wine advocate, and some mere contrast or illustration (belonging, not to the inspired heart of the passage, but to the necessarily imperfect human language in which it is conveyed, and to the imperfect human knowledge which is an inseparable accompaniment of such language) is elevated into all the dignity and authority of a precept, commanding us directly to drink wine, as though it were good per se-a duty, in fact, the neglect of which would be a slighting of the Divine beneficence. The much-talked-of sin per se of the other side, however strained and harsh it may sometimes appear, is far more sound and rational. Thus, for example, Proverbs xxxi: 6-7, is taken by some as not only a perfect justification of wine-drinking as a common practice, but even as a command to do so in certain cases. When we look, however, at the whole passage, and study its spirit, we find it to be one of the strongest abstinence texts in the whole Bible. "Not for kings, not for kings"-it is twice repeated-"not for princes," not for rulers, not for men who have charge of high interests, not for men in health (as is the fair implication) who have responsible duties to perform-it is not for these, not at all for these, to drink wine. They are not to touch it. This is the only meaning of language so repeated, so intense, so emphatic.

The Bible writers may err in their manner of conceiving, and in their mode of stating physical facts (as, for example, in the statement that "the moon" may "smite by night"). Their true inspiration belongs to a higher plane. In the knowledge, however, of spiritual conditions, whether good or evil, our modern science gives us no advantage over them. There is one evil state of soul condemned throughout the Bible. It is that state to which we give the name intoxication, or inebriation, but which, having no term corresponding to it in the Hebrew, is described and most vividly set before us (see Prov. xxiii: 29, 35) in its phenomena and effects. It was, on the part of the Bible writers, simply the observation of a spiritual fact, requiring no chemical analysis, or any scientific knowledge in respect to the working or degree of alcohol. As a spiritual fact, it was as well known to Jeremiah, Hosea, and the author of the book of Proverbs, as it is to Faraday, Liebig, and Draper. It is the act of a person in health, voluntarily, and without any other motive or reason than the pleasurable stimulus, using any substance whatever, be it solid or liquid, to produce an unnatural change in his healthy mental and bodily state, either by way of exciting or quieting the nerves and brain, or quickening the pulse. This was wrong-a spiritual wrong—a sin per se—

66 to

not a matter of excess merely, but wrong and evil in any, even the smallest, measure or degree. Although there might be much ignorance in respect to its real internal causation, the outward substances known to produce this effect-above all, which were used for the very purpose of producing it (for here was the spiritual crime) — are denounced as something which men are not to touch—not even look at." The description may be scientifically correct or erroneous; it may also be difficult to determine, precisely, what is meant by certain Hebrew phrases in this remarkable passage; but the general sense, as well as the precise point intended, is unmistakably clear. It is intoxicating drink that is meant-intoxicating in any degreedrink sought for that very purpose of producing such unnatural change in the healthy human system. There was to be no moderate drinking (or desire) here. However gentle, exhilarating, convivial, or pleasantly soothing might be its first effects, at the last "it biteth like a serpent, and stingeth like an adder."

Such is the doctrine taught in the artless Scripture language, and sometimes in passages quoted as in their favor. Nothing could be better calculated to impress this great spiritual lesson than the array of scriptural texts in the book before us. There may be dissent, just dissent perhaps, from some of the writers' exegetical reasoning. This, however, affects but little the great and real merit of the work. It is unique in its kind, as a collection, and fair presentation, of everything in Scripture that can possibly bear on either aspect of the temperance question. We have it all here. It sets before us the whole matter. There is given every passage from our common version. Added to this, there is a faithful presentation of the Hebrew in Roman letters. We have also copious and satisfactory citations from the ancient versions -Greek, Latin, Syriac, and Chaldaic-together with a great deal of most valuable ancient and modern commentary. It may be safely said that, aside from its bearing on the temperance question, the book is a very important contribution to Biblical knowledge in general. Had it been the work of some German author, intended simply as a Biblical aid to the understanding of an important department of Hebrew words and Hebrew usages, it would have been well received as a valuable addition to our sacred literature.

UNION COLLEGE, SCHENECTADY, 1869.

TAYLER LEWIS, LL. D.

PREFACE TO THE NOTES.

In order to accurate Biblical exposition two conditions are indispensable—a correct state of the Text, and a correct analysis of its terms. There will then remain to be secured a proper apprehension of each passage in its entireness, in its relation to the context, and in its application to the whole body of revealed Truth and Duty.

I. The STATE of the Original Text is chiefly to be gathered,—

1. As to the Old Testament, from a comparison of the Received Hebrew Text with,

(1) The Hebrew Samaritan Text and the Samaritan Version, which are limited to the Pentateuch.

