μονος

of chasid, it does not always: it is sometimes employed in translating the Hebrew words on tham, perfect, and T jasher, upright. Once it is used for this last term when applied to God, Deut. xxxii. 4. These words, therefore, or μovoç doios, Rev. xv. 4, in an address to God, ought to be translated for thou alone art perfect, rather than bountiful or gracious. The addition of μovos to the other epithet, is a sufficient ground for this preference. The context also favours it. But in the more common acceptation of the term doloç, hosios, there is a difference between it and ayos, hagios, as applied to God: the latter appellation represents the Deity as awful, or rather terrible; the former as amiable. The latter checks all advances on our part: we are ready to cry with the men of Bethshemesh, "Who is able to stand before this holy God?" 1 Sam. vi. 20. The former emboldens us to approach. Thus they are so far from being synonymous in this application, that they may rather be contrasted with each other. As to their import, when applied to men, the word ayos, in the best sense, still retains so much of its origin as to appear rather a negative character, denoting a mind without stain; whereas the term oooc is properly positive, and implies in its utmost extent both piety and benevolence.

20. In regard to the manner of translating kadosh in the Old Testament, and hagios in the New-when all circumstances are considered, I think it safest to retain very generally the common version holy. The same remark holds nearly also of the conjugates. It is very true that the sense of the original, in many places, does not entirely suit the meaning which we affix to that word: but it is certain, on the other hand, that we have no one word that answers so well in all cases. To change the term with each variation in meaning, would be attended with great inconveniency, and in many cases oblige the translator to express himself either unintelligibly, and to appearance inconsequentially, or too much in the manner of the paraphrast. On the other hand, as the English term holy is somewhat indefinite in respect of meaning, and in a manner appropriated to religious subjects, nothing can serve better to ascertain and illustrate the scriptural use than such uniformity; and the scriptural use of a word hardly current in common discourse, cannot fail to fix the general acceptation. But this would not hold of any words in familiar use on ordinary subjects. With regard to such, any deviation from the received meaning would, to common readers, prove the occasion of perplexity at least, if not of error. But chasid in the Old Tes

tament, and hosios in the New, (except when used substantively, where it may be rendered saint,) ought, when it respects the disposition towards God, to be translated pious; when it respects the disposition towards men, gracious, kind, humane.

PART V.

Κηρύσσειν, ευαγγελίζειν, καταγγελλειν, AND διδασκειν.

THE only other specimen I shall here give of words supposed to be synonymous, or nearly so, shall be κηρύσσειν, ευαγγελίζειν, καταγγέλλειν, and διδασκειν, all nearly related; the former three being almost always rendered in English to preach, and the last to teach. My intention is, not only to point out exactly the differences of meaning in these words, but to evince that the words whereby the two former are rendered in some, perhaps most, modern languages, do not entirely reach the meaning of the original terms, and in some measure, by consequence, mislead most readers. It happens in a tract of ages, through the gradual alterations which take place in laws, manners, rites, and customs, that words come, as it were, along with these, by imperceptible degrees, to vary considerably from their primitive signification. Perhaps it is, oftener than we are aware, to be ascribed to this cause, that the terms employed by translators are found so feebly to express the meaning of the original.

2. The first of the words above mentioned, knovaσev, rendered to preach, is derived from Kepu, rendered preacher, whence also кηovyμа, rendered a preaching. The primitive Knov signifies properly both herald and common crier, and answers exactly to the Latin word caduceator in the first of these senses, and to præco in the second. The verb кnovσσ is accordingly to cry, publish, or proclaim authoritatively, or by commission from another, and the noun кηovyμa is the thing published or proclaimed. The word Kηov occurs only twice in the Septuagint, and once in the apocryphal book Ecclesiasticus, and evidently means in them all crier. The other sense of the word, namely, herald, or messenger of important intelligence between princes and states, is nearly related, as the same persons had often the charge of carrying such embassies, and of proclaiming war or peace; but it is not quite the same. In the New Testament the word seems to partake of both senses, but more evidently of that of crier. And to this sense the derivatives κηρύσσω and κηρυγμα more properly accord than to the other; for, to discharge the office of herald is, in Greek, knoυKEVELV, and the office itself κηρυκευσις. But these words, though frequent in classical writers, are not found in Scripture. The word Knov occurs but thrice in the New Testament, once in each of the Epistles to Timothy, (1 Ep. ii. 7, 2 Ep. i. 11,) wherein Paul calls himself κηρυξ και αποστολος ; and once it is used by the apostle Peter, (2 Ep. ii. 5,) who, speaking of Noah, calls him knovč δικαιοσύνης. The word κηρυγμα appears but in three places in the Septuagint, and imports in them all proclamation or thing proclaimed. In one of those places (Jonah iii. 2.) it relates to

