Annotations on the New Testament

Annotations on S. Mark, Chap. I.

[ a] V. 12. Driveth ] The word 〈 in non-Latin alphabet 〉 doth not in the New Testament, always signify according to the literal notation of it, to cast out, but in a softer sense to send out, Mat. 9. 25. and v. 38. and c. 12. 20, and 35. so c. 13. 52. (and besides many other in the Gospels) • am. 2. 25. And so it may do here, and be all one with 〈 in non-Latin alphabet 〉 to lead away, which is the word used in the parallel part of the story in S. Matthew, c. 4. 1. 〈 in non-Latin alphabet 〉 he was led away, &c. But besides this, the word doth in good authors peculiarly signify to expose, to leave in a destitute helpless condition, as when Aristotle saith of the Raven, 〈 in non-Latin alphabet 〉 , that she exposes her young ones. And although Jesus being already in the wilderness, at his Baptism, (for there did John preach and baptize v. 4.) there is no peculiar need of any new act of driving or bringing him into the wilderness, for the business of his temptation following▪ but only to leave him or expose him there, yet because S. Matthew joins 〈 in non-Latin alphabet 〉 to this part of the story, in order to his temptation, therefore the safest way is so to render 〈 in non-Latin alphabet 〉 as may be reconcilable with that, that is, to lead him up farther into the wilderness, and expose him there.

[ b] V. 38. Next ] That 〈 in non-Latin alphabet 〉 signifies here (joined with 〈 in non-Latin alphabet 〉 ) adjoining is from the use of the word in the Septuagint of the Old Testament; For there the Hebrew 〈 in non-Latin alphabet 〉 which signifies behind, or next after, and is oft rendered 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 post, and 〈 in non-Latin alphabet 〉 the hinder parts is four times rendered 〈 in non-Latin alphabet 〉 , Gen. 41. 23. 〈 in non-Latin alphabet 〉 , sprang up adjoining, or next to them, we read after them, 2 Sam. 21. 1. 〈 in non-Latin alphabet 〉 , year adjoining to year, we read, year after year, Psal. 68. 25. 〈 in non-Latin alphabet 〉 , the Princes went before adjoining, or next to the singers, we read the singers after, Psal. 94. 15. 〈 in non-Latin alphabet 〉 , All that are true are near it, we read follow, or after it. So likewise the word 〈 in non-Latin alphabet 〉 is oft by them rendered 〈 in non-Latin alphabet 〉 , in this sense, following, contiguous, Num. 2. 17. and in eight places more, and accordingly I doubt not but 1 Sam. 19. 3. where the copies read 〈 in non-Latin alphabet 〉 , it should be read 〈 in non-Latin alphabet 〉 , the Hebrew 〈 in non-Latin alphabet 〉 , which we render besides my father, being so often rendered 〈 in non-Latin alphabet 〉 , and so in like manner Dan. 10. 3. 〈 in non-Latin alphabet 〉 , sure 〈 in non-Latin alphabet 〉 , the Hebrew having 〈 in non-Latin alphabet 〉 and we render it, I was by the side of the great river. So in the New Testament 〈 in non-Latin alphabet 〉 Acts 20. 15. and 21. 26. is the day adjoining, or next following, according to the notion of 〈 in non-Latin alphabet 〉 the day after, and c. 20. 15. 〈 in non-Latin alphabet 〉 , the day next following, so Luke 13. 33. See Note on Acts 13. h.

CHAP. II.

1. AND again he entered into Caperna um after some days,] and it was noised that he was in the house.

[Paraphrase] 1. And after a while he came openly in the day time in to the city Capernaum, c. 1. 21, 45. see Mat. 9. 1. and went, as 'tis probable, into Simon's and Andrew's house, c. 1. 21.

2. And straightway many were gathered together, insomuch that there was no room to receive them, no not so much as about the door, and he preached the word unto them.

3. And they came] unto him bringing one sick of the palsy, which was borne of four.

[Paraphrase] 3. And there was a company which came

4. And when they could not come nigh unto him for press, they uncovered the roof where he was, and when they had broken it up, they let down the bed, wherein the sick of the palsy lay.

5. When Jesus saw [their faith] he said unto the sick of the palsy, Son, thy sins be forgiven thee:

[Paraphrase] 5. the great confidence which the sick man and his friends had of Christ's power to cure him

6. But there were certain of the Scribes sitting there, and reasoning in their hearts,

7. Why doth this man thus speak blasphemies? Who can] forgive sins, but God only?

[Paraphrase] 7. This must needs be a wicked blasphemous thing, to assume that to himself which belongs only to God, For sure none can

8. And immediately when Jesus [perceived in his spirit] that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts?

[Paraphrase] 8. discerned by his divine Spirit, which alone is able to know the secrets of the heart (see Note on Rom. 9. a.)

9. Whether is it easier to say to the sick of the palsy, thy sins be forgiven thee, or to say, Arise, take up thy bed and walk?

10. But that ye may know, that the son of man hath power [on earth] to forgive sins, (he saith to the sick of the palsy,)

[Paraphrase] 10. See Mat. 9. 6.

11. I say unto thee, [Arise,] and take up thy bed and go thy way into thine house.

[Paraphrase] 11. receive health, or recover from this disease,

12. And immediately he arose and took up the bed, and went forth before them all, insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion.

13. And he went forth again by the sea side, and all the multitude resorted unto him, and he taught them.

14. And as he passed by, he saw Levi the son of Alpheus sitting at the receipt of custom, and said unto him, Follow me. And he arose and followed him.

15. And it came to pass that as Jesus sat at meat in his house, many Publicans and sinners sat also together with Jesus and his disciples, for there were many, and they followed him.

16. And when the Scribes and Pharisees saw him eat with Publicans and sinners, they said unto his disciples, [How is it that he eateth and drinketh with Publicans and sinners?]

[Paraphrase] 16. If your Master be a pious and holy person, how comes it to pass, that he observeth not that which all pious Jews (those of the sect of the Pharisees, Ch. 7. 3, 4.) observe most carefully? viz. to abstain from all pollutions, and so not to eat or converse with any heathen person, or such as frequently trade with such.

17. When Jesus heard it, he saith unto them, They that are whole have no need of the Physician, but they that are sick: [I came not to call the righteous, but sinners to repentance.]

[Paraphrase] 17. my special business for which I am sent, is to reduce wicked men to new life.

18. And the disciples of John and of the Pharisees [ used to fast] and they come and say unto him, Why do the disciples of John, and of the Pharisees fast, but thy disciples fast not?

[Paraphrase] 18. according to their custom of frequent fasting, were now on a day of fast.

19. And Jesus said unto them, Can [the children of the bridechamber] fast, while the Bridegroom is with them? As long as they have the Bridegroom with them they cannot fast.

[Paraphrase] 19. See Mat. 9. 15. e.

20. But the days will come, when the bridegroom shall be taken from them, and then shall they fast in those days.

21. No man also seweth a piece of new cloth on an old garment, [else the new piece that filled it up,] taketh away from the old, and the rent is made worse.

[Paraphrase] 21. if he do not take care not to run that error, that patch of new cloth (see Mat. 9. 16.)

22. And no man putteth new wine into old bottles, else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred. But new wine must be put into new bottles.

23. And it came to pass that he went through the corn-fields on the [Sabbath day,] and his disciples [note a] began as they went to pluck the ears of corn.

[Paraphrase] 23. See Mat. 12. 1.

24. And the Pharisees said unto him, Behold, why do they on the Sabbath day that which is not lawful?

25. And he said unto them, Have ye never read what David did when he had need, and was an hungered, he and they that were with him?

26. How he went into the house of God [ in [note b] the days of Abiathar the high priest,] and did eat the show-bread which is not lawful to eat but for the priests, and gave also to them which were with him?

[Paraphrase] 26. in the time of Abimelech, just before Abiathar's coming to the high priesthood

27. And he said unto them, The Sabbath was made for man, and not man for the Sabbath.

28. Therefore the son of man is Lord also of the Sabbath.

[Paraphrase] 28. See Note on Mat. 12. a.

Annotations on Chap. II.

[ a] V. 23. Began. ] The phrase here in the Greek is a little unusual 〈 in non-Latin alphabet 〉 literally thus, They began to journey plucking, &c. But the truth is, the word 〈 in non-Latin alphabet 〉 began here is but a 〈 in non-Latin alphabet 〉 , or an unsignificant Expletive, as in the parallel Mat. 12. 1. and in very many places more, where generally 〈 in non-Latin alphabet 〉 he began to speak, is no more then 〈 in non-Latin alphabet 〉 he said, and so particularly Lu. 3. 8. bring forth fruits, &c. and begin not to say, that is, do not say within your selves, We have Abraham, &c. and so Acts 1. 1. 〈 in non-Latin alphabet 〉 , &c. which Jesus began to do, and teach, that is, which he did and taught. So 〈 in non-Latin alphabet 〉 he answered and said, a pure Expletive, many times, when there had gone nothing before, to which an answer could be accommodated, as c. 11. 14. when to the fig tree 〈 in non-Latin alphabet 〉 , he answered and said to it. So 〈 in non-Latin alphabet 〉 seeming, or thinking, is sometimes taken, as Mat. 3. 9. 〈 in non-Latin alphabet 〉 , &c. think not, or seem not to say, is parallel to that of Lu. 3. 8. 〈 in non-Latin alphabet 〉 begin not to▪ say, that is, say not within yourselves, and so in many other places, as hath been formerly shewn, see Note on Mat. 3. 9. e. So 〈 in non-Latin alphabet 〉 going, Lu. 8. 14. which hath no signification but what belongs to the 〈 in non-Latin alphabet 〉 chaoked, following, 〈 in non-Latin alphabet 〉 they are choked. So the word 〈 in non-Latin alphabet 〉 Mat. 18. 23. 〈 in non-Latin alphabet 〉 a man King, that is, a king, and so 〈 in non-Latin alphabet 〉 found Lu. 1. 18. , 〈 in non-Latin alphabet 〉 they were found returning, that is, returned. And so here 〈 in non-Latin alphabet 〉 , they began to go or travail, &c. is no more then 〈 in non-Latin alphabet 〉 they went plucking, or as they went they plucked.

