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Remarks On Henry O'Brien's Essay On The Round Towers Of Ireland.
in the name given to Ireland ( O'Brien p . 344 ) which he translates " the asylum of the expectants" or why should the famous mysteries of Eleusis derive their title from a regard to " that advent , which all nations awaited , " if the advent bad already taken place , and thus no room were left for expectation . It is true , that distinguished person whose advent was expected , is styled "the desire of all nations ; " but this title itself implies that he was yet to comenor do I find that
very , any nation supposed that the expiation which they desired had been made by the sufferings of any of their teachers , without some more perfect sacrifice being yet required . 1 turn to another point connected with this subject ; that expression in the first chapter of St . John ' s gospel , which Mr . O'Brien states to have caused him so much difficultyand which he at length discovered , as
, well as the five first verses of this gospel , to " be irreiragab ' iy Irish . The expression in question is , "He came unto his own , and his own received him not : " and it is the peculiarity of the Greek words being in the neuter gender , TO I ' OUI , which " flashed across the mind of Mr . O'Brien . " and set his imagination to work . " Now , this neuter gender
is only used in one of the two parts of the sentence , viz ., the first : in the second part the words are oi ioloi , in the masculine ; and unless the two can be proved to mean the same thing , the argument falls to the ground . But the phrase TO tiia , dees frequently mean a persons own house , possessions , or country ; and in this sense it is used in two other passages of this Gospel , xvi . 32 , and xix . 27 . And there does not appear to be any difficulty in the way of interpreting this passage ( as Mr . ht have informed himthat the
O'Brien ' s tutor cr a Greek lexicon mig ) , Word , or promised Messiah , came to his own chosen possession and dwelling place of Jerusalem , and that the Jews , his peculiar people ( Deuteron . iv . 20 , and vii . 6 . ) , his own kindred , of whom " according to the flesh he came , " refused and rejected him . " But by his own , ' says Mr . O'Brien , p . 479 , ( the italics and !' s are his , not mine ) , " are meant his real relations ' —Emanations from the Godheadsuch as he was
. , himself ! beings altogether separate from flesh and blood ! and whose mysteriousness was perceptible most clearly to St . John , as you will perceive by the Greek words from which this is rendered , viz ., TO ic < a , having been put in the neuter gender ! " The mystenousness of this sentence is , 1 confess , quite perceptible to me , but the secret meaning intended to be conveyed by it , and other similar passages ( pp . 242-3 ) , is
utterly beyond my perception ; and I must own myself utterly una We to conceive what are the " Emanations from the Godhead , beings altogether separate from flesh and blood , " to which he alludes . But , admittinr the correctness of the interpretation I have given oi the eleventh verse , there is no difficulty in understanding the twelfth : " But as many as received him , to them gave he power , ( or privilege , for tf ovma may bear this meaning ) to become the sons of God ; " since we have the as"Beloved
surance given to Christians by the same Apostle : now are we the sons of God . " 1 John , Hi . 1 . ; and by St . Paul , that " we have received the spirit of adoption , bearing witness with our spirn that we are the children of God . " Rom . viii . 15 , 16 . Such persons might truly f according to the judgment of the soundest commentators ) , he said to be " born " " or made God's children , " not of blood , ' or rather oi bloods , aLul-TuvA . e . the blood of circumcision and the blood oi sacrifice botn which were necessary to admit proselytes to the privileges oi the Jewish covenant , " nor of the will of the flesh , " by mere natural descent , nor VOL . iir . °
Note: This text has been automatically extracted via Optical Character Recognition (OCR) software.
Remarks On Henry O'Brien's Essay On The Round Towers Of Ireland.
in the name given to Ireland ( O'Brien p . 344 ) which he translates " the asylum of the expectants" or why should the famous mysteries of Eleusis derive their title from a regard to " that advent , which all nations awaited , " if the advent bad already taken place , and thus no room were left for expectation . It is true , that distinguished person whose advent was expected , is styled "the desire of all nations ; " but this title itself implies that he was yet to comenor do I find that
very , any nation supposed that the expiation which they desired had been made by the sufferings of any of their teachers , without some more perfect sacrifice being yet required . 1 turn to another point connected with this subject ; that expression in the first chapter of St . John ' s gospel , which Mr . O'Brien states to have caused him so much difficultyand which he at length discovered , as
, well as the five first verses of this gospel , to " be irreiragab ' iy Irish . The expression in question is , "He came unto his own , and his own received him not : " and it is the peculiarity of the Greek words being in the neuter gender , TO I ' OUI , which " flashed across the mind of Mr . O'Brien . " and set his imagination to work . " Now , this neuter gender
is only used in one of the two parts of the sentence , viz ., the first : in the second part the words are oi ioloi , in the masculine ; and unless the two can be proved to mean the same thing , the argument falls to the ground . But the phrase TO tiia , dees frequently mean a persons own house , possessions , or country ; and in this sense it is used in two other passages of this Gospel , xvi . 32 , and xix . 27 . And there does not appear to be any difficulty in the way of interpreting this passage ( as Mr . ht have informed himthat the
O'Brien ' s tutor cr a Greek lexicon mig ) , Word , or promised Messiah , came to his own chosen possession and dwelling place of Jerusalem , and that the Jews , his peculiar people ( Deuteron . iv . 20 , and vii . 6 . ) , his own kindred , of whom " according to the flesh he came , " refused and rejected him . " But by his own , ' says Mr . O'Brien , p . 479 , ( the italics and !' s are his , not mine ) , " are meant his real relations ' —Emanations from the Godheadsuch as he was
. , himself ! beings altogether separate from flesh and blood ! and whose mysteriousness was perceptible most clearly to St . John , as you will perceive by the Greek words from which this is rendered , viz ., TO ic < a , having been put in the neuter gender ! " The mystenousness of this sentence is , 1 confess , quite perceptible to me , but the secret meaning intended to be conveyed by it , and other similar passages ( pp . 242-3 ) , is
utterly beyond my perception ; and I must own myself utterly una We to conceive what are the " Emanations from the Godhead , beings altogether separate from flesh and blood , " to which he alludes . But , admittinr the correctness of the interpretation I have given oi the eleventh verse , there is no difficulty in understanding the twelfth : " But as many as received him , to them gave he power , ( or privilege , for tf ovma may bear this meaning ) to become the sons of God ; " since we have the as"Beloved
surance given to Christians by the same Apostle : now are we the sons of God . " 1 John , Hi . 1 . ; and by St . Paul , that " we have received the spirit of adoption , bearing witness with our spirn that we are the children of God . " Rom . viii . 15 , 16 . Such persons might truly f according to the judgment of the soundest commentators ) , he said to be " born " " or made God's children , " not of blood , ' or rather oi bloods , aLul-TuvA . e . the blood of circumcision and the blood oi sacrifice botn which were necessary to admit proselytes to the privileges oi the Jewish covenant , " nor of the will of the flesh , " by mere natural descent , nor VOL . iir . °