that made by the prophet Jonah through the streets of Nineveh, called, as in the gospel, preaching; and in another (2 Chron. xxxvi. 22) is in the common version rendered proclamation. In the New Testament it occurs eight times, and is always rendered preaching. In two of those places it relates to Jonah's proclamation in Nineveh. The verb кηρvσσw occurs in the New Testament about five-and-twenty times, always in nearly the same sense; I proclaim, prædico, palam annuncio. In at least twelve of these cases it relates solely to proclamations made by human authority, and denotes in them all to warn, or, by crying out, to advertise people openly of any thing done or to be done, or danger to be avoided. This may be called the primitive sense of the word; and in this sense it will be found to be oftenest employed in the New Testament.

κηρυγμα

3. Now if it be asked, whether this suits the import of the English word to preach, by which it is almost always rendered in the common version of this part of the canon? I answer, that in my judgment it does not entirely suit it. To preach is defined by Johnson, in his Dictionary, "to pronounce a public discourse upon sacred subjects." This expresses, with sufficient exactness, the idea we commonly affix to the term: for we may admit that the attendant circumstances of church, pulpit, text, worship, are but appendages. But the definition given by the English lexicographer cannot be called an interpretation of the term кnovσow, as used in Scripture: for, so far is it from being necessary that the кnpuua should be a discourse, that it may be only a single sentence, and a very short sentence too. Nay, to such brief notifications we shall find the term most frequently applied. Besides, the words кnovσσw and кηovуμа were adopted with equal propriety, whether the subject were sacred or civil. Again, though the verb knpvoow always implied public notice of some event, either accomplished, or about to be accomplished, often accompanied with a warning to do or forbear something, it never denoted either a comment on, or explanation of any doctrine, critical observations on, or illustrations of any subject, or a chain of reasoning in proof of a particular sentiment. And if so, to pronounce publicly such a discourse as with us is denominated sermon, homily, lecture, or preaching, would by no means come within the meaning of the word kŋovσow, in its first and common acceptation. It is, therefore, not so nearly synonymous with diƐaokw, I teach, as is now commonly imagined.

4. But, that we may be more fully satisfied of this, it will be necessary to examine more closely the application of the word in the Gospels and in the Acts. The first time it occurs is in the account that is given of our Lord's harbinger, Matt. iii. 1, 2. " In those days came John the Baptist," κηρύσσων εν τη ερήμῳ της Ιουδαίας, και λεγων, " making proclamation in the wilderness of Judea, and saying." Now, what was it that he cried, or proclaimed,

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in the wilderness ? It immediately follows, Μετανοείτε" ηγγικε γαρ ἡ βασιλεία των ουρανων : Reform, for the reign of heaven approacheth." This is, literally, his кnovyμа, proclamation, or preaching, stript of the allegorical language in which it is clothed by the prophet, (Isa. xl. 3,) as quoted in the next verse, to this effect: For this is he to whom Isaiah alludeth in these words, The cry of a crier in the desert, Prepare a way for the Lord, make his road straight."" Hence we may learn what the evangelists call βαπτισμα μετανοιας, which John preached for the remission of sins. He proclaimed to all within hearing, that, if they would obtain the pardon of former offences, they must now enter on a new life, for that the reign of the Messiah was just about to commence; and, as a pledge of their intended reformation, and an engagement to it, he called on all to come and be baptized by him, confessing their sins.

