A.D. 29. Nov. 25. The visit to Martha and Mary at Bethany Dec. Jan. 26.§ Conference with the Jews, near the close of the FEAST OF DEDICATION } A.D. 30. Jan. 20. 22. Jesus exercises his Ministry in the Perea; and there, probably, many of the The RESURRECTION OF LAZARUS at Bethany The Sanhedrim resolve to kill Jesus, and he withdraws to Ephraim in Feb. 15. Jesus leaves Ephraim to return to Galilee, on the Death of John 18. § Cure of the Man with the Withered Hand 19. Cure of the Dumb Dæmoniac. The Day of Parables 25. § Last Visit at Nazareth; after which our Lord teaches in the neighbouring villages, and the rest of the Apostles collect together to him Mar. 4. § The Infirm Woman healed in the Synagogue on the sabbath 7. Departure for the Region of Tyre and Sidon 9. Cure of the Syrophænician Woman's Daughter 11. Our Lord again near Bethsaida in Philip's dominions 14. Miracle of the Four Thousand 15. Cure of the Blind Man at Bethsaida of Galilee 17. Avowal of Peter, near Cæsarea Philippi 25. § The TRANSFIGURATION, in the northern part of Galilee 27. The Temple Tribute paid at Capernaum 29. Having been refused reception by the Samaritans, Christ enters the Perea 31. Crosses the Jordan in the afternoon, and passes the sabbath near Jericho Apr. 1. § Jesus visits Zacchæus at Jericho May 2. Sunday. 3. Monday. 4. Tuesday. Our Lord arrives at Bethany: the Supper at the house of Simon Miracle on the Barren Fig-tree: The Temple cleared 5. Wednesday. The Last Day in the Temple: Prophecy on the Mount of Olives 6. Thursday. Christ at Bethany: in the evening he goes to Jerusalem. See 7. Friday. 8. Saturday. 9. Sunday. Events of the 14th of Nisan, р. 234 The CRUCIFIXION. In the evening the Pharisees eat the Passover Before Sunrise our Saviour left the Tomb; and not long after, 18. Second Visit to the Apostles, Thomas being present Christ appears to the Apostles, and perhaps at the same time to the Five May 18. The ASCENSION OF CHRIST near Bethany 27. The PENTECOST. The communication of the Holy Spirit to the Apostles. Explanatory Observations respecting the Translation. THE Public Version is the basis of the translation in the following Harmony; and it has been the Author's desire, while aiming at uniformity, fidelity, and clearness, in connection with due regard to the present usages of our language, to maintain the venerable simplicity of style, which the judgment approves, and to which the best feelings have been habituated from the earliest recollections. The diversities of rendering in the Public Version are much greater than was to be expected, considering the purpose of the Editors to maintain "identity of phrasing"; and they occur, not only between the different Gospels, of which instances are specified in the notes, but in the same Gospel. For example, in the same verse, Matt. xxvii. 60, μνημειον is rendered tomb and sepulchre; in Luke xi. 44 it is rendered grave, and in ver. 47, sepulchre. In John xv. 26, 27 we find, 'he shall testify of me and ye also shall bear witness', though the verb is the same. Many such cases are to be found. (In the Acts, a striking instance occurs in ch. xvii. 19, 27, where the same words are rendered Areopagus and Mars-hill: and, in the Epistles, various places might be adduced, where perspicuity and correctness of import required that the same word should have been rendered with uniformity, but where this has been greatly neglected; for instance, Rom. ch.iv., where λογιζομαι is rendered count in ver. 3 and 5, reckon in ver. 4, 9, and 10, and impute in ver. 6, 8, 11, 22, 23, 24: account would have answered throughout). A large proportion of my departures from the common translation, arise from the employment of one rendering for the same word, wherever the connection would allow. For instance, ερημος, which the Public Version generally renders wilderness, and sometimes desert, is uniformly rendered desert, as by Archbishop Newcome: θαυμαζω (P.V. generally marvel but often wonder) is rendered wonder : μαρτυρια (P.V. witness, record, testimony) always testimony; and in like manner μαρτυρεω is rendered bear testimony or testify. The preposition περι is commonly rendered concerning, rather than of, which is ambiguous. Ουν is very generally rendered therefore; the frequent occurrence of then for ουν, in St. John's Gospel, especially with the collocation to which it leads, does not suit the calm dignity of the narrative. In other cases, the alterations arise from the desire to discriminate between two words of like import. For instance, θεραπευω I have rendered heal, and taομαι, cure : ευθεως, straightway, and παραχρημα, immediately : ερωταω, entreat, and