A paraphrase and annotations upon all the books of the New Testament briefly explaining all the difficult places thereof / by H. Hammond.

CHAP. XIV.

1. AFter two daies was the feast of the Passover and of unleavened bread: and the chief Priests and Scribes sought how they might take him by craft] and put him to death.

[Paraphrase] 1. When the Passover which is the preparation to the seven daies feast of unleavened bread (or in the evening of which began the abstinence from all leavened bread) was now but two daies off, that is, About wednes∣day in the Passion-week, the Sanhedrim took councel how they might apprehend him secretly without any great noise, Lu. 22. 6.

2. But they said, Not on the* 1.1 feast-day, least there be an uproare of the people.]

[Paraphrase] 2. And they resolved on it in councel (see Mat. 26. 5.) that It were best to deferre it till after the Passover, lest the multitudes being then there, they should rescue him tumultuously.

3. And being in Bethany in the house of Simon the leper, as he sat at meat, there came a woman, having an* 1.2 alabaster box of ointment of [note a] spicknard very pretious, and she† 1.3 [note b] brake the box, and powred it on his head.

4. And there were some that had indignation among themselves,] and said Why was this wast of the oyntment made?

[Paraphrase] 4. Judas was very angry at it, (Mat 26. 8.

5. For it might have been sold for more then three hundred pence, and have been given to the poore: and they murmured against her.

6. And Jesus said let her alone, Why trouble ye her? she hath wrought [a good work on me.]

[Paraphrase] 6. a singular work of cha∣rity upon me.

7. For ye have the poore with you alwayes, and whensoever ye will, ye may doe them good, but me ye have not alwaies.

8. She hath done what she [could, she is come aforehand to anoint my body * 1.4 to the burying.

[Paraphrase] 8. had in her power was a∣ble, she hath done this pro∣phetically unto me, using this funerall rite as a prefiguration of my death which is now approaching.

9. Verily I say unto you, Wheresoever this Gospel shall be preached through∣out the whole world, this also that she hath done shall be spoken of for a memori∣all of her.

10. And Judas Iscariot one of the twelve, went unto the chief Priests [to] betray him unto them.

[Paraphrase] 10. to agree with them up∣on a price wherupon he would.

11. And when they heard of it,* 1.5 they were glad, and promised to give him mo∣ney. And he sought how he might* 1.6 conveniently betray him.

12. And [the [note c] first day of unleavened bread, when they killed the Passover, his disciples] said unto him, Where wilt thou that we goe and prepare, that thou mayst eat the Passover.

[Paraphrase] 12. on thursday even, the begining or first part of the Paschall day, on which they use to put leaven out of their dwellings, and at the conclusion of it that is, at sun-set following, to eat the Passover, his disci∣ples. (according to the custome of beginning then to make preparation for the Paschall sacrifice on the day approaching) came and

13. And he sendeth forth [two of his disciples,] and saith unto them, Go ye into the city, and there shall meet you a man hearing a pitcher of water, follow him,

[Paraphrase] 13. Peter and John, Lu. 22. 8.

14. And whersoever he shall goe in, say ye to the good man of the house, The Master sayeth, Where is the guests chamber, where I shall eat the Passover with my disciples?

15. And he will shew you an upper room* 1.7 furnished and prepared, there make ready for us.

16. And his disciples went forth and came into the city, and found as he had said unto them, and they made ready [the passover.]

[Paraphrase] 16. the unleavened bread and bitter herbs as a com∣memoration of the deliverance out of Aegypt, (but not the lamb, see note c.)

17. And in the evening he cometh with the twelve.]

[Paraphrase] 17. And in the night (see note on Mat. 14. d.) he comes with the rest of the twelve.

18. And as they* 1.8 sate and did eat, Jesus said, Verily I say unto you,† 1.9 One of you [which eateth with me] shall betray me.

[Paraphrase] 18. One that eateth in the same messe with me, v. 20.

19. But they began to be sorrowfull, and to say unto him one by one, Is it I? and another said, Is it I?

20. And he answered and said unto them, It is one of the twelve,]* 1.10 that dip∣peth with me in the dish.]

[Paraphrase] 20. even he (according to Psal. 41. 12.) that eateth in the same messe with me.

21. The son of man indeed goeth, as it is written of him, but woe to that man, by whom the son of man is betrayed: Good were it for that man if he had never been born.]

