as of these cities, so there are remains which may be keep close in shore, when they started in the direc-
those of these two small towns of Galilee. Beth- tion of Capernaum and Bethsaida. It rose into a
saida, which, as its name implies, was a fishing vil-gale about an hour after they had started, when they
lage, must have been on a part of the shore suited could no longer gain the lee of the hills; but were
to the calling of fishermen. This is the case with driven back into the open sea which rose against
the whole extent of shore from Magdala to Khan them,-for it was blowing from the land of Genne-
el-Minyeh, which is a gravelly shelving beach; north saret,-and rose higher as they came nearer to
of that, the shore is more rugged and stony; until that open plain.
at Tell Hûm, it is strewn with large stones and

The distance in a direct line from Bethsaida to boulders. It is therefore possible that the mounds the desert place where the miracle was wrought of rubbish near Khan el-Minyeh point to the site of may be about six miles, which might have been Bethsaida, and that Chorazin, the probable meaning done by the disciples in an hour or two in smooth Relandi of which is, 'rough or rugged places', may water, according to the size of the boat. They have been at Tell Hûm.

Pal. i. 721.

This is far more likely than that Bir-Keräzeh on the hills

not far from Yubb Yusuf, should mark that spot. For we
cannot be too cautious in accepting names of places in the
Holy Land that are not well authenticated. Names of places

are, with other rubbish offered to travellers in that land, ar-
ticles of a profitable trade.

In this case the towns oftenest visited by our SA-
VIOUR during His daily walks along the shore of the
lake, would all lie within five or six miles; that is,
Capernaum one and a half mile from Magdala ;
Bethsaida at the same distance from Capernaum;
and Chorazin two or three miles farther.

had now been rowing about seven or eight hours, during which they only made three or four miles; and found themselves nearly opposite their home, but in the middle of the lake, in a dark night (for Easter was nigh at hand, and there was as yet no moon,) and buffeted by the waves when the SAVIOUR appeared to them. Well might they wish to take Him on board, and once more to feel safe in His keeping.

Ver. 22.

-xs-"the people," A. V.; "the multitude," R. V.-better.

--when-saw," A. V.; "having seen,"

But

I came to this conclusion for myself, after having spent on that shore a whole day, during which I R. V.-right. walked attentively from Magdala to Tell Hûm and Here is best rendered by the past. back, reading at the same time, this sixth chapter there is apparently a strange ávaxóλovtov in R. V. of S. John, and the parallel passages in the other between ver. 22 and 24: "The multitude-having Gospels. seen," "when the multitude therefore saw," &c. When we left Safed on the 17th of April, it This is avoided in the A. V., "when the peopleblew a gentle breeze from the west; but by the time saw," "when the people therefore saw," &c., in we reached the land of Gennesaret after sunset, the which ver. 24 resumes ver. 22, broken off by the breeze had risen into a high wind, and when we incident prop. of ver. 23. Although idov without a came to Magdala we found it all but impossible to complement may do in Greek, with Te our elev after pitch the tent because of the gale. As the night was it, R. V. does not read so well as A. V. Of all the quite dark, I could not see the lake; I could only Old Versions the Slav. alone agrees with R. V. in hear the rushing noise of the waves, though they rendering av by the past part.; all the others, rose from the land; and so boisterous was the except Georg. that render tv by understood,' weather that I did not fall asleep until the wind agree so far with A. V. as to render it by the past abated towards dawn. When I rose at six o'clock indicative without when.' Nonnus is still more the lake was more tranquil, and the sky overcast explicit, and adds őre,1 and lowering. From a height above Magdala, however, I could distinctly notice that under the lee of the hills that rise abruptly from the lake north of the land of Gennesaret, the water was nearly smooth; while at some distance from that shore, and along the flat beach of the open plain of Gennesaret the surface of the lake was still rough. That led me to think that the wind had not yet risen so high as to induce the disciples to

ἀλλ' ὅτε

1

λαὸς ἐϋκροκάλοιο πέρην αὐτώπιδος ἅλμης
ἱστάμενος σκοπίαζεν ὅτι ζαθέῃ παρὰ λίμνῃ
ἰκμαλέης οὐκ ἦσαν ἱμασσομένης πέλας ἀκτῆς
στοιχάδες ἀλλήλῃσιν ὁμόζυγες ὁλκάδες ἄλλαι,
εἰ μὴ νηΰς μία μοῦνον ἀνέμπλοος, ὅττι καὶ αὐτὸς
οὐ τότε ποντοπόροιο μίης ἐπὶ νηὸς ̓Ιησοῦς
ἀγχιθέοις ἑτάροισι συνέπλεεν· ἀλλ ̓ ὅτι μοῦνοι
γαῖαν ἐς ἀντικέλευθον ἐναυτίλλοντο μαθηταὶ,

1 c. vi. 1.84.

