gle exception (2 Cor. iii. 7), uses it of the letter of scripture as contrasted with its spirit (Rom. ii. 27, 29; vii. 6; 2 Cor. iii. 6). In Luke xvi. 6, 7, it denotes a debtor's bond (A. V., bill). In John vii. 15, Acts xxvi. 24, it is used in the plural as a general term for scriptural and Rabbinical learning. Compare Sept. Isa. xxix. 11, 12, where a learned man is described as eToTάμevos yρáμμата, acquainted with letters. Once it is used colμενος γράμματα, lectively of the sacred writings-the scriptures (2 Tim. iii. 15), though some give it a wider reference to Rabbinical exegesis, as well as to scripture itself. Among the Alexandrian Greeks the term is not confined to elementary instruction, but includes exposition, based, however, on critical study of the text. The tendency of such exegesis was often toward mystical and allegorical interpretation, degenerating into a petty ingenuity in fixing new and recondite meanings upon the old and familiar forms. This was illustrated by the Neo-Platonists' expositions of Homer, and by the Rabbinical exegesis. Men unacquainted with such studies, especially if they appeared as public teachers, would be regarded as ignorant by the Jews of the times of Christ and the Apostles. Hence the question respecting our Lord Himself: How knoweth this man letters (ypáμμaтa, John vii. 15)? Also the comment upon Peter and John (Acts iv. 13) that they were unlearned (aypáμμaтoi). Thus, too, those who discovered in the Old Testament scriptures references to Christ, would be stigmatized by Pagans, as following the ingenious and fanciful method of the Jewish interpreters, which they held in contempt. Some such feeling may have provoked the words of Festus to Paul: Much learning (oλλá Yρáμμата) doth make thee mad (Acts xxvi. 24). It is well known with what minute care the literal transcription of the sacred writings was guarded. The Scribes (ypaμμateîs) were charged with producing copies according to the letter (Kaтà тò ypáμμa).

The one passage in second Timothy cannot be urged in favor of the general use of the term for the scriptures, especially since the best texts reject the article before iepà ypáμμara, so that the meaning is apparently more general: "thou hast known sacred writings." The familiar formula for the scriptures was αἱ γραφαὶ ἁγίαι. A single book of the collection of writings

was known as Bißλíov (Luke iv. 17), or Bíßλos (Luke xx. 42); never yρaon, which was the term for a particular passage. See on Mark xii. 10.*

It seems to me, therefore, that the antithesis between the writings of Moses, superstitiously reverenced in the letter, and minutely and critically searched and expounded by the Jews, and the living words (pnpaow, see on Luke i. 37), is to be recognized. This, however, need not exclude the other antithesis between Moses and Jesus personally.

CHAPTER VI.

1-14. Compare Matt. xiv. 13-21; Mark vi. 30-44; Luke ix. 10-17.

1. The sea. See on Matt. iv. 18.

2. Multitude (oxλos). See on i. 19.

Followed (ýkoλoúde). Imperfect tense, denoting not merely the following on this occasion, but generally.

Saw (epwv). Rev., beheld. See on i. 18.

His miracles. Omit his.

Render, as Rev., the signs.

He did (eπole). Imperfect, was doing, from time to time.

3. A mountain (rò opos). Strictly, the mountain. writer speaks as one familiar with the district.

The

He sat (ékánтo). Imperfect: was sitting, when he saw the multitude approaching (ver. 5).

* Bishop Lightfoot (Commentary on Galatians iii. 22) urges with much force that this is invariably its meaning. The passages cited in opposition to this view by Professor Thayer (Lexicon of the New Testament), John vii. 38; x. 35; Rom. iv. 3; Gal. iii. 22; iv. 30; Jas. ii. 8; 1 Pet. ii. 6; 2 Pet. i. 20, do not appear to me to be conclusive; on the contrary, several of them seem to make rather for Bishop Lightfoot's view.

4. A feast (éopтn). With the definite article, the feast; pointing to something well known.

5. Come (eрxeтai). Better, is coming. Unto Him (πρós) is rather toward.

Bread (aρTous). Properly, loaves. See on Matt. iv. 1. (ἄρτους).