[Paraphrase] 21. I am to goe out of this world to be put to death, according to prophecies; God hath determined that I should come, and like the good shepherd, incurre any hazard, lay downe my life for the sheep, and fore∣seeing the malice of the Jewes, and their bloody designes, and the falsenesse of Judas, &c. hath determin'd to permit me to be slain by them, and accordingly hath foretold it by the prophets, that I should be led as a sheep to the slaughter &c. But that will contribute little to his advantage, that is the actor in it. It is a most unhappy thing to have any hand in putting the Messias, or any other person to death, though their dying may be determined by God to most glorious ends, which the wicked actor or con∣triver knowes nothing of, nor at all designes, but directly the contrary. And therefore any such is a most wretched creature.

22. And as they did eat, Jesus took bread, and blessed, and brake it, and gave to them, and said, Take eat, This is my body:

23. And he took the cup, and when he had given thanks, he gave it to them, and they all drank of it.]

[Paraphrase] 22, 23. And at the conclu∣sion of that supper Lu. 22. 20. 1 Cor. 11. 25. Jesus institu∣ted the Eucharist.

24. And he said unto them, This is my* 1.11 blood [of the new Testament which is shed for many.]

[Paraphrase] 24. In which a covenant of infinite mercy is sealed with mankind, to assure unto them pardon of sinne, Mat. 26. 28. upon their repentance and new life.

25, Verily I say unto you, [I will drink no more of the fruit of the vine, untill that day that I drink it new in the kingdome of God.]

[Paraphrase] 25. that this is the last Passover I shall keep with you, the next feast I shall keep with you will be in heaven, (see note on Mat. 26. 29. f.)

26. And when they had sung [an hymne,] they went out into the mount of Olives.

[Paraphrase] 26. See note on Mat. 26. g.

27. And Jesus said unto them, All ye shall be [* 1.12 offended because of me this night; for it is written, I will smite the shepheard, and the sheep shall be scattered.]

[Paraphrase] 27. discouraged and fall of from me, by reason of that which you shall see befall me this night, For as this is the time wherein that prophecy of smiting the shepheard, the man that is my fellow, saith the Lord of hosts, Zach. 13. 7. is to be fulfilled; so shall that other part of that prophecy be fulfilled, that the sheep my followers shall be much dismayed, and dispersed by the fright of it.

28. But after that I am risen, I will goe before you into Galilee.]

[Paraphrase] 28. But I shall not long continue under the power of death, I shall soon rise again, and when I doe so, I will appeare to you in Judaea first, Joh. 20. 19. and afterward, Joh. 21. 1. I will goe into Galilee, and thither you may resort to me, and I will give confirmations of your faith, Joh. 20. 20. and settle the whole businesse of the Church, v. 21. &c. before I ascend to heaven.

29. But Peter] said unto him, Although all should be offended, yet will not I.

[Paraphrase] 29. But Peter being of a warmer spirit, and greater confidence and assurance of his owne steadinesse then the rest,

30. And Jesus saith unto him, Verily I say unto thee, that this day even [in this night before the cock crow twice,] thou shalt deny me thrice.

[Paraphrase] 30. this night which is the first part of the Jewish day, before the second cock-crowing (see note on c. 13. 35. c.)

31. But [he* 1.13 spake the more vehemently, If I should die with thee, I will not deny thee in any wise.] Likewise also said they all.

[Paraphrase] 31. the more Christ fore∣warned him of his fall, the more confidently he affirmed the contrary, That though adhering to thee should certainly cost me my life, yet would I not, to save that life, doe any thing contrary to the owning and acknowledging thee, that thou art my Lord, and I a disciple that retain or belong to thee.

32. And they came unto a place, which was named Gethsemane, And he said to his disciples, Sit ye here [while I shall pray.]

[Paraphrase] 32. while I goe a little way off and pray.

33. And he taketh with him Peter and James and John, and began to be fore amazed, and to be very heavy.

34. And saith unto them, my soul is exceeding sorrowfull unto death, tarry ye here and watch.

35. And* 1.14 he went forward a little, and fell on the ground, and prayed, that if it were possible [the hour] might passe from him.

[Paraphrase] 35. the portion of afflicti∣on now present upon him and approaching

36. And he said,† 1.15 Abba Father, all things are possible to thee, take away this cup from me, neverthelesse [not that I will, but what thou wilt.]

[Paraphrase] 36. not what seemeth most desirable to my flesh, but to thy divine will and wisdome.

37. And he cometh and findeth them sleeping, and saith unto Peter, [Simon, sleepest thou? Couldst thou not watch one houre?]

