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: Sinopsy vineya 97Romans; and had been so, it is very likely,

in more ancient times among the eastern

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10 oủx eúpeonoetat év goà nepikadaipwv Sortes Prænestina and Pativinæ among the Tòv viòv aŭtoû kai tùy Ouyatépa aŭtoù év trupi, Romans; and the Dodonææ, and DindyMavtevóuevos pavrelav, Klndovicóuevos, kai menæ and many others, among the Greeks, oiwvicóuevos, papuakos 11 étaeidav étraoc- particularly that at Bura in Achaia, where 8rv, éyyaotpiuvdos, kai tepatOJ KÓTTOS, étte- there was a cave in which was the image of pwtôv toùs vekpoús. 12 čoti yàp B8élvypa Hercules ; before which they, who resorted kupiw to 06 gov trâs tocav tauta, K.7.1. thither to inquire directions in any case, or

Au. Ver.-10 There shall not be found the success of any affair, used to fall down, among you any one that maketh his son or and say their prayers, and after that to his daughter to pass through the fire, or throw four dice upon the table, and by the that useth divination, or an observer of letters or marks upon which they fell, the times, or an enchanter, or a witch,

divination was made; as Pausanias describes 11 Or a charmer, or a consulter with it in his Achaica. In other places they familiar spirits, or a wizard, or a necro- used them in a different manner, and the mancer.

ancient Arabians divined by arrows, as our 12 For all that do these things are an famous Dr. Pocock has shown in his notes abomination unto the Lord: and because upon Gregor. Abulfaragus's book, concerning of these abominations the LORD thy God the Original and Manners of the Arabians, doth drive them out from before thee. p. 327, 328, &c., where he describes the

10 Pass through the fire. See notes on manner of it, and shows that it was perLev. xviii. 21.

formed before some idol, and therefore was That useth divination.

strictly forbidden, by Mahomet in his AlBp. Patrick.Or that useth divination.] coran, as a diabolical invention. In which Of which there were many sorts; and one he seems to have imitated Moses, who may was, by raking into the bowels of their be thought here to forbid such kind of divisacrifices, particularly of human sacrifices; nation ; which was in use among the eastern by the observation of which they pretended people in the days of the prophet Ezekiel, to foretel things, as many authors testily. xxi. 21, where we find the same word kosem, Yea, they offered little children on purpose, which that learned author thinks is illusthat thereby they might make their auguries, trated by that Arabian custom. as the same Geusius hath observed in that Rosen. non coj, Divinans divinationes. book (cap. 21). Unto which, perhaps, there Certum aliquod divinandi gemus indicari is a peculiar respect in this place; for I find videtur, sed quodnam? dissentiunt intermost of the things here mentioned, joined pretes. Michaëlis intelligit eum, qui ex in other places with “making their children animalium exlis omnice captat, haruspicem. pass through the fire,” particularly 2 Kings Sed is dicitur 123 77, vid. e.c. Ez. xxi. 26. xxi. 6; 2 Chron. xxxii. 6. And the Dathius vertit, qui sortilegia exercet. Sed prophet Ezekiel seems to intimate, that R. Bechai id divinatorum genus ait signihereby they divined, when he charges the ficari, qui prehenso manibus baculo conIsraelites with this crime, xx. 26, 31. For jectant, agendumne sit aliquid, nec ne? Id he adds, “Shall I be inquired of by you, o divinationis gemus nomine Græco vocatur house of Israel," who have inquired, that is, Bedouatia (divinatio ex telis) s. papôopavzia by making your children pass through the divinatio ex virgis), ejusque mentio fit fire ?

