x. 45. The reason, why in some places Christ is said to give Himself a ransom for all and in others only for many, seems to be, that when all are mentioned, it is meant that to all He has offered the terms of salvation; and where many are spoken of, it is considered that by all the terms will not be accepted. There is, therefore, no ground for the Calvinistic interpretation of this and similar texts.

СНАР. Х.

V. 10. ἐσμὲν διὰ τῆς προσφορᾶς. Many MSS. all indeed of Matthiis except one, have ἐσμεν ΟΙ διά, K. T. λ. This reading has so little the appearance of an interpolation, that it is scarcely possible to doubt its authenticity; for without the Article the whole is plain. The passage will thus ii. 27. σὲ ΤΟΝ διὰ γράμματος.

be similar to Rom.

See on 1 Cor. xiv. 9.:

and the meaning will be "by which will we of the "sacrifice" (or who partake in the sacrifice)" of Jesus "Christ are sanctified once for all:" I know not what else can be made of it. The Arab. Lat. has evident traces of the same reading, "sanctificati, ut qui sanctificati sumus."

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V. 25. Tηv nμépav. The day of the dissolution of τὴν ἡμέραν. the Jewish State. See on 1 Cor. iii. 13.

V. 29. τὸ πνεῦμα τῆς χάριτος. Mr. Wakefield would translate "the mercies of the Gospel," but laments, that "the present ignorance of Scriptural " phraseology will not allow in this and many other "instances alterations, which he gladly would have "made." I am afraid, however, that no very in

timate acquaintance with Scriptural phraseology is to be inferred from the proposed correction. He tells us that "spirit of grace, favour, or kindness,

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signifies spiritual kindness or spiritual mercy; viz. "the mercy of the Gospel." There certainly is in the ancient Oriental Tongues an usage, of which Mr. W. could not have been wholly ignorant, but of which his recollection was so indistinct, that he has deduced from it an inference directly contrary to the fact it is, that Attributes are frequently expressed, not as with us by means of Adjectives, but by the Genitives of the names of Attributes, made to depend on the Noun, to which the Attribute belongs. See De Dieu, Gramm. Ling. Orient. p. 68. Thus we find that, in Ps. xxiii. 2. "tranquil waters" are called in the Hebrew the waters of quietness, in the LXX. vdaтos ávanavσews: in Zech. xii. 10. "a "benign influence" is in the Hebrew an influence of benignity, in the LXX. Tveûua xápiтos: "the Holy

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Spirit" is continually named in the Syr. Version the Spirit of Holiness: and "the Gracious Throne," a title of the Almighty, is in this Epist. iv. 16. ö Opóvos Tns xáρITOS: lastly, "the all-gracious God" is, 1 Pet. τῆς χάριτος ν. 10. ὁ Θεὸς πάσης χάριτος. A hundred similar examples might easily be collected. It appears, therefore, that in reality it is the Noun governed which expresses the Attribute, and not the governing Noun, as Mr. W. supposed: and the sense will be, not spiritual grace," but the gracious Spirit, i. e. the Holy Ghost. And this interpretation exactly suits the context: that the Writer should in the same verse speak of trampling on the Son of God and of in

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sulting the gracious Spirit will seem very intelligible and natural to those, who admit the personality of the Holy Ghost: and they, who do not, ought at least to shew that erußpiew in Greek has for its object things and even qualities, and that to "insult the mercies of the Gospel" is tolerable sense. This chasm in the evidence I am unable to fill up; and I confess myself to be one of those, to whom, as Mr. W. supposed, his rendering "would appear a "most strange and unaccountable perversion of the original."

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δίκαιος.

V. 38. o de Sikalos. See above, Rom. i. 17.1

Same v. ἐὰν ὑποστείληται.

See on 2 Cor. viii. 12.2

CHAP. XI.

V. 35. TÝν ÁTOλurpwow. The proffered deliverance: the History is that of Eleazar, 2 Macc. vi. The deliverance was definite and specific, one obtained by submitting to an act of base dissimulation. -Mr. Wakefield understands the passage exactly in the same manner.

CHAP. XII.

V. 2. vπéμeive σTaupór. Endured a cross. To have written TON σTaupov, as one MS. reads, would have been improper: the cross, on which Christ suffered, was not at the time of his suffering pre-eminent above any other cross; which, however, the presence of the Article would imply. We have, therefore, Philipp. ii. 8. "the death of a cross."

1 See also Gal. iii. 11. H. K. B.

2 Also on John viii. 44. pag. 347-8. J. S.

V. 9. τῷ πατρὶ τῶν πνευμάτων. Macknight translates, "the Father of our spirits," I suppose because of the phrase "fathers of our flesh" preceding. I consider both to be Hebraisms for fleshly and spiritual: so also does Mr. Wakefield; which was not to be expected after what we have seen above at x. 29. nor is it probable, that he would have adopted this interpretation, had it interfered with his known prejudices. "Mihi res, non me rebus subjungere" is as much the principle of the criticism of Mr. Wakefield, as of the philosophy of Aristippus. The Syriac is very remarkable, "to our spiritual Fathers:" Schaaf, however, refers us to the Notes of Tremellius, which I have not at hand.

V. 24. Tapa Tov "Aßeλ. There does not appear to be any difficulty in this reading, though it has been the subject of conjecture. Пapà here, as in many other places, marks comparison; and "speaking better things than Abel" must mean, than the blood of Abel. I much prefer Tov to Tó, the various reading.

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CHAP. XIII.

μέλλουσαν.

V. 14. Tv μéλλovoar. The Heavenly Jerusalem. See last Chapter, ver. 22.

JAMES.

CHAP. I.

V. 11. ὁ ἥλιος σὺν τῷ καύσωνι. The word καύσων, which occurs in two other places of the N. T., Matt. xx. 12. and Luke xii. 55. is usually rendered heat: I understand it, however, of a burning wind, the Hebrew Op, which in the LXX. is sometimes called καύσων and sometimes Νότος. In the passage of St. Matthew, if the mere heat of the day had been meant, it is probable that we should have found τῆς ἡμέρας placed after τὸν καύσωνα: and of St. Luke there is an apposite illustration in Maillet, as quoted by Burder, Orient. Cust. vol. 1. No. 58. "If the north wind happens to fail, and that from "the south comes in its place, then the whole cara"van is so sickly and exhausted, that three or four "hundred persons are wont in common to lose their "lives, by the fire and dust, of which this fatal "wind is composed." This quotation is applied to Numbers xi. 1. to which, however, it is perhaps less suitable. As to the verse under review, there is something unnatural in representing the sun to rise with its heat; which cannot be intense compared with that of noon; though a hot wind may as well blow at the rising of the sun as at any other period.