6. To prove (Tεipákwv). Lit., proving. See on Matt. vi. 13. Wyc., tempting.

7. Pennyworth (dnvapíwv). See on Matt. xx. 2. Two hundred pennyworth would represent between thirty and thirtyfive dollars.

That every one may take a little. Peculiar to John.

9. A lad (maιdápiov). Diminutive. Only here in the New Testament.* Only John mentions the lad.

Barley (pulvovs). A detail peculiar to John. The word occurs in the New Testament only here and ver. 13. An inferior sort of bread is indicated by the term. Pliny and some of the Jewish writers describe barley as food fit for beasts. Suetonius speaks of a turgid rhetorician as a barley orator, inflated like barley in moisture: and Livy relates how cohorts which had lost their standards were ordered barley for food.

Fishes (orápia). The word occurs only here and at xxi. 9. The Synoptists use ixvés. The A. V., small fishes, is intended to render the diminutive.t The word means anything that is eaten with bread, and may apply to meat generally, or to what is eaten with bread as a relish. Homer speaks of an onion as a relish (ofov) for drink ("Iliad," xi., 630). The term was applied

*The correct reading in Matt. xi. 16 is raidíois.

+ Edersheim ("Life of Jesus ") says that the Talmud names certain kinds of fish, specially designated as small fishes, which might be eaten without cooking that small fishes were recommended for health, and that the lake of Galilee was particularly rich in these, the salting and pickling of which was a special industry among the fishermen.

to fish par excellence. excellence. Fish became Fish became among the Greeks a chief dainty to gourmands, so that Demosthenes describes a glutton and spendthrift as one who is extravagant in fish.

Peculiar to John,

Thus Homer

But what are they among so many? though the idea is implied in Luke ix. 13. 10. Sit down (åvaπeσeîv). Lit., recline. Grass (xóptos). Originally an enclosure. speaks of Peleus offering a sacrifice, avλns év xóρto, in the enclosure of the court ("Iliad," xi., 774). Hence a feeding-place, and so grass, provender. The sense is merely that of our abstract pasture. Matthew and Mark mention the grass, Mark with the epithet green. Wyc., hay.

11. Given thanks. All the Synoptists relate his looking up to heaven and blessing. Perhaps he used the familiar formula, "Blessed art thou Jehovah our God, King of the world, who causes to come forth bread from the earth."

To the disciples, and the disciples. The best texts omit. Render, as Rev., He distributed to them that were set down.

Likewise of the fishes. So also Mark.

As much as they would. Peculiar to John.

12. Fragments (λáoμara). From λáw, to break. Rev., broken pieces.

Lit.,

That remain (πEρioσEvσaνтa). Rev., remain over. exceed the necessary supply. Only John gives the Lord's command to collect the fragments, and the reason for it, that nothing be lost.

13. Baskets (kopívovs). See on Matt. xiv. 20. Wyc., coffins.

With the fragments, etc. John goes into fuller detail than the Synoptists. Mark alone notes the gathering of the remains

VOL. II.-10

of the fishes. John also uses éyéμoav, filled, for they took up, or were taken up, of the Synoptists.

Five barley loaves. A detail peculiar to John, emphasizing the identity of the fragments with the original loaves.

Unto them that had eaten (Beßpwróσw). Only here in the New Testament.

14. That should come (ò èpxóμevos). Lit., the one coming. Rev., that cometh.

Vv. 15-21. Compare Matt. xiv. 22-36; Mark vi. 45–52.

15. Would come (uéλλovow ěpxeoda). Lit., are about to

come.

Take by force (åρráčev). See on Matt. xi. 12.

A king. Better, as Rev., king; over themselves.

Himself alone (avròs μóvos). Matthew has xar' islav, privately, and both Matthew and Mark add, to pray.

16. Even (òyía). An adjective; õpios, late, with ☎pa, hour, understood.

17. Ship (Toîov). Rev., boat. See on Luke v. 2. The best texts omit the article.

Went (PXOVTO). The imperfect, were going. So Rev.

Capernaum. Mark has Bethsaida.

It was now dark (σxотía non éryeryóvel). Lit., darkness had already come on. On darkness, see on i. 5.

18. Arose (Sinyelpero). It is lamentable how the A. V. misses the graphic force of these imperfects. Rev., rightly, was rising. Lit., was being awakened. The imperfects convey the sense of gathering danger, and throw into stronger relief the