Ez. xxi. 26, ubi vid. not. lllud ipsum But it must be confessed, that the Hebrew autem sortilegium apud Arabes quoque words kosem kosemim (which we translate usitatum fuisse docet Pocockius in Specim. "useth divination'), are by many thought Iistor. Arab., p. 316 et 328, edit. sec. Ut, to have a peculiar respect unto such as used cum aliquid obeundum sit magni momenti, to divine by casting or drawing of lots. And tres sagittas includant vasculo, quarum uni the word, as our learned Dr. Castell observes, inscriptum jussit me Dominus, alteri prois so used in the Arabian language for “ dis- hibuit me Dominus, tertia nulla nota fuerit tribution of lots." Which sort of divination insignita. Extrahentibus sagittas si occurwas much in use among the Greeks and reret quæ juberet, rem agressos superstitiosos; si qui quæ vetaret, quievisse ; si away other charms, they used the words of àypáupatos, repetiisse, donec prodiret quæ Scripture instead of them, pretending, for vel interdiceret, vel præciperet. Hujus instance, to cure wounds by reading that sortilegii vestigium deprehendimus in ipsa verse in the law, Exod. xv. 26, “I will put radice DDF, , quæ Arab. in conj. 10, notat : none of these diseases upon thee,” &c. So voluit, ut partitio fieret, suamque petiit por- we find they themselves acknowledge in tionem sagiltarum jactu, quo uti Arabes Sanhedrin, cap. ii., sect. 1. And Maimosolebant, ut Golius addit in Lex. Arab., nides saith, in the forenamed treatise, this is p. 1905.

forbidden by Moses in this place, as much An observer of times, or an enchanter. See as any other kind of charm ; “for the notes on Lev. xix. 26.

words of the law are turned hereby to A witch. See notes on sorcerers, Exod. another use than God intended in them; vii. 11.

which was not for healing the body, but Ged., Booth. A sorcerer.

curing the soul.” A charmer.

Gesen.-27, pr. ligavit, colligarit (vic. Bp. Patrick. There are various conjec-1521No. 1.), v. Pi. Inde 1) conjunxit. tures about the meaning of the Hebrew 2) l'inrit, fascinavit, de arte quadam mawords chober chaber; which importing gica, quæ nodis magicis ligandis exercetur, something of society or conjunction, some Gr. katadéw, katádequos, cf. Germ. bannen = translate fortune-teller, who by the con-! binden, et alia ligandi vcc., quæ ad incanjunction of the planets pretends to predict tationem referuntur, ut Æth. WW2 : future things; others, one that hath society Deut. xviii. 11; Ps. lviii. 6 (de incantatione with evil spirits, which is mentioned after-serpentum). ward in another word. Job Ludolphus seems Rosen.- 7297 2117, Incantator, quem ita to me to have given the plainest account of the dictum Hebræi putant, quod carminibus words, which he translates congreganscongre- consociaret seu congregaret serpentes, quia gationem, “gathering together a company."' 727 significat quoque sociare, quasi ejusmodi For it was an ancient way of enchantment, incantatores artem calluissent cogendorum to bring various kinds of beasts into one in umum locum serpentum. Sic etiam place, which the rabbins distinguish into Dathius: serpentum conjurator. Melius the “ great congregation," and the “little procul dubio confertur Arab. , scivit, congregation : the great was, when they let , sciens, peritus, ut sit idem re et assembled together a great company of significatione, quod ait, quod est a "I, the larger sort of beasts; and the less, when scivit. Nempe incantatores, harioli, quive they gathered together as great a company alios superstitiosis artibus ludunt, plus aliis of the smaller, such as serpents, scorpions, scire putantur, inde plerisque in linguis and the like: but we cannot be certain of sapientes audiunt. Cf. ad Ps. liv. 6. this; though Telezius tells us, it is in use! A consulter with familiar spirits, or a at this day in the eastern countries. For wizari. See notes on Lev. xx. 6. so he describes the election of the king of Rosen.- T is biza, Consulens pythones Gingir, that he stood compassed about with et fatidicos. lions, tigers, leopards, and dragons, which, ! 12 Unto the Lord. by magical arts, were gathered together as Ged.--Unto the Lord your God [Sam., his guard and courtiers (see Ludolphi Com- LXX, Svr., both Arabs., Targ., ten Heb., ment, in Hist. Ethiop., cap. 16, n. 116). tive Chald. MSS.). But the common interpretation which the

Ver. 13. Jews give of chober chaber is, that he is one who uses strange words, which have no : 775 17,9,? Cynna sem signification ; but he pretends are powerful

ano to charm a serpent (for instance) that it tédelos con évartiov kupiou toŮ Deoû gov. shall not sting, or to preserve from any Au. Ver.-13 Thou shalt be perfect for, other harm. So Maimonides, in Avoda upright, or, sincere) with the Lord thy Zara, cap. 11. And to this sort of super-God. stition the world was so addicted, that this Thou shall be perfect with. precept of Moses could not bring the Jews Ged. Ye shall be entirely with. quite off from it; but, when they threw Bp. Patrick, Rosen.- To be "perfect with

