Annotations on the New Testament

Annotations on Chap. XIV.

[ a] V. 3. Spikenard ] What is meant by 〈 in non-Latin alphabet 〉 hath been explained Mat. 26. b. Besides that, there are some other difficulties in that passage of the story, as it is set down with some variation in this Gospel. As 1. For the sort of ointment 'tis here said to be nard, which was not any such 〈 in non-Latin alphabet 〉 or dry ointment, as should make it needful to be put in a box, or that box to be broken for the taking it out, but fit to be poured in, and out of a cruise, being moist and fluid, whence Nonnus calls it 〈 in non-Latin alphabet 〉 a dew or watery substance. This nard is reckoned among the 〈 in non-Latin alphabet 〉 , the ointments that do distill out of reeds, either of their own accord, or when they are cut and bruised, and with which nothing is wont to be mixed, that so it may remain a pure, simple, liquid and noble juice. Hence it is called spicata nardus, Spikenard, because it thus distills ex spicis vel ex aristis, out of canes or reeds, And it is very possible that that may be the importance of the word 〈 in non-Latin alphabet 〉 here, lightly varied from the Latin spicata. Some have thought it to come from the name of a place Bist or Pist, whether that be the Metropolis, of Carimania, or of the region of Cabul in India, Others that 〈 in non-Latin alphabet 〉 like 〈 in non-Latin alphabet 〉 may signify sincere, unmix'd as the Latin sincerus, sincere, is said to be made of sine cera without mixture of wax (contrary to the Ceromaoyle and wax together, used by the athletae ) and so 'tis generally called pure nard

[ b] Ib. Brake ] This part of this passage expressed by 〈 in non-Latin alphabet 〉 remains still (after all that hath been said on S. Matthew and here) to be explained. That it cannot be interpreted of her breaking the vessel, I am persuaded, not only first, because a vessel of that kind, of Marble is not easily broken (and Nonnus renders it 〈 in non-Latin alphabet 〉 a marble vessel, and if it had been of Gold or Silver, or other metal, 'twere as hard to be imagined) and 2. because there was no need of breaking it, and 3. because Soudas mentions this very vessel or cruise, 〈 in non-Latin alphabet 〉 (together with many other 〈 in non-Latin alphabet 〉 notable relics, as laid up by Constantine the great, but taken away, 〈 in non-Latin alphabet 〉 by Theodosius the great) which sure if it had been broken in pieces by the woman could not well have been laid up by Constantine, nor would Soudas have said it was, if he had so understood this word 〈 in non-Latin alphabet 〉 in the Gospel, at least would not have called it 〈 in non-Latin alphabet 〉 the cruise, but only some pieces of it. And although perhaps that relation in Soudas be not of infallible authority, that it was kept till Constantine's time, (which yet the durable matter, of which 'twas made, was able to authorize) yet thus far may an argument be drawn from thence, that they that affirmed it to be so kept, did not believe it broken by the woman, and that Soudas which was a very good Grammarian, and thought it not broken, did infallibly understand somewhat else (and not breaking ) by 〈 in non-Latin alphabet 〉 . But besides these I have yet this farther argument, in that 'tis here said 〈 in non-Latin alphabet 〉 she poured out of it, which was most proper for the business in hand, it being the manner to pour out such ointment out of the mouth of the vessel; So Euphemus in Pollux, 〈 in non-Latin alphabet 〉 the cruise presently and the manner of pouring out the ointment is there expressed, by using a spathula or rudicula, an instrument to put into it first, to taste the ointment, 〈 in non-Latin alphabet 〉 (the word here) before it be poured out, and also to stir up the thicker parts of it from the bottom and from the sides, that they may come out together. To this purpose hath the Syriac interpreted it she opened it, and the Ethiopic, she opened and poured out. And for the Greek 〈 in non-Latin alphabet 〉 in the Active, that doth not naturally signify to break, but either contundere conquassare, to knock, to beat or shake together, 〈 in non-Latin alphabet 〉 saith Hesychius, So in Lucian, 〈 in non-Latin alphabet 〉 is fustibus contundere, not to break (though in the Passive that which is contusum or contritum is oft that which by such contusion is broken to pieces) A. Gellius speaking of a boy that was to pour out oil from the cruise into a fallet of herbs, the oil not coming at first, concussum vehementius, saith he, iterum in ollam vertit, he shock, or knocked it very vehemently, and then turned the mouth of it over the dish. Or else conterere, to rub, or scrape, &c. Thus the simple word 〈 in non-Latin alphabet 〉 vulgarly signifies tercre, to rub, and 〈 in non-Latin alphabet 〉 to rub upon, as in Palladius 〈 in non-Latin alphabet 〉 [note c] 〈 in non-Latin alphabet 〉 , rubbing the head of the viper on the parts, on purpose that it might bite him; and then by Analogy, 〈 in non-Latin alphabet 〉 must be, to rub together. If it signify contundere, or conquassare, to knock, or shake, then the meaning will be, that she shook the vessel, or knocked it against the ground, that it might run the more fluently, and the more corpulent parts might rise from the bottom, and then she poured it on his head. But if 〈◊〉 signify conterere, then it refers to the 〈 in non-Latin alphabet 〉 in Pollux, the instrument ordinary among Apothecaries, to rub, or scrape the inside of the vessel, that the ointment stick not to it. In one of these two notions I doubt not but 'tis taken, and the Hebrew 〈 in non-Latin alphabet 〉 which is rendered sometimes 〈 in non-Latin alphabet 〉 , is also by the Sepuagint 〈 in non-Latin alphabet 〉 excutio, and 〈 in non-Latin alphabet 〉 , to strike against the ground, and 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 to pour out, Prov. 5. 16. and 〈 in non-Latin alphabet 〉 to open, and that very agreeable to the moystnesse, or thinness of the Nard, which before was mentioned.

