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nothing but his own incompetence as a critic and his want of fide * lity as a collator of the ancient Copies . First . The new reading is erroneous , because it is neither good sense nor good Greek . The antecedent indeed in Greek and ill Latin is often ^ understood . In stich instances , the antecedent is sc > definecf by the verb connected with it , as to become , without ambiguity , the subject of another verb . But then , it should be remembered , it means a whole ciassV and never an individual .
G £ eav Kvcrn [ xtav 'toj y svroXovv rovtoov zXayn ^ os Khrfirjo-Erou Mat . v . 19 . Here og is for ocvOp ajifog o $ ; the antecedent cevftpwrtog being a general term , is limited by the clause og £# ? Au < r > j , and under this
limitation it is the subject to xXyfiyjosroLi . — The man that shall break one of these least Cdmmandments , shall be called least . " In English , as in the original , the words in italics form the restricting clause , and the antecedent nfan , with that restriction , is the nominative case to shall be called . If we try the hew fangled reading by this criterion , we shall find , that though grammatical in form , it is yet absurd in meaning . *• He who Hath appeared in the flesh , is justified in the spirit , is seen by angels , ' * 6 cc . But every man Appears in the flesh : every man , therefore , is justified in the spirit and seen by angels 1 SfC
Secondly , the reformed reading perverts the language of the apostle . He slays , that 6 i God appeared in the flesh . •* This is the great rtJysteiy Which he had just tn £ ritibfted J- and if hot ; be taken away , or changed ( or ogy the mys-
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tery vanishes . This , however , hm says himself to he a mystery or figure of speech ; and reduced to simple terms , means that he , who was a real human bemg , and
simply so , and therefore subject to corruption and death , proved himself divine , incorruptible , and immortal .
Thirdly , The note of Griesbach in support of his emendation is , for the most part , a tissue of false
reasonings and misrepresentations * He says , that the ancient Greek fathers read . eg and not Qsog ; whereas it is a demonstrable fact that Justin , Origen , and Clement of Alexandria ^ &c . had in their copies the cominoiv reading * These fathers understood by the word **—C 6 God appeared in the flesh f 5 r the Logos of God united with the man Jesus , or Jesus Christ
endued with the Logos . In this they understood him rightly , and were mistaken only in supposing that Logos a real being 9 which ; was considered by Paul ^ and \ ii& brethren as a personified or pie * taphorical being . The question ,
then , is , did they , when referring to this verse of the apostle , mention the Logos as having appeared in the flesh ? If so * they read bsos and not o £ in their copies * Thus Justin—otrtEcrEite Aoyov tycx
ytO ( Tfx , ( v ( petty , og 81 & avro < rro \ cpv K r ) pv % Qsig viro e vcuv eTrKrreuQr } . Origen also says , « s Rufinun translates him , —< ' Is qui verbutw caro factus—manifestatus est ia earned' These fathers considered
the Logos as synonymous with % ? i $ ro 5 \ and thus Clement of Alexandria calls the Logos , when alluding to this verse—[ x t ) S"r ) p ^ v fA , $ ( f yn *> wv ziSw Qi ayyatyiy < tqp % ^ rcv . —Cyril writes , ra p $ y < ryjg &v&sftet < x , £ ihvs ^ pwv , tQ vr * $ -i
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122 Mr , John Jones on the Controversy on Acts xx . 28
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Feb. 2, 1814, page 122, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2437/page/50/
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