Thirdly, we have the coincidence between John and Mark : after "his brethren were gone up, then went [Jesus] also up to the feast, not openly, but as it were in secret" (John vii. 10), which appears to correspond remarkably with Mark ix. 30, "And they departed thence, and passed through Galilee; and he would not that any man should know it."

We have also the harmonies of time and place, for our Lord appeared at Jerusalem about the midst of the feast (John vii. 14), corresponding precisely as to time, upon the supposition that he was upon the holy mount on the night previous to the first day of the feast.?

Lastly, John acknowledges, or alludes to, the Jewish tradition, that Messiah would appear at the Feast of Tabernacles. "Now, the Jews' Feast of Tabernacles was at hand: his brethren therefore said unto him, Depart hence, go into Judea.

shew thyself to the world." (See the chapter on the Transfiguration in my treatise, The Finished Mystery.) That which his unbelieving brethren tauntingly demanded, but without avail, our Lord did vouchsafe to his confessing disciples,the vision of " the Son of Man coming in his kingdom," and at the very season at which it was traditionally expected. Here I close what, I fear, may be considered rather a long digression, but having, I trust, succeeded in proving that the Transfiguration was at the Feast of Tabernacles, six months before the Crucifixion.

And now to turn to the passage in hand. When our Lord said, "Thou art Peter [that name which he himself had already conferred], and upon this Rock (ẻπì Taúτη tŷ πétρą), I will build my church" (Matt. xvi. 18), he must have been talking Greek. The remarkable verbal resemblance that there is throughout the conversation in this section, I, therefore, attribute unhesitatingly to the discourse having been originally in Greek.

MATTHEW Xvi. 13.

. . He asked his disciples, saying,

Whom do men say that
I (the Son of Man) am?
14. And they said, Some..
John the Baptist,
some Elias,

and others Jeremias, or
one of the prophets.

MARK viii. 27.

He asked his disciples,
saying unto them,
Whom do men say that
I am?

28. And they answered,
John the Baptist,
but some say Elias;
and others

one of the prophets.

LUKE ix. 18.

He asked them,

saying,
Whom say the people that
I am?

19. They answering said,
John the Baptist,
but some say Elias,
and others say that
one of the prophets
is risen again.

? His delay on the journey from Galilee, by Mount Tabor, to Jerusalem, would account for his saying to his disciples in Galilee," I go not up yet to the feast." 2 If Peter was a translation, why was not "Simon-Barjona" translated?

MATT. xvii. 1-13; MARK ix. 2-13; LUKE ix. 28-36.

The matter of this section must have been derived from one or other of the three who witnessed the vision. I suppose that both Matthew and Mark derived their information from Peter, which will account, in part at least, for the resemblance between those two pointed out by Bishop Marsh (Matt. xvii. 1, 2, 4, with Mark ix. 2 and 5); but the verbal resemblance in this part being wanting in Luke, I should suppose that he derived his information from Paul probably, and if so, the verbal resemblance in his thirty-fifth verse with the fifth of Matthew and seventh verse of Mark must be in consequence of the words having been originally in Greek.

MATT. xix. 13-30; MARK X. 13-31; LUKE Xviii. 15-30.

In this passage Bishop Marsh traces considerable verbal resemblance, and the resemblance being in the conversation, the conversation must have been carried on in that language which has preserved the verbal resemblance; this might be expected, for the Lord was now east of Jordan, a district which, according to Hug, was mostly in possession of the Greeks.

The quotations by our Lord from the Old Testament in this passage (Matt. xix. 18, 19), agreeing verbatim with the Septuagint, strongly corroborate the position that the discourse was in Greek; but a quotation in the immediately preceding context firmly establishes the fact. Hug has used this quotation (Matt. xix. 5) in proof of Matthew having written his gospel in Greek. It is, doubtless, good for that; but it goes farther, because the argument is not Matthew's, but our Lord's, and the proof lies in the words, " They twain," which are in the Septuagint, but are not in the Hebrew; our Lord, therefore, must have derived them from the Greek, and must have urged the authority of the Greek Scriptures upon his hearers.

VOL. V.-NO. IX.

G

MATT. xxi. 12, 13; MARK xi. 15-19; LUKE xix. 45-48.

The resemblance in the twelfth verse of Matthew, with its parellels, being in the narrative, cannot be accounted for by the language in use at the time.

Comparing St. Mark's account, which appears more precise as to time, and more copious as to incident, I should suppose that Matthew had not been an eye-witness. The quotation from Isaiah in Mark, verse 17, and its parallels, agrees both with the Septuagint and Hebrew; there is nothing, therefore, I conceive, in this paragraph which would shew that our Lord's language was Greek upon this occasion; and perhaps, from his being in the Temple, the contrary would be inferred. There are, however, indications in this chapter which make it probable that Greek was the language very generally in use, even at Jerusalem, during the period of the Passover.

The money-changers, and those who sold the animals for sacrifice, did not look for their customers from among the Jews of Jerusalem; they posted themselves in the Temple for the convenience of those Jews who came from a distance, who could not bring their sacrifices with them, and who might not have the half shekel "according to the shekel of the sanctuary," which each person was obliged to pay individually for himself." It is to be observed, that on both occasions when our Lord cleared the Temple, it was at the season of the Passover, when "devout men" from a distance were congregated there; and perhaps, looking at second causes, the impunity upon each occasion might be attributed to the much stronger feeling of reverence felt towards him by those who were not under the influence of the Pharisaic party of Judea.

St. John also tells us that certain Greeks desired to see Jesus, an incident which Mr. Greswell inserts at the seventeenth verse of this chapter; they, I presume, must have talked Greek, yet there is no intimation that the language used by them was different from that of others.

According to the Talmudists, money-changers took their seats in the Temple on the 15th of the month Adar, and exchanged the coins of those who came up to Jerusalem to pay the half-shekel.-Akerman's Numismatic Illustrations, p. 19.