the ships also, though they be so great and are driven of fierce winds, yet are turned about with a very small helm, 5 whithersoever the desire of the steersman listeth. So also the tongue is a little member, and boasteth great things. 6 Behold, how great a forest a little fire kindleth! And the tongue is a fire, that world of iniquity. The tongue maketh itself among our members that which defileth the whole body, and setteth on fire the circle of our life, and 7 is set on fire by hell. For every nature both of beasts and of flying things, both of reptiles and of things in the 8 sea, is tamed and hath been tamed by man's nature; but the tongue can no man tame: it is a restless evil; it is 9 full of deadly poison. Therewith bless we our Lord and Father, and therewith curse we men, which are made after Io the similitude of God: out of the same mouth proceedeth blessing and cursing. These things, my brethren, ought

II not so to be.

Doth a fountain send forth out of the same

12 opening the sweet and the bitter? Can a fig-tree, my brethren, bring forth olives, or a vine figs? Neither can salt water bring forth sweet.

13

Who is wise and endued with knowledge among you? Let him by his good way of life show his works in meek14 ness of wisdom. But if ye have bitter envying and factiousness in your heart, do not glory against and lie against the 15 truth. This wisdom is not such as descendeth from above, 16 but is earthly, sensual, demon-like; for where envying and

factiousness are, there is confusion and every evil deed. 17 But the wisdom that is from above is first pure, then peaceable, gentle, easy to be persuaded, full of mercy and 18 good fruits, without wavering, without hypocrisy; and the fruit of righteousness is sown in peace by them that make peace.

IV. I

Whence come wars and whence fightings among you? Come they not hence, even from your lusts, that war in 2 your members? Ye lust, and have not; ye kill and envy, and cannot obtain; ye fight and war. Ye have not, 3 because ye ask not; ye ask and receive not, because ye 4 ask wickedly, that ye may spend it in your lusts. Ye

adulteresses, know ye not that friendship with the world is enmity with God? Whosoever, therefore, is minded to be a friend of the world, maketh himself an enemy of God. 5 Or do ye think that the Scripture saith it in vain? Doth

the Spirit that He caused to dwell in us long towards 6 envy? But greater is the grace He giveth: wherefore He

saith, God resisteth the proud, but giveth grace unto the 7 humble. Submit yourselves therefore to God. Resist the 8 devil, and he will flee from you; draw nigh to God, and He will draw nigh to you. Cleanse your hands, ye 9 sinners, and purify your hearts, ye double-minded. Be miserable, and mourn, and weep: let your laughter be 10 turned into mourning, and your joy into dejection. Humble yourselves in the sight of the Lord, and He will exalt you.

I I

Speak not one against another, brethren. He that speaketh against a brother, or judgeth his brother, speaketh against the law, and judgeth the law. Now if thou judge 12 the law, thou art not a doer of the law but a judge. One is the Lawgiver and Judge, He who is able to save and to destroy; but thou,-who art thou that judgest thy neighbour?

13

Go to now, ye that say, To-day and to-morrow we will go to such a city, and will spend there one year, and will 14 trade, and get gain; (whereas ye know not what shall be

on the morrow, for what is your life? For ye are a vapour, which appeareth for a little time, and then vanisheth 15 away;) instead of saying, If the Lord will, we shall both 16 live and do this or that. But now ye boast in your vain17 glory; all such boasting is evil. To him, then, that knoweth to do good, and doeth it not, to him it is sin.

V. I

Go to now, ye rich men, weep howling over your 2 miseries that are coming on. Your riches are corrupted, 3 and your garments are become moth-eaten. Your gold

and silver is rusted utterly, and the rust of them shall be for a testimony to you, and shall eat your flesh as fire. Ye 4 laid up treasure in the last days. Behold, the hire of the labourers that mowed your fields, which is of you kept back by fraud, crieth; and the cries of them which reaped 5 are entered into the ears of the Lord of Sabaoth. Ye lived in luxury on the earth, and revelled. Ye nourished your 6 hearts in the day of slaughter. Ye condemned-ye killed -the Just One; He doth not resist you.

7

Be patient therefore, brethren, until the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, being patient over it, until it receive the 8 early and the latter rain: be ye also patient, stablish your

9 hearts, because the coming of the Lord is nigh.

