Annotations upon some difficult texts in all the books of the New Testament by Sr. Norton Knatchbull ...

ANNOTATIONS On the II. Ep. To The Corinthians. (Book 2 Corinthians)

Ch. 1. v. 9.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Immo habui∣mus in nobis or in nos condemnatio∣nem mortis, Yea we had the sen∣tence of death upon us. As if he should say, Yea we were so far in despair of life, as even the sentence of death was past upon us, that we should not trust in our selves, but in him who raiseth the dead, who delivered us from so great a death, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Hesych. Phavor. and Suid. And to this so great a death its reasonable to suppose he was adjud∣ged by some sentence or conspiracy of the Jews.

C. 2. v. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Quum venissem au∣tem Troadem, & ostium mihi apertum esset

per Dominum ad Evangelium Christi, non ha∣bui requiem spiritui meo, But when I was come to Troas, and there was a door opened to me by the Lord to the Gospel of Christ, I had no rest to my spirit, not finding my brother Titus there, who if present would have eased me of a great part of my burden, which lay so heavily upon me being all alone, that I had no refreshment to my spirit, but taking leave of them I went into Macedonia. There is no∣thing more familiar then the trajection.

C. 4. v. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. To make a fitting sense and a true construction, you must Translate, the Praeposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, among (as commonly it is,) both in this and the preceding verse, and the words that follow by trajection. If our Gos∣pel be hid, it is hid, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, among those that are lost, among whom God hath blind∣ed the minds of the unbelievers of this age, least the light of the glorious Gospel of Christ, should shine unto them, that is, so shine, as that they should see and understand. And that this is the proper rendring and meaning of the words, I am much induced to believe, because the Apostle seems to have a direct eye to that of Isaiah 6.10. Where the Lord bids them go and make the ears of this people heavy, and shut their eyes, lest they see with their eyes,

and hear with their ears, and understand with their heart and be converted. Besides 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is properly an age, saeculum, and not the world. The unbelievers of this age are meant, espe∣cially the Jews. As for the trajection, besides that divers of the Ancients did use the same in the exposition of these words, it is so fa∣miliar in the New Testament, that I cannot but wonder that any should scruple at it. And yet for better confirmation I shall alledge an Example or two, as Joh. 11.54. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He went unto a city called Ephraim. Act. 13.1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Now there were certain Prophets and teachers in the Church that was in Antioch, and c. 25.22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, And he said, to morrow thou shalt hear him. Whereas tis li∣terally, And he to morrow said thou shalt hear him. And there were some in Antioch in the Church that was Prophets and teachers. And he went unto Ephraim which is called a City.

C. 5. v. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Trajectio insignis, pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, If the earthly house of our Tabernacle were dissolved.

C. 6. v. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Before 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 you are to understand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Then which no∣thing more familiar. Now according to the same compensation, (I speak to you as my chil∣dren) be ye also inlarged. As if he should have said, O ye Corinthians our mouth is open to you, our heart is inlarged, Ye are not streight∣ned in us, but ye are streightned in your own bowels [towards us,] ye have not the like affection for us as we have for you, As my heart therefore is inlarged toward you, so be ye also in like manner mutually inlarged in your bowels towards us.

C. 8. v. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Moreover we do you to wit, or we would have you take notice of the great gift that hath been given by the Churches of Macedonia to the Saints. He stirreth up the Corinthians to the like li∣beral contribution by the example of the Ma∣cedonians. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Hesych. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Phavor. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a goodly gift, as we Translate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the goodly Ce∣dars, Psal. 80. v. 10. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the high or great mountains, Psal. 36. v. 6. See note on, c. 10. v. 4. So Beza Translates 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, beneficentiam, v. 6. And so might he have done also, v. 7.

V. 18, 19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

And we have sent with him the brother (whose praise is in the Gospel throughout all the Churches, and not so only, but who was also appointed of the Churches our fellow traveller) with this charge which is administred by us for the glory of him who is our Lord, and your incourage∣ment. In the first place I thought fit to make this large Parenthesis that the coherence might appear the better. For I thought it more rational to say, that this Brother was sent with this charge of Ministring to the Saints, then to say he was appointed or chosen with it. In the next place tis manifest that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this place can signifie nothing but gra∣tiam Ministerii in Sanctos, the charge or office of Ministery to the Saints, committed to Ti∣tus and this Brother, and to Paul himself. And so do Theophylact and the Greek Scholiast both interpret it. As concerning 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 you may see note on Act. c. 14. v. 23. Lastly follows 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which I have not doubted to render, and for your encouragement, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, alacritatem injicere, is to incourage. That is, that ye may be more cheerful in giving, more forward in your be∣neficence, when you see they are honest and creditable persons, who are to collect and dis∣pence your mony, so that no man can blame

us in this abundance which is administred by us, or conceive the least suspicion of us, as if we made any private use to our own gain of the monies committed to us. Persons of integrity and fidelity, and that not only one, but two or three, that the honour of God may be preserved and not blasphemed among the Gentiles. For we provide for honest things not only in the sight of the Lord but in the sight of men.