Another public intimation which John made to the people, and to which the word кnpuσow is also applied, we have in Mark i. 7, 8. He proclaimed, saying, " After me cometh one mightier than I, whose shoe latchet I am not worthy to stoop down and untie. I indeed baptize you in water, but he will baptize you in the Holy Spirit." Such short calls, warnings, notices, or advertisements, given with a loud voice to the multitude, from whomsoever, and on what subject soever, come under the notion of kηovyμara, as used in Scripture. To the particular moral instructions which John gave the people severally, according to their different professions, the word kηovσov is not applied, but apaκαλειν, to admonish, to exhort. Πολλα μεν ουν και έτερα παρακαλων ευηγγελίζετο τον λαον : which is very improperly translated, “ And many other things in his exhortation preached he unto the people," Luke iii. 18. Πολλα is manifestly construed with παρακαλων, not with "ευηγγελίζετο, whose only regimen is τον λαόν. The meaning is therefore, "Accompanied with many other exhortations, he published the good news to the people.'

κηρύσσων

5. Let us next consider in what manner the term knovσow is applied to our Saviour. The first time we find it used of him, the very same proclamation or preaching is ascribed to him which had been ascribed to John the Baptist: "Reform, for the reign of heaven approacheth," Matt. iv. 17. With giving this public notice he also began his ministry. Again, we are told that "he went over all Galilee, teaching in their synagogues, and" кnovσowv το ευαγγέλιον της βασιλειας, “ proclaiming the good news of the reign," chap. iv. 23. There can be no doubt that the same proclamation is here meant which is quoted above from the same chapter. Nor is this the only place wherein this expression is used of our Lord: (Matt. ix. 35, Mark i. 14.) Again, it is applied to Jesus Christ by the prophet Isaiah, (lxi. 1, &c.,) as quoted in the Gospel, Luke iv. 18, 19; as to which I shall only observe at present, (having made some remarks on the passage in the preceding

Dissertation,*) that the word кnpvoow, which twice occurs in it, is used solely in relation to those things which were wont to be notified by proclamation. In the last clause, "to proclaim the acceptable year of the Lord," there is a manifest allusion to the jubilee, which was always proclaimed by sound of trumpet, and accompanied with a proclamation of liberty to all the bondmen and bondwomen among them. It was by proclamation also, that Cyrus gave freedom to the captives of Judah to return to their native land. I need only add, that the word knovoow is sometimes applied to our Lord indefinitely, where we are not told what he proclaimed or preached. In such cases, the rules of interpretation invariably require, that the expressions which are indefinite and defective, be explained by those which are definite and full; and that, by consequence, they be understood to signify, that he gave public warning of the Messiah's approaching reign.

6. Lastly, As to the application ofthe term to the apostles; its first appearance is in the instructions which their Lord gave them, along with their first mission to the cities and villages of Israel: "As ye go," says he, кηρvσσεтε λɛYOVTEC, "proclaim, saying, nyytke ἡ βασίλεια των ουρανων, “ the reign of heaven approacheth," Matt. x. 7. Here we have the very words of their preaching, or proclamation, expressly given them. To the same purpose another evangelist tell us, Απέστειλεν αυτους κηρύσσειν την βασιλειαν του Oɛou, which is, literally, "He commissioned them to proclaim the reign of God," Luke ix. 2. The same is doubtless to be understood by Mark, who acquaints us, (chap. vi. 12,) EgελOVTEC εKNPUσoov iva μeravonowo; which is saying in effect, that, wherever they went, they made the same proclamation which had been made by their Master, and his precursor before them: "Reform, for the reign of heaven approacheth." Now it deserves our notice, that we nowhere find such an order as didaσKETE λEYOVTES, teach saying, where the express words of their teaching are prescribed. It was necessary that this should differ in manner, according to the occasion, and be suited to the capacities and circumstances of the persons to be taught, and therefore that it should be left to the discretion of the teacher. No variation was necessary, or even proper, in the other, which was no more than the public notification of a fact, with a warning to prepare themselves.

In the charge which our Lord gave to his apostles after his resurrection, he says, "Go throughout all the world," KnovaTE TO Evayyεdiov, "proclaim the good news to the whole creation," Mark xvi. 15. And as the call to reformation was enforced by the promise of remission in the name of Christ, these are also said, κηρυχθηναι εις παντα τα έθνη, “ to have been proclaimed to all nations," Luke xxiv. 47. Indemnity for past sins is the foundation of the call to reform, with which the proclamation of the reign of God was always accompanied. It is proper to remark, that the form, nyytkɛ yap, used first by the Baptist, then by our

* Part ii. sect. 2.