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the Lord;” is to have nothing to do with (hearken unto observers of times and diany other God, nor with the rites and cere- viners, was, the consideration of their late monies that were used in their worship: mighty deliverance by Moses; the exceland therefore the LXX translate this word lency of their present law, which God had sometimes by ánlów (Job. xxii. 3), as well given them for their direction; and their as by teleców ; for then they were perfect expectation of a greater Lawgiver in future with God, when they kept his worship times, when the first covenant should wax simple and pure, without the mixture of any old, and prophecy itself for a long time fail, foreign religion ; which the whole context as it did before the coming of this great shows to be the sense, both in the words prophet, the Lord Christ. To this purpose foregoing and following.Bp. Patrick. Dr. Jackson, in his third book upon the Ver. 14.

Creed, ch. 21, parag. 19.

Like unto me.] This shows he speaks of Au. Ver.- Observers of times, and diviners.

a single prophet, and not of a constant See notes on xviji. 10.

succession of prophets, there being none of Ver. 15.

them like to Moses, whom God himself dis75 og nyingine yanannya tinguished from them all (Numb. xii. 6–8).

And accordingly that Divine writer, who

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Tipoontny ék Tậv đồedpôv qov, ús éuè, this book (concerning the death of Moses), dvuothoeL OOL kúpios ó oeós cov. avtoù testifies that there never rose in Israel a åkoúo eode.

prophet like to Moses (see Deut. xxxiv. 10). Au. Ver.-15 The Lord thy God will It is commonly thought to be done by Ezra, raise up unto thee a Prophet from the midst | who hath effectually confuted all the conof thee, of thy brethren, like unto me; unto ceits of R. Bechai, Aben Ezra, Abarbinel, him ye shall hearken.

and other Jewish doctors, who take cither Raise up unto thee a Prophet.

Joshua or Jeremiah to have been this proBp. Patrick.- The Jews commonly take plet. If Joshua, as some fancy, added these words to be a promise of a constant these words, then he excluded himself from succession of prophets (so Rosen., Geddes), being the person; nor did Joshua act as that should be among them, to preserve a prophet, but as a judge or governor: and them from going to such diviners as were Jeremiah is acknowledged by Abarbinel famous among their heathen neighbours ; himself to be inferior to Isaiah; for though and thus many Christian interpreters make in his preface to bis commentary upon Jereout the comexion of these words with the iniah, he mentions fourteen things wherein foregoing. But though this may be allowed he was like unto Moses, and saith he proto be intimated, and this promise be ac- phesied just forty years, as Moses did; vet, knowledged to be partly verified in those in his commentary upon the lesser prophets, prophets which God raised up, from age to he prefers Isaiah before them all, and cenage, after Moses, for further knowledge of sures the rudeness of Jeremiah's language, his will (as the promise of a Saviour was in ' in many things preferring Ezekiel to him. part verified in those judges and kings by So little do these doctors agree in their whom God delivered his people from their interpretation of this prophecy, which can enemies), yet it is very evident that he belong to none of their prophets which speaks of a single prophet, more eminent succeeded Moses (who were all much inthan all the rest ; and that these words, inferior to him), iwtil lle came, who perfectly their most literal sense, cannot belong to resembled him, but was much superior to any other person but the Messiah. So that him (see ver. 18). And thus the ancient albeit the continuance of prophets among Jews understood this prophecy; for though this people, was a means to prevent all Maimonides only saith, the lessialı should occasions of consulting sorcerers or witches; be endued with wisdom greater than Solovet the chief ground upon which Moses mon's, and should equal their master Voses, dissuades them from such practices, accord-i vot those before him proceeded a great deal ing to the literal connexion of these words further. This being a common saving with the foregoing, “the Lord thy God among them, which I barbine) himself rehath not suffered thce to do so," i.e., to members, in his commentary upon the small