C. 9. v. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Your bounty or liberal collection, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, colligo, to collect. So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Phavorinus is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, An abundance of good things freely given.

V. 8, 9, 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Qui vero potens est Deus omnem gra∣tiam faciat abundare in vobis, ut in omnibus

semper omnem sufficientiam habentes abun∣detis in omne opus bonum (sicut scriptum est, dispersit, dedit pauperibus, misericordia ejus manet, in aeternum. Qui suppeditat semen se∣minanti & panem ad escam, suppeditet & mul∣tiplicet sementem vestram, & augeat fructus misericordiae vestrae) in omni divites facti ad omnem liberalitatem, (quae adoperatur per nos gratiarum actionem deo, quoniam ministe∣rium oblationis hujus non solum est adsupplens inopias sanctorum, sed etiam redundans per multas gratiarum actiones deo) per probatio∣nem hujus ministerii glorificantes deum in vestra subjectione, &c. But God who is able make all grace to abound toward you, that ye always ha∣ving all sufficiency in all things may abound to every good work, (as it is written, he hath dispersed abroad, he hath given to the poor, his mercy endureth for ever. Let him that Mi∣nistreth seed to the sower and bread for his food, Minister and multiply your seed, and increase the fruits of your mercy) being inriched in e∣very thing to all bountifulness (which worketh through us thanksgiving unto God, because the ministration of this service doth not only sup∣ply the want of the Saints, but doth also su∣perabound by many thanksgivings unto God) by the experiment of this ministration glory∣fying God in your blessed subjection to the Gos∣pel of Christ, and your liberal distribution, &c. I see no need of Hebraism or Atticism to salve

the sense and construction in this place, for if the two Parentheses as they are here distin∣guished be duly observed, the sense and Syn∣tax is so plain that he that runs may read and understand, the participles 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being to be governed of the verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, v. 8. I have chose to render the words in the form of a prayer, because it is usual with S^t Paul, as the Fathers have observed, to conclude his exhortations with a prayer. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I suppose is in this place properly Tran∣slated mercy, as also in the Psalm from whence the words are cited. So Theophylact inter∣prets it on this place, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Misericors ab omnibus diligitur, The mer∣cyful man is beloved of all. And so the LXX do frequently render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as you may see in note on Matth. c. 1 19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be∣fore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is in this place redundant.

C. 10. v. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Exceedingly powerful, just such another phrase, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, exceeding fair, Act. c. 7. v. 20. It is Beza his animadversion, and that it is to be expounded by an Hebraism, so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Magna deo, magna civitas, Now Niniveh was an ex∣ceeding great City, Jon. c. 3. v. 3. So c. 11. v. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, as the Greek Scholiast saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ardenter amo vos, for I love with an exceeding zeal. So Psal. 80. v. 10. you have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

Cedros dei, The goodly Cedars, and Psal. 36. v. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sicut montes dei, As the great mountains. For the Scripture when it denotes any thing to be excellent, it adds one of the names of God. As Gen. c. 30. v. 8. Colluctationes dei colluctata sum cum sorore mea, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. With great wrestlings have I wrestled. And 1 Sam. c. 14. v. 16. Et factum est in trepi∣dationem dei, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, So it was a very great trembling. So Jud. c. 13. v. 6. The Angel of the Lord that appeared unto the wife of Manoah is by her termed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the LXX. which I conceive by the context may be in the same manner best Translated, A goodly man, whose countenance was very terrible, cujus species e∣rat augustior quam hominum communiter, who had a more noble aspect then commonly men have, as Drusius; or Qui mirum in modum e∣rat facie veneranda, That had a wonderful ve∣nerable face, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies what ever excels in quantity or qua∣lity. And so perhaps those words Pro. c. 20. v. 27. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. may be better Translated Spiritus hominis lumen valde excellens investigans omnia penetralia ventris, The spirit of a man is a most excellent light that searcheth the inward parts of the belly, that is, the secrets of the heart. Whereas the common Translation [the

spirit of man is the candle of the Lord] is an odd expression, and somewhat difficult sure∣ly to make a good sense of.