[Paraphrase] 37. Thou that didst even now expresse so much kind∣nesse and constancy to me v. 31. art thou so unable to do so much lesse? In this state of agony, which I expressed to you that I was in, v. 34. couldest thou be so little concerned, as to fall asleep when I stayed so little while from you?

38. Watch ye, and pray, lest ye enter into temptation,] The spirit truly is* 1.16 rea∣dy, but the flesh is weak.

[Paraphrase] 38. Believe it, as confident and secure and unconcerned as you are, the danger now approaching me, is so neer to you also, and the temptation from thence to deny and forswear me so great, that it were fitter for you to be watchfull and importunate with God in prayer, that you be not overcome by temptation; see Mat. 26. 41

39. And again he went away and prayed, and said the same words.

40. And when he returned he found them asleep again (for their eyes were heavy) neither wist they what to answer him.

[Paraphrase] 40. See Mat. 26. 44.

41. And he cometh the third time and saith unto them, [Sleep on now, and take your rest, [note d] it is enough, the houre is come, behold, the son of man is betrayed into the hands of sinners.]

[Paraphrase] 41. Fare you well, your watching will now be no far∣ther usefull to me, The fatall minute foretold you is now present, behold, I shall presently be apprehended and delivered to the Romans, by them to be put to death (because the Jewes could not put to death:)

42. Rise up, let us goe, Lo, he that betrayeth me is at hand.

43. And immediately while he yet spake, cometh Judas one of the twelve and with him a great multitude with swords and staves, from [the chief priests and the Scribes and the Elders.]

[Paraphrase] 43. the Sanhedrim of the Jewes

44. And he that betrayed him, had given them a token, saying, Whomsoever I shall kisse, that same is he, take him, and [lead him away safely.]

[Paraphrase] 44. carry him to safe custo∣dy, take care he escape not.

45. And assoon as he was come, he goeth straightway unto him, and saith Master, Master, and kissed him.

46. And they laid their hands on him, and took him.

47. And one [of them that* 1.17 stood by] drew a sword, and smote a servant of the high priests and cut off his eare.

[Paraphrase] 47. of the three disciples that were with him v. 33. viz. Peter.

48. And Jesus answered and said unto them,] Are ye come out as against a thief, with swords and with staves to take me?

[Paraphrase] 48. And Jesus having re∣prehended that act of hasty unjustifiable zeale in Peter, and cured the wound, restored the eare to him that had lost it, Mat. 26. 52. &c. turnes him to the company that comes to apprehend him, and said.

49. I was daily with you in the Temple teaching, and ye took me not; but [the scriptures must be fulfilled.]

[Paraphrase] 49. this dealing of yours is necessary to the fulfilling of that decree of Gods, exprest by the prophecies of Isaiah, &c.

50. And [they all] forsook him and fled.

[Paraphrase] 50. All his disciples.

51. And there followed him a certain young man, having a linen cloth cast about his naked body, and the [note e] young men laid hold on him,]

[Paraphrase] 51. And there was a young man, who had been (as 'tis probable) raised from bed by the noise, and so had no more but his inner garment, and that through hast not put on but cast about him, and he followed after to see the event, and the souldiers seeing him were about to apprehend him,

52. And he left the linen cloth, and fled from them naked.

53. And they led Jesus away to [the high priest, and with him were assembled all the chief priests and the Elders and the Scribes.]

[Paraphrase] 53. Caiaphas the high priest Mat. 26. 57. where the whole Sanhedrim was come together.

54. And Peter followed him afarre off even into the palace of the high priest, and he sate with the servants, and warmed himself at the [note f] fire.

55. And the chief priests and all the councell sought for witnesse against Jesus, to put him to death, and found none.

56. For many bare false witnesse against him, but their† 1.18 witnesse [ [note g] agreed not together.]

[Paraphrase] 56. was not equall to that charge of capitall crime, were of a lesser moment, if they had been true, not enough to put him to death.

57. And there arose [certain, and bare false witnesse against him, saying,

58. We have heard him say, I will destroy this Temple made with hands, and within three days I will build another made without hands.]

[Paraphrase] 57, 58. Some that heard him speak of his own death and resurrection after three days, under the phrase of this temple, or, the temple of his body, Joh 2. 19. and they applyed this to the Temple of Jerusalem, and bare witnesse that he said so of that.

59. But neither so did their witnesse agree together.]

[Paraphrase] 59. But that, if sufficiently testified, was yet no capital crime.