[ b] V. 26. In the, &c.] The notation of the Preposition 〈 in non-Latin alphabet 〉 for the time not then present but soon after succeeding, is remarkable Mat. 1. 11. where 〈 in non-Latin alphabet 〉 cannot be understood or rendered under the Babylonish deportation, for that will not be found true in the history, Jeconiah being not born under the captivity, but before; and being King, Jer. 24. 1. and so carried captive into Babylon: 〈 in non-Latin alphabet 〉 therefore must there signify next before, as the Latin sub doth often note, sub finem libri, a little before the end of the book, and many the like, and so 'tis most true, Josiah beg at Jeconiah, &c. next before, or near about, the Babylonish deportation. So in like manner here 〈 in non-Latin alphabet 〉 may not be rendered under Abiathar the high Priest, for it was in Abimelech's time, who was Abiathar's father, 1 Sam. 21. and the story is known that Abimelech and the rest of the Priests, almost the whole family, were by Saul's appointment slain for succouring David at this time, Abiathar (here named) peculiarly escaping out of this slaughter, 1 Sam. 22. 20. and succeeding in the high priesthood upon this occasion, and so continuing long under David's reign, famous for bringing him the Ephod, c. 36. 7. and he and Zadoc especial assistants to his affairs 2 Sam. 15. 35. It is therefore necessary that 〈 in non-Latin alphabet 〉 here must be so rendered as to denote the time immediately preceding Abiathar's being high Priest; And this uncertain signification of Prepositions in the New Testament, proceeds from the like of the Hebrew in the Old. For so 〈 in non-Latin alphabet 〉 which is often rendered 〈 in non-Latin alphabet 〉 under, is often 〈 in non-Latin alphabet 〉 before also, Gen. 13. 10. and 27. 7, 10. and 36. 11. and 50. 16. and in many other places, to note the time precedent. So in like manner for place, as well as time. For when Mat. 21. 19. 'tis said that Christ saw a fig tree 〈 in non-Latin alphabet 〉 , it must not be rendered in, but at some distance from the way, for so in Mark we read, 〈 in non-Latin alphabet 〉 , seeing a fig tree afar off.

CHAP. III.

1. AND he entered again into [the synagogue,] and there was a man there which had a withered hand.

[Paraphrase] 1. the Synagogue at Capernaum, c. 1. 21.

2. And they watched him, whether he would heal him on the Sabbath day, that they might accuse him.]

[Paraphrase] 2. And the Pharisees v. 6. desirous to have somewhat to lay to his charge, thought they had now an opportunity, and therefore observed greedily what he would do to this lame man, whether he would heal him on the Sabbath day or no.

3. And he saith unto the man which had the withered hand, Stand forth.

4. And he saith unto them, [Is it lawful to do good on the Sabbath days, or to do evil? to save life, or to kill?] but they held their peace.

[Paraphrase] 4. Which do you conceive to be most unlawful on the Sabbath day, to hurt by not helping, when I am able, to be guilty of killing one whom I can save? Or else to work a cure, to deliver one in distress or danger?

5. And when he had looked round about on them with anger, being grieved [for the hardness of their hearts,] he saith unto the man, Stretch forth thine hand, and he stretched it out, and his hand was restored whole as the other.

[Paraphrase] 5. that their hearts were so hardened, as flesh which hath a thick skin grown over it, keeping his words, or miracles from having impression on them.

6. And the Pharisees went forth, and straightway [took counsel with the Herodians] against him, how they might destroy him.

[Paraphrase] 6. entered a consultation with the Herodians; see note on Mat. 22. b.

7. But Jesus withdrew himself with his disciples to the sea, and a great multitude from Galilee followed him, and from Judea,

8. And from Jerusalem, and from Idumea, and from beyond Jordan, and they about Tyre and Sidon, a great multitude, when they had heard what great things he did, came unto him.

9. And he spake to his disciples, that a small ship should wait on him, because of the multitude, lest they should throng him.

10. For he had healed many, insomuch that [they [note a] pressed upon him for to touch him, as many as had plagues.]

[Paraphrase] 10. They besought him to give them leave but to touch him, and as many of them as had any disease upon them, (see note on 1 Cor. 4. c.)

11. And unclean spirits] when they saw him, fell down before him, and cried, saying, Thou art the son of God.

[Paraphrase] 11. And those that were possessed with devils, or the devils in the possessed,

12. And he straitly charged [them] that they should not make him known.

[Paraphrase] 12. those that were thus cured by him, and dispossessed (see note Mat. 8. b.)

13. And he goeth up into a mountain, and calleth unto him [whom he would,] and they came unto him.

[Paraphrase] 13. A select number.

14. And he ordained twelve, that they should [be with him, and that he might send them forth to preach,]

[Paraphrase] 14. be continually attendant on him as disciples are wont, and go on his errands, to preach his doctrine, &c.

15. And to have power] to heal sicknesses, and to cast out devils.

[Paraphrase] 15. And to those he gave power.

16. And Simon he surnamed Peter.

[Paraphrase] 16. And these twelve were, 1. Simon, on whom he bestowed a surname, signifying a stone, or rock.

17. And James the son of Zebedee, and John the broher of James (and he surnamed them [note b] Boanerges, which is, the sons of thunder.)

18. And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alpheus, and Thaddeus, and Simon the Canaanite.

19. And Judas Is • ariot, which also betrayed him. And they went into [an house.]

[Paraphrase] 19. the forementioned house in Capernaum, c. 2. 1.

20. And the multitude cometh together again, so that they could not so much as eat bread.]

[Paraphrase] 20. And again so great a multitude came in unto him, that they had no time or vacancy to take food, he and his disciples,

21. And when his friends heard of it, they went out to lay hold on him, for they said, He is [note c] beside himself.]

[Paraphrase] 21. And when his kindred heard the reports abroad concerning him, they came to him to get him home with them, for it was commonly reported, that he was in some excess or transportation,

22. And the Scribes which came down from Jerusalem, said, [He hath Beelzebub, and by the prince of the devils casteth he out devils.]

[Paraphrase] 22. He is possessed with the devil, the prince or chief of the devils, (see note on Mar. 12. f.) and by his power it is, not by any divine authority, that he cures, and casts out devils.

23. And he called them to him, and said unto them in parables [How can Satan cast out Satan?]

[Paraphrase] 23. See Lu. 11. 18.

24. And if a kingdom be divided against it self, that kingdom cannot stand.

25. And if a house be divided against itself, that house cannot stand.

26. And if [Satan rise up against himself, and be divided, he cannot stand, but hath an end.]

[Paraphrase] 26. the whole community of devils make an insurrection and schism against one another, they will certainly be destroyed and not long continue.

27. No man can enter into a strong man's house and spoil his goods] unless he first bind the strong man, and then he will spoil his house.

[Paraphrase] 27. No man can come into the house of a strong man, and rob him. See Mat. 12. 29.

28. Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme:

[Paraphrase] 28. See Mat. 12. 31.

29. But he that [shall blaspheme against the holy Ghost, hath never forgiveness,] but is in danger of eternal damnation.

[Paraphrase] 29. shall resist the holy Spirit (see note on Mat. 12. h.) there is no pardon to be had for him, without particular repentance and reformation,

30. Because they said, [He hath an unclean spirit.]

[Paraphrase] 30. The miracles he doth, are by the power of the devil, v. 22.

31. There came then his brethren and his mother, and standing without sent unto him, calling him.

32. And the multitude sat about him, and they said unto him, Behold, thy mother and thy brethren without [seek for thee.]

[Paraphrase] 32. desire thee to come to them.

33. And he answered, saying. Who is my mother or my brethren?

34. And he looked round about on them which sat about him, and said, Behold my mother and my brethren.

35. For whosoever shall do the will of God, the same [is my brother and my sister, and mother.]

[Paraphrase] 33. shall be valued by me as dearly, as any of the nearest relations is by any man.

Annotations on Chap. III.

[ a] V. 10. Pressed upon him ] The word 〈 in non-Latin alphabet 〉 seems to be mistaken by Interpreters, when 'tis rendered either irruere, or incidere, to rush or press upon. It is all one with 〈 in non-Latin alphabet 〉 v. 11. to fall down at his feet, as they do that have any petition or request to make, as these had here, 〈 in non-Latin alphabet 〉 , that they might touch him. Thus ch. 6. 52. in a like matter, it is, in another phrase, to this sense, 〈 in non-Latin alphabet 〉 , they besought him that they might but touch the hem, &c.

[ b] V. 17. Boanerges ] 〈 in non-Latin alphabet 〉 is the corruption of the Hebrew 〈 in non-Latin alphabet 〉 sons of 〈 in non-Latin alphabet 〉 , earthquake, or any other the greatest commotion, such as here is styled 〈 in non-Latin alphabet 〉 thunder. And the meaning of this title may seem to be, that those two sons of Zebedee were to be special eminent Ministers of the Gospel, which is called Hebr. 12. 26. 〈 in non-Latin alphabet 〉 , a voice shaking the earth, taken from Hag. 2. 7. which is directly the periphrasis of 〈 in non-Latin alphabet 〉 which is here rendered 〈 in non-Latin alphabet 〉 thunder, in the notion, wherein 〈 in non-Latin alphabet 〉 voice, and 〈 in non-Latin alphabet 〉 thunder are promiscuously used for the same thing (see Note on Act. 9. b.) and wherein the last sort of revelations, the voice from heaven, was wont to be called among the Jews, 〈 in non-Latin alphabet 〉 , the daughter of voice, or thunder.

