23. His mantle, ra iuxria avt8.

Ch. xiii. 4. N. 1

25. Mary, the wife of Cleophas, Magian т8 Kλwña. The Ara. version renders it, Mary, the daughter of Cleophas. The original expression is susceptible of either interpretation. Mt. i. 6. N. I have followed the generality of interpreters, who think that Cleophas here is another name for him called Alpheus. Mt. x. 3.

29. Having fastened it to a twig of hyssop, voowWW REGIDENTES. There must have been some plant in Judea of the lowest class of trees or shrubs, which was either a species of hyssop, or had a strong resemblance to what the Greeks called iσos; inasmuch as the Hellenist Jews always distinguished it by that name. Indeed, the Gr. word, if we may judge from its affinity in sound, is probably derived from the Heb. name a, ezob. It is said of Solomon, 1 Ki. iv. 33. that he spake of trees, from the cedar tree that is in Lebanon, even unto the hyssop that springeth out of the wall. Now, they did not reckon among trees any plants but such as had durable and woody stalks. (See N. on Mt. vi. 30.) That their hyssop was of this kind, is evident, also, from the uses of sprinkling, to which it is, in many cases, appointed by the law to be applied.

30. Yielded up his spirit, wagedwxe To avevμa. Mt. xxvii. 30. N.

40. Which is the Jewish manner of embalming, xatws e005 £51 τοις Ιεδαίοις ενταφιάζειν. Ε. Τ. As the manner of the Jews is to bury. But the proper meaning of the verb vraag is not to bury, but to embalm, or to prepare the body for burial-pollincire, corpus ad sepulturam componere. The Vul. indeed, renders the clause sicut mos est Judæis sepelire, which is the real source of the error in modern translations. Suffice it to observe here, that the verb ενταφιάζειν, and the verbal noun ενταφιασμός, are used in the N. T. only in relation to the embalming of the body of our Lord. The word used for to bury, is invariably aεw. The use followed by the Sep. is entirely similar: evrapiası is to prepare the corpse; Jarruv is to bury. The import of both words, and, consequently, the distinction between them, is exemplified, Gen. 1. 2. 5. In verse 2d, Teoretagev Iwon TOIS TUITIV AUTY τοις ενταφιάσαις ενταφίασαι τον πατέρα αυτ8, και ενετα φιασαν οι ενταφια asaι Tov lapanλ. E. T. Joseph commanded his servants, the physicians, to embalm his father; and the physicians embalmed Israel. Whereas, in verse 5th, Joseph's words to Pharaoh are—' τ

με ώρκισε με, λέγων. Εν τω μνημείω ώ ώρυξα εμαυτώ εν γη Χανααν, εκεί με θάψεις, νυν εν αναβας, θάψω τον πατέρα με. E. T. My father made me swear, saying, “ In my grave which I have digged for (6 me in the land of Canaan, there shalt thou bury me." Now, therefore, let me go up, I pray thee, and bury my father. Here the difference between the two verbs is distinctly marked. The former, To EvTaian, was the work of the physicians, according to the import of the Heb. term, or of the embalmers, according to the Gr.; the latter, To Jan, was the work of Joseph, and the company who attended him: the former was executed in Egypt, the latter in Canaan. Let it be observed further, that the two Gr. words are the translation of two Heb. words, which are never used promiscuously, or mistaken for each other. In this passage, which is the only place wherein the Seventy have used the verb Tada, the Vul. has carefully preserved the distinction. It renders EvTapas, aromatibus condire, and 9xxTew, sepelire. To a judicious Eng. reader, who considers the vast quantity of the most costly aromatics which, the Evangelist tells us, were bestowed by Nicodemus on the body of our Lord, the clause subjoined, as the manner of the Jews is to bury, must have a very strange appearance. The first reflection that would naturally arise in his mind would be, 'If so, surely not one of a 'hundred of the people could afford to be buried.'. Yet certain it is, that no nation was more careful than the Jewish, to bury their dead, though, very probably, not one of a hundred was embalmed. But it had been predicted of our Lord, not only that he should be numbered with transgressors (malefactors), not only that his grave should be appointed with the wicked (which was the case of those who suffered, as criminals, by public jus tice; Nicolai de Sepulchris Hebræorum, Lib. III. Cap. V.); but that he should be joined with the rich in his death; circumstan. ces which, before they happened, it was very improbable, should ever concur in the same person.-L. Cl. and Si, are the only French translators who seem to have been sensible of the proper meaning of radiale. The former says, selon la coutume que les Juifs ont de preparer les corps pour les ensevelir; the latter, comme le pratiquent les Juifs avant que d' ensevelir leurs morts. The late Eng. translations follow implicitly the common version.

CHAPTER XX.

μενον.

stone.

Βλεπει τον λέθον της

1. Saw that the stone had been removed. E. T. Seeth the stone taken away. The import of this Eng. expression is that she was present at the removing of the The Gr. plainly implies that it had been removed before she came; nguvav is not the present but the preter-perfect participle. The Vul. vidit lapidem sublatum, where the word is equivocal, has misled our Interpreters. The La. has not like the Gr. distinct participles for the present and for the past.. None of the Eng. translations I have seen, except the An. Dod. and Hey. have escaped this blunder. None of the Fr. Catholic or protestant, have fallen into it. Lu. in Ger. has avoided it, so has Dio. in Ita.