60. And the high priest stood up in the midst,* 1.19 and asked Jesus, saying, Answerest thou nothing? what is it] that these witnesse against thee?

[Paraphrase] 60. And therefore to get some charge against him out of his own mouth, the high priest stood up and said to him, Answerest thou nothing? what faist thou to these things?

61. But he held his peace and answered nothing. Again the high priest asked him and said unto him, Art thou the Christ, the son of [note h] the blessed?

62.* 1.20 And Jesus said, I am, And yee shall see the son of man sitting on the right hand of power, and coming in the clouds of heaven.

63. Then the high priest rent his clothes, and saith, What need we any farther witnesses?

64. Yee have heard the blasphemy, what think yee? And [they all] condemned him to be guilty of death.

[Paraphrase] 64. the whole Sanhedrim, v. 53.

65. And some began to spit on him, and to cover his face and to buffet him, and to say unto him [Prophecie,] And the* 1.21 servants did† 1.22 strike him with the palmes of their hands.

[Paraphrase] 65. Tell us by devine skill who strikes thee.

66. And as Peter was beneath in the palace, there cometh one of the maids of the high priest,

67. And when she saw Peter warming himselfe, she looked upon him, and said, And thou also wast with Jesus of Nazareth.

68. But he denyed, saying, I know not, neither understand I what thou sayest And [he went out into the porch, and the cocke crew.]

[Paraphrase] 68. he was preparing to go out into the place before the hall, and it was about midnight, the first cock-crowing.

69. And a maid saw him [again,] and began to say to them that stood by, This is one of them.

[Paraphrase] 69. Some houres after.

70. And he denyed it again, And a little after they that stood by said to Peter, Surely thou art one of them, for thou art a Galilean, and thy speech agreeth thereto.

71. But he began to* 1.23 curse and to swear, saying, I know not this man of whom ye speake.

[Paraphrase] 71. And with a solemn im∣precation on himselfe he swore that he knew him not, was none of his followers.

72. And [the second time the cock crew, And Peter called to minde the word that Jesus said unto him, Before the cock crow twice, thou shalt deny me thrice, and [note i] † 1.24 when he thought thereon, he wept.]

[Paraphrase] 72. It was the second cock∣crowing about three in the morn, and upon hearing of a cock crow Peter called to mind, what Jesus had said to him, Before &c. and casting his eye up to Christ, he saw him look ear∣nestly upon him, Lu. 22. 61. which together with the crowing of the cock, put him in minde of what he had done, and thereupon he wept (as himselfe confesses here by his amanuensis S. Mark, but, say the others, he wept bitterly.)

Annotations on Chap. XIV.

[ a] * 1.25 V. 3. Spikenard] What is meant by 〈 in non-Latin alphabet 〉〈 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.* 1.26 As 1. For the sort of oyntment 'tis here said to be nard, which was not any such 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or dry oyntment, as should make it needfull to be put in a boxe, or that boxe to be broken for the taking it out, but fit to be poured in, and out of a cruise, being moist and fluid, whence* 1.27 Non∣nus calls it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a dew or watery substance. This nard is reckoned among the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the oyntments 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 mix'd, that so it may remain a pure, simple, liquid and noble juyce. Hence it is called spicata nar∣dus, Spiknard, 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 〉〈 in non-Latin alphabet 〉 here, lightly varyed from the Latine 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 〉〈 in non-Latin alphabet 〉 like 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may signifie sincere, unmix'd as the Latine since∣rus, sincere, is said to be made of sine cera without mixture of waxe (contrary to the Ceromaoyle and waxe together, used by the athletae) and so 'tis generally called pure nard

Pura distillant tempora nardo,

in Tibullus, pure nard distilling on his temples, and such is commonly the more chargeable,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

in Archestratus) as this here is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in S. John, costly or pretious, thus Marcellus in his book De medicament. and Theophil. cals it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unmix'd, faithfully pre∣pared, And the Old Glosses, balsamum sine impost∣ura, that is, mixtura, without any deceit. So saith * Vadianus, Epit. de insulis Mar. Mediterr. Dignum cognitu, quod Plinius tradit l. 13. scilicet novem her∣barum species esse, quae nardum imitentur, & adul∣terent; unde intelligimus in tanta fraudis materia usum loquendi obtinuisse ut pistica nardus diceretur quae sincera & absque vitio est, & plane 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ger∣mana, & nulla arte vitiata. It is worth knowing, what Plinie affirmes, that there are nine species of herbes, which imitate and adulterate nard, whence it is, that, in so great matter of deceit, that nard is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is sincere, and without fault, deceitless and not vitiated by any art. But that which seems to me the most probable is, that as there are in the New Testament writers many Latine words, and those a little disguised by turning into Greek, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for libra &c. so here spicata may be turned into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is as it were, the Anagram of it, the misplacing, but yet retaining all the consonants in it. This is I find, Eras∣mus's opinion of it, whose judgment I shall suppose fit to recommend it to the reader.

