover argues a deficiency in the
enumeration of St. John; who apparently undertook to deter-
mine the length of our Lord's ministry by the succession of those
festivals: little hesitation can be felt in excluding it from the
public ministry of our Lord, as irreconcilable with the views of
the Evangelist.

The length of the public ministry being ascertained, that of the
private is necessarily determined; as consisting of the antecedent

period, from the time of our Lord's baptism. The difference of character, by which they were marked, is apparent in the practical effect, by which it was attended; John. vii. 40. 41. In the antecedent part, it differed in nothing from St. John's ministry; with which it agreed in partaking of its preparatory nature; ibid. i. 19. 20. 25. 31. The Baptist and our Lord were, in fact, equally received as prophets, ibid. i. 21. vi. 14; and equally admitted proselytes by baptism; ibid. iv. 1. 2. But John worked no miracle, ibid. x. 41, by which our Lord was recognized, ibid. ii. 11. vi. 14. 15, and by which the line of demarcation was drawn between the private and public ministry, ibid. ii. 23. iv. 45,-between the reception of Jesus, as a prophet, and as the Messiah; ibid. vii. 40. 41. In a word, the distinction is admitted, from the first miracle which our Lord was induced to perform; and it explains the terms in which he expressed himself, on the occasion of working it; ibid. ii. 3. 4. As exhibited in a private house, and for the conviction merely of his disciples, it partook of the character of the earlier part of the ministry, during which it was wrought, ibid. 1. 11: it was, notwithstanding, preceded by a declaration, that "the hour was not yet come" for publicly shewing forth, or "manifesting his glory." Ibid. 4. 11. conf. 13. 23.

P. 253. 1. 6. The term "yn, which the prophet employs, signifies properly the half of a whole which is divided into two parts: vid. Exod. xxv. 26. 1 Kings, x. 7. On regarding the last week of the seventy, as the whole which was thus parted, the term may be applied to an event which commenced in the midst of it, but cannot with any propriety, be applied to one which occurred at the end of it. Yet such virtually is the manner in which it is applied by those, who derive authority from it, for referring the crucifixion to the close of the last week of the seventy see Lightf. works, vol. xi. p. 54. a. Prideaux, indeed, to evade this objection, supposes that "our Saviour caused the oblations and sacrifices of the temple to cease, first, by his preaching the Gospel which was to supersede them, and lastly by that great sacrifice of the cross, whereby they were all absolutely and finally extinguished for ever." Connex. vol. ii. p. 421. The manner in which the antecedent part of this exposition is

put sufficiently proves it to be inapplicable to the subject; the original objection consequently returns in the subsequent part, as referring that to the end of the week, which is declared to have preceded it.

The versions, ancient and modern, are generally opposed to such a view of the passage. In the Greek Vulgate accordingly it is rendered; καὶ ἐν τῷ ἡμίσει τῆς ἑβδομάδος : as likewise in the Latin, with the same sense; et in dimidio hebdomadis:' and the Syriac also, as I read it, o, o, et dimidium hebdomadæ.' With a slight deflection of the sense, Cranmer's Bible reads, and when the weeke is half gone :' the Spanish of the Jews, coinciding with our English version; y medio de la semana;' as also the German of Luther; und mitten in der Woche.' De Valera translates more literally; 'la mitad de la semana;' as likewise the Italian of Diodati, e nella metà della settimana;' the French of the Protestant Church, et à moitié de cette semaine.' Of these versions, as the more literal gives no determinate sense; since it is equally applicable to the first or last "half," and consequently consecutively to the whole; and as it cannot express the end of the week, which the exposition of those who follow the literal rendering requires it is probably safest, to take the term in the sense of the halving, or “middle,” in which it appears to have been understood by our translators.

P. 253. 1. 14. Joseph. Antiq. lib. xviii. c. 4. p. 621. e. Bell. Jud. lib. ii. c. 14. p. 789. g. The word Corban was used as a general term, signifying any thing divine which was offered: Esgers. in Maimon. de Sicl. c. 2. p. 46. It was thence employed to signify the chamber, or chambers, in the Temple, where the coffers containing the shekels were reposited. Id. ibid. p. 58. The statement of the historian, in declaring that it was seized by Pilate, may be understood, as extending to the whole of the specie preserved in the treasury.

Ibid. 1. 19. Maimon. uti supr. c. 4. §. 8. p. 120. et Esger. annot. p. 140. comp. supr. n. in p. 249. 1. 8.

Ibid. 1. 24. Maimonides, after having described the manner in which the shekels, when collected, were deposited in a chamber of the temple, de Sicl. c. 2. §. 4. p. 36; gives the following

תרומת הלשכה וגו' ; account of the use to which they were applied

"Quid fit cum oblatione conclavis? Sumunt inde sacrificia singulis diebus offerenda, et addititia, et omnes oblationes cœtús, eorumque libamina; et sal, quo cunctas oblationes saliunt; atque etiam ligna tum, quum non allata sint ligna, et non nisi per nummos comparari possint; et suffitum, cum mercede illorum, qui suffitum parant; et panes facierum, cum mercede ejus, qui panes facierum facit; et manipulum; et duos panes; et vaccam rufam; et hircum emittendum, eum linguâ coccineâ, quam ligant inter cornua ejus : hæc omnia veniunt ex oblatione conclavis." Id. ibid. c. 4. §. 1. p. 115. conf. Esgers. Annot. p. 122. seq. The fund having been seized, from which the templeservice was supplied with these necessaries; "the oblation and sacrifice" must have been suspended.

P. 254. 1. 5. Seld. d. Synedr. lib. ii. c. 15. §. 10. p. 387. Lightf. vol. xi. p. 309. b.

Ibid. 1. 9. The date and circumstances of the abdication of the Sanhedrim, are thus described by Selden: "Migrationis autem ex conclavi illo, seu Liskath hagazith,' in Tabernas, seu primæ, tempus collocant sub annum ante excidium Templi Secundi quadragesimum. Gemara Babylonia, a niw oʻya¬k. 'Quadraginta annis ante excidium Templi, migravit Synedrium et sedes sibi posuit in Tabernis.' Alibi idem, `

.מ שנה וגו'

`лn. 'Quadra

ginta annis antequam templum excisum est, migravit Synedrium et sedes sibi posuit in Tabernis.' Unde et Moses Cotzensis, 'Quadraginta annis ante excidium Templi secundi migravit Synedrium è loco suo.' Templi autem excidium illud ad annum attinet Vespasiani secundum, qui Christi septuagesimo respondet, et Augustum mensem. Sub annum igitur Christi trigesimum, fiebat hæc migratio prima." Seld. uti supr. §. 8. p. 382. Conf. Light. uti supr. p. 312.

Ibid. 1. 26. It does not appear from the tradition of the Talmudists, at what time of the year the abdication of the Sanhedrim took place. It is, however, obvious, that the year 40, preceding the destruction of the temple, in which it occurred, extended from Tisri 1st, A. D. 30 to Tisri 1st, A. D. 31. Between these dates precisely, the middle year of the last week of the seventy was included; the seven years of which it consisted having extended from Tisri 1st, A. D. 27. to Tisri 1st, A. D. 34.