13. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: &c.

Howbeit when he, the Spirit of truth, is come, he will guide you into all the1 truth: &c.

23. And in that day ye shall ask me nothing, Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you.

And in that day ye shall enquire of me concerning nothing, Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you.2

XVII. 11. Holy Father, keep through thine own name those whom thou hast given me, that they may be

one, as we are.

Holy Father, keep in3 thine own name those whom thou hast given me, that they may be one, as we are. 15. I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil.

I

pray not that thou shouldest take them out of the

1 Εις πᾶσαν τὴν ἀλήθειαν. It was not omniscience that was promised, but all necessary knowledge-" all the truth." Wesley's version is the only English one that retains the article.

2 Our version, by rendering by "ask" two different Greek words, leads us to suppose a nearer connection between the two clauses of this verse than really exists. A reader of the original perceives the first clause has reference to verse 19; to the questions which the disciples would fain have asked Him, but did not venture.

There is not a contrast between asking the Son, which shall cease, and asking the Father, which shall begin; but the first half of the verse closes the declaration of one blessing, that they shall be so taught by the Spirit as to have nothing further to enquire (ἐρωτήσετε); the second half of the verse speaks of a new blessing, that whatever they ask (áɩrýonte) from the Father in the Son's name, He will give it them. -Trench's Synonyms of New Testament, pp. 159-60, 1st edit. 3' Ev.

world, but that thou shouldest keep them from the evil

one.

XVIII. 15. And Simon Peter followed Jesus, and so did another disciple: &c.

And Simon Peter followed Jesus, and so did that other5 disciple: &c.

27. Peter then denied again: and immediately the cock crew.

Peter then denied again: and immediately a cock

crew.

37. Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king.

Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest (truth): for I am a king.

XIX. 13. When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, &c.

When Pilate therefore heard that saying, he brought Jesus forth, and seated Him on the judgment seat in a place that is called the Pavement, &c.

XX. 28. And Thomas answered and said unto him, My Lord and my

God.

66

4Ἐκ τοῦ πονηρου, “ from the evil one," i. e. the Devil.

5 John has generally been fixed upon as the disciple mentioned here; but the proper rendering," that other disciple," refers us to some one mentioned before, and we find him in verse 5 to be assuredly Judas Iscariot. See Whately's Lectures on the Apostles, p. 42, 1st edit.

6 See note on Matt. xxvi. 34.

7'Εκάθισεν. It may be urged

in favour of this interpretation, that if Pilate had seated himself on the throne, and said, "Behold your King" (verse 14), the Jews would have understood him as calling himself their king; whereas it is plain he was presenting to them Jesus as their king. The Greek word means either "to sit down," or to seat another, and the context must decide between the meanings whereever the word occurs.

And Thomas answered and said unto him, The Lord of me, and the God of me.1

XXI. 7. Now when Simon Peter heard that it was the Lord, he girt his fisher's coat unto him (for he was naked), and did cast himself into the sea.

Now when Simon Peter heard that it was the Lord, he girt his fisher's coat unto him (for he was naked), and did cast himself on to the sea.

THE ACTS OF THE APOSTLES.

I. 8.

BUT ye shall receive power, after that the Holy Ghost is come upon you; &c.

But ye shall receive power of the Holy Ghost coming upon you; &c.

13. And when they were come in, they went up into

I have given the literal translation of these words, in order to rebut the notion of certain Christians who, believing Jesus to be a mere man, take this remarkable expression of Thomas as an exclamation only. The original, by the employment of the article "the," shows it to be a solemn declaration of the apostle's faith. Whately's Lectures on the Apostles, p. 134, 2nd edit.

2 Eis means on, or to, or onto, as well as into, and one of the former meanings it seems to have here. Any one preparing to swim would cast off

the encumbrance of a long flowing garment, if he had it on, but he certainly would not clothe himself with it. This consideration, remarks Archbishop Whately, is sufficient to decide the sense of the passage, as signifying that Peter cast himself on-to the water. "Naked" here is equivalent to our "stripped for work." Peter had tried to walk on this lake before (Matt. xiv. 29, 30), but failed: he now had strength and faith given him to do so. See Whately's Lectures on the Apostles, pp. 85-7, 2nd edit.

an upper room, where abode both Peter, and James, and John, &c.

And when they came in, they went up into the upper room where they were wont to sojourn, namely, Peter, and James, and John, &c.

18. Now this man purchased a field with the reward of iniquity; &c.

Now this man was the cause of purchasing3 a field with the reward of his iniquity; &c.

22. Beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection.

Beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection.

II. 3. And there appeared unto them cloven tongues, like as of fire, and it sat upon each of them:

And there appeared unto them flames (tongues) as of fire, distributed,5 and it sat upon each of them:

22. Ye men of Israel, hear these words: Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, &c.

Ye men of Israel, hear these words: Jesus of Nazareth, a man shewn by God among you to be what he claimed to be,6 by miracles and wonders and signs, &c.

3 Εκτήσατο.

4 There is no word in the original for " ordained," and therefore it ought to be printed in italics.

• Διαμεριζόμεναι is neither the verb nor the tense which would have been used had "cloven" been the sense intended. Διεσχισμέναι means

"cloven." It may be here observed that this corruption of the meaning of the passage gave the idea, probably, of the mitre with which the ancient Bishop was adorned.

6 Αποδεδειγμένον has this full meaning, and ought to receive it in this place.

47. And the Lord added to the church daily such as should be saved.

And the Lord added to the church daily such as were in the way of salvation.1

III. 12.

Or

why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk?

Or why look ye so earnestly on us, as though by our own power or meritorious piety? we had made this man to walk?

15. And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses.

And killed the Prince of life; whom God hath raised from the dead, whereof we are witnesses;

16. And his name through faith in his name hath made this man strong, whom ye see and know: yea, the faith which is by him hath given him this perfect soundness in the presence of you

all.

And through faith in his name hath3 made this man strong, whom ye see and know. His name and the faith which is by him hath given him this perfect soundness in the presence of you all.

26. Unto you first God, having raised up his Son

1 Our version is liable to lead us to the belief that the salvation of these persons was complete; whereas the word in the original (σωζομένους) only means persons in the way of salvation, as the Israelites were in respect of temporal safety when they marched out of Egypt. See note 1 Cor. i. 18.

2 Ευσεβείᾳ has not the meaning of holiness, which is an inward possession, but of

operative piety, a piety of meritorious efficacy. See Alford's Greek Testament.

3 God is the nominative to this verb. These verses are a striking example of the inaccuracies that improper pointing sometimes introduces into the sacred text. By a few alterations in the pointing, the sense, before embarrassed, becomes plain.