be 'with them.'

Nothing is expressed in the

original except that I may become a fellow.

partaker thereof.' In ver. 25,

Striveth for the

mastery' should be 'contendeth in the games.' In ver. 27 the word rendered 'keep under' signifies to bruise, to beat black and blue: 'chastise' would be, perhaps, the nearest English.

Ver.

One

Chap. x. 5, many of them' should be the more part,' or 'the greater part, of them.' 13, 'also make' would be better 'make also.' sometimes hears 'also joined to the previous word ' temptation,' and thus made unmeaning. In verses 16 and 17 'communion,' should be 'participation.' 'Communion' has now a technical sense, as the name of an ordinance, and thus causes the idea here intended to be lost by the hearer.

Chap. xi. 10, 'power' would be more intelligently expressed 'the token of power,' i.e., the covering, implying that she is under subjection; and thus preserving comeliness in the sight of the holy angels, who are present in the Christian assemblies. Ver. 20, 'this is not to eat the Lord's supper,' may be better rendered 'there is no eating [i.e., it is not possible to eat] the Lord's [emphasis on this] supper.' Ver. 26, 'ye do shew

should be 'ye declare,' or 'announce.'

In ver. 27,

' and drink' is a misrendering, and it is to be feared a wilful one, on the part of our translators. The sacred text stands, 'or drink.' But this seemed to countenance the Romanist error that the partaking in one kind only was a reception of the whole, and therefore apparently 'or' was altered to 'and.'* In ver. 29, 'damnation' should be 'judgment.' It is a disgrace to the Church in England that this most unjustifiable word still remains in the text. It is not only a false rendering of the original, but is at variance with the next verse, which shows that it is not damnation' which is intended, but temporal judgments. Of all the English versions, the Rheims (Roman Catholic) is the only one which has been faithful to the sacred text. Our translators condemn themselves, by keeping 'judged' in verses 31, 32; but they have recurred to 'condemnation' again when they ought to have written judgment,' in ver. 34. The boasted perfection of the authorised English version never

* It is true that one of our most ancient MSS., the Alexandrine, reads 'and.' But that MS. was not known to our translators: it was presented to Charles I. by Cyril Lucar, patriarch of Constantinople. The alteration from 'or' to 'and' was made first in the Geneva version of 1557. The older English versions all had 'or.'

gives way so completely as in this passage. In ver. 31, 'if we would judge ourselves' should be 'if we duly discerned ourselves.' The verb is the same as in 'discern not,' in ver. 29, and should have been carefully kept identical.

In ch. xiv. 2, 'these' should be 'the.' In ver. 6, 'all in all' is hardly clear. It would better be 'all in all men.' In ver. 8, the four words rendered 'by' are different: the first is 'through,' the second 'according to,' the third and fourth 'in.' In ver. 13, are we all baptized' should be 'we were all baptized;' and 'have been all made' should be 'were all made.' In ch. xiii., 'charity' might be perhaps rendered 'love.' And yet this is not wholly certain. It may be, that with sufficient and constant explanation, the old term, charity, might better preserve the great idea, and escape the misunderstanding to which the term 'love' might, on one side, be liable. In ver. 11, 'when 1 became a man, I put away childish things' should have been, 'now that I am become a man, I have done away the things of the child.' In ver. 12, 'through a glass' would be more intelligibly expressed in English 'in a glass.' The idea is that of seeing in a mirror; but inasmuch as objects

appear on the other side of the mirror, the word 'through' is used. At the end of the verse, 'I am known' should be 'I was fully known,' viz,, by God.

Chap. xiv. 16, 'occupieth the room of the unlearned' should be 'is in the situation of a private person :' i.e., is ignorant of these spiritual gifts. And 'amen' should be the amen:' i.e., which the whole congregation ordinarily says. The authorised version is barely intelligible. It looks as if the translators had had the parish clerk in their minds.* In ver. 24, 'convinced of all' is liable to be misunderstood; 'convicted by all' is the meaning.

Chap. xv. 8, 'one born out of due time' hardly conveys the idea, which is, that he was the abortive weakling of the apostolic family: 'the one born out of due time' approaches nearer. In ver. 12, 'rose' should be 'is risen.' In ver. 18, are fallen asleep in Christ are perished' should be 'fell asleep in Christ perished.' In ver. 19, 'have hope' should be have had hope;' and 'miserable' should be 'to be pitied.' In ver. 27 read, ‘But when He shall declare that all things are put in

* Something like this must certainly have been the case with the Rheims version, 'he that supplieth the place of the vulgar.'

subjection, it is manifest that they have been subjected with the exception of Him,' &c. In ver. 29 the punctuation is at fault. It should stand thus: Else what shall they do which are baptized for the dead? If the dead rise not at all, why are they then baptized for the dead?' In ver. 31, 'by your rejoicing which I have' ought to be 'by the glorying which I have of you.' Ver. 32, 'I have fought' should be 'I fought.' The stress in this sentence is on the words 'after the manner of men.' If it were only according to the common ideas of men,-i.e., with no faith in the resurrection. Here, again, the punctuation is wrong. It should stand, 'What doth it profit me? If the dead rise not, let us eat and drink,' &c. In ver. 36, the original requires the emphasis to be laid on 'thou' before 'sowest.' This would be effectually provided for if we rendered,' that which thou thyself sowest.'

Ver. 2,

Chap. xvi. 1, 'have given' should be 'gave.' 'as God hath prospered him' is better 'whatsoever he be prospered in,' as importing the material in which he is to lay by. 'Gatherings' would better be expressed 'collections,' a word universally understood. The Apostle sets his face peremptorily against the great sham of charity ser