nor is this the only place wherein oμ is so rendered in that translation. Now, it deserves our notice that, though the other La. interpreters have in this copied the Vul. they appear sensi. ble that they have not expressed sufficiently the import of the original, and have therefore corrected their own version on the margin, or in the notes. Thus Be. who renders μ here cum patientia, says, in a note, “ ad verbum cum persistentia.” Now, though persistentia is not a La. word, and therefore might not have been judged proper to be admitted into his translation, yet, as being formed from persisto, in like manner as ¿ñoμon from μe, answering to persisto, it can only mean perseverance, constancy, and ought to have been rendered perseverantia, which is at once classical La. and expressive of the sense, and consequently not liable to the objections which may be pleaded against either of those. Nor is Be. singular in using the word patientia, though sensible that it does not convey the meaning. The words in L. xxi. 19. εν τη υπομονη κτήσασθε τας Yuxas iμar, Cas. thus renders, both obscurely and improperly, and in no respect literally, Vestrâ patientiâ vestræ saluti consulite, putting on the margin, Perseverate ad extremum, et salvi eritis, which is a just interpretation of the Gr. and ought to have been in the text. This conduct of Cas. is the more unaccountable, as he never affects to trace the words or the construction, but seems to have it for a constant rule, overlooking every other circumstance, to express the sense of his author in classical and perspicuous La. But I can see no reason why patientia should be considered as a literal version of ioμm, unless the custom of finding the one in the Vul. where the other is in the Gr. has served instead of a reason. Υπομονη is a derivative from 'vrouw, as patientia from patior; but 'voμeva is never rendered patior, else I should have thought that an immoderate at, tention to etymology (which has great influence on literal translators) had given rise to it. It is, on the other hand, not to be denied, that patience is, in some places, the proper version of μm; nor is it difficult, from the connection, to discover when that term expresses the sense. For example, when it is spoken of as necessary in affliction, under temptation, or during the delay of any promised good, nobody is at a loss to discover what is the virtue recommended. But where there is nothing in the context to limit it in this manner, it ought to be rendered by some such word as perseverance, continuance, constancy; and, considering the ordinary import of the verb 'vue, this may be called a more literal, because a more analogical, as well as a more exact, interpretation than the other. The impropriety of the common rendering is, in some places, manifest. How awkwardly is d'uns TeexaμEY (Heb. xii. 3.) represented by Let us run with patience? So passive a quality as patience is ill adapted to express the unintermitted activity exerted in running. Better, Let us run without intermission. And to produce but one other example from the same epistle, x. 36. 'YTOμoms yag EXETE χρείαν, ένα το θέλημα το Θε8 ποιησαντες, κομίσησθε την απαγγελίαν, which, in the common version, runs thus, For ye have need of patience, that, after ye have done the will of God, ye may receive the promise. Here not only is the expression weak and obscure, but the sentiment is different. It must be owned, however, that this rendering of vrou is not the only thing exceptionable in the translation of the sentence. Xęsta, in such phrases, general. ly implies more than is denoted by our word need, or by the La. word opus. It expresses not only what is useful, but what is necessary, what cannot be dispensed with. For this reason, I prefer the expression of the Vul. Patientia enim vobis necessaria est, to that of Be. Nam patiente animo vobis est opus. Another error is in the rendering xay in this place promise, and not promised reward, agreeably to a very common Heb. idiom. The sense evidently is, For ye must persevere in doing the will of God, that ye may obtain the promised reward. 26. Gadarenes, Tadagnya. Vul. Gerasenorum. The only Vouchers the Cam. MS. and Sax. version. Mt. viii. 28. N. 6 27. A man of the city, ανης τις εκ της πολεως. The import of which is evidently here, a man belonging to the city,' not ' a man coming from the city.' The Vul. says simply, vir quidam, but has nothing to answer to ex Tng woλews. In this it is followed by the Sax. only. 2 Demons, Japonia. Vul. Dæmonium. As in this diversity also, the Vul. has no support from either MSS. or versions, it is enough to mention it. 31. The abyss, Ty aßurro. E. T. The deep. The meaning of this word in Eng. is invariably the sea. In this sense it oc curs often in Scripture. We find it in this Gospel, ch. v. 4. where the Gr. word rendered the deep is ro Babes. That the sea is not meant here, is evident; for to the sea the demons went of themselves, when permitted, at their own request, to enter into the swine. For the proper import of the word abyss, in the Jewish use, see Diss. VI. P. II. § 14. 34. Fled, and spread the news, εφυγον και απελθοντες απηγγείλαν. E. T. Fled, and went and told. But the word arnλbovres, answering to went, is wanting in almost all the MSS. of any ac. count, in the Vul. both the Sy. the Go. the Sax. Cop. and Ara. versions, some of the most eminent editions, and is generally rejected by critics. 36. In what manner the demoniac had been delivered, xw, cowino daimoviodes. Vul. Quomodo sanus factus esset a legione. This reading appears to be equally unsupported with the twe former. 41. A ruler of the synagogue-to wit, of Capernaum. 