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T H E^
Theological WORKS
O F T H E
Learned Dr. P O C O C K,
Sometime Profeflbr of the Hebrew and A r a b i c k Tongues, in
the Univerfity of Oxford^ and Canon of Chrifi-Church :
CONTAINING
His P O R T A M O S I S,
And English Comment a r ills oh
HosEA, Joel, Micah, and Malachl
To which is prefixed.
An Account of his LIFE and WRITINGS,
never before printed;
WITH THE
Addition of a new General INDEX to the C om m e n t a ri¥s7
In T W O VOLUMES.
VOL. I.
By LEONARD T W E L L S, M. A.
Re^lor of the United Pariflies of St. Matthew Sy Friday-Street^ and
St. Peter s.. Cheapo and Prebendary of St. Paufs^ London.
LONDON:
Printed for the EDITOR, and Sold by R. Gosling, at the Mitre and
Crown in Fleet-Street.
MDCCXL.
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TO THE
Moft Famous and Learned "
Univerfity of Oxford,
The following .
LIFE of Dr. POCOC]{^,
(Who, for near Seventy Years, was a Member and an
Ornament of that Venerable Body,)
V 1- vr ;,.
Is humbly INSCRIBED,
As a Publick, though Small, Testimony of Gratis
tude, for the Honour fonie Time fince conferred
o N
Their Moji Obliged Servant,
And Sincere ff^ell-wijher,
The Compiler.
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tV
THE
PREFACE.
I SHOULD willingly have faved the Reader and myfelf the Trouble of a Preface, if it
bad not been nece£ary to give him fame Information^ relating as well to the Life of
Br. Pocock, as the prefent Edition of his Theological Works.
WITH refpeSt to the former of thefe, I am to acquaint him, that Dr. PocockV Life
was begun to be written forty Tears ago, by the Reverend and Learned Mr. Humphrey
Smith, Vicar of Townftoll, and St. SaviourV, Dartmouth, in the County of Devon. At whoji
Infiance he firji undertook the Work, I know not ; but he was greatly encouraged and affiftei
therein, by the DoSior's eldefi Son, the Reverend Mr. Edward Pocock, ReSfor of Minall near
Marlborough, in Wiltfhire, and Prebendary of Sarum: No Pains were fpared by either of
them to procure Materials for the Defign. Mr. Pocock made all the neceffary Searches at Ox-
ford, and tranfmitted the Refult of them, together with the Papers in his ffwn Cuflody, that
concerned the Work, to Mr. Smith -, he, on the other Hand, wrote to all Dr. PocockV furviv-
ing Friends, particularly to Dr. Wallis, Archbifhop Marfh, Mr. Locke, Dr. Huntington, Dr.
Smith, Dr. Mill, Dr. Hickman, Dr. Francis Atterbury, Dr. Lancafter, Dean Aldrich, iSc.
dejiring from them fuch Notices, as they could recolleSl about kim, and what Letters they had of
bis in their Poffeffion. Some Intelligence came in this Way ; but to the great Difcouragement of
Mr. Smith, // was found, that the greateft Part of the Letters, which had paffed between Dr.
Pocock and the Learned^ both at home and abroad, for full Jixty Years, was entirely given for -
loft. It feems, thofe Papers, in order to their Publication, had, foon after Dr. PocockV Deatki
been put into the Hands of Dr. Arthur Charlett, then Pellow of Trinity in Oxford, and after-
wards Majler of Univcrfity-College ; and to him Mr. Pocock applied, to get, them for the Ufe of
Mr. Smith, as foon as he underftood the Defign he had to write his Father's Life ; but after long
Search among his Papers, Dr. Charlett, not finding them, concluded, they were irretrievably loft
in the Removal of his Books and Papers from Trinity to Univerfity-G)llege. Such, however, was
Mr. SmithV Zeal for preferving the Memory of Dr. Pocock, that he refohed to attempt hisHiJlory
upon the Strength of thofe imperfeSl Memoirs, that could be come at. With this Refolution he be-
gan, and drew up the Doflor's Story, fairly written, and fcored for the Prefs, down to the Re-
ftoration, and left behind him a foul Copy of the fame, continued for three Tears further; but
here he fiopt, either difcouraged by Want of fufficient Lights, or by ill Health, and probably
hy both.
I FEAR the World will be but too fenftble of its Lofs, through the Change of Hands em-
ployed about the Life of our Author. Mr. Smith was excellently qualified for the Undertaking,
and, had he been fupplied with the Papers, which fince his Time have come to light, would have
finijhed the Life with greater Advantage, than it can now reafonably pretend to.
IT was once, therefore, my Intention to have obliged the Publick with what my Predeceffor
in the Work had prepared, dtjlin£i, and to have thrown all the neceffary Additions and Altera-
tions into Notes at the Bottom of each Page ; but the Bulk and Number of them foon convinced
me, that fuch a Method would c'aufe too great an Interruption to the Thread of the Hiftory^
and that whatever Difadvantage it might be to Mr. Smith'j Performance, there was a Neceffity
to work up all together. Befides, where authentick Information failed him, he was compelled to
proceed upon Conjectures, which the Papers, fince found, difcover to have been, in fome Infian-
ces, -wide of the Mark ; and I was by no Means fond of pointing out and corre£ling the Errors
into which that worthy Gentleman fell, through a Misfortune, as unavoidable, as it was piteous.^
However, to make SatisfaiJion for any Injury, that may have been done to Mr. SmithV Part
in the Narrative, by a Mixture with mine, I declare myfelf content, that whatever /hines t«
our joint Work be placed to his Account, and that all of a different Chara£ler be deemed
mine.
I FURTHER think it a Debt to the Memory of this worthy Perfon, that he, who took fo
much Pains to tranfmit to Pojlerity the Hiftory of Dr. Pocock, fhould himfelf be known to ti>e
World by more Circumjlances, than merely thofe of his Name and Preferments. But bejides this^
I have a particular Reafon for laying before the World a fhgrt Account of Mr. Smith V Life,
a which
u
TIic PREFACE.
tobicb iSy that fome Tbings in bis MS. Life rejt -wholly on bis Veracity, the Vouchers and Au-
thorities for them having died with him. It is fitting, therefore^ that Strangers to the Cbarat-
ter of this Gentleman fuould know how refponfible a one it was.
Mr. Humphrey Smith was bom in the ftrifh of Chew Stoke, in the Coiintv of Smicrfet, and
there baptizoi the 12th Day of January, 1654: His Father was Mr. J'ifper Smith, a worthy
and loyal Gentleman of that Place, who underwent Imprifonment, and Sequeftration of his
whole Eftate, in thofe Times, for his Zeal and A<ftivity in the King's Service. He was put
to School in his native Place, under the Care of the Reverend Mr. Rol-ert Paine, from whom
he went to the Univerfity of Oxford, about the Year 1671, being admitted of .'^w^w's-CJ-
lege, ■whgrc he ftffd, li]l he had t»ken the Degree of Bachelor of Artsj after this, ^^0. took
Holy Qlders fropi th» Hands of Dr. Peter Mew, then Kfhop of Maib and IVellsi jind
fcntA a»-a Curate in the Neighbourhood of fVells, till the Year i6"So; at which Time he
was prcfented, by the Dean and Chapter of that Church, to the Vicarage of LongSutic?:, in
the feme Diocefe, and fome Time during his Incumbency there, commenced Mafter of Arts.
In the Year 1685, he was by the Mayor and Magiftrates of Clifton Dartmouih Hcrdnes, in
Devon/hire, prcfented to the Vicarage of Townfioll and St. Saviour's, Dartmouth, of which
they were Patrons, through the Recommendation of his Countryman and intimate Friend,
Mr. Burfceugb, then Vicar of Totnefs, and afterwards Archdeacon of Barnflaple. Not long
after his Induftion, the Mayor and Magiftrates of the Place freely granted Mr. Smith a l.xx\c-
of the Impropriate Tithes of Townfloll, belonging to them, without any Referve to them-
ielves, to continue in force during his Incumbency ; for the like Term, and in the fame ge-
nerous Manner, they granted a Leafe likewife to Mr. Smith's Succeflbr, Mr. Priichard: The
prefent worthy Incumbent, Mr. Henry Holdfworth\ having a Grant of the like Leafc for fixty
icars, if he fhould fo long continue Vicar: A rare Inftance of Geni*rofity in Lay Impropria-
tors, for which that Corporation deferves the higheft Honour and Eileem from thole» who
love the eftablifhed Religion ! But to return.
Mr. Smith was fcarce fixed in his new Settlement, when he was attacked by two zealous
and eminent Teachers of the Separation, Mr. Flavel and Mr. Carey, the former beir>g of the
Prefbyterian, and the latter of the Anabaptift Perfuafion : Thofe Gentlemen fecmed to have
promifed themfelves an eafy Conqueft over a Perfon, fo much younger, and more unexpe-
rienced than themfelves ; but after the Exchange of feveral Letters with each of them, in
their refpedive Ways, they were convinced of their Miftake, in thinking, that he had 21eal
without Knowledge. They found him wife above his Years, of folid Learning and found
Judgment : Infomuch, that they are credibly reported, both of them, to have confefled their
Surprize, at the ready and ingenious Anfwers they received from him. Upon this they for-
bore to aflault him any more openly, endeavouring to difcredit him by fly Infinuations, and
invidious Refleftions upon his Preaching.
He had delivered two Funeral Sermons in the Years 1687 and 1689, at which great
Offence was taken, and Clamours raifed by the Friends of the Separation : Some Mifreports
concerning the former of thefe Difcourfes, he had Reafon to believe, were partly owing to
one of the Teachers above-mentioned. Out of Regard, therefore, to his own injured Re-
putation, he wrote three Letters to that Gentleman, and being able to draw only fome doubt-
ful Anfwers to the two firft, and none at all to the laft, he was in the F.nd obliged to print
both the Sermons together, and gave the Reafons for their Publication in the Preface.
Some Years after, the like ungenerous Treatment obliged Mr. Smith to print two othQ:
Sermons, preached at his own Parilh Church the Sunday before the Ele<5tion of Burgefles to
ferve in Parliament for that Corporation, in the Year 1698: Thefe Sermons, in which he
recommended Steadinefs in Religion, and Zeal for the Intereft of the eftablifhed Church, un-
derwent fo much Cenfure from thofe, who were difafFeded, or very cooly afFedled to it, that
he was obliged to make them publick ; and to thefe he added a Letter to a Friend, (Mr.
Archdeacon Burfcough) in which he endeavoured to refijte thofe, who ignorantly, or elfe ma-
licioufly affirm, that the only Difference between the Church and the Meeting-houfe is, that
of a few Ceremonies. •" '
In the Year 1701, he put to the Prefs a Treatife, giving an Account of the Nature and
Guilt of Schifm, being a Defence of Mr. Burfcough's Difcourfe on that Subjedl : To which
he added fome PafTages out of Mr. FlaveJ^s Fountain of Life opened, recommending to the
Confideration of thofe, who fhould have the Care of the new Edition of his Works, that
they may either reconcile them to the Holy Scriptures, or elfe expunge them.
These important Services to the eflablifhed Church recommended Mr. Smith to the No-
tice of his Biftiop, Sir Jmathan Trelawney, and to the Efleem of his Brethren of the Clergy
in that lar^e Diocefe : Of this the former gave a handfome Teftimony, by collating him to
a Prebend in the Cathedral of Exeter, in September of the Year 1 703 ; and the latter, by
chufing him one of their Reprefentatives in Convocation, though he did not very long fur-
vive the Honour hereby done him.
• This Gentleman, at the Dcfire of his Brother, and my very good Friend, Dr. Holdfworth, of Chalfont, St
Pttcr'5, in Buckinghamlhire, fupplied me with thefe Particulars concerning Mr. Smith.
His
The P R E F A C E. ifi
His laft publick Work, was a Sermon preach'd at Totnefs^ at the Vifitation of the Arch-
deacon of that Place, May 1 7, 1 708, and printed, at his, and the Clergy's joint Requeft.
The Title of it was, The divine Authorit-^ and Ufefulnefs of Church Cenfures afferted.
From this Time, a confumptive Diforder increafing upon him, he died, Nov. ly, 1708.
By his laft Will, he left an Eftate of his in Truft, after the Deceafe of his Widow, for
raifing 1000 Pounds towards the Augmentation of fmall Benefices ; and by a Schedule an-
nexed thereto, he ordered, that ail the Papers he had received from Mr. Edward Pocock^
fhould be returned to him, and with them, fo much of Dr. Potock's Life, as had been already
written by him i which was accordingly performed, fave that fome of the Papers being loft,
or miflaid, never came to hand.
AFTER ihis, the Defign, for want cf fufficient Materials, lay dormant many Tears -, and
that it ever was refumed, is owing to the Care and Coodnefs of a worthy Gentlemen, Thomas
Rawlins, Efq\ of Pophills in Warwickftiire, Nephew and Executor to Dr. Charlett, who, among
his {Inkle's Papers, after his Deceafe, found the Letters before-mentioned, and mojl obligingly com-
municated them to the Reverend Mr. John Pocock, Grandfon to the great Profefjor, and Re£lor
cf Minall near Marlborough, in Wilts, who prejfed me to fill up .and compleat what Mr. Smith
had fo happily begun. Thus much for the Life. ■ .'-
' AS to the prefent Edition of Dr. Pocock'i Theological Works, a very learned and eminent Per-
fcn, -whom I confulted about the Life,- proposed to me, to re-publifh his Commentaries, and Pdffti
Mofis, tvbich were become exceeding fcarce, and confequently very dear ; and as that Gentleman's
Advice, with me, has always had the Force of a Command, I readily complied with it j and
having obtained the Confent of Mr, Pocock, the Proprietor of the fever al Copies^ /, -Without Ldfi
of Time, fet about it.
MT Propofals for printing the Work, through the Affijlance of my Friends in London, the f'sta
Univerfitiesy and elfewhere, in a competent Time, brought in Suhfcriptions enough to encourage the
putting it to the Prefs. But Ifhould be chargeable with Ingratitude, if I did not, in an efpecidl
Manner, own the high Obligations I have to the Right Honourable the Lord Bruce, to whofe pow-
erful Sollicitations, I owe the greateji Part of my illujlrious Subfcribers ; nor muji I negleit this
Opportu7iity of acknowledging the many other Honours and Courtejies, which that noble Lord has
for fever al Tears heaped upon me.
MT next Concern was to get a proper Perfon to correal the Prefs. The Dijiance of my tiaii-
iation at that Time from it, and in feme Refpecis, my own Infufficietlcy, gave me no fmall Un-
eafinefs. But here I was happily, and I may fay providentially, relieved by the uncommon Gene-
roftty of the very Learned and Reverend Mr. Hunt, Chaplain to the Right Honourable the Earl
of Macclesfield, and now a worthy Succeffor to our Profeffor in the Arabick Chair at Oxford.
This Gentleman, then unknown to me, hearing of my Difirefs, out of his great Humanity, juft
Regard to the Memory of our Author, and Zeal for promoting facred Knowledge, volanfafity of-
fered his gratuitous Help, which he hath, with unwearied Patience and Chearfulnefs, afforded us
throughout the Impreffion. And if this Edition ft: all appear incomparably more correli than the
former, as I doubt not but it will, the World knows to whom it is principally indebted for that
Advantage.
THE Reader is further to know, that the Arabick Types were kindly fupplied by The Society
for Promoting Chriftian Knowledge, through an Application made to them, by the Reverend and
Learned Mr. Arthur Bedford, of Hoxton.
MR. Hunt had not proceeded far in corre5iing the Prefs, before he found the Errors in the for-
mer Edition of the Commentaries, efpecially in the Notes, and Marks of Reference, fo very nume-
rous, as greatly retarded the Work. Of this he jujlly made his Complaints to me, and finding upon
Enquiry, that moft of the original Copy of the Commentaries had been preferved in the Author's
own Hand-writing, it was the eafier to correal them, though collating fo large a Work, was no
fmall Expence of Time and Pains to me. Some Parts, however, of Micah were miffing in the
Original, to which Accident it muft be imputed, that one or two of the Notes and References
in that Commentary, are lefs correal than the reft. Of this, however, I am confident, that by
the Help of the original Papers, I corrected more than a thoufand Errors, chiefly in the Notes j
and Mr. Hunt afjures me, that he amended more than twice that Number in the Text. We can-
not fay from what the Incorretlnefs of the former Edition proceeded, but moji probably it was owing
to the Negligence of the Perfon, whom Dr. Pocock trujled with corre^ing after the Prefs. Thus
the Work proceeded with all the Expedition which the Nature cf it would admit of, and had been
publijhed much fooner, if I could have been more forward with the Life of the Author ; which I
moft certainly had been, but for my unforefeen Removal to Town, and the Engagements I came
under in confequence of that Change. Not expelling any extraordinary Interruption, I referved the
Life to the laft, in Hopes that Time would bring in more Materials, which has protracted the De-
livery of the Books, and for which I heartily beg Pardon of the Publick. All lean fay for myfelf
is, that the Delay has not been affe£led, and that I have fpared no Pains toperfeSl the Edition, as
far as it was in my Power. The compiling of a new general Index, was a Tafk equally laborious and
illiberal ; and the accommodating that, and the other Indexes, to the Difference of Pages in the
new Impreffion, was both tedious and unpleafant ; but all that Ifhall efteem as nothing, if the
World will but accept my good Intentions, and forgive all Failings.
I IT
IV
The PREFACE.
IT may feemjirange tojome^ that the H^orks of fo learned and famous a Writer as Dr. Pocock,
at leaft his Theological oneSy were never jointly printed before ; but fttcb may pleafe to know^ that
Sebaftian Petzoldus, Librarian extraordinary to the Eleilcr of Brandenburg, in the Tear 1 700,
was preparing an Edition of all Dr. Pocock'j ff^orks in Folioy at Amfterdam, of which Notice
VMS given in the Works of the Learned, for the Month of February, that Tear; but of this De-
fign, and of the Caufes of its Mifcarriage^ I can fay no more. All that has been aSfually done, itt
wbole^ or in part, towards a Republication of our Author's fVorksy is, that afecmd Edition of
his Commentaries on Micah and Malachi, was printed at the Theatre in Oxford, the Tear after
bis Death ; and in the Tear 1695, was printed at Leipfic, a Latin Tranflation of his Commen-
tary upon Joel, to which, be/ides what belongs to that Commentary, is prefixed, the Preface to
Micah.
/ HAVE new nothing more to add, but my humble Thanks to thofe worthy Friends of mine, wh»
affifted in procuring Subfcriptions to this fVbrk. They are too numerous to he particularly men-
tioned, and too deferving utterly to be faffed over in Silence.
A Catalogue of the WORKS publlfh'd by Dr. EDWARD POCOCK^
THE fecond Epiftle of St. Peter, the fecond and third of St. John, and that of St. Jude,
in Syriack and Greek, with a Latin Tranflation, and Notes ■ . 1 630
Specimen Hiftoriae Arabum . . 1 649
Porta Mofis, cum Notis Mifcellaneis ■ ■ ■ ■ ■ 1655
Annales Eutychii cum Verfione I^tina 1 —^ — 1658
Grotius de Veritate Chriftianae Religionis cum Verfione Arabica • • ■ 1669
Carmen Tograi, cum Verfione Latina & Notis -■ ■ - i66i
Gregorii Abul-Pharaji Hiftoria Dynaftiarum cum Verfione Latina ■ . . 1 66;^
Catechifmus Ecdefiae Anglicanae, Lingua Arabica « . 1671
Partes praecipuae Liturgiae Elcclefiae Anglicanae Lingua Arabica ■ 1 674
A Commentary on the Prophet Micah ■ ■' ■ ' ■■ ■ ^677
A Commentary on Malachi ■ 1677
A Commentary on Hofea ■ . . 1685
A Commentary on Jw"/ 1691,
The Reader is defired to corre<5t the following Miftake, in the fecond Note, at the Bottom
of Page 46 of the Life, Line 7.
For He recovered his Fellowpip, and Prebend of Weftminfter, read, He reccrvered bis Fel-
hyafiiipy and was made Prebendary of Weftminfter.
L I S T
OF THE
SUBSCRIBERS NAMES.
THE Right Honourable the Earl of A-
bingdon
The Right Reverend Dr. Tanner, late
Lord Bifliop of St. Afaph
The Right Rev. Dr. Maddox, the prefent Lord Bi-
fliop of St. Afaph
Anthony Allen, Efq; Mafter in Chancery
The Rev. Fjfield Allen, D. D. Archdeacon of St.
Albam
Mr. Allen of Bath
All Souls College, Oxford, for the Library
William Archer, Efq; of St. Anne's, Wejiminjler
The Rev. Mr. Ajhcrcft, Redor of Mappenhall, Bed-
ford/hire
The Rev. Francis AJlry, D. D. Reflor of St.
"James's, Garlick-Hythe, London
The Rev. Dr. Atwell, late Redor of Exeter Col-
lege, Oxford
Mr, Atkinfon, of Lincoln's-Inn
B.
TJIS Grace John, Duke of Bedford
II His Grace the Duke of Bucclugh
Thekight Hon. the Countefs Dowager of Burlington
The Right Hon. the Earl of Burlington
The Right Hon. the Lord Bruce, 3 Sets
The Right Hon. the Lord Bathurji
The Right Rev. the Lord Bifhop of Brijlol
The Right Hon. the late Lord Bulklcy
Sir Walter Wagjlaff Bagot, Baronet
Baliol College, Oxford, for the Library
'hhn Ballard, D.D. Reftor of Steeple- Langford, Wilts
The Rev. Dr. Bannier, Leflurer at Grays-Inn
Mr. Barlow, Fellow Commoner of Emmanuel Col-
lege, Cambridge
The Rev. Dr. Bateman, Archdeacon of Lewes, and
Chaplain to his Grace the Lord Archbiihop of
Canterbury
The Rev. Mr. Batty, late Le£lurer of St. Dunjlan's
in the Weft
The Rev. Mr. Beardmere, Prebendary of Southwell,
Kottinghamjhirj
The -Rev. Mr, Beardmore, Vicar of Watford, Hert-
ford/hire
The Rev. Mr. Beare, Rector of Shermanbury, Sujfex
The Rev. Mr. Beaty, Fellow of Magdalen College,
Cambi'idge
The Rev. Mr. Bedford, Reaor ofTelden, Bedford/hire
The Rev. William Berryman, D. D. Fellow of Ea-
ton College
Peregrine Bertie, Efq; of LffW-Layim, Ejfex
The Rev. Henry Bigg, D, D, Warden of Winche-
Jier College
The Rev. Thomas Bijhop, D. D. of Ipfwich
The Hon. the Lady Blount, of Twickenham
The Rev. Dr. Booth, Devi of Windfor
The Rev. Edward Bofworth, M, A, Reflor of AV,
Norfolk
The Rev. Mr. Bradley, Canon-Refidentiary of Terk
The Rev. Mr. Bratlnvaite, lately Fellow of ^ueen't
College, Oxford
Brazen Nofe College, Oxford, for the Library
Samuel Brearey, D. D. late Prebendary of York
The Rev. Mr. Bree, Redor of Tendering, EJfex
The Rev. Mr, Bridges, Redlor of Gotharri, dotting'
hamjhire
The Rev. Mr. Brigham, Fellow of Emmanuel Col-
lege, Cambridge
William Brome, Efq; of Ewithingtm, near Hertford
The Rev. William Brome, L. L. D. Reftor of Pul-
ham, Norfolk
The Rev. Mr. Bromley, Re£lor of Wickham, Hants
The Rev. Mr. Leigh Brook, Fellow of Brazen Nofe
College, Oxford
The Rev. Mr. Brotherton, lately Fellow of y^l Souls
College, Oxford
The Rev. Mr. Brown, of Richmond
The Rev. Mr. Brnun, of Trinity College, Oxford
The Rev. and Hon. Mr. Bruce, Recftor of Eyeham,
Derby/hire
The Rev. Mr. Bryan, RetSor of Frampton-Cotterel,
Glouceflerjhire
Richard Bundy, D. D, late Prebendary of Wejl-
minjler
The Rev, Dr. Burton, Head Mafter of the College
School at Wtnchejier
The Rev. Mr. Burton, Fellow of Eaton College
The Rev. Mr. Burton, Fellow of Pembroke Hall,
Cambridge
Dr. Butler, Prefident of Magdalen College, Oxford
c.
TJIS Grace the Moft Rev. the Archbifhop of
I I Canterbury
ThcRight Rev. the Lord Biftiop of Carlife
The Right Hon. the Lord Craven
The Right Hon. the Lady Chetwynd
b The
A LIST of the Subscribers NAMES.
The Rev. Mr. Cadman
Caius College, Cambridge, for the Library
Mr. Samutl Chandler, of London
The Rev. Mr. Chapman, Rcftor of Stratfield Sea,
Hants
Jlured Clarke, D. D. Prebendary of Jf^eftminjler
The Rev. Mr. Church, of St. y/«K's, IVeJlminJlcr
Dr. George Clarke
The Hon. Sir RiAart Clifton, Knight of the B»th
The Rev. Dr. CoJdU, Reflor of Ailon, ^od Pre-
bendary of St. Ptul's
The Rev. Dr. Cotkman, Mafter of Univerftty Col-
lege, Oxford
The Rev. Mr. Coker, Canon-Refidentiary of Sarum
The Rev. Mr. Cole, Reflor of Radjlock, Somerfetjhire
The Rev. BarweU Collins, M. A. Reflor of Car-
dington, Bedfordjhire
The Rev. Dr. Ceneybeare, Dean of Chrijl-Chureh,
Oxford
The Rev. Mi. Coningsby, W'lai of Bodenham, Here-
ford/hire
CorpHt Christ Coljpge, Oxford, for the Library
'Jimn Cotes, ^fq;
The Rev. Dr. Cotteret, Dean of Raphoe, in Ireland
Sir T'^" Hind Cotton, Baronet
Sir tVilliam Courtney, Baronet
The Rev, Dr. Coxhead, Warden of New College,
Oxford .
The Rev. Mr. Cox, FtHow of BaM College, Ox-
ford
The Rev. Dr. Crefwick, Dean of Wells
The Rev. Mr. Crifts, of /ir/taw
The Rev. Mr. Crook, Reftor of Poxly, Wilts
The Rev. Mr. Culme, of Dorfetfiine
D.
"fTIS Grace the Duke of Devonjhlft
f~i His Grace the Duke oi Dorjet
Theltight Rev. the Lord Bifhop of St. David's
The Right Hon. the Lord Digly
The Rev. Mr. Daltuny KcStor of Cucklington, Str
merfet/hire
The Rev. Mr. Davis, ReSor of Caflle AJhhy,
tJorthamptonJhire
Mrs. Catherine Decker, of Richmond
Tb? Rev. Dr. Delany, of Dublin, 13 Sfts
Mr. Derham, FeHow of St. fohtii College, Oxford
Thq Hon. Dr. Digby, Fellow of Att Souls, Okford
Tlje Rev. Sir Jibv Dolben, Baronet, Prebendary of
Durham
The Rev, Mf. Dudh'' Archdeacon of Bedford
The Rev. Dr. Z)i<«, Prebendsy-y of Canterbury
E-
np HE Right Rev. the Lord Bifliop of Ely
I The Rev. Mr. Eaton, Fellow of Brazen Noft
College, Oxford
Sir Robert Eden, Baronet
The Rev, Dr. Eden, Prebendary of Durham
The Rev, Sloane Ellefmere, D. D, Redor of Chelfea
Sir Richard Ellis, Baronet
Emanuel College, Cambridge, for the Library
^xeter Collie, Oxford, for the Library
John Eyres, Efq; of Putney
Dr. Samuel Eyre, Reftor of Brottghtony Hants
The Rev. Mr. FouJkes, Prefident of Magdalen Col-
lege, Cambridge
The Rev. Mr. Fowles, Reclor of Alt Cannings,
Wits
The Rev, Dr, Friend, Canon of Chri^ Church,
Oxford
The Rev. Mr. Fuller, Vicar-Choral, at Tork
The Rev. Mr. Fuller, Vicar of Fartftingham, in Kent
BR IAN Fairfax, Efq;
The Rev, Dr. Fanjhaiv, Profeflbr of Greek,
in the Univerfity of Oxford
The Rev. Mr, Field, Vicar of Mardan, Ifilts
The Rev, Mr. Fojler, of York
The Rev. Mr. Fothergil, Fellow of keen's Cpikge,
Oxford
TTIS Grace the Duke of Grafm
I J_ The Right Rev. the Lord Bifhop olGlouce/ler
The Right Hon. the Lord Gower
The Right Hon. the Lord Gowran
The Rev. Dr. George, Canon of Windfor
Edward Gibbon, Efq; of Putney
The Rev. Mr. Giford, Redor of Ruffel, Wilts
The Rev. Mr. Goddard, Reflor of Tedworth, Will
The Rev. Mr. Godwyn, Fellow of Baliol College,
Oxford
The Rev. Dr. Green, Reaor of St. George the
Martyr's
The Rev, Mr. Greenway, Reflor of Kympton, Wits
The Rev. Mr. Gregory, Prebendary of Southwel
George Grey, Efq; of Newcajile upon Tyne
The Rev. Zachary Grey, L. L. D, Redtor of Hough-
ton Conquejl, Bedfordjhire
The Hon, Dodington Grevile, Efq;
The Rev. Mr. Grover, Fellow of Trinity College,
Cambridge
Mr. Wandsford Gyll, of Furnivals Inn
H,
THE Right Hon. the Lord Harrington
The Rev. Mr. Hargraves, Mafter of Trent-
ham School, Stafford/hire
The Rev. Dr. Harris, Fellow of Eeitm College
The Rev, Mr. Harte, Vice Principal of St, Mary
Hall, Oxford, 3 Sets
The Rev. Dr, Hay, Reflor of St. Steven's, Cd*-
man Street
Charles Hayne, Efq; of Dartrmuth, Devon
The Rev. Mr. Archdeacon Hayter
The Rev. Mr. Hay ton. Vicar of Long Benton, Nor-
thumberland
The Rev. Mr. Hayward, Reflor of Hamy Wilts
The Rev. Mr, Healy, Prebendary of Wells
Anthony Henley, Efq;
?ames Herbert, Efq; of Kngjley, Oxfordjhire
he Rev. Mr. Herbert, Redor of IGn^s Sutton,
Oxfordjhire ^
Thomas Hindmarjh, Efq; of Newcaflle upon Tyne
The Rev. Dr. Hodges, Provoft of Oriel Collegr^
Oxford
The Rev, Dr, Holdfworth, Redor of Chalfont St
Peter's, Buckingham/hire
Arthur Hddfworth, Efq; of Dartmouth, Devon
The Rev. Henry Holdfworth, A. M, of TownJIoH,
Dartmouth
The Rev. Dr. Holmes, Prefident of St. John's Col-
lege, Oxford
The Rev. Mr. Hodjon, Redlor of Bainton, Torkjhir*
The Rev, Mr, Habbard, Prefident of Katherine
Hall, Cambridge
The Rev. Dr. Huddesford, Prefident of Trinity Col-
lege, Oxford
The Rev. Dr. Hutchinfon, of Hammerfmith
WILLIAM James, Efq; of Denford, Berks
Charles Jennens, Efq; of Queen's Squari,
London
Jefui College, Cambridge, for the Library
2 The
A LIST of the SuBScniBERs NAMES.
The Rev. and Hon. Mr. Ingram^ Prebendary 6f
St. John's College, Oxford, for the Library
The Rev. Thomas Johnfon, M. A. Fellow of Mag-
dalen College, Cambridge
The Rev. Mr. Johnfon, fecond Matter of Wejlmin-
Jier School
The Rev. Dr. IJJjam, Reclor of Lincoln College,
Oxford
The Rev. Mr. Itchenor, L. L. B. of Marlborough.,
min
Mr. George fubb^ Student of Chrijl Chunh, Oxford
iSH
K.
XHE Rev. Mr. Kemble, Re£l©r of Burton
the Hilt, Gloucejlerjhire
im Kent, Efq;
King's College, Cambridge, for the Librafy
The Rev. James Knight, D. D. late VicSr of St.
Sepulchre s, London
The Rev. Samuel Knight, D. D. ArchdeaCon of Berks
The Rev. Mr. Knight, Subchantor of York
The Rev. Arthur Kjnnefman, M. A. Mafter of th6
School at Bury St. Edmond'%
▼ YIS Grace the Duke oi Leeds
11 The Right Rev. the Lord BHhop of London
TheRight Rev. the Lord Bifliop of Litchfield
The Right Rev. the late Lord Bifhop of Landaff
The Rev. Mr. Lamb, Reftor of Ridle'^, in Kent
The Rev. Mr. Lamplugh, Canon Refidentiary of York
The Rev. Mr. Landy Fellow of Buliol College, Ox-
ford
Bennet Langton, Efq;
The Rev. TVilliam Laws, M. A.
The Rev. Edmmd Law, M. A. Fellow of Chri/Ti
College, Cambridge
The Rev. Dr. Lavington, Canon Refidentiary of St.
Paiifs^ London
Mr. John Layfield
The Rev. Mr. Leaves, of Eivs Elm, Oxford/hire
The Rev. Mr. LeSrooh, Redor of Jfiton, Leicejier-
Jhirt
The Rev. Theophilus Leigh, D. D. Matter of BaUol
College, and Vjce-chancellor of the Univcrfity of
• Oxford
Tfilliam Leigh, Efq; of Alderjlhofp, GMceJlerJhire
The Rev. Mr. Levit, Redor of BlithifiM, Stafford-
jhire
William Levinz, Jan. £fq; of Nottingham/hire
Lincoln College, Oxford, for the Library -
Sir Robert Lmg, Baronet
Charles Longuevile, Efq;
Mrs. Leive, of Southwell, Nmtinghamflylre
The Rev. Mr. Lumby, Re£tor of St. Martin's^ in
New Sarum
The Rev. Mr. Lydal, Re^or of Stanlaie, Btrh
The Rev. Dr. Lynch, Dean of Canterbury
The Rev. Thomas Lypyat, M. A. Fellow of St. John's
College, Cambridge
M.
THE Right Hon. the Lord Middletm
The Rev. Mr. Maddock, Prebendary of Sarum
Magdalen College, Oxford, for the Library
Magdalen College, Cambridge, for the Library
The Rev. Thomas Malbon, A. M. Mafter of Congle-
ton School, Chejhire
The Rev. Dr. Martin, Canon of IFtndfor
Thomai Maflers, Efq;
The Rev. Dr. Mather, Prefident of Corpus Chrijli
College, Oxford
Dr. Mead
Dr. Metcalf, of ^een'% College, Oxford, 2 Sett ••■■ '^
John Milts, Efq; of £«//»/ College, Oxford
The Rev. Mr. Mills, of Croydon HT
The Rev. Mr. Milner, Redor of Barton, Mltfing-
harnjhire
The Rev. Mr. Jeremiah Mills, of the Kingdorti of
Irelarid
The Rev. Mr. Murray
N.
HIS Grace the Duke of Newcaftle jl^
The Right Hon. the Earl of Northampton '
iight Rev. the Lord Bifliop of Norwich ■' ''
The Rev. Mr. Najh, Subdean of Sarum ■ ' f
The Rev. Dr. Naylor, late Dean of Winchejler ■' ■
The Rev. Mr. Cavendijh Nevile 'T
John Newcomb, Efq; of the City of Exeter
Thfc Rev. Mr. Richard Newcomi, Re(Sor of Ill^ehf
Cornwal
The Rev. Dr. Nichols, Vicar of Crifplegate
Tlie Rev. Dr. Nitholl^ Head Mafter of WtJlmihJlir
School
O.
THE Right Hon. the Earl of Oxfm-d
The Right Rev. the Lord Bifliop of Oxford
The Rev. Mr. Osborne, Vicar of Batterfea
The Rev. Mr. Ovetend, Rector of Bridgiford, Net-
iingham/hire
P.
THE Right Rev. the Lord Biftop of Peter-
borough
The Rev. Dr. PeirittHg^ late Mafter of Perribfoke
College, Oxford
The Rev. Dr. Petrdo, Prineipafl' of 'fefus College,
Oxford
The Rev. Mr. Parr, Feltow of Brettin-Ndfe Col-
lege, Oxford
The Rev. Dr. Pearce, Dean of Winchefler
The Rev. Matthew Pearfin, D. D. ReSor of 5^/-
dem, Oxfordjhire
The Hon. Henry Pelharti, Efq';
The Rev. Dr. Peltifig, Reftor of St. AnheU, ffyi-
minjier, and Canon o^Windfor
Pembroke Hall, Cambridge, for the Library ''
The Rev. Mr. Perkins, of Cambridge
Mr. Philenius, Profeflbr of the Oriental Languages
at Abo, in Sweden
Sir John Philips, Baronit
The Rev. Dr. Pocock, of Ireland —
Mr. William Pocock, of Market Drayiott, ShropffAre.
Edtaard Pdphdifi, of Uttlecotte, Wilts, Efq; 2 Sets
The Rev. Mr. Prejim^ Fellow of New College,
Oxfn-d
Q
4
VEEN'S College, Oxford, for the Library
R.
THE Right Rev. the Lord Bifliop of Rochejler
Dr. Rawlinfon, of London Houfe
The Rev. Mr. Reading, Redor of Wejl Grimjieady
Wilts
The Rev. Mr. Rhodes, Vicar of Battley, Torkjhire
The Rev. IVilliam Richardfon, D. D. Mafter of £m-
manuel College, Cambridge
The Rev. Mr. %/^>, B. D. Fellow of St. John's
College, Cambridge
The Rev. Mr. Rogers, Redtor of Hedington, Wilts
Henry
A LIST of the Subscribers NAMES.
^tnry RtUe, Efq; of Devtnjhirt
The Rev. Mr. Rathtrjy Le^urcr of Chetfea
The Rev. Mr. Rawmyy Rcdter of Spilibury, Ox/orJ-
Jb'tri
The Rev. Mr. Rjnufe, fcnior Fellow of St. John'i
College, Cambridgt
The Rev. Mr. Ruftl^ Vicar of Calnty IfUti
rrSHE Rieht Hon. the Earl of Shaft sbury
I The Right Hon. the Lord Not! Sonurfit
Tnc Right Rev. the Lord Bifliop of Sarum
The Right Hon. the Lord Si, John de BUtJbt
Dr. SadUr^ of IVriughmy miu
The Rev. Mr. Sagtr^ Canon-Refidentiary of Sarum
The Rev. Dr. Sainlloe, Reaor of Pulbam, Darfet-
Jhire
The Rev. Mr. S«//, Reaor of Hlldtrjham^ Cam-
hrxdgejhirt
Sir Jertmy Fanaker Samireie, Baronet
The Rev. Mr. Sand/ordy Fellow of Ballol College,
Oxford
The Rev. fTiUiam Savage, D. D. late Maftcr of
Emmanuel College, Cambridge
The Rev. yehn Savage, D. D.
John Seale, Efq; of Dartmmnh, Devon
Mr. Benjamin Seward, Fellow Commoner of St.
John's College, Cambridge
£,dward Seymour, Efq; of If^ltjhire
The Rev. Thomas Sharp, D. D, Archdeacon of Nor-
thumberland
The Rev. Mr. Sherlock, Reaor of St. George's, Bo-
tolph-Laru, London
The Rev. Rowland Simfon, B. D. late Fellow of St.
John's College, Cambridge
The Rev. Dr. Smith, Provoft of ^een's College,
Oxford
The Rev; Mr. Smith, RoSlor of Lidyard Tregne,
mits
The Rev. Mr. Smith, Reftor of Penton, Hants
The Rev. Dr. Standfaji, ReSor of Clifton, Notting-
hamjhirt
The Rev. Henry Stebbing, D. D. Archdeacon of
Wilts
The Rev. Mr. Archdeacon Stephens
?ohn Stone, Efq; of Badbury, JVilts
he Right Hon. Sir Rabert Sutton, Knight of the
Bath
TH E Right Hon. the Lord Trevor
The Rev. Dr. Tenifon, Chancellor of the Dio-
cefe of Oxford
The Rev. John Thomas, D. D. of St. Anne's, Wejl-
mnjler
The Rev. Mr. Thomas, Fellow of JVincheJler Col-
lege
The Hon. Sir JVilliam Thompfon, Knight, late Baron
of the Exchequer
0
The Rev. Dr. Rabert Thomlinfon, Reflor of jyhici-
ham, in the County of Durham
The Rev, Mr. Thombury, Vicar of Thame, Oxford-
fl>ire
The Rev. and Hon. Dr. Trevor, Canon of Chrijl-
Chitreh
Trinity Hall, Camb/idge, for the Library
Trinity College, Cambridge, for the Library
Mr. TwiUl, of Southwell, Nottingham/hire
Mr. Tw/tis, of Newark, Nottinghamfljire
The Rev. Mr. Turner, of Cokhejler
The Rev. Dr. Tyrwhit, Archdeacon of London
W.
THE Right Hon. the Earl of Winchelfea
The Right Rev. the Lord Bifhop of l^m-
chejier
The late Warden of Wadham College, Oxford
Edmund Waller, M. D. fenior Fellow of St. Johri%
College, Cambridge
The Rev. Mr. John Warcop, late of St. John's Col-
lege, Cambridge
The Rev. William Warren, L. L. D. Prefident
of Trinity Hall, Cambridge
The Rev. Mr. Water houfe, Reftor of Langley, in
Kent
The Rev. Daniel Waterland, D. D. Mafter of Mag-
dalen College, Cambridge
The Rev. Mr. Watfon, of Ampthil, Bedfordjhire
The Rev. Dr. Whalley, Mafter of Peterhottfe, Cam-
bridge
The Rev. Mr. White, Redor of Wollaton, Notting-
hamjhire
The Rev. Mr. Jf^ittuick, of Tedhury, Gloucejierjhire
The Rev. Dr. Williams, Prefident of St. Johris
College, Cambridge
The Rev. Mr. Williams, Redor of Ajhbury, Chejhirt
The Rev. Dr. Wtlloughby, Rcftor of Sanderton, Ox-
ford/hire
The Rev. Mr. Wtlkinfon, late Fellow of Emmanuel
College, Cambridge
The Rev. Mr. Wtlfon, Prebendary of Southwell^
Nottinghamfljire
The Rev. Mr. Wilfon, Redor of Wejirtnjian, Dor-
fetflAre
The Church of IVindfor, for the Library
The Rev. Mr. Wood, Reftor of St. MichaeFs Royal,
London
The Rev. Mr. John Woods, Reflor of Wtlford, Not-
tingham/hire
The Rev. Mr. Wyllys, Reflor of Weeden, Northan^
ton/hire
y.
THE Rev. Mr. Yaldwin, Reftor of Garfdon,
Wilts
The Rev. Mr. Tarborough, Redlor of Ayme, Nor-
thampton/hire
The Rcy, Mr. Tmnger, prebendary of Sarum
.Jl
M
.0 >
THE
j>:
THE
LIFE
Of the Reverend and Moft Learned
Dr. EDWARD POCOCK.
SECTION I.
.-.if O) ,f!C ;!Vl /v
DR. Pocock was born on the eighth Day of November, in the Year of our Lord
1604. He was the Son of Mr. Edward Pocock, Bachebr of Divinity, fome
Time Fellow of St. Mary Magdalen-College in Oxford, but then Vicar of Chievely
in Berks. It happened, that the Place of his Birth, was that, wherein he was to
fpend the greateft Part of his Life. For his Father having been lately prefehted,
to the Vicarage before mentioned, could not yet order his Affairs to ftttle upon it, but was
forced, it feenis, for fome Time, to leave his Family in Oxford ; and there, "within the Parifh
of St. Peter's in the Weft, this his eldeft Son Edward was born.
H I s Infancy difcovered fuch promifing Parts, as eafily drew his Parents to dedicate him-
to Religion and Learning : And for that Purpofe he was early fent to the Free-School at Tame,
in Oxford/hire. The School- mafter there, to whofe Care he was committed, was -Mr. Richard
Butcher, Bachelor of Law, a Man of great Accuracy in Grammatical Learning, whofe Skill;
and Induftry the Docftor, even in his old Age, would often very gratefully remember. The^
Diligence of that worthy Perfon, meeting with an extraordinary (Opacity in this his Scholar, ■
was; blefled with a more than common Succefs : For he was no fooner come to the Age of'
fourteen Years, but he was thought fit for the Univer/tty ; and accordingly, being brought to
Oxford, he was entered in Magdalen-Hall : And after two Years Stay in that Place, his Merits
recommended him, upon a ftrid Examination, to a Scholar's Place in Corpus-Chrijii College, to
which he was admitted, Dec. 11, 1620.
By all our Enquiries we cannot learn who was his Tutor in the Hall, but are affured, by
a late Writer', that Mr. Gamaliel Chafe, Bachelor of Divinity, and Fellow of Corpus-Chrifti,
was his Tutor in that College. Of whom the fame Author 1= gives this Charafter. * He was
« a Man of great Piety, and of deep and found Learning ; infomuch that he was juftly inti-
« tied to the Charafter of a great Man.' Afterwards, as we learn from the fame Hand, he
became Reftor of JVambrook in Dorfetfhire, and Vicar of Warcomb in Devon, both which he
loft, in the Grand Rebellion, for his Adherence to the King and the Church. At the fame
Time, his temporal Eftate of 100/. per Annum, was fequeftered, his Wife and feven Children
expofed to the greateft Neceffities, and his Goods, not excepting his Books and Papers, en-
tirely carried away, and himfelf imprifoned. He furvived the Reftoration many Years, was
reftored to both his Preferments, and died not till about the Year 1 680. It is not to be won-
dered at, if, under fuch Diredtion, Mr. Pocock imbibed thofe Sentiments of Religion and
Loyalty, which diftinguilhed him in the future Conduft of his Life ; and ftill lefs, that he
made a very confiderable Progrefs in his Studies. He foon appeared eminent in all thofe Parts
of Learning, which are commonly taught in Univerjities . To thofe Arts and Sciences, which
the ordinary Difcipline obliged him to be acquainted with, he added the Knowledge of the
Beft Writers, both Greek and Roman. For in fome Papers, written by him when very young,
there are fuch Obfervations out of ^intilian, Cicero, Plutarch, Plato, and other Authors,
as fpeak a great deal of Skill and Judgment. And there are too, in the fame Papers, the
Marks of a mighty Induftry: For it being fometimes his Cuftom, to note the Time, when
he began the Perufal of any Treatife, it thereby appears, that the reading and confidering that
whole Dialogue de Oratoribus, by fome afcribed to Tacitus, but commonly printed with ^in-
iilian's Works, was the Bufinefs only of one Day.
On Nov. 28, 1622. being but very little more than eighteen Years old, he was admitted
to the Degree of Bachelor of Arts. And, having already made a confiderable Progrefs in the
B ordinary
» Dr. Walker, in his Hift. of the Sufferings of the Clergy, pt. I. p. g8. and pt. II. p. 217. ^ Ibid. p. 217.
2 The L I F E of
ordinary Paths of Leamlne, he began in a fhort Time to betake himfelf to feme of the more
retired, and untrodden WaUcs of it ; applying his Mind, with great Diligence, to the Study
of the Eaflem Languages. For which, he had the Advantage of a fkilful Direftor, in Mat'
(bias Paftr^ ft Germany the Son of George Pafor^ a learned PVofcfTor at Herbont, the Author
of the Greek Lexicon to the New Teftawunt. This Matthias Pafor, having been Profeflbr of
Mathcnaaticks in the Univerfity of Heidelberg, whence ho was driven by the late Troubles
which befcl the Palatinate, ' came to Oxford, and there being incorporated Maftcr of Arts, as
he had ftood at Heidelberg ^ for his Maintenance, he not only taught in a private Chamber,
the Sciences he had profdTed in his own Country j but alfo the Oriental Tongues, reading for
fome Time an Arabick Ledure twice a Week publickly in the Divinity School, upon the En-
couragement of a Penfion coUefted from his Auditors. Dr. Pocock would, upon all Occa-
sions, exprcfs a great Regard to the Memory of this Perfon, whom he was wont frequently
to commend, as for a very learned, fo likewife for a very honeft and good Man. He was
Scholar to him for Languages, at the fame Time that the late ' Lord Radnor was for Ma-
thematicks.
The Statutes of the College requiring fome Delay, he did not take the Degree of Mafter
of Arts till March 28, 1626. And foon after that, I fuppofe it was, that being arriv'd at as
great a Height in Oriental Learning, as Mr. Pafor could lead him to, he applied himfelf for
farther InftruAion to Mr. fVilliam Bedwell, Vicar of 'Tottenham High-Crofs, near London :
A Perfon, to whom the Praifc of being the firft who confiderably promoted the Study of the
Arabick Language in Europe, may perhaps more juftly belong, than to Thomas Erpenius, who
commonly 'has it. This Mr. Bedwell had made a vaft Progrefs in the Knowledge of that
Tongue, before Erpenius had any Name in the World for Skill in it. And as the latter fpent
fome Time in England, about the Year 1606, he was obliged to the former for many Direc-
tions, which he received from him in that Sort of Learning. Befides feveral Bookfi, which
Mr. Bedwell publifhed relating to it, he employed himfelf many Years in preparing an Arabick
Lexicon in three Volumes ; and, was at the Pains of a Voyage into Holland, to perufe the Pa-
pers of Jofeph Scaliger, who had made a CoUedtion, as he declar'd himfelf \ of twenty thou-
fand Words in that Language. But being, as * Ifaac Cafaubon complained of him, flow in his
Proceeding, doubtlefs out of a Defire that the great Work he was engaged in, fhould be as
perfeft as might be 5 at length, Golius's Undertaking of the fame Kind, who had furniihed
himfelf to the beft Advantage from the Eaft, made the Publication of it ufelefs.
Mr. Pocock profited much under the Inftrudtions of this learned Man ; and, the Advances
he made in feveral uncommon Sorts of Literature, could not but meet with Encouragement
from that learned Society, whereof he was a Member ; who, as a Proof of their juft Regard
for him, admitted him Probationer Fellow, July 24, 1628. And now the Statutes of the
College providing that he fhould fpeedily enter into holy Orders, it was high Time for him
to add the Study of Theology to his former Acquirements, which were only preparatory for
it. And this, I cannot doubt but he betook himfelf to, in the Method, which had been,
fome Years before, recommended to the Univerjity of Oxford, by that learned and judicious
Prince, King James I. t namely, not by infifling on modern Compendiums and Trafts of Di-
vinity, but by applying himfelf chiefly to Fathers and Councils, Ecclefiaftical Hiflorians and
other antient Writers, together with the facred Text, the Word of God. For tho' he per-
us'd the Books of fome late Writers in Divinity, it was not, I find, to form his Notions in
Matters of Religion, according to their Conceptions and Opinions, but to take their Direftion
about feveral Pieces of Antiquity, in order to a general Knowledge of their Nature and Ex-
cellency, and to diftinguifti the genuine, from fuch as are of doubtful Original, or manifeflly
fpurious. This, in particular, I learn from fome Papers begun to be written by him, Sept. 7,
1629, was the Ufe he made of a Treatife of fome Account, then reprinted at Oxford, namely,
Ger. Veffius's Thefes Theologica^ out of which he collecfled feveral Things of this Nature, and
of no other.
But amidfl his Theological Studies, it was impoflible for him t6 lay aflde all Regard for
thofe Eaftern Languages, to which his Mind was fo addifted, and on which he had beflowed
fb much Time and Pains. He therefore, about this Time, purfued a Defign, wherein both
were join'd together, and that was, the fitting for the Prefs thofe Parts of the Syriack Verfton of
the New Teftament, which had never yet been publilhed. Ignatius, the Jacobite Patriarch of
Afitioch, had, in the laft Age, fent Mofes Meridinaus, a Prieft of Mefopotamia, into the
"Weft, to get that Verfion pnnted, in order to the carrying back a fufficient Number of Co-
pies, for the Ufe of his Churches. And this Work, by the Care and Diligence of Albertus
IVidinanjIadius, was very well performed at Vienna, A. D. 1555. But the Syriack New Tef-
tament, thus brought out of the Eaft, and followed in that ImprefTion, wanted the fecond E-
piflle of St. Peter, the fecond and third Epifiles of St. John, the EpiflU of St. Jude, and the
^ whole
' P. Freheri Theatrtim Virorum <niditione cUrofum, p. 1 546. <" Mr. Wood's Athen. Oxon. Vol. I. p. 440.
• This noble Perfon was Son and Heir to Richard Robarts, the iirft Lord Robarts of Truro, fo created, Jan. 16, at
Jac. I . to whom he fucceeded, and was afterwards created Vifcount Bodmyn and Earl of Radnor, July 23, 23 Car. 2.
f Epift. ad Steph. Ubertum, inter Jofephi Scaligeri Opufcula, p. 458. « If. Cafaboni Epiftoke, Nu. 575. ' Vid.
Hiftoriam & Antiquitatet Univerf. Oxon. A. D. 1616 li A. D. 1622.
I
Dr. E D W A R D P 0 C O C K. ^
'Sihole Seek of the Revelation : Becaufe, as a learned Man ' conjetftures, thofe Parts of Holy
Scripture, tho' extant amongft them, were not yet received into the Canon, by thofe Oriental
Churches. This Defed: no Body took Care to fupply, till that very learned Perfon, Ludovicus
de Dieu, on the Encouragement and with the Afliftance of Daniel Heinftus, fet about the
Revelation ; being furnifhed with a Copy of it, which had been given with many other Ma-
Mufcripts, to the Univerfity of Leyden, by the famous Jofeph Scaliger. That Verfion of the
Apocalypjt was printed at Leyden, in the Year 1627. but ftill the/<?«r Epijlles were wanting,
and thofe Mr. Pocock undertakes, being defirous that the whole New Tejiament might at length
ki publifhed in that Language, which was the Vulgar Tongue of our Blefled Saviour Kimfelf
afid his holy Apoftles. A very fair Manufcript for this Pufpofe he had met with in that vaft
Treafure of Learning, the Bodleian Library ; containing thofe Epiftles, together with fome
6ther Parts of the New Tejiament. Out of this Manufcript, following the Example of
de Dieu, he tranfcribed thofe Epiftles in the Syriack CharaEleir ; the fame he likewife fet down
in Hebrew Letters, adding the Points, not according to the Ordraary, but the Syriack Rules,
as they had been delivered by thofe learned Maronites, Amira and Sionita. He ajfo made
a new Tranflation of thefe Epiftles, out of Syriack into Latin, comparing it with that of Et-
zelius, and ftiewing, upon all confiderable Occafions, the Reafon of his Diflent from him.
Moreover, he added the Original Greek, concluding the Whole with a good Number of
learned and ufeful Notes.
This Work was finiftred by him, when he was yet but four and twenty Years old ; and,
tho' he performed it with the utmoft Care and Exaftnefs, yet fo great was his Modefty and
Diftruft of himfelf, that he could not be perfuaded to think it fit for Publication, till after it
had lain by him about a Year, when he fufFered it to be printed upon the following Occafion.
GEHARD John VoJJius, at this Time a Profeflbr at Leyden, being of great Fame through-
out the World for his extraordinary Learning, had a particular Refpedt paid him by fome of
the. Nobility, and many learned Men of the Englijh Nation ". He had publiftied feveral ex-
<!ellent Books, particularly his Pelagian Hijtory : Wherein, as he had exprefled more Temper
and Moderation, than fome of his Countrymen, fb he manifefted a juft Efteem for Ecclefiafti-
oal Antiquity, which no Church in the World had a truer Regard for, than that of England.
Being on thefe Accounts much valued by his Friends in this Nation, he had fome Time fince
been earneftly prefled to accept of a Profeflbr's Place, with a very honourable Salary, in the
Univerfity of Cambridge ; and now, was invited by a Meflage from his Majefty King Charles I.
to a Prebend in the Church of Canterbury. The firft of thefe Offers he had refufed, as not
agreeing with his Circumftances, which would not admit of a Remove from his own Coun-
try : But the latter he readily clofed with, having been aflured that Refidence would not be
expeded from him. To be inftalled in this Prebend, he comes into England; and there making
a Vifit fo the Univerfity of Oxford, where he was receiv'd with all the Marks of a very great
Efteem, he fpent much of his Time, during his Stay, in viewing the Manufcripts, and other
Rarities of the publick Library. Amongft other Things, he took particular Notice of the
Syriack Manufcript of the Epiftles, which gave Occafion to Mr. John Roufe, the chief Libra-
rian, to acquaint him with Mr. Pocock's Performance. Vcjfius, being extremely pleafed with
what he thus heard, defir'd to fee both the Author and the Work. And, after much Dif-
Courfe with him, and a diligent Examination of that, he made it his earneft Requeft, that*
what fo well deferved to fee the Light, ftiould no longer be kept in Darknefs.
M R . Pocock was overcome by the Perfuafions of a Man, againft whofe Judgment he could
have no Exception. And being alfo further encouraged by the Promife he made, that it
fliould, by his Procurement, be carefully printed in Holland, he prefently took Care to add
a Preface and a Dedication. And the Patron he made Choice of was Voffius himfelf, to whom
he addrefled this Work in Terms of much Deference and Refpeft. Voffius, upon his Arrival
stt Leyden, committed the Care of the Edition to the learned Ludovicus de Dieu, who gladly
received Mr. Pococl^s Papers, and after a diligent Perufal of them, wrote to him, highly
eommending the Fidelity of his Tranfcript, the Juftnefs of his Verfion, and the Learning of
his Notes. At the fame Time he propofes feveral Emendations in the Pointing of the Hebrew
Charafter, and one in that of the Syriack, together with two Alterations in the Latin Verfion,
sind likewife one additional Note, intending to delay the Impreflion, till he could receive
Mr. Pocock''^ Anfwer, without whofe Confent, he refolved, as himfelf exprefles it, to interpo-
late nothing. After that was come to hand, de Dieu put the Epiftles to the Prefs, and when
«he Edition was finiflied, he wrote a fecond Time to Mr. Pocock ; and congratulates him on
that Occafion. From this fecond Letter it appears, that the Reply to the firft brought Con-
fent to moft of the defired Amendments. And accordingly all of them, except three, ftand,
as propofed, in the printed Work. Befides which, de Dieu had a Commiftion to make what
further Alterations he ftiould find expedient. In Purfuance of which he proceeded to other
Emendations with Voffius's Advice, in Number fix, of which he gives an Account in his fe-
tond Letter, with his Reafons for each of them : They all concerned the Latin Verfion,
The Edition being thus finiftied, a confiderable Number of Copies were knt, by VoJJius, as
a
' Ludovicus de Dieu, Pratfet. in Apocalypf. Syriac. ^ Vide Epiftolam Joanni Meurilo, intef Ger. Voflii Epifto-
las. Num. 114.
4 The L I F E of
a Prefent to the Author at Oxford, together with due Acknowledgments of the Ufefulnefs of
the Work, and of the AfFeftion and Honour exprefll-d in the Dedication. And, indeed,
that mod learned Man entertain'd on this Occafion, fuch a Value for Mr. Pocock, that, tho*
he was thirty Years older, and a Sort of Diiiater in the Common- wealth of Learning, he
treated him ever after with all the Kindnefs and Familiarity of a Friend. He correfponded
with him by frequent Letters, fome of which have been jnade^publick i •, he prefented him
with the Books he publifhed ; and, upon all Occafions, made honourable mention of him to
the Day of his Death.
SoM E Time in the Year 1629, Mr. Charles Robfon of keen's College in Oxford, returned
from being Chaplain to the Englijh Merchants at Alepp, and the Vacancy thereby made,
Mr. Pocock. was appointed to fill, being now in holy Orders. That of Prieft was conferred on
him by Richard Corbet I, Bifhop of Oxford, Dec. 20, 1629. By whom alfo he had fome
Time before been made a Deacpn. We cannot fay, to whom it was Mr. Pocock was indebted
for his laft mentioned Preferment. BiHiop Laud was in himfelf a moft obferving and munifi-
cent Patron of Learning, and being then Bifhop of London, had the Diredion of religious
Affeirs abroad. On both which Accounts he might naturally be fuppos'd to have recom-
mended him to that Poft, were it not that the firft Letter written by that Prelate to Mr. Po-
cock zt Aleppo, and dated, 0£l. 30, 163 1, plainly difcovers that they had then no Acquain-
tance with each otlier : And that the Biftiop having no Intereft of his own in the Chaplain at
Aleppo, wrote to him in the Strength of Mr. Bedwell's Acquaintance.
I CANNOT meet with any Account of the Circumftances of his Departure from England,
nor of his Voyage, till he came to Scanderoon ; where having been long at Sea, he arrived,
I find, 0(1. 14, 1630, and came three Days after to Aleppo. Being a Man of a meek and
humble Temper, and naturally in Love with Retirement and Peace, he did not (as many
Travellers do) carry with him a violent Defire of viewing ftrange Countries. Nay, he was fo
far from being delighted, either with what he had already (^n, or the Place where he was
now fettled ; that in a Letter, written about two Months after his Arrival, to Mr. Thomas
Greaves, a very ftudious young Man, then Scholar of Corpus-Chrifli, he gave but a very me-
lancholy Account of himfelf. ' My chief Solace, faid he, is the Remembrace of my Friends,
* and my former Happinefs, when I was among them. Happy you that enjoy thofe Places,
* where I fo often wilh myielf, as I fee the barbarous People of this Country, I think that
' he that hath once been out of England, if he get home, will not eafily be perfuaded to
* leave it again. There is nothing that may make a Man envy a Traveller.' However, be-
ing abroad, he refolved that his natural 'A verfion for fuch a Kind of Life, fhould not make,
him negleft the doing any Thing in the Poft he was in, which was either his Duty to
God, or might anfwer the Expeftation of good and learned Men,
A B o V E all other Things he carefully applied himfelf to the Bufinefs of his Place, as Chap-
lain to the Fadory ; performing the folemn Duties of Religion in that decent and orderly
Manner, which our Church requires. He was diligent in Preaching, exhorting his Country-
men, in a plain, but very convincing Way, to Piety, Temperance, Juftice and Love, and all
thofe Chriftian Virtues or Graces, which would both fecure to them the Favour and Proteftion
of the Almighty, and alfo adorn their Converfation, rendering it comely in the Sio-ht of ai»
unbelieving Nation. And what he labour'd to perfuade others to, he duly pradifed himfelf-
propofing to his Hearers, in his own regular and unfpotted Life, a bright Example of the
Holinefs he recommended.
As he was feldom or never drawn from the conftant Performance of thefe Duties of his
Charge, by a Curiofity tempting him to the View of other Places of that Country, fo he
would not omit what belong'd to his Office, even when attended with a very affxightning Dan-
ger. For in the Year 1634, as the Plague raged furioufly m Aleppo, and many of the Mer-
chants fled two Days Journey from it, and dwelt in Tents on the Mountains ; he had that
holy Confidence in the Providence of God, and that Readinefs to meet his good Pleafure
whatever it fhould be, that tho' he vifited them that were in the Country, he, for the mofl
Part, continued to afTift and comfort thofe who had fhut up themfelves in the City, And in-
deed, the Mercy of God (as he moft thankfully acknowledged, in a Letter fent a little after to
a Friend in Oxford) was fignally manifefted, at that Time, towards him, and all our Nation
belonging to that Fadtory, For tho' the Peftilence wafted beyond the Example of former
Times, not ceafing, as ufually, at the Entrance of the Dog-Days, all the Englifh were pre-
ferved, as well they that continued in the Town, as they that fled from it. God covered them
with his Proteiftion, and was their Shield and Buckler againft that terrible Deftrudlion- A
Thoufandfell at their Side, andpioufands at their Right-hand, and yet it did not come nigh them
During his Abode at this very melancholy Place (for fo he always confidered it) he di-
verted himfelf fometimes with philofophical Inquiries into thofe Works of Nature which
were not to be met with in his own Country. For, I find, in a Letter of his to Mr. Thomas
Greaves, a fhort Defcription of the Wonders of the Chameleon, and yet in fome Refbeds as
accurate as that of the Jnatomifts at Paris ■" ; together with a Promife of further Obferva-
tions,
' Inter Voffii & Q. Vironun ad VoiSuni Epiftok*. ■" Defcription Anatomiquc d'un Qmeleon &c a Pa
115, i66g. ^ , ,
Dr. EDWARD P O C O C K. "5
tions, as he fliould have an Opportunity to make them. He noted the feveral Colours, into
which he faw that Animal change itfelf ; which were chiefly fuch as are mingled of Gree-a and
Tellow. All Sorts of GreeTi^ from the darkeft to the lighteft, he obferved it to take ; and
fometimes with Spots, one while blackijh, another ajh -coloured. And as for that Miftake of
Pliny " and forhe other of the Ancients, that it neither eats nor drinks, but lives wholly upon
Air ; he beheld the Confutation of it, as it darted out a long fharp Tongue and caught
Flies : And, was aflur'd by the Gardeners, that it frequently did Mifchief to fome of their
Plants. However, tho' this Creature, as well as others, is fupported by Food ; he was con-
vinced, as he kept it in a Box, that it could live indeed a confiderable Time without any, at
the leaft, feveral Months.
Bu T, as well became a Divine and a Chriftian Philofopher, his Inquiries of this Kind were
chiefly made into thofe Productions of Nature and Art, the Knowledge of which might give
Light to fome difficult Places of Holy Scripture. He was now in that Part of the World,
•wherein mofl: of the facred Penmen wrote ; and he could not therefore but conclude, that a
true Account of feveral Things of it, which they have referr'd to, might explain fome Paf-
fagcs in thofe holy Writings ; which have not yet, by many Interpreters, been very well under-
ftood. And, it will not, I fuppofe, be thought tedious, if I fet down two or three Oblerva-
tions of this Kind, which are to be met with, among others, in his Papers and printed Books.
There are a Sort of Creatures mentioned in the Old Tefiamcnt, which moft Tranflators
render by the Name of Dragons, tho' the Property there afcribed to them will not agree to
the Nature of thofe Animals. For we read in the Books of Naturalifts and Hifl:orians, of no
other Noife made by Dragons, but only that of Hijfing ; whereas in moft Verfions, at Micah i.
8. we meet with the Howling or IVailing oi Dragons. This Difficulty the learned Bochartus " en-
deavoured to folve, from a particular Fancy of fome of the antient Jews, who fuppos'd the
erefting the Heads, and opening the Mouths of thofe Creatures, to be a Sort of Lamen-
tation to God, for the Lot that was befallen them. But the Obfervations made by Mr. Po-
cock, of thofe Animals, call'd Jakales, or, according to the Turkijh Pronunciation, Chacales, led
him to agree with the antient Syriack Verfion, and an Arab one of Rabbi Saadias, in fup-
pofing that thefe are meant, and not Dragons, in that and fome other Places of Scripture,
They are, as he defcribes them ■", a Kind of wild Dogs, between a Fox and a Wolf ; and the
Noife they make, is fuch as none that travel in thofe Parts in the Night, can be ignorant of.
For abiding in the Fields and wafte Places, they howl fo lamentably, that Perfons unac-
quainted with them, would conclude that a Company of Women and Children were wailing
one to another. In this he was the more confirm'd by fome Manufcript Notes of Rabbi Tan^
chum of Jerufalem, a learned Jew, who wrote on the whole Old Tejlament in Arabick, Part
of which Mr. Pocock procured from the Eaft. He obferves it for an Error in Expofitors,
that in this and fome other Places they render Dragons, where they Ihould render Jakales.
The Reafon of which Miftake, he faith, is, that the Word which fignifieth Jakales, m the
Plural Number, is, in Writing, the fame with that which fignifieth a Dragon in the Singular,
both Tannin. To prevent therefore this Miftake, Mr. Pocock lays down this Rule : That
•wherefoever we meet with Tannim, or Tannin, or Tannotb, as Plurals, they fignify thofe howling
wild Beafts, inhabiting wafte defolate Places : But where Tannim or Tannin in the Singular, or
Tanninim in the Plural, they are to be rendered Dragons, or Serpents, or Sea-monfters, or
Whales, according as they are fpoken of Creatiu^es on Land or in the Water.
These Jakales are fo ravenous, that they will prey on dead Bodies, yea dig them out of
their Graves, if not well covered. For which Reafon he thinks i thefe Animals are meant,
not only, Pfalm xliv. 19. by Tannim, which we and others tranflate Dragons ; but alfo,
Pfalm Ixiii. 10. by Shualim, which we render Foxes. The Name Jakale, he fays, is bor-
rowed from the Perftan Language, in which it is written Shegal, and is from the Hebrew
Shual, which Word may comprehend both thofe Kinds, which are not very different from
each other.
Note few Paflages we have alfo in Scripture, relating to the Thrajhing of Corn, which
to him that only confiders the Cuftoms in that Matter, of common Ufe in thefe Parts, will ap-
pear very hard to be underftoood. ' W^e there read of thrajhing with Inftruments of Iron, of
thrajhing the Mountains, and beating them fmall, and making the Hills as Chaff, with a new
jharp thrajhing Injlrument having Teeth, as alfo of thrajhing with Oxen and Heijers, with a
Cart-Wheel, and with Horfemen. And when the Daughter of Zion is commanded to arife and
thrajh her Enemies, who fhould be gathered as Sheaves into the Floor ; ftie was, we read, to
be provided with Hoojs oj Brafs to beat them in Pieces. In fome other Places alfo, thrajhing
and cutting feem to be the fame Thing -, as when the Heathen were to be aflembled together,
for a terrible Deftrudion, in the Valley of Jeho/haphat, after the Preparation for the following
Thrajhing or Execution, by putting the Sickle into the Harveji, the Place of it is called the
Valley oj Decifton, or Concifion, of Thrafliing or Cutting afunder. Now certainly, the Ufage
among us of beating out Corn with a Flail, will give us no juft Idea of the true Meaning of
C . fuch
" C. Plin. Naturalis Hiftor. 1. viii. cap. 51. " Sam. Bocharti Hierozoic. part, prior, lib. i. c. 9. f Dr.
Pocock's Comnient. on Micah i. 8. ^ Dr. Pocock's Comment, on Mai. i. 3. ' Amo; i. 3, Ifa,
xli. Jj. Deut. ,\xv. 4. Hof. X..11. Ifa. xxviii. 28. Mic. iv. 13. Joel iii, 14. -,_
fi TIxe LI F E of
fuch Exprc/Tfons as . thefe. Whereas, what Mr. Pocock obferved of the Cuftoms of thofe
'^Eafterri f'cople, irl^kcs jhem plain and intelligible: For he tells us, • that the Harveft being
'bvtr, thjy »y the Sheaves in order, on a large Floor or Plain, made fit for that Purpofe in
.*"the open Field, and there caufe their Oxen, or other Beafts, to draw over the Sheaves, fo
^diQxjs'd, either an Inftrument made of heavy Planks of Wpod, with (harp Stones, or Flints,
'driven into it, or dfe two Jron Wheels dented with (harp T^eth, and coupled with an Axel-
'trve or Beam of Wood ; and that this Labour is not ended, till both the Grain is divided from
"the Huflc, and the 5traw cut into fmall Pieces; the latter being defigned for proper Repofi-
'tories, fuch as Caves, or dry Wells, where it is kept to fepd their Cattle, as the .former is . for
the Granary.
Several Years after his Return mtp _England, fpnje Letters pafled between , him and
Dr. Hammondy whilft that very learned and pious Man was preparing his excellent Paraphraje
cud Atinoidtions on .the New T'eftament^ concerning that ilfiftrument ufed in the Eaft, <fot
jpurging or cleanfing the Floor, whiqh in our Tranflation is.ftiled.a,F<w». Being iaid in Scrip-
ture td be carried in the Hand, it cannot well be fuppos'd to be any Contrivance of Sails,
whereby to throw ofF the Duft, and tJ^erefore was rationally concluded by Mr. Pocock (whpfe
Opinion was followed by Dr. Ha^mmond^) bothfrqm the Signification of. the original Word, and
"thofe Words jt is rendered by in Syriack a|i4 4^.ai'}ck.^ to be a JCind of Trident^ made ufe of
after the Thralhing was over, by raifing or,tq{fing,up the Straw and ChafF, to feparate them
'ifrom the Corn ; or elie a Sort of Shovel, which yvpujd produce the .fame !Effeft, by throwing
'the whole Heap in fm^ll Parcels, to a good jpiftgnce, through the Air.
' S^u C H kemark^ as thefe, fo ufeful for underfl:!ai)ding the f^cred Text, he was carefijl -to
jnilcC) as he niet with convenient Opportunies for them. But another Bufinefs there was, in
'which he daily imployed himfelf j and whiqh indeed took up the greatefi: Part of that Time,
which ,he could fpare from the necef^y D^i^e? of Religion ; and that was, the labouring to
arrive at what .i^e'rfeftion he could in tl;e Knowledge of the Eaftern Languages.
" Soon after his cqming to y^/-f/>/>(7, he endeavoured, by the Afliftance of the J^w'J he found
there," to obtain greater Accuracy in Hebrew, entertaining one Rabbi Samuel for this Purpoie,
'to whom he allowed a good Stipend by the Month, ajnd afterwards applying himfelf to fome
others. But it was not long, before he was fuUy convinc'd, .that this Attempt would be alto-
gether fruitiefs : For, the Stupidity of fome of thpfe wretched People was fo great, that they
tOuVd not, and,t;he E^yy of others |fo mifchievqus, that they .would not, afford any confider-
able Direftibn.
I T appears too, from fome Papere written by him in this Place, that he made ufe erf" fuch
Opportunities as he there met with, of impoving his Skill in Syriack : For they contain feve-
Val Grammatical Cqlle<$Hons relating tq that language, as alfo i Praxis in it, on fome Parts of
Holy Scripture. The fame Way, it is alfo manifeft, that he then ftudied the Ethiopick
Tongue, and fiimifti'd himfelf, either from Matters or Books, with proper Rules whereby to
underftand it.
But Jrabick, the moft learned and general Language of the Eaft, was the Subjeft of his
greateft Induftry and Application ; for farther Inftrucftion in which, he agreed with a Sbeich or
Dodqr, calTd fhaiallabj to come to him frequently, and entertain'd, as a Servant, by the
Year, one Hqmel, chiefly for this End, I fuppofe, that he might on every Occafion converfe
familiarly in It. With this Afliftance, to obtain Exadtnefs in a Tongue fo very difficult, -he
furnifh'd himfelf, as appears from his Papers, with many Grammatical Obfervations, and made
■filndry CofleHioh's put of Lexicographers and other Authors, which he there met with. He
alfo read the Alcorein oif that Impoftor Mahomet, with great Care and a critical Diligence ;
a tiqok, the Contrivance of >yhich, was held to be fp great a Miracle " by the Authpr of It,
and' is fp fiill by his Fpllqwers •, and which indeed, as a very gppd Judge infprms us, " bating
the folly, t%e Confufednefs and Incoherency of the Matter contained therein, is, as to the Style
and Language, the Standard of Elegancy in the Arab Tongue. Anpther very ufeful Exercife
for the fame Pprpofe, on which he then beftoij?ed much Pams and Time, was the tranflating
feveral Afdbick '^ooks. And the chief of thefe was a vaft CoUedion he there procur'd, of
fix thoufaiid Proverhs, cpntainlng the Wifdqpi pf the Arabians, and referring to the moft re-
m'arkable ?aflages of their Hiftory. This he turn'd into Latin, adding fome Nptes for Ex-
plication, with a Cefign, as he feem'd to tell his Friend Ger. V(ffius\ to publifh the Whole
after his Return into England. By fuch a continued Labpur and Study, he at length pver-
dlme, in a great Meafure, all the Difficulties pf this copious Language ; and that to fuch a
Degree, that he fpake it with as ipuch Eafe, as his Mother-Tongue, and fo well underftood
the Critici(m and Niceties of it, that his Sheich pronqunced him a Mafter in it, in no Sort in-
ferior to the Mufti of Aleppo.
Tho* what has been already mentioned, was a great deal of Work, it was not the only
Employment he had at this Place. As he now refided on a Fadlory, fo he was concern'd in a
Sort of Mo-chandize : Not that of buying up Silks and other Ornaments to furnifh the Pride
and
• Comment, on Joel iii. 14. alfo on Mic. iv. 13. and on Hof. x. n. ' Dr. Hammond's Annotation on
Matt. iii. IS. " Dr. Pocock's S|5ecimen Hiftor. Arab. p. 191. » Dr. H. Prideaiu's Life of Mahomet
p. 36. ^ CI. Virorum ad G. Volaum Epiftolje, Nu. 239. " '
Dr. E D W A R D ^P G C O C K. • 7
■ and Lwxury of Eiifepe, or- any other Traffick that might i/Tue in a plentiful IncrcSfe of Wealth -,
but the purchaftng far more precious and valuable Wares, even theLearning- and 'Knowledge
contain'd in the Books of thofe Eaftern Nations. Jacobus GvHus, a very learned Profeflbr of
Arabick and Mathenmlicks, in the Univerfity of Leyden, was now very lately returri'd out of
Syria, bringing with him a great many Manufcripts of good Account, Which he had procur'd
in thofe Parts ; and tho' Mr. Pocoik had the Difadvantage of coming after, he refok*d, that,
-if Diligence could effeft it, his Abode there fhould not be of lefs Ufe to the Commonwealth of
•Learning. He bought up whatever MawKycr/^/J of any Value, in any Language, he could
meet with at yf/^/>/ic, and employed his Friends there, to procure the like from other Places,
waiting the Opportunities of th^'Caravans from Perjia, and other Countries, When he could
not obtain the Books themfelves, he took Care to have them exactly tranfcribed. And be-
■caufe, amongft the Rubbifh, as he cali'd it, of the Jews, there were many cdnfiderable
Things ; efpecially, fuch as had been formerly written by their learned Men in Arabick, when
that Tongue was more in Requeft amoi^g them: 'He employ'd feveral Brokers to get.fotoe of
'thefe out of their -Hands. For he was well aflur'd, that tho' the. Jews were either fo ignorant,
.as not to underftand'them, or elfe fo fottifh, as not to mike ufe of them, they would not
part with them to one, whom they knew to be a Chriftian.
A s he thus dealt in Books for his awn private Ufe, and at his own Expence -, fo he had a
Commiffion from Bifhop Z,«kJ (in a Letter dated, OSi. 30, 1631.) then of London, defiring
•he would buy for him fuch antient •Greek Coins, and fuch Manufcripts, either in Greek or the
Oriental Languages, as in his Judgment may beft befit an Univerfity Library. From Whence
it appears, that this excellent Man (as Lord Clarendon defervedly ftiles him) had then d^figned
thofe noble Benefaftions, which he afterwards bellowed on the Bodleian Library at Oxford.
Whether the Arabick, Perjian, Hebrew, Armenian, Ethiopick, and other Manufcripts given by
iiim to that Univerfity, in the Years i'635 and i6j6, were any of them procured by Mr. Po-
€eck, I am not able certainly -to fay. I find a Letter of that Prelate's, then made Archbifhop
of Canterbury, dated. May 21, 1634. to Mr. Pocock, in which he thanks him for .Greek
Coins, but mentions no Books. Nay, he intimates, that no luch had been procured, by ex-
prefling, at the fame Time, his DoiAt, that the French and Venetians had raifed the Price of
Manufcripts, more than that of Coins. The Archbifhop however continues to requeft of Mr.
Pocock, ' that he would fend him Word when there was Hopes of getting any good ones at a
* tolerable Rate.' To which he adds, ' I hope you will, before your Return, make yourfelf
* able to teach the Arabick Language.' From which we may afluredly gather, that his Grace
had then entertain'd Thoughts of founding an Arabick Lefture at Oxford., and was refolved in
the Choice of his firft Lefturer.
The Execution of this Projeft, about two Years after, furnilh'd Mr. Pocock with ah ho-
nourable Occafion of returning home and leaving Aleppo, after a Stay of five or fix Years in that
Place, with which he was never heartily pleafed. The Archbifhop, notwithftanding the Ca-
lumnies of his Enemies, had his Mind always full of the nobleft Defigns, and never thought
any Thing too troublefome or too cofHy, that might be for the Service of Religion, the Be-
nefit of the Poor, or the Advancement of Learning. Amongft his other Cares for the Uni-
verfity of Oxford, he had often reflefled on a confiderable Defeft there, relating to the Study
of the learned Languages. King Henry VIII. in the five Lectures he inftituted, took Care
both for Greek and Hebrew. But Arabick, a learned and ufeftil Language, was ftill un-
provided for ; and for carrying on the Study of this, Archbifhop Laud refolves to eftablifh a
Ledlure, and to encourage it with a confiderable Stipend. With this Defign he acquaints
Mr. Pocock at Aleppo, telling him, in the Letter he fent to him for this Purpofe, that he could
do him no greater Honour, than to name him to the Univerfity for his firft Profeffor ; and ordering
him, at the fame Time, to haften his Return, that he might undertake the Employment.
O N fuch Encouragement as this, there is no Doubt but that he chearfully prepar'd for his
Departure. But that which was Matter of Joy to him, was not a little grievous to his Friends
in that Place. A kind and obliging Carriage, and a virtuous Life •, a faithful Difcharge of his
Duty as a Minifter, and a wonderful Diligence in feveral extraordinary Defigns, could not but
obtain from all the Englifh there, at leaft from them that had any Senfe of what was Praife-
worthy, a great Refped and Deference. And the approaching Lofs of the Advantages they
reap'd from his paftoral Care, and of the Comfort and Satisfadion they had in his Company,
muft needs be to them a very fenfible Afflidlon. Of this we may fpeak the more affuredr
ly, from the Charader given of Mr. Pocock, in a Letter to Mr. Selden, written from Aleppo,
in the Year 1632, by Mr. Wandesford, then refiding there.
'You commended, fays he, a diligent and able Gentleman, Mr. Pocock, to me, who hath
' inabled himfelf very much in the Arab Tongue. 1 have no other Comfort but in him
* for Converfe. And indeed his Nature is fo fweet and amicable, I owe much to you for the
* Commands you laid upon me to receive him.'
Even the Mahometans themfelves, with whom he was acquainted, were fo charm'd
with his fhining Virtue, his amazing Induftry, and moft agreeable Converfation , that
they were extremely unwilling to part with him. Particularly his Sheich, or Matter
for Arabick, was fo fond of, him, that when he faw him refolv'd to be gone, he not
only oiFered his Service, but exprefs'd alfo a very earneft Defire to accompany him to
1 England.
8 The L I F E of
England. Nor did this Mahometan Dtxflor ever forget his excellent Scholar, even to the laft
Moment of his Life. For in the Year 1670. Mr. Huntington, in his firft Letter to Mr. Po-
cock, from Aleppo^ writes thus : ' Your old Sbeich (who died feveral Years fince) was always
* mindful of you, and exprefled your Name with his laft Breath. He was ftill telling the
* good Opinion he had of you, that you were a right honeft Man ; and that he did not doubt
* but to meet you in Paradife, under the Banner of our Jefus.' And the poor Dervife Abmed,
perhaps the fame Perfon with llamet, before mentioned, doubtlefs exprefled his Afrc<ftion ixx
fuch Strains of Oriental Eloquence, as are to be met with in the Epiftles he afterwards fent
to him 1 telling him, that his Love for him, was it embodied, would f II a thoufand Rivers ; that
the* abfent from his Eye, he fhould befiiU prefent in his Heart, from which no Dijiance fhould re-
move him ; and wifhing and praying the Peace of God to be with him, as long as the Eaft Wind
blows. And that the Reader may be diverted with fome further Expreflions of this Perfon's
Efteem and Love i and alfo be fatisfied, that Mr. Poccck's Endeavours for the Promotion of
Learning, by procuring Manufcripts from the Eaft, were not ended on his Return to Oxford^
I will here fubjoin one whole Letter, being the firft that Ahmed fent to Mr. Pocock, after he left
Aleppo, as it was tranflated out of the Original Arahick, by his eldeft and very learned Son,
Mr, Edward Pocock, late Redor of Mildenball in IViltfbire.
To the Prefence of that eminent Scholar, Pocock the Honoured,
* Ve R Y fair are the Ornaments of Paper enrich'd with the Embroidery of Words ; and
* very beautiful is that which the Point of the Pen draws forth from the Minds of Souls :
* Let Peace fpread its fweet Smell like Amber, and difplay its Savour like Jeflamine toward
* the Tra6t of that Country, whither he goes. Let God give Succefs to what he delights in
* and defires. Befides this, there came to us a much defired Letter, fairly writtten after the
' beft Manner ; and we were revived at its Coming, and fatisfied at its fweet Afpe<5t, beyond
* the Spring, and Smell of Flowers ; and we know the Matter it contained, and what Anfwers
* you defired in it. And if you enquire concerning us, God be praifed we are well and
' fafe, and we truft in God, you are in like Manner : Only, fince you left us, we have been
* as tho' our own Brother had left us, or the Spirit which is in the Heart, And therefore, we
* had fincere Joy, when we heard the News of your Health, and of your Arrival in your
* Country ; and we praife God, who brought you to your People in Health and Safety ; for
* his Mercy is plentiful. We alfo give you to -underftand, that we have taken to Wife a
* Camel Woman riding on a Camel, that ftie may look after our Affairs. W? have alfo gotten
* Echwans Sepba, which you faw formerly, fairly drawn for fixty Garfhes ; and we had not
* gotten it for that Price, unlefs Hieronymo had gotten it for us ; for how we could buy that
* which I faw the Day that I went from Aleppo, you know. And, as for the Hiftory of Al.
* Jannabi, the Kadi, of which I faw fome Pieces, . you told me that we fhould tarry till the
* tranfcribing it was finifhed, and when it was finifhed we fhould buy it, if the moft high
* God pleafe. The Commentary on Gubjian is alfo finifhed, which we will fend you ; and,
* if it pleafe God, we will do our Endeavour to fend you the Hiftory of Ebn Chalecan % and
* any Book that we ftiall fee, which is convenient for you, we fhall fend to you. And you
* muft needs fend us an Anfwer to thefe Letters, and fome little Token of what your Coun-
* try affords. Send us alfo a printed Geography ; and whatfoever Bufinefs you fliall have in
* thefe Parts, fend and let me know, that I may enjoy the Performance of it.'*
Ihe poor Dervise Ahmed..
SECTION II.
MR. Pocock having fettled his Affairs at Aleppo, in order to his Return, foon had the Op-
portunity of a Ship to carry him home. During the former Part of his Voyage, he
enjoyed the Company of a Perfon, who, tho* he told fad Stories, was of a very enter-
taining Convcrfation. He was an old Dominican Frier, difpatcht out of the Eaft to Rome, with
a lamentable Account of the State of Chriftianity in India and China. And as he diverted Mr.
Pocock with feveral Relations of the Learning and Cuftoms of thofe remote Countries, fo he
made no Scruple to acquaint him with the Secrets of his Meflage ; which was to complain of
the Jefuits, and give a particular Account of the Abominarions they were guilty of, Thofe
wretched Apoftles, who had boafted fo much of vaft Numbers of Profelytes, converted
People indeed, but not to the Faith of Chrift : To acknowledge the Pope's Supremacy, and
bear a great deal of Refped; to their Order, were fome of the chief Duties they recommended
to thofe they preached to -, and provided they would be hearty in fuch as thefe, any Thing
elfe, which they were fond of, was eafily difpenfed with. They might, on fuch Terms, have
. as much Zeal as they pleas'd for Confucius, or retain any of their former Impieties : They
might be ftill Pagans and Idolaters, and yet very good Catholicks. What Succefs this honeft
old Frter met with, wJien he came to Ro7ne, I know not ; but too manifeft it is, that thefe Mif,
, , ' ftonaries
Dr. EDWARDPOCOCK. 9
Jonaries have ftill proceeded in the fame Method ; their Pradtices of this Kind having beenj
not very long fince, under the Examination of the Inqut/idon.
The Frier being fet on Shore in Italy, the Ship continued her Voyage, and came fafe into
England ; and Mr. Pocock having taken Care for the Landing and Conveyance of the learned
Ware he brought with him, made what Hafte he could to Oxford ; where he was receiv'd
with due Refpeft and Efteem from all ; but by his old Friends, with all the Expreffions of a
very tender Affedion : Principally, by Mr. Thomas Greaves., aforementioned ; the eldeft, Mr.
John Greaves, being then ftill in Italy.
After what was due to the Kindnefs of his Friends in Oxford, Mr. Pocock's next Bufi-
nefs was, to make Preparation for his Degree of Bachelor in Divinity, which he was now per-
fuaded to take. The Queftions, on which he anfwered, in his Exercifes on that Occafion,
were thefe two : Whether Pilgrimages to Places, called Holy, undertaken on the Account of Re-
ligion, are to be approved? And, Whether there he any fuch Thing as Purgatory? And, as he
defended the Negative of both thefe, fo in his Explanation of them, he confirmed the Pro-
tefiant DoSirine, about thefe Matters, in Oppofition to the Opinions of Rome, with all ima-
ginable Strength and Clearnefs ; not contenting himfelf with what is to be met with in modern
Trafts, but fearching out the Senfe of the Primitive Church, from the Writings of the Fa-
thers ; particularly, on the firft Queftion, to expofe the Vanity of thofe Pilgrimages, which
the Council of Trent hath declared to be very pious, and are efteem'd, as of confiderable Me-
rit, in Popifh Countries. He made great Ufe of that Oration, or rather Epijlle, of Gregory
Ny£en, concerning them that travel to Jerufalem, publifhed by itfelf in Greek and Latin, by
Peter du Moulin ; fetting the Arguments of that excellent Father in their beft Light, after he
had firft noted the unreafonabie Scruples, and the impotent Rage of fome Popifti Writers, on
Occafion of that Epiftle, more efpecially of Gretfer, the Jefuit.
The Latin Sermon he preached, I fuppofe, was on thofe Words of the Prophet Malachi, ,
chap. ii. ver. 7. Tfje Priejis Lips fhould keep Knowledge, and they fhould feek the Law at his
Mouth ; for he is the Meffenger of the Lord of Hofis. This however is certain, that a learned Dif-^
courfe on that Text, written by his own Hand, was found amongft his Papers. But on whatfo-
ever Subjeft it was, he had, as he would fometimes in Difcourfe occafionally remember, an ex-
traordinary Auditory, when he preached it. For, befides the ufual Members of the Univerfity,
there were then prefent. Dr. John Bancroft, Bifhop of Oxford % Sir John Coke, one of the Prin-
cipal Secrataries of State ; Sir Henry Marten, Judge of the Admiralty and of the Prerogative
Court ; Sir Edward Littleton, Sollicitor General ; and Dr. Thomas Rives, the King's Advocate -,
being at that Time his Majeflfs Commiffioners at Oxford, on a very folemn Occafion ^. It was
the Confirmation of the new Body of Statutes for that Univerfity, which by the Care and Wif-
dom of the Chancellor of it, had been collefted out of a vaft Number, that had continued a
confus'd Heap for many Ages. A Work which prov'd too diflicult for thofe two great Car-
dinals, Wodfey and Pool ; who both attempted it in vain *, and which only that excellent
Condu(5t, and thofe unwearied Edeavours, which were peculiar to Archbiftiop Laud, were
able to get accomplifti'd.
The neceflary Exercifes being thus finiftied, he was admitted to the Degree of Bachelor of
Divinity, July 8, 1636. And foon after that, the Honour, which his great Patron had de-
fign'd for him, was adtually conferr'd on him. For on the eighth Day of the next Month,
Dr. Baylie, Prefident of St. John Baptijl's College, and Vice-chancellor of the Univerfity, de-
clar'd in a Convocation, held for this Purpofe, That, whereas their much honoured Chancellor,
the Archbiftiop, had lately given to the publick Library a confiderable Number of Arabick
Books ; he was now to acquaint them, with an Addition to that Bounty. For, that thofe
Treafures might not continue lockt up, and fo ufelefs, his Grace had been pleafed to fettle
40/. per Annum, during his Life, on a Perfon, who fliould read a Ledure in that Tongue.
And the Man, whom he nominated for the Approbation of that Houfe, was, he told them,
Mr. Pocock, of Corpus-Chrifli, lately return'd out of the Eaftern Parts, who was, as he af-
fur'd them, and they very well knew, eminent for his Probity, his Learning, and Skill in
Languages.
So kind a Meflage was received by the Univerfity, with much Joy, and a very grateful Ac- ®
knowledgment. And the Lecturer, thus appointed, to exprefs a juft Diligence, open'd his
LeSlure two Days after, viz. Aug. 10, with an excellent Latin Speech ; wherein, as he took
Care to pay thofe Refpefts which were due to the Founder, fo he gave a learned Account of
the Nature and UfefuJnefs of the Tongue he was to explain : A fmall Part of which Speech,
declaring the mighty Efteem the Arabians antiently had for Poets and Poetry, was afterward
printed ". After this Introduftion, the Book, which he firft undertook to read on, was, the
Proverbs of Ali, the fourth Emperor of the Saracens, and the Coufin German and Son-in-Law
of Mahomet : A Man of fuch Account with that Impoftor, not only for his Valour, but Know-
ledge too, that he was wont to declare, that if all the Learning of the Arabians were de-
ftroyed, it might be found again in Ali, as in a living Library. Upon this Book, obferving
the Diredions of the Archbifhop, in the Statutes he had provided, he fpent an Hour every
D Wednefday
^ Hift. & Antiq. Univerf. Oxon. 1. i. p. 342. » Hift. of the Troubles and Trial of Archbp. Laud, p. 304.
I" Ad finem Notaruin in Carmen Tograi, Edit. Oxon, A. D. 1661.
io The L I F E of
TVednffday in Vacation-titite^ and alfo in Lent^ explaining the Senfe of the Author, and the
Things relating to the Grammar and Propriety of the Language ; and alfo fhewing the Agree-
ment It hath with the Hebrew and Syriaeky as often as there was Occafion. The Leifure being
ended, he afoally tarried for foine Time in the publick School, to refolve the Queftions of his
Hearers, and fatisfy them in their Doubts -, and always, that Afternoon, gave Admittance in
his Chamber, from One a-Clock till Four, to all that would come to him for further Confe-
rence and Dire<5iion.
Whilst Mr. Pocock was employed in this Manner, his dear Friend, Mr. John Greaves^
towards the End of the Year 1636, returned home from Italy, where he had been, probably
on Archbifhop Laud's Account, for two Years. Immediately after his Arrival, he writes to
Mr. Pocock ; acquainting him, that it had been his Fortune, to meet with Mr. Petty in Italy,
who proffered him, in my Lord of Arundefs Name, 200/. per Annum, and fuch Fortunes as
that Lord could heap upon him, if he would ftay with him, and go into Greece. In Anfwer
to which, Mr. Greaves declared his Purpofe of returning firft into England, to fee Mr. Pocock,
after fo long an Abfcnce ; adding, that if he returned back, he ftiould rather think of going
into Egypt, where few had been, and where, befides fearching after Books and Antiquities, he
fhould make Aftronomical Obfervations. Mr. Petty very much approved this Refolution,
and affured Mr. Greaves, that if he would undertake that Journey, as under his Lord's fend-
ing, he fhould have, befides what was above mentioned, thofe Preferments fettled upon him,
which he himfelf then poflefled. But getting no abfolute Promife of Compliance, and per-
ceiving that Mr. Greaves flood in fome Relation to Arcbhijhop Laud, Mr. Petty advifed him,
for his better Security, that fince he would not call himfelf upon his Lord, he Ihould, by the
Archbiftiop's Means, go Cofiful to Aleppo, and procure Leave of the Grand Seignor to have
a Confular Power at Alexandria, as often as he Ihould go thither. To this Mr. Greaves could
give no pofitive Anfwer, till he had fpoken of it to Mr. Pocock, who could beft inform him,
whether he was fit for the Place, or the Place for him. And of both thefe he would plainly
deliver his Opinion.
I T is very probable, that Mr. Pocock, at this Inftant, wifhed for an Opportunity of tra-
velling once more into the Eaft, to perfed: himfelf in a Language the moft copious and diffi-
cult in the World. And befides attaining to greater Skill in the Arabick Tongue, he had
other Reafons for defiring fuch a Voyage. He had lately engaged in the Tranflation of an
Hiftorical Work, which he intended to dedicate to the Archbijhop, as a lafting Monument of
his Gratitude ; and this, he believ'd, could not be performed by him any where, with fo much
Eafe and Exacflncfs, as there, where, upon every Difficulty, he might have Recourfe to thofe,
whom he thought moft likely to give the trueft Accounts of the Matters of Faft, and alfo
beft underftood the Language they were written in. Moreover, he could not be of Opinion,
that the Oriental Books he had already purchas'd, were a fufficient Provifion for his Studies •,
and hoped, that upon his Return to the Eaft, he ftiould be able to procure many ufeful Trea-
tifes he ftill wanted, and which were not yet heard of in the Weft.
The Receipt of Mr. Greave's Letter, happily opened to him a Profped of accompliftiing
thefe Defires ; and there is little Doubt to be made, but that, upon Sight of it, he foon ap-
proved the Projeift of the Confuljhip, and in his Anfwer fignified how glad he ftiould be, if, when
he communicated his own Afl^air to the Archbiftiop, he could procure his Grace's Confent and
Encouragement, for him to make another Voyage to the Levant, for the Ends above-men-
tioned. For in Mr. Greaves's next Letter, dated, Dec. 23, of the fame Year, which was
foon after, in Anfwer to one of Mr. Pocock's, he is defired to fend him up Ulug Beg's Aftro-
nomical Tables ; ' of which, fays he, I propofe to make this Ufe. The next Week I will
* ftiew them to my Lord's Grace, and highly commend your Care in procuring of thofe Ta-
' bles, being the moft accurate, that ever were extant. Then will I difcover my Intention of
* having them printed, and dedicated to his Grace. But becaufe I prefume, that there are
* many Things, which in thefe Parts cannot perfeftly be underftood, I ftiall therefore acquaint
» my Lord with my Defires of taking a Journey into thofe Countries, for the more emendate
* Edition of them ; afterwards, by Degrees, fall down upon the Bufinefs of the Confuljhip,
* and how honourable a Thing it would be, if you were fent out a fecond Time, as Golius m
* the Low-Countries was, by the States, after he had been once there before. If my Lord
* ftiall be pleafed to refent, and compafs the Bufinefs, I ftiall like it well ; if not, I ftiall pro-
* cure 300/. for you and myfelf, befides getting a Difpenfation for the Allowances of our
* Places in our Abfence ; and, by God's Bleffing, in three Years difpatch the whole Journey.
* It ftiall go hard too, but I will get fome Citizen in, as a Benefaftor to the Defign. If nor,
* 300/. of mine, whereof I give you the Half, together with the Return of our Stipends,
* will, in a plentiful Manner, if I be not deceived, in Turkey, maintain us.'
The Succefs of Mr. Greaves's Application to the Archbijhop, we know no otherwife, than
by the Event. Mr. Greaves did not go Conful to Aleppo, nor indeed did he at all vifit that
Place, but went dire<5Hy from Conjlantinople to Alexandria, or Grand Cairo. From whence
we may conclude, that his Grace did not come into that Propofal, but provided for Mr.
Greaves's fecure travelling into Egypt fome other Way, and queftionlefs contributed generoufly
to the Expence thereof. As to Mr. Pocock, the Archbijhop not only approved of his Defire
2 to
Dr. EDWARD POCOCK. ' it
to vifit the Eaft once more, but alfo encouraged it, by allowing him the Profits of his Lec-
ture, during hfe Stay in the Levant.
This, and the like Revenue, from his Fellowfhip in Gorpus-Chrifti, together with an
Eftate of fome Value, which was lately fallen to him on the Death of his Father^ enabled
Mr. Pocock to profecute this Defign, without accepting the Offer of his generous and affec-
tionate Friend, Mr. Greaves. And accordingly, they both embarked together about the Begin-
ning of July, A. D. 1637, Before Mr. Pocock left Oxford, he entered the following Memo-
randum in a fpare Leaf of his fix Chiliads of Arabick Proverbs, where it is yet extant in the
Bodleian Library.
IN nomine S. S. (^ individual Irinitaiis, cui Laus in omnem Mternitatem. Amen.
If it pleafe God that I return not, otherwife to difpofe of this Tranflation of Proverbs,
I defire that it may be put in the Archives of Corpus-Ghrifti G allege Library -, there, tho' very
rude and imperfed:, to be kept for fome Help of thofe that ftudy the Arabick Language •,
hoping that Mr. nomas Greaves, or fome other, may at fome Time perfedt this Work for
an Edition.
