Ver. 39. οὔπω γὰρ ἦν Πνεῦμα ἅγιον, ὅτι ὁ Ἰησᾶς οὐδέπω édoğáσ0ŋ.—For the Holy Ghost was not yet given; because that Jesus was not yet glorified. R. For the Holy Ghost was not yet; because neither was Jesus yet glorified. The translators of course supplied Sidóμevov, which is defended by Scholefield (on Middleton, p. 342), who compares Acts xxix. 2, aλx' ¿dè el IIveûμa ἅγιόν ἐστιν, ἠκέσαμεν. If instead of given, from xiv. 16, ἄλλον Παράκλητον δώσει, we prefer sent, from xiv. 26, πέμψει ὁ πατὴρ, and xv. 26, ἐγὼ πέμψω; or come, from xvi. 7, ὁ Παράκλητος οὐκ Neúσeral, the truth will be equally preserved. But to leave it with R., the Holy Ghost was not yet, would risk its being understood by inconsiderate readers, that the Holy Ghost did not yet exist. On this account alone, the translation perhaps is worth re-consideration. Ver. 41. μὴ γὰρ ἐκ τῆς Γαλιλαίας ὁ Χριστὸς ἔρχεται.—Shall Christ come out of Galilee? R. Doth the Christ then come out of Galilee? Scholefield, What, doth Christ come? The translators no doubt wrote shall, having regard to the peculiar force of eρxeraι when used for the Advent; it is more than a present, scarcely to be made a full future. What, is the Christ to come out of Galilee? Ver. 44. áλλà.-But. R. Nevertheless; almost more than is needed. Ver. 47. μὴ καὶ ὑμεῖς πεπλάνησθε.—Are ye also deceived? R. Also. Should it not be, Have ye also been led astray? So ver. 12, πλανᾷ τὸν ὄχλον might better perhaps be rendered, he causeth the people to err. This phrase, so frequent in A. V. of the prophetical books, is uniformly Tλavâv in the Septuagint. Except in this chapter once, and four times in Matt. xxiv., πλavâv is not found in act. voice in N. T., but its causative sense is better expressed clearly. Ver. 48. μή τις ἐκ τῶν ἀρχόντων ἐπίστευσεν εἰς αὐτὸν, ἢ ἐκ Tŵv papioalov. Have any of the rulers, or of the Pharisees believed on him? R. Hath any of the rulers believed in him, or of the Pharisees? + Ver. 49. ἀλλ' ὁ ὄχλος ὗτος, ὁ μὴ γιγνώσκων τὸν νόμον, ἐπιKaтáρaтоí eiσL.—But this people, who knoweth not the law, are cursed. R. But this multitude, which knoweth not the law, are cursed. In this place, the substitution of multitude for people, elsewhere often immaterial, is quite needful, lest people should be mistaken for nation. + Ver. 51. μὴ ὁ νόμος ἡμῶν κρίνει τὸν ἄνθρωπον, ἐὰν μὴ ἀκέσῃ παρ' αὐτῷ πρότερον.—Doth our law judge any man before it hear him? R. Doth our law judge a man except it first hear from him? This is surely expressed with some awkwardness, and it does not, better than A. V., give the Tòv aveρwπov, which clearly has its meaning, whether xpivóμevov is to be supplied or not. Ver. 52. ἐρεύνησον καὶ ἴδε, ὅτι προφήτης ἐκ τῆς Γαλιλαίας оŮк EYŃуEρтaι.—Search and look, for out of Galilee ariseth no prophet. R. Search and see that out of Galilee ariseth no prophet. The force of or is properly given, as expressing what they were to search for. It seems almost certain that the true reading must have been ὁ προφήτης, and then ἐγήγερται will have its proper force as a perfect. + Ver. 53. R. Appends a marginal note here, stating that vii. 53 -viii. 11, "is wanting in the best ancient manuscripts." But is it quite safe, according to the principle upon which the revision is avowedly carried out, to insinuate in this way a doubt as to a passage always received into the body of the Authorized Version? The note surely should have been omitted, or the question as to the genuineness of the passage should have been fully entered into. CHAPTER VIII. Ver. 1. 'Inoês dè èπоρéven.-Jesus went. R. But Jesus went. This Scholefield notices, as connecting this verse with the previous chapter. + Ver. 2. pops. Early in the morning. R. Also. More simply perhaps at day-break. Ver. 3. aysoi. Brought unto him. R. Bring unto him. + Ver. 5. où v tí λéyeis.—But what sayest thou? R. What then sayest thou? Render, What therefore sayest thou? Ver. 6. As though he heard them not. R. omits what is clearly a note carried into the text. + Ver. 7. os dè éπéμevov épwtŵvtes aŮTÒv.—So when they continued asking him. R. But when they continued asking him. The construction of eπep. with a participle here, and Acts xii. 16, étéμeve kρέwv, has authority from Pl. Meno. 93. + Ver. 7. Tov Xilov.