This, in my apprehension, conveys a sense different from that of the original, which denotes simply, that, in retiring, he took care not to be observed by them. The Sy. version is very close, and appears to me to imply no more. The Vul. which says, abiit et abscondit se ab eis, seems to have misled most of the modern interpreters. Cas. has hit the meaning better. Discessit et eis sese subduxit.

40. Blunted their understanding, enwgwxev тny autwv nagdiar. Diss. IV. § 22, 23, 24.

42. Several, Toro. E. T. Many. The Gr. word is of greater latitude than the Eng and answers more exactly to the Fr. plusieurs, which, by translators from that language, is sometimes rendered many, sometimes several, as suits best the subject. Here, as it is only the minority of those in the highest offices that are spoken of, a minority greatly outnumbered by the opposite party, they can hardly be supposed very numerous.

44. He who believeth on me, it is not on me he believeth; that is, not only on me. The expression is similar to that in Mr. ix. 37. Whosoever shall receive me, receiveth not me.

explained in the same manner.

Both are

A considerable

47. But do not observe them, xal μŋ misɛvoŋ. number of MSS. amongst which are the Al. and the Cam. read Quλagn; to which agree not only the Vul. which says, et non custodierit, but both the Sy. Cop. Arm. Eth. Ara. and Sax. versions, together with the paraphrase of Nonnus:

Και μη ασύλητοιο νου σφρηγίδα φυλαξη.

τι

49. What I should enjoin, and what I should teach, vi einw και τι λαλήσω. E. T. What I should say, and what I should speak. These phrases convey to us no conceivable difference of meaning. If no difference of signification had been intended by the words of the original, the 7 would not have been repeated before the second verb. The repetition evidently implies, that the subject of the one is not the subject of the other. E frequently means to command, to enjoin, and aλ to teach, to instruct by discourse. When these are thus conjoined, as things related, but not synonymous, they serve to ascertain the meaning of each other; the former regarding the precepts of his religion, the latter its principles.

CHAPTER XIII.

E. T. Supper

Cas.

He

2. While they were at supper, deityɣ Yevoμev8. being ended. Vul. Er. Zu. Cæna factâ Be. Peractâ. Parata. The two first ways of rendering the words in La. ex. press too much; the last, too little. That supper was ended, is inconsistent with what follows in the chapter; and if it was only prepared, it would not have been said, verse 4th, he arose from supper. Maldonat's solution hardly requires refutation. affirms, that our Lord that night ate three suppers with his disciples; the paschal supper, their ordinary supper, and the eucharistical supper; if this last might be called a supper. Hence, we find them still eating together, after we had been told, that supper was ended. In defence of the way wherein the words are rendered in the Vul. he argues thus: The Evangelist says, not DEITY DIVOREVY, cum cœna fieret, using the present participle, but YEVOμevy, cum cœna jam facta esset, using the participle of the aorist. To this, it sufficeth to reply, that the sacred writers use the participle yeμe indiscriminately, for both purposes, but much oftener to express the present, or rather the imperfect, than the past. Thus, when γενομένης is joined with πρωίας, οψίας, ήμέρας, or any term denoting a precise portion of time, it invariably signifies that the period denoted by the noun was begun, not ended. Mr. says, vi. 2. γενόμενα σαββατο ήρξατο εν τη συναγωγη διδασκειν. Ι should be glad to know of a single interpreter who renders these words-When Sabbath was ended, he taught in the synagogue. The words sabbato facto, in the Vul. denote no more here, in the judgment of all expositors, than when Sabbath was come. Our Lord says, Mt. xiii. 21. γενομένης θλίψεως δια τον λόγον, ευθυς σκαν Jariera. Is it whilst the persecution rages, or when it is over, that men are tempted by it to apostatize? I shall add but one other example, from Mt. xxvi. 6, &c. Int8 yevour E Brozvia Ev οικία Σίμωνος προσήλθεν αυτω γυνη, κ. τ. έ. Was it after Jesus had been in Simon's house in Bethany, that the woman anointed him with the precious balsam, or when he was there? The Vul. says expressly, cum Jesus esset in domo Simonis. I should not have brought so many examples in so clear a case, were it not to

demonstrate, what even critics can forget, how unsafe it is to depend on general rules, without recurring to use, wherever the recourse is practicable.

4. Mantle, iuaria. E. T. Garments. Iuario properly signifies the upper garment, the mantle; and iuaria, garments, or clothes in general. Diss. VIII. P. III. § 1, 2, 3. Yet the plural is sometimes used for the singular, and means no more than mantle, as Mt. xxiv. 18. xxvi. 65. xxvii. 35. ch. xix. 23.

10. He who hath been bathing, needeth only to wash his feet, ὁ λελυμένος 8 χρείαν έχει η τες πόδας νίψασθαι. For the distinction between 8 and α, see ch. ix. 7. N. This illustration is borrowed from the custom of the times; according to which, those who had been invited to a feast, bathed themselves before they went; but, as they walked commonly in sandals, (unless when on a journey), and wore no stockings, it was usual to get their feet washed by the servants of the family, before they laid themselves on the couches. Their feet, which would be soiled by walking, required cleaning, though the rest of their body did not. The great utility, and frequent need, of washing the feet in those countries, has occasioned its being so often mentioned in the N. T. as an evidence of humility, hospitality, and brotherly love.

