19, that which may be known,' ought to be, that which is known.' The Apostle is speaking, not of what they might have known of God, but of what, as matter of fact, they did know. In ver. 21, 'imaginations,' ought to be 'reasonings.' In ver. 29, haters of God,' should be 'hated of (or, by) God;' for such is the meaning of the word. It was an epithet used by the ancient writers to signify any one given up to crimes which were abhorrent from our idea of the divine equity and mercy. In ver. 32, knowing,' is not strong enough for the word in the original, which signifies 'knowing well,' being perfectly acquainted with.

In ver.

In ch. ii. 5, for 'against the day,' substitute 'in the day.' In ver. 8, for 'them that are contentious,' 'them that seek their own.' In ver. 22, for 'commit sacrilege,' substitute 'rob temples.' 26, righteousness' should be ordinances.' ver. 27, through the letter' is better than by the letter.' It is the medium through which, not the instrument by which, that is spoken of.

In

In ch. iii. ver. 3 should stand thus: For what if some were unfaithful? shall their unfaithfulness make void the faithfulness of God?' In ver. 5,

'taketh vengeance' should be 'inflicteth his wrath.' It may be well to remark once for all on the expression, 'God forbid' (ver. 6). It is not the literal rendering of the original, which is, 'Let it not happen!' but it comes the nearest to its meaning in solemnity and earnestness of denial and deprecation. In ver. 8, the meaning would be clearer if the ellipsis of the original were somewhat more filled up: 'And why should we not say, as we be,' &c. In the end of this verse, 'damnation' does not mean what we now commonly understand by it, and would be better therefore expressed by 'condemnation.' In ver. 19, 'become guilty before' should be 'be brought under the judgment of.' In ver. 20, 'therefore' should be 'because.' In ver. 21, without' should be 'apart from.' In ver. 23, the verb 'come' is ambiguous in tense. It is very commonly joined with the auxiliary 'have'-'All have sinned, and have come short.' But this is wrong, for the verb is present. It should therefore be expressed by some word which may indicate this-as, 'All have sinned, and fall short of the glory of God.' In ver. 25, 'in His blood' should be 'by His blood.' As it stands, it is open to the mistake of supposing that the words 'faith

in His blood' are to be connected, which is not the case, and, if it were, would give us an unexampled form of expression. In ver. 28, 'for' is better than 'therefore' (see the former set of corrections), seeing that this is not an inference concluding an argument, but a reason stated in justification of the expression just used, 'the law of faith;' and for 'conclude,' which is not the sense of the verb, but has been given to it to support the idea that this is the conclusion of an argument, sub

without,' apart from.' stand, 'What then shall forefather hath found as

For no distinction is

we say that Abraham our pertaining to the flesh ?' here made, as in ch. ix. 3, 5, between his fleshly and his spiritual paternity; but fleshly gain and privilege are contrasted with those which are spiritual, in the case of the same, our forefather Abraham.

In ch. v. 2, render, 'through whom we have also had our access, &c.; and we glory in the hope of the glory of God.' In ver. 3, 4, for 'patience,' 'endurance;' and for 'experience,' 'approval,' both twice. In ver. 5, for the love of God, God's love.' It is not our love to God, but His to us, which is

spoken of. In the same verse, for 'is given,'' was given.' In ver. 11, for 'the atonement,' our reconciliation.' In ver. 12, for 'passed upon,' 'spread

through unto;' and for

In ver. 15, for 'offence,

'have sinned,' 'sinned.'

trespass;' and for 'free gift,''gift of grace;' also, for 'many' (twice), ‘the many,' i.e., all men. This mis-translation is a grievous instance of the way in which our translators allowed their own theological opinions to bias their rendering of Scripture. In the Latin, and those versions that were made from it, the mistake was obvious, as the Latin language has no definite article; but King James's translators professed diligently to compare with the original Greek, and ought to have known better. In the same verse, for 'the grace of God and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many,' ' did the grace of God and his free gift abound unto the many by the grace of the one man Jesus Christ.' In ver. 16, for 'offences,' 'trespasses.' This distinction, here and before, is important. The Apostle is speaking of the state of things under the law, when sin was not only an offence, but a trespass of a rule laid down. In ver. 17, for 'free gift,' 'gift;' and for 'one,' 'the one.

Ver. 18 should stand, 'Therefore as through one trespass the issue was unto all men to condemnation even so through one righteous act the issue was unto all men to justification of life.' In ver. 19, for 'one man's disobedience,' 'the disobedience of the one man ;' and again twice, for 'many,' 'the many' see in ver. 15 and for one,' 'the one.' In ver. 20, then the law came in besides, that the trespass might be multiplied. But when sin was multiplied, grace did beyond measure abound.' In ver. 21, for 'sin hath reigned unto death,' 'sin reigned in death.'

In ch. vi. ver. 2, for 'are dead,' substitute'died,' the time spoken of being that of our baptism, as in the next verse. In ver. 4, for are buried,' 'were buried; and for by baptism into death,' 'through our baptism into his death:' and for 'by the glory,' 'through the glory.' In ver. 5, read if we have become united to the likeness of his death, surely we shall be also to the likeness of his resurrection.' In ver. 6, for 'is crucified,' 'was crucified.' In ver. 7, the word rendered 'set free,' is, literally, 'justified.' In ver. 8, for 'be dead,' 'died.' Ver. 10 would be better and more literally, 'For the death that he died, he died unto sin once; but the

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