Dan. ii. 4. In Syriac. Heb. in Aramitish-i. e. Chaldee .ארמית T iv. 19. The dream be to them that hate thee, and the interpretation thereof to thine enemies. quod Dî prius omen in hostes Convertant (Virg. Æn. ii. 190.) θεοὺς δὲ, προστροπαῖς ἱκνουμένη, Εἴ τι φλαῦρον εἶδες, αὐτοῦ τῶνδ ̓ ἀποτροπὴν τελεῖν. Esch. Pers. 221. Hence perhaps the superstition of the θεοὶ ἀποτροπαίοι, οι δαιμόνες άλežitýρio, among the Greeks, and the Dii averrunci of the Latins.. Hosea, xi. 3. I taught Ephraim to go. Kaì éyì ovveñódioa ròv E— The original, however,, literally signifies, my footsteps were for Ephraim. n. i. e. I trudged after Ephraim on foot, attended him like a sedulous nurse. sedulous nurse. Vulg. et ego quasi nutritius Ephraim. Tremellius and Junius-quum ego assuefacio Ephraimfrom which last interpretation it would not be very easy to elicit any consistent sense. Matt. v. 22. Shall be in danger of the council. Gr. The Sanhedrim, τῷ συνεδρίῳ. 35. The city of the great King. Hence perhaps the appellation of the holy city, applied by St. Matthew alone to Jerusalem. (xxvii. 53.) 37. Cometh of evil. More correctly, is the suggestion of the evil We may remark, that one of the Bodleian MSS. has roũ diaßóAov. Cf. cap. xiii. 38. one. vi. 11. Our daily bread. These words probably contain an allusion to the gathering of manna, which was only to be collected in quantities sufficient for the daily consumption of the Israelites in the wilderness. (See Exod. xiv. 4, 18.) 16. Of a sad countenance Scythian-eyed. EкvoоwTo. So Eurip. Med. 273. σe, TV σKVŮρwτÓV. This coincidence is not observed by Blackwall in his Sacred Classics defended,' &c. x. 28. Fear not them which kill the body, &c. Cæcilius the heathen, (Min. Fel. p. 52. Ed. Dav.) makes this a subject of reproach against the primitive Christians—" quod dum mori post mortem timent, interim mori non timent," &c. xviii. 9. To be cast into hell-fire. Gr. the hell of fire, rǹv yéevvav TOU TUρós. Note, however, that the words TOU TUρós are omitted in the Codex Bezæ of venerable authority-and indeed the sense is complete without them, particularly to the apprehension of a Jew, in whose mind the idea of Gehenna, the valley of fire, and that of Hades or Hell, were inseparably united. (See Calmet's Dictionary, Articles Gehennon-Tophet. Also the ccxith Fragment, on the Gates of Hades.) xxiii. 16. He is a debtor, opeλérns, i. e. bound by the obligation of his oath to fulfil its conditions. 36. That upon you may come all the righteous blood, &c. (Cf. Horat. Epod. vii. 18.) Sic est: acerba fata Romanos agunt, Scelusque fraternæ necis, Ut immerentis fluxit in terram Remi xxvii. 63. That deceiver. 'O λávos-equivalent to the term yoŋrai, a title commonly given to the primitive Christians. (See Bingham, Ecclesiastical Antiquities, B. II. cap. ii. sect. iv.) So the facetious Lucian makes Alexander, in his dialogue with Diogenes in the infernal shades, call his preceptor Aristotle, yóŋs kai rexvítηs. (Siaλ. vek. O'.) Mark, xv. 39. He so cried out and gave up the ghost. This translation by no means conveys the force of the original—ὅτι οὕτως κράξας, étéπvevσev. Which should rather be rendered—“ that he gave up the ghost in the midst of, or immediately after this loud invocation."— Eßóŋoev owvŋ μeyáλŋ—(v. 34.) an instance of energy greatly surpassing the utmost efforts of mortal weakness, and therefore very rationally, as well as piously, attributed by the centurion to the Son of God. Luke, vii. 14. And he came and touched the bier, (or coffin, Marg.) Tis σopov. The same word is used by the LXX., in the account of Joseph's burial. (Gen. 1. 