it is. I will give thee a high place in its honors. I only claim the highest for myself; for I am the prince of this world,'"

Here is found the goal of all the temptations. The tempter has striven to fill the Saviour's soul with doubt and despondency, that he may be won over from the task of rescuing the slaves of Satan, and may become himself the vassal of the wicked one. This is the decisive moment. The history of the ages of eternity hangs on the answer of Jesus "Get thee behind me Satan; for it is written Thou shalt worship the Lord thy God, and him only shalt thou serve." This is all. Jesus declares his loyalty to the Lord God, and his determination to bring back a lost world to his service. The devil quails before a divine firmness and an unchangeable purpose.

If it be asked wherein this temptation can be regarded as a specimen, we answer that it presents the outward difficulties in the way of Jesus, as the other two had insisted on his inward unfitness for his work. The offer of those glorious worldly kingdoms which Satan made as a tempting prize, was suggestive of every species of worldly opposition if Jesus rejected the offer. It was as if a general should offer to his antagonist the second place in his own army. He need not add: "If you decline the offer, you must fight those whom you would otherwise command"; for this would be taken for granted. We, therefore, who know the subsequent history of our Lord, can see in this temptation the shadow of those dark days when the "prince of this world" came again with his array of both spiritual and temporal power, and brought Jesus to the cross. Refusing homage to Satan was welcoming the cross.

The third temptation also belongs in substance to every temptation like the first and second, as the application of them all, and of each one. Hence we need not accuse Luke of carelessness in placing this trial immediately after the first. It belongs with the first, with both, with all of their kind. The two were preparatory; this, conclusive. Jesus

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overcame them all; and his victory consisted, not simply in retaining his personal integrity, but in retaining and strengthening his confidence in himself as the Messiah, and in repelling with utter loathing and immutable firmness, in full view of his sufferings and death, the proposal to resign his work and serve the world and the devil.

We remark, in conclusion, that although the temptation lies in the sphere of our Lord's Messiahship, it is by no means beyond the reach of human sympathies. True, we are not tempted to doubt our divinity, but how often have the servants of Christ, overwhelmed with the responsibility of following him and carrying on his work, been tempted to doubt the reality of their sacred mission, and their ability, through grace, to perform it. In these hours of darkness and despondency they have been in the wilderness with their Master, and the devil has been beside them to lead them to despair of the success of redemption, and to submit to the world and its prince. Happy are such when they have come off victorious by the help of him who "was tempted in all points like as we are."

ARTICLE VI.

REMARKS ON RENDERINGS OF THE COMMON VERSION (IN THE EPISTLE TO THE GALATIANS).

BY H. B. HACKETT, PROFESSOR IN NEWTON THEOLOGICAL SEMINARY.

(Concluded from Vol. XIX. p. 225.)

As remarked in the former Article, the object here is not to revise the common translation, in course or minutely; but only to point out some of the more obvious changes, which are regarded by interpreters as due to the sense, or to a clearer representation of the sense, of the original text. It will be noticed that the current version of the passage is

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given first, and then the corrected one, with brief explanations. The Greek has been cited to some extent; but an occasional reference to the Greek Testament may be necessary, in order to see the force of the criticisms.

CHAPTER IV.

· Verse 2. But is under tutors and governors. 'But is under guardians and stewards.' The foregoing is now admitted to be the proper distinction between éπíтρоπоι and oikovóμol. The former is a general term and designates those who act in any way (not excluding the waidaywyós) as the guardians or overseers of children who are the heirs of property; while the latter, on account of the importance of the particular trust, which that relation involves, singles out those among the overseers who regulate the pecuniary affairs of the estate. See especially Wieseler, Ueber den Brief an die Galater, p. 326. The common rendering is also that of the antecedent English versions, except Wiclif's. Verse 4. Made of a woman, made under the law. 'Born of a woman, born under the law.' This use of yevóμevov (strictly to begin to be, come into existence), as applied to the birth of persons, is common in the Greek language. See John viii. 58 and Rom i. 3. In the latter passage, as well as in this, our version translates yevóμevov made, after Wiclif, and the Geneva and the Rheims versions, instead of born, as in Tyndale and Cranmer. It is barely possible that the more obvious rendering was set aside, as less congruous with the miraculous nature of Christ's birth.

