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and majesty, dominion and λωσυνη, κρατος και εξουσία,

power, both now and ever. Amen.

και νυν και εις παντας τους

αιωνας.

Αμην.

Ver. 25.-1. To the wise God alone. That this is the true translation of More coow Jem, see proved Rom. xvi. 27. note 1.

Never

2. Our Saviour. From this appellation it is argued that the wise God, to whom this doxology is addressed, is Jesus Christ, whose proper title is our Saviour, and who is called God in other passages of scripture, particularly Rom. ix. 5. where he is styled, God over all blessed for ever. theless, as in some passages of scripture, particularly Luke i. 47. 1 Tim. i. 1. Tit. i. 3. the Father is styled, our Saviour, this argument likewise is doubtful.—They who contend, that the doxology in this passage of Jude belongs to the Father, observe that the same doxology is unambiguously addressed to God the Father, Rom. xvi. 27. where it runs thus, To the wise God alone, through Jesus Christ, be the glory for ever. Amen.

note 1.) our Saviour,2 BE glory and majesty, strength and right, both now and (εις πάντας 785 alavac) throughout all ages. Amen.

trived our salvation is our Saviour, be ascribed the glory of infinite perfection, and the majesty of empire absolutely universal; strength to govern that empire, and right to do whatever seemeth to himself good; both now and through all eternity. Amen.

After the words our Saviour in this verse, some MSS. add, through Jesus Christ our Lord; and the best copies of the Vulgate have Soli Deo salvatori nostro, per Jesum Christum Dominum nostrum, gloria et magnificentia, imperium et potestas ante omne seculum, et nunc et in omnia secula seculorum. Amen.-See Mill on this verse.

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SUPPLEMENT TO ESSAY IV.

On translating the Greek Language used by the Writers of the New

Testament.

THE author hath judged it necessary to make the following additions to Essay iv, for establishing more fully the translations which he hath given of the Greek particles, &c. as used by the writers of the New Testament, because, as he hath more than once remarked already, by rightly translating the Greek particles, most important alterations have been made in the sense of many passages of the apostolical epistles, whereby the meaning of these passages hath been placed in a more clear, unambiguous, and beautiful light, than formerly. Wherefore, if the reader is of opinion, that the meaning of any Greek word, mentioned in Ess. iv, is not sufficiently established by the examples there produced, he is desired to consult this supplement.

N. B. The paragraphs of Ess. 4. being all numbered, the figures prefixed to the following additions, point out the paragraphs of that Essay to which they belong.

No. 1. Active verbs express the agent's attempt or intention, &c. John i. 9. That was the true light which lighteth, which is designed to light, every man that cometh into the world.-Rom. ii. 4. Not knowing that the goodness of God leadeth, is designed to lead, thee to repentance.—1 John i. 10. If we say we have not sinned, we make, we attempt to make, him a liar.-Rev. xii. 9. Called the Devil and Satan, who deceiveth, who endeavours to deceive, the whole world.

4. Active verbs express, not the doing, but the permission of a thing. 2 Sam. xxiv. 1. The anger of the Lord was moved against Israel, and he moved David, that is, permitted David to be moved by Satan against Israel: as is plain from 1 Chron. xxi. 1. And Satan stood up against Israel, and provoked David to number Israel.

9.-1. The subjunctive mode put for the indicative. 2 Cor. xiii. 9. We are glad (όταν ἡμεις ασθενωμεν, ὑμεῖς δε δυνατοι ητε) when we are weak, and ye are strong.

2. The infinitive with the article prefixed, is put for the subjunctive. Philip. iii. 10. To yvavat, That I may know him, and the power of his resurrection.*

3. Also for the corresponding substantive noun. Philip. iii. 21. Κατα την ενεργειαν τε δυνασθαι αυτον. According to that strong working whereby he is able even to subdue all things.

10.-1. Buxtorff, in his Thesaur. p. 91. observes, that among the Hebrews, "Frequentissima est temporum commutatio et "enallage, ut preteriti pro futuro, et futuri pro preterito: et in "continuata sententia sequens tempus trahitur plerumque in naturam precedentis.”

2. The preterite used for the future. Col. ii. 13. You being dead through the sins and the uncircumcision of your flesh, (ovvWOTO) he hath, he will make alive together with him; with Christ. Jude ver. 11. (Kaι añwλorto,) And (have perished) shall perish in the rebellion of Korah.

12.—1. The present tense put for the preterite. 1 John iii. 8. The devil sinneth (hath sinned) from the beginning.

2. Also for the future. 1 Cor. xi. 24. This is my body (To STEP MAY HAWKEvov) which is broken, (which shall be broken; or, which is about to be broken) for you.

sense.

16.-1. The Greek participles have sometimes an adversative Heb. xi. 13. All these died in faith (un aborres) though they did not receive the things promised. For, seeing them afar off, &c.—Jude ver. 5. I will therefore put you in remembrance, (EidOTES) though ye once knew this, &c.*

2. The participle is put for the present of the indicative. Rom. ix. 5. O av, Who is God over all.* Rev. i. 8. I am Alpha and Omega, (o wv) which is, and which was.*

3. Beza, in his note on 2 John ver. 7. saith, the participle of the imperfect of the indicative, is used in innumerable places for the aorist. See 2 John ver. 7. note 1.

18.-1. When one substantive governs another, the latter must be translated as an explication of the former. Iliad A. line 350. Ποιον σε επος φευγεν ερκος οδόντων, What kind of speech hatl escaped the guard of your teeth? That is, your teeth which are a guard, namely to your tongue.

19.-1. Two substantives joined by a copulative particle, must be translated in regimen. Philip. i. 25. Εις την ύμων προκοπην και χαραν της πίσεως. For your furtherance and joy of faith.* For the advancement of the joy of your faith.

21.-1. Genders of nouns.

The neuter is sometimes put for the masculine. Gal. iii. 22. But the scripture hath shut up together (ra avra, all things) all men under sin.-Ephes. i. 10. To gather together (ra avra) all men, Jews and Gentiles, under

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