[ c] V. 21. Beside himself ] The word 〈 in non-Latin alphabet 〉 here used, doth in all places of the New Testament but this, and 2 Cor. 5 13. signify being amazed or astonished, some sudden perturbation of mind, which deprives the man of the exercise of his faculties. In that place to the Corinthians 'tis set opposite to 〈 in non-Latin alphabet 〉 , sobriety, or temper, the speaking magnificently of himself, commending his own office, or performances, exceeding a little in such kind of speeches of himself. For which he saith in another place, that he may be counted a fool by some; And thus in the Old Testament 'tis variously used for excesses, or vehemencies, or commotions of mind, Psal. 31. 23. I said in my haste, the Hebrew hath 〈 in non-Latin alphabet 〉 , the Greek, 〈 in non-Latin alphabet 〉 , and the Vulgar Latin, in excessu mentis meae, in the excess, or vehemence of my mind. And the same Hebrew word Psal. 48. 5. is rendered 〈 in non-Latin alphabet 〉 commoti sunt, they were troubled. Agreeably here, I suppose, it will be most fitly taken for a commotion, excess, vehemence, transportation of mind, acting or speaking in zeal (above that which is called (ordinarily) temper, and sobriety, ) or in such a manner, as they which are moved by some extraordinary spirit, are wont to do, as Prophets &c. according to that of S. Chrysostom, 〈 in non-Latin alphabet 〉 &c. 'tis proper to Prophets to be thus transported. See Note on 2 Cor. 12. a. Which sense of the word will be thus fitted to the place. In this chapter Christ began to show himself in the full luster of his office, he cures on the Sabbath day, which the Pharisees conceived unlawful, v. 2. looks about him 〈 in non-Latin alphabet 〉 , with some incitation of mind, v. 5. is followed by great multitudes, v. 7. heals the diseased, and is flocked to for that purpose, v. 10. is called openly the son of God by the demoniacs, v. 11. makes 12. disciples, and sends them out to preach, and cure, v. 14. and upon this the Pharisees and Herodians take counsel against him, v. 6. those of their faction say he acts by Beelzebub, v. 22. and is possessed by him, that is, that he was acted by some principal evil spirit, and did all his miracles thus, and so was not to be followed, but abhorred by men. And they that said not these high blasphemies against him, yet 〈 in non-Latin alphabet 〉 , said that this making of disciples &c. was a kind of excess, an height, a transportation, and this was the conceit of his own kindred. They had a special prejudice against him, ch. 6. 4. and did not believe on him, Joh. 7. 5. And accordingly hearing this report of his doing these high things, came out 〈 in non-Latin alphabet 〉 to get him into their hands, and have him home with them, 〈 in non-Latin alphabet 〉 , for they said that he was guilty of some excesses. As for that interpretation which renders it of fainting through hunger, though it be favored by learned men, yet it seems not to have any ground in the nature of the word, 〈 in non-Latin alphabet 〉 , nor in 〈 in non-Latin alphabet 〉 , (being here join'd not with a Genitive, but an Accusative case) nor in any circumstances of the Context, save only the casual mention of their having no time to eat bread, v. 20. (which one thing hath seemed to some to be of so much force, Act. 10. 10. as to cause them to render the 〈 in non-Latin alphabet 〉 that fell on S. Peter, no more but a sleep, that such as faint, or are dispirited through hunger, fall into, when the vision that is added to it, shows that it was a trance, into which he was cast by God,) but is made improbable by many other circumstances. Of the word 〈 in non-Latin alphabet 〉 , see Note on Act. 10. c.

CHAP. IV.

1. AND he began again to teach by the sea side, and there was gathered unto him a great multitude, so that he entered into a ship and sat in the sea;] and the whole multitude was by the sea on the land,

[Paraphrase] 1. And again he taught by the sea side, and the people flocked so together about him, that he was forced to go into a boat, and sit in that upon the water;

2. And he taught them many things by parables [and said unto them in his doctrine,]

[Paraphrase] 2. And as he taught them, thus he said,

3. Hearken, Behold there went out a sower to sow,

4. And it came to pass, as he sowed, some fell [by the way side,] and the fowls of the air came, and devoured it up.

[Paraphrase] 4. See Mat. 13. 4.

5. And some fell on stony ground, where it had not much earth, and immediately it sprang up, because it had no depth of earth.

6. But when the sun was up, it was scorched, and because it had no root, it withered away.

7. And some fell among thorns, and the thorns grew up and choked it, and it yielded no fruit.

8. And other fell on good ground, and did yield fruit, that sprang up, and increased, and brought forth some thirty, and some sixty, and some [an hundred.]

[Paraphrase] 8. See note on Mat. 13. • .

9. And he said unto them, He that hath ears to hear, let him hear.

10. And when he was alone, they that were about him with the twelve, asked him the parable.]

[Paraphrase] 10. And being retired from the company of the promiscuous multitude, they that constantly followed him, together with the twelve select, or chosen disciples, Mat. 13. 10. desired him to interpret to them the meaning of the parable.

11. And he said unto them, To you it is given to know [the mystery of the kingdom of God, but unto them that are without, all these things are done in parables,]

[Paraphrase] 11. the secret manner of God's dispensing of his grace which to others is more obscurely delivered in parables,

12. [note a] That seeing they may see and not perceive, and hearing they may hear and not understand, lest at any time they should be converted, and their sins should be forgiven them.]

[Paraphrase] 12. In such a manner that although they hear God's Word, yet they are not wrought on by it so far as to be converted, or to have their sins pardoned, and this is a punishment of their own faults in holding out against God's word, and not embracing it. See Mat. 13. 15.

13. And he saith unto them, Know ye not this parable? And how then will ye know all parables?]

[Paraphrase] 13. But as parables are a way of obscuring doctrine to the careless heedless hearers, so have they a special energy in them, which worketh most sharply, and with greatest quickness on the diligent hearer, such as disciples are supposed to be (see Mat. 13. 13.) and therefore 'tis strange you should not understand my meaning in this parable, which is an essay of what may be expected of you in others the like hereafter, this being the way, in which I shall commonly speak unto you.

14. The sower soweth the word.

15. And these are they by the way side, where the word is sown, but when they have heard,] Satan cometh immediately, and taketh away the word that was sown in their hearts.

[Paraphrase] 15. These which are answerable to the ground which is by the way, on which men tread, are they, which when the word is sown, hear it, and

16. And these are they likewise which [are sown] in stony ground, who when they have heard the word, immediately receive it with gladness,

[Paraphrase] 16. receive the • eed.

17. And have no root in themselves, and so] endure but for a time, afterward when persecution or affliction ariseth for the word's sake, immediately they are offended.

[Paraphrase] 17. The word in them hath not found any mould, or soil, wherein to take root, and that is the reason that whatever their resolutions are, they

18. And these are they which are sown among thorns, such as hear the word,

19. And the cares of this world, and the deceitfulness of riches, and [the lusts of other things entering in choke the word,] and it becometh unfruitful.

[Paraphrase] 19. the various objects of men's carnal apperites being entertained and admitted by them, stifle the commands of Christ, as weeds do good corn by overgrowing it,

20. And these are they which are sown on good ground, such as hear the word and receive it, and bring forth fruit, some thirty fold, some sixty, and some an hundred.

21. And he said unto them, Is a candle brought to be put under a bushel, or under a bed▪ and not to be set on a candlestick?]

[Paraphrase] 21. The Gospel of Christ wheresoever 'tis received, as it ought, is diffusive of itself, is as a candle lighted and brought into a room, on purpose to shine forth to others, in communicating the light we have (see Mat. 5. 15.) and in actions of the light, Christian performances.

22. For there is nothing hid which shall not be manifested, neither was any thing kept secret, but that it should come abroad.]

[Paraphrase] 22. For the doctrine which is taught you by me in, or out of parables, must be both practiced and published by you, and therefore (for no other reason) it is revealed to you, and that by way of parables, which are the obscuring of it, that having acquired the understanding of them you may set the more value on them for your own practice, and be more industrious to communicate them to others, See Mat. 10. 26.

23. If any man have ears to hear, let him hear.]

[Paraphrase] 23. And therefore let there be a weight laid on these and all other my words, and be sure you lay them up to do accordingly.

24. And he said unto them, Take heed what you hear, with what measure ye mete it shall be measured to you, and unto you that hear shall more be given.]

[Paraphrase] 24. And he farther said unto them, Mark diligently (and practice accordingly) what you hear, As you deal with God, so will he deal with you, and to those of you that heed and make use of what is said to you, more knowledge shall be revealed.

25. For he that hath, to him shall be given, and he that hath not, from him shall be taken, even that he hath.]

[Paraphrase] 25. For he that makes use of that grace and knowledge which he hath (see note on Mat. 13. b.) he shall improve extremely; the very using his talent well, the exercising of Christian virtues, and the teaching them to others, is a sure way of improving it, and besides God's blessing and grace to him, is a great though insensible addition also; and on the contrary, that which is not used, decreases and moulders away, and 'tis just with God to withdraw it.

26. And he said, So is the kingdom of God, as if a man should cast seed into the ground,]

[Paraphrase] 26. To which purpose he used another parable, The state of Christianity is as if a man should till and sow his ground,

27. And should sleep and rise night and day and the seed should spring and grow up he knoweth not how.]

[Paraphrase] 27. And having done so, never do more toward the growing of the corn, but go to bed at night, and rise in the morning, and yet without any contribution of his, it comes up and grows insensibly, he knows not how.

28. For the earth bringeth forth fruit of herself, first the blade, then the ear, after that the full corn in the ear.]

[Paraphrase] 28. For the earth itself by its own strength (and the continuel warmth and influences of heaven, and the dews and showers that God is pleased to afford it) without any farther labor or daily assistance of the husbandman, completes the whole work, sends out a spear of grass, as it were, first, then a blade &c.

29. But when the fruit is [note b] brought forth, immediately he putteth in the sickle, because the harvest is come.]

[Paraphrase] 29. And when it is perfectly ripe, he reaps it in the time of harvest, so when Christ hath made known our duty to us, he expects, without more ado, that we should set to the performance of it, make good resolutions, bring forth good fruit, and when we have finished our course, he then takes us to himself, and rewards us, and whensoever Christ's word and grace meets with an honest heart, thus it is upon his first being revealed to him.