(2) The Greek Versions, especially the Septuagint Version (executed in parts between 270 and 170 B.C.)," as it exists in the Alexandrine and Vatican Codices (marked A and B), with the Aldine and Complutensian editions and the variations preserved in Origen's Hexapla; also the Versions of Aquila (about 120 A.D.), Theodotion (executed about 130 A.D.), and Symmachus (about 200 A.D.), all of which have come down to us in a fragmentary form.

(3) The Latin Vulgate, which consists of St Jerome's translation (390 A.D.) except the Book of Psalms, which is in the old Italic Version. The Vulgate is the Authorized Version of the Roman Catholic Church. (4) The Targums (i. e. Interpretations) of Onkelos, Jonathan, PseudoJonathan, Jerusalem, etc. These Targums were executed subsequently to the Christian era, except perhaps that of Onkelos, who is supposed to have lived B.C. 50. They are written in the Aramæan or Westeru dialect of the Chaldee.

(5) The Syriac, Ethiopic, and Arabic Versions.

2. As to the New Testament, the Original Text is to be gathered from a comparison of the Received Greek Text, as fixed by Stephens (1550), with,

(1) The Alexandrine Codex, executed in the fourth or fifth century, which wants Matthew i.-xxv. 5; John vi. 50-viii. 52; 2 Corinthians iv. 3— xii. 7.

(2) The Vatican Codex No. 1209, of about the same date, which wants Hebrews from ix. 14, the Epistles to Timothy, Titus, and Philemon, and the Apocalypse.

• This title, signifying 'the Version of the Seventy,' arose from an ancient but untenable tradition, that seventy learned men were simultaneously engaged at Alexandria in the production of this par ticular translation of the Hebrew Scriptures into Greek.

(3) The Ephraem Codex, of about equal antiquity, which contains fragments of all the books of the New Testament.

(4) The Sinaitic Codex, which rivals or excels the foregoing in age. (5) The Beza or Cambridge Codex, referred to the fifth century, with the exception of some occasional pages by a much later hand. This Codex, which is partly in Greek and in Latin (the old Italic prior to St Jerome), contains most of the Gospels and the Acts.

(6) The Claremont Codex, of the sixth or seventh century, furnishing St Paul's Epistles, with the Hebrews by a later copyist.

(7) The Dublin Codex, of the sixth century, which gives St Matthew's Gospel.

(8) The Basilian Codex No. 105 (otherwise known as the Vatican Codex No. 2066), which is referred to the eighth century, and contains the Apocalypse.

(9) The Latin Vulgate, Syriac, and other early Versions.

II. AN ANALYSIS of the original terms employed by the Sacred Writers can only be successfully prosecuted by a reference to the equivalent terms found in the Versions, and the sense in which they are used by other writers. For example Josephus and Philo-who, though Jews, wrote in Greek-put us in possession of the meaning attached in their day-the first century of the Christian era-to various Hebrew and Greek phrases that occur in the Sacred writings. The assistance afforded by Lexicons is in proportion to their apt citation from original authors, and the ability shown in tracing obscure words to their probable roots, or in bringing comparative philology to illustrate their generic significations. Historical researches into ancient arts and usages, and a knowledge of existing Eastern customs, often throw light upon the language of the Bible.

III. The CORRECT APPREHENSION AND APPLICATION of complete passages of Holy Writ will mainly depend, after the preliminary critical researches, upon candor, sound judgment, and spiritual insight. A regard to the analogy of faith,' and the cardinal principles of all just interpretation, will tend to preserve from erroneous views.

The Notes of this COMMENTARY upon each passage chiefly consist of two parts, -the first part dealing with all the critical questions involved, the latter with the litcral sense and practical lessons of the passage reviewed. For the general reader's convenience, Hebrew, Chaldee, and Greek words are printed in English type.

All important quotations from other languages are given verbatim for the satisfaction of scholars, but translations are always affixed that others may be enabled to weigh the evidence adduced.

In the texts from the Authorized English Version the Italics are retained, and indicate that the words so printed were supplied by the translators to complete the sense. In other places italics are used to distinguish foreign words, or to draw special attention to the thoughts expressed.

The MARKS OF ABBREVIATION EMPLOYED IN THE NOTES are as under:

Lxx. for the Greek Septuagint Version.

A. V. for the Authorized English Version in common use.

V. for the Latin Vulgate Version.

T. and Ts. for Targum and Targums.

Codex A for the Greek Alexandrine Codex.

Prel. Dis. for Preliminary Dissertation.

stands for 'equivalent to,' or 'that is.'

· over a letter signifies that it is to be pronounced long, as ‘o' in 'more.'

short, as 'e' in 'met.'