April 10, 1637. Per me'Env.VococK.
Mr. "Thomas Greaves having, with the Archbijhoph Confent, undertaken the Care of the
Arabick Ledure, till Mr. Pocock's Return -, Mr. John Greaves landed at Leghorn, and went
thence to Rome, to difpatch fome Employments, which, as he wrote to Mr. Pocock, the Year
before, would make it neceflary for him to return into Italy : But Mr. Pocock continued in the
Prifon of his Ship ; for fo he both confider'd and call'd it, till he came to Gonflantinople ; whi-
ther Mr. Greaves foon after followed him •, one of his Letters to the Archbifhop being dated,
I)ec. 28, of the fame Year, from Galata near Conftantinople. Mr. Pocock, on his Arrival,
was kindly receiv'd by all the Englifh, and efpecially by the Embaflador, Sir Peter Wich, to
whofe Favour and Protection he was particularly recommended by the Archbifhop. That
very worthy Perfon, not only entertain'd him at his Houfe, but alfo allowed him there all the
Liberties he could defire, both for himfelf and his Friends ; and doubtlefs was not wanting to
afford any AfTiftance he could give him in his learned Defigns. Of which obliging Temper
alfo towards him, was Sir Sackvil Grow.^ who, in a fhort Time, fucceeded the other, as Em-
baflador at that Court.
Mr. Pocock being fettled at Gonflantinople, or rather near it, at Pera or Galata, on the
other Side of the Water, where the Englifh, and other Merchants ufually refided, made it his
firft Bufinefs to enquire out, and to obtain the Converfation of fome learned "Turk, that might
aflTift him in acquiring both Books and Languages. But fuch a one was, it feems, a Rarity,
which even the Metropolis of the Turkifh Empire would not prefently afford him. For in a
I-etter written there, fome Months after his Arrival, he complain'd, that he could yet fee no
Likelihood of any fuch Perfon, of whom he might make Ufe.
But here he had a Happinefs, which he formerly fought for in vain at Aleppo, which was
the Society of feveral Jews, who were both learned and civil. For it is manifefl:, from an
Account of his Expences, which he then kept, that fome of thofe People did him confi-
derable Services, in buying and tranfcribing Books, for which he very well paid them. And that
which he then highly valued, and which he would afterwards frequently remember with great
Satisfadion, was, an intimate Acquaintance he there had with Jacobo Romano, the Author of
an AuSiuarium to Buxtorf's Bibliotheca Rabbinica, and one of the moft learned Jews of his
Time . As this was a candid and very judicious Perfon, fo he would make ufe of a great
deal of Freedom in his Converfation. He had carefully read over feveral Ghriflian Books, as
well of Popifh, as Proteftant Authors ; particularly, among thofe of the latter, Galvin's Infli-
tutions ; and he would often declare to Mr. Pocock, the great Difference he obferved amongfl
them. Which was, that the Reformed were of a Religion, which was very confiflent, and
held fuch Dodlrines, as agreed with the Principles they owned, namely, the Writings of the
New Teftament : Whereas the Papifls, in many Inftances, were at War with themfelves, and
pretended to obferve a Rule, which they would yet very frequently thwart and contradift.
Amongst the Grecian Chriflians at Gonflantinople, thofe miferable Remains of a once
famous and moft flourifhing Church, that have long groan'd under an infupportable Tyranny,
there were feveral Perfons, with whom he was acquainted, and that were ufeful to him in his
Defigns. Upon which Account they well deferve to be here mentioned. And the Pre-
cedence is moft juftly due to that great Man, Gyrillus Lucari, Patriarch of that See, who, to
ufe Mr. Pocock's own Words concerning him, was a mofi reverend, grave, and learned Perfon.
He was of a Genius much above the flavifh Condition of his Country, and laboured, with a
mighty Courage and Induftry, to promote the common Caufe of Chriftianity, and the parti-
cular Advantages of the Church under his Care, notwithfl:anding all the Malice and Barbarity
that oppreflied him.
For fuch Purpofes as thefe, amongfl the other great Things he did, he had colledled a
very excellent Library, furnifhing it with all the choice Manufcripts,. which thofe Parts af-
forded,
' Judacorum, quos mihi nolTc contigit, neniini, vel Do£lrina vel Ingenuitate fecundus. Poc. Not. Mifcell, ad
Porum Mofis, p. 90.
12 The L I F E of
forded, efpecially in the Greek Language. And indeed, a Specimen of the Treafures of this
Kind, in his Poflenion, he had given the World in that Book of ineftimable Value, brought
with him fix)m Alexandria^ of which he had been formerly Patriarch, and fent as a Prefent to
his Majefty of England, King Charles I. viz. the Septuagints Tranflation of the Old Tefta-
vtenl, and the Creek Text of the New, written, as he believed, by the Hand of Thecla, a
noble Egyptian Woman, near fourteen hundred Years ago j at the End of which Manufcript
is alfo the admirable Epiftle of St. Clemens Romanus to the Corinthians, as old as fome Parts
of the New Tejlament itfelf, and antiently read in Churches, but in vain fought for by the
learned Men of Europe, for many Ages. Mr. Pocock, who could not but earneftly defirc
fuch a Privilege, doubtlefs had the Ufe of any Books, which this venerable Perfon had
the Command of •, the Eftecm and AfFedion of that Patriarch being very great for the Re-
formed in general, and the People and Church of England in particular, of which, perhaps,
a ftiort Account will not be thought too great a Digreflion.
Th IS great Man had travcli'd, when young, in feveral- Places of Europe, and underftood,
bcfides Latin, feveral modern Languages ^ And as he had Occafion particularly to enquire
into the State of Religion in thofe Countries ; fo he was abundantly convinc'd, that the true
Difference between Proteftancy and Popery is, that the firft is Cbrijlianity purg'd from many
Corruptions, whereas the latter is Cbrijlianity loaded and polluted with them. This was very
manifeft.to him from the Writings of the Fathers, and in a great Meafure too, from the pre-
fent Senfe and Belief of the Church, wherein he prefided -, which he well knew to have been
always a perfed Stranger to feveral of thofe Opinions, which the Church of Rome would im-
pofe upon the World for Catholick Doftrines. And as he had, upon thefe Accounts, a juft
Value for the Reformation ; fo the like Refledions produced in him a peculiar Regard for it»
as it was eftablifhed in the Church of England. For knowing the Conjlitution of this Church
very well, he could not but difcem, that as it caft out all the Errors and Superftitions of the
Church of Rome ; fo no intemperate Zeal, nor any Neceflity of Affeirs, caus'd it to throw
out, together with them, that Apoftolical Government, and thofe Rites, which had been of
coriTlant Ufe with the whole Church of Chrift, in all Places and Times. When therefore this
great Man firft compos'd his Confejfion of the Faith and DoSfrines of the Greek Churchy
which hath been printed more than once here in the Wejl, he dedicated it to King James L
and defign'd to get it printed in England; and afterward, when he ventur'd upon that bold
Attempt of ordering Nicodemus Metaxa to fet about printing it at Conjlantinople itfelf, in the
Greek Prefs which he had brought thither from London, it had a Dedication prefixed, to King;^
Charles I. And the Satisfadion that Patriarch had, in owning Communion with the Englifh^
as a found and excellent Part of the Catholick Church, he fometimes exprefs'd by his Prefencc
at the Worfhip of God in the Ambajfador's Chapel, according to our eftablifhed Liturgy. Par-
ticularly, as Mr. Pocock would often remember, upon an extraordinary Occafion, when he was
prefent, which was, the Baptizing a Son of the Ambajfador, born at Conflantinople. At
which Time, the moft Reverend Cyril was not only of the Congregation, and join'd in the Ser-
vice with much Devotion, but alfo undertaking to be a Godfather, gave his own Name to the
Child, who was afterward the Honourable Sir Cyril Wich, one of the Trujtees appoinfied by
Parliament, fome Years ago, for the forfeited Eftates in Ireland.
Bu T of how much Comfort and Ufe foever the Favour of this moft reverend and learned
Man was to Mr. Pocock -, alas 1 He enjoyed it not long. For before he had been a full Year
at Conjlantinople, the good old Patriarch, being caught in the Snares his Enemies had laid
for him, was hurried, to what the World calls a miferable End, but indeed to a Cro^am of Mar-
tyrdom. Of the Occafion and Circumftances of his Murder, Mr. Pocock fent a large Account
to Arcbbijhop Laud, foon after it was afted ; keeping alfo a Copy of what he wrote, for his
own Remembrance. But, as the former, I believe, did not efcape the Fury of Mr. Prynne,
when he fcatter'd and deftroy'd that Archbijhop's Papers •, fo the latter, as Mr. Pocock would
often complain, was cafually loft. What I fhall therefore here add, of this great Man's
Death, is chiefly taken from a Letter of Mr. Pocock's, written to Mr. Thomas Greaves, in the
Year 1659, to fatisfy the Defire of Dr. Morton, Lord Bifhop of Durham, then ninety fix
Years old, and refiding in the Houfe of Sir Henry Telverton, and which agrees with the larger
Account, which the Reverend Dr. Smith publiftied many Years after, from Dr. Pocock*s own
Mouth, in his Latin Narrative of the Life and Actions of that great Patriarch.
H I s boldly aflerting the Dodrines of true and genuine Chriftianity, in Oppofition to the
Corruptions of Rotne, expos'd him to the Rage of thofe bufy Fadtors for that Church, the
Jefuits. Several of which Order, at Conflantinople, under the Proteftion of the French Am-
"baflador, continually perfecuted him almoft twenty Years ; for near fo long it was from his
firft coming to that Throhe, to the Time of his Martyrdom. They had, more than once, by
their Intereft in the Minifters of State, gotten him depofed -, they had alfo caufed him to be
banifhed ; and to obtain their wicked Purpofes, they fuggefted fuch Things againft him, as
any that pretend to the Name of Chrift, one would think, ftiould be utterly aftiamed of: Re-
prefenting the Arguments he made ufe of, for the Divinity of our Blefled Lord, againft Jews
and Infidels, as Bkfphcmy againft Mahomet j and the Greek Prefs, which he had provided to
print
* Vide Narrationem de Vita, tec. Cyrilli. Autore Viro Rev. D. Tho. Smith,
Dr. E D W A R D P O C O C K. ,^
print Calecbifms, and other ufeful Books, for the Inftrudion of the Chriftians under his Care,
as a feditious Defign againft the Government ; but by the Zeal and Diligence of the Engli/b
Ambafladors, firft Sir 'fhovias Rowe, and afterward Sir Peter Wich, together with the Af-
fiftance of the Dutch Refident, \^ho heartily efpoufed his Caufe, he not only difappointed the
wicked Defigns of thofe Men, but obtained fuch an Intereft in the Prime Vizier, as feeni'd a
fufficient Fence againft all future Trouble. However, a Jefuitical Malice, tho' baffled, is not
ended, and a hellijh Contrivance at length prevailed. A Bargain is ttruck up with a great
Bajha, to take the Opportunity of the Vizier's Abfence, and fill the Ears of the Grand
Segnior, Sultan Morad, then on the Borders of Perfta, in order to the Siege of Bagdad, with
the great Danger, that his Empire was in, from the Patriarch Cyril, a popular Man, of a vaft
Intereft, and that kept, as this Informer pretended to be well afTur'd, a clofe Correfpondence
with Clft-iftian Princes. This fucceeded according to their Hopes, and a written Order was
immediately difpatcht for the taking away his Life : Which was prefently executed, with a
Barbarity natural to fuch Inftruments. A Crew of Janizaries, feizing him in his Palace, car-
ried him to Sea, as it were for another Banifliment ; where, in a Boat, amidft the moft devout
Prayers to Almighty God, which on his Knees, with much Fervor and Conftancy, he pour-
ed out, they reviled, buffeted, and then ftrangled him ; and having taken off his Clothes,
caft him naked into the Water. His Body, being driven to the Shore, was there fecur'd, till
fome of his Friends took Care to bury it. But the Rage of his Enemies would not afford it
fuch a refting Place. They caufed it to be digg'd up, and caft again into the Sea. How-
ever, a fecond Time it was taken up, by the Humanity of fome Fifhermen, and at the
Charge of his Friends, buried in a Greek Chapel, on a little Ifland ; whence afterward, to fa-
tisfy the People, when the Heat of Things was over, it was brought to Conjlantinople, and
there decently interr'd.
A s this venerable Man was thus murdered on the Water ; fo a little Time after, there was
too much Reafon to conclude, that the choice Manufcripts of his Library were fwaljowed up
by it. Thofe precious Wares were a very defirable Purchafe, to any that underftood the
Worth of them ; and, it feems, the Dutch Refident had the good Fortune to find Means to
obtain them. To make fure of which, againft the Endeavours of the new Patriarch, who
began to make a diligent Enquiry after them, he fent them away, with ibme other of his
Goods, by a Ship then returning to Holland. And tho' that Ve/Tel arrived fafely at the in-
tended Harbour, the very next Day, by the Violence of an extraordinary Storm, it funk
there, among many others, and the Cargo with it. That thofe Manuscripts, by thefe Means,
were irrecoverably loft, I find by one of Mr. Pocock\ Letters, was believed at Conjlantinople.
But whether the Report afterward appeared true or falfe, I have not had Opportunity of in-
quiring. I fhall conclude tTie Account of Cyril with obferving, that Archhijhop Laud was
aeeply concerned at the Misfortunes of the old Patriarch. In his Anfwer to Mr. Pocock, on
that Head, he writes thus : ' For his SuccefTor, I hear no Good yet •, what it will pleafe God
* to work by him I know not. It may be, he hath Ihewcd the Turk a Way, in the Death of
* Cyril, how to deal with himfelf.' In this, the Archhijhop conjedured happily enough. For
in lefs than a Year's Time, the new Patriarch, whofe wicked Intreigues hallened the Death
of his Predeceflbr, was charged, by the Greeks, with Extortion, and other Wrongs done to
their Church and its Privileges ; and upon a Hearing before the Bajha, he was convidled and
Imprifoned, and the Greeks had Leave to choofe a new Patriarch ; upon which they eleded.
Parthenius, Archbiftiop of Adrianople.
The Patriarch Cyril having had a great Efteem for Mr. Pocock, it cannot be doubted, but
that his Chaplains, and other Domefticks, treated him with much Refpedt, and did him all
the good Offices they were capable of. This was particularly and certainly true of Nathanael
Canopius, his ' Protofyncellus, a Cretan born, as was alfo the old Patriarch, and of equal
good Inclinations towards the Religion eftablifhed in the Church of England. This Perjon,
being afTur'd of commendatory Letters, both from the Englijh Ambrjfador and Mr. Pocock, had
refolv'd to fpend fome Time in England ; there to improve himfelf in feveral Kinds of Learn-
ing. And upon the Death of Cyril, what before was Matter of Choice to him, became alfo
neceflary, to avoid the fame Ufage that he had met with. Taking, therefore, the firft Op-
portunity of a Ship for his Paflage into England, he came to London ; where Archhijhop Laud
received him with a great deal of Kindnefs, fent him to Baliol College in Oxford \ and there
allowed him a comfortable Maintenance. Some Time after, he was removed from Baliol, and
became one of the Petty-Canons of Chrijl -Church ; and living there feveral Years after Mr. Po-
cock came back from his Travels, he met with fuitable Returns from him, for the Kindnefs he
had fhewn him at Conjlantinople. And, to digrefs alfo here a little farther, with the Account
of this good and learned Man, more Years would he have fpent on his Studies in Oxford, had
not fuch a furious Zeal, as forced him from home, driven him alfo^/rom this Univerfity. It
was not indeed that of Jefuits and Mahometans, but of a Sort of People, whom there will
E be
« The Syncelli, both in the Latin and Greek Churches, but principally in the latter, were Ecclefiafticks, that
cohabited with Bifhops and Patriarchs in the fame Cell ; from whence they took their Name. They were inftitu-
ted as Witnefles of the Bilhop's good Behaviour, and that they might profit by his holy Example. Of thefe the
Chief was called the Protofyncellus. See Du Frefne. ^ Athen. Oxon. Vol II. p. 657.
1+ ■ The L I F E of .
be too mudi Occafion hereafter to mention, cali'd, Parliamentarian Vifitors. By thefe, in the
Beginning of l^ov. 1648, being turn'd out of his Preferment at Chriji Church, he went into
Holland s where he was reduc'd to fuch Extremities, that he was forced, in a Latin Addrefs,
to petition the States for the ncceflary Expence of his own Paflage home, and the Carriage of
his Books ''. After his Return, he was made BiJIiop of Smyrna, but what afterwards befel
him, I know not.
Another Perfon amongft the Creeks, who proved of fome Ufe to Mr. Pocock, was
Georgia Cerigo, a Doftor of Phyfick, refiding at Galata. Befides the Skill he had in his Pro-
feflion, he was a Man of confiderable Learning, efpecially in Aflronomy, and other Mathema-
tical Sciences. And as he had the Command of a ga-at many Manufcripts, (o he would part
•with fevcral of them to Mr. Pocock for his own Ufe, and that of his Friends, efpecially to re-
ceive in Exchange for them, fome Weftern Rarities. This Perfon had alfo a Brother, who
was a Scholar, and now concem'd with him in the fame learned Traffick. To whom may be
added Segnior Dotninico and Conftantinus Duca, who are mentioned on the like Occafions.
With this Affiftance, Mr. Pocock carried on his Bufinefs of procuring Manufcripts with
good Succefs, purchafing a confiderable Number of fuch as were very ufeful •, but for the
moft Part of no fmall Price ; for the Dearnefs of Books there he often complained of. Nei-
ther were his Endeavours of this Kind confined to Conflantinople. For having frequent Op-
portunities of fending to Aleppo, he often defir'd feveral of his old Friends there, to be dili-
gent in taking up fuch as that Country afforded. The chief of thefe were Mr. fVilliam Cor-
deroy and Mr. Richard Hill, Englifh Merchants •, and indeed the Service they did, not only to
this learned Man, but to Learning itfelf, well deferves that they fhould be remembred ; efpe-
cially the firft, who was alfo very ufeful in this Way to fome others '. By the Diligence of
thefe, he got the Pe'rjian Gofpels ; which proved afterwards of good Ufe in the Edition of
the Englifh Pohglott Bible. They waited a confiderable Time before they could buy thefe, firft
from one, cali'd by them, Cogie Caudie, and after his Death from his Son, who would not be
induc'd to fell this Book, till at length 'his Poverty forced him to it. And there being feveral
Books, which he had defired, that were not to be gotten there, they fent a Perfon as far as
Damafcus, on purpofe to feek them for him. Moreover, they recommended to him a Syrian
Chriftian, cali'd, as they told him, Abdel Meffiah, and dwelling at Muffoloe, who was taking a
Journey on fome Bufinefs to Conflantinople, as a Perfon very fit and willing to be employed,
on his Return, in buying Books, which, being fent to Aleppo, they promifed to pay for, and
to fee conveyed. Indeed, among the Chriftians of thofe Parts, there were feveral, with
•whom he had been very intimate, and who now, and upon all Occafions, were ready to
oblige him by any Thing they were capable of: Particularly the Patriarch of Antioch, and a
Brother he had, who ftyl'd himfelf Thalge, the Scribe. The Patriarch had that Regard for
Mr. Pocock, that he undertook to procure for him as many of the Books of Ephram, in the
Original Syriack, as were to be had in that Country, in order to their being tranfcribed. And
his Brother, who wrote a very fair Charadler '', and was very diligent in tranfcribing both Sy-
riack and Arabick Books, engaged to furnifh him with true Copies of all the Parts, that were
to be found, of that Father's Works. Several of thefe were fent to him at Conflantinople, by
the Care of Mr. /////, which, I fuppofe, are now among his other Manufcripts, in the Bodleian
Library. The reft too would have been finiftied, and fent in a little Time, had not that Work
been interrupted by the Death of the Patriarch. It alfo appears, by a Letter of this Ihalge
to Mr. Pocock, (wherein, with much Refpeft, he calls him his Father, his much defired chief
Mafter, and honoured Dolior) that he undertook to procure for him whatever Hiftorical Ac-
counts were to be obtained there, of Ephra-m's Life, Some few of thefe he inferted in that
Epiftle, but whether any more were fent after that Time, I know not. Befides thefe Perfons,
that were thus ferviceable to him, his Turkifh and Arabian Friends at Aleppo, gave him all the
AflTiftance they could ; particularly, his old Sheich, or Doftor, who procur'd, I find, about
this Time, a large Parcel of Books by his Direftion. And indeed the Kindnefs he ftill retain'd
for him was fo great, that he was even tranfported with Joy, on the News that his beloved
Scholar was again in the Eaft -, and refolved immediately on a Journey from Aleppo to the
Port, on purpofe to fee him, which he perform'd accordingly, fome Time before Mr. Pocock
left that Place.
B E s I D E 5 the Society of fuch learned Men as Conflantinople itfelf afforded, Mr. Pocock had
fometimes that of fome, who came from other Parts. Amongft thefe was Chriflianus Ravius,
bom in, or near 1 1'rancfort on the Oder, and Brother to Joannes Ravius, a Teacher of Ara-
bick for fome Time at Utrecht. He having a Dcfign to go into the Eaft, for his Improvement
in the Languages of 'thofe Countries, and to colled Books, Gerard Voffms"', at his Requeft,
recommended him diredly, in a Letter, to Mr. Pocock, and defired Archbifhop Laud to do the
fame, which he did accordingly. And happy was it for Ravius, that he brought to Conflan-
tinople
« Ger. VolTii Eriftola:, Num. 518. •• Clnr. Viror. ad Voff. Epiftoli, Num. 220. ' Vid. Prxfat. in
Eutych. Origines Jo. Seldcni, p. 25. * Vid. Pococki Praf.it. in Annalcs Kutychii. ' This is Mr. Smith's
Account; which I know not how to reconcile with a Letter of Raviuh's to Mr. SelJen (among a valuable Collec-
tion of that kind, now or lately in the Hands of the learned Dr. Mead} in which he iUles hiralcif Chriftianus Ra-
vius Berlinas. " Clar. Wr. ad Ger. Voff. Epiftola;, Num. 288.
Dr. EDWArD POCOCK. i^
tinople this laft Recommendation. For, as Mr. Pocock informed the Archbifhop, by Letter,
< He came thither, without either Clothes befitting him (of which he faid he had been robbed
' in France) or Money, or Letters of Credit, to any Merchant. He had Letters of Rccom-
* mendation from fome of the States to the Butch Ambaflador, who was departed before his
* Arrival. Sir Sackvil Crow, the Englijh AmbafTador, finding that he brought the Archbifljop's-
* Recommendation, generoufly took him into his Houfe and Proteftion, and gave him all
* due Furtherance -, requiring of him that, if Occafion fo prefent itfelf, England may enjoy
* the Benefit of what Time he ihall here employ, in the Study of the EaUern Tongues. His
* Defire, Mr. Pocock adds, feems to be, to be employed in fetting forth Books in the Arahick
* Language, and to be Overfeer of the Prefs in that Kind, for which he would be very fitting.'
Ravins afterwards return'd with a " Colle(5tion of four hundred Manufcripts in feveral Langua-
ges (a Catalogue of which was printed at Leyden) and became of fome Fame in the World,
for Eajlern Learning. •
Bu T of all the learned Men that did, or could come to Cottftantinopk, no one was fo wel-
come to Mr. Pocock, as his dear Friend, Mr. John Greaves, who having difpatched thofe Af-
fairs, which obliged him to flop in Italy, as has been before mentioned, arriv'd at the Port,
probably, fome Time in December, i6^y. Having been recommended, as well as Mr. Pocock,
to the Englijh AmbafTador, by the Archbijhop, he found there the fame kind Reception. And
with the Affiftance, and under the Protedion of that honourable Perfon, he made thofe Ob-
fervations, and did thofe other Things, which the learned Writer of his Life ° has promis'd to
oblige the World with. But befides the Enquiries he was concerned in, as an Antiquary, a na-
tural Philofopher, and a Mathematician, his Endeavours were much the fame with Mr. Pocock\
in the Matter of Languages and Manufcripts. The Tongues, which he now principally applied
his Mind to get Perfedion in, were Arahick and Perftan ; and with what Succefs, his immor-
tal Writings have fufKeiently difcovered -, and as he was unwearied in fearching after rare and
curious Books, fo he fpared no Cofl in the Purchafe of them.
We have obferved before, that Mr. Greaves'^ original Defign of travelling was to vifit
Egypt, as it is probable Mr. Pocock^ was to refide at Conftantinople. The latter was never
fond of travelling, and he had now a particular Call to flay where he was. Sir Peter IFich's
Lady was gone for England, himfelf intending fpeedily to follow her -, and with her went his
Chaplain. But Sir Peter was obliged to ftay much longer than he defigned, by Reafon of the
Grand Segnior and Grand Fizier's Abfence, in the Perftan War. For till their Return, he
could not obtain his Recredential Letters ; and wanting a Chaplain for that Seafon, which
lafled a full Year, Mr. Pocock defired the Archbifhop's Leave to fupply that Place, and ob-
tained it. Mr. Greaves, who, as is faid above, arrived at Galata in Dec. 1637, intended,
the following Spring, to {^X. out for Alexandria ; but delighted with the Company of his dear
Friend, or finding more Employment about Manufcripts, than he expeded, at Conjiantinople,
he did not leave that Place, at foonefl, till the latter End of Augufi, 1638. About which
Time, finding a Ship bound for thofe Parts, he fet out, and after fpending fome little Time in
the Way, in the Ifle of Rhodes, he arrived at Alexandria, towards the Middle of October,
where he refided for many Months, and from whence that Letter, full of due Refped and
Reverence, was fent by him to Archbifhop Laud, which became, among many other Things
of like Sort, one of the Crimes with which he was charged, on his 'Trial in the Houfe of
Lords, and which gain'd to Mr. Greaves a lafting Teflimony of his Worth and Learning, de-
liver'd in that Place by that great Prelate ■■.
Mr. Pocock having now the whole Bufinefs of procuring Books at Conftantinople on his
Hands, made ufe of the Diligence that was neceflary, to ferve Mr. Greaves, as well as him-
felf. And fome Time after, he found Caufe for the Increafe of it in both Refpeds, having
rcceiv'd an Account from him, of the ill Succefs of his Endeavours of this Kind in Egypt.
For he afTur'd him, that notwithftanding all the Search he had made after Manufcripts, for
himfelf and him, both at Alexandria and Cairo (where he ventur'd openly to go to the Bezar,
and to many of the Moors Houfes) he could find, befides common Things, nothing but a few
old Papers, or rotten and imperfect Books. Several Letters, complaining of this Difappoint-
ment, he fent to Mr. Pocock, firfl from Alexandria, and afterward from Leghorn, wherein he
prefs'd him to do his utmofl, for fupplying this Defed, at the Place where he now was, be-
ing, he faid, as he found by Experience, the Sea into which all the lejfer Rivers had emptied
themfelves, all Books of any Value, in other Parts, having been taktn up and brought to the Port.
He earneftly defir'd him, therefore, to make a due Ufe of the Opportunity, he now had in
his Hands, not only by folliciting the Affiflance of their common Friends at Galata, but
even by going over the Water himfelf to the Bezars, and Shops at Stambol-, which he fup-
pos'd might be done without Hazard, provided a due Caution were ufed about fuch Books as relate
to Religion. He intreated him alfo to make a further Enquiry after the Libraries of private Men,
and to attend to the Return of the then vidorious Army from Perfia, which, perhaps, among
other Spoils, might bring with them many Books in the Language of that Country.
3 ^^'
" Mr. Pococlr, in a Letter to Mr. Selden (penes D. D. Mead, uti fupra) fpeaking of this Colle<flion, fays, • It is
» made, not only in Turky, but more in London, of Books, gotten by the Direftion of others, by Merchants who,
' by Reafon of the Difturbance of the Times, knew not how to difpofe of them.' " Vita Jo. Gravii, p. 12.
» Hift. of Troubles and Trial of Archbifhop Laud, p. 384.
t
i6 The L I F E of
B E s I D E s the DIreftions Mr. Greaves had left with Mr. Pocock^ at Cot^amtncple, when he
went thence, he now alfo fent him a further Account of fuch Manufcripts, as he moft defir'd
to have; and perhaps the learned Reader will not think it tedious to take a fhort View ot
fome of the Particulars. Very follicitous, I find, he was for the /ijironomicaly and other fVorks
of that Indian Prince, Ulug Beg, Nephew to Tamer Ian the Great. With the Help of two or
three Copies cf thefe, one of which the Lord Ambnffador had promifed to buy for him, he
hop'd, he faid, having made a Latin Tranflation out of Pcrfian, to publifh the Whole at his
Return into England. Which Work he, in fome Mcafure, perform'd, dedicating one Part of
it jointly to Mr. Pocock, and his own Brother, Mr. Thomas Greaves. He was not lefs earneft
for the Geography of Abulfeda, Prince of Hamah, an Arabick Writer, Part of which, in like
Manner, he afterward tranflated and publiflied. The Alcoran he defir'd, not only in the ori-
cinal Arabick, but alfo in Turkijh and Perfian, with fuch Glojjes and Commentaries relating to
It, as could be found. Alfo Avicenna de Animd, and any other Part of him, that was to be
had in Perjian ; Al battany, the Planifphere and Geography of Ptolemy, Gulijlan in Arabick
and Mircondus in Perfian. And tho' he nam'd thefe, and fome other Books, it was not his
Defign that none elfe Ihould be procur'd for him. For he defir'd that Mr. Pocock, who very-
well knew his Studies, and what would be of Ufe to them, would endeavour to get all the
Manufcripts, he (hould think good, in Perfian, Turkijh, and Arabick, efpecially, fuch as relate
to Hijlory, Philofophy, Phyftck, Chymijiry, Algebra and Mathematicks. And as for Mathema-
ticians, that he would carefully remember to enquire after the Ancients, that have been tranf-
lated out of Greek, and either are not yet extant in Europe, or elfe imperfed'y publifiied.
After all, he beg'd him not to be forgetful of feveral Greek Manufcripts, which Dr. Ceriga
had promifed to procure.
Mr. Pocock's Commiflion from the Archbifhop, was more general. He left it to his own
Difcretion, to procure fuch Books in the Eafiern, or other learned Languages, as he (hould.
judge proper for an Univerfity Library, and in fuch Places, where he thought they might
moft eafily be found. But in April, A. D. 1638, at the Motion oi Archbifhop UJher, he re-
commended to him a more particular Method. ' The Primate, fays he, in a Letter of the Date
* laft mentioned, is perfuaded that the Patriarch Cyril can procure Clemens Alexandrinus's Hy-
* potypofes. It were wonderful well worth the getting, if it might be had. But, for my own
* Part, I do not think the Patriarch hath it. Yet you may try and hearken after it, that
* I may be able to give the Primate the better Satisfaftion. The Primate writes further to me,
* that Greece having been often gleaned, the likelieft Way left for good Greek Manufcripts, is,
* for you to ftrike over, from the Place where you are, to Natalia, and fee, what that and
* Mount Athos will afford you, whilft you are fo near them ; which yet I muft leave to your
* own Conveniences.* In Anfwer to this, Mr. Pocock writes, Aug. 18, giving an Account of
the Patriarch Cyril's unfortunate End, which prevented his applying to him for the Hypoty-
pofes of Clemens. He gives alfo the Archbifhop an Account of the Greek Books at Mount A-
thos ; wherein the Patriarch of Alexandria feems to have promifed his AfTiftance, if not alfo
to accompany Mr. Pocock thither. But he was hindered from doing either, and moreover in
Danger, for not confenting to anathematize good old Cyril. Which, to ufe Archbijhop Laud's
own ExprefTion, in his next Letter to Mr. Pocock, is fuch a Piece of Charity, as Barbarity itfelf
is fear ce acquainted with. It appears, from the Courfe of the Correfpondence, that the Pa-
triarch of Alexandria, in the End, loft his Life, and, as was fuppofed, thro' the Contrivance
of the new Patriarch of Conftantinople, who had ferved his own Predeceflbr fo before. The
Death of two great and good Patriarchs, contrived to gratify his own Ambition and Malice,
was a heavy Charge upon the new Patriarch. And as Men are apt to form fevere Judgments
againft the Authors of Mifchief, to thofe in their own Circumftances, it might have been ex-
pefted, that Archbijhop Laud would not have difcover'd the leaft Approbation of that Mercy,,
which fpared the Life of the new Partriarch, after his Fall, and condemn'd him to Imprifon-
ment, rather to prevent his Death from the Fury of the Multitude, than as a Punifhment.
But to fhew how little the Archbifhop favoured fanguinary Methods, tho' ftill calumniated on
this Score, by his Enemies, hear his Chrifiian and Temperate Expreffion. * I heard, fays he,
* (in a Letter to Mr. Pocock, dated, April 8, 1640.) before your Letters came to me, that the
* Patriarch, who fucceeded Cyril, was like to fuffer. And certainly he deferv'd it, and that
* in a feverer Manner, than is fallen upon him. Tet I cannot but fay there is Charity, and pcr-
' baps fVifdom, in preventing the Execution, that might otherwife have fallen upon him.'
And now to return to Mr. Greaves. It will not, perhaps, be thought a very great Inde-
cency, that the Affairs .of a Perfon, who had the largeft Share in Mr. Pocock's Friendfhip, take
up fo much Room in this Account of his Life. I fhall therefore let the Reader know a little
further how Mr. Greaves employ'd himfelf in Egypt, and what Requefts he fent thence to
Mr. Pocock ', befides thofe already mentioned. He was now, as a very learned Perfon hath
obferved % travelling in that Country, with Defigns as great as thofe of Pythagoras, Plato, or
any other of the antient Greek Philofophers, who went thither in the Search of Knowledge,
And as the Methods he made ufe of to obtain it, were much more exaft than theirs, fo his
Induftry was indefatigable. He made a CoUeftion of an infinite Mafs and Variety of
Hiero'
^ Vita Joan. Gravii, p. 7.
Dr. EDWARD POCOCK. if
Hiercghphicks ' ; confidered all the Rarities he met with in Archite£lure ; took a moll accurate
Account of all the Monuments of Antiquity, and the feveral Infcriptions he found ; and dili-
gently enquir'd into all the Works of Nature, which feem rare and wonderful. Twice he
went from Alexandria to Cairo, and both Times meafured the three famous Pyramids, which
are near that Place, and that with an Exadtnefs incomparably beyond whatever had been at-
tempted there before ; ufing, for that Purpofe, befides other Inftruments, a Radius, ten Foot
long, moft accurately divided. And as he afcended by the Degrees on the Out-fide, to the
Top of the greateft Pyramid ; fo by the narrow PaJJage, on the North Side of it, he entered
to the very Center of it : Where, taking with the utmoft Nicenefs, all the Dimenfions of the
fpacious Marble Chamber, in the midft of which is the Tomb of Cheops, or Chemmis, the fup-
pofed Founder, he fixed a Standard, for adjufting Meafures to all Pofterity. An Expedient,
much defired by learned Men, but never taken Care of by any before him \ At Cairo, no-
thing rare or curious could efcape him, as appears from his Account of hatching Chicken there
in Ovens, printed long' after his Death, by the Care of his great Friend, Sir George Ent '.
Neither was he difcouraged from travelling many Miles in the Libyan Deferts, partly to view
the feveral Pyramids, that ftajid there, but principally to fee the Mummies, feveral of which he
opened and accurately examin'd, taking exad Notice, as of the Subftance of each, fo of the
Make of the Coffin, the Linen Ribbands or Bandages about the Body, and the Scroles, full of
Myjiical Charatters, that were fattened to it ; and concluding from thefe, as well as the Meafures
of the Marble Tomb in the Pyramid, afore-mentioned, that Nature doth not indeed languilh in
her Produdions, as fome imagine, but that the Men and Women of this Age, are of the
fame Stature with thofe who lived near three thoufand Years ago. And as fuch Enquiries
were his Bufinefs by Day ; fo when the Weather proved clear, he allowed himfelf very little
Sleep at Night -, making accurate Obfervations, wherever he came, of many Phenomena m the
Heavens, efpecially, fuch as were ferviceable to redlify Geography, by giving the true Longi-
tude and Latitude of Places. In one of Mr. Greaves's Journeys, from Cairo to Alexandria,
between Rcfetto and Alexandria, an Accident befel him, which might have proved of dan-
gerous Confequence. He, with fome Englifi and French, fell into the Hands of the Arabs,
who robbed them. But Mr. Greaves's Lofs was inconfiderable, if we except that of a fair
Manufcript of Euclid, in Arabick, with Vowels. This happened to him in January, 1638-9,
Of thefe Employments in Egypt, Mr. Greaves, from Time to Time, gave Mr. Pocock an
Account, and purfuant to the fame Defigns, he requefted his Afliftance in fome Matters of the
like Nature, to be tranfafted at Conftantinople. He defired him to be careful in procuring for
him feveral Obfervations, efpecially of Eclipfes, which were to be made by Dr. Cerigo, at
Galata, by a Ragufa DoAor, who went with the Army to Bagdat, and by a certain Conful,
of his Acquaintance, at Smyrna > alfo to confult a Manufcript, not to be bought, in the
Hands of Segnior Dominico, concerning the Topography cf Egypt ; and to tranfcribe thence feve-
ral Things, particularly fuch as related to the Feddanes, which is the Meafure, by which that
Country is divided. Moreover, he recommended to his particular Care fome Marble Stones,
having Infcriptions, which were to be fent, by the general Ships, into England ; and alfo re-
quefted him to be at the Pains of noting fome Things, that had been omitted by him at Con-
Jlantinople, concerning the Compofition of their Ink, the Turkifh Way of writing, their Man-
ner of letting Houfes, and making Contrads. Laftly, he defir'd Mr. Pocock, if he could
poflibly, to meafure the Weft End of S. Sophia, very exaftly, with a very fine fmall Wire of
Brafs, or Iron. He had done it himfelf with a Line of Packthread, which, becaufe it fome-
times ftretches about half a Foot, he could not depend upon. ' You muft, adds he, with
' many Circumftances, defcribe the Place which you meafure, that if any ftiould defire to do
* it hereafter, they may take the very fame without erring.' So wonderfully exadt was this
great and good Man, to give Information in fuch Things, that might be depended on.
Besides all this, there was yet another Bufinefs, which he requefted of Mr. Pocock, iind
that was, his Examination of a Latin Ode, lately made by him on a Victory, obtain'd by the
Great Duke of Tufcany, over the united Strength of the Corfairs of Barbary. This Ode, he
defir'd him carefully to perufe, and to fend his Opinion of it in a Letter, that might meet him
on his Return to Italy, where he defign'd to make ufe of it. And the End, he faid, which
he had in compofing it was, befides the doing an Adl of Gratitude for the like Honour, lately
done by one of that Court to his Majejly of England, by this Means, to gain Admiflion to the
Medicean Library, which he had found, by Experience, when formerly at Florence, to be fliut
to Strangers. A Library, famous for a great Variety of excellent Greek Manufcripts ; from
one of which the genuine Epiftles of S. Ignatius have, by the Care of Ifaac Vofftus, been
publifti'd to the World, after they had been loft for fome Ages. Three Copies of this Ode
he fent to Mr. Pocock, for fear of Mifcarriage, two of which, I find, came to his Hands. It
is addrefled, Sereniffimo, Potentiffimoque Principi, Magna Hetruria Duci, and begins in
this Manner :
Tyrrheni Domitor Maris, Metufque
Claffis Barbaric<e, nimis potentis.
F Mr.
' Mr. John Greaves's Pyramidographia, p. 142. ' Pyramidographia, p. 94. • Philofophical Tranlac-
tions, Num. 137. p. 923.
i8 The L I F E of
Mjl. pGcoci's Friends, about this Time, viz. 1639. began to prefs him, by Lettersj to
think of returning home. Mr. Greaves, from Alexandria., in his laft Letters, had advifed
him, not to devote bimfelf fo mud to his Oriental Studies, as to forget bis Hopes, and bis For-
tunes at bmne. And Mr. Charles Fettiplace^ a Turkey Merchant, refiding in LoiuIoh^ (who
took Care to receive his Money from the Arcbbijhop, and the College, and to give him Bills fop
it at Ccnftantinople) acquainting him, in a Letter, with fome Preferments lately liefcowcd on
his Friend, Mr. Thomas Greaves, had defir'd him to confider, that his great Patron was imrtal,
like other Alen, and that therefore, he fhould by no Means ahfent himfelf unnecejjarily, and lofe
tbt Opportunities of improving his Favour to the befi Advantage. The Archbijhap alfo, in many
fucceflive Letters, had been quickening him in this RefpeA. In one, dated, March 4,
16^9-40, ' lain now going, fays he, to fettle my Arabick Lofture for ever upon the f/;//-
* verjits. And I would have your Name in the Deed, which is the beft Honour I can do for
* the Service.' Mr. Poceck excufed himfelf for fome Time, as waiting the Coming of his old
Arab from Aleppo, writing, that he purpofed to fet forward for England, fome lime the foJ-
k>wing Summer. And with this, the Archbifhop refted fatisfied. Accordingly, in Augi^
1640, he went on board the Margaret, after near four Years Stay at Conflantinople, which had
coft him between five and fix hundred Pounds,
He did not defign to return to England entirely by Sea, but rather to make his Way
through Part of Italy and France. It appears, that he intended, before his fetting out, to
land" at Leghorn. For he had provided himfelf, before he left Conflantinople, with Letters of
Credit to fome Merchants in that City. That he was at Genoa, he would often tell his
Friends, relating to them fome- what, that pafled there j which well deferves a very ferious
Reflexion. During fome Stay he made in that Place, there was on a certain Day, a religious
Prccfffteu, which went thro' the Streets with all the ceremonious Pomp, that is ufual on fuch
Occafions. And as he ftood in a convenient Place, to take a View of it, he was furpriz'd
with the Difcourfe of fome Perfons, at a little Diftance, who talked in Arabick. They were
a Couple of Slaves in Chains, who being confident, that no Body could underftand the Lan-
guage they fpake in, exprefs'd their Opinions of what they faw, with all Manner of Freedom.
And as they rallied the Pageantry tlwy beheld, with a great deal of Wit, fo from it they
took Occafion to ridicule Chriflianity itfelf, and to load it with Contempt. So unhappy has
the Church of Rome been in her Pra<ftices on the Chriftian Religion: For whilft, to ferve
ibme worldly Defigns, ftie hath laboured to engage the Minds of the vulgar Sort, by empty-
Shews, and fuperftitious Solemnities, ihe hath, by thofe corrupt Additions, expos'd what is
infinitely rational, wife and good, to the Laughter and Reproach of Infidels, who will not
take the Pains to diftinguifh in the Profsflorji Qi Cbrifiimty, . what hath, indeed, the Warrant
of the Gofpcl, from what hath not. :. .'-, . /of; . \.
A LITTLE after Chriflmas, he came to Paris, where, <ltMibtlefs, he converfed with fe-
veral eminent Men, tho' no Account is to be met with oi any Conference he had with more
than two. One of thefe was Gabriel Sionita, the famous Maronite, who then refided at that
Place. With him he had much Difcourfe about Oriental Learning, and, without queftion,
was very welcome to him, not only becaufe of his great Skill in thofe Matters, and the very
oonAderabJe Pains he had formerly taken about the Syriack Epiftles, but for the honourable
Mention he had made of this very learned Man, in the Preface to that Work. The other,
■whotn I am alfo aflur'd he vifited there, was the moft leariied Hugo Grotius, theti Ambaffador
at the Court of France, from the Crown of Sweden, to whom he could not but be very ac-
ceptable, as upon feveral Accounts, fo particularly, on tliat of the Relation he ftood in to a
Perfon, for whom Grotius had all imaginable Efteem and Reverence, the Lord Archbiffjop cf
Canterbury. And doubtlefs the Troubles, which had lately begun to fall on that^r<rfl/ Pre-
late, and the black Cloud, which now hung over the Church of England in general, were the
Subjeft oi no fmall Part of their Cojiverfation.
But there were other Things, about which he was willing to difcourfe with this great Man.
Mr. Pocock, while he continued in the Eafl, had often lamented the Infatuation, which fo
great a Part of the World lay under, being inflav'd to the foolifh Opinions of tkit grand Im-
foftor, Mahomet. He had obferv'd, in many that profefs'd his Religion, much Juftice, and
Guidor, and Love, and other excellent Qualities, which feem'd to prepare them for the King-
ian of God ; and therefore he could not but perfuade himfelf, that, were the facred Doftrines
of the Gofpel duly propofed to them, not a few might open their Eyes to difcern the Truth
of it. Something, therefore, he refolv'd to do towards lb defirable an End, as he fhould
meet with convenient I.eafure \ and, he could not think of any Thing more likely to prove
ufcful in this Refpcd, than the tranflating into Arabick, the general Language of the Eafi, an
admirable Difcourfe, tj>at had been publiJh'd in Latin, fome Years before, concerning the Truth
of Chrifiianity. With this Defign he now acquainted Hugo Grotius, the excellent Author of
that Treatife " ; who received the Propofal with much Satisfadiion, and gave hira a great deal
of Encouragement to purfue it. And Mr. Pocock's Aim in this Matter being only the Glory
of God, and the Good of Souls, he made no Scruple at all to mention, to that learned Man
fome Things, towards the End of his Book, which he could not approve, viz, certain Opi-
nions,
■ Grotii Epiftol.-e Giilielmo Fratri, Num. 534.
Dr. EDWARD POCOCK.
n
nions, which, tho' they are commonly, in Europe^ charg'd on the Followers of Mahomet, have
yet no Foundatbn in any of their authentick Writings, and are fuch as they themfelves ar?
r^dy, on all Qccafions, to difclaim. With which Freedom of Mr. Pocock, Grotius was fa
far from being difpleas'd, that he heartily thank'd him for it ; and ga^'e him Authority, in thd
Vei-fion he intended, to expunge and alter whatfoever he fliould think fit.
Upon this Occ^Uion, thefe two learned Men entered into a long Difcourfe, concerning the
State of Things in the Eaji, and the Reafons why the holy Religion of Jefus Chriji was fo far
from gaining Ground in thofe Countries, that it was treated there, by Unbelievers, with great
Contempt. Mr. Pocock mentioned feveral Things, which he obferved to be thus fatally mtf-
chievous : But amongft them all, he told him, there was nothing more fo, than the many
Scbifms and Divi/ims of thofe that own the Name of ChriJ}, who ought to be as one Fold un-
der one Shepherd. As Grotius very eafily believ'd what Mr. Pocock thus reported ; fo it infpir'd
him with new Refolution, and Courage, to purfue the Defign he was engag'd in, to promote^
as far as he was able,, the Peace and Union cf the Chrijtian World. A glorious Undertaking,
and fuch as highly deferves the moft zealous Endeavours, and the moft ftrvent Prayers of all
that love the Lord Jefus Chriji with Sincerity ; tho' fome of the Meafures, which were followed
by that mofl; learned Man, are not to be juitified. For, tho' we are to do what lies in us for
the Sake of Cbriftian Peace, we are not to yield up the Ti'ulh, even for obtaining that mod
dcfirable Bleffing : We muft not, we cannot, part with Truth.
In aihort Time Mr. Pocock left Paris^ and came for England; where taking London in -his
Way to Oxford, he found, what he had heard feveral Reports of before, namely, a great
Change of Affairs fmce he left the Nation, and a fad Face of Things. A turbulent Party
imong the Scots, who, when upon very groundkfs Pretences they had arm'd themfelves the
laft Year, had met with all the Kindnefs and Satisfal6tion, which a very gracious Prince
couki give than ; renewing their Sedition, had now invaded the Northern Parts of the King-
dom. And in the Parliament, which was conven'd to find out the proper Means of fending
thefc diforderly, and ungrateful People home, too many there were, who were fo far from
promoting a juft Defence againft them, that fome of them approved, and others refolv'd to
make ufc of their Defigns. This unhappy Correfpondence between thofe that rais'd thefe
Troubles, and feveral of them that were now call'd upon, as only able to quiet them, difap-
pomted ail the peaceable Endeavours of a pious and good King, and even began to fhake the
very Foundations of the Kingdom. The Thing that was now firft, and moft violently attack'd,
was the EccleJ^aflical Government, eflabKfh'd by Latv. This Hierarchy, as it is agreeable to the
Word of God, and warranted by the conftant PraAices of the Church of Chrift, in all Places,
and at ail Times ; fo it had, for fourfcore Years, reckoning from the Beginning of Queen E-
tizabetifi Reigu, flood both the Gloiy and the Defence of the Church of England. And, as a
learned Gentleman was pleae'd to exprefs his Senfe of the Matter ^ upon the Account of its
Antiquity alone, it muft be concluded now to need Repair. But repairing (m- mending was but
a mean Attempt, for the violent Zeal of fome others. Wherefore they were for making an
utter DeftruAion of all the Roots and Branches of it, even a total Abolition. That this laft
Couric might be taken, was earneftly defir'd '' by fuch as, doubtlefs, had made a deep Search
into the Nature of the Thing, to wit, fome Thoufands of Tradefmen, in and about the City
of London, who were ready alfo to demand, what they thus requefted, at the Doors of the
P^rJiameMt. And thefe were foon feconded by five and twenty hundred Kentifhmen ^, who
bad found, by Experience, as they faid in their Petition, Epifcopacy to he very dangerous, both to
Church and Conimonwealth. The Ecclefiaftical Government itfelf being thus ftruck at, it could
not be expefted, that the Governors ftiould efcape. Accordingly, the chief of thefe, the
Archbijhop ef Canterbury, was early accufed of High-treafon ; and feveral of thofe, who had
been juftly jxtniflied in the Courts wherein he was concerned, for feditious and immoral Pradi-
ces, were kt loofe againft him, to worry him even to Death.
The Jrcbkjhep, having been ten Weeks in the Cuftody of Mr. Maxwell, Gentleman Ufher
ef the Black-rod, waiting for the Charge, which was to be brought up againft him, was com-
mitted to the Tower, March i, 1640, about which Time, or a little after, Mr. Pocock came
to Londm. And he thought himfelf under the fame Obligation to go and pay his Duty to his
Patron, now in this Confinement, as if he had been ftill one the Height of his former Profpe-
rity, either at his Palace at Lambeth, or his Lodgings in Whitehall. Being admitted to his
Prefence, doubtlefs, the vaft Difference of Circumftances, which he now beheld, from thofe
he had formerly feen him in, could not but fill his Mind with the juft Senfe of the Uncertainty
of human Greatnefs, and the Tranfitorinefs of worldly Honour and Power, even when eftab-
liftied upon Innocence and Virtue. He now faw a Man, who, befides his high Station in the
Church, had been for many Years the Favourite of a great and good Prince ; a Man, whofe
Advice was moft followed in Affairs of State, which he ftill gave, according to his beft Wif-
dom, and with undoubted Integrity ; a Man, whofe Requefts to the Throne, were feJdom or
never denied •, for it was manifeft, that he managed no private Intereft for himfelf or his Rela-
3 tions ;
» Mr. Grimflan's Speech in the Houfe of Oommons, Feb. 9, 1640. Nalfon's Colfeft. Vol. I. p. 771. t Lon-
don Petition, prefented, Dec. 1 1. NalC Coll. Vol. I. p. 666. ' Kentifti Petition, prefcnted, Jan 13. Naif.
Coll. Vol. I. p. 72°- ""
40 The L I F E of
tions i but had long devoted all that he had to the publick Good : This Man, Mr. Pocock now
. faw fallen from that Eminence, on which he ftood, become the Objed of popular Hatred and
Contempt, reproached, accus'd, and fhut up in Prifon, there to expeft the bitter EfFefts of
the Malice of his Enemies, and the Madnefs of the People.
The /Ircbbi/hop receiv'd Mr. Pocock with many Expreflions of a verj' great Efteem, and
a moft hearty Kindncfs i he thank'd him for the Pains he had been at, in procuring fo many
curious Manufcripts for him in the Eaji, and for the feveral Accounts of Things, which, from
Time to Time, he had fent him thence •, he told him, that he very well knew, what that Di-
ligence, together with an extraordinary Piety and Learning, deferved from him -, that he had
firmly purpofed to make a Juft Acknowledgment of all, by fome confiderable Preferment on
his Return \ and that the Impoflibility of doing it, which he was now reduced to, was fuch
an Addition to his other Afflidlions, as very fenfibly touch'd him. Mr. Pocock^ who could
not but be much afFefted with fo obliging a Difcourfe, return'd him I'hanks, both- for the
Favours, he had already conferr'd on him, and for thofe which he had further defigned for
him. And lamenting the unjuft Ufage, he had met with, and the Imprifonment he now fuf-
fcr'd, he delivered to him a Meflage relating to both, which Hugo Grotius had charged him
with, when he waited on him at Paris. It was the humble Advice and Requeft of that
learned Man, that bis Grace would find out fome Way, if poflible, to efcape out of the
Hands, he was now in, and pafs to fome Place beyond the Seas, there to preferve himfelf for
better Times, at lead to obtain fome prefent Security from the Malice of his bitter Enemies,
and the Rage of a deluded People. This, Mr. Pocock told him, that excellent Perfon had
eameftly prefs'd him to move his Grace to, as foon as he fhould be able to have Accefs to
him ; and he hoped the Thing would appear fo reafonable to him, that he would negleft no
Means or Opportunity that might be ofFer'd, to put it in Execution.
T H o' this was a Courfe, which had been lately followed by fome other great Men, parti-
cularly, by the Lord Keeper of the great Seal, and by one of the principal Secretaries of State ;
the former having withdrawn himfelf into Holland, the latter into France ; the Archbifhop, as
foon as it was thus propofed to him, declared his Refolution againft it. I am obliged, faid he,
to my good Friend Hugo Grotius, for the Care he has thus exprefs'd of my Safety -, but I can,
by no Means, be perfuaded to comply with the Counfel he hath given me. An Efcape, in-
deed, is feafible enough ; yea, 'tis, I believe, the very Thing, which my Enemies defire ;
for every Day an Opportunity for it is prefented to me, a Paflage being left free, in all Likeli-
hood, for this Purpole, that I fhould endeavour to take the Advantage of it. But they fhall
not be gratified by me, in what they appear to long for ; I am almoft feventy Years old ; and
fhall 1 now go about to prolong a miferable Life, by the Trouble and Shame of Flying ? And
were I willing to be gone, whither fhould I fly ? Should I go into France, or any other
Popifh Country, it would be to give fome feeming Ground to that Charge of Popery, they
have endeavoured, with fo much Induftry, and fo little Reafon, to faflen upon me. But if I
fhould get into Holland, I fhould expofe myfelf to the Infults of thofe Se(5taries there, to
whom my Charafter is odious, and have every Anabaptifi come and pull me by the Beard.
No, I am refolved not to think of Flight ; but, continuing where I am, patiently to expeft
and bear, what a good and a wife Providence hath provided for me, of what Kind foever
it fhall be.
Havi N c thus difcharg'd his Duty to his great Patron, Mr. Pocock haflened away from
the Tumults and Noife of London, to feek for Peace and Reft at Oxford ; where he had the Sa-
tisfaftion to find, that his Arabick Le£iure would no longer depend on the Uncertainties of
an aged Life, purfued too by the moft induftrious Malice, being now fettled to Perpetuity.
For the good Archbifhop, forefeeing the Storm, that was about to fall upon himfelf, had lately
fent a Grant, to that Univerftty, of about a fifth Part of his Lands, lying in Bray, within the
County of Berks, for the Maintenance of this Ledhire for ever : The other four Parts being
likewife fettled on the Town of Reading, the Place of his Nativity, for charitable Ufes there.
The Grant from the Archbifhop to the Univerftty, of Sudd's Paftures, at Bray, aforefaid, for
the perpetual Endowment of an Arabick Leiiure, bore date June 6, in the 1 6th of Charles I.
1640, and was regiftered in Chancery, the ?8th of the fame Month. The Grant was not di-
reft, but conveyed thro' the Hands of two Truftees, viz. Adam Fortefcue and IVilliam Dell,
both of Lambeth, Efquires. And, I fuppofe, the Reafons of conftituting this Truft was,
that the Grant running to the Chancellor, &c. the Arcbbifljop, who was then Chancellor, muft
otherwife have granted to himfelf. The Truftees devifed the Paftures above mentioned, to
the Univerfity of Ox/or^, June i'^, 1640.
O N the 6th of November following, the munificent Archbifhop made another Prefent of Ma-
nufcripts to the Vniverjily of Oxford ; Six of which were Hebrew, Eleven Greek, Thirty Four
Arabick, Twenty One Latin, Two Ilalick, and Two Engli/h, befides Five Perfick, one of
which, written in very large Folio, contained the Hiftory of the World, from the Creation, to
the End of the Saracenick Empire, in all Eighty One. Together with thefe he fent a moft af-
feftionate Letter, deploring the Iniquity of the Times, and the State of the Church -, con-
cluding, with moft ardent Prayers for the Peace and Profperity of that Univerfity. This Let-
ter was dated, AW. 6, juft fijur Days after the firft Sitting of the long Parliament, and lefs
than
Dr. EDWARD PO COCK:. 21
than fix Weeks before thz Archhifhop''s Commitment ta'the Black-rod. This Donation is the
more pertinent to our main Story, as it is probable, that moft of thefe Manufcripts had been
procured by Mr. Focock, and his dear Friend, Mr. John Greaves.
M R . Pncock, now at Oxford, applied himfelf, with as much Chearfulnefs as thofe melan-
choly Times would admit of, not only to the Duties of his Lefture, but to feveral other De-
iigns, both in Arabick and Rabbinical Learning. And, indeed, it was impoflible for him to
do otherwife, if he would now anfwer the Expedation which every Body had of him. His
great Abilities were very well known, before he went from England ; and it could not but be
concluded, that in the many Years he had fpent in the Eaji, he had made a vaft Improvement
in all the Learning of thofe Countries. Wherefore, upon his coming home, great Matters
were expefted from him, by the learned Men of this and other Nations. This, in Part, ap-
pears from an Epiftle, which his old Friend, Gerard Voffius, fent him % together with a Prefent
of fome Books, lately publifh'd by him, as fbon as he heard of his Arrival at Oxford ; ' I
' give Thanks unto God, faid he, for your fafe Return, as upon the private Score of our
' Friendfhip, fo upon the publick Account, becaufe I well perceive how great Advantages the
* Republick of Letters, and the Church of God, may receive from you. For if, for more
* than fifteen Years ago, you could acquit yoiirfelf fo well, what may we not hope from yoii
' now, that Age, and the Induftry of fo many Years, have much increased your Knowledge,
' and ripen'd your Judgment .? Your Return, therefore, I congratulate to yourfelf, to Oxford^
' and to all England ; yea, and to the whole learned World.'
That which was moft likely to lefien his Diligence in preparing any Thing for the pub-
lick View, was that Diffidence of himfelf, and his own Labours, wluch his great Modefty and
Humility ftill fuggefted to him; whereby he was, upon all Occafions, very prone to fancy j
that none of his Performances could be of Value and Ufefulnefs enough, to juftify the Publi-
cation of them. However, upon the earneft Requeft of his Friends, and the Reprefentations
they made to him of the Services he was capable of, he was contented to proceed, and he now
laid the Foundations of feveral very confiderable Works, which, fome Years after, were made
publick, being reai^y, as he tells Gerard Voffius, in his Anfwer to the Letter but now men-
tioned "", to put his Hand to any Bufinefs, concerning which he fhould be fatisfied, that it
would be of the leaft Benefit to the Commonwealth of Learning.
This Year, viz. 1641, a Correfpondence began between Mr. Pocock and two learned
Men, Jacobus Ailing, a Foreigner^ then in England, and Mr. John Selden. The latter of
thefe was then preparing for the Prefs fome little Part of Eutychius's Annals, in Latin and
Arabick, which he publifhed the Year following, under the Title of Origines Alexandrin<e ;
and on this Account wanted Mr. Pocock's Affiftance in collating, and extrafting from Arabick
Books at Oxford. The Occafion Mr. Selden had for his Services, then and afterwards, produ-
ced a Friendfhip, that proved of Angular Ufe to him on feveral urgent Aflfairs, as will appear
in the Courfe of his Story. He had endeavoured, when in London, to wait on Mr. Selden j
but was prevented by the other's conftant Employment. But Providence foon fupplied him
with an Opportunity, which he before fought in vain. The following Year added another
very learned Correfpondent, to thofe before mentioned, which was John Henry Hottinger, of
Zurich, who, a little before, had feen and known Mr. Pocock in England. He was then em-
ployed in tranflating the Chronicon Samdritanum, which he brought out of Holland, and
ihewed to Primate Ufher here, who then prefled him to render it into Latin. It appears alfo
from Hettinger's Letter, that he was excited to turn the Helvetick Confeffion into Arabick, by
hearing from Hugo Grotius, at Paris, that Mr. Pocock had done the fame by his Book, de Ve-
ritate Religionis Chriftiame ; and thereupon, he earneftly begs Directions for that Work.
The War, which broke out this Year, viz. 1642, interrupted all Correfpondence betweea
him and the Learned, both of our own, and other Nations, and alfo made Oxford itfelf an
improper Place for Study. Its antient Quiet was now loft, and nothing to be heard there, but
the Noife of Arms and armed Men. For in the Month of July, the Members of that Uni-
verfity, having expofed themfelves to the Indignation of the two Houfes of Parliament, by ad-
vancing all the Money they had in their publick Treafuries, and much out of their own
Purfes, for the Service of the King, who was then at Tork ; were obligedj as foon as they un-
derftood that the Earl of Effex began to march with an Army, to begin to think of their own
Safety. And accordingly, being authorized, as well by a Proclamation againft the Rebels, as
by particular Meflages fent to them from his Majejly, fome Hundreds of them immediately
put themfelves in Arms, and were foon after joined by two Hundred Horfe, under the Com-
mand of Sir John Byron. About two Months after, thefe Forces being drawn out for the
King's Service in other Parts, fome Troops of the Parliament Side, took PoflcfTion of Oxford,
and there, under the Command of the Lord Say, did what they thought fit ; till, in a little
Time, his Majefty march'd thither with his Foot, immediately after the Battle at Edge-Hill,
and order'd it to be made a Garifon, which it continued to be, and alfo the ordinary Reftdence
of the Court, to the End of the War. The Military State the Univerfity was then in, and
the Hurry that attended it, fufFered Mr. Pocock to make but fmall Advances in the Defigns
he had undertaken. And in a ftiort Time, his Mind was diverted to other Matters : For, in
G the
• G. Voflii Epiftolx, Num. 425. * Clar. Virorum ad Q. Voflium Epiftols, Num. 336.
22 The L I F E of
the Tear 1643, the Reftory of Cbildry^ a Living of a very good Value in the County of
Berks^ becoming vacant, he was prefented to it by the Prefident and Fellows of Ccrpus-
Cbrijli College, the Patrons of it. As this was an Evidence of the Efteem, which that
learned Society had for this worthy Member ; fo, doubtlefs, it could not but be very agreeable
to his Inclinations : For ChiJJry being about twelve Miles from Oxford, he could conveniently
live upon his Parfonage, and perform the feveral Duties he was oblig'd to there, and yet at
the proper Times repair to the Univerjity, and read his LeSures. Tho', indeed, at prefent,
there was no Room at all for fuch Exercifes -, the Minds of thofe who were to frequent them,
being fill'd with the Thoughts of other Matters, and the publick Schools taken up for Provi-
fions, and Warlike Stores.
S E C T I O N IIL
MR. Pocock being now a Country Clergyman, fet himfelf, with his utmoft Diligence, ta
a confcientious Performance erf" all the Duties of his Cure ; labouring for the Edifica-
■ tion of thofe committed to his Charge, with the Zeal and Application of a Man,
who thoroughly confidered the Value of immortal Souls, and the Account he was to give.
He was conftant in preaching, performing that Work twice every Lord's Day. And becaufe
the Addition of catechizing, which he would not n^leA, made this a Burden too heavy to
be always borne by himfelf, he fometimes procured an Afliftant from Oxford, to preach in the
Afternoon. His Sermons were fo contriv'd by him, as to be moft ufeful to the Perfons, that
were to hear them. For tho' fuch as he preached in the Univerjity, were very elaborate, and
foil of critical and other Learning ; the Difcourfes he delivered in his Parilh, were plain and
eafy, having nothing in them, which he conceived to be above the Capacities, even of the
meaneft of his Auditors. He commonly began with an Explanation of the Text he made
choice of, rendering the Senfe of it as obvious and intelligible, as might be : Then he noted
whatever was contained in it, relating to a good Life ; and recommended it to his Hearers,
■with a great Force of fpiritual Arguments, and all the Motives, which appeared moft likely
t3B prevail with them. And as he carefully avoided the Shews and Oftentation of Learning ;
fi) he would not, by any Means, indulge himfelf in the Praftice of thofe Arts, which at
that Time were very common, and much admir'd by ordinary People, Such were Difiortions
if the Countenance and ftrange Gejiures, a violent and unnatural Way of Speaking, and afieSlei
JVords and Phrafes, which being out of the ordinary Way, were therefore fuppos'd to expreft
fome-what very myflerious, and, in a high Degree, fpiritual. Tho' no Body could be more
unwilling than he was to make People uneafy, if it was poffible for him to avoid it ; yet nei-
ther did his natural Temper prevail with him, nor any other Confideration tempt him, to be
filent, where Reproof was neceflary. With a Courage, therefore, becoming an Ambaffador of
Jefus Chrifi, he boldly declar'd againft the Sins of the 'Times ; warning thofe who were under
his Care, as againft all profane and immoral Practices, fo againft thofe Schifms and DiviJionSy
which were now breaking in upon the Church, and thofe Seditions which aimed at the Subver-
fion of the State. His whole Converfation too was one continued Sermon, powerfully recom-
mending, to all that were acquainted with him, the leveral Duties of Chriftianity. For as he
was blanulefs and harmlefs, and without Rebuke ; fo his unaffedied Piety, his Meeknefs and
Humility, his kind and obliging Behaviour, and great Readinefs, upon every Occafion, to do
all the good he was capable of, made him Ihine as a Light in the World,
A M I N I s T E R that thus acquitted himfelf, one would think, fhould have met with much
Efteem, and all imaginable good Ufage from his whole Parilh -, but the Matter was otherwife j
he was one of thofe excellent Perfons, whom the brighteft Virture hath not been able to fe-
cure from an evil Treatment ; yea, that upon account, even of what was highly valuable ir»
them, have been contemn'd, reproach'd and injurioufly handled. Some few, indeed, of thofe
under his Care, had a juft Senfe of his Worth, and paid him all the Refpedt, that was due to
it ; but the Behaviour of the greater Number was fuch, as could not but often much difcom-
pofe and affliift him. His Care not to amufe his Hearers, with Things which they could not
underftand, gave fome of them Occafion to entertain very contemptible Thoughts of his
Learning, and to fpieak of him accordingly. So that one of his Oxford Friends, as he travel'd
through Childry, enquiring, for his Diversion, of fome People, who was their Minifter ? And
how they liked him ? Receiv'd from them this Anfwer : Our Parfon is one Mr. Pocock, a.
plain, boneji Man -, but, Mafier, faid they, he is no Latiner. His avoiding, as he preach'd,.
that boijierous AtJion, and thofe canting Expreffions, which were then fo very taking with
many Lovers of Novelty, was the Reafon that not a few confider'd him as a u-eak Man^
whofe Difcourfes could not edify, being dead Morality, having nothing of Power and the Spi"
rit. But his declaring againft Diviftons, Sedition and Rebellion, was moft ofFenfive, and rais'd
the greateft Clamour againft him. Becaufe of this, fuch in his Parifti, as had been feduc'd
into the Mcafures of them, who were now endeavouring the Overthrow, both of Church and
State^
Dr. EDWARD POCOCK. 23
Stctiy were ready, upon every Occafion, to beftow on him the ill Names, then fo much in
Ufe, of, A Man addicted to Railing and Bitternefs % a Malignant and one Popijhly affeSfed. But
Difefteem and reproachful Language were not the only Grievances, which this good Man fuf-
fered under. That Income, which the Laws of God and Man had made his juft Right, and
which he always endeavoured to receive, with as much Peace as might be, was thought too
much for him, and they ftudied to leflen it in all the Ways they could : Befides, what they
call'd, out-witting him in his Tithes, of the Contributions and great Taxes which were fre-
quently exafted, a Sum much beyond the juft Proportion was ftill allotted to him i and when
any Forces were quarter'd in that Parifh, as confiderable Numbers often were, he was fore to
have a double, if not a greater. Share.
This Ufage could not but feem very ftrange to a Man, who had been treated with Re-
fped and Civility, by all Sorts of Perfons whom he had hitherto converfed with : And it wa3
impoflible for him to refled: upon fuch unfuitable Returns, without a great deal of Kfquiet
and very melancholy Thoughts. The barbarous People of Sytia and Turky, whom he for-
merly complain'd of, appeared to him now of much greater Humanity, than many of thofe»
he was engaged to live with. There, his exalted Virtue had won upon Mahometans, and
made even Jews and Friers revere him ; but thefe Charms had, at this Time, a contrary Ef-
feft on the Pretenders to Saintjhip, and purer Ordinances, at home.' And h , who, when at
j/ileppo, ftill long'd to be in England, as the moft agreeable Pfece m the World, now con-
fider'd an Abode in the Eaft as a very defirable Blefllrig. Yea, to foch a Degree of Uneafi-
nefs did the publick Calamities, and the particular Troubles he was every Day exercis'd with
at fength carry him } that, he began to form a Defign of leaving his native Country for ever,
and fpending the Remainder of his Days, either at Aleppo or Conftafitinople : In which Places,
from his former Experience, he thought he might promife himfeif fewer Injuries, and more
^iet and Peace. But upon further Confideration, and a due Uie of thofe Succours, which
both Reafon and Religion afforded him, he fortified his Mind againft the Force of all fuch
Trials, and learned to pojjefs his Soul in Patience. He v<;ry well knew, that it is the Part of
a good Soldier of Jefus Chriji, to endure Hardfhip, and that he that hath devoted himfeif to the',
Work of the Gofpel, muft be ready in Affliffions and Dijireffes, by Honour and Bijhonour, by
evil Report as well as good, to approve himfeif a Minijier of God. He confidered too, that his
Cafe was not Angular, but fuch as was common, at that Time, to almoft all others of the
fame Calling, throughout the Nation, who would not humour the People in unreafonable
Things, nor defcend to unlawful Compliances. And he was very well fatisfied, that all the
Evil, that comes to pafs in the World, is ftill over-ruW by the Providence of that All- wife
God, who, in the nwral as well as the natural World, brings Light out of Darknefs, and Or-
der out of Confulion, and who will make all Things work together for Good to them that love
him. Upon foch Reflexions as thefe, therefore, he refolved 'to ftand his Ground, and to per-
feverc in a faithful Difcharge of all the Duties he was called tb, notwithftanding all the Diffi-
culties that attended it. Having thus laid afide all Thoughts of a Remove, to eafe himfeif of
the Cares of Houfekeeping, and the Management of a Family, and to have the Comfort of an
agreeable Partner, amidft the Troubles he was expofed to, he began to think of a Wife. And
Providence direfted him to the Choice of a very prudent and virtuous Gentlewoman, namely,
Mary, the Daughter of Thomas. Bur dett, Efquire, of Wefi-Worlham, in Hampfhire ; whom
he married about the Beginning of the Year 1 646, and by whom God was pleas'd to blefs him
with nine Children, fix Sons and three Daughters.
A T the fame Time that Mr. Pocock underwent fo many Uneafinefles at Childry, his Affairs
were in a yet worfe Condition at Oxford: Where, tho' he attended his Lefture with as much
Diligence, as the prefent State of the Univerfity would admit of, his Salary was wholly de-
tain'd from him. For Archbifhop Laud, after almoft four Years Imprifonment in the Tower
(notwithftanding fuch a Defence of himfeif againft all the Crimes, with which he was charged,
as will be a lafting Monument, both of his Innocence and great Capacity) being put to Death
by an Ordinance of Parliament, they that had thus gotten his Life, were for difpofing of his
Eftate, v/hich had been fequeftered fome 1 ime before ; and into the Lift of that, they took, be-
fides feveral other Lands given by him to pious, and charitable Ufes, Budd's Paflures, in the Pa-
rifti of Bray, which had been fettled by him for this Arabick Lecture. The feizing a Revenue,
which had been applied to fo excellent a Purpofe, was not only a manifeft Injuftice, but might
well be underflxjod to be foch a Contempt and Hatred of Learning, as the Authors of it, one
would think, ftiould, even for their own Credit in the World, by no Means have confented
to: Or, if they had taken Poffeffion of that Eftate, by Miftake, they ftiould have been
ready, on the foft Application to them, to deliva- it up again. But the Matter was otherwife ;
for notwithftanding Mr. Pocock's Endeavours, who took Care to let them underftand the true
State of the Cafe, they would not be prevail'd on to difcharge it. It appears, from the Copy
of one of his Letters, written by him on this Occafion, that he let them know, ' how ufeful
' that Sort of Learning is, which the Income of thofe Lands was defign'd to promote, both
' to Divinity and other commendable Studies ; what Reputation it now had in moft Univerji-
* ties beyond the Seas, and what large Salaries had been appointed in feveral of them, for the
' Encouragement of it.' He alfo labour'd to make-tfaem-fenfible, ' that, befides the Settlement
♦ of
24 The L I F E of
* of the Founder, which was made with all the Formalities the Law rcquir*d, he had alfo an
* editable Right to what he ciaim'd. For, as his Continuance at Aleppo, which firft recom-
* mended him to the Choice of the Arcbhjhop^ had been a Thing of Charge and Difficulty to
* him i fo, to qualify himfelf better for this Employment, he had been at the Hazard of a
* Voyage to ConJlanlinopUy the neceflary Expences of which amounted to a Sum fufficient,
* even for the Purchafe of a Revenue for Life, of much greater Value.' But all thefe Repre-
fentations were of no Force with the People he had to deal with -, and, doubtlefs, they would
not have delivered up his Right to him, had not fome other Method been thought of by his
Friends, whereby to obtain it.
The learned Mr. John Selden, at that Time, one of the Burgefles in Parliament for the
Univerfity of Oxford, had long entertain'd a particular Efteem for Mr. Pocock, and was, as ap-
pears above, much obliged to him, having frequently borrowed of him feveral Manufcripts,
and other Books, not to be gotten elfewhere, and alfo often receiv'd from him Satisfadion in
confiderable Difficulties, relating to Oriental Learning. Mr. John Greaves, therefore, (who had
likewife a large Share in the Friendfhip of that great Man) being in London, made him ac-
quainted with this Injury that was done, not only to Mr. Pocock, but to Learning itfelf, and
oeftr'd his Affiftance in the Redrefs of it. No Body could be more ready than Mr. Selden
was, to grant this Requeft. He told him, that he had a due Senfe both of the Injujiice and
Scandal of this Proceeding, and that the Perfons concem'd in it, could have no Countenance
for it from the Order of Parliament, by which they pretended to ad. For the Sequefiratiats,
appointed by it, could only relate to particular Perfons, as Seius and Sempronius, to u(e his own
Exprefllons on that Occafion, and not to Corporations, which was the Cafe of thefe Lands. He
alfo promis'd, that he would himfelf fearch the Rolls, where the Donation was recorded, and
make the beft Ufe of it he could, when he had found it.
While this was tranfading for Mr. Pocock in London^ his Friends m Oxford were careful
alfo to do him all the Service they were capable of. Dr. Langbaine, the very worthy Provofi
cf Queen's- Col lege, was at the Pains himfelf of drawing a long Inftrument in Latin, wherein
the Courfe taken by the Archbifhop, effedually to fettle thefe Lands, was at large, and very
particularly recited, and alfo a formal Grant from that Body inferted, of all the Profits ifluing
out of them to Mr. Pocock, during the Time that he fhould continue to be Arabick LeSlurer ;
and this Inftrument, being propofed by him and fome others in Congregation, with unanimous
Confent had the Seal of the Univerjity affixed to it. What was thus done for him by his
Friends, was abundantly fufficient to clear his Title to the Satisfadion of all reafonabl Men.
But left all this fhould not be efFedual, Mr. Selden, with much Earneftnefs, recommended
the Matter to fome of the leading Men of that Time, in whom he had a confiderable Interefl,
and, by their Means, this Salary was at length refVor'd to Mr. Pocock, after it had been detain'd
from him about three Years. This Reftitution was effeded about the Middle of the Year
1647. And I have Reafon to fuppofe, that Dr. Langbaine's good Offices, above-mentioned,
(to which he was ftrongly incited by "T. Smith, a Fellow of his own College, and a Friend of
Mr. Pocock's) was the Foundation of that Friendfhip, which continued between him and Mr.
Pocock for the Remainder of their Lives.
Th IS fame Year, viz. An. 1647, he and his Family, at Childry, were delivered from a
Ruin, that threatened them, by the Dil^ence and Intereft of his excellent Friend, Mr. John
Creaves. For Mr. Pocock being confider'd as a Malignant, fome of the Forces for the Parlia-
ment, which had now carried all before it, grievoufly opprefs'd him by free garter, and other
Violence •, and fuch a Treatment he was to exped, as often as any Troops fhould come into
thofe Parts. Hereupon he complains to his Friend Mr. Greaves, by Letter, who, by the Af^
fiflance of Dr. Ent, procur'd him a Protedion, under the Hand and Seal of my Lord Fairfax,
dated at fVindfor, Dec. 5, 1647. by which all Officers and Soldiers, are forbid to plunder his
Houfe, or take away his Horfes, Sheep, or other Cattle or Goods, or to offer Violence to his
Perfon, or the Perfons of any of his Family. Conjlables alfo, and ^arter-majters, are, by
the fame Inftrument, forbid to quarter upon him above his jufl and due Proportion. And, to
crown this good Office, Mr. Greaves would be at all the Expences, that attended the Pro-
curement of this Protedion.
I T was, indeed, a Angular good Providence for Mr. Pocock, under the Troubles and Diffi-
culties he met with in thefe Times, that he was provided with fo many ufeful and a£live
Friends, For, befides his own natural Modefty and Meeknefs, which difqualified him from
ftirring efFedually in his own Behalf, his long Abfence from England, had made him a-
Stranger, even to the common Remedies againft Oppreffion ; and his only Methods, for Re-
drefs, were to complain, from Time to Time, to his Friends, of his hard Ufage.
Being delivered 6ut of thefe Difficulties, he had but very little Time to breathe, before
a frefh Occafion was given for the Exercife of his own Patience, and of the Kindnefs of his
Friends. For now the Vi/ttation of the Univerfity of Oxford was coming on, which, under the
Pretence of Reformation, threatened the utmoft Severity to all Perfons of that Body, who had
manifefted any Loyalty to the King, or Zeal for the Church. In the Articles of Oxford, in-
deed, when tliat City was delivered up by Sir Thomas Clenham to General Fairfax, exprefs
Provifion had been made, that all the Members of the Univerfity fhould enjov their antiertt
^ ' Rights
Dr. EDWARD PO COCK. 25
Rights and Privileges, notwithftanding any Thing done by any of them, relating to the un-
happy War between the King and the Parliament. But fuch Agreements were very weak
Bonds to reftrain them, who having the Power entirely in their Hands, were now refolv'd
both to gratify the Ambition and the Avarice of thofe that depended on them, and to fatisfy
their own Revenge. On the Jirjl Day of May, therefore, in the Year 1647, an Ordinance of
Parliament was made, whereby of twenty four Perfons therein named, Tiny five or more had
Authority given them to be Vijitors of that Univerftty, for the Hearing and Determination of
all Matters and Caufes they fhould think fit to enquire into, relating to it, or any Members of
it : And alfo twenty Lords and forty nine of the Houfe of Commons, were, at the fame Time
appointed to be zftanding Committee, for receiving the Reports of thofe Vijitors, and hearing
all Appeals, that fhould be made to them.
Of the Vifitors thus nominated, ten had been formerly Members of that Univerftty, and
moft of them, fuch as had been expell'd, or otherwife punifti'd, for Mifdemeanours committed
in it. The other fourteen were Lawyers, and Country Gentlemen, of known Zeal for the Caufe
they were carrying on, amongft whom Mr. Prynne was one of the chief There could be no
Doubt at all, but that fuch as thefe would be very forward in the Execution of this Power ;
as, indeed, they were. For a Citation, under the Hands of a fufficient Number of them,
dated the 15th of the fame Month, Was fent to Oxford, commanding both the ProSiors, and
all Heads of Colleges and Halls, to appear before them in the Cmvocation-Houfe there, on the
fourth Day of the next Month, between the Hours of Nine and Eleven in the Morning. But the
Mifchief defigned, at that Meeting, was delay'd for fome Time by the dextrous Management
of Dr. Samuel Fell, the Vice-chancellor. For whilft Mr. Harrys, one of the Vifitors, was enter-
taining his Brethren at St. Mary's with Prayers, and a long Sermon for the Occafion, the Hour
limited in the Citation was pafs'd, and the Vice-chancellor, having gotten a Teftimonial of the
Attendance of thofe that had been fummon'd, attefted on the Place, in due Form, by a pub-
lick Notary, immediately difmifs'd the Aflembly. This Difappointment put the Vifitors into
fo much Confufion, that they attempted nothing more, till, by an additional Ordinance of Par-
liament, dated the 26th Day of Jugujl following, they had new Powers conferred upon them.
But then they applied themfelves to the Work again, with a great deal of Diligence, and ne-
ver omitted it, till they had forced out a great Number of the befi and moft learned Men of
the Univerftty, and put themfelves, and their Friends, in their Places.
When the Violence of thefe Reformers began to rage at Oxford, Mr. Pccock was on his
Parfonage at Childry ; and there he ftill continued, as well by the particular DIreftion of his
Friends, as from his own Judgment and Inclination. He had frequent Accounts fent to him
of the Troubles many worthy Men were in, and the Methods made ufe of to ruin them,
and he continually expedted a Share in the fame Treatment. And tho' he was ready, when
Providence fliould call him to it, not only to throw up his LeSfure, but every Thing elfe that
he had, if he could not keep It with a good Confcience ; he thought himfelf, however, under
no Obligation to invite and haften the Danger, by appearing in the Univerftty.
The Vifitors, and their Matters of the Committee, having other Employment, no Notice
was taken of him for feveral Months -, but at length fomething extraordinary fell out, which
brought him on the Stage. Dr. Morris, the Hebrew Profeffor at Oxford, died of a Fever,
March 27, 1648. The King, who was then a Prifoner in the IJle of Wight, having a full
Knowledge of Mr. Pocock's Sufficiency, and being alfo moved thereto by the Recommenda-
tions of Dr. Sheldon and Dr. Hammond, nominated him for the Hebrew LeSiure, thus vacant,
and for the Canonry of Chrift-Church annexed to it ; but he was not conftituted by Patent, the
King then not having the great Seal in his Power. About this Time, likewife, Dr. Payne,
Canon of the fame Church, was turned out, by an Order of the Committee. And on the 7th
of April enfuing, the Committee having refolved, that the Matter of the Anfwer, put in by
the Dean of Chriji-Church, Dr. Fell, and others the Prebends, whofe Hands were fubfcribed to
it, was an high Contempt of Authority of Parliament ; and, ' That for an efFedual Remedy
* thereof, the faid Dr. Fell, Dean of Chrift-Church, and others the Prebends of Chrift-Church,
* who fubfcribed their Names to the faid Anfwer, be forthwith removed from their faid
* Places.' Then the Order immediately proceeds : ' This Committee being informed, that
* Dr. Morris, one of the faid Prebends, and Hebrew LeSlurer of the Univerftty, is lately de-
' ceafed, whofe Hand is fubfcribed to the faid Anfwer, do order that Mr. Pocock be Hebrew
' Le5lurer of the Univerftty, in the Place of the faid Dr. Morris, deceafed, and ftiall receive all
' Profits and Dues belonging to the faid Place. And further order, that the (aid Mr. Pocock
* be, and hereby he is, conftituted and eftablifhed a Collegiate Prebend of Chrift-Church, in
' the Place of Dr. Payne, removed from his Prebend's Place, by a former Order of this Com-
* mittee. And the faid Mr. Pocock ftiall enjoy and have all the Power, Rights, Emolu-
* ments. Rooms, and Lodgings, by any Statute, or Cuftom, or Right, formerly belonging
* to the faid Dr. Payne.' It might feem a Matter of Difficulty, at this Diftance of Time, to
give a full Account, how Mr. Pocock, whofe Abfence from Oxford alone preferved him from
a Summons of the Vifitors, to take the folemn League and Covenant, and confequently from the
Lofs of his Arabick Ledture ; I fay, how he came to meet with fuch diftinguifliing Favour at
that Time from them, who feemed to have fo little Regard, either to Learning or Goodnefs,
VoL.L H in
a6 The L I F E of
in others of his Principfes, But it was chiefly to be imputed to the hearty Kindnefs of art
efitinent Member of that Committee^ namely, his conftant Friend, who had been fo ferviceable
to him already, Mr. John Selden. For to him, Mr. Pocock wholly afcrib'd this unexpefted
Succefsj in a Letter he fent to him fome Time after. And, indeed, as that learned Man
found out Means to preferve fome few of his particular Friends in Oxford^ from the Dangers
that then threatened them ; fo he did all that was pofllble for him, on behalf of the Univer-
Jlty m general. This, I find, was gratefully acknowledged by Dr. Langbaine, in a Letter
wtitten to him about this Time. Which, as well in Honour to the Memory of fo great
a FHtnd^ ahd Patron of Mr. Pocock ; as for that it gives fo particular an Account of the fad
State of thfc Ukivetjlty, and the different Opinions of fome great Men in it, at that Junfture,
I fhall here infert, as it was found amongft the Papers of the Lord Chief Jujtice Hale, who
was one of Mr. Selden'i Executors c.
* Mqfi Honoured 5/r,
* Notwithstanding thofe common Endearments, by which you have purchas'd fo
great an Intereft in this difconfolate Univerjity, and thofe multiplied Favours which you have
been pleafed to heap upon myfelf, the meaneft of your Servants ; I could have been content
to hug myfelf in the tacit Recordation of both, had not that kind Remembrance, which
I received from you, by Mr. Palmer, fome few Minutes fince, feconded by the prefent Op-
portunity of fafe Conveyance, by Mr. Patrick Tonge, invited, or indeed extorted from me
this Acknowledgment ; which is no more mine, than the Voice of the Publick, fo far as
Difcretion will permit us to make it publick ; that however the Condition of this Place be
now fo defperate, that Salus ipfa fervare non poteft ; yet are we all abundantly fatisfied in
your unwearied Care and poffionate Endeavours for our Prefervation. We know and confefs.
Si Pergama Dextrd
* Defendipoterant, etiam bdc defenfa fuiffent .
* Whether it be our Unworthinefs, as it is our Unhappinefs, to fall at laft, others may better
' judge •, but of this we are confident, that, next under God's, it muft be imputed to your
* extraordinary Providence, that we have flood thus long. You have been the only Belli
* Mcfra^ and
* ^icquid apud noftra cejfatum eft mania Troja.,
' HeSloris (I cannot add yEneaque, for you had no fecond) Manu Vi^oria Graium
* E^fit.
* By your good Arts and prudent Manage, our fix Months have been fpun into two Years,
' and it has thus far been verified upon us by your Means, Nee capti potuere Capi. But now the
* decretory Day is come. Fuimus. That Tempeft, which has fo long hover'd, has now
* fallen fo heavy upon our Heads, that all our Pilots have forfaken the Helm, and let the
* Ship drive. Ine Pro- Vice-chancellors, Proftors, and other Officers and Miniflers of the Uni-
* verftty, have withdrawn themfelves. I might add much, but I fear this may be too much
» of this Kind, as the Senfe of the mofl and befl in this Place ; who fly fo high upon the
* Point of Loyalty and Privilege, as if they were ambitious of fufFering. For myfelf (and,
* tho' I have little Correfpondence with Particulars, I believe I am not Angular) I could be
* 'tvell enough content to ftt down with a ConfefTor's Place, and not envy my Betters the Glory
* of this Martyrdom. I cannot think, that we are bound, by any Obligation of Law or Con-
* fcience, from acknowledging my Lord of Pembrook for our Chancellor. But for the new de-
* 'figned Proftors ahd Heads of Houfes (Chriji -Church excepted) we do not fee, with Submiffion
* 'be it fpoken, why thofe Colleges, to whom the Right of Eleftion regularly belongs, may
* not challenge it by Virtue of the Articles, by which the Rights of all, and every of them, is
* promifed to be fav'd. And tho' we know the Praftice of former Times is no Rule for the
* prefent, nor the Aftions of Kings any Laws for Parliaments ; yet we cannot choofe but ob-
* ierve the Diflference heretofore, when, upon Occafion, Princes have fometimes depos'd the
* Proftors, fometimes preferr'd Heads of Houfes to Bifhopricks, they always left the Elec-
* tioft of their Succeflbrs free, according to the refpedtive Statutes of the Univerfity and Col-
* leges, and did not otherwife interpofe (though it was thought a Point of their Prerogative)
* 'than, at mofl:, by Letters of Recommendation, which were many Times not obey'd, and
* that with Impunity. But whatfoever you pleafe to command, we mufl obey. And it will,
* perhaps, not at all offend our mofl: eager Adverfaries, if we choofe to do it rather by SufFer-
* mg, than Compliance -, which is already the Refolution of a good many, and perhaps his
* Turn is not far off, who, though he would not be over hafly to offer the Sacrifice of Fools,
* by a peremptory Oppofition to an extraordinary and irreftftible Power, fo long as nothing is
' commanded which he conceives, in its own Nature, fimply unlawful, yet he hopes, he fhall
* never proftitute his Innocency, to purchafe the fliort Enjoyment of a flight Preferment,
* ivhich he values for nothing hiOre, than the Opportunity it affords him of Treedom in his
■* Studies,
f This Letter it in Dr. Mead's CoUeflion, above-mentioned.
I
Dr. E D W A R D P O C O C K. 27
» Studies, and thereby (if you ftiall at any Time do him the Honour to command him) o f
* putting himfelf in a Capacity to be reputed,
Sir, Your moft humble, and moft bounden Servant^
^een's-College, Oxon,
March 20, 1647-8. G. Langbaine.
As this Letter gave fuch a melancholy Reprefentation of the prefent Condition of Affairs
in Oxford ; fo the Tranfadions that foon followed, in that Place, would require even more
tragical Expreffions, duly to fet them forth. For the Vtfitors firft, and then the Chancellor
himfelf, (who came thither for that Purpofe) with a Guard of Mujketeers, went from College
to College, and breaking open the Doors of feveral Lodgings, difpoffefs'd the rightful Owners
with the utmoft Violence.
And now to return to Mr. Pocock : The Committee iflued an Order to the Vijitors, June
the 6th following, to put him in Pofleffion of Dr. Payne^s Lodgings at Chrift-Church ;
which was done accordingly. How he relilhed the Manner of his Coming into this Preferment,
we cannot fay with Certainty. But from the Letters of his Friends, at that Time, it fhould
feem as if he had fome Scruple on that Head. Mr. John Greaves, in one to him, dated
the very Day he was voted in by the Committee, after acquainting him with his Succefs, adds,
* From whence no Envy can fall upon yoii here, (at Oxford) feeing you difplace no Man, and
* it is undertaken that he fhall be fatisfied, who is moft concerned, without any further Trou-
* ble of yours. So that I fee, by a wary Carriage, that all Sides may be pleafed.' Dr. Lang-
baine, in a Letter, May 3, 1648. has the following Expreffions : ' I perceive that you are
* not fully informed concerning your Hebrew Profeflbr's Place ; and, therefore, I take leave
* to tell you, that however the reft of the new Prebends (for ought I yet hear) have not, nor
* defign to have, any other Security for Settlement, than the Votes of the Committee, yet
' Mr. Selden intends (and I prefume by this Time it is done) to procure an Ordinance for yours.
* ; This Ordinance, I think, will be fufficient, without a Patent under the broad Seal, be-
* ing, for prefent, of equal Force, of lefs Charge, and lefs obnoxious to Exception from his-
* Majefly ; oi whofe Confirmation, if it fhall pleafe God to reftore him to his Power and
* Rights, I think you will have no Caufe to make a Queftion.' The Ordinance here fpoken
of by Dr. Langbaine, as certain, to what Caufe foever the Difappointment was owing, never
"was obtained ; and, I have undoubted Authority for faying, that Mr. Pocock held his Prefer-
ment at Cbrijl-Churcb by no other Title, from the ruling Powers of that Time, fave from a
Vote of the Committee. <
But tho' thefe Arguments and Suggeftions of his Friends, prevail'd on him to accept the
Hebrew ProfefTorfhip ; yet he was much difTatisfied, that he had not the Canonry along with
it, which King Charles had annexed thereto, and which his PredecefTor, Dr. Morris, enjoyed
in that Manner. It is highly probable, the Committee were ignorant of any fuch Annexation,
and voted Mr. Pocock into Dr. Payne's Prebend, for no other Reafon, but becaufe it had been
longeft vacant •, the Dodor having been turned out by a Vote, which fome Time preceded that
for removing Dean Fell, and the reft that fubfcribed to the Anfwer put in by him ; of which
Number Dr. Morris, the Hebrew Profeflbr, was one. However, finding that he was voted
not only into the Place, but alfo into the Lodgings of Dr. Payne, before the Committee's Or-
der to the Vifttors for putting him in Pofleffion of thofe Lodgings was iffijed, he complained
to his Friends, above, of the Injury thereby done to him, and the PrbfelTorlhip. For, in a
Letter from Mr. Greaves of the nth of May, 1648, I find thefe Words : ' As concerning
' your Lodgings, and the Injury offered to you by the Vifitors, I mentioned it to the Primate
* and Mr. Patrick Tonge. Both of them will acquaint Mr. Selden with it.' But in that, and
the two following Months, nothing more was done in this Bufinefs, thro' the Jealoufies of
thofe Times. But in Auguft, Mr. Selden afTured Dr. Langbaine, that he could find nothing to
that Affair in the Rolls, and that fome, who were moft aftive in the then Changes, did ex-
prefly deny any fuch Annexation. However, he promifed his beft Affiftance, but could not
afTure him of Succefs. About the fame Time Mr. Greaves, often waiting on Mr. Rous, Se-
cretary to the Committee; prevailed with him, as he tells Mr. Pocock, in a Letter of Auguft 2,
* That nothmg fhould be done to his Prejudice for the future ; but [with Relation to what
* was paftj all the Anfwer he could get was, that the Committee mufl obferve their own Orders*
All this did not difcourage Mr. Pocock, and his Friends, from profecuting a Reparation of
the Injury done to the Hebrew ProfefTorfhip, by difuniting it from its proper Canonry. For,
upon an Intimation from Mr. Greaves, that Mr. Selden wanted to fee a Copy of the Grant of
the Canotuy to the Hebrew ProfefTorfhip, and efpecially whether that individual Place be an-
nexed to it ; adding, if fb, he (Mr. Selden) doubts not but Things may be ordered yet, if .
there be fo much as the Name of Juftice left ; I fay, upon this Intimation Dr. Langbaine, in a
Letter of Nov. 30, this fame Year, mentions, that the Charter concerning his Prebend, was
fent up by the Bedel to Mr. Selden. But all this availed nothing. And, therefore, after a
Year more fpent in vain Endeavours to get the Annexation avowed, and the proper Lodgings
of the annexed Canonry reftored to himfelf, as Hebrew Profeflbr, he, upon Friday, the laft
Day of Auguft, i6^(), read and entered a Proteftation for faving the Rights of his Profeflbr-
fhip,
28 The L I F E of
fhip, before Dr. Reynolds, Dean of Cbrift -Church, and then Vice-chancellor of the Univerfityy
as alfo in Prefencc of Ralph Button, Prebendary of that Church, and Ralph Aujlen, and laftly
of John French, Notary Publick and Regifter of the Univerfity: In which he fet forth,
* That the late King, in the 6th Year of his Reign, had given and granted to John Morris^
' B. D. and then Hebrew Profeflbr, a Canonry or Prebend in the Cathedral of Chrijl-Churchy
* to be held by him as long as he fhould continue Hebrew Profeflbr, and Le£i:irer of the Uni-
* verjity of Oxford, and no longer ; with all the Houfes, Manfions, Profits, fiff . any Way
* belonging, or hereafter to belong, to the faid Canonry or Prebend. And by the faid Letters
* Patents, he further granted to the Vice-chancellor, Mafters, and Scholars of the Univerfity
' of Oxford, and their Succeflbrs, that, for the future, and in Perpetuity, that whenever, by
» the Death, Refignation, Deprivation, fcff . of the faid John Morris, the faid Prebend fhould
* any Way become void, that then, and fo from Time to Time, the faid Canonry, with its
* aforefaid Appurtenances, fhould come to every Hebrew Profeflbr, and Letturer for the
* Time being, and fhould not, in the Interim, be granted to any other. And whereas, upon
* the natural Death of the faid John Morris, the Canonry aforefaid was become void, he,
* Edward Pocock, by the Appointment and Decree of the honourable Committee, for regu-
' lating the Univerfity of Oxford, was declar'd publick Profeflbr, and Lefturer of He-
* brew, in the faid Univerfity of Oxford, in the Room of the faid John Morris. That
' whereas, by a very late Aft, for abrogating Cathedral Churches, it was, amongft other
' Things, provided, that the faid A£l, nor any Thing in it contained, fhould in any
* wife extend to the Foundation of Chrijl-Church in Oxford, or to the Profits or Emo-
* luments of any publick Profeflbr, or Lefturer, in either Univerfity ; he, the faid Ed-
' ward Pocock, Hebrew ProfefTor, and Lefturer in the faid Univerfity of Oxford, did therefore
' (with due Reverence) openly and in Writing protefl, that by his Acceptance of any other
* Houfes and Manfions, at Chrijl-Church, aforefaid, he did not intend any Prejudice fhould
* be done to his Right, Title, or Interefl, or to that of his Succeflbrs, the Hebrew Profeffbrs
* at Oxford, or of the Chancellor, Maflers, and Scholars of the faid Univerfity, to the
' Houfes and Manfions in Chrijl-Church, lately in PofTeflion of John Morris, Hebrew Pro-
* feflbr, or to any other Profits, Cs^c. So that (notwithftanding any Acceptance of mine for
* the Time) my Right, and that of my SuccefTors, and that of the Chancellor, Maflers, and
* Scholars of the faid Univerfity of Oxford, and their Succeflbrs (if any Right there be) to all
* and fingular of thefe, may be preferved fafe and unhurt, and remain fo at prefent, and to all
' future Times -, according to the Force, Form, and Effeft of the Letters Patents, Refolu-
* tion and Aft, aforefaid.*
Ithought it proper to infert the Subflance of this Proteftation, that the World may
fee how clear, and how important a Right Mr. Pocock, and his Friends, had been thus long
contefting for, and the Jhameful Injuflice of thofe he had to deal withal. The Right in Quef-
tion appears to have been founded on a Grant of the King's, that was within his unqueftion -
able Prerogative, and further guarded by a Claufe in an Aft, which had very lately pafl'ed
both Houfes. So that by baffling fo flrong a Claim, the Committee demonftrated, that whilft
they thought the King fubjeft to his own Laws, they would always be at Liberty to contra-
dift, not only his Appointments, but their own unrepealed Ordinances. And doubtlefs
Mr. Pocock had Reafon to ftir in this Affair, not fo much on Account of the different Good-
nefs of the Lodgings, belonging to the one or the other Canonry, as left his utter Ac-
^uiefcence, in accepting a Canonry, which had never been annexed to the Hebrew Profeflbr-
Inip, fhould weaken his and his Succeflbrs Title to that which had. But flill the HoneJty and
Spirit of the good Man, on this Occafion, appears to greater Advantage, when one confiders,
that, thro' the whole Courfe of this Afiuir, he, in other Refpefts, lay perpetually at the
Mercy of thofe whom he was teazing to do him Juflice, and againfl whofe arbitrary Proceed-
ings, the above Proteftation was formed. For from his firfl: being voted into the Profeflbrfliip
and Canonry, by the Committee, he plainly forefaw, that as Things then went, he was not
long to expeft any Advantage from that Favour, without fuch Compliances as he could, by
no Means, yield to. That which he had, therefore, chiefly to depend on, was Abfence from
Oxford till better Times, for which it pleas'd God he had a while too jufl an Excufe, being
vifited with a great Sicknefs, which kept him a long Time very weak. When, therefore,
upon the Coming of the Chancellor, he received a Meflage from one of the Vifitors, who pre-
tended to be very much his Friend, inviting him to appear, as foon as he could, upon his Ca-
nonry, at Chrijl-Church, he was fo far from any Thought of going thither, that he would not
fo much as write an Anfwer i and the Care of thofe in Oxford, who wifhed his Welfere, made
this Negleft pafs indifferently well, on the Score of his Indifpofition.
