period of a dispensation or a nation; and so in classical authors, the lifetime or existence of a man. In the singular, it seems to be used frequently in the New Testament, with a limitation, however widely that may be extended, but not of eternity; so that Tv aπ' aim̃vos πро¶ηtāv (Luke i. 70; Acts iii. 21) would mean "the prophets from the beginning of time,” and siç Tov aiova, "to the end of time," the final day of I Cor. xv. 24. But beside this wider æon, stretching from time to eternity, we have ὁ αἰὼν οὗτος, μέλλων, Epxóuevos, "the duration of Christ's Church militant on ἐρχόμενος, earth, and triumphant in heaven;" and even ó aiòv TOυ кóσμov, “the course or being of this present world." So in the plural, while it still retained its necessary meaning of "the ages of the world," either past with Noah, or the patriarchs, or Moses, or again the reign of Christ on earth, and the Messianic kingdom present or to come; such phrases became possible as tà τελῆ τῶν αἰώνων, or for the last day,” συντέλεια τῶν alwvwv, "the consummation" both of the Law and the gospel. "Ages of ages" naturally passed into a synonym for “eternity,” as βασιλεία πάντων τῶν αἰώνων in Ps. cxlv. 13, and frequently in the New Testament. Only from the context can we gather whether the Infinite or finite is intended, where "ages" only is expressed and the reference is not to God. Compare Eph. ii. 2, 7; iii. 21; Jude 25, with other numerous passages. Twice in the Epistle to the Hebrews the Revisers have translated Tove alovas "the worlds,"

meaning apparently the material worlds, where the word rather signifies the entities, or things existent, which, as created, must be perishable, not eternal (Heb. i. 2; xi. 3). Perhaps Melchisedec, as a type of Christ, was the typical priest rather to the end of time (εiç Tov al@va) than for ever, since Christ's High Priesthood is merged in the Godhead on the day when God will be all in all. 22. (See note, vii. 17.) 34. (See note, iii. 7.) 41, 42. "More than Jonah," or Solomon.

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XIII.-2. "Shore" is better than "beach." "Depth of earth." 12. "Shall be given, and given in abundance." 21. "Taketh offence" (see note). 22. "The anxiety of the age." 33. Literally, "three seahs," 4 pecks. 35. The prophet is Asaph, not Isaiah, as in some copies (Ps. lxxvii. 2). 36. “Having let the multitudes go." Why should opárov be “explain" here," declare" in xv. 15? 38. "And," however strictly correct, should not be repeated in the English idiom. 39, 40, 49. "The end of the world" might stand, but it is rather the completion of the period assigned to it—the world's age (see note, xii. 32). 55. Read "Joses" for "Joseph," as in Mark vi. 3. 57Right, but inconsistent (see note, v. 29).

XIV.-2. Right, but inconsistent also, as they render dvváμaç generally "mighty works" (xiii. 54). So Simon called himself "the great power of God" (Acts viii. 10). 6. "In public." II. "On a dish." Surely "charger" in this sense is as obsolete as "carriage" for things carried, or "bewrayeth" which

the Revisers still retain. 19. Or, “lie down;" but see note, viii. II. 24. Perhaps, “hard pressed by the waves." 32. " Abated;" literally, "was weary."

XV.-5. "It is a gift," omitting the italics, which would require "corban." Under this name, many Jews vowed and dedicated property to God, that they might evade natural obligations (see Mark vii. 11). 14. Retain "a ditch." 15. (See note, xiii. 36.) 27. "For even" is a great improvement. "Yea, Lord," is the pathetic answer; "mine is but a small request : for even." 32. "Lest ever," or at any time. Reject "haply" wherever it occurs, and read, "I do not wish to send them away.” The sense of θέλω or βούλομαι is often minimised in the Revised Version by the constant use of "would." 39. Magdala has been conjectured in early times, as nothing was known of Magadan.

XVI.-Westcott and Hort think vv. 2 and 3 doubtful, if not spurious, from ofíaç to the end. The words are omitted in &, B, and other authorities, found in C, D, E, L, 33, and others. Many MSS. insert vπoκριταί before τὸ μὲν, and του προφήτου after Ἰωνᾶ. (On these omissions and the tendency to reject on even slight MS. authority any passages found in the parallels, see note, v. 44; cf. Luke xii. 56.) 5. The Authorized Version must be retained. When His disciples had come to the other side, they had forgotten to take bread;" öri aprovç is a better reading, "It is because," as the superfluous or of classical

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writers after Aéyw is not usual in the New Testament. "Loaves" sounds awkwardly here, but perhaps only from habit (see note, iv. 3). 9. No distinction is made in the Revised Version between kópivoi, hand-baskets (Juvenal, iii. 14, “Judæi . . . quorum cophinus fœnumque supellex"), carried by most poor Jews, and oπupides, large baskets, or hampers, so large that St. Paul was let down in one over the wall at Damascus, and Greswell thinks that they were used to sleep in. The distinction might be preserved by "hand-baskets” and "rope-baskets," if "hamper" be thought irreverent. 17. As the text has "Bar Jona" pointed separately, should not this be translated "son of Jonas"? In John i. and xxi. we have the fuller form "Johannes," but this, with "Johana" and "Jonas," are all three applied to the same person in 2 Kings and Jeremiah, and were probably convertible. 18. It is difficult so to translate this as to give any plain meaning to an English reader, unless a double rendering may be given to IIérρos and Térpa: "Thou art Peter, a stone," and again, "On this rock-these stones." It is curious that the Greek or Gentile word should so early have superseded the Chaldaic Cephas, Hebrew Keph (cf. the stones of the altar in Josh. xiv., and the foundation stones, Rev. xxi. 14). The feminine, as in many instances, is the collective noun. "The gates of Hades" must be the powers of death. So the Turkish

Government is "the Sublime Porte."

19. It has been

suggested that the participles here might mean "already

bound," "already loosed," so as to show that the judgment is first authoritative in heaven, and then declaratory in the Church on earth. 22. ΠροσλαBóuevos is more than “took Him." It usually means "accept," or "receive." Here, perhaps, "caught his meaning," took it home, or felt it deeply. Then follows an elliptical phrase of deprecation, “Be he gracious to you!" somewhat like our exclamation "Mercy!" 24. "Wishes to come" (see note, xv. 37). 25. Should the rendering be "life" or "soul" (see x. 39)? The former is required in the majority of passages. It is easy to lose eternal life, but can a man lose his soul? 26. "Suffer the loss of," or be mulcted in.

XVII.-15. "Is a lunatic" (see note, iv. 24). 18. "Evil spirit" (vii. 22). 21. This verse, "Howbeit this kind goeth not out but by prayer and by fasting," is omitted in &, B, 33, and a few versions. Retain it: it is not the same as Mark ix. 29 (see note, v. 44). At the same time, it is curious that in five passages there is the same difficulty, and it has been supposed that these insertions are due to the asceticism of the early Christians (see Acts x. 30). 22. "While they were living; but συστρεφομένων is supported by N, Β, Italic. 24. "Half-shekel" for dispaɣua is excellent ; Tελn should be "dues,” kйvσov, "census money." The τελῆ κήνσον, former includes all tolls and customs. 27. The stater

a shekel four drachmas.

XVIII. 1, 4. Read "greater." 6. "Profitable" is too strong; "it is an advantage to him." 7. (See note,