[ c] V. 12. First day of unleavened bread ] Some difficulty there is in the Old Testament about the beginning of the feast of unleavened bread arising from the comparing of Exod. 12. 6. 8. and Lev. 23. 5. Numb. 28. 16. In Exodus, on the fourteenth day of the month Nisan at even the Passover is to be killed, v. 6. and the flesh eat that night, v. 8. and v. 17. 18. their eating of unleavened bread is to begin at the fourteenth day of that month at even, and to last till the 21 day of that month at even, whereas in Leviticus and in Numbers 'tis distinctly said, In the fourteenth day of the first month at even is the Lord's Passover, and on the fifteenth day of the same month is the feast of unleavened bread, and agreeably Josephus Antiq. l. 3. 〈 in non-Latin alphabet 〉 on the fifteenth day of the feast of unleavened bread follows the Passover, and last seven days. These will soon be reconciled, if first we suppose that the Jews fourteenth day begin at the Sun-set of the thirteenth according to the first calculation, Gen. 1. The evening and the morning were the first day, and the importance of the word 〈 in non-Latin alphabet 〉 night and day, for the natural day, And then secondly, that betwixt that time and the next evening being the full time that belonged to the fourteenth day, all that belonged to the Passover was to be done, the place of eating it prepared, the lamb killed, and dressed, and eaten about the conclusion of that 24 hours, according to that of Moses, Exod. 12. 8. They shall eat the flesh in that night (not the night with which the fourteenth day began, but the night or evening concluding, or shutting up the fourteenth day) that is, not defer the eating it any longer, then that night, leave none of it till the morning, v. 10. And then thirdly, that this day of the Passover being the Eve or preparation of the seven days feast of unleavened bread they were that day before Sun-set, (that is, before the fifteenth day began) to purge out or remove all remainders of leavened bread out of their houses and to eat the Passover with unleavened (which seems to be referred to by S. Paul. 1 Cor. 5.) and then the feast of unleavened bread was to begin, and last seven days, that is, from the evening that concluded the fourteenth, and began the fifteenth day Lev. 23. 5. Numb. 21. 16. to the evening, the conclusion of the 21. Exod. 12. 18. and beginning of the 22 day. Agreeable to this is that of Josephus, Ant. l. 2. speaking of this feast, 〈 in non-Latin alphabet 〉 , we keep that feast eight days, beginning from the fourteenth day of the month, wherein at even they were to eat unleavened bread, Exod. 12. 18. and then to keep the feast of unleavened bread seven days after. From this explication of those texts of the Old Testament the controversy about the time of Christ's and the Jews keeping this Passover, here in the New, may be decided. And first the precise time of this 〈 in non-Latin alphabet 〉 , the first day of unleavened bread be defined. On the thursday evening then, wherein the thirteenth day of the month was concluded, and the fourteenth day (or 〈 in non-Latin alphabet 〉 , & day, and evening and morning ) began, expressed here by two characters, 1. 〈 in non-Latin alphabet 〉 , the first day of unleavened bread (not the first day of the feast of unleavened bread, or the first of the seven days, but) the preparation to that feast, wherein the leaven was put out of their houses, 2. 〈 in non-Latin alphabet 〉 , when they killed the Passover, that is on the evening which began that Paschal day, (at the end of which, the Pascal lamb was wont to be killed and eaten) The disciples say unto him, Where wilt thou that we go, and prepare that thou eat the Passover? For according to the usual custom, that night and the next morning, the Jews were wont to prepare, and make ready, cleanse the house, remove all leavened bread out of it, and at length lay the cloth, dress the meat, and eat the Passover about the evening or night after. But the truth was, Jesus our Passover was to be sacrificed (that is, crucified himself) before the next evening or night, wherein the Paschal lamb used to be eaten, and therefore he resolved to keep it sooner, viz, in the former part of that Paschal 〈 in non-Latin alphabet 〉 ; This saith the learned Grotius, is the importance of, my time is at hand Mat. 26. 18. and of 〈 in non-Latin alphabet 〉 I keep the Passover, that is in respect of the suddenness of my death approaching I will keep it presently, and Luk. 22. 15. I have earnestly desired to eat this Passover with you, before I suffer; But this not by eating the Lamb; That was to be slain by the Levites, 2 Chron. 35. 6. and sacrificed in the Temple, Deut. 16. 2, 6. (and that so it continued at this time and after, appears by the story of Cestius, learning by this means from the Priests the number of the Lambs that were sacrificed, and the people that were present at a Passover) and that on the the fourteenth day at even only, that is, at the conclusion of that day, But another Passover, which was not sacrificed (and accordingly of that which Christ took, it is nowhere said in the Gospels, that it was sacrificed, not 〈 in non-Latin alphabet 〉 but only 〈 in non-Latin alphabet 〉 , I keep, or celebrate, and 〈 in non-Latin alphabet 〉 , I eat it) but eaten, as a memorial of the afflictions and deliverance out of Egypt, viz. unleavened bread, and bitter herbs, and nothing else. To this purpose it may be observed, that as Joh. 13. 1. the time there specified for the supper, v. 2. is 〈 in non-Latin alphabet 〉 , before the feast of the Passover, Upon which it is added, that Jesus knew that his hour was come, that he should pass out of this world unto the Father, that is, that he, our Passover, should be sacrificed; and so himself pass before the Passover, intimating that what he now doth at this supper, was upon this consideration, that he knew he should not live to eat the Lamb with them. So at the time of the eating of this supper in John, which is here, v. 12. called this (commemorative) Passover, The solemn Paschal feast (by the mention of those things that they have need of 〈 in non-Latin alphabet 〉 for, or against the feast v. 29.) appears to be yet to come, the Disciples it seems conceiving that it would follow in its due time, as it would, had it not been prevented by Christ's death. This commemorative Passover they that could not come up to Jerusalem to sacrifice, were wont to observe at home, in remembrance of the deliverance, And accordingly Christ by his approaching death being hindered from the more solemn celebration of it by killing, and sacrificing of the Lamb, yet would needs keep this commemoration of it on the same day or 〈 in non-Latin alphabet 〉 , though many hours before the ordinary eating of the Lamb, viz. in the night before, expressed by 〈 in non-Latin alphabet 〉 v. 17. which that it signifies not only the evening but in some places necessarily the night, see Note on Mat. 14. c. This setting of the passage will perspicuously reconcile all difficulty, and seeming contrarieties in the relations of this matter among the Evangelists.

[ d] V. 41. It is enough ] What the word 〈 in non-Latin alphabet 〉 here signifies, may best be learned from Hesychius, though in the place, which orderly belongs to it, the word be not to be found in the printed copies. After the word 〈 in non-Latin alphabet 〉 follows, 〈 in non-Latin alphabet 〉 , and after again, 〈 in non-Latin alphabet 〉 , By which it appears to be an Impersonal, and to signify sufficit, actum est, and here to import, ['It is to no purpose to speak anymore of not sleeping, 'tis now too late] and this preparative to what follows, the hour is come &c. Thus is 〈 in non-Latin alphabet 〉 used also, as Num. 16. 3. 〈 in non-Latin alphabet 〉 let it suffice you, where Symmachus and Theodotion out of the Hebrew literally read 〈 in non-Latin alphabet 〉 it is much for you, So in Anacreon, 〈 in non-Latin alphabet 〉 , It is sufficient for I see her. In order to this interpretation of the word, it is observable, that 〈 in non-Latin alphabet 〉 Phil. 4. 18. seems to have a peculiar forensick notion for satis habeo giving a discharge, subscribing of an Acquittance, (which is therefore called 〈 in non-Latin alphabet 〉 , I give you my acquittance ( 〈 in non-Latin alphabet 〉 as upon receiving of a dibt, saith Theophylact ) for all that which now ye sent me, having, as it follows, received by Epaphroditus, &c. Now this notion of it being Impersonally applied to this place, signifies Christ's giving them an 〈 in non-Latin alphabet 〉 or acquittance, a requiring no farther attendance from them, (they may sleep on now ) and so, according to our vulgar phrase, giving them a quietus est. So Mat. 6. 2. and 6. 〈 in non-Latin alphabet 〉 they receive all that is due to them, by the receiving the praise of men they acquit God of any farther payment. So Gen. 43. 23. 〈 in non-Latin alphabet 〉 , I received your money, good and lawful money, and acquit you of it, and accordingly Soudas interprets 〈 in non-Latin alphabet 〉 in the present tense by 〈 in non-Latin alphabet 〉 in the Aorist, I received, and so doth Theopaylact, 〈 in non-Latin alphabet 〉 they that are praised have received all from men, that is, have acquitted God. Another way hath been thought of to interpret this place, by adhering to the nature of the verb 〈 in non-Latin alphabet 〉 , as that notes distance or absence, but that not far removed, approach or drawing nigh. So the Syriac seems to have undestood it here; For in the printed copy of that, instead of 〈 in non-Latin alphabet 〉 they read 〈 in non-Latin alphabet 〉 appropinquavit finis, the end approacheth, and in Manuscript copies, 〈 in non-Latin alphabet 〉 appropinquavit consummatio, the consummation approacheth, where 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , have the same importance, both signifying, to draw nigh. According to this way 〈 in non-Latin alphabet 〉 must be taken Personally, and having no Substantive annexed to it, the word 〈 in non-Latin alphabet 〉 , hour, which follows, must belong to that, as well as to 〈 in non-Latin alphabet 〉 is come; thus, 〈 in non-Latin alphabet 〉 , the hour (the point of time ) draws nigh, yea it is come, the son of man is delivered into the hands of sinners, and so it will agree with what follows immediately, Behold he is at hand that doth it. But the former I conceive the fittest to be adhered to, though the latter having the authority of the Syriac, is not unworthy to be mentioned also.