- A stone. R. The stone. Middleton ingeniously adduces the use of the article in proof of the genuineness of this questioned passage. It may be doubted whether πР. тоν M. B., first throw the stone, is for throw the first stone (Deut. xvii. 7); or more simply his stone, that is the stone each had ready. + Ver. 9. οἱ δὲ ἀκέσαντες, καὶ ὑπὸ τῆς συνειδήσεως ἐλεγχό μενοι, ἐξήρχοντο εἷς καθ' εἷς, ἀρξάμενοι ἀπὸ τῶν πρεσβυτέρων ἕως Twv éσxáτwv.-And they which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last. R. But they haviny heard it, and being convicted by their conscience, went out one by one, beginning at the elders, even unto the last. Oi dè àκ. aor., but they upon hearing it, Enpx. is imperf. began to go out, eis κal' eis. Dobree Advers. ii. 568, adopts the old conjecture, eis, ka0' eis, which would seem much better, both here and Mark xiv. 19; but then it would fail us, Rom. xii. 5, ó dè кaľ eis; it had better, therefore, be left as an anomalous construction. 'Απὸ τῶν πρεσβ. R. Beginning at the elders, with reference, it would seem, to the Scribes and Pharisees, ver. 3, but the comparative of Tρeo Búтepot is commonly used, rather than the superlative. Cf. Elmsley, Med. 67. Ver. 10. ¿dels σe KaтÉKρivev ;—Hath no man condemned thee? R. Did no man condemn thee? But KaтÉKρivev may just as well, rather better, be the aorist, and not the imperfect. Ver. 12. év Tŷ σкотía.—In darkness. R. In the darkness needless; as it would be to translate ǹ μeonμßpía the mid-day, rather than mid-day, in any case. Ver. 13. où Teρì σeavтoû μapтvρeîs.-Thou bearest record of thyself. R. Thou art bearing witness of thyself. Witness is, perhaps, an improvement upon record; but the other change seems unnecessary, or, at any rate, should have been changed also, ver. 14, into I am bearing witness. Ver. 14. ouk oldaтe.-Ye cannot tell. R. Ye know not, as of course it should be, in contrast with eye oida, just before. + Ver. 16. Kaì càv xpìvw dè èyà.—And yet if I judge. R. Yea, and if I judge. Ver. 17. Kaì èv To vóμw de-It is also written. R. Moreover it is written. It would be difficult to say in what respect the sense of κai Sè is better put in either case by R. = Ver. 19. οὔτε ἐμὲ οἴδατε, οὔτε τὸν Πατέρα μου· εἰ ἐμὲ ᾔδειτε, καὶ τὸν Πατέρα με ἤδειτε ἄν.—Ye neither know me, nor my Father; if ye had known me, ye should have known my Father also. R. Ye know neither me, nor my Father; if ye knew me, ye would know my Father also. So the antithesis of the Saviour's words is correctly given, and the force of the peculiar tense deɩte. It might even, perhaps, be more clear to say, if ye did know. + Ver. 20. Sisáoкwv.-As he taught. R. As he was teaching. As, perhaps, R. had better have been, vii. 28. + Ver. 21.év T ȧμapтía vμôv.-In your sins. R. In your sin. But is the singular purposely used here, or is not the same as ev Taîs apaρríais, ver. 24? To render it sin would seem to imply some specific sin, which can scarcely be the case. If so, it would rather be apaρтnμатi. If the singular must be expressed, it should rather be sinfulness. This use of ȧpapría is very strong, Rom. v. Cf. especially verses 13, 14, Tŷ åμapría, followed by åpaρría. See also 1 John iii. 4, 5. Ver. 24. éàv yàp μǹ TIOTEVONTE.—For if ye believe not. R. For except ye believe. + Ver. 25. τὴν ἀρχὴν ὅ τι καὶ λαλῶ ὑμῖν.—Even the same that I said unto you from the beginning. R. That which I also say unto you from the beginning. This does not seem in any way to make this questionable sentence clearer: Tv apxu can scarcely be rendered from the beginning; is it not used adverbially at first? For the neuter T, 1 John iii. 2, ovπw ¿paveρúðŋ тí éoάuela has been compared. The present aλ for the past has little difficulty. Perhaps, after all, we may consider the idiomatic τὴν ἀρχὴν to be used, as πάλαι so frequently is, with a present, ex. gr. Pers. 293, σiyŵ máλai dúoTηvos. Had the sentence run ὅ τι καὶ πάλαι λαλῶ ὑμῖν it would have meant much what it does mean-That which I am also telling you this long while. = Ver. 26. κἀγὼ ἃ ἤκεσα παρ' αὐτό, ταῦτα λέγω εἰς τὸν Kóσμov.