But as the Excufe of Sicknefs could not continne always, fo in no long Time, his Pre-
fence in Oxford was often requir'd in another Maimer : For the next Month it was decreed by
the Vifitors, That all LeSurers and Profejfors fhould come and perform their fever al Duties in the
Univerfity, which, they faid, had been negkaed for three Terms now lajl pafs'd. A little after
they made another Order, That whofoever claim'd any Place, either in the Univerfity or any Col-
lege, fhould, within fifteen Days, come and difcharge their Duties there, and alfo to fubmit them-
felves to the Vifitatign, And, in a fhort Time, they decreed again, that, whofoever came to Ox-
' ford.
Dr. E D W A R D P O C O C K. 2^
ford, upm their being fummoti'd thither^ and yet did not appear before the Vijtors, Jhould he confi.
dered as guilty of Contempt. It is manifeft, that fuch Orders as thefe, were diredly leveled at
Mr. Pocock, and fome others in the like Circumftances. And what Arts he could find out to
avoid the Force of them I cannot tell. And yet a very worthy Perfon ', who was at the
Pains to fearch the Vifttation-Book, in the publick Library, at Oxford, afllired me, that he
could meet with no Account there of any Appearance before the Vifitors, made at any Time
by Mr. Pocock. The greateft Light I have been able to get into this Matter, has been from
fpme Letters fent to him, during thefe Difficulties, by Mr. John Greaves ; whofe Advice to.
him, upon thefe Occafions, was, fo to order his Affairs in a prudential and honefl Way, as nei-
ther to provoke the Vifitors, nor to give them any Advantage, by appearing before them. And
this too he tells him, in one of his Letters, was not only his own Senfe, but likewife that of
Mr. Selden, whom he had confulted on his Behalf, namely, that he ought to make it his ut-
moft Endeavour, to keep out of the Reach of their farter-Staff, to ufe Mr. Selden's own Ex-
prefllon, which would, he faid, Jlrike down all before it ; and againfi which, there was no
Ward, but fuffering or complying. A hard Choice, adds Mr. Greaves, either to be martyred, or
to approve of their wicked and facrilegious Courfes ; but furely, continues he, the former is to be
taken, which, after fome Patience, will be crowned with a jufi Reward. However, to put off,
as long as might be, fo great a Hardfhip, he direds him, not to go to Oxford at all, if it were
poffihle to avoid it. But if his Affairs fhould abfolutely require him to go thither, as he
thought they would, to make but very little Stay, and when oblig'd to lie there a Night, not
to let his Lodging be known, for fear he fhould receive a Summons to appear. Moreover, he puts
him in Mind of confulting with his good Friends, Dr. Sheldon and Dr. Hammond, what he
had beft do, who would both give him faithful Advice. And in another Letter, after thefe
two excellent Men were driven from Oxford, he recommends to him the Counfel and Diredion
of Dr. Langbaine, of whofe Friendfhip, as well as Skill in fuch Affairs, he had the greatefi
Afliirance.
But notwithflanding all the Expedients, which either his Friends could recommend to
him, or he could think of, it was not pofTible for him to keep himfelf wholly out of Danger.
For I find Mr. Greaves at one Time giving him Notice, that his Name had been return'd to
the Committee, among thofe, that contemn'd their Authority. Moreover he told him, in ano-
ther Letter, that upon difcourfing with Mr. Selden, he found, indeed, the fame Conflancy of
AfFeftion in him, but withal great complaining of fuch Injuftice and Shuffling of Bujineffes, as
made him weary of ftriving againfi the Stream, tho" he defpaired not totally of doing him good.
And, upon this Occafion, I cannot but again do what Juftice I am able, to the Memory
of this Mr. John Greaves, by faying fomething further of that extraordinary Degree of Friend-
fhip, he manifefled, at this Time, to Mr. Pocock. For, befides what has been already men-
tioned, in feveral of his Letters, which he wrote to him about thefe Matters, he not only aA
fur'd him of his utmofl Endeavours to ferve him, but alfo told him, that he was much more
concerned for his Prefervation than his own, and fhould he better pleas' d if he could obtain it.
And the Event was, in fome Sort, according to his Defire. For whereas Mr. Greaves had
been an Inflrument of keeping Mr. Pocock's Affairs in fome tolerable Condition in Oxford, he
himfelf was banifhed thence, by a Decree of the Vijitors, Nov. 9, 1 648, and fo loft both
his Fellowfhip at Mer ton-College, and his Place as Afironomy Profeflbr in that Univerjity. Not
that he feems to have been aftually deprived of the latter, till near a Year after. For I find
him, in a Letter of the 23d of Augujl, 1649, complaining to Mr. Pocock, as of a frefh
Grievance, that Mr. Rous told him the Committee had voted him out of his Lecture, for not ap-
pearing, and Contempt. It was then fo lately tranfadted, that Mr. Greaves had not, as yet,
feen the Order, but was to fee it the Day after. Indeed, to add fome- what more of this
worthy Perfon, out of thefe Letters to Mr. Pocock, fince the Face of Things had been fo
much chang'd in Oxford, he feem'd to have but little Inclination to fpend any of his Time in
it for the future. For, fome Months before this Sentence againfi him, giving Mr. Pocock an
Account of his Defign to go thither from London, where he had now been for a good While,
he told him, that, ' He was refolv'd to do nothing, but what flood with a good Confcience.
* Yet, adds he, Tully fomewhere, (as I remember) miflikes Os & Frontem nov^e Academic.
' And I am certain I fViall do the fame.* In another, of May 1 7, of the fame Year, he tells
Mr. Pocock, ' He was then going into Kent, to his good Friend, Mr. Marfham, not far from
' Rochefter. Who, adds he, hath been very importunate, admitting of no Excufe, that
' I mufl make his Houfe and Library, who hath a fair one, mine own. It will be this Fort-
* night e'er I return, and it may be fhall afterwards live with him, if I fee, at my coming to
* Oxford, the fame Confufion which I hear, and which is likely, in Probability, to continue.*
Several Months after, going a fecond Time to this Mr. Marfham's (afterward Sir John
Marfham, a very learned Gentleman, who had dedicated a Latin Treatife of Chronology to him,
and now again invited him to make ufe of his Houfe and Library) he fo far defpair'd of any
future Encouragement to Learning and Ingenuity in Oxford, that he order'd Mr. Pocock to
fend up his Will, with the Keeping of which he had intrufled him, that he might blot out
thence the Gift of his Mathematical Inflruments to that Univerfity, which had cofl him, he
Vol. I. I faid,
* The very learned Dr. Mill, late Principel of Edmund-Hall in Oxford.
30
The LIFE of
faid, nidre than h Hundred Pounds. And a Conveniency not falling 6ut prefently for tranf*
mittihg it, he Was fo earncft upon the Matter, that, in another Letter foon after, he defired
Mr. Pocock, td open bis ff^ill, andftrike out that Part of it. But feveral Years after his Death*
AVhen the Univerfily, on the Return of King Charles II. was delivered from her Captivity, and
became again What fl\e was before -, his Brother, Mr. Nicholas Greaves, afterwards Dean of Dro^
iHore in Ireland, and another Brother, Mr. Thomas Greaves, formerly mentioned, difpos'd *■ of
thefe Inftruments, according to the firft Defign of their dead Brother ; and they are now in
the Mafeuin Savilianum ', at Oxford.
Mr. Pocock found Mearts of his Friends to pafs thro' the Dangers already mentioned,
without being opprefled by them. However, a greater Difficulty began to appear, Nov. 28,
1648. For then, among fome other Orders obtain'd by the Vifitors, from the Committee of
Parliafnenl, one was, that they Jhonld ftri5lly require of all Members of the Univer/tty, the
taking the folemn League and Covenant, and the Negative Oath. In their firft Commifiion, in-
deed, they had been directed to enquire after all Perfons who had refus'd, or neglefted the
Talcing thofe Oaths ; but the Univerfily thereupon immedietely, with a Courage truly
Cbriftian, publilhed their unanfwerable Reafons againft the Lawfuliiefs of doing it, which
were.folemnly voted in Convocation. And, I do not find, that it had been requir'd of any of
thofe tuni'd out before November, 1648. They being commonly difmifs'd upon other Pretences.
But now thefe Reformers were refolv'd upon a general Impofition of thofe Oaths in Oxford^
which they well knew would efFedhially purge out all the Remains of what they call'd Malig-'
ftancy e. This Matter gave him frefli Difquiet, and fet his Friends again upon feeking out
Means to preferve him. But the great Diforder the Nation was in about that Time, foon
took off the Minds of the Vifitors, from going on with that Defign, and opened a new Scene
of Affairs, in Which^ at length, he was to fall. For about this Time, the Officers of the
2irmy took Matters out of the Hailds of the Parliament ; and, to all their former Op-
fr^ons and Rapine, added the Murder of the King. An Aft, confidered in all its Gir-
tttmftahces, fo prodigioufly wicked and barbarous, that no Age or Country, fince the
Creation, that we know of, had ever afforded a Precedent for it. Hear the honefl^
pious, and affefting Senfe of the fo oft mention'd and eJccellent Mr. Jvhn Graves, on
that fad Occafion, iii a Letter to Mr. Pocock.
« O! My good Friend, my good Friend! Never was there Sorrow like our Sorrow!
» What a perpetual Infamy will ftick on our Religion and Nation ! And, if God be
* not more merciful than Men, What a Deluge of Miferies will flow in upon us .-• Ex-
* cufe me now, if I am not able to write to you, and to anfwer your Queries. '^-^ —
* O Lord God, if it be thy bleffed Will, have Mercy upon us, not according to oar
* Merits, but thy Mercies, and remove this great Sia, and thy Judgments, from the
* Nation.* . '
Tour inoft affectionate and affiled Friend^
J. Greaves.
The Original Letter ftill teflifies the forrowful Difpofition of the IVriter, and the
Wany Blots, efpecially in the latter Part of it, evidence that he wrote on Paper, for
the moft Part bathed in Tears.
Not content with this trafifcendent Villany, they alfo abolifhed the Upper, or Houfe ef
Lords. After which, they &rtd their Irtflmrttents, at Weftminfier, pafs'd what they call'd an
Ad for fubfcribing an Engagement, whereby eVery Man fhould promife to be true and faithful
to the Government then eftablifhed, without a King, and Houfe of Lords. This new Teft was
firfl impofed at Chrijl -Church, Nov. 3d, 1649. Soon after which. Endeavours were ufed in
Oxford, to preA^^ent the Ruin of iniany hoheft and ufeful Men, who, it was well known.
Would never fuWcribe to it. To which Purpofe, Dr. Langbaine, in a Letter to Mr. Pocock,
of t>ec. 15, ill the fame Year, informs him, ' That the Day before, among other Matters,
* a Petition wAs *gr6ed on, and fent in the Name of the Univerfity, to the Committee for Re-
» gulation, iSc. promifing that they Will live peaceably under the prefent Government, and
* fobmit to all lawful CortiMahds, and defiring that this may be accepted inftead of Subfcrip-
* tit)n to the Engagement. This Day, adds he, Dr. Stanton, and Prodor Mmtdit, are gone
* up with it, and (if they come foon enough) it is to be prefented to Morrow.' Upon this,
he cohfulted his faithful Friend Mr. Greaves, who, in his Anfwer, of the 8th of the follow-
ing
« Vita Joannis Gravii, p. 43. ' Vide Catalog. Manufcriptor. Angl. pt. I. p. 302. e Herein Mr. Smith
follows Anth. Wood's Hift. and Antiqu. of Univ. of Oxf. 1. I. p. 413. But Dr. Tim. Halton, in Anfwer to an
Inqtiiry upon this Subjeft, feems, in Part, to contradift this AccoQJit. He writes thus : ' The Vifitors of the Uni-
* verfity bf Oxdn, apoSnted by Parliament, never had the Opportunity of prefTmg the Covenant upon any Members
' of the faid Uhivtfrfity, nor was any one removed, or expelled for not taking of it. In their Commiffio'n, An.
' i647> I think the Claufe of tendering the Covenant to all Perfons was inferred. IJut that Commiflion was va-
' cated. And in the next Commiflion granted. An. 1648, the Claufe was omitted by the Intereil of Mr. Selden.*
l>erhaps the Thith of the Cafe is this : By Mr. Wood's Account, (ubi fupra) the fecond Commiflion was clandeftinely
.obtained, only fix or feven of the Committee being prtfent. Probably, therefore, Mr. Selden, one of the abfent
Members, upon hearing what had been done, might procure either a Revocation of the fecond Commiflion, tir au
Order that the Clauft in it, which related to dre lolcrtm League, (houM not be put in Execution.
Dr. E D W A R D P O C O C K. 31
ing February, ddivers himfelf thus : ' I ^ifh I ^vere able to dxftd: you. If only Quietnefs be
* required by the Subfcription, confidering your Profeflion, I know not what can be objedted
* againft it.' Mr. Pecock then intended a fpeedy Journey to London, to which his Friend, in
the fame Letter, anfwers, ' That he feared it Would caft him beyond the 20th of that
' Month, and that then what may be the Danger, God only knows.' The 20th Day of
February, 1649, was the Term appointed, by an Ad, which pafled the 2d of January pre-
ceding, at or before which, whofoever did not fubfcribe the Engagement, was to be returned
to the Committee, in order to their being removed from their Places in the Univerjity. By ano-
ther Aft, which pafled February 23, 1649, the Time for taking the Engagement, was pro-
longed a Month, viz. to the 20th of March following, and the Return to be made thereof,
April 10. And as the Expedient, offered, as above, by the Univerfity, inftead of fubfcribing
the Engagement, was rejeded by the Committee ; fo it is probable, that on, or before the lateft
Time prefix'd, Mr. Pocock either appeared, and abfolutely refufed to fubfcribe, or elfe, that he
lapfed the Time in Abfence, and was returned accordingly. From the Refolution^ which
pafled againfl: him in the Committee, the 24th of OSfober follov/ing, it (hould feem probable,
that the latter was really the Cafe. For the Words of the Refolution are, not, that he re-
fufed to take and fubfcribe, but, that he hath not taken and fubfcribed the Engagement prefcribed
by the Aii. This is certain, that on the 20th of February, above mentioned, Mr. Pocock was
gone for London, and fhortly expefted to return, as appeats from a Letter of that very Date
to Mrs. Pocock, from Mr. Sparkes of Corpus-Chrijii, in which he fays, ' There had been
' a Conference between fome Parliament Men and divers Minifters in London, of which the
' Cdnclufion was, that they were to expeSl no Favour, tinlefs they did fubfcribe? But notwith-
ftanding this. Dr. Langhaine, and Mr. Greaves, ufed all their Endeavours to fave Mr. Pocock,
and others of the Univerfity, from the Ruin, that threatened them, for not having fubfcribed
the Engagement. The former writes thus to him, April 5, 165:0, ' I have made as ftiany
' Friends for you as for any Man ; the General doth enquire after you, of every ont. that
* comes from Oxford, of your Welfare. We have ftudied a '' pretty Diverfion for a Month ;
' we fhall hereby gain this half Year's Rent. We have fent an Expfefs to the Lord Lieutenant
' of Ireland, who is coming over, to defire him to intercede for the Univerfity* I cannot find,
that any Thing was efFefted by this laft Expedient, nor that any Thing more was done in the
Affair, till the 21ft of June following, when an Order was pafled in the Houfe, ' That the
* Committee for regulating the Univerfities, fliould examine what Oflficers, Mafliers, Fel-
* lows, i^c. did negle(5l, or refufe to take the Engagement, puffuant to the late Aft for that
* Purpofe -, and fliould have Power to difplace them, and place other able and fit Perfons in
* their Room.' It is probable, that fome fliill feverer Refolution, concerning the Univerfity,
was at this Time expefted. For, in Anfwer to a Letter of Mr. Pocock's, in which he defired
Information about the Truth of fuch a Report, Mr. Selden writes to him, Aug. 26, ' That he
* was afraid fome fuch Thing would pafs concerning the Univerfity ; and he doubted it would
* not be poflible to exempt any Man from it.' He adds, ' But if I can, in that or any Thing
' elfe, do what may be advantageous to you, I fliall and will ufe my utmoft Endeavours.'
Sept. 6, of the fame Year, Mr, Greaves writes thus : * I have often conferr'd with our noble
' Friend (who fliewed me your Letter, and much pitied your Cafe) we both could think
* of no better Courfe, than to put off your Bufinefs, and to gain Time. Many Things in
* the mean While may happen. It is believ'd (continues he) which you may keep to yourfelf,
* that Engagers, of what Quality foever, will be removed out of the Univerfities. I would
' therefore advife you, not to quit your Pofleflion of your Living. For the Committee here
' cannot ejeft you thence.' His Friends laboured, to the lafl:, for his Prefervation. Dr.
Langbaine put Mr. Selden in Mind of the irreparable Lofs the Univerjity would fujlain in the Re-
moval of Mr. Pocock. And Mr. Selden himfelf, in a kind Letter he wrote to him, had aflured
him of his utmofl: Affe5lion and Service, telling him, ' That thefe were no more than what
It, his excellent Merit, and the many Advantages he had receiv'd from him, highly deferv'd.'
"But all their Endeavours could defer the fatal Vote of the Comrttittee againfl: Mr. Pocock no
longer than the 24th of OEtober ; at which Time, the two following Refolutions paffed.
1. ' Th at it does appear to this Committee, that Edward Pocock, Collegiate Prebend of
* Ghrift -Church, hath not taken and fubfcribed the Engagement prefcribed by the Aft,
2. ' Th AT the Committee will proceed on this Day Fortnight to nominate another, to fup-
' ply the Place of Mr, Edward Pocock, Collegiate Prebend of Chrijl-Church.'
Accordingly, the 7th of the following Month, the Committee refolved,
* That Mr. Peter French be Collegiate Prebend of Chrijl-Church, in the Place of
* Mr. Pocock:
And acccordingly a fpecial Order of the faid Committee, for placing the faid Peter French in.
the Place of the faid Mr. Pocock, iffued, reciting, ' That the Place of the faid Mr. Pocock, be-
' came void, for hot taking and fubfcribing the Engagement.'
Considering the Perfon put into Mr. Pococ/^s Canonry, it was no Wonder, that all
the Interefl: of his Friends to keep him in, proved without Effeft. For this Mr. French had
married a Sifter of Oliver CroMtvell, and therefore a Vacancy muft be made to provide for him.
^ This was the Prolongation of the Term for taking th,e Engagement.
• I His
^2 The L I F E of -
H 1 s refufing the Engagement, which thus coft him his Prebend, did not prefently affeft his
other Preferments, in Oxford. But in no long Time (probably about the Beginning of T)e^
cetnber) the Committee refolving, that all Non-Engagers fliould be turned out of the Univer-
fity, he was alfo to quit both his Leftures, This was a Thing he had Reafon to expeft as
unavoidable. And that he looked for no other Treatment, appears from a Letter of his,
dated, Nov. 30, to George Hornius, a learned Profeflbr of Hiftory in the Univerfity of Gucl-
dres. In which we fee him declare his prefent Condition, and his Apprehenfions for the /«*
ture, together with the honeft and prudent Maxims, by which he had hitherto conduced him-
felf, and conformably to which, he religioufly purpofed to behave in all Times to come.
* My Affairs, fays he, are reduced to fuch a Cri/ts, that, unlefs I meddle in Things, wherein
' I am refolved never to intermeddle [meaning the Engagement'^ I fliall be turned out of all
* Profeflbrfhips in the Univerfity, or rather, am already [in Effeft] turned out. I have
* learnt, and made it the unalterable Principle of my Soul, to keep Peace, as far as in me lies,
' with all Men ; to pay due Reverence and Obedience to the higher Powers, and to avoid all
' Things, that are foreign to my Profcffion or Studies ; but to do any Thing, that may ever
' fo little moleft the Quiet of my Confcience, would be more grievous, than the Lofs not
' only of my Fortunes, but even of my Life. But pleafe. Sir, to be aflured, that I never
' followed thefe Studies with mercenary Views ; and, therefore, when it fhall pleafe God (as
' I truft in his endlefs Bounty that it will) to vouchsafe me a fafe and obfcure Retirement, I
* will, with greater Alacrity than ever, apply myfelf to thefe Studies, and promote them with
* my beft Endeavours.' Who can read thefe golden Lines, without fecretly wifhing, that
every Votary to Religion and Learning, was endowed with a good Portion of that Spirit,
which animated this excellent Man ? As inattentive as the prefent Age is to Principles, and
a Zeal for Literature, a few fuch Examples would revive the Credit of both, by making
them no longer confidered as the Scaffolding of Ambition, but as the Dictates of a difinte-
refted Love of Truth, and of Mankind.
I N a little Time after this, the expeded Blow was ftruck. And a particular Vote paffed^
as it fliould feem, to deprive Mr. Pocock of both his Leftures, or however to turn him out of
the Univerfity ; which in Effedt was the fame Thing. When this Vote paffed we cannot pre-
cifely fay. But it muft have been fome Time m December, 1650, and probably, about the
Middle of that Month. The News of this coming to Oxford, many there were fo fenfible of
the Damage the Univerfity would undergo, by the turning out a Perfon, whofe Learning was
fo very ufeful and ornamental to it, that, without his Requeft or Knowledge, they drew up a
Petition to the Committee for his Continuance ; in the Form following.
7*0 the Right Honourable the Committee of Parliament for regulating the Univerfities .
THE Humble Petition of fever al, the Governors of Houfes, Publick Officers, Mafiers of
Arts, and other Graduates, and Students of the Univerfity of Oxford,
Sh EWE T H,
That your Petitioners conceiving Mr. Edward Pocock (late Prebend of Chrijt -Church) to
be a Man of a very ingenuous and peaceable Converfation, excellently learned in the Oriental
Languages -, and confidering, that there is no Power or Truft of Government going along
with the Hebrew and Arabick Leftures, in this Univerfity ; That the Stipend of both is but
a very fmall Maintenance, and (fliould they be put into feveral Hands) no way competent for
a learned Man ; That he is able (above any we have heard of) to difcharge them both, as
having travelled abroad, and been trained up, for many Years, in the midft of thofe Tongues
and Nations j That he hath been very ufeful here, and a great Ornament to this Univerfity,
where we underftand he defires ftill, in all peaceable Manner, to continue to ferve this State,
and his own Country, in this Employment :
W E therefore humbly pray, that out of that Zeal you bear to the Advancement of
Learning (this Part efpecially, fo ufeful in itfelf, and fo generally this Day promoted
in thefe Wefliern Nations) and as an Aft of your Favour and Clemency, you will be
pleafed to fufpend the Execution of the late Vote, as to the Arabick Lefture, at leaft,
till fuch Time as you fliall be provided of fome other Perfon, who in Regard of his A-
^ ' bilities, ftull be thought fit to fucceed in that Place with Satisfadlion to the Univerfity.
And your Petitioners fhall ever pray.
fohn Wilkins, Warden of Wadh. Dan. Greenwood, Vice-can. Oxon.
Jofhua Croffe, L. L. D, Paul Hood, Reftor C. Li
Geo. Marjhall, ^.C.C Edmund Staunton, C C. C. Frttt.
Tho. Owen, Sen. Proc. Gerard Langbaine, Pr. of Qu. Coll.
Henry Cornifh Robt. Harris, Preft. Trin.
Ralph Bulton ■• Phil. Stephens, Proc. Jun.
John IVallis John Milwafh
Tho. Smith Robt. Hancock
Jofhua North Chriftopher Rogers, Princip. New-Inn-Hall
Fra. Howell. i • Befides
»!y>'.'W!
Dr. EDWARD P O C O C K.
33
Befides thefe, were fubfcribed the Names of thirty eight Mafters of ArtSj and Bachelors
of Law. The Reader will obferve, that among the principal Subfcribers, there were but two
of the old Stamp, viz. Dr. Hood, Redlor of Lincoln College, and Dr. Langbaine of S^ueen'^ ;
the reft being, I think, except the two Prodors, Intruders into the Places of ejeded Loyalifts.
Nor was it to be wondered at, that fo many new Men fhould join in this Petition j confidering
how great a Reproach it would be upon their Friends, the Regulators^ and, in fome Sort,
upon themfelves, to remove a Man of fuch Eminence for Learning and Piety from fuch
Places, as no Body was found fufficiently qualified to fupply. Indeed, fome Endeavours had
been made ufe of to prevent this Reproach, by procuring a proper Succeflbr to Mr. Pocock ;
but they prov'd ineflPedual. It appears from a Letter, written about this Time, by one of his
Oxford Friends, that Manajfeh Ben Ifrael had been defired to fend over a learned Jew
of his Acquaintance, in Holland ; but that Jew, being lately turn'd Chrifiian, was more
inclin'd to accept of- an Offer he had from fome Proteftants in France, and Manajfeh,
being offended at his Converfion, would not concern himfelf any farther with him.
Chrijiianus Ravius alfo, who came into England about two Years before, in hopes that
the Godly Parliament, as he cali'd it, in a Letter to Mr. Pocock, would do great Things
for him, was long encouraged, by the Committee, to exped their Favour. And, indeed,
as Mr. Greaves gave Account of the Matter, he often feem'd not unwilling to accept
the Preferments of one, that, as has been obferved already, was formerly very kind and
helpful to him. But the Reprefentations that were made to Ravius, by feveral of Mr. Po-
ceck's Friends in London, particularly by Mr. Selden, in whom Ravius placed great Confidence^
and by Archbijhop UJher (who had given this Man a Salary ' of twenty four Pounds a Year,
for the Encouragement of his Studies, while he was in the Eaft) with-held him, I believe,
from being guilty of a Thing fo infamous and ungrateful. Poffibly alfo the Committee itfelf
might have feen fo much into Ravius's Indifcretions, as to think he would, notwithftanding
his Knowledge of the Languages, do no Credit, in the Main, to their Nomination. For, as
he fet out at firft for the Ea/i, without the Caution which common Prudence would have fug-
gefted, fo he feems all along to have aded after a weak and ridiculous Manner. Mr. John
Greaves, in a Letter to Mr. Pocock, about the Year 1645 or 1646, difcovers the Notion they
both had of him, and fupplies us with a pleafant Inftance of his injudicious and trifling Condud.
* I fend you, fays he, thefe Papers ( which I have lately receiv'd from Mr. Ravius) for your
* Perufal ; I have not been fo merry fince thefe fad Diftradions, as upon reading of thefe ; and
* how much Mirth, think you, fhall I have, when he fhall blefs the World with the reft, as
* he promifes ? If I have laught (yet with fome kind of Pity of the Man) at his Perftani
* how much more will you fmile at his Per/tan and Arabick ? A little before, I receiv'd a Let-
* ter from him, by the Hands of an honourable Friend of yours, in which he writ, that he
* had dedicated a Book to me ; the firft Noife of it almoft put me into a cold Sweat, but after
* that I found it was dedicated to no lefst han fix Score, befides myfelf, and that you and
* your Friend were in the Number, I recovered myfelf, and grew warm again. He is now
* at Leyden, where, when I fee him, I fhall give him the beft Counfel I can, and advife him
* to make his Follies lefs publick.' Upon the Whole, no Body being found, of any tolerable
Abilities, for the Difcharge of the Arabick and Hebrew Ledures, the Committee for regulating
the Univerfities, upon the Petition before mentioned, with fo many favourite Hands to it,
and, doubtlefs, ftrongly feconded by Mr. Selden, was contented to fufpend the Execution of
their Vote againft Mr. Pocock. I cannot certainly fix the Date of that Petition, but conclude,
that it was in the Month of December. For Mr. Samuel Clarke, Dec. 30, anfwered one of
Mr. Pocock's, which acquainted him with the Petition, and the Hopes of Succefs therefrom,
tho' he had heard of both before from another Hand. ' I was very glad, fays that learned
* Perfon, of the News, both on behalf of the Univerfity, that now they begin to be fenfible
* of their Lofs, when they fuffer themfelves to be deprived of their worthieft Members, and
* fomething too on your Behalf, that you have fome Hopes left of preferving a Plank out of
* this your Shipwreck.' To conclude this Affair, Mr. Pocock enjoy'd both thefe Places without
any Difturbance, that I can meet with any Account of, taking a Chamber in Baliol-College^
for his Refidence, when oblig'd to be in Oxford.
Tho' the Troubles he had thus been in for feveral Years together, were a fufficieht Em-
ployment for his Thoughts, they did not difcourage him, however, from going on, at the
fame Time, with a learned Work, which was publiftied at Oxford in the latter End of the
Year 1649. This was his Specimen Hijloria Arabum, containing a ftiort Difcourfe, in Arabick^
with his Latin Tranflation of it, and his large and very ufeful Notes on it. The Difcourfe
itfelf is taken out of the general Hiftory of Gregorius Abul-Farajius, being his Introdudion
to his ninth Dynafiy (for into ten Dynafties that Author divided his Work) where, being about
to treat of the Empire of the Saracens, or Arabians, he gives a compendious Account of that
People before Mahomet, as alfo of that Impofior himfelf, and the new Religion introduc'd by
him, and of the feveral Seds into which it was divided. And Mr. Pocock's Notes on this
Difcourfe are a CoUedion of a great Variety of Things, relating to thofe Matters, out of
Vol. I. ' K more
Archbiftiop Uflier's Letters, publifh'd by Dr. Parr, Num. 364.
34 The L I F E of
more than an hundred ArahUk Mamfcripts^ a Catalogue of which he adds in the End of
hb Book,
To give a brief Account of fomc of the chief Things contained in thefe Notes: Having
(hewn in them, for what Reafons thofe People were called Arabians and Saracens, he firft fets
down fome of the moft confiderable Matters, that were to be met with concerning their moft
antient Tribes ; and then proceeding to thofe Times, the Hiftory of which is of greater Cer-
tainty, he notes the feveral Kingdoms, into which they liad been divided ; mentioning the
Kings in each that were any way famous, and the particular Tranfadions, for which they were
remarkable. Coming to treat of the Cuftoms both of thofe Arabians, which led a wandering
Life, moving from Place to Place, as Opportunities of Pafturage or Rapine invited them, and
of thofe who had fettled Habitations in Villages and Towns, he begins with a pretty large Ac-
count of their Gods, and idolatrous Worfhip, particularly of their Caaba, or Temple at
Mecca, of the black Stone in one of the Corners of it, which had (o much Veneration, and
of fome other Things taken afterwards by Mahomet, as thefe two were, into his new Religion.
And then he proceeds to the Learning they had amongft them in thofe Days, which was
chiefly made up of Skill in their own Language, Poetry, Oratory, and fome Knowledge of the
Stars. Under thefe laft Heads he treats of the Dialeft of Hamyar, long fince loft, which he
guefles, from a few Words of it, yet remaining, to have had a much nearer Agreement with
the Hibrew Language, at leaft with Syriack, than the Dialed of the Korafhites, which ftill con-
tinues. He fhews the vaft Extent of this Tongue, which is, indeed, to be wonder'd at,
fince Letters were but of very late Ufe amongft them -, being, as he obferves, firft invented
by Moramer, the Son of Morra, a few Years before Mahomet. But the Prefcrvation. of \iiy
as alfo of their antient Hiftory, he believes to be the Effed of their Poetry. For it was
a Cuftom amongft them, for many Ages, to throw all remarkable Things into Verfes,
which being carefully learnt, fupplied the Place of Books. Of their Oratory, he fhews. they
had a great Opinion, and, indeed, notwithftanding their W^ant of Letters, it was not con-
temptible. For fome of them, by much Praftice, would arrive at fuch a Way of making
Speeches, on any Occafion of Moment, as was very prevailing with the People. But as for
their Skill in the Stars, he obferves, that it was not for any Ends of ufeful Knowledge, but
fome fuperftitious and foolifh Purpofes. For, as the Chaldeans introduc'd a Way of divining
by the Planets, fo the Arabians and Indians pretended to do the like by thefxed Stars.
The Things already mentioned, and more which are omitted, relate to the Arabians in
their State of Ignorance ; for fo they call the Times before Mahomet. Mr. Pocock's next
Work, in thefe Notes, is, to give fome Account of that Impoftor, whofe true Name was Mo'
bammed, and of the mighty Change which he made in the Opinions and Affairs of that Peo-
ple. Keeping, therefore, to the Text of Abul-Farajius, he from thence takes Occafion to
fpeak of the feigned Prophecy concerning his Birth •, the Genealogy from Ifhmael ; the Time
when he was born ; the Death of Abdollah his Father -, his Marriage with Chadijah, and the
Speech of Abu Taleb his Unkle, on that Occafion ; his Flight from Mecca to Medina ; his
changing the Keblah, or direfting the Face in Prayer from Jerufalem to the Caaba ; the Infti-
tution of the Faft in the Month Ramadan ; his Sicknefs, Death and Burial. Having thus
confidered the principal Paflages of Mahomet's Life, and remark'd fome of thofe Things
which are faid concerning his many Wives, and his Daughter Phatema, he fhews how fome of
his Followers have attempted to juftify the new Religion he eftablifhed, both from the Tefti^
mony of Holy Scripture, and Pretences to feveral Miracles, efpecially that, which the falfe
Prophet himfelf would have to be efteemed the greateft Miracle of all, the inimitable Ele-
gancy of his Alcoran. He explains the Nature of that School Divinity, which hath been in
great Requeft amongft them, as alfo of that Knowledge or Skill in determining Controverfies
about Right and Wrong, which gives the higheft Reputation of Learning to them, that ar-
rive at Perfeftion in it, and hath fome Refemblance, he fays, to the Study amongft us of the
Civil and Canon Laws. After a fhort View of the chief Points of their Religion, which have
been fubjed to Controverfy, he hath a great deal concerning the moft famous of their many
Se£ls. For, according to a pretended Prophecy of Mahomet, they reckon up no lefs than Se-
venty Three. And from the many Inftances he produces, of the Opinions held by the mofl
confiderable of thefe, in Oppofition to one another, it is manifeft, that the Difputes about
the Divine Attributes, Predetermination, God^s Decrees, and fome other Points, have been
managed with the fame Warmth, and indeed Nicety, among them, as they have been among
fome Chriftians. But that the Mahometan Faith might be known, amidft the different Senti-
ments of the feveral Parties, he fets down, out o( Al-Gazalius, a long Confeflion of that which
is held for Orthodox, jn the Original Arabick, with his own Latin Tranflation of it. He
gives parricular Accounts of the four Perfons of greateft Fame amongft them, for Knowledge
in their Laws, each of them giving Name to a diftincft Seft, or School, of thofe that ftudy
them ; he ftrews what their AJonnah or Tradition is, and the Authority it is of amongft them.
He explains the fve fundamental Duties, which they are efpecially obliged to, being Cleanlinefs
in feveral Parts of their Bodies, and Cloathing, Prayers, Alms, Peking, and going in Pilgri-
mage to Mecca. And under this laft Duty of Pilgrimage, he mentions thofe Rites of it,
which were requir'd, they fay, as Inftances of their Obedience, without having in them any
I moral
Dr. E D W A R D P O C O C K.
35
moral Goodnefs ; fuch as their running feven Times between Safa and Marwah ; their going as
often round the Caaba, and their throwing Stones into the Valley of Mena. He fpeaks of
Itheir Obfervation of Friday, and of that Reft they think themfelves obliged to on it ; as alfo
of Circumcifion, as it is us'd among them. Finally, he explains feveral antient Cuftoms of
the Arabians, forbidden by Mahomet, as unworthy the Religion he eftablifhed, tho' he re-
tained many that are not lefs ridiculous.
And as he has thus given, in thefe Notes, a large Account of the true Opinions of the
Mahometans ; fo he has taken Care, upon proper Occafions, to do them Juftice, by vindicating
them from fuch Things, as have been faften'd on them, without fufficient Ground ; as parti-
cularly that Charge of Idolatry, brought againft them by Euthymius, and fome other Greek
Writers-, and alfo thofe Stories, that are current in thefe Wefteni Parts, of the Expe(5tation
they are under, of the Return of Mahomet ; of his Body's being put into an Iron Cheft, and
fufpended by a Loadftone ; and of the Dove, that was taught by him to fly to his Ear.
Besides the Things already obferv'd, he has, in thefe Notes, many critical Remarks,
of great Ufe to thofe that ftudy the Arab T'ongue : And he has alfo taken Occafion to infert
in feveral Places, fome curious Things, which the Author he explain'd, did not direftly lead
him to. Thus he gives a Defcription of Mecca, out of Sharif ol Edreji ; he (hews what the
Superftition of the antient Sabii was, which, as Maimonides obferves, had fpread itfelf over
the greateft Part of the World. He gives an Account of the Magi, who were very nu-
merous, not only in Perfia, and India, but in Arabia too, thinking it probable, that thofe
were of this laft Country, who came into Judea to worfhip our Saviour. He has a fliort Dif-
courfe out of an Arabian Phyjician, concerning the Power of fome Kinds of Food, to change
the Temper and Difpofition of thofe that eat them. He alfo confiders the State of Learning
amongft the latter Arabians, as it had been advanc'd, firft by Abu Jaafar Almanfor, and after-
wards by Ahnamon, and fome following Emperors. And he feems to agree with Sir Henry
Savil, in the Opinion he quotes him for, that the Progrefs made by them in ingenious Studies,
was fo great, that they hardly came behind the Greeks themfelves.
This Book he dedicated to his great Patron, Mr. Selden, who had fo much oblig'd him i
not, indeed, by an Epiftle, for that Purpofe, but by a Declaration at the End of the Preface,
that the following Work was deftgn'd by him, to be a Token of his Obfervance and Gratitude.
And this Way he chofe, as he told him in a private Letter, in Compliance with the Cuftom of
Arabian Writers, who have no other Way of Dedication, that ever he could obferve amongft
them : And an Inftance he gave in Kamus, a famous Arabick Dictionary, which was dedi-
cated in this Manner, by the Author of it, to the Honour of Ifmael, a King of thofe
Times, wherein he wrote. Mr. Selden, upon reading the Book, was, I find, extremely pleas'd
with it : And what Reception it met with, amongft other learned Men, is manifeft from the
frequent Ufe hath been made of it, and the great Things have been faid of it. It was, in-
deed, generally confider'd by them, as a convincing Proof, of what Mr. Pocock aflerts in the
Preface to it, that the Arab Tongue contains fuch Riches, in every Kind of Learning, as have not
yet been difcovered to the Weflern Parts of the World: And that this Work was not of the Na-
ture of thofe Difcourfes, the Novelty of which entertains for a little Time, and then they are
laid by and forgotten, appears by the general Efteem it ftill has, now, after fo many Years,
and the Commendations that are conftantly given it ^, by almoft all that are any way con-
verfant in Oriental Learning.
Soon after he had finifti'd this Work, he began to prepare another very ufeful Book for
the Prefs. And alfo, in the Year 1652, by the Importunity of M.r. Selden, he began to un-
dertake the Tranflation of a large Hiftorical Difcourfe ; and in the very fame Year began to
lend his Hand to one of the nobleft Defigns that ever was executed for the Advancement of
Religion and Learning, the Polyglott Bible ; but he received great, and long Interruptions in
all thefe glorious Projeds, by new Troubles that befel him, before he had finilhed any one of
them. And tho' thefe took their Rife a confiderable Time after he embarked in the Defigns
above-mentioned ; yet to prevent frequent Breaks in the Thread of our Narrative, it feems beft
to give the Detail of thofe Vexations here at once,
H E had already loft the profitable Part of his Preferment in the Univerjity, retaining only
that, the Advantages of which did not equal the Burden ; and now the utmoft Endeavours
were made ufe of, to deprive him alfo of his Benefice at Childry. Indeed, tho* all that he
had, both in the Univerjity and the Country, before his Canonry was taken from him, was no
extraordinary Encouragement for a Perfon of his uncommon Merit, whofe Studies too occa-
fioned great Expence, and whofe Family began to be numerous ; the State of Affairs, at that
Time, would in no wife fufFer him to hope, that he ftiould be able to keep the Whole. At
the Beginning, therefore, of his Concern with the Vijitors, I find he had entertained Thoughts
of leflehing the Envy of his Preferments, by refigning his Parfonage, hoping, by that Means,
•■to
^ Dr. Pocock's Specimen Hid. Arab, is a moft accurate and judicious Colleftion. Dr. Prideaux, late Dean of
Norwich, in his Life of Mahomet, p. 190. Clariflimus Pocockius in Specimine Hift. Arab, quo nemo carere po-
teft, cui Dterae Arabics in Deliciis funt. Adrianus Relandus de Religione Mohammedica, p. 86. Ultrajefti, A.
D. 1705. Specimen Hift. Arab. Opus vere aureum, Q. Pocockii Audio elaboratum. Dignus eft hie Liber qui fspius
legatur; eft enim quafi clavis ad quofcunque Autores Arabicos intelligendos perquam neceflaria. Sim. Okleii Intro-
d^oad Lingu. Orientales, p. 147. Cantabrig. A. D. 1706.
36 The L I F E of
to fecure the Enjoyment of what he had in Oxford. But the Reprefentations made to him by
Mr. John Greaves^ and fome other of his Friends, then in London, prevailed with him to lay
afide that Defign. For it was manifeft to them, that a Man of his Principles, whatever he
fhould part with, would be ftill confidered, as one that was fit to lofe more, even till he
fhould be utterly ruin'd and undone. And in no long Time after, he was fully convinc'd of
the Truth of what his Friends then fuggefted. For the Lofs of his Canonry at Chrift-Cburchy
was fo far from fatisfying the Men of the "TiineSy that it gave them Encouragement to hope,
that his good I'arfonage would now alfo become an eafy Prey.
That he might be difpofiefs'd of this, fome ill People of his Parilh were employed to
prefent an Information agamft him, to the Commifioners appointed by Oliver Cromwell^ for
ejefting of ipiorant, fcandalouSy infufficient and negligent Minijiers '. One that knows nothing
of the real Defign of that new Law, would very much wonder, how it could be poffible for
thofe that afted by it, to bring in Queftion a Man of fuch eminent Piety, Learning and Dili-
gence. Dr. Brian JValtony then writing to Mr. Pocock concerning the great Work at that
Time under his Direftion, fays, ' I have heard lately (which I fhould wonder at, if any
* Thing in thefe Times were to be wondered at) that fome malicious Perfons trouble you upon
* the Ordinance for ejefting of Minifters. If it be true, adds he, I hope God will deliver
* you from unreafonable and abfurd Men.* But a great Part of the Commifjioners having No-
tions of Things very different from thofe of other People, they readily admitted the nine fol-
lowing Articles, as a Charge againfl him, which were fign'd by Thomas Bufh^ and one Fifier.
1 . That he had frequently made ufe of the Idolatrous Common-Prayer Book, as he
performed Divine Service.
2. Th AT he was difaflefted to the prefent Power.
3. T H A T he had no Regard to Thankfgiving-Days, and thofe of Humiliation, appointed
by Parliament ; but, on the contrary, had often prayed for the Deftruftion of it.
4. That a certain Perfon, who preached for him, declar'd in the Pulpit, when he was
prefent, that there were fome in the Nation, who had pull'd down the King, to make them-
fclves Steps to climb higher.
5. T h A T he, and feveral that officiated for him, did rail at Profeflbrs, in their Sermons.
6. That he had been negligent in examining thofe that came to the Lord's Table.
,' 7. Th AT he had countenanced the Profanation of the Lord's Day.
8, That he had refus'd to fuffer fome godly Men to preach in his Pulpit. And,
9. Th AT he had not read the Ordinance for the Obfervation of the Sabbath.
Being fummoned to give in his Anfwers to the Particulars of this Accufation, he ap-
pear'd at Abington, the Place appointed for it, and very fubmiffively delivered to the Commif-
jioners, his Defence againft every Article. The Sum of which was this : Firft, as to an Ido-
latrous Common-Prayer Book, he declar'd, that he knew no fuch Thing : But if they meant
that which was once eftablifhed as the Liturgy of the Church of England, it feem'd ftrange to
him, he faid, to term that Idolatrous, and thereby to accufe of Idolatry, all the Protejiantt
fince the Reformation. Of that Liturgy too, he denied that he had made any Ufe, contrary to
the late A£t for taking it away. The fecond and third Articles, he faid, contain'd Things that
were falfe ; he having difcovered no Diflatisfaftion under the prefent Government, fince it was
in being ; never prayed for the T>efiru5lion of any, and taken due Care for publick Service in
his Church, on thofe Days, appointed by Authority, for Thankfgiving and Humiliation. As
for thofe Words in the fourth Article, pretended to have been ^oken in his Pulpit, he had
examined, he faid, fome of the moft conftant Hearers of Sermons in his Parifh, and they could
remember no fuch Paffage : But if any Thing of that Kind had been deliver'd there, he that
fpoke it, he thought, was accountable for it, and not he. Of the Railing, mentioned in the
fifth Article, he might boldly afTert, he faid, that no Pulpit in the wholp Nation had been
more free from that Imputation, than his ; he had never fpoken againft any Thing in that
Place, but Sin ; but he underftood, indeed, that he had been accus'd, on that Account as
guilty : For, having preached about juft and upright Dealing, foon after Thomas Bufh, one of
thefe Informers, had fraudulently remov'd a Land mark on fome of his Ground, a great Way
from its Place, the faid Bu/h had cenfur'd him for venting his Malice in the Pulpit, tho' at
the fame Time, when he thus preach'd, he knew nothing of that Encroachment, his Servant
having not yet acquainted him with it. He might, he faid too, be, perhaps, in like Manner, of-
fenlive in fome other of his Sermons ; for having often preached againft Lewdnefs and fvlore-
dom, the fame Perfon might call it Railing, as knowing what was publickly objeded to him
by a certain Woman, of his lewd Behaviour towards her. And the other Informer might*
for the like Reafon, be as much offended alfo at fome of his Difcourfes againft Pro-
fanenefs and Drunkennffs. As to the Sacrament of the Lord's Supper, it was well known he
faid, by all that frequented his Church, to which his Accufers never came, that before it 'was
celebrated, the Dodrine of it was in the plaineft Manner duly opened ; People warn'd of the
Duty and Danger, and earneftly exhorted to look to their Preparations 5 and that fome, whom
he thought unfit, were put back. Any Profanation of the Lord's Day, he told them,' he was
fo far from countenancing, that, according to his Power, he had laboured to prevent it. It
* was
I This Aft was nude, Aug. 28, 1654.
Dr. E D W A R D P O C O C K. 37
was known, he faid, how often he had call'd on the People of his Pariih, at leaft, to fend
their Children and their Servants to be catechized ; how often he had fent the Clerk out of the
Church, after their Children, and even gone himfelf to them. And that the Officers were to
be blamed for not doing that by their Authority^ which he could not by his Perfuaftons. He
added too, that he had been inform'd, by Perfons of good Credit, that the Children of the
Informer, 'Thomas Bujh, had been chiefly guilty of fuch Profanation ; that on the laft Lord's
Day, fince this Complaint was made, a Son of the faid Bujh had made a Noife in Time of
reading the Scriptures, to the Difturbance of the Congregation ; and that the other Acculant,
being Church-PP'arden, had been complain'd to of People's playing on that Day, and yet
would take no Care to reftrain them. As for his prohibiting godly Men to preach in his Churchy
he own'd, indeed, that he had onc& refus'd a Man, whom the Informer BuJh had brought
thither for that Purpofe, preaching at the fame Time himfelf. And this, he faid, he would
neither deny nor be a(hamed of, when the Thing fhould be examined by them, to whom fuch
Matters belong'd. Finally, the lafl; Article, about the Ordinance for the Obfervation of the
Lord's Day, he declar'd to be falfe, it being well known, he faid, that he had read it. And
then having aflur'd them, that the Anfwer he had thus made to the feveral Things he had
been charg'd with, was true, he defired the Commiffioners, that they would be pleafed to
queftion him on fuch Things alone, as were proper for their Gognifance, according to their Com-
miffion, leaving the other to fuch Courts, as they belonged to ; and alfo, that they would
make the Perfons, who, as it was pretended, fhould come and witnefs againfl: him, well to be
advifed of, and to underftand, what they were to fwear to.
After this Anfwer had been put in, it was concluded, by feveral of Mr. Pocock's Friends,
that the Profecution againfl: him would ceafe. But they were miftaken in the Matter : For on
Feb. 12, 1654, feven or eight Witnefles appear'd before the Commiffioners ?itAbington, to prove
the feveral Articles againfl him.
T o make out the frjl Article, feveral of them depos'd, that he had us'd Part of the Com-
mon-Prayer ; for he commonly, they faid, began Divine Service with thefe Words, Almighty and
inoji merciful Father. One of them added, that he had made ufe of a Part of it at a Burial.
Another, that, on Eafter-Day lafi, he had adminflred the Sacrament in the old Way. And a
third," that a little after thofe Words, Almighty and moft merciful Father, he had faid, Praife ye
the Lord. A fourth charg'd him with faying the whole Confeffion. And a fifth, with repeating
the Abfolution, or the Subflance of it.
For the Proof of the fecond Article, two or three of them teftified, that fame Perfons
ivbom he had entertained, and fome that officiated for him, had been difaffeSfed to the -pre fent
Power. And as for Mr. Pocock himfelf, one of them declar'd, that about the Time of Nafeby
Fight, he prayed for the fhattering and deftroying of thofe, that rofe up in Arms againfl the King,
and that he had never heard him pray for the Parliament, or any of their Forces. Another
fwore, that tho' be could not remember the particular Expreffions, he was very well fatisfied, that
Mr. Pocock did rail at the Government ; for which Reafon, he had long with-drawn himfelf
from hearing him. And another Zealot depos'd, that upon a Faft-Day, appointed about the Be-
ginning of the War, he had prayed, that the Lord would feat ter, difcomfit, and- deftroy all thofe
that rofe up againjt his Majejly ; which was the Caufe, he faid, that he then forfook his Miniftry,
having no Freedom, or Comfort, to hear him afterward.
To t)iQ third Article, zhout Humiliation and Thankjgiving-Days, appointed by the Parlia-
ment, feveral of them teftified, that he was commonly abfent on them •» and that it was a Kind
of Proverb in the Parifh, at fuch Times, That now Mr. Pocock was either Jick or a/ Oxford.
Some of them alfo added, that he, and thofe that officiated for him on fuch Days, faid fo little of
the Nature of them, that when the Service was over, the People knew nothing of the Matter.
O F the Words in the fourth Article, faid to be fpoken in Mr. Pocock's Pulpit, no Tefti-
mony was given, by more than one Perfon ; and he could neither name the Man that fpake
them, nor aflign the Time when.
As for railing againfl Profeflbrs, the Charge in th& fifth Article, one of them teftified, that
one Mr. Yeels, as be preach' d for Mr. Pocock, about four Years before, was guilty of it \ be-
caufe be warned them, as this Deponent faid, not to come into the Yards of fuch as did not come
to the publick Minijlry. Another depos'd, that one Mr. Hall had railed much againji Profeffbrs,
and the People of the Nation, for not helping the King out of bis Bonds : As alfo, that he had
thefe Words in one of his Sermons : Mark thefe Fellows : They have Bibles on their Tables, but
Whips behind their Doors ; they lead filly Women captive, who are ft ill learning, yet never attain
to Knowledge of the Truth. However, moft of them declar'd, that they could not charge
Mr. Pocock himfelf in this Matter. Only one of them faid, that he had given Hints to that
Purpofe i and another, that he had call'd Profefjors, Schifmaticks, Separatifts, and Deceivers ;'
meaning, as this Deponent apprehended, fuch as did not come to bear him.
T o the fixth Article, about his not examining People before the Sacrament, feveral depos'd,
that they never knew him pra5iife it. One of them, notwithftanding, acknowledged, that one
Perfon had been put back. But then this Deponent and another declar'd, that he had admitted
fuch as were Railers againft Profeffiors., calling them Roundheads, and faying they would cut
tbeir Throats.
Vol. I. ,, , -L ,. About
38 The LIFE of '
About his countenancing the Profanation of the Lord's Day, in the feventb Articky
fome of them deciar'd, they could not ajfert any fitch Thing ; others faid, that he had not re-
proved thofe that were guilty $/ it. But one ef them could not but cbnfefs the contrary, and
that when People were playing in the Church-yard, Mr. Pocock had gone forth to call them in
to Catechifm.
That he had deny'd to fome g6dly Men the Liberty of pfeaching in his Pulpit, accord-
ing to the eighth Article, they endeavoured to make out, by inftancing in one Mr. Pendarves^
to whoni Mr. Pocock would not give Leave, a wandering Anabaptift Preacher, Author of a
Book call'd. Arrows againfi Babylon ". They alfo named one Mr. Steed ; but he was not, as
fome of them acknowledg'd, rcfus'd by Mr. Pocock, who was abfent, but by thofe who had
the Care of his Affairs at Childry, when this Steed came to preach there,
t T H E ninth and laft Article, that he had not read the Ordinance for the Obfervation of the
Sabbath, appeared to be perfe<ftly groundlefs ; all that either of them could fay about it being,
that, four or five Tears before, the Book bad been carried to Mr. Pocock in the midfi of Divine
Serbice^ end that he thereupon faid, it fhould have been brought to him at home, and that he could
not then tell whether he fhould read it or no.
Th rs is the Sum of what thofe zealous and forward Witnefles depos'd againft Mr. Pocock,
after '.a diligent Inquiry into every Paflage of his Life. And amongft the Things they thus
teftified, as fome were really to his Honour, in the Opinion of all good Men ; fo others were
much mifreprefented, and others notorioufiy falfe. The fame Witnefles too being, on his De-
mand, examin'd, according to Cuftom, on fome Interrogatories on his Behalf, notwithftand-
ing all their Malice, and the little Regard they had for Truth, could not but own, that for
his Life and Converfation, they had nothing to charge him -with. And one of the moft fpiteful
of them all was even forced to declare, that he believed him to be as civil a Man, as went uport
the Ground. But Innocence and Goodnefs are not a fufficient Fence againft the Rage of evil
Men ; fome of thefe Witnefles, therefore, having made fuch Steps towards his Ruin, took
what further Meafures they could, thoroughly to effeft it ; and, fot that Purpofe, foon after,
they prefented a Paper to the Commiffioners, a true Copy of which I Ihall here add. For tho*
fuch a Mixture of Ignorance, Malice, and Enthu/tafm, may prove an Exercife of the Reader's
Patience, it will give him, however, fome Idea of the fad Fruits of thofe wretched Times,
and of the Infults which the beft of Men were then expos'd to.
t * An Ahfwer to thb reproachful Declaration, put into the Court of Godly Commiflloners,
* by Mr. Pococki at Abington, with a Propofal of our Defuts tp be granted by the Com-
» mifliorte^. ^^-^"^^ ..:>jD m,. > ,tivi"n,l ■ ..i^^S .-uVi i. > r;. ;
*■ * F I R s t. He doth declare the godly Aftions of thofe Magiftrates, in former Days, com-
\-peliing the Common-Prayer to be us'd, to draw the Nation from that grofs Idolatry they
^■. were then under. But it had been a more glorious Work^ if they had proved faithful to
* Jefus Chrift, if they had thrown down the Traditions of Men, Rudiments of the ido-
' latrous World, which is not after Chrift the Head of the Church, as it hath pleafed God
* our Magiftrates have done at this Time, being found in the Mafs-Book. And that it was
* a literal Service, in the Room of fpiritual Service, which is only acceptable to the Father s
' and fuch a Worftiip, and fuch Worfhipers, that offer up fpiritual Sacrifices, which are ac-
«^ceptable to the Lord Jefus Chrift. Therefore it was voted down five Years fince, being
<j^manifeft it was the great Idol of the Nation, and not divine, but merely human. And it
i is manifeft in the holy Scriptures, to fet up their Pofts by the Lords, is Idolatry. His
*^ Highnefs, with his G>unfel, hath ordained this Court, therefore, to remove from their
* Place all fuch Minifters, as fha'l at any Time make ufe of this Service, after January laft
V was Twelve-month.
' * Secondly, He hath reproached thofe that have teftified their Knowledge of him,
«. from good Experience they have had of him j eVer fince he came to Childry ; to render
» them and their Teftimony to this Court ridiculbus and odious. But it is manifeft Satan had
♦. Inftruments in his Hand, to reproach Jefus Chrift, who is the only Way, the Truth, and
* the Life ; and by the learned Clergy accounted a Deceiver, and ufed all Means poffible to
*' delude the World after his Suffering, that he rofe not again the third Day j altho* the Al-
\ mighty Hand was fignally feen, in ftriking their ftrift Watch they fet as dead Men, and
•, fowled the Stone from the Sepulchre, and rais'd him Up by his Almighty Power the third
« iDay, according to the Scripture. Yet after they knew the Truth, they gave the Soldiery
*■. double Money, to report he was ftolen away, and the World believed the Report, but they
* could not deceive ^the Eleft by it. If Satan, that old Enemy, can reproach the Head, 'tis
* no Marvel if he raife all Manner of Reproaches on his poor contemptible Servants, whom
' the Lord Jefus hath chofen out of the World ; yet we humbly conceive it our Duty, with
* all the People of God, both to the Lord Jefus Chrift, to our godly Magiftrates, and to this
» Court, to give in our Knowledge, and Teftimony, of any Truth we know againft publick
* Mmifters, who, from our Experience, are difaffefted to the Reformation the Lord hath
• wrought,
'• ' •" -"^ " Vid. Athen. Own. Vol- II. p. la?.
Dr. E D W A R D P O C O C K. 39
* wrought, with thier DirafFedtion to the Reformers, and alfo their Envy 'Mall 'tliofe tKat are
' made willing, by the Day of God's Power, to be reformed. And to this End alfo, which
' is not the leaft, that the common Enemy may not ftill be encouraged and ftrengthened
« againft his Highnefs, his Counfel, and Army ; whoril the Lord hath the only Inftruments
* in his Hands to fubdue the common Enemy in the three Nations, and a Wall of Defence
* to preferve the Godly, from the Fury and Rage of the malicious, wicked World, which
* knows not them, becaufe they know not him, who alone is their Prince and Saviour, whofe
* Voice they know and follow, and know not the Voice of Strangers -, therefore they hate
* them the more. And farther, we could anfwer all the Particulars caft on us, had we his
* Copy, and could declare what Perfons Satan made ufe of in the Bufinefs ; we could tell
* you of all thofe that ftand for him, how they are afFefted, and fpeak Truth from good Ex-
* perience, and of himfelf alfo ; but we are made to hate Reviling for Reviling, and would
* have been filent at this Time, had it been our own Caufe, and not troubled the Court -, but
* we conceive it a Duty incumbent upon us from the Lord, being a Work he hath wrought, to
* reform the Nation, according to Truth and Righteoufnefs, which he labours to darken, by
* reproaching us to this Court : Yet, we are not afhamed of our Teftimony and good AfFec-
* tion to the Work of the Lord, committed to this Court, which we truft they will perform
* with Zeal and Faithfulnefs, in Truth and Righteoufnefs, to the Glory of God, and the re-
' forming thofe weighty Things that concerns their Truft, and Well-being of the Nation.
* Alfo we intreat this Court, to give us the fame Liberty as he had, to crofs-examine their
' Witnefles, as he did ours, and himfelf and Witnefles exempt, the Court, in Time of Ex-
* amination, calling in one by one, the Door being kept clofe, as was for us, that one may
* not hear the other's Teftimony, that Truth may not go in Contempt, and Falftiood take
* place -, which is our Defires, and had rather any of our Tongues fhould cleave to the Roof
* of our Mouths, than maintain any Falftiood or witnefs Lies. But for fear of Greatnefs, or
' Favour, or the like, divers Perfons, of the forwardeft Adors, hath diflented with divers
* others, who engaged to clear the Depofitions more fully, withdraws ; feeing us in great
* Contempt, and under Threatenings ; and others will not come in, altho' fummon'd with
' your Warrants, which have declared, that his own Child, laft Spring, was baptiz'd with th6
' Common-Prayer, with Godfathers and Godmothers, in the Prefence of four or five Mi-
* nifters ; and the Communions adminiftred the laft Summer, as it was twenty Years ago.
* And his Curate, Mr. JVhetftone^ could not content himfelf to make ufe of it at home, but
* alfo at a neighbouring Town, and was indifted at the AflizeS' ,for it ; the Grand Jury found
* the Bill againft him, and fliould have paid five Poinids to the Poor could he be taken, and'
* he had been taken, had not his Houfe ftieltered him. Thus 'tis clear, ftill they labour to
* uphold that which God hath thrown down ; but it is the Defires of our Souls, according to
* that good Prayer he left his Difciples for a Direftion, that his Kingdom may come, and his
* Will be done on Earth, as it is in Heaven, to the Glory of the great God, and our Lord
* Jefus Chrift, to whom be Praife and Glory for ever and ever, and all Nations come to the
*: Knowledge of the Truth, that they may be faved, and all Anti-chriftian Ways deftroyed,
* that are not found in the Law and Teftimony, which is our Defires.'
Richard Hoare Richard Brookes
William Bunce. 'Thomas Bujh
• '" ^' Richard Hatton ■ ■ *
. MisH J »^.' A
I T may be proper here to obferve, from fbme Icattered Memorandums of Mr. Pocock's, that
the two fiirft of thefe fubfcribing Profeflbrs, Brookes and BuJh, had been ufed to deny and de-
tain from him Corn Tithes. And there is yet extant a Bond, all of it written in Mr. Pocock's
own Hand, dated, Nov. lo, 1647, in which the faid BuJh, together with one Alexander Fil-
more, both of the Parifti of Childry, do under their Hands and Seals, bind themfelves to pay
unto Mr. Pocock, their Redor, the Harveft following, nine Sheaves of Wheat, four Cocks of '
Barley, a Cock and an Half of Beans, and one Cock of blue Peafe ; all which they had de-
tained the Harveft laft paft.
Thus, in Return to Mr. Pocock's Forbearance towards BuJh, after he had detained Part of
his Tithes, did that ungrateful Man, on the firft Opportunity that offered, endeavour to
deprive him of the UH^ole.
I b o not find that Mr. Pocock took any other Notice of the Anfwer above rehearfed, than
only to procure an attefted Copy of it, from which, that which is here inferted hath been tran-
fcrib'd ; but to their Depofitions againft him, he delivered to the Comtniffioners, in a little Time,
a full Anfwer in Writing, introducing it with thefe humble Defires, which, as he told them,
he crav'd Leave to offer to them.
1. ' That what was formerly given in by him, by way of Anfwer, might be review'd
* and confider'd.
2. ' That fuch Things as concern'd other Perfons, were they true or falfp, might not be
* charg'd upon him. j ," ' ;j/- r. ;' fjf
3. ' That the Teftimonies of the WitnefTes produced againft him, might not be ex-
« tended beyond the Letter of the Ordinance ; it being a known and undoubted Rule, that
* no penal Laws are to be extended beyond the ftrid Letter of them. And tho' fuch as are
J ' appointed
40 )i The L I F E of I
* appointed Judges may, upon fome Occafions, as is ufual, difpenfe with the Rigour of fuch
f Laws ; yet they ought not, upon any Occafion, to exceed or go beyond the Letter
* of them.
4. • That where the Witnefles produc'd againft him fliould be found to contradift them-
* felves, or one another, their Teftimony might not be admitted as Evidence againft him.
^. ♦ That the Witnefles to be examin'd for him, according to what was aliow'd by the
'* Ordinance, might be impartially and indifferently heard, without Prejudice -, and their Evi-
* dence taken on his Behalf be balanced with the Teftimony of his Accufers : It being the
* Duty of righteous Judges, not in any Cafe, fo far to incline to the Parties accufing, as if it
}i were their Defire and Bufinefs, to find the Party accufed guilty j but to admit them to an
* equal Plea, and if there be any Favour to be (hew'd, it ought to be in the Behalf of the
* Perfon accufed.*
I N the Anfwer itfelf he was very particular, making his Defence under each Article, againfl
every Thing that had been fworn, by the feveral Witneffes againft him. It will be a Work
too tedious to give an Account of the Whole. Omitdng therefore his Replies to thofe Parts
of their Teftimony, which were either of no Confeauence, or wholly falle, I will only take
Notice of what he faid to fuch as had fome Ground of Truth, and were intended to render
him zfcandalous MotJfter, according to the Meaning of the Ordinance. And thefe now were
the Things they teftified concerning his uftng the Common' Prayer^ his Difaffe£iion to the Go-
vernment, and what they call'd, his railing againft Profeffors.
tHE Ufe of the Common-Prayer, was, by this new Law, declar'd fufficlent to render a Mi-
ri&sx fcandalous % and Mr. Pocock, notwithftanding the Prohibirion, always paid a great deal
of Regard to that excellent Model of true Devotion \ for as he conftantly read the Pfalmsy
and the Chapters ; fo the feveral Prayers he made ufe of were, as to the Matter of them,
agreeable to the Liturgy, and often too, he took in fome of the very Words of it. But
having ftill govern'd himfelf, with all the Prudence and Caution, which were neceffary in fuch
dangerous limes •, he was able, before any indifferent Judges, to avoid the Force of the Accu-
fations brought againft him. For the Defence of himfelf, from the feveral Depofitions relating
to this Article, he took all the Advantage he could of the fTords of the Ordinance, by which
a pul/lid and frequent Ufe of the Common-Prayer Book, fmce a certain Day, were only pro-
lubited, ftiewing, that if moft of the Things he had been charged with, by the WitnefTes,
were allowed to be true, they yifould not; yet, by the Letter of that Ordinance, at all afFecft him.
He declar'd the Falfhood of feveral t'articulars of the Teftimony againft him, which he was
ready, he faid, fully to prov^ by other "VyitnefTes, both for Number and Quality, much more
creditable. He made it appear, that fome of his Accufers had manifeftly contradidted, both
themfelves and one another. And he noted the grofs Ignorance of others, who, neither un-
derftood the Nature of an Oath, nor whaf they fwore to. For, it was known, he faid, that
one of the Witnefles, on her Return home, had told fome of her Neighbours, that fhe had
expected to be put to fwear fome great Oath, hut that fhe did not fwear at all, only took a Book
* into her Hand. And they might remember, he added, that the Witnefs, who had charged
him with adminiftring the Sacrament, at Eafter, after the old Way, being afk'd. Why he
thought it the old Way ? Gave this Reafon, becaufe be made a Prayer before, and a Prayer af-
ter, and gave the Bread and Wine to the People. And alfo, being further afk'd. Whether
thofe Prayers were the fame Form with thofe in the Common- Prayer ? He faid, Tes, for ought
he knew ; for he talked in them of Peter, of Paul, and John.
DISAFFECTION to the Government then in Being, was alfo by the fame Adl made ex-
ceeding fcandalous, and indeed a Man of Mr. Pocock's Principles could not be heartily free from
it. However, as formerly in his Prayers for the Profperity of the King, while that good
Prince ftood in need of them, he had not ufed any harfh or unfeemly Expreflions ; fo fince
the new eftabliftied Tyranny, he had taken a due Care, upon all Occafions, to carry himfelf
inoffenfively ; and this Warinefs, now qualified him for a fufficient Defence. In this Article^
as well as in the former, he took hold of the IVords of the A£f, which only declar'd them
guilty in this Matter, who difcover'd their Difaffellion, by writing, preaching, or otherwife pub-
lifhing. He obferv'd to them, that the Things relating to other Perfons, were they indeed
true, could not, with any Juftice, be put on his Account. And as for thofe Words, which
were alledg'd againft himfelf, if, indeed, fpoken by him, the Deponents, he faid, had con-
fefs'd, that it was many Years ago, at the Beginning of the Wars, and about the Time of
Nafeby Fight, and fo they could not refledl on the prefent Power, which was not then in Be-
ing v and if in themfelves at that Time criminal, yet they had been difcharg'd by the Act of
Indemnity. a ,
The other fcandalous PraAice, in the Senfe of this Law, was, what they call'd Railing
at Profeffors, that is, a fpeaking plainly of the Sins of Schifm, Divifton, and the like, which
many, in thofe Times, who pretended highly to Godlinefs, were manifeftly guilty of: Such
Reproof, upon proper Occafions, he had not neglefted ; but ftill what he fpake, was in a
very grave and ferious Way ; for, as often as he expos'd the Errors of thofe diforderly Peo-
ple, he did it in the fofteft Words, defigning, if it were pofliible, not to anger, but reform
them. And under this .-^r/zV/f, therefore, his Defence was, very safy. For, whereas all that
Dr. EDWARD POCOCK:, 41
he had been exprefsly charg'd with, was the Speaking, as he peach'd, of Schifmaticks-, Sepa-
ratifts, and Deceivers, he fuppos'd, he faid, that it could not be deny'd, that there might be
juft and neceflary Caufe for the Ufe of fuch Words -, and he hop'd, that the Mifapprehenfion
of thofe who might have applied them wrong, would not be fattened on him as a Crime.
Btr T tho' his Anfwer, to all the Depofitions againft him, was thus full and clear, and had
all the Marks of Truth, that could poflibly be expedted ; they would not, however, eafe him
of the Trouble of bringing Witnefles for his Juftification. A confiderable Number, therefore,
appear'd for him before thefe Ccmmijficners at Wantage, March 27, 1655. Amongft whom
were four of the fame Name, viz. John Fettiplace, of Childry, Efquire, Charles Fettiplace,
of Up. Lambourn, Efquire, Edmund Fettiplace and George Fettiplace, Gentlemen, whom I
could not but thus particularly mention, in Honour to a worthy Family, that in Times of
great Difficulty, afforded fo many Perfons, who were not afraid to protedl Learning and
Goodnefs, fo unjuftly perfecuted. By the Teftimony of thefe Witnefles, who were fworn
and feverally examined upon all the Articles againft him, not only the Malice and Falfhood of
his Accufers were fufficiently manifeft -, but his peaceable Behaviour, his chriftian Temper, and
unblameable Converfation, were made evident, beyond Exception. Several of them declar'd,
that upon an intimate Acquaintance with him, for many Years, they had always found him
not only meek, friendly, and obliging, but aifo a very religious and godly Man, of an upright
Life and Converfation ; a conftant Reprover of Vice and Sin, and an Encourager of Holinefs,
And fome of them added, that they verily believ'd, that in the whole Country ^ wherein he
dwelt, there could not be a Perfon of a fairer CharaSfer, and more unblemifhed Reputation.
And thus, at length, notwithftanding all the Endeavours of his zealous Adverfaries to
opprefs him, the Charge that had been manag'd againft him fell to the Ground ; it being im-
poflible for them to faften any Thing fcandalous upon him, even according to their own new
Senfe of that Word. Very unwilling, however, they were, that the good Parfonage, which
they thought themfelves fure of the Difpofal of, ftiould continue ftiil in his Hands, and there-
fore made choice of another Method whereby to difpoflefs him of it. As thefe Commiffioners
were, by the Aft that eftabliftied them, to determine what was fcandalous in Clergymen ; fo,
in Conjunftion with feveral Minifters named in it, they were made the Judges too of Igno-
rance and Infufficiency " ; and now, tho' that former Power had not ferv'd their Purpofe, they
■were willing to try whether this other might not prove more fuccefsful. There was nothing,
indeed, in the Articles, at firft exhibited againft him, that led them to this Attempt ; but the
Depofitions of fome of thofe forward Witnefles, that fwore to them, afforded fome Founda-
tion for it. For one of them had declar'd, that he believ'd Mr. Pocock to be deflitute of the
Spirit, tho' he preach'd faving "Truths according to the Letter ; and another had depos'd, that he
fometimes preached pretty well, but at other Times not fo well ; and that his Deadnefs, and Dull-
nefs drove People from hearing him. But this new Danger, which he was expos'd to, fill'd fe-
veral learned Men, of much Fame and Eminence, at that Time in Oxford, with a great deal
of Indignation ; and they refolv'd to go to the Place, where the Commiffioners were to meetj
and expoftulate with them about it. In the Number of thofe that went, were Dr. Ward,
Dr. Wilkins, Dr. Wallis, and Dr. Owen ; and they all labour'd, with much Earneftnefs, to
convince thofe Men of the ftrange Abfurdity of what they were undertaking : Particularly
Dr. Owen, who endeavour'd, with fome Warmth, to make them fenfible of the infinite Con-
tempt and Reproach which would certainly fall upon them, when it fliould be faid, that they
had turn'd out a Man for Infufficiency, whom all the Learned, not of England only, but of
all Europe, fo juftly admir'd for his vaft Knowledge, and extraordinary Accomplifliments :
And being himfelf one of the Commiffioners appointed by that ASl, he added, that he was
now come to deliver himfelf, as well as he could, from a Share in fuch Difgrace, by protefting
againft a Proceeding fo ftrangely foolifli, and unjuft. The Commiffioners, being very much
mortified at the Remonftrances of fo many eminent Men, efpecially of Dr. Owen, in whom
they had a particular Confidence, thought it beft for them wholly to put an End to the Mat-
ter, and fo difcharg'd Mr. Pocock from any further Attendance. And, indeed, he had been
fufficiently tired with it ; this Perfecution, which lafted for many Months, being the moft
grievous to him of all that he had undergone. It made him, as he declar'd to the World
fome Time after '■, utterly uncapable of Study, it being impoffible for him, when he at-
tempted it, duely to remember what he had to do, or to apply himfelf to it with any Atten-
tion. And, doubtlefs, the Charafters of the Perfons, under whom he fuffered, added not
a little to the Weight of his Sufferings ; being fuch as hated Learning, out of Zeal for Reli-
gion, and with large Pretences to Godlinefs laboured to undermine the true Supports of it.
A Sort of Men, as he himfelf defcribes them % abfurd and unreafonable, and the Pefi of the
Age in which they liv'd. Indeed, in thofe Times of Diforder and Confufion, amongft other
ftrange Opinions, which found an eafy Entertainment with great Numbers of People, the Con-
tempt and even Hatred of Learning prevail'd to a very great Degree. About the Year 1 650,
Mr. Pocock had complain'd % in the Book he then publifti'd, or a Sort of Men who boldly
Vol. I. M declared,
" See the Aft in Scobell's Colleftion, An. 1654, Cap. 43. •> Praf. in Annales Eutychii, Pag. 6. p Ge-
nn* hominuni plane iEtotov k, a;ioyov at<iuc hujui.SxcuIi Lws, Prarf. in Portam Mofis, P. 19. ^ Specimen Hif-
tor.Anib. Pag. 166.
4i The L I F E of
declared, all tbt Kinds of it to he injurious to Religion; and., therefore., ibai it ought' U Be
•vobolly banijh'd from all Cbrijlian Commonwealths : Particularly^ that it was fufficient for every
one to be ac(ptainted -with his Mother-Tongue alone, and that the Time that was employed in obtain-
ing the Knowledge of other Languages, was utterly loft ; fo that, as he obferv'd, the very JVay
which Julian the Apoftate made choice of, for the Deftruiiion of Chriftianily, was thought the
only Means of promoting it : And how much the fame Opinion obtain'd in the Univerfity of
Oxford itfelf, in a few Years after this, amongfl- feme who had made themfelves confiderable
Men there, appears from a Letter of Dr. Langbaine to Mr. Selden, the inferting Part whereof,
may not, perhaps, be unacceptable. After he had given in it, his Scnfe of an antient Greek
Cuftom, in Anfwer to a Letter he had recdv'd worn that learned Man, he went on in
this Manner :
« 'T I s true, the Problem might fuit very well for tlie Fire-fide, in a Winter I'^gfet ;.
' but I am forry I have Occafion to fay, that I fear we muft be forc'd, e'er long, to bid good
* Night to our Noiles Attica. I was not fo much troubled to hear of that Fellow, who lately
* in London maintain'd in Publick, that Learning is a Sin, as to fee fome Men (who would be
* accounted none of the meaneft amongft ourfelves, here at home) under Pretence of Piety,
* go about to banifh it in the Univerfity. I cannot make any better Conftrudion of a late
' Order made by thofe, whom we call Vijitors, upon Occafion of an Eleftion laft Week, at
* All-Souls College, to this EfFed : That, for the future, no Scholar be chofen into any Place in
' any College, unlefs he bring a Teftimony, under the Hands cf four Perfons, at the leaft, (not
* EleElors) known to thefe Vtfitors to be truly godly Men, that he who ftands for fuch a Place is
' himfelf truly godly. By arrogating to themfelves this Power, they fit Judges of all Mens
* Confciences, and have rejeded fome, againft whom they had no other Exceptions (being
' certified by fuch to whom their Converfations were beft known, to be unblameable and fta-
' tiiteably eleded, after due Examination and Approbation of their Sufficiency by that So-
* ciety) merely upon this Account, that the Perfons, who teftified in their Behalf, are not
* known to thefe Vifitors, to be regenerate. I intend, God willing, e'er long, to have an E-
* ledion in our College, and have profefs'd, that I will not fubmit to this Order ; how I fhall
* fpeed in it, I do not pretend to forefee \ but if I be baffled, I fhall hardly be filent. Sir,
* excufe this Paffion of,
§lu. Coll. Oxon, Tour moft humble Servant,
IfcFU.%, i^iSZ' Ger. Langbaine.
Upon the Head of Mr. PococVi Troubles I fhall only add, that one of the CommiJJioners,
■who voted for acquitting him, Mr. Strowde, of Rufcomb in Berkfhire, had Occafion for his
Teflimony, after the King's Refloration, to fecure a confiderable Interefl of his, then in Quef-
tion, which was readily, and, I believe, efFedually obtained. That Gentleman defiring the
Renewal of a Leafe belonging to one Mr. Chappel, as Prebendary of Sarum, was refufed,
mainly becaufe he was reprefented to be a Phanatick. Hereupon Dr. Owen, who in the felf-
lame Affair had been very adive and ferviceable to Mr. Pocock, writes to him, defiring,
* That, if he remembered who the Man in former Time hath appeared for, and manifefted
* a Refped unto Worth, Learning, and the Miniflry, he would be pleas'd to make it a
' Ground of interceding with Mr. Chappel, by his Letter, that he may obtain that lawful Fa-
* vour in the Renewal of his Leafe, which an honeft Man may jufl;Iy exped.' Mr. Pccock
was, doubtlefs, glad of this Opportunity, to difcharge a Debt of Gratitude to Mr. Strowdcy
and Dr. Owen, at the fame Time ; and, therefore, wrote immediately to Mr. Chappel, tho*
then altogether a Stranger to him, excufing the Liberty he took, on the Score of Gratitude,
•which obliged him, at the Defire of Friends, to attefl what he knew concerning Mr. Strowde,
a Suitor to him for the Renewal of a Leafe : ' It feems, adds he, he is reprefented to you as a
* Phanatick. I am a greater Stranger to him, than to be much acquainted with his Opinions.
"« Only thus much : When I was vehemently perfecuted by Phanaticks, in the Time of their
* Power, and their chief Accufations being my Conformity to the Church of England, I found
* him a Friend againft them, and one who joined, with others, under his Hand and Seal to
* acquit me out of that Court ; fo that they could not have their Will againft me. Out of
' wluch Refped, I could not but in Gratitude acknowledge the Favour then done me, and
* my Defire of dobg him any good Office. If at your Hands he may find that Favour of
* being receiv'd as your Tenant, I fliall be very glad, and think myfelf Partaker of your
* Courtefy, (Jc* We have Reaibn to believe, that this Interpofition had the EfFed defired
and this Event may ferve as an ufeful Admonition, at all Times, to Men in Power, ftill to
temper their Zeal for the ruling Intereft, with Equity and Benevolence, towards Men of
Worth and Modefty, whofe Hap it is to differ from them in Religion and Politicks, remem-
bering, that every Exercife of fo commendable a Moderation, may lay up in Store for them,
fignal good Offices, againft the Time, when an unexpeded Viciffitude fhall lay them at the
Mercy of thofe they have oblig'd.
I M u s T now return back again to the Year 1 650, to pick up fome Things that occurr'd
between that Time, and the Troubles above related, and which were defignedly poftpon'd,
that
I
Dr. EDWARD POCOCK. 43
that thofe remarkable Events might neither interrupt, nor receive Interruption from, the orderly
Courfe of the Hiftory in Hand.
The only remarkable Thing in this Year, hitherto untouched, is, that towards the latter
End of it, Mr. Pocock began his Defign of tranflating Maimonides's Porta Mqfis ; of which
more hereafter. The Year following, Mr. Abraham Wheelock^ Arabick Profeflbr at Cambridge^
was preparing his Edition of the Perjick Gofpels, being the firft of the Kind, with a Latin
Tranflation and Notes •, for the perfecting of which Mr. Pocock lent him a Manufcript Copy
fb good, that Mr. Wheelock^ in a Letter to him, profefles, that had it not been for his Fear of
oppreffing his Amanmnfis^ he would, upon Sight thereof, have begun his Work again. On
this Occafion, Mr. Wheelock relates fomething very furprizing. His Amanuenfis's Name was
jtujlin, a Fellow of King's-College in Cambridge. ' This young Man, fays he, in the Space
* of two Months Time, not knowing a Letter in Arabick, or Perfick, at the Beginning, fent
» a Letter to me in Norfolk of peculiar Paflages. So that, of his Age, I never met with the
* like -, and his indefatigable Pains, and Honefty, or Ingenuity, exceed, if poflible, his Ca-
* pacity.' But much happier had it been for himfelf, and the World, if this extraordinary
Perfon had gone on more leifurely in his Oriental Studies. For his exceffive Application to
them, ended in Diftraftion and Death, Ann. 1654, juft as he was defigned to go on with the
Impreffion of Mr. JVheelock's Perjick Gofpels, who lived only to fee it carried on to the 6th or
7th Verfe of the i8th Chap, of St. Matthew.
In the following Year, 1652, Mr. Selden, in a Letter, April 14, mentions to Mr. Pocock.,
that he had written to Dr. Langbaine., touching a Preparative for an Edition Arabico-Latin of
Eutychius Alexandrinus, as a Thing that would be acceptable to that Part of the World,
which cares for Books ; adding, that whatever was neceflary to it, he would readily defray.
* I befeech you, continues he, advife with him about it, and give us your Direftion and Af-
* fiftance.' Mr. Selden went no further at this Time -, but the nth of the next Month, broke
the Defign wholly to him, begging him, that he would tranflate Eutychius, and promifing
him, upon his Credit, that it fhould be advantageous to him in fome other Way, as that the
Time would not be mifpent. Mr. Selden very much feared, that Mr. Pocock, for want of
Time, and perhaps for other Reafons, would appear difinclin'd to the Work, and feems over-
joy'd at the Receipt of his Letter, the i8th of the fame Month, wherein he promifed a Com-
pliance. But of this alfo, more fhall be faid in due Time. This Year was further famous,
in the Hiftory of Learning, for the firft Appearance of a Defign which did infinite Honour
to our Church and Nation, as well as Service to Letters and Religion in general ; I mean the
Edition of the Polyglott Bible. A Work wherein, from the Beginning, fcarce a Step was taken
till communicated to Mr. Pocock, and without whofe Affiftance, it muft have wanted much of
that Perfedion, which gives it a juft Preference to every other Work of that Kind. But in-
tending a particular Account of this noble Work, when we arrive at the yEra of its Publica-
tion, I ftiall fpeak no more of it at prefent.
But fruitful as this Year was in giving Birth to learned Defigns, and in employing learned
Heads, it proved fatal to a moft excellent Scholar, and exemplary Chriftian, Mr. John
Creaves, Mr. Pocock's moft intimate and generous Friend. Some Time in Augujl^ he and
Dr. Langbaine made a Journey to Cambridge, by way of London ; which, perhaps, was the
laft Interview between him and Mr. Greaves. For in Oltober following, he died in London.
And no fooner was Mr. Pocock returned home, but himfelf was feized with a Fit of Sicknefs,
which, if it did not owe its Rife to the Lofs of his Friend, was probably much increas'd
thereby.
Nothing elfe, except his Troubles before the Committee already fpoken of, happened
worthy of Notice, either to Mr. Pocock, or his Friends, till the latter End of November 1 654,
when the learned Mr. Selden departed this Life. Of which Event, Dr. Langbaine gave him
Notice, irom London, in the following Letter, dated, London, Dec. 2, 1654.
SIR,
* I came here only Time enough to fee and fpeak with our good Friend, Mr. Selden, who
* died on Thurfday Night, about eight o'Clock. He told me on Wednefday (then very weak)
* in the Hearing of one of his Executors, Mr. Heyviood, how he had difpofed of his Impref-
•-fion of Eutychius, to you, and myfelf, (and fo he did by a Codicil made to his Will, in June
* 1653,) I mentioned to him, that he had often fpoken of intended Notes •, and upon that
« he gave Order, that all Letters or Notes concerning that Author, fhould be delivered to us.
* All other Papers of his own Hand, he had before peremptorily commanded to be burned.
* Yefterday I had the .Sight of fo much of his Will, as concerns the Univerfity. He has
« given to our publick Library all his Manufcripts of the Oriental Tongues, and Greek (not
* otherwife particularly difpofed of) and all his Rabbinical and Talmudical Books, which are
* not there already, or not of the fame Editions. Thefe to be taken out of his Library by
-« you and myfelf.' Item, All his Marbles, Statues, Heads, and Greek Pieces, to be conveyed
« to Oxford, at the Charge of his Executors, and there placed on the Walls of the Library.
« The Executors are Juftice Hales, Mr. Vaughan, Mr. Heywood, and Mr. Jeux -, who defire
* that you would fjpeedily repair hither, to view and feled what belongs to the Univerfity,
J ..i. ,^ ..: .c.-.\ .:;-^i .5; .-■ ■' ' ' ' ' * before
I
44 The L I F E of
* before his Library be otherwife meddled with. And to that Purpofe, I have writ to the
' Vice-chancellor and Mr. Barlow^ to fend up the moft perfed Catalogue of the publick Li-
* brary, for our Direftion, and the Executors Satisfaftion. To their Difcretion he hath left
* all the Remainder of his Books, not otherwife particularly bequeath'd, either to be divided
' among thcmfelves, or to be fent to the Univerfity, or fome College or Colleges, as they
' fliall think fit. In the fame Box, with his Will, he hath left a (hort Paper of Infcription
* for his Monument. He is to be buried in the Temple j but when, I cannot tell, Cfft.'
I fhould have obferved, that fome Time in the Year 1654, the famous GoliuSy jirabick Pro-
feflbr of Leyden, publilhed his long expeded Arabick Lexicon. He had been twice fent into
the Eaft for his greater Improvement in that Language, and, perhaps, was the only Perfoti
of that Age, who equall'd Mr. Pocock in that Part of Learning. Golius himfelf confefled,
that Mr. Pocock had, in this Refpeft, no Superior -, as appears by his prefenting him with a
Copy of his Lexicon^ thus infcrib'd : Virtute aique Dcilrim eximio ac praclaro Firo, D". Edv.
Pocock, Literatur<e Orientalis Peritia, nulli fecundo. In Return for which, Mr. Pocock fent
him a juft Elogium on his Performance, and a Prefent of his Specimen Hijl. Arab, for which,
on the ift of O£lober, he received Golius's Thanks, and Commendations, to a high Degree,
which probably came to his Hand much about the Time that his Sufficiency was called in
Queftion, before the Berk/hire Committee. And fure, there was fomething odd and whimfical
in the Circumftances and Situation of the good Man, to be one Day carefs'd by the greateft
Scholars in Europe., and fet up as an Oracle for refolving Difficulties in the abftrufeft Parts of
Learning, and the next, perhaps, convened to anfwer the Articles exhibited againft him, by
his illiterate Parifhioners of Cbildry, for Ignorance and Infufficiency.
H I s Troubles, from this Sort of Men, being, at length, got over, he retum'd again to
his Studies, and in the fame Year, 1655, he publifhed his Porta Mojis, being fix prefatory
Difcourfes of Mofes Maimonides, which in the Original were Arabick, but according to the
general Ufage of the Jews, who have written in that Language, exprefs'd in Hebrew Cha-
raSiers, together with his own Latin Tranflation of them, and a very large Appendix of Mif-
cellaneous Notes. It was printed at Oxford, and as his Specimen Hifioria Arabum, and a fmall
Piece of his Friend, Mr. John Greaves, were the two firft Pieces, that came from the Arabick
Prefs of that Place ; fo this Porta Mojis was the firft Fruits of the Hebrew Prefs there, the
Letters of it having been, on the Requeft of Dr. Langbaine, founded at the Charge of the
Univerfity, upon the Aflurance he gave, that fomething of Mr. Pocock*s ftiould be fpeedily
printed with them. Maimonides was a Perfon of a vaft Reputation for Learning, not only
amongft his own People, but the Mahometans too •, and, indeed, by the beft Judges, is held
to be one, who, of all the Writers of that Sort, is leaft guilty of Trifling : Wherefore Mr. Po-
cock could not but think the publifhing thefe Tradts (wherein an Account is given, in a very
clear Method, of the Hiftory and Nature of the Talmud, and the Jewijh Faith and Difcipline)
would be very acceptable to learned Men ; efpecially, confidering that they had never yet beea
printed in the Original Arabick, but only in a Hebrew Tranflation of them, made from imper-
fe<ft Copies ; whereas the Manufcripts he now made ufe of, were very good, and fome of
them, as he Imagined, the very Originals, written by the Author's own Hand. But befides
the Ufefiilnefs of thefe Trafts, confidered in themfelves, he was encouraged to the Publication
of them in the Manner before mentioned, on another View ; namely, that according to his
Duty as a ProfeJJor, he might promote the Advantage of thofe, who fhould addift themfelves
to the Study of Arabick, and Rabbinical Learning. For there being many Jewijh Manufcripts
of good Account, written thus in the Arab Tongue, but with Hebrew Letters ; he was wil-
ling to aflift them with this Specimen of that Way of Writing, which, as he declares in the
Preface, contained much more of the Kind, than had ever yet been printed.
But of what Account foever thefe Trafts of Mofes Maimonides are, the Mifcellaneous
Notes, which Mr. Pocock added to them, as they exceed them in Length, fo doubtlefs they
do alfo in Ufefulnefs. In which his chief Defign is to fliew, by many Inftances, how much
the Knowledge of Arabick, and Rabbinical Learning, will contribute towards the finding out
the genuine Senfe of many difficult Places of Holy Scripture. In the four firft Chapters of
thefe Notes, he largely confiders and explains feveral Texts of the New Tefiament, which, b&-
ing cited from the Old, for the moft Part, according to the Verfion of the Septuagint ', feem
to be very diflFerent from the Original Hebrew. And as he gives very learned Accounts of the
true Meaning of them •, fo he proves, that there is no fufficient Reafon to conclude from
thofe feeming Differences, that the antient Hebrew Copies, made ufe of by the Seventy Inter-
preters, had, as fome learned Men have thought, other Readings in thofe Places, than what
are ftill extant. The Defign of the ^th Chapter is, to prove, from the Cuftom among the Jews^
of whitening the Graves of their Dead, to prevent being polluted by them, that the Sepulchers
appearing beautiful, to which our Blefled Saviour compares the Scribes and Pharifees, Matt.
xxiii. 27. are the fame with the Graves that appear not, to which they are alfo likened by
him, Luke xi. 44, So giving a clear Senfe of thofe two Places of Scripture, which to thofe
who do not confider that Cuftom, are hard to be underftood. In the 6th Chapter, which is
very
. 'Viz. Heb. viii. 9. from Jcr. xjoci. 32. Rom. ix. 33. and x. 11. and i Pet. ii. 6. from Ifa. xwiii. 16. Matt,
ii. 6. from Mic. v. 2. Afts xiii. 41. from Hab. i. v. Heb. x. 38. from Hab. ii. 4, &c.
Dr. E D W A R D P O C O C K. 4,^^
vei'v l6rig,' "We gives a large Account of the feveral Opinions of the Jeivs concerning the Re-
furredion of the Dead ; and being mov'd thereto by the Refemblance he had obferv'd be-
tween thefe Opinions, and thofe of the Followers of Mahomet^ in the next Chapter he recites
from the moft learned Writers of that Se<5t, the Sentiments of thofe People about the fame
Matter. In the ith Chapter, he fhews the Reafon, why the modern Jews, who commonly fo
fuperftitioufly adhere to the Dodrines of their Fore-fathers, do yet differ from them in their
Expofition of the fecond Pfalm, which was generally underftood, by their ancient Writers,
to be a Prophecy concerning the Meffiah ; namely, that by thefe Means they might be the
better able to anfwer the Arguments of Chriftians. Upon this Occafion, by the Help of two
Manujcript Copies of the Commentaries of Kimchi on the latter Prophets, he reftores feveral
Paflages relating to the Chriftians, which, in the printed Copies of that Work, are now left
out. And afterwards he vindicates that Prophecy concerning the. Meffiah, at 7(?r. xxxi. 22.
which Calvin, in his Explication of it, fo readily gave up to the Adverfaries of Chriftianity.
Finally, his Bufinefs in the gth and laft Chapter is, to give an Account, from the Jewijh Wri-"
ters, of thofe Traditions of their Elders concerning Wafhings and Vows, for which our Sa -
viour, Mark vii. 1 1. reprov'd the Scribes and Pharifees ; whereby he brings a great deal of
Light to feveral obfcure Paflages of Holy Scripture. '^'.' '
The excellent Learning and Ufefulnefs of this Performance drew upon Mr. Pocotk, from
all Quarters, great and jufl: Commendations. From abroad, Matthias Pafor, a Profefl!br at
Groningen, and his firft Arabick Matter at Oxford, exprefled his Thanks, and the great Plea-
fure he had, in reading his learned Attempts to reconcile the Septuagint Verfion, which is con-
firmed by the Apoftle, to the Hebrew Text. Alting, another Profeflbr, of the fame Univerfi-
ty, having received Mr. Pocock's Book, as a Prefent from Dr. Reynolds, with whom he formerly
liv'd in England, acknowledges, in a Letter to the Author himfelf, with whom he oft corre-
fponded, the exquifite Learning of this Work. At home, his old Friend, the very learned
Mr. Thomas Greaves, exprefl'es himfelf to be fo delighted with his Book and learned Notes,
that he knew not how to be thankful enough. Sir Kenelme Digby alfo, to whom a Copy had
been prefented by the Author's Direftion, writes thus to him. ' It joyeth me much to fee,
* that one of our Nation, in thefe unquiet Times (which Condition is the greateft Enemy to
* Learning) hath given a Piece to the World, that may be the Envy of the learnedeft Ages
' following.'
I HAVE only to add farther concerning this Book, that the Index to the Text of Mai-
tnonides was compiled by Mr. Henry Chapman, who, in a Letter to Mr. Pocock, dated Jan.
3, 1653, oflFered to do the fame for the Mifcellaneous Notes, and probably his Offer was
accepted, I am forry, that it is not in my Power to acquaint the World with any Thing more
concerning this learned Gentleman, than that his Letter was dated from Batterfey.
Early this Year, 1655^ Mr. Pocock laboured under a fevere Difeafc at Childrey, as we
learn from two Letters of Dr. Langbdine^s to him, the one dated in January, the other irt
March ; and of whatever Kind it was, it feems to have continued upon him more or lefs, till
the Middle of the Summer following ; after which Dr. Walton writes to him, exprefling his
Joy for the Recovery of his Health.
The Year following, i.e. 1656, affords but little material relating to our Subje(5t, ex-
cept it be, that then Mr. Pocock entertained fome Thoughts of publifhing Rabbi Tanchum's
Expofitions on the Old Teflament. He was, as our Author himfelf informs us, in the Pre-
face to the Commentary on Micah, an Hierofolymitan Jew. ' He wrote Notes, continues he,
* in the Arabick Language, on the whole Old Teftament, (as himfelf declares) tho' I have
* not had the Happinefs to fee them on divers of the Books thereof On the Prophets (all
' but Jfaiah) I have. When he lived, I know notj only it appears, that he was after the
* Time of Mofes Maimonides, whom he often cites, and follows in many Things.' What
hindred the Execution of this Defign, we cannot fay ; but, moft probably, it was the Want
of due Encouragement. It muft be confefTed, that at this Time, there were two very great
Works going forward, that of the Englijh Polyglott, already mentioned, and Bee's Edition of
the Critici Sacri ; fo that there was lefs Reafon to expedt the AfTiftance, which fo great a
Work would require. The learned Mr. Boncle, then Fellow of Eaton-College, though
deeply engaged in a great Variety of Bufinefs, generoufly offered to corred: two Books after
the Prefs, defiring that Leviticus might be one of them. He further propofed to get fome
Bookfeller irt London to undertake the Printing of Rabbi Tanchum, tho' he then apptehended,
that the two Works above-mentioned, neither of them as then finifhed, would prove an
Obftruftion to his Wifhes. The Mifcarriage of this Defign, to whatever Caufe it was owing,
was no fmall Damage to facred Literature. For, if we may guefs by the noble Ufe our Au-
thor made of Rabbi 'Tanchum's Commentaries, their Publication might haVe been attended
with Advantages equal, or rather fuperior to what have been received from any other Rab-
binical Writings. Bcfides, for ought that appears, Mr. Pocock was the only Perfon in Eu-
rope, that poflefTed any MSS. of Rabbi Tanchum. The learned Jews were furprized to hear
of this, and many other fine Things of like Kind, in the Hands of Mr. Pocock, which were
otherwife utterly unknown to them ; as Manajfeh Ben Ifrael himfelf profefTed to Mr. Boncle _
But notwithftanding all this, neither then, nor at any Time after, had he an Opportunity of
Vol. I, N com.
46
The L I F E of
communicating thefe Oriental Treafures to the learned World j but they lie in the Archives
of the Bodleian Library, till better Times (hall produce a Patron, that will give them Light
and Liberty.
And now we are arrived at the Year 1657, in which thz Englifo Polyglot t Edition of
the Bible was fent into the World : A Work it was of fuch immenfe Coft and Labour, as
would have deterred moft Men from undertaking it, in the quieteft Times, and under the moft
profperous Circumftances. But, to the immortal Hoiwur of our Englijh Church and Nation,
It was carried on and perfefted at a Seafon, when fober Religion and found Learning were
difcouraged and deprefled by the grcateft Enemy to both, a rampant Enthufiafm. The loyal
and eplfcopal Clergy being all difpofTefl^d of their Preferments, or, at leaft, having loft the
moft profiuble of them, could only contribute to this Work by their Credit, their Pains and
Erudition •, all which were employed therein, to a Degree that almoft exceeds Belief.
When fuch a Deftgn was carrying on, in which Oriental Learning was to make its ut-
moft Efforts, one might naturally fuppofe, that the Undertaker would crave the Affiftance
of Mr. Pocock, who, befides his fuperior Knowledge in the Eajtern Languages, was able to
fupply valuable MSS. relating to moft of the Oriental Verfions of the Bible. But our Au-
thor, ever attentive to the Interefts of Religion and Learning, prevented all Application :
For he no fooner heard, that fuch a Defign was on Foot, but he offered his Advice upon it,
by Dr. /ijhwel, to Dr. Brian Walton ', who was the firft Promoter, the chief Compiler, and
the fole Editor of the Polyglott Bible. From that Time Dr. Walton and Mr. Thcrndike ', his
Second in the Work, maintained a frequent Correfpondence with Mr. Pocock, giving him a
pundual Account, how it proceeded, afking his Advice in almoft every Step they took, and
de(iring all proper Affiftance from him. By Means of thefe Letters, moft of wliich are ftill
extant, we are happily able to inform the World of feme Particulars relating to that moft
noble Edition of the Bible, which might otherwife be loft, or forgotten. For which Rea-
fon, and alfo en account of the Share our Author had in the Work, I fhall here lay toge-
ther fuch Notices concerning it, and the learned Promoters of it, as have fallen in my Way,
heartily wifhing I could have gratified myfelf and the Reader with more Particulars about
an Affair, which made the Clergy and Church of England appear glorious under their
greateft Diftrefs.
