senses of persons in the flesh; as for example, Jesus of Nazareth, Lazarus of Bethany, John the Baptist in the person of Jesus, &c. An apparent exception to the statement that rising from the dead supposes being visible among mortals, is found in the well-known account of a conversation our Saviour had with the Sadducees. In two of the evangelists, the expression "from the dead" is applied by our Lord to the rising of the persons mentioned, notwithstanding He obviously did not intend to affirm that their rising was or would be into this mortal state. Yet, as I view the probabilities of the case, it was thought by his questioners that the rising of those persons was believed by Him to be into this mortal state; for surely the resurrection held by the Pharisees was altogether of that sort; and the Sadducees would very naturally suppose that that was his doctrine also. With this view of the matter, I seem to see very clearly why it was that in replying to the objection which the Sadducees had so artfully wrapped up in their question, the guileless Saviour adopted, to a certain extent, the popular phraseology. To escape the charge of caviling, he avoided even the appearance of it. The Pharisees' resurrection was specifically a rising of the dead from the dead; and so that form of expression had become common; and so Christ employed it in his reply to the Sadducees. In like manner, when they asked, “In the resurrection whose wife," &c., he made answer, "In the resurrection they neither marry," &c. They having used anastasis for resurrection world or state, He so used it in his reply. But with all this he was scrupulously careful that the matter of his reply should be such as that "the people," if not also his questioners, could scarcely avoid seeing that the doctrine held by Him-, it being that of a rising to immortality, and of course not into this earthly state, was by no means the same as that of the Pharisees; and hence that to His doctrine the argument arising out of the Sadducees' puzzling question was totally irrelevant. In one place it does indeed seem as if the resurrection from the dead were unequivocally used for the resurrection of the dead, and in such manner also as goes to show that the two phrases are strictly synonymous. This, however, is but a false seeming, arising, wholly or mainly, from a false translation. We are told in the common version, that Peter and John "preached through Jesus the resurrection from the dead." (Acts iv. 1, 2.) The Greek, however, is, "announced in Jesus," &c. (En to Iesou, literally, "in the of Jesus, or "in that of Jesus.") That is, they announced the startling fact that "in the [case] of Jesus," there had lately occurred an actual rising of a human being out from among the company of the dead. 3* CHAPTER III. SCRIPTURAL DEFINITIONS CONTINUED. ek In the phrase "from the dead," the word "from" is a rendering either of αло= apo, or of εx — (sometimes written & ex.) The sense of these words, when employed as in the given phrase, is as follows: = The Greek preposition apo, when used with a verb of motion, signifies "from" or or "away from," in the sense of "away from the place of." The Greek preposition ek, (ex before a vowel,) when employed with a verb of motion, and followed by a word in the singular number, signifies "out of" or "from," in the sense of "out from the interior of" the object in mention. But when followed by a plural word, and used with a verb of motion, the term ek or ex signifies "from" or "from among," in the sense of "out from being among" the group or company mentioned. In illustration of the above, take, from among those few to be found, the following examples out of the common version, in which "out of" and "from among" are a rendering of the same preposition : "There came a voice out of the cloud. Out of the heart proceed evil thoughts. Out of the abundance of the heart the mouth speaketh. Put away from among yourselves that wicked person." In the phrase "from the dead," as it occurs in the New Testament, the word "from" is a rendering of apo only four times in upward of forty. In three of those four instances, the reference to place is very express; in the other, it is readily inferred. Thus, -- At the tomb of the Saviour, an angel said, "Come see the place where the Lord lay. And go quickly, and tell his disciples that He is risen from the dead." (Apo.) So, also, when a military guard was set around his tomb, it was done lest, as his enemies foolishly feared, his disciples should remove his body from that place by stealth, and then say, "He is risen from the dead." (Apo.) So, too, in the parable, the Rich man finding himself in a "place of torment," petitions his national father to have Lazarus sent to the house of his immediate father, for the purpose of warning his five brethren against coming to where he then was; and on Abraham's suggesting that they, having Moses and the prophets, might receive suf ficient warning from that source, he rejoins, with much earnestness, "Nay, father Abraham, but if one went to them from the dead," &c.1 (Apo.) That in the three passages above adverted to, the phrase 66 from the dead" has the sense of "from the place of the dead," seems well-nigh selfdeclaratory. In the remaining passage, where one evangelist makes Herod to have used apo in saying that the Baptist had arisen from the dead, while another evangelist makes him to have employed the word ek, we may easily conceive that the tetrarch sometimes contemplated John as having just come away from a Pharisaic place of souls, and at other times as having come out from among the thousands there congregated; and that he ac 1 Matt. xxviii. 6, 7, xxvii. 62 66; Luke xvi. 27–31. cordingly used sometimes the one word, and sometimes the other, and each in its proper specific sense. So, in the parable just adverted to, the Rich man uses apo in the phrase "from the dead," but Abraham in his reply employs the word ek; yet this does by no means show that the two words are synonymous. In the mind of the Rich man, locality is decidedly uppermost, he being, parabolically, in a torment-giving place; while, on the other hand, Abraham, at the close, is made to drop the figure of locality, and to declare the moral of the parable, namely, that the Jews, as a nation, being, as it were, deaf to the teachings of Moses and the prophets, were ready to reject Christianity though they should be favored with the highest evidence of its truth though One should arise "from the dead," that is, from among the dead. (Ek.) The expression "from the dead," as employed in connection with the resurrection of Jesus Christ, occurs in the New Testament upward of twenty times. In only two of these instances is the preposition apo used; and then the reference is not to a place of souls, but simply to a place for bodies in a word, to the sepulcher in which he had been entombed. (See as already quoted.) In each of the other instances alluded to, ek is the word employed, referring not to the abode of the dead, but simply to the dead themselves, as a company contrasted with the dwellers upon earth. From this company he arose, that is, "from among,' those who had died. The Greek noun don hades (or haides or simάδης ply ades), usually rendered "hell," though not the only word so rendered, - being derived from a, the Greek particle of privation or negation, and |