in any grammatical work, but it is of the same nature with the others mentioned, and, from its commonness, the very kind of word to be thus used, carrying with it a predicative force which supplies the ellipsis.* "All Scripture given by inspiration is also profitable,” kaì ¿péλμoç; it is the kaì intensive, and at the same time copulative and additional: "not only inspired, but also profitable." It is the assertive kaì, commencing a declarative or predicative clause, but connecting it with the previous attributive epithet: "All inspired Scripture (besides being inspired) is also profitable," etc. It is, moreover, the kaì inferential: "All inspired Scripture is therefore (besides being inspired, and as a consequence of its inspiration) profitable also for doctrine," etc. It may also be regarded as equivalent to aλλà kaí, (see examples, Hoogeveen, KAI xvii,) or, oûtw kaì, as in Acts vii, 51, wc oi πатéρeç vμ☎v kaì vμɛiç, " as your fathers, ὡς πατέρες ὑμῶν ὑμεῖς, so also you." Bloomfield says, that the interpretation thus brought out-namely, that which gives OcóvevσTOS to the subject of the sentence-is not permitted by the Kaí. It would be more correct to say that it is demanded by it. To regard Kaì as merely copulative here, connecting simply the two epithets θεόπνευστος and ὠφέλιμος, would throw them both into the predicate: "All Scripture is inspired and useful," etc. Such a construction, besides stripping kaì of all its illative force, would bring θεόπνευστος, as well as ὠφέλιμος, into a direct grammatical relation to πρός διδασκαλίαν, πρὸς ἔλεγχον, etc. But this makes an awkward, and scarcely admissible, sense; though, on such hypothesis, grammatically unavoidable. To prevent it, the order of the words would have to be changed thus : θεόπνευστος πᾶσα γραφὴ καὶ ὠφέλιμος προς.

K. T. 2.

In defense of the common interpretation, it is said that πᾶσα γραφὴ is only another expression for ἱερὰ γράμματα used just above, and which was the common term for the whole of Holy Scripture as embraced in the well-known Jewish canon. This is done to take away the universality which would, other

This construction is generally with a neuter or impersonal subject, or with the first person, as lavuaσròv, it is wonderful, eroчoç kyù, I am ready, though sometimes otherwise occurring. The view above taken is, therefore, not deemed conclusive, though the usage would seem to furnish some reason for the omission of torí, especially in the somewhat peculiar New Testament Greek. It cannot easily be explained in any other way, except, perhaps, as affected by the Hebrew or Syriac idiom, in which the copula or substantive verb is so largely omitted.

wise, make such a sense wholly inadmissible. For Paul, certainly, does not mean to say, "all scripture," or all writings whatever, without any limitation to the phrase. But yoapǹ in the singular, and without the article, is not thus used for the Jewish canonical Scriptures, as though the bare employment of it would exclude every other idea from the mind of the reader. When thus used for the Old Testament writings, it always has the article, and is most commonly in the plural. It would be ἡ γραφή, or αἱ γραφαί, or it would read here, πᾶσα ἡ γαφὴ. If it be said that the article is omitted because Oɛóπvεvotos, as a descriptive epithet, rendered it unnecessary, that could only be on the ground that Oɛónvεvσtos is an attributive, and not a predicative, adjective. Should we mean to say, "All Scripture (meaning the Jewish canon) is inspired "—this would require the article: πᾶσα ἡ γραφὴ θεόπνευστος ἐστί. The other expression, "All inspired Scripture," does not need the article in Greek, because the attributive epithet, of itself, sufficiently limits and defines it.

All the ancient versions, as well as the best of the ancient interpretations, support this view. Thus the Vulgate has it: "Omnis Scriptura divinitus inspirata utilis est,"-" All Scripture divinely inspired is profitable for teaching," etc. The Peschito Syriac gives the same sense, and can only be thus translated, "All Scripture that is written by the Spirit (or in the Spirit) profitable is the same for teaching, for reproving, for direction, for the education which is in righteousness."

The Philoxenian Syraic version is chiefly valuable on account of its close adherence to the Greek text. In this aspect, therefore, its translation is important, as showing, not only the state of the best and commonly received Greek text of that time, (A. D. about 600,) but also what was then regarded as the truest and most faithful interpretation of it. While differing much from the Peschito in the use of different words, it gives the same idea of the passage: "All Scripture inbreathed from God (following closely the Greek 0ɛótvevotos) is also profitable for instruction," etc. Its particle [x] has the same inferential and epidotic force as the Greek kaìand not only inspired, but also profitable," or, "because inspired, therefore also profitable."

And this furnishes the answer to the objection that is commonly

presented: To say that "all inspired Scripture is profitable," etc., would seem, as viewed from our stand-point, like announcing a tame truism, useless, because no one would think of controverting it. But such objection comes from giving no force to the kaì, or from regarding it as a mere copulative, and nothing more. It is illative, alтioλoуikóv, giving a reason: "All inspired Scripture is, therefore, (on that very account or by reason of its being inspired,) profitable for teaching," etc.