Dr. Brian Walton, having in the long Rebellion loft all his Preferments for his Adherence
to Monarchy and Epifcopacy, had for fome Years fpent Part of his Time in colledting and
adjufting proper Materials for a Polyglott Bible, And after communicating his Intentions to,
and takSig the Advice of moft of the Englifh Bifhops then living, in the Year 1652, having
already
» This moft worthy Perfon, Brian Walton, was bom in Cleiveland, Yorkftiire, A. D. 1 606, was matriculated in
" the Univeriity of Cambridge, July 4, 1616, being then a Siaar of Magdalen-CoUcge : But removed from thence
to Petfcr-Houfe, where he was admitted a Sizar, Dec. 4, 161 8, under Mr. Blake : And in that College he com-
menced Bachelor of Arts, An. 1619, Matter of Arts, An. 1623, and Doftor of Divinity, An. 1639. He was
Prebendary of St. Paul's, but difpoffeffed of that, and all his other Preferments, for his Loyalty and Orthodoxy. At
the Reftoration, he was made Bifliop of Cheller; but did not long enjoy that Advancement} his exceUive Labours
having probably haftened his End; for he died in Alderfgate-ftreet, in the Year 1661, Nov. 29, and on the 5th
of the following Month, was, with great Honours and Solemnity, buried in the Cathedral of St. Paul's, oppofitc
to the Lord Hatton's Monument. The BiQiop of London performed the Funeral Service, and his Corpfe was at*
tended by the Earls of Derby and Bridgwater, belides feveral more of the Nobility, as alfo by the greateft Num-
ber of the Biftiops in their Rochets, and by the Deans and Prebendaries of many Cathedral Churches, together
with a Multitude of learned Clergymen, from Sadlers-Hall to the Place of Interment.
Befides compiling the Polyglott Bible, and writing large and very learned Prolegomena to it, he publiftied a
Defence of it againft Dr. Owen, and another excellent Latin Treatife introduftoiy to the Reading of the Oriental
Tongues.
He was alfo very well feill'd in the Common Law of the Realm, clpecially fo far as it relates to the Patrimo-
nies and Liberties of the Church : This eminently appears from a little Book written in Defence of the Tythei
within the City of London, according to the Proportion of two Shillings and nine Pence the Pound Rent.
' Mr. Herbert Thorndike, by fome Expreffions in his Will, is conceiv'd to have been a Native of Scambleft)y, in
the County of Lincoln : He was admitted of Trinity-College in Cambridge, and as Member of that Society, ma-
triculated Dec. 18, 1613, where he took his Bachelor's Degree, An. 1616, and became Mafter of Arts in 1620;
he was made junior Fellow of that College 16:8, middle Fellow, An. 1620, and fenior Fellow in the Vear 16391
he was conftituted likewife one of the Univerfity Preachers in 1631 : He underwent the common Fate of thofc
Clergy, who adhered to the King and the Church in the long Rebellion, being deprived of all his Preferments.
At the Reftoration, he recovered his Fellowftiip and Prebend of Weftminfter, between which two, he fpent ths
Remainder of his Time in Retirement, Devotion and Study, and dying in good old Age, July 13, 1672, at
Weftminfter, was buried, by his own Order, in the Way from his Lodgings to the Church, without any Solemnity,
feve of the ordinary Service. He ordered thefe Words to be put upon his Grave-Stone.
Hie jacet Corpus Hcrberti Thorndike, Pnebendarii hujus Ecclefise, qui vivus veram Reformatje Ecclefia Ra-
tionem ac Modum Precibufque Studiifque profequebatur. Tu, Leftor, Requiem ei & beatam in Chriflo
Refurreftionem precare.
tn the Year 1663, a Mandate, the Original whereof is yet extant in the Archives of the Univerfity of Cam-
bridge, dated April 14, 1663, was fent down to that Univerfity, to confer the Degree of Doftor of Divinity on
him, and Bam. Oley, A. M. which Honour, tho' freely offered, they both declined : But it was more for the Ho-
nour of Mr. Thorndike that, April 15, 1663, a Grace paft the Houfe to this Effecl.
Cum Herbertus Thorndike, S. Trin. Coll. Socius, & Weftmonaft. Ecclefia Pnebendarius, ad nullos in S. Theol.
Gradus de Induftria haftenus afpiraverit, ne Vicemagiftri vel Decani fuperioris onus, in praedifto Collegio, fubire
per Leges neceflc haberet : Placeat vobis ut annum jam qitintum fupra fexagefimum agens, Milfionem impetret, &
concefla in pofterum ab omni munere Academico Vacatione (in quantum per Statuta ktt\ poflit} quafi Rude donatus.
Locum inter Dbftores in Exedris noviflimum obtineat.
Dr. E D W A R D P O C O C K. ^y
already obtained private Subfcriptions to the Value of near 4000 Pounds, he publifhed printed
Propofals, with a Letter annexed to them, both which are here fubjoined,
fTortby SIR,
* I T cannot be unknown to you, what great Benefit the Church of God hath reaped by
* the Care of learned Men in publifliing the Holy Scriptures accordmg to the beft Copies in
« the Original, and other learned Tongues, with the moft ancient and approved Tranflations,
» which have been of great Authority and Ufe. And altho* among others, thofe famous
* Editions of the Complutenfe, Antwerp, and the late Paris Bibles be juftly had in high
* Efteem and Veneration ; yet, without any Derogation from the juft Praife of the Ptiblilh-
* ers, it may be truly faid, that much may be added to make the Editions more compleat and
* ufrful, by the Diligence of others, and yet the Price very much leflened, whereby they
* may become more common, and fit for private Libraries, To this End, there is a Ekfcrip-
* tion of a more perfect Edition than any hitherto extant (as we conceive) drawn up with a
* Specimen thereof, which, as it hath been approved by the moft judicious and learned Men
» of this Church, fo, in regard the Charge will exceed the Ability of a private Purfe, it hath
* been thought fit to defire the Afliftance of fuch noble and publlck-fpirited Perfons, as are
' able to advance Moneys towards the Printing, who may receive Copies according to the
' Sums by them expended. Wherein, as diverfe Perfons of Worth have already fubforibed
' and promifed confiderable Sums, amounting to above half the Charge ; fo it is hoped, that
* others, to whom it fhall be offered, will be ready, both by their own Examples, according
« to their Abilities, and by ftirring up fuch well-affedted Perfons, as they are acquainted with,
' to further a Work fo much tending to the Glory of God, the publick Good of Religioa
* and Learning, and the Honour of our Nation. To this Purpofe alfo Propofitions, which
» with the faid Defcription, and a Form of Subfcription, are herewith fent you ; to which
' you are defired, out of your Zeal to the publick Good, to procure what Subfcriptions
* you can. The Form you fee is conditional, and ties no Man to the Payment of any
' Thing, till the full Sum be fubfcribed, and Care fhall be taken to fecure the Copies to the
» Subfcribers, in fuch a Way, as, by the Advice of Counfel on the Behalf of the Subfcribers,
* (hall be thought reafonable and juft. There are divers employed to this End in divers
* Parts of the Land, and fo hopeful a Progrefs is made, that we doubt not within a few
* Months, but that there will be good Encouragement to go on, and to prepare for the'
* Work ; for we cannot believe any Gentleman will be backward to advance fo noble a Work,-
* confidering, that all fhall be put in the Hands of a Perfon of known Worth and Integrity,
* and fhall be paid by the Subfcribers only by Degrees, as the Work goes on, and that they
* fhall receive Copies of a greater Value than what is laid out. It is defired, that the fcveral
* Subfcriptions may be returned by the Firft of April next, if it may be, or otherwifc as foon'
' as conveniently, to Dr. Walton, at Dr. William Fuller's Houfe, in St. Giles, Crippkgate,
' Church- Yard ; to whom, you may likewife direft your Letters, if there fhall be any other
* Occafion to fend to us : We need not fay to thofe, who aim at the publick Good, that the
* Work will recompence the Pains of all that fhall promote it ; of which, yet, we are very
* confident. Thus, hoping you will ufe your beft Endeavours to advance fo pious a Dcfign^
* and that the Author of thofe facred Volumes will blefs your Pains and ours with anfwerable
* Succefs, we commit you to his Keeping, and reft
Tour ajfured Friends,
London, this firft Ja. Armachanus Brian Walton
oi March, i6§2. Wm. Fuller Abraham Whelocke
Brune Ryves. H. Thorndike
* T o our worthy Friend Mr. John Carter, Minifter of God's Word in Norwichi by him
* to be communicated to Mr. Levering and Mr. Sherman.
' Propositions concerning the Printing of the Bible, in the Original, and other
* learned Languages.
» Whereas the former Editions, tho' lefs perfeft, and not fo fit for Ufe, have been
* printed at the publick Charge of Princes and great Perfons ; and the Charge of this Work
* will exceed the Ability of an ordinary Perfon ; whereupon divers Perfons of Worth have
* exprefied their Readinefs to join in the Charge of the Impreflion : And it is hoped, that
* others, who wifh well to Learning and Religion, will afTift in a Work fo much tending to
* the publick Goodj and Honour of the Church of England and of the Nation, and fo free
* from Interefts of all Parties ; efpecially confidering, that as the Edition will be much better
* than any formerly made, fo the Price will be much lefs.
» Therefore, for the fecuring of all fuch as fhall promote fo good a Work, either
* by free Gift, or advancing of Moneys to be repaid by Copies; and for the encouraging of
* fuch as fhall foUicit and ftir up others to contribute, thefe Propofitions are offered, which
* fhall, God willing, be performed.
I I. * That
48 :, ') The L I F E of i d .lO
1. ' That whatfoever Moneys (hall be raifed, fhall be paid into the Hands oi IViUiam
* Humble, Efq; Treafurer for this Purpofe, who will be accountable for the Moneys received,
' and will give Receipts to every one, that fhall pay in any Money, whereby they may be
' affured, that the fame fhall be employed no otherwife, than for the Ufe intended, and not
' iffued out, but by Warrant of Perfons mentioned. The like AfTurance fhall be given un-
* der the Hand of the Publiftier, and upon Security of the ImprefTion, which fhall be put
' in the Hands of fome Perfons interefted, refiding in London, for receiving Copies propor-
' tionable to the Sums fo paid, as foon as the Work fhall be finifhed, or otherwife, as the fe-
' veral Volumes fhall be printed. - ,
2. ' The Treafurer fhall not ifTue any Moneys, but by Warrant under the Hands of the
' Lord Primate of Armagh, Dr. H^illiam Fuller, Dr. Brune Ryves, Dr. Samuel Baker, Mr.
* Richard Drake, B. D. or two of them, whereof the Lord Primate or Dr. Fuller to be.
' one, and fhall give Account every fix Months to four Perfons appointed by thofe that.
' advance, to receive the Accounts of all Moneys received or ifTued out, which fhall be-
' fhowed to all Perfons interefled, who fhall defire the fame.
3. ' Those that by free Gift, or otherwife, fhall in any conflderable Manner further the
' Work, befides Copies to be given them, fhall be acknowledged as Patrons or Promoters of.
' fo noble a Work.
4. * Those that fhall colledt and raife any Sum by the free Contribution of Perfons •
* well affeded, fhall, for every 10 Pounds, have one Copy, and if any lefTer Sum of 40
' Shillings, or upwards, be fo raifed by any at prefent, if the faid Sum be made up 10
' Pounds by equal Payments in four fix Months next following, he fhall have one perfeft
' Copy, and fo according to that Proportion, for any greater Sum.
5. ' Those that fhall advance any Sum out of their own Eflate, fhall, for every 10
' Pounds have one Copy, and for 50 Pounds fix Copies, and fo for any greater Sum •, and
* the Money fo advanced fhall, for the Eafe and Security of the Advancer, be paid thus :
' Only a fifth Part in Hand, and the refl in four fix Months, and at every fix Months Pay-
' ment. Account fhall be given of the Moneys formerly paid, and of the Progrefs of the
* Work, and then they may alfo receive fuch Volumes, as fhall be finifhed, according to the
* Number of Copies due to them, if they pleafe, they paying another fifth Part towards the
' Printing of the next Volume.
6. ' The Perfons to be employed in preparing of Copies, correfting the Prefs, overfee-
* ing the managing of the Work, fcff. — till all be finifhed, fhall be Dr. Stokes, Mr. Whelocke,
* Mr. Thorndike, Mr. Edw. Pocock, Mr. GreaveSy Mr. Vicars, Mr. Thomas Smith, together
* with Dr. Walton, and fome other to afTifl in Profecution of Bufinefs, i^c. — And if any
< of them fhall happen to dye, or be otherwife hindered, fome other fhall be nominated with
* Approbation of the refl, for cai-rying on the Work, wherein the Advice of the Lord
* Primate, Mr. Selden, Dr. Sheldon, Dr. Saunderfon, Dr. Sterne, Dr. Hammond, and other
' learned Men, who have approved the Work, fhall be defired, i^c. —
7. ' The Work fhall not be begun, till there be enough paid in to finifh the firfl Volume,
* viz. the Pentateuch, viz. about 1 500 Pounds ; nor the other Volumes, till a proportionable
» Sum for each be brought in, viz. about 1200 Pounds.
8. ' It is defired, that the firft Payment of Moneys to be advanced, may be at or before
* the'firfl of Feb. 1652, and if it fhall appear, that there is enough to print the firfl Volume,
' viz. the Pentateuch, the Work fViall be begun, as foon as Things needful fhall be prepared,
* which is hoped will be within 3 Months then next following, and within 3 Years after it is
' hoped the whole Work will be perfefted, (two Preffes being kept at Work.)
9. ' Whatever fhall be further reafonably devifed or propounded for the better ma-
* naging and carrying on of the Work, and fecuring of all Perfons interefled, fhall be will-
' ingly affented to.
Printed by R. Norton, for Timothy Garthwayt, Stationer, at the
lefTer North Gate of St. Paulas Church, London. 1652.
Mr. Pocock had heard fomething of this noble Undertaking early in this Year, and pro-
bably had written to Mr. Selden for Information about the Nature of it, and the Hands that'
would be employed in it : Whether he then offered his AfTiflance, if Need were, I cannot
certainly learn, but think it not improbable, that he did ; for in a Letter from Mr. Selden
to our Author, which bears Date in February 1 653-, he writes thus : ' It feems not yet, that
* there is any fuch naming of Men for that Employment 5 divers are, in Difcourfe, talked
* of-, and there be, I doubt, but a few fit: How to have it proceed without you, I know
* not i but I know too, "that it mufl be a great Diverfion to your excellent Studies, and a
' turning them to an illiberal Attendance. Whatfoever you wifh in it, I fhall, as far as I
' have Opportunity, fecond.' Mr. Selden feems to have apprehended, that the Editor of this
great Work would call for Mr, Pocock'^ Help in correfting the Arabick, as it came from the
Prefs: Nor was he miflaken. For on the 28th of the following July, Dr. Walton writes to'
him, defiring to know, ' Whether his Occafions would permit him to affift, if the Impref-
* fion went on, either by correding the Arabick, the Proofs being weekly tranfmitted, or
I * by
Dr. EDWARD P O C O C K. 49
' by comparing of G)pies, or otherwife.' But Mr. Pocock had too much Work upon his
Hands to undertake the Correftion of the Arahick from the Prefs. He had, at Mr. Selden'%
moft earneft Sollicitation, already begun to tranflate the Arabick Annals of Euhchius into
L-atin. Befides which, he was bufy with Maimonides's Porta Mofts, and confequently had
but little Time to fpare for a new and laborious Employment. He confented, however, to
coUate the Arabick Pentateuch, with two Copies of Saadias's Tranflation, the one a Manu-
fcript, the other printed in the Conftantinopolitan Bibles, noting the Differences of each. And
he alfo drew up a Preface concerning the Arabick Verfions of that Part of the Bible, and the
Reafon of the various Readings in them ; which Preface, together with the various Readings
themfelves, are publifhed in the Appendix to the Polyglott Bible.
I T feems, from Dr. Walton's Letter abovementioned, that Mr. Pocock's Advice related to
every Part of this Defign, not excepting the Apparatus or Prolegomena, and the Appendix,
all which Confiderations the Doftor afiures him he had weighed, and ftiould, to his Pow-
er, follow. The particular Directions are but few of them come to our Knowledge : I
find, however, that he had informed Dr. fFalton about one very neceflary Point, toz. the
Antiquity and Authority of the Arabick Ver/ion, as it ftands in Michael de Jay's Heptagktt,
or Paris Edition of the Bible in feven I>anguages. ' He conceived, as he tells Mr. Pocock^
» that the Editor of this Work had followed that Arabick Verfion, which the French Em-
* baflador brought out of the Eaft, which Scionita and Efronita were then tranflating into
* Latin, and which Erpenius fays, is elegans ^ antiqua ; but Mr. Pocock convinced him,
* that the Arabick, in Jay's Edition, was no other than the Verfion of Saadias, which is
* prirrted in the Conjlantinopolitan Bible.'
The Doftor defired further, to know what Copies, or ancient Manufcripts of Oriental
Verfions, were in the publick Library at Oxford, or in Mr. Pocock*s own private Colieftion :
What the former produced, I know not •, but from the latter cajne a very good Supply :
As, frft, the Go/pels in Perjian, which had never before been printed, were now publifhed
■wholly from a Copy that was fent in by him, being a Manufcript above 300 Years old, of
u Tranflation made from the Syriack, and therefore preferr'd to Mr. Wheelocke's, which was
of later Date, and only a Verfion from the Greek : Of this, that learned Gentleman was fo
fenfible, while he was preparing his Edition of the Per/tan Gofpels, that, upon the Lent
of Mr. Pocock's Copy, he declared in a Letter to him, that had it not been for his Fear
of opprefTmg his Amanuenfist he would, upon Sight thereof, have begun his Work
again.
^dlys H I s Syriack Manufcript of the whole Old Teflament, and two other Manufcripts
of the Pfalms in the fame Language ; the Supply of this was the moft feafonable, becaufe
one of Primate UJher's Syriack Copies of the Pentateuch was in the Hands of Dr. Boote, then
TO France •, who, fppn after the Beginning of this Work, died there : So that if ever this
'Manufcript was recovered, it came too late for the Service of the Polyglott Edition. And
•tho' the Lord Primate's other Copy is declared by Mt-. "Thorndike to be more trufty than
■Mr. Pocock's, yet he owns it was fometimes to be helped thereby : And with refped to that
Part which correfponds with the fecond Tome, Dr. JValton profefTeS, that they found his
Copy to be more exaftly written, than my Lord Primate*s, and therefore more ufeful.
^dly. An yEthiopick Manufcript of the Pfalter, which Dr. Walton pronounces to be
ffo exaftly written, that they made it a Rule whereby to corred the Faults of the two printed
•Copies.
But to return to Dr. WaltorS firft Letter to our Author upon this Subjeft. He ac-
quaints him, that ' the Council of State, before whom, fome having Relation to them,
* t«x)ught this Buftnefs, hoping they would have born the Charge out of the Publick, haye
* lately given their Approbation and Recommendation of the Work, with Hopes of ad-
•* vancing 1000 Pounds to begin the Work ; which, if they do, (adds he) I hope to get the
-* reft advanced by private Hands, who will take SatisfaAion in Copies.* That the Council
•of State advanced the Sum here mentioned, or any Part thereof, I much queftion -, becaufe
I find no more Mention of it in Dr. Walton's Letters, and chiefly becaufe not the leaft No-
.Oce is taken by him of any pecuniary Gift, in his Preface to the Polyglott Bible. It muft,
however, be confefTed, to the Honour of that ufurping Government, that they granted an
Exemption from Duty to all the Paper, which was imported for the Ufe of that Edition.
This Favour is owned by Dr. Walton in the Preface afore-mentioned, where, among other
Benefadors to the Work, they arc mentioned, ^lucrum Favore Chartam a VeSligalibus immu-
tiem habuimus. But that this high Piece of Service to Religion and Learning was the Aft
of the grand Ufurper, Cromwell himfelf, I come to the Knowledge of, thro' the Goodnefs
,pf a " Reverend and Learned Gentleman, who imparted to me a Copy of Dr. Cajile's Petition
to the Protedor for the like Indulgence to the Publication of his Heptaglott Lexicon ; the
Matter of which Petition, after a Preamble fetting forth the Ufefulnefs of that Lexicon,
,and in particular its Subferviency to the better Underftanding of the Polyglott Bible, is as
follows.
" Mr. Baker, of St. John's College in Cambridge, who likewife was pleasM to impart to me the Memoirs I have
given of the Cambridge Writers, that were eminently concerned in the Polyglott Edition of the Bible.
Vol. I. O * May
50 The L I F E of j
• Mav it pleafe your Highnefs, for the Countenance and Encouragement of your Peti-
* tioners, that they may the better be enabled to accomplifh the Undertaking, according to
* Expe^tion, to vouchfafe them the like Favour and Privilege, that your Highnefs hath
* formerly granted to the Publifhers of that famous Work, (viz. the Polyglott Bible) and
' others, who were printing fome Commentaries in relation thereunto, (viz. Bee's Critici
' Majcres) that your Petitioners may have the Import of five Thoufand Reams of Royal
* Paper, Excife and Cuftom free.*
W H o or what induced Cromwell to fliew fo much Munificence, we know not, but furely
the Ad was good and laudable j efpecially, confidering that the Defign thus encouraged, was
condufted by a Set of Epifcopal Divines, moft of whom were known Enemies to his Ad-
miniftration, and the reft rather paffive under the Ufurpation, than Approvers of it. It may
be too invidious to enquire, how it comes to pafs, that this commendable Example has beea
fo feldom followed by fucceeding Governments, that were legal, and in other Refpe<5ls gra-
cious. But great Men in general are very apt to forget, that their Power extends no farther
than their own Times, and that the Sons of Art «ve the Men, who muft (how them to
Poftcrity. What, therefoje, our Saviour faid of Charity to Prophets, may, with proper Al-
terations, be applied to every Encouragcr of Learning. A Patron of Scholars ftiall have
a Scholar's Reward -, Juftice and Gratitude will oblige them to tranfmit to Futurity, fuch
fignal Bencfadtlons, with all due Advantage, tho' the Authors of them were otherwife the
vileft of Men.
Besides this Favour from the Proteftor, large private Promifes, and Subfcriptions of
Money, were made early in this Year, 1653, towards the Work. When the Propolals were .
fent abroad, viz. March 1, 165I, 4000 Pounds are affirmed to have been fubfcribed, which
Sum was more than doubled in about two Months Time : For in a Letter from Mr. Thomas
Greaves, dated the 4th of May following, he acquaints Mr. Pocock, ' that Dr. Walton had
* afliired him, that 9000 Pounds had then been promifed, and that much more was likely to be
* added, and that he hoped within three Months to begin the Printing thereof.* But it was
the latt(?p End of September, if not the Beginning of OElober, before the Impreflion of the
firft Tome, containing the Pentateuch, was entered upon : One Reafon of this Delay was,
that the Arabick Letters were not ready, and the Hebrew Types were mending -, fome De-
feds having been obferved therein by Mr, Pocock ; befides which, many of the Subfcribers
failed the Editor, neither advancing their firft Payment, nor one Farthing afterwards ; and
he was too circumfped to begin till 1500 Pounds were paid in, to defray the Charges of the
firft Tome, according to the 7th Article of the Propofals. After which the Undertakers
proceeded chearfully with the Work.
The firft Difcouragement they met with, was the Death of Mr. Abraham Wheelocke »,
the firft Profeflbr of the Arabick and Saxon Tongues in the Univerfity of Cambridge, which
happened juft before the firft Tome was committed to the Prefs ; fo that they had not the
leaft Ufe of him in that Work ; his Province was, jointly with Mr. Cajlle ^, to corred the
Syriack and Arabick at the Prefs ; but his Room was filled by Mr. Hyde, at the Recom-
mendation of Mr. Pocock, who was defired by Dr. PFalton to procure a fit Perfon for that
Work.
By
* Abraliam Wheelocke was born at Loppington,->^n Shropfliire, (of which County likewife was his Patron and
Founder, Sir Thomas Adams) and admitted of Trinity-College in Cambridge : There he became Bachelor of Arts,
An. 1614 ; Mailer of Arts, An. 1618, and was admitted Fellow of Clare-Hall the Year following; he was made
one of the Univerfity Preachers, An. 1623, and commenced Bachelor of Divinity in the Year 1625 ; he was Mi-
.nifter of St. Sepulchre's Church in Cambridge from the Year 1622 to the Year 1642.
About the fame Time, (viz. 1622) he read the Arabick Ledure for Mr. (afterwards Sir Thomas] Adams, tho*
it was not then fettled ; he receiving for the fame 40 Pounds per Annum, remitted to him by quarterly Pay-
ments.
He read alfo the Saxon Lefture for Sir Henry Spclman, for which he received an annual Stipend, not fettled,
but voluntary ; together with this, he gave Mr. Wheelocke the Vicarage of Middleton, in Norfolk, worth 50
Pounds per Annum, which was intended to be augmented out of the appropriate Parfonage, and to be the
Ground of his intended Foundation, if Sir Henry's Death, which happened Oflober i, 1641, had not pre-
vented it.
Multiplicity of Bufinefs probably fhortened this learned Man's Days ; for he died at London, whilft he was
printing his Perfian Gofpels, in the Month of September 1653. I need only add, that after Sir Henry Spelman's
Death, his Son, and upon his Death, his Grandfon, continued to pay the Stipend of 20 Pounds per Annum for
reading the Saxon Lefture at Cambridge, fo long as Mr. Wheelocke lived.
y Edmund Caftle, or Caftell, was born at Ealt-Hatley, in the County of Cambridge, being a younger Son of
Robert Caftell, of Eaft-Hatley, Efq; He was matriculated a Penfioner (of Emmanuel-College, Cambridge) July
J, 1621 J became Art. Bac. of the fame College, 1624 j Art. Mag. 1628 ; Theol. Bac. 1635, and S. T. P. by the
King's Letters, An. 1660.
According to Mr. Ncwcourt, he was Vicar of Hatfield-Peverell, in Effex, which he refigned. An. 1638, and
P.eftor of Wodeham-Walfer, in the fame County, which he alfo refigned. An. 1670, and was made Prebendary
of Canterbury, An. 1667, by the King, to whom, two Years after, he dedicated his great Work, viz. Lexicon
Heptaglotton, and fays of himfelf in his Epiftle Dedicatory : Mihi vero in Molendino hoc per tot annorum Inftra
indefinenter ocrupato, 4jes ille tanquam feftus & otiofus vifus eft, in quo tarn Bibliis Polyglottis, quam Lexicis hifce
promovendis, fexdecim aut oilodecim horas dietim non infudavi. An Account almoft incredible, had it not come
from a Man of great Veracity, as well as Modefty. He farther affares that Prince, that in the Work then pre-
fented to him, he had entirely fpent both a competent patrimonial Fortune, and all that he had been able to ac-
quire himfelf, who was then in che 63d Year of his Age.
.. I Together
Dr. EDWARD PO C OCK. 51
B Y the 30th of OSiober this Year, Mr. Pocock fent back to Dr. Walton, the firft Sheet of
the Pentateuch, with his own various Readings upon it, of which the Doftor owns the Re-
ceipt in a Letter, dated the firft of the following December, and acknowledges them to be
very ufeful. In the Clofe of the fame Letter, he adds, ' I have fome Hopes from a Friend
* at Rome, to get the Armenian Bible, and the Coptick Pentateuch and New Teftament, -which
* are in the Vatican, tranfcribed ; which, if it can be had in any reafonable Time, may be
* added to thefe we have, and may make the laft Tome.' That thefe Pieces did not come
in Time, is certain, becaufe they are not extant in the prefent Polyglott -, and whether they
ever came at all, I have not beeh able to learn.
About this Time, Mr. Pocock wrote to Dr. Walton and Mr. 'thorndike^ or both, upon
two Points of Importance, relating to the Edition in Hand : The firft was, a Propofal to
have his own Copy of the Syriack Gofpels, of another Tranflation, printed together with that
of the Paris Edition ; the other concerned the Latin of the Arabick Verfion, its Uncorreft-
nefs, and a Motion to have it mended. In anfwer to the former of thefe. Dr. Walton re-
plies, Feb. 22, 165'-, ' Your Syriack Gofpels may be of Ufe for the various Readings, efpe-
* cially in the moft material Places ; but my Lord Primate thinks it not neceflary to print
* both the Tranflations at large : If they be of any Antiquity, of which none can better
* judge than yourfelf, they will be the more acceptable : If the Diflference from the other
* Tranflation be not great, they may be printed at the End of every Column, as we have
* done with Tecla's and the Roman Septuagint.' The Truth of the Cafe was, that two Sy-
riack Tranflations of the Gofpels would have increafed the Expence of the Work, wliich,
without any Addition to the firft Defign, was like to fall very heavy ; and this Mr. 'Thorn-
dike, in Effeft, fays in a Letter to Mr. Pocock, dated only two Days after Dr. Walton's ;
* I have conferred, (fays he) with my Lord Primate and Dr. Walton about your Motion of
* the other Syriack in the Gofpels, as, perhaps. Dr. Walton may write to you about it here-
* after, upon Confideration of the Charge which lies upon him, and makes a Difference in
* the Bufinefs.' Notwithftanding all which. Dr. Walton, two Years after, offered, that if
Ml. Pococl^s Syriack Gofpels fhould, in his own Judgment, be fit to be tranflated, and joined
with the other Tranflation, he would publifh it with the reft in the New Teftament ; but,
after the Intimation above given by Mr. Thorndike, our Author had too much Candour and
Modeftv CO prefs the Matter any further. And thus it fell out, that no Manner of Ufe was
made oi Mr. Focock's Syriack Gofpels in the Polyglott, they not having been fo much as col-
lat, d for varuus Readings, The other Motion for mending the Latin of the Arabick Ver-
fion was certainly of much more Importance, and a Propolal truly worthy of Mr. Pocock's
found Judgment and good Senfe. For the Latin of an Arabick Verfion could be of no Ser-
vice, but to fuch as were ignorant of that copious Language, and fo long as it was incorred,
muft often greatly deceive them ; and accordingly in Fad, if we may believe Pere Simon ',
the Latin of the Arabick and other Eaftern Verfions led Mr. Pool, in his Synopfis, into fre-
quent and grievous Miftakes, To this laft Propofal, only Mr. Thorndike made a Reply,
which inclines me to think, that Mr. Pocock mentioned it only to Mr. Thomdike, who feems
never to have imparted it to Dr. Walton, for Reafons, which I think evidently appear in his
Letter to Mr. Pocock on this Subjeft, in which he fays :
* As to the Latin of the Arabick, I conceive the like might be faid of the Syriack; but
* I do not hear you advife, that any Thing be done to reftify it ; that is a Work that would
» be profitable, but troublefome ; and I know not how plaufible in another Man's Work :
* And truly I am of Advice, that the Bufinefs of this Work is, rather to fettle the'Origi-
* nals, refting contented with giving the Tranflations anciently printed ; it would be too much
* to undertake to do that, for all, which were fit to be done, in Time.'
True it is, that the Motion was made too late ; ptherwife the complying with it
would have been highly ferviceable to the World ; particularly, had the Latin of the Orien-
tal Verfions of the New Teftament been exa<5t and literal, it would let us into the Reading
of thofe ancient Copies, from which thofe Verfions were made, of which, by Reafon of its
prefent Laxnefs and Inaccuracy, no certain Judgment can be formed, but by fuch as compe-
tently underftand the Originals. The fame Advantage would have arifen from a true and
fervile Latin Verfion of fuch Eaftern Tranflations of the Old Teftament, as were made from
the Septuagint, towards akcrtaining the ancient Readings of it : But fuch is the Infelicity of
all human Counfels and Undertakings, that thofe which feem neareft to Perfedlion, appear ftill
capable
Together with the Prebend, the King gave him a Difpenfation of Abfence, in order to attend his Arabick
Leftu:f- at Cambridge ; -.vhere he became the firft fettled Arabick Lefturer, by an Inftrument under the Hand of
Sir Tho. Adan", tne Founder, dated June 20, 1666, after a 13 Yean Vacancy of that Letture, which, during
Mr. Wheelocke's Life, had been voluntary only. His Leftures were heard at firft with great Applaufe, but, in a
few Years, were 10 much neglefted, that, being then eafy, and difpofed to be pleafant, he put up this Affix upon
the School-Gates ; Arabics Linguae Praeleftor eras ibit in Defertum. During this Period he was a Member of
St. John's-CoUege, being admitted there Oftober 27, 1671.
He died at Kigham-Gobyon, in Bedfordftiire, An. 1685, whereof he was then Reftor, where he lies buried,
with a modeft Epitaph.
* See his Critical HiAory of the O. T. 1. iii. C. 15.
52 The L I F E of
capable of Improvement, and no fooner is one DefeA fupplied, but others immediately dif-
cover themfelves.
I N the Year 1 654, Dr. Walton acquaints Mr. Pocock, that after the Text of the Penta-
teuch ftiould be printed off, which, he fuppofes, would be about Bartholcmew-T'idt, they had
fome Thoughts (if all Things could be got r^y in Time) of printing the New Teftament
next, • both becaufe it is the principal Part, and would give Satisfaction to tije moft : So, adds
* he, Erpenius did with las Arabick, and fo I perceive they did by the Parifian ; that fo, if any
' Thing Ihould intervene, the chief Parts of the Bible might be firft done. He concludes :
* By your next, I pray you let me have your Opinion.' What Mr. Pocock's Judgment was,
concerning this Point, no where appears -, but foon after Dr. Walton faw Caufe to alter his
Purpofe, as he afterwards writes to our Author. ' I find, fays he, tho' much defired by
* many, this is fo much diftafted by Mr. Selden^ and fome others, whofe Judgments I value,
* that, I think, we fliall go on now with the other Books in Order, and the rather, be- j
' caufe I find I (hall iurdly get all Things ready for the New Icftament in fo ftiort a J
* Time.* i
And now they were preparing for the fecond Tome of the Polyglott Bible, which con-
tains the Hiftorical Books j at which Time, Dr. Walton was put upon a fruitlefs Inquiry after
the Cbaldee Paraphrafe upon the Chronicles, which Raviui affirmed he had feen in the Bod-
leian Uihizxy at Oxford; but he was foon convinced, xhzx. Ravius was miftaken, there being
no fuch Targum at Oxford, ' nor, adds he, in Cambridge, tho' fome of Erfenius's Books be
* there.' However, it appeared afterwards, that they were both in an Error, as to this Tar-
gum on the Chronicles -, Ravius^ in affirming he had feen it at Oxford, and Dr. Walton, in fup- .
pofing it was not at Cambridge, where Mr. Samuel Clarke afterwards found, and tranfcribed
it 1 of which more in its proper Place. In October this Year, the firft Tome was finiflied,
maugre the malicious Surrnues of fome envious and difaffedled Perfoiis, of whom Dr. Wal-
ton complains. It feems, the Zealots of thofe Days, not contented with getting into the
warm Places of the ejefted Clergy, envied them, even while they were ftarving in the Caufe
of Religion and Loyalty : They had effedually excluded them from ferving God, and pro-
moting his Holy Truths, as Churchmen, and they were uneafy at their glorious Efforts to do
this, as Scholars.
In July, 1655, they entered on the third Volume of the Bible, which contained the
Writings of David, Solomon, and the Prophets, and finilhed the fecond Tome before the End
of that Month ; from which Time, we are unable to give a particular Detail of the Progrefs
of this great Work, or to fey any more, than that it was entirely finifhed towards the Clofe
of the Year 1657, and that on the 12th of May 1658, Dr. Walton fent Mr. Pocock the re-
maining Parts of the Polyglott Bible, which he had not before prefented him withal, as alfo
thofe Manufcripts and Books, which he had lent them, except the /Etbiopick Pfalter, which
Mr. Cajlle defired either to buy, or borrow.
And thus, in about four Years, was finilhed the Englijh Polyglott Bible, the Glory of
that Age, and of the Englifh Church and Nation, a Work vaftly exceeding all former At-
tempts of that Kind, and that came fo near Perfedion, as to difcourage all future ones. One
would therefore think, that, at home at leaft, it ihould have been well entertained by all, that
had any Regard for Religion and Learning ; and yet, no fooner was it publilhed, than fome
principal Men among the prevailing Party were very much offended at it ; fearing, perhaps,
the Indignation of Foreigners againft them, for having, with little Merit, and againft all
Law and Title, taken the Places of fuch Prodigies for Lwrning and Induftry, as Dr. Walton,
Mr. Pocock, and Mr. Thorndike, &c.
Amongst thefe was Dr. Owen, who, the next Year, together with a Latin Traft
againft the Quakers, I know not by what Rules of Congruity, was pleafed to publilh one
in Englifh againft the Polyglott Bible : Many Things injurious to the Reformation, and even
to Chriftianity itfelf, he pretended to difcover in it, efpecially in the Prolegomena and Ap-
pendix i and, accordingly, made no fmalfOutcry againft it : But how far Envy engaged him
to meddle with Things above his Knowledge, how frequently he contradicted himfelf, and
really fell into thofe Crimes, which he only fancied others to be guilty of; and particularly,
how he mifreprefented and milapplied fome Things aflerted by Mr. Pocock, in his Preface to the
Arabick various Readings before-mentioned, was, in a ftiort Time, unanfwerably fhewn by
Dr. Walton, in a Difcourfe he publilhed for that Purpofe ', Indeed, it is not eafy to con-
ceive, how fad the Cafe was of the true Sons of the Church of England in thofe Times. As
a great Variety of Means were made ufe of to opprefs and ruin them, fo they were treated
with all Kinds of Calumny and Reviling ; yea, thofe very Performances, which were of the
greateft Service to the Church of God, and will be Monuments of their Piety and Zeal for
Divine Truth, as long as the World /hall laft, their unreafonable Perfecutors were not alhamed
to charge with a Defign to propiote Atheifm or Popery. A much later and more learned Per-
fon has cenfured Mr. Pocock, for fopiething in his Preface to the Arabick various Readings,
fo oft mentioned, "viz.. Abbe Renaudot : He (Hift. Patriarch. Alexandr. p. 77, & fequ.)
charges Abulfeda with Ingnorance, in not knowing that the Old Teftamcflt ha4 bwn tranf-
lated
* The Confiderator conTidcr'd, printed at London, A. D. i6;9.
Dr. EDWARD P OCOCK. _53
lated into Arabick [in his Time] which, adds he, deceived the learned Pocock, when he
grounded his ConjecfturCj as to the Antiquity of the Arabick Verfion, on his Teftimony. But
that learned Perfon appears herein to have committed a double Miftake : For, Jirji, Abulfeda,
in the Place referred to by Renaudot, fays nothing of the Antiquity of the Arabick Verfion^
but only that the Verfion into that Language had not then been written in Arabick Charafters!
2dly, Even in this Mr. Pocock does not follow Abulfeda, declaring, in that very Preface, that
he would not ralhly affirm, what the other did, that the faid Verfion was at that Time firft
put into a Saracenick Drefs, fince Aben Ezra aflerts of Saadias himfelf, that he turned the
Law into the Ifmaelitick Tongue and Charaiier. But this Saadias died above 300 Years before
the Time of Abulfeda \
Th e Pleafure Mr. Pocock received from feeing fo ufeful a Work, and in which himfelf
had fo great a Share, brought to a happy Conclufion, was fadly abated towards the End of
the fame Year, by the Death of Dr. Gerard Langbaine, the very learned and ingenious Pro-
voft of ^een's-College in Oxford. Our Author, in very moving Terms, laments this Lofs
to himfelf and the Publick, writing thus to Ludovicus Forgius, Dodlor of Phyfick at Sau-
mur. Oxonium trifti admodum nuntio ad Funus Amici (vel fi quod fanSIius Nomen eft) charifjimi
Gerardi Langbanii, magni Academic noftra Liiminis & in quo Res Literaria irreparabilem
pafja eft Jaauram, Rure evocatus, literas a te accefi. Indeed, the Lofs Mr. Pocock
fuftained, by the Death of this excellent Man, was very great : For, by his Prudence, Acj-*'
tivity, and Intereft, he had been fupported and encouraged throughout thofe difficult Tifnes,'^
which, without fuch Affiftance, muft have overwhelmed a Man fo little pra6tifed in the
Affairs of the World, as our Author. And as he greatly needed fuch Friends, fo the good
Providence of God ftill fupplied him with them, from Time to Time, till the Reftoration
brought Peace and Settlement, and ordinary Prudence was fufficient to fecure an honeft Man
from Violence and Vexation. The Polyglott was fcarce finifhed, before two other Projeds
appeared, that were Grafts upon that noble Undertaking, and carried on by fome learned
Affiflants to it. The firft was, an additional or feventh Tome of the Polyglott Bible, con-
taining many Pieces not taken into the former fix ; among which was, Mr. Pocock'5 Syriack
Gofpels, of a different Tranflation, from that followed by Dr. Walton : This was finilhed,'^^'
but, for what Reafon I know not, never publifhed, and is, by the Oxford Hiftorian, reckoned
among Mr. Samuel Clark's Works, with this Title, Septimum Bibliorum Polyglottm VoluttienJ';.
cum Verjionibus antiquijjimis, non Chaldaicd tan turn, fed Syriacis, ^thiopicis, Copt ids, ArabicisJ^_
Perftcis contextum. The other was a Lexicon to the Oriental Languages of the Polyglott Edi-'
tion, known by the Name of the Heptaglott Lexicon, carried on chiefly by the very learned
and indefatigable Dr. Caftel, and publifhed by him feveral Years after. In both thefe learned
Defigns Mr. Pocock's Affiftance was defired, and readily granted.
It has been already obferved. Page 35, that, in the Year 1652, Mr. Pocock, at the
Importunity of Mr. Selden, began the Tranflation of a large hiftorical Difcourfe, viz. the An-.,
nals of Eutychius, Melchite Patriarch of Alexandria, out of Arabick into Latin, which Tranf- r
lation was publiflied, together with the Original, in two Volumes, at Oxford, in the Year
1658. And tho' this had been confidered by learned Men abroad, as a very ufeful Work,,
and as fuch, was recommended to Erpenius, by Ifaac Caufabon % with all imaginable Earneft-,.
nefs ; yet, Mr. Pocock declares in the Preface, that it was not undertaken by him from his
own Inclination ; but upon the Perfuafion and Importunity of Mr. Selden. Doubtlefs, he did
in no Sort affed: that Caufe, for the Sake of which Mr. Selden was fo fond of Eutychius,
and therefore was unwilling to give any feeming Ground for being thought a Partner in it.
That learned Man, having been cenfured by the High Commiffion for fome offenfive Paflages
in his Hiftory of Tithes, became not a little difpleafed with fome Biftiops of the Church of
England: And tho' afterwards, for feveral Years, he met with a great deal of Refped from
them, on account of his very great Learning, yet the Refentment of that former Ufage lay
deep in his Mind, and was at length fufficiently difcovered by him, as he found an Oppor-
tunity for it. For in the Year 1642, to bear down Epifcopacy, which was then finking in
this Nation, he publiflied, what he would have to be thought, a mighty Argument againft
it ; namely, the Account which this Eutychius gives of the Church of Alexandria, during
the three firft Centuries : But tho' Mr. Selden, in a large Preface to that Paragraph of Euty-
chius, and a larger Commentary upon it, did all he could to make it ferve his Defign, it
hath been fully proved to be in no Sort fufficient for it. Abraham Echellenjis, a learned
Maronite, in a Book for this Purpofe, publiflied fome Time after at Rome ', ftiewed, among
other Things, that Mr. Selden was no fair Tranflator of Eutychius's Arabick, and appealed to
Mr. Pocock and Mr. John Greaves for the Truth of what he aflerted : But, fuppofing the
Tranflation juft -, that the whole Paflage is a perfed: Fable, hath been abundantly made out
by feveral learned Men «. It was no wonder therefore, that a Man of Mr. Pocock's Temper,
Vo L. I. P andr-
i" See for this whole Matter Gagnier in Pracf. ad Abulfed. Vit. Mohammedis, and Sale's Notes on Bayle, under
the Word Abulfeda, p. 116. ' Ifaaci Caufaboni Epiftoix, Num. 732. ^ Eucych. Vind. Autore Ab.
Echellenfi, Rom» A. D. 1661, Par. I. c. ix. p. 29. " Morinus de Ordinationibus, Par. Ill c. 7. Ham--
mondi Differtatio tertia contra BlondelluDi, r. x. Waltoni Prolegomena in Bib. Polygl, Prol. 14. Seft. jo. Pcar-
foni Vin4icis Ignat. Par. I. c. x. •
54 The L I F E of ..n
and Principles fliould need the moft importunate Perfuafions to tranflate and puhIKh a Book,
which Mr. Selden had made fuch Ufe of: However, by performing tliat Work, he hath
been very far from doing any Diflervicc to the Caufe of Epifcopacy : For, as he hath put that
Paragraph in a truer Light "^j fo, by his £<»//« Verfion of the whole Book, he has enabled
thofe, who before could be no Judges of the Matter, fully to perceive, how little Credit is
due to an Author, who, as Mr. Pocock declares in the Preface to him *, has many fabulous
'Things relating to ancient Hiftory, and gives us abfurd Accounts of the Tranf anions in the
Weflern Parts of the IVerld, as our Writers commonly do in thofe of the Eafiern. Mr. Selden.,
indeed, fpeaks very magnificently of this Arabian ; he efteems him, he fays, as an Egyptian
Bede, "> and makes no Doubt at all, but that his Annals were for the moft Part taken out
of the Archives of the Church of Alexandria : But that learned Man did not confider what
another Arabian Writer ' (whofe Hiftory Mr. Pocock afterward tranflated and publifhed) hath
made manifeft, namely, that in the tenth Age, wherein Eutychius lived, there were no Ar-
chives of that Church j for when that City was taken by the Saracens^ many Years before
in the Reign of Sultan Omar, his General, Amrus Ebnol As, by a {particular Order from his
Mafter, commanded all the Books and Writings in it to be fent to the Baths, as Fuel for
heating them, where they were all confumed. Indeed, he that hath read thefe Annals of Eu-
tychius, cannot but be fully fenfible, how ignorant he was of -the Antiquities of his own
ChuFch. No-body was more famous within the Time, which the Paragraph publifhed by
yit. Selden relates to, t\izn Origen: Now this Man, who lived in the former Part of the
third Century, Eutychius thrufts down to the Middle of the ftxth, makes a Bilhop of him,
and brings him to the Council of Conjiantinaple, called by the Emperor Juftinian, to be there
condemned *". Of what Ufe, therefore, foever thefe Annals may be, either in fome chrono-
logical Points ', about which other Writers are filent or defedive, or in the hiftorical Account
he gives of the Per/tans^ and other Oriental Nations, it is certain, his bare Authority cannot
be fufficient in any Matter to overthrow the general Confent of the Greek and Latin Fathers^
and^Church Hiftorians. , ,.
A^.ais Edition of Eutychius was carried on at the fole Charge of Mr. &/i^», as appears
by fevcral Ijeitters fent to him by Dr. Langbaine, in one of which the Dodor, upon Mr. Po->
cock's difliking one of the Charaders of the Arabick Font at Oxford, defiring him to procure,'
at London, a new Punchion and Matrice, with five or fix Pounds of Letter, thus pleafantly
addrefled him in the Words of the Frier in Chaucer, who begged Money for compleating their
Cloyfter, . ^^u .
A^ vd Now help Thomas, for him that harrow' d Hell,
Or elfe mote we all our Books fell.
But what puts it more out of Difpute, that the Impreflion of Eutychius was entirely made at
Mr. Selden's Expence, is, that, by a Codicil made to his Will the Year before his Death, he
bequeathed it as his fole Property to Dr. Langbaine and Mr. Pocock.
I N Juftice, therefore, to Mr. Selden's Memory, who died three or four Years before this
Book was publifhed, his Pidlure was put before it, and the following Words, on Dr. Lang-^
baine's Requeft, were added in the Title Page, Illuflriff. Joanne Seldeno ra fjuzxct^ha Chorago :
And tho' nothing more was meant by them, than that Mr. Selden was at the Expence of this
chargeable Work, the Choragus in the Play being, as a very learned Man " hath obferved on
this Occafion, the Perfon who was at the Charges of exhibiting the Scenes " ; yet it hath
given fome Ground to feveral Perfons (and particularly to the Compiler of the Catalogue of
printed Books in the Bodleian Library publifhed in the Year 1 674) to imagine, that Mr. Sel-
den began this Tranflatlon, and that Mr. Pocock only finilhed it ; whereas, the former never
tranflated any other Part of Eutychius, than that fhort Paragraph already mentioned, which
he publifhed many Years before, and which Mr. Pocock hath correded. To this Miftake
concerning the Tranflatlon, it may not be Improper to add another about the Authorghimfelf :
His Name, at firft, was Said Ibn Batrick, which, when he was made Patriarch, he changed
into that of Eutychius, as exprefTive in the Greek Language of what he was called in Ara-
bick " : And this Greek Name, I believe, was that which gave Occafion to Dr. Heyhn, in
his Life of Archbifhop Laud, to mention this Eutychius, as a Greek Writer f. The Dodor
is followed In this Error by Mr. Ant. Wood, In the Account he gives of Mr. Selden's Life,
where he alfo falls into fome others 1 for, in the Catalogue of Mi. Selden's Works, having
2 mentioned
f Vid. Penrfoni Vindrciae, Par. I. p. 180. Ed- Cantab. 1672. « Praf. in Annal. Eutych. p. j.
^ Prscf. ad Orig. Eutych. p. 23. ' Greg. Abul. Pharagii Hid. Dynaft. p. 114. '' Eutychii An-
nates, Tom. II. p. 171. ' See Bifhop Pearfon, de Succeflione primorum Romx Epifcoporum Differt. I.
c. 14, & Pncf. in Annates Eutych. p. 3. N. B. Bifhop Pearfon, who, on another Occafion, (in his Vindic. Ignat.)
had rejedled the Authority of Eutychius, as not to be credited, even in the Affairs of his own Church, is taxed
by the learned and ingenious Author of Reflettions upon Learning, for allowing his Authority in the Affairs of the
Church of Rome, and with forfaking our Greek and Latin Authors to follow his Footfteps, in his Pofthumous
Piece, juft now referred to. Refleil. upon Learning, p. 158, 159. "' Dean Prideaux, in his Life of Mahomet.
" See Plaut. in Perfa. Aft. I. Seen. 3. Satur. niAiy Ornamenta ? Tox. Abs Chorago fumito. » Seldeni Pnef.
ad Orig. Eutych. p. 7. p Cyprianus Anglic. Par. II. Lib. iv. p. 303.
Dr. E D W A R D P O C O C K. ^^
mentioned Verfto 6? Comment arius ad Eutychii Ecclefi<e Alexandrine Origincs, Lond. 1642
he goes on faying. To which are added, the faid Eutychius's Annals, with Comments them^
on, by Edw. Pocock, of C. C. Coll. Oxon. . :
Nothing elfe, particularly relating to our Author, occurs to us, t:\\ March i6'i
when, the fecluded Members of the Houfe of Commons being reftored to their Seats in Pari
liament, had appointed a Committee to confider of Dr. Reynolds (afterwards Bifhop of Nor-
wich) his Reftitution to the Deanery of Chrijf- Church, from whence he was removed, for not
taking the Ingagement ; Dr. Wallis, the ever-memorable Savilian ProfefTor at Oxford, hearing
this, and that Dr. Mills's Cafe removed from a Canonry in that Church on the fame Account
lay aifo before the fame Committee, and thinking Mr.- P<7f(7c^'s Cafe, who loft his Canonry on
the like Score, fairer than either of theirs was, recommended it to Major Fincher, probably a
Member of that Parliament. This he did unknown to our Author, who was then at Chil-
drey, and whom, in that Exigence, he had not Time to cohfult : And becaufe Dr. tVallii's
Reprefentation of Mr. Pocock's Cafe contains many Pads worthy of the curious Reader's No-
tice, I fhall give it in the Dodor's own Words. :
» Th£ Difpofal of the Deanery and Canonlhip in C/jr//?-Cterr/?' were heretofore reputed
' to belong to the King, who did accordingly from Time to Time difpofe of them. In the
' Time of King James, he did, by his Charter, annex one of the Canonftiips to the Divinity
' Profeflbr, and his Succeftbrs for ever ; and King Charles another of them to the Hebrew-
« Profeflbr, and a third to the Univerfity Orator,, which were accordingly enjoyed. Upon
« the Death of Dr. Morrice, Hebrew Profeflbr, the Committee of both Houfes (who did then
» manage the Affairs of the Univerfity) did put Mr. Pocsck into' his Place and Canonfhip,
* who did accordingly enjoy it for fome Time, till, for refufing to fubfcribe the Inwagement,
* he was (at the fame Time with Dr. Reynolds and Dr. Mills) put out of his Ganonihip ; but
' remained (as ftill he doth) Hebrew Profeflbr. Upon the Death of Dr. French, (who was"
' put into his Place) the Ingagement being before that Time taken oiF, it was thought, that
« Mr. Pijccr^'s Right did again revive, and that he ought to be reftored to that Canonfliip,
« as Hebrew Profeflbr for the Time being, there being now no Bar in the Way. And while
* there were Motions in the Univerfity to petition for it. Dr. Owen (then Vice-chancellor,,
* and in Favour with the Proteftor) undertook to manage that Bufinefs himfeif, and went up
' to Lo»io« about it. But thereupon, vn'A.^ziii oi Mr. Pocock, Mr. Pointer v/ns put into that
* Place by the Proteftor, who was fuppofed to have no Power to difpofe of it to any other
* Perfon, than the Hebrew Profeflbr for the Time being : And befide this, by an A& of the
* Parliament before the laft Interruption, all Grants of the Protedor were made void, and
* therefore this among the reft: And before that A6t they were yet prefumed io weak, thaff
* Vr.fFilkins and others got new Grants (to the Places which- the Protestor had beftowed
* on them) from the Parliament, and the like was endeavoured for Mr. Pointer, but could
' not be obtained; fo that, upon the whole Matter, there feems very little to be faid, why
* Mr. Pocock ftiould not be reftored. That which id to be done in order to it, is, that a
* Motion he made in the Houfe, for this Bufinefs to be referred to the fame Committee with
' that of Dr. Reynolds, and that (if Need be) Summons be fent to Mr. Pointer to appear,
* if he have any Thing to fay, why Mr. Pocock ftiould- not be reftored.* This Letter was
dated March 6, 1 644.
Whether the Houfe would have hearkened to this Remonftrance or no, there was
not Time to judge : For in ten Days after the Date of Dr. Wallis's Letter, this long Par-
liament pafled an Ad for its own Diflblution, and for calling a new one, to meet on the
26th of the following Month. They met accordingly, and God having now fufBciently
tried the Faith and Patience of his fuffering Church of England, was pleafed to put it into
the Hearts of this Convention to invite the King to his Throne. And thus, by a Turn of
Providence, never enough to be adored and acknowledged, our ancient Conftitution was re-
ftored to us, at a Time too, when that Blefling was thought very diftant, if not utterly
defpaired of.
SECTION IV.
THE Year 1660 was aufpicious to Mr. Pocock on more Accounts than one: For I find
him congratulated by a Friend at this Time, upon his Recovery from a Fit of Sick-
nefs, which he calls the Prodrome to the publick Reftauration. In the Month of
June he attended the Vice-chancellor, when he waited on the King to prefent him with the
Oxford Verfes on that happy Occafion ; nor was it long before our Author, among other op-
prefled Loyalifts, felt the Benefit of that national Deliverance : For the Canonry of Chrijl-
Church annexed to the Hebrew Ledure at Oxford, by King Charles the Firft, and from which
he had now been removed, for Refufal of the Ingagement, about ten Years, was reftored to
him i the Intruder having been turned out by the Delegates, appointed to vifit that Uni-
verfity,
S6
The L I F E of t
verfity, prefently after the Reftoration. It has been already faid, that Mr. Pococi, on *tfe<J
Death of Dr. Morris, was, upon the Recommendation of Dr. Shelden and Dr. Hammond,
nominated to the Hebrew Lefture, and the Canonry thereto annexed, by King Charles the
Firft, then (1648) a Prifoner in the IJle of Wight, but that he was not conftituted by Patent,
the King not having the Great Seal then in his Power : But Dr. Sheldon, then Dean of the
Chapel Royal, and foon after Bifhop of London, took Care to have that Defed fupplied the
very Month after the King's Return : For this Purpofe, Letters Patents were granted (bear-
ing Date June 20, An. Duodec. Car. mdi) conftituting Mr. Pocock Hebretv Profeflbr, and Ca-
non of Chrift -Church, by Virtue whereof, he was folemnly inftalled on the 27th of the
Month following. The Difficulties alfo that formerly attended Degrees, being now removed
by the late happy Change, he took that of Dodtor of Divinity on the 20th Day of Septem-
ber, in the fame Year. .1
I T has already been obferved, that Mr. Pocock, tho' he fucceeded Dr. Morris in the He-
brew Lefture at Oxford, by Order of the Committee of Parliament, was not promoted to his
Canonry, which had been annexed to that Ledure, but to the Canonry of Dr. Payne, who,
together with Dr. Pell, the Dean of Cbrijt -Church, and fome others of the Prebendaries, was
removed by the faid Committee, for a pretended high Contempt of the Authority of Par-
liament. By thefe Means it came to pafs, that Mr. Pocock was forced to accept of another
Hou{e or Manfion, and not that which belonged to the Canonry, that had been annexed to
the Hebrew Ledture by King Charles the Firft. It has been related likewife, how he and his
Friends laboured to get him Admiflion to his proper Houfe and Canonry, and, upon Failure
of Succefs, how he entered his Proteft, with a Salvo to the Rights of the Hebrew ProfefTor-
Ihip. I need not repeat the little Regard that was paid, in thofe Times, to Royal Grants,
nor how the fame Committee afterwards deprived him of his Canonry, while they fufFered
him ot retain the Ledure, to which a Canonry had been infeparably annexed. And tho' at the
Reftoration, as hath been already faid, he was again inftalled a Canon of that Church, he
had yet the Mortification to fee another in Pofleffion of thofe Lodgings, which belonged to
his Predeceflbr in the Hebrew Profeflbrftiip, Dr. Morris. The Intruder at this Time was
John Mills, Dodor of Law, and then Member of the Houfe of Commons : This Dr. Millsy
tho' moft evidently a Lay-man, had been Canon of Chrijl-Churcb % and was removed thence
at the fame Time with Dr. Reynolds and Mr. Pocock, and on the fame Pretence ; namely, for
refufing the Ingagement. At the Reftoration he got Pofleffion of Dr. Morris's Houfe, and
detained it from Mr. (now Dr.) Pocock, in Right of his Pretenfion to the Canonry, out of
which he had formerly been ejeded. In order to the Recovery of thefe Lodgings, the
Univerfity of Oxford joined with Dr. Pocock in a Petition to the Delegates, appointed by the
King, foon after his Return, to vifit that Univerfity, for a Hearing before them, or before
any of the Judges, to whom their Honours might think fit to refer the Confideration of it.
The Refult of this Affair was, that the Delegates firft removed Dr. Mills from the Canonry
for which he was unqualified, and put Dr. Pocock into the Lodgings proper to the Stall that
was annexed to the Hebrew Profeflbrftiip, and into which he was put, by Virtue of the Let-
ters Patents he had fo lately obtained.
And now the remaining Part of Dr. Pocock's Life being of one Tenor or Way, fpent in
Study, and doing Good, without thofe Travels or Sufferings, which have fo much length-
ened this Difcourfe, what we have further to do, will, for the moft Part be, to give fome
Account of thofe other Books he publiftied, according to the Order of Time in which they
were printed, and then, to lay thofe Things together, which may ferve to give fome inrperfeS
Idea of his very great Worth.
I N this Year 1 660, he printed his Arabick Verfion of Hugo Grotius's Treatife concerning
the Truth of the Chriftian Religion : That excellent Book, which defervedly met with the
higheft Applaufe from learned Men, had been already tranflated into feveral Languages, par-
ticluarly Englifh, Dutch, French, Swedifh and Greek ; but in no Tongue could it be thought
more ufeful, than in the Arabick, being a Language underftood, not only in the Ottoman
Empire, but in Perfia, Tartary, and all thofe Parts of India and Africa, where Mahometifm
has prevailed. Among the Profeflbrs of that Superftition, doubtlefs there are fome well-
meaning People, who would entertain favourable Thoughts of Chriftianity, were they fuffici-
ently made acquainted with the Reafonablenefs and Excellency of it. The Converfion of
fuch. Dr. Pocock had in View, when he firft refolved upon this Work ; and not only that,
but the Inftrudion and better Eftablifliment of the Chriftians, that are very numerous in fome
of thofe Countries, who, by Reafon of the Bondage they are under, know but little of the
holy Religion they prefefs, and the Evidence on which it is built ; and therefore, to mend
their worldly Condition, are too often tempted into Apoftafy. And to make this Tranflation
nwre fit for thefe Purpofes, he took the Liberty, which the learned Author allowed him (in
a
•> Mr. Ant. Wood, in his Hift. & Antiq. of the Univ. of Oxford, accounts for the whole Matter : He acquaints
us, that Dr. Mills was put into the Canonry of Dr. Morris, the Hebrew Profeflbr, by the Committee of the two
Houfes, who probably had no Scruples about the Legality of a Lay-Canon of Chrift-Church. Being, therefore,
reftored by the long Parliament, juft before they diflblved themfelves, to that Canonry, which he afterwards loft,
by refufing the Ingagement, he came again of courfe into the Lodgings belonging to it.
Dr. EDWARD POCOCK. ^j
a Vifit he made to him at Paris, when he returned the laft Time out of the Eaft) of mak-
ing fuch Alterations, as he thought neceflary : Grotius's latrodudion being only an Account
addrefled on a particular Occafion to Hieron. Bignonius,^ of a Work of the like Nature, which
he had formerly publiflied in Dutch, and alfo containing in it, fome Expreffions relating to
the Mahometans, which in the Entrance might, perhaps, difcourage thofe People from per-
ufing the Book, Dr. Pocock thought fit to leave out, and inftead thereof, he inferted a Pre-
face entirely new. In this Preface he propofes_ the Defign of the whole Treatife, which was,
he fays, to enquire concerning the true Worfliip of God, and the Arguments of its Truth ;
fhews the vaft Importance of fuch Refearches ; prays for the Divine Illumination, which is
neceflary to render them eflfedual. He gives fome Account of the Perfons to whom this
Work would be efpecially ferviceable, which are not only thofe, who are miftaken in religious
Matters, but fuch alfo to whom God, in his Mercy, hath fhewn the Way of Truth, who,
if of competent Underftandings, might be furnifhed by it, with proper Weapons to conquer
Error; but, if of meaner Capacities, would yet be enabled, by the Perufal of it, to continue fted-
faft, refitting the Aflaults of thofe, who fhould labour to pervert them. Moreover, he fhews
of what Kind the Arguments made ufe of in it, are ; namely, fuch as, being coUeded from
the Books both of ancient and modern Authors, who have written, on this Subjedt, are fure
and convincing, and alfo eafy to be underftood. Befides this new Preface, he alfo made
feveral Changes in the 6th Book, wherein the Author applies himfelf to the Confutation of
Mabometifm, amending fome Things, and leaving out others, both in the s^b and loth Sec-
tions of it, and particularly the pretended Miracle of the Flying of the Dove to Mahomet'j
Ear, as having no Foundation, either in the Writings or Opinions of his Followers : About
which, when he difcourfed with Grotius, that learned Man freely acknowledged ' his taking
the Story only from our own Waiters, efpecially from Scaliger, m his Notes on Manilitis.
This Verfion, as I have formerly fhewn. Dr. Pocock had intended to publifh many
Years before, and the Reafon of his delaying it fo very long, undoubtedly was, the Cofl of
Printing it : For the Copies of it being not for Sale, but charitable Ufes, a Sum was required
for this, much beyond his own Ability : But this Difficulty was now removed by the gene-
rous Offer of the Honourable Robert Boyle, Efq; that great Promoter of all ufeful Know^
ledge, both Divine and Human, who, as foon as he underftood this Defign of Dr. Pocock,
afliired him, that he would bear the whole Charge of it. Indeed, that pious and learned
Gentleman, on whom God had beflowed a double BlefTing, a plentiful Efl:ate, and therewith
a Heart to ufe it well, never omitted any Opportunity, that prefented itfelf, of doing Ser-
vice to the Interefts of true Religion. At his Cofl;, the Irijh New Teflament was reprinted,
and he was chiefly at the Expence alfo of reprinting' the Old. Upon his Defire, and by
his Encouragement, that Catechifm, which the learned Mr. William Seaman tranflated into
Turkijh, was printed -, and, as appears by a Letter of Mr. Seaman's to Dr. Pocock, the fame
honourable Peffon gave 60 Pounds towards Printing the New Tefl:ament turned by him into
the fame Language : And at this Time, the Zeal he had for the Propagation of Chriftianity,
engaged him to all the Expence, which was necelTary, that Grotiui*s admirable Defence of it
might be read in a Tongue generally fludied in all thofe Countries, vi^hich have embraced the
Supcrfliition of Mahomet.
I T is heartily to be wiflieJ, that the Succefs of a Work fo truly Chriflian, had been an-
fwerable to the Zeal, with which it was both undertaken and promoted : But of that, in-
deed, after all poflible Enquiry, we are able to give but a flender Account. Mr. Boyle writes
to Dr. Pocock, Jan. 24, 1 66^, that ' He had diftourfed with a very underfl:anding and re-
* ligious Gentleman, a chief Member of the Council for Trade and the Plantations, and one
' that had a great Interefl: in the Merchants, who promifed his Affiflance in getting this
* Tranflation properly difperfed.' I find likewife, by the fame Letter, that Mr. Baxter fl:re*
nuoufly imploycd his Interefl with the Turky Company to the fame Purpofe -, that it was
propofed at a Meeting of the Merchants trading to thofe Parts, who well liked it, and rea-
dily offered to difperfe, as difcreetly as they could, as many Books as fhould be put into
their Hands. By another Letter of the fame honourable Perfon to Dr. Pocock, we likewife
learn, that a Quarter of a Hundred of thefe Books had been already delivered to fome Mer-
chants, and that a much greater Number would be committed to their Care, as foon as it
fhould be determined at Oxford, what Sort of Binding would be mofl: proper for the Eaji.
But for what particular Places thefe were intended, or in what Manner they were to be dif-
pofed of, I cannot find : That very few were diflributed at Conftantinople, the very learned
Tir. Thomas Smith, who went to refide there in the Year 1668, had Reafon to believe. He
affirmed, ' That he did not know of fo much as one fingle Copy in that Place, except that,
' which he carried out of England himfelf, and which he prefented there to a Turkijh Imam,
* or Prieft of his Acquaintance, who was well-fkill'd in the Language of his Prophet.' And,
indeed, the fame learned Perfon gives but little Hopes of Succefs from that, or any the like
Books, among fuch Turks, as he converfed with in that City : ' For, generally fpeaking, he
* fays, their unreafonable Prejudices, their grofs Stupidity in Matters of Speculation, and their
Vol. I. Q__ * equally
_' Spec. Hift. Arab. p. 186.
58 The L I F E of
* equally prodigious and intolerable Obftinacy and Pride, had hardened them againft all Con-
* viftion, and rendered them impenetrable to any Argument.*
I CANNOT, on this Occafion, avoid delivering it as my Opinion, that the Sight of thefc
Arabick Tranflations of Grotius without his own, the Tranllator's, or any other European
Name prefixed to them, was what, in great Meafure, deceived Mr. IVatfon, the Scotch Gentle-
man mentioned in Wheeler'% Travels, p. 200, who fcrioufly affirmed, ' That Hugo Grotius had
* ftolen all his principal Arguments for the Truth of the Chriftian Religion out of Arabian Au-
*■ thors.* Whoever confiders, wliat little Acquaintance Grotius had with fuch Arabick Books,
as have not yet been traiiflated into other Languages, and how diligent Dr. Pocock was in
enquiring out, what the Eaft afforded before he engaged in that Verlion, can hardly think
of any likelier Ground for fuch a Declaration, than what has been above afllgned.
At Aleppo, and the Parts about it, I find a confiderable Number of thefe Books were difpo-
fed of: And yet, certain it is, that either Grotius's Latin Traift, De Vert late Religionis Chrifti-
an<e, or that other Work of his of like Nature, which he formerly publilhed in Dutch, (men-
tioned in his Introdu(5tion to Hieron. Bignonius above-mentioned) it is certain, I fay, that one
of thefe two Trails, many Years before the Printing of this Arabick Tranflation, had got
into the Eaft : For the Dervife Ahmed, writing to our Author, foon after his Return home
from Aleppo, promifes, among fome Oriental Manufcripts which he had bought for him, to
fend him a Book concerning the embracing the Chriftian Religion, the Work of Groot, the
Brother of Gole. Mr. Smith, whether by Conjecture from the Dervife's Mention of Gole, or
from better Authority, I cannot fay, fets it down as Fad, that Golius had fent thither fome
Copies of Grotius, which is not improbable : But it feems to me, from the Dervife's Mention
of that learned Man's Dutch Name, Groot, moft likely that he had lighted on the Dutch^
and not the Latin Treatife, concerning the Truth of the Chriftian Religion. Many Copies
of this Arabick Verfion were likewife afterwards fent to Dr. Huntington, whilft Chaplain to
the Englijh Faftory at Aleppo, and yet thefe were not fufficient : For having difpofed of them,
he defired another Parcel, in a Letter written by him to Dr. Pocock, which were accordingly
fent to him : It appears from one of his Epiftles, publifticd together with his Life (Hunting-
toni Epiliola, N° 2.) that he prefented one of thefe Copies to Stephanus Petrus, Maronite
Patriarch at Antioch, to whom alfo he gave Aflurance, that if he approved it, and thought
a good Number of them of Ufe, they fhould be fpeedily fent to him ; and, doubtlefs he did
not negleft to make the like Overture to Mofe, another Bilhop of the Eajl, with whom he
correfponded. But it is too manifeft, that he met with no fmail Difficulty in this Matter^
from fome Romanifts in thofe Parts, who envied the Honour of a Defign fo truly Chriftian,
to thofe of a different Communion from themfelves : For tho' the Dodors of the Sorbone^
who read this Treatife of Grotius, before he publifhed it, difapproved nothing in it, but
that one Paflage, [Lib. ii. Se£l. 7. concerning Things which imply a Contradidtion] which
bears, as they thought, too hard upon Tranfubftantiation ; and tho' fome Papifts had fuch
an Opinion of it, that they undertook a Tranflation of it into Per/tan, for making Converts
in thofe Countries, where that Language is fpoken i yet. Dr. Huntington now found, ' That
* the moft innocent and ufeful Attempt will be difliked by fome Perfons, when made by
* fuch Inftruments, as they do not approve of.' Notwithftanding all the Kindnefs, which
(as appears from his printed Epiftles) pafled between him, and the Fathers refiding in thofe
Countries, and the Offices of Friendfhip they mutually performed, he complained to Dr.
Pocock, ' That as he difperfed this Treatife, he had much greater Apprehenfions from their
* Malice, than from the unprompted Accufations of the Turks themfelves.' He told him
further, that upon this Account he was obliged, for his own Safety, to cut the laft Book,
wherein Mahometifm is confiited, out of fome Copies, before he diftributed them. And, if
ever the Society for Propagatbg Chriftian Knowledge in Foreign Parts ftiall think of another
Edition of this Wo'.jc in Arabick, it may, perhaps, be found expedient to have fome Copies
of it printed without the laft Book, to be difpofed of in fuch Places, as will not endure a
direft Oppofition to the Tenets of Mahomet : For tho' it is much to be wiftied, that his Fol-
lowers might have that Part of this Treatife efpecially put into their Hands, which was (o
particularly intended for them ; yet, where that cannot be attempted, with any Profped of
Safety, the other Parts of it alone may prove, by God's Bleffing, of confiderable Advantage
to them. And, indeed, if they fhall but once perceive the Certainty of the Truths, which
are in the other Parts fo fully made out, they will, probably, begin to make fome ferious Re-
fledions on their own Superftition, and, at length, difcern the Follies and Abfurdities of io
grofs an Impofture.
The next Thing that Dr. Pocock publilhed, was, an Arabick Poem, intitled, Lamiato'l-
Ajam, or Carmen Abu'Ifmaelis Tograi, with his Latin Tranflation of it, and large Notes upon
it ; a Poem which is held to be of the greateft Elegancy, anfwerable to the Fame of its
Author, who, as the Dodor gives his Charader, was eminent for Learning and Virtue, and
fefteemed the Phoenix of the Age, in which he lived, for Poetry and Eloquence : Dr. Pocock'i
Defign in this Work was, not orJy to give a Specimen of Arabian Poetry, but alfo to make
the Attainment of the Arabick Tongue more eafy to thofe, that ftudy it -, for .his Notes,
containing a Grammatical Explanation of all the Words of this Author, are very ferviceable
I for
Dr. EDWARD P OC OCR. ^g
for promoting the Knowledge of that Language. Thefe Notes being the Sum of many
Ledures, which he read on this Poem, the Speech that he delivered, when he began to
explain it, is prefixed to it, which, perhaps, contains, tho' a fuccinft, yet as accurate an Ac-
count of the Arabick Tongue, as is any where extant. After the general Hiftory of it, he
there fpeaks of the Things that recommend it, and particularly of thefe four ; Perfpicuity,
Elegance, Copioufnefs and Ufefulnefs j an Inftance of the firft of thefe, he gives in that
prompt Way the Arabians have of exprefling many Things clearly in a very few Words,
which is hardly to be imitated in any other Language ; and the fecond, he fays, appears both
from the Care employed in it, either by the adding, taking away, or Change of letters, to ,
fuit Words to the Nature of the Things they fignify, and alfo from the Sweetnefs or Softnefs
of the whole Language, in which there never is a Collifion of two or more Confonants, but
the Sound of a Vowel always intervenes. As to the Copioufnefs of this Tongue, he Ihews, that
there is no Comparifon between it, and any other : The ftrange Variety it has of fynonymous
Words, being fuch, as one would ftand amazed at : There are in it 200 Names for a Ser-
pent, which he there gives us, 500 for a Lion, and, to omit fome other Inftances, fo many
for Calamity, that, as he obferves out of an Arabick Writer, who endeavoured to make a
Catalogue of them, it is no fmall Calamity to recite them. The whple Number of Words,
that make up this Language, is reckoned, as he aflures us, by Hamezab Afpahanenfis^ from an
eminent Lexicographer, at twelve Millions, three hundred and fifty Thoufand, fifty and two :
But that which chiefly recommends any Language, is the Ufefulnefs of itj which, for the
moft Part, confifts in the valuable Things, that are written in it ; and in this Refpedt he
fhews it to be very confiderable, and but little fhort of the moft celebrated Languages, The
ancient Arabians, long before the Days of Mahomet, were not altogether ignorant of fome
Parts of Learning ; feveral of them had Skill in Afironomy, feveral in Phyfick, and not a few
in Poetry ; which laft was in fuch Requeft among them, that when any one began to be
eminent for it in any Tribe, it was Matter of publick Congratulation, and all the Kindred
and Friends of it met together to rejoice, in the moft folemn Manner, as for the greateft
Happinefs in the World. Indeed, whatfoever Knowledge they then had, it could not be
very ufefuj, for Want of Letters, which was an Invention fo late amongft them, that when
the Alcoran began to be publilTied, fome Time after Mahomet''^ Death, there was not found
in all Arabia Felix a Perfon fufficiently qualified to read or write it : However, fomewhat
more than a hundred Years after, when the Empire of the Saracens came to the Abbajida,
all the Grecian Learning found a ready Entertainment with them, and began to be cultivated ;
and within the Compafs of a few Ages, infinite Books were written by them in Philofophy,
Aftronomy, Geometry, Medicine, and all Kinds of Sciences : And that we may not make
a Judgment of thefe Books, from the barbarous Tranflations of fome of them, which were
made, when Ignorance fo much prevailed in Europe, the Dodor tells us, that whofoever fhall
read the Writings of Alfarabius, Avicenna, Avenpace, and many others, Xvill foon find Rea-
fon for a very different Opinion of them, from that which is now commonly received amongft
us. In fhort, he aflerts with much Aflurance, that, with refped to human Learning, the
Arabians do not more want the Knowledge of other Languages, than other Nations do that
of theirs, and that there are as many Things, which they can teach others, as there are,
which they can learh from them •, particularly for the Study of Divinity, he proves, that it
may receive great Aids from this Language ; for by the Help of this. Divines will be able
to know the true Opinions of Mabometifm, that they may confute them. The Arabick alfo
will very much contribute to their Skill in Hebrew, and confequently, to the Knowledge of
the facred Text of the Old Teftament ; as appears from the Books of Aben Ezra, Maimonides,
Kimchi, and others of the wifer Rabbins, who^ upon every Difficulty, refer their Readers to
the Arabick Language : By this too, they will be able to perufe the greateft Part of thofe
Things, which are worth reading, amongft the Jews^ fuch as the Writings of Maimonides,
Cozari, Chobath Lebaboth, Emunoth, Saadias, and feveral more, which are for the moft
Part in Arabick •, and alfo to corifult the feveral Verfions of the Holy Scriptures made into
this Language, both by Jews and Chriftians, together with many Chriftian Books of good
Account, that are written in it. Finally, by Means of this Language, the Piety of thofe
who are zealous for the Promotion of Divine Knowledge, may make fome Provifion againft
the Ignorance of the Eaftern Chriftians, who are fo miferably opprefled under Turkifh Bon-
dage.
I HAVE been more particular in this Detail of the Ufes of Arabifm, from the greateft Maf-
ter of it, that our European World could ever boaft of, in Hopes, that fuch a Difcourfc
may incite the Young and Studious among our Candidates for holy Orders, to apply them-
felves thereto, and to revive a Branch of Learning, that feems to have been gradually decay-
ing for many Years among us.
Th IS Book, Carmen Uograi, was printed zt Oxford, m the Year 1661, by the particular
Care and Direftion of the very learned Mr. Samuel Clarke, Architypographus of that Uni-
verfity, who not only made a Preface to it, but alfo added a fuitable Treatife of his own,
concerning the Arabick Profodia : The Treatife he dedicated to Dr. Pocock in an Epiftle for
that Purpofe •, which he did, as he told him, not only becaufe he thought him the propereft
Judge
6o The L I F E of .
Judge of the Work, but alfo becaufe it was he alone, that firft encouraged him to the Un-
dertaking, that fupplied him abundantly out of his vaft Store with Materials to carry it on,
and that conftantly fet him right, when involved in fuch Difficulties, as he knew not how to
pafs through.
It is intimated by Mr. Clarke, in the Preface before mentioned, that Gregorius Abul Pha-
r.yiui's Hiftory of the Dynafties, tranflated by Dr. Pocock, was, at that Time in, or ready
for the Oxford Prefs, the Edition of which was finifhed in the Year 1663 : That Part of this
Book, which gives an Account of the Rife of Mahomet, the Doftor had publifhed, as it
has been Ihewn, feveral Years before; and, upon the Importunity of fsveral learned Men,
who were much pleafed with that Specimen (more particularly of his great Friend, Dr. Lang-
haine, who had earneftly prefled him to it before his Death) the Whole was now printed in
the original Arabick, with his Latin Verfion of it.
This Abul Pharajius was a Chriftian of the Jacobite Seft, of great Fame for Learning,
not only among thofe of his own Religion, but among the Jews too, and Mahometans j
and this Work of his is a Compendium of the general Hiftory of the World, from the Crea-
tion to his own Time : It is divided by him into ten Dynafties or Governments -, for fo
many he reckons up, which are thefe following : The firft is that of the holy Patriarchs,
from Adam the firft Man ; the fecond, of the Judges in Ifrael ; the third, of the Kings
thereof; the fourth, of the Chaldeans; the fifth, of the Magi or Per/tans ; the fixth, of the
Greeks, that were Idolaters ; the feventh, that of the Franks, for fo he calls the Romans ,
the eighth, of the Greeks, who were Chriftians ; the ninth, of the Saracens ; and tenth, of
the Mogul Tartars.
This Work, as is noted above, was publifhed, An. 1663, and dedicated to his Majefty
King Charles the Second ; but the Love of Arabick Learning was now waxed cold, and the
entire Piece of Abul-Pharai, in the Year 1663, met with fmall Encouragement, whilft a
Specimen of it. An. 1649, ^'^^ given Pleafure to all the learned World. But fuch is the
Weaknefs and Inftability of the human Mind, even when improved by Education and Let-
ters, that Cuftom and Fafhion ftiall, in a few Years, be able to fway it from one Extream to
another : And, perhaps, this Inconftancy may, in fome Meafure, alfo be imputed to the In-
diferetion of learned Men themfelves, who are too apt immoderately to cry up their own fa-
vourite Courfe of Studies ; and when this once comes to be obferved, the World is with Dif-
ficulty prevailed upon to allow the Idol, even its juft Commendation.
O f this Change in the publick Tafte, no one was more fenfible than Dr. Pocock himfelf,
as appears by a Letter of his to Dr. Thomas Greaves, which attended a Copy of his Abul
Pharagii Hiji. Dynajtiarum, and which, at that learned Perfon's Requeft, he forced, as he
tells him, from his Printer's, before the Lidex was wrought off. ' If you find, adds Dr.
* Pocock, any Thing in it worth the Publifhing, you muft be fain to fpeak for it ; for I per-
' ceive it will be much flighted : The Genius of the Times, as for thefe Studies, is much
* altered fince you and I firft fet about them ; and few will be perfuaded, they are worthy
* taking Notice of. My Lord of London afked me, if there were any remarkable Paflages
* in the Book .'' I anfwered him only in general, that I thought there were many ; if you
* fliould fall into any Difcourfe with him about it, I pray, note fome Particulars, as, I think,
' you may that of the firft Rife of Mahomet's Religion, p. 100, ^c. and that of the Rife
' and Spreading of the Tartars Empire, and their Incurfions, which is in the Latin, p. 280,
* fcff. or any other Paflages, that you fliall think worthy. And if you fpeak with any of
' your Acquaintance concerning the Book, your good Word may help bear up its Credit.'
Dr. Greaves, in his Anfwer to this Letter, dated from Fulham, writes thus upon the unfaflii-
onablenefs of Arabick Studies -, ' How thefe Studies are efteemed in the Univerfities, I know
* not i in thefe Parts, for ought I obferve, they are not much followed or regarded, and
' receive fmall Incouragement from thofe, who, I thought, would have been Fautors and Pro-
* moters of them.' Nor was Arabick Learning then out of Vogue in England only ; but
beginning to decline in Holland nKo. In the Year 1669, Mr. afterwards Dr. Bernard, com-
plains in a Letter to Dr. Pocock from Leyden, that Harder of that Place, who, fays he, fpeaks
Arabick readily, had tranflated the Hiftory of Saladine, but could not find a Bciokfeller, that
would venture to undertake the Work, becaufe Oriental Learning decays here, und Books of
that Nature will turn to no Advantage ; neither, adds he, can Mr. Thevenot find a Bookfeller,
either here, or at Amflerdam, to undertake his Abulfeda. ,
The Declenfion of thefe Studies in the Efteem of the Publick may in fome Meafure
account for our Author's rifing no higher in Church -Preferments at the Reftoration, when
fuch Numbers of vacant Dignities were filled. Barely to be reftored to what he had fo many-
Years been deprived of for his Religion and Loyalty, and to have no other Reward for his
Loflies, Oppreliions and Profecutions, befides his uncommon Learning, and unfpotted Sandlity
of Manners, but what was due to him in Equity, was a Hardfliip, wlaich refleds more Diflio-
nour upon thofe Times, than any one Cafe of the like Nature, that has come to my Know-
ledge : For, in Juftice to the Men that were then intrufted with the Difpofal of Church-
Preferments, it muft be owned, that there were very few eminent Ecclefiafticks, who, upon
that blcfled Change of Things, were not called up to Advsmcement j fome were not fo early
I preferred
Dr. EDWARD POC O CK. 6i
■ ■ ■ . ■ ■ .■■>..■•■
preferred as others; but, perhaps, our Author isalmoft the only Inftance of a Clergyman,
then at the higheft Pitch of Eminence for Learning, and every other Merit proper to his
Profeflion, who lived throughout the Reign of Charles the Second, without the leaft Regard
from the Court, except the Favour fometimes done him of being called upon to tranflate
Jrabick Letters from the Princes of the Levant., or the Credential Letters of Embafladors
coming from thofe Parts ; for which, yet I do not find, he had any Recompence, befides good
Words and Compliments : But he was as modeft, as he was deferving, and probably, after
prefenting his Abul-Pharagius to the King, he never put himfelf in the Way of Royal Re-
gards any more. i
Before I take my Leave of Dr. Pocock's Hiftory of the Dynafties, I fhall obferve fome-
thing, which, tho' it more properly belongs to his Specimen of this larger Work, may not
incommodioufly find a Place here : The Reader, then, is to obferve, that the celebrated
Monfieur Bayle, p. 37, ' of his Critical and Hiftorical Dif^ionary, has obferved a wide DifFe-
rence between Dr. Pocock and Mr. John Greaves, about the Time in which Jbulfeda was ad-
vanced to the Government of Hamah, in Syria : The former of thefe, in his Specimen Hijlo-
ria Arabum, p. 363, makes this to have happened Anno Hcgir^ 710 ; whereas Mr. Jo/^^w
Greaves, in his Preface to Bin^ Abulfeda Tabula, p. 7, 8, places Abulfeda's Advancement 33
Years later, viz. Anno Hegine 743. This Difference Monfieur Bayle complains of, as irrecon-
cileable, and thinks it moft reafonable to fuppofe Mr. Greaves\ Account the true one, becaufe
Abulfeda is his principal Subjeft, whereas Dr. Pocock fpeaks of him only, comme d'un fort
petit Accejfoire ; upon which he proceeds thus : ' But is it not very vexatious, that one of
' Pocock's Confequence fhould not be fafely to be followed in a Point of Oriental Learning,
' and that, whilft he publilhed a Thing, a Collegue of his fhouid be making it appear to
* be falfe ? ' Not content with this, he repeats the fame Ceiifure in his Index, under the
Word Pocock, II eft etonnant, qu' il ne fait un guide fur en fait d' Erudition Orientale. But,
againft this confident Charge, Dr. Pocock has been thoroughly defended , by the learned Mr.
Gagnier of Oxford, in his Preface to the Life of Mohammed, p. 5. For there he affirms, that
what our Author, whom he calls Virum integerrimum tf jhlide do5ium, has faid, concerning
the Time of Abulfeda's Advancement, is perfeftly right, as being exadly agreeable to the
Account, which Abulfeda himfelf gives of that Event ; and that Mr. Greaves had committed
a monftrous Mifl;ake in his Chronology, having confounded this Abulfeda with another of that
Name, who was the fixteenth of the Mamaluck Kings of Egypt.
The Ground of the Miftake, as the learned Mr, Sale informs us ', was this : ' Mr.
* Greaves, in an Arabick Manufcript, entitled, Al Sacerdan (or rather Al Sukkerddn, which
* is a Per/tan Word, and fignifies a Sugar-difh) found the following Paflage, as it ftands in
* his Latin Tranflation : Rex juftus, Columna Religionis, al Saltan, Abulfeda Ifmael, Filius Al.
' Melee al Nafer, fedit fuper Thronum Regni [in Hamah] poft amotionem Fratris ipfius Al Make,
* al Nafer Ahmed, Ferid quintd xxii Die [Men/ts] al Moharram, Anno dccxhii [Hegir£\
* tff regnavit donee obiit vi Die \Menfis'\ Rabi<e pofterioris. Anno \Hegirte\ dccxlvi. That
' is, Al Make al Sdleh Omadd'ddin Abulfeda Ifmael, Son of Al Make al Nafer afcended the
' Throne [of Hamah"] after the Depojition of his Brother Al Make al Nafer Ahmed on Thurf-
* day the izd of al Moharram, in the Tear y^.^, and reigned till he died, the 6th of the latter
* Rabia in the Tear 746. This Paflage Greaves, from a Similitude of Names, (a moil de-
* ceitful Guide) immediately, and without further Examination, concluded, muft belong to
* our Abu'lfeda, and no other, and therefore made no Scruple to infert the Words [in Hamah']
* which were not in his Author, as a Thing of courfe : But had he looked into what pre-
* cedes, and what follows, he would have found, that the Author Is there giving the Suc-
* ceflion of the Mamluc Soltans of Egypt.'
I WOULD not detraft from the Praifes due to Monfieur Bayle's Induflry and Parts ; but,
I believe, after what has been faid, the World will give me Leave, in this particular Inftance,
to tax him with a Defeft, both of Judgment and Candour. When, indeed, two Writers,
equally (killed in the Matter they treat of, differ in their Accounts, Mr. Bayk's Rule feems
reafonable, and we ought rather to afTent to him, who writes profefledly on the Subje<5t, than
to him, that fpeaks of it only by the By ; tho', even in this Cafe, a modefl: Critick would
hardly think his Point fo fecure, as to brand the Author he diflents from, in the Manner
Mr. Bayle has done by Dr. Pocock. But then, he ought to have very good Grounds for
thinking the Writers equally converfant in the Matter they treat of; otherwife his Determina-
tion, tho' it fhould happen to be right, is rafh and uncharitable : Whereas, had Mr. Bayle
known any Thing of Dr. Pocock and Mr. Greaves, he mufl have known, that the former was
incomparably fuperior to the other, in the Knowledge of Eaftern Writers }v he had greater
Opportunities of acquiring this Kind of Knowledge, having fpent more than twice the Time
in the Levant, with the fole View of improving himfelf in Oriental Learning, than Mr.
Greaves did for that, and Various other Purpofes. Mr. Bayle's Rule, therefore, had no
Room in the prefent Cafe ; -and Dr. Pocock, tho' fpeaking of Abulfeda's Advancement to be.
Prince of Hamah, by the By only, was more likely to affign the true Time of that Event,
Vol. I. R than,
» Ed. 4. Retcrdara. 1702. » Notes on Bayle's Diftionary printed at London, An. 1734, Vol. I. p. 115.
62 The L I F E of
than Mr, Greaves^ tho' it was his principal SuWed. It was, indeed, a very great and grieVou*
Miftake in him to conclude, at firft Sight, from the bare Mention oF a Prince, in an Ara-
bkk Writer, one of whofe Names was Ahulfeda^ that he muft mean the Prince of Hamahy
in Syria^ without looking at all into that Writer's Subjed and Defign, but taking that for
granted, which a little Enouiry would have convinced him, was an utter Miftake.
That Mr. Greaves^ who, otherwife, was a cautious and accurate Scholar, fhould be pron9
to an Error, that might eafily have been avoided, is the more furprizing, when we refleA,
that but the Year before. Dr. Pocock, in his Notes on his Specimen Hifimis Ardhtm^ had fet
down the true Date of Ahulfeda\ Advancement ; that Mr. Greaves had this Piece of his
Friend's, and highly admired it, as, indeed, he did every Thing, that came from him : But
he had, probably, forgot that Particular, and, being then at a Diftance from his Oracle,
Could not confult him on every Emergency. And yet it appears, from the Letters, that
paflfed between thofe two dear Friends, about this Time, that Mr. Greaves had confulted Dr.
Pococky and received Solution from him of feveral Doubts concerning Ahulfeda ; but then,
thcfe concerned only the Readings of the various Copies, he was to print from : We further
find, that he propofes to him intended Verfions o\ Arabick Paflages, that occur in that very
Preface, wherein the grand Miftake ftands ; and which is more, the very Paflage from Al
Sacerdart, which mifled Mr. Greaves, and his defigned Tranflation of it, is extant in A Letter
of his to Dr. Pocock, tho' without naming that Writer, or the Ufe he intended to make of
the Paflage from him.
■ * This foWovf mg Arahicky fays he, I think, may be thus rendered into Latin',' then,
^fter giving the Arabick, comes his Latin Rendering, viz. ' Finitum eft opus Feria 5, zzndo
' Die Almaharrdfn.'
* After znother Ai'abick Sentence, nothing to the prefent Purpofe, and its Verfion, ws
fiave the other t*art of Al Sacerdan\ Sentence, which he propofes to tranflate thus •, ' Sedit
* fifper Thronum RegHi poft amotionem Fratris ipjius : ' How eafy had it been to add one
more Quaere, viz. whether the Abulfeda of Al Sacerdan was the fame with the Prince of Ha^
htah, whofe Tables he Was then publiftiing. But of this he feems not to have entertained
the leaft Sufpicion, tho' his only Authority for the affirmative Side of the Queftion, was that
fletlder one of Agreement in Name : So weak and unguarded againft Deception are the wifeft
dnd beft of Men, at certain Hours ! For my Part, I think, we fhould do well to look up to
God's permiffive Providencfe Oil all fuch Occafions, and to confider the Slips of laamed Men,
as Documents to them, and to the reft of Mankind, how imperfed human Prudence and
Sagacity is, even when rhoft improved by Study and Exercife, that they may not think of
themfelves higher than they ought to think, and learn thence, what conflant Need they have
to beg his Blefling and Direftion in their Studies, who is the Father of Lights, But was I to
account, humanly fpeaking, for this grievous Negligence in Mr. Greaves, or to offer any Ex-
cufe for him, it fhould be the Hurry and Diftraition of his Affair, for thofe many Years, in
■*rhich he was preparing the Edition of Abulfeda : The Truth of this Fad we have under
his Own Hand ; for writing to Dr. Pocock, about a Year after that Piece came abroad, he ufes
the following Expreflloris : ' I may fay for myfelf, that thefe five Years I have been fo in-
* cumbered with LaW-fuits, and diverted from my Studies, that, having this Year found
* fome Eafe (I know not how) I am unwilling to take thofe Pains, I have formerly under-
* gone.' Having, therefore, when he wrote his Preface to Abulfeda, neither Time, nor In-
clination for exaft Refearches, he too eafily trufted to Appearances, and, as commonly hap-
pens irt fuch Cafes, was grofsly deceived by fo doing.
But to return to Our Author : After fo many and great Proofs of his Abilities in the
Writings and Languages of the Eaft, he began to be efteemed all over Europe, a Kind of Oracle
in that Branch of Learning : Such as entered on thofe Studies, earneftly applied for DireAions
from him, and the Profeflbrs themfelves fought his Advice, with a Deference and Submiffion,
that is hardly to be conceived, but by thofe, who have feen and read their Letters to him.
Foreigrters, who came into England, with a Defign of improving their Stock of Oriental
Learning, never failed to provide themfelves with Letters of Recommendation to him ; and
fuch, as Curiofity alone brought amongft us, were glad, by the fame Means, of an Occafion
to fee, and converfe with a Perfon, who was the Prodigy of his Times, for Eaftern Learn-
ing. Thofe who had a Tafte for that Part of Literature, never returned without the deepeft
Senfe of his mighty Abilities therein ; and even they, who could form no Judgment of Dr.
Pocock's peculiar Excellencies, as a Scholar, muft, doubtlefs, have carried home with them,
the tnoft advantageous Sentiments of his Modefty and Humanity : In him, they faw a Man,
who could preferve his native Humility, amidft the daily Carefles and Compliments, that were
beftowed upon him by the whole learned World; one who had contradled no Morofenefs
from Study and Retirement ; but who, as well as he loved Books, could leave them to dif-
charge the Offices of Humanity, and anfwer the Call of his P'riends and Correfpondents :
Not that the Period of his- Life, we are now fpeaking of, was the Beginning of Applications
to him in this Way.
Tut firft of this Kind ^as, a Letter from James Alting, afterwards ProfefTor of Divinity
at Groningen, then a young Man, and in England, written in the Year 1641. In this Letter
I . he
Dr. E D W A R D P O C O C K. 63
he defires to have Mr. Peeock's Opinion about the Meaning of the Wotd D'IK. -5^. xxiv..
1 5, rendered Ignes, in the Englijh, and Convalles in the Dutch Tranflation. N. B. Valleys is
alfo our Englrjh marginal Verfion.
JANUART the X5th of the next Year, Mr. Pocock had a Letter from another learned
OrientaJift, viz. Jo. Hen. Hat tinker, then a Profeflbr at Groningen, and after that at Zurich^
and laftly at Heidelberg : The Sub^edt of it was, an Account of the Progrefs he (Hot linger)
had made in tranflating the Chronicon Samaritanum into Latin ; a Piece which Hottinger had
brought with him from Holland into England., and, at the Defire of Primate UJhery had un-
dertaken to tranflate. He further certifies Mr. Pocotk of a Dfefign he had in Hand, of turn-
ing the Hehetick Confeflion into Arabicky requcfting his Direftion and Affiftance in the Work.
Laftly, he begs our Author's Advice, where he might coHedl Arabick Books and MSS. for
his Scbola, where he was ftrenuous in cultivating Arabick Learning.
On the fir ft of March, 164I, Sir Siimn UEwes, the Colledor of Parliamentary Anti-
quities, wrote him a Letter of Thanks, for having, at his Requeft, tranflated into Latin cer- '
tain Arabick Tranfcripts.
In the Year 1651, Feb. 26, Dr. Arncld Boate, then Tit Paris, employed in collating Pri-
mate UJher''s Syriack Pentateuch, with Copies of the fame Verfion at that Place, confults Mr.
Pocock concerning the Extent of Mount Libanus in Breadth and Length, putting other Geo^
graphical Quseries to him.
The fame Year, Sept. 30, Mr. John Jacob Stocker, Refident from the Proteftant Cantons
of Swijerland to the Parliament of England, defires Mr. Pocock to proctu^ a Catalogue of the
Arabick MSS. in the publick Library at Oxford, for the Ufe of Mr. Hottinger, then Profeflbr
of the EaJftern Languages at Zurich, who was coUefting a Library in that Way, and eretfting
a Prefs for thofe Languages. And, to the feme Effeft, Hottinger himfelf wrote on the i ith
of the Month following.
In Oilober, 1654, our Author was favoured with a Letter from the femous Golius, Ara-
bick Profeflbr at Ley den, the only Man, perhaps, in Europe, that was nearly equal to Mr.
Pocock in the Knowledge of that Tongue : He thanks him for his Prefent, [viz. Specimen
Hijl. Arabuni] and for his Commendation of the Arabick Lexicon, which he [Goliusi had
lately publilhed, acquaints him, that he intended to pubKih a fecond Edition with Improve-
ments ; that he had alfo a Perjick Lexicon, already finifhcd ; but, finding the Printer afraid
of the Expence, he defigned firft to fend an Abridgment of it mto the World. He alfo
thanks Mr. Poeoek for having recommended to him Mr. Nicholas Stanley, whom he greatly
commends for his Parts and Learning. In the Conckifion, he begs Mr. Pecock's Juc^ment
on two Queftionsv the firft, about the religious Principles of Averroes; the fecond, about
the Chat^i, who they were, and what their Religion, Language, and Cufl»ms.
On the Calends of Augufi, 1655, Alting writes again to Mr. Potock, recommending to
him the Bearer of his Letter, an Inhabitant of Bern, in Swijferland.
The fame Year, in November, Mr. Therndike returns our Author Thanks in my Lord
Primate of ArmagVs Name, for his Refolution of paft Quacries, relating to Opinions of the
Rabbits on a certain Point, and propiofes frelh ones.
I N February, 1 654, Matthias Pafer, formerly InftnlAor to Mr. Pocock, in Arabick, writes
his Thanks to Mr. Pocock, for the Prefent of his Porta Mofts, and oflFers a Conjefture of
his own for reconciling the Septuagint, as cited by the Apoftle, with the Hebrew of Hoi.
ii. 4.
On the 26th of the fame Month, Mr. John Tombes^ then engaged in Controverfy with
Dr. Hammond, upon the Subjecft of Infant -Baptifm, writes about a Diftindtion fatheredj as
it fhould feem, by Mr. Selden, upon the Rabbins, and denied by Dr. Hammond, defiring his
Refolution of the Queftion between them.
