The Rendering of aé.

IN the article, 'The Rendering of Aé in the New Testament' (THE EXPOSITORY TIMES, September 1904, pp. 551 ff.), occur these words in reference to Mt 20: They (the labourers) had neglected, refused, or in some way had missed, the first callmade "early in the morning" of the day of their life; and the warning from their conduct is, that they who miss the first call-who fail to serve the Lord in their childhood, will be prone to turn away from the later calls, and follow on their course of selfindulgence, until at the last hour, it may be, their self-disgust and the contemptuous neglect of their fellow-men compel their response to the strange mercy of a God willing even at this last to receive them (207).'

But the calls made—ñeρì τρíτηv öрav (203), πeрì ἕκτην καὶ ἐννάτην ώραν (205), and περὶ τὴν ἑνδεKáτη (206)-were not one call repeated to the same labourers, but were separate calls to several sets of labourers; cf. aλλovs (203) in connexion with ἐποίησεν ὡσαύτως (205), ἄλλους (20%), and the account of the payment (208-10). Besides ánov (205; in A.V. 204) is hardly parallel to ἀπῆλθεν (1922), since in the latter instance ἀπῆλθεν is immediately followed by Aurоúμevos, whereas in the former instance eis Tòv aμmeλ@va is naturally supplied (201. 2. 4).

The 'adversativeness' of dé in 205 is between the subject of elev (204) and the subject of ἀπῆλθον (205). Is the shallow rendering of it by and' bad?

JAMES B. LAWRENCE.

St. Barnabas Chapel, Macon, Ga.

Note on John í. 17.

THE opinion that in this verse a distinction is made between the Old Testament dispensation and the New seems to be founded on an inference derived from the employment of the name 'Jesus Christ' at its close. The inference is that grace and truth 'came,' and came for the first time, when the Word was made flesh.

If that is the writer's meaning, it follows, of course, that law and grace will serve to mark the distinction between the two dispensations. But this is precisely what the writer means not to assert. His purpose is to confirm his doctrine that Jesus is the Word made flesh-the Light that lighteth every man that cometh into the world. He has cited the testimony of John (verse 15) that Jesus was before' him. Further confirmation is found in the pre-Incarnation activity of the Word. And the presence or communication of grace in Old Testament times affords precisely that confirmation he seeks. 'He was before me,' says John, 'for out of His fulness have all we received.' Grace and truth came in former times.

Law is

but an instrument of grace. Law was given' 430 years after the covenant was 'confirmed of God in Christ.' But it is evident from the manner in which grace must be communicated, that it could only 'come' or become through the Word. The law was 'given' by Moses; for law can be transmitted through a human agent. But the reality of grace-grace and truth-came by Jesus Christ; such a communication could only be made in the Person of Him who bestowed it. 'No man,' however, 'hath seen God at any time.' It must follow, therefore, that when the grace of God came to men in olden times, 'the only begotten Son which is in the bosom of the Father, He declared Him.'

Canonbie.

DAVID EAGLESHAM.

Italics in the English Versions of the Bible.

THE note on Italics in the March number of THE EXPOSITORY TIMES deals with a subject of great interest and importance to all Bible students. I have long thought that a systematic study of the

passages in which these occur would be of great value. Will you allow me to point out one passage (to which my attention was recently drawn by my friend the Rev. Aaron Matthews, Jewish Christian evangelist and Hebrew scholar) in which the sense is very materially affected by the insertion of unnecessary italicised words?

It occurs in the 19th Psalm, in which the Psalmist compares the revelation of God in nature with that given in 'the law,' and exalts the practical moral value of the latter. The 'law of the Lord' is for him the standard and the dynamic of the moral life.

Omitting his from v.12, we then read it, 'Who can understand (R.V. discern) errors?' or by a more literal rendering of the Hebrew verb a, 'who can distinguish (right from) wrong?'-apart from the necessary and sufficient standard of the law of the Lord. 'Clear thou me from hidden 'errors committed in ignorance, from want of guidance.

Even more interesting and suggestive is the rendering of v.13 without the italics. Keep back thy servant also from presumptuous '-A.V. and R.V. supply sins. If any word is to be supplied, should it not be men?—R.V. margin, 'the proud.' Is not the Psalmist referring to men who wish to impose their rules of conduct upon others, and who thus lay burdens on their conscience-men who create artificial sins? The rest of the verse seems to bear out this interpretation. Let them not have dominion over me. Then shall I be upright (blameless), and I shall be innocent from much transgression.'

Bonnington, Leith.

JAMES ADAMSON.

Little Contributions to the Greek Testament.

MARK Viii. 2 = MATT. XV. 32.

