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What briefly remains, shall be told in the authentic language of Clemens Romanus (Epistle to the Corinthians, s. 5.), who relates, that he suffered as a martyr at Rome under the governors (Nero and his minister Helius). From Eusebius (Eccl. History, B. ii. ch. xxv.) we farther learn, that whereas the apostle Peter was crucified, the apostle of the Gentiles (as being a Roman citizen) was beheaded.

In the same season of persecution, apparently, both those blessed saints were crowned with martyrdom, and both entered into the joy of their Lord.

133

NOTES,

CRITICAL AND GRAMMATICAL.

Acts viii. 2. p. 2. “ good and pious men”_ on this being the preferable rendering, and why it is so, vide Note below, A. xi. 20.

A. ix. 20. p. 4. The true reading here is not Xpotov, which our Version expresses thus...“ preached Christ that he is the Son of God”...but ’Incoûy, the Lectio indubie genuina of Griesbach. The doctrine, which Paul preached, was this : Jesus of Nazareth is the Son of God, the promised Messiah. See xviii. 5.

A. xi. 20. p. 9. On "Eaanues, GREEKS, and 'Eaaguiotał, GRECIANS.

The false reading here, 'Eaamuotas, Grecians, or foreign Jews who did not speak Hebrew, (though it might be curious to trace by what erroneous notion that change could ever find its way into the text,) must be discarded at once, and the Lectio indubie genuina of Griesbach, "Enanvas, Greeks, be admitted in its stead, with the signification of Gentile proselytes.

At this point in the progress of the Gospel, apparently, direct converts from heathenism had not yet been made: and by the words ’loudało, therefore and "Eaaques, when as elsewhere in immediate antithesis or even as here, vv. 19, 20, in the same context, are clearly meant Jews, such by birth as well as by faith, and Gentile proselytes who had become worshippers of the one true God.

In the following passages, xiv. 1. and xviii. 4. the word "Emanues, immediately coupled with, 'lovdaños, and translated Greeks, is found to retain the same relative meaning

But in xix. 10. 17., at a more advanced stage of the Christian history, that word seems to have acquired, naturally enough, the more extensive acceptation of Gentile converts, whether they had been, or not, proselytes before.

With a view to this general distinction, highly important as it is, let me remark, that unfortunately the English word, devout, in our Version, instead of being used only to indicate those persons, ευσεβείς or σεβόμενοι, devout Gentiles, i. e. proselytes to the Jewish faith, has been assigned, as in viii. 2. to eúnabels, good and pious men, Jews converted to Christianity; or as in ii. 5. where the same Greek word eúaabeis, religious men, evidently designates Jews of the dispersion, and nothing else.

When however it is said, that in the whole of that enumeration, ch. ii. from v.9. “ Parthians" to Cretes and Arabians” in v. 11. Jews of the dispersion and no other persons were meant ; let one exception be carefully marked, that from Rome, but apparently from no other place, proselytes also were included in that catalogue.

In ν. 10. και οι επιδημούντες Ρωμαίοι, Ιουδαϊοί τε και προσήλυτοι, two classes of Roman strangers are clearly denoted:

“ and strangers from Rome, as well Jews as proselytes from that city.”

And here, before concluding, let it be remarked also from vi. 1.

“ In those days when there arose a murmuring of the Grecians, 'Enamulctõv, against the Hebrews, Εβραίους,

that Grecians, or foreign Jews who did not usually at least speak Hebrew, must have been at that time in considerable numbers sojourning at Jerusalem. Otherwise, there could hardly have arisen that complaint from the disciples or Christian converts, of that class of men, that their widows and female relatives were neglected in the daily ministration ; while those belonging to converts, of the native Jews there, were unduly favoured.

The only other genuine text, A. ix. 29. where 'Eaampiotal occurs, will be found at p. 7. in its proper place; and it is there explained according to the signification of GRECIANS observed in these pages.

Acts xiii. 44. p. 17. Here the Lectio indubie genuina of Griesbach is, Εξιόντων δε αυτών, παρεκάλουν εις το μεταξύ σάββατον λαληθήναι αυτούς τα βήματα ταύτα, which justifies the translation given in these pages.

136 NOTES. (A. xii. 50. GAL. ii. 6. ACTS, xvii. 14.—XX. 8.)

Acts xiii. 50. p. 18. The original Greek in the Lectio indubie genuina, τας σεβομένας γυναίκας, τας ευσχήhoras, corresponds in meaning to the translation here given. Our version expresses it ambiguously at least.

Galat. ii. 6. p. 24. Raphelius, after Grotius and others, thus briefly and clearly states the peculiarity of the original Greek; which in the translation here given, is preserved as far as the difference of the languages will allow.

'Από δε των δοκούντων.] Coperat ita instituere sermonem apostolus, quasi dicturus esset, árò TÕy goxoúvτων είναι τι, ουδέν προσελαβόμην. Sed interjecta parenthesi repetiit vocem δοκούντες, et subintulit ουδέν + por avédeyto, i. e. addiderunt. He goes on to remark, very justly, that such irregular expressions are of frequent occurrence in Herodotus, &c.

Acts xvii. 14. p. 44. Our version of the Greek words, ως επί την θάλασσαν, « to go as it were to the sea,” expresses nothing wrong in the least, if a feint had been practised on such an occasion : but the simple meaning of the original phrase is that expressed in the translation here given.

A. xviii. 5. p. 48. The Lectio indubie genuina here, συνείχετο τω λόγω, by no means presents any obvious or satisfactory meaning. The translation here given of it would agree exceedingly well with the tenor of the narrative : that the words themselves clearly convey that idea, I am by no means prepared to assert.

A. xx. 8. p. 73. The common reading, yoav, they were, would interrupt the personal continuity of the

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