[ b] * 1.28 Ib. Brake] This part of this passage express'd by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 remains still (after all that hath been said on S. Matthew and here) to be ex∣plained. That it cannot be interpreted of her breaking the vessell, I am perswaded, not onely first, because a vessell of that kinde, of Marble is not easily broken (and Nonnus renders it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a marble vessell, and if it had been of Gold or Silver, or other metall, 'twere as hard to be imagined) and 2. because there was no need of breaking it, and 3. because Suidas mentions this very vessel or cruise, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (together with many other 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 notable reliques, as laid up by Constantine the great, but taken away, 〈 in non-Latin alphabet 〉〈 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 Sui∣das have said it was, if he had so understood this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Gospel, at least would not have called it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the cruise, but onely some pieces of it. And although perhaps that relation in Suidas be not of infal∣lible authority, that it was kept till Constantines time, (which yet the durable matter, of which 'twas made, was able to authorize) yet thus farre 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 Suidas which was a very good Grammarian, and thought it not broken, did infallibly understand some∣what else (and not breaking) by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But besides these I have yet this farther argument, in that 'tis here said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 she poured out of it, which was most pro∣per for the businesse in hand, it being the manner to poure out such oyntment out of the mouth of the vessel; So Euphemus in Pollux, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the cruise presently and the manner of pouring out the oyntment is there express'd, by using a spathula or ru∣dicula, an instrument to put into it first, to tast the oyntment, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (the word here) before it be poured out, and also to stir up the thicker parts of it from the bottome and from the sides, that they may come out together. To this purpose hath the Syriack interpreted it she opened it, and the Aethiopick, she ope∣ned and poured out. And for the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Active, that doth not naturally signifie to break, but either contundere conquassare, to knock, to beat or shake together, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saith Hesychius, So in* 1.29 Lucian, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is fustibus contundere, not to break (though in the Passive that which is contusum or con∣tritum is oft that which by such contusion is broken to pieces) A. Gellius speaking of a boy that was to poure out oyle from the cruise into a fallet of herbs, the oyle not coming at first, concussum vehementius, saith he, iterum in ollam vertit, he shock, or knock'd 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 〉〈 in non-Latin alphabet 〉 vulgarly signifies tercre, to rub, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to rub upon, as in* 1.30 Palladius 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [note c]

〈 in non-Latin alphabet 〉〈 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 〉〈 in non-Latin alphabet 〉 must be, to rub together. If it signifie contundere, or conquassare, to knock, or shake, then the meaning will be, that she shook the vessel, or knock'd it against the ground, that it might run the more fluently, and the more corpulent parts might rise from the bottome, and then she poured it on his head. But if 〈◊〉〈◊〉 signifie conterere, then it referres to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Pollux, the instrument ordinary among Apotheca∣ries, to rub, or scrape the inside of the vessel, that the oyntment stick not to it. In one of these two notions I doubt not but 'tis taken, and the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is rendred sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is also by the Sepuagint 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 excutio, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to strike against the ground, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to poure out, Prov. 5. 16. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to open, and that very agreeable to the moystnesse, or thinnesse of the Nard, which before was mentioned.