Verse 5. To redeem them that were under the law, that we might receive the adoption of sons. 'That he might redeem those under the law; that we might receive the adoption of sons.' The va before èçayopáσn bears the same relation to ἐξαπέστειλεν, that the ἵνα does before ἀπολάβωμεν. There is no reason, therefore, for employing the infinitive in one case and the finite mood in the other, as in the English version. The sentence represents the redemption and the adoption as parallel results, rather than consecutive; though

in the logical analysis the former, of course, would be the true order.

Verse 7. And if a son, then an heir of God through Christ. 'And if a son, also an heir through God.' Two changes should be made here. First, kaí represents the relations as co-existent, i.e. heir as well as son, and hence means 'also,' and not 'then,' as if it were inferential. Secondly, we must substitute in the text κληρονόμος διὰ Θεοῦ for the received Kλпρovóμos εоû dià Xpioтoû. So Lachmann, Schott, Tischendorf, Meyer, Ellicott. Usteri adheres to dià Xpioтoû, because the inheritance is usually said to be through Christ, and not through God; but that circumstance itself accounts probably for the origin of the easier reading. As to the thought, Wieseler remarks very justly: "When a person has become a son of God, he has, in virtue of that relation, a claim also to the Messianic inheritance, which God will bestow on him; in like manner as he who is the son of a man has also, in virtue of that relation, a claim to his father's possessions."

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Verse 9. Whereunto ye desire again to be in bondage. 'Whereunto ye desire again to be in bondage anew.' The common version treats ävwdev as pleonastic. But Táλ and avodev differ from each other. The former describes the relapso in question, as one to a state of bondage, and the latter, as one to the state of bondage, through which the Galatian converts had already passed. Tyndale and Cranmer retain this significant distinction: Whereunto agayne ye desyre afresshe to be in bondage." Verse 12. Brethren, I beseech you be as I am; for I am as 'Become as I am; for I also have become as ye are, brethren, I beseech you.' This passage has been treated as needlessly obscure. We have, undoubtedly, the key which unlocks the meaning in 1 Cor. ix. 20, 21. "Unto the Jews," Paul says there, "I became as a Jew, that I might gain the Jews;..... to them that are without law (I became) as without law, that I might gain them that are without law (ἄνομοι).” We merely repeat ἐγενόμην in the

ye are.

second clause from yivcode in the first, and supply the substantive verb. The sense then is: "Become in your relinquishment of Jewish rites as I am in that respect; for I also, who am a Jew, and consequently attached to such rites by every tie of natural sympathy, have forsaken them, and become as you are, i.c. have placed myself upon the Gentile ground, which is that of the non-observance of Jewish law. It is but reasonable, therefore, that I should ask you (déoμai ηuv) to concur with me, and thus be simply true to your own national position, when I, against every bias of birth and education, have cast aside the forms of Judaism, and assimilate to the Gentiles." Such scholars, among others, as Usteri, Winer, Neander, Fritzsche, De Wette, Meyer, Wieseler, Ellicott, concur in this view of the meaning.

Verse 13. Ye know how through infirmity of the flesh I preached the gospel unto you at the first. Yo know that by reason of weakness of the flesh I preached to you the gospel the former time.' The expression "through infirmity" seems to mean that it was in a state of weakness, under bodily infirmity, that Paul preached at this time to the Galatians. But the preposition here (dá) with the accusative can denote only the ground or occasion of the act. See Winer, New Test. Gram., § 49. c. We must understand that Paul was detained in Galatia by sudden illness, and was thus led to preach there in the first instance, contrary to his original plan. The sickness was such as to render it impossible for him to prosecute his journey, but not such as to incapacitate him for declaring the gospel. Professor Jowett, who regards the New Testament Greek as peculiar, and not subject to the ordinary laws of Greek usage, decides for the other sense. It is better to be on the side of such critics as Fritzsche, Bengel, Meyer, Winer, Ellicott, Wieseler, Alford, Ellicott. Again, the surer meaning of πрóτeρоv is not first, but former. The latter sense adheres more closely to the comparative form, and tallies precisely with the facts of history. We learn from the Acts of the Apos