ἄλλας νῆας ἑλόντες, ὅπη Τιβερήτιδες ἀκταὶ, πόντον ἐπεσσεύοντο.

οι χρήματι ἐργάζεσθαι, does not, to my knowledge
at least, occur once in classic authors in a parallel

—εἰς τὸ πλοιάριον—“ into the boat,” A. V. ; " into sentence: for ἐργάζεσθαι κακόν, ἀγαθόν, δικαιοσύνην, the ship," R. V.

1 See note

ch. iii. 19.

2 Charmid.

ἁμαρτίαν, μουσικήν, ἔργον, χρήματα, τὴν γῆν, &c., do It does not appear why R. V. renders τὸ πλοίαριον, not explain ἐργάζεσθε τὴν βρῶσιν. It properly means 'the little boat,' by 'the ship.' In ver. 17, rò 'to work out," and hence all its other meanings on or, πλοῖον, although it must have been a boat, is never- lit. and fig. Plato says to the purpose, είπέ μοι, theless mentioned in the generic sense of the craft ̓ οὐ ταὐτὸν καλεῖς τὸ ποιεῖν καὶ τὸ πράττειν; Οὐ μέντοι, 23, ed. V. in which the LoRD had gone thither with His dis- ἔφη· οὐδέ γε τὸ ἐργάζεσθαι καὶ τὸ ποιεῖν ciples. But here this same πλοῖον is specified as ἔμαθον γὰρ παρ' Ησιόδου, ὃς ἔφη ἔργον δ ̓ οὐδὲν εἶναι πλοιάριον, a little boat, an expression in better ὄνειδος.—οἴει οὖν αὐτὸν, εἰ τὰ τοιαῦτα ἔργα ἐκάλει καὶ keeping with the surprise of the multitude than ἐργάζεσθαι καὶ πράττειν, οἷα νῦν δὴ σὺ ἔλεγες, οὐδενὶ πλοῖον would have been. Only a little boat, with ἂν ὄνειδος φάναι εἶναι σκυτοτομοῦντι ἢ ταριχοπωλοῦντι hardly room enough in it for its hallowed crew.

ἢ ἐπ ̓ οἰκήματος καθημένῳ; Οὐκ οἴεσθαί γε χρὴ, ὦ
Σώκρατες, ἀλλὰ καὶ ἐκεῖνος, οἶμαι, ποίησιν πρά-
ξεως καὶ ἐργασίας ἄλλο ἐνόμιζε, καὶ ποί-
ημα μὲν γίγνεσθαι ὄνειδος ἐνίοτε, ὅταν μὴ μετὰ τοῦ

S. Chrysostora and Arab. omit τὸ πλοιάριον, the other versions make no difference between πλοῖον and πλοιάριον. —συνεισῆλθε— went withinto,” A. V.; “ went καλοῦ γίγνηται, ἔργον δὲ οὐδέποτε οὐδὲν ὄνειδος. — τὰ together with-into," R. V.

A. V. is best ; for with renders συν, and together' which is not in the Greek, is implied in with.' —ἀπῆλθον—“ were gone away,” Α. V.; “ went away," R. V.-better.

Here ἀπῆλθον is well rendered 'went away, as there is no adverb of place like mégav after it, as

in ver. 1.

Ver. 23.

*Αλλα δέ— Howbeit there came other boats,” “ where they did eat bread after that the LoRD,” A. V.; “Yet other boats came,” “ where they ate

the bread when the LORD," R. V.

R. V. is right in rendering the article in τὸν ἄρτον, strangely omitted in A. V. It was not any kind of bread-it was the bread made by miracle, emblem of Himself, and over which He had given thanks.

Ver. 24.

Near. p.

γὰρ καλῶς τε καὶ ὠφελίμως ποιούμενα ἔργα ἐκάλει, καὶ
ἐργασίας τε καὶ πράξεις τὰς τοιαύτας ποιήσεις.
The passage nearest to ἐργάζεσθε τὴν βρῶσιν that
occurs to me is in Demosthenes, ὡς ἐξ ἀτελείας s contra
τε ἕξων καλὴν ἑταίραν, καὶ τὰ ἐπιτήδεια ταύτην ἔργα - 1474, εν
σομένην καὶ θρέψουσαν τὴν οἰκίαν· ‘to procure the ne-
cessary things by working for them.' But even this
passage is capable of two renderings, as well as
ἐργάζεσθε τὴν βρῶσιν, which may mean either ἐργά
ζεσθε ἄξια τῆς τροφῆς, and receive it as your re-
ward, or, work it out; ass μουσικὴν ποίει
ἐργάζου; and,

εἴργασται δ' ἐμοὶ μητρῷον αἷμα.6

4 as in Xen. Econ.