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prophets, “ He shall be exalted above Abra- | mei similem, simulque provocant ad Deut. ham, lifted up above Moses, and higher xxxiv. 10; coll. Num. xii. 6, 7, ubi Prothan the angels of the ministry.” Nor is phetam Mosi similem extitisse negatur, the cabalistical observation mentioned in Hinc sub xa; neminem alium posse intelligi Baal-Hatturim to be quite neglected; which quam Christum. Sed ad istam voculam is, that this verse begins and ends with the illustrandam non omnia, quæ in Mose reletter nun, which is the numeral letter for periebantur, arcessi debent, nec comparatio fifty, importing, that to the prophet here ad omnia ejus officia omnesque virtutes promised should be opened the fifty gates extendenda, sed restringenda omnino ad of knowledge, forty-nine of which only præcedens ta. Prophetam, inquit Moses, were opened to Moses. And that this verse mihi similem, cui scilicet Deus eadem ratione also consists of ten words, to signify that ut mihi voluntatem suam patefaciat, quique they were to obey this prophet no less than eam ad vos referat, ut ego retuli, talem, the ten commandments; which observation, inquam, prophetam, semper per futura temit must be confessed, is weakly grounded, but pora vobis excitabit Deus. Orationis seriei contains a most illustrious truth, and shows istam de Messia interpretationem prorsus that they believed Moses here speaks of the repugnare, primo intuitu quisque intelligit. Messiah.

Quomodo enim hæc cohærerent ; nolite Rosen.-15 27 772779 1'??, Prophetam mei hariolos adire—nam Deus vobis prophetam instar e medio tui ex fratribus tuis excitabit Messiam excitabit ? tibi Jova Deus tuus; huic auscultate. Hoc

Ver. 19. dicit : si quid populus Ilebræus, aut etiam

! Au. Ver.-19 And it shall come to pass, privati adgredi cupiant, ne eant ad vicinarum gentium hariolos, ut eventum prius ma

that whosoever will not hearken unto my

a cognoscant; nam habebunt vates mei si-Wor

words which he will speak in my name, I miles divinitus adflatos, quos consulant. will require il of him. Iluc redit tota orationis series, remque non

My words. male expressit Jonathan: Quoniam populi

;! Bp. Ilorsley.-His [Sam., LXX, Vulg.] isti, quos possessuri estis, prastigiis et divina- | W tionibus auscultant; vos autem similes eis

Cuap. XIX. 3—6. non eritis, sed sacerdotes interrogabunt per Au. l'er.—3 Thou shalt prepare thee a Urim et Thummim et prophetam rectum way, and divide the coasts of thy land, dabit vobis Jova Deus vester. Sub 1 ' which the Lord thy God giveth thee to igitur non est intelligendus unus aliquis , inherit, into three parts, that every slayer propheta, ut Josua, uti Hebræorum plures, may flee thither. aut Messias, uti fere superioris ætatis Chris- 4 And this is the case of the slayer, which tiani interpretes voluerunt (coll. Act. iii. 22; shall flee thither, that he may live: Whoso vii. 37; Joa. vi. 11), sed prophetæ in genere killeth his neighbour ignorantly, whom he omnes indicantur, quos Deus sequentibus hated not in time past (Heb., from yesterday, temporibus, voluntatis suæ interpretes in the third day]; terra Israelitarum sit constituturus. Est 5 As when a man goeth into the wood igitur in Hebræo singularis positus pro with his neighbour to hew wood, and his plurali, cujusmodi enallages exempla obvia hand fetcheth a stroke with the ax to cut sunt ; ant sa collective est sumendum. lloc down the tree, and the head [Heb., iron] enim manifeste postulat nexus orationis. slippeth from the helve (Heb., wood), and Monucrat ante oses Israclitas, ut caverent, 'lighteth (Heb., findeth upon his neighbour, ne hariolos adirent, alia enim ratione Deum that he die; he shall flee unto one of those illis res occultas esse patefacturum. Quæ cities, and live: hæc alia ratio futura sit, mox vs. 15—186 Lest the avenger of the blood pursue explicatur. Si enim ipsam Dei vocem non the slaver, while his heart is hot, and overamplius audituri essent, per ejusmodi inter- take him, because the way is long and slay muntios, qualis ipse Moses hucusque fuerit, him [Heb., smite him in life] ; whereas he Deum in posterum cum illis esse collocut- was not worthy of death, inasmuch as he turum, iisque per omnia tempora Prophetas hated him not in time past (Heb., from excitaturum. Qui hane pericopam de Messia Yesterday, the third day). ngere statuunt praecipue urgent vocem el Bp. Patrick. - It is evident that verse 6 is

