20. If they have observed my word, they will also observe yours, εκ τον λογον με ετήρησαν, και τον ύμετερον τηρησεσιν. E. T. If they have kept my saying, they will keep yours also. Several critics are of opinion, that the word gew is used here in a bad sense for, to watch with an insidious design. But I do not find that the simple verb Type ever occurs in this sense in Scripture, though the compound garage is so used by both Mr. and L. It is also worthy of notice that the phrase rage Toy λoyo”, seems to be a favourite expression of the Evangelist John, and is everywhere else manifestly employed in a good sense: so that if this be an exception, it is the only one. What has been now remarked, makes much more in favour of the common translation, than what has been observed of the words immediately following in verse 21. which imply that all the treatment mentioned had been bad, makes against it: for let it be observed, that the connection is often founded, not on the form of the expression, but on what is suggested by it. Our Lord, by what he here says, recalls to to their memories the neglect and contempt with which his doctrine had been treated, and in allusion to which he says, All this treatment, &c. I shall only add, that even admitting that there is some ambiguity in the Gr. verb rage, it will not surely be thought greater than there is in the Eng. word observe, employed in this translation, and sometimes susceptible of an unfavou rable meaning.

24. But now they have seen them, and yet hate both me and my Father, νυν δε καὶ ἑωρακασι, καὶ μεμισηκασι, και εμε και τον πατέρα με. E. T. But now they have both seen and hated both me and my Father. In order to give consistency to the argument which our Lord here uses, we are obliged to consider avra as understood after εωρακασι. All the foreign translations I have seen, whether from the Gr. or from the La. supply the pronoun in this place. Without it, the words convey a very different sense; a sense which is neither so apposite, nor so intelligible.

25. In their law. Ch. x. 34. N.

CHAPTER XVI.

2. Nay the time is coming when—dλλ' eęxetas wça iva. E. T. Yea the time cometh that-Bishop Pearce would have us read «λλ' Eęxetαι 'węα in a parenthesis, and connect ive with the words which precede, because he thinks that to render 'w when is scarcely to be justified. But he has not devised any correction, or taken any notice of verse 32. of the same chapter, where the like phrase occurs, ερχεται 'ωρα καὶ νεν εληλυθεν, ἵνα σκορπίσθητε, and where the 'va, to the conviction of all expositors, denotes when. This is a plain Hebraism; their causal conjunction chi, being sometimes used in this sense; an idiom more frequent in J. than in any other penman of the N. T. We have another example of it from him, if I mistake not, in his third Epistle, verse 4th. And this, by the way, is a presumption of the authenticity of that epistle.

2 Will think he offereth sacrifice to God, doğn darg↔ai #gotPepes TW OEW. E. T. Will think he doth God service. Our translators have here followed the Vul. which has arbitretur obsequium se præstare Deo. Er. Zu. Cas. and Be. have done better in substituting cultum for obsequium. The La. word obsequium, and the Eng. word service, are too general: Arpesa is properly the public service of religion, and when joined, as in this place, with #goσepew, can mean only sacrifice. It is so rendered in the Sy. version and the Go. Some adages of their rabbies regarding the assassination of the enemies of their religion, show how justly they are here represented by our Lord.

3. These things they will do, raUTA TOMT851 ÙμIV. E. T. These things they will do unto you. But gew is wanting in many MSS. of principal note, as well as in others of less consideration, in the Com. edition, and in that of Ben. in the first Sy. version, the Go. the Sax. and the Ara.; also in some La. MSS. In the 2d Sy. version, it is marked with an asterisk, as of doubtful authority at the best. It seems not to have been admitted by Chr. Cyril, The. or Cyprian. For these reasons I agree with Mill and Wet. in rejecting it.

9. Concerning sin; that is, their sin, in rejecting me, whereof the Spirit will give incontestible evidence in the miracles which he will enable my Apostles to perform in my name, and the success with which he will crown their teaching.

10. Concerning righteousness; that is, my righteousness or innocence, the justice of my cause (Mt. xxvii. 24. N.), of which the same miraculous power exerted for me by my disciples, will be an irrefragable proof, convincing all the impartial, that I had the sanction of Heaven for what I did and taught, and that, in removing me hence, God hath taken me to himself.

11. Concerning judgment; that is, divine judgment, soon to be manifested in the punishment of an incredulous nation, and in defence of the truth.

13. Into all the truth, es macar y andar. E. T. into all truth. The article ought not here to have been omitted. It is not omniscience, surely, that was promised, but all necessary religious knowledge. Yet Mr. Wesley's is the only Eng. version I have seen which retains the article.

16. Within a little while.

Diss. XII. P. I. § 24.

25. In figures, εv zagoiμiais. E. T. In proverbs. Vul. In proverbiis. Er. and Zu. Per proverbia. Be. Per similitudi

nes.