[ e] V. 51. Young men ] 〈 in non-Latin alphabet 〉 young men is a title here of the Roman soldiers, as in Polybius 〈 in non-Latin alphabet 〉 , the mustering of soldiers, so Jos. 6. 22. the Septuagint have 〈 in non-Latin alphabet 〉 two soldiers went to spy, and Jos. 2. 1. and Isa. 13. 18. 〈 in non-Latin alphabet 〉 the bows of the young men, or soldiers. See Casaubon against Barron: p. 113. So Juvenes in Latin do usually signify; See Lipsius Epist. quaest. l. 1. Ep. 1.

[ f] V. 54. Fire ] The word 〈 in non-Latin alphabet 〉 light is here and Lu. 22. 56. clearly taken for a fire, for to that 〈 in non-Latin alphabet 〉 warming himself refers. And it is observable, how it comes to do so. The Writer of this book, and all of the New Testament, and so the Greek translators of the Old were Jews by nation, and had learned Greek, Hence it is, that though they write in Greek, yet they not only retain the Hebrew idiom in phrases, and forms of speeches, but farther in many other things imitate the Hebrew manner especially in two things, 1. in the Conjugations of Verbs, They having in Hebrew more then there are in Greek, do yet express the sense of all their Conjugations by Greek words of other Conjugations, being not able to do otherwise, as when Hiphil one of their Conjugations is to make do a thing, they finding no Conjugation in Greek answerable to this, make use of the Active for it. Thus have we 〈 in non-Latin alphabet 〉 2 Cor. 2. 14. to make triumph, 〈 in non-Latin alphabet 〉 Mat. 5. 45. to make arise, 〈 in non-Latin alphabet 〉 2 Pet. 3. 12. to make to hasten, 〈 in non-Latin alphabet 〉 1 Cor. 6. 4. to make to sit, and 〈 in non-Latin alphabet 〉 to make recite, Lu. 11. 53. and 〈 in non-Latin alphabet 〉 to make abound, 2 Cor. 9. 8. Thus when we read Mat. 5. 25. 〈 in non-Latin alphabet 〉 , that is, literally, think thou well, or, be friends with thine adversary, it clearly signifies, make, or, get him to be friends with thee, see Note on Mat. 5. 24. m. The other thing is, that when an Hebrew word (according to the paucity of Themes in that language) signifies several things, and those severals expressed in Greek by several words of several significations; one of these Greek is often by them (according as it was the usual dialect, or manner of speaking among them) taken for the other. This might be observed in other writings of translators, which have turned books out of their own native language into a language which they have learned by study, As when a Grecian rendered the Novels out of Greek into Latin, meeting with these words 〈 in non-Latin alphabet 〉 they erred from the right opinion, 〈 in non-Latin alphabet 〉 in Greek signifying gloria as well as opinio, he renders it à vera aberrarunt gloria. So the Translator of Irenaeus, who, in a discourse how all things were created by God himself and not by the Angels, hath these words, Ea omnia non per Angelos, neque per virtutes aliquas ablatas ab ejus sententia, All these were created not by Angels nor by any virtues pulled off from his sentence, where the Greek being questionless 〈 in non-Latin alphabet 〉 should have been rendered ab ejus gloria, from his glory, according to the opinion of those who supposing the Angels to be made of beams and rays of God's glory, ( 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 ) taught that the world was created by them. Something of this kind might be observed among the Greek authors themselves, as when the Greek 〈 in non-Latin alphabet 〉 signifies both a maid and the apple of the eye, the word 〈 in non-Latin alphabet 〉 signifying only the latter of these, is yet used sometimes for a maid, 〈 in non-Latin alphabet 〉 , and hence perhaps it is that when 〈 in non-Latin alphabet 〉 signifies both 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , anger, and generally, the disposition of the mind, whatever it is, 〈 in non-Latin alphabet 〉 which imports one of these (signifying choler or anger ) is taken sometimes for the other, as when in Zenobius we read 〈 in non-Latin alphabet 〉 , and find that rendered by the Scholiast, 〈 in non-Latin alphabet 〉 : I make little doubt but the place in Zenobius is corrupt, and should be read 〈 in non-Latin alphabet 〉 , and then that being all one with 〈 in non-Latin alphabet 〉 , argues 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 to be so too. Thus hath Phavorinus observed of Pindar, that 〈 in non-Latin alphabet 〉 signifying two things, reward in a good sense, and 〈 in non-Latin alphabet 〉 punishment in a bad, from 〈 in non-Latin alphabet 〉 , he useth 〈 in non-Latin alphabet 〉 punishment often for 〈 in non-Latin alphabet 〉 retribution in a good sense. In the Septuagint 's, (or whosever did it) the Greek translation of the Old Testament, there are infinite examples of this kind, I must not go about to throw them in here, They would make up a volume, only one I shall mention, as being a pitch above any, which we have yet observed, or which is ordinary in the other examples, It is this, that when 〈 in non-Latin alphabet 〉 signifies both burden, and honor, they do not only render that word by one of these, when it signifies the other, but moreover there being another Hebrew word, to wit 〈 in non-Latin alphabet 〉 which signifies a burden, that is, denotes one part of the signification of the word 〈 in non-Latin alphabet 〉 , and not the other yet those Translators have rendered 〈 in non-Latin alphabet 〉 sometimes by that other signification of the word 〈 in non-Latin alphabet 〉 , as Isa. 14. 25. where they render it 〈 in non-Latin alphabet 〉 glory and Exod. 6. 6. 〈 in non-Latin alphabet 〉 , where yet the sense requires burden in both places. Examples of the main observation in the New Testament we shall meet with many, and observe them briefly as they come. That which is here before us, and occasioned all this preparative discourse, is 〈 in non-Latin alphabet 〉 signifying light in Greek and nothing else, but is here used for fire, most clearly upon this ground and no other, because the Hebrew 〈 in non-Latin alphabet 〉 which signifies light, and the sun the fountain of light (from whence it is that the Greeks call the Sun or Apollo 〈 in non-Latin alphabet 〉 ) doth also signify light fire, or flaming fire (from whence perhaps is the Latin, uro, to burn ) and so in vulgar use, both fire and light, and here upon one of these is taken and used for the other, 〈 in non-Latin alphabet 〉 , when the sense require 〈 in non-Latin alphabet 〉 .

[ g] V. 56. Agreed not together ] 〈 in non-Latin alphabet 〉 here belongs not to the agreement or disagreement of their testimonies, but to the weight of them, or sufficiency to the matter in hand, of putting him to death, either in respect to the number of the witnesses, but especially of the crimes charged on him. The testimonies that were looked for, were 〈 in non-Latin alphabet 〉 , ver. 35. such as would be sufficient to put him to death, and that must not be but under two or three witnesses, and for a crime which is by law capital. Now though there were many knights of the post brought in, to witness against him, v. 56. yet 'tis probable that their witnesses were of several matters, not two or more of them to one matter, and so 'tis there said, that they were not 〈 in non-Latin alphabet 〉 , sufficient in the first sense, in respect of the number of the witnesses. Afterward v. 57. the witnesses agree, more then one in the same testimony, and though it be not in Matthew and Mark set down in the same words exactly, yet the difference is not real but verbal between them (as in many other narrations) and each of them affirm that the witnesses said the same thing. In that verse therefore, the 〈 in non-Latin alphabet 〉 signifies that the testimonies were not of any capital crime, or of such importance, as that, allowing them to be true, a man should be put to death for them. And therefore it is that the chief Priest was fain to examine him, and at last adjured him (which I formerly observed the force of, Note on Mat. 26. h.) that out of his own mouth he might draw somewhat to condemn him. (For so the fashion of adjuring was designed, Num. 5. 13. when an accusation is not sufficiently proved, and there is no witness against him.) And when by Christ's answer he concludes that he had spoken blasphemy, then he rises up and saith, What need have we of any farther witnesses? ver. 63. and Mat. 26. 65.

