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ing or finding fault with great men in the commonwealth of letters, to whose names and mee mories I shall always pay a sincere respect and deference. I only in this dissertation humbly propose and design to do justice to the sacred books, and to prevent the prejudices that young scholars. may receive by the authority of some great men, against the style of our Lord's Apostles and Evangelists; by confuting some vulgar errors, and wiping off some dirt that has been thrown upon these precious volumes. Therefore the nature of my work obliges me to make it


without disrespect or reflection, that little regard is to be had to many celebrated critics on this head, who, without considering the matter deeply, and reading the Classics and divine writers with the view of carefully comparing them together, have nias gisterially dictated to the world, that the Greek of the new Testanient is either quite a new language or a barbarous dialect prodigiously different from the common. Many young scholars, taking the charge of solecisms, blemishes and barbarisms in these sacred authors for granted, have, to their great loss and disadvantage, conceived an early disgust

, and have either neglected to read those inestimable treasures of wisdom and genuine eloquence, or have read them with a careless indifference and want of taste.



be one.

To pursue my design. I begin with the laborious gentleman we nam'd firit.

'Idwv ioon in the Septuagint and the new Testament writers is a vigorous repetition after the Hebrew dialect ; but 'tis at the same time pure Greek.

Lacian has it, and ’tis quoted by Pfochenius : but his adversary fets alıde Lucian's authority; and lays le mixes many poetical phrases in his Ityle, and insinuates this


Or elle he father fuppofes, that that kcoffing buffoon uses it here by way of contempt and ridicule of the facred phrase. Tho' I think there is no ground for these suppositions, let 'em pass

. We prove the expression claffical by authority superior, and fuch as muft entirely silence all cavils. "Εφασαν λέγοντες, and έφη λέγων in Herodotus,

ter spórw in Thucidides', and owv v ÁNEAGOV ŽXETO in Plato', are the same repetitions expressid in the fame manner.

But ες αλκήν άλκιμα and μεγάλεϊ μεγάλες" are répétitions more harsh and licentious than any I have obferved in the divine writers. Ilgsormus is instanced by Gataker, as ridicul'd by Lucian, as

9 Acts vii. 34. Exod. xii. 7. Gat de styl. N. T. 98. Her. Gr. 9. go9. 1. pen. 3. 219. 1. 44.

5: 297. I. 11. • Plat. Phæd. p. 164. I. 30, 31. in Divin. Dial. Cant. » Her. Gale 3. p. 205. Her Gr. 1. 19. 1. 11.


if it was not a classical word; and he fays not a word to vindicate it"; but Herodotus often uses it, and sure the authority of such a noble writer is enough to support it *.

'And for i un is objected against, and thought not to be pure and classical, but Hero, dotus puts it beyond all exception'. The chile dren or fons of Ifrael for Ifraelites, and sons of men for men will not be allow'd by this writer to be an idiotism of the Greek language, nor juftify'd by Homer's sons of the Greeks; because, says my author, Homer is a poet, and the poetical language will not establish any idiom. And he farcher says that no Greek author uses fons of men

But Herodotus, whom most of the critics allow to be a tolerable good Greek author, fpeaks commonly in this manner, the fons or children of the Lydians, Æthiopians, Ionians stand barely for Lydians, Æthiopians, and Ionians.

The learned man seems to reject åtò ŽYwTev fws nátwo in St. Mark as a form very rarely, if ever, us'd by the approy'd Classics : but expressions ex

for men.

w Gat. p. 80.

* "Εσιιτα επειρώτευν τις προφήτας το αιτιον το παρεόντGnars. Her. Gr. 9.543. 1. pen.' So does Plato, Alcibiad. 2.

y Gat. de styl. N. T. 204. St. Mar. ix. 8. Herod. Gr. 7. 420. 1. 38.

z Her. Gr. 1. 10. 1. 33. 3. 167. 1. 46. 5. 303. 1. 11.
• St. Mar. xv. 38.


actly parallel are very commonly us’d by the best authors of Greece; μέχρι πόρρω της ημέρας εις οπότ' έται. Ti Mãozov IS TÓTe, till that time.

Tho' it cou'd not be allow'd that Pfochenius had prov'd from Euripides, that õixos for a Family or Lineage was classical Greek, yet the authority of Herodotus and Demofthenes must carry it. ΔεύτεSos Tos this oixins TáUTNS, he was the second of this family. Quadoow, to observe laws, rites and customs is deny’d to be us’d by the antient Greeks, but against the resistless authority of the two foremention'd noble authors.

Herodotus having spoken of several, both religious and civil, rites and customs prevailing among the Persians, concludes, tāUTX Mév vuv őtw QurdoOSTAL these things are thus observ'd and practised. Demofthenes tells

the Athenians, that they ought to consider and weigh well what laws they enact, but, when they have made laws, to keep and observe them

Xogtáčw is said to be us’d only of the feeding of brutes, and never of men, in the Classics. Lambert Bos brings several instances to the con

6 Xen. Hel. 7. p. 469. Æschin. adv. Ctes. p. 63. t. 2. Oxon. Her. Gr. 1. 40. I. 16. Plat. Alcib. 2. p. Isi. Ed. Hen. Steph.

· Her. Gr. 1. p. 56. 1. 6. Demosthenes adv. Mid. p. 390.

1. S.


trary. Plato uses it of human creatures: Bécroyται χορταζόμενοι και οχεύοντες". Tho' it nault be acknowledged, that the men there described acted below the dignity of their nature, and the dictates of their reason, and were totally degenerated, and deeply funk into a state of brutality and sottishness. - ?Tis in my thoughts a perverse and unreasonable adherence to an hypothesis once I laid down, to object against a word or phrase in the Tiew Testament being pure and claslical, because it is more us’d in the Hebrew or Syriac than the Greek. When a word or construction is found in any good and authentic writer of old Greece, nothing but obstinacy can hinder any man from allowing it to be pure and proper. Gataker has fix'd upon an instance very foreign to the purpose he defign'd it for: Χαραν μεγάλην σφόδρα εχάρηour', where he says there is a double Hebraism; he rejoic'd a joy, and then exceeding great: and whatever can be said to the contrary, he determines 'em to be Hebraifms or Syriasmis rather than Grecisms.

They were originally in the Hebrew; but 'tis certain they are equally proper in Greek. Construction parallel to xugav éxágnoay may, I believe,

· Plat. Resp. 9. p. 266. I. 25. Ed. Massey. f Sc. Mat. ii. 10. Gat. de stylo, p. 258.



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