[ c] * 1.31 V. 12. First day of unleavened bread] Some dif∣ficulty there is in the Old Testament about the begin∣ning 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 moneth 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 moneth at even, and to last till the 21 day of that moneth at even, whereas in Leviticus and in Numbers 'tis distinctly said, In the fourteenth day of the first moneth at even is the Lords Passover, and on the fif∣teenth day of the same moneth is the feast of unleavened bread, and agreeably Josephus Antiq. l. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 on the fifteenth day of the feast of unlea∣vened bread followes the Passover, and last seven days. These will soon be reconciled, if first we suppose that the Jewes fourteenth day begin at the Sun-set of the thir∣teenth 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 〉〈 in non-Latin alphabet 〉 night and day, for the naturall day, And then secondly, that betwixt that time and the next evening being the full time that be∣longed to the fourteenth day, all that belonged to the Passover was to be done, the place of eating it prepared, the lambe killed, and dressed, and eaten about the con∣clusion of that 24 houres, 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 four∣teenth day) that is, not deferre the eating it any lon∣ger, 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 unlea∣vened 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 eate 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 〉〈 in non-Latin alphabet 〉, we keep that feast eight days, beginning from the fourteenth day of the moneth, wherein at even they were to eate unleavened bread, Exod. 12. 18. and then to keep the feast of unleaven∣ed bread seven days after. From this explication of those texts of the Old Testament the controversie about the time of Christs and the jewes keeping this Passo∣ver, here in the New, may be decided. And first the precise time of this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the first day of un∣leavened bread be defined. On the thursday even∣ing then, wherein the thirteenth day of the moneth was concluded, and the fourteenth day (or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & day, and evening and morning) began, expres'd here by two characters, 1. 〈 in non-Latin alphabet 〉〈 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 daies, but) the preparation to that feast, wherein the leaven was put out of their houses, 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when they kill'd the Passover, that is on the evening which began that Paschal day, (at the end of which, the Pas∣cal lamb was wont to be kill'd and eaten) The disci∣ples say unto him, Where wilt thou that we go, and pre∣pare that thou eat the Passover? For according to the usual custome, that night and the next morning, the Jewes were wont to prepare, and make ready, cleanse the house, remove all leavened bread out of it, and at length lay the cloth, dresse the meat, and eat the Pass∣over 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 there∣fore he resolved to keep it sooner, viz, in the former part of that Paschal 〈 in non-Latin alphabet 〉〈 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 〉〈 in non-Latin alphabet 〉 I keep the Passover, that is in respect of the suddennesse 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 onely, that is, at the conclusion of that day, But ano∣ther Passover, which was not sacrificed (and accor∣dingly of that which Christ took, it is no where said in the Gospels, that it was sacrificed, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I keep, or celebrate, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I eat it) but eaten, as a memoriall of the afflictions and deliverance out of Aegypt, 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 〉〈 in non-Latin alphabet 〉, before the feast of the Pass∣over, Upon which it is added, that Jesus knew that his hour was come, that he should passe out of this world unto the Father, that is, that he, our Passover, should be sacrificed; and so himself passe before the Pass∣over, intimating that what he now doth at this sup∣per, 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. call'd this (commemorative) Passover, The solemn Paschal feast (by the mention of those things that they have need of 〈 in non-Latin alphabet 〉〈 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 Christs 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 ac∣cordingly Christ by his approaching death being hin∣dred 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 〉〈 in non-Latin alphabet 〉, though many houres before the ordinary eating of the Lamb, viz. in the night before, expressed by 〈 in non-Latin alphabet 〉〈 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 perspicu∣ously reconcile all difficulty, and seeming contrarieties in the relations of this matter among the Evangelists.

[ d] * 1.32

V. 41. It is enough] What the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here sig∣nifies, may best be learn'd 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 〉〈 in non-Latin alphabet 〉 followes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and af∣ter again, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, By which it appears to be an Impersonal, and to signifie sufficit, actum est, and here to import, ['Tis to no purpose to speak any more of not sleeping, 'tis now too late] and this preparative to what followes, the hour is come &c. Thus is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 used also, as Num. 16. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 let it suffice you, where Symmachus and Theodotion out of the Hebrew litterally read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it is much for you, So in Ana∣creon, 〈 in non-Latin alphabet 〉〈 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 〉〈 in non-Latin alphabet 〉 Phil. 4. 18. seems to have a peculiar forensick notion for satis habeo giving a dis∣charge, subscribing of an Acquittance, (which is there∣fore call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I give you my acquit∣tance (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as upon receiving of a dibt, saith Theophylact) for all that which now ye sent me, hav∣ing, as it followes, received by Epaphroditus, &c. Now this notion of it being Impersonally applyed to this place, signifies Christs giving them an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or ac∣quittance, a requiring no farther attendance from them, (they may sleep on now) and so, according to our vul∣gar phrase, giving them a quietus est. So Mat. 6. 2. and 6. 〈 in non-Latin alphabet 〉〈 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 〉〈 in non-Latin alphabet 〉, I received your money, good and lawfull money, and acquit you of it, and ac∣cordingly Suidas interprets 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the present tense by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Aorist, I received, and so doth Theopaylact, 〈 in non-Latin alphabet 〉〈 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 〉〈 in non-Latin alphabet 〉, as that notes distance or absence, but that not far removed, approach or draw∣ing nigh. So the Syriack seems to have undestood it here; For in the printed copy of that, in stead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 appropinquavit finis, the end approacheth, and in Manuscript copies, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 appropinquavit consummatio, the consumma∣tion approacheth, where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, have the same importance, both signifying, to draw nigh. Ac∣cording to this way 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 must be taken Personally, and having no Substantive annex'd to it, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, houre, which followes, must belong to that, as well as to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is come; thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the houre (the point of time) drawes nigh, yea it is come, the son of man is delivered into the hands of sinners, and so it will agree with what followes 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 Syriack, is not unworthy to be menti∣on'd also.