[ h] V. 61. The Blessed ] The Jews when they name God, generally add blessed forever, and thereupon 〈 in non-Latin alphabet 〉 is here the title of God the father, see Note on Rom. 9. d.

[ i] V. 72. Thought thereon ] Many conjectures there are about the importance of 〈 in non-Latin alphabet 〉 , as that it might be for 〈 in non-Latin alphabet 〉 , thinking on it, or that 〈 in non-Latin alphabet 〉 were all one with 〈 in non-Latin alphabet 〉 , and that to be rendered, he proceeded or added to weep, that is, he wept, as 〈 in non-Latin alphabet 〉 , Lu. 19. 11 a kind of Expletive, or as 〈 in non-Latin alphabet 〉 signifies 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , abundance, say Grammarians, and then would be all one with his weeping bitterly in the other Evangelist; But the two latter will be less probable, if it be marked that there is a comma betwixt 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , whereas eitheir of those senses requires the connecting of these together, and the advantage that the last hath by agreeing with 〈 in non-Latin alphabet 〉 in S. Matthew, is again lost by that which is observed of this Evangelist, that being S. Peters Scribe, he doth as a true penitent would do, set out his sin of denying Christ with more aggravations then any of the Evangelists, and only mentions the repentance, but more slightly then the rest. As for the first, that 〈 in non-Latin alphabet 〉 should signify 〈 in non-Latin alphabet 〉 , it is but affirmed by Casaubon, but not proved by any Grammarian or Glossary, and therefore though proper enough to the place, will be of less authority, and besides, this thinking on it seems to have been contained before in the 〈 in non-Latin alphabet 〉 , Peters remembering Christ's saying. Less probable then any of these I conceive that of Claudius Salmasius to be, that it should signify 〈 in non-Latin alphabet 〉 , operto capite, putting on his hat, covering his head. To these I might add another conjecture, that the Hebrew 〈 in non-Latin alphabet 〉 being sometimes rendered 〈 in non-Latin alphabet 〉 , and that ordinarily signifying to fall down, to prostrate himself, and that as an argument and expression of sorrow, 〈 in non-Latin alphabet 〉 may possibly signify casting himself down, prostrating himself. But that which seems to me lest forced, and most proper to the passages set down by the other Evangelists and backed by the judgment of learned ancient Grammareans, is this, that it should signify looking on Christ casting his eyes upon him he wept. In S. Luke c. 22. 61. 'tis said (in this point of time here set down by S. Mark ) that Jesus turned 〈 in non-Latin alphabet 〉 and looked upon Peter, And his doing anything upon that look of Christ's (as it follows there, he remembered &c. ) in an infallible argument that S. Peter looked upon him also, seeing him look; and that he did so, and thereupon wept, is the sum of this interpretation, And for authority to confirm it, 'tis Phavorinus 's gloss 〈 in non-Latin alphabet 〉 . It signifies to look upon any man.

CHAP. XV.

1. AND straightway in the morning [the chief priests held a consultation with the Elders and Scribes, and the whole council, and] bound Jesus and carried him away and delivered him to Pilate.

[Paraphrase] 1. the chief priests elders and scribes, that is the whole Sanhedrim having sat in consultation, and resolved that he was to be put to death (Mat. 27. 1.)

2. And Pilate asked him, Art thou King of the Jews? And he answering said unto him, [Thou sayest it.]

[Paraphrase] 2. I am.

3. And the chief priest accused him of many things, but he answered nothing.

4. And Pilate asked him again, saying, Answerest thou nothing? Behold how many things they witness against thee.

5. But Jesus yet answered nothing, so that Pilate marvelled.

6. Now at the feast [he released unto them one prisoner, whomsoever they desired.]

[Paraphrase] 6. It was the custom for him to loose to the Jews, by way of gratification, someone prisoner, whomsoever the multitude of them should demand, v. 8.

7. And there was one named Barabbas, [which lay bound with them that had made insurrection with him, who had] committed murder in the insurrection.

[Paraphrase] 7. that together with his complices was in prison for having made an insurrection, and this man had also

8. And the multitude crying aloud began to desire him [ to do as he had ever done unto them.]

[Paraphrase] 8. to release them a prisoner according to custom.

9. But Pilate answered them saying, Will ye that I release unto you the King of the Jews.

10. For he knew that the chief priests had delivered him for envy.

11. But the chief priests moved the people that he should rather release Barabbas unto them.

12. And Pilate answered and said again unto them, What will ye then that I shall do unto him whom ye call the King of the Jews?

13. And they cried out again, Crucify him.

14. Then Pilate said unto them, Why, what evil hath he done? And they cried out the more exceedingly, Crucify him.

15. And so Pilate [willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged him, to be crucified.]

[Paraphrase] 15. in compliance to the importunity and clamours of the Jews, though he thought him absolutely innocent (and therefore sent for water to wash his hands of it, Mar. 27. 24.) and though he had inflicted scourging, as a lower punishment, to release him from this higher, see note on Lu. 23. 16. released Barabbas, and gave them their desire, delivered Jesus to be crucified.

16. And the soldiers [led him away into the hall called Praetorium, and they call together the whole band.]

[Paraphrase] 16. took him aside into an inner hall from that where Pilate sat, (the hall where the Praetor sat in judicature) as a retiring room, and there they first set the whole band of soldiers, to guard him to his execution.

17. And they [note a] clothed him with purple, and platted a crown of thorns and put it about his head.

18. And began to salute him, Hail King of the Jews.

19. And they smote him on the head with a reed, and did spit upon him, and bowing their knees worshipped him.

[Paraphrase] 17, 18, 19. Then they attired him and set him out like a mock-king (implying that to be the crime for which he was punished v. 2.) puting on him a purple garment, and fastening a crown of platted thorns upon his head, and in a scoffing manner bowing themselves to him as to a King, but withal striking him with a cane, and spitting on him.

20. And when they had mocked him, they took off the purple from him, and put his own clothes on him, and led him out to crucify him.

21. And they [compel'd] one Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross.

[Paraphrase] 21. See note on Mat. 5. s.

22. And they bring him unto [the place Golgotha, which is, being interpreted, The place of a skull.]

[Paraphrase] 22. a place called Golgotha, that is, a place called a skull, Lu. 23. 33.

23. And they gave him to drink [wine mingled with myrrh] but he received it not.

[Paraphrase] 23. See note on Mat. 27. 34. f.

24. And when they had crucified him, they parted his garments, casting lots upon them, what everyone should take.

25. And it was the third hour, and they crucified him.]

[Paraphrase] 25. And betwixt the third and the sixth hour, Joh. 19. 14. that is betwixt nine, and twelve of the clock, he was condemned by Pilate, and soon hurried away by the soldiers, and fastened to the Cross.

26. And the [note b] superscription of his accusation was written over, the King of the Jews.]

[Paraphrase] 26. And according to the Roman custom, his Indictment, or charge for which he was put to death, was written and fixed over his head.