The Month following, Mr. Alting recommends, by Letter to our Author, a Perfon
whom he calls Reverend. Joannem Zolikoferum, Sangallenfem, Helvetium.
In Auguji, 1657, Claudius Legendre, of Paris, who writes himfelf Confeilleur du Rciy,
Controller General des Rejles en fa Chambre des Accompts, fent a Letter to Mr. P acock, in which
he recommends to him a poor blind Arabian, then at Paris, and very fkilful in the A-
rabick Language and Cuftoms, and alfo in the Turkifh, as one that might be ufeful to
him.
I N December or January following, Ludovicus Forgius, Doftor of Phyfick at SauHiur, writes
to Mr. Pocock, defiring his PermiflTion to be his Difciple, and that he would explain fuch dif-
ficult Paflages, as he (Forgius) fliould hereafter meet with in reading /fra^^V^ Books j which
Mr. Pocock anfwered, with a Promife of his beft Services.
D R . Ralph Cudworth, of Cambridge, the celebrated Author of the Intelleftual Syftem,
addrefled himfelf by Letter to our Author, March 14, 165.^., defiring an Extradt out of
Emir Chond, concerning the Perfian Kings from Cyrus, to Alexander, their Number, Names,
Years of Reign, and chiefeft Adions j efpecially, if any Thing be found there, that is agree-
able to what » recorded in Scripture or Greek Hiftories.
u
64 The L I F E of "^
I N the fame Month of the following Year, Jacobus AUing, by Letter, recommends to
Mr. Pocock's good Offices, two Hungarian Youths, who were travelling for Improvement of
their Studies, he fays, they are />//', eruditi, honejii.
Again, in the feme Month of the next Year, Alting fends to our Author two Copies of
his Book de Scbilo, which he had dedicated to him, and to his Landlord, Dr. Reynolds, and
withal, recommends to him the Bearer D. Pauli, whom he calls a moft excellent Youth, and
the Son of an Orthodox Divine at Dantzick.
MAT 17, 1660, yir. William Seaman, who, at the Requeft, and by the Encouragement
of the Honourable Gentleman fo oft mentioned for his noble Zeal to promote and propagate
the Chriftian Religion, Robert Boyle, Efq; confults Mr. Pocock, as he had before done in this.
Work, about the Propriety of fome "Turkifh Words : By which it appears, that our Profeffor
was looked on, as an Oracle in that, as well as the Arabick Tongue.
THEODORE HAACK, a Dutch Gentleman, who had for fome Years refided in London,
on the Account of a religious and learned Defign, wrote to Mr. Pocock, June 1 8, 1 660, re-
commending to him two Gentlemen, the younger a Baron of Seltz, of near Relation to his
Highnefs, the Prince, Eledlor Palatine, the other Mr. Fabritius, who was like to fucceed Dr.
Hottinger at Zurich: At the fame Time he acquaints him, that Tbeodorus Petrous was
printing, in Holland, his Pfalterium Copticum. About the fame Time alfo this Gentleman
recommended two Germans, one of Hejfia, a Civilian, the other of Thuringia, Student in
Phyfick.
MARCH 16, 1667, Hottinger writes to Dr. Pocock from Heidelberg, to acquaint him,
that he had dedicated a Book to him, which he fends by one " Horneck, a Palatine, one, for
his Age, well acquainted with the Oriental Languages, who was coming over to learn Eng-
lijb, and to make an Acquaintance with our Connoifeurs.
The latter End of the Month following, the Honourable Robert Boyle, Efq-, defires
Dr. Pocock to favour, with his Advice and Diredions, Elzevir the Leyden Printer, who was
coming into England, and he thinks going to Oxford, to fee what he can get out of our
Books and MSS. touching a new Edition of Jojephus. Which however, I think, he did not
publifh.
AUGUST the i6th of this Year, Alting, in a Letter propofes a Difficulty in the Pro-
phecy of Balaam, and recommends the Bearer of it, Joh. Jacob de Lojfe, of Berne. In a
Poftfcript, dated Auguft the 26th, he owns the Receipt of a Letter, fince the Finifhing
of this,' in Anfwer to a former one, in which Alting had propofed his Opinion of the
Word»{03, which fame Opinion the Dodlor tells him, he himfelf had formerly defended,
which Alting befeeches him to believe, he had not before obferved ; otherwife he fhould not
have propounded it.
On the loth oi May, 1662, his Serene Highnefs Charles Lewis, Ele<5tor Palatine, did
Dr. Pocock the Honour of a Letter, figned with his own Hand, defiring him to favour with
free Accefs to him, Frederick Miege, Son to his Vice-chancellor, who was defirous of im- .
proving his Knowledge in Theology, and the Oriental Languages, at Oxford. And to the
fame Purpofe Hottinger wrote likewife, telling Dr. Pocock, that this Gentleman having feen
the Univerfities of Germany, was now going for England, which he calls Abjiruftoris Litera-
ture Sedem.
I N the End of the fame Month, Mr. Thorndike, in a Letter to our Author, recommends
a Jew of Amfterdam to him, whofe Bufinefs at Oxford was, the Vending of a Book, which
he had printed, and which Mr. Thorndike conceives to be a fit Entrance into the Reading of
the Rabbins. He alfo expreffes fome Hopes, that this Jew might be converted to the Chrif-
tian Religion.
JUNE 3, of this Year, Jfaac Avendano (the fame, I prefume, who afterwards taught
Hebrew in Oxford) brought Letters recommendatory from Dr. Caflel to Dr. Pocock, in which
that learned Perfon calls him an Oracle, unto which, all thofe who travel with publick De-
ligns, are wont to make their Refort.
Dk. Morley, Bifhop o{ JVinchefter, wrote to our Author, May 16, 1663, in favour of
the Bearer, to whom he defires he would extend his Care and Kindnefs, and Diraftions for
learnmg the Hebrew, and other Oriental Languages ; adding, that, if he was not much de-
ceived, that Perfon would make very good Ufe of them. He does not name the Party on
whofe Behalf he writes j but, by comparing the Time, and fome other Circumftances, I am
induced to conjefture, that it was Mr. George Hooper % afterwards Dean of Canterbury, and
then fucceffively Biftiop of St, Afaph, and Bath and Wells : And, if I guefs right, Bifliop
Morley prefaged of him very juftly ! For he lived, rill he had not his Superior for Piety, Ex-
tent
"' He was afterwards an eminent Treacher at the Savoy, and Author of feveral Books in the devotiopal Way.
" He was firft. Chaplain to Bilhop Morley, who prefented liim to the Living of Havant, near Portfmouth, and af-
terwards to the Reftory of Eaft- Wood-Hay, in Hants: After that, he became Chaplain to Archbiihop Sheldon.
This very Year he commenced Mailer of Arts at Chrift-Church. In Ihort, it is Faft, and certain, that Mr. Hoop-
er, in the former Part of his Life, was both encouraged and afllfted by Dr. Pocock in the Profecution of his Ori-
ental Studies, and in the Application of Arabick Learning, towards clearing up Difficulties ia the Holy Scriptures,
and more efpecially in the Book of Job. 1
Dr. £D WARD P O C O C K. 65
ient of Learning, and every good Quality, that could adorn a Bifhop, a Gentleman, or a
Scholar.
On the 28th of the fame Month, Mr. Soyk feht a Paper to Dr. Pocock, wherein Mr. 01-
denburg, then Secretary to the Royal Society, begs, on the Behalf of an ingenious French
Gentleman, his Corrcfpondent, our Profeflbr's Thoughts upon a certain Infcription, found at
Perfepolis, among fome Ruins, ' which, adds Mr. Boyle, intelligent Travellers of my Ac-
* quaintance, that have vifited them, profefs to be the nobleft and moft worthy of Obferva-
• tion, they ever met with in Europe or 4/ia.'
JULT the 25th of this Year, Mr. Oldenburg writes a Latin Anfwer, to that of Dr. Po-
cock, which gave an Account of the Perfepolitan Infcription, thanking him for it, and pro-
mifing to tranfmit it to his Corrcfpondent. He further acquaints the Doftor, that a Friend
of his Corrcfpondent was about publifhing Petrus Blefenfis, a Writer of the 12th Cehturyj
who had freely taxed the Manners of the Court and Clergy of Rome, defiring, if any
dvix.S'Q-Ta of that Writer fhould be found in the Libraries of either Univerfity, to have
them prociu*ed, and requefting the Dodlor to make proper Inquiries at Oxford. Certain it h;
that four Years after this, viz. 1667, the Works of Petrus Blefenjis were publifhed at Paris,
by Petrus de Gujfanvilla, in Folio, with Notes and various Leftions, who, therefore, moft
probably, was the Friend of Mr. Oldenburg's Corrcfpondent, above-mentioned.
The 6th of the following Month, Golius writes to our Author, recommending to hirh a
Tranjylvanian of an illuftrious Family, named John Nadanyi^
And thus, at one View, the Reader has the Hiftory of the Applications made to Dr.
Pocock, after his fecond Return from the Eaft, and the various Recommendations of Foreign-
ers to him, down to the Year 1663 ; which, I think, will be compleat, after I have told
him, that the pious and learned Dr. Hammond frequently confulted him by Letter, whilft
he was preparing his excellent Annotations on the New Teftament, and alfo on the Pfalms j
that with refpeft to the latter, the Books into which that Work was divided, were cori-
ftantly fubmitted to our Author's Animadverfions, before they faw the Prefs ; which ftood
ftill, fo long as Dr. Pocock's urgent Affairs witheld him from furveying what Copy was ferit
to him. So great Deference did even the moft learned of his Contemporaries pay to the
Judgment and Erudition of this humble and excellent Man I
I HAVE nothing to add under the prefent Year, (1663) but that our Author, atsout the
Middle of it, was vifited with Sicknefs, which, as I take it, proved a very fevere one, being
that, which ended in Lamenefs, that continued to the Day of his Death. After he had
contrafted this Lamenefs, he could not walk foir Exercife, as before he was wont to do, twice
a Day ; but was obliged to fubftitute, inftead of Walking, the Exertife of Pulling at a
Dumb-Bell. Dr. Pocock's eldeft and very learned Son Edward, in a Letter to Mr. Smith of
Dartmouth^ places this Sicknefs two Years later, viz. Anno 1665, which was the Year of the
Plague, and in which, confequently, was an entire Ceflation of Correfpondence. But this is
certain, that the firft Compliments we meet with on Dr. Pocock's Recovery, are in a Letter of
yir. Boyle's, dated 7««^ 18, 1668, and then he only rejoices, that Dr. Pwt^iT/^ had recovered
a great Meafure of Strength. Dr. Narcijjus Marjh, fome Time ago Primate of Ireland, in a
Letter, written by him, when Archbifhop of Dublin, fpeaks of this long Sicknefs, and of our
Profeflbr's eminent Patience and Refignation under itj but gives us not the Year in which it
happen'd ; only fays, it was many Years before his Death ; that it was occafioned by a Hu-
mour, which fell into his Thigh, and that thereby he became lame, continuing fo to his
Dying-Day.
After this, we meet with nothing remarkable in the Series of our Author's Corre-
fpondence, till the Year 1666, when Mr. JVilliam Seaman " publiflied his Turkijh New Tefta-
ment, undertaken at the Defire of the Honourable Mr. Boyle, and greatly forwarded by
his Liberality. A Copy of this he begs Dr. Pocock to accept of, in a Letter, dated
July 17.
I N April, 1 668, Dr. Pocock had a Letter from Sir Jofeph Williamfon, with an Arahick Let-
ter inclofed, from the Emperor of Morocco to King Charles the Second, defiring from him a
Tranflation of it, they having No-body in Town Mafters enough of that Language, to give
the Contents of it.
I N June following, Mr. Boyle, writing to Mr. Samuel Clarke, after the Expreflion of his
Joy at Dr. Pocock's Recovery, defires him to put him in Mind of the Promife he made him,
[Mr. Boyle'\ that he would extrad fome unufual Explications of Hebretv Texts out of his
ancient Grammarians : But I cannot find, that our Author ever perfefted any fuch Defign, nor
that he left the Appearance of it behind him.
Th E Year following, Mr. Seaman publifhed his 'Turkijh Grammar and Turkijh Hiftory,
concerning which, feveral Letters pafled between him, and our ProfefTor, who beftowed
great Care and Pains in correfting it, and in putting the Preface into better Latin, as Mr.
Seaman himfelf freely and thankfully acknowledges : The fame he did by tRe Epiftle
Vo L.I. S dedicatory
y This learned Perfon had been Chaplain to an Englifli Embaflador at the Port«, and wa» a Non-conformift, but
a jnoderate one : By his Inciters he appears a fober, difcreet, and modeft Man,
66 The L I F E of
dedicatx)ry to Mr. BoyUt who advanced twehty Pounds towards the Work, to be paid in
Books.
Some Time this Year, or the latter End of the foregoing one, Peter Claufton, a learned
Dane, as I take it, vifited Oxford., and became acquaint^ with our Profeflbr : In his Retarn
home he was accompanied, as far as Leyden^ by Mr. Edward Pococky the Do<5tor's eldeft Son,
then Student of Chrift-Cburch ; and from thence, Mr. Claujlon writes to Dr. Pocock, giving
him an AccoMnt of his Son's kind Reception from all the Learned of that Place, on the Ac-
count of his Father's great Learning ana Humanity. He takes this Opportunity to recom-
mend two of his Countrymen, travelling to England, unto the Profeflbr's Notice, the one a
Son of the celebrated Antiquary fVormius, the other Mr. Borneman, whofe Father had been
Secretary to the King [of Denmark,^ and each of whom had Brothers, that were Profeflbrs
in the Univerfity of their G)untry.
IIIER0N2''MUS HARDERy May rfie firft of this Year, confults our Author on feveral
Difficulties, relating to the Hiftory of Sultan Sala^m^t which he was then preparing to pub-
lifh with a hatin Tranflation.
JUNE the 17th, Jlting writes from Greningeny laments, that he could not fee Hr.Po-
cock's Son in thofe Parts, congratulates him on his Recovery of Health ; complains, that his
Collegue MareJluSy out of Elnvy, had charged him with Herefy and Socinianifm ; that he
had given much the fame Treatment to the Leyden Divines, and particularly to the fa-
mous Cocceius •, becaufc they would not come into his Cenfure, upon an Appeal to
them.
Mr. Francis Vernon^ then at Paris y in a Letter, dated Sept. the 5th of this Year, at the
Requeft of Mr. Jufiely acquaints Dr. Pococky that a Friend of his [Mr. Juftefs] intended to
publilh the Works of St. Leo Papa, and of Profper JquitanuSy and defires the Bodleian Li-
brary might be confulted, to fee, if any MSS. could be found there, that would be ufeful to
his Defign ^.
MARCH the 3d, 16-^4, Mr. Bernard, from Leyden, writes, that Gronovius and his Son
were preparing a new Edition of Polybius, with the Notes of Cafaubon, ValefiuSy and their
own, ana correfted by fome Manufcript Copies, and that they defired to have that in the
Bodleian Library collated with the printed Copy, and tranfmitted to them.
The 19th of the fame Month he writes again, and fays, that Harder y having tranflated
the Hiftory of Saladiney cannot find a Bookfeller to undertake the Printing of it, fo great was
the Decay of Oriental Lcarnbg : For which Reafon alfo he adds, that Mr. Tbevenot caimot
find a Bookfeller, either there, or at Amjierdapiy to undertake his Abulfeda.
This Year was farther remarkable for the Publication of Dr. CaJieVs Lexicon in feven
Languages, after ten Years immenfe Labour : Towards which, Dr. Pocock had contributed,
by lending three JEthiopick MSS. and ten Mtbiopick MS. Liturgies. We fhall hear him here-
after complaining, how ill rewarded all his learned Pains were, which he had expended on
this Lexicon. I ftiall only add, that, at the Time of his Death, he had a large Number of
the Copies on his Hands •, as appears from this Circumftance, that in his laft Will, he be-
queathed 100 Sets of them to Dr. Campion, then Lord Bifhop of London.
APRIL the 20th, of the Year following, Lud. Ferrandus, a moft furprizing young
Frenchman, of whom more by and by, made his Application from Paris, by Letter, to Dr.
Pocock, acquainting him, that he had undertaken to tranflate the Annals of the Kings of
France, and the Ottoman Emperors, a MS. in the Royal Library, written formerly in Hebrew
by Jofepb the Prieft, the Son of Jehojfua, and intending to illuftrate this Hiftory with Notes
likewife taken principally from Arabick Writers, he humbly defires the Doftor to fupply him
•with what fuch Arabick Books, as he has read, fay of the Frencb Hiftory, and chiefly of the
Expeditions by them made into the Eaft, or at leaft, to dired him to the Books, wherein Me-
moirs of this Sort are to be found.
This Year, M.r. Huntington, a great Friend and future Correfpondent of our Profeflbr,
{ibt out for Aleppo, to officiate there, as Chaplain to the Engli/h Faftory.
Mr. Vernon, from Paris, dates a Letter November 12, of the Year we are now in, the
chief Defign of which was to entertain Dr. Pocock with the Hiftory of Monfieur Ferrandy
above fpoken of, to whom he had juft delivered the Dodlor's Anfwer to his Letter. His
Story is as follows :
'Monsieur Ferrand is by Birth a Provencal, a Native of the Town of Tboulon, of
''''fome 25 Years of Age : From his Infancy he was always addidled to the Study and Ad-
* miration of Oriental Languages ; to which, befides the Difpofitions which Nature had given
' him. Fortune admiijiftred fome accidental Helps: For being born in a maritime Town,
* where was a great Concourfe of Strangers, and particularly of LcvantineSy brought thither
» by
* Father Quefnel aftually publifhed thefe Works at Paris, in 1675, and therefore, probably, was Mr. Juftel's
Friend, here fpoken of: I am the more confirmed in this, becaufe in the following December, Mr. Vernon owns
the Receipt of a Letter from Mr. Bernard, inclofed in one from Dr. Pocock, which had given him great Satisfac-
tion, and becaufe another of Mr. Vernon's Letters, after this, mentions a Prefent of Books fent by Father Quefnel
to- Mr. Bernard. ■ Laftly, Father Quefnel, in his izth Differtation upon St. Leo's Works, pays a Compliment to
Mr. Bernard, on his indefatigable Z«al for the Promotioa o( Literature.
J
Dr. EDWARD P O C O C K. "^
* by the Allurements of Trade and Riches, which they hope to acquire by a Correfpondence
* in France ; among much other Acquaintance with thofe Foreigners, he fays, he made one
« very intimate with an Arabian Merchant, a Perfon as well furnilhed in his Mind, as he was
« rich in his Fortunes. This Man he reprefents, as one the moft abounding with Courtefy,
* the moft obliging in Behaviour, and the moft learned of any he had feen or converfed with
« before ; nay, he queftions, whether he ought to prefer any, that he has feen fince. This
* Man (he fays) if he had not had natural Longings after Eaftern Fafhions and Writings,
* which, he profefles to have had, would have infpired him with a Love and Efteem for
* them ; fo extremely did his Perfon feem to recommend and grace, what Mr. Ferrand'%
* Fancy had given him great Inclinations to before. To this Arabian, then, he made his
* conftant Refort ; with him he fpent all thofe Hours, which were in his own Difpofal, and s
* none of his Studies or Recreations were pleafant to him, except fuch as he took in his
* Company. This Arabian had great Store of Manufcripts, and thefe he taught him to read ;
* many of thefe were Hiftorical, and with thefe he diverted himfelf. Thus he fpent, what
* he calls the happieft Part of his Life, till the Style of the World, and the Commands of
* his Friends, brought him to Paris, where they intend he fhall compleat his Studies : He
« hath his Refidence in the Univerfity, in the College des Threforiers, where his Friends de-
* figned him for Phyfick ; but his own Genius irrefiftibly carries him another Way, viz, to
* Oriental Studies, to which, for the moft Part, he applies himfelf The main of his Time
* he fpends in the King's Library ; where his great AfTiduity and eminent Parts have brought
* him acquainted with the learned Perfons that refort thither : So that now he is not only
* known for a prodigious Proficient in Oriental Learning, among Men of Science, but is alio
* taken Notice of by Monfieur Colbert, who hath the Care and Superintendency of Learning,
* as well as of what elfe contributes to the Honour ^and Advantage of the French Nation.
* This able Minifter looks upon Monfieur Ferrand, not only as an accompliftied Scholar, but
* alfo as an ufeful Member, and Ornament of the State.'
On the 28th of this fame Month, Harder, fhortly after Profeflbr of Oriental Languages
at Leyden, probably, in the Room of the great Golius, writes to Dr. Pocock, and gives him a
moft melancholy Account of the NegleA of Arabick Literature in that Univerfity, or rather
of the Contempt it lay under there : Two Caufes he aflTigns for it ; firft, Golius, he thinks,
did not exercife the Students, not even thofe that were maintained at the publick Expence,
In thefe Studies, nor ufe his Authority to make them take Pains therein : 2dly, He blames
the Avarice of the Age, which gave no Attention to any Sciences, that were not greatly
lucrative.
I N the Beginning of the following Year, Hieron. Harder writes, that he was very lately
made Reader of the Oriental Tongues by the Curators of Leyden : In which Employment,
his Hopes of giving them SatisfaAion were founded on our Profeflbr's Direftion and Af-
iiftance, which, he flatter'd himfelf, would not be wanting to him upon any emergent Dif-
ficulty.
Another Letter from the fame Hand, dated May 23, 1671, brought a Recommenda-
tion of Mr. Furcardus, a Licentiate in Law, and a Man of good Learning, who was going
for England. ,
I N this Year, the Profeflbr's eldeft Son, Mr. Edward Pocock, publlflied, with a Latin
Tranflation of his own, an Arabick Piece of Ebn Tophail, the Title of which was, Philofo- \
fbus AutodidaSius, Jive Epijlola Abi Jaafer Ebn Tophail de Hai Ebn Yokdhan. In qua often- \
ditur, quomodo ex Inferiorum Contemplatione ad Superiorum Notitiam Ratio humana afcendere '
poffit. It is an ingenious Fidion, giving the Hiftory of Ebn Tokdhan, who, the Author tells
us, according to lome, was produced in one of the Indian Illands under the .ffiquinodllal,
where Men come into the World without Father or Mother. Others relate his Beginning in
this Manner : Over-againft that wonderful Ifland was another large one, under the Sove-
reignty of a proud and jealous Prince, who, having a beautiful Sifter, ftridtly guarded her
from marrying, becaufe he defpaired of finding her a Huft)and of fuitable Quality : But a
Relation of his, by Name Tokdhan, neverthelefs privately married her, and by him fhe had
the Hero of this Fable, Ebn Jockdhan : As foon as he was born, and his Mother had fuckled
him, for fear her Marriage ftiould be difcovered, ftie expofed him to the Sea, in a Cheft pro-
perly contrived, at high Water, which carried him to the oppofite Ifland above-mentioned ;
where his Cries brought a She-Goat, which had lately loft her Kid, and which fuckled and
brought him up. He proved afterwards of a difceming and contemplative Spirit, and by
progreflTive Reafonings with himfelf, from what he faw, formed a Syftem of Natural Philo-
fophy. Morality, and Metaphyficks, In the 50th Year of his Age, Afal, a Perfon of a
contemplative Difpofition, who came thither from a neighbouring Ifland, for the Sake of Re-
tirement, found Yokdhan, taught him Language, and got from him all the Account he was
able to give of his Original, and the Hiftory of his gradual Approaches to a Knowledge of,
and intimate Conjunftion with God. Dr. Pocock prefixed a learned Preface to his Son's Book,
concerning the Name and Age of the Arabian, that wrote the Original, which led Foreign-
ers, efpecially thofe of France^ tg confider the Whole, as the Father's Performance.
... ii.... ,-J -.'* '■'■■■
^ Mr,
68 A or I'h^l^f ^ £ of
Mr. Ferfum writing to Dr. Pocock^ from Paris, Sept. 7, of this Year, tells him, that he
liad delivered a Copy of this Book to Monfieur Capellain of the Sorl>onne, for which he was
very thankful, being much delighted with it ; he acquaints him, that his own Copy he had
prcfented to Mr. Huygens, of the Royal Academy ; that Mr. Hirbelote, and Mr, De la Croix^
DOth eminent Oriental Scholars, had read, and approved it : He adds, that Mr. Thevenot had
Abn 'Topbail (the Arabick Author, tranflated by Mr. Pocock) his Life in Manufcript j that he
informs him, he was a Philofopher of great Note and Eminence in his Age, that he was
Averroes's Mafter, and that he had like to have made a new Sz&. among the Mahometans,
being withal of an aftive Spirit.
In September this Year, 1671, the Learned Mr. Beveridge, afterwards Bi(hop of St. Afapb,
writes his Thanks to Dr. Pocock, for having perufed the Arabick Paraphrafe of the Canons,
with his [Mr. Beveridge's] Tranflation, defiring the Continuance of his Care, and fubmitting
himfelf wholly to his Judgment.
M R . Vernon, in November of the fame Year, writes again to our Author, from Paris, ac-.
quainting him, that, together with his, would come two more Letters, one from Dr. Capel-
lain, the other from Monfieur Ferrand, to both of whom he had, by the Dodor's own
Dirc<5bion, prefented his Son's Book ; he is forry he had not begged a Copy for Mr. Thevenot,
who was much taken with the Fancy of the Piece, and intended to make the Profeflbr a Pre-
fent of the Life of its Author, Abn Topbail, in Arabick. He adds, that Abbot Panciatichi,
by that Time arrived at Florence, would make the Value of it known there, and that he
perceived they every where made Account of it. Mr. Ferrand's Letter is yet extant ; he
gives a handfome Compliment to the Piece, declaring himfelf at a Lofs, which to admire
moft, the Author's Elegance, or his Interpreter's Exadnefs. Mr. Capellain's Letter did not
accompany Mr. Vernon's, as will appear from the Date of it in the next Article.
Monsieur La Grange le Capellain, a Sorbonijl, and Author of Mare Rabbinicum infi'
dum, againft Chavigny, to whom Dr. Pocock, as above, fent a Prefent of his Son's Book, and
thanked the Dodor for it; having received a Letter fince from him, writes, in Anfwer
to it, one, dated February ly, 1672, in which he recommends the Bearer Ottfjus, a Swifs, a
Perfon well-fkilled in Biblical and Rabbinical Hebrew, and now going for England to learn
Arabick, tanquam ad Fontem unde felicius ^ uberius hauriri pqffit. He inquires about Rabbi
Tanchum, mentioned in the Profeffor's Letter, whether it was a printed Book, or only a Ma-
nufcript : So little known was that moft excellent Commentator, till Dr. Pocock apprized the
eWorld of him.
O TTS lUS, the learned Swifs above-mentioned, was alfo at the lame Time commended
to Dr. focock's Regards, by Mr. Ferrand : Herein alfo he defires to purchafe a Copy of tlic
Philofophus AutodidaSius for the famous Francis Bofquet, firft Biftiop of Lodeve, and afterwards
of Montpellier, who, hearing of the Book, by Letter from Monfieur Ferrand, earneftly de-
fired him to procure one, and impatierttly expefted it.
From two of Mr. Bernard's Letters this Year, I find, the Profeflbr was much urged by
his Friends, to publifh his Chiliads of Arabick Proverbs, which had lain by him, finifhed for
the Prefs, between 30 and 40 Years : The Encouragement he had to proceed in it, feemed,
at this Time, not inconfiderable. Dr. Cajlel had promifed to fecure a hundred Books for
Cambridge, and a ftill greater Proportion might be depended upon in Oxford, befides what the
Affiduity of his good Friends in London, fuch as Mr. Boyle, Dr. Gale, Mr. Haack, &c. might
get oflF: But, for Reafons, of which we can give no Account, nothing was done in the Bufi-
nefs, either then, or at any Time afterwards.
Mr. Huntington, in February, 1671, wrote to Dr. Pocock, defiring, if any yet remained
undifpofed of, fome Copies of his Arabick Grotius de Veritate, which Mr. Boyle readily and
thankfully fupplied, to the Number of 30, and with them 12 Copies of Mr. Seaman's Turki/h
Catechifm: Of thefe our Author gave Mr. Huntington Notice, in a Letter, dated the 23d of
Augufi following : To accompany thefe, he fent three Dozen of our Church Catechifms ren-
dered into Arabick, which he had juft then printed for the Ufe of the young Chriftians in
the E^fi, intending that more fhould follow, if God permit. He tells his Friend, he was at
a Lofs, out of what Copy to take the Commandments, which, at laft, he determined to do
out of the Polyglott Bible. At the End, he farther tells him, are added fome Places of
Scripture, containing the moft general Principles of Religion : To which (hould have been
added, the Inftitution of the Lord's Supper, from i Cor. xi. but their Hafte to have it out
of the Prefs foon enough for the prefent Opportunity of fending them, prevented it. He
proceeds to exprefs his Wifiies, that the chief Prayers of our Englifh Liturgy were in Arabick^
and his Aftoniftiment, that he never found the Divine Hymn of Te Deum in the Eaftern
Languages : The Reafon of which probably was, that this Hymn was the Compofition of
a Latin Father, [St. Ambrofe] whereas, I think, the Eaftern Liturgies were made agreeably
to the Formularies ufed in the Greek Church. However, Dr. Pocock, as his Son Informs us,
added this Hymn to his Arabick Catechifm. He repeats his former Requeft to procure him
the Books of which Mr. Huntington had a Catalogue, fuch as were written by Jews In the
Arab. Language. ' But, continues he, my chief Longing is for the firft Part of Rabbi
* Tancbum's BooJs, which he calls 7K'i7i< lidJ? Cetab ol Bian, which are his Notes on the
■ * ' wbote
Dr. E D W A R D P O C O C K:. dq
' whole Old Teftament. That firft Part he calls n^5^SD'?^f, -^i Coliyat^ i. e. Gmeralia,,
* wherein he treats of all Things neceflary to the Interpretation of Scripture, as Metaphors,
* Parabolical Expreffions and Words, either unufuai, or of divers Acceptions and Difficulties
* in Chronology, divers Readings, and the like.' He recommends to him the Methods, by
which, when he was in the Eaft, he got all the Pieces he then had of Tanchum, viz. Jofiua,,
Judges, Samuel, and the Kings, and Jeremy, Ezekiel, and the twelve minor Prophets.
On the 17th oi Auguft this Year, Mr. Oldenburg, before-mentioned, wrote to Dr. Pocock,
on the Behalf of Dr. Fogelius, one of the chief Phyficians of Hamburgh, defiring the Pro-
feflbr to give him the Meaning of fome Turkijh Names of Medicines, and alfo to inform-
him, whether the Book de Voluptate Animi^ of Badroddini, be at Oxford or Cambridge, and'
whether it be a MS. or a printed Book. ' :
By feveral Letters written from Dr. Cajiel, in March, of the next Year, I find, that our'
Profeflbr intended then an Edition of his yfra^/r^ Chiliads of Proverbs, and that, in order
thereto, he printed and difperfed a Specimen of the Work. Dr. Cajiel earneftly prefled the
Perfeding of that Piece, and, to encourage it, frequently repeated his Promife of becoming
refponfable for 100 Copies. From one of his Letters it appears alfo, that Dr. Pocock was
then thought to be preparing fomething of Rabbi Tanchum and Maimonides's More Nebochim,
for the Publick : As to the former of thefe, the Reality of it is intimated by himfelf in a
Letter to Mr. Huntington this Year, and that it was the Defire of a Learned Sorboniji (De la
Grange le Capellatn) as likewife of fome at home : But for the latter, I rather take it to have
been the Defign of the Doctor's eldeft Son, Mr. Edward Pocock. For about this Time, Mr.
Locke, fince that fo well known to the World, in a Letter to the Father, mentions his hav-
ing engaged his Son at Salijbury, in tranflating and printing a Part of Maimonides, and that
he had fpoken with Mr. Boyle about it : He defired alfo to have it printed, juft as that Piece
tranflated by Mr. Prideaux ' was. He further aflured Dr. Pocock, that it would greatly en-
courage thofe, who wifhed well to the Work, if he could aflure them, that it ftiould be done
under the Father's Direftion. But of all thefe. Dr. Cajiel urged moft the Publication of the
Arabick Chiliads, as moft grateful to all the truly Learned, offering to leave no Stone unturn'd
to effed the Vending of the Edition : ' Not, adds he, of the Proverbs only, but as to the
* other Jewijh Authors alfo, having a very high Efteem and Value for them, efpecially Rabbi
* Tancbum, offering, at the fame Time, himfelf carefully to cofrefl: the Errata.' The fame
Learned Arabick Profeflbr of Cambridge was at this Time labouring to purchafe the Golian
Library for his Univerfity ; a private Perfon of his Acquaintance being willing fo venture
about 700 Pounds for it. But the Executors hoping to make a more advantageous Sale, re-
fiifed the Offer ; of which they dearly repented afterward, being compelled, more than 20
Years after, to fell them by Auftion, and probably to lefs Advantage. At which Time,
Dr. Edward Bernard made a Journey into Holland, and bought the choiceft of them for
Dr. Narcijfus March, then Archbifhop of Dublin. See Dr. Smith's Life of Dr. Bernard^
p. 50, 51.
This Year, Mr. Huntington travelled to Mount Libanus, in order to make fome learned
Difcoveries there, but was prevented by fome Infirmity, which, when he was within two
Hours of the Patriarch, came upon him, and difabled him from Walking. However, he
procured R. Tanchum's Morjhed, in three Volumes, and fome imperfed; Pieces of his upon the
Scripture, which he fent, as a Prefent, to our Profeflbr : A better Copy of Al Morjhed was
afterwards tranfmltted to Mr. Huntington, from Damafcus, of which he offered Dr. Pocock his
Choice. He had likewife found, to his great Joy, Cozari in Arabick, the whole Difpu-
tadon.
In March, iSy^, Dr. Martin Fogelius, of Hamburgh, before-mentioned, having received
our Profeffor's Anfwer to his Quarries, concerning the Narcoticks of the 'Turks, by the Means
of Mr. Oldenburg : To fome of which he replied from the Lexicons, to others from his own
Ufe and Obfervation, whilft he lived amongft them : He now defires a more diftincft Ac-
count, what Quantities, how oft, to what End, and with what Effeft he took them. He
further confults him about a Difficulty in the Nubian Geographer : To which Dr. Pocock
obligingly and fully replied. Dr. Fogelius had then a Trad by him ready for the Prefs,
De Turcarum Nepenthe, which made him more particularly inquifitlve on thefe Subjeds.
In September of the prefent Year, Mr. Huntington wrote a long Epiftle to Dr. Pocock^
which produced his next publick Performance, viz. the Arabick Verfion of our Englijh Li-
turgy : It may be remembred, that the Profeflbr, writing to Mr. Huntington, more than a
Year before, had wifhed, that the chief Prayers of our Englijh Liturgy were in Arabick .-
Taking Occafion from hence, and from his Arabick Catechifm, he reprefents to the Dodor,
what excellent Service our Liturgy would do in the Eaji, if it were univerfally tranflated into
the fame Language. ' Undoubtedly, adds he, this [the Catechifm] is but a Specimen of your
* further Defign, and that thereby you would guefs, how it might be accepted, before you
* accompliflied the Whole. Really, continues he, if you will believe the People, they won-
* der a Frank ftiould underftand their Tongue, better than the moft learned among thern^ :
* And they fee the two Tables, once more intire and perfed, not abufed and broken, as w
Vol. I. T 'all
I Afterwards Dr. Prideaux, the Learned Dean of Norwich,
70 . J w The LIFE of a
' all the Methods and Syftems of Divinity, that the Romanijls have hitherto conveyed, for
' ought I know, into thefe Places And, proceeds he, if this be fo acceptable, what
♦ would the whole Service be, when the People here ihall read it fo fully exprefled in the
♦ Language wherein they are born ? No one is, nor ever will be, (befides yourfelf ) fit for
' the Employment : For it well becomes the beji Liturgy in the World, to be bejl tranflated ;
♦ and in this Cafe, every one that knows your Name, knows where alone to reft his Ex-
' peiftfttion.'
Another Inducement he offers, which is, that it will convince a Sort of Men, who
have brought a Fancy out of Europe^ and which they would have believed here, that we
have little or no Religion in I'.ugland^ and that what we have, is quite overfpread with Errors
and Herefy : This he thinks the Natives more apt to Cfedtt, bccaufe (which is a Thing very
unhappy) Af^e do not pua(51:uaily obferve the folenin Days and Times, in which their Religion
chiefly confifts. To this he adds, the Need that the Greek Chriftians have of Devotional
Books-, their Efteem for the Church of England above all others j their Agreement with it
in Dodrine, excepting the Points of the Proceflion of the Holy Ghoft and Tranfubftantia-
tion 1 concerning the latter of which, they talk very differently, neither agreeing with one
another, nor yet, at different Times, with themfelves.
Towards the Expence of this Tranflation, Mr. Huntington generoufly offered twenty
Pounds at prcfent, for procuring of Paper, intimating, th»t he would readily advance the
whole Charge, if he liyed to be worth fo much, if it ftiould happen, that no other Bene-
factors oflFered their Afljftaiice.
Before our Author could receive this Propofal, he had written again to Mr. Huntington^
ftill reminding him of Rabbi Tanchum's Works, for getting of which intire, he was at prefent
the njore follicitous, becaufe the Learned World, both at home and abroad, delired, that
fomething of that Author might be publifhed. He likewife recommends to him, an Enquiry
after what is to be had or known from the Samaritamy and from the Karraim Jews, if any
fuch were in thofe Parts. Laftly, he begs, that he would examine the Syrians, what Crea-
ture is by them called Toruro, whether it be not a Jackall : Hereby he hoped to corretft a
Miftake in the ufual Rendering of the Hebrew Tannim, by Dragons, which neither howl, nor
have Breafts, both which are attributed to the Animals, called Tannimi in the Hebrew Scrip-'
tures. At the fame Time, he defires Mr. Huntington would inform hinifelf concerning the
Nolfe which Oftriches make. Whoever recolleds, what Dr. Pccock has written on both thefe
Subjedls, in his Commentary on Micah, Ch. i, Ver. 8. which was made publick four Yearsf
after this, will think it no improbable Conjedlure, that he had now begun that Work, or, at
leaft, was laying together an Apparatus for it.
In November of this Year, 1673, Monfieur le Capellain paid his Refpefts to the Profeflbr,
in a Letter, the Bearer of which was a ftudious and noble Youth, his Name not mentioned,
who came Into England to fee, and be acquainted with, our Men of Letters, and more par-
ticularly with Dr. Pocock.
The next Year, ;'. e. 1674, appeared the Fruits of Mr. Huntington's Inftances with Dr.
Pocock, for tranflating our EngliJJj Common- Prayer into Arabick : He did not render the
Whole of it into that Language, but only the chief Prayers, Hymns, ijc. agreeably t»-
what himfelf had, fome Years before, wifhed to fee done. The Title of this Piece, as left
with us by his eldeft Son, in the Catalogue of his Father's Works, is, Partes pracipux
Liturgite Ecclefi<e Anglicana, T^ingua Arahicd. 1674. Wlr. Edward Pocock's more particu-
lar Account of this Yerfion of his Father's is, that it contained the daily Morning and
Evening Prayers, the Order of adminiftring Baptifm and the Lord's Supper : To which, he
likewife added, the Dodrine of the Church of England, comprehended in the 39 Articles,
and the Arguments of our Homilies. Mr. Huntington had not, as he expedted, the Honour
of defraying the Expence of thefe ufeful Labours of his Friend : For the Univerfity of Ox-
ford moft worthily fupplied the entire Expences of the Book j thereby precluding all private
Benefactions. Of which more hereafter.
On the 20th of March, Peace being then concluded between the Englijh and Dutth, and
the Literary Correfpondence once more open between Dr. Pocock, and his Friends in the Low
Countries, Mr. Alting, of Groningen, took tlie firft Opportunity of faluting the ProfefTor^
congratulating the happy Change of Affairs between the two Nations, and recommending
the Bearer of the Epiftle, Anthony Klingler, of Zurich^ a Student in Divinity, who, having
fpent a Year at Groningen, and, after that, a Winter at Leyden, was going thence to Eng-
land,
I N the fame Month, Dr. Thomas Greaves, in a Letter to our Author, exprefles his Wifhes,
that fome one would ^ publilh the Life of the Pious Cyril, Patriarch of Conftantimple, toge-
ther with the Occafion and Manner of his Death : ' I have, fays Dr. Greaves, moved Sir
' Cyril JVycke to undertake it, and have offered to contribute fome AfTiftance.* The Reader,
perhaps, may remember the Account given of this excellent and illuftrious Perfon, towards
the Beginning of the prefent Hiftory, and particularly} how he honoured Sir Peter IVyche,
then Embaflador from King Charles the Firft, at the Porte, ^ith ftanding Surety to his Son
at his Baptifm there, and giving him the Name of Cyril: And this will fufficiently explain,
how
Dr. E D W A R D P O C O C K. yi
how it came to pafs, that Dr. Greaves applied to that Gentleman, and thought him the fit-
teft to write the Patriarch's Story.
This Year alfo 'Dr.Pocock had the agreeable News from Aleppo, that his Friend Hun-
tington had, after long Enquiry, procured for him Jl>u Wallids Allama.
I T was May, in the Year following, before the Tranflation of the EngUJh Liturgy into
Arabick reached Mr. Huntington, at Aleppo ; who, upon the firft hearing that fo acceptable a
Prefent was in its Way to him, wrote a moft pious and thankful Letter to the Profeflbr
dated May 13, 1675. ' I find, fays he in it, the Univerfity envied me the Honour of being
* a Benefaftor to fo good a Caufe However, Pll recover what I can by the religious
* Diftribution of the Books.' He proceeds thus: ' I have feveral of the Grotiui's, yet by
* me, rather out of the Apprehenfion I have of the Malice of fome Chriftians (who wiil
* hardly allow, that a Man of a different Opinion fhould be inftrumental to the Propagation
* of the right Faith) than from the unprompted Accufation and downright Danger by the
' turks. I did cut out the laft Book in two or three Copies.'
U P oV the aftual Receipt of the Common Prayer made Ardhick, which happened before
the End of May, Mr. Huntington wrote again with a Profufion of religious Joy to Dr. Pocock
for his Labour of Love, as he calls that Work, and the Pledge of his Affeftion to thofe
People, among which he formerly lived : ' I expedt, adds he, it fhould meet with the greateft
* Hindrance from the Ld//« Fathers : For they are unwilling the People Ihould know too
* much, that is, more than they think fit to teach them. Nor is this a needlefs Sufpicion :
* For if they were fo much aggrieved, as I heard they were, becaufe you printed the Second
* Commandment at length in yours, which very impudently they have expunged out of
* their Catechifms, how muft they be concerned to find their Doftrines, fome of them
* thwarted and pofitively denied ? Neither is it reafonable to expeft, they fhould allow the
» Articles, though of a whole Church, when they contradift their Opinions and Interefts,
* fince, upon the fame Account, they dare renounce an exprefs Law of God ! ' The good
Man proceeds in owning his Obligations, not only to the ProfefTor, but alfo to the Vice-
Chancellor and the Univerfity, praying for their Happinefs and Profperity, and fuccefsful
Progrefs in the like good Works: Nay, fuch was his Zeal for the Promotion of true Religion,
by the Means then put into his Hands, that he wifhes to have horn fome fmall Share in the
Expence, tho' only in the Binding of the Books in marbled Paper, which he calls the mofi
taking and proper Drefs for them in rhofe Countries.
I N July of this Year, our Author received from Dr. Cajlel his Thanks and Compliments
for the Prefent pf our Englijk Liturgy; moft elegaritly transfufed, as he expreffes himfelf, into
Arabick. The Reader will pardon me^ for cbferving on this Occafionj that this very learned
Gentleman, by converfing almoft conftantly with the Eaftern Writers, feems to have made
their lofty Ways of ExprefTion habitual to him, fo as not to have been able to forbear them,
even in his Epiftolary Style.
. Mr. Huntington writes again the following November, and acquaints Dr. Pocock concerning
his old Acquaintance, Father Celejline, the Carmelite, and Brother to the great Golius, that he
was then gone in MifTion with three others, to the Coafts of Malabar, to confirm the Chri-
ftians of St. Thomas there, and to convert Infidels -, that he enquired moft afFeftionately after
him, [Dr. Pocock"] and made Mr. Huntington a Vifit, on purpofe to underftand the Doctor's
Welfare, and to convey his Refpefts unto him : ' Very glad he was, adds he, to hear of
* your Performance in Eutychius, whom SeUen, he faid, had injured, and in Abul-Pharai, a
* Book he tommends mightily, but had not kzn them in Print. Your Specimen he had per-
* ufed, and gives it due Applaufe : He had heard of your Verfion of Grotius, and was
* wonderfully pleafed with fome Copies of it, which I prefented him, in your Name, and
* p'romifed me a nomas a Kempis, de Imitatione Cbrifti, by him tranflated into the fame
* Language, fome few of which he brought with him from Rome. He hath left a little
* Poem of St. Ephrem there ready for the Prefs, with his Tranflation into Arabick, Turkijh,
* Latin, &c. He renews his Age, he faith, and altho' 72, is healthy and vigorous, and
* walks as nimbly as ever. One Reafon, why he was chofen for this Employment, may be
* his Skill in Syriack, the Holy Tongue of thofe Chriftians, to whom he is gone. FTom
* hifti I could not have expeded a fair Account of your late Undertaking ; nor is it in the
* Service itfelf, but the Articles and Homilies, where fuch People find fault : And though
* it was not defigned for them, they are ready to keep others from efteeming it ; and,
* to raife the Reputation of their own Dodtrine, they are in Intereft bound to decry
* ours.
* 1 SEND hereby two Letters from the Samaritans, in anfwer to Dr. Marjhal's, though
* in both of them, there is but one PafTage properly anfwered : They are in a ftrange-A-
* mazement, and know not what to think ; but mighty willing they are to believe, they have
* fuch Brethren, becaufe they Vvould fain be the better for them. And if ever you hope to
* get any of their few Books, it muft be upon fome fuch Confideration, wherein, as Care
* fhould be taken not to abufe them, fo neither to cheat yourfelves.'
The Hiftory of this Correfpondence between Dr. Marjhal and the Samaritans of Sichem,
and of what gave Rife to it, not being in every one's Hand, I fhall here briefly lay the
3 whole
72 The L I F E of
whole Matter before the Reader, out of Dr. Huntington^ Epiftles to the famous Job Ludol-
phus. Author of the Mtbiopick Hiftory. Whilft the former of thefe was Chaplain to the
Englifh Fadlory at Aleppo^ he took Galilee and Samaria in his Way to Jerufalem. At SicbeiHy.
where, and at Gaza, the fmall Remains of the Samaritans are found, he vifited them in or-
der to get Information, and, if pofllbie, fome Books from them. The Samaritans afked the-
Dodor, if there were any Hebrrdus in his Country, not meaning Jews, as he afterwards per-
ceived, whom they hate, but Samaritans, to whom only they allow the Name of Ifraelites
and Hebrews : The Dodor, fuppofiiig they afked about Jews, innocently anfwered in the
Affirmative •, and, at the fame Time, read fome Sentences out of their facred Books, and
written in their own Charafter. Hereupon they cried out with Tranfports of Joy, Thefe are
truly Ifraelites, and our deareft Brethren. The Do<5lor took Pains to undeceive them, affirm-
ing, that the Perfons, to whom his Anfwer related, were unqueftionably Jews ; but they
hugged their Miflake, and would by no Means be fet right. After this, the Dodor told
them, that they would do welF to fend a Book of their Law, with an Account of their Re-
ligion, Times of Prayer, Sacrifices, High Priefls, Feafts, Fafts, and all their Books, from
which it would certainly appear, whether they were of the fame Faith or not. Accordingly
they fent a Copy of their Law, and fuch Letters as he defcribed, which were tranfmitted to-
Dr. Marjhal, Redor of Lincoln-College in Oxford, and anfwered by him ; and to this they
again replied, the Correfpondence continuing many Years, and not ending, but with the
Death of that very learned Perfon. See Huntingtoni Epifi. Land. Edit, a Th. Smithy S, T. P^
An. 1704, p. 55, 56.
HENNTNGUS WITTE, who, more than ten Years before, had ken and converted
with Dr. Pocock in England, wrote to him. May 24, 1676, on the following Occafion, from.
Riga in Livonia, his own Country : He had for fome Time been ingaged in a Defign of
writing Encomiums on all the moft famous Writers of that Age, in each Part of Literature^
and had already pubTIfhed fome Decads, containing Memoirs of Divines, Civilians, and Phy-
ficians. He was now colleding Panegyricks on the mofl illuflrious Philologers, Hiftorians,.
Orators, and Philofophers i but wanted Memoirs of the chief Englifhmen, that, in the prefent
Century, have cultivated thefe Sciences, having no Relation of this Sort in his PofTeffion, ex-
cept of Mr. Cambden : He begs, therefore, that our Author would, by the Bearer, tranfmit
to him, whatever he had to communicate in this Way.
This Year alfo began a Correfpondence between Dr. Pocock and Dr. Dudley Loftus, o€
Dublin, a Clergyman of a noble Family in the Kingdom of Ireland, and famous for his Skill
in the Oriental. Languages : He had been affifting to Dr. PFalton, in the Polyglot t Bible, hav-
ing tranflated the Mtbiopick New Teftament mto Latin, and was ufeful to Dr. Caftel, in his
Heptaglott Lexicon, as is owned by each of them in the Prefaces to their feveral Works. It.
is fomewHat wonderful, that this Correfpondence had not commenced fooner, confidering the
Nearncfs of thefe learned Perfons, and the Alliance of their refpedive Studies: Nor had it,,
perhaps, begun fo foon, but for the Accident of a Chaldee Prieft, who defired Dr. Loftus's
Letter to our Author, fignifying his good Behaviour in Ireland, and the Succefs of his Jour-
ney» to which Place Dr. Pocock, among others, had given him Commendatory Letters..
Having this Opportunity, he defires the Profeflbr to inform him, what Oriental Writers fay
concerning Dionyjius, the Compiler of a Catena upon the Bible, from Oriental Interpreters v
and whether any of this Dionyjius's Works be extant in Oxford. Dr. Loftus had already
publifhed a Tranflation of this Catena, upon the Gofpel of St. Mark, into Englifh, and
intended an Edition of him upon the four Gofpels, which was all he had of him. There
are alfo fome other learned and curious Quasries in this Letter, too long to be tranfcribed
here.
Muck about this Time alfo, I conceive, there was a Literary Commerce between Dr.
Pocock, and Chrijlian Noldius, of Copenhagen, Author of the Concordantia Particularum He-
br^eo-Cbaldaicarum,. printed in the Year 1679: Such a Thing is fpoken of by that learned
Perfon, in his Vindicia, wherein, upon all Occafions, he makes very honourable Mentioa
of our Author.
Towards the End of thfs Year, or rather early in the Year following, viz. 1677, was
publifhed Dr. Pocock^s Commentary on the Prophecy of Micah : What induced him to write
on this, and afterwards on three more of the lefTer Prophets, rather than on others, is not
eafy to determine : The general Opinion is, that it was purfuant to a Scheme of Dr. Felly.
then Dean of Cbrifl -Church, and afterwards Bifhop of Oxford, who, intending to oblige the
World with a Commentary on the entire Bible, or, at leaft, of the Old Teflament, made by
the learned Hands of that Univerfity, had divided the Tafk among a fet Number of them»
and that the Books of Micah, Malachi, Hofea, and Joel, felt to the Share of our ProfefTor.
I fhould be the more ready to give into this Account, becaufe it comes confirmed by his-
eldefl Son ; and yet it feems flrange, allowing this to be true, that, in his Dedication of his
Commentary on Hofea to Bifhop Fell, he fhould partrcularly mention the Encouragement he
had from him, to put that Work to the Prefs, and not take the leafl Notice, that either this,
or the two preceding Commentaries, owed their firfl Conception to him. All that Dr. Pocock
himfelf has let us into, in his Preface to his firft Commentary, that on Micah, is,, that his
chief
Dr. EDWARD POCOCK.
n
chief Endeavour in thofe Annotations, was to fettle the genuine and literal Meaning of the
Text, /. e. of the Hebrew Original : He had obferved, that Interpreters often rendered this
very differently from what we read in our Englifh Bibles, and that in them alfo we have va-
rious Readings, or rather Rendrings in the Margin. He further acquaints the Reader, what
Methods he ufed to come at this literal Meaning : And Tranflations being a principal Help,
he is hence led to fpealc of them, efpecially fuch as are lefs generally known, viz. the Syriack
and Arabick. But, becaufe it would be in vain to look, after the literal Meaning of the He-
brew Text, fo long as it was prefumed to be corrupt (a Prejudice that 'then increafed much
thro' the Writings of Capellus and others, againft the Antiquity of Vowel Points in the
Hebrew Bible) Dr. Pocock labours to ftiew, firft. The Improbability of fuch a Surmife, and
how unlikely it was, that the Jews fhould have corrupted their own Scriptures, either before
or after the Time of Chrift : As to the Argument for this fuppofed Corruption, arifing from
the Difference there is at prefent between the LXX Tranflation made from the Hebrew fome
Centuries before the Coming of Chrift, and the Hebrew Copies now extant, he fhows, that
it will prove nothing, till it fhall appear, i/. That the Copy, ufed by the Seventy, was truer
than any preferved among the Jews., and derived from them to us. idly. That the LXX In-
terpreters always followed the Letter of their Hebrew Copy, never venturing to give us their
Senfe of it in different Words, or had not fome Notions of the Words, which are not now
fo ufually known, ^dly. That the Verfion of thofe Interpreters has been tranfmitted to us
pure, as they made it, and free from Alteration or Mixture : But none of thefe Things, he
thinks, has been, or can be fufKciently proved. In a Word, as the Englijh Verfion of the
Bible, at prefent ufed, generally follows the Letter of the Hebrew Text, which was the main
Objeft of our Author's Enquiry, fo it became but one Labour to give us the literal Meaning
of the Original, and to defend our authorized Tranflation ; which laft he fomewhere declares
to have been the main End of thefe Commentaries ''.
Besides this, he had, probably, a Defign to fhew the Ufefulnefs of Rabbinical Learn-
ing towards underftanding the Old Teftament j and particularly to give the Learned World
fuch a Tafte of Rabbi Tanchum, as might induce them to encourage the Publication of him,
which the Profeflbr had much at Heart, though he could never effeft it.
But the predominant View of this great and good Man, in commenting on the Prophets,
was to refcue many noble Predidions, concerning Chrift and the Times of the Gofpel, from
that artful Confufion into which they had been brought by the Jewijh Doftors, who feldom
leave the Letter of Scripture, but when it ferves the Caufe of Chriftianity : In all fuch Cafes,
Grammar is no longer with them the Rule of Interpretation, but the Tradition of their Fore-
fathers, fet up at firft out of mere Oppofition to the Chriftian Religion, is their fole Guide.
To encounter, therefore, with thefe, fcarce any one was fo well qualified, as Dr. Pocock^ who
had all their Oriental Learning, and knew their Writers better than themfelves did. Here
then was a glorious Field for one of his Attainments to difplay himfelf in. And was there
nothing elfe to recommend his Commentaries, the vaft Service done therein to the Argument
for Chriftianity from Prophecy, will give them Immortality.
I N the End of his Preface to the Commentary on Micah, cur Author informs us, that
the Thing firft propofed was, to have given the Meaning of the Text in brief Marginal
Notes, but this was laid afide, left the Method fhould be deemed too Magifterial : And, in-
deed, nothing has contributed to render Dr. Pocock's Commentaries lefs perfedl, than his infu-
perable Modefty, which fometimes hindered him, in very material Points, from giving his
Judgment upon differing Expofitions. This, he apprehended, would be objedled to his
Performance ; but at the fame Time declares. He dared not do otherwife. The Generality of
Readers, finding this now and then to be the Cafe, have taken up an Opinion, that Dr. Po-
cock was generally, if not univerfally, thus indeterminate : But how much they have wronged
him herein, will be fhewn hereafter, when we come to form a Judgment of his Commenta-
ries at large.
This fame Year alfo Dr. Pocock publifhed his Commentary on Malachi, which, proceed-
ing on the fame Principles, and being direded to the fame Ends with that on Micah, re-
quires not a diftinft Confideration. Something, however, muft be faid concerning the Ap-
pendix to this fecond Commentary, which feems to have been a Latin Sermon, or rather a
Part of one preached before the Univerfity of Oxford, upon the Mefliah of the Jews, whom
they call Ben Jofeph, of the Tribe of Ephraim : An Invention of theirs, long after our Saviour's
Days, to anfwer fuch Predidlions in the Old Teftament, as will not agree with him, whom
they call Meffiah Ben David. In this Difcourfe, our ProfefTor fhews the Novelty and Ab-
furdity of this Notion of a two-fold Mefliah, and that Maimonides, one of their moft learned
Rabbins, feems to have been afhamed of it, never once mentioning the Name of Ben Jofeph
when he expounds the Prophecies concerning MefTiah, but adapting them either to David, or
the MefTiah, who was to fpring from him.
•> His Words are : To adjuft that of our laft defervedly approved Tranflation with the Original, J look on a* my
main Bufinefs. Comm. on Hof. Chap. r. Ver. 2. p. 218.
Vol. I. U It
74
The L I F E of
I T was fome Allay to Dr. Pocock's Satisfaiflion, in having finiftied the above- m€nt!oned
Conimejitaiies, that he had an Account of the Death of two Friends : One, and the PriiM-ipal
of them, was the learned Dr. Thomas Greaves^ Brother to our Author's dear Friend, Mr.
"yobn Greaves^ and often mentioned in this Hiftory j the other, Mr. Francis Vernon^ o(
Cbrift-Cburch^ between whom and Dr. Pcccck many Letters piled, whilft the former refidid
at Paris. This unhappy Gentleman afterwards travelling into Perfia, juft before he entered
Spahan, was hurt in a Rencounter, upon a very trifling Occafion, and died of his Wounds in
that City, two Days after. Intelligence of this came in a Letter from Mr. HuntingtoH^ dated
it Aleppo, June i, 1677,
The fame learned and pious Gentleman writes again to our Author, July the 4th of the
following Year, thanking him for the Prefent of his Commentaries on Micah and Malachi.
He adds, that he got the Samaritan Chronological Hiftory from them with much ado, and
hoped likewife for a Comment on their Law -, of which Affair he had wrote at large to Dr.
Marfhal. He concludes with an Account of the dreadful Havock made at that Time in
the Levant by the Plague : At Smyrna there died 400 in a Day, and fome Places were <aid
to be depopulated by it.
H EN KT William Ludolph, Nephew to the (Amous J ol> Ludolph, Author of th.c /Ethio-
pick Hiftory, then upon his Return from England to his Unkle in Germany, defires, by Let-
ter, to carry what Commands Dr. Pocock had for that Country. Mr. Boyle had told him of
the Correfpondence they had at Oxford with the Samaritans, at Sichem : Of which he dedres
to carry fome Account to his Unkle ; and therefore prays an Anfwer to the following Quae- .
rics; Whether there was an Anfwer fent from ^Oxford ? Of what Contents ? Who managed
the Correfpondence ? In what Language ? By what Means it was conveyed, and If there came
fince a fecond Letter from the Samaritans ? To all thefe he received fatisfaftory Anfwers,
which encouraged the Unkle afterwards to addrefs Letters to the fame Sichemites, by a Por^
tuguefe Jew, that lived in their Neighbourhood, to which he received Anfwers, which he
printed in the Year 1688, with a Latin Tranflation and Notes, adding thereto 3. Latin Ver-
fion of the Letters from the fame People to Oxford. Soon after the Arrival of the younger
Ludolpb at Frankfort, his Unkle wrote to Dr. Pocock a Letter of Thanks, for the Favours he
had done his Nephew, during his late Refidence in England : And taking this Opportunity,
he defires fome Jrabick Tranfcripts from Pxford, relating to the Mthiopick Hiftory, which
he \Job Ludolpt^ was then preparing, and begs an Explanation of fome Paflages in the Doc-
tor's Abul-Farai, and his Notes, thereiipoij, pertinent to the fame Purpofe. And left this
Letter ftiou Id have mifcarried, he fent another about a Month after, repeating the principal
Matters contain'd in the former, and adding thereto, one more Requeft, viz. to have an
Arabick Manufcript in the Bodleian Library, mentioned by Mr. Selden, in his Uxor Hebraica^
tranfcribed and tranfmitted to him, for which, as well as the other Arabick Extrafts, he would
thankfully pay the Tranfcriber.
About this Time, Dr. Narcijfus Marfh, firft Fellow of Exeter -CoUege, and afterwards
Principal of Alban-Hall in Oxford, and an intimate Friend of our Author's, was preferred to
be Provoft of the College of Dublin, the fame who became Biftiop of Leighlin and FernZy
and afterwards fucceftively Aichbifhop of Cafhiels, Dublin, and Armagh. He was himfelt
eminently learned, and a great Encourager of Learning in others : After his Settlement at
Dublin-Cdlfge, he wrote to Dr. Pocock, who either wanted Leifure to write, or elfe a good
Opportunity to fend his Anfwer, till February in the Year i6^4» ^t which Time, he exprefled
his great Want of Dr. Marfh's good Converfe and Company. As to Literary News, Dr. Po-
CQck writes to his Friend in the following Manner : ' I look not abroad among the new Books ;
* I have not fo much as feen Voffius's Tradt of his Sibyls, and fuch others as are with it;
' but I am told, that he fpeaks therein Things that are derogatory to Rabbinical Learning
' (but that matters not much, as for other Things) and particularly (which is magis dolendum)
' to bring Difrefpeft and Contempt on the Hebrew Bible ; and all authoritative, without good
' Proof or Reafon : And I hear, that by fome at Coffee-Meetings, it is cried up. It may
' be fufpedted, that the Intention is to bring it into Doubt, whether we have any fuch
* Thing, as a true Bible at all, which we may confide in, as God's Word. It is, I fee, by
' fome wifhed, that the Verity of the Original Text might be vindicated from fuch fceptical
' Arguments, by fome of Learning and Vigour, fuch as yourfelf. However, I doubt not,
* but that, by God's Piovideop:, as the Hebrew Text hath hitherto ftood firm, fo it will
' ftili ftand on itK own Bottom to wear out all AfTaults againft it, and be, what it always was,
* received as the undoubted Word of God, when all the Arguments and Objedlions againft .it
* are vanifti'd into Smoke.' ; •
I HAVE been the larger in this Tranfcript for Reafons, which will appear hereafter. !
The fame Letter gives us Reafon to believe, that Dr. Pocock had no fooner publifhed his
Commentaries on Micah and Malachi, but he turned his Thoughts upon that of Hofea, in
which, at this Time, he appears to have made a confiderable Progrefs. ' If you afk, adds
' he, what I am doing, I am now in the Prefs with the Conclufion of the fifth Chapter of
' Hofea ; and, perhaps, the Beginning of the fixth muft be joined with it, to make up the
' entire N n in the fecond Alphabet ; fo that what is already done, is longer than thofe
* other
Dr. E D W A R D P O C O C K. Ve
' Other Commentaries of Micab and Malachi together, and, perhaps, is too long. I muft
* be forced for a while to make a Paufe, and hope, if God give Life and Leave, to go over
' the other Chapters in a (horter Way.' But the Doftor found himfelf in the End mif-
taken: For the remaining, Chapters take up as much Room, in Proportion,, :}is.. the five
firft did. '^'-'V :; ' -• .*! • '
To this Letter, Dr. Marjh wrote an Anfvver, dated April 17, 1680; in which he com-
plains of the Want of new Books, occafioned by the Ignorance and Obftinacy of the Dublin
Bookfellers. As to Dr. P(7fcc^'s Complaints againft 7/^^f Vojfms, and his Abettors, ' lam
» very much grieved, replies Dr. Marjh, at what you fay concerning fome Mens Defign to
» invalidate the Authority of the Hebrew Text, and thereby of all the Old Teftament. And
* certainly, it would not be hard to make them fenfible of their Error (if not Ignorance
' therein) and retraft : But fuch a Work will never be undertaken by any Man of ordinary
* Modefty, whilft you live, if you do it not yourfelf : And certainly, were it not for the
* other Work, wherein you are engag'd, you would find it a hard Matter to refift ail the
* Importunity, that would be made ufe of to that Purpofe.' After this, he propofes a Cri- "
tical Expofition of his own upon James v. 1 2 . defiring our Author's Opinion about it : He
alfo puts a Querie to him, what might be the Ground of the Rabbins {Ben Gerfom efpeciaily)
fuppofing Phinehas to be El'tas.
O N the 29th of this fame Month, Dr. MarJh writes again to our Profeflbr, chiefly on the
fame Subjeft, but more largely, than in the former: And as I truft the Reader will not be
difpleafed to have the fedate Thoughts of fo great a Man, on a Subjedt of great Importance,
I will lay the Whole of ic here before him.
' I F I N D, Dr. Foffnis's laft, as well as former Books, have not done much Cood (I wifti
* they have not done the contrary) here: We have not many, that can judge of the Ori-
* ginal ; but I hope to breed up good Store that Way, fince we have an Hebrew Profeffor's
* Place lately fettled on the College, to which Ledture I make all the Bachelors of Arts
* attend, and be examined thrice every Week, and they are likewife to be publickly exami-
* ned in Hebrew, before they can take their Degree of Mafter in Arts, which I fometimes do
* myfelf. I fay, I think, we have not many in the whole Kingdom, that can judge of the
* Original Hebrew ; and therefore, whatfoever Dr. Vqjjius fays, becaufe his Name is Vqffius,
* ipfe dixit, is enough to make it be believed •, which feems to me the more infufferable, be-
* caufe they cannot, or elfe will not make any Diftinftion between Gerard and Ifaec Voffiui,
* nor confider, which Way a Man's Talent lies, and whether he deals in a Subjed, which he
* can mafter, or in one that matters him : If they would do but thus much, I believe, ipf£
* dixit, would quickly ftand for nothing, and that Ifaac would not long pride himfelf with
* the Plumes, wherewith Gerard's Fame has adorned him. Sir, I make the fame Wifties and
* Prayers with you, and have the felf-fame Hope, that God will raife up fome able Man to
* vindicate (I may fay) his own Caufe: But I muft add, that all Mens Eyes are fixt upon
* you; and I dare fay, none will have the Confidence to think of putting Pen to. Paper on
* fuch a Defign, whilft you live.' ;-,-rrtr-: -.nvO a
To both thefe Letters, the Profeflbr made Anfwer, the firft of tne following September,
having then juft returned to Oxford, after an Abfence of fome Weeks, at his Son-in-Law
Emes's, in Surrey. To Dr. Marjh's Rabbinical Queries he replies very particularly -, but as
to his Expofition of James v. 12, he only fays, that it feems very ingenious, but that he
dare not interpofe his Judgment concerning it. He greatly approves, both in this and his
next Letter, of Dr. Marjh's Defigns for promoting Religion and Learning in Ireland ; but
takes not the leaft Notice in either, of his Intimation, that the World expeded from him an
Anfwer to Vqffius de Sibyllis, unlefs he intended, as a tacit Excufe from that Service, what
he fays of the flow Progrefs he made in commenting on Hofea, owing, to what he calls the
Larincfs of his Age, and other Inabilities.
On the 24th of May, 1681, Mr. Huntington, from Aleppo, acquaints Dr. Pocock, that he
had been in Egypt, where he had in vain fearched after liabbi Tanchum's Pieces. Abu-Wand's
Diftionary he had met with, under his own Hand, as was pretended, which was tranfcrib-
ing -, as alfo a Book of the Karaim Jews, which he hoped to receive from Cairo. It fhould
feem, that our ProfefTor, in his laft Letter to Mr. Huntington, had given an Account to him
of Vojfius de Sibyllis ; concerning which, in the Conclufion of the Letter before us, he an-
fwers thus : ♦
•■ ' I HAVE not feen Vojfms de Sibyllis; but to decry the Hebrew Text has long been his
* Defign and PraAice : And it is a great while fince Huljius and Horn have taken Notice of
' it -, but I am no Judge of the Controverfy. Whilft Men fpeak and fight too not for
* Truth, but Vidory, we may well expedt heterodox Opinions and feditious Aftions.'
"'• After -what has been faid of Dr. Pocock's and his Friends Indignation againft the above-
mentioned Piece of Ifaac V<ffius, and the Expeftation of Mankind, that the Profeflbr, being
the firft Man in the World for Knowledge in thefe Matters, would appear an Advocate for
the Hebrew Text, againft the confident Aflaults of that Writer, it may feem wonderful, that
he neither undertook the Service, nor excufed himfelf to his Friends, who modeftly incited
him thereto, but at the fame Time earneftly wiftied to fee him engaged in the Controverfy :
2 But
76
Tlic LIFE of
But for his Condiift in both thefc Refpefts, nuny Reafons may be afligiied. As to his not
entring avowedly into this Difpute, his natural Averfion to Polemick Writing, had there
been no other Hindrance, would alone account for it : And when to this we add his great
Age, (being then not more than three Years (hort of Eighty) it will hardly be deemed a.
Wonder, that he, who in his Youth and Vigour had always avoided Controverfy, rtiould not
chufe to begin fuch troublefonie Work in his old Age. His clofe Attention to the Commen-
tary on Hofia might be urged, as a third Impediment to an Ingagement of this Kind : He had
then but half finiflied that Defign, and his Time of Life atlmoniflied him to avoid every
Interruption thereto. What he had hitherto done in it coft him three or four Years, and
the ufual Courfe of Nature forbad him to hope for more tLin fo many to come : Common
Prudence, therefore, would reftrain a Man, under all thefc Circumftances, from digreffing
into new Employment. Befides this, I am of Opinion, that if none of thefe Reafons had
ftood in Dr. Pocock's Way, there were DifcouragcmentS arifing from the Pcrfon, he muft have
oppofed, and the Nature of the Caufe he was to defend, which would have deterr'd him
from being diredtly concerned therein. Ifaac Fojfius, though very learned in his Way, was
a Man of ftrong Paflions, and not over-patient of Contradidlion. Could, therefore. Dr. Po-
cock have prevailed on himfelf to debate publickly a Point of great Importance, both to Re-
ligion and Learning, with a cool and candid Adverfary, he knew himfelf too well, to enter
the Lifts, on any Occafion, againft one of a different Difpofition. Befides, the Warmth and
Honcfty of his grateful Mind would at any Time have made him loth to put on the ur>-
fricndly Appearance of a declared Adverfary to the Son of his old and infinitely efteemed
Patron, Gerard Fqffius ; for whofe Sake he preferved a great Regard to his Son IfaaCi though
greatly difapproving many of his Sentiments : Infomuch, that when Dr. Pocock's eldeft Son
.vifited Leydetii he had his Father's exprefs Commands to wait on Dr. f^qftus there, as we have
It under his own Hand, in a Letter to Mr. Smith. Laftly, the Controverfy itielf, through
the Prejudices and Paflions of Men, on both Sides, became of fo delicate a Nature, that it
was difficult even for a Man of Judgment and Temper to enter into it, without difpleafing
all Parties. On the one Hand, the Men of Vojfms's Sentiments could be fatisfied with no-
thing {hort of giving up the Hebrew Text, as corrupt, and fetting up the Septuagint TranP
lation, as the only pure Canon of the Old Teftament Scripture ; which, it appears. Dr. Pocock
could by no Means approve of, having declared againft it, as an Hypothefis, that would
deftroy the Certainty of the Jewijh Scriptures. On the other Hand, the Partifans for the
Hebrew Verity were not to be fatisfied with a Defence of the Hebrew Text, in a reafonable
Sort, as to all its Effentials : To pleafe them, even the Accents in the Maforetick Text
muft be infifted on, as of Divine Appointment, and coasval with the Text itfelf j whilft the
Greek of the LXX was to have no Mercy nor Quarter, but to be deemed a Tranflation
originally bad, and, by frequent Tranfcribing, become fo corrupted, as to be of no Certainty
nor Ufe. But our Author was not difpofed to give into either of thefe Points ; he rightly
judged it, therefore, moft expedient not direftly to ingage in a Difpute, wherein, after infinite
Difquiet to himfelf, he found no Way to pleafe either Side ; and yet, as we ftiall find anon,
he took a Courfe to apprize the World of his Sentiments in the main Parts of this Contro-
verfy, and to convince Vqffius and his Adherents, if they were not hardened againft all Con-
vidtion, that the Hebrew Text was fairly defenfible, and not at fo great a Diftance from their
fevourite Greek Tranflation, as they were wont to imagine. In order thereto, in his Com-
mentaries on Hofea and Joeh he entered more largely and more frequently into the Difcuffion
of the feeming Differences between the Hebrew Text and the Septuagint Tranflation, than he
had done in his two former Commentaries, reconciling them, without Prejudice done to either.
Happy had it been for the Truth, if others, who oppofed the Extravagancies of Voffms, had
obferved the fame Decorum and Judgment with our Author ; if, like him, they had defended
the Maforetick Text, without giving up the LXX Verfion : Particularly Father Simon % who,
whether from fecret Scepticifm, or a Defign of reducing us to a Neceffity of admitting the Au-
thority of his Church, as the Bafis of revealed Religion, made free with all the Originals of the
Bible in their Turn, the authorized Latin Verfion not excepted, and oppofed the IVanflation
of the Seventy, without defending the Hebrew Text from any other, fave wilful Corrup-
tion. Among others, who have given our Profeffor his juft Praifes, for conciliating the He-
brew and the Septuagint, in his Porta Mofts and his Commentaries, I muft have Leave to
make particular Mention of the very learned Dr. Lee, in his admirable Prolegomena to that
Tome of Dr. Grabe'i Septuagint, which contains the Hiftorical Books, Chapter the firft.
There, proceeding upon the moderate Sentiments of Bifliop Walton, Bifliop Pearfon, and Dr.
' Pocock, he has laid down Rules, by the due Obfervance of which, all Controverfies between
the Zealots for Hebrew Verity, on the one Hand, and the Septuagint Verfion on the other,
may be happily extinguiflaed, and thofe facred Treafures may be rendered each beneficial to the
other, and to the Caufe of Chriftianity in general.
In July this Year, 1681, Dr. Pocock, in a Letter to Dr. Marjh, acknowledges the Re-,
ceipt of his Letter and Book of Logick, then publiflied by him, continuing to complain of
' In his Critical Hiftory of the Old Teftament.
Dr. E D W A R D P O C O C K.
71
the flow Progrefs of his Commentary on Hofea, and of its Prolixity, neither of which, as
Things flood with him, would admit of a Remedy.
I N ORober following, Andreas Arnoldus, a German, then in London, writes to our Profef-
for a particular Account of a Work printed at Vienna, the Year before, by Francis a Mefgnien
Meninjki, Knight of the Holy Sepulchre at Jerufalem, Counfellor, and firft Interpreter to his
Imperial Majefty : It was partly a Lexicon of the 'Turkijh, Arabick, and Perjick Languages,
and partly Grammars to all thofe Tongues.
The next Year Mr. Huntington returned from Aleppo, and gave Dr. Pocock the good
News of his fafe Arrival at Paris, in a Letter dated thence, June the 27th, where he had
the Pleafure to meet two old Friends, Sir Richard Graham, then created Lord Prefton, and
Embaflador at the French Court from the King of England, and Mr. Wigan, his Lordfhip's
Chaplain, a very good, as well as a very learned Man. He recounts, with a truly Chriftian
Concern, the Perfecution then begun againft the Proteftants of that Country, and adds, that
he forefaw fome untoward Refolutions would be taken about them, from an Agreement
made among the Bifhops, to fummon all the Minifters in their feveral Diocefes, and exad an
Account of them, for their refufing the Catholick Aflemblies ; though by feveral Edidts they
have been exempted from all Epifcopal Vifitations and Jurifdidion.
In this fame Month 'Dr. George Hooper, formerly mentioned, wrote to the Profeflor on
the following Occafion : He had formed fome learned and curious Conjedlures, concerning the
Bleffing of the Patriarchs, in the 49th Chapter of Genefis ; wherein chiefly, by the Help of
the Arabick Tongue, he difcovered the Blefling beftowed on each Patriarch, to be couched in
his Name; defirous he was to have Dr. Pocock's Judgment on this Performance, which, ac-
cording to his ufual Modefty, he himfelf held in fmall Efteem : Nor did he prevail on him-
felf to have it publifhed, till a little before his Death, which happened in the Year 1727,
forty-five Years after the Date of this Letter •, then he put it into the Hands of the Reve-
rend and Learned Mr. Hunt, now the worthy Profeflor of Arabick in the Univerfity of
Oxford, who, according to the Bifliop's Dire6tions, printed it with a Preface and Notes, col-
Jefted out of the Arabick Manufcripts in the Bodleian Library. The whole Impreflion con-
fifted but of 100 Copies, defigned chiefly for Friends, and the Expence of it was defrayed
by Mrs. Prowfe, the Bifliop's Daughter. I fliall only add, that, in this Letter, Dr. Hooper
owns the Proftflbr's Favour to him, whilft he was learning the Arabick Tongue, and mo-
deftly takes Shame to himfelf, for not having made a fuitable Proficiency therein : A Particu-
lar, which ftrengthens the Probability of my former Conjefcure, that this was the anonymous
young Man, whom Bifliop Mcrley recommended to Dr. Pocock's Direftion, in the Study of
the Oriental Languages.
Dr. Loft us, of Ireland, wrote to our Profeflor, April 19, 1683, acquainting him, that
he had lately met with a panegyrical Oration upon Abul-Pharaji (whofe Hiftory of the
Dynafties Dr. Pocock had publiflied twenty Years before) written by Diojitorus, Bifliop of Ga-
karlo, and a Contemporary of his, which clears him from the Imputation of Apoftafy ; that
in this Panegyrick was recited a Catalogue of Abul-Pharajt^s Works, which he fends in-
clofed. He adds, that he was now tranflating this Panegyrick, with an Intent to pub-
lifli it.
I N the Month following, Mr. Strype (fince well known to the W^orld, by having written
the Lives of the four firft Proteftant Archbifliops, and the Annals of the twelve firft Years
of Queen Elizabeth's Reign) acquaints Dr. Pocock by Letter, with the Defign of reprinting
Dr. Ligbtfoot's Englijh Works in one Volume, in Folio ; and that they waited only for fome
Manufcript Pieces and Letters of his, which were to be joined therewith, befeeching him, if
any fuch were in his Hands, to communicate them to him.
About this Time Dr. Huntiyigton, through the Recommendation of Bifliop Fi?// to the
Duke of Ormond, was preferred to the Provoftfliip of Dublin-College, which was become va-
cant by Dr. Marjh's Promotion to the See of Leighlin and Ferns : A nd from thence, on the
a9th of May, in the next Year, he anfwered a Letter of Dr. Pocock's, dated the 1 3th of the
foregoing February. He informs his old and dear Friend, that P. Agathangelo, his Corre-
fpondent at Bajfora, had purchafed for him, the two Books of the Sabians or Mendteans ; one
of which, according to the fabulous Tradition of that Country, was given by God to Adam j
the other, to John the Son of Zechariah ; that there was a third paid for, but not yet re-
ceived, which was given to the Angels 33000 Years before the Creation of Adam. ' But,
' adds Dr. Huntington, to what Purpofe am I at all this Expence, if none of you will make
' out the Language ? Therefore, pray, Dodior, think of it once again ; for I will fend Dr.
' Piques' s Papers to you once more, becaufe I know not a likelier OEdipus to unriddle this
* Sphinx.' This Dr. Piques was a learned Sorbonift, who, the Year before, had wrote a long
Letter to Dr. Huntington upon the Subjeft of the Sabian or Mendaan Language, and his Con-
jedures about it ^
Vol. L X JANUARY
■I In two of F. Agatliangelo'* Letters to Dr. Huntington, we have the following Account of thefe Sabians or
Mcndxans : That tiiey unjullly afliiine to themfelves the Name of Chriftian, deferving rather to be efteemed a
Tribe of uncircumcifed Jews ; that if ever the equivocal Denomination of Chriftian belonged to them, on the Ac-
/ . . count
78 : ,) vThc L I F E of
JANUARY the 3d, of this fame Year, Dr. John Moore, then Chaplain to Lord Chan-
cellor Notlingbam, and afterwards fucceflively Bifhop of Norwich and £/y, defired, by Letter,
of Dr. Pecock, the Refolution of a Queftion (which, he {ays, he muft hope for from him,
or from No-body) viz. Whether there be more Evidence, than the Affirmation of the
Arabian in Dr. fVa/lis's Arithmetick, by Dr. Pocock tranflated, that the ^Egyptian OEba, which
is believed to be the Efba, was the fixth Part of the Egyptian Ardol; which v/as the Cube of
their Cubit ?
Db. Loflus, of Dublin, m Sept ember, 1685, having compared the Variations of Dr. Hun-
tington's Syriack Abul-Pharaji from Dr. Pocock's Arabick, gave him fome Particulars of them,
in a Letter, and at the fame Time acquaints him, that he had lately met with that Arabick
Writer's Ecclefiaftical Hiftory, which he had tranflatcd, and put to the Prefs in Dublin.
This Year alfo was made publick Dr. Pocock's large and laborious Commentary on the
Prophecy of Ilofea, which he dedicated to his old Friend Bifhop Fell, being, as he tells him
in the Epiftle dedicatory, firft committed to the Prefs by his Lordlhip's Encouragement. He
prefixed likewife a Preface to this Commentary, the chief Defign whereof was to account for
and excufe the extraordinary Length of it : Certain it is, that no one Thing contributed fo
much to fwell tlie Work, as the Defence therein made, for the Purity of the Hebrew Text,
againft the Objedlions raifed from the Difagreement of the Greek or Septuagint, the Vulgar
Latin, and the Cbaldee Paraphrafe, therewith. He had in the former Commentaries, as well
as in" this on Hofea, left no particular Paflage unexplained ; he had taken in every Help for
literal Expofition from Jewijh and Chriftian Commentators and Grammarians ; he had quoted
Tranflations, as well ancient as modern j but he had not therein fo frequently, and with fuch
fet Purpofe, confidered the Differences between the Chaldee, the Vulgar iMtin, and more
cfpecially between the Septuagint and the Hebrew Text. The late repeated Attempts oi Ifaac
Vcjfius, to depreciate, or rather to decry that venerable Original, as well as thofe of Capellus,
now made it neceflary to be large and fpecial in guarding the Maforetick Text from the
Charge of various Readings, which thofe learned Men were ready and glad to fuggeft, upon
every feeming Difference between it and the ancient Tranflations and Paraphrafes. Some may
think our Author went too far, in fuppofing, that the Hebrew Text was always, and in every
Particular, read as it is at prefent ; but if he err'd in this, he certainly err'd on the right Side,
it being fafer to fuppofe the Original Hebrew utterly uncorrupt, than to call its Purity in
Queftion fo oft as Capellus and Vojftus did. Befides, the Obftinacy and Unreafonablenefs of
Gainfayers often drive even wife and good Men into too great Lengths of Oppofition, and
the ill Ufe that is made of juft Conceffions, when we have to do with contentious Adverik-
ries, makes it feem advifable to forbear them, and to put the Proof of fome Things upon
them, which we fhould never difpute with more candid and better-minded Opponents. To
this we may add, that the Knowledge of Biblical Hebrew being that Part of Literature, in
which Dr. Pocock chiefly excelled, and in which he moft delighted, it is the lefs to be won-
dered at, if he was prejudiced in Favour of it, efpecially, confidering likewife, that Hebrew
Verity was the prevailing Opinion of the Times, in which he was educated, and was then
thought by moft Proteftants, eflential to the Interefts of the Reformation. But after all,
perhaps he needs no Apology in this Refpedt. The great Succefs of his Attempts to recon-
cile the Hebrew and the Septuagint Verfion, without Recourfe to the Suppofition of various
Readings in the Original Text, manifeft in the Notes on the Porta Mofis, and his Commen-
taries, efpecially the two laft, would make one hope, that no feeming Difference between
thofe venerable Books would have been too hard for him and his conciliatory Scheme, had he
been at Leifure to purfue it thro' the whole Old Teftament.
I T has been Matter of great Pleafure to me, and, I doubt not, to others alfo, to obferve,
that Dr. Pocock's Zeal for the Purity of the prefent Hebrew Text, even when moft ftirr'd by
the intemperate Oppofition of Ifaac VoJJius, never provoked him to depreciate the Septuagint, to
which that learned Man fhowed fo violent a Partiality. He well knew the Regard that was
on many Accounts due to that famous Verfion : Its great Antiquity, and the Nearnefs of its
Authors to the Times when Hebrew was a living Language, fhould, at leaft, fcreen it from
h^fty and contemptuous Cenfure. But above all, the Ufe made of it in the Scriptures of the
New Teftament, and the firft Ages of the Church, ought to make every learned Chri-
ftian treat it with Decency, if not with Reverence. Had it been originally fo vicious a
Tranflation, as fome Writers, even in cool Blood, have delighted to call it, how came it
to pafs, that the Apoftles and Evangelifts fo often argue for the Connexion of the Gofpel
■^ I with
count of fome Chriftian Sj'mbols and Obfervances, they are now degenerated from all Appearance of Chriftianity.
Their principal Books are three : The firft they call Sahaf Adam, which our firft Father Adam, according to
them, received immediately froni God ; the fecond, Sahaf Hieahie, i. e. the Son of Zechariah, which he re-
ceived of God; the third they call Divan, which exceeds, the others much in Bulk, but is equally efteemed by
the Seft. They are jealous of thefe Books getting into other Hands, and, tho' extremely covetous, are hardly
prevailed on to have them tranfcribed, or to part with them for Money, unlefs driven thereto by the moft preffing
Want. They have no written Grammar, and their Ptefbyters teach the Knowledge of thefe Books by Word of
Mouth only : Their Idiom differs not much from the Hebrew and the Syriack. The Remains of this Seft are
found »t or near Baflbra, a populous tad uadiog Port, at the Mouth of the Euphrates, in the Perfian Gulph. See
Huntington's Ep. p. 82, 83, &c.
Dr. EDWARD POCOCK.
n
•with the Old Teftament, as it ftands in the Septuagint VetCion. yerom*s Salvo^ that the
Verlion of the LXX, with all its Faults, was therefore ufed, becaufe it was already in the
Hands of the Hellcnijlick Jews., thouglLlt has-been a thoufand Times urged in Difputes of
this Kind, is far from fatisfying this important Quaery : For St. Matthew, in his Gofpel,
without Regard to the CIrcumftances of the Helletiiftsy oft makes a Greek Tranflation of hi&
own, and fo, doubtlefs, would all the other Sacred Penmen have done, if the Greek of the
LXX had been fo corrupt, as fome pretend. How eafy had it been, when the Gift of
Tongues was fo common in the Church, for one or more infpired Perfons to have drawn up
a new Verfion for the Ufe of fuch, as did not underftand the original Language of the Old
Teftament, which was the Cafe of the Generality of Chriftians, both in the Apoftolical and
fucceeding Ages, and not to have left an important Part of the Scripture Canon to them in
fo bad' a Condition, as the Greek of the LXX is by fome reprefented to be. They had little
to fear from the Fondnefs of the Hellenift Jews, for their accuftomed Verfion, it being ab-
furd to fuppofe, that the fame Authority which reconciled them to the Abrogation of the
Law, would be infufficlent to recommend a new Verfion of it. In a Word, the feeming Diflfe-
rences between the Hebrew Text, and the Tranflation we are fpeaking of, are fcarce wider
any where, than in fome Paflages cited thence in the New Teftament •, which fhould incline
us to be fparing of our Cenfures, on Account of fuch Variations, and to think the LXX, at
leaft in general, a found and ufeful Verfion. For thefe and fuch like Reafons, Dr. Pocock
laboured, in his two latter Commentaries, to reconcile the Hebrew Text with that anciently-re-
ceived Tranflation, as the moft effedtual Means to vindicate the Purity of the former, and to
remove the dangerous Prejudices, that too many had entertained againft the latter. The
Principles, on which he proceeded in this Attempt, were of inconteftable Truth in themfelves,
and applied by him with great Learning and Judgment ; and they were chiefly thefe three :
Firji, That the prefent LXX Tranflation is in many Places corrupted : zdly. That the Au-
thors of that Verfion did not always defign it to be literal : '^dly. That they often followed
fuch Acceptations of Hebrew Words, as are now no longer known, and are irretrievable,
without the Help of the Arabkk and Syriack Tongues, between which and the Hebrew there
is a manifeft Affinity. Happy would it have been for the Chriftian and Learned World, if
Dr. Pocock had been at Leifure to execute this conciliatory Scheme on the other Parts of the
Old Teftament. Scarce any one ever vvas, or perhaps ever will be, fo comp!eatly qualified
for the Work, as he Was: But whofoever ftiall undertake, and in good Meafure fucceed
therein, will deferve the Thanks and Bleflings of all fober and intelligent Men.
But to return from this long Digreflion : No fooner was our Author's Commentary on
Hofea feen by his Friends, but he received their moft ample Thanks and Encomiums. Two Let-
ters more efpecially, from Ireland., were filled with Commendations of the Performance ; the firft
came from Dr. Huntington, who, after acquainting Dr. Pocock, that he had received his learned
Commentary on Hofea, and delivered Prefents of the fame to the Biftiop o? Ferns and Leighlin.,
and Dr. Lofcus, writes thus : ' Each Man fpeaks for himfelf, but none of us fo much as it
' defervesv no, not the Dodor himfelf, [Dr. Loft US'] tho' he fhould employ all his Tongues
* (and I think they talk of twenty) in its Commendation.* In a Poftfcript to his Letter,
Dr. Huntington writes thus : ' I hear nothing of your Son's Arabick Hiftory, which you once
' told me he had put into the Prefs, with his Verfion of the fame. If it be confined there^
* let me know what will bring it for^h into the open Air, and you fliall have the Money,
' as foon as you let me know the Sum.' This Performance of Mr. Edward Pocock, our
Author's eldeft Son, was unfiniflied at the Prefs, when his Father died -, and was withdrawn
thence by him, fome little Time after, upon a Difguft at his being difappointed of fucceeding
his Father in the Hebrew Profeflbrfliip : The Copy, as much of it as was then printed, and
the Manufcript Hiftory, js now in the Hands of Mr. Pocock's Son, the prefent Reftor of
Minall in Wiltfhire. Dr. Loftus in fuller Terms exprefles his Gratitude for the Prefent of
■what he calls Dr. Pocock*^ moft learned and elaborate Commentary on the difficult Prophecy
of Hofea ; h? adds as follows : ' Never did Criticifm more triumph in its Grandeur and Uti-
' lity, than in your Expofition of that Prophecy, which you handle in fo accurate a Manner,
* as to avoid the proverbial Cenfure on vulgar Commentators, who, when they come to an hard
* Place, flcip it over, or by too largely handling the Text, become tedious ; whereas you,
' omitting nothing that is requifite, nor enlarging upon any Thing, fo as to be burdenfome,
* are not to be taxed with either of the Extreams : For there feems to be nothing in that
* Prophecy, which you do not give very good Account of, nor is there any Thing in the
* Account you give of it, but what is excellently profitable, and no Way tedious ; for after
* your Examination of all various Opinions touching each Part of that Prophecy, you con-
* dude with your own, in a perfed Certainty, or in the greateft Probability, feldom omitting
* a Recital of the Opinions of other great Authors, pr your Judgment of them, to the ple-
* nary Satisfadion of all thofe, who are Matters in Criticifm.' I have tranfcribed thus much
from Dr. Loftus^ to let the World fee, what fo great a Mafter of Languages and Sacred Phi-
lology thought of the Commentary on Hofea, and how little Room there is for the Cenftire,
which fome have pafiTed on it, that the Author feldom gives us his own Judgment, after
reciting the various Opinions of other Expofi tors 5 whereas, I think, I may fafely pronounce,
I that
8o :i D ' The LIFE of - d .-.i
that to one Inftance of this Kind, throughout his Commentary, 'diere are twenty of the
contrary, viz, in which he either abfolutely gives his own Judgmelit, or at leaft manifeftly
inclines to one Expofition or Interpretation, rather than another. *
I N June of the following Year, Mr. Samuel Thomas, from Chard, writes his Thanks to
br. Pocock for his Prefent of the Commentary on Hofea, and at the fame Time propofes a
new Tranflation of Jer. xxiii. 6, the famous Paflage on whicA the Notion of imputed Righ-
teoufnefs, is chiefly founded by thofe, who efpoufe it : Inftead of his Name Jhall be called the
Lord our Righteoufnefs, Mr. Thomas would have it rendered. And this is the Name, which
the Lord Jhall call him., our Righteoufnefs : For which Change he there alfo gives his
Reafon.
From this Time forward. Dr. P(?f(Jf^'s Correfpondence grew more con traded, which was
owing to feveral Caufes ; one and the principal was, that Writing became exceeding trouble-
fome to him, through a Palfy in his Hand, which drinking of Coffee, to which he had ufed
himfelf ever fince his Rcfidence in the Eaft, firft brought upon him, and which increafed, as he
advanced more in Years : This made his Friends fparing in their Letters, bccaufe they knew his
Civility was fuch, as would not fufFer him to be behind Hand with his learned Correfpondents,
whatever Pain or Trouble it coft him to anfwer their Queries. Another Caufe was, the
Troubles which foon followed in Ireland, the Hurry of the Revolution at home, with the War
that broke out abroad in Confequence of it •, all which brought on an Interruption of Corre-
fpondence between Dr. Pocock and his Friends in Ireland, and in foreign Parts. Some Let-
ters however pafled, between the prefent Time, and that of our Author's Death, the moft
confiderable of which are as follows.
In the Year 1687, Dr. Pocock wrote to his old Friend the Provoft of Dublin, Dr. Hun-
tington, and from this Letter it appears, that he had begun his Comment on Joel, and that
he then enjoyed a good Meafure of Health.
In the following January, i68y, Y)t. Whitby, then ingaged in the Popifh Controverfy,
confulted the Profeflbr upon the Priefts and Judges fpoken of in Deuteronomy, chap. xvii.
who were to determine hard Controverfies, and to whofe Judgment the People were to ftand
under Pain of Death, putting feveral Queftions to him thereupon ; all which were learnedly
anfwered by our Author.
I N April the fame Year, John Betts, of Lime-Jlreet in London, defired of Dr. Pocock the
Solution of a Difficulty from Avenzoar, as he is cited by Shenkius, in his Colleftions de
Febribus.
From this Time to the 14th of October, 1690, we fee no Traces of that Correfpon-
dence, which had now for 60 Years been held between our Author and his learned Friends,"
both at home and abroad ; and the laft we have of this Sort was one of the Date above-
mentioned, from Dr. Dudley Loftus, of Dublin. In this Letter, that learned and noble Per-
fon, on Occafion of Sixtus Senenjis's faying in his Bibliotheca, that the whole laft Chapter of
St. Mark was an Addition to the Gofpel, fhows how the Armenian Copy concluded that
Gofpel, which took in the laft Chapter to the End of the 8th Verfe, and he affirms, that
by the beft Search he could make, no more of that Chapter was ever wanting in any Copy,
than from the 8th Verfe exclufive. He further acquaints our Author, how he had fpent his
Time, during their late Troubles in Ireland, viz. in tranflating eight Syriack Liturgies, each
of which they call Anaphora, into Latin. He adds, that he had alfo tranflated the ^thiopick
Liturgy into Latin, though already tranflated by a Romanifi, that he might fliew what abo-
minable Falfities thofe of that Religion endeavour to impofe upon this ignorant World : Be-
fldes thefe, he had tranflated the ancient Form of Prayer, ufed in the primitive Church, for
the Cure of Difeafes ; v.hich, though printed at Rome, in the Time of Pope Paul the Third,
had not hitherto been tranflated. All thefe he intended to print fl:iortly, with an Elucidary
upon them. ^
Much about the fame Time, if I conjefture right, Eufebius Renaudot entertained a De-
fign not much unlike this, which fome Years after he executed, of publifhing a Colledtion of
all the Oriental Liturgies, as alfo a diftinft Work, De Fide, Moribus & Injiitutis Orientalium
Chrijtianorum : Of this Intention of his, Renaudot informed Dr. Pocock, in a Letter to himi
without a Date, but as appears from fome Circumftances in it, not long before his Death.
In this Epiftle the Writer profefles a very high Efteem for our Author, defires the Liberty of
confulting him in all the Doubts, that ftiould occur in preparing the Works above-mentioned,
and promifes, in Return for this Favour, to make a publick Acknowledgment of it, and to
preferve a perpetual Memory of the Obligation. It is highly probable, that Death prevented
Dr. Pocock from giving any Affiftance to Renaudot in thefe Defigns -, but I am forry to fay,
that the Treatment th.at learned Perfon has given to the Memory of our Author has not been
confiftent with the Expreffions of Refped for him, with which this Letter abounds. For
when he came to publifli his Colleftion of Eaftern Liturgies, forgetting his own Profeffions,
and the Duty of a Gentleman, a Scholar, and, above all, of a Chriftian, he goes out of his
Way, in the End of his Preface, to reproach him with a Miftake, which, perhaps, was the
only one which could be faftned upon his Writings, though Renaudot, as above-mentioned,
had, without good Grounds, charged him with another i but the Abbot's Zeal againft Pro-
: ' X - teftants
Dr. E D W A R D P O C O C K. St
teftants got the better of his Candour, and though he could treat the Learned amongft thenl
with Civility in a private Way, it was not, as it fhould feem, advifeable to obferve fuch Mea-
{ures with them in the Eye of the World.
The next Year, 1691, Dr. Pocock publifhed his Commentary on the Prophecy of Joel,
to which, befides the Dedication to the then Bifhop of Exeter, Sir Jonathan 'Trelawney, he
prefixed a Preface, the chief Defign of which was, to give an Account of the Draught or
Scheme of the Area of the Temple, and the different Parts thereof, which he had procured
to be engraven, and which immediately follows the Preface : It was taken from an ancient
MS. of Maimonides, as old as that Rabbi's own Times.
The Method of this Commentary being the fame with that on Hofea, I have no Occafion
to fpeak particularly to it. One Thing more it may be proper to obferve, that tho' the chief
Intention of our Author, in thefe Commentaries, was to aflert the Purity of the Hebre-aJr
Text, and the Juftnefs of our authorized Englijh Tranflation, yet he was not inflexibly rigid
in either of thefe Points : With Refped to the former, though he feems in general unwilling
to admit that, at the Time when the Seventy made their Verfionj there were various Read-
ings in the Hebrew Text, yet he fometimes allows it to be a probable, though not a heceflary
Suppofition. And I am much miftaken, if the Places referred to in the Notes '-will not
juftify this Aflertion. As to the latter, the Juftnefs of our authorized Englijh Tranflation,
his good Opinion of it, as reprefenting the literal Senfe of the Original Text, does not always
hinder him from owning, that better Renditions might have been found. The References at
the Bottom will direft the Reader to two Places, ' where fuch Conceflions are to be met withj
and probably there are more, which have efcaped my Obfervation. "'
Whether Dr. Pocock intended a Commentary on any other of the lefler Prophets, t
cannot learn; but if he did. Death prevented him, which happened on the loth of Septem-
ber in this Year. A gradual Decreafe of Strength and bodily Vigour, for fome Time before,
were fure Indications of a Diflblution ; but his Parts continued found, and his Memory but
little impaired, to the very laft. His only Diftemper was great old Age, which hindered him
not, even the Night before he died, from praying with his Family, as his Cufl:om had always
been, in the excellent Forms of our Church.
Thus died this mofl: pious, learned, and venerable Man, when he iVanted but two
Months of compleating the 87th Year of his Age, after having been for many Years con-
fefledly the firft Perfon in Europe for Eaftern Learning, and not lefs remarkable for Humanity
and Modefty, than for Profoundnefs of Erudition. How it came to pafs, that Merit fo great
and fo confpicuous met with no higher Rewards, has already in Part been accounted for.
Dr. Pocock was a Stranger to thofe Arts, by which the Ambitious wind themfelves into the
Affeftions of Princes and Minifl:ers of State, chufing no other Way to be known to the
World, but by being ilfeful and exemplary in his Profefllon ; and it is feldom found, that
Merit and Modefty are forced out of their Retirements into Dignities and Diftinftion. Indeed,
the Preferments he died poflefled of, either fell to him by Courfe of Seniority, or were pro*
cured for him, without his Seeking, by the Intereft of Friends ; nor was he otherwife inftru-
mental in bis own Advancement, than by deferving it.