13. Ye call me The teacher and The master, 'YμEIS ONVEITE ME Ο διδάσκαλος και Ὁ κυριος. E. T. Ye call me master and lord. The article in Gr. prefixed to each appellation, and the nominative case employed where, in common language, it would have been the accusative, give great energy to the expression, and show, that the words are applied to Jesus in a sense entirely peculiar. This is not at all expressed by the words, ye call me master and lord, as though it had been φωνειτε με διδασκαλον και xupio; for so common civility might have led them to call fifty others. But the titles here given, can belong only to one. This remark extends equally to the following verse. For the import of the titles, see Diss. VII. .

23. Was lying close to his breast. Diss. VIII. P. III. § 3—6.

33. My children, Texvia. E. T. Little children. Diminu. tives answer a double purpose. They express either the littleness or fewness, in respect of size and number, of that to which they are applied, or the affection of the speaker. Diss. XII. P.

I. § 19. There can be no doubt, that it is for the last of these purposes that the diminutive is used here. In Gr. when the first is only, or chiefly, intended, the word answering to little children is παιδια, οι παιδαρία, not τεκνία. With us, the possessive pronoun answers better the purpose of expressing tenderness, for we have few diminutives.

34. A new commandment. In popular language, to which the manner of the sacred writers is very much adapted, that may be called a new law which revives an old law that had been in a manner abrogated by universal disuse. Our Lord, by this, warns his disciples against taking for their model, any example of affection wherewith the age could furnish them; or, indeed, any example less than the love which he all along, but especially in his death, manifested for them.

CHAPTER XIV.

1. Believe on God, and believe on me, #15EVETE EIS TOV DEGY, xai εις εμε πιςευετε. E. T. Ye believe in God, believe also in me. The Gr. expression is ambiguous, and is capable of being rendered different ways. The Vul. which has had great influence on the translators in the West, has preferred the latter method, creditis in Deum et in me credite; and, in respect of the sense, is followed by Er. Zu. Cas. and Be. The Sy. has, on the contrary, preferred the former, which seems to be more generally adopted in the East. It was so understood also by Nonnus, who thus expresses the sense: Αλλα Θεω και εμοί πιςεύσατε. This is the sense which the Gr. commentators also put upon the word; and, in this way, Luther interprets them. They are so rendered into Eng. by Dod. Wes. and Wor. The reasons of the preference I have given to this manner, are the following: 1st, In a point which depends entirely on the Gr. idiom, great deference is due to the judgment of those whose native language was Gr. The consent of Gr. commentators, in a question of this kind, is, therefore, of great weight. 2dly, The two clauses are so similarly expressed and linked together by the copulative, that it is, I suspect, unprecedented to make the verb, in one an indicative, and the same verb, repeated in the other, an imperative. The simple and natural way is, to render similarly what is similarly

expressed; nor ought this rule ever to be departed from, unless something absurd or incongruous should follow from the observance of it. This is so far from being the case here, that I remark, 3dly, That, by rendering both in the imperative, the sense is not only good, but apposite. How frequently, in the book of Psalms, are the people of God, in the time of affliction, exhorted to trust in the Lord? Such exhortations, therefore, are not understood to imply a total want of faith in those to whom they are given.

2. I go to prepare a place for you, πορευομαι έτοιμαται τοπον ὑμῖν. Vul. Quia vado parare vobis locum. The Al. Cam, and several other MSS. do, in like manner, introduce the clause with T. The Arm. version also agrees with the Vul. So does the Sax. Nonnus likewise uses this conjunction—ότι προκελευθος όδευσω. But the evidence in favour of the common reading greatly preponderates.

11. Believe, TISEVETE MOI. Vul. Non creditis. This interpretation has doubtless arisen from a different reading. For the ne. gative particle, there is no testimony in confirmation of the Vul. except the Sax. version. The Sy. has not read us, nor is it ne cessary to the sense. I have expressed the import of this pronoun, in interpreting the next clause-u de un, if not on my testimony.

12, 13. Nay, even greater than these he shall do, because I go to my Father, and will do whatsoever ye shall ask in my name και μείζονα τέτων ποίησι· ότι εγω προς τον πατέρα με πορευομαι, και ό, τι αν αιτήσητε εν τω ονόματί με, τατο ποιησω. E. T. And greater

works than these shall he do, because I go unto my Father. And whatsoever ye shall ask in my name, that will I do. This rendering is deficient both in perspicuity and in connection. Yet, except in the pointing, I have made no change on the words of the Evangelist. Our Lord's going to his Father, considered by itself, does not account for their doing greater works than he had done; but when that is considered, along with what immediately follows, that he will then do for them whatever they shall ask, it accounts for it entirely. When the 12th verse is made, as in the Eng. translation, a separate sentence, there is little connec tion, as well as light, in the whole passage. The propriety of reading the words in the manner I have done, has been justly observed by Gro. and others.

13, 14. That the Father may be glorified in the Son, what