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to be connected with verse the third (the in eum recessionem, sc. a lege, si criminis next two, ver. 4, 5, coming in as a par- aliquem postularit. enthesis, to show who should be preserved |

Ver. 18. in these cities, and who not), being a reason

Au. Ver.--18 And the judges shall make why the cities of refuge should be placed at diligent inquisition: and, behold, if the an equal distance in the several parts of the witness be a false witness, and hath testified country, that the journey might not be too falsely against his brother. long to any of them, but a man might soon

Hath testified. flee thither, before the avenger of blood Rosen.-7, Respondit, interrogatus jucould lay hold of him.

dicibus. Ver. 8.

Chap. XX. 1.

Au. Ver.-1 When thou goest out to Au. Ver.—8 And if the Lord thy God,

battle against thine enemies, and seest enlarge thy coast, as he hath sworn untol

" horses and chariots, and a people more than thy fathers, and give thee all the land, || which he promised to give unto thy fathers. thy God is with thee, which brought thee up

thou, be not afraid of them : for the Lord Ged., Booth.8 And when Jehovah thy'

out of the land of Egypt. God hath enlarged thy boundaries, &c.

And a people.
Ver. 14.

The word and which our translators have Au. Ver.-14 Thou shalt not remove thy placed in Italics, is found in Sam., LXX, neighbour's landmark, which they of old Vulg., and Arab. time have set in thine inheritance, which |

Ver. 3. thou shalt inherit in the land that the Lord Au. L'er.-Ye approach. thy God giveth thee to possess it.

Ged., Booth.-Ye are approaching. They of old time.

Ver. 4. Booth. -Thy fathers.

Au. Ver.-4. For the Lord your God is Rosen.--cucin? 1537 Quem terminum posuerunt priores, majores. LXX, oi Tatépes

che that goeth with you, to fight for you

| against your enemies, to save you. oov.

To save you.
Ver. 16.

Ged., Booth.-And [Sam., LXX, Syr., iz nişy? w bar, 697) Arab.] to save you.

:7770 Rosen.--cons ruins, l'ictoriam vobis ila

'turus. coll. Arab. reunion proprie significat εάν δε καταστη μάρτυς άδικος κατά ανθρώ

amplus fuit, angustice et rebus arctis opπου, καταλέγων αυτού ασέβειαν.

positum. llinc main erit opem tulit, quasi Au. Ver.-16 If a false witness rise up

dicas, dilatarit, ex angustia eduxit, et, ubi de against any man to testify against him that

bello sermo, victoriam dedit. which is wrong [or, falling away]. To testify against him that which is wrong.

Ver. (. Ged.Accusing him of some trespass. by ca s as 2*70999 Booth.To testify against him some

'727 35 wrong.

Pool, Patrick. - 16 A single witness, kai tis ó üvēpwxos Ūotis é útevoEv ahitethough he speak truth, is not to be accepted lõva, kui oủk euppávon és autou, K.7.d. for the condemnation of another man; but Au. L'er.-6. And what man is he that if he be convicted of false witness, this is hath planted a vineyard, and hath not yet sufficient for his own condemnation. i caten of it (Heb., made it common]? let

Prof. Lee.-170, f. r. 70. Tuning him also go and return imto his house, lest aside (a) from God, rebellion, Deut. xiii, 6; he die in the battle, and another man cat Is. i. 5; xiv. 6, &c. (b) From the truth, of it. falsehood, Deut. xix. 16.

Eaton of it. Rosen.-Si surgat testis violentia, s. incl Rosen.- Et nondum profamarerit eum, i.e., juriæ in virum, si quis testimonium falsum in , fructus cjus in suum usum anno quinto 1101alium perhibuerit, quo innocens damnetur, dum colligere cæperit. Ita enim 577, quod Cl. xxiji. 1. Tois nie, Ad respondendum alias est profanare, hoc loco, ut xxviii. 30),

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