27. And with him they crucified two thieves, one on his right hand, and the other on his left.

28. And the scripture] was fulfilled, which saith, And he was numbered with the transgressors.

[Paraphrase] 28. And by this means that prophecy Isa. 53. 12.

29. And they that passed by railed on him, wagging their heads, and [saying, Ah,] thou that destroyest the Temple and buildest it in three days,

[Paraphrase] 29. using an expression of detestation, said,

30. Save thyself and come down from the cross.

31. Likewise also the [ chief priests mocking said among themselves with the Scribes, He saved others,] himself he cannot save.

[Paraphrase] 31. Rulers of the Sanhedrim mocking him said among themselves, He undertook to be a savior of others, and did many miraculous cures on others, but

32. Let Christ the King of Israel descend now from the cross, that we may see, and believe; and [they] that were crucified with him reviled him.

[Paraphrase] 32. one of them

33. And when the sixth hour was come,] there was darkness over the whole land until the ninth hour.

[Paraphrase] 33. And when the trumper, that founded twelve at noon, had gone.

34. And at the ninth hour Jesus cried with a loud voice, saying. Eloi, Eloi, lama sabacthani, which is being interpreted, My God, my God, why hast thou forsaken me?

35. And some of them that stood by, when they heard it, said, behold he calleth for Elias.

36. And one ran and filled a spunge full of vinegar, and put it on a reed, and gave him to drink, saying, Let alone, let us see whether Elias will come to take him down.

37. And Jesus cried [with a loud voice and] gave up the ghost.

[Paraphrase] 37. aloud, saying, Father into thy hands I commend my spirit, and so

38. And the [veil] of the Temple was rent in twain from the top to the bottom.

[Paraphrase] 38. See Mat. 27. 51.

39. And when [the Centurion] which stood over against him, saw he so cried out and gave up the ghost, he said, Truly this man was the son of God.

[Paraphrase] 39. the commander of the band of soldiers, and other of the soldiers, Mat. 27. 54.

40. There were also women looking on afar off, among whom was Mary Magdalene, and Mary the mother of [note c] James the less, and of Joses, and Salome.

41. Who also when he was in Galilee followed him and ministered unto him, and many other women which came up to Jerusalem.

42. And now when the even was come (because it was the preparation, that is, the [day before the sabhath,)]

[Paraphrase] 42. eve of the feast of unleavened bread, the first day o • which was the Sabbath or saturday, that year of Christ's passion,)

43. Joseph of Arimathea [an honorable [note d] counselor,] which also waited for the kingdom of God, came, and went in boldly unto Pilate, and craved the body of Jesus.

[Paraphrase] 43. one of the Sanhedrim, (Lu. 23. 50.) or else a Decurion, or Counselor in the Province.

44. And Pilate [marvelled if] he were already dead, and calling unto him the Centurion, he asked him, whether he had been any while dead?

[Paraphrase] 44. did not know, doubted whether

45. And when he knew it of the Centurion, he gave the body to Joseph.

46. And he bought fine linen, and took him down, and wrapped him in the linen, and laid him, in a sepulcher, which was hewn out of a rock, and rolled a stone unto the door of the sepulcher.

47. And Mary Magdalene and Mary the mother of Joses beheld where he was laid.

Annotations on Chap. XV.

[ a] V. 17. Clothed him with purple ] Many particulars mentioned in their dealing with Christ were not from the Jewish, but the Roman customs. Some were mentioned in the Note on Mat. 27. 15. d. and such was here the putting the purple or scarlet robe upon him, which the text here saith was done by the soldiers, and Luke by Herod's servants, or else the Roman guards, Lu. 23. 11. And so saith Lazaerus Bayfius, this purple or scarlet gown, or robe was the Roman fashion, called toga picta, and accordingly by S. Luke 〈 in non-Latin alphabet 〉 ch. 23. 11. and was by way of scoff brought to Christ by the soldiers, as if it had been sent by the Senate and people of Rome to him, which, as the Jews said, pretended to be their King. See farther Lu. 23. b.

[ b] V. 26. Superscription of, &c. ] That it was the Romans custom to write the crime, for which any man suffered death, in a table, and carry it before him to execution, appears by Eusebius Eccl. hist. l. 5. c. 〈 in non-Latin alphabet 〉 . where of Attalus the Christian Martyr it is said, that he was led about the amphitheatre, 〈 in non-Latin alphabet 〉 , &c. with a table carried before him, in which was written in Latin, This is Attalus the Christian. So in Suetonius, Domit. c. 10. Detractum in arenam canibus objecit, cum hoc titulo, Impie locutus &c. He brought him out, and cast him to the dogs, with this title, or inscription, He spake impiously. This elsewhere he calleth elogium, a way of publishing the fault, in Calig. and so Tertullian in his Apology c. 11. And as of other kinds of death, so particularly of those that are crucified. This is mentioned by Dio of a servant, that he was carried to the cross, 〈 in non-Latin alphabet 〉 with a writing, or words, declaring the cause of his being put to death. From these records of the Romans, appears the propriety of all these expressions in the several Evangelists, 〈 in non-Latin alphabet 〉 , the superscription of the cause, or of his crime here in Mark; 〈 in non-Latin alphabet 〉 , the charge, or cause, written over his head, Mat 27. 37. and simply, 〈 in non-Latin alphabet 〉 inscription, Lu. 23. 38. and 〈 in non-Latin alphabet 〉 (the Latin word Titulus ) title, Joh. 19. 19. all to the same purpose, noting this Roman custom observed in the dealing with him more Romano, after the manner of the Romans.

[ c] V. 40. James the less ] That the Positive 〈 in non-Latin alphabet 〉 is here taken for the Comparative, the less, or the younger, doth not appear by any circumstance of this text or Analogy of other places. And there were three James 's so known, two Apostles, & the third the brother of the Lord, that this title of the less in the Comparative, could be no character of the third of these, to distinguish him from the other two. That which is most probable is, that being a kind of cognomen here, it is an Abbreviate of 〈 in non-Latin alphabet 〉 , little in stature, the phrase used of Zacchaeus Lu. 19. 3. and so notes this James to have been about Zacchaeus's size or pitch, and and so distinguish him from the others of that name, who, it should seem, were not so.

[ d] V. 43. Counselor ] What is meant by 〈 in non-Latin alphabet 〉 Counselor here, is matter of some question. Most probable it is, that it imports one of the Decuriones placed by the Romans in their Colonies or provinces; So saith Fornerius, Decuriones 〈 in non-Latin alphabet 〉 dicebantur quod consilii gratià allegerentur, the Decuriones were called Counsellers, because they were chosen to give counsel. So the old Greek and Latin Lexicon, 〈 in non-Latin alphabet 〉 , Decurio, Curialis. So the old Glossarie, Decurio 〈 in non-Latin alphabet 〉 . Now what the Decurio is, we find in the Digests, Lib. 5 • . Tit. 16. de verbor. signif. leg. 239. § 5. Decuriones dictos aiunt ex eo, quod initio, cùm coloniae deducerentur, decima pars eorum qui ducerentur consilii publici gratiâ conscribi solita sit. They were so called, because at the first when Colonies were sent out, the tenth part of them were appointed to sit as a standing Council, to manage affairs. And such an one at this time was Joseph, and he 〈 in non-Latin alphabet 〉 , a person of great eminence.

CHAP. XVI.

1. AND when the Sabbath was past, Mary Magdalene and Mary the mother of James and Salome, had bought sweet spices, that they might come and [anoint] him.

[Paraphrase] 1. embalm

2. And very early in the morning the first day of the week, they came unto the sepulcher [note a] [at the rising of the sun,]

[Paraphrase] 2. when the Sun was appearing in their Horizon.