καὶ πο

5 Phaedo,

11, ed. V.

6 Orest.

278, ed.

* Hom.

S. Chrysostoma explains ἐργάζεσθε μὴ τὴν βρῶσιν Porsc
τὴν ἀπ. by μηδεὶς ὑμῖν ἔστω λόγος ταύτης τῆς τροφῆς, xiv.
—εἰ δέ τις ἀργῶν γαστρίζοιτο καὶ τροφῆς ἐπιμελοῖτο,
οὗτος τὴν βρῶσιν ἐργάζεται τὴν ἀπολλυμένην· ὥσπερ
εἴ τις ἐργαζόμενος τὸν Χριστὸν τρέφοι, καὶ ποτίζοι, καὶ

—οὐδὲ οἱ μαθηταί — neither,” A. V. ; “ nor yet,” ἐνδύοι, οὐδεὶς οὕτως ἀναίσθητος καὶ ἀμαθὴς, ὡς εἰπεῖν,

ἀπολλυμένην βρῶσιν ἐργάζεσθαι τὸν τοιοῦτον, δι ̓ ἣν
τῆς βασιλείας ἡ ἐπαγγελία τῆς μελλούσης καὶ τῶν
ἀγαθῶν ἐκείνων. The Armen., Goth., Memph., Syr.,
Eth., render it with Vulg. "Operamini non cibum
qui perit,” which is not ‘to work for. The Arab.
and A. Sax. render it work not for the meat.' The
Slav. and Georg. 'work not,' or 'make not the
meat,' &c. And Nonnus,8

ἀλλὰ πολυπλανέεσσεν ἐάσατε σύνδρομον αὔραις
δαῖτα ταχὺ φθιμένην, καὶ ἀνύσσατε μᾶλλον ἐκείνην·
εἰλαπίνην μίμνουσαν ἀειζώοιο τραπέζης

The sense of this passage is obvious, but the con- Of the terms labour' and work,' 'work' is perstruction is by no means easy. Εργάζομαι which haps the more appropriate ; labour" conveys an occurs very frequently either with two acc., or with idea of 'toil,' which is not necessarily implied either the dat. of the person and means, as ξένῳ τῷ σώματι in ἐργάζομαι or in A. Saxon, pyrcan.

8 1. 114.

9 See note

on ch. iii.19.

1 Appian.

Par.

2 ibid. p.

251.

Sten

3 S. Clem.

iii. 460,

—τοῦτον γὰρ ὁ πατὴς ἐσφράγισεν ὁ Θεός.—“for def. art. for two reasons: lst, because an ἐπίκλησις Him hath God the Father sealed," A. V.; "for in Greek takes it, as e.g. Mápxos тe Вgouτos ó Kaniwy Him hath the Father sealed, even God," R. V. ἐπίκλην, — Κασσιός τε καὶ Βροῦτος ὁ Μάρκος, &c. έμφυλ. 2, A. V. appears right. The natural construction of 2ndly, sós here takes the def. art. as subject, in Paz, ed. R. V. for one who has not been taught in the faith order to rank in the sentence with ó Tarp, in the of CHRIST makes our SAVIOUR say that He was sense of ch. viii. 41. For, sós being a common sealed "by the FATHER, even by GoD," which im- noun in Greek, is specified and made a proper noun plies either, that Gop is more than the FATHER, or to denote τὸν Παντοκράτορα, τῇ τοῦ ἄρθρου προς that the FATHER alone is GOD, to the exclusion of rά.3 But in English 'GOD' is not a common, the other Persons of the Most Holy Trinity. Whereas but a proper noun that never can take the article, i. p. 46 our SAVIOUR's intention was to say that He was except when it becomes common, e.g. 'the god' or sealed, approved by the first Person of the Godhead, the gods;' or when it is specified as 'the GoD of namely the FATHER; as being He who, in the Abraham,' &c. GOD,' therefore, as an English economy of our redemption had sent Him the SoN noun, holds much the same place that Zeus did as into the world as the Bread of Life. To this it such in Greek. Like 'God,' Zeús hardly ever took may be replied in favour of R. V., that as the Jews the article, being a proper noun, or name; e.g. in did not believe Him to be the Son of GOD, after Sophocles,+ having said the FATHER had approved Him, He added ὁ Θεός in order to tell them that He was sent that should be read ὁ τῶν ἁπάντων πατὴρ, Ζεὺς Ολύμ by Him whom alone they called GOD. The A. V. Tos, and not i Zeùs 'Oxúμτios пaτýρ, &c.; like expresses this, and is not liable to the same double πατὴς αὐτοῦ Κρίτων,5 and not ὁ πατὴρ αὐτοῦ ὁ Κρίτων. meaning as the R. V. For, the attempt to render But when the mixλnois or Tíbetov is a common the article in this place is not necessary for the true noun, it may take the article in English as it does in rendering of this passage; since it is a case in which Greek, e.g. ó Záμios Deodoтos, ó рTwp,6 the Samian the def. art. cannot be rendered in English, for Theodotus, the orator.' ó ós is 'GOD,' not 'the GOD;' and Oss is 'a god,' and may in some cases also be 'the god.' Here, however, the article is indispensable in Greek, for if it were ὁ πατὴρ—Θεός it would make ὁ πατήρ the subject, ó