A s to Dr. Pocock's Perfon, he was of a middle Stature, or i^thef tall and flendef ; his
Hair was inclining to black, fo were his Eyes -, he was of a frefli Complexion, had a lively
andchearful Look, a found and healthy Conftitution.
I N his ordinary Converfation, he was free, open, and afl^able, retaining, eveh to the laft,
the Briflcnefs and Facetiouftiefs of Youth : He was extreamly civil to all, who applied for
Diredions in the Study of thofe Languages wherein he excelled, and his courteous Reception
of Foreigners, who in great Numbers reforted to him, fpread the Fame of his Humanity, as
well as I..earning, throughout Europe. His Temper was naturally modeft, humble, and fin-
cere, abhorrent of every Thing that had the Appearajice of Hypocrify and Falfehood ; but
without the leaft Mixture of Sournefs or Morofityj being very obfervant of all common Du-
ties of Civility, fuch as returning Vifits, anfwering Letters, and the like.
As for his intelledual Abilities and Acquirements, he was of a quick Apprehenfion, great
Memory, and unwearied Induftry ; his Skill in the Sciences, if we may believe his Contem-
poraries, was not inconfiderable, but his Knowledge of Languages was vaftly extenfive, and
in many of them was more accurate than any could boaft of, who lived before, iuj or fince his
Times. He was profoundly flcilled in the Hebrew, Arabick, and Syriack Tongues, was well
acquainted with the Perftck, Samaritan, yEthiopick, Coptick, and Turkijh ; befides which, he
underftood Italian, and fomething of Spanijh. In Greek and Latin his Friends fay he was
criucally converfant, and his Writings and Letters bear Teftimony to his Abilities in both.
His Style, in Englijh, was clear and expreflive, but was never cultivated, even from his
Youth ; whereas, in Latin he wrote not only with Propriety and Pcrfpicuity, but alfo with
a good Degree of Elegance : The Reafon of which Difference probably was, that he read
Vol. I. Y but
« See Comm. on Hofea, chap. x. 12, towards the End of the Verfe, and on chap. xi. 7, the latter Part of the
Notes on that Verfe. See alio chap. xii. 1, at the Beginning, and chap. xii. 8, towards the Conclufion of the
Notes upon that Verfe. f Ibid. chap. xiii. 11, and again ver, 13th of the fame Chapter.
^%
The L I F £ of (t
but few Ettglijh Books in his Youth, aiid wrote nothing in that Language for the Publiclcj
till he was far advanced in Years.
But the moft meritorious Part of this great Man's Charader is ftill beJiind, that which
concerns his moral and religious Endowments j and furely he was one of the moft uniform
and fteady Exemplars of Chriftian Pcrfedtion, that has blcfled thefe latter Ages.
All his Words and Adtions carried in them a deep and unfeigned Senfe of Religion and
true Piety ; God was the Beginning and the End of his Studies and Undertakings ; to his
Glory they were devoted, and profeflcdly finiftied by his Help, as appears by Kxpreffions,
fometimes in Arabick and HebretVy and at other Times in Englijh, which we find not only
if^ his printed Works, but alfo in his Note-Books, and Writings of any Account. , ■;
In the publick Duties of Religion he was very punduaU all the Time he rended at
Chrift-Churchy which was more than thirty Years, he was feldom abfent from Cathedral Pray-
ers, oft frequenting them, when he was not thought well enough to go abroad upon any other
Occafion.
In his paftoral Capacity, fo long as he reilded conftantly at Cbildrey^ he fhewed the greatefl
DiKeence and Faithfulnefs, preaching twice every Lord's Day, and catechizing likewife, when
the Length of Days would permit him. Nor was he lefs exaft in difcharging the private
Duties of his Fundion, fuch as vifiting fick and ancient People, and the like ; and during
that Part of his Life in which his Attendance upon his Profeflbrfhips and canonical Refi-
dence called him to Oxford for the greateft Part of the Year, he took a moft coiifcientious
Care to fupply his Abfence by an able Curate, of whom he ftriftly required the fame labo-
rious Courfe of Duty, and for his Encouragement, allowed him fifty Pounds per Amum^
^fides Surplice f^8| all which ^A¥3Utvted to more than a fourth Part of the fhet) Valme of
that Reftory. , ;■,-'; ;•,. : .; ^ ,■ ( ■:'■') ■ i: rd )i -■ ; ■ -w:.' •^■
As a Member and a MinJfter of the Church of England, though with all due Charit)' to
thofe, who, on the Score of Confcience, diffented from her, he fteadily conformed to her
Appointments, highly reverenced and approved every Part of her Conftitution. In fubfcrib-
ing to her Articles his Hand and his Heart went together, being an Enemy to ail Prevari-
cation, however coloured or palliated by fubtle Diftinddons. He feemed from his Youth to
have imbibed, among other eminent Divines of thofe Times, an Opinion of the Illegality of
Ufury, or at leaft to have entertained Scruples about its Lawfulncfs •, but this appeared rather
&om his conftant Pradice of lending Money freely, than from any open Avowal of his Sen-
timents in tliat Baint : His Friends could never get from him his Reafons againft Ufury, ami
the Caufe of his Refervednefs was, that the Thing being albwed by our Laws, and not
dilapproved by the Church, he would difturb neither by his private Opinion. How many
uncharitable Difpctes would be prevented, if every Chriftian was endued with this laudable
Moderation ! But fo long as it is faftiionable to have no Concern for the Peace of the Church,
nor Reverence for Authority, Controverfies about Religion will encreafe, till, without fome
gracious Interpofrtion of Providence, they eat out the Vitals of it.
I T would be endlefs to enumerate all the Virtues of this excellent Man, or to be parti-
cular about the Conftancy and Frequency of his Devotion, with his Family, and in his Clo-
&t ', : his ftrid Manner of obferving publick Fafts, his undiffembled Grief at hearing God's
Name jH-ofened, or the Lord's Day unhallowed, or the Recital of any grofs Immorality :
But above all, his Charity under each Branch of it, giving and forgiving, was fo exemplary.,
that a more fpecial Mention muft be made of it.
The Largenefs of a Family was, in his Judgment, no Excufe for fcanty Alms-giving :
But befides the Poor, whom he daily relieved at his Door, he gave to others quarterly Al-
lowances. His charitable Difpofition was fo notorious, and brought fuch Numbers of neccf-
£tx>us Objeds to him, that Dean Fell, himfelf a moft munificent Perfon, ufed complainingly
AXi tell Dr. Pocock, that he drew all the Poor of Oxford into the College,
.j^ A KosLE Inftance of his Readinefs to forgive Injuries was his Behaviour to thofe Pa-
nftiioners of his, who in the Ufurpation had laboured to have him ejeded and ftarved ; for
•he treated them with his accuftomed Humanity, did their Families particular Kindneftes, and
to keep them as much concealed as polTible from the Knowledge and Refentment of his
friends, would never mention any Thing of the Trouble they had given him ; but on the
^her Hand, induftrioufly fecreted the Papers of their Depofitions againft him, as long as he
j|ived ; fcarce any of his Friends or Children having feen them before his Death.
.^ In a Word, fuch was the Uniformity of (his moral aixl religious Charader, that his Friends
generally cfteeracd him to be as much above the common Level for Goodnefs, as he was for
laaVMg.
P ' Should I begih, fays Dr. Marfh *, (fome Time ago Primate of Ireland) to fpeak any
^* Thing of the rare Endowments of this admirable Man (Dr. Pocock) with whom I had the
(* Hoaour to be very intimately acquainted for many Years, I (hould not be able to end his
' Charader under a Volume: His rare Learning appears in his Writings ; his exemplary Pie-
• ty,
Ina Letter wcittea \>y him at ^ lit&f^ of .a..^rien4, Tqi Mf • Stnithls Uf;, voA dated &aia Dublin, May 5th,
1702
Dr. EDWAkD POCOCK. B^
* ty, Meeknefs, Self-denial and Candour, were vifible to all that converfed with him j his
» Patience and Refignation to God's Will were difcernible to all, who vifited him in the Time
' of his long and painful Sicknefs ; and his profound Humility was well known and admired
* by all his Acquaintance.'
But of all the Encomiums beftowed on our Author, after his Death, none was fo fullj
as that which was drawn up by the celebrated Mr. Locke, in a Letter to Mr. Smith of Dart-
tnouib, d^ted July 23, 1703, '' who was then colleding Materials for writing the Hiftory of
Dr. Pocock's Life. And with fome Extrads from thence I ftiall conclude his Chara<5ler. i ci *
'So extraordinary an Example, in fo degenerate an Age, deferves, for the Rarity, and
* I was going to fay, for the Incredibility of it, the Atteftation of all that knew him, and
' confidered his Worth. The Chriftian World is a Witnefs of his great Learning, that, the
* Works he publifhed would not fuffer to be concealed ; nor could his Devotion and Piety be
* hid, and be unobferved in a College, where his conftant and regular affifting at the Ca-
* thedral Service, never interrupted by Sharpnefs of Weather, and Jcarce reftrain'd by down-
' right Want of Health, ftiewed the Temper and Difpofition of his Mind : But his other
* Virtues and excellent Qualities had {b ftrong and clofe a Covering of Modefty and anaf-
* fe(5led Humility, that, though they fhone the brighter to thofe, who had the Opportunities
* to be more intimately acquainted with him, and Eyes to difcern and diftjnguifh Solidity
* from Shew, and efteem Virtue, that fought not Reputation, yet they were the lefs taken
* Notice of, and talked of by the Generality of thofe, to whom he was not wholly un-
* known ; not that he was at all clofe and referved, but on the contrary, the readied to
' communicate to any one that consulted him. Indeed he was not forward to talk, nor ever
* would be the leading Man in the Difcourfe, though it were on a Subjed; that he tinder-
* flood better than any of the Company, and would often content himlejf, to fit ftill, and
* hear others debate in Matters, which he himfelf was more a Ma&er of. ' He had often
* the Silence of a Learner, where he had the Knowledge of a Matter, and that not with a
' Defign, as is often, diat the Ignorance any one betrayed, might give him the Opportunity
* to difplay his own Knowledge with the more Luftre and Advantage, to their Shame, ot
* cenfure them, when they were gone ; bat thefe Arts of Triumph and Oftentation, fre-
* quently pra6tifed by Men of Skill and Ability, were utterly unknown to him : It was very
* (eldom, that he contradidted any one, or if it were neceflary at any Tjme to inform any
* one better, who was in a Miftake, it was in fo foft and gentle a Manner, that it had no-
' thing of the Air of Difpute or Corred:ion, and feemed to have little of Oppofition in it.
* I never heard him (ky any Thing, that put any one that was pr^nt, die leaft out of Coun-
* tenance, nor ever cenfiire, or fo much as fpeak diminifhiogly of any one that was ahfenti
' He was a Man of no irregular Appetites : Though he was a Man of the
* greateft Temperance in himfelf, and the fartheft from Oftentation and V^ity in his Way of
* Living, yet he was of a liberal Mind, and given to Hofpitality ; which, confidering the
* Smallnefs of his Preferments, and the numerous Family of Children he had to provide for,
* might be thought to have out-done thofe, who made more Noifc and Shew. His Name,
* which was in great Efteem beyond Sea, and that defervedly, drew on him Vifits from all
' Foreigners of Learning, who came to Oxford to fee that Univerltty : They never failed to
* be highly fatisfied with his great Knowledge and Civility, which w^s not always without
* Expence. Though, at the Reftoration of King CHARLES —- — — - his Merits were
* fo overlooked or forgotten, that he was barely reftored to what was his before, without re-
* ceivjng any new Preferment then, or at any Time after, yet I never heard him take any
' the leaft Notice of it, or make uny the leaft Complaint, in a Cafe that would have forely
* grated on fome Mens Patience, and have filled their Mouths with Murmuring, and their
* Lives with Difcontent : But he was always unafFedtedly chearful ; no Marks of any Thing
* that lay heavy at his Heart, for being negleded, ever broke from him ; he was {q far
* from having arty Difpleafure lie concealed there, that whenever any Expreflions of Difla-
* tisfaftlon, for what they thought hard Ufage, broke from others in his Prefence, he always
' diverted the Difcourfe ; and tf it were any Body, with whom he might take that Liberty,
* he filenced it with vifible Marks of Diflike.
* Though he was not a forward, much lefs an afluming Talker, yet he was the far-
* theft in the World from fulkn or morofe -, he would talk very freely and very well of all
* Parts of Learning, befides that, wherein he was known to excel : But this was not all ; he
* could difcourfe very well of other Things. He was not unacquainted with the World,
* though he made no Shew of it. His Backwardnefs to meddle in other People's Matters,
* or to enter into Debates, where Names and Perfons were brought upon the Stage, and
Judgments
^ This Letter, (the Original of which is now in my Hands) or a Copy of it, was communicated to. Mr. Curll
the Bookfeller, who printed it among other Letters of Mr. Locke's, in the Year 17 14. ' Much to
the fame Purpofe is Primate Marfh's Obfervation, which he makes an Inftance of Dr. Pocock's profound Humi-
lity ; ' Though his J^arning, fays he, and Judgment were very great, yet, whenever any difficult Point, in Mat-
* ter« of .Learning, Jiappened to arife in Difcourfe, he would, to my Wonder, conftantly afk him he converfed
* with, what his Opinion was of that Matter, before he would give his own. This I found by long Expe-
* rience,'
84
The L I F E, ^c.
* Judgments and Cenfurcs were hardly avoided, concealed his Abilities In Matters of Bufl-
* nefs and Conduft from moft People. But yet I can truly fay, that I knew not any one in
* that Univcrfity, whom I would more willingly confult in any Affair, that required Confi-
* deration, nor whofe Opinion I thought better worth the hearing than his, if he could be
* drawn to enter into it, and give his Advice.
.*. ♦ Though in Company he never ufed himfelf, nor willingly heard from others, any per-
* fonal Reflc(5tions on other Men, though fet off with a Sharpnefs, that ufually tickles, and
* by moft Men is miftaken for th« beft, if not the only Seafoning of pleafant Converfation,
* yet he would often bear his Part in innocent Mirth, and by fome appofite and diverting
' Story continue and heighten the good Humour.
* I D o not remember, that in all my Converfation with him, I ever faw him once angry,
» or to be fo far provoked, as to change Colour or Countenance, or Tone of Voice ; difpleaf-
* ing Accidents and Aftions would fometimes occur, there is no Help for that ; but nothing
* of that Kind moved him, that I faw, to any paflionate Words, much lefs to Chiding or
* Clamour. His Life appeared to me one conftant Calm. To conclude, I can fay of him,
* what few Men can fay of any Friend of theirs, nor I of any other of my Acquaintance,
* that I do not remember I ever faw in him any one AAion, that I did, or could in my own
* Mind blame, or thought amifs in him.*
I s H A L L only fubjoin, at the Defire of fome judicious Friends, the famed Ode of Mr.
Edmund Smithy of Chriji-Cburch^ made immediately upon our Author's Death.
ot
//■
lltt
DUM cade teUus luxuriat ducum,
Meutti, Pococki, barbiton exigis,
Manefque mufam fajluofam
Sollicitant pretiqfiores.
Alter virentum proruat agmina
Sonora 1'hracum, donaque Phillidi
Agat puellas, heu decoris
Virginibus nimis inv'tdenti.
7e nuda virtus, te fidei pius
Ardor ferenda, faniiaque Veritas
Perfaxa, per fontum^ per hojles
Precipitant Afi<t mifertum :
Cedars catenisy qua pia ftridulis
Cemunt onujiiy velfude trans finum
LuSIantur aild, pendulive
Sanguineis trepidant in uncis^
Sentisy ut edunt ftbila, ut ardui
Micant draconts, tigris ut horridus
Jntorquet ungues, ejulatque
: In madido crocodilus antra.
Wides lacuna fulpbure lividos
Ardere fluiius, qua Jletit impia
Moles Gomorrha, mox procelld
Haufta rubra, pluviifque fiammis :
^od ifia tellus ft Jimiles tibi
Si forte denes nutrierat virosy
Adhuc ftetiffet, nee vibrato
Dextra Dei tonuiffet igne.
^itt nunc requiris te£la virentia
Nini ferocis, nunc Babel arduum,
Immane opus, crefcentibufque
Vertice ftderibus propinquum,
Nequicquam : ainici difparibus fonts
Eludit aures nefcius artifex,
Linguafque miratur recentes
In patriis peregrinus oris.
Veftitur hinc tot fermo coloribus,
^ot tu, Pecocki, dijfimilis tui
Orator effers, quot vicijjim
Te memores celebrare gaudent.
Hi non tacebunt quo Syriam fenex
Percurrit aftu raptus, ut arcibus -
Jam non fuperbis fcf verendis
Indoluit Solyma ruinis.
^is corda pulfans tunc pavor hauferat !
Dolor quis arfit non fine gaudio.
Cum bujia Chrijti provolutis
Ambiguis lachrymis rigaret !
Sacratus arbos multa Pocockio,
Locofque monjlrans inquiet accola^
Htec quercus Hofeam fupinum,
Hac Britonem recreavit ornus.
Hie audierunt gens venerabilem
Ebrea Mofen, inde Pocockium
Non ore non annis minoremy
Atque fuam didicere linguam.
Ac ftcut albens perpetud nive
Simul favillas df cineres ftnu
EruSlat ardenti iS pruinis
Contiguas rotat AEtna fiammas ;
Sic te trementem, te nive candidum
Mens intus urget, mens agit ignea
Sequi reluilantem Joelem
Per tonitru, aeriafque nubes.
Annon pavefcis, dum tuba pallidum
Ciet Sionem, dum tremulum polo
Caligat afirum, atque incubanti
Terra nigrans tegitur fub umbra ?
^od agmen ! heu qua turma fequacibus
Tremenda flammis ! quis ftrepitantium
EiSfus rotarum eft I O Pococki
^i^^i'^i O animefe vatis
Interpres abftruft, Oftmili fere
Correpte fiamma, te, quot imagine
Crucis notantur, te, fuba£lo
Cbrifticola gravis Ottomannus
Gemens requirit, te Babylonii
Narrant poet a, te pharetris Arabs
P lor at revulfts, i£ fragofos
Jam gravior ferit horror agros.
^d gefta nondum cognita Cafaris,
^a nee Maronis fcripta, Pocockiits
Plor^tur ingens, £jf dolenda
Neftorea brevitas feneSfa,
PORTA
PORTA MO S IS:
S I V E,
DISSERTATIONES
A L I Q^U O T
5 R. MOSE MAIMONIDE,
Suis in varlas Milhnaioth, five textus Talmudici partes,
Commentariis premiffe, quae ad univerfam fere Judaeorum difci-
plinam aditum aperiunt.
NUNCPRIMUM
Arabice, prout ab ipfo Autore confcriptae funt, & Latine editse.
u N A c u M
Appendice Notarum Mifcellanea.
Opera & Studio EDVARDI POCOCKII,
Linguarum Hebraicae & Arabicae in Academia Oxonienfi Profeflbris.
TlaVTO, J^OJCIjlAa^STf, to xctAoV KOtTtp^eTS.
V
Vol. I.
A
A
. I
! .7 1 '.) ■
J J £\
1 nc ?\iii
ioia
si's j;i."''j>
;. -.x
PRiEFATIO
A D
LECTOREM.
SI quid fit in his a nobis editis, quod illls qui Rabbinica cum Arabicis ftudia
conjungere cupiunt, prodefle poterit, fatis tam pro muneris, quam pro infti-
tuti noflri ratione fecifle videamur ; adeo ut Ledtorem, cui iftiufmodi cordi
fint, ulterior! praefatione deftinere opus non fit, quin redla portam, qua patet,
ingrediatur, ut quae ab hoc fine non prorfus aliena fore fperamus, an noftrum utriuf-
que votis refpondeant, ipfe legendo perlpiciat. Sed cum in ea oculos forfan conjedhxri
fint & alii fcverioribus occupati curis, quo fuis etiam ufibus aliquid inde decerpant,
liceat aliqua de totius operis ratione hiftorico more prasfari.
Quae e Lingua Arabica in Latinam a nobis verfa funt, Maimonidem habent autho-
rem, virum nominis tam apud Chrijiianos quam "Judceos merito Celebris, (qui quid de
ipfo & cenfuerint & dixerint licet confulere tum alios, tum imprimis CI. virum Johan-
nem Buxtorfium in fua ad Moreh Nevochim praefatione) nee minus apud Mohammeda-
nos ; apud quos, tefte authore hiftorise Medicorum) is^y* u-^.}^ Mojes Princeps audit :
quod fcil. Judais in Egypto degentibus aliquando praefuerit, cum effet p,^iV«s5j f-*;l->.=>' u-
ex eorum doBiJ/imis & prajlantijfimis^ idemque non folum i>y^\ ^i-o ^U 'Juris Judaici
peritijjimus, Jed & lulls' 4? v^^' AeU«> i_ *JU/ as>}\ Jceculi Jui in arte medica, edque
facienday Phoenix (quo nomine & Regi Salahoddino ejufque filio AH, cujus juflii
librum iL*vaJ1 jjjAj ^ de regimine fanitatis compofuit, notus fiiit) nee non i- (^jiiuU
_^^S omni fcientia genere clarus. His artibus cum tantam apud Mohammedanos (in
diverfae profeffionis homines fatis plemnque obliquos) gloriam adeptus fuerit, minime
mimm eft eum apud fuorum alios, eas, quas nemo fere alius, confecutum efle laudes,
a quibus ^inv ")3 Liicerna Ifraelis, Snj;! "ID;^ DSn DI^CI m?0 m}< Lumen Orientis &
eccidentis, Hebraeomm Gf Arabum Sapiens, Mojes cui poji Mofen primum baud alius
fimilis fuerit infignitus eft : apud alios vero (ut fieri folet) tantse nominis celebrititi
invidentes, odium plus quam Vatinianum in fe concitafle, quo perciti nihil non &
contra ipfum & ipfius fcripta molirentur ; a quorum ipfum tanquam religionis Mohain-
metica, quam aliquando fimulaverat, defertorem accufantium calumniis, una * Al
Kadi Al Fadel Abdirrahimi fidi amici ope & gratia (referente Gregorio Abil Farajio)
liberatus eft. Sed non eft nobis animus, tam quae ad Authoris perfonam, quam quag
ad prxfcntis operis rationem fpedtant, in medium proferre. Inter prima quae edidit
magnus ifte Dodtor ingenii fui monumenta, eft ipfius in fex Mijhnce ordines, feu uni-
verfum textum 'Talmudicum commentarius, qui quando ab ipfo confcriptus fit, non
aliunde melius difcemus quam ex ipfius verbis quibus opus fuum obfignavit, qus tum
in C. MS. tum in editione veteri Neopolitana fie habent, "O \''n'r\ pO'O '"13 nc^O 'JK
iniN '^^6^^srr\ n:iy ona^^ri ^v p 'jni ni lyn^a nanS 'nSnnn riDn^S D'lynpi nor
rriD t^h |m:n "ina rmav^ o»;;2tyi ):^r\ niK? ^4»^tr r\m nyv'iv p 'Jni Dni;^^,
6cc. Ego Mofes Jilius Maimonis Judicis, jilii Jofephi Sapientis, jilii Ifaaci Judicis,
Jilii Jofephi Judicis, Jilii Obadiae Judicis, Jilii Salomonis DoSioris, Jilii Obadije Judi-
cis (memoria jujlorum in benediSiionem) ccepi componere expofitionem ijlam mm annorum
ejjem viginti trium, eandemque abjolvi in iEgypto cujn annorum ejfem triginta, viz. anno
contraBuum Jeptuagejimo mm ''. BenediSlus qui dat lajjo vires, &c. Opus iftud, ut
& CKtera quae fcripUt, pleraque, excepto magno ifto Syntagmate Tad Chazakah, quare
lingua Arabica compofuerit facile patet, nempe, Dm 'D IIVDI \dir\ n3mn 'JCO
mmNH tniN Sdd 'aijrn m^ Dtt'Dn:*) u "im'? ^T^ry p dj iin 'D'jwty 'jsoi ikc t<in
Ob-
» Judicis pr;Eftar.ti». b Sc. poft 140O.
IV
P R M F A T t 0
Ob lingua ijliui ampUtudinem, & perjpicuitaiem, quodque late fe diffunderet, eique affue-
ti ejfent ejus jceculi homines, ac in omnibus regionibus ijiis obtineret (ut verbis R. jaco-
bij qui Commentarium ipfius in Seder Najim Hebraic^ intcrpretatus eft, utar.)
Quantam autem in defuetudinein, apud Judaeos Orientales praelertim, abierat tunc
temporis lingua Hebraica, liquet ex eo quod rcfert R. Solomon Jofephi filius, HiJpanuSy
in praefatione ad librum Praeceptorum a fe Hebraic^ ytriiim : fcil. quendam e Babeli de-
gcntibus Uteris ad R. Mojen miflis ipfum rogafle ut librum fuum Mijlmeh Torah [feu
2jd] in linguam Arabicam transferret ; fe enim Hebraice non callere ; refpondifle au-
tem R. MoJen, fe nullo modo induci pofle ut hoc faceret : quin potiiis fi tantum ipfi
otii fuppeteitt, fe C<Mnmentarios fuos in Mijhnaioth, & librum Prasceptorum, quos
Arcihice contexuerat, in linguam fandkam vcrfurum. xV '3 'Nifl lS PTn ^^7 'D nNlJI
1"i3T D^R'n videtur autem (inquit) otium baud vonjl^cutus, cum promiffum fuum non
frcejliterit. Atque hoc padto fadhim eft, ut non minus ifti cum caeteris ab eodem Ara-
ce icriptis libris, aliarum regionum, quibus lingua Arabica vernacula non eflet, Ju^
dceis, ignoti prorfus atque inutiles aliquandiu jacerent, quam praedidtus ille. Babylo-
nia ifti qui Hebraice nefciret. . D^Niy o'pm cT^Nii nipxn tr\yi^'^ ^m^ ry\'>7r^
-iiTi-iii Saar i<^N CDJ^K iS»K3 nmnn Dmi< Sd o^vn vn ot Pe^^i anoo
tyy)}r2r\ ^yy "ynrh v'\\>n pe^SS dhik a'p'riyai niiiiySn twi on»Do qhoiv. ^«''»
Jint difperji nofiri in ultimis terra partibus infulifque longe remotis qua linguam Arabi-
cam nejciant, eo modo Je habuerunt omnes libri ijli apud ip/os. ac Ji non omnino \Jcripti'\
effent', niji quod Jingulis j'aculis extiterint utriujque lingua periti, qui illos in linguam
j'anSlam -verterent, ad illlujirandos legentium oculos. ut loquitur Solomon Jofephi filius in
Praefatione ad verfionem Seder Nezikin, turn de aliorum, turn de his Maimonidis fcrip-
^^ verba facicns. Commentarius autem, de quo loquimur, ifte in Mijhnaioth, non
totus fimul ac femel, fed per partes, diverfis in locis, atque a diverfis hominibus in
linguam iftam tradudus eft. Primus, ni fallor, omnium Samuel filius Juda, filii
Tibbon (ille qui vivo adhuc Maimonide Moreb Nevochim in linguam Hebraicam
tranftulit) rogatu Judaorum in urbe Lunel degentium, capita ea quze praemifit
Magnus Do<Stor fuis in Pirke Aboth Commentariis, una cum ipfis, vertit. hoc eft:
quod ipfe praefatur, D^pTSm hinDDDH nxt ^'^^ ^mSnO "ly ^♦JlS 'OSH INn *12?ND
fa'3"l53n Cum viderent Sapientes Luniel, urbis in qua natus Jiim, explicationem trac-
tatus iflius, una cum capitibus qua pramifit DoSlor ille, quibus fenfus ejus compreben-
dit, petierunt a me ut ipfam illis verterem, quemadmodum in libro Moreh Nevochim
fecerant. Idem & ejufdem Commentarium in cap. lo. traftatus Sanhedrim interprcta-
tiis eft, tefte R. Jacobo Ben Mofe Ben Accaft, ideoque ab ipfo aliifque Qp^rij^on 13i«
Interpretum Pater, non immerito appellatus. Deinde R. Juda filius Solomonis (qui
vulgo Charizi audit) rogatu "Judaorum Mafjilienfiuni (uti ipfe in praefatione teftatur)
totius operis interpretationem aggrefius eft. ♦nnoHOnn K7l ♦ntrn >mJ»in nnn^T ntyND
T\v peno tynpn pe^*'?'? ann n? tyin^fi 'npnyni '>T\''^^r\ □mvoi Cum eorum 'verba Intel-
lexiffem, fefiinavi, ^ fine mora ipforum mandata implens Commentarios Docloris iftius in
linguam SanSiam ex Arabica tranfiuli. Ex his, univerfum opus iftud Hebraicurn fa-
ccre, ipfi in animo fuifte liquet, quod tamen praeftiterit necne nefcimus, cum non
amplius ipfius operd tradudlum (quod fciam) extet, quam pr^atio Seder Zeraim prae-
miua, cum quinque ejufdem traftatibus prioribus. Fuit hie vir &; ingenii & ftili ele-
gantis, Poeta eximius, quique Moreb Nevochim etiam in linguam Hebraicatn tranftu-
lit, licet verfio ipfius alteri illi ab Aben I'ibbon ccncinnatae pofthabita fuerit ; non for-
fen, quod ilia Samuelis Tibbonida elegantior, fed materiae quae libro ifto trad:atur (ut-
pote Philofophicae) congmentior : cum ut ait ipfe Charizi, 'O lO'DDT! noiN ^"2 '>t2'2n
ftsi^Sn "Tim rrS-ojo p'rir i*^J< X^'^^ tid onann vhv ^t tj? nso p'iirnS czhnS ]'j<
rrhn '^iD xin "w^ noann nioi rr^vi 'p'Ts'i^n j^n 'ma. in hoc ommum gentium Sapi^
erites confpirdrint, non ejfe idoneum libro alicui transferendo, qui 7ion tria bac calluerity
lingua ^ qua vertit, linqua in quam vertit, & fcientia cujus notiones explicat, myjleria.
Ipfe igitur in rebus- (ut videtur) Philofophicis non adeo verfatus, minorem eo ex opere
laudem reportavit, cum alias eloquentiae & Poefeos laude celeberrimus eflet. Ut &■ verfio
ipfius Makamat, feu Sermonum Al Hariri, qui penu elegantiarum Arabicarum locu-
pletifllmum, eaque quae ipfe Hebraice ad ejus libri imitationem compofuit, abunde
teftantur. [Sed 8c hic fe difciplinae Talmudica baud iatis gnarum confiteri videtur, ob-
fcrvaturum tamen omni diligentia j':Dn ipnSl f JJ^H ITDe;'?, utfenfum retineat reSleque
omnia digerat.] Eodem hie fere tempore quo Samuel ifte floruiffe videtur, idque fu-
perftitc
ad Z; E af^O REM, iy
perftite adhuc Maimonide, cujus licet'. utSeffintai, 1. ilf^i?^wi?V;' c/46; mertiiheft^
ipfms tamen filium Abrahamum VJ»JJf3 '^TT^I Vit^S |1iDp annh juniorem^ ceetera graH^
diorem vocat. H£ec igitur ab his verfa ubi ad manus ^ Judceorum Roma commotan-i
tium perveniffent, illos totius operis videndi defiderio flagrafle tradunt, ideoque quo
voti compotes fierent, ftatuiffe legatum aliqucm in exteras regiones, reliquas ejus ope-
ris partes conquifitum mittere. Eo nomine R. Shimchah querrdam Uteris & viatico ab
ipfis inftrudtum, Earcinonem profedtum, cum R. Solomoni Aderath, viro coetus ibi
degentium primario, adventus fui caufam indicaflet, hoc ab eo refponfum tulifle :
fruftra ibi qusri libros iftos, neque enim loci iftius incolas linguam Arabicam callere :
nee tamen ab incepto defifleret, donee Arragonice regnum adiiflet, ibi forfan quod
quasreret reperturas : eo igitur profedtus ad urbem np?yTl Wejhkah ^ cum perveniflet,
ac literas fuas cum aliis a Solomone ifto acceptis, Judceorum praecipuis oftendifTet, illi
gratum ipfi facere cupientes, duos ordines Talmudicos, Moed & Nafim, qui foli apud
ipfos reperiebantur, in linguam Hebraicam vertendos in fe fufceperunt, eumque in
finem ^ R. Jojephum, Ben IJaac^ Ben SnSiSn Aluphal [feu ut alibi fcribitur, "^KiaSK
Alphual\ rogarunt ut in Seder Moed transferendo operam fuam collocaret, qui & illud
lubens prasftitit, dubitans interim ne alicubi erraverit, tum quod linguae Arabicce pro-
prietati magis quam Hebraicce in aliquibus attenderit, more (ut ait) plerorumque inter-
pretum, qui linguse e qua vertunt ufum przecipue fequuntur, y3t3 "13T Nin iS'ND
CD'p'npOD, ac Ji res interpretibus plane naturalis ejj'et) tum alias infuper ob caufas, &
quod unius tantum exemplaris copiam haberet. Verfionem fuam abfolvit fine menfis
Sivan anni contradluum |r, ^j. fcil. poft millefimum (ut videtur) & quingentefimum.
Idem fuafu ^ R. Solomonis Aderath, reliquas etiam Seder Zeraim partes tranftulifle fe
fcribit. Seder Nafim autem R. Jacobi Ben Mofeh, l^mn i<'\'p^T\ ♦KD^y p, Ben '^ Acfai
cognominati Badrejh, diligentias commendarunt, qui Maimonidis in ipfum commenta-
rium Hebraice vertit ope R. Chaiim fil. Solomonis, Ben Baka, Medici. Inde, eorun-
dem fuafu, Ccefar-Augujlam [Saracojiam vocant Judai & Arabes'] profedtus R. Shimchah,
commentarios ejufdem in caeteros ordines, excepto Seder Tahoroth, Arabice exaratos
comperit : quorum qui in ' Seder Nezikim, prseter tradlatum Aboth, qui pridem verfus
fiierat, tranftulit dodorum fuafu Solomon f. Rabbi Jojephi, "zyp^ p nJID'tsn Ben Jacob
cognominati, queftus interim mendofum & alicubi imperfedhim fuiffe quo ufus eft ex-
emplar Arabicum. Eadem in urbe Seder Kodajhim traduxit Nathanael medicus f. Jofi
Ben h^ha Almeli, cum Romanorum legatus prasdidtus Cczfar-Augujlam perveniiTet, anno
quinquagefimo D"13S fupputationis particularis (annorum fcil. qui abjedlis millenario &
centenariis, fuperfunt) menfe Cijlau. Hie etiam in prsefatione fua exemplar quo ufus eft
mendis fcatuifle conqueritur, aliiique de caufis fieri non pofle fcribit quin alicubi erra-
verit, cum & in Talmude pamm verfatus & exercitatus fuerit ; fecifle tamen fe hoc
non illibenter, cum quod opus videretur Deo gratum, tum quod lingua Arabicd ,
•n^Ks? lOD '7npn -]^no pc^Sn pDNn iSxh □♦syi-i'an nax^t:^ iti^SNi ts^^onci nSin
uco T\T\^ DTK i'Nty 131 Ss 'D ^nj? pu^S i^T iO'V QroDHn -jino nrn ovn ip
iSvN "tlDK npfna Kin 'nn, jam ferifim decrefcente, fieri pojfet ut pereunte Hid una
perirent commentarii ijii coetui [Judseorum,] quemadmodum hue ufque quaji deperditi
fuerint fapientibus Hits qui linguam Arabicam non calleant. ^icquid enim Jit e quo
non capiat quis utilitatem, perinde illi ejl ac Ji periijjet. Romanorum legatus ille
nefcio an ulterius progrefTus fit, vel alibi fibi Seder Tahoroth, qui nunc unice defi-
derabatur, vertendum procuraverit ; certum tamen eft & ipfum five ante, five poft
illud tempus, fuum etiam invenifle interpretem, cujus nomen nuUae, quas mihi adhuc
videre contigit, prje fe femnt editiones. Atque hoc padlo, multorum ope interpretum,
univerfae Judaorum genti communicati funt integri JR. Mofis Maimonidis in omnes
Mijhna partes commentarii ; eonimque opera, eofdem typis mandantium, noftris etiam
hominibus. Eomm, quos hie exhibemus tradlatus, partes funt quasdam dignitatis inter
caeteras confpicuae, Neque tamen in iis edendis jam adtum agimus, cum prius non
nifi Hebraice edits fuerint, prout ab Interpretibus redditae, non prout ab ipfo Authore
Arabice confcriptae fuerint. Quanto autem fatius fit Autorum fontes, quam interpre-
tum. rivulos adire, nemini ignotum eft. Opus univerfum majoris eft molis, quam cui
mAnum admovere noftrum permitteret otium. Neque tamen, quas dedimus partes,
ut mutilum quid aut imperfedtum, rejiciat Ledtor. Sunt enim ipfae in fe, licet prasfa-
VoL. I. B tionum
" V. prjef. R. Jofephi in Seder Moed. ' Al. npu/IN Ofca. Arab. Slij V. Geogr. ftub. f V.
ipfius prsef. « In Juchafin dicitur R. Solomonem iftum juflifle Comm. Maimon. in linguam Hebr. verti
anno 57. ipfumque obiifle anno 70. •" Al. '"DNDV Accafi. v. ipfius Prasf. ' 10. Sanhed. in eodem
ordinc duplicis verlionis meminit Abarb. in Rofh. Amanab, I
VI
P R uE F A T I O
tionum atque appendicum vice toti corpori inferviant, fermones integri, & eorum non-
nuUae, etiam olim, viris dod:is dignae atque idoncas vife quae feorfim transferrentur, ut
de odlo capitulis tradtatui Abotb praemiflls, & capitis Cbelek feu decimi Sanhedrim
appendice jam didhim. Caufa nobis eas Arabice edendi ea fuit, quam innuit R. Na-
tbanael, Ben Almeliy verbis jam antea laudatis ; fcii. quod cum lingua Arabica apud
yudaos in defuetudinem abierit, metus lit, ne prorfus perirent thefauri ifti. Nefcio enim
quo padlo fadum fit, ut paucorum jam manibus terantur qua; Arabice fcripta fint,
blattilque fblum & tineis comedentur, iis etiam in regionibus ubi ante aliquot fje-
cula, non aliam, ut vidimus, dialeftum facile intelligerent vel eorum doJsifllmu
Nefcio, inquam, quo padlo, cum fatum illud non folum Judaorum libris contigerit,
fed & aliomm Arabice fcribentium monumentis magna ex parte commune fit : nempe,
ut nee eadem jam diligentia conferventur, vel pofleritati propaganda tranfcribantur,
qua olim cum apud ipfos ea lingua quafi vernaculi gauderent, unique cum ejus ftudio
florerent literae, utrifque idem fere jam fatum paflls, magnaque veteris gloriae parte pri-
vatis : non quod vel in anguftiores limites redafta fit lingua ifta quam olim erat, cum
vel latius una cum religione Mohammedana, cui neceffario facra eft, propagata fuerit j
nee quod qui fumma jam remm apud ipfos potiuntur minori erga literas ftudio ferantur ;
fecus enim, quicquid vulgo ftatuatur, fe rem habere comperiet qui Turcarum annales
confuluerit, ac pluris fieri, majoribus fumptibus ali, & ad majores honores provehi
apud ipfos, quam alibi, dodtos ; fed potius quod turbatis ad tempus inter arma ftudiis,
cum jam fato ceiTiflent literarum Antiftites, nee in promptu effent, qui eafdem laban-
tes fufciperent, & ipfae una occubuifie videantur, vel grave faltem deUquium paflae,
poft quod impcrio ad homines lingua pariter & fede diverfos jam tranflato, in inte-
grum nulla medicorum ope adhuc reftitui potuerint. Quas animo perpendenti veriffi-
me ac graviffime didlum videtur illud quod Ali a quibufdam acceptum fertur, JWJ J?^^
l^nH Cjyt tj* Ciy^S Scientice ipjius quam doBorum leviorem efe occajufn, cum utrolque non
raro idem fepulchrum contumulet, nee ilia his fuperfit : adeo ut nihil gravius pati
poflit faeculum eruditomm jadtura, utut incolum'^s plemmque contemptui, fi non odio
manifefto habere foleat, Sed ne ad limen perdudos in diverticula abducamus j Quod
& charadteribus Habraicis imprimenda curavimus Arabica, ea in re autorem ipfum
(e cujus autographo parum abeft, quin mihi perfuadeam edita efl£ horum aliqua) imi-
tati fumus ; idque confilio, ftudiofis, fi quid fentiam, non inutili, quo ita ei fcribendi
rationi afiTuefcant, qua quotquot fere e Judais Arabic^ fcripferunt ufi, ut nunc folent,
& olim videntur. li vero nee pauci nee emditione vel dignitate casteris inferiores, qui
vel S. Scripturas, vel Talmud, Arabice interpretati funt, atque explicarant, aliudve ali-
quod difciplinae genus fcriptis fuis excoluerunt. Non folum Autor nofter omnia fere
qua; compofuit, excepto libro Tad (qui tamen etiam in linguam Arabicam tradudus
eft) uti diximus, Arabice fcripfit, fed & pater ipfius Maimon, & filius Abraham multa.'
'Judas Levita celebrem iftum inter Sapientem 'Jiidceum, & Regem Cozarorum, a quo
titulum Cozari habet, dialogum eadem lingua compofuit j ut &c R. Bechai infignem
librum v>J^' o^V'' v"%o titulo Hebraico, Chobat Hallebaboth, quod officium cordium
fonat, notum. Abu Zacharia & Abul Walid Marun, Ebn "Jannahi, Grammatico-
lum principes, eadem inter fcribendum ufi funt, quorum hie & Grammaticam & librum
Radicum edidit, e quibus non pauca mutuatus videatur R. David Kimchi. R. JoJ'epb
Maimonidis difcipulus, cui ab ipfo liber More Nevochim dicatus eft, celebrem in librum
Canticorum commentarium ; Auhado zzaman Abul Baracat in Ecclefiaften, alius In
Proverbia Salomonis, alius in Pfalmos, Arabice fcripferunt ; R. Tanchum Hierofolymita-
nus in univerfum (ni fallor) vetus Teftamentum notas. R. Abraham Ben Dior, refe-
rente authore Juchajin, libmm qui Arabic^ vocatur ««*»y' 5o«Jie Fides excel/a compo-
fuit. Ac tefte R. Salomone in fua ad Maimonidem in Seder Nezikin praefatione, R.
Saadiah Gaon, (totius veteris Teftamenti Paraphrafi Arabica, & libro Emumth eadem
lingua fcripto, clams) R. Samuel Ben Hophni, R. Sharira, R. Hai, DH^DJ Q'^"!!
uSnVir, cum multis prater ipfos viris inclytis, omms 0»e'TT331 HIDSn^ Dnnian y^
Oli? (15^73 nD">2^nn") qua de confiitutionibus juris fcripferunt, enarrationes & refponfa
fiia Arabice compofu&runt : ncc minus T13D") D'T^Dn 'JIKJ infignes Occidentis G? Hilpa-
niae dodlores, nominatim R. Enoc f. R. Mojis, qui 'nny psy^D Tiobr^n Sd U-^'t) totum
Talmud Arabice enarravit ; R. Samuel Levita Granatenfis, R. Ifaac Al Feji, R. Ifaac
Ben Giath, R. Jofeph Hallevi Ben Megajh, & "ifiDa j'K D01 DnHK alii fere innumeri,
'3"»P pC'Sa Dn^miltt^ni On^tt^n'S an d'^ID, quorum omnium interpretamenta, & re-
fponfa magna ex parte Arabice confcripta reperies. [Obiter notare liceat, quod de
R. Enocbo narrat R. Salomon nofter, idem R. Jofepho ab aliis tribui. In Chronologla
Davidis Ganz a do<Siflimo V. Guilielmo Henrico Vorflio edita, dicitur " tempore Raj
I ''Hai
adLECTOREM. *' vii
" Hat fuiffe Raf Jofeph fil. ^ Shitanes, qui erat difcipulus R. Mofis captivi, atque ex-
" pofuit omnes lex clafles Talmudicas lingua Arubicd pro ' Al Chafes rege IJmaelis,
" qui recalcitravit R. Enocho fil. R. Mofis, a quo cum excommunicatus quer^lam ad
*« . Regem deferret, hoc ab eo refponfum tulit, Ifti funt IJmaelitce recalcitrantes, cum
" autem hoc faciant tibi Judcei, fiigio ab illis, & jam fugio a te ; atque fie fecit."
Vertente Vorftio, at obfcurius. Non efl: mihi ad manum codex Davidis Ganz He-
braicus, at in Juchafm unde hifl:oriam hanc fumpfifiTe videtur, verba hzec funt, iSk
^^U'TJ qu3s fonant, Si recalcitrarent mihi Ifmaelitae, quomodo tibi fecerunt Judjei, fuge-
rem ab illis. 'Tu ergo jam fuge j quod & fecit.]
In horum, alioriimve hoc genus Autorum, fibrum aliquem qui incident, pede ma-
gis inoffenfo perget, fi mori fcribendi ifti afliietus prius fuerit. Quem in finem, fi
quid alicui contulerit opus iftud, Academias Oxonienfis beneficium gratus agnofcat, quse
typographiam fuam ea Ipfa de caufa typis ad hanc rem idoneis inftrui curavit, quibus
plus jam hoc in genere quam alias adhuc, quod fciam, unquam in publicum prodiit.
Quod prodiit ne fine ulteriori examine contemptui habeat, fuadet magnum Maimonif
dis nomen, qui ut praecipuis reip. Uterarije Antiftibus vifum eft, nugari non folet. Nee
dubito quin & haec penitius introfpedta eundem quem cetera ipfius fcripta genium fpi-
rent, fed & in iis repertum iri nonnulla quae ab ipfo primum in ordinem redafta,
Eleniufque ac fufius quam ab aliis tradita fint j quod de fundamentis fidei Judaicce
ic ab ipfo in articulos fuos diftributis teftatur Abarhinel. Quis totius operis Tahnuditi
rationem & hiftoriam tam dilucide alibi enucleavit ? Quis tot difciplinae *" Judaicce
myfteria tam luculenta Methodo expofuit ? His in linguam Latinam traducendis, fi illud
laltem praeftitero quod 'h'2 7N ^30 pnj2 (ut verbis R. Jofephi utar) qui e vafe in vas
[ufui magis accommodum] transfundit, vel qui fitienti fcutellam praebet qua aquam e
fonte defumat, operam non prorfus inutilem navaflfe videbor. Si quis interim eadem
cum Hebraicis conferens, me a dodtis iftds Judais, qui in eam linguam ipfa verterunt,
in non paucis difcrepare viderit, antequam vel in hanc vcl alteram partem ftatuat,
utraque cum authoris (quae hie dedimus) Arabicis diligenter conferat. Nam & eorum
plerique crrores quos fibi exemplarium quae fecuti funt vitio, aliifve de caufis neceflario
committendos perfenferunt, magna equidem cum modeftia deprecantur ; neque ipfe eo
immodeftijB perveni ut quempiam mecum errare velim. Leftor, quo utilitati fuae (cui
poft Dei gloriam dicatus eft labor nofter) confulat, in ea, quae veritati maxime confen-
tanea eft, interpretatione eligenda judicio fuo utatur j & fi in utraque erratum depre-
henderit, tertiam ipfe reponat.
In Appendice notarum vere mifcellanea, neque ad ftridlas methodi leges ubique exi-
genda, quid prasftitum fit haud facile erit uno intuitu ob oculos ponere. Ad hunc fere
fcopum coUimant omnia, ut ftudiorum Rabbinicorum & Arabicorum in genuino S.
Scripturarum fenfu eruendo, iiique explicandis ufum, prolatis exemplis, oftendant, &
commendatiorem reddant. Quod vel bonarum literarum amantioribus perliiafum dare,
forfan non adeo facile erit ; multo minus illis, quibus vel quid ultra vernaculam lapere,
iis rite interpretandis maximum ftatuatur impedimentum. Genus hominum plane
oLTo-irov Xj cixoyov, atque hujus faeculi lues ; a quibus quid pafliis fuerim, (quango ma-
jora, nifi apparuifi^et Deus fjLeTcty.ijfjii@^, pafiTurus ! nee tam alia forfan de causa, quam
quod & doftos amem, & a dodiis, licet indignus, amer) qui noverit, haud adeo mira-
bitur fi impraefentiarum, nee plura, nee meliora prasftiterim. Sed liberavit me Deus,
virorum infignium, quibus meliora cordi funt, ope ultro oblata ; quibus gratias quantas
poflTum maximas refero, aliafquc, quibus impar fum, plures adhuc debere me hie pa-
lam teftatum volo. Deus, qui hanc mentem illis indidit, bona ipfis omnia repenr
dat, & boni omnes bene cupiant. Scitum eft illud Poetae,
^i fecerit bonum, non deflituetur mercede ipfius.
Non perit beneficium inter Deum & homines.
Quod fi in notis iftis a viris fummis in diverfum aliquando abeam, non eft
quod quis vel me illis detradtum ire putet, vel veritatem a tanto illis inferiors
prolatam faftidiose refpuat. Obtinuit femper atque obtinebit illud etiam Poetje,
" O^nomin. Abi Thaur. Juchaf. ' Q'SnbN Al Haccm, Juchaf. "■ In praf. ad Tenimoth.
viii P R JE I 4 T I 0, iij;:,
1
^(?/ reliqait prior pofteriori [obfervanda ?]
- Im6 & dodiflimus indodtiori ? fixitque vel poft diligentiffimum meflbrem fpicilcgiq
locus. Nee quod vel a tempore vel dignitate pofteriore allatum fuerit, ideo mino-
ris aeftimandum eft, Veriflimum eft illud ab Al Firuzabadio ex AbiUAbbafo laudatum,
- <h «...*««rtU ..y**^, Ai^-~JiX^ ^
iVi?c, yao/ tempore prior fuerit, plus eequo tribuetur ei qui erraverit,
Nec\ quod pojlerior^ minus ei qui fcopum attigerit,
1 Ingredere, Lcftor benevole, & fi quid ufui tibi fruerit, libere fuere; fi quid mi-
pus commode didtum, amice corrige, atque erranti comiter viam monftra. DC^m
•non p;oS nviurni nonr\ \d i^'t^i rrcroai nox-M i;te^" rii:;!^
*^ Ne dubius haereat Ledlor in ea, quam in his fequimur, legendi ratione, vifum
eft hie in limine Ch^raderes Arabicos & Hebraicos, prout in typographia noftra fib^
invicem refpondent, ipfius oeulis fubjicere.
,1;
-r
r
•W.
aaa
FOR r A Mb sis:
y
DinOj; *^i^ •n^i^l fi'Q^n 1i'3p"|^«?|' ^^Ongregamini, faplentes, & in ftatione
)V a»J3 IdS DSlDtK DVJ HDr f Pj^ V--'. '^^^^ confiftite, dote enim bona vos
VIOK; iroC □3-1qSn ''» nxn' 'S ®^®'*' donabo. Accedite, fiUi, & aufcultate mihi,
\. *..,^ .,^ ^-»»Hss ♦-.^^^ •^^./^ i^-iws ,Uw timorem Domini docebo vos: diligenter
DID niNnS D^O^ :2mx a«n jann E^'KH q„, -^^^^ ^orti irrigui anima ^eftra.
nnu^ N^l ^nj I^O V^;r rb:;n N^ -la^K Qms eft vir qui deleftatur vit^, qui amat
rVT\ i<^'i VN'^O "imN^tyn ^471 Vnnn dies quibus videat bonum, qui non extulit
nSD SnJTI' nS "It^N IdS Sy DC^n vmSl^D fuper fe regem aliquem magnum, nee
♦HDa ha n:n mo* Vn^D l^m "jScn J13 f"b ipfo fe incurvavit J quern non feduxe-
miv Sxi 'nJty' nn-'N* 'i» Snt 'nnna -ie^k ™"^ ^^^"?°'^^^, 1^^' "^^^^ f"it ^"ter eos
ro Wl 'DnSn IDnS ^:h 'nsny ie;K q"; ^b ipfo pel e<fti funt qm m corde fuo
J J li »i^ I w >* ftatuit non poUutum in fe portione efcs
DJ D'l^nn nniD na --^DO id njm 'moo ,egis, aut vino compotationis ipfius ? di-
♦nac^ ann D^JIonn D'Oy np-in j"1 D'JC;' vertat hue ad vidimam meam quam mae-
♦jn Sd n^C-'K"!"! »J'* noiin Kim □♦JE." tavi, ad vinum meum quod donee inve-
terafceret fervavi, ad eam quam inftruxi
menfam. Adefte, vefeimini eibo meo,
vinum quod mifcui bibite. Ecee in eo eft
ex omni genere frudtuum pretioforum,
reeentium fimul & veterum, viniimque
eonditum, fuceus malogranatorum loqui
faciens labia dormientium. Eft autem
ipfum oblatio fpontanea vini mei, primi-
tive omnis frumenti mei, tritura mea, 8c
DVn p DD^mmnj h};2 IJp'n ne^K m:pnni proventus areae meae. Vinum ipfius e vinea
H^T^ nsm nymnnS nxSm ''♦ mv '\m S°^^^^ praepinguis,_ & panis ipfius panis for-
vSr ^-bn mi ^iSn vSn Sj; iny -m V-ijod '^""'' ?1^^? ^'^""^ 'P^""l' portio ejus pin-
^ 'i L L L L guis erit : lapor ems ut fapor olei recentis.
t,^.^::,^^hvh:^nn^:n^^^DrhDhyb:^o:; lomedite pinguia, & bibite dulda, filii
D'ai ITrvn n^3Dn ^WO p niro ':k ^ei. Comedite, focii, bibite, &inebria-
•jrrmD' t*^n3Dinn TODOI in^n^no "noSrin mini, intelligentes mei. H^e eft menfa quae
"irrnnD nSD DnrOI in^nViT t^nSD ^ISDI eft coram Domino. Eft autem ipfa inter-
tfn^n flDDDt irrnDQD D'ilNjn nmSI pretatio Mijhna, quam expoliverunt patres
D-iDD Kin nim in'npv oS nD;;o:3') in'nppr ^eftri, explieatio maceriarum, quas ftruxe-
^S'Sl '0V1 in'nr03 OT^t^r?!' )^t33T nnon nmt paftores qui fetas veftras ducunt &
_ '/ .»._..... lundamentorum luper quae lundati eftis,
Vr.-: -sm n3;jn'nwn □TriSl inWi-: ^adieum, neenonconfuetudinum,deereto:
nnD "neon ^D1 17E'D Vn^DtyNI VTOJ rum & conftitutionum, qus eonftituerunt
♦nnnS nn lin: □♦^n•^m nmS in ^;^ '-7D1 veftmm potentiffimi, a die quem prseepit
t>iS Thh\ OOVI in'flSj;^ kSi inya^ riK Dominus, ac deinceps per generationes
nnJOl irrnDOE? "iDil "yV SdSi in'JT^JlD veftras. Atque ecee eft ilia inftar turris
S inWDN ♦il-n in^nnV^ nn'oSnn Sk Davidie^ fuper tumulum fuum conftitu-
S3.S ^N ..S a^..vS pn,o rS. n.K Sd -'^ irus dl^Sr^^nt- ^^^^
-.pn:; nODS'^l nyna?^ ^^,55^ ^^^^^ potentium fcuta. Ego Mofes
f. Maimonis Hifpanus ipfam extruxi, e mari Talmudis extraxi, e fapphiro T'ojiphtce fun-
damenta ejus jeci, ipfam carbunculo Siphra ftravi, auroque Siphri oblevi, verbis ex-
cellentium fulcivi, argento puro eonftrinxi, & in argilla eordis mei fudi. Eftque, eece,
ilia ficut vinea defiderabilis, quam plantatione deliciarum confitam interdiu ae nodlu
cuftodivi, & ad momenta irrigavi, donee eonfummati fuerint flores ipfius, & maturu-
erint botri, omnifque uva parva fe aperuerit, & omnis in ea arbor gemmas emiferit,
dederintque mandragorae odorem. Portas ejus quas aperui non obferavi, neque inter-
diu aut noftu claufi, fed omni redlo & mundo libere ipfam permifi, & pro munere
difcipulis mifi. Atque ecee alligavi ipfam omnibus qui verba tranferibunt, fedenti-
bus coram Domino, ut fit ex quo comedant ad faturitatem, & operimentum du-
fabile. . ■
Vol. I.
- SCIAS
10 PORTA MOSIS.
SCIAS omnia legis prxccpta quae a Deo ad H^Sk Kr6riX fU^ne^ Sd |X aS;^««««
Mc/'^« magiftrum noftrum demilTa funt, de- fij^pj^ j^qjj^ ^niK IJO"! HE^O 'Sj; «**«
mifla ad ipfum fuifTe una cum interpretatione fua, hSSn Slp*3 XiTTDSn VO n*W ****
cloquentepeoipfiprimumtextum, deinde expli- ,^^,^j^;^^ LrTDfln hS '71p' On n^N nS
^srerettixTrrurnr;"^^^^^^^ sf\°^"?^fs;^^,!!^^^^^^ I^^. ""^
temedocendi ilia Ifraelem ejufmodi emt qualem 11 ^^^^.^'^ ^^V^iT^V^ Tnp^^n n51f
tibi defcripturus fum. Recipiente fe [Mofe] in •^7^ "'^T |0 *-71N3 HN^D^ ♦HN' |KD
tentorium fuum, primus ipfum conveniebat <*T7j; inUlU p7« Hpj; PH'sJ pHX
ylbron, cui textum ad fe [ccclitus] demiflum fe- ysm* OH m'DQn n07Vn nirtNl rno
mel enarrabat, ipfumque ejus intcqjretationem SdTTI 13»3"1 ns^O j'O' 'TV J^JTI pHK
docuit; illo deinde furgente atque ad dextram "jSh'S nNl'?! nDH^KI irj^K "jVi Ty3
Me/?j fe fiftente, ingrediebantur Eleazar & Ilha- »t,^ j^.^ ^rVD nS^O J^nn'Sv Xi'N
'"'''■/^' iP^'"'' '^1''"' •^''^'" '^'^^^^^ ^vf" '^T f^^rnnx rri'i t^rsnn^ on nn^ %
quod didtaverat Ahrom ; turn fureentibus ipfis, ,,^, ,L,. .ri.»-.Cv4» C«^* -...^ L^..^... . .
cedcntibufque uno ad fmiftmm Mofis magiftri £?' '^^ '^^™. ^^'^^ A^^^'^ ^'^'^'^ ^
noftri, altero ad dextram Ahronis, ingredieban- RP^ ^*I^^^ 1^"! TJ^^ ^3T DD HIK
tur poftea feptuaginta Seniores, quos docebat Mo- CDtT J*^^ 7nO HjyO KiTN OH.tD'TJ^n
y? J eo modo quo docuerat Ahronem & filios ipfius. "IIHOi '^TJ "TJ?3 |17!J1* On VJD1 pn}{
Ingrediebatur poftea coe,tus populi promifcuus, CDH'S^^ K2rJ< iS/TI ''♦ C^p20 '?D DNjSx
omnis nempe qu«rens Dominum, quibus etiam Ip JTIK pD'3 rUD ^^ohn ^OD' Tin
idem recitavit, donee omnes ab ipfo [illud] audi- nc^O \D n^DO J?;nN vhn "fh I^OD
rent. Audieratautem jam ^^r.« a M./. textum ;-,j^^j j;,^^!;,^ j-,^q -,j^^j,p '^^j^^L^^'
ilkmquater ^1" #us ter, Semores bis reljquus ^^^^^ ^ L,^^ ^,^ i^
cactus femel. Demde difcendente ab ipfis Mofe, .< ^,. ^^^, . .,,^ __^ ^ 1 JZ^I __ .
repetebat Ahrcn textum iftum, quern memoria te^ ^^^^ P'^« gf^^^ DHJ;^ H^O 1^3^ On
nebat a Mofe quater auditum, uti defcripfimus, P ^i^^ "^^^ ^^^ 'T^K p*7K 1^1
omnibus qui aderant : tum difcedebat etiam V'^i '7^ NJa^fl N?:3 riNno ^^II'V ^'fD
Ahrofi : atque ita duo etiam Ahronis filii jam qua- p3'£3 ^«Ji'^{ pHN ^^aDTI pifKnSj^
ter audierant [illud quod diftum eft ;] a Mofe KV'K riKIO ^^nx ilKj^OD "Ip |N"t9iSk
ter, & ab Ahrone femel. Poft Ahronis igitur ;;j-i'D pHN JD n"TnN11 ntTD jO rht\
difceflum, repetebant Eleazar & Ithamar eundem ppij^ yxSmK "TJ^a NITN 1Dn*K1 iw'^^^
textum, quem quater audierant, uti explicavimus, njWOD hSn .13^3 ^Sk nVt iN'bm
coram toto prefentium coetu, atque a docendo „,^i ,L„ s^m^ s^«-, t^»U,« ..h-...*
furrexerunt. Atque hoc pafto Iftum eft ut ^'H ZJS^^ .^^\0 ^ -^^l^
etiam feptuaginta Seniores jam textum iftum qua- ^^^ ^Vbii ^ H^^n^n |nyNn^i«
ter audierint, bis a Mofe, femel ab Ahrom, nee T^"^ l^i KlI^OD Tp Q'JpT □';?2r pD'D
non ab Eleazaro & Ithamaro femel. Recitabant •I'^Ol HtyO |D |»TO J<i{'K flNna ;;D-|«
ergo & feptuaginta Seniores textum iftum populo J^J^'i) "lOH'^l IU^Sn |D HlOl pHN |0
femel, ut & omnes quater ilium audirent, primo "ITI P/M*") \f\ "TJ?D 0*Jpr Cy3tl^ Kif'J^
a jWo/^, fecundo ab Ahrone, tertio a filiis ipfius, V\y^ ^^\T(ii^ r^y^ *T)nOJ'7K hv V*JS^*
quarto a feptuaginta Senioribus, qui turn difce- j^^^ ^y^^ yj^^ ^ j^^^^p ^p q-^^J^^
Rentes alu alios docebant illud quod a Dei nuntio p,^j^ ^ j^,jj^^^ 1^^^ . ^^^ ^
cceperant, textum autem voluminibus inlcnbe- L,.._, _L...*... .^ i;.»-.^.«. J... .„ ■••L -^
.ant^ Turn difperfi funt primores populi per to- ^^l ^'^^^ P ^P^^ ^/^^ I'^ ""^^^11
tum Ifraelem ad eos docendos atque inftituen- J<Xi;D DniC^l D>;;» DKJVK pinS' On
dos, donee memoria tenerent textum ilium, ejuf- '^ X^^^ jl^nDn ^IDTJ^ p }<ipaD .NO
que leftionem callerent. Deinde docebant etiam ^^^'' i^'DJ "h^ ND1"17N* ppinOn nx'^JD
illos interpretationem textus iftius a Deo demifti, ^pi KlbDH* |K »7K DmnSKI O'^^pnSS
quae fenfus ejus univerfos contineret. Textum ^{y♦^{ p07J^> On MnN'lp lODPT'l Y^H
autem fcripto, traditionem memoriae mandabant ; nS^K 73p p SwoSk rj'7N "iVl Than
{zx, in monte Sinai. Quid fibi vult quod dicit, /« ^^^^ J^J^^ ^ DN^D^^ CH^^j;
w<j«/^ 5/«a/ .? Annontota lex tradita eft de Sinai? '^ 0X70*7^ OH^V Nl'^Kpl HS 'l)jyi)
Verum hoc diftum eft ut tibi indicet, quod ficut HO ♦J'D pHD Htt'D 7K ♦ ♦ "liTl ^fnn27^<
praeceptum de anno intermiffionis, cum generali- HTirin 73 K/Hl 'J'D "IHD "1017 "7107/1
bus, particularibus & minutiis quae ad ipfum HO *17 1017 N7K 'J'DO IDONi nSiD
[fpecftant] datum fit e Sinai, ita & reliqua pr^- H^pllpll n'mOISI n^mS^D IIONJ HOOt:^
cepta cum generahbus, particularibus & minutiis |n';ilSSD IIOKi niVOH Sd flK 'J'DO
fuis data funt e Sinai ; ^ut e g. tibi dicam quod ^l, U^j^ ^^1,^0 'J'DO inpnpil \rVTS\^'^^'\
dixerit ipfi Dominus, In Tabernacuhs habttabitis i,.^,,! ,^,„-, -,»-,,>,^ Jc iLv.-, -,uL... .4»
feptem diehus, tum docuerit ipfum neceflkria effe ^^"^^ ^^^^ '^^?°=» '^^ /^P "^^^ I^
tabernacula iftaVirisnon, Fceminis, neque obligari ^"^V^^ ^^'^ l^< 'Wi^ n07;?K OH O'O*
ad ea aegrotos, neque itinerantes, neque teda ipfis CDHH N71 nJ«{3K77 N7 "IIDJl?? n0rN7
de aliis [rebus] quam qua e terra germinant [im- NHflpD pD» N71 |nDXD07N K71 NiHoSj*
ponenda.] Neque enim obtegenda efie vel lana, N7 f)pDn N71 pN^N {O n^i' N03 N7f?
ai
PORTA MO SIS. II
lSl ♦iXIN^Ki nSi "^nnSKS th^ i^'hli'Z vel ferico, vel vafis, etiamfi ex iis quse producit
•y^^h^ SnO PN*'7K iO riDi' ^«iOD terra [confeftis,] veluti ftoreis aut veftibus : nee
NH'a miSNI nNmySxi '7Dk'7N1 DN'nVKI T""' ^^^^i""^' bibendum, atque dormiendum in
J^n^yS 'D PD' N'?1 ON^K h>'2D'7N >Vl3 ^pAs effe feptem dies mtegrosjneque debere minus
«M ik>aw -» I iw » ^, -.^^ ..^^ .„ L-,v» quam ieptem palmas longitudine, ac totidem lati-
nNVnp i;3D '3 NbiD nXVDp rno jO ^pK tudine contbere, altitudbe autem non minus quam
|0 ~7pN Knj;KannK 'D P3' N71 NIHI; decern palmas. Veniens ergo Legatus Dei (c. p.)
DK7D7X Ph)! ^IDI^K Kj N075 V^p "^W attulit [fecum] hoc prasceptum cum interpretatione
nO^N NiDH NiTTDSm liJ^n?^?^ nin l\l ipfms i eodemque modo 613. praecepta una cum
Km'Dim 'il (il^niy n"12^)? nN7n'7N'l H'ND interpretationibus. Prascepta autem voluminibus
^♦D2n'7K1 fli'r^ND h^inOO DnSjD rna.'^ infcnbebantur, expofitiones ore tradebantur. Fine
'D DKV |'V2nN7N "»3X *0 |ND NoSs ♦I'lQ ^"t^'" ^""' quadragefimi, initio menfis Shebat^
DnSdSn n^Si; anyOJ D^ty inn lyNl convocavit ipfos Mofes, (c. p.) dicens, Appropin-
|/w p/i ;iiw 1'^-' -I I I traditionis alicujus a me accepts oblitus fuent,
KnnyiJ SnD'I ':» NrrOJI itKin »J0 rOD ^^^.^^^^ .^ J ^ ^^ • ^ declarem, & fi qusftio
Knj'DJI 'j' h^ND/tD n''?;^ nWX JQI n^ ^liqua cuipiam intelleftu difficiiis videatur, acce-
nt -IN3 ni^'D 7'Nin 2Kri37N 7Kp H*? dat ut eam ipfi explicem. Hoc eft quod dicit
Scriptura, " Voluit Mofes explanare legem ijlaniy
dicendo, &c. atque ita dixerunt fapientes in
[libro] Sifre, Si qttis oblitus fuerit conjiitutionis
alicujus, veniat fc? eam fecundo audiat, £5? Ji quis
opus habeat explanatione, accedat ut ipfi explane-
tur. Traditionum ergo veritatem ab eo didice-
runt) atque explicationes acceperunt toto illo tem-
poris fpatio quod inter initium menfis Shebat &
833*^ SdS *13D ^pyKI '-'NIK?' DnS jam prope eflet ut moreretur, manum defcribendis
D»'177 nNtD;?K "lE';^ h^Nn^Kl nS K^np'^ libris admovens, tredecim exaravit legis exempla-
pn '"131 minn "ItJD r>K nip'? .On^ ^Npl ria, in pergameno omnia, a litera B vocis Berejhith
hv mX j;3ND "INnj t)"iJ '3 V3iSK ^Sd "fque ad Z, vocis Ifrael [qua terminatur lex,]
Wpn 'S nmO l^-l rN33 hr>±>ii nnv NQ quorum fingula fingulis tribubus, quibus uteren-
KOS npn *S JiN^nSNI nX'K KiOnyS tur. diftribmtdecimumtertium autem deditLe^
>,«U«^ J «-..^« ^l^^>■^ v>^«^-»>i -n^v* »'ir>-(s» vitis, dicens ilhs, Accipite Itbrum legis, &c. Turn
0K^D'7N On'^r J'^P J^^Cl J!;l "^.M^ n^o"tem circa meridien^ feptimi Adar (uti traditione
rCtrOI nTj; N7K no N7 IJOn njyo vera acceptum eft) confcendit. Fuitque hoc »?^rj
an^ NIJ 7'ia N-in '^ □N737K1 nilOi ^y«j refpedu noftri, eo quod ipfo privati fumus, at
Tyi^ nNO K07S nJN3l3 ^«4^^ ^<Q^ Jpfius refpeftu vita, ob eum ad quem evedus eft
rviy Sr: no i?£;in» Son np ini 0N7D'7N [gradum] atque ita dixerunt [magiftri] (q. ^.)Mofes
^'nxi yVATV n'3 npSnS) TDSri/K JO DoElor nojler non ejl mortuus, verum afcendit utfer-^
*mN IK in riiy ♦I'l no ^33 ni2fj^ "^^^^^ [Deo] in excel/is. Verum fermo de his valde
rpl J<Sl DnSs n»a D'S □♦JpfVN P^olixus eft, nee hujus loci. Mortuo ergo Mofe^
'iSN to J;DD' dS NOI tlNSniJN'n'iJ cum7./«««.iisquYdipfumdemiffefuerantex-
D'03nSN Nivi N'i3ni honS riNrn minn
njiy'i Ni3» nnN n3Sn x^ypv 73 nan ♦£>
^innvfl i:?n,a'i ni3» cna'? iV ty^u? 731
'710 i^dnqhSn iiNanoNi nx'NipN n:;r
»'7N D3C? i^nn rN"i to WN mo7N ^T\
Sn nnio S3p |N3 NoSs.n-iN I?3ND
»7N n!^Nn3 N3 |0 Nn73 a'7'1J min diem feptimum Adar intercedit. Cum autem
--Ll-.C,^ 1»S»» plicationibus inftrudum reliquiflet, J^a ejufque
__!_..';;_ J. ■^ faeculi homines fecundum eas fententiam dixerunt.
Quidquid autem Moft acceptum ferret ipfe aut fe-
niorum aliquis, nulla de eo controverfia, nulla inci-
dit diflenfio, at fi quid erat e ramis de quo nihil a
Mofe acceptum fiierat, quid de eo ftatuendum efl!et
eliciebatur collatione, ope tredecim regularum quae
ipfi \Mofi'\ tradita fiant in Sinai ; iftis nempe trede-
cim argumentandi modis quibus legis fenfiis eruitur.
Eorum autem, quae ifto modo eliciebantur, quaedanl
erant de quibus nulla omnino incidit diflenfio, cum
unanimi omnium confenfii recepta eflent, alia vero
de quibus accidit inter duas conjeduras difcrepantia,
prasvalente apud unum quod ipfe opinatus fuerat^
apud alium quod ipfe conjeftando aflecutus. Hoc
enim inter fententias, quJe e locis probabiliter argu-
mentandi eruuntur, evenire folet. Accidente autem
hujufmodi diflenfione in plurium fententiam itum
KJ'3*1 nSv3' '"^N in DNhSnI "ItbjSN eft,juxtaDeimandatumquoflJ//«r^j/»f/z»«r^jubet.
nS;;31 '3J'7N n>i3 N0:N1 'ITN 3-11 ^ ^das autem ad dif'quifitionemin explican-
da lege & ehciendis ope tredecim modorum
confedlariis nihil conferre prophetiam, fed quod fecerunt Jofua & Phineas refpedu dif-
quifitionis & ratiocinationis, idem effe quod fecerunt Rabina & Rab Aflie. Qwd ad
jnns^N; p aNS3 n*3
rinN^n'^N pNip'^NS Nn'3 DsnbN jninoN
rSty 'm 'i'D '3 rrSjr n7T:o'7N '^^y
jn3 r\i:rr\^ minncr nno ,miyy
^y dS nioN nNjr}3nD07N ipr\ jos
j;NpjN7N Nn*^;; ^^3 S3 f|xSn3N Nn'3
♦IN^niNSN rP3 )7pi ^so .xnjoi
'ipi t<DN'p t^rin DNpl i'DN'f
m:;? npi j^DN'p . i^nn DNpi . _,
NnnNDN'p '3 nr rh'^ha D'Np07N \i6
^inrtiihn Nin nnn.NiNS riNj?7N Nnn
nnN hi^)!T\ nSSN.SipS 7n3NSN V'zr\
n»j ni337N |N n'^rNi .monS oon
minSN n'D3o 'S 'tJi'j'N '3 ftrso
nno rrwy v^^i i?in37N JNn3nDNi
':j;o '3 .oro'Si ^ynn' nSy3' no S3
ex*
Dcuc.
S>
13
P 0 R T' A M 0 S I S:
exceUcntiam arrtem Prophetc fpeftat eorum- p HC^*?. IHS (ND. Hj^5 'N .fV*7l"*SfJ '3
que quas circa legem fecerit, cujufcunque tandem uri^^ TiSk ntSnOJ^SN ?tlOo'?N SlVxSx
generis fuerint, eft illud certe magni momenti jj< l^^ ^pL,^ riDNDNl \nhii IHDnyH
fimdamentum ex lis quibus fundatur religio. '^^ ,,^^ .^ _,,jj ,t, ,^j, „^^ ^^
Porro videtur mihi liic locus efle explicandi fun- ^.-.^ ' \-„^' . »u„ ,^„, „L -L^, i— ,..«L,v»
damentum iftud, quod tamen fieri nequit nifi °'^?^ ^^ ^^« ^^R ^^ ^^L. ' "^^'^
prsmifla diftlnftione modorum quibus prophetiam ^"^^ ^^ ^^'^ nl3i7'7 t^TD^N^N NT"?X
fibi vendicant Propheta:, quaque ratione vera T]p "^'^D ^^^N NJTN Nln iH nD:'7K
comprobetur prophetia : cum hoc etiam mag- /3 DKJ7K n^NJ^ H^OJ rTD CDni
num fit fundamentum in quo errant, non folum pJb' OriDN "jSil 01^^*13 |0 Tr;^
Univerfiim hominum vulgiis, fed & potions notae JsjSn i<r\yiDb TOn ^»^S nnJ7N |{<
hon pauci ; putantes, fcil. non credendum pro- nW^O \D rti^^D inj rlf^D Si?3' \ii2
})hetiam fibi vendicanti, nifi poft editum miracu- f^j,*^^ "y^ ^'^ S^vw D"1D*1 Ijm rTw'D
um par alicui e miraculis M./i Dodoris noftrij "t^j^ ^,5^,^^ p' ^^^J^ ,^ ^^:i^^ L^^^
& necefle efle ut orduiarium rerum curfum per- „,„TL„ »,„,„ ' ,^ __,., „„ Cam, ,^
rumpat, ficut fecit Eliab in refufcitando vidu^ i^ty^^^i^nX^K |0 inc^ NO •"'HO 1J<
fiUo, aut ut fa(5him eft in deprcdicatis Elijh^ mi- *^0 P^ I^^ """^ 7.^ ^^^ ^^"l
raculis. Regula autem hsc minime vera eft, J^'^JN'^N \D KOm'JI j;e^'7jn in'^N n'7j;D
cum omnia qua patrarunt Eliab, Elijha, caeteri- fi'^nn^ '^7*1 KI^JJ^S' 0*75 r>NfJyi7N |0
que Prophetae, non in eum finem fecerint ut iis nnv flJND "Tp n'13i'!'J< iN DnniD.3
Prophetiam fuam confirmatum irent ; cum jam "|7n NJlSj^-fi N03N1 "fTI .^3p Cn*?
antea d« eo certo conftaret : fed ea pofcente necef- DnD")p7D ^^"l♦'7^e lixrinx KoS HN'f J^o'^J*
fitate ediderint, cum pro ea qua apud Deum j^^^^^ j^q^ j_j-,^-,j^^j^. q^^ j_:^L,j^ .jj
erant propmquitate, voluntatem ipforum perfece- ^,^^^^ -L, ^p,^ -^^^^ ^^^^ :♦nbNi•S^?
nt, luxta illud pus promiflum, " Et cum Jtatues v»<i«oU-i ' ♦», Us^^s m«-, 4is-,^t,« _,.--
verLm, ratum erit tibi. Vera autem compro- ^^^^^> *P ^^^^ ^^^ ^^^P^ ^^
batur prophetia eo modo quo hoc, quern exorfus 1« ^T'^ ^^^^^ nnD&'NJ H^N ^nn
fum, fermone defcripturi tibi fumus. Dico igi- ^n*^ 'TT T'^J^'N 'fl t^in^^Jl "'^^'^P
tur, primo, canones in lege noftra de prophetis pODpJ' ri^J^K ♦♦j;"10 jN "^Tn HD'^fN
traditoSjitafe habere : fc.eos, qui prophetiaemunus ITlf miSy DE-O J^^iTlO |^2Dp ^^^^^{
fibi vendicant, in duo diftingui genera, eorum qui m")?)? DC^^ HIIuSnI ♦*♦ DC-'D N3JnO IK
in nomine Idoli, & eorum qui m nomine Domini |j,} SikSn DDp'?^ TPCip DDpiTI mt
vaticinantur. Prophetia autem in nomine Idoli »jxStJ7i< ^DIdSk iK ^1p»1 '"Ji Dp*
duplicis rurfus eft generis primum cum furgens ,^^ ,L L,^^ 3 .VjKm-) h^l hm
Propheta dixent, Hujufmodi ftella influxu fuo ' -.C-,, L*-,-,^ ,,s«-,o sC ^.v^.-.-^
fpiriVualiinmedemiflb, dixit, Hoc modo me co- '^^ ^to^^^ l>n3!l ':i;riK IN tN-pD
lite, vel, hocmodomeinvocate, necnoncumad D'DN^'^N |0 DD'7D JN Dr;;'*?}*
Idoli aut Telefmatis alicujus cultum invitat dicens, '^"133N1 NHSD ^iN^JN '^7'i |N ^Npl
Hoc mihi illud indicavit, hoc mihi nuntiavit, vel pmNDi^^ nONi jNl TON "IN Xip3
prxcepit mihi ut juberem ipfiam tali modo coli, S^?' jND ^«2^ 'JN7D7N, nil7N "h};
quomcdo facere folebant Prophetae Baal, & Pro- DDpSNI PPtt'Nn 'N'Di'k ^^'2'^ 'N'Di
phetae Laa'. Secundum, cum dixerit quifpiam, hSSn p ♦HI ':NDN (N Sp' \N 'JNliSN
Venit ad me a Deo revelatio, colendum efle Ido- L-,jjj-,pj^ ^j^ 'JN^dSn 'TlDy'^'7N "l2y» |N
lum tale, aut fpiritualem ejufmodi influxum tali ,j^L,^L,j^ ^^j^l,j^ ,s pi.jjjL,3£;j^ h'JNrmSN
modo elicicndum (rationem interim aliquam cuitus, Lv...k^.Uv« «v,^«4,,Cv. -,^« »« «-■« •,.«*
& adiones aliquas defcribens quibus utuntur qui '^Ni^SNVNI nNTJOr^N mjl p NHJI f]^^
tali dediti funt cultui, quemadmodum inter fun- *^02 |Nty^N "^ "nn^ Nn^^yS^jn^N
damentalegisnoftrstraditur) hie etiam inter Pro- J<V'N NTHQ nr'"liyi<7 ^D K^HJ;; ^"iNn
phetas Idololatricos cenfendus eft, cum hoc nomen J<in |N^ TT^J rTV\'2p C3C'3 tOjriO
comprehendat non folum illos qui dicant ipfum NnD33 J^ilJN H'lp' hTN DJ?* DDN7N
Idolum fe coll juffifle, aut aliud aliquid mandafle, K'jyj^'^x p 'ITi IN Nnr>nND;;D niDN
fed & eos qui dicant Dominum creaturas alicujus nHNSy^ ION nS'7N |N Sip' hSn IN
cultum praecepifle. Cum igitur audierimus quem- ^ t<i.y^rt> KHND nNp\73"»SN p 'a?
piarn quolibet homm modon^m fe Prophetam ^^^^ni ,Vm;rnSN VmA "inN T^-^Sn
venditafle, atque hoc manitetto de iplo proba- „^,„L,„ 'L-Jl w»; w»«-, ^,,i,,» 1m-,Uv»
turn fuerit, debet ille ftrangulatione e medio V^^ P^IJ ^i ^'-? ^^^ ^^'^^^
tolli, ficut dicit Deus, ' Propheta autem ille, '7Nj;n TtAp") pJp^ND ^t3p» JN nCDnS
r^/ fomnians /omnium, morte afficietur : neque i^^'^H DvPn □7in IN ^inn X'lJjm
habebitur ratio [muneris] quod fibi vendicat, 27Dn t<7") nN"U^n^ n3r>7' t<7'\ nOV
neque requiretur ab ipfo fignum ; imo etfi mi- nN*^07N p '^P? 1*71 ItN i~UO
racula ediderit ad profefiionem iftam confirman- ^poj oS ^50 ♦"I;^'»Sn XiH n'^linS
dam, quibus nihil unquam magis mirum au- -pj^ nOn'?' t«4'71 pJiS HiO DIJN
divimus, nihilominus ftrangulabitur, nulla mi- -.u,j-| pij^^n pfj^ t^S mNrJVoSN
.raculorum iftommhabita ratione. Caufa enim ^^^^ ,^ ^^^^^L.^^ ^,,^ ^^ T\myd7ii
ob quam rata fuerint ifta muacula, ea eft quam ^^„,,, .„L s-,, ^-,^^v, —^^-i^L. .♦.
aflii^at Scriptura (dicens,) - ^oniam Centat ^^^«^ 1^^ ^^^ °?^^ PD'^T^N J'
aiugnac ,ocnprora ^ui« ,; <, ^^^^^ ^^ ,^^^^ HNIi^lS StDO'^N Sp;?>N
* Job XX. 28. f Deut. x'ui. 5. i Deut. xiii. 3.
PORTA M 0 S I S.
13
^■nain Ip nX r^t^^\i^&> nnKiyoVx tT^J< ^'^^ Dominus peus vepr, &c. Teftimonium enim
Ob;?* JK 'Jl2i' kS |N 7")DJ^Sk ShN nj;? intelle(ftus, qui profeffionem ejus falfi arguit, oculi
nxm JVO'?N TilN ^ha imoia n»J nap' kSi 1"' miracula ipfius vident teftimonio firmius eft,
^»t3Jnn1 nahaa^ha Sr^ONa nniDJKI cum apud intelleau praeditos demonftratione certa
• VQD'^ QD"^!' aa?3 probatum fit, non debere magnificari, neque coli
■ ' I I praster unum qui omnia condidit, & ab omnibus
perfeftione fumma diftindus eft.
Porro, qui in nomine Domini vaticinantur, du-
plici etiam funt in genere. i. Cum quis in no-
mine Domini prophetans ad ipfum hommes allicit,
& ad eum colendum incitat, dicens, Deum prae-
ceptum aliquod pra;ceptis fuis addidiHe, aut
rhba DDN2 NiJn' |x SiNSi< aopha
|N* Sipn nnnxa;? '"^j; vnn nha wnn
Yp: Mi ripnE; j;'iniySK '3 lat np rhha
net liber legis detraxifle. Neque intereft quic-
quam addiderit an abftulerit, five iis quas in textu
legis habentur, five ipforum explicationi tradi-
tione acceptae. Uti fiquidem addat vel detrahat
iis quae in textu habentur, hoc modo, Dixit
~ ^ atium quo pro prasputiatis habendi
'X)',^
p*?Ny'?N p'oj ?jj;x ^a '3jSj< jkS
nmK'r ^N pVj'^N 'S nJNVpJl nmX'? p pr^ceptum aliquod de numero eorum qua: conti
nmNn NON n-ioSN I'Dun^K 'D
Sxp rhha |n Siio |"iyj7N ♦£] n^a^ipy]
Tra pi t3pa I'ONj; rp?ir'7N jn.'S ..
IN riDnioSN rnorha Son '^n* j'onvSn "^-i ^'J^ ^" o^^
'^i^'ytTZ:^. ''If'. I f^ ^'i"' finffSs. luorum tantizm -annorum efTe, poft
t^fhz* ''7Nrn nSip p nS-ID Nn':'0N nnn' ^^^3 f^^l^ ^.^ivis vefci lidtum : vel dicendo,
nim NO"! 131 CD'T'V. D37 nM» OiU; Dixit mihi Dominus, quatuor annis illicitum erit
JND 171 nu Y .'^ ^pJ7N 'a np' IN •]7n illis vefci, loco ejus quod dixit Dominus, Trii>us
jN /Ip' IN 7nO riTj^ND' |*i7N iriNb anms incircumciji erunt vobis, &c. atque ita in
nV n33 HN mVpl min7N 'D nSip ejufmodi aliis. Nee non fi aliquam, quamcun-
HiNl np'pn "Xhn )?Dp HJN ^iy Dinn l^^ tandem, in traditione mutationem fecerit,
503*1 SwSn Nj NOD tt^'aon D3p in D'S ^"^ favente ipfi textus litera : e. g. fi dicat,
:N b SnP rtha m ^Ipn fiia^SS -tSt '^^'^"^ "J"' ^" J^g^' ^^ ^findamanum ejus
Li-s -,J-,v»fX .u„t L,w_ L.» -,...-,» 4i,,«, ^°*^ farcet oculus tuus, de ablciffione revera
Nina mnND '"^j; naa HN nilfpi -nbip in^lligendum effe, non autem de mulda pudore
3Dil -»pK^ N'3i njN^ piO^Na yrO' NV'N j-aiiumj afficienti conftituta, prout traditione ac-
ceptum eft ; atque hoc prophetias acceptum
ferat, dicens, dixit mihi Dominus didtum fiium,
' Et abfcindes manum ejus, prout fonat intelli-
. _ ...... . .. .^ gendum : hie etiam ftrangulatione tollendus erit,
^^^t\ ' pit NOD n3 i'nO'nSnI npnvn <^""^ Propheta mendax fit, Deo illud affingens,
1p qSi];'? IJ'PN' na 0:11 PPlp 'fl ^^ ^^"® 'P^^ "°" '^'^^^ » "^1"^ ^J"^ ^^ fignum
hSSn Sap 10 'j'd'S in nSSN W N^DN ^"* '™'^<^"1""^ .^b ipfo patratum ratio habebitur ;
^^.>^M<>< J.W -,U.^ *-,» V4-,-, «..; v...».».ta cum Propheta ille, qui miracuiis fuis totum mun-
potya Vb nbip ini Nnn TJ NVne^n dum ad Lporem a^degit, cuique ut crederemus,
IDl nO'OU^n 1:7 n^Tj;' 10 nON7 N'H fidemque haberemus infixit Deus cordibus noftris,
f IVJ'^N p3 ♦:r •]DD7D1 "^'DD n71pl (afferente ipfo Deo, cum dixit, Et tibi credent in
rnNDN'p7N IN DQ7N ♦•) rfe)l£3n07N f^culum) jam antea nobis denunciaverit, non pro-
fi'^OJ |0 in 'ibN ")bJ7ND riJ^DriDO^N dituram a Deo aliam ab ifta legis lationem. Atque
NiTN NiNnjl nSpSN p rinya^o'^N np'^N hoc eft quod dicit, *■ Non eji in cislis ipfa ut dicas,
7Npi Nn:0 jNVpjSNl Nn'3 rilN'TSN W ^«" afcendet po nobis in calum, &c. Et quod
itb') lioo ynn nSi vSjr fiDin nV ^'f? ^" "T^' ^'"'^ ^ '"[ '"'" ^«'' ,^°^ 7""^"^*
'N2n N'Di I'N DnSdSn On'Sj^ NiSnP velfententiajqu^oretraduntur yelconclufiones
-.vi^,♦-,. v♦^J^^,♦ ^i^ss -,««« -.^^ »^»X q"^ fpeculatione, (una ex potentns e corde ormn-
HN^ipnD NiO'TT liOa nnVO IDI inn^ ^jg) elkiuntur, quibus etiam aliquid vel addi vel
D7 NO n'7N 3D31 n^>N '7^ DlNp ,njN detrahi vetuit, dicens, « Non addes illi, neque di-
minues de eo. Ideoque dixerunt Majores, quibus
pax, Non eji Propheta concejfum ut aliquid ab
ijto tempore immutet. Cum ergo fciamus ipfum
in eo quod fibi vendicat, in Deum mendacem
efle, eique affingere quod ab ipfo non fit illi dic-
_ ., ,_ .,,■■. tum, necefle eft ut eum morte afHciamus, decla-
7Np NOD jNVp: ;n mNn pi nnin7N rante Scriptura dum dicit, " Propheta qui addide-
7u;N HDr n&'O nnin I^DI OnnoriND nV, &c. morietur Propheta ille.
^N7tt?» ^D ^"^ DTinD iniN 1/Vl!f Secundo. Cum [quis] ad Deum [colendum]
KnSnnON JO nyVl O'tDSiyOl Cpin ho"^ines invitat, atque ad praeceptum ejus cufto-
Kn'Sy nvn ?0 nVNinn nNn'iSND ^^'^ndum incitat, nee non ut legem obfervent de.
._,».-,« _,,„,,,, 'Lw,X^ »^»«^ Hv«..Uw.-, nunciat, idque citra additionem, vel diminutionem
♦a dnhdSn p nod nSnp oV nS Sp*
N'Djn noi '1D1 Tr nc^N N'Djn "]n nSip
Kinn
nSSN 'Sn i^T ;n 'jndSn iddpSni
7NnnoND dn^Sn n,oN»i nnj;nu^ '^j; vn^i
»nyi noNiND noNn om^ji h'NpTn'i
(ficut dixit" ultimus eorum, ' Mementote Legis
Mojis fervi mei, cui mandavi in Horeb fuper omnem
Ifra'el, Jlaluta & judicia) ei qui ipfam obfervaverit, bona promittens -, at tranfgredienti poenam
interminans ; uti fecerunt Ifaiah, Jeremiah, Ezekiel, caeterique : alia interim a lege pra»cipiens
Vol. I. D &
• Deut. XXV. 12. ' Exod. xix. 14. « Dent. ir. z. & xii. 32. ^ Deut. xviiL ao. * Mai. iv. 4*
H
PORTA M 0 S I S.
Sip* |« Siio .firns^x n'j ^s ♦nxija
SiKtyS Snidc^ n,::j< nod |nS rtixSaSN
NOD Snp |y 'Hi' IN T^j^n pSo;^ "^Knpn
Siwi nspj? Snp ;:r cmn^S yti^Sx 'ni
♦Hi NDDi inir NOD jnoii:? 'i] Syxn'^N
NODI -iivSn 73X1 noSn Sj^riK u? n^yi:^*
'DJ7N U^TN N"iN3 "im^N NiH 'HJ NO")
mt rrv\i)p "fn dd:' dSi niDj'^N
' "INT nVi
_ _. _ i3N Sd
HNiyn nmh ninno:V tvn iNnmD
'JNITAON D?7 HNi;;*! TO 'n7N HJNfl
N'UfN7N ^Y^ |0 HD TON* NO Sd
moNiN ]p 'ty »bjr ♦"u^n* loi nhVSji
's3 hSSn Tips D'oa^ no rin'o nprS
p2N N'DJnSn TONIN 'Sjr ♦TjrnoSN
Snp nNij;"T rw* aS jni io;ro tyniN
: p)i)7N3
nflVNi NJN NOD ♦djSn 'i;^t nnyi
rnD:'7N p^ N^S ♦;^*TN Nisi nJN -jSti
tND ^nS ^^HN iNDI tSi'D MO h}}
& prohibens : c. g. fi dicat. Expugnate nunc re-
gionem ijlam, aut feSam ifiam : ficut olim man-
davit Samuel Sauli ut Amalecum occiderct ; aut
[fi quem] prohibeat morte afficere j ficut ■■ Elijba
interdixit Jeboramo^ ne exercitum Hazaelis, qui
SaiHariam ingreflus eft, deleret, (uti notum eft ;)
&, ut vetuit Jfaiab aquam intra muros derivari ;
&, ut interdixit Jeremiah Ifraelitis ne egrederen-
tur extra Jerufalem ; cum ejufmodi aliis. Cum
ergo prophetis [munus] vcndicaverit fibi Pro-
pheta, ita ut illud Idolo alicui acceptum non fe-
rat, neque Legi quicquam addat aut fubtrahat, j^niO fp^ ^Sl nj^'TSySN '3
verura alias quafdam mfiftat vias, eo modo quo vigyi sOD '"IDH TD'^O *t)
explicavimus, tum opus eft, ut eum probemus,
quo vocatio ipfius nobis fit comperta ; quoniam
cum de alicujus vocatione conftat, tenemur omnia
quae jubet, tam minoris quam majoris [momenti]
praeftare ; & quicunque tranfgreffus fuerit aliquod
ejus mandatum, tenetur morte per manus Dei
[infUgenda] ex difto Domini de eo qui tranfgref-
fus fuerit mandata Prophetarum, ' Ego requiram
ab illo. Quod fi vera non comprobetur vocatio
ejus, ipfe ftrangulatione perimendus eft.
De veritate autem vocationis [Prophetarum]
conftabithoc, quo defcripturus fum, modo. Scilicet,
cum quis prophetiam fibi vendicaverit, ficut de-
claravimus, eoque idoneus fuerit ; utpote qui fu- y- -j ■ -. • - ^ -^ - j- - - - -^
erit doaus, religiofus, continens, intelledu & 7nDn7N1 p7N1 D^Vn SiN TO \yy
li morum probitate praeditus, juxta illam apud NOD NHSd pN7DN'7N {DNnOI 7py7N1
' N7N rmty. HNiDjn pN NJij;^ S^n^n
rii^hD nNVvDm "iny;^'). tidj. ddh S^
DN7D7N1 Nnnyn \yy< n*? nJ^N Nnn 's
rfinNi 7D p!} SNrfnDN7Ni nh'V
QnSdI 7'T3n7N DHD TO pVJD Nmo
TDD p-iD Dip* nr^7ND"l poDn7N
;^o n»Sj; |u;' p77N SySi hSn'h h^
NiNfl nJ7N "jTiD NVn* |.N 'pi* NO
NHN^^TNT 'JDJ» NO '7;; NH'? nShn JND
?<JTDDN1 n^^NIOD t^iiT^IN TT} ^<JSp
"iDD'a nS'^N *]07;r J^OO nNTNDDND
j^joSj; t<rt7D mj^Nio nrw |n3
NioSi'a Nnp'NpT p 171 n'i:'N7n jo
Nin 'fl rmnSN p t<im did niN
riD'N *]DD7D noNn ♦Dl iNnnONSN
♦'♦ T\T\ N7 nt^N iDin nN ^3
•rri ^a NiS pn^f nv'n ntni 'idi
nniDi "]tjd fp'j-iJ dV j'^hn in
♦m fjpio NJTi); 'pD' NOiNi rip^pn
riD iDD* xo '7D 'D npTv -no*
"ITi'^i rnoSN TTD rlTO htSn 1^
piN nvi nnt:^ noS SNioty '3 Ni
SNTty* Sd I^Tl riDn* 7lp» NO Sd
•^Niott^ to><^ '3 ;^3{r 1ND -i;^i pa
"ION .Drni;r fND nti ♦'♦S n'd:S
NO n'^iSi n^djnSn n:;r ji'^ndt nSn
DnoN;?o fl'^oj 'S N'DJN'^N pSnd' nijnd
IV 'wiott' Snd; 'vo* SiNti;^ |nd no
NTI nnDNSN h^ rh t\^t\ flS'Sn
NOJN nS^N VA^ -^TiD njN -|iy
In.-idSni poj:o7N ^ 'djSnd njn;jn
ri^oi »a on^NO) njnS pjntSni
I njSnihn
omm
nos regulam, Non reftdet prophetia nifi fuper fa-
pientem, fortem, tf divitem. Multas autem funt
notae ad hoc propofitum fpedantes, quas omnes
comprehendere nequimus, & de quibus fermone
inftituto fingulas probare conari, allatis textibus e
Sacra Scriptura didifque Sapientum, librum po-
tius integrum per fe requirerent. Qualem forian
[ut aliquando componamus,] cum omnibus quae
eodem fpedant, auxilium fuppeditabit Deus.
Ciim ergo idoneus huic muneri fuerit, prout opor-
tet, ipfumque fibi vendicaverit, dicemus illi, Ede
nobis promijjay (sf refer nobis aliqua eorum qua
nota fecit tibi Dominus -, quo referente, fi vera
evaferint promifia ejus omnia, hinc prophetiae
ejus veritatem percipiemus : quod fi in aliquo ip-
forum, vel minutiffimo, mendax fuerit ; hinc
mendacem eum effe cognofcemus : atque haec ex-
prefla eft legis de hujufmodi probatione fententia :
» Et cum dices in corde tuo, ^omodo cognofce-
mus verbum quod non locutus efi Dominus^ quod lo-
quitur Propheta in nomine Domini, ^ non erit
verbum. Sec. Quinetiam etfi verum dixerit nobis
in uno aut altero promiflb, nondum tamen certi
erimus prophetiam ipfius veram efle, fed manebit
apud nos dubiae fidei, donee veracitas ipfius in
omnibus quae a Deo refert, vicibus continuis ex-
hibeatur : unde de Samuele dicitur, (Poftquam no-
tum ac certum fuerat quodcunque diceret, ratum
fieri,) » Et novit omnis Ifrael a Dan ufque ad
Beerfhebam quod fidelis effet Samuel in Prophetam
Domino ; neque accidit illis negotium aliquod de
quo non fcifcitarentur Prophetas. Nifi enim ita
miflet, ut prophetas de omnibus rebus fuis confu-
lerent, non adiiflct Saul in principio Samuelem, de
eo quod amiferat fcifcitaturus. Minime autem
dubium eft fie fe rem habere, quoniam Deus Pro-
i)hetas [mittendo,] fecit ne opushaberemus Aftro-
ogis 6c Diviimtoribus & Ariolis ; quoniam illos
^ Ifaiahzxii. ii. > Deut. zviii. 19. " Deut. xviii. 21. [] i Sam. iii. 20.
PORTA M 0 S IS. 15
^JJinija ^NIdSnT riSl^iSK J^i'^XirtK confulere poflumus de rebus noftris, vel fimul
*^n03 hSSk "^ nptKvSx INDiK^N univerfis, vel divifim fingulis, ut nobis a Deo
nn ♦n'^N "INDDnSn TkSiN nai* mo "^^"^ nuncient ; ficut ifti ea quae forfan vera, for-
^ars^a Sp in mn ,mS ^p1 ran fan falfa renunciant Hoc eft quod dicit Scrip-
nnNT ipoe;' OOmp Ski pJil^O '-7N ^^m Dominus Deus tms Prophet am e medio tut,
-|n?pa NOJ I'.-I^N » ' n? (Hi p N*7 &c. Atque has ob ratlones appellabant Prophe-
♦aj'^K pep* NliKD. •»:n;?0'7N rnn'^l IDI tam, ;^ri^«/m ; quod res futuras, antequam ex-
ri^ripriDO^X niON^X n* niN7 rp,'^T\ ifterent, prsevideret. Sicut dicit, " ^oniam Pro-
iCiTi'' NO J 'D S^p NOD N*n31D ""rDp pheta hodie, an tea appellabatur Videns.