3. And they said among themselves, Who shall roll us away the stone, from the door of the sepulcher?

4. (And when they looked, they saw that the stone was rolled away) for it was very great.]

[Paraphrase] 3, 4. And questioning one with another who should roll away the stone from the door of the tomb, it being a very great stone, they looked up and discerned that it was already removed.

5. And entering into the sepulcher, they saw [a young man] sitting on the right side, clothed with a long white garment, and they were affrighted.

[Paraphrase] 5. an Angel in the appearance of a young man

6. And he saith unto them, Be not affrighted: ye seek Jesus of Nazareth, which was crucified; he is risen, he is not here, behold the place where they laid him.

7. But go your way, tell his disciples, and Peter, that he goeth before you into Galilee, there shall ye see him, as he said unto you.

[Paraphrase] 7. But stay not here seeking the living in a tomb, but go tell his disciples, and particularly Peter, that according to his own words before his death, c. 14. 28. he is risen from the dead, and that &c.

8. And they went out quickly, and fled from the sepulcher; for they trembled, and were amazed, [neither said they anything to any man, for they were afraid.

9. Now when Jesus was risen early the first day of the week, he appeared first] to Mary Magdalene, out of whom he had cast seven devils,

[Paraphrase] 8, 9. and being very much amazed and frighted, they did not declare this to any whom they met by the way, but going to tell the Apostles what they had heard of the Angel, Mat. 28. 9. before they came to them, Jesus himself appeared to them, and first

10. And she went and told [them that had been with him,] as they mourned and wept.

[Paraphrase] 10. those that belonged to him, that is, his disciples,

11. And they, when they had heard that he was alive, and had been seen of her, believed not.

12. After that, he appeared in another form unto two of them, as they walked and went [into the country.]

[Paraphrase] 12. to a village called Emmaus, Lu. 24. 13.

13. And they went and told it unto the residue, neither believed they them.

14. Afterward he appeared unto the eleven, as they sat at meat, and upbraided them with their unbelief, and hardness of heart, because they believed not them which had seen him after he was risen,

15. And he said unto them, Go ye into all the world, and preach the Gospel to [ [note b] every creature.]

[Paraphrase] 15. all the Gentiles.

16. He that believeth, and is baptized, shall be saved; but he that believeth not, shall be damned.]

[Paraphrase] 16. And he that receiveth the Gospel preached by you, and thereupon becomes a proselyte, or disciple of Christ, and desires and receives Baptism, the seal of the new Covenant, shall for all his former sins, sincerely repented of and forsaken, receive plenary pardon, and upon perseverance in new life, eternal bliss; but he that stands out obstinately and impenitently, shall be damned,

17. And these signs shall follow them that believe; In my name shall they cast out devils, they shall speak with new tongues,]

[Paraphrase] 17. And moreover for the propagating the Gospel as far as may be, the Spirit shall be pour'd out upon you, and from you communicated to others, and thereby ye shall be enabled to do miracles, cast out devils, speak strange languages (Act. 2.) &c.

18. [note c] They shall take up serpents, and if they drink any deadly thing, it shall not hurt them, they shall lay hands on the sick, and they shall recover.

19. So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God.

20. And they went forth and preached everywhere, the Lord working with them, and confirming the word with signs following. Amen.

Annotations on Chap. XVI.

[ a] V. 2. At the rising ] The various readings in this place, may deserve to be taken notice of. 1. Gregory Nyssen Serm. de Resurr. saith, 〈 in non-Latin alphabet 〉 . The most exact Copies put in 〈 in non-Latin alphabet 〉 now. And so Eusebius de Demonstr. Euang. l. 10. in the end, reads 〈 in non-Latin alphabet 〉 , the sun being now risen, and so Lucas Brugensis cites it out of some Manuscripts. 2 ^lie. The ancient Greek and Latin MSS read 〈 in non-Latin alphabet 〉 in the present tense, and if the 〈 in non-Latin alphabet 〉 now, be joined with that, the plain sense will be, the sun now rising, or as our English, at the rising of the sun, and so it will agree exactly with S. Matthew's 〈 in non-Latin alphabet 〉 , the day beginning to appear, or shine, 〈 in non-Latin alphabet 〉 , the Lord's day beginning to shine, saith Ignatius ad Trall.

[ b] V. 15. Every creature ] What 〈 in non-Latin alphabet 〉 here signifies is clear by comparing this passage with the same, as 'tis set down in the other Gospels. In S. Matthew (with whom S. Mark throughout most exactly agrees) it is thus, 〈 in non-Latin alphabet 〉 , Go and gather disciples over all nations, and immediately follows (as here) baptizing th • m, &c. In S. Luke thus c. 24 47. 〈 in non-Latin alphabet 〉 , &c. 〈 in non-Latin alphabet 〉 , repentance and remission of sins must be preached to all nations. From whence not only appears that 〈 in non-Latin alphabet 〉 in this place is all the Gentiles, but a very fit occasion is offered of interpreting the same phrase again in a very hard place, Rom. 8. 22. and 1 Pet. 2. 13. which we shall refer to be explained more at large on those chapters. Some ground of the use of the phrase in this sense, seems to be taken from the Hebrew, which uses 〈 in non-Latin alphabet 〉 (which signifies creatures properly) for men, as being the most excellent creatures. And so the Arabic also, as appears by one of their Geographers, who speaking of cities, often saith, that there are in it many 〈 in non-Latin alphabet 〉 , that is, literally 〈 in non-Latin alphabet 〉 creatures, but clearly signifies men, and so 〈 in non-Latin alphabet 〉 every creature, is all men, in opposition to the Jews, that is, not only they, but all other nations of men beside.

[ c] V. 18. They shall take up serpents ] This seems to be prophesied of by that Sibyll, out of which Virgil had learnt the substance of that verse of his,

CHAP. I.

1. F Orasmuch as many have taken in hand to set forth in order a declaration of those things [which are most surely [note a] believed among us,]

[Paraphrase] 1. which have in these late years been so illustriously acted among us,

2. Even as they delivered them unto us, which from the beginning were eye-witnesses, and [ [note b] ministers of the word,]

[Paraphrase] 2. Instruments and actors of those things, which were the subject matter of this following history.

3. It seemed good to me also, having had perfect understanding of things from the very first, to write unto thee in order,] most [note c] excellent Theophilus,

[Paraphrase] 3. I thought fit also, having gotten exact knowledge of the several passages, to set them down by way of history.

4. That thou mightest know the certainty of those things, wherein thou hast been instructed.]

[Paraphrase] 4. That thereby thou mayest be confirmed in the belief of those things which are supposed to have been taught thee, and received by thee to prepare thee for baptism, viz. the principles of Christianity.

5. There was in the days of Herod the king of Judea, a certain priest named Zacharias, [of the [note d] course of Abia,] and his wife was of the daughters of Aaron, and her name was Elizabeth.

[Paraphrase] 5. of the family of Abia, 〈◊〉 Chron. 24. 10. that is, of the eighth of the 24. courses of the Priests, which ministered in the temple by their weeks.

6. And they were both [righteous before God, walking in all the commandments and ordinances of the Lord, blameless.]

[Paraphrase] 9. sincere, upright persons, which so lived in obedience to God's will in all matters of duty (without indulgence in any known sin) and to all the Jewish observances, as with God's merciful allowance to human frailties, is sure to be acceptable in God's sight.

7. And they had no child, because that Elizabeth was barren, and they both were now well stricken in years.]

[Paraphrase] 7. And they were childless in the same manner as Abraham was, for beside the barrennels of the wife they were both of an age conceived to be past child-bearing.