30. And he said, Whereunto shall I liken the kingdom of God? or with what comparison shall we compare it?]

[Paraphrase] 30. The same also is the meaning of that other parable.

31. It is like a grain of mustard seed, which when it is sown in the earth, is less then all the seeds that be in the earth.]

[Paraphrase] 31. The state of Christianity is like to the sowing of mustard-seed, There the word and grace of Christ is sown in the heart, as a little grain of mustard-seed in a garden, It is small and unconsiderable at the sowing, as the mustard-seed is the least of all seeds.

32. But when it is sowed, it groweth up, and becometh greater then all herbs, and shooteth out great branches, so that the fowls of the air may lodge under the shadow of it.]

[Paraphrase] 32. But being sowed, as the mustard-seed comes up, and within a while grows into a tree (Lu. 13. 19.) and hath branches big enough for birds (to build nests in, and roost, Lu. 13. 19. or) to be defended from sun or weather in them, so doth that in the honest heart bring forth most abundantly, by the grace and blessing of God upon the use of his talents of grace.

33. And with many such parables spake he the word unto them [as they were able to hear it. ]

[Paraphrase] 33. In such a manner as was most intelligible, & withal most profitable for them.

34. But without a parable spake he not unto them, and when they were alone, he expounded all things to his disciples.

35. And [ the same day] when the even was come, he saith unto them, Let us pass over unto the other side.

[Paraphrase] 35. on a certain time, Mat. 8. 23.

36. And when they had sent away the multitude, they took him [ even as he was] in the ship, and there were also with him other little ships.

[Paraphrase] 36. alone without the multitude.

37. And there arose a great [note c] storm of wind,] and the waves beat into the ship so that it was now full.

[Paraphrase] 37. tempest of wind and rain together.

38. And he was in the hinder part of the ship asleep on a pillow, and they awake him, and say unto him, Master, [carest thou not that we perish?]

[Paraphrase] 38. We are ready to be drowned, and wilt thou continue asleep, and take no care to preserve us?

39. And he arose and rebuked the wind, and said unto the sea, Peace, be still, and the wind ceased, and there was a great calm.

40. And he said unto them, Why are ye so fearful? [How is it that ye have no faith?]

[Paraphrase] 40. How should it be possible for you after so many evidences and experiments of my power, and readiness to preserve you, not at all to trust or rely on me?

41. And they feared exceedingly, and said one to another, What manner of man is this, that even the wind and the sea obey him?

Annotations on Chap. IV.

[ a] V. 12. That seeing, &c.] These words 〈 in non-Latin alphabet 〉 , that seeing &c. note the obduration of the Israelites, which fell on them from God's desertion, as a punishment of their not making use of the talents which he had given them, and so this verse is answerable and parallel to Mat. 13. 15. or the end of that place in Isaiah, recited and set down at large in S. Matthew, but here, and so also Lu. 8. 10. and Joh. 12. 40. epitomized and sum'd up, 〈 in non-Latin alphabet 〉 , lest they should see &c. And therefore from the importance of the whole place in Isaiah and Matthew, the sense of it (here, where 'tis shortly recited) must be taken, viz. that upon their shutting their eyes, that is, voluntary obduration of heart against God, God withdraws his grace, which otherwise he would have afforded them, and doth afford others. To which 'tis consequent, that they see not at all. Agreeably to that of Procopius on Isaiah p. 102. 〈 in non-Latin alphabet 〉 , The power of seeing was present to them from the grace of him that was seen, Their not seeing was an accident or consequent of their shutting their eyes. And so here their not being able to see, for want of light (the obscurity of those Parables in which God spake to them,) was a punishment of their winking, and not being willing to see.

[ b] V. 29. Brought forth ] The word 〈 in non-Latin alphabet 〉 is here in an unusual sense, and signifies the ripeness of the fruit, that which Lu. 8. 14. is 〈 in non-Latin alphabet 〉 , to bring to perfection, for so the Hebrew 〈 in non-Latin alphabet 〉 which signifies to be entire, perfect, complete, is by the Septuagint rendered, 〈 in non-Latin alphabet 〉 , Isa. 38. 13. because when fruit is ripe, it doth, as it were, deliver itself to the gatherer.

[ c] V. 37. Storm of wind ] 〈 in non-Latin alphabet 〉 is defined by Hesychius, 〈 in non-Latin alphabet 〉 , a tempest of wind with rain.

CHAP. V.

1. AND they came over unto the other side of the sea, into the [country of the Gadarenes.]

[Paraphrase] 1. the coast where Gadara, Mat. 8. 28. and Gergesa lie together, See ch. 8. 10.

2. And when he was come out of the ship, immediately there met him out of the tombs [ [note a] a man with an unclean spirit,]

[Paraphrase] 2. two men Matth. 8. 28. which were in a frenzy possessed with devils, in a raving lunatic manner of unruliness.

3. Who] had his dwelling among the tombs, and no man could bind him, no not with chains,

[Paraphrase] 3. And one of them here mentioned (as the other also in S. Matthew.)

4. Because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces, neither could any man tame him,

5. And always night and day he was in the mountains, and in the tombs, crying, and cutting himself with stones.

6. But when he saw Jesus afar off, he ran and worshipped him.

7. And cried with a loud voice, and said, What have I to do with thee, Jesus, thou Son of the most high God? I adjure thee by God, that thou [note b] torment me not.]

[Paraphrase] 7. And the devil that possessed him made use of the man's voice, to cry aloud to Jesus, and say, Let me alone, thou eternal Son of the supreme God, I beseech thee earnestly for God's sake, who hath permitted me thus to possess and wound this man, not presently to throw me into my chains.

8. (For he said unto him, Come out of the man, thou unclean spirit.)

9. And he asked him, What is thy name? [and he answered, saying, My name is Legion, for we are many.]

[Paraphrase] 9. and the devils that possessed him answered Jesus, saying 'It is not any peculiar name that is competible to us, unless that of a Legion, or regiment of six thousand soldiers among the Romans, there be so many of us in this man.

10. And he besought him much that he would not send them away out of the country.]

[Paraphrase] 10. And the devil was very importunate in his request, that if he were forced to go out of that man, he might yet stay in those parts, and get some other habitation.

11. Now there were nigh unto the mountains a great herd of swine feeding,

12. And all the devils besought him saying, [Send us into the swine, that we may enter into them.]

[Paraphrase] 12. Permit us to enter into the swine, Mat. 8. 31.

13. And forthwith Jesus gave them leave,] And the unclean spirits went out, and entered into the swine, and the herd ran violently down a steep place into the sea (they were about two thousand) and were choked in the sea.

[Paraphrase] 13. And although this was foreseen by Christ to be the certain drowning of the swine, and though he seldom wrought any destructive miracle, yet that the people might see the virulency of these devils, if not restrained by him, and so the mercy done to those that were possessed, and likewise the mercy now approaching to their country by the coming of Christ, if they will accept of it, and withal to try whether their love to their swine was greater, then that to their own souls, he permitted the devils to go into the swine, that is, forbad them not, did not violently restrain them.

14. And they that fed the swine fled, and told it in the city, and in the country. And [they] went out to see what it was that was done.

[Paraphrase] 14. the inhabitants of the city and the whole country.

15. And they come to Jesus, and see him that was possessed with the devil and had the Legion sitting, and clothed, and in his right mind, [and they were afraid.]

[Paraphrase] 15. And that sight wrought an awe & a reverence in them, an acknowledgment of the Power of Christ that had done it.

16. And they that saw it, told them how it befell to him that was possessed with the devil, and also concerning the swine.

[Paraphrase] 16. and they that had been present all the time, gave them the whole relation, the mercy to the poor man, and the drowning of the swine.

17. And they began to pray him] to depart out of their coasts.

[Paraphrase] 17. And when they heard the one with the other, their love of the world prevailed so far above their care of that which was so much, more precious, that they earnestly besought him.

18. And when he was come into the ship, he that had been possessed with the devil, prayed him, that he might be with him.

19. Howbeit Jesus suffered him not, but said unto him, Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee.

20. And he departed, and began to publish in Decapolis, how great things Jesus had done for him: and all men did marvel.

21. And when Jesus was passed over again by ship unto the other side, much people gathered unto him, and he was nigh unto the sea.

22. And behold, there cometh [note c] one of the rulers of the synagogue, Jairus by name, and when he saw him he fell at his feet,

23. And besought him greatly, saying, My little daughter lieth at the point of death. I pray thee come and lay thine hands on her, that she may be healed, [and she shall live.]

[Paraphrase] 23. and I am confident she will recover.

24. And Jesus went with him, and much people followed him, and thronged him.

25. And a certain woman which had an issue of blood twelve years,

26. And had suffered many things of many Physicians, and had spent all that she had, and was nothing bettered, but rather grew worse,

27. When she had heard of Jesus, came in the press behind, and touched his garment,

28. For she said, If I may touch but his clothes I shall be whole.]

[Paraphrase] 28. Being thus confidently persuaded in her mind that the least touch of his clothes would cure her.

29. And straightway the [note d] [fountain] of her blood was dried up, and she felt in her body that she was healed of that plague.

[Paraphrase] 29. Flux.

30. And Jesus immediately knowing in himself, [that virtue had gone out of him] turned him about in the press, and said, Who touched my clothes?

[Paraphrase] 30. Some cure had been wrought by touching him,

31. And his disciples said unto him, Thou seest the multitude thronging thee, and sayest thou, Who touched me?

32. And he looked round about to see her, that had done this thing.

33. But the woman [fearing, and trembling, knowing what was done in her] came and fell down before him, and told him all the truth.

[Paraphrase] 33. Being by what had been wrought in her assured of his divine power, and so stricken into a great awe and reverence towards him,

34. And he said unto her, Daughter, thy faith hath made thee whole, go in peace, and be whole of thy plague.

35. While he yet spake, there came from the ruler of the Synagogues house certain which said, Thy daughter is dead; why troublest thou the master any further?