: riNTin QOD"? Forfan autem [ita] apud fe putet quis ac dicat,
p*15D Sm Slp'l ItO' KJNb ^^^Sl -^""^ ^'"S" ^^ veritate prasdidaonis eorum quae
' ,^ . L..._.L..^ ^ l..-!._^L. .•-_.. w^..L.« eventura funt. vera renfebifiir PrnnVipi-ia pnmm
f?«j s^n^j n'J^uuj7« '!,>/« j«ni«. prsditi, arrogare fibi prophetiam, cum quotidie
♦7;r KJN';^ Dnxn: >*:K'7 nl33'7K pri> oculis noftris videamus fotura prsdicere. Atqui
^4•^^^ nNyND^3 jnail' "IMfpnOKpN (novit Deus) hie locus eft magni momenti, quern
njp3 \ii ♦J2J''l T^D '^VS rhha Chv oportet ut expiicemus, quo appareat differentia
rhha JJ^ ^^ha IN^DX pi p'^fi'^K |0'7 inter illas quas Propheta a Deo refert, eorumque
: 'PSk DNnVK "IKDDNI 'l'^ potentiis iftiufmodi praediti funt praediftiones.
SnNI 1'QJ:oSn1 \tln^hii \ii SpXS ^ ^!'^° 'S'^*"' ^'"'■''^^^' AJtrohgos, atque ejus feftae
pS r-INyND'7ND pnDi» SspSi iSi hommesprasdicereqmdemfutura, fedita, utr-
Un. r^inv VM \nnn Kfnitr-i 4r^^ cefTano par_tim vera partim falfafint ; quod
ne-
&
nuam eo-
p H>pf« pDC^ anD pD* ]^1 p7yKan» alterfus ftierint : fed ut verum dicat quifqt
nK'Nrj'7N ♦£) pT;;* |N NON m»J :jn3 rum in fmgulis, hoc impoffibile eft : neque id fibi
♦1pSl« Kin SnKI SxnO "jSna KhSd arrogant iis potentiis praediti ; verum ubi dixerit
tK ^p* np ^^3 ^^y'K nJI^T t^S 'l"'^' ^^^^^^ ^fi ^^^ <^»«^ ftcdtas, nulla per eura
J^SVK TOan ^jS h'^np HJoSk rrin ^^^^'l^^ pluvia, fi pamm in eo pluati vel ubi
J.-. L_.j,, ^» ^..qC J pjwA^ j^3;,rt dixent, Cr^j //«^/, fi poftridie pluat, i^c. ha-
L^^ Zi, i^-. tlT^rt V..X 'l-i»M ^^^"^ h^*^ admodum excellens, atque ex illuftris
t^iOl ^nJI ir^. Sfi'a "li^p^K STJ^ f^^^ hominibus, quos celebrant hiftoris. At-
t<p»Kfi :K3 t*«:nK >nn "^^T p3e^K que hie eft fenfus ejus quod dicit "» iT^/^i- Babeli^
"Oil* in7K "inK£^07K pi ^r^j ^4'^j stent mm l£ fervent te fpecuUntes ccelos^ contem-
Slp *3i?D in K"ini 2il3'7K '3 Onjj; plantes ftellas, cognofcere facientes menfes, ab iis
*^3in ';|1];*C?V1 t<3 inpj^» '~?D3S n'piy' qua ventura funt fuper te. Et dixerunt fapientes
D't^nnS CymO □♦SDIDI D'nnn D'Oty t-'^^ afier, ab Hs] non [Cc/ ajher, ab omni
D'ODnSK J<lSKp1 n'Sj; 1K13» ItrKD ^"''^•] N°" f""* ^"tem promifta Prophetarum
K^DJkSk nVKID D''71 njyK "73 kVi nrKD ^J"^"^^'^'' ^^^ penitus vera, quorum non inter-
.pO^ N;Si Kn7^ ^^^^ 1^n3 ^:^X=m'lSrin'rni3qr'nu^:
D'KI S'^J {^'71 ppn $<;:' 'C^ t^niO ^j^^ Propheta quis a Domino : ideo fi quando
♦3J7K n3 "I33K KO j^J ♦& olf irritum fuerit eorum aliquod, noverimus eum
•C' rtO 3Ni! Mix "J7i71 n77K |J7 mendaceni. Atque hoc eft quod dicit Scriptura,
'3 3Kn375^ '^p ini n3'i3 XJO/^^ ^oniam non cadet e verba Domini in terram.
J<in 'Ski rralK '*' 1310 TIS* kS Quod & innuit Jeremiah, ubi [loquitur] de iis,
'3 iP"TKvSk pSkhSk *3 Pi'tyy "IKI^K ^"^ ^"^ ^'^ fomniis vera viderent, ea de quibus
Dn'3Jn K03 p"l33' K1;K3 in7K {I'I'^Sk ^*^ moniti fuerant, ac fi prophetic eflent, enar-
-1312 ni3:SK rv^ h:; u^r^mhm n3 ""^"^ ', ^."1^°' T-f ?J'"\ ? '°'^"!. T'
J-.V. ....•.- Uv.l>. — .-,v««-,k -!«!,« ^n-L textus labefactans, dicit, ' Propheta, cut eft fom-
inK n3"r nC^Kl 07n ->3T D17n iriK Uquatur verba mea in veritate. ^id palea
"I3n nK pn7 no nOK n3T "13T f«w triUco ? dicit Dominus. Cujus didi fenfum
^r^^ '^yO D'03n7K ^n3'3^ ♦'♦ DIKJ hunc reddunt Sapientes, quod prophetia quid
^i'7 nr3K"i nl3:SK .|K niK DK737K purum fit, nee admiftum habeat falfi aliquid,
♦flSy'^K nOp^KS SIsSk \D 'ty t<n31ty< inftar frumenti a palea pun ; at fomnia, aliaque
KnK7J0 nj KOI nKOKiO^KI pn^K iO ejufmodi indicia, mendacium habent admiftum,
pnSK3 3i3SK Kn31iy' rsinjVrbii ro '^^^' ^\^^, }n qua grana quaedam frumenti
ci!?3 KiVxpa nop nK3n n^a ^k ["?.= ""^; '^T™"'' -f '"' '""^"^'^tfa Z ^1
-,mj-.<k» ,v. -il ♦^»^ Lu^ -.^t, -„,-.,„ .vt«. trtttcum fine palea, tta fieri non poteft ut fit
-irfl'K 'K -|3j3n K'^S n3'7-ltr3»K'K2^ fomnium abfque verbis falfis. Supereft autem
K:n p31 07123 □n3n K73 D17n7 hie locus magni momenti, qui expUcatione in-
♦3J7K ;K *]7'T1 niK'3 DP' '1'33 7:!f3 diget : fcil. Quod fiquis propheta mala populo
merenti
• Dent, xviii, 14. p i Sam. ix. 9. <i If»iah xlvii. 13. ' Jer. «iii. «8. ^,
i6
P OR 'f A M 0 S I S.
mcrenti comminetur: e. g. ftmem aut gladium, KiTlpHnON CStOpJtS linCfSs^a nj?i<")n NiX
aut inundatum in ipforum i-egionem, yel defcen- f^^oSx IX ^^"IjSnD pmjrNin' |X htX2
♦3D Kvvty -IDT. Sd. dnSdSn dh'Sj;
inn li'K 'Njn S;? iS'Sx hdid*? 'mn
n-rjri Tp nSSxi j;Ta» npj;' pD non
'131 'DJK n^m nV Sxp NOD n'i)SN3
dc mendacio Prophetae illius, ut Pfeudopropheta, *L 'JL^' ~ '^ l"' I L'' ti"
quimortcmuldandus fit, habeatur, qu6d Voem- 'W^ ^? H^P ""^" P^ "^^"^^^^ '^^
ftimtDeummali,cumforfanpcemtentiamegerint, nV?N |N^ "rnpVx HO^'l np{y k»3j ^vn
aut a pcccatis fuis deftiterint, aut diftulerit eos NpNn HDT\ Ipl HJ^in 7^? QH: ^i) rjT
Dominus pro longanimitate fua, atque in aliud nijii Omil IN OrUN'":,')^ jy NI^NH
tempusrejeceritj (ficutfecity^f/tfl^o, cuiper£//<z»» T^ii K03 niX INOf"? DH^JNl noSni
dixit, • 7Vo» adducam malum in diebus ejus, in IH'Sk T 'Sy il^ nSlp 'i) DNHN VD
diebus filii iffius adducam malum fuper domum ip- j^,^^^ ^^^ rty^ VOO nvnn N'2K ' N*?
fius) aut remiferit ipfis ob merita antecedentia. ^^^^^^ ^ ^^ ^^,^ [^
Neque emm de hujulmodi rebus loquitur cum L^, -,^^U« »*1-, !,►,», .„ -.L, -,»,1__
dicit, Neque fuerit res ilia, neque eve7at. Quod /F ^^^^^ «^J ^^'^ \^ ^^^^^^1^
fi bona tempore conftituto eventura promiferit, P* *^^^ ^^^^ ^^"^ '^'^'^ '"'''"'' ^^ ^^^^
dicens, Futuram hoc anno pacem, evenerit autem ^Ip'^ '^'^^^- l^'^'' '''. ^"'"^ HNTDD "1>'l
bellum; aut, Futurum hunc annum pluvium (d [pPiSi OHif^H Nin '3 JIDn rlnn^K |N
fertilem, flierit autem fterilis & ficcus, ^c. erit n*3N1 mao rlJD^N HlH JK 7p» IN riJnfl '
hie Pfeudopropheta, de cujus prstextuum falfi- IHD "jSi HDE^N NQI ntSilp n;?>NJ jlDHD
tate & mendacio conftat. Atque hie eft de quo hDIDI HNI;^"! |NStD3 TO IDT "IpC^ N'Dl
dixit Dominus, ' Per fuperbiam loquutus eft illud p^,^ -,j^ ,^l^L,j^ w^^^p ,^L,[^. ^^J, j^^-,,
Propbeta,non ttmebts ab eo, u e. Non terrebit ^^L, , ^^^^ Ij^.i^ ^.^^^ ^^^^
neque avertet te a caede ejus, rebgio, bonitas, aut -,„i_„, __,^, _..^ -L-,, ,..--«.» ^...„»
fckntiaipfius, cum per fuperbiam magna profeflus, '7?^^^ '^'^^ njH n'7np U; -in"! ^r3»
Ma de Deo loquutus fUerit. Nam quoties Deus '^ MNnaNI nonoj; 'JTINT IDNJn jN
populo per Prophetas bona promiferit, fieri non DNIpN ^1)^1 t>4iN n77N |N7 n77N
poteft, quin ea perficiat, ut ita prophetiam ipforum
apud homines confirmet : atque hoc eft quod dix-
crunt [Majores noftri] Omne verbum quod prodie-
rit ex ore Domini in bonum, etiam conditione ad-
ditd, non tamen revocat. Quod ad illud autem
quod timeret Jacob, poftquam ipfi Deus bona pro-
mififlit, cum diceret, Et ecce ego tecum, &c. (in-
venimus enim ilium timuifle perditionem, dicente '''^1'' ^["•^ jk7(I^k 'i^g np nj<j~iji
[Scriptura] y //»»«// 7««* W^f) dixerunt Sapi- D'O^H'^N Nmpl 131 INO 3pr^'"»
entes, timuifle eum ne praevaleret ipfi peccatum, NHD pnnO' 3ii nip p 'Jt'D nJN "171 '3
2u6 perditione dignus fieret : atque hoc eft quod Dlljl* NOiy 13D Np OnSlp "ini ']N^n7N
icunt, Putavit forfan peccatum in caufa futurum, "mv Ip NiPN n77N |N "jSi ^T5 N'Onn
i^c. Oftendit autem hoc, aliquando etiam pro- "p-^ ^"^Tf nSi DlJiSx iSjinS 1o'!'N3
mittente Deo bona, praevalere peccata, ne rata j^p ,5 p^i ^12^^ -1^, ^f{ D^yXG I'jSn
fiant bona ifta. Scias ergo evenire quidem hoc ^Lj^^ L^^, .^ ^^^ ,^^^ ..^^ -,C,L,^
mter Deum & prophetam -, at ut jubeat Deus jL ,—^ JLUi*, -..-^ r,v»^Uw» L«. >^ .^,UU
Prophetam bona populo fimpliciter denunciare, ^^ °" }J00 n03 DSjbX T^V JN OJ^^?
qua deinde [eventu] non confirmentur, hoc certe P^' **^'' ^'^^-^. ^^'^'"^^ ""'^^^ 1^ ^^r»*
falfum eft, quod fieri non poflit ; neque enim fu- ^ nnvn PVID 'pi' |KD D»7 n:N7
pereflet locus undedignofceretur Veritas Prophetias, ^VN ilDNnD 'D NJND^^N "Ip im fllDi'^N
cum ipfe in libro fuo hanc nobis regulam dederit. Kin '^Nl m;;X10 pTlf3 inDO' nJN
dignofcendum Prophetam ex veritate promiflio- 1J^ n'O^V "IKC'N Q'ti)J77N SvnSn
num ipfius. Atque ad hanc regulam illuftrem, jj}^ ^^ mr^T p n»Jin ;;a naxSniX
digitum intendit Jeremias in contentione fua cum ^^^^^ .-j^tj-ji^j^^ iC^SxD '3ir\' TVT^'y
Hanania filio Aaxuri, ubi prophetat Jeremias de ' ,^ ^^!u ^,„. •^',v»^A '>>-,o-. -wM^t-ir*,^
„,alo& perditione, fl:turum5uel.tiV.^iw«.zz.r ^XS^\^^^\^'''i ™. r^^nn
viftoriapotiretur, &fuperior[pugna]fa<austem- 2?^^? P^^* 7^ , P n^Jjm tTTpan
plum vaftaret, Hananias autem f. ^azar/ bona ^'^^^ ^^^ '^^^ ' ' T'V^-' ^^V '"'^^f^
annunciat, fc. reportatum iri Hierofolyma vafa nn^lNJD 't3 n'OI' n7 7Kp3 oStyn'J)
templi, qua tranflata fuerant 5fl^f/m ; quare dixit Ch |N ^IH nblf)nD7N '71VN'?N ♦'?); nS
illi Jeremias inter difceptandum, Confentaneum iTJ^jni "IVJIDI^J 37J N7T 'mDJ JlDlin
eft fundamentis apud nos fervatis, etiamfi non j^q "1^1 »£) p'Sfl tZJ^tn N/^D ♦'♦ HO 'Sd
confirmetur vaticinium meum, neque vidloria po- ^q^ CXIDTTV rhhn ^'U^ ♦fllSJ 3'ij)'
tiatur Ar^^«f^^^«^z2«r,. nee reportentur vafa Do- ^.^ ^D PJin nS iSp DDn* Ch IN
mus Dommi, ficut tu [futurum] affirmas, non ^^^^^ JL^ t,,^^^ -n<,J-iU«-, «-f ^.^^ V.
tamen eflb in his, quod me prophetam efle men- ^^P^ ^j}^^^ I ^^.^-^Jl^^-^P^ Jl
dacem arguat, cum fieri poflit ut Dominus mife- ^ ^^^ ^^^'^ \p^ ^^^^ '^^ nUJ 17
reatur eorum j verum fi non confirmetur diftum ^^ i^^^ "1^ "^^p in Nni 1)^ WN
tuum, neque reducantur vafa domus Domini, "j'^fNl IDH 'DiN Itt'N Hin lain nN
»:rN3i
I ^ I Reg. 31,24. ^ Deut. zviii. 24.
PORTA M 0 S I S.
17
Vn "ity.K D*NOJn intn D;? H'D OrKSI certo conftablt illud quod tibi arrogls, falfum efle,
ninX ^N .1N31'1 dSi;?!"! jo "l^JflS'l 'JsS "^q^^ certo conftabit te prophetam efle, donee
DVlS nonSoS m'7nj m:DSDQ Sj;T mnn fl"tu comprobentur promiffa ifta de bonis a te
ih nc'SKi n^D^Kn KiDJn ihSn n^^jk'^k
«««f verbum hoc quod ego loquor in auribus tuis,
&' in auribus univerfi fopuli. Prophet ,£ qui fue-
runi ante me & ante te a fieculo., (^ prophetave-
runt ad terras multas i^ fuper regna magna, de
bello, i^ mala ^ pefte : F rophet a ^ qui prophet ahit
de pace, cum venerit verbum prophet^e, fcieturpro-
pheta quern miferit Dominus in veritate : quo difto
_ _ innuit, quod ad Prophetas illos qui prophetarunt
j[^'pJj-^,j^' '^Ij'^^'^'L^j^^p^ ^no mOX ^^ ^°"° ^ '"^'°' "°" conftare ex malo quod com-
kSvS hr'liy^N '3 W \i< '^^^ii I'^'^'^a "'^"''; ^""'' ""''' "' ^'L^ fibi prophetiam arroga-
»>/j/-ii!*' d^/r* ^u.w L. __». .-.L ...L vennti verumargumentumeftveracitatisipforum,
N:N OK im nT:i n^ a JN to pO' k'? ^. ^ ^onum, quod promifemnt, ratum fuerit.
'H y^j;n2 nOK NIK HJN "m nfli'Nl UbiverodevocationeProphetscertdconftiterit,
IK nc?P mVO r^J P nViO'^N p mVO juxtafundamenta prsmiffa, notaeque fuerit famae,ut
?D DN'nioSN.p ^m 3Drn* |W "IOK in 5«w«e/(?, £//«, &c. Prophetas ifti conceflUm eft,
7KnnaK nrNSa n^^yn N7 J^VaO ;?'0j illud in Lege facere, quod alii nemini ; illud nempe
nO?7 nhy n];n pi "1^1 j^'Oi '3 mOK quod defcnpturus fum, fcil. cum omitti jubet prs-
•.i^ j^-^j miSy 'i3 TJ O'OS^ 'TD nn'D ceptum quodvis ex aflirmativorum numero, aut
Orhv in "noSn'^N '3 D^ODhSS n perpetrari quicquam quod prasceptum aliquod ne-
gativum prohibeat, necefle efle didto ipfius per om
nia parere, & quicunque tranfgreflus fuerit illud,
reum fieri mortis caelitus infligendas, caufa Idolo-
latrias excepta. Atque hasc eft fententia Sapientum
in Talmude, ubi dicunt, In omnibus, ft dicat tibi
Propheta, tranfgredere verba Legis, aufcultes ipfiy
,.._ . . I . _ excepta Idololatrid ; verum haec conditione, ne
y^^inttha p riyniJ^ *^)^ n^nSiO ton* perpetuum velit efle mandatum iftud, dicens pras-
nrO n» h)f Xni Thha KJy'ia^ ^tha cepifle Dominum hac de re, ut ita fiat ufque in
N03N1 D*N"» yy nvrha Nin :K niNJ^a feculum, fed tantum jubeat illud per occafionem
r-1 no Syp' NO naty topa mha SlinO* ^^'IT; "'r "'^' l"^ tempus defignatum : atque
in3 in'7N ^ys NO 7no n^^ar riNmn '3
nn V niDy N^23 "]S nON' DN Sd3
tDitya pS m? miDyo |"in iS yoiy nmn
nSbN JN Sip'l nON^N -ffl -I3N' N7 JN
-13NJ '"JN t^-lD SyD» IN J<in3 -ION
NO riPNn 2Dn3 nn ion* nojni -imSN
I'n Snd» nD33 WNi npi pn npi '3
oStyinn pni nSi^; 3npn hSn Sonsn
t3rS» Si;3 ■j7'ti tynpo'^N Nr!»3 'i3 np
h-isSn »33 noN pT nS;;3 i"? ;n nV;;N3
|3 nSip3 3Nn37N p »3 njv hSSn. m:
HNTn "ii^N opo S33 T^w i^^i^^
Propheta ipfe, quoties juflerit mandatum aliquod
ex iis quas prascepit Dominus per Mo/em, tranfgre-
di, fi interrogatus fuerit, refpondeat, tranfgreflionem
iftam non fore perpetuam» fed imprasfentiarum
tantum committendam, quemadmodum facere fo-
let Senatus in fententia ad breve tempus valitura.
Sicut fecit EHah in monte Carmel, quando obtulit
facrificium extra Hierufolyma, etiam poft extrudum
illic Sanftuarium ; quod quidem faftum perpetra-
torem, abfquejuflli Prophetico, reum feciflet ex-
cidii, utpote a Deo prohibitum in textu Legis,
ubi dicit, " Ne forte offer as oblationes tuas in omni
loco quern videbis, poena excidii conftituta in eum
qui ita faceret, quemadmodum dicit de eo qui ex-
tra [locum ilium] obtulerit, fanguis imputabitur
viro ijli, fanguinem fudit, i^ excindetur vir ilk e
populo fuo. Quod fi ab ipfo (c. p.) inter ofi'eren-
dum in monte Carwf/ quacfitum fuiflet, quid dices.
3npo '3 Snp N03 m37N nSj;N3 ot9ni
ri'Sy hjdS voj;o Ninn ty^Nn.nnDJi pnn
■nni nnnpn |;n 's td i*? onSd^n
hpD Srp: |N Sipn NO nS Spi Sonon
•^Vi ^3 Sn'p'^ nm^N □♦N"T ivth^ Nin
3'ino pn3 ypp \d |n"i ni' nS hjn
3nD n3 pjS |N'7N S;?3' Nin pS nno
NODT Dnn'Ni NO jnSd3i 7;73n 'N'aj
rifiTj '3 hinL'h rr\m '3 ;;iy''7N 7j;d
h:.-„L -,..,♦ cs* «,«wm N>^ -l!-l^-l *h iCU fuiflet, nequaquam hoc licere, atque 1 Hum qm ex-
rmt> TM:; r^a n^nvn N^ n^ip '3 ^i;?! tra(7.r«A/^.«)oflferret, excidii pcenateneri: hocau-
mn n7NT 7n ^na TD pi iHJ V?;; ^^^ ■ fadum, qu6 palam faciamus mendacium
]H 7npr!D07J< '3 Np 7nn nj;nty7N Prophetamm Baal, atque illud quod prx fe ferunt,
fini'NnO i:y nO;;£307N nJUpN yOpi irritum faciamus. Nee non ficut fecit Elipa,. cum
7);3' Nfin pS nSn ni' nS 7Np7 nX'^i^N juberet Ifraelem in expugnatione Moabi, arbores
n~lDr> SNn03 N;n n'^ SfJN NJNI usSn frugiferas excindere, dicens, " Et omnem arborerd
"h ;?'N-\iy*?N y»OJ '3 S^'nSn Nin n^S;; pUchram dejicietis, cCim Deus hoc facere vetuerit
NJ3V1 NOD nm3J Nn:i7 nnV np '3i in ^i'^^^^^^' ^'on perdetis arborcm fecunmipfi ad-
--,.-. .x» — ,-,-,L». — „ ,^ ^^JL I—,-,, movendo : quod fi mterrogatus fuiflct E/rpa, num.
Opi ,N n3D^N DV '3 tsJJ^ ^ip» f^blatum efTet hoc mandatum, liceretque nobis in
pofterum arbores frugiferas excindere, ciim loca quasvis obfidemus ? utique dixiflet, Non licere,
verum hoc impraefentiarum tantum faciendum. Porro, ut adducamus hie tibi exemplum, cujus
ope hanc regulam omnibus pracceptis accommodare poflis. Si Propheta, de cujus prophetia certo
Vol. L E apud
Jer. xxviii. 7.
Deut. xii. I 3.
2 Reg. iii- 19-
i8
PORTA M 0 S I S.
S-iK 7np:\ n7Dn;i nin^x nN'?x xn^
N10P7 QHKDi n'^noi") anSNiDN 2n:j")
Dim DKtrjn n.'Dj? ko .j;»oj S;;3J"»
in ♦I'^N .nNnj^K nri '3 n7j;3i i^D
hemur] vi praecepti affirmativi, ncut mandavit no-
bis Dominus per Mofen^ ^ Ipfum audietisy & per
apud nos Conftat, ficut defcripfimus, juflerit nos
<fie Sabbati omnes, tarn foeminas quam viros, fur-
gentes ignem accendere, quo paremus nobis in-
ftrumenta bellica quibus inftruamur, ac loci alicu-
jus incolas eodem die occidere, eorum opes diri-
pere •, & mulieribus ad libitum uti ; oporteret
nos, qui Mq/is legem accepimus, contra locum
iftum nihil cunftantes infurgere, ficut nobis prae-
cepit, omniaque quae fuggeflerit, expedite ac dili-
genter facere, fine fcrupulo aut haefitatione creden- ...
tes omnia qua: fecerimus ipfo Sabbati die, fcil. dum j;'N3V7K ^0^1 tJO'i?^ "I'pl TD nSD
ignem accendimus, operd facimus, occidimus & ,siJ-)3 niVD NnJK S^npSxi SnpSjil
pugnamus, praeceptumefle, cujusfperemusnosa tsJi^NmrN*? J^J'^Sk tO 2i^in Xn%
Deo premium [confequuturos] quod aufcultaven- .^ »^ ,y ^ ,.L' : ^JL
traditionem accepimus. In omni, fi dixerit tibi ^'^J 1^ '^0^^* OK T'DD '^J^i*
Propheta, tranfgredere verba Legis, aufcultes ei, fin 'M yf2V n^lH nm ^ 113];
excepta Idololatria. Quoniam fi dixerit nobis, ^<J7 "r^Np |K niN7 mt mi3)?0
Colas hoc tantum die figuram [aliquam] aut fuffi- IK DD7D7N Kin DpD DvSk n^j^^K
tum facias ftellaeifti ad unamtantumhoram,morte nj^f^oSx ("Tin iDID'^K i<iii7 *1D3
afficietur, neque ei aufcultabitur. Qaod fiquis, qui ,y C,^-, j^^j^ ^^^ „^p, j^L^ (J^^
Jb.rehgionisacprobitatiscultorv.detur,fueritque ^ 1 ^
fenex astate provedus, dixent. Cum fimus fenes, ^„„C .„ ,l' s.-,,.,^ ^L^,,» . -Jr ' {l^-«i
&totannosvixerimus, neque unquam mandatum ^^i^^N p '7 J^I'DD KD'E^ pDJl ^ip^D
aliquodtranfgreflifuerimus, nunc tandem die Sab- rf<^«y7N (O njpU^ »7y .tj^n: 07 N7D
bati fiirgentes tranfgrediemur in re vetita fub poena O^D in ♦■^7^{ DV^K OlpJI tOp
lapidationis, & exibimus ad pugnam, quod ad me wH SniJI iH^pO 11DJ< '^TJ^ n];;^21
. autem, ego nihil omnino [dicam vel faciam,] & "lyi Jsi71 'I^JJ t>J7 XJK1 ^KDpSi*
funt praeter me qui fufficiant, & magna hominum 7NnnQNS \T\>n2. Di<J*?Nl X'^^hn n»J ♦SI
copia qui rem iftam praeftare valeant ; hie certe i^^ fk^^ ^yh^ ^hiS "^Dnhii Kin
immorigerum fe praebet verbo Domini, & reus eft ,-,,^ nn'O 3"n lni PlS^N DK^3
mortis coelitusinfligendae, cum tranfgreffus fit illud ^^^^ ,t^ ,^^^ ^1^^ ^,^^
y\u ^i3D7i<i :;nt:r ^nSj^i 'IjjSx
-in* Kai p: Sd iqk SNnncKi
NO nm mo>s 'Sj; 'nyn pi
r'Kn n'ni ♦'7»^;ro nSip ini Kin^i
niT n^N n^n Sk ;;o{y» k*? "ib^k
quod juffit Propheta, quia qui prascepit [obfervari]
Sabbatum, prascepit etiam obfervari cujufvis Pro-
phetae mandatum & decretum. Quique tranfgrefTus
fuerit mandatum ipfius, ejus, quod commemora-
vimus, fupplicii reus eft, atque hoc eft quod dicit
Dominus, Erit autem ut vir qui non aufcultaverit
verbis meis^ qua loquetur nomine meo^ ego requiram
ab ipfo. Interea tamen fi quis nodum aftriftio-
rem die ifto Sabbati, dum ea prasftat opera, nex-
uerit, cujus opus non fit in re aliqua qu£e conferat
ad perficiendum illud a Propheta praeceptum,
reus eft lapidationis. Quod fi vel ipfe Propheta,
qui nobis ilia die ifto Sabbati facienda pnecepit,
dixerit, (& nos juflui fuo obfequentes habuerit)
Eft terminus [itineris diei] Sabbati [praefcriptus]
pi pTi lOj^O
□V7N Kin ♦£} rm^Kn rtrpr "ipJ^
;;'KJV7j? nin nSo;; H^n 'd n^obK
p '{y '3 rp^ is^nn* tssS >^po
p7K ickSk Sj^nnoK 'V x\WTh^
Sxp ^sfl nS'pp nah nn ^^:bvi id.h
j^pa ^<:-l2K n^j? npsj ojSk ^4in
KJ7nncxD 03D7K dtSk Kin ^a 7ok
r*^"ii "I'J I's^s nns^ ciM^n |k n-icK
linj p nj;<t -jSi ddji ;^Knii rs'?}^ .i«
«M0 mtnus bis mille cubitorum, aut unius & bis
mile, atque hoc obtenderit indicatum fuifl"e fibi per _ _
revelationem, non per viam difquifitionis, aut ar- i,,-,^" cKpi^^ji -l'bAK"pnD"ro' ' kV" 'm'?K
gumentatioms h:cjampfeudoprophetaeft, ftran- p ^ ^^^i^ ,i^^ ^ II, I
gulatione e medio tollendus. Juxta hoc ergo con- ' ' >' . k -' '« i'- ' 'i>i^ »•> -u
jefturam fume de omnibus quas praeceperit tibi Pro-
pheta, & fi qua reperies in Scriptura e mandatis
Prophetarum, quas contraria fint alicui Legis prae-
ccpto, clavis [tibi] erit hasc regula ad ea omnia [in-
telligenda.] Atque hoc uno diftinguitur Propheta
ab aliis hominibus in Legis praeceptis declaraiidis.
Quod autem ad difquifitionem & argumentationem
Ko riVoii ♦^jSk n3
w (pay ojpDK, p
& intelligentiam in Lege, perinde fe habet ac reli-
qui fapientes ejufdem cum ipfo ordinis, qui prophe-
tia inftruiili non funt. Quod fi ciim interpretatio-
nem aliquam attulerit, aliamque afferat quifpiam
non Propheta, dicat Propheta ilk. Dixit mihi Do-
minus interpretationem meam veram efle, non au-
r
,..._ _ .,_. ,.. K-lpo'^K '3 Tin
j>i HKnsp T',«;.'«7K ^iin3 ;;\sn{ySK \d
I'Kp \D 'iJ^^K '7i't3:' mni t;in 'Sfi rhj
7'KDD ina npnc'^N* '3 npsn^'^i dk^Ski
tiiDJ K7 vi?^ njpnKO' t'iSfJ nr^DnSji
OibK, Sipn ^s»>^Nn '333 d*'? p
in 'ViKn |}< nS'?K 'S Sxp jk
f]7K ^3 mjo y!2D' xSs n'nV7K
Kix >"k^"'7Ki in'Sf^ SfitD onSD oi
t>tiSiKn
y Deut. xviii. 15.
M 0 S I S.
19
contrariam, ad plures inclinandum eft, & facere
[tenentur homines] juxta fententiam fapientum
mille & uniuSj non juxta fententiam mille Prophe-
P 0 R r A
DDiTJ DDn fj^KI ^iTlKM MylXn fcultabitis ipfi. Imo fi vel mille Prophetae, qui
rilLjnS tyT\ nnj^ "hi "li t^lSlXn omnes fint inftar Elia & Elijh<e, interpretationem
DDm DDn hSkSk ^inlD '^r So^tSkI afFerant, fapientes autem mille & unus aliam illi
t^S n'aiS3 pj p r«^in» 'S n-lOK t^^um illuftrium. Atque ita dicunt Sapientes,
™0 t<JyD?y ^S"?"! i-r? t<Dn'i; rnn Certe, fi diceret mihi illud Jojhuah filius iV"K« ore
yrh^ tS"Q' OK ^<'l*7Kp t^^V'^* P^21 fuo, non aufcultarem illi, neque audirem illud ab
Si:D3 'h X^^nyiJ 'r'^JCn .l^ibin nOKn Ipfo. Et fimlliter etiam dixerunt. Si venerit
jnS'T i<7 |K "hi'2 pj;^' iS pyOlU^ pX Elias & dixcrit, Difcalceationem peragunt calceo •,
TX\'2hii nnj p fiJ^ne^SK '3 tNVpJ nSi audiunt ipfum : fm fandalio, non audiunt ipfum :
SnD hSSn TK 'I]: 'VnK tK KONI njU <1"° 1:^""^"' non [fieri] ullo modo augmentatio-
' ' ' ' ' nem in praecepto ex parte prophetiae. Quod fi
dixifle ipfi Dominum fen-
. ■ ^^.*_^^.. x.^ j-.^^-^^tv- ^Ji, tali modo ferendam, at-
2_2' — ; y ' tzr ' "' L IZ" U que efle argumentationem t» c/^av©" veram, morte
•-7"1D~»7N nyi "-^nin ^«7 1^7 t<i7>'N affidetur Propheta ifte, quoniam Pfeudopropheta
}<7 ]NVp^ ^^z'"' nnN'T xVl ^'l^i'7^J eft, juxta fiindamenta a nobis pofita, quia non eft
'^, P^^^ iiy?TV ch^ N»n D'Q^D demiffio [legis] poft legatum primum, neque ad-
dere licet vel diminuere : non eft in aslis, neque
remifit nos Dominus ad Prophetas, fed ad doftos
argumentandi peritos ; neque enim dixit, Et ac-
cedes ad Prophetam ; verum dixit, Et accedes ad
S<tcerdotes, Leviias, aut ad Judicem, &c. Per-
D'iHDn Sk nxm ^ap nq:ni nop
i<v'jj< Tpi "I31 Lsairn Sk ik ciSn
im xnj K"iJ x^t?ii Kin 'fi D'OShSn
■ ! -— ■ , JJ « quam multa autem adduxerunt Sapientes in hanc /
rrSi; yiyiH' niit2 t^pba DNIV^K fententiam-, qu^ certe vera eft. ^
'VDHrha p. HNin KO 7Dn DK7D7K Cum autem moreretur7e/?JM«(cui pax) quafcun-
JTjJ i?p' 0*71 nJNQt '3 JninOK not que traditione acceperat interpretationes, nee non
^DpT i]ihn'Diibii yp") KOT fjNSriDK quascunque ipfius tempore in lucem prolatae funt
Dm D'JpiS'? IJIDnSk DrriO^ n»3 iineulla[interpo(aores]diflenfione,&qu£ecunque,
»D» SdI OTD DKriDSi^ SnP piSj? cum de lis incidlflet difienfio, ex plunum confenfu
decifae funt, commendatas reliquit Senioribus illis,
de quibus dicit Scriptura, "^ [Et omnibus diebusfenio-
rum qui poft Jofuam diu vixerunt.'] Deinde com-
mendarunt feniores ifti quaecunque traditione ac-
ceperant, Prophetis (q. p.) Et Prophetamm alii
aliis -, ita ut nullum eflet faeculum in quo non in-
quifitum fuerit in fententiam legis, & conclufiones
inde elicitas : Uniufcujufque fa:culi hominibus fer-
tlxSriDJ^ mones eorum qui iplos prasceflerant pro funda-
' mento ponentibus, unde conclufiones educerent
atque elicerent. De fundamentis autem traditione
acceptis nulla fuit diflenfio ufque ad tempus viro-
rum Synagogue magji.-f, qui fuerunt Haggai, Za-
cbariah, Malachi, Daniel, Hananiah, Aiiftjael^
Azariah, Ezra Scriba., i^ Nehemiab f. ChacaliiS,
Mordecaiy i^ Zerubbabel fil. Sbealtiel, cum aliis
qui hifce prophetis conjundi funt, quibus perfice-
rent numerum centum &: viginti feniorum ex in-
CrODr^N nn^N in ninxb^J^ rD^Pn^N ^lytls & pra^dpu^ authoritatis viris, aliifque ejuf-
^'^^m no -^x^tyKSN yahMi NiSon on
j^'DjkSni dnSdSn Dn'7;; nojnSS
3;pn nSn \nf2f p not vj^n*? aniiy^
'?D SnK hyy'^ t'^\:rhii^ npanSx n^a
aiDnon iib-;{ii np3D jo okSd nv;?
ah rtr\Dhii Sv^n'^ni j^kh: injn. njo
]NonN Svi |N ha xn^a ,_ . _
r\n:i^ un om nSnjn no^D 'irJN7
nniyi h^v'D^ n'jjm ha^rt^ '^nSoi
^y^1D^ nh^n p rronii naion Nn?yi
NSiNn ha fiKifoi hn'rhav; p 733^*1
pj Ni'ty inti');i h'NO axon n'^jn^n
aira ii^7\pii^^Q omn:*! pjDom ly-inn
nn'u inTjiT anSnp io 7;;a nod en
"f^n lO Sji 7DX1 m:pri iJ'Pnni
pT;fn pi^piy im n^eroSN ♦& pm^no'^N
nv;7SK jn '3 Sinj pD i^a im
ij'm '7J^ onn;;^ |^fot7N MnJK koVd
mvy -na jNDi.Di^SDS}* r\hy u^npn
nS^N yoj np Sjn iNDi njNor nnxn
pnnoN NO Skvj)S»si no^noSx p n»a
-trm moD' |N nnvj^yo nj;r Nna
;o ]NDi n-nn* noDN indt tynpn
NOD rtsn: 'a nSno^N ripa-n q^:^'?^
lyxn N*? on i^n n'»yo ^o'O NiSxp
»a |i*D"i "THK Dipoa nSnji n-nn
nD:i yifN"in7NM jniSN p ftNnj
♦31 noa^o ata NiSxp «od nNiVSj*
modi, qui etiam in fententiam Legis inquirentes,
uti fecerunt qui ante ipfos fuerant, decreta decre-
verunt & conftitutiones ordinarunt. Ultimus
autem virorum ccetus iftlus fanfti primus fuit Sa-
pientum quorum in Miftonah fit mcntio : fc. Si-
meon Juftus, qui tunc temporis Sacerdos fummus
fuit. Poft quos, cum proceflia temporis ventum
eft ad Rabbenu Hakkadcfh [Dodlorem noftrum
fandum] cui pax, qui fuit fajculi fui phoenix, at-
que unicum temporis decus, vir certe in quo [in
unum] collegerat Deus dotes eximias & virtutes
eas ob quas apud ffuyj^^fovsr fuos meritus eft appel-
lari Rabbenu Hakkaacftj, cum nomen ipfi eflet
Judah, quique in fummo fcicntiae & celfitudinis
gradu conftitutus fuit, ficut dixerunt, A diebus
Mofis ufque ad Ribbi non vidimus Legem i^ nobilitatem fimul [conjundas,] b fumrao etiam pie-
tatis
f Jof. xxiv. 31,
io
PORTA M 0 S I S.
tatis tc hurnilitatis, & abftinentiae a voluptatibus
gradu, yd etiam dixerunt. Ex quo mortuus eft
Kibbi^ cejfavit humilitas (jf timor peccati -, homi-
num infuper eloquentiflimus, & linguje Hcbraica;
callentiflimus, adeo ut explicationem verborum
legis difficiliorum e fermotie fervorum & miniftro-
rum ipfius difcerent Sapientes, ficut in Talmude
manifeftum eft, cuique tanta fuit opum copia &
rerum omnium affluentia, ut de ipfo dicerent,
PrafeSfus ftabulorum Ribbi ditior erat Sapor e rege,
ipfe beneficentiam erga literates & ftudiofos ex-
crcens, legem in Ifraele confirmavit, fententiis,
diftis, & difFerentiis ore traditis a Mofc ufque ad
tempora fua colledis, cum & ipfe ex iis eflet qui
ore tradita referebant : utpote qui referret quas
acceperat a Simeone patre fuo, ut ille a Gama-
liele patre fuo, ille a Simeone patre fuo, ille ab
Hillele patre fuo, ille a Shemaiab & Abtalione
praeceptoribus fuis, illi a Juda Tabb^i filio, &
Simeone Shatabi filio, illi a. Jofua Pherakai
filio & Nathteo Arbelita, illi a Jofe Joezeri f.
& Jofe Juchanani filio, illi ab Antigono Socenfi,
ille a Simeone jufto, ille ab Ezra, (quoniam ipfe
c fuperftitibus Synagogae magnae fuit,) Ezra vero
a Baruco Neria filio, praeceptore ipfius, Baruc au-
tem Neriie f. a Jeremia, ut & Jeremias fine dubio
acceperat a Prophetis, qui alii ab aliis acceperant
ufque ad Seniores, qui Jofua, quae ipfe a Mofe
retulit, accepta tulerunt. Colleftis igitur fententiis
^yi\^ NO -roan p-t'Dno* kijnd
DN'?3 ID »Snp07K bN3bN [2 DH'b'j;
ninc'07x p, K-im n'3T>noi nsii
>'NDnN1 '^KD^N p IN.D1 -tl^Sn^N '3
;?Di3 «o>o niDii'q Tnj; nin *3-n
'^nNpNbNi nN'N")n'7x ;;dji '^sniyo n-nn
|0 nD3i '3 in |ND1 noN'K 'Sk tjt\
m n'2N \\:^w I); n'3N Sn'^oj ijr
Ij; nnNnoN jv^dni n^^rim "^ rv^a
p 'Dv IT '^:nKn »Knji n^ms p
ly'N DJJ'DJK ]); pnv p 'dvi nrjrv
hjnS N-io; ;;; pnvn ppoc^ 1^ ^^w
"jinn |y N-ir;r"» n'^njin noJD n'lyo
p; nni p •^inDi mj<nDK nn: p
pD -^ty nS:! n»o-i' 'n Nlom n»on»
''?« oi iv Oi n»:}Jk'?k p crrpn
Syi S'iNpN*7Ni pHNio'^N j;oj koSd
& diiftis [iftis,] manum admovit componendas ^ _^
Mfhna, quae omnium quae in Lege fcripta funt nSOVnO^N ' HiiyoSK fl'SKn' '3 t'^K
praeceptorum explicationem contineret, partim tra- »t) nViyJO^N ;;'{<"lty'?J< i^'OJ *TD3n
ditionibus a Mofe (cui pax) ore acceptis, partim
confequentiis argumentationum elicitis de quibus
nulla eft diflenfio conftans : partim conclufionibus
circa quas contigit diflenfio inter duos argumen-
tandi modos : quas ergo una cum ifta diflenfione
recenfuit, [dicens] N.Jic, N. verofic dicit : quod
li quis pluribus contrarius fuerit, fententlam fin- ^_ _ ... .. ,_ . . ^ .. ,_
gularis iftius,_& fententiam plurium retulit •, quod DnSdiSpiKiSn DnS^ nSn'' n;?NOJ ^ii~f\
ob caufas fecit valde utiles, quarum in Mifhna m j^-^j n"I*3D INI'dS iSt SvS") roiSj*
tit Adayoth, [feu de teftimoniis] meminit, quas & KmDNi NJN1 nvnj; '3 nitt'O^K '3 K.-PDi
iple commemoraturus lum, led [explicatoj pnus
magni momenti, quod hie referre vifum eft, capite :
fcil. Dicat forfan aliquis. Cum fuerint explicatio-
nes Legis (uti ftatuimus) ore acceptas a Mofe (juxta
di<5tum eorum a nobis relatum, 'Tola Lex aim uni-
verfalibus, particularibus Of minutiis fuis di£la eft
de Sina) quasnam tandem funt fententia; iftae par-
ticulares quas Conftitutio Mq/is e Sina audiunt ?
Haec ergo regula fundamentals eft quam tenere n»no\V TDNShSk TN "iSil .'r'Tr flpn jJJ
oportet, nempe. Quod de exphcationibus quae j^j^L, ^^^^ ^^.^^ ^^L,^^^^ j^L, ^^
Mqfi acceptae feruntur nulla fit omnmo controver- «^. ',v»^w^v» -,,•. \—k i4.«%sv» -,-.- ,ir
fia. cum hue ufque nullam omnino tempore ali- J^P ^^^P^^ ^^, °^ ^^^^^ ^^^ '^*<
quo a Mofe ufque ad Rab Aft,i difcrepantiam cui- '^^ ^^ '^« ^j^'^ P l^^^^"^^ P \^^^ '3
piam fapientum [ab aliis] incidifib reperimus, adeo I^jp'7"'nJ< 7Np3 D'.tDDn^N p inH fO
ut diceret quidam. Si quis oculum alteri eruerit, 'I^^K '^^pb iiyj; DHnn I^Sw'.j^j; SHlN* p
jpfi oculuseruendus,eo quod dicat Dominus,>Oc«- iib^ riDHD Dp3 nnVx "TrX hup) j»_J^3 "^y
lus pro oculo ; alius aiitem, teneri tantum ad preti- y^ n3 hSSk '^Ip '3 flN'SlpN* Ni'N* Kiljl
um folvendum. Neque invenimus illos in diverfas ^^m^ j-inNSx Hj^ InKI Sxp 'jin mn
pa f]N'7nDN {<n'3 ;rp^ nNjnDnoo
tN73 KnsNbnDN '"p;^ Knn3nN3 pDN'pS^
"ibm Kjn n-iDin n\x-i tdd 7vn t^^^ p*?
"I'DJOn nJND NiN Sp' |N '^wpS'? i{<
nTn'773 noN: nmnn Sd Dn':'ip p ahn
■jSn M N03 'i'DD npnpTi n^m^ni
Nn'3 pStp' ♦nbN nTi3z::7N' ni^SiSx
»ji3i» SvN N-ina ♦i^oo nti'oS noSn nnjK
granatum, aut ahud ejufmodi : ut neque ^at . - 'L ■ ' u '■
arbore implexd, ea fcil. intelligi Myrlum : neque ''^"''P '^ HI) n'"l7K nJN ,133 HN iT,i'pi
controverfum reperimus de didto Dei, Et abfcin- ^<'n H'DN HN m:?7 7nn '3 p3 ll''N ^\2^
des manum ejus, quin de muldla pecuniaria intelligendum fit : neque de difto ejus, ' Et fiUa ijri
2 Sa-
» Exod. xxi. 24. ^ Lcvit. xxiii. 40. ' Levit. r.--'- r
PORTA M 0 S I S,
21
"a^a rycm nJN3 ^^i^* J^SK.n'Sir DKp>
jn:N3 I?.' j^Sk pd; j^S -|Vn jn mh^s
KnjN3 rt^oS^ f^H'^y noKpi ly'K nc^x
Sacerdotis^ cum ceeperit fornicari, pairemfmm pol-
luit, igne comburetur : non neceflario elTe juxta
hanc lententiam, nifi cum nupta fuerit, ftatuen-
dum. Similiter eo quod decrevit Deus de ilia,
apud quam non reperta fuerint figna virginitatis :
fcil. lapidandam efle, non invenerimus in contro-
verfiam vocatum inde a Mofe ad hoc ufque tem-
pus, non efle hoc [intelligendum] de alia quam
nKIDHI Dn;;! HNit |»e^'n*p'7^? TJ;3 quas uxor viri fuerit, & quam mahifefto probatum
i^^m'sha yDi '3 nJoVx Nin nj N*J1 fuerit ftuprum commififle poft contrafta fponfalia,
TDN^an finSD anmb J^rra f]KSnilN ih poftquam adhibitis teftibus admonita fuerit ; & fi
^s^■^SNnON ]V^ S^nj^l nVD m rinnD 1"^ hujufmodi funt ex omnibus prasceptis, nulla
rrniSSD ton: rr\^nn Sd ^JiSnD ^ft circa ea controverfia, qma explkationes funt
vtU -«•« v»-,^s-. «M> .-,C ,M«»^ -i^f^v/>-ihi "'^^^^ ^ ^"J^ o^^ tradita;, de quibus eorumque
^^f21ii □N7DJ7N* n23n p KH^S tlN/DDX ^,^^y-^//^ ^ particularia de Sinai. Quamvis autem
mjn n»DNDn7K rrin n:0 jnjnDn n:N ore tradita fuerint, ita ut nulla de iis fit controver-
nNn'l7nVN1 nX1i^iDN7^1 nNDN■p7^e \n fia, nihllominus tamen yerbo coelitus dimiflb hoc
t^iNsJ \h^ ♦a ni?pN17K rnN"lN'e^N^Nl propnum eft, ut ex eo eruantur interpretationes
p£]Vni>'1 p^bXjil*. "TToShSk 'D Onn*K"1 ifta^ variis modis comparationum, allegationum,
iT*!^ ID '2^ ''tJ^ pSinO'l "ibiSx OyO 'D allufionum, & indiciorum in textu occurrentibus.
'£} nnSip Siio vsnnrs'^N koi n'ONonSK ?.'i!" ^?<^^"^ V'^^''^ f°?.i" ^^{'^^.^^ difputantes, &
4_^„ ,j_A »^». „,j^ „g »S^Vn '^im ""'^"^^"'tes m arena difquifitionis, & probationes
1^-. wt^.. Jv4 ll-.,>,sr,C,v» si .J*.-,uL afferentes ad [confirmandam] aliquam harum iti-
'nn ^^^n':l 1i< ^:inDD'7N Jti ,XOn^N* terpretationum & fimilium, e. g cum dicunt, de
Nl7Npt5 I^V '"^3 n7p p n'7p 17nnDK didto Domini, Fru£lum arboris decoris, forfan
nS 1DN *7f5p1 pity V-JQT -wy Oj;DC? fj; eft ifte malum granatum, autcotoneum, aut alius
^Npl niC^7 nJC^O IJTlXa "nn nS lin quifpiamfmftus-, donee probationem de eo fump-
^^5p ■j'pT UhZi O'O 73 ^;^ ."nn 'is npH ferint e difto ejus Frustum arboris ; dixerintqiie
n»Sy "lyinON ♦nn DniJjt^ SdE^P nOfOX ^Uqui [innui] arborem, cujus & ligni & frudtus
nS^nO t*«4SD ^«Ji'lO '^S '^nSi'^N ninU eadem eflet ratio ; alii, frudum qui in arbore fua
rD nDO» tKD rinxSN Ii< ^yhi^ inyin* to f'^ ^""^Q ^" ^""""^ permanet ; alius, fruftum qui
'3 tli'^'nifi t<S"l CXy Sd '£3 n'^I^^Sx ^'5 °*Mr XV"''-?'^"""/"' faftum eft
-- ' L i^ . .L.. . .o -^^^ ...^...4. -L- quod res illis difficihs videretur, donee his proba-
nVpKl'?^* m>X\S^K tr pnnn' KOJNI I^T ^onibus eam confirmaverint ; cum vSderimus fine
^^y^ ♦nD7K n^D3n7{< J>nn7 mx '3 dubio malum dtrinum cum ramo palms quotan-
DnbityinDiSl XrX DN'?^ ''TI^ Dn7N'7nnpK nis a Jofu^ ad noftra ufque tempora acceptum,
DP' n7K in Dnj7N3 |*KVp7{< IN >7:; nulla de hoc mota controverfia ; verum quod in-
m^s^j7K \t2 nTlNi ninN!Jf OTJ? p dicium tantum quasfiverint hujus interpretationis
?PID rni *7j^ t>»i'}< OnSKSinpNl ^""^ traditae quod e textu occurreret : eodem modp
y^iry rimDio7N
fe habet probatio quam attulerunt de myrto ; nee
non ex qua confirmant, mul6ta pecuniaria te-
neri eum qui focium fuum membro aliquo priva-
verit ; ut & ex qua oftendunt filiam Sacerdotis,
cujus ibi mentio fit, intelligi eam quas viri uxor
fit : eodemque modo fe habent rcliqua his fimilia ;
atque hie fenfus eft difti ipforum, Univerfalia,
ejus C5? particularia ejus. i. e. Res, quas vides
nos elicere [argumentis] ab univerfali & particu-
lari [defumptis] nee non feliquis tredecim modo-
rum [argumentandi,] ese Iraditas funt a Mofe e 5/-
na : quae tamen nihilominus quamvis a Mofe tra-
dita;, non appellantur Conflitutio Mojis e Sina,
Neque enim dicimus, [quod dicunt] FruSus ar-
boris decoris eft malum citrinum, efle hoc confti-
tutionem Mojis e Sina ; aut ut ^i focium fuum
Min h^ nj» t>;oJK , . . . _ _
n^mSSa DnS^p 'Ji^o in N-im h^aha
j<jNnn 'nSx ^i♦&•><'7^e in »:;;♦ n^niDnai
I'KDS "]S-iD"i D"iai Hi'2'2 {>jnri2nD:
nc'o "^ h'no *n nino mti^ vb^
p? rtmo xnii3 yo t<n:D7 'J»do
7-y€rh nD7n ^sn'D m:!> uh nt'tz
mn X); no SipJ xS t^Jj^S ^^dq
IN 'i'Do r-'.roS nsSn ji"inN t^^in
nc>o9 nsSn jioo qWo inon:} Sam
n'DNQn'^N |K NHJi; Svj^n np nx 'j»po
NiSp t>:<t:D t<n7i nc'O (^ i<rh'2
p rpi2 jnDnon in x^^ 'S hnNi^N
riVp S^D ^pp ^«J0^ DN'p7N nijl Uferit, pecuniam numeret^ c^ConfUtutionem Mo-
i<Th kSi '^jSk '5 h^NwN NhS P»S /j e Sina ; cum hoc antea pro fundamento apud
'33 DX'pD i72nDp |K X2fy kVi Ydl)^ nos pofitum fit, Interpretationes [iftas] omnes
'J'DO nt'oS n^Sn jlSip* tops "iSn ^ -^"/^ ^^^■> ^ reperlri ipforum indicia quaedam
nt'oS nsSn VnW'C^ N:Sp NdS "ITiSl ^" *^'''^"' ^"*^ "'^^^ "^°^° ^''1"° concludendi (uti
Spn q'Di wSpi nS-i NiihnyN 'j^do '^^^,™"') '"'' =• ^i 'i"^ ^"•^'"?. ^'"^^ ^'"*' i^T""
,_L ,,L„ _,. I L '_:,-, „_,.» ..^,.» nullum occurnt m textu mdicium, neque ullam
nni ^yOD nun"? n±>n KnJN Nn^V habeant ab eo dependentiam, neque inde did ar-
'3 P'D3 '3 l^nba -\mD inirty> g^imentando poffint, de his tantum dicunt, efle
tNDI '131 ^]-\'\y^^ non p^* n71p Conftitutionem Mofis e Sina. Ideoque quando di-
cimus, Shiuri;"., i. e. Menfuras, efle Conftitutionem Mofis e iS'/«fl ; & objicimus contra illud, di-
centes, Quomodo hoc affirmas Conftitutionem efle Mojis e Sina cum videas ad [Skiurin'] menfuras
Vol. I. F digitunj
22
PORTA M 0 S 1 S.
'::d!3 rr:^r:h n^hn ama *|Si 'i iNii^x
kVi DN'pa nj!: jiDnon Si'f< nhS d'Si
digitum inlcndl in Scriptura ubi dicitur, [Terra fru-
menti, & Seerah {bordei'\ &c. Refpoufio ad hoc eft,
cfle hoc Conftitutionem Mo/is cSina, neque efle ei
fundamentum unde argumentaiido elici poflit, ne-
que indicium quo indigitetur, in tota lege: ad
textum iftum tantum referri, ut fit ei inftar figni
cujufdam quo melius memoriee infigatur & in ea , ,
retineatur, cum de intentione fcriptune non fit. **^'"' \^ "1"^^ ^{J^<1 TXrOi NO TSTi
Atque hie didi ejus. In Scriptura [ad hoc] allu- J<n»i3 N17}<p 'n?^ DNDnxSK Oqj;!3
Jio vulgaris, ubicunque occurrit, fenfus eft. Por- NHiN NO D1 Tp ^72 'J'DD rWflh HD*?!!
ro hoc loco ordine tibi exponam fententiarum, de JN "]7 TPCH NO TTCi *lS ?»3'fl Nr6p
quibus dicunt, efle eas, Conftitutionem Mo/is e Si- DNp3 nri^nON rtinNl N'?! NHIO D'7
«fl, praecipuas, (irao fortaffis omnes) ut appareat p,-,^ ,L^ j^l,j^ p^pjjL, -,jp^ .^^ j^^^' nSi
tjbi ejus quod afl-eru. ventas, fciL non eflb ex .p- t,nNinjl NV'N nSi NJO NOD NnDODNSiC
lis vel unam quae argumentandi [modo aliquo| .wU-.^—.. ..L. . ^ -'-(w»-»/»>
eliciatur, vel iferri ad Scripturam poflit alias ^^^^^^D^ «^1 NHJO 'l^ '3 Nl.TpDn M
quam per modum allufionis [five accomodationis] ^lON NOD H^O JO ITpD 7D '1^3 NH^
uti declaravimus : neque unquam compertum efle 'Tlin? jOty JI7 'VPl mn 'm NilD HT^K
Dodores de ipforum aliqua difputafle, aut proba- HIJ jOC' DV ntT); "inNl TH? |02^ n^J^Oni
donem aliquam attulifle, verum a Mofe, prout jim TIDSi TIJ ♦i'DO ilC^oS np^H m:7
praeccpit ipfi Deus, traditas fiiifle. Hx igitur |»:f'i*n p1j;»E^ 'i'DO ilC^oS ilDS"! HOIpj?
funt. Dimidium Lo^ olei ad facrificium Eucha- niQiji nni;? »J»DO HirO? HD'^H T'iTnoi
rifticum, & quarta pars [menfur^] olei Nazireo. .^L, -, L_, .,^,,^3^ .j,^,^ -jj^^C, ^-,^1^^-, q,^-^
Et undecim dies inter duas feparationes [men- LLl, -~,J -,.,-,, -,,„„,„«,« L... -~,.*.»,
ftrux] funt C<7«///«/;. Mo/a ^ Sim. Paries, 7^^ ^^^ ^^°^ DIDDIDpH '7j; pniOl
Continuatio [parietum prope fitorumj & latus
curvatum, funt Conftit. Mojis e Sina. Menfurse,
Difcrimina & interfepta, Conftitutio MoJis e Sina.
Salix & effufio aquas, Conftitutio MoJis e Sinai.
'Tephilim [fcribendi] in membrana, & Mezuzab
[alia fpecie] membranae, & liber legis fuper perga- flDO r}m^i^ '3'DO ilti'O^ HD^H SjnDo'l
raeno, Conftit. Mofts e Sina. Shin tmv Tephilim, pjD?."? rVlNO nDNO t'N O'iE^ CnW
& nodus ^r.;.M>« & bra nigra & 3>^i^^^^^ ^^^ ,^,q ^^^y ^^^^^ ^^^ -, 1^
Quadrati, & torzxasn ri^ Tepbihm, Conftit. Mo- '_,,„ _,-,„ — ,«^ »».,, ^^^ \
% e Sinai. Conftringendos efl^e e^s pilo, confu- If P"** /"^^ P^^ ^"« I '^^ \^^y
endos nervis, Ce«///. Mc> e Sina. Scribendum ^^^^ ™'"' ^'^^^ *^^ I^""^ ^"li"'^
librum legis attamento, & dudis lineis, Conftitut. r^^f^J'^^DNi P'Nty HJJl 'Jl;nt 'J'DO
itfe//i f^ 5/«a. Congreflum cum puella nondum ilO? "-^aiiD n;;D"lN"» Onwo "ini^
trienni non efle congrefliim, Conftit. Mofes e Sina. nij;ȣOi It^T 'J'DO rKy07 nD7n HND
Si quis in aero fuo duas fpecies tritici ferens unam *^3 ^'^"1111 HND n*D ^th nnnflO
lis aream kcerit, relinquet angukim unum [pro ^yj^ tj^oo 111^70 nD^n |S»2C?3 HND flO
pauperibus] fin duas, duos angulos relinquet, Con- y^^.^;^ ^ rO^in IDVpO NulD'Jty nS^nW
ftit. Mofis e Sina. E feminibus hortenfibus, qu^ L^^^ ^^^^^ ,^,^^ Htyo'? nD7n ID tT'E?
efui appofita non lunt, conjungi unam viginti ^u-,„- ♦,,«►. -,,.,»,U -,-(!-, —,»-.«
quatuor [partiumj cum menLa qu^ fufficit ad n^nyn »:'D0 HtTO'? HD'?.! DpO
ipatium menfurs Seah capax, [ad conficienda mif- •^**"''^ 1^"'^ ?°'^ ^P^^" '"'^^'"' D^^ ^33
cella,] Co«/;Va/. M,5/?j e Sina. Si dicem plants '^'DO .15^07 nD7n p")p mpli'nn p'NO
difperfae fuerint in fpatio menfurae Seah capaci, ob I'D ."10370 |'D 7i'DD n^Jinn HCNn
eas arandum totum illud fpatium, Conftit. Mofts 'HTn J"D 'i'DO HU^oS ilD?!"! nnnNSo
t' 5/Ka. [Si fit] Majfa orbicularis ficuum, cujus ♦J'DO nS-'oS HDSn "l^D r\t*\} '2'\)f>
|)ars polluta eft, dant Terumah de ea parte quae iy^^VZ 'J;^ nty;rO I'lE^^^O DNIOl 7101^
munda eft, C.»/?//. Mofts e Sina. /raeputium ^i^jj;^ ^^^^^ L,^, ,^,p^ -,5yjjL, ^^'^l,^,
rfrudtuum] ubicunque occumt, Conftitutio Mofts -l-,„^^. ^^ ,^ n^-^S-1'-.^» -rt-i '»-. i^«o%
h Sina. [Ut] preceptor obfervet [ad lucernam DZ^S? ,^ v^?.£l V -?, T] '° '^"^^
Sabbati] unde pueruli legant, Conftit. Mofts e Si- fJ^P '^ ^^^^'^ ^^^^^^ Jp^ P
m. Mulier accingenda fuccinttorio ante vol a ^1ifN*7N mn ' "y niNVS Tthii pVD
tergo, Conftit. Mofts e Sina. Qu6d permittant HJ^IVIO'^N DNDHN^N DJ^DpN NlOTp WK
vinum afperum cum leni mifceri, Conftit. Mofts : DNDpN flDOD n^ns^'^N '3
Sina. Ammon & Moab decimas pauperum an- ft1"loSN "TDNariSN ^InSn QDp'^N
jn » I Mil iwui uiuuiuji I /y ( iniui
r^anSc^ pe^ <:'do ntyoS pidSh S»ut
I''7'3ni nmrny m;;i:ni I'S'snSty na^pi
nep7 HDSn j'S'3m NmDyoi mi^DiTD
hdSi P'jd nnsDJ'j pj;tyD niDiDJ ':»do
vnD rmn 730 pDnip ♦ipo . rwrh
HE^O jy
IN p:N '3 Nn'^^N 7Ktt'oSN
nS nnm DN'pD i-iDnon |n ido*
Sip NO 73y Hd N7DN Nn'3 tlN7npN
: DNVd7N ySniN NHD n'17 pX'9iS
no feptlmo folvere debere, Conftit. Mofis e Sina.
Ubicunque autem producctur aliqua harum con-
ftitutionum in fequenti explicatione Mifn^e, earn
loco fuo explicabimus, adjuvante Deo. Juxta
fundamcnta ergo a nobis praemifla, diftribuenda
erunt judicia in lege pofita in quinque clafles.
Claflis prima, [compleditur] interpretationes quae Moft accepts: feruntur, ad qure in
textu digitus intenditur, aut quas inde argumentando elici poflunt ; atque de his nulla omnino
movetur controverfia, verum ftatim ac dixerit quifpiam ita traditione accepi, litigationi finis
imponitiu-. 3 Claflis
PORTA M 0 S I S.
23
^rba DNSHnSn* 'li ^^tha DDpS^I Claffis fecunda ea [contmet] judicia, de quibus
iib^ 'i'DO ntroS r\J7n Xn^a S'p dlcimr [efle ea] Conftitumnem Mofis e Sina, nulla
J<V»i< rrini KilDi N'QD Nn**?;; 'rtrnnOJC ^"^^"^ probatione [nituntur] uti jam diximus, at-
: NiTiD flN'7J) N*? KDO 'l"^ ^^'^ ^'^^"^ "^^^'^ ^ ^""^' ^e^.qyjJb^s nulla eft
' controverfia. ..:r,^.,.'.
DKDHN^K 'H fhiifha ODp'^NI Claflis tertia ea [contmet] judicia quE variis rai
J^(T3 )?p'1 DX'p7K n"lj"l2 nJIpnOaSx tlocinandi modis concluduntur, 8c de quibus corii
4<n'fl ^Op^V ^JJ")r^ KOD f]{<7ni)K7f« trovertitur, uti diximus, & de quibus ftatuitur
}<n{< N*nn ahua hod "in3X7J< anion j^^ta fententiam plurium, uti prsemifimus, [at-
naSn DN p^p» "iSiSl "Itbha ^Sm^n 1"^] ^°'^ quando obfcura eft fpeculatio, ideoque
VP' a^m n2')m li' inS DNI SapJ ^^^^"^' Si conftUuHo fit redpimus earn, fin fiib
n^ Jin 'a n^Mi<in7^?^ t1NSn!i)N7{< J"'^'"" '^^^*^' ^^ '1"°'^ refpondeamus. Incidit
EllS „i^ ,"„:;?„, Iv^T-i^^^^^^^ ^"t^'" controverfia, & difputatio in iis de quibus
-no'7n'7X V'^ '3 nniTim.n'Kn n^S yOD» ^ihil traditione acceptum eft, quare invenies eoi
i*nDDD3 TI7K DNp7« mjl m pnn3» per totum Talmudem inquirere in modos conclu4
yhyii pa7n3'D7N ]0 .f|N*7ni)N7K ypl dendi, propter quas accidit differentia inter difl"en-
'Vn n'PJ^D 'KD .IJ* 'Jl'^a^a Kp *N03 tientes, ac dicere. Propter quid contendunt, aut
njplD' np DPUnS IITJO 'KO in ♦JI'^D qu^nam eft ratio ts iV. aUt ^«/i f/? inter eos dif-
tT12D'D i^ifNIO X)}1 's3 'j^oSx Nln '3 fintionis ? Hasc enim hac ratione quibufdarrl locis
\h}!T\ isSa IN Slp'sD flN*7nDNS{< 3pD3 adducunt, ut oftendant quid anfam prsbu^rit con-
Vlp'^Na &>^r\ Xa^^ 'iahtha SpS^a troverfe dicentes, 6N. tali diilo nititur, 5 iV.
HDNDUkSn |N (tb p nitb KON Quod fi quia putaverit conftitutiones iftas, d^
ilVD ]V tfT\D Ki'K *n Nn*3 fl'7nDO'7N quibus controvertitur, traditione etiam acceptas fu-
dSj pno JO flxSriDI^SN J^pl NPJtil ^'^^ ^ -^'2^' ortam autem efie controverfiam iftam
♦11 -imta INI TN'DjSn in riN'N'nSN epc errore aut oblivione, dum alter verum retule^
..-« *«.» ^^♦v«-. ,1, tfks -^^!L»i^v>^ ^«Cv» "^' ^'ter autem in narratione fija erravent, aut
Vi IN nnWin 'S tO^: -IDN^NT pn'^N oblitus fuerit, vel non totum a pr^ceptore Oio ac-
ceperit quod accipere oportuit, & fententiam fii-
am probare velit ex ifto ipforum dido, Ex quo
multiplicati funt difcipuli Shamm^i ^ Hillelis, qut
not! quantum opus eftftuduerunt, mulliplicata eft 4if-
_ ...... , ._ _. fenfio in Ifraele, 6f faSla eft lex quafi dux leges i
V'i^bN |0'« ^pSn n'2p p n9?N ^°^ (novit Deus) didlu turpe & valde abfurdunj
ID3Ni nSi'^VHO yi DnSdS nJNI tni ^^' ^ ^^''"^° ^J"^ 1"'' ^^^ "°" '"^'^^ ""^^ perciplat,
»^Lu« MV4^«.v.Cv4 .s >««u>'N« L-„,.w»UU nec fundamenta teneat, & de fami perfonaruni
-w- ,.. ■„,.,,, «,_/-. ,^.,..,. 1^,..,
♦Jiai* ND73 .TTNnDN p yt2D' D7 IN
tD^b^p p ^Sn ♦'^^r '-?nnD»'i i^OD* |n
ne?oty N7i:^ SSm 'noc^ n^oSn i^to
S.Niu^^n npiSno nnin p"iv Sd
oS;; Nina nimn. tic^d min riK^j^ii
Snfnn7N n7p nDN3':?N nNpnyNSN
p mo n'DsnSN IN ^inji Dn:N7
dSi ^iJT;;N t^03 rvm "jVii ne^o
jNn:VNi nmo7N Sivn'^n p Nip-io*
quibus accepta
ergo totum falfum, nee aliud eft quod inducit ho-
mines ad falfam hanc opinionem fovendam, quam
quod non refte perpendant verba Sapientum, quae
in Talmude reperiuntur, cum invenerint explicati-
onem Mofi acceptam ferri, (quod verum eft uti
praemifimus) nee diftinxerint inter fundamenta tra-
ditione accepta, & confequentias quas [argumen-
n?n '^:Onoa"n:N '^SON" ril^nDoSN tando] eliciuntur. Tuveroquacunque tandem de
J w._ _.»U_i.» ...» M^.M. ...w» 4... .., re dubitaveris, hoc tibi extra dubmm lit, cum re-
^iit2V m fjN'^nDN IN IW nVi ^jy '£) peHatur inter difcipulos5^«;««.^/&difci;ulosffi/-
7ip . iJ /7n n ji 2iffo differentia, ciam dicant, Everrendam ejfe pri-
tnum domum, deinde abluendas manus, aut lavandas
prima manus, deinde everrendam domum, neutrum
horum diftorum a Mofe traditione acceptum fuifle,
neque de Sina relatum, caufam autem differentiae
inter ipfos fuiffe illud quod fertur ; nempe quod,
altera harum [fedtarum] vetuerit populo terras uti,
altera permiferit. Eodemque modo [fe res habet]
in omnibus hujufmodi diflentionibus, qua; funt ra-
mi a ramorum ramis [profedli.] Quod ad di6lum
nir\, nN pDDo nn . ,. . _ . . . _
xzrh I'Soij IN on'7 f^Dii id nnNi
"rtNi D»7 TrfiT\ r-iN ]naDo "]d nnNi
nj;oD t*^S nu;o '^r .'I'^o \^y^^ p
">in NO nnsNSnjiN rb"^ nojni 'i'DO
pN nyn fi^yn^N D-jn* amnN. |n
nnc'N j>Jo'73 "jTiDi irt lu* "idn^ni
37'ns yna M tiSn nN0N7ni!N7N nnn
n'obn inntro r2Tb\'^ no:ni ;;'n37N
pTjf Sd iiyoir f<S?y SSni wos:^
i^rin »j);oi) Sniito npiSno nnan
^tiN |n;i)2;SN |nS ts^j ]'3 dnSdSn
nan^'^i "itoj^Ni DnoSN »d. nsdn n:n3
autem ipforum. Ex quo multiplicati funt difcipu.
ili
Shammai £5? Hillelis, qui non quantum opus eftftu-
dio legis incubuerunt, mulliplicata eft dijfenfio in
Ifraele, fenfus ejus valde perfpicuus eft. Nam
yp' N^a NilJO l223r\D' 'jiSn "^IVnSn cum duo pares fuerint intelligentia, perfpicacia, &
n3NJ7DnD' J*«!0 '3 flNSniN Qn^O fundamentorum unde eruuntur confequentias cog-
^^*0^ S'SpD jrpi JNl nim DNpSn3 nitione, non acddit inter eos, in iis quasratiod-
\vnty ?n nv'Sn7>f^vi-t^v -til nS nando ehciunt, difcrepantia ; vd fi ahquando con-
'iiOi' \2 tlN7n3N ^sn2N nji 07 tigerit, certa quam minima eft: uti non reperimus
unquam differentiam inter Shammieum & Hillelem, nifi in particularibus quibufdam ritibus j quod
inde
H
PORtAMOSiS.
inde proveiilt, c^ula modus ratiocinandi quo ufus eft
uterque eorum, in iis quae ratiocinando conclufe-
runt, valde admodum fimiJis erat ; nee non fun-
damenta, quae apud unum concefla, fondamentis
quae pro conceflis apud alterum habebantur, fimi-
ua : ubi vero elanguit difcipulorum diligentia, &
infirmata eft ratiocinatio eorum prae ea quae Hille-
It tc Sbamm<eo praeceptoribus ipforum fuit, orta
eft inter ipfos inter difputandum, in multis rebus
diflenfio, cum eflet ratiocinatio uniufcujufque eo-
rum fecundum menfuram intelleftus ipfius eaque
que tenebat fundamenta : ipfi interim in his omni-
bus minime culpandi funt, quoniam non requiri-
mus, cum duo inter fe difputant, ut difputent fe-
cimdum intelleftum Jofu<e & Phineafi^ neque ideo
in dubio relinquimur, ciam inter fe diiFerant, quod
non fmt inftar Sbammai & Hillelis, vel aliorum
qui ipfis praeftant ; ciim Deus Optim : Max : non
in hoc obfequium noftrum poftulet j verCim hoc
a nobis requiratur, ut aufcultemus dodis, cujuf-
cunque tandem faeculi, ficut dixit [^Aut adjudicem
quifuerit diebus illiSy 6f inquires, Ciff.] Atque hoc
modo orta eft difcrepantia, non quod erraverint
in iis quae tradita funt referendis, uno quod verum
eft referente, altero quod falfum. Quam perfpi-
cuum autem eft quod diximus animum advertenti,
& quanti regula hasc in lege momenti ?
Claflis quarta [continet] decreta quae ftatuerunt
Prophetae & Sapientes fingulis faeculis, ut fepis &
munimenti vicera legi prasflarent : atque hasc funt
quae juffit Deus conftitui terminis univerfalibus,
cum dicit, [£/ cujlodietis cujlodiam meam] quod,
referente traditione [fonat] Pacite cuftodiam cujio-
dite mete. Atque haec funt que appellant Sapientes
\Ge%eroth\ Conjiitutiones. Et in his etiam accidit
difcrepantia ; dum uni vifum fuerit re aliqua inter-
dicere, ob caufam aliquam, alteri autem idem vi-
fum non fuerit : ita frequenter in Talmude [occurit]
JR. N.ftatuit, hac aut ilia de caufd. R. N. verb non
Jtatuit. Atque haec etiam una eft e caufis difcre-
pantiae. Annon vides Carnem volucris cum laEle
[non comedendam] conftitutionem efle a Magiftris
noftris ad homines procul arcendos a tranfgreffione?
eiim non vetet lex praster carnem beftias & feras,
at interdixerunt Sapientes came volucris, ad remo-
tius abigendos a re illicita. Suntque ex ipfis qui-
bus non arridet haec Conftitutio -, nam R. Jofi Ga-
liliBus permittebat carnem volucris cum lade, adeo
ut omnes incolae illius regionis eam comederent, uti
inanifeftum eft in Talmude. Cum autem contige-
rit ut de aliqua hujufmodi conftutionum inter om-
nes conveniat, turn eam tranfgredi nullo modo licet,
Et cum paflim notum fit in Ifraele ea re interdici,
non eft ut in contrarium ifti conftitutioni eatur, a-
deo ut vel ipfis prophetis non liceat de ea detrahere,
juxta expreflum Ta/wwi/J teftimonium, quod vel
ipfe Elias non pojfit diminuere aliquam ex o£lodecim
rebus quas ftatuerunt Schola Shammtei et Schola
Hillelis ; & caufam ejus reddiderunt dicentes, ^ia
frobibitio ipjarum nota 'eft per totam Ifraelem.
Claftls quinta earum eft conftitutionum quas fadlas
funt per modum determinationis legalis & conve-
nientiae cum rebus que inter homines fieri folent, a
qnibus nee additur legi aliquid nee detrahitur : aut
de rebus quae hominibus ufui funt in praeceptis Icgis
[obfervandisj] atque haec funt quae appellarunt Sa-
N^mox'^n aSo Sp ndit^ -idnVn* -i^j;
Dn:o t^th-iha rpi onnNnox 'N,t:c'i
niTi mp h:; Dnjo X"^ ^^ CNn
"jTi '-3 OH) SvyxSx ID mjy }{ai
tm f]'73j i6 jkS I'D'i'70 nu rb^
D'71 IK n^-D iiiht^jn ND '3 an nnn
Npnpio \t2 IN* Sbni 'HDV 7n!: Non
"pa ust-wr^ 7K IN* Sxp n^od jkd -r^y
pnVK nnNi7K 'm nN'Nii'^N 'a x\:h^ii
PnSdSn N-in pN «oi Sdn^Sk "oihii'x
. : n;?n-Av »3
nv;? 7D 'fl O'ODnbNi x'^i^'^K NnS^^a
'7v itJinSj<i i'Dn7N pnD hy nvri
nN DnnD*i*i nS^p ini '^oia DNba
opDn^N* KH^aD' ♦nSx 'm 'm^iyo^
flNSnijN NH'D Kiri< ;?pi npi n"nr:j
'^JK p N-ia o-in» |^?^ f jnyW n* |k3
♦J3 TDDi -|7n3 "iDK f ii>:^ n» kVi . kid
p 32D KV'X N>n Ifj. N7 .'jpa '-11
f]iy nra nn K^^t* f]NSnjixSK 220
p p'mn^ pn-ino mrj in iSn:j
-is-*a -I'j rmnn |a nnn* ifh^ nn^ra
")£^3 O'Don^H □nm n'ni nona
'DV '-1 fx7 n-irj^N* nnnn t dS jo
a'^n:: fji;; ntra Sdk* rri* |nd 'V'Sjn
NOD n2T7DN' OhSd mbiD Shn JN3>
N^^tD mnrj7x nnn jo 'a^ 'bar Ny^^v
N*o ^ntpi nii2 KH'S;; n;?nS7 S'::d
7pD N'Sr) '^N-i*^' ȣ) xnonnn nna^
'sn'h^ |K iioSn^N I'Ji KHjiypj* ]mp»
p3T na?;; njiaa^o rMna.^ ]'p2' -np* n*?
77n noi 'ND'J no jn'.Sj; mrja'
Dittos plD'Ntr 'S*? I^Kpl IjVl NiS'iM
♦n^K p^DnK^N* 'n ptsNiSx pop'^Nn
'3 nN*7tDVN.7N"i npan^N* pnu 'Sy nSoj;
♦3 D'7 Na.2 d;-^3^{< I'3 finNjS.s hvdk^k
♦3 \v.|N*i.'pj nSi ft^Httf^N. 'S fiixn -jSi
fTj;n'vy*:5.y -na^{ '3 dkj*?}^ n'^Kva m '-\X2ii
mjpn p♦03^S^^ nhjidd' ♦nSx 'm
PORTA M 0 S I S.
25
njp NH'^;? n;?ri'7« m Vh^ mjnJOl pientes Ordinatmies & i?//«j -, qu^ etiam nullo
noS^ 'HJ "Ipl n.70^N NiTSj; ni^OJ^I n}< modotranfgredl licet, cum inter totam[7Ki^or«»2]
'\yyS'' mJ pISI SNpi Nir'^'P n^^riv'K |y fedam de i:s conveniat ; vetat autem Salonio ca
t^r^fgredi, cum ait, Ei/iquisperrumpatfepm^mor-
debit emnferpens. Hujufmodi conftitutiones mul-
tae admodum funt in Talmude & Mijhna memoris
proditas, quarum aliqus circa vetita & permifla
[verfantur,] alias circa res pecuniarias, alias ordina-
tiones funt a prophetis eonftitutp, cuiufmodi funt
■-• - • — • , ,| -^ ,-|' conftitutiones M^j, Jo/a^*- & £zr^. Quemadmo-
noaa noa ms^n l^tyrni p^NIC; ^n^'V dum dixerunt, Mofes ordinavit Ifraeli, ut interrc-
\f2 "n'e; n;?ty3 ;rn '^"^n n'^O I^Npl 'IDI ^-^^^ ^ difquhant de ritibus Pafchatis in Pafchate
KHiOl riTn^D N"1fj;i r^in* nUpn NONI ^^- Dixerunt etiam, M(7/^Jori/K^^77 [quas] ^Ja/?-
□'ODhSk |0 TKHK 'Sk n31D12 mjpn '"^"^"'^ [fpedtant] eo tempore quo defcendit Manna.
p-l rpnn Sinnna ^Sn Vprsry m^pD Conft,tut.ones autem y.^^ & Ezne mult^ funt i
Sxniy'S □n'7. ;pn njyo .iVnp ^faD
t'pnn
„df, '-, M^-U -,U4Lc,v, ,s ^,«^, damSapientibusacceptae feruntur, ut cam dicunt.
II
L '7N ri^iDio nijpn t<njoi
IN ijpnn i>Ju^iKn □n'^ipD
D'ODrt ropn .in q^d^h i:p;n nnSip
□N3nN7K n^ojQ -j'nD nVi inji
7yi;n h}^ oDp:n n:iyo7N 'D ri^iDloSN
fl'ino I'DNpn xnjo □KDpN'^N rta^ihii
HD'^n KHJOT DN'pa NH'S^ DNpJ» |N
DN'p2 jnonoN NO nn:oi 'i'OD rw&>
NHJci niin NHioi t^N^niN7N yp» n»5i
f]NSnDNSN nriN^nN ri^j; noni n^i'pn
Statuit Hillel Prozbul [feu Conftitutionem de fol-
yendc] Statuit Magifier nofter Gamaliel fenext,
Statuit Magifter nojier Johannes Zacchai f : ita &
paffim pccurrit in "Talmude, Statuit Rabbi N. Sta-
tuit R. N. Aliae funt [rurfus] Conftitutiones quae
toti coetui acceptae feruntur, ut cum dicunt. In U-
fafiatuerunt: item, Statuerunt Sapientes, aut Con-
Jiitutio Sapientum : atque hujufmodi paflim occur-
runt. Omnes autem fententiae quas in Mijhna re-
cenfentur, in has quinque Clafles diftribuuntur, Ut
fint ex iilis interpretationes quas Mofis nomine tra-
duntur, ad quas in textu digitus intenditur, aut qua
ratiocinando elici poflint; 2. Aliae quas funt Confti-
tutio Mofis e Sina. ^. Aliae 1
3 . Aliae quas argumentatione
n'rn naVJ N23 fJN'^njN^N' Nn*3 jrpl eliciuntur, in quibus eft difcrepantia. 4. Aliae De-
J>?S noVoO SnNpN D'2t\^ t> HJN ^'^^^^- 5- Alias Conftitutiones. Jam vero caufsi
j^{^ y^Lf^ ON'^D 'jS»> {<n»3 i^^*S^bN ob quam recenfuit difcrepantiam quas contigerit in-
TNOT^N '3 UMNdS naniD 'Sj; Sor ter duos condudendimodos, in rebus drca quas ac-
iI*>«Wm -„'-,»♦ y4^s> vM^w -,v «-« -M, -«-,,* ciditdifTenfio, hasceft, quam tibi defcnpturus fum:
SOP^N nnV T'N 'U^N iy m |0 mj;^ q^^^^ fc. fi receptas tantum fententia^ de quibus
^.ttoSn "fn n:; f]7ND n^N yjsfba p
♦3 cnt>ii ;;p' ind3 n'Nnn n» \dd in
im Nnn pT •io Sp:"i njdsjn
Dinn '^nSsSn tonSn \n p-iN-^ Sj-i
SnSr njNn n'3 nvj nic^o^N nm
f^nJir njND t<iN3, DD;r*7Nn .in
prefle de ea ftatuat Mijhna quod licita fit ? aut e
contra : at cum jam nots fint nobis fententias [dif-
crepantes] obftrudta eft hasc rima, cum dixerit, qui
majorum fententias refert, Audivi hoc aut illud
vetitum efle ; refpondentibus nobis, Verum dicis,
atqui ex fententia tb N. at totus coetus contrarium
ftatuit; aut, 0 c/'ava contrarium aflerit ; &, praxis.
Quod fc. fi receptas tantum fententias de quibus
nulla eft controverfia recenfuiflet, nulla didoruin
quibus non eft praxis conformis habiti ratione, fieri
poflet ut veniret aliquando poft ipfum qui contra-
rium referret ejus juxta quod fornmtur praxis, vel
ab ipfo qui fententias ifti contradixit, vel ab alio qui
idem cum illo fenferit, atque ita oriatur in animis
^■-'D'TN Nnn "'nDiN^ iioiSvD''2nNlD'7N "?^r] ^"JP''^'"' ^'^ ^iceremus. Qui fit ut tradat ifte,
l<i3 |N n;;aD nNn^N "ny mo njj; vir fide dignus, rem talem vetitam efle, cum ex-
arno niD^ opn ■; fh Sipi DNin nidi
\vhii )N n-hy ^ap mnojSNi jnSs
t)SNDoSN Dnio '7y So)?7Ni 7\h^ ^ay
hiQ2 IN pnN nON'p N03 NQN Tvh^
nriNDhN N0N1 nnyND' ")dn onSd nj-jji
naSn^N pan np jnS doti n^n' onSd
DNp IND NiN TN -I07;;' TN nN1N3 TH^D ^^ J"^*^^ fententiam ejus qui illi contradicit, vel
tlSND iSl n:0 yOD> -naoSS ^Sl'^^^^b f"'^ mel.us argum^entetur, vel quod almd
' ' .r / dictum quo ipnus lententia confirmatur inve-
nerimus. Caufa autem cur fententiam unius
alicujus, & fententiam [diverfam] plurium recen-
-• •|-»ii " - • • I' feat, eft, quod confuetudo fit juxta unius fiftius]
*"inn3 iTlt^in'? ^71*1 no ."nfni 1p JHOIN fententiam ; ac docere te voluerit, quod cum con-
pn7N 2*70 1ph)}h ']Sn3 'NOS-' no cludendi modus manifeftus ftierit, etfi ab uno pro-
TN13N7N NlSlNH ?nS pIV'^K "INH'NI fedhas, recipienda fit illius fententia vel contradi-
D'W^N n'hD^i* nSiD^N nS^sSn "INDdSn cente multitudine. Quod vero aliquando recenfeat
|0 OnVd N1X-I NOS Sipi;7N 'oSndSn fententkmalicujus,deindeabearecedat, e.g^cum
i»;x, «^v»^ ^-^-^»^v>^^-. *« imf^v. ---mUv*^ dicit, AUccU Shommat ita dixerunt, ajjecLa HiUelis
y- J'flS^^r^V^- lP"^.°"2^^^ .7^ .-deide, fententia mutata,^#;//M/M./i.;;,
ceat inquirendam efle veritatem, atque eligendum quod redlum : cum ifti Senes Magni, praeftan-
tes, illuftres, magna fcientia, atque intelledu perfefto prasditi, cum tamen dida ejus, qui ipfis
contradiceret, melioia efle didis fuis & accuratius perpenfa animadverterent ; mutata fua, ipfius
Vol. I. G fen-
irna nnN2nN t<oiNi mnoj^N nhy
Sno aniaVN *]S-i y; n;;ij-) en pj
SSn noi "p^ poiN 'Nosy no n'7-ip
26
PORTA M 0 S I S.
n,oi'D j,r2 prha 'in ana paha tnd
CD'ODnSx Sip» ir\r\ 'Svi f)i-nn pT*.
Nil* rtSnj jjn3 -jDSi f Sin 'Sj; Nnnxp
ri'^Ti; ']nT\ n'?ii "]tj okSd jk noSj;
♦Tj; -p«npnDN3 ix n3;;ir nonn nnnxD
fententiam amplext funt •, quanto magis reliqui ho-
mines, cum vidcrint veritatem ab adverfarii parti-
bus ftare, obfequentur, neque amplius perttnaciter
contendent ? atque hoc eft quod dixit Dominus,
Veritatem, veritatem, per/equeris : & in eandem
fententiam Sapientes, Confgftonem frabe veritati,
i. e. Etiam fi pcflis te [e manibus opponentis] ar-
gumentis fophifticis eripere, cum tamen noveris
lermonem alterius (quern argumento tuo manifefto . ^. _ _ r,
premis, vel prae iphus infirniitate, vel quod ipfe NiH fj»7Nn DJO KO7D iiOVKi^VN JTifl
valeas [alios] in errorem inducere,) verum efle, in ntSDp' |ND ♦{O H'^^Sn iTin h}J jJ^Vn^N
ipfius fententiam, omifsa coiitentione, defcendas. Six'^j^ tjSk NTJX nHD . HKnS N^NDpN
Cumque jam in animo haberet librum iftum ad pvi^^ jij^^j iq 7\':i'iabbii. y''ir\zh^ '3
hunc modum componere, vifum ipfi eft ita eum ^^J^^^ ^.^^^l^'^^ C'NTdSn SliD
^:^^^^^';:^';^x:.rz pv^^ n^^m ™d^xi ni.nn^Ni
circa terroe fstus, veluti de //./.r.^.«m, de /«/.r- INTJ^Nl SiVSSk 'D 'JND^N '^h^^
mijftone, de Prapttio, de Oblationibus, Decimis, '»]£0nO7K"l NrTONDnN v*1N7niX1 NnaiNI*?!
aliifque D^^;//j. Secunda, de temporibus [anni] rm> XDT nN307N1 3^:0^X1 Xil^a
& feftis, & circa ipfa obfervandis, & diverfis eo- p t^injO S';;3 S33 Svn» |K
rum ritibus, quid in iis vetitum fit, quid gratum, tfl n7Nn'7N wSxi J7'mty*7Kl DNOnKSj«
quid permifllim, & quae unoquoque horum tem- fVpNlSx DNDnNSN SvDm npNJoSie
porum ritus & prascepta conjundtim praftare de- m'^^Ljj^ J-^^r) XDjSxi '-7NJT»N fO
I'd:7N1 I'synwNi npino'^Ki hviShSn*^
NHJO Si'3 S3 'D Sxp* IN ph' NO!
ceat. Pars tertia, de mulieribus, & diftinfta ju
rum quae inter viros & foeminas intercedunt expli
catione,
difcalceatio.
cenda funt ^ ^
de judiciis & controverfiis quae inter homines ori- TpiVH N01 |p"1^N "jNlflC'l*') n^i? .,-<• . ., ,
untur in commerciis, padis, communi jure fundo- h}^ (ON"lp?N '3 DONdSn W'^Nl nTj
rum, & ejiifmodi aliis. Pars quinta, de oblatio- fj^Nl Nni1J3 riinDl NnONSHN tlxSriDN
nibus, juxta diftinftos earum ritus, & diverfis ea- -.^■q-^ NmNIVNI nNnNHDSN '3 D^NdSn
rum fpeciebus. Pars fexta, de punficatiombus, & ^^^ L^^^i^^ .jC,j^ ,^^3 ^^^ ^ L^
ZJ%^ST^^. e.^O;SraT;eS ^^° n^^<^^«^ "^^^^ ^^° '^^^nSN1
Primam partem. Seder Zeraim, i. e. leminum.
Secundam, Seder Moed, i. e. feftorum. Tertiam,
Seder Najtm, i. e. mulierum. Quartam, Seder
Nezikin, i. e. damnorum. Quintam, Seder Ko-
dajhim, i, e. fanftitatum. Sextam, Seder Tahorotb,
purificationum. Ideo autem orfus eft a Seder Ze-
mo ddndSni o'p'tj -no i^^niSni a'lrj
raim, quoniam in eo continentur judicia de prae- {^^}<3l;'7J{ ni J1 TO !"
ceptis quae propriefpdtant ad eaquasproducit terra: v»N*1tySK '3 DnSsSj?
cum terroe foetus alimentum praebeant animalibus.
♦3 rP3 ODhSn Pd'? Oyii "110*3
nNiim vinSn nNDj3 fnirn r^iti^
pD' ^sS >iO"i TNvnSN t*inj in vinSn
njDon. aS ni:7n SiNjna ^n indjxSn
Dip iViSa
neque fieri poffitut homo nifialimentofumpto in ^^^JJ °"_ j,^'*'!^^ ™^^^ ^'^"^^^'^^
vivis confervetur, Deum aliquo cultus genere co- njrn n | Tij |N., ^ iy,1D nD J
lat j ideoque fermonem de prasceptis proprie ad ea
quas e terra nafcuntur fpedtantibus praemifit : cui
deinde adjunxit Seder Moed, quoniam is eft textus
Biblici ordo •, ficut dicit Dominus, Et fex annis
feres terram tuam, i£ congregabis proventum ejus,
infeptimo verb relinques earn y dimittes earn, &c.
& poft, Sex diebus fades opera tua, &c. Tribus
vicibus feflum ages mihi in uncquoque anno. Deinde
vifum eft illi judicia de mulieribus reliquis litibus
prjemittere, fecuto veftigia textus facri, quoniam ita
fecit Dominus [dicens] Citm vendiderit quifpiam
filiam fuam, &c. Cum rixati fuerint viri, Q per-
cufferint tnulierem, &c. Deinde, Et fi cornu pe-
tierit bos, &c. quare praemifit Seder Naftm tbS _ _ _ _^ ^^
Seder Nezikim. Ha:c autem quatuor argumenta ^^^^ niOty hSn lo' SpHJN "cDrn'Tp'n
compledimr liber £xcir,fcil argumentum 5.i.r i^^jj, L,,j^^(^j^ ^^^^ ,ij, M
Zeram, Seder Moed, Seder Na/im, & Seder Ne- ^ n»w"T-i -nn r-ivnns ->-7rt ",«-.
zikin. Tum a libro Exodi contulit fe ad librum [J^fl °5^p^ 3£. °'E. ^^° ^^^
Lfw7/« juxta libricoelituslatiferiem. Poft .Jf^^r P"«* ^^-Jf ^ '" Vp \^^ Di™ IID
iV«//^/« ergo pofuit Kodajhim, deinde 5^^^ r^^^- ^^^^^ . "3p IpNIp'^N .'3 ODH'^N Dip
reth, quoniam ita fe habet ordo textus Sacri. Prae- niin£D7N |N7 ni"inL3'7N1 mN0a7N '3
mifitauterajudiciade oblationibus, judiciis depol- ^yDVil D10 M'l \D Nn3 nri3« N,2iN
- .... -jSi
;?irn o'ity lytyi nV7N Sip in p'^N
n'j;'n»yni nnxian nx pibdni -na^
D'D' nc^iy rnj;2i 'i3i nnoji nicorjirn
'7 jnn D'7jn tySa^ "j'li'j^o nir;;n
ONSHN D1p» |N3 'Nl On rU?^3
♦3jipN nsaiVibN TND V3p NDJ'^N
'D nS^N '7;?3 -|yiD JN^ p'^N nnN*?
lyj' '3 '131 ins riN ly'N m3,::»
♦31 rn;?3i 'i3i nt^N i3jji oma
TD h:; d'v: mo pnps niu^ m»
♦':p S.tDnji'o moir n^Ni nsoi t'p'W
nno v"i^ 'J;;n vnijn hirDiN^N mn
"inoi Q'E^j -noi TTiD "noi oyij
PORTA M 0 S I S.
%
Dli Kn?D3 P"l3 Sd nodi pP» NQ
Siva '^7.^ Pli Ss '3 Slp7N ODp
Slp^K DDp pli p-l3 S"^3 "73 'OD
ri^no nipK Sivd '^k S^a Ss ^a
Sd 'qdi ch^pSxi tbanSS iidsoSk
HD^n. "i^*r>-SN Srio'^N l^n p ^VD
t<o '^i? D'inr mo 'S 7ip7N* CDpi
nn n.^nx ^iN inxp'^K dodSk in
SiNo n'Sy .in tsio h^ h^toSk nnv
"jSi*?!] xij'^N nx'^-.'N? ^'■xpn'' xd
nnD' IK pnSvv:: tioSn t^Jin ^Nn
X\y i<b iND. \s-> Dh t?'iJ;;o jinKVj;^
( N ><073 lutionibus & purificationibus, quonkm [praecepta]
nOTToSK ^^ purificationibus initium habent a [feftione], Fuit
^D CDD' ^^l^^ ^'^ o£iavo, &c. Cumque jam complexus eflet
fex genera ifta, fub quibus comprehenduntur omnia
praecepta [Legis -,] vifum eft ei partiri unumquod-
que eorum in eas Species quas oportuit (quarum
unamquamque appellavitiWi3^(5«.J Deinde ea quae
de unaquaque fpecie dicuntur, in feftiones, qua-
rum unamquamque vocavit Perek \i. e. Caput.]
Deinde ea quae in unoquoque capite dicuntur in
Seftidnes, quo facilius reddatur quod difleritur,
turn ad memoria tenendum, tum ad alios docen-
dum : & unamquamque harum feftionum mino-
rum nominavit Halacah. Ilia autem qu£e dida
funt in Seder Zeraim difpertitus eft eo quo de-
fcripturus fum mode : Orfus eft primo a Beracoth
[i. Benedidlionibus] cujus rei caufa eft, quod
Medicus peritus, cum ejus qui bona utitur valetu-
dine, valetudinem confervare cupit eodcm quo
jam eft ftatxi, primo loco refte parandum ipfius
alimentum curat : vifum eft ergo [Dodtori] ifti
V'pNJ VJ*"'^**'?'* l'^ V'^J. '3 QN'^sSk ^iXaXn'S-« initium fumere a benedidionibus, cum
J«,.^LLw -^--^^L,j^ riSoJ hv oSnrV Sd "°'^ liceat cuiquam nifi praemifsa benediftione
'hi;n{y Ch D^Si ' r^liyS'^l r^'^^^ii^ edere, quare optimum ilU vifum eft ordiri a
' s^i,vj p-iv Sn ^5"^ ^"it nnr^S *^*'"^°'^^ ^^ benedichonibus, ut ita alimentum
*[_ r ^"^ i_ . 737 n-fN7 prasparatione rationali praepararet. Deinde vifum"
□^DH' jK tl^pni^bK p D'^1 tOpQ :;f2V J^ft fiii fqu5 caveret] ne fermoni [ipfius] de re
C73n' i« 73p ^rzV ryy niDnn 'fl aliqua, quicquam deeffet, de omnibus in uni-
♦nO'ND. npa >:nD3i yoty nn^ '3 verfum benediaionibus, quae ad alimenta & prae-
cepta fpediant, loqiii. [Quare] cum nullum fit
praeceptum quod unicuique quotidie incumbit,
praeter Keriath Sbema, i. e. \_Le£limem Audi]
tantiim, neque expediret loqui de benediftioni-
bus LeSlionis Shema^ antequam de ipfa ledione
_Li.L.. .-.^...Liv ."^ o-^^ U^»».i-..4 "^.L^ verba feciflet, initium fumfit a [capitel ^ando
I^^^J^^^l.!? VIJ^^^^^..™^ legunt k£lionem Shema , n(c^n^\L Lm \^(o
conjunfta funt : deinde reverfus ad Ordinis
fcopum, qui eft de prasceptis ad terram fpeftan-
tibus dicere, orfus eft a MaJJeceth Peah [i. 6.
angulf] poft eam de benediftionibus [prasmiflam ;]
quoniam omnia debita quae pertinent ad femen,
tum demum ad illud pertinent poftquam de-
'H -p-O IN7 O N7D lyn rn n^DO eo ^^^^ lo^o pofuit : poft Peah fequitur Demai,
jN. 'J^ , mjJ< ?<717 7't3n7K rum de re dubia, quoniam & pauperibus ad eam jus
DV NOb^?•0 iN7 T^-p-ii nop ruyhi^ eft ficut ad angulum. Juxta illud quod dicunt,
tr\T\)i r\yyiha'\ nSlj; nonn K? DIJ' Edendum pabent pauferibus illud de quo dubium
nmn^N p "1*TD S<n»3 naOirSK \a Ohl ^ft [defumptas fint inde decimas annon.] Poft
nL30?yVi< '3 SpSx Dip 'lbiS3 "nJD Demal autem Cilaitn, Quoniam eo ordine pro-
KHJ^S nOinn nnpO n'r^l^ i:?^ lOl cedit textus Scripturae S. in [Seaione] W? mV^
"IL. .i- .: ..»- -....'..« -,..,,-, -.L,. _..^ rL» ulud, /tptkw tuum non feres diverfo Jetntne. Uc-
HiKS pt:'N-| nm;0 nonn'^f? njn lOI inde poft a/«.>«[fubjunxit]5^.M// [.-... dean-
-i:?3 .VOT JNn3N'?N '3 rM2T\r&7 hurbn no feptimo.]^quum autem fuerat, ut C//«/»» fe-
nnnnb^i 'b^ ':U? n&T^ i1&''^■> "Ity^^O queretur Maffeceth Orlah, \i. e. de praputio]
\^ TJ?? jj<7 pl^n nDDO mj^D |01 quoniam is ordo eft quem obfervat Scriptura S.