In both these passages we find the seemingly awkward expression ἤδη ἡμέραι τρεῖς προσμένου σίν μοι. I quote on it H. B. Swete on Mark as the most careful expositor in grammatical questions: The construction ἤδη ἡμέραι τρεῖς προσμ. is explained by treating on. Tp. as a parenthesis (WM., p. 704); its occurrence in both Mt and

Mk is remarkable as evidence of a common Greek source. The O.L. reading is an interpretation of a difficult phrase; the Vg. iam triduo sustinent me' evades the difficulty; the singular reading of B appears to be a grammatical correction (cf. WM., p. 273).'

: :

בְּעוֹר

But what if the construction is to be found elsewhere? Now compare Jos 12 in the Codex Alexandrinus, and in many other MSS (and even in editions like the Aldine): ἔτι ἡμέραι τρεῖς διαβαίνετε (οι διαβήσεσθε). The Hebrew text has (or Diva as the Codex Vaticanus in Mk (μépais τpiσí). The true text of the Septuagint in Jos is Tuépaι тpeîs kai diaßaivere. ἡμέραι διαβαίνετε. In his second edition (1902) Blass, Grammar of N.T. Greek, $334,2, has the additional remark, not found in the first: Likewise LXX (Viteau, Sujet 41); comp. also Acta Pauli et Thecla 8 (according to Papyr. Oxyrh. i. p. 9): nμépaι yap non τρεῖς καὶ νύκτες τρεῖς Θέκλα οὐκ ἐγήγερται. I think these parallels give the explanation of the construction: uépaι Tpeîs is not to be treated as a parenthesis, but two sentences have been thrown into one; already three days (have passed and) they wait on me. And if this construction was in common usage in biblical Greek, its occurrence in both Mt and Mk cannot be regarded any longer, with the same certainty as hitherto, as 'evidence of a common Greek source.'

SIMON PETER AND SIMON THE PHARISEE.

On p. 192 I gave some examples of the confusion connected with the names of Simon Peter in the N.T. One of the strangest occurs at Lk 740. There the Gothic Version has that 'Jesus qath du Paitrau: Seimon.' The same mistake is found in two of the Old Latin MSS, in the Brixianus, which has a very close relation to the Gothic Version, and in the Palatinus. It is a very common practice of copyists to replace a pronoun by the corresponding noun or name; but a greater mistake than in this case is scarcely conceivable. It will be remembered that some scholars suppose that the name of Mary crept in in this way for that of Elisabeth in Lk 146.

THE DIANA OF THE EPHESIANS.

In the thorough article on this subject Professor Ramsay says in D.B. i. p. 605: The Ephesian goddess was represented by a rude idol, which

etc.

was said to have fallen from heaven,' and then he goes on to describe her representation, which is familiar to us from coins, statues, and statuettes, An illustration may be seen, for instance, in the Queen's Printers' Aids to the Study of the Bible. But neither there nor elsewhere do I find a remark on the material of which the statue of the goddess is supposed to have been made. Therefore I call attention to the incidental remark of Chrysostom, that the idol was of terra-cotta, an ostracon. homilies on Acts, he says (Migne, 60, 298)— Ἱερὸν δὲ ἕτερον οὕτω ἐκαλεῖτο Διοπετές. ἤτοι το εἴδωλον τοίνυν τῆς ̓Αρτέμιδος Διοπετὲς ἔλεγον, ὡς ἐκ τοῦ Διὸς τὸ ὄστρακον ἐκεῖνο πεπτωκὸς,

In his

καὶ οὐχ ὑπὸ ἀνθρώπων γενόμενον· ἢ ἕτερον

ἄγαλμα παρ' αὐτοῖς οὕτως ἐλέγετο.

The word ooтракоν is not repeated by his followers (Ecumenius and Theophylact), who speak only of rò ayaλμa (Migne, 125, 769, 1113).

A MISPRINT IN WESTCOTT-HORT. The participle of the verb eineîv occurs in the

It

Greek Testament more than forty times.1 has there the two forms: einov, which is much more frequent, and emas, which is rather rare. The most interesting verse in this respect is Jn 1128, where both forms occur, according to the text of Westcott-Hort. But as the second form enaσa is found only in B C*, and as no other form of the participle eas is found in John, it is safer to spell with the other MSS and editions εἰποῦσα. It is true in Ac 735.37.40 the other editors do not hesitate to print εἰπόντες, εἶπας, εἰπόντες. But

why I beg to call attention to this participle, is merely to point out that in the margin of Ac 23

there remains in the edition of Westcott-Hort the form ELTOVTOS, which can be nothing but a mis

print, left in all impressions, which I have seen,

except that printed in 1895 in the Macmillan fount of type.