36. As soon as Jesus heard the word that was spoken, he saith unto the ruler of the Synagogue, Be not afraid, only believe.

37. And he suffered no man to follow him,] save Peter, and James, and John the brother of James.

[Paraphrase] 37. And the father and the mother Lu. 8. 51. leading him the way, he permitted none of his own company to go into the house along with him,

38. And he cometh to the house of the ruler of the Synagogue, and seeth [the tumult, and them that wept and wailed greatly.]

[Paraphrase] 38. See Mat. 9. 23.

39. And when he was come in he saith unto them, Why make ye this ado, and weep? the damsel is not dead but sleepeth.

40. And they laughed him to scorn: but when he had put them all out, he taketh the father and the mother of the damosel, and [them that were with him] and entereth in where the damsel was lying.

[Paraphrase] 40. Peter; and James and John v. 37.

41. And he took the damsel by the hand, and said unto her, Talitha cumi, which is being interpreted, Damsel (I say unto thee) arise.

42. And straightway the damsel arose and walked, for she was of the age of twelve years, and they were astonished with a great astonishment.

43. And he charged them straitly that no man should know it] and commanded that something should be given her to eat.

[Paraphrase] 43. See Mat. • . note b.

Annotations on Chap. V.

[ a] V. A man &c.] What is here affirmed of a man in the Singular number, is Mat. 8. 28. 〈 in non-Latin alphabet 〉 two daemoniackes, so in like manner where c. 10. 46. there is mention but of one blind man, Bartimaeus, in Matthew ch. 20. 30. there are 〈 in non-Latin alphabet 〉 two blind men, which difference hath nothing of weight in it, because Matthew which names two, saying the truth, the other which names but one, yet not denying that there were more must necessarily say true also, and it being not pretended, that each of the Evangelists doth relate all that was done by Christ, but positively affirmed by John, c. 21. 35. that all that was done, was not by any of them related, there is consequently nothing strange in this of S. Mark, which in either place omits the mention of one of them. So when Matthew mentions the bringing the asse and the colt, both c. 21. 7. S. Mark only mentions the foale, c. 11. 7. Of the same pitch it is (viz. matter of very light importance, far from a real exception against the authority of this Gospel) that the order of things related it not always the same in him and S. Matthew. As when the cure of the Paralytick is mentioned by Mark in the second ch. and the drowning of the swine not till the fifth, Matthew mentions this before the former. And whereas the cure of the withered hand is in Mark c. 3. and not mentioned in Matthew till c. 12. in Matthew it falls out to be subsequent to many relations, to which Mark makes it antecedent. So the cure of Peters mother-in-law is by Mark set before that of the Leper, and by Matthew after, so the casting the broakers out of the Temple is set down by Matthew, c. 21. 12. before the cursing of the fig tree, v. 19. whereas S. Mark c. 11. 13. sets down the story of the fig tree, and the casting out of the broakers, after, v. 15. And perhaps other examples of the like may be found by those, which shall more diligently compare them, But all these and (if there were) many more nothing derogating from the fidelity of the writers, who undertaking to make some relations of what was done by Christ, do nowhere undertake or oblige themselves to observe the order, wherein everything succeeded, that being generally extrinsical, and of no importance to the relations.

[ b] V. 7. Torment me not ] That 〈 in non-Latin alphabet 〉 among other significations is taken for coercing or imprisoning, hath been said, Note on Mat. 8. e. and so Mat. 18. 34. 〈 in non-Latin alphabet 〉 signifies jaylers. And so here when the Devil desires, and adjures Christ, that he should not 〈 in non-Latin alphabet 〉 , it signifies sending him to his prison, to his chains, Jude 6. and 2 Pet. 2. 4. for so in S. Luke's relation of it, Lu. 8. 31. they besought him that he would not command them to go out into the deep, that is, that he would not send them to hell, (see Note on Lu. 8. d.) their place of punishment, and restraint, where they were (instead of going up and down Job 1. 7.) to be kept close and tormented also, 〈 in non-Latin alphabet 〉 in S. Peter 2 Pet. 2. 4. kept in custody to be punished. And accordingly S. Matthew reads, Art thou come 〈 in non-Latin alphabet 〉 , Mat 8. 28. to send us to prison before the time of our going thither, signifying this to be a more tolerable state that now they were in, less of restraint, and misery, then, when time should come, they were to expect.

[ c] V. 22. One of the Rulers of the Synagogue ] What is meant by 〈 in non-Latin alphabet 〉 here, or 〈 in non-Latin alphabet 〉 Lu. 8. 41. the chief or ruler of the Synagogue, will the better appear, if we first consider, what here we find, that there were more then one of them, and therefore Jairus is here called 〈 in non-Latin alphabet 〉 one of these chief or rulers; and that not only in divers, but in the same Synagogue, Act. 13. 15. For 〈 in non-Latin alphabet 〉 here signifies the lesser consistory, or that of any particular city (as that is opposite to the great Sanhedrim at Jerusalem ) the judgment of twenty three, who were now able to punish offenses not capital, to scourge, &c. which is therefore called scourging in their synagogues. And although among the Rulers thereof there was generally one chief in learning, and proportionably in authority, who both here in the Gospel, and in the life of Alexander Severus, and in the Constitutions of the Emperors is called 〈 in non-Latin alphabet 〉 or princeps synagogae, the head or chief, who imposed hands on all those which were elected or admitted into the consistory, yet because the rest had power of Judicature there, with and under him, therefore not only he but the rest also, are all contained under this common name of 〈 in non-Latin alphabet 〉 , rulers of the Synagogue, both here, and Acts 13. 15. A difference there is between the rulers of the Synagogues, and those that are called the rulers of the people, but no more then this, The former are those in particular cities, but the latter those of the Sanhedrim in Jerusalem. Both of them are in other places called simply 〈 in non-Latin alphabet 〉 Rulers, as Mat. 9. 18, 23. Lu. 18. 18. speaking of those in particular cities, and in other places, when the Context belongs to Jerusalem, as Lu. 23. 13, 35. Joh. 7. 26, 48. 'tis clear that the rulers called so simply, must be those of the great Sanhedrim. For the former of these it is to be observed, what Maimonides tells us, that there were two kinds of meetings in particular cities among the Jews, 〈 in non-Latin alphabet 〉 , domus congregationum, the houses of assemblies, where they did meet to pray and hear the Law every Sabbath, as they did at the Templ ••• Jerusalem, and 〈 in non-Latin alphabet 〉 , houses of informa •• 〈◊〉 exposition of the law. These were either more private, where any Doctor entertained Scholars, such was the School of Tyrannus, Act. 19. 8. (And of this sort 'tis said there were above 400. in Jerusalem, and many in Israel in all places) Or else more public, where their consistories sat to resolve differences of the Law in particular cities. As for the 〈 in non-Latin alphabet 〉 or great Sanhedrim which was in Jerusalem, that is known to consist of 72. and was made up of chief Priests. Elders of the people, and Scribes. 1 〈 in non-Latin alphabet 〉 , the chief priests, perhaps the heads of the 24. Courses, 1 Chron. 24. (see Note on Acts 4. 2.) 2 ^lie . 〈 in non-Latin alphabet 〉 , The elders or heads of the families, chief men among their tribes, who were farther chosen, and by imposition of hands received into the Sanhedrim, and so made Judges there, and these are called the Elders of the people, Mat. 21. 23. 26. 3, 47. and of Israel Acts 4. 8. Then thirdly, for the 〈 in non-Latin alphabet 〉 Scribes, those were they that had been taught 〈 in non-Latin alphabet 〉 , Joh. 7. 15. the books, or writings, of the Law, 〈 in non-Latin alphabet 〉 2 Tim. 3. 15. the holy writings or Scriptures, and instructed in the meaning of them, those that had been sons of the Prophets, that is, brought up in their schools, but having not obtained the Spirit, or mission of Prophets at God's hands, were sometimes thought fit to be chosen into the Sanhedrim. These I say, are called Scribes, and wisemen, and accordingly the Jews have an ancient saying, that After the age of the Prophets (that is, when the Spirit of prophecy was no more given) succeed the age of the Scribes. Though of these some did only keep school, and teach the Law, and then are styled simply 〈 in non-Latin alphabet 〉 Scribes, whereas the others that were taken into the great Sanhedrim, are called Scribes of the people, Mat. 2. 4. and so Jud. 5 10. where the Hebrew hath, the Governors, the Chaldee Paraphrase hath, the Scribes of Israel. By this appears the difference of these words so frequent in the Gospels, Rulers, and Rulers of the people, and of the Synagogue, Elders, and Scribes, and, Scribes of Israel, and, of the people, which being here put together all in this place, may be useful for the illustrating many places of Scripture.

[ d] V. 29. Fountain ] The Hebrew 〈 in non-Latin alphabet 〉 signifies two things, properly a fountain, or spring of water, and Metaphorically 〈 in non-Latin alphabet 〉 a prostuvium or flux; for a fountain we have it, Zach. 13. 1. where the Septuagint, that render it 〈 in non-Latin alphabet 〉 a place, read, it seems, 〈 in non-Latin alphabet 〉 place, instead of 〈 in non-Latin alphabet 〉 fountain. For the Flux, such as after childbirth, 'tis used Lev. 12. 7. where yet the Septuagint read 〈 in non-Latin alphabet 〉 a fountain, accordingly here S. Mark useth the same word 〈 in non-Latin alphabet 〉 whereas S. Luke reads 〈 in non-Latin alphabet 〉 a flowing of blood, a sore disease, which she had for twelve years space. Agreeable hereunto it is, that artificial issues made in any part of the body are by Physicians called fountinels, or little fountains.

CHAP. VI.

1. AND he went out from thence, and came into his own country,] and his disciples followed him.

[Paraphrase] 1. Mat. 13. 14.

