Two Notable Corruptions of Scripture (part 6: ff. 104-5) Isaac Newton c. 728 words Newton Project Brighton 2008 Newton Project, Sussex University

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 1690-91, in English, c. 798 words.

in English

 Two Notable Corruptions of Scripture (part 7: ff. 117-121) [Ms. 361(4), ff. 117-121]Ms. 361(4)Two Notable Corruptions of Scripture (part 5: ff. 85-101) [Ms. 361(4), ff. 85-101] Ms. 361(4), ff. 104-5, New College Library, Oxford, UK UKOxfordNew College Library Ms. 361(4), ff. 104-5

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 1690-91 England English Latin Greek Holograph ReligionCorruptions Catalogue information compiled by Rob Iliffe, Peter Spargo & John Young Tagged and checked against microfilm by John Young Updated to Newton V3.0 (TEI P5 Schema) by Michael Hawkins Catalogue exported to teiHeader by Michael Hawkins
Another Letter written by to a friend who had perused the two former Letters.

I have read over the two letters concerning yethe corruption of the texts of Iohn 5.7 & 1 Tim. 3.16, & am so far satisfied in the discourse that it has put me upon the curiosity of enquiring whether the like corruptions, may not have happened in other places & upon search I find reason to suspect a great many more places of this kind then I could have beleived expected. I have subjoyned a short account of them, & I should be glad to have your opinion of the matter.

Hincmarus &c –

To yethe end of yethe letter add.

By yethe Ethiopic Version I find that the text Philip 2.6 was anciently understood in another sense then what has been is now put upon it: wchwhich makes me suspect that some of yethe other Versions have been tampered with. ffor that yethe greek text is to be understood in the sense of the Ethiopic runs thus Qui eam fuit vultus Dei, non abripuit ei qui fuit Deus, &c & that the Greek is to be understood in this sense I beleive the following considerations will convince you.

ffirst 3dly, ἰσα put absolutely wthwith a dative case after it is never used not for an adjective of equality but always for an adverb of similitude signifying yethe same thing wthwith ὡσπερ, sicut, instar. ffor in this sense tis used twelve times in the booke of Iob & never in any other.

Secondly 4. ἐιναι ἰσα θεω & ἐιναι ἰσα θὲον are phrases of like signification & in yethe ancient greek language signified nothing more then yethe phrases were sometimes applied to & then signified nothing

τόν νυν ἰσα θεω Ιακησιοι ορος sometimes they were applied to men after death & then signified their being honoured wthwith αποθεοσις & wthwith honours as yethe heathens gave their Gods divine worship an ἀποθέοσις & divine worship consequent thereto. So Homer of – τορὴν τε λελόγχασιν γαρ ισα θεοω honorem consecuti sunt instar Deorum.

5. Τὸ ἐιναι ἰσα θεω is usd by therefore in the language of St Paul name above every name that at yethe name of Iesus that name at which every signifies nothing else then the being honoured with divine worship. ffor he useth it for the name above every name that name at wchwhich every knee should bow. ffor in exhorting yethe Philippians to humility he saith, Let this mind ffor he saith ytthat Christ assumed not τὸ ἐιναι ἰσα θεω the being honoured as God but humb emptied & humbled himself & therefore God exalted him & gave him a name above every name ytthat at yethe name of Iesus every knee should bow.

1 ἁρπαγμὸν signifies not yethe action of robbery but the prey, as though some commentators understand it as is manifest by its being joyned by apposition in yethe same case wthwith τὸ ἐιναι ἰσα θεω wchwhich is yethe prey & also by the consent of the Greek commentators

2. ἁρπαγμὸν ἡγήσεσθαι, prædam ducere, signifies to look upon any thing wthwith a desire of taking it. So Tully, Omnium bona prædam suam duxit. And HeliodorusHeliod Æthiop. Hist l 9. when of a youth who resisted yethe temptation of a young woman, saith saith οὐχ᾽ ἅρπαγμα, οὔδε ἑρμαιον ηγηιται τὸ πραγμα he counts not this thing a prey & an unexpected good gain. And again in another placeib lib 4 speaking of a thing not easy to be compassed obteined he saith οὐχ ἅρπαγμα τὸ πραγμα The thing is not a prey. So Thucydides somewhere

And GrotiusGrot. in h. l. informs us ytthat yethe Syrians (in whose style yethe Apostles writ) used yethe phrase in yethe same sense: Now ytthat St Paul uses yethe phrase in yethe same this sense is plain by the opposition wchwhich is put between the phrase & εκένοτεν by meanes of yethe words ἀλλα Ουχ᾽ εκένοτεν ἑαυτον he did not think count which he had not, but on the contrary emptied himself of what he had.

Let the interpretation here given fact confirmed by history. ffor Christ was not worshipped under yethe law his incarnation & passion humbled himself & therefore after his death God exalted him & gave him a name above every name that at yethe name of Iesus every knee should bow.