Maulbronn.

EB. NESTLE.

1 Chiefly in Gospels and Acts; in the rest of the N.T. only Ja 211, 2 Co 46, He 1030.

2 The other passages where elas occurs in Acts are 2224 2422 2735.

PROFESSOR FRANK C. PORTER, of Yale, in an article in the Yale Divinity Quarterly compares the article on ISRAEL, by Kautzsch, in the Extra Volume of the Dictionary of the Bible, with Professor Davidson's Old Testament Theology, and concludes: 'Kautzsch's work, which is characterized by great learning and a conspicuously judicious and cautious temper, stands on a higher plane of scientific worth.' This estimate agrees with a review of Professor Davidson's Old Testament Prophecy and Old Testament Theology, by Professor McCurdy, of Toronto, which appears in the American Journal of Theology for April. On the other hand, President Harper, in a recent issue of the Biblical World, tells how disappointed he was with the Old Testament Prophecy when he read it at first; but when he came back to it after an interval, and worked through it more leisurely, his feeling entirely changed.

In his monthly magazine, The Commonwealth, Canon Scott Holland has been discussing the 'Why and the What of the Wee and the Free,' as he whimsically puts it. He begins: 'What constitutes the identity of a church? That is the metaphysical issue with which Mr. Haldane bewildered the High Court of Appeal. Lord James was carried out by the ushers in a swoon. The Lord Chancellor gripped the Woolsack hard, and held on to the solid ground of facts. The Catholic Church is, for him, a legal Trust; and it is saved, not by Faith, but by its Deeds. That was his verdict: the result was chaos: and darkness: and infinite woe.'

What then, he goes on, does constitute a church's identity? Not a written document,' he says, 'not a book, not a Trust Deed. No, none of these, but the congregation, the people, the body of believers. They constitute their own identity. They carry

the principle of their continuous life within. them.'

The FIFTH VOLUME of the Dictionary of the Bible is reviewed in the Biblical World for May. It is reviewed in departments. The department of the History of Religions is dealt with by the late Professor George S. Goodspeed, whose early death is a serious loss to Chicago and to scholarship.

The other reviewers are the President of the University of Chicago (department of the Old Testament), Professor A. S. Carrier (Antiquities), Professor Shailer Mathews (the New Testament), Professor Edgar J. Goodspeed (Patristics), and Professor William H. Ryder (the Apocrypha).

President Harper singles out Kautzsch's article on the RELIGION OF ISRAEL for particular notice, and amongst its merits mentions (1) the fact that the whole subject of Israel's religion is treated in a compact and definite manner, and in a way perfectly intelligible to the fairly intelligent mind; (2) the skill with which the author has presented all important opinions on the various topics, at the same time finding ample opportunity to substantiate his own conclusions; (3) the select bibliography given in footnotes on every imin footnotes on every important subject; (4) the strength with which the growth of Israel's religion is presented, each period showing a clear development in the onward progress of thought; (5) the keenness with which fanciful hypotheses are dissected, the positions taken throughout being fairly conservative from the modern point of view; (6) the appreciation shown of the fact that in the whole progress of this wonderful history there has been a guiding Providence; (7) the full and hearty acceptance of the consensus of critical opinion, for one may find here what may certainly be called the results of higher criticism as applied to Old Testament religion; (8) the systematic spirit which is manifest. throughout, and the real contribution which the article furnishes to the philosophy of history; (9) its comprehensive scope, since it is not only a history of Israel's religion, but also a treatment of biblical theology, an introduction to the Old Testament books, and an exceedingly practical classification of the material of the entire Old Testament field.

Then, after recognizing the place that is given to Ezekiel in the development of the Religion of Israel, and desiring a fuller treatment of the

Wisdom element, President Harper ends his review of Kautzsch's article with these words: 'It is quite true that the teacher of the Bible and the preacher can well afford to purchase the series of five volumes in order to obtain this particular article.'

There are two things which trouble the people of Jamaica at present. The one is the Higher Criticism and the other is the Athanasian Creed. And the Archbishop of the West Indies has found. it necessary to make his address to the Annual Synod bear upon these two troublesome things. Dr. Nuttall is himself a Higher Critic. He has not had time, and he says he has not scholarship, to discover what the Higher Critics have discovered, but the discoveries have not given him a shock, and they seem to him to be generally He says:

true.