2. And when the Sabbath day was come, he began to teach in the synagogue, and many hearing him were astonished, saying, From whence hath this man these things? and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands?]

[Paraphrase] 2. he went into their synagogue, and there expounded the Old Testament to them, to their great amazement, whereupon they questioned among themselves, how he should be able to do this, who gave him this wisdom, and withal this power of miracles, saying,

3. Is not this the carpenter? the son of Mary, the brother of James and Joses, and of Judah and Simon? and are not his sisters here with us? and they were offended at him.]

[Paraphrase] 3. Is not this man the son of Joseph the carpenter, brought up in the same trade with him? is not Mary his mother, and James &c. his near kinsmen? and do not his near kinswomen live among us? and thus upon the consideration of his mean, and known beginnings, they were discouraged from following, and so forsook him.

4. And Jesus said unto them, [a prophet is not without honor, but in his own country, and among his own kin, and in his own house.]

[Paraphrase] 4 A prophet is not so subject to be despised and set at naught anywhere, as among them that are nearest to him, that think they know his beginnings, &c.

5. And he could there do no mighty work, save that he laid his hands upon a few sick folk and healed them. ]

[Paraphrase] 5. And accordingly there was such a general unbelief, and undervaluing him there in his own country, that he had no fit opportunity there, to show his power in working miracles, Only a few sick people, that had faith to be healed, came and besought him, and those by his bare laying his hands on them, were healed presently, see Lu. 4. 23.

6. And he marveled because of their unbelief: and he went round about the villages teaching.

7. And he calleth unto him the twelve, and began to send them forth by two and two, and gave them power [ over unclean spirits.]

[Paraphrase] 7. to cast the devils out of those, that were possessed by them.

8. And he commanded them that they should take nothing for their journey, save a staff only, no scrip, no bread no money in their purse,]

[Paraphrase] 8. See note on Mar. 10. e.

9. But be shod with sandals, and not put on two coats.

10. And he said unto them, [ In what place soever ye enter into an house, there abide, till ye depart from that place.]

[Paraphrase] 10. whensoever ye come into a town, or city, the first house ye enter into, let it be the place of your abode, while you stay in that city.

11. And whosoever shall not receive you, nor hear you, when you depart thence, shake off the dust under your feet [for a testimony against them:] Verily I say unto you, it shall be more tolerable for Sodom and Gomorrhah in the day of judgment, then for that city.

[Paraphrase] 11. as a significative ceremony what a crying sin this is, and what a punishment will attend it (Mat. 10. 14.) and that they may know that a prophet hath been among them 〈◊〉 33. 33. that 'tis the message of God which they have rejected.

12. And they went out and [preached that men should repent.]

[Paraphrase] 12. preached or proclaimed, in the same words, that John the Baptist, and Christ had done before them, saying, Repent, for the kingdom of God is at hand, Mat. 10. 7.

13. And they cast out many devils, and anointed with oil many that were sick, and healed them. ]

[Paraphrase] 13. And they cast devils out of many that were possessed by them, and using no other means, but only that of unction (and laying on their hands ch. 16. 18.) they cured many sick persons.

14. And king Herod heard of him, (for his name was spread abroad,) and he said that John the Baptist was risen from the dead, and [therefore mighty works do show forth themselves in him.]

[Paraphrase] 14. Now he is risen, the same power that raiseth him, worketh also miraculously in him.

15. Others said that it is Elias, and others said that it is [a prophet, or as one of the prophets.]

[Paraphrase] 15. one of the old prophets raised from the dead, or else such an one as they were of old, now newly raised up.

16. But when Herod heard thereof, [he said,] It is John whom I beheaded, he is risen from the dead.

[Paraphrase] 16. The conscience of what he had done to John the Baptist, made him fear, and say,

17. For Herod himself had sent forth, and laid hold upon John, and bound him in prison [for Herodias sake his brother Philip's wife, for he had married her.]

[Paraphrase] 17. on occasion of Herodias, whom Herod had married, though she were his own brothers wife.

18. For John had said unto Herod, It is not lawful for thee to have thy brothers wife.]

[Paraphrase] 18. Whereupon John dea •• freely and plainly with him, and told him that it was utterly unlawful for him to live with her.

19. Therefore Herodias [note a] had a quarrel against him, and would have killed him, but she could not.]

[Paraphrase] 19. Herodias therefore being touch • with this, designed him a mischief, and would have removed him out of the way by some death or other, but could not any way compass it.

20. For Herod feared John, knowing that he was a just man, and an holy, [note b] and observed him, and when he heard him, he did many things, and heard him gladly.]

[Paraphrase] 20. For Herod because of his authority with the people, on whom John had wrought very much (saith Josephus) was afraid to meddle with him, Mat. 14. 5. and besides knew him to be a just and holy man, which extorted respect from him, and accordingly he had care to keep him 〈◊〉 , and moreover heard him oft, and in obedience to him did reform many things, and indeed took a delight to hear him, but this one particular of Herodias stuck so close to him, that John's reproofs could not prevail to make him part with her.

21. And when [note c] a convenient day was come, that Herod on his birth-day made a supper to his lords, high captains, and chief estates of Galilee.

22. And when the daughter of the said Herodias came in, and daunced, and pleased Herod, and them that sat with him, the king said [unto the damsel,] Ask of me whatsoever thou wilt, and I will give it thee.

[Paraphrase] 22. to Herodias's daughter.

23. And he sware unto her, Whatsoever thou shalt ask of me I will give it thee, unto the half of my kingdom.

24. And she went forth and said unto her mother, What shall I ask? And she said, The head of John the Baptist.

25. And she came in straightway with hast unto the king, and asked, saying, I will that thou give me by and by the head of John the Baptist in a charger.

26. And the king was exceeding sorry, yet for his oaths sake, and for their sakes which sat with him, he would not reject her.]

[Paraphrase] 26. And Herod the king was exceeding sorrowful and much troubled, not only that he should be obliged to shed blood upon his birth day (see note on Mat. 14. b.) but especially as having a reverence and kindness to John, v. 20. and also fearing the inconvenience that might come of it by reason of the authority which John had with the people, Mat. 14. and yet because he had sworn so publicly before those that were at the feast with him, that they might not discern either imprudence, or inconstancy in him, imprudence in promising, or inconstancy in not performing, he granted her request.

27. And immediately the king sent an [note d] executioner, and commanded his head to be brought, and he went and beheaded him in the prison,

28. And brought his head in a charger, and gave it to the damsel, and the damsel gave it to her mother.

29. And when [his disciples] heard of it, they came and took up his corps, and laid it in a tomb,

[Paraphrase] 29. John's disciples.

30. And the Apostles gathered themselves together unto Jesus, and [told him all things both what they had done, and what they had taught.]

[Paraphrase] 30. gave him an account of their preaching and miracles, and of the success of both of them.

31. And he said unto them, Come ye [yourselves apart] into a desert place, and rest a while, For there were many coming and going, and they had no leisure so much as to eat.

[Paraphrase] 31. alone and nobody else with you.

32. And they departed into a desert place by ship privately.

33. And the people saw them departing, and many knew him, and ran afoot thither out of all cities, and outwent [them,] and came together unto him.

[Paraphrase] 33. the disciples,

34. And Jesus when he came out, saw much people, and was moved with compassion toward them, because they were as sheep not having a shepherd, and he began to teach them many things.

[Paraphrase] 34. See Mat. 9. 36.

35. And when the day was now far spent,] the disciples came unto him, saying, This is a desert place, and now the time is far passed.

[Paraphrase] 35. And when it began to be late toward the evening, See note Mat. 14. d.

36. Send them away that they may go into the country round about, and into the villages, and buy themselves bread, for they have nothing to eat.

37. He answered and said unto them, Give ye them to 〈◊〉 And they say unto him, Shall we go, and buy two hundred penyworth of bread, and give them to eat?

38. He saith unto them, How many loaves have ye? go and see: and when they knew, they say, Five, and two fishes.

39. And he commanded them to make all sit down [note e] by companies upon the green grass.

40. And they sat down in ranks] by hundreds and by fifties.

[Paraphrase] 40. And they lay down in several companies or divisions on the ground, after the manner that they used on beds whereon they were wont to eat, See note on Mat. 8. g.

41. And when he had taken the five loaves and two fishes, he looked up to heaven, and blessed, and brake the loaves, and gave them to his disciples to set before them, and the two fishes divided he among them all.

42. And they did all eat, and were filled.

43. And they took up twelve baskets full [of the fragment and of the fishes.]

[Paraphrase] 43. of the broken pieces of bread, and of the remainder of the fishes.

44. And they that did eat of the loaves] were about five thousand men.

[Paraphrase] 44. And they that were entertained and supped on these few loaves and fishes,

45. And straightway he constrained his disciples to get into the ship, and to go to the other side before unto Bethsaida, while he sent away the people.

46. And when he had sent them away, he departed into a mountain to pray.

47. And [when the even was come] the ship was in the midst of the sea, and he alone on the land.

[Paraphrase] 47. in the night, see Note on Mat. 14. d.

48. And he saw them toiling in rowing, (for the wind was contrary unto them) and [about the fourth watch of the night he cometh unto them walking upon the sea, and would have passed by them.]

[Paraphrase] 48. toward morning he came walking on the sea, and appeared to design not to come to them, but to pass by them, farther that way.

49. But when they saw him walking upon the sea, they supposed it had been a spirit, and cried out.

50. (For they all saw him and were troubled) and immediately he talked with them, and said unto them, Be of good cheer, it is I, be not afraid.

51. And he went up unto them into the ship, and the wind ceased, and they were sore amazed in themselves, beyond measure, and wondered:

52. For [they considered not the miracle of the loaves, for their heart was hardened.]

[Paraphrase] 52. they had not so laid to heart the miracle of the loaves, as to believe him able to do such a miracle as this (that of multiplying the loaves, &c. being as truly an act of divine power as this of walking upon the sea) which was a great stupidity and dullness in them.