26.) Καὶ ἔθηκαν αὐτὸν ἐν τῇ σορῷ ἐν Αἰγύπτῳ. These are the only two passages in which the word coffin occurs in our version of the Scriptures. xix. 17. Have thou authority, &c. Gr. Know that thou hast authority, ἴσθι ἔχων ἐξουσίαν. xx. 35. But they which shall be accounted worthy, &c. The expression of the original-οἱ δὲ καταξιωθέντες τοῦ αἰῶνος ἐκείνου τυχεῖν, is very similar to that in Æsch. P. V. 248, 9. τούτου τυχεῖν οὐκ ἠξιώθην αὐτὰς (See Blomfield ad loc.) - xxiv. 26. Ought not Christ to have suffered these things, &c. Rather, ought not the Christ—οὐχὶ ταῦτα ἔδει παθεῖν ΤΟΝ Χριστόν :the article should have been by no means omitted in our version, as the force of our Saviour's argument in a great measure depends upon it. "Ought not the Messiah, to whom all the prophets gave witness, and who has been predicted through so long a course of ages, by the voice of divine inspiration, to be made perfect by sufferings, and to enter into his state of heavenly glory, through the path of mortal tribulation?" John, viii. 44. When he speaketh a lie, he speaketh of his own, &c. For an ingenious and plausible interpretation of this difficult passage, see Middleton, Gr. Art. ad loc. Acts, viii. 23. The gall of bitterness. The Codex Bezæ reads in a more natural order, eis πikρíav xoλñs—in the bitterness of gall. St. Peter undoubtedly meant to say that Simon Magus was altogether immersed in the very quintessence, as it were, of malice and bitter"Sic enim loquuntur Hebræi, ut hominem prorsus oppressum ac quasi intus sepultum declarent." (Beza ad loc.) ness. XV. 17. That the residue of men, &c. The original is word for word from the Septuagint version of Amos, ix. 12. xxvii. 29. They cast four anchors out of the stern. An evident mistranslation. The réσσapes ȧykúpaι mentioned by St. Luke are not four anchors, but a four-pronged anchor; perhaps the grapnel or grappling anchor of our sailors. (See Fragments to Calmet, No. ccxiv.) Rom. v. 11. By whom we have now received the atonement—rŴV KarаMayhν. Our translators, by rendering this word at-one-ment, appear to regard the latter not, according to the opinion of some divines, as synonymous with expiation or ransom, but merely as expressing a reconciliation of enmity or difference, whereby the adverse parties are made at one again. So in 2 Maccab. vii. 33. Kaì múλiv καταλλαγήσεται τοῖς ἑαυτοῦ δούλοις. Yet shall he be at one again with his servants. vii. 25. I thank God through Jesus Christ our Lord. Instead of εὐχαριστῶ τῷ Θεῷ, one of the Clermont MSS. has ἡ χάρις τοῦ Θεοῦ; which is, I think, undoubtedly the true reading, as exhibiting a most consistent sense, and giving a direct answer to the question in the preceding verse. (See Locke's Paraphrase and note on the passage. See also Beza). It is worthy of remark that the Vulgate also reads, Gratia Dei per J. C. Dominum nostrum. "As a man, viii. 19. The earnest expectation. 'ATоKapadokia. who looketh for the coming of a special friend, getteth him up to some turret, or high place, and putteth forth his head, and looketh this and that way, &c." (Leigh. Crit. Sac. ad verb.) 66 Look from the turret, sister dear, And see if succour be not near- G. Colman. Blue Beard. A remarkable, though undoubtedly an undesigned coincidence of thought and expression. xvi. 25. Since the world began. Rather, through a series or long course of ages-χρόνοις αἰωνίοις. 1 Cor. xv. 47. The first man is of the earth, earthy-xoikós. Hesychius interprets this word, wýλivos-yýivos. (See Bryant, Analysis of Anc. Myth. ii. 117. Ed. 1775.) Galat. i. 18. To see Peter. A stronger expression should have been used to express the force of the original—ἱστορῆσαι Πέτρον. "Non simpliciter ut viseret, sed ut notitiam compararet Apostoli sanctissimi, cui hactenus ignotus fuerat." (Stanleius ad vii. ad Theb. 512.) So Shakspeare in Othello, "Still question'd me the story of my life.” v. 20. Witchcraft. Rather, poisoning. Dealing in unlawful drugs— pappákеia an offence very commonly practised in Rome, when St. Paul wrote. This interpretation is controverted by Leigh, Parkhurst, and Doddridge; but, I think, not on sufficient grounds. Ephes. iv. 30. Grieve not the Holy Spirit of God, whereby ye are sealed, &c. This text may fairly be adduced in proof of the personality of the Holy Spirit, if we render év in or by whom, instead of whereby. Phil. ii. 15. Ye shine as lights in the world. Gr. pworñpes. St. Paul did not mean to call the Philippians lights; but to compare