Cas. Oratione figurata. Пagonia is used by the Seventy in translating the Heb. o mashal, which signifies not only a proverb, but whatever is expressed in figurative or poetical language, as their proverbs commonly were. Thus it is used, ch. x. 6. for a similitude, rendered in the E. T. a parable. Here it is manifestly used in all the latitude, implied in the expression employed by Castalio; that is, for figurative language, not intended to be understood by every body, and perhaps, for a time, not perfectly even by the Apostles themselves.

30. That any should put questions to thee, 'wa TIG DE ERWTH. E. T. That any man should ask thee. There are two Gr. verbs not synonymous, used in this context, alter and ερωταν, which are both rendered in the E. T. ask. The former answers always to the Eng. word, when it means to beg, to entreat; the latter generally, but not always, when it denotes to put a question.

As the Eng. verb ask, had been used in the former sense in verse 26. answering to area, I thought it better here to use a periphra sis, than to employ the same word for expressing the latter sense, in rendering the verb ερωταω. Even the slightest appearance of ambiguity should be avoided in the translation, when there can be no doubt concerning the meaning of the original. The pur port of the words, therefore, in this place, is, "Thou knowest us so perfectly, and what all our doubts and difficulties are, as ' renders it unnecessary to apply to thee by questions. Our intentions this way are anticipated by the instructions which thou art giving us from time to time.'

CHAPTER XVII.

2. That he may bestow eternal life on all those whom thou hast given him, ένα παν ὁ δέδωκας αυτώ, δωση αυτοις ζωήν αιώνιον. The words seem capable of being rendered, that he may give to them all that thou hast given to him, eternal life. Though this rendering appear at first closer, the common version is, in my opinion, preferable Пav followed by the pronouns of the third person, in whatever case, number, or gender, is a Hebraism answering to a which may be either singular or plural, and may relate either to persons or things. The pronoun connected as on ascertains the import. Another example of this idiom we have ch. vi. 39. Ινα παν ὁ δεδωκε μοι, μη απολέσω εξ αυτ8. A like idiom we find, 1 Pet. ii. 24. & TW MWINTI KUTY 19TE. Though the Vul. which keeps close to the letter, ut omne quod dedisti ci, det eis vitam æternam, seems to favour the second interpre. tation, father Si. in translating the Vul. considers the Heb. idiom as here so incontrovertible, that, without assigning a reason, in his notes, he renders it afin qu'il donne la vie éternelle à tous ceux que vous lui avez donnés; precisely as if the La. had been ut omnibus illis quos dedisti ei, det vitam æternam. There would be no propriety in translating the phrase here differently from what it has been always translated ch. vi. 39.

2 Thy apostle, ch. x. 36. N.

3. The Messiah. Dis. V. P. IV. § 7.

5. Father, glorify thou me in thine own presence, ♣katov μs

συ, πάτερ, παρα τεαυτω. E. T. O Father, glorify thou me with thine own self. This expression, though apparently more literal, is remarkably obscure. The force of the Gr. preposition Taga, is not rightly expressed by the Eng. with, which, as appli ed here, is exceedingly vague and indeterminate.

11. Preserve them in thy name, tngntov avtɣS EV TW OVOμATI 58. E. T. Keep through thine own name those-. It must be acknowledged that there is some difficulty in the words v ta oveμ78, which I have rendered literally in thy name. Name is used in Scripture sometimes for person, Rev. iii. 4.; sometimes for fame, Ps. lxxvi. 1.; and sometimes, when applied to God, for his power, or other perfections, Ps. xx. i. 7. When mention is made of making known God's name to the heathen, we always understand it to mean, declaring to them his nature and attributes, as the only true God. It is solely to the heathen, or those who before knew not God, that, in the O. T. we find mention of revealing his name. But let it be observed, that they were Jews of whom our Lord spoke, verse 6th, when he said, I have made known thy name to the men whom thou hast given me. The se quel shows, that he meant the Apostles, who, before they became his disciples, were the disciples of Moses. Now, by making known the name of God to those who enjoyed the old dispensation, is plainly suggested, that additional light was conveyed to them, which they could not have derived from it. By manifesting God's name to them, therefore, we must understand the communication of those truths which peculiarly characterize the new dispensation. And as every revelation which God gives, tends further to illustrate the divine character, the instructions which our Lord gave to his disciples, relating to life and immortality, and the recovery of sinners through his mediation, may well be called revealing God, or (which, in the Heb. idiom, is the same) the name of God to them. When the connection in this prayer is considered with any degree of attention, we must be sensible that the words, the name of God, in verses 6th, 11th, 12th, and 26th, denote the same thing. If, then, by the name of God, verses 6th and 26th, be meant the great foundations of the Christian institution, the being preserved or kept in it, verses 11th and 12th, must mean their being enabled to continue in the faith and prac tice of that religion. Our translators, by rendering εy Tw ovμati 8 differently, in verses 11th and 12th, have darkened the ex