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In v. 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, 'Enamiotõv, 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 'Eaaquiotal 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 αυτοίς τα βήματα ταύτα, , which justifies the translation given in these pages.

136 NOTES. (A. xiii. 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 ευσχήMovas, 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, anò TÕy doxoúvτων είναι τι, ουδέν προσελαβόμην. Sed interjecta parenthesi repetit vocem δοκούντες, et subintulit ουδέν As por avébevto, 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, wg śrì Toy Járaorav, 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, ouvelzeto TỘ abym, 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, hoay, they were, would interrupt the personal continuity of the

narrator: which the genuine, quey, we were, pre

serves.

Acts xx. 13. p. 74. IIeCeúelv, to go by land, i. e. not by water.

Α. Χxi. 4. p. 78. ανευρόντες τους μαθητές is here given as rightly translated and explained by Professor Scholefield in his Hints for an Improved Translation, &c. 1836. I have in other places profited by the correctness of his remarks, as at xxii. 23.; xxvii. 40. in particular.

At XXviii. 14...ευρόντες αδελφούς...the absence of the article requires and justifies our Version there...“ We found brethren,i, e. without expecting it from any previous knowledge.

A. xxii. 25. p. 85. The genuine text here is, '12g δε προέτειναν αυτόν τοϊς ιμάσιν, which demands the change in the translation here given to it: the lictors or serjeants (A. xvi. 38.), were they whose task it was to do so.

Α. ΧΧVi. 11. p. 97. Hνάγκαζον βλασφημεϊν, «I did my utmost to make them blaspheme,” is here so translated to prevent what from our Version, “ I compelled them to blaspheme,” might erroneously be supposed ; namely, that Saul was successful in that object of his persecution.

In the preceding verse, 10., where it is said, many of the saints did I shut up in prison,” κατέκλεισα is rightly so translated, of an act that certainly took effect : there lies the difference.

The Greek of St. Luke in particular is remarkable for its very exact use of the tenses.

Thus in the gospel, ν. 6., διερρήγνυτο means only that the net seemed in danger of breaking, as BubiGerbou is rightly rendered, of the ships, v. 7., that “ they began to sink.” Where St. John in a similar miracle, xxi. 11., has to relate - " yet was not the net broken” – he uses the tense proper for that purpose, o'x éo xío on dixtuov: though humanly speaking, in this as in the other miraculous draught, the breaking of the net was what might else have been looked for. Then again, an error on the opposite side appears

in our Version of LUKE v. 2., where the text aném muvay dixtud, clearly means, not “they were washing," which would answer to απέπλυνον, but « they had washed or cleansed their nets,” preparatory to their being employed again. And agreeably to this statement, we find at v. 4. that Simon was ready to launch out into the deep without any delay.

In another text, L. xiii. 1., our Version renders it very exactly where the same occasional usage of the

Aorist occurs,

ών το αίμα Πιλάτος έμιξε μετά των θυσιών αυτών, , “ whose blood Pilate hadat some previous time

mingled with their sacrifices.”

The common use of the Aorist, in simply narrating past events, may be best seen by contrast, when that clearly exists, with another tense. Thus, in St. Luke, ŠTopeúon (as in iv. 42.) he journeyed, and after that journeying something else happened in the train of events : whereas ênopeteto (as in vii. 11.) he was journeying,

and in the course of that journey something else took place.

ور

In the present tense, so called, it is very often important to remark the idea of incipiency, of volition, of conatus, &c. as distinguished from that of event and actuality.

Thus, GALAT. vi. 12., avayxd Couri, which our Version rather ambiguously renders, constrain you to be circumcised,” only means, “would fain compel you, do all they can to compel," &c.

Thus again, in Luke xi. 19. oi vioà ýuõv šv Tivi &xGéanouri; as it stands in our Version, “ by whom do your sons cast them out ?” conveys the meaning ambiguously at least : for it can never be taken for granted, that those persons actually did cast out demons. They attempted to do so : and that is all that is warranted in the word, excáadour. Accordingly, we see the drift of our Lord's question to be this : If your sons, those among you who pretend to the faculty of exorcism, proceed (as we know they did) by solemn adjuration of the name of the Almighty ; am I, think you, so void of understanding, as to employ inferior at once and unnatural means for producing that effect ? Let the whole passage be read, from v. 14. to v. 22.

Another remark on distinctive usages ; and I have done.

Where the notion suggested is one of inclination thought, desire, &c. yet more delicacy is required in the translation, while the necessity of rendering it precisely becomes the more apparent on that account.

Thus, GALAT. iii. 3. &Triteneio ...having begun in the spirit, do you think to be made perfect by the flesh ?

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