them to candelabra or light-houses, such as the Pharos at Alexandria. (See Fragments to Calmet, No. cclxxv.) The apostle here uses the same word as that employed by the LXX. to express (Gen. i. 14.) See the note above on Gen. and compare Matt. v. 14, 16.) Hence it appears that our version of Wisdom xiii. 2. Dworñpas oupavou, lights of Heaven,' is not quite correct. It may be remarked, that the last cited chapter contains an admirable exposure of the folly of Sabæan worship. iv. 12. I know how to abound. Rather, to excel, to be eminentπερισσεύειν opposed to ταπεινοῦσθαι in the first case, and to ύστε peiolaι in the second. "I am instructed. Gr. I have been initiated. Meμuhua-initiatus sum."-Beza. 1 Pet. i. 12. Which things the angels desire to look into. This expression falls far short of the force of the original word, wapákvaι, which so clearly denotes the position of the Cherubim expanding their wings over the Ark of the Covenant, and looking down upon the mercy seat.'-(See Exod. xxv. 18-20. xxvii. 7-9.) Tansor, July, 1818. AN ESSAY ON THE GREEK PASTORAL POETS. NO. III. [Continued from NO. XXXV. p. 47.] SECT. VIII.-That Theocritus observed the slighter and more imperceptible shades of Nature. THUS we have sufficiently illustrated how much Theocritus was struck with the charms of nature in general, which he describes with singular pleasure," ingenti perculsus amore." He could also discriminate the slighter and more imperceptible shades of external scenery and inward sentiment. It is this quality which particularly distinguishes the poetic eye. It appears very conspicuous in Thomson, and Cowper the author of The Task. We meet with descriptions which charm at first sight, and of objects which seem to be familiar, yet which no one ever thought of describing before. The rich embroidery of nature is infinitely diversified, and new events continually arise in the moral world; so that to the want of a capacity for observation and description we must, in some measure at least, ascribe the scarcity of original poetry. Theocritus frequently strikes us with these minuter and more delicate shades. Thus when the goat-herd in the first Idyllium excuses himself from playing on his pipe for fear of disturbing Pan, who then rests, weary after hunting, he adds: ἐντί γε πικρὸς, Καὶ οἱ ἀεὶ δριμεῖα χολὰ ποτὶ ῥινὶ κάθηται. and he is of bitter temper, And sharp anger always sits on his nostrils. v. 18. Now we may often observe a kind of venom playing in the noses of some choleric persons when they are provoked; yet it is not a common appearance. In the same Idyllium, when describing the figures on the cissybium, he mentions a fox laying his measures to steal the dinner of a little boy who tended the vineyard, and who amused himself with forming a gin for grasshoppers with reeds and bulrushes. To show us that a boy prefers his own pleasure and amusement to every thing, he says: μέλεται δέ οἱ οὔτε τι πήρης, Οὔτε φυτῶν τοσσῆνον ὅσον περὶ πλέγματι γαθεῖ. v. 54. -but he cares not for the scrip (which contains his dinner,) Nor cares so much for the vine, as he is delighted with his twining. In the Pharmaceutria (Idyllium ii.) Simætha, who is deeply in love with Delphis who had forsaken her, observing that the sea and air are calm and silent, surprises us with a sudden and unexpected contrast in these two soft and plaintive lines, which have always particularly struck me. Ἠνίδε, σιγᾷ μὲν πόντος, σιγῶντι δ' ἀῆται· ̔Α δ' ἐμὰ οὐ σιγᾷ στέρνων ἔντοσθεν ἀνία. Idyl. ii. v. 38. 39. But the grief within my breast is not silent. When her lover came to see her first, she was in such confusion that she could not speak : οὐδ ̓ ὅσσον ἐν ὕπνῳ Κυζῶνται φωνεῦντα φίλαν ποτὶ ματέρα τέκνα. Idyl. ii. v. 108. "faint tremors seiz'd my tongue, "And on my lips the faltering accents hung: "As when from babes imperfect accents fall, "When murmuring in their dreams they on their mothers call." Who ever described this circumstance of babes before? Fawkes. In the Comastes (Idyl. iii.) the lover says to his mistress-"I bring you |