8. And it came to pass that while he executed the priest's office before God in the order of his course,

9. According to the custom of the priests office, [his lot was to burn incense when he went into the Temple of the Lord.]

[Paraphrase] 9. it was his course to go into the Sanctuary, and offer incense there.

10. And the whole multitude of the people were praying without at the [note e] time of incense.]

[Paraphrase] 10. And while the Priest offered incense within, the people, according to the custom, were praying without.

11. And there appeared unto him an Angel of the Lord, standing on the right side of the altar of incense,

12. And when Zacharias saw him, he was troubled, and fear fell upon him.

13. But the Angel said unto him, Fear not Zacharias, for [thy prayer is heard, and thy wife Elizabeth shall bear thee a son, and thou shalt call his name John.]

[Paraphrase] 13. thy prayer for the people (joined with the incense, Lev. 16. 17.) and for the whole world (as Josephus and Philo say) is now most effectually heard, God meaning now suddenly to send the Messias, and before him his forerunner, who shall be born of thy wife Elizabeth, and called John.

14. And thou shalt have joy and gladness, and many shall rejoice at his birth.]

[Paraphrase] 14. And this birth of a son to thee in thy old age by a barren wife, shall not only be matter of joy and exultation to thee, but to many others also, all that expect the Messias, shall rejoice at this coming of Elias his forerunner.

15. For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink, and he shall be filled with the holy Ghost, even from his mothers womb.]

[Paraphrase] 15. For he shall be a very eminent person, abstaining after the manner of the Nazarites, and the power of the holy Ghost shall be discerned to be upon him very early, v. 80.

16. And many of the children of Israel shall • e turn to the Lord their God.]

[Paraphrase] 16. And being a Preacher of repentance to the Jews, he shall work upon many of them, and bring them to repentance and new life.

17. And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the [note f] wisdom of the just, to make ready a people prepared for the Lord.]

[Paraphrase] 17. And he shall go before the Messias, as his harbinger, with the same affections of zeal and courage against sin, (see note on ch. 9. d.) of earnest calling for repentance, (and reproving even Herod himself) and with the same authority and prophetic power, which toward Ahab was observable in Elias (to whom he hath a greater resemblance then to any of the Old Testament) to work an universal reformation among the Jews, to bring them to the minding of those things which tend to true justice, and not only of external legal observances, to sincere reformation and change of all their evil ways; and so fit men to receive Christ on his conditions, and to render themselves capable of his mercies.

18. And Zacharias said unto the Angel, Whereby shall I know this? for I am an old man, and [my wife well stricken in years.]

[Paraphrase] 18. my wife beside that she hath all her time been barren▪ grown in years also, past bearing of children.

19. And the Angel answering said unto him, [I am Gabriel, that stand in the presence of God, and am sent to speak unto thee, and to show thee these glad tidings.]

[Paraphrase] 19. My name is Gabriel, and I am an officer or attendant that wait on God, by whom I was dispatched on this good message to thee.

20. And behold, thou shalt be [note g] dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season.]

[Paraphrase] 20. And as a punishment of thy unbelief, and withal as a sign to assure thee of the truth of what I say, thou shalt be deaf and dumb, and so continue till after the birth of the child, v. 64. which shall be according to the ordinary course of women's conceiving and bringing forth, reckoning from this time.

21. And the people waited for Zacharias, and marveled that he tarried so long in the [Temple.]

[Paraphrase] 21. Sanctuary.

22. And when he came out he could not speak unto them, and they [perceived that he had seen a [note h] vision in the Temple, for he beckned unto them, and remained speechless.]

[Paraphrase] 22. concluded that God had given him some revelation in time of his offering incense, and he made signs to them, but was not able to speak to them, continuing dumb, after the amazement of it was over.

23. And it came to pass that as soon as the days of his [note i] ministration were accomplished, he departed to his own house.

24. And after those days his wife Elizabeth conceived, and hid herself five months, saying,

25. Thus hath the Lord dealt with me in the days wherein he looked on me, to take away my reproach among men.]

[Paraphrase] 24, 25. And his wife Elizabeth conceived presently (see v. 20. and note m.) and as soon as she perceived it, she went out of the way to avoid the discourses of the people, and returned not till the time of the conception of Christ (and revealing of that) whose officer and harbinger only, John was to be, And Elizabeth blessed God for this miraculous mercy of his, in giving her a child in her old age, and so taking away from her the reproach of barrenness, which was so heavy and unsupportable among the Jews, Isai. 4. 1.

26. And in the sixth month] the Angel Gabriel was sent from God unto a city of Galilee, named Nazareth,

[Paraphrase] 26. And in the sixth month after Elizabeth's conception, See v. 36.

27. To a virgin espoused to a man whose name was Joseph, of the house of David, and the virgins name was Mary.

28. And the Angel of the Lord came in unto her and [said, Hail thou that art [note k] highly favored, the [note l] Lord is with thee, blessed art thou among women.]

[Paraphrase] 28. saluted her in this form, Hail thou gracious person, the Lord of heaven be with thee, Let all men forever account of thee as the most blessed woman in the world.

29. And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be.]

[Paraphrase] 29. And seeing and considering what had happened, she knew not what to judge of it, but cast about, what should be the importance of this salutation.

30. And] the Angel said unto her, Fear not Mary, thou hast found favor with God,

[Paraphrase] 30. And while she was thus musing,

31. And behold] thou shalt conceive in thy womb, and bring forth a son, and shalt call his name Jesus.

[Paraphrase] 31. And though thou art a virgin, yet &c. (See Ma • . 1. 21.)

32. He shall be great, and shall be called the son of the Highest, and the Lord God shall give unto him the throne of his father David.

33. And he shall reign over the house of Jacob forever, and of his kingdom there shall be no end.]

[Paraphrase] 32, 33. He shall be an eminent person, being the son of God (see note on Mat. 1. l.) and the God of Israel shall settle upon him a spiritual kingdom, of which that temporal of David was but an imperfect representation, the absolute government of the Church, that spiritual house of Jacob, and that kingdom of his shall continue forever, shall never be destroyed, as the kingdom of the Jews shall.

34. Then said Mary unto the Angel, How [shall this be, seeing I know not a man?]

[Paraphrase] 34. can I, being a virgin, conceive?

35. And the Angel answered and said unto her, [The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee. Therefore also that holy thing that shall be borne of thee, shall be called the son of God.]

[Paraphrase] 35. This shall be done by the Holy Ghost, and the power of the eternal God coming upon thee, for which cause the child which shall be born, shall be the son of God, and not of any man.

36. And behold, thy cousin Elizabeth she hath also conceived a son in her old age, and this is the sixth month with her who was called barren.

[Paraphrase] 36. And for a token of this, know thou that thy cousin Elizabeth hath also conceived in her old age, and that barren woman is now six months gone with child.

37. For with God nothing shall be impossible.]

[Paraphrase] 37. For nothing is impossible for God to perform, be it never so strange, or difficult.

38. And Mary said, Behold the handmaid of the Lord, be it unto me according to thy word.] And the Angel departed from her.

[Paraphrase] 38. And Mary expressed her faith and her obedience, ready to be disposed of by God, as he thinks fit, with all submission and humility of mind.

39. And Mary arose [note m] in those days, and went into the hill-country with hast into a city of Judah.]

[Paraphrase] 39. And immediately (see v. 24.) Mary arose, and went as speedily as she could into the hill-country, to some city there (of which there were many, Josh. 15. 48.) within the portion of Judah, to visit Elizabeth her cousin.

40. And entered into the house of Zacharias, and saluted Elizabeth.

41. And it came to pass that when Elizabeth heard the salutation of Mary, the babe leaped in her womb, and Elizabeth [was filled with the holy Ghost.]