47. Having thrown herself prostrate, declared to him, before all the people, why she had touched him, xgorx:σsra auta dì' n'v αιτίαν ήψατο αυτό, απηγγειλεν αυτώ, ενωπιον παντος το λαό. E. T. Falling down before him, she declared unto him, before all the people, for what cause she had touched him. As the second avra is not found in several MSS. some of them of note; as there is nothing which corresponds to it in these ancient translations, the Vul, the Sy. the Sax. and the Cop. and as it seems rather superfluous, I have omitted it in this version, taking the first «UTE to be governed by the verb απηγγειλεν. 48. Take courage, Jago. This word is wanting in the Cam. and three other MSS. and there is nothing corresponding to it in the Vul. Sax. and Cop. versions.' E. T. 51. Being come to the house, EIGENOWY DE EIS TYY DIXIAV. And when he came into the house. But the greater number of MSS. especially those of principal note, read av simply. This has also been read by the authors of the Vul. of both the Sy. the Ara. the Go. and the Sax. versions. It is in some of the best editions, and is approved by Mill and Wet. The other reading seems not quite consistent with the following part of the verse. 2 Peter, and John, and James. E. T. Peter, and James, and John. The copies, evangelistaries, La. MSS. editions, and versions, which, in exhibiting these names, follow the first order, both out-number and out-weigh those which follow the second. I acknowledge that it is a matter of very little consequence which of the two has been the original order; but as the arrange. ment here adopted is peculiar to this Evangelist (for it occurs again, ch. ix. 28.; whereas both Mt. and Mr. say always James and John), I thought it safer, where possible, to preserve the peculiarities of each, even in the smallest matters. 54. Having made them all retire, exbaλwv ežw mavras. words are not in the Cam, and two other MSS. wanting also in the Vul. the Sax. and the Eth. versions. CHAPTER IX. These The clause is E. T. His twelve 1. The twelve, τις δώδεκα μαθητας αυτό. disciples. The words μantas auтy are wanting in a very great number of MSS. some of them of chief note, and in several of the oldest editions. They are not in the first Sy. nor in some modern versions, as Lu.'s and the Tigurine. It is to be observed, that even the other ancient versions, the Vul. the second Sy. the Go. the Sax. the Cop. have not read μalnras, but αποτολές. This reading is also favoured by a few Gr. MSS. of little account. When the evidence of these different readings is compared together, the superiority is manifestly for the rejection of the two words. They are, besides, quite unnecessary. 3. Nor staves, male çaldus. Vul. Neque virgam. In this reading the Vul, has the sanction of a good number of MSS. and of the Sy. Eth. and Ara. versions. The balance, however, is against it. ye are 4. Continue in whatever house received into, until ye leave the place, eις ήν αν οικίαν εισελθηκε, εκεί μενέλες και εκείθεν εξέρχεσθε. E. T. Whatsoever house ye enter into, there abide, and thence depart. This way of rendering, though it appears to be literal, is very unintelligible, and conveys no determinate meaning. It seems even to be self-contradictory. Vul. In quamcunque domum intraveritis, ibi manete, et inde non exeatis. There can be no doubt that the authors of this version have read un before p; which is, indeed, found in one MS. but has no other authority that I know. The authors of the Sax. and the Cop. versions seem, instead of the clause, exesdev exσde, to have read iws av ežeλore. We may, indeed, say with truth that, whether they read so or not, it was impossible, in a consistency with the scope and connection, to render the sentence otherwise than they have done. The parallel places in like manner confirm the opinion that this must be the sense of the expression. 23. Daily, xas' pav. These words are wanting in so many and so considerable MSS. and are found in so many others, as might make one justly hesitate whether to retain or to reject them. All the ancient versions, however, except the second Sy. favour their admission; and even that version does not exclude them; it receives them only with a mark as dubious. There is nothing, indeed, corresponding to them in the two parallel passages of the other Gospels; but that is no objection, as there is nothing in either, which, in the smallest degree, contradicts them; and it is common, in the different Evangelists, to supply circumstances overlooked by the others. Besides, there is nothing in them unsuitable to the sense. As to follow Christ is the constant or daily business of his disciple, every attendant circumstance must share in that constancy. Upon the whole, the word daily possesses a place in the E. T. and we can say, at least, that there does not appear ground sufficient for dispossessing it. Diss. XII. P. II. § 15. 28. Έγινετο δεν παραλαβων This is a mode of construction not unusual with this Evangelist. The is redundant, as in ch. viii. 1. x. 38. and xxiii. 44. or it may be rendered into Eng. by the conjunction that. It happened that: repas oxтw may, doubtless, as Elsner proposes, be included in a parenthesis. 31. The departure, Ty odor. E. T. The decease. Though some have put a different meaning upon the words, it was, doubtless, our Lord's death which was the subject of their discourse. It must, at the same time, be acknowledged, that the word sod does not necessarily imply this, it being the term by which the departure of the Israelites from Egypt was commonly expressed, and the name given by the Seventy to the second book of Moses. |