C. 11. v. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Seems to be spoken sarcasticè, or illusoriè, bitingly or taunt∣ingly, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being to be under∣stood here, as I conceive it ought to be Mar. c. 7. v. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ye fairly reject the commandment of God, that ye may observe your own tradition. And so here, For if a man come, and preach unto you another Jesus, whom we have not preached, &c. Ye would fairly suf∣fer him, For ye suffer a man to bring you in∣to bondage, &c. v. 20. He reprehends their le∣vity, and shews them how their minds were corrupted from the simplicity or sincerity which is in Christ, v. 3.

C. 12. v. 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ne rursus quando venero Deus meus me vilem reddat apud vos, Least my God when I come again make me vile among you, or in your eyes, as before c. 10. v. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Qui coram vilis, Who in presence am base among you. As 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is base or vile, so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is vilem reddo, to make base or vile. As if he should say, I am afraid that as I was base and contemptible in your eyes when I was with you before, so also when I come again God will suffer me to be reputed vile in your eyes, and so I shall be forced to bewail many

of you who have sinned and not yet repented. He was afraid they would slight him, and therefore take no care to repent.

C. 13. v. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Examine your selves whether ye be in the Faith, prove your own selves (or do ye not know your own selves, that Jesus Christ is in you or among you?) whether ye be not void of this proof [which ye seek in me.] This verse and the next following verses do perfectly answer to the Apostles words in the beginning of v. 3. The sense following ne∣cessarily, Thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Since ye seek a proof of Christ speaking in me (who toward you is not weak, &c.) exa∣mine your selves whether ye be in the Faith, prove your own selves whether ye be not without the proof [of Christ in you,] But I hope ye shall know that we are not without the proof of Christ speaking in us. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is compounded of, α, privative, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Without proof. The Apostle playes upon the word through the whole discourse. The scope whereof to make more clear, I shall in a short Paraphrase run through the whole dis∣course

of the Apostle upon this subject. He had heard that there were some among them who did not esteem him according to the dig∣nity of his Apostleship, but held him for a man that walked after the flesh, c. 10. v. 2. and did not stick to say among themselves that though his letters were weighty and powerful, yet his bodily presence was but weak, and his speech contemptible, and from hence assumed unto themselves a liberty of sinning more free∣ly, not believing that he would come at all, and therefore puffed up, 1 Cor. c. 4. v. 18, or if he did come, that he would not come with a rod and terrour, yea that were not a∣fraid to call his very Apostleship into question, who required 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a proof of Christ speak∣ing in him. To meet therefore with the boldness of these men, and yet not be com∣pelled to use (which by all means he avoid∣ed) his power, with severity, which God had given him for edification, and not for de∣struction, he being absent writes thus unto them, This third time come I unto you, [in this Epistle] because every word may be estab∣lished by the mouth of two or three witnesses, that ye may be sure without all doubt that I will come, and that with a rod, for as I told you before when I was present with you, and as I being absent likewise told you in my former Epistle, so do I now write again unto you, and to those that have sinned, and to

all others, that when I come again I will not spare. But, as I hear, ye do not be∣lieve that God hath committed this power unto me, but ye account me as some con∣temptible person, and therefore, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ye seek a proof of Christ speaking in me, whom ye shall find when I come not weak, but powerful enough, for though he was cruci∣fied because of his weakness by being man, he liveth yet by the power of his Godhead; and though we also be infirm and weak, as he was, ye yet shall feel, that we also live by the same power of his Godhead, when we come unto you. But since you require 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a proof of Christ speaking in me, I pray first prove your own selves, whether ye be not your selves without this proof, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (or is it possible when I have preached and written to you so many times that ye should not know yourselves, that Jesus Christ is in or among you?) but I hope ye shall know however, that we are not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without the proof of Christ in us. But I am loath to use it, and therefore pray that ye may do no evil, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 understand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] I do not pray that we may appear with this proof of Christ speaking in us with power, but that ye may do that which is good, and that we our selves may be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as without this proof, not having need to use our power with seve∣rity,

which God hath given for edification and not for destruction, &c. And thus I sup∣pose I have sufficiently explained the pro∣per meaning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this place. In the explication whereof under favour in my weak opinion Interpreters have very much laboured besides the meaning of the Apostle.