—And I speak to the world those things which I have heard of him. R. And the things which I heard from him, these speak I unto the world. The order of words in the original more closely observed only; but Tap' autê is much better from than of him. + Ver. 27. Ti avтoîs exeyev.-That he spake unto them. R. Also. Why not, That he was speaking unto them. Ver. 28. orav iwonтe.-When ye have lifted up. R. Also. Rather, Whenever ye shall have lifted up. Ver. 28. ἀλλὰ, καθὼς ἐδίδαξέ με ὁ Πατήρ. But as my Father hath taught me. R. But even as my Father taught me. + Ver. 29. τà åρeσTà ȧUT.—These things that please him. R. Those things that are pleasing to him. + Ver. 31. πρὸς τῆς πεπιστευκότας αὐτῷ Ιεδαίες. Το those Jews who believed on him. R. To those Jews which had believed him. Marks the perf. part. and the dat. case instead of eis after πιστεύω. + Ver. 33. καὶ οὐδενὶ δεδελεύκαμεν πώποτε πῶς σὺ λέγεις· ὅτι EXεúbeρoι yevýσeobe;-And were never in bondage to any man; how sayest thou, Ye shall be made free? R. And have never been in bondage to any man; how sayest thou, Ye shall be made free? The perf. Sede. correct; but to render exeú0. yevno., Ye shall be made free, leads to the conclusion that the same word is used as ver. 32, éxevleρwoel, which is rightly given, shall make you free. Read, And to no man have we been in bondage at any time; how dost thou say, Ye shall become free? This change is made in R., chap. ix. 34. Ver. 34. πᾶς ὁ ποιῶν τὴν ἁμαρτίαν δῆλός ἐστι τῆς ἁμαρτίας. -Whosoever committeth sin is the servant of sin. R. Every one that committeth sin is the bondman of sin. Bondman, of course, answers better to the Séw from which 88λos comes, and bondage was used, ver. 33. Trench notices dos as opposed to eλeú@epos, Rev. xiii. 16. His remarks upon this and its kindred words are well worth attention-Synonyms, N. T., p. 34. + Ver. 37. ἀλλὰ ζητεῖτέ με ἀποκτεῖναι, ὅτι ὁ λόγος ὁ ἐμὸς ἐ Xwpeî ev vμîv.—But ye seek to kill me, because my word hath no place in you. R. Nevertheless ye seek to kill me, because my word gaineth no ground among you. a. .-rather-and yet ye are seeking to kill me. Neither hath place, nor gaineth ground, seems to satisfy χωρεῖ. It may be inferred from pref. ix that their phrase scarcely was acceptable to the revisers themselves. The word is elsewhere used in N. T. with very doubtful meaning. Cf. Matt. xix. 11; and 2 Cor. vii. 2. + Ver. 38. Kai vμeîs ovv.-And ye. R. And ye likewise. Ver. 40. ὃς τὴν ἀλήθειαν ὑμῖν λελαληκα, ἣν ἤκεσα παρὰ Tỡ e≈.—That hath told you the truth, which I have heard of God. R. That hath spoken unto you the truth, which I heard from God. + Ver. 41. Tà épya.-The deeds. R. The works. Cf. vi. 27. + Ver. 42. kai кw.-Аnd came. R. And am come. + Ver. 42. ἐδὲ γὰρ ἀπ ̓ ἐμαυτῇ ἐλήλυθα.—Neither came I of myself. R. For neither am I come of myself. The force of de is not given, and though λula may be rendered I am come, here it would be confused with the preceding new. For not even of myself have I come, but He sent me. Ver. 44. 0ÉNETE πoleîv.—Ye will do. R. Ye love to do. This seems far too strong Ye desire to do. Ver. 44. ἐν τῇ ἀληθείᾳ οὐχ ἕστηκεν ὅτι οὐκ ἔστιν ἀλήθεια ev auT.-And abode not in the truth. R. And standeth not in the truth. The translators slipped both the meaning and tense of the verb. But certainly R. does not express well such a phrase. Cf. Acts xxvi., čσтηkа μаρтνρóμеvоs, to render that in like manner, I stand testifying, would scarcely do. There A. V. has continue, which might do very well here; or even abideth would not be so objectionable. Render, He is not settled in the truth, for truth is not in him. Ver. 44. ὅταν λαλῇ τὸ ψεῦδος, ἐκ τῶν ἰδίων λαλεῖ· ὅτι ψεύστης ἐστὶ, καὶ ὁ πατὴρ αὐτε.When he speaketh of a lie, he speaketh of his own; for he is a liar, and the father of it. R. retains this, only changing for into because, and of it into thereof. Among the numerous alterations suggested by R., it seems very strange that this passage should have been left unaltered. There can hardly be a doubt as to the correctness of Middleton's criticism; or that his translation, as somewhat improved by Scholefield, is the true one-When a man speaketh |