53. And when they had passed over, they came into the land of Genesareth, and drew to the shore.

54. And when they were come out of the ship straightway [ they knew him,]

[Paraphrase] 54. those of the country took knowledge of him.

55. And ran through that whole region round about, and began to carry about in beds those that were sick, where they heard he was.

56. And whithersoever he entered into villages, or cities, or [ [note f] country,] they laid the sick in the streets, and besought him, that they might touch if it were but the border of his garment, and as many as touched, were made whole.

[Paraphrase] 56. the villages in the country-regions without the cities.

Annotations on Chap. VI.

[ a] V. 19. Had a quarrel ] 〈 in non-Latin alphabet 〉 which here (as also Luke 11. 53.) is to be rendered, was angry with him, will be best understood by the notion of the Hebrew 〈 in non-Latin alphabet 〉 , which is rendered by it in the Old Testament, That signifies to bate, to hinder, or to set ones self against another, to be an adversary, and is rendered by 〈 in non-Latin alphabet 〉 , being angry, as of Esau against Jacob Gen. 27. 41. and Psal. 54. 4. by 〈 in non-Latin alphabet 〉 bearing injuries in mind, designing revenge, Gen. 50. 15. and so by 〈 in non-Latin alphabet 〉 in the same sense, Gen. 49. 23. Accordingly Hesychius 〈 in non-Latin alphabet 〉 (it should be 〈 in non-Latin alphabet 〉 ) 〈 in non-Latin alphabet 〉 , they were wroth, or angry, and both he, and Phavorinus, 〈 in non-Latin alphabet 〉 (or perhaps 〈 in non-Latin alphabet 〉 ) he bears the injury in mind, sets him against, or is angry: So Eustathius, 〈 in non-Latin alphabet 〉 , is 〈 in non-Latin alphabet 〉 , to have somewhat against any one.

[ b] V. 20. Observed him ] What 〈 in non-Latin alphabet 〉 here signifies, is a matter of some Question. That which seems most probable is, that it signifies, as the literal notation imports, and as the Vulgars custodiebat expresseth, kept him guarded, and so secured and preserved him. For though he were imprisoned by him before, yet it is clear, that he suffered him not to be hurt by any; and accordingly Herodias, though she bare him a grudge, and would have killed him, yet she could not, v. 19. And the reason is rendered in this verse, for he bare such a reverence to him for his justice and piety. that he preserved, and guarded and kept him safe from her malice.

[ c] V. 21. A convenient day ] 〈 in non-Latin alphabet 〉 is a festival day, a day of vacancy, 〈 in non-Latin alphabet 〉 , in Hebrew, a good day, that is, a solemn festival, a day of rest from labor, set apart for festivity, from whence hath the Glossary 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , 'tis a day of vacancy, and 〈 in non-Latin alphabet 〉 , as 'tis here used v. 31. 〈 in non-Latin alphabet 〉 , they had not leisure to cat, and Phavorinus 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , (perhaps it should be read, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 ,) to be vacant, and such, it is clear, was this, Herod's birth day, whereon he made a supper for his Lord's, &c. and whereon there was a dancing, ver. 22.

[ d] V. 27. Executioner ] Spiculator in the stories of the Roman Emperors signifies a soldier of the guard, and agreeably, when we read (in the stories of Pharaoh and Nebuchadnezzar ) the captain of the guard, the interpreter of the Chaldee Paraphrase generally reads princeps spiculatorum. So the captains of fifties, 1 Kings 9. 11, 13. were captains of the Kings guards, which being (by the custom of Jews, Egyptians, Chaldeans, and Romans) executioners of those whom the King condemned to death, it is here therefore appointed to one of these to go, and behead the Baptist, which accordingly is done.

[ e] V. 39. By companies ] Of the manner of accubitus, or lying at meat we have formerly spoken, and so of the custom of eating in gardens, and lying on beds, or areolae, or 〈 in non-Latin alphabet 〉 in them (see Note on Mat. 8. g.) All that will be needful here to add, is the observing of the phrases of 〈 in non-Latin alphabet 〉 , the two former clearly taken from the Hebrews, who want phrases of distribution, and use doubling of words in their stead. So 〈 in non-Latin alphabet 〉 v. 7. two two, (like 〈 in non-Latin alphabet 〉 , man man ) that is, man by man, one by one (in imitation of which is 〈 in non-Latin alphabet 〉 Joh. 8. 9.) And for the 〈 in non-Latin alphabet 〉 it is the very form used by Physicians in their Recipe's, to note the several proportions of each ingredient, as here the number of the guests, which were ranked or marshall'd together by Christ the 〈 in non-Latin alphabet 〉 , who, as the 〈 in non-Latin alphabet 〉 , Master of the feast, Joh. 2. or the 〈 in non-Latin alphabet 〉 in Athenaeus, (for which we read corruptly 〈 in non-Latin alphabet 〉 in Hesychius ) hath the care of preparing and ordering the feast and guests, and so ranks them here, an hundred in one rank, fifty in another. Another phrase like unto this we have Lu. 9. 14. 〈 in non-Latin alphabet 〉 , make them lie down fifty in a bed.

[ f] V. 46. Country ] 〈 in non-Latin alphabet 〉 which literally and primarily signifies a field, fignifieth also the region or country about, all beside the city, 〈 in non-Latin alphabet 〉 , the region without the city, saith Phavorinus, and so the Latin, ager, is usually taken.

CHAP. VII.

1. THen came together unto him the Pharisees, and certain of the Scribes, which came from Jerusalem.

2. And when they saw some of his disciples [eat bread with [note a] defiled (that is to say, with unwashen) hands,] they found fault.

[Paraphrase] 2. take their dinner, their meat without using the ce ••• money of wathing their hands before it,

3. For the Pharisees and all the Jews, except they wash their hands [note a] oft, eat not, holding the tradition of the Elders.]

[Paraphrase] 3. do not ear any meat, and this in obedience to an ordinance made by their Praedecessors, not recorded in the Scripture of the old • estament.

4. And when they come from the [note b] market, except they [note c] wash, they eat not: many other things there be, which they have received to hold, as the washing of cups and pots, brazen vessels, and tables.]

[Paraphrase] 4. And when they come from the market or hall of judgment, or any the like mixed assemblies, they wash their hands solemnly, (for fear they may have been defiled there) before they eat. And in thir matter of washing, many other ordinances there are, which they think themselves bound to observe, as laws divine, as the washing of cups to drink in, of pots containing somewhat above a pint, of brazen vessels (when carthen vessels, if defiled, were to be broken) and also of beds, on which they did eat then, as now on tables.

5. Then the Pharisees and Scribes asked him, Why [walk not thy disciples according to the tradition of the Elders, but] eat bread with unwashen hands?

[Paraphrase] 5. observe not thy disciples the ordinances of our progenitors, which forbid to

6. He answered and said unto them [Well hath Isaiah prophesied of you hypocrites, as it is written, This people honoreth me with their lips, but their heart is far from me.

7. Howbeit in vain do they worship me, teaching for doctrines the traditions of men.

8. For laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups, and many other such like things ye do.]

[Paraphrase] 6, 7, 8. you are the very sort of hypocrites of which Isaiah prophesied c. 30. 13. men that profess great strictness in performances toward God, and practice in some external things more then God commands them, and impose these upon others as the commands of God, when they are only human ordinances: As for the inward purity of heart and actions, to which all God's laws of washings, &c. all the ceremonial law of legal uncleannesses did refer, being but the shadow to pourtray the true substantial purity of the heart, and soul, the fountain of actions, they take no care of them, transgress against this substantial part of religion in the foulest manner, and spend all their time in these external superfluities, washing of pots, &c. the ordinances of their Rabbins only.

9. And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition.]

[Paraphrase] 9. And he said unto them, Is not this fair worship and serving of God, to reject all the prime commands of God, the most considerable parts of religion, and act directly contrary to them, and satisfy and content yourselves with some external performances, which are not at all commanded by God, but only by yourselves or your Rabbins?

10. For Moses said, Honor thy father and thy mother, and, whoso curseth father or mother, let him die the death.

[Paraphrase] 10. Exed. 20. 12. and Exo. 21. 17. see Note on Mar. 15. b.

11. But ye say [If a man shall say to his father or mother, It is Corban that is to say, a gift, by whatsoever thou mightest be profited by me, he shall be free. ]

[Paraphrase] 11. If when a man's parents want anything which the son hath, (and so is bound by nature and the fifth commandment to give it them) he can tell them that he hath taken an oath, to relieve them, he shall be free from the obligation of the fifth commandment. See Note on Mat. 15. c.

12. And ye suffer him no more to do ought for his father or mother.

13. Making the word of God of none e •• ect through your tradition, which ye have delivered,] and many such like things do ye.

[Paraphrase] 13. And so by this invention of yours, ye free a man from any obligation of honoring or succouring his parents when he hath no mind to it.

14. And when he had called all the people unto him, he said unto them, Hearken unto me everyone of you, and understand,

15. There is nothing from without a man that entering into him can defile him, but things which come out of him those are they which defile a man.]

[Paraphrase] 15. As for your question v. 5. about washing, know this, that the true and real pollutions, which God would have all men to avoid, are not those which come from the meats and drinks, and such external things, but those of wicked thoughts and words and actions, those are the great defilements principally aimed at in the legal prohibitions, and forbidden by them.

16. If any man hath ears to hear, let him hear.]

[Paraphrase] 16. Take notice of what I say, though it be contrary to the rules of purity, as they are understood and practiced by you, for this is a Reformation, that I am sent to work in your law.

17. And when he was entered into the house from the people, his disciples asked him concerning the parable.

18. And he saith unto them, Are ye so without understanding also? Do ye not perceive that [whatsoever thing from without] entereth into a man, it cannot defile him?

[Paraphrase] 18. meats, drinks, &c. whatsoever

19. Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats.]