[Paraphrase] 41. was transported and inspired by God with a prophetic Spirit, See note n.

42. And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb.]

[Paraphrase] 42. And she brake out into the same words that the Angel had used to Mary, v. 28. adding also an Eulogy or benediction to the child in her womb.

43. And whence] is this to me, that the mother of my Lord should come to me?]

[Paraphrase] 43. And what an honor

44. For lo, [as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy.]

[Paraphrase] 44. at the very minute wherein thou first spakest to me, I was so affected with joy, that the child did suddenly spring in my womb by reason of that joy which transported me.

45. And blessed is she that believed, for there shall be a performance of those things which were told her from the Lord.]

[Paraphrase] 45. Thy belief v. 38▪ of that message which the Angel delivered unto thee from God, v. 28. and 36. shall never be repented of by thee, for it shall certainly be performed in every particular exactly.

46. And Mary said, My soul doth magnify the Lord,

47. And my spirit hath rejoiced in God] my • aviour.

[Paraphrase] 46, 47. Upon this Mary also brake out into a divine hymn of thanksgiving to God, saying, All the faculties of my soul, my affections, and my rational faculty, have all reason to bless and praise the name of God.

48. For he hath regarded the low estate of his hand-maiden, for behold, from henceforth all generations shall call me blessed.]

[Paraphrase] 48. For he hath done an honor, (the greatest that was ever done to any) to me the unworthiest of all his servants, In which respect all posterities shall look upon me, as the happiest person, the most highly dignified by God of any.

49. For he that is mighty hath done to me great things, and holy is his name.]

[Paraphrase] 49. For the omnipotent God of heaven hath honored me above imagination, his name be blessed for it.

50. And his mercy is on them that fear him from generation to generation.]

[Paraphrase] 50. And his mercy and gracious acceptance and abundant kindness is to those that serve and obey him humbly, from time to time to all eternity.

51. He hath shown strength with his arm, he hath scattered the proud in the imagination of their hearts,]

[Paraphrase] 51. Whereas the proud and great designers of the world are so far from being favored, that they are opposed and confounded by him.

52. He hath put down the mighty from their seats, and exalted them of low degree.]

[Paraphrase] 52. Nothing is more ordinary with him then to debase the lofty Atheist, and to advance the humble person, though of never so low degree.

53. He hath filled the hungry with good things, and the rich he hath sent empty away.]

[Paraphrase] 53. The poor that calls to him is replenished by him, and the rich man that trusts in his wealth, is often brought to beggary.

54. He hath holpen his servant Israel, in remembrance of his mercy,

55. As he spake to our fathers, to Abraham, and to his seed forever.]

[Paraphrase] 54, 55. He hath now performed his promise to Abraham and to his seed, hath exhibited to them (the Jews, and all the believing world) that great promised mercy, and so made a provision for them, which shall never fail, sent the Messias, the Savior of the world so long expected, a mercy that shall never be taken away from us.

56. And Mary abode with her about three months, and returned to her own house.

57. Now Elizabeth's full time came that she should be delivered, and she brought forth a son.

58. And her neighbors and her cousins heard how [the Lord had shewn great mercy upon her,] and they rejoiced with her.

[Paraphrase] 58. God had shewn a miracle of mercy to her, in giving her a child thus in her old age, and when she had been barren so long.

59. And it came to pass that [on the eight day they came to circumcise the child, and they called him Zacharias after the name of his father.]

[Paraphrase] 59. on the eighth day whereon it was the custom to circumcise children, and to give them names, the kindred and neighbors met to that purpose, and they intended to call him by his fathers name, Zacharias.

60. And his mother] answered and said, Not so, but he shall be called John.

[Paraphrase] 60. and Elizabeth being also inspired by God v. 41. and having by that means received knowledge of the name appointed by God, and not from her husband, who was now dumb, and so had been ever since the Angel spake to him, v. 22. (see Titus B • strensis p. 771. B.)

61. And they said unto her, There is none of thy kindred, that is called by this name.

62. And they made signs to his father, how he would have him called.

63. And he asked for a writing table, and wrote, saying, His name is John: and they marveled all.

64. And his mouth was opened immediately, [and his tongue loosed,] and he spake and praised God.

[Paraphrase] 64. and his tongue restored to him as before.

65. And fear] came on all that dwelt round about them, and all these sayings were noised abroad throughout all the hill-country of Judea.

[Paraphrase] 65. And great astonishment and reverence

66. And all they that heard them, laid them up in their hearts, saying [What manner of child shall this be? and the hand of the Lord was with him.]

[Paraphrase] 66. Certainly this child will prove some notable person: And God in a special manner was present to him, to assist and prosper him.

67. And his father Zacharias was filled with the holy Ghost, and [note n] prophesied, saying,

[Paraphrase] 67. And Zacharias by especial motion of the Spirit of God coming on him, sung this hymn.

68. Blessed be the Lord God of Israel, for he [hath visited and] redeemed his people.

[Paraphrase] 68. hath performed his promise often mentioned (see Gen. 21. 1. and 50. 24. Exod. 3. 16. and 4. 31.) of visiting and bringing Israel out of Egypt in this spiritual (as formerly he did by way of temporal) deliverance, and by the Christ the Messias now to be born, hath

69. And hath raised up [an [note o] horn of salvation for us, in the house of his servant David.]

[Paraphrase] 69. a King a Ruler, and eminent deliverer for his people; and although the kingdom be not a secular one, yet is he to be borne of David's family.

70. As he spake by the mouth of his holy prophets, which have been since [note p] the world began,

71. That we should be saved from our enemies, and from the hands of all that hate us.

72. To perform [the mercy promised to our fathers] and to remember his holy covenant,

[Paraphrase] 72. the promises made to our fathers, wherein not only they but especially their seed was concerned. Gen. 22. 16.

73. The oath which he sware to our father Abraham,

74. That he would [note q] [grant unto us, that we being delivered out of the hands of our enemies, might serve him [note r] without fear,

75. In holiness and righteousness before him all the days of our life.]

[Paraphrase] 74, 75. give us power, ability, grace, that we being secured and rescued from danger of enemies might obey and attend him in a sincere performance of all duties toward God and man, and cheerfully and constantly persevere therein.

76. And thou child shalt be called the Prophet of the highest, for thou shalt go before the face of the Lord to prepare his ways,]

[Paraphrase] 76. And this John shall be a prophet of God, (foretelling judgments on the nations, if they repent not speedily) or rather of an higher rank, pointing out Christ (see Mat. 11. note d.) and as his forerunner, by the preaching of repentance and change, to fit men for Christ.

77. To give knowledge of salvation to his people, by the remission of their sins,]

[Paraphrase] 77. To teach men that in Christ there is a possibility of obtaining salvation for sinners, to wit by pardon of their sins upon repentance and new life.

78. Through the tender mercy of our God, whereby the [note f] day-spring from on high hath visited us,]

[Paraphrase] 78. which is a special act of compassion in God, through which it is that this rising Sun. i. e. the Messias or Christ, so called by the Prophets, is come from heaven to visit and abide among us.

79. To give light to them that sit in darkness, and in the [note t] shadow of death, to guide our feet into the way of peace.]

[Paraphrase] 79. to shine forth to blind, ignorant, obdurate worldlings, living in a state of death, and to put us into that way that will bring us to salvation.

80. And the child grew and waxed strong in spirit, and was in the deserts, till the day of his showing unto Israel.]

[Paraphrase] 80. And John grew, and had the Spirit of God daily more and more showing himself in him, and dwelt in the hill country of Judea, where he was born, till the time of his preaching, or setting to the execution of his office among the Jews.