8. Believed [the report], EISUσE. E. T. Believed. It naturally occurs here to ask what? The active verb believe, in our language, requires, in every case, where it is not manifest fron the preceding words, the addition of the thing believed. Was this, in the present instance, our Lord's resurrection? No: that had not yet been reported to him, or so much as insinuated. Mary Magdalene had affirmed only that the body had been car. ried off, and that she knew not where they had laid it. Besides, we learn, from what immediately follows, that our Lord's first appearance to her (and to her the Evangelist Mr. informs us, xvi. 9. that he appeared first of all) was after the two disciples had left the place. The ellipsis here, therefore, is most naturally supplied by the words the report, to wit, that made by Mary above recited, which had occasioned the visit made at that time to the sepulchre, by the two disciples. The Cam. MS. reads & επιςευσεν. But in this that MS. is singular, not having the support of any MS. or version. Even the La. translation, with which it is accompanied, has no negative particle.

10. To their companions, πę& izvrs. E. T. Unto their own home. The words are capable of either interpretation; but I have, with Dod, adopted the former, as it suits better what is related both by this, and by the other Evangelists; from all of whom we learn that our Lord's disciples spent much of this day together.

17. Lay not hands on me, Mŋ μs anт8. E. T. Touch me not. The verb Tea in the use of the Seventy, denotes not only to touch, but to lay hold on, to cleave to, as in Job, xxxi. 7. Ezek. xli. 6. and other places. The sense here plainly is, ' Do not de⚫tain me at present. The time is precious. Lose not a moment, < therefore, in carrying the joyful tidings of my resurrection to 'my disciples.'

19. Jesus came where the disciples were convened, the doors having been shut for fear of the Jews, και των θυρών κεκλεισμένων, όπως ήταν οι μαθηται συνηγμένοι, δια τον φόβον των Ιεδαίων, ηλθεν ὁ Ιησες. E. T. When the doors were shut, where the disciples were assembled for fear of the Jews, came Jesus. This arrangement does not well in English: if it do not suggest a false meaning, it at least renders the true meaning obscure. The disciples assembled, but surely not for fear of the Jews; for, as they did not intend by violence to oppose violence, if any should be offered them, they could not but know that to assemble themselves would more expose them to danger than any other measure they could take. The plain matter is; they assembled for mutual advice and comfort, and being assembled, the doors were shut for fear of the Jews, as they were well aware of the consequence of being discovered at such a time, in consultation together. On the other hand, the words do not necessarily imply, that, whilst the doors continued shut, our Lord entered miraculously. Kendova is even more literally rendered having been shut, than being shut, or when they were shut; as it is the preterperfect, not the present or imperfect participle. They may have been, therefore, for aught related by the Evangelist, made by miracle to fly open and give him access.

25. Put my finger into the print of the nails, paλw rov dantuRav μ8 HIS TOV TUTOV Twv nλwv. Vul. Mittam digitum meum in locum clavorum. The Al. and four other MSS. have TOTO for TVThe Sy, as well as the Vul. and Sax. follows this reading. The sense is the same.

7559.

15

27. Be not incredulous, but believe, un ywvɣ àπıç®, ahi¤ τις 3 E. T. Be not faithless, but believing. The word faithless is here used in a sense in which it is now obsolete. Both the Gr. words and 5, in this passage, are to be under

stood as merely Hellenistical for credens and non credens, a sense in which they frequently occur in the N. T. See Acts, x. 45. xvi. 1. 1 Cor. vii. 12, 13, 14. 1 Tim. iv. 3. 10. 12. v. 16. vi. 2. In these commonly the meaning has been justly exhibited by interpreters. In rendering Gal. iii. 9. E o Ex TIGING EUROJUYται συν τω πισω Αβρααμ, our translators have been rather unlucky in an expression which, if not improper at the time, was, at least, equivocal, and darkened the sense. So then they which be of faith are blessed with faithful Abraham. The connection here appears more in the sound than in the sense. Properly, They, therefore, who believe, are blessed with Abraham who believed.

30, 31. Many other miracles, &c. Grotius is of opinion that this Gospel concludes with these two verses, and that the following chapter has been afterwards annexed by the church of Ephe. sus, in like manner as the last chapter of the pentateuch, and the last of Josephus have, after the death of the authors, been added by the sanhedrim. His reasons are, 1. The resemblance which this bears to the conclusion of the next chapter, v. 24, 25. 2. The designation of the author there by the 3d person sing. his testimony. 3. The application that is made of the 1st person plur. We know. In regard to the first, it has been justly observed, that, with equal reason, the three last verses of the epistle to the Romans may be accounted spurious. As to the other two, suffice it to observe, that it is not uncommon in the apostle John, to speak of himself either in the 3d person sing. (as in ch. xiii. 23, &c. xviii. 15, 16. xix. 26, 27. 35. xx. 2, &c.) or iu the 1st person plur. (as in ch. i. 14. 16. 1 Jo. i. 1, 2, &c.) This notion of Gro. deserves, therefore, to be rated as merely a mo. dern conjecture opposed to the testimony of all ecclesiastical antiquity, MSS. editions, versions, commentaries, which uniformly attest the last chapter, as much as any other in the book.

CHAPTER XXI.

7. Girt on his upper garment, Tov Eπevdutny die?wouto. E. T. He girt his fishers coat unto him. Ewerduras, agreeably to its etymology from dva, super induo, signifies an upper garment. It occurs in no other place of the N. T.; but, from the use the Seventy have made of it in the Old, there is no reason to confine