παρακαλεω, in like circumstances, beseech. Another source of variation is the neglect of ότι, that, when it merely corresponds to our mark of quotation, or precedes a direct declaration; as in Matt. v. 20, 22: it is often so neglected in the P. V., as in ver. 31. Other alterations merely respect the collocation of the words; and sometimes these have arisen from the endeavour to represent differences in the original. Once more, the continuative preterite is sometimes employed to represent the Greek imperfect; as in John x. 23, was walking for walked. In several cases of frequent occurrence, alteration has originated in the desire to prevent erroneous impressions, such as those connected with the size of the fishing-boats on the Lake of Galilce; the posture at table; the cause of diseases, where δαιμων occurs, not διαβολος. I have also introduced into the text, what 1 before left in the notes, do homage or reverential homage, as the rendering of προσκυνεω, where the connection shows that religious worship is not meant; * and, in like manner, so that it was fulfilled, as the rendering of ἵνα or όπως πληρωθῃ.† For the sake of precision, I use teacher for master as the rendering of διδασκαλος, except in the case of address, where it so obviously corresponds to Rabbi, i.e. my Teacher, that I have so rendered it, as less peculiar than Teacher!‡ Where uniformity could not be maintained, or some peculiarity of rendering made it otherwise desirable, the original word will generally be found in the margin. In Part I. Sect. i.-the Proem of St. John's Gospel-I have retained the common rendering, except in the use of the personal for the impersonal relative; but I have stated in the Note, that "two other renderings" would be given in the Appendix. I had prepared one on the Photinian system of interpretation, and another on the Socinian: but I find that the proper execution of the intention expressed in the Note, would require a series of critical statements intrenching too closely on doctrinal discussion; and I relinquish it. The reader may find a representation of the Photinian, in Professor Norton's Statement of Reasons, Boston, 1833; and of the Socinian, in my View of Scriptural Grounds, 3d Ed.; and one of a modified system, in the Rev. C. W. Upham's Letters on the Logos, Boston, 1828. It may be right to notice, that the orthography of worshiped, traveling, &c., is adopted in order to promote adherence to analogy, which would confine the cases in which the final consonant is repeated, to words accented on the last syllable. Our language, both oral and visible, is capable of great improvement by the mere selection of that pronunciation, and of that mode of spelling, which is most accordant with some general analogy. In conclusion it may be stated, that novelty has never been an object in the following revised translation: on the contrary, words have often been selected, because familiar through scriptural use. When different modes of rendering have been adopted in the Public Version, one has, if possible, been selected; a preference being given to that which seemed most suited to the present usages of our language. Aid has been derived, wherever needed and found suitable, from Campbell, Wakefield, Newcome, &c.; and the renderings of these and other able translators, have often been carefully considered, where a different one has been adopted. The Author's constant endeavour, however, has been to give a clear and correct rendering, in close accordance with the original, faithfully representing it to the English reader. • The instances are, Matt. ii. 2, 8, 11. iv. 9. viii. 2. ix. 18. xiv. 33. xv. 25. xviii. 26. xx. 20. xxviii. 9, 17. Mark v. 6. xv. 19. Luke iv. 7. xxiv. 52. John ix. 38. In this last instance, (Harm. p. 50), the rendering is, he did him reverence'. It is the first rendering of the kind, and, as the more simple, might well have been employed in all similar cases. Archbishop Newcome has 'do obeisance' in all the passages cited above, except Matt. iv. 9, and Luke iv. 7. + See Note p. 8. The purpose therein expressed has not been followed in Matt. xxi. 4, Harm. p. 200, through the opinion that our Lord intended, by his node of entering Jerusalem, to direct attention to the prophetic declaration in Zech. ix. 9; impressively signifying by it, to the people of Jerusalem, that he was their King and their Saviour. Compare John xii. 14-16. * The instances in which the original is ραββι, are, Matt. xxiii. 7, 8. xxvi. 25, 49. Mark ix. 5. xi. 21. xiv. 45. John i. 39, 50. iii. 2, 26. iv. 31. vi. 25. ix. 2. xi. 8. In the other cases where Rabbi occurs, it is the rendering of διδασκαλε. |