[ e] * 1.33 V. 51. Young men] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 young men is a title here of the Roman souldiers, as in Polybius 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the mustring of souldiers, so Jos. 6. 22. the Septuagint have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 two souldiers went to spie, and Jos. 2. 1. and Isa. 13. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the bowes of the young men, or soul∣diers. See Casaubon against Barron: p. 113. So Ju∣venes in Latine doe usually signifie; See Lipsius Epist. quaest. l. 1. Ep. 1.

[ f] * 1.34 V. 54. Fire] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 light is here and Lu. 22. 56. clearly taken for a fire, for to that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 warming himself referres. And it is observable, how it comes to doe so. The Writer of this book, and all of the New Testament, and so the Greek translators of the Old were Jewes by nation, and had learn'd Greek, Hence it is, that though they write in Greek, yet they not only retain the Hebrew idiome in phrases, and formes 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 expresse 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 doe 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 〉〈 in non-Latin alphabet 〉 2 Cor.* 1.35 2. 14. to make triumph, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mat. 5. 45. to make arise, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 2 Pet. 3. 12. to make to hasten, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1 Cor.* 1.36 6. 4. to make to sit, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to make recite, Lu. 11. 53. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to make abound, 2 Cor. 9. 8. Thus when we read Mat. 5. 25. 〈 in non-Latin alphabet 〉〈 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 He∣brew word (according to the paucity of Themes in that language) signifies severall things, and those severalls expres'd in Greek by severall words of severall signifi∣cations; one of these Greek is often by them (according as it was the usuall dialect, or manner of speaking a∣mong them) taken for the other. This might be obser∣ved in other writings of translators, which have turn'd books out of their owne native language into a language which they have learn'd by study, As when a Grecian rendred the Novels out of Greek into Latine, meeting with these* 1.37 words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they er∣red from the right opinion, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Greek signifying gloria as well as opinio, he renders it à vera aberrarunt gloria.* 1.38 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 Ange∣los, neque per virtutes aliquas ablatas ab ejus senten∣tia, 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 〉〈 in non-Latin alphabet 〉 should have been ren∣dred ab ejus gloria, from his glory, according to the o∣pinion of those who supposing the Angels to be made of beams and rayes of Gods glory, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) taught that the world was created by them. Something of this kind might be observed a∣mong the Greek authors themselves, as when the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies both a maid and the apple of the eye, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying onely the latter of these, is yet used sometimes for a maid, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and hence perhaps it is that when 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies both 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, anger, and generally, the disposition of the mind, whatever it is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which imports one of these (signi∣fying choler or anger) is taken sometimes for the other, as when in Zenobius we read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and find that rendered by the Scholiast,* 1.39 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: I make little doubt but the place in Zenobius is corrupt, and should be read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and then that being all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, argues 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be so too. Thus hath * 1.40 Phavorinus observed of Pindar, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying two things, reward in a good sense, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 punishment in a bad, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he useth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 punishment often for 〈 in non-Latin alphabet 〉〈 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 ex∣amples of this kind, I must not goe about to throw them in here, They would make up a volume, onely 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 〉〈 in non-Latin alphabet 〉 signifies both bur∣then, and honour, they do not only render that word by one of these, when it signifies the other, but moreo∣ver there being another Hebrew word, to wit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifies a burthen, that is, denotes one part of the signification of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and not the other yet those Translators have rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sometimes by that

other signification of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Isa. 14. 25. where they render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 glory and Exod. 6. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, where yet the sense requires burthen 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 occasion'd all this preparative discourse, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signify∣ing 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 〉〈 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 〉〈 in non-Latin alphabet 〉) doth also signifie light fire, or flaming fire (from whence perhaps is the Latine, 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 〉〈 in non-Latin alphabet 〉, when the sense require 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