This may be better seen by endeavoring to go back to the old stand-point. In modern times we agitate much the question of the plenary inspiration of the Scriptures, and it therefore comes strongly to us that this is the important truth asserted here. But that was not a question in Paul's time, either with himself or with the one to whom he writes. It was another truth he wishes to establish, namely, that every part of the Old Testament, the acknowledged iɛpà yoáμμaτa, the Holy or Inspired Scripture mentioned above as known to Timothy, was profitable for doctrine, etc., and for this very reason, because it was inspired or God-given. Not one jot or tittle of it was given in vain. All of those Old Testament stories which Timothy had learned in his childhood (ảnò ẞρépovs) from his mother Eunice and his grandmother Lois, were good and profitable for his ministry. Their inspiration was taken for granted on both sides. The story of Hagar, which Paul allegorizes--the blessing of Isaac-the details of the tabernacle and of the wilderness worship—were all profitable for instruction as well as the psalms or the prophecies, and, therefore, Timothy is encouraged to study them as he (Paul) had done.

So far as the other doctrine is concerned, (the doctrine of the true inspiration, now become the prominent one, and presenting the prominent question,) it is doubtless supported here. and all the more strongly, we think, from the fact of its being assumed as the unquestioned ground of something elsethe direct assertion intended being the universality of the profitableness, rather than the universality of the inspiration of the iɛpà yρáμμaтa, or Holy Scriptures. Their divine inspiration is admitted in the very use of the epithet. The phrase Sacræ Scriptura has now lost much of its meaning and emphasis. The Neologist uses the term, in his flippant, conventional way, as well as the most devout believer. In the days

of the Apostle, Sacred Scripture meant writings inbreathed from God. To the Jew, not only, but to the early Christian, the term stood out in bold contradistinction from all earthly literature, regarded as profane in comparison with it. The other doctrine, of its universal profitableness, was the one then specially requiring to be insisted on. It is still demanded. There are those who admit the Scriptures to be inspired, some in a higher, some in a lower sense, but with the qualification that certain parts are antiquated, obsolete, of no use after Christianity appeared, or, at least, for this advanced and enlightened age. Such a view is more than hinted even in writings and speeches from modern Christians claiming to be evangelical. The fact shows that the interpretation for which we contend has not only its use, but is connected with the highest estimate we should form of the sacred writings.

That every part of inspired Scripture has its value, especially for the preacher, would seem, then, to be the doctrine taught in this passage. It is not meant that all has equal value, but that all is equally the Word of God, every part having its place necessarily in the one great message, or the one great and greatly varied system of communication through which God makes himself known in his special or remarkable, in distinction from his ordinary, acting in the world's history. This is the revelation itself, in distinction from the writing, which is the inspired or divinely guarded record of it. Or we may say that revelation, whether as act or history, is the exhibition of the supernatural in the world, but is not itself all supernatural. It is connected with common events as the medium of such exhibition. The natural is mingled with the supernatural, the ordinary with the extraordinary, the human with the divine, but all as forming sections and chapters of the one great narrative, regarded as a manifestation of God taking place concurrently, and in close connection, with the ordinary in nature, in history, in the souls, lives, and actions of men. Herein lies its truthfulness and consistency as a revelation for us. By such connection, however, of the lower elements with the higher, the former get a value and a dignity they would not otherwise possess. By such a marriage they are made holy, as it were, and the record of them, as parts of the great record, may be truly said to be inspired, though the history of

such subordinate parts may require no higher spiritual state, or spiritual faculties, than the knowledge, perceptions, and memories of truthful, holy men. To this end, as forming necessary links in the one unbroken narrative of redemption, or history of the kingdom of God in the world, the geography, the common recital of very common events, the proper names, even, with their often startling spiritual significance, have all a value-a high religious value-that would not belong to them out of such connection. It is thus they become parts of the one Divine Word, or manifestation of God in the world, and "profitable," beyond all similar events in human history, "for teaching, for conviction, for education in righteousness."

This view is well expressed by that profound Jewish critic and philosopher, Maimonides, in his Explication of the Tenth Chapter of the Talmudic Tract Sanhedrin: "It is the eighth foundation of faith that the law is from Heaven, and in this it is firmly held that all the law thus came down to Moses, and that all of it is from the mouth of the Almighty-that is, all of it came from God in that way which they metaphorically call the word. . . . And Moses wrote it all-all its chronologies, all its genealogies, all its stories, all its laws and precepts, and, therefore, was he called the scribe (Mehakkek); and (in this respect of its coming from God) there is no difference between such passages as these: And the sons of Ham were Cush and Mitsraim, and Phut and Canaan,' and, The name of his wife was Mehitabel, the daughter of Mitzad,' and such a one as this, I am the Lord,' and Hear, O Israel, Jehovah thy God is one.' All is from the mouth of the Mighty One, and it is all the law (or teaching) of the Lord, perfect, pure, holy, true. And so it was that Manasseh became worse than all the infidels in his unbelief and hypocrisy, on account of his holding that there was in the law heart (pith) and bark, (as of a tree,) and that these chronologies and stories had no utility in them, or that they were all from Moses himself."

6

In 2 Tim. iv, 13, Paul charges Timothy "to bring along with him the cloak which he had left with Karpus at Troas." It was the paiλóvŋs, a thick outer garment used in traveling for protection against the weather, and which the Apostle may have highly valued, either from the associations of its