ON THE PHRASEOLOGY OF THE NEW

TESTAMENT.

No. I.

BY L. H. J. T.

In the excellent preface to the authorized version of the Holy Scriptures, drawn up by Dr. Smith, afterwards Bishop of Gloucester, deputed to perform this task by his fifty-four brother translators, we find the following passage:—

'Reasons inducing us not to stand curiously upon an identity of phrasing.

'Another thing we think good to admonish thee of, gentle reader, that we have not tied ourselves to an uniformity of phrasing, or to an identity of words, as some peradventure would wish that we had done, because they observe that some learned men somewhere have been as exact as they could that way. Truly, that we might not vary from the sense of that which we had translated before, if the word signified the same thing in both places, (for there be some words that be not of the same sense everywhere,) we were especially careful, and made a conscience, according to our duty. But that we should express the same notion in the same particular word, as for example, if we translate the Hebrew or Greek word

once by purpose, never to call it intent; if one where journeying, never travelling; if one where think, never suppose; if one where pain, never ache; if one where joy, never gladness, &c.; thus to mince the matter, we thought to savour more of curiosity than wisdom, and that rather it would breed scorn in the atheist, than bring profit to the godly reader. For is the kingdom of God become words or syllables? We might also be charged (by scoffers) with some unequal dealing towards a great number of good English words. So if we should say, as it were, unto certain words, stand up higher, have a place in the Bible always; and to others of like quality, Get you hence, be banished for ever-we might be taxed, peradventure, with St. James' words, namely, "To be partial in ourselves, and judges of evil thoughts."'

Nothing can be more sensible or more just than the preceding remarks, or more in accordance with the usual procedure of the inspired writers, who are by no means nice or curious in their quotations from the Greek of the Septuagint, or their translations from Hebrew into Greek.

Still it is very desirable to know the precise and exact import of words. The Greek scholar1 soon perceives this when reading the New Testament in the original tongue, for he will frequently find that an English word occurring twice or oftener in the same passage, is the representative of different Greek words, resembling each other indeed but by no means alike. This will be evident from some examples shortly to be adduced; and the object of the present

1 Amongst Greek scholars I am confident I may include many of the readers of the Christian Lady's Magazine, as the delightful accomplishment of Greek and Hebrew is daily gaining ground amongst the charming and better half of human kind.

papers is to point out these differences wherever they are so remarkable as to throw a new light upon any passage of scripture, or to shew in more striking colours the "manifold wisdom of God." A right knowledge of the true import of words will also frequently prevent us from basing argument or controversy on the supposed identity of words which in reality differ.

REST.

A most striking instance of this is to be found in Heb. iv. 1.—Let us therefore fear lest, a promise being left us of entering into his REST, any of you should seem to come short of it. ver. 3. For we which have believed do enter into REST, as he said, As I have sworn in my wrath, if they shall enter into my REST: although the works were finished from the foundation of the world. For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works. And in this place again, If they shall enter into my REST. Running over the parenthesis to the 11th verse-Let us labour therefore to enter into that REST, lest any man fall after the same example of unbelief,—and now turning to the verses in the parenthesis, which contain the explanation of what the REST is, and the analogy between it; and the Almighty's REST from the works of creation as well as the REST of the Israelites, after the wanderings in the wilderness,—we read in the 8th verse-For if Joshua had given them REST, then would he not afterward have spoken of another day.

Now the word REST has occurred six times as a noun substantive and once as a verb; and when, in the 9th verse, we find, as a corollary to the propositions contained in the parenthesis,-There remaineth

therefore a REST to the people of God,-the English reader naturally concludes that the word REST is the same throughout the passage; but this is not so. The word REST throughout this chapter (excepting only in the 9th verse, which is, in fact, the key-stone to the whole argument) the word in the original is avaπavois (anapausis) cessation from toil, turmoil, and disquietude―REST. It is the same word which our ever-blessed Redeemer uses in that address which sounds so sweetly and so tenderly in the ears of the oppressed and wasted with misery'-Come unto me, all ye that labour and are heavy-laden, and I will give you REST; and it is the same word which sounds with so awful an import in Rev. xiv. 11.-And they have no REST night or day, who worship the beast and his image; and whosoever receiveth the mark of his name.

But the REST which St. Paul (Heb. iv. 9.) logically proves to remain to the people of God is something more than an anapausis. The word here used occurs but this once in the New Testament. It indeed signifies all that anapausis does, but it embraces a much wider signification. It is caßßаTIOμOS (sabbatismos) a Sabbatism; that blessed REST of which the earthly Sabbath (precious privilege!) is a faint and imperfect fore-shadowing. This most important view of this passage opens a sweet field for meditation and reflection-a vein of fine gold' which I will not cause to grow dim,' by unnecessary comment. But I must venture humbly and with diffidence to suggest that this passage offers a striking corroboration to the Jewish tradition, that the seventh millennium (or period of a thousand years) of the world's duration is to be the season of the accomplishment of the glorious promises to the church.

ON SUNDAY SCHOOL TEACHING.

MAY the new year, recently ushered in, have brought with it an increased interest in behalf of the children of our land. How many young ladies are there whose talents and piety (consecrated to the glory of God) might be usefully employed (on that portion of the Lord's day not engaged in the public services of the day) in teaching in Sunday schools already established, and making efforts to establish them where there are none. Oh! my dear young friends, as a Sunday school teacher, I ask, will you not help forward this blessed, this important work? Will you not do what you can to sow good seed, while the enemy is so busy sowing tares? Popery is on the increase. Infidelity is on the increase. Shall we sit still and do nothing. Let me entreat those who have hitherto done nothing to further this work, to ask themselves one question, (if professing to follow Christ), Why am I not a Sunday school teacher? And if it should please God to make this humble appeal a means of stirring up any one to join themselves to the ranks of those who are labouring amongst the young, to Him be all the glory who has said, "Suffer the little children to come unto me;" 66 'My word shall not return unto me void."

A LOVER OF Babes.