[ g] * 1.41 V. 56. Agreed not together] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here be∣longs not to the agreement or disagreement of their testi∣monies, 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 look'd for, were 〈 in non-Latin alphabet 〉〈 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 ma∣ny knights of the post brought in, to witnesse against him, v. 56. yet 'tis probable that their witnesses were of severall matters, not two or more of them to one matter, and so 'tis there said, that they were not 〈 in non-Latin alphabet 〉〈 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 downe in the same words exactly, yet the difference is not reall but verball betweene them (as in many other narrations) and each of them affirm that the witnesses said the same thing. In that verse there∣fore, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies that the testimonies were not of any capitall 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 de∣signed, Num. 5. 13. when an accusation is not suffici∣ently proved, and there is no witnesse against him.) And when by Christs 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] * 1.42 V. 61. The Blessed] The Jewes when they name God, generally adde blessed for ever, and thereupon 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is here the title of God the father, see Note on Rom. 9. d.

[ i] * 1.43 V. 72. Thought thereon] Many conjectures there are about the importance of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as that it might be for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thinking on it, or that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 were all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and that to be rendred, he pro∣ceeded or added to weep, that is, he wept, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Lu. 19. 11 a kind of Expletive, or as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 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 lesse probable, if it be mark'd that there is a comma be∣twixt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whereas eitheir of those sen∣ses requires the connecting of these together, and the advantage that the last hath by agreeing with 〈 in non-Latin alphabet 〉〈 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 doe, set out his sinne 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 〉〈 in non-Latin alphabet 〉 should signifie 〈 in non-Latin alphabet 〉〈 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 lesse authority, and besides, this thinking on it seems to have been contained before in the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Peters remembring Christs saying. Lesse probable then any of these I conceive that of Claudius Salmasius to be,* 1.44 that it should signifie 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, operto capite, putting on his hat, covering his head. To these I might adde another conjecture, that the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being sometimes rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and that ordinarily signi∣fying to fall down, to prostrate himselfe, and that as an argument and expression of sorrow, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may pos∣sibly signifie casting himselfe down, prostrating him∣selfe. But that which seems to me lest forced, and most proper to the passages set down by the other Evangelists and back'd by the judgment of learned ancient Gram∣mareans, is this, that it should signifie 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 〉〈 in non-Latin alphabet 〉 and look'd upon Peter, And his doing any thing upon that look of Christs (as it followes there, he remembred &c.) in an infallible argument that S. Peter look'd upon him also, seeing him look; and that he did so, and there∣upon wept, is the summe of this interpretation, And for authority to confirme it, 'tis Phavorinus's glosse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It signifies to look upon any man.

Notes

• * 1.1

  feast 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.2

  a cruise 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, see note on Mat. 26. b.
• † 1.3

  shaking, or rubbing the cruise, she poured out of it upon.
• * 1.4

  toward embalming, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.5

  Mat. 26. 2.
• * 1.6

  seasonably deliver him up, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.7

  laid with carpers, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.8

  lay along 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.9

  one of you shall deli∣ver me up, he that eat∣eth with me, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.10

  he that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.11

  blood, that of the new Covenant, that which is shed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.12

  scandali∣zed in, or, through me 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.13

  over and above, said the mo••e, Though there should be a neces∣sity that I should die with thee, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.14

  going be∣fore a little he fell 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.15

  Abba, which is father, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, See note on Rom. 8. c.
• * 1.16

  forward 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.17

  were with him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.18

  testimo∣nies were not suffici∣ent.
• * 1.19

  And neither thus was their testi∣mony suf∣ficient. See note g.
• * 1.20

  See c. 13. 26.
• * 1.21

  Serjeants, officers, ap∣paritors, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.22

  beat him with blows of a rod, of cudgel, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, See note on Mat. 17. k.
• * 1.23

  imprecate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.24

  he lo••ked upon him, and wept.
• * 1.25

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.26

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.27

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.28

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.29

  in Demo∣nact. p. 58.
• * 1.30

  Laus. hist. c. 29. p. 〈◊〉〈◊〉
• * 1.31

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.32

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.33

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.34

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.35

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.36

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.37

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.38

  l. 1. c 19.
• * 1.39

  Prover. Con. 3. 25.
• * 1.40

  In vece 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.41

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.42

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.43

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.44

  de foen tra∣pez. p. 272.