^<0 h^ plpriSx TV!r\ ^nha \D iny nifi vidiffet pra?putium non eflfe [quid] necefiki-
"•yii! "1&">'0"1 ]W>n IC'yO'l noiin J<J3i'l ui" • quamdiu e. non plantatur non tenetur prae-
.3'>nn'1 pr'l p'pl njO riV»"» ino* T^n P"*" U"''^ O ^^ *"""^ feptimus neceflarius eft.
• ' Deinde cum intermifliio [anni feptimi] peculiar!
capite legis praecipiatur, ideo prasmifit fermonem de Intermifllone. Poft Shebiitb autem pofuit
Majfeceth 'Terumah [i. e. Oblationis] quoniam [oblatio] ilia, fcil. 'Terumah, primum eft, quode
femine defumitur debitum : poft Terumah autem Maajher rijhen [/. e. traftatum de decimis pri-
mis ;'] quoniam poft Terumah proxime defumitur. Poft Maajhor rijhon^ Maajher Sheni^ [i. e.
de decimis fecundis] ordine [fuo.] Deinde Majfeceth Challah [de placenta ;] quoniam poftquan*
exempta fuerint dc femine debita ifta, uti defcnpfimus, [fcil. Terumah ^ Decima prima, Decima
2 fecunda.
Dn -jSin VaTin jsot yoe^ ns'pip
'3 cnSsSn ini mD*7K v"iJ, ^n yj">
"Ti'3 .1X3 nDDon n23 n{<7N j;'N-«y
Drbo 'n^K ppnbK ;;'oi \vo mapn
nN'3'7NT mvn n;;n nor^n kqjn j;"ins*
?3 n^Sx '3 im Sn^oVx Dpn
♦NO"! nK'3 ij^it Nn'3 7ipSN cnp
^?o Sno n*OT .n'a Ni'K c:;;'?? jnS
^:1'7Np j>Jo hy nN^aSx '3 on'?
'SOT n;?^ 'Kon D^jyn m d»S'dno
'3 fi^N ronn -^2 \ih D'nSd
"jii:^ nN3 n7Dn ^j*? vnn D'C'-np
.?.8
PORTA M 0 S I S.
iecunda,] tunc iinpiollto [frumento] 6t ex eo fa-
rina, qiije depfitur & tcnctur placenta. Ubi au-
tem abfolutus eft fermo de femine & ex eo debi-
DJibD'^K.
N
t:S3 rhr
•;;nT 'D ^ip*?}* cDpn 'hh^nd
♦7» "ii?iD mo nopp '3 "iDS art
D»jnr 'D Sop NO 'Sj; Kirs^ nyNiJx
f^TAs* 'S noTpV nnty nDD03 ^n3^^^D
mn nnD3 dn'n* ni^3D Sd nix on
curim [primitlis] eo ordine quera obfervat Scrip
tura S. [In qua) de Orlah [didum eft] in Levitico^
* de Biccurim in fedione Vebayab ci tabo^ atque
ita pcrtingit partitio fermonis de feminibus ad un-
decim tra<5tatus.
Turn pergens Seder Moed etiam in fpecies fuas
partiri, ficuti fecerat in Zeraim, prinnim locum
tribuit tradatui de Sabbato, quod primas in excel- pjj^'^ I'DITV r\2V '^\V2^ IJ^TN^X SiX
lentiae gradu teneat, deinde quod feptimo quoque l^ ^^^^^^ ^ ^^^^^ ' •
die [celebreturj atque ita faepius m tempons iene ■• ^ ' r i
revertatur ; quodque ab eo etiam brfa fuerit lex
ubi primo [mentionem facit] feftorum. Poft
Sabbatum autem [pofuit] Erubim [feu tradatum de
Commixtionibus,'] quoniam & ipfe ad intentionem
Sabbati pertinet, Poft eum Pefachim [feu trada-
tum de Pafcbate,'] quoniam illud pra;ceptorum . _ _
quae praecepit Deus per Mo/f« primum eft, idem- d^^^j-j ^^^ -/^^ ajh^hn DKOHN "ijii
que&bbatuminfedbnede^eftisfequitur Et p,L, ^p^g j-j,^^^ ,L,^ ^\^^^ HP . 1^31
poft eum [trad^tumj Shekalm [feu de Suits,) " ' "
juxta Scriptune ordinem : deinde Cippurim [feu
de Feftq expiationis] poft Shekalm, juxta eundem
ordinem, quoniam praeceptum de Siclis eft in
[fedione] " Ci T^a^a, & de die Expiationis, [fec-
fipne] «■ Achare Moth. Tum perrexit ad fermo-
nem de tribus feftis abfolvendum : cumque de
Pafchate jam locuto, de Succoth [tabernaculorum]
S; Sbebuoth [feptimanarum] feftis dicendum refta-
ret, nee eflet quod de fefto Septiman. diceret pras-
ter pa^ca quaedapi quae cuilibet diei fefto conveni-
unt (funtque ea quae Majfeceth Betzah [i. e. ovi]
conficivmt) tradatum Succoth tradatui Betzah, ob
multitudinem praeceptorum quae ad [feftum] Ta-
bernaculorum fpedant, praemifit. Cumque jam . -,. ^
n'on fiipereflet ipfi quicquam de temporibus, quo- \\'pr\ KHJN? H^JO'^K nVJ^^H 1)^3 T01
rum mentio fit in leg;e, prxter Initium ami, locutus nVJi^H li'pnn j'n'?*? ^nDNAoSji NOJN^N
eft poft Betzah, de Initio anni, atque ita finitus eft piixS \\DT) TyiO i~lSjO "11^3 XQ DIl
illi fermo de tempofum [diftindionibus] quorum in
lege fit mentio. Tum pergens ad tempora quorum
mentio in libris Prophetarum (quibus pax) occurrit,
quae funt dies Jguniorum a Prophetis inftituti, fer-
mqni de Initio anni fubjunxit fermonem de Taanioth,
p. e. Jejuniis •,] & Taanioth, de Megillab, [feu
librp EJieris, fcil. de fefto Purim •,] quoniam [fef-
tum] iftud Prophetarum, qui pofteriores erant
iiiis qui Jejunia ordinarunt, conftitutio eft. Tum
poft Megillah, Moed katon [feu, tradatum de
fefto TOrvo] pofuit, quod ipfi cum diebus Purim
cornmune quid fit, [fcil.] quod in neutro ipforum
jejunare, feu ludui fe dare liceat. Finito ergo de
feft" ■ '
myo n> by t^nn ,^v, t\)!nv Sin*
nty-i3 '3 n2u?S ri'^xn^N s^iir'K 'm
rom hy □♦'7pc^ t<mj;3T nTTpio
h:^ p'7ps:r nyn nmsD on ]*jW
♦3 D'Spa nync? \vh ^iv♦x ri^mbK
cii mo nnx '3 .□m33"i i<z'r\ '3
moN N1D ni;ri3c^ *3 dSdh* no r\yn
m^'z n3Do ♦ni 3id dv Ss pDn
v'N-iiy. nin37 nv's h]; hdid Dtps
Sii'B^N 10 rh p3' dSs niDID
'nyi:!^ itnt nu yhi^ '3 rfiisnoSN
r-\yt'T\ vvrs 'Sp ny'3 "tj?3 pSdhs
7r;;3'7N ♦Si; onSd*?}* nS Sodi
'3 njN Dii rmnSx '3 hi'is'io'?^
^s'3JnSn 3n3 '3 rin^D-ipSj^ Sivs^n
DN'V'^N QN'N Ml QnSd'7N DH'Sy
dnSsSn ;?3nNa □♦N'3i ijpn 'rha
Q-in* IN tCHD nms. dn'n ;'31 nrn
N0V3 -laDnSxi oN'i-^N n;?;oj noh's
j>inotNi^i SiSbN hy □n'7D7K on
n3D03 -j7n nniN j<n3 7vnK koi
tySty '3 o^» xoo ^J^JNS nj'jn
K*? |nS Di^ir n'j hjnS n-iDNi c'^.n
73 nS7N. Snp N03 "n3nSj< n'j □?>
ni^io '3 Sip7N rioDp nnniN3 "pi3?
: Nn3Do riityj; »sn:nN
tzi^\ ^3 Vp7N noDp '3 niN en
nn^p 'n'^N n'^i^^Ni ni03O nn3N3
D3» IK fiSn IN n7 '7Npn r\'h'y nni*
cum
tradatu Chagiga [i. I'eltivae compantionis
Domino] abfolvit, quoniam eft ifte de iis quae ad
tria fefta pertinent : ideo autem ultimo loco hunc
[t^datum] pofuit, quod non fit [praecepti] generaKs, cum non'fpedet nifi ad mafculos; ficut dixit
Pojninus, Omnes mares tui. Atque ita didorum de feftis diftributio ad duodecim tradatus pervenit.
Tum ad partiendum fermonem de mulieribus pergens, orfus eft a [tradtatu] 7'ebamoth, [de fra-
triis j] caufa autern quae impulit ipfiim ut a Tebamoth initium fumeret, non a [tradatu] Cetuboth [de
inftrumentis contraduum matrimonialium] quem pramittendum docet ratio, inciperet, hasc eft,
quod fcil. matrimonium fit res fpontanea, neque in poteftate Judicium fit ut quempiam ad uxc-
rem ducendam adieant i ciim Levirationis jura praeftare cogatur [quis,] & dici ipfi [poflit,] Aut.
' 2 .; . , cal-
^ Deat. zzvi. « Exod. xxx. 12. ' Levit. xvi.
PORTA M 0 S I S.
29
pnx ♦m
n3-3 >?S"1K ni-lif'^K IDxS.SiD fiNnn'^NI calceum exuas, aut Leviri officb fungere, ordiri
hl3")nD TV'S"! mmnon "fn "ryni mOi'D f^tem a re neceflaria fatius eft. Quare ab Tebamotb
M/DJK Nil'?? Cmj ncna |XS DmJD incipiens, deinde fubjunxit Cetuhoth, & poft C^/tf-
XPD XDJVk :K0'K '5 Xn^O npanSx ^'"^^' ^^^^^"" \A^ votis,] quia omnis difquifitio
nJVl innS !l>t Vn intyKb ty'i* t'n Svn q"3EadfeaionemArf^anOT[fpeaat]eftdemuUerum
?7l,L^^^,i^ ii ', S^ juramento; quemadmodum dicit. Inter virum ad
m2irp^ nnnj -t:DN '^n^a nn-tJ -ia» fe^is autem jam nuptiis & admiffa in thalamum
nnnJ^S* \ih nnnj Qnii nj;D |01 [fponfa,] penes [vimm] eft vota ejus imta facere,
rmj S4nN1 Dn-i:7K riSoJ p Ki^X ideoque Nedarim fubjunxit [tradlatui] Cetuhoth.
l^DMK "qTiSs "12»C? ^37 Tm nirxn Trz6ta.tma.uttmNedarm,Neziruth[dsNaziraa-
H01 ilNV'^N on KqSq JTITHD Dmj ^^ 0 quoniam Naziraatus etiam eft e numero vo-
't3 iJIK Omj niQn \i2 nW □?'? torum, & fi voto fe ad Nazir<eatum obftrinxerit
PN^'^D^N yp» JNirSx ira in'? PnSdS.^ ^°''"'""' Fnesmaritumeftutideniirritumreddat:
L.„,„ .''„«. -(.-,„, -„J, „,' , L„i,w quare poft Nedarim ftatim Nezzrutb collocavit.
HlDIC,' ,'0'J TPDI nnn3 •T);3 ym yyp Pinltifque [qu^de] matrimon o [dicenda erant] &
KHJkV pK>D\NVVnJ P N^TK NHJnS qua. inde pendent de irritis faciend is votis, dicere
pN7D7N '7;^ iNJIHK inp WiJ NjiJ* aggrefTus eft de divortio ; quia poft matrimonium
r-U\V "lym n;?V1D ♦tJ p* XD 'Tj; locum habet divortium, & G////« [de libellis repu-
♦pDI DX': TID nrO Xnay I'tyi'^'p dii] poft iVezz>a//&pofuit: poft G///;« autem ^o/^i*
TtyiTp "Oa ch SkID'^K [ftu de muliere declinante,] quin & hoc ftib divor-
TKD t<03K NnJKDOl D'Tpn^N^ *^'° comprehenditur ; cum ubi adulterium commi-
07 niK ribt) fK3 m^IDD '^3p fs"<^[^"^"^^"a]compelIanturconjugesaddivortium,
r^ '72;a» KVSmninD Snp J<nS;;!3» pfoutlocofuoexplicabitur. Deinde poft 5./^^^ 7^^^^
l.i-,«* w-,; t^*.^-. rf.o — ,»*»J-,« f-,»^.^» ^«/-o/>K, [de Sponlalibus ; J quo [tradlatu] abfolvitur
nnNV V^J i<f2n 1^ npinDI man* SederNaJhim. Supereft autem qu^ftio. Quare ul-
timo loco pofuerit [traftatum] Kiddujhim, cum pri-
mo potius ponendus eflet, & ante Cetuboth collo-
candus. Quod fi refponderis ipfum, eum tradatui
Cetuboth ideo non praemififle, ne [trad.] Tebamoth a
iiJiiij »->wnp»A 1/1 ^^-j k^w-ik> ( u« [trad. ]Cf/«^c/^fepararet, quorum fcopus idem eft,
73p PnSdSn ♦£) D/DH 'tSk ^NflDSn ^'^- Maritatio, atque ita neceflario continuandus fii-
nS 3nD1 ♦7Nj7r> rh\D im rtyiTp?}* ^"*^ "^^ "^ fermo, uti dlximus, at faltem ante Gittin
W30 nnSu^-) rn^3 nJl mnna nao ponendus [videturjut ita online remrnprimu^
«,«« »M»A^ -.f,,-,^ -,-.{-,-1^ sf^,^», -,v»M« cus tnbuatur [tradatui] AzJi«/&zw, deinde TO? G//-
nnx C^'N'? nn'.Tl no'^m in'30 n^yn , ■„ . ^efpondendum [ergo] eft» fecifle ipfum hoc
tx«307J?n nn^H t:''N7 nrvm rnip roi qudScriptuneordinemimitaretur, qua;priusdedi-
|'2n >iQ3 I'm*p7X 71ir3 p X7yi3 vortio loquitur quamdefponfalibus. uti in illo quod
nODpnNnniND IDI nj<'*;;»7 nnn e?>Pa iDeo diaumea,tScribetqueeilibellumre^udH,^
: mnpD.O yDD Q'C^i ♦£) Vp7K dabit inmanus ejus, i£ dimittet earn e domo fua, (^
bDpS Ip'TJ 'D ^pVn HDDp '3 iJiK Dli egredietur e domo ejus, (^ ibit i^ erit viro alteri.
DNDpN rihSh kSinSn KHDOoSn 'S '7pSk ? dido ejus [^nV^a^ viro alteri] didicimus, caput
npan^N Knynjl t<Op t<333 nn^Kl decapitibusfponfalmm, utiexplicatur[iftoi2<z^^z-
□7
fiam'^N jiDn ind 'nn p^J
*]yj DKIJD DKtbJ 'S:; I'DJ Qli
Snpi)
norum dido] Comparat permanjionem ejus cum viro,
cum exitu ejus. Atque ita abfoluta eft partitio ejus
fermonis de mulieribus, feptem tradatibus.
Tum pergens partiri fermonem de Damnis, ilium
in tradatu primo divifit in tres partes, ortus a Baba
. t<op
^r>^ "jTi nat^N noi ^^nj'7N^ ^I^^hSni
V^\> *7Dp ♦&♦ DTp' it« ddnhSk DrS»
riN^'vo t>JD3 ch DwW ]^ rc^iha ^ __ r-„.,
riNJSON'^N") 'INirnS^ 'O, npan'?^ Knihjl Kama \\. porta prima ;] cujusfcopus eft_difquirere de
^^*o^ -iNj'nDK7Ni riaSo'jNi nnDN^Ni
TTS 'T'Ns n^7N Nina Tvn |n nW*
"ij;3ni 713") -iiE' CNDHN n;^3 I'j'?^
^;;D1^? 'a D7Dn wma ivy '31
npanSx khv-ijii K-in3 n32 dii x^yv
nrpNi*7N □ND^^iSN'l 'vk-inSk rtoop 'a
damnis, eaque impedire: ut [e. g. in] Bove [cornu-
peta] puteo, incendio, vulnere & fimilibus : neque
[certe] Magiftratum quicquam prius curare decet,
quam ut damnum ab hominibus prohibeat. Sequi-
tur Baba Metzia [feu porta media,] cujus fcopus eft
difquirere de prastenfionibus & depofitis, de con-
dudionibus, mutuatione, & elocatione, & quas ad
haec referri convenit •, juxta illud quod fecit Scriptu-
ra, quae poft judicia de bove [cornupeta] & puteo,
& incendio, & capite cufn litigaverint viri, locuta
eft de quatuor cuftodibus. Deinde Baba Bathra,
^•^^ ^'2ii'\ nHNlo'^NI [porta poftrema, ] cujus fcopus eft difquirere quid de
'a nJN3 'kD h'DN'P mONI Spi rb^ divifionefundorum, &dejudiciis quae locum ha-
«*« j,^v» -^M^»,i.»Uv»*' M... ..».LL ...C bent m sedibus communibus & vicmis, deque dilio-
'3 IDN ON3nK'7Xa trpj; j<oSa pV^ lutione commercii ob vitium apparens, deVe ver-
bis quas in vendendo & emendo adhibentur, quid ftatuendum fit, & de fide juflione, & hKreditati-
bus : banc autem claflem ultimo loco pofuit, quoniam tota a traditione [pendet,] eftque de rebus quze
conjedura nituntur, neque In textu explicata futit. Cumque jam judiciorum £rationeni] notam fe-
VoL. I. H " cerat,
* Ceut. »ir. I, *. a
nNj?v3'7K ♦a hnmDha dnSdJ^ki
tl'3 rinc-'N^Ni
(NQifSi*"! rra
□sn'
3d PORTA MOSIS.
cerat, fermoncmdejudiclbusquieademdifcemunt, jnsy ^hSSn CJiSTlSj* 'TJ^ .DnSdVn
jnftituens, fubjunxit traft. 5d^a 5a/Ar<i [traft.] j^-^ji^ x33 ;?3nND DiSDnNSx "]7r»
[Sartbedrin] [de judicibus.] Porro traaatus M/f- y^.;-,;-, -,p3 ^^^^^ nDD3 NSN riinJOn
fff/i[deplagis]in[quibufdarn]exemplaribuscon- ^^j^ j^i ^^ tn^HJO n:iDD^ IDjSn '3
tinuatur cum tracflatu Sanhedrtn, unufque cum eo »,l,-„_, ,- X,^ u-v.-, w«^U — ,,«C
cenfetur, quoniam ubi dixifTet, IJii funt ^uiftran. l^P,^"^^^^'^,^,^!^^,^^^^^ f^^^^J^iS
rK/4«/«r, continuo ci adjunxerunt, -^/ /«»/ qui ^'^ P^^ IP^^'^ 1'^ ^^^ nD XI'^^DX
««/«/«»/. Hoc autem redle non fit, vemm ipfe t^H'TN'n '"^j; t^nXO M '"^n. HTTV
feorfim traftatus eft, qui conneditur quidem cum "mii^^Vy iO \iO \'•'r^r^:D^2Jp•i^\ii^
Sanhedrin, quoniam nemo denudare terga, & [pla- nT>^ Tip in DNpniN lU TlTrPK D'pl
garum] numerum conftituere poteft exceptis judi- •.'\^\yV^ HD VJO'? "iHSm D3lB?n iS'SHl
cibus» quod a Domino didtum eft, ''£//>r^fr«^r(? ^p^ jj^'^ imypSJ^ mOD TJ731
facietipfum judex, t^ flagis cadet eum coram ipfo -YiT nnPNI "l7n IDS p3 >««irK
fecundhnmenfurammpietatisejusmnumera ,^ ^^ ^^^ isDHNSx '3 nDNm
[dejuramentis,]quoniaminterfinemiftiustraaatus T^ ^'^.O . C^^' ^^^^^^ Ts ,
&initiumhujusfimiHtudoqusdaminjudiciisacci- "i^! ?^' **" 1^-^ D«3n7K TjJ^ TO
dit, quemadmodum in Talmude memoratur ; cui D»<7D7N DH Na^SpDNrT^X TJ i'0'7K
addendum, quod hoc etiam de quo hic agitur ju- X^"^ ^'^"^ DNDn^Nl p^rD^^t7^? '3
dicum fit, cum nemo ad jurandum cogere poflit 3NJ'J*1 D7i'7N p iZlDNn7N 7;?3 HD
pneterjudicem. Abfolutoque jam de judiciis & pJ OJQJ?/::"! mnj; »3 nSon ^ND'^J'7^?
judicibus fermone, deque iis in quibus proprie ver- ^i^^ "p '7ip» >j< J>JnDDoSx nirt
faturjudicisofficium, plagisfc. &juramentisim- □xpJ< XHD "iTW ^phu maSlSl*
ponendis, loqui [pergit] de Edahlh [teftificationi- j^^^J, i^^^^^ DnmN^niy ?N^ pwniO
bus,] cujus tiadatus fcopus praecipuus eft tradere ;,j<-,j<ntySi< TkS CiOnxSK 10 3ny in3
omnes, quibus teftimomum perhibuerunt homines _Ll^, _,-.»LLv, ,-,, „^ ' ^ w»»,,v.
fide digni, fententias, cum ipforumteftimonium 1^^^ CDDHVbH »T |'3 mn J<DiN
praxeos norma fit, ipfumque judicii fpecies qua- ^'^ '^ n:K3 NOJJ« NHiO nlNntT '^D
dam; teftimonia enim coram judicibus proferun- mplDB^ |N7 mj;i3iy "J^n K."ni)N1 p
tur, eodemque modo unumquodque eorum didlo- nVTJ^T "nm'7K "JTIO '7;^ JNnnri "110K
rum prolatum fliit in confiftorio. Hunc autem pD t>jnD 'MIV ID DNDnND "1N3DN
tradatum poft traftatum Shebuoth pofuit, quoniam "i^f^ on KmSlDpS nj<p"lK QNDn H*
juramenta res fimt quibus perpetuo opus eft -, tefti- -^qj^ p^^^ ,-pj pniSj; '3 nppn^K '3
monia autem declarationesdecifionum quibus cum p^j^^^^^j^ i^^^ ^y -,3^ do^SS mni
tradere aggreflus eft qua ftatuenda fimt de Idolo- ^^^ °f"^' ^1^ '^^'P ^^'^^ ^^^^^*
latria, quoniam &ea[fcire]judicineceflarium eft, "IN nnn?^N rnN3;?3 711? 13]; p |N7
eoque perfeftus evadit judex, cum Idolorum ifto- HOD* N7 •tn07N rii;^n3 nniy07K '^T
rum confiietudines, & quae ad eas requiruntur, ITlDNl nTHPN TpJ^K N3NJ S03 Snp
calleat, fciatque quid de illis ftatuendum fit. Siqui- INE^Sk '3 N7N . ;;pl'7K 7'Sp ilj^'?
dem qui Saturnum cuitu Veneris colit, aut Jovem H'Sn JN^n^ t>ID'73 PlS 'l^OD KOSS
eo modo invocat quo invocandus eft Mars, non vi)i^j-} '-h^'\ rilDN '3 "IDK DDNnSK
eft mortis reus juxtaiUud quod vera traditione ad C^^^^^^ ^^^^^ ^^ -^'l,^,!^ j^QnTHN*
nos delatum eft ; ultimo autem loco hunc [traCta- -LLu., i^'iwsSv* •»♦ i4>ivUUw> i-rm^. -i^w»
• tumjpofiiit, quoniam [de rebus eft qu^jraro con- E^,^ J^S^ ^£ ■ ^?f ^** " "^ '^f^
;tingunt.Atqueabfolutis jam omnibus quibus opus ^P a7K^7N 7ri7N pp» |K p
habet judex fiibjunxit [tiucftatum] /f^^/-?., [i. de H^K n'Nn'7K Sl^lV H'hv'^ii hbrJ0'7X
patrum fententiis,] idque duas ob rationes, quarum DmKj:y^t '3 N71Kn 7nD' mifj^ '3 nJN7
prima eft, ut notam tibi faceret certitudinem alle- ' "inK T)pn7 "1JK3 DN "I'^Np NiSHI
gationum, & traditionis, vere fcil. illam fiicceftive K"l7Np1 131 Sk'SoJ \Tbv liH jT3
[alios ab aliis accepifle,] ideoque deberi honorem j^-jn iflt) "nnZl SkIOS'D l*Tn3 TIC^OB^
viro dodo, eumque gradu eminenti collocandum, iJ^^ -j^n "Tip* N'7'S DKi7'7 31K
fluodadipfumpervenerittruditio, quiaipfefeculo p,L,^ ^p^^ Jc,^ -^-^ ^^^ L^^^
fuo permde eft ac illi in fecuhs fiiis, atque ita dix- ,^ il f-^JL^ .yL ' -L-:,^ -.^oil^*
-erun\, Num inquiremus in conjijiorium Ralban • 'l^.^^UU ' ^^l ^Vt
Gamliel,8ic. dixcnint ttkm, Sam/on feculofuo,ut "^ ~~ '''"' J<a3N1 ODNnTN ]N737
Samuel feculo fuo. Hoc enim docentur homines, 1335^0.1 '3 ^Np NOD HD i^^pV
nedicat [quis,] num judicium ?</'«v©'ample(fte- "TINI DDH IH KOJNl KIH D'hSn?
mur, aut conftitutioni t ty'av©' acquiefcemus ? 'T1"I0 'Sy j^DC^ '*7K |*rc^ JO *7pi»
" Neque enim ita fe res Jhabet, neque enim judicium iTin '3 '^Ip' JX '^NdSn fl^Sxi |KOr^J<
? c/^«v^, Judicis eft, fed Dei, qui illud nobis pras- U>t2'3rh^ jo DDH Sd DNIN NnDD0'7K
cepit, ficut dixit, ^oniam judicium Domino eji. ^.^^y^ j^njO oVyniS DN^dSn On^W
Eftquejudiciumunumabunoaddterumpercon- ^L^^ ,C,j^ ^^^^1,^^ ^ pihlnhn
tinuam tempons lenem traditum. Secunda ratio eft, ' '
ut in hoc tradatu prsecepta omnium Sapientum (q. p.) moralia referat, ut ab illis mores laudabiles
addifcamus. Omnium autem maxime his opus habet Judex ; fiquidem Idiotae, fi non probe culti
2 fu-
^ Deuc. XXV z.
PORTA MOSIS. 31
ilNnn Ch kin H^N^Sk \ih DSKhSn fuerint, non hoc omnibus, fed ipfis folis nocet •
liN f>K:JK V'Dtiil yn "ly* D7 at judex, fi non probe cultus & fubadis moribus
□DNhSn. pD' 07 |N1 Ops nODJD fuerit, perit ipfe unique homines univerfos in per-
DN:Sn "iShNI nSn ^*V^e^^a NatNnO "^'^'^'" ^""^^'^ • ideoque primum quod in Moth oc-
m^N 'fl n3 J>JO SlK nViSsD tstlO ''"'■"* ^^ .^^ mftituendis judicibus, fcil. [£/o/f
KIND ina fJinO Vn atOnSN 3N-rX3 L't ^,^1 ""'^ ^^!? autem redle inftruftus
-_-„^' -.-.Lvrt soni r-1-.vnSw -i-ri^r. ^uent Judex ea, quam docet traftatus ^^o/,&, tar-
n^DO nnJOVn ^sO^ ODNH'^K a^^*n ditate & lenta in judicando feftinatione Cquoniam
TVp-^ DNOnKSx '5 ^iKn'^N p mjN fi feftinaverit forfan [occurret] in judicio ifto oS
jip N'D3"V TJ3 |K mh^7 NiTfl nJ7K cultum quid, quemadmodum dicunt p. m. [Sapi-
jl7lp' t<OD lilDKD DDn7N l^i 'fl entesjjudicium profmdum quid eft,) [czvebitjeti-
7"I"1D» N71 nO"nO p aN'7D'7K □n'S;; am ne Judicium, cum perfpedtum habuerit nihil
rra oh |N '"it im >;i'N DDhSn fuperefle in eo occulti, protrahat ; hoc enim illud
\nn ♦IJj; >DDr>' ''iha in Nim rlJtDNa ^^ ^"""^ appellatur JffHilw JudkH .• quinetiam
"TJV bann*"! TinsrSK nnaa nhS'l "^"^^"^ ^"^ '" mterrogandis teftibus, & inter inter-
„.^ -.►^vSn ?n ?^-t^^r^n» -nv^v riit'^Cv* rogandum cavebit ne arripiant e verbis ipfius quod
^iA^'-^Sf it '^S 1. r^^in^ ^P^°^ ^^ "^"'^ q^^'^ ^°J""^ affequendum dirigat j
in^K ,pV Kb! Cnm;! im mmD' neque litigantibus argumenta ieret, quod qui
ii'7^ rm 'D-ny ^pon^ -]bn mp^V [faciunt] .r^/«^/.m >i/V«». appellantu?: neque
pp' N7 O ri^Np^K ;?0 nop: 7nn» fe facile vulgo adjunget, ne contemptui habeatur ;
"|7n' N^ O NiTK n2NJn b7J' N71 neque difficilem fefe aditu prseftabit, ne pereat
nK771 namn dSnD pD> nSi f]';?V'7K impotens ; neque otia & delicias fedlabitur, ne
' ' ■ '" omittantur quas ab ipfo praeftari debent, & ad le-
vitatem ipfum abducat concupifcentia ; nee aliis
prasire amet, [aut] praeceps [fit] in fententia feren-
da, ne fufpedus evadat, & in plerifque judiciis
fuis ad lites inter partes componendas inclinet.
Quod fi poterit Judex [efficere] ne omnino jus di-
cat tota die, aliter quam ut lites amice componat
inter diflldentes, certe hoc longe opdmum eft.
Quod fi nequeat [diffidentes] inter fe conciliare,
jus dicat, ita tamen ne violenter agat ; fcil. tem-
pora longa condicat, & [illi qui reus perhibetur]
fe purgandi copiam faciat ; imo vel fi fermonem
protrahat, & inepte agat ; quod fi hoc efficere
ronjvha nrunDm pipnSx ;>'irn 'ah p
'bi; onpiD mpn'^K 's ano k^^i
CDb^rtD 'D arvi'') nnry> i6 '3 ^^nshn
DDxnbK "Tip jND rb':!hii ha noNDn«
7'j ,-n.s\i: ^vl) rhm ddpt tvs* aba
ah^ n^rha nays rlnba p,D' ch
nTiD7i< SnjnSk nny 'jyx ti^j;*
Snq jNi nD3J ty i^DKT nD7nn
3DnD "^Sn jDO' 07 |N£) t^DDT HOnSd
j;Dp'i oj'S pb intbv NO") orr'iNjn
DHK-ii KD hv aapuia h"}} tD^iia
ana
ht]D
3N'n7N nnini SpinSxi didVn S'csnm
nina^^N rinahoSx p>Nh'iVt< i^'Dpni
n'nDi -^Si Div no n.ts rh \a2
]i7y rn^ha n-in Sho ♦&! Nin
ixnn' h'^ojSnii '\nn r\a \nrf aip»
nnxO^K aO!D7ND pD» IK OSKnSN
mp' NO haD -inKo^N ^'^idSn |nS
2D' N73 nnjK7Na 3tJ' ^N Hipon
|0 'ipN n7j?SN iK 'ar\ \aQ rfr\i6a:i
["ironp jiMa^ Dt3,rtlA^SN3 2t:n |n
nequeat, juxta ipforum allegationes, & quod fibi
vifum fuerit, decernat, prius quam fe loco moveat,
fententiam ferens. Quemadmodum videmus [ma-
jores] (q. p.) fecifle, dum [juberent] ligari manus,
afFerri fiagra, inftanter caedi, vefl:ibus nudari, fcindi
chirographa teftibus confirmata, cum [cuipiam] ip-
forum appareret in illis quod hoc neceflarium face-
ret, cum aliis ejufmodi multis : & de hujufmodi
feveritate dicunt, Perforabit judicium montem.
Summatim, necefle eft ut fit Judex inftar medici
periti -, quoniam medicus peritus, quamdiu mederi
poteft alimentorum ope, non utitur medicamentis ;
quod fi viderit morbum fortiorem effe quam ut
lanari poflit alimentis, medicamenta adhibet quae
VIoSk jN 'NT INS iVirha rmOi?SN proxime ad alimenta accedunt, qualia funt fyrupi,
•Tin {NT npK
no\N;pm
mnpn nS trtyxSN
'ipN^ND jnV^n '3, ■^:i!^« ,^---
7bjn7N Dntri n^iiopoSx hhT>a pDKi
nmKSN lo.rrin nas^N ary\ -idvSni
♦pii p57D DDH -np'.nS |Na nW?N
& eledhiaria aromatica dulcia ; quod fi adhuc mor-
bum invalefcere perfpiciat, itaut his rebus vinci &
oppugnari non poflit, fortioribus ad fanandum
utitur, segroto fcammoneum, medullam colocyn-
thidis, aloem, & alia ejufmodi medicamenta amara,
ingrata, porrigens : fie & Judex concordiam [in-
ter partes diffidentes] feftabitur, quam fi [efficere]
cum lenitate judicabit, & litigantes
nequivent,
,. ._ . , ,,._ verbis blandis excipiet ; quod fi hoc non poffit ob
f|jli^'"J ri'TJ^ np» N"l"lj IidSjiSk ni7l31 alterlus e litigantibus violentiam, & quod injufte
aha DDXnVS 'jay NOQI NJS5;1 nod altemm vincere conetur, [tum] ilium vi adiget &
har^ha rdnoi a^rha 'fl dSoSn -inD» '^^S^'^' "ti defcripfimus. Porro inter ea quae judi-
r^3 WIE^ DNnsSN pj NOD mnbSN"! '^^^ '^^'^^"^ ^^' "^ i""ltum mundo nihiet, aut
infiiget, Jiabiliet terram ; at fi fimilis fit Sacerdoti qui circuit horrea^ vajlabit illam. Cum ergo
re-
^*
PORTA M 0 S t S.
requiratur In judice, ut moribus hifce omnibus
probe inftruftus fit, quam opportune [traftatui]
Sanbtdrin., iifque quae ei adjundta funt, fubjunxit
traftatum Abotb, qui inftitutiones has omnes con-
tinet, additis aliis quae praeducunt ad abftinendum
a rebus mundanis, & fcientiam doftofque amplec-
tendos, omniaque juftitiae & pietatis opera facienda.
Cumque jam tradatum de moribus in judicibus
[requifitis] abfolverit, ad eorundem errores expli-
candos] pergit, quoniam non eft quifpiam natura
humana praeditus qui immunis fit ab errore, quare
poft Abotb pofiiit [traftatum] Horaioth [i. de Do-
cumentis] quo Seder Nezikin claufit : atque ita abfo-
lutaeft partitio fermonisdeZ)a»»««,oftotra(ftatibus.
Turn parens Sermonem de Kodajhim [i. Sanfti-
tatibus] partiri, initium ab Oblationibus beftia-
rum fiimfit, fcil. a tra(5ktu Zebachim [de Sacrifi-
ciis.] Traftatui autem Zebachim fiabjunxit [trad.]
Menacboth [de oblationibus fie didis] juxta feriem
legis coelitus demiflas \ abfolutoque de [oblationum]
fandarum maftatione rebufque iifdem annexis fer-
mone, pergit etiam de madatione aliarum vidima-
rumj juxta Scripturae ordlnem, agere, quoniam poft
didum ipfius. ' ^ia in loco quern eliget Dominus
in una tribuum tuarum ibi offeres, &c. addit,
'Tantummodo omne quod deftderat anima tua, maSla-
Poft [tradatum autem] Menacoth po-
ni3N CXDJ
♦n*w ^<^3 "n-iVf
pnK Kaa sna nixn'S
mn 3S1K -jSi
. rhf '3 "inr |Sn ... _. . ,. .
3Nnx TO an mdSs t^n'?^ t^pnSxi
10 |X7 cpmno 'j3 -idx okdhSn
jo "hy i<7 rfic'3^N rTj?;3t37K rra
?«n3i niSN* ijTD mnin Spa SS6x
'?ipSK noDp mnn:x3 |pn3 mo dhd
: niriDDo jNon pp'rj ^a
Nn3D D^jnp '5 7'ip'7»s noDp 'D -iDX on
pn p'nnr nsDO mi O'NnnVN j'ainpa
T7vnK N01 c'tyrpSN* n^n on jN no'70
♦D nSip "lya |N7 Ni'x pSx ham
S32 pn Sxp '131 nSj;n □?:♦ ^DDe;
nimo priKO 'idi rarn "jiraj. nij*
rDm 'V nniM |'Sin "i;r3i j'Sini
nix S-)3 p-i nSip nya xyx pSx
"inj^tya ^dnS "^sin ^ SKp 'i3i "'uraj
fuit [trad.] Cholin, [de prophanis.] Poft Cbolin, ^'^ np3n7N On N07D I^Nn "]ip3
.BfcoriJ/i',[dePrimogenitis,]fcripturaeetiamordinem JNOnN^N '£5 "ijH riDTpO^N fNj)'*yK7X
fecutus, cum poft illud Tantummodo omne quod de- ri11133 i^UriNfl EHIp Nif'K 'H *nSx
Jiderat anima tua^ Sic. dixeriti^ Non poteriscvmede- "h}} mion CDO'W TJ^^ 701 D*D"1V3
reinportistuisdecimamfrumentitui,muJii,&elei fpQPh^ CD N073 NITN P^N fOrn
tui,&primogeHitabovistui,i^pecoristui,Scc.ab- ' '
folutique difquifitione de perfonis fandis, aggrefllis
pretia quae etiam fanda funt, [tradatui] Becoroth
fubjunxit Eracin [de asftimationibus -,] deinde
[tradatui] Eracin^ Terumab [de permutatione^]
juxta ordinem Scripturae, deinde, ftatutis quae fta-
tuenda erant de his fpeciebus, fubjunxit tradat :
Ceritutb [de excifione j in quo omnia quae obnoxia
reddunt excifioni praecepta recenfet, cum iis quae
ad illud argumentum pertinent. Caufa autem quod
hanc fpeciem in ordme Kodajhim pofuerit, eft, quod
ob quodcunque [peccatum] fuperbe commiflum
tenentur [homines] poena excifionis, ob idem ex
errore commiftTum tenentur facrificio pro peccato,
paucis tantum, prout ibi declarabitur, exceptis.
Poft Ceritutb fequitur [trad.] Meilah [de praeva-
ricatione,] quoniam ea ob quae tenetur quis obla-
tione Afe/A/it [feu pro praevaricatione,] leviora funt ^
iis ob quae facrificium pro peccato ofFerendum eft. hDDiSx "prS) rhIvSx 'iSn n'3 nnn
Poft M«7ai' autem ttad.rW[de facrificio jugi] j^q^ ,-,L,L,j^ i^^p ^ ^j^^^ n3Di 7kS
riDDOi -(Si r^DK );ni3n"7S .Tin 'u
'ny ;r»in2'7K y'oj Nn»3 'vn' nin-iD
r»J7N -yni ^rc KOI m3 nrvti rjh
O'lrip '3 ;n:7i< Nin n^x^^ix- nS;n
jO"n nns liinr V;r |»3»nty S3 jxS
^S03 TD»7K X7N nxDH injijiy Sjr
IN*? n'^'^ro ninn3 1^3 toi -]N:n |'3»
n»on n3D0 nVj;o 1^3 |0i r\Vi\2n
X71 npan Nn;3 oh |X7 . x^dxi
tN3 *73 ip pa C3X-)n N*7i SxSn
xo'Ni nrj h'nno'S TonSx 37p'
N.T3 nJ7N D'^^i niio n»on Tr3 pi
n5vi nnmvi npoSx rinxoo f|yi tj
'J3 ^rix m:N "iSn ni'xai rux'J3
quem caeteris poftpofuit quod non fit in co difqui
fitio legalis, neque liciti vel illiciti [determinatio,]
fed modus tantiim, quo ofFerri folebat facrificium
juge, defcribatur, ut ita eodem modo femper peragi
poflit. Poft Tamid autem [tradlatus] Middoth [de
menfuris,] cujus non alius eft fcopus, quam ut
, menfuram Sanduarii, ejufque figuram, & ftrudurse
f raticmem defcribat : cujus utilitas hsc eft, utcum
pofthac aedificabitur, crbfervetur in eo eadem figura,
atque eadem proportio : cum proportio fuerit ab
ipfo Deo accepta, ficut dixit, ' Omnia in Scripturd de manu Domini fuper me intelligere fecit, &c.
, Cum autem jura de oblationibus animalium, omnibufque quas iifdem annexa funt, nee non do-
mus in qua ofFerrebantur iftae oblationes defcriptionem abfolviflet, his tradatum Kinnim [de Ni-
dis] fubjunxit, cujus univerfa intentio non eft alia quam ut ritus de mixtionibus avium, cum mif-
ceantur oblationes avium aliae cum aliis, tradat. Ultimo autem loco hunc pofuit, quoniam eft [de]
re
* Deut. xii. 14. * lb. 17. ' 1 Chron. xxviiL 19.
S»3tt^n ♦'?)? »'♦ nro 3n33 ^3n Sxp
D'xn3^x pxnp.'S 03nSx on xoSd
n'3'7x riivi -pi^i Svnx xo S31
r3;?x I'3N7p':'x -pn .ts 3ipn tiSx
PJ'^X n'70J XOI D'ip , n3D03 -|Sl
♦3 03n7x -i^j xnsDoSx -jSjn '3
nii3np npxSnix xnx yoha DxSnix
"lox n:i3S mjiNi r;^33 xni!;y3 f)ij;n
P 0 R
T A M 0 S I S.
33
-I'D' NiTN i^-i npD
□nj) NHDi n^inD '3 p' nod ntj
h^p7ii n,2Dp riNnn^NQ D'synp mo
NnDD2 riTi'j; , nnx oi^np -no *3
DjnJD xS ^rha K'jyNSNi Dirun
npan'^N ini mSnN cd'Sd n;;n |0i
re nori prorfus neceflkria, quia vel commlfceri pof-
funt, ve] non comniifceri. Deinde quod jura res
iftas fpefbantia pauca admodum fint, uti loco fuo
declarabitur. Atque hoc claufit ordinem Koda-
Jhim. Continent aiitem partitio fermonis ipfius de
ordine Koda/lmn undecim tradlatus.
Pergens deinde fermonem de PurificationibuS
partirij orfus eft, a Celim [trad:.] de Vafis, cujus
fcopus eft fundamenta immunditiarum complefti,
eaque quas polluuntur & quas non polluuntur de-
fcribere, ut quando poftea didlurus fit de eo quod
polluit, dignofcamus quae res pollutionis capaces
fint, quas non. Poft Celim pofuit Oholoth [trada-
tum de Tabernaculis,] qui [verfatur] circa jura
,^ _-,w^i_.. ,_, _lt,y'»4-,!X/«^^^Ai,Jt pollutionis a [contaftu] mortui -, quern ideo [cas-
? npanbN 'm n'PJ N™1 niNOO'^N terisjpr^mifit, quod fit immunditiarum gmviffima.
SnN3 DJP ;?-nVO^N JN'7 nyT;; nNOlO Ei fibjunxit [trad.] Negaim [de plagis,] qui eft
no'^N ripNji p ih\> mv ri'tjfl -- ■-■ ■ ■•• - • - ■• - & '^ ^ ■
»D IDN annya' noi no riNoiD
noniN* ma 'j;7n nhjo nnoSN
NoSa nna roDon d'^jj j;anNa
mnion mNOD 'a npan^x on
ni'?p mNoo 'a niiN nhio nnDSNi
vr2V Di;'n nu n-tb d'S 'hSn
^n.^opi nnno nDDo;: nna ynr>Na
npan^N jnS rrp: psyS nnnD
ri^^yo (N Dhi nv'^o'oSN 'a Nn^a
]HQ S);'?T ri^NnpSS );n"t mNOD^N
■no nn'^oJD mobN
iprijo. nnno nio
difquifitio juridica de immunditia leprae ; quoniam
leprofus Tabernaculum polluit, eftque in ea fimi-
litudoaliquMitilli de immunditia a [contad:u] mor-
tui, ficut loco fi.10 declarabitur. Deinde abfoluto
de immunditie a [contadu] mortui, & quae ejus
funt generis [fermone,] agere coepit de purgatio-
ne ab iis, quas fit [ope] vaccse rufae, ideoque
[trad.] Negaim, tradatiim Parah [de vacca] fiib-
junxit : deinde abfoluta difquifitione de pollutio-
nibus gravioribus, & quas ab ipfis eft, purgatione,
progreflus ad poUutiones leviores, quibus non eft
ultra occafiim folis [duratio,] tradatui Parah, fiab-
junxit tradatum Taharoth, quem appellavit 'Ta-
nn'oon
NnSDOl
IN 'p
rrnnD
baroth, nomine a purificatione [fiimpto,] quod in
__ _eode immunditiis difquiratur, & quoniam im-
v'pQJoSn njy npmO '^'^Ni^ S^'vh munditiarum cognitio ad munditiem indtat Vi-
in^^^NI m-non mNOOa. nn NO'^a f^adatus T:abaroth [audiat,] vitio [authori] ver-
tendum. At non eft hoc apud Logicos culpabile,
quod fpecies nomine generis appelletur. Deinde
poft abfolutum de immunditiis gravioribus, & pur-
. . ,^_ gatione ab ipfis [fermonem,] & de pollutionibus
miDD VDnNa iNDJNbX riiS rtoNi; nU infiaper levioribus, addidit purgationis ab ipfis ra
mbp niNDD 'a D^Dni , nhjo
NnjD 'srr^h^^ fiava Ni'N Nn^^ariN
m: -iDNi niipoD ryr\rr^ pan^a
fiDNjj nh^nS j-iinodSn .nin n;?a
tionem, &[trad.]7fl/?'aro/-?) fiibjunxit[trad:.] Mik-
vaoth, [de conceptaculis aquarum.] Niddah au-
tem [de muliere menftruata] pollutionibus iftis
poftpofiiit, quod non fit pollutio toti generi hu-
mane communis : Mikvaoth ergo tradatum Nid-
dah fiibjunxit : huic decebat fiibjungere Zabim
[de fluxum feminis patientibus,] praemifit tamen
tradatum Macjhirim, [de difponentibusadimmun-
ditiam,] eo quod praemiferit ipfijm fcriptura, quo-
niam fundamentum [trad.] Macjhirim eft in [ilia
fed.] " Eritque die o£favo, &c. at [trad:.] de
fluxum feminis patientibus, [in ilia] ° H^ec erit
lex leproft. Poft Zabim autem, "Tebul Tom [de eo
qui lotus eft eopfe die] pofuit, ficut dixit Domi-
nus, ° Hac eft lex fluxum patienlis, 6? ex quo
profluet femen, iSc. atquas hae praedidae immundi-
tia omnes ad totum corpus fpedant, fc. ut fi quis
ad eas accedat, totus polluatur. Deinde pergens
tradere quid ftatuendum fit de pollutione unius
tantum membri, fubjunxit [tradatui] "tehul Tom,
Tadaim [de manibus i] eique trad. Oketzin [de
nnj ran' ^n d^^iSn indi mja
D'ir '^j? anv^n mp pS aora
NnSvN nn'c^aa \vh f j'^n nrj-rp noS
ns^r 'a D'an 'j'ou?n ova »n'i 'a
riNr rp^N ^Np nod qv Siao
r-ijDtt' ii!:t2 Nvn "iii'Ni arn mm
Nnba nOTpno'^N nNDNJ^N nim j;ni
Nn NiN 'N nDJ':N • j^'ci p^n
♦a -"iaNa n'^a DJniN ^nd^nSn nh^d
tjpa THNi li;; riDNjj 'a npa^N
err nj;ai Dn»a ov Siao ^ariNa
hJnanDo Nn'pa NiUnS NnnjiNi a'vpy
n7N '3 nh'? fa Si;n vh DN'pa
riSoj nNnnJNa naNna ona Nnai
rin'^T. Nn^riN mnno 'a ^ip^N noop
ni{yo'7N mnaoo rbm niNaa Nnaoo
rtNo DOD o'pna7N m;7i pnoi nnx
KCDN nvrp' iNa 'n^ px^r nnSni ^^.^^^ ^^^^^^^^-, -,,„^,„i^, ,„,„ poffit.
quoniam totus argumentando elicitur, cum nullum fit ei in textu fundamentum manifeftum.
Atque hoc librum fuum conclufit, cum compledatur univerfa partitio fermonis de Purificationi-
bus tradatus duodecim. Totius autem Mifna tradatus funt fexaginta & unus, capitula quin-
genta viginti tria. Vifum eft autem ipfi eorum tantum authorum nomina recenfere, qui
Vol. I. I ipft
f Levit. ix. i. » Cap. xiv. 2. f Levit. xv. 3 a.
34 PORTA MOSIS.
ipfi [tempore] propinqulores fuere Simone Jufto : pj^oe; p ^♦S^f lOlpX^K ^b)) t"1X"l'?i<
Ufulque eft in ipfa (Mijhna fc.) fcrmoiiis genere »p .jj;^ j(n»3 HON^S S;;jl p^TfH
curto, auod multos in fe fcnfus comprehendat ; ,{^ K'^OnU^O Nrjl NOK'?^ niB^oSx
fibi quidem, pro acumine mnato, atque ingenii j-^^^ .,3 -^C^ ^^^
bomtate, perfpicuo ; at illis qui ipfo mfenores, ,^f .iJv. -U.—. L-.u 1^ l.^u
obfcuro Itafiquidemdofti, quiantiquitusflol P\ ^^^ [J^^S miJl HyDO N^V
ruerunt, fibi ipfis [libros] componebant : ideoque ^^t:'?y7» jK"? pl)^ Wy -j^iD njH
vifum eft cuidam e difcipulis ipfius, fc. i2. ChaU, DIDSJN'? pa*7V UND N03K p0^p^^^^e
librum componere, in quo veftigiis prseceptoris fui K^H 1 im iTTON 7/1 inx 'N"* , *]ypD
infiftens, quae in verbis ipfius difficilia eflent expli- *lrtK rT3 'SJIlp' l»«S3KrO fl*?!' |^{
caret : eftque is [liber] Tqfiphta, in quo propofitum CDnSd \f2 7D2^J< NO H't] T*D' rnXJlDN
ipfi fuit M>«a»» explicare, atque [ipfi] quaeftiones j^ppfl V"»J;< NnSDinSN IHI nj<nDN'7K
addere quae e Mijhna nonnifi adhibito labore erui ^■^ >,>yy L.,^qm ^^^i^Mtxt n^>^<nSv 70n
poflint } quas tamen eruit, ut ita nobis indicaret L^^ ^y^ ._{_ -»5««q4i^ »« i-,-l->j-
quomodoconclufioneseAM»«fleliciamus. Eodem J,^-,-, «.J -..Ll... .« L-i »-..».
modo fecit R. UJhaiab. Rob etiam compofuit ^^^\ ^^ Q"^^' \ Kn:n3nDN0
J!arj//i>^, fcil. libros 5//rfi & 5//-r<r; nee non & **^** 7j;3 "plDl njtyo'^N |D JnJJl
multi alii, ficut dicunt, Venit R. N. Venit, attu- 'ni KfinD tp-^ KiTK D^ Ntre^^^ '"»
litqae fecutn Mijhvam. Interim tamen non afle- jl'^'lp' NOD NOm'J jnTlDI n-J'DI N~IDD
quuntur Baraithoth [feu fententia; exotica:] iftas NJTJriD Tl^NI KDN 'JiSi) '1 NJIN '3
quotquot funt Mijhna^ vel ftyli fuavitatem, vel nirin^SN T^T\ JTl Cj? pS mO
gravitatem fenfuum, vel fermonis brevitatem ; xSl nJtt'oW DnSs n31'Ti;2 t<nS3
ideoque habetur ipfa (Mijhna) pro fundamento, ^t^jj ^^^\^ ^^^^^ Nn'iNVO TNpnK3
ilta autem Icnpta omnia pro appendicibus : mag- ,„».;» -,,...^L.. .,..v» u.. L:. .J. ' ^L •
mque fit ipfa apudomnes,&ubi cum iftiscollata fl?^^ HJJO'^N »ij;N S^nSn ^•^ thp
fuerit. ^Vidermt earn filia,i3 beatam earn fra- '^^ *^'"^ n];3Nn C^^'^Nin^K -|^n
dicarunt regin^, ^ concubine lauddrunt earn. ^5^naNyN:31 mno:7N njy nObyobN
Quicunque ergo poft ipfum furrexerunt & poft nilC^N'l ni^ msn v^SNinSK "jVp'?
iftum coetum illuftrem, hoc fibi propofitum ha- DNp |0 ^35 mSSn*") □♦lyjVfl'l ri1D70
buerunt ut verba Mi/hna intelligerent, neque rhhhn Ushrhn "pn "U;^ n'Tj;3
ceflarunt fibi invicem fuccedentes generationes nJiyoSx DN7D QnU nn^KJ INS NOJK
de ea difqmrere, atque ipfam interpretari -, qui- ^^f^ ^^q^, 1,,jC,j< y^ L,jU,jj L,p i^^
Jibet Icil. doctus iecundum Icientise atque m- -,^.L,» i^^ »£,.. ^-.Cv... w.^ .<_... ^
telledus fui menfuram : quin & decurllntibus "f^L I'Z 1,L.°^*? .^^^ ^^'^°^ ^
annis in difcrepantes abiere fententias in quibuf- ^^^^^ ^^^ I'DNUn 'fl fl'7nDJ0 nOHfll
dam ejus placitis explicandis. Nullus interim ^^'^ P ^^"^ T^D^N miO ♦'?J^ NHiO
erat coetus qui non de ea difquireret, atque ex J'KnJ NHiO iSMTW NH^JD npUnni n'^N
ea conclufiones eliceret, fenfufque ejus abditos ri- |N '7N nJOpflDN J*<injO HpriDni
maretur, ufque tempus Rabins & Rab. Afe^ qui »e^N iTl NiOT 'Sn jNOr^N 'nrUN
fapientum Talmudicorum ultimi fuerunt ; quorum 3^ TiaJND *110'?Jl '0311 "ISN NOHI
iJtf^ y^ fe ad fcribendum accinxit, cum vifum DxS33 iyQ> TK3 'Nil ^hurhb ♦E'N
ipfi effet idem facere in verbis eorum qui pofteri- ^j^^ jy^^p,-, ^j,^^ ^^^^ ",3^^^ . t,
ores erant Rabbenu SanSio, quod iple in eorum ^av,-, »». LL --,mU-,s .;«—,-, .«.«« U..^
qui poft Mofen fuerant verbis fecerat. Omnia ?J^^J° ^? 0X^33 ITITpn ^l^T\ h^^D
JrgoVorum, qui aUquid [hoc in genere] protule- T^'W ^'^^^* ^'^^ I^OJS H^O -i;;3
rant, didta, de lege difquirentium fententias, [ean- jpDa07K n'DDfVI t'npfln07N Hpflm
demque] explicantium interpretationes coUegit, & 737K3 DKHNI Nnj^Oill nK'N'n7K RTOl
traditionum veritatem probavit, eifdem in unum IDKD32K |0 Tthii n3ni N03 KoSj;
redaftis. Omni'aque haec fcientia, pro ea quam *n07n'7N fjSlS DTJ^Sn "INli'N'l DSjSn
ipfi conceflerat Deus animi capacitate, & amore KITinN NTN n)73"lN n'5 HiTlJ Svjl
fcientiae, comprehendit. Compofuit ergo Talmud, dxS3^N '3 Tpl NO '731 nj£»07N TDDn
eas aamittentium expiicanones [anerret,j nec non .1 ,>_ , C — ■ "T
uniufcujufque interpretis contra alium[quempiam] 'j^jn7Nl n!rUN pJ 7'IN Nim pn7N
argumenta, & quodnam eorum a vero [ftaret] i'S7n307N "THN 3rTiO '71; D3n7N )!\pp
manifeftum faceret. Hie primus ejus fcopus fuit. nj{y07N \^ '3 N0naj<7n3K i^pN"17N
Secundo, ut juxta alterius e duobus diflidentibus, NHJO J^DDDpSn. '3 IN NITTDan '3 IN
Inter quos incidit, vel de textu Mijhna, vel ejus j^n^nSN th^th^') i<r\hi; D^oSnI
interpretatione, aut ils quas ex ea eliciuntur, illi- njtl'oSN |0 "IVj; ^3 N0*7J^ JTlJ hSn
que iiinituntur, difcrepanria, fententiam ftatueret. .j;^^ ^^t^^^^^^^l^^^ hySihi^ -INnbM
Tertio, ut conclufiones ab uniulcuiulque laEcuh «v,,fKSv» v4-„t,v» «,<««««» ..>— . C..^^
doftis \ Mijhna elicitas [adduceret] Vundamenta- f "^^ ?r^^ -,m.,CS^ ,f? C^^^S^
que declararet, & argumenta quibus ufi funt in 1'^ ^t^^ '^ H^C^O^N '3 \>d72nd7^
probando, quibufque nixi funt Dodores qui de ^Wn7N1 n'nn7N1 yVHN NO anON73
Mijhna difTertarunt, donee in eum, quo jam funt, n'7N tTHpn i:»3T n^D ]0 HTyS ♦r>7N
ordinem redadi fuerint fermones ipforum, nee p'^3 73 'J^^OS np\V7 TW^I ;^3Nn7N1
non decreta & ordinationes quae a tempore Rabbenu SanSli ufque ipfius astatem conftituta funt.
Quarto,
2 " » Caat. vi. g.
P 0 R r A M 0 S I ^,
35
Quarto, ut explicationes myfticas, quas cujufvis
capituli, in quo faftum eft ut incideret iftiufmodi
^,-,^ -^I ,^ ,.x» jj. n5v sjC 4inSrtS» ^''Pli'^^"°' '^"'"^ convenmnt, afferret -, atque hic
^'-'p nJX p» IK 'J3: N7 -n07n7K quartus ejus fcopus fuit [ut afferret, bquam] ex-
n:N ^D nTND'^N "^'^p in XXnr>^ plkationes [myfticas] quas non exiftimare dcbe-
\U Tt:^ 70nty' KO? fitS'pr ftNJ mus, vel inferiori gradu collocandas, vel parum
nD'JrVN nm^l .iDnj^N (^fPK7^< utiles effe, fed efleeas [in] magnoprEeftantl^ gradu
^OpJ rrtil XnN miy")"!?^ '~f)T\ \lh ob rara quae comprehendunt asnigmata, mirafque
VnoSx TdSn pO t^nja Ona NitONO elegantlas ; in iftis enim explicationibus, cum pe-
nitius ea introfpexeris,percipientur [multa] fimpli-
citer, adeo ut nihil addi poffit, bona, & mani-
feftum fiet fenfuum diviciorum. ac veritatum qulc-
quid prascharum fibi habet dodorum cohors, nee
non quicquid ftatuerunt [omnium] fseculorum
Philofophi. Ciim vero ipfas juxta illud quod pras
fe ferunt contemplatus fueris, invenies quod ab
intelleftu, ut nihil magis, alienum fit : hoc autem
tipI^kX Ki;'K"1 \&>V'PS:h^ INrhN n»p'7n ob rationes miras fecerunt, quarum una eft ut in>
N*7DN Dn^lSp n»in Kb ^hSSk nSnjSS g^"i^ difcentium acuerent -, deinde ut ftultis, quo-
J^irij^xS p^Kpn^K an''?); nipyK tSl rumcordanunquamiUuminantur, quiqueaverita-
'3 I'nSbN CDnV'i^at: :KVpJ 3Dn:j KTOV te fibi propoiitaobindolisfuas defectum divertunt,
*.x«U fc.v. .-.U ..L.^ Lv» ♦i^s'^* _,-,i_itl tenebras oftunderent -, de quorum fimilibus dicunt,
2pn m \Tb t>^ ,'K p'^Y □n'7ng ^,„ ,,^,^^„, UUs fecretum, quoniam non funt in^
-7apn Tin nn^lpV -7a3n D7 ,K7 telledtus eorum in eo perfedionis gradu ut verita-
CD'0Drt7K |K1 n'^^j; ^n no *7jr p'Npn>N tem prout fe habet recipiant ; rurfum quoniam
DnifJ?D pJit' NIJ^D bN7D7N On'^j; fapientum, q. p. alii ab aliis fcientis myfteria co-
hibebant. Ferunt enim dodtum quendam, ciim
conveniflet aliquos qui bene callerent '' Maafeh Be-
rejhithy atque ipfe calleret ' Maafeh Mercabahy
dixiffe ipfis, Docete me Maafeh Berefhith^ atque
ego vos docebo Maafeh Mercahah ; annuunt illi,
at cum illi i^piurci Maafeh Berefhith docuiflent, re-
nuit ipfe eos Maafeh Mercaba docere, neque illud
facere voluit ; quod abfit ut faftum putemus quod
Mnip t]urD:N1 phy JSTTD k"? xo
'Jnj;,!:Sn .p'J^pm, h'nxSN'^N ♦jnj^o^k |o
V'^i^. □S];Sn. SnK nn |if» kd ;;v!:j
mmSx jiDDN^DSK rn'S n;;i2p ko
}D. n'3 n'Ni nnnKto '*7j; nmcbj khni
n'Sj? Kino kS no SppSV np"iNao"7N
^i^^n ipbi □Sy'^N "inidn:} vi^^^j;
;;o j;onJN D'ODn^N p Sin |n
DNIpN
Twyf2 chi; |Dn' in jndi jTirN-ia
mrro 'iioS); onS .^Npa n^Dio
naDio nc^o Q^di^^j rrtyN-in
n'5yNnD nty>»o mo^jr n.oSa niDNjNa
'Ti; .rftpnio pn'^dnSn nnn m
(NTDN^N 'Si? tl'DS DNJ7N N3DD ^rtN
♦in nsN "iS"! Sya kojni inddSn
Dbi Dm:); no S"i3pS NSnN noo:
•-nnDKi mj;; no SiDpS N^nN DiTi'
sSm.iran noSu; Sipn nJ7N Nnn h:;
dnSd^n on'S;? ■]Vi Nnoai ywh mn
|N DnSdSn N-jn 'JJ^O jN N17Np1
NnD "iSnon ^rha nl'nSSN "iiqnSn
verum ideo hoc fecit, quod fe idoneum exiftimaret
qui illud quod illi callerent acciperet, at non ex-
iftimaret eos idoneos effe ei quod penes ipfum eflet
accipiendo ; atque hoc probavit [allegato] Salomo-
nis dido, ' Mel &? Lac fub lingua tua -, quod ita
interpretati funt Doftores (p. m.) ut fenfus verbo-
rum fit, res jucundas e quibus dulcedinem perci-
pit animus, inftar ejus quam percipit fenfus guftus
a melle & lafte, enarrari non debere, neque e lin-
gua ullo modo proferri •, hoc eft quod dicit, Sub
jnpn N*?i ^Npn nV ^n iNnn* pSSni
H'Sj; nSip "ini njp IND77^? p
♦jnj^oSn nnn. jnS i^ys'd^ nnn qnSdSn
'fl cnnn nVi obyn Nop 'n d'7
♦3 NnD "INiy N0JN1 dS;;7N D7NJ0
^11^3 NlNS ri^pii fiNiNiyN :inD7N
n;ra nt |o 37p ,tJ? lain'^N nS^N
^tnjo onD diSj^Sn '3 niTN'nnN
♦I
Sd;;SnD. PITiSn hOJ^n nNnnSNS D^jSn ^^«^«^ ^"'^^ Neque enim ejufmodi funt res iftas quae
doceantur, atque in Scholis explicentur -, verum
quae in libris indiciis tantum obfcuris, fubinnuan-
tur ; cumque ab alicujus corde velum amoverit
Deus, prout ipfi vifum fuerit, ille, poft operam
fcientiis navatam, eorum aliqua fecundum intel-
ledus fui menfuram percipiet ; neque aliud cuipiam
cum fcientia & diligentia fua fupereft quam ut fe
ad Deum recipiat, ilium orans illique fupplicans
_ ut ipfi intelligentiam tribuens, ipfumque dirigens,
)/0 TNDJxSS Nr^l' n^nn Tip 'W revelet ei, quas in textibus Scripturarum recondita
;?NtDpJNb nSn -TNnnJNn ^Sd^NI d'tV^N ^""^ myfteria, quemadmodum invenimus D^w-
non3' IN ]nin>N^ h'Sn '^Sni rlh ^''^' 7 r""- ^^^'^^]r^\ f'^'l * ^''' "tZ
i^„,^J-L J.,-.-.v.Cv» -C M.«^« ^^..«« meos^ut afptciammtrabilia de lege tua. Cum autem
nnJSO'^N nN-lDN^N rb tltpn nntri'l dete^erit Dominus alicui ex ipfa quod [vifum eft
n'7;; -rn Ninil nod DHD^N pp '3 nii] detegere, [opus eft ut] illud, uti diximus, re-
^J n7'lp in yf\, '-7j;3 QN7D7N condat -, qu6d fi de eo quid indiciis [fubobfcuris]
l<iN3 ']n7in0 niN*7S: ntD'DNl '^'y patefecerit, [illi foliim patefaciet] cujus intelledus
MOD J<niO |ND2nSn 'Sr n'^SN nna perfedus eft, cujufque prasftantia nota, quemad-
nnvi rh^y Sod pVD 'lyD ^jnio "inu^'N jni ^i37p j^od >s*nnD nr\p
nniDD
' Rerum naturalium fcientiam. ' Rerum fublimiorum fcientiara. 'Cant. iv. n. ' Pfalm ciix. i8.
36
PORTA M O S I S.
modum explicarunt, multifque in talmude exem- nVttT^ '3 NinVlNI tOyi KQ3 .1^133
plis notum fecerunt. Non oportet igitur virum 3j» ^'^ "iVtSo "noSnSK '3 nl'J^3
do<5tumpalamfacere ea quae tenet myfteria, nifi ei q^« x03 n'3' IN dSw^K '^J^S^
quiipfumgraduvelfuperetvelaequet: quoniam ^^^ ,1,^^ ^-, .^L, ^^ -ijinDxSx JO
n ea ftulto expofuent, n non ipfum ideo vitupe- .L„. ^^L. ;>-,..«.. .v» — .^vtu — uj.^
rabit, faltem non quid laude dignum fecifle ex-
iftimabit : ideoque dixit Sapiens, " In aurilnis
Jlulti ni loquaris, quoniam contemnet intelleSum elo-
quiorum tuorum. Deinde, quoniam non poteft
doceri vulgus nifi per snigmata & parabolas, ut
ita communis fit [ifta docendi ratio] mulieribus
etiam puerifque & parvulis, quo cum perfecfti
evaferint intelle(5his ipforum, parabolarum iftarum »jfmq noW '^IPI^Sn t^^^^ {>iiv
fenfias dignofcant. Atque hoc innuit Salome, ubi
dicit, " Ad intelligere faciendum parabolam ^ fa-
cundiam, verba Sapientum (£ anigmata eortim :
atque has ob caufas aenigmatice locuti fiint Sapi-
entes, quibus pax, de rebus Theologicis -, ideo-
que decet quempiam, ubi occurrerit ipfi in verbis
illorum quicquam quod ipfius opinione abhorreat
intelledus, non verbis iftis, fed intelleftui fiao de-
fedtum imputare, & ubicunque aliquam e parabo
'ivoba t<inVi
S'i^p pn*? rt>'\'p
- _ , _ ,, '3 n^Ssy "iKti'{<
nin73 oniTHi a'asn .nan nv'S,!:i
DnoNba aNSD'7K nn'Sp S;;j 3nddnSj<
♦Ji3j» -|7"iS*i n^-itD nN"nN'?N'?« '3
3Di' kS3 ns;^r3 'Spi^^K npnK3' ion*
3DJ' ^JOi^?l □n'?d*7N ^SiS j*pj^N
Us ipforum, cujusfenfus literalis abinteiledu ip- j^L,^^ ,j^-, .q f,,^^ ^^p^u, „' l,j^
nppj; 7ir mnND n;^3 Dnbxn^K jd
nSpr h}: i^nj" 3N3' |n nS 3j' Nni
|N7 n;?3S« ri'xn: '3 p'j^pn^K mi]7
riJtUKVN h'i:N3n3 Si'N3nn Sipj^Sx
n':>i3 niK pa? jKro |o S.xnnrN^'?
tior eft & praeftantior intelledtu alterius, neque "^nj? JQ 'SIKl ^ODN V"^ '^W 113*
rf-1n1-*tii»vi *>/+• /imrt Qltf**** /*» r»or\*ao4- <»<ne /ini f«»rvi oil- ^.- ' < _ . i ' T .' '
fius valde alienus fit, viderit, ob intelleftum fuum,
qui fcopum non attingit, adeo ut res veras ipfi
longiflime [a vero] remotas videantur, plurimum
angi, fiquidem intelledus alii aliis juxta prasftan-
tiam mutuam temperamentorum prasftant, &
quemadmodum unius temperamentum melius eft
& proprius ad aequalitatem quam alterius tempe-
ramentum accedit, ita & unius intelleftus perfec
potentia mtellectus: unde ht ut res quaedam, quae
apud nonnullos valde certas & perfpicuae funt,
aliis impoflibiles videantur juxta gradus [ipforum]
in fcientia rationem. Cujus rei exemplum tibi
perfpicuum proponam, hoc fcil. ut fingamus di-
cere nos viro artis Medicas, Arithmeticae, &
Muficae perito, necnon rerum naturalium fcientiam
callenti, ingenii infuper perfpicacis, & bonae indo-
lis, at Geometria?, & Aftronomias prorfus rudi,
Quid dicis (heus N.) de viro, qui aflerat corpus,
folis iftud, quod nobis circulus parvus videtur,
eflfe corpus Iphaericum cujus fphasra magnitudine
fit inftar Sphaerae terras centies fexagies fexies
Dii -j'7iV3 r\yib\^'2 Spy nrxSNi
;^N:noN'7N nn '3 nix .nj);i jN^iSxi
nj:ni d^yha '3 r^TTbii nnp h^
Sn« p Hirb xibp j<jk n33 jn
pn \7rhii 'dI nN'j/oaSu '3 nnND
□7^1 nD-i:n':)N □>;? jjr np rnD3'7}<
7ri »3 Kin Nv Sinn Ka oijjSn
npi'ij 'ibN Nin D.t3tt'7K Q7j TK yv
[fumptae] cum tribus odavis, atque efle globum yT\ Qq^ HO Q7j in nl'JV HTNT
terrae quo [earn] metimur fphasram cujus circum- rtNO V^N^K n^D CCy '^flD lilD'^X
ferentia fit 24000 milliarium j ut hoc modo per- j\y2 \iir2t\ii rtht\\ riltS fnOI riDI
cipiatur quot contineantur in menfura magnitudi- »,-| j<j-np j^,-|3 'hSk VI^^Sn niD tN'1
nisfphasraefolansmllliaria? Proculdubioille quern fL^ V'-^m^ rV^TMi Nn3 UTV ^13
diximus ingenii perfpicacis vir, quique eas quas ,d^ ^vi t^ njS-i »S» *^-j»rt Stn
diximus fcientias callet, nullo modo in animum in- ' 1^ •'" '^" '^^
ducet ut veram efle dicat iftam fententiam ; quin
futurum eft hoc totum apud ipfum res quae nullo
modo percipi pofllt ; ac primo quidem intuitu
hoc fe illi fuggeret argumentum, rationi confenta-
neum, falfam efle hanc fententiam, Quomodo
fieri poteft, ut quis terra, fpithamas unius magni- nJnSKI "|"nD TJ 70}* mij; \)y
tudine, infiftens, quantitatem globi ejus, circum- »x7Sk nK3 '3 pljj; ns\7ir\ T&p]hii
ferentiam, & fuperficiei menfuram dignofcat, nifi >^^^^^^ >.y (,,3 St:N3 ^I^^N N7n r«
jpfaeodemmodocircumdata, quo particulam ejus ' ' ) L -T -,-,«. ^»
aliquam quam metiri vult compeftitur ? Quomo- .^Vf JjJJ, J^.^^.^ i'^ ^^^^ ^^^ ^^.
♦3 poe^^K onj mo p3» t)Oi v'^x'^K ;?p7 |o n;?pn nn»sD03 nnoNnxo Nn3 i:»n>
kodSk ' '•
• Prov, xxiii. 9. * Proy. i, 6. , :;
rro cbj; nnNDO , '3 nS'o 03 riDniro
'377N -jS |K n?NnO K7D3 DO"^>K
Ko oi'?;;':?^ |o pn* ^ba. imSx
njp ;^ino nos: '3. nj» nV wnsi
n^p Nin jNi nyn'^K xin n^nvnS
PORTA M 0 S I
%
Z7
trS '13 n;^iS« p njD ini NOD^N do, ergo quod ad corpus folare. In coells ab ipfo
t«S np'pn^K '^j; DnJ7N* rfT\ r>^ Otbj; quam longlffime remotum, quodque revera intuert
Dp5 T^V^V^ nJO "TTT ^OJKI nJDO' "°" P°teft, cum jubar tantum ipfius afpkiat, eo
nnnKDO ppnn moty Varh Svn pervemre poffit, ut illud metiatur, juftamque ejus
SxnO^N \h N-in rinO IN^ShN* riliSfin menfuram ufque ad tres odavas defmbat ? rfoc
wn^K .Hin pD'a mi;; ni'Dbl O'tbp^vf PI? ^dmodum poffibh habebit, adeo ut falfam
^JJ .^vJ^-Z J;J^ t,,, „^™ efle banc opinionem minime dubitet. Quod fi in
jriD 'D VNnnK Jsnxa n?y V^n:p Y.hm Geometrids, & proportionum, qu^n fphs,
"Tpm"!^ 'fl D?b» m oSri nD-linSN rkis aliifq; figuris reperiuntur, fcienA inftitutus,
'-7p.nJ}< Dli DD^?Jn7^f iO Xrn'Jl jt'lD^K deinde ad librum de hac materia, rebufque ad ip-
V"IJ':?5< Nin^ V'\)i'\d:>^ aNnS?*? *]7i npa fam fpeaantibus compofitum, Aftronomicum fcil.
ffn^K 3NrO ♦:i;;N mm »m i^Ol iftum qui Almageflum vulgo audit, fe transferat,
rriJj? rii'^a 'DDJo'?}* !lKn33 plbpoSx tunc tandem perfpicuaipfividebiturhaecfententia,
nV rvm 'i;;*! m:;; 1?i;'l nSN^J? i<nn ^ opinionem verforem efle ftatuet, quam ut ia
\^-^m:h^ r^hi^ DND np n^a -it:; dubmm vocan debeat : cum demonftratione pro-
L„,„L,^ -^v„ .^ „^ -Lft -,L»„ „-,, Jl. betur, ac pennde fe habere putabit fi dubitetur,
?';fZ RS^ '^ ^f" J^Si,^^^lE ^ Utrum magnitudo Solis hujus quantitatis fit, an
Dp'?}* ,K IX -IK-tpa^K Mnn ;n Utmm Sol exiftat, ac mutabitu?ipfi fententia, it^
n7K ♦^?7^« p'pnn? n^p^r •^pnin rtllJia ut jam venffimam affirmet efle rem quam a vero
^fp'p^n "X'^OKD S>JTj;n n"T;?3nDN longiflimeabefl'eputaverat:hoc[itafehabet]cum
n??? fJI'^'7K pai D7I Nnn n'^OND tamennonfupponamusiIlum,cuihancquasftionem
NO'^N)? X'^kSkIdSk Nin n»S;r NJin;^X propofuimus, alium efle, quam aliarum fcientiarum
J?N3*0^N 'DT |rTi'7X pni *^ilK ra*^ '3 pentum, & ingenio prasftanti, bonaque indole
p rb^UfZ nXiS^D 'dSk h'^KDoSm Pfdjtum ; fitque quaeftio, quam propofuimus, e
tM^trha to 'n ^nSx nN'XNn^K S\SPD ™ematicis quas funt gradusper quos ad Theo-
---.^ -,v;,-,vXv,C,u ,^»-,^ „L., ,^L^. logica alcenditur ; quanto magis ita fe habebit. qui
5S n 7^ Tsl ^I?i ,IJr^ omnisfcienti^penitusrudis,nequeullidifcipiina.
D'TT ^47 p -JUn |1Dn ?K nnN^}<3 mm Mathematicarum generi affuetus fberit, fed
plJl jO njp VNniN N71 ?<72;N rp folummodo a materno ad uxoris fus ingenium
'r'p;; (0 ^7KpnJ^< JND 73 riifNn7X tranfitum fecit, fi proponatur ipfi quffifl:io aliqua
ni;7j;« t<nK. nnilt 7pV "hi^ n^X e Theologicis qu^ in explicationibus myflicis
nj<'nN7J<7{< VkDD JQ rr^DO n'*:^ reconditae font ? Haud dubie apud ipfum [tantum
^ ah tXW'rhii '3 ntpSD 'M ♦nS}{ a vero] quantum a terra coelumdiftabit; nee prse
V"!«':'Np KOoSji n);3 iT^j; "r^^^n HJN ^ebetudineingeniiullamomnino ejus partem intel-
fhoha^ XnJO ^ty Ona ir mrn layi ^S^*- Oportetigiturutbonasdeiisopinionescon-
~ H' , , cipiamus, & attente ipfas perpendamus, haud te-
mere quicquam ex illis rejicientes, verum quando-
cunque incredibile videbitur ex illis aliquid, fcien-
tiis operam navemus, quo quid fibi difto iJIo vel-
lent intelligamus, fi modo illi capiendo fint intel-
_ _ . _ ,- . _ _...,„ leftus noftri, ciim [Doftores rtoftri] q. p. qua fu-
□nSdSk Dn'7)^ Dn3K7 "ihi DHSD emnt, in indagaiido vero diligentia, qua bonitate
'fl VTba \D ryhi; ^^1iND HfJ »Sj; ingenii, quo fl:udio, quo cum viris magnis com-
fm'^'KDOl VJ**rVT«'7N"l noa'^N rnijl dSdSn mercio, mundique & rerum ad eum fpeftantium
5<03 m'-ha nSJl nXasSj* TN^DnSk %a,mhilommustamenfemetdefeausarguen.nt
-,-,-,s>«U M-,^i,« ♦s«,^,M wvsJ^ «-..M eorumquiipfosantecefl^rant,refpe(ftu:quofped:at
□n7ip ini LDnulpn jo7 nuN»K7J<j ticus^ at pojleriorum ne quidem quantum foramen
im DblX IV innS3 OJl^Nn bV p*? acusfartorU. Quid igitur de nobis dicendum,
pJ f|'D3 1i*K n'pID DnOD 17*3N D'J^inK cum praeterquam quod a nobis defecerit fcientia
ii}D n!:3n7N1 dS;^'?^ j^KtOpJK J?0 hSk &fapientia(ficutcomminatuseftDominus,''Pro/>-
KvSnS H'DV 'iin p^ vN^^n KiiyKin N03 ^^''^'^ ^^^^ ^,?'' addam ut faciam in fopulo ijlo mira-
noan mnNI X'^ai kSsH nrn D;;n n}« ^'^'^' P^ribttque fapientla fapientum ejus, i^ in.
}«iO nnXl 9d rnJN "inOnVJin: ni^m VDSn *^^h^^^^^ intelUgentium ejus abfcondet fefe) unicui-
ninr^. njpi Sprs. .,. k'^n nr.^. ?;:^^i!rcE;rnt£^x!a:ii"a:!
»^N DNC^:'7N1 DbySx 3^713 1;; '^DdSm |end^ f,;,„tia, & in acquirendis rebus mundanis
qO ny^ 'Oasy ri;^3^K K':n^K n'^p folertia: quatuorjudiciamalaquomodononattri-
naNiN'7N? N2Da:K7 i^pj'^K 3DiJ ih buemus nobifmet ipfis ad eos collatis defeftum ?
Kina ON^DbN Dnp)^ □n07j;7"l DH'Sk Hoc cum fcirent Doftores nofl:ri p. m. quodque
l^'? axa'? nnOK7D >*'0J |N1 PJ'^N verba ipforum tota efl'ent medulla, in qua nullae
niTN^N jy NINnil n»^j; ^lyn rra hao fu^t faces, de hoc nos admonitos voluerunt, ve-
il'Can '*ia"I Sv J'vSon ba N"|'7}^P1 na ^^^^^'^ "^ q^Js ea contemptui haberet, dum dixe-
' runt, ^icunque verbis Sapientum illudit, ftercori
j<na nNpny}i7K pm jk ai' -jSnSa
nK^anD^'? -^^*ai i**?"! sn'a t)J7K Tiji
'2^ Ki'Sj; n;^a no Sa Sa khjo w
Dnai jN ''^N C3'i7y'?N 'a r^nii nhjo
5<3'7ipi; nai m ^ipSn nyi 'a onin:!
7 Ifa. zxiz. 14.
38
P 0 R t A M 0 S I S.
jpforum abhorrere, nifi qui cupiditati indulgeat,
& fenfibus grata fccftetur, cujufgue cor clari-
on aliquo iumine illuftratum non merit. [Dofto-
rcs autem noftri] quod fcirent vera efle verba ip-
forum, totam iis atatem infumferunt, jufTeruntque
rirwa onoSj^V) ri^nNsSN -iNii^'^N p
lis noiftishoras, & extremas diei partes impende- ,/ »,« v»si;v,^* «^ «..«. ••. .'■ u -■
re:atquehocfincmultimum,proutreveraeft;fta- ? !'« ^^^Np IH N031 H^K^X mSwi
tuerunt. Ita dixerunt, A^c/i fji Deo Opt, Max. ^E^ niOK ;;riKD pn ^tjj^yii r\:i^Th
in mundo fuo [qukquzm] pnrter qua/uor Sbel Ha- NiN "^JN DN737M hiin n3r\J7N1 ns^l
/<7fd,6[i. e. conftitutionumTalmudicarum] f«^//w. |D H'NJ '3 nri'X"! mnksb »^j; nri"p3
Cui dicfto animum adverte, quoniam fi ipfum noSn 7^^ mON j;j"lN |KD pnSh? W *7j;:}S{<
proutadllteram fonat perpenderis, quam maximea f)"lNi'oSN1 OiS^'Sn Ti^DI rtNjSx M ap3
vero alienum efle putabis, ac ft quatuor tantum rf^^ rTfTD lOI "1D;?'I Dtt^ "N!:? »31 riT\DO
Conftitutionum cubiti unicus eflent finis, reliquae ; ; • ~ r
autem artes & fcientix rcjiciendae, ac temporibus
Semi & El>eri eorumque qui poft ipfos fuerunt,
cum nondum eflet Conftitutio Talmudica, certifli-
rnum fuerit nuUam omnino fortem Deo in mundo
fuifle. Quod fi didum hoc penitius introfpexeris,
videbis ipfum admirandam fapientiam continere,
refque intelle<5tu pulcherrimas complefti reperies.
Ego igitur ipfum tibi explicabo, ut reliquoruni, quae
apud Doftores Talmudicos occurrunt, exemplar
fit, tuque de ipfo prout decet judices. Scias ergo
IVIajores nollros pro ea qua erant fcientia, & pra;-
ftantia Ingenii, res mira diligentia fcrutatos pro
comperto habuifle, unicuique rei quse exiftit ne-
ceflario finem efle ad quern exiftentia ejus diriga-
tur. Nihil enim fruftra exiftere : cumque certo
conftaret ipfis haec conclufio generalis, coeperunt
diftindim de quolibet exifliente inquirere, ut uniuf-
cujufque fpeciei finem notum haberent. Viderunt
autem uniufcujufque rei artificialis finem notiorem
efl"e, quam ut eum altius rimari opus fit. Cum
artifex ipfum non nifi poft conceptum prius animo
ipfius finem fecerit: e. g. dico, Serram nequaquam
fecifie fabrum, nifi poftquam fecum reputans quo-
modo ligni hujus partes inter fe continuatas diri-
meret, animo apud fe concepta ferrae forma, earn
demum facere aggreflus fuerit ut eaferraret. Quare
finis ferras eft ferrare, fimiliter finis fecuris findere,
acus veftes confuere, eodemque modo in omnibus
artis ope produftis. At eorum quas artificio di-
vine, & fapientia naturali producuntur, veluti di-
verfas fruftuum, herbarum, metallorum, lapidum
& animalium fpecies, qua;dam funt quorum finis
facili inquifitione reperitur, alia quas majori egent
indagine, alia vero quorum finis obfcurus atque
cccultus eft adeo ut penitus ignoretur, nifi per re-
velationem aut divinationem innotuerit, cum per
difquifitionem fcientialem non poflit. Neque e-
nim in poteftate hominis eft indagare quam ob cau-
fam produxerit natura formicarum alias alis in-
ftrudas, alias abfque alis : quamobrem etiam ver-
mium alios pluribus pedibus, alios paucioribus
produxerit : quifve fit hujus vermis & hujus for-
micas finis. At e rerum his majorum, & quarum
operationes magis confpicuae funt, finis fcientia
gloriam captant fcientias ftudiofi, & quo quis doc-
tior eft majorique diligentia & ingenio acutiori,
plurium rerum fines perfpicit. Quare quando de-
derat Dominus Salomoni eam quam promifit fapi-
entiam, novit ille de finibus harum fpecierum,
quantum homini qua homo fcire datum eft, adeo
ut de arborum, herbarumque & [diverfarum] ani-
atyy^Ni nx'^^K nN'NJi >'?j; D^DfiD
\y &> p y: ah n::hn on nn J=h
mtbJ N"iN' \y? 'jy chap'ia '3 'nahm
'Sy nnnN -rp mini njv ozirha \d
"p nj'Dx k:ki nN'7ip);fv7K to Dnqjr
Ti' ^<o yaob kSkdo -|Si \)y o
\ii aSyx ♦jDi* NOD n73n;^K£) 7^7^^
JKD ar^^ N'2'j;; Khnn N^inna ponpNSx
n-;;3 idsSn f^ji dir^a p arh
p rh 12 ah iMdd 'c? h'D |n cum:}*
♦ty IP N7 |N7 rniji ^ns an^n ri'W
n'ifp'7N ."Tin on? nm arJ^Q af)-^^ iji
Dxha ;r,^:jS h^)ii}rha '3 k'i'idn h-ddSk
^NiJN^t^ p i;M Sd ri'W t<V2h};6
\i6 linn ha '^Sn '3 i^nn* ah n::iVo
Tp nn'NJi N*7N* nyjv K7 rh yin):^^
?«
SiDK kSj
K7nD riDQi '3 mivn
S^iTiN pn3» tx niD*:» t]'3 .-id3k \a
rhi:f nD3i '3 mvn3 I'pbK Kin
rnn imh rht2^ '3 ;r-ityKT iNc^it:'?}*
17no} .13 ntri' If* '^av'f2ha ri'Njs
rn3X7Ni n2 S'3' |n* onxpSN* fi'ai
;^'0j »Hi3n"i 2^n ha 3iri an^ aiih
i<yiiy:i, ai^xi niji{< ^rha K'c^kV^
n'nN7t^SN njrKji^7K nmjiK ko nok
lat^rha i;am hnD nT'3*tDb»y h^dh^n'^
^TKUNi inN;^o'7{< i^NiJNi 3tyj?SK ;?ki:nt
KD Nni03 \avri7a ;?nijn*"i -iKjnK'7i«
js50 Nn:Qi n»D» nn33 n^mo nn*Ki
xo Knp inDN nn33 riTiJio nn'NJi
NTVN oSyn n'? 'nn n33i nn'Nj npn
5<ot< n3Nn33 IK 'm3 noSv |n kSn*
'3 D'7 |N7 po' xS3 'oS;; nD33
i33'3 nnn* \a |ndjn7K ni?K*i3nDj<
nio '70J^^? n);^3iDSK miiN ♦•^ 'kS-*?
mjiK 'ty \^7i rinjjN' pn njoi r\^m2
^pK -IDNl SJInSn TriD Kin KV'J*
fnnSK .Tin h'NJ s<oi ni:: Sjntc
p Cjb;?K 'n '^^o^«. kon h^^^jSN* .-rim
a7;r '3 |n3. x':'j;3 nnbKi nin
NO t]'33 dSj;^^ ^nj? "yim-}:^' ann^ai
a:rn 'dIni «nn tcnt nbrN |jo
.n77J< 3m N07 ^ytSi nriDJ^ ri'NJ .D^;;
D7y nn "u?") NO ri'JDn'JN |o .noSc?'?
p*:» KO yNiiK'^N nin nn'ai p
ahj;' ind:n* in n'n p |ndjn'?n
PORTA M 0 S I S,
|ND3 □'Jin Sj;i tyo"in Syi f|iyn 7n
ftHN^x rip .Ta IK »Sj; Ninxty ^^i
iDpD jn*d:nSk aaon mJiK ndjk
39
malium fpecierum finibus locutus fit, dicente Scrip-
tura, " Et locutus eft de arboribus a cedro qua in
Lebanon tifque ad hyjfopum qua egreditur de pari-
ete •, locutus eft infuper de animalibus ^ de volati-
libus, ^ de reptilibus, £5? de pifcibus. Quod tef-
timonium fuit divine in ipfo potentias : dicit ergo
poftea, '■ Et veniebant ex omnibus populis ad au-
diendam fapientiam Salomonis, &c. Verutn ut fum-
matitn dicam, fciendum eft omnia quas fub fph^ra
Lunas reperiuntur, hominis tantum gratia facfta
fuifle, & e fpeciebus animalium quafdam in efcam
"•^ ) ,^.^. .^ -'L^.t -^v.«w M-I-. J'S"^ equos ut ns Itinera longinqua tempore brevi
Nmai TD' l^Car 'D nVlO nSNO^ Kna ^^^^^^^^ Alias autemeffeeomm fpecies qu^
Kp21 h;?aiO NH'^ t]n;;i K^ )?{={1JK cui rd utiles fint nefcimus, cum tamen iis infint,
•]TID1 »Vnn C:?;?' N*7 |KDJN77 J^SKJO qu^ homini licet ipfe ea nefciat utilia fint. Fru-
HNia^ Hilip'i njnjl'?- NHJO "IKOli'^K duum funt aliqui ipfi in efcam, alii ad morborum
}ri3n"l 2::?;;7X "JTiDI nyXipK p fanationem, & fimiliter herbarum, eodemque mo-
INVn^K p lin KoS^I I^NI^K^K ;;'0J do in casteris rerum fpeciebus. Quod fi quando
"10J7D njl* nS"! nS ;?QJ k'? riKaj'^Nl inveneris animal aliquod, vel plantam aliquam,
TD INVnSx P iriJ '73^ hlL-n '^Dl ^'""?^ ^' ^"""^f anguftjam fcienti^ noftras ;
' ^ U,^>^ ■-,^^ 'v^♦ r^> ii-t^-t^^ ^♦h^^f cum fierinonpoffit,qumunicuique herbs acfruc-
NO ni;a32 n'S pS' |><, y^^^^ J^S^X ^^j^ „,^ „„„ unicuique animalis fpeciei ab Ele-
Vd '3 |x inn 'Si? "|S'7->"i ind^nSS
nNvt:nSK p yNiJXi 3?yy inbn ^♦ja b'i
Knn ;?3nJ'i ^3p |N3 pS n'nnb nd
fir ni^wSDnoK 'fl D'Vi rn'n3 yawo
V"lxSNt nK23 .j^'DJ i^5K:0D D'n» |K
ripSii D^3 J7ipn l^y'^a, SN♦i^?>^*
;;3^{:l.!: k.ts |N o*?);;! jK dj'A n;?3:
D''73 Soin K^o *i:y n'^np |ni xniN*?
|Ni p^Sk ntoD 'by nbon nik Snpn
ad^Q "j^i pn ^io ^;.-|'nxi3 j;iii6ii '3
3ji i^djk'?k -nji nhSd nnn ri'Kj ^4•nj")
j^ai |nd2nSk nil pS t<;y'{< hnaj |k
•jS-i '3 linnSK niSndk no^3 nn^KJ
Nn*? ko:k nj^Sxi |^*v^Sf^ r^i^J* T'^-J
nnnNt.n'KJi n^^ni ^ii pp3 nn^i 7^3
phante ufque ad vermem, infit aliquid quod ho-
minibus profit. Cujus rei hoc tibi indicium eft,
quod fingulisfasculis notae fiant herbae& fruftuum
fpecies, iis qui anteceflerunt ignots, e quibus mul-
tas capiant utilitates, Neque fieri poteft ut quis
omnium plantarum virtutes comprehendat, quod
experientia probatur astatum fibi invicem fucce-
dentium. At dices forfan, quare creata funt ve-
nena Lethalia, veluti herba Bifi & [herba fangui-
nis] Hajhijhatol dam, quibus perditio hominibus,
non utilitas infertur. Sciendum eft ergo tibi, in-
efle ipfis utilitates, quoniam etfi interficiant fi co-
medantur, cum tamen exteriori corporis parti ap-
plicantur non interficiunt. Quod fi conftet tibi
magnam efle homini utilitatem e vipera, quanto
magis ex iis qua; minus noxia funt ? Cum ergo
invenerint horum omnium finem efl!e ut exiftat
homo, necefle eft ut quaeramus etiam, quare ex-
titerit homo, quifque fit ipfius finis. Poftquam
igitur multum hac de re quasfiviflent, invenerunt
homini multas efl^ admodum operationes, nam
. . .. ,1 — - ,- ,-,-- ^ omnibus animalium arborumque fpeciebus vel u-
X7N bi;3 ni D'V Tili7X (J^ nj KOD nica tantum eft a6lio, vel ad plurimum binas, ea-
^K'Jh^K TXD *lbiD1 3077X 7K0riX rumque finis unus. Quemadmodum videmus non
t3p3 iDl Np nJO nil Jt^VnSK "j'^iDI ^^^ palmas operationem aliam quam ut dadylos
Xr'^l 1J1JdS}s3 i^y t^QI friDDJrSKO producat, quod & in reliquis arboribus fruftiferis
'71^3'3 'KDJV'^K NnK S/^ibND \1T\y '^^ ^^ habet. Atque ita animalium alia reperimus
' ' ' '~ '" 'I quas texunt tantum, ut araneam, alia quae asdifi-
cant, ut hirundinem, alia quas fibi ad vidham ne-
ceflaria recondunt, ut formicam ; homo vero mul-
tas ac diverfas adliones producit, quas omnes fi-
- — ..,_.. _j-_ - gillatim explicantes, ut ita perfpedlum haberent
^i?37K yf\ n»3 ^t2i'2h TMi.'p'Z DN*!"!? quifnam eflet ipfarum finis, invenerunt finem ip-
t\T^V^) rah^Wi^h^ 'y\'iT\ im THNiSk "us unam tantum aftionem effe, reliquis ad ipfius
P Xi'h T\hv \"1 NO "hv p'NpnS{< confervationem [diredbis,] quo melius una ifta ac-
IK hji^h TXDiKSi.* rtKJ ?l5n \^ SkHoSk t'° '" ^° perficiatur, quas eft intelligibilium appre-
n'i- IK K-O'NH ':n» IN n3J» 1K T\^> ^""^\°? ^ ^^'"f ""'.' P™"*^i,.f^ revera habent,
r^hv nn.o VNny. nhSd nin ^ih .oSp ^ffit ^St^^^ :t:^^-
'3 1-lNe^' . JN Dn mmj '3 nnn J>i7 ^ere, parietem extruere, aut Regem efTe, cum
hasc omnia fint accidentia ei extrinfecus advenientia, quas fubftantias ejus nihil ad-
dunt J
^l Reg. iv. 33. » Ver. 34,
frni)'
^♦OJ {^"17203 T\^ir\'2'2 n7*riD Nj7Nj;3K
'n No^N n7N;?3N 7'ndi ops KnnN"!
40
PORTA M 0 S I S.
dunt } cumque hae aftiones omnes ei cum aliis
animalium fpeciebus communes fmt: at fcientia
illud eft quod fubftantiam ejus auget, ipfumque
a ftatu humili ad fublimem transfert. Cum qui
homo fuerit in potentia jam homo a(5hi evaferit.
Homo (i quidcm antequam fcientia praeditus fit
inftar beftiarum eft. Neque enim a reliquis ani-
p |KpJX7N Sva:' dS n;,^S D'^n^^io in
malium fpeciebus aliter quam ratione diftinguitur, rUN7 pD:7K3 ^S^i< TNVH'^J* J^KIIS TKD
quod fcil. ipfe Animal fit rationale. Per rationem nN7")pjp7K "IIVH p:3:7N2 'i^i^ pDK: (NVn
autem intcUigo rerum intelligibilium apprehenfio- \^ riSS NrtiN!im ^IVn nN7)p];(r* Dbj^Nl
nem : rerum autem intelligibilium prajcipua eft |X7 nXMN'j'NSN |0 "jSiD 75;n' NDl ^jl
XHD xnrrn ♦.-] ^50J^* tpibi;SN "tnd
njoLDN DP* nxSipi^oSK rnvn j;o p^
•71N tN7 rtJMpDJ'^K nm^N ^a tojnaKW
nK7yK2 Daj7N 3N7p ^N -(ivrv Sipro
noJ^K DKnjl D3J7K nxSyi nDJ'7X
unitatis Dei Opt. M. apprehenfio cum aliis quae
cum ipfa conjundbe funt, rebus Theologicis. Cae-
terae enim faentiae [eo tendunt] ut iis exerceatur
[homo,] donee ad Theologicam pervenerit. His
autem de rebus fermonem plene pertexere longum
foret valde. Verum una cum apprehenfione in-
telligibilium necefle eft ut exceflum in voluptati-
bus corporeis vitet, cum primum intelligibile quod
apprehenditur, fit, quod deftrudio animi fit cum
cura corporis [conjundta,] animi autem cura cum _
deftruftione corporis. Quamdiu enim fedletur ho- ^ ,j-,C,j^ DN^JkSnI D^KHD'^iO IJ^VI
mocupiditates, fenfuiobviadigens,& inteUeftum ,^3jqL,j^^ nnK^'O^.Sl SdNoSk "I'Jl Sonn
fuum cupiditati fuas fubjiciens, feque mftar befti- 4*,-,Cs» -,,», --..v., „L j.,„_ J, 'J
arum habeat & pecorum, (qu^ nihU aliud conci- ^Pi^. '^^ W N^ TJ'H H^KD
piunt quam qus efu & potu idonea, quseque ad nHKOT^'n TV»1 ^^)h^ 'J);N HMK'PNVjt
Venerem fpedant,) nondum apparet in ipfo po- P pS '7Vn7N inn 'S HDO' rii^DpJD
tentia divina, viz. Intelleftus, fed mera eft mate- ><J07N;; |0 rfiii'>i^ {K nK0"TpD7N rriH
ria in mari rn j uXifs natans. Ex his prasmiflis pa- N'iXS Tjl dii^ 7jS 'H t^OJN