ὁ τῶν ἁπάντων Ζεὺς πατὴς Ολύμπιος,

The rendering of A. V. therefore seems preferable
to that of R. V.
Nonnus says,7

τοῦτον ὅτι σφρήγισσε πατὴρ Θεός.—

In Greek there can be no mistake as to ἐσφράγισε,

• Trachin. 275.

5 Phædo,

6, p. 130.

6 Appian. ἐμφυλ. 2, p. 237.

7 1. 118.

8 1. c.

and Θεός the attribute; as in Ch. i. 1,—Θεὸς ἦν ὁ and S. Chrysostom,8 ἐσφράγισεν —ἀπέδειξεν, ἐξεκάλυψε ποιη. Xiv. λόγος, q.ν.;—whereas the article before πατής and διὰ τῆς αὐτοῦ μαρτυρίας. before is clearly shows these two terms to be one and the same subject of the sentence, or one and inasmuch as ẞpσis is fem. But in the versions the same person, as in ch. xx. 17, &c. But this cannot be expressed in English otherwise than as A. V. does, 'GOD the FATHER;' for the FATHER GOD;' the FATHER, GOD;' or 'the FATHER, even GOD;' either give a different meaning, or divide the subject into two different persons.

It is true that ỏ sós is rightly rendered "even God” by A. V. and “even GOD" by R. V. in ch. viii. 41; but that case is different from this. There, neither Tarp nor sós is subject; here, they both are such ; there, the Jews simply state that the one FATHER they had, is even GOD;

τὸ μὲν γὰρ πατρόθεν, ἐκ Διὸς εὔ

χοντο

a

which either do not distinguish genders or render
Bers by a masc. noun, as the Armen., Arab.,
Georg., and Eth., there may be an allusion to the
custom common in those countries of stamping the
bread with a
bread with a peculiar mark, as a guarantee for its
good quality. Σφραγίζω means both to sign with
signet,' 'to set a seal to,' and 'to stamp,' and S.
Cyril seems in favour of giving to gayire the
meaning of the stamp of the express image of the
FATHER on the SON, when he says:9 σ μèv Comm.
γὰρ τὴν βρῶσιν αὐτοῖς,—τὸν υἱὸν τοῦ ἀνθρώπου φησὶν, κ.
ἐσφραγίσθαι γε μὴν ἀπὸ τοῦ πατρὸς ἑαυτὸν παραχρῆμα
διισχυρίσατο· ἢ τὸ ἐσφραγίσθαι πάλιν, ἀντὶ τοῦ,
κεχρίσθαι τεθεικώς. κατασφραγίζεται γὰρ
ὁ χριόμενος ἤγουν ὅτι μεμόρφωται φυσικῶς πρὸς τὸν

but here, we are told of what the FATHER who is πατέρα δεικνύς. Ὅμοιον οὖν ὡς ἔλεγεν —ἐχρίσθην, καὶ
GOD, has done.

κατεσφραγίσθην παρὰ τοῦ Θεοῦ καὶ πατρὸς εἰς ἀπαράλο The difficulty in the rendering will disappear if λακτον ὁμοιότητα, τὴν ὡς πρὸς αὐτόν,—ὅτι καὶ ὁ υἱὸς, καὶ we consider ὁ Θεός in this place as it is grammatically, ἐν σαρκὶ γεγονὼς εἰκὼν ἀπαράλλακτος ὑπάρχων τοῦ an ἐπίθετον oι ἐπίκλησις οἱ ὁ πατήρ, that takes the πατρός, κ.τ.λ.10

9

p. 300, C, D,

10 See also

ib. p. 302, E.