Murmur not one against another, brethren, that ye be not judged: IO behold, the Judge standeth before the doors. Take,

brethren, for an example of affliction and of patience, the II prophets, who spake in the name of the Lord. Behold, we count them blessed which endure. Ye have heard of the endurance of Job: behold also the end of the Lord, because the Lord is very pitiful and of tender mercy.

12

But above all things, my brethren, swear not, neither by the heaven, nor by the earth, nor by any other oath; but let your yea be yea, and your nay nay, that ye fall not under judgment.

13 Is any among you afflicted? Let him pray. Is any of 14 good cheer? Let him sing praise. Is any among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the 15 Lord; and the prayer of faith shall save the sick man,

and the Lord shall raise him up, and if he have committed 16 sins, it shall be forgiven him. Confess therefore your faults one to another, and pray one for another, that ye may be healed. The fervent prayer of a righteous man availeth 17 much. Elijah was a man subject to like passions as we are, and he prayed earnestly that it might not rain, and it rained not on the land for three years and six months; 18 and again he prayed, and the heaven gave rain, and the earth brought forth her fruit.

19 My brethren, if any among you be led to err from the 20 truth, and one convert him, let him know, that he which converteth a sinner from the error of his way shall save a soul from death, and shall cover a multitude of sins.

NOTES ON THE GREEK TEXT.1

CHAPTER I.

VER. I. In the translation of Paul's Epistles which is given in Conybeare and Howson's admirable work, doûλos, connected as here with Θεοῦ or Ἰησοῦ Χριστοῦ, is rendered bondsman. Absoluteness and permanence of subjection are, no doubt, ideas intended to be suggested by the word, as distinguished from ὑπηρέτης and διάκονος ; and, had we any English word that would express these without bringing the degrading thought of slavery into association with that willing service of love which is the only true freedom, such would be the right word. But 'bondsman' is certainly unsuitable.

The definiteness of ¿v tŷy diaσtopâ, an expression familiar to the apostle's Jewish readers, requires a more definite representation in English than is given by the words of our authorized version-' which are scattered abroad.'

'Greeting' is an excellent rendering of xaipew, and indeed commonly where the word occurs, as here, in a salutation, the best. But in this place the xaipew so obviously suggested the form into which the precept in the next verse is thrown, with xapàv, that it seems desirable to show the connection by the

1 The prominence given in these Notes, particularly in the first part, to points immediately connected with translation is accounted for by the fact, mentioned in the Preface, that the writer's original intention, in planning this part of the book, was simply to support some renderings in the New Version of the Epistle, the propriety of which might not be altogether obvious.

translation. A somewhat marked characteristic of the whole Epistle, indeed, is the frequency with which important and interesting links of thought are indicated by the use of the same or kindred words,-links which a translator must endeavour to exhibit. A good illustration occurs in the λeróμevoι with which the fourth verse closes, and the λeineraι of the first clause of the fifth.

3. 'Trying,' of the authorized version, is an unobjectionable rendering of doxíμov, and this as regards not merely the rootword, but the particular form; for dokiμov here has somewhat the force of rò doкiμáče. Proof,' however, has been substiδοκιμάζειν. tuted in the new version, mainly to have a kindred word with 'proved,' which, for a reason explained in the note on the passage, I have thought it necessary to introduce in the twelfth verse as the translation of δόκιμος.

The sense of voμovη is unquestionably somewhat wider than that of 'patience.' In New Testament usage it means 'endurance' or 'perseverance' in religious hope and devotedness. See, for example, Luke viii. 15, xxi. 19; Rev. ii. 2, 3. Archbishop Trench, in his Synonyms of the New Testament, has an interesting essay on the exact meaning of the word, in which he quotes a definition given by Cicero (De Inven. ii. 54) of patientia and perseverantia: Patientia est honestatis aut utilitatis causa rerum arduarum ac difficilium voluntaria ac diuturna perpessio; perseverantia est in ratione bene considerata stabilis et perpetua permansio. 'Yпoμovn is both of these in one. Professor Eadie (on Coloss. i. 11) describes the word as denoting 'that tenacity of spirit which still holds on, and perseveres, and waits God's time for reward or dismissal.'

4. Yoμov, anarthrous in the previous verse, has here the article, having been made definite by its mention there. A similar case occurs in ver. 15; but there it is clearly better to leave the article untranslated, because åuapría is personified, and the figurative representation would in English be destroyed by the insertion of 'the,' whereas in Greek, where the article is freely used with proper names, the image is not interfered with. In no branch of Greek grammar have the investigations