[Paraphrase] 19. Because his heart, or soul being the principal part of him, and that which alone is capable of defilement, all sin being an act of his will and choice, the meats which we take in, enter only into the stomach and belly, not into the heart, and being taken in, if there be any polluted part in them, that is voided and carried out in the draught, and by the purging out those dregs, all meats are made clean and nutritive.

20. And he said, That which cometh out of the man, that defileth a man.]

[Paraphrase] 20. But as in the law of Moses it is observable that the excrements and whatsoever (almost) comes out of a man, polluted all it touched, Deut. 23. 13.

21. For from within, out of the heart of men proceed evil thoughts, adulteries, fornications, murders,

22. Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, [note d] foolishness.]

[Paraphrase] 21, 22. So thereby is signified, that all defilements of the man are those that come from within him, having their beginning from men's wicked will and choice, such are evil machinations, or conspracies, (see Note on Mat. 15. e.) adulteries, fornications, homicides, thefts, inordinate lusts (see Note on Rom. 1. h.) villainies, cheating, effeminacy, envy, and covetousness, calumniatings, haughtiness, or despising of others, foolish vain-glorious boasting.

23. All these evil things come from within and defile the man.]

[Paraphrase] 23. These vile things are they that are truly said to come out of the man, that is, out of his soul, betraying themselves by actions, and leaving a stain and blemish upon it.

24. And from thence he arose and went [into the borders of] Tyre and Sidon, and entered into an house, and would have no man know it; but could not be hid.

[Paraphrase] 24. to the utmost parts of Palestine, which border upon

25. For a certain woman whose young daughter had an unclean spirit, heard of him, and came and fell at his feet.

26. (The woman was [a Greek, a Syrophenician by nation]) and she besought him that he would cast forth the devil out of her daughter.

[Paraphrase] 26. not of the Jewish profession, but by religion an heathen, born near the sea shore called Phenicia and Canaan, See Note on Mat. 15.

27. But Jesus said unto her, [Let the children first be filled: for it is not meet to take the children's bread, and cast it to the dogs.]

[Paraphrase] 27. I am first to exercise my office, to distribute my miracles of mercy among the Jews, which have always had a nearer relation to God, then any other nation, and all other nations looked on by them, as vile and profane, not to be conversed with, They are first to be taken care for, and when they have their fill, then the fullness of God's mercy may everflow to the Gentiles.

28. And she answered and said unto him, [Yes Lord, yet the dogs under the table eat of the children's crumbs.]

[Paraphrase] 28. Though it be so, Sir, yet that which may be had by another poor creature without prejudice to the Jews, is all that I beg of thee, and such proportions are allowed even to dogs, when the children have the full meal.

29. And he said unto her, For this saying] go thy way, the devil is gone out of thy daughter.

[Paraphrase] 29. And he said, The faith expressed by this answer of thine is such, Mat. 15. 28. and so much beyond ordinary, that it shall not go unrewarded, and therefore

30. And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed.

31. And again departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis.

32. And they bring unto him one that was deaf, and had [note e] an impediment in his speech, and they beseech him to [put his hand upon him.]

[Paraphrase] 32. bless him, and so cure him.

33. And he took him aside from the multitude, and put his fingers into his ears, and [he spit and touched his tongue.]

[Paraphrase] 33. touched his tongue with a little spittle on his finger, and nothing else.

34. And looking up to heaven he sighed, and said unto him, Ephphata, that is, [Be opened.]

[Paraphrase] 34. All impediments be removed, thy hearing and speaking come to thee.

35. And straightway his ears were opened, and the string of his tongue loosed, and he spake plain.

36. And he charged them that they should tell no man, but the more he charged them, so much the more a great deal they published it.

37. And were beyond measure astonished • aying, He hath done all thigns well, he maketh both the deaf to hear, and the dumb to speak.

Annotations on Chap. VII.

[ a] V. 2. Defiled ] The word 〈 in non-Latin alphabet 〉 fignifies two things, polluted and common, and is no more to be rendered common, when the sense is for unclean, then it should be rendered unclean when the sense is for common. From this first notion of the word for polluted, is the Latin word coenum, a sink or mire, and the verb 〈 in non-Latin alphabet 〉 is turned into the old Latin, quino, from whence inquino to pollute is now in use, which notes this notion of it for polluted to be an ancient and primitive, not any Metaphorical secondary notion of it: In this notion it is used for anything that is forbidden by the Ceremonial laws of the Jewish worship, as being opposite to clean or lawful; Thus meat which is by that law forbidden, is called 〈 in non-Latin alphabet 〉 polluted, 1 Mac. 1. 50. 〈 in non-Latin alphabet 〉 , swine's flesh, and forbidden, polluted or unclean cattle, and so v. 65. Thus Acts 10. 14. and 11. 8. and Rom. 14. 14. Heb. 10. 29. and from thence 〈 in non-Latin alphabet 〉 to defile, Mat. 15. 11. and in several other places. So say the Grammarians, 〈 in non-Latin alphabet 〉 signifies 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , abominable, or unclean, that is, such as in the reputation, and by the prohibition of the law, are made such. Thus when not by strict law of Moses, but (which among the Pharisees was all one) by the tradition of their Elders, or injunctions of the Rabbins among them, they were to wash, whensoever they eat any meat, hands unwash'd at such a time, are 〈 in non-Latin alphabet 〉 , polluted hands, that is, guilty of the breach of those laws, which in their opinion required this constant washing before meat. So Maimonides on Misnaioth. Dicimus non licere homini panen edere, antequam manus laverit: We say a man must not eat bread before he wash his hands. And lib. Yad. tract. Berachoth, Quicunque comederit panem, super quem dicitur benedictio Hammo • si, Benedictus qui producit panem, opus est ut lavet manus ante & post, Whosoever eats the bread, over which they recite the benediction Hammotsi, Blessed be he that produceth bread, he must w • sh his hands before and after. By this is noted, not all kind of eating, for say the Rabbins, Super illud quod non vocatur proprie panis, over that which is not properly called bread, as cakes made of honey and sugar and Armonds, &c.) they recite nor the benediction Hammotsi. And therefore 'tis not simply eating here, but eating bread, v. 2, and 5. To this custom refers that of Joh. 2. 6. where the vessels of water, which were there at the feast, are said to be 〈 in non-Latin alphabet 〉 , according to the Jews custom of washing always before meat, that is, stood there for that use, or purpose. Now for the manner of washing, what it was, is here described v. 3. 〈 in non-Latin alphabet 〉 , they wash their hands to the wrist, The word 〈 in non-Latin alphabet 〉 is the hand up to the wrist, and is indeed but a part of the 〈 in non-Latin alphabet 〉 in the critical notion of it. For 〈 in non-Latin alphabet 〉 is taken in Homer and Hippocrates and other authors for the whole arm, (of which 〈 in non-Latin alphabet 〉 which the Anatomists use out of Hesiod and 〈 in non-Latin alphabet 〉 , the extreme part of it, in Hippocrates, is the hand peculiarly) and so it seems to be taken, 1 Mac. 15. 30. 〈 in non-Latin alphabet 〉 , to carry the arm, (not hand ) with the shoulder to the city, just as in Homer he that stroke one on the shoulder with his sword, is said to have cut off his 〈 in non-Latin alphabet 〉 , that is, his arm doubtless. Agreeably to this notion the word 〈 in non-Latin alphabet 〉 in the Agones signifies to cuffe at the arms end, as we call it, and is all one with 〈 in non-Latin alphabet 〉 , one of the five exercises in the Olympic games. Which makes it clear, that by 〈 in non-Latin alphabet 〉 is meant the hand with the wrist (which Theophylact with less exactness renders 〈 in non-Latin alphabet 〉 up to the elbow ) for so 'tis the manner of the Jews to wash with their hands held up, that the water may come down so far, to such a part of the wrist, which they call the elevation of their hands, and so here 〈 in non-Latin alphabet 〉 is clearly to wash with this elevation, this rite or ceremony usual in their washings, and to wash thus far. So Maimonides, Yad. tr. * Berachoth, where he asks the question, Quousque pertingat manuum lotio, how far the washing of the hands reacheth, and answers 〈 in non-Latin alphabet 〉 usque ad Perek. by Perek understanding that joint, which sets on the arm to the hand. So Joseph Ben Levi, and R. Alphes, that to wash the hands according to the rite of the Sanctuary, it must be ad eam compaginem, quae ad finem manus est, to that joint, which is at the end of the hand, that is, to the wrist. So R. Solomo Bar Nathan, before eating bread properly so called, requires washing of the hands up to the wrists. See Mr. Po. Miscell. p. 367, &c. Of this use of the word 〈 in non-Latin alphabet 〉 we have a clear example in Palladius Lausiac. Hist. 〈 in non-Latin alphabet 〉 . where Salvia seeing Jubinus 〈 in non-Latin alphabet 〉 , take a laver and wash his hands and his feet 〈 in non-Latin alphabet 〉 ) tells him, that she was now sixty years old, and that 〈 in non-Latin alphabet 〉 , and that for receiving the Communion, neither her face, nor feet, nor any other part had ever touched water, where though the interpreter Gentianus Hervetus render 〈 in non-Latin alphabet 〉 palmis, and 〈 in non-Latin alphabet 〉 extremis manibus, yet the matter is clear, that 〈 in non-Latin alphabet 〉 signifies the hands and wrists together, and, applied to the feet also, the feet and ankles, and 〈 in non-Latin alphabet 〉 the hands only, which, as was said, are called 〈 in non-Latin alphabet 〉 , the extreme parts of the 〈 in non-Latin alphabet 〉 , as that signifies arms.

[ b] V. 4. Market ] 〈 in non-Latin alphabet 〉 signifies any promiscuous or popular assembly, These (setting aside the sacred assemblies, which are otherwise expressed) are principally of two sorts, either 1. to buy and sell, or 2 ^d lie, to resort for justice, and the word here used commonly signifies both, or either of these, 1. a fair or market, 2 ^d lie, a place of judicature, an hall or court of judgment.