1 See Pref. to R. V. p. vii.

2 See note

'Him hath God the FATHER stamped,' would probably convey a better sense of the original than 'Him hath GOD the FATHER sealed.'

Ver. 31.

-ayo-" did eat," A. V.; "ate," R. V. These two expressions are alike as to time; but The Arab., Memph., and A. Sax., render ó Tarrp-greater stress is laid on did eat' than on 'ate.' ó sós by 'GOD the FATHER.' The Armen., Goth., 'Did eat' is probably best, according to the context. Syr., Eth., Slav., and Georg., like Nonnus, l.c. It implies that although they ate' and' after having TaThe Os, but the Sahidic has a peculiar reading, eaten,' yet they died. 'Did die,' would therefore nai rap nent & nnorte neшτ copa- be better, perhaps, than 'died' only. They did TIZE ùloy, 'for this is He whom GOD the FA- eat' and 'did die.' THER sealed, or stamped Him.'

Ver. 29.

-Èv Tỷ éghμw" in the desert," A. V.; “in the wilderness," R. V.

Either term is equally correct in this place. "Epnμος (und. χώρα) is either ἔρημος άνδρων and ἄπολις only, like the wilderness of Judæa,' but not without water, as Arrian, speaking of the march of Alexander to the oracle of Jupiter Ammon says, Μέχρι μὲν δὴ Παραιτονίου παρὰ θάλασσαν ᾔει δι ̓ ἐρήμου, οὐ μέντοι δι ̓ ἀνύδρου τῆς χώρας,—or ἔρημος may be like the desert of Sin,

—οὐ Μωσῆς δέδωκεν ὑμῖν — Moses gave you not
—ἵνα πιστεύσητε
Iva TIσTEÚσNTE" that ye believe," A. V.; "that that bread," A. V.; "Moses hath not given you
ye should believe," R. V.

the bread," R. V.

'Should believe' is unquestionably a correct ren-
'You' is clearly for your fathers; and this
dering of the aor. subj. Tva IOTENTE. The Gothic alludes to a time long past, which in English requires
and A. Saxon it is true, render it by the pres. subj., the imperfect 'gave,' or the more definite 'did give.'
but in these languages the future tense does not Hath not given you' implies that Moses was in
exist; and SKNANG гAANÚGAN would the habit of giving them bread from time to time,
be rather δεῖ ὑμᾶς πιστεύειν than ἵνα πιστεύσητε ; for and had not yet given the bread from heaven,
Ulfila seldom uses SKNAAN except to render whereas gave' or 'did give' expresses here the
some Greek equivalent such as δεῖν, ὀφείλειν, μέλλειν, Greek perfect which implies an action done once
&c.; and even when used in an apparently future for all at a particular time specified or understood,
sense, it never loses its meaning of 'debeo.' But and never since; and so far 'gave' renders wXEV
'shall' and 'should' are modified in daily use; and
in this case 'should believe' expresses exactly the
degree of necessity or duty implied in ἵνα πιστεύσητε.
-άTÉσTEIXEV Éxeivos" He hath sent," A. V.;
"He sent," R. V.

exactly. O dédwxev then means, that Moses did not
give them the bread of heaven, őre oi naτéges tò μávva
ἔφαγον ἐν τῇ ἐρήμῳ, and that he never gave it since.
So that the A. V. may stand; or it might perhaps be
altered to Moses did not give you the bread,' which
The sense and place seem to require hath sent;' is more precise than 'gave.' Philo alluding to this
for it refers to Him who was speaking at the time. says, ὁ λόγος τοῦ Θεοῦ, ὑπεράνω παντός ἐστι τοῦ κόσμου,
The Greek uses the aorist or indefinite past tense, καὶ γενικώτατος τῶν ὅσα γέγονε· τοῦτον τὸν λόγον οὐκ
which is, as we have seen, sometimes rendered by av oi naтépes.3

on ch. i. 15. the perf. and imperf. in English.2

Ver. 30.

-TÍ OŮV TOLEÏS Cù onμelov" What sign showest thou then," A. V.; "What sign doest thou then," R. V.-better.

ó

Ver. 33.

Ο γὰρ ἄρτος τοῦ Θεοῦ ἐστὶν ὁ καταβαίνων—" For the bread of God is He which cometh down," A. V.; "For the bread of God is that which cometh down," R. V.

1 Exped. Al. iii. 3, 5.

Arrian,

1.c.

3 Philo

Jud. Leg.

All. ii. p. 93,

B.