'I remember five and thirty years ago meeting with a man of considerable literary ability, who was the author of several books, and who was also naturally a religious man. In the course of many conversations he confided to me his loss of faith in the Bible. Pursuing the subject, I found that while he had not widely studied the Old Testament Scriptures, his thoughts as a literary man had been arrested by the Book of Job, and he could not make his literary judgment of that book fit in with those theories of the inspiration and the construction of the Bible which he had been taught. I then discussed with him my view of the Book of Job, which, briefly stated, was, that the unknown writer has dramatized the events in the history of Job, as Shakespeare has dramatized the historical characters and events which he deals with. Starting from the point of view that the book is a religious

drama, I went over it with him section by section, illustrating my views as we proceeded. Afterwards he informed me that instead of this book being a stumbling-block to his faith, he could now read it with the deepest interest as dramatized history; and he could see that this view of the book exhibits in a remarkable way the genius of the inspired man who wrote it, in using the facts of a personal history and the arguments based on them, to reveal great truths connected with the divine government of the world.'

Upon the Athanasian Creed the Archbishop is

equally explicit. equally explicit. He compares it to a buttress. 'But there are two kinds of buttresses. There is the buttress which from generation to generation remains as an integral part of the building, and is a perpetual source of strength to it, as well as beauty. But you and I have frequently seen another sort of buttress. We have seen buttresses which were once appropriate to the character of the building, and helped both to beautify and strengthen it; and then by some change in the

ground the buttress has either been left high and dry hanging to the building, or else, sticking to its own foundation and following the depression of the land, it has left the building; and in either case it no longer supports it or adds to its beauty.'

President Harper's magnificent volume on Amos and Hosea is reviewed by Dr. Buchanan Gray in the Examiner for 4th May. Dr. Gray approves of the long Introduction, saying that 'it is impossible to study Amos and Hosea satisfactorily without a thorough knowledge of the previous development of Hebrew religion and literature.'

No topic is of such permanent general interest to churchgoing people as The Life Everlasting, and no one will be surprised to hear that the small volume by Dr. Purves under that title has been successful. It combines accurate knowledge of Scripture, with a sincere sympathy for the common craving. The chapter on the Resurrection Body has been singled out for special commendation by the reviewer in the Examiner, who says: 'As we ponder upon Paul's view of the subject, and the influence which the vision of the glorified Christ had upon the great apostle, there flashes upon us the meaning of that great saying of Christ, I am the bread of life. The chapter has also an apologetic value. For Dr. Purves shows that the doctrine of the bodily resurrection, found in an undisputed epistle, is wholly due to St. Paul's belief that what we are told of the resurrection of Jesus in the Gospels is true.'

A correspondent of the Guardian says that the author of the saying, 'At the Reformation, Greece rose from the dead with the New Testament in her hand,' is Goldwin Smith.

Students of Church History must not miss the Celtic Review (Edinburgh: Norman Macleod; 2s. 6d. net). The first thing in the number for April, and the best thing for their purpose, is a paper by A. W. Wade-Evans on the 'Excidium Britanniæ.' How little Bede really knew of the fifth or sixth century in Britain is made manifest by his entire dependence on the Excidium, and

by his accepting it without question as a genuine and an authentic work of St. Gildas. Now St. Gildas was born in 470 A.D., but Mr. Wade-Evans is prepared to show in his next paper that the Excidium (of which he has no opinion, declaring that it has poisoned Welsh history at its very springs') is not older than the seventh century.

Mr. W. S. De Winton has been writing some letters to the Western Mail upon the education problem. Some of the letters have been quoted in the National Church, 'that able and resolute defender of the rights and privileges of the Church of England,' as the Church of Ireland Gazette calls it. Mr. De Winton has something to say about Scotland. This is what he says:

'Ever since the days of John Knox the Scottish ideal has been to educate every boy in the public elementary school, with the university as his goal, and for some 200 years the ideal has been fairly realized, I need hardly say, with success. Scotland has practically annexed the Southern kingdom! She not only gave England a dynasty at the beginning of the seventeenth century, but in the twentieth has given her a Premier, an ex-Premier, a Leader of the Opposition in the House of Commons, two Archbishops, and an AttorneyGeneral to rivet her hold upon the Saxon! How has Scotland succeeded in doing this? By moulding the national character for 250 years on that most dogmatic of catechisms, three times as long and three times as theological as that taught in Church of England schools-I mean the Presbyterian formulary known as the Shorter Catechism.'

At Girton College, Cambridge, a series of lectures on the Bible will again be delivered this year from July 31 to August 5. The Committee, of which Mrs. Benson is president, and Miss Creighton secretary, has recognized that the study of the Bible can no longer be kept apart from the study of religion outside of the Bible. A course of four lectures will be given by Dr. F. B. Jevons on the Relation of the Evolution of Religion to the Philosophy of Religion. Ladies who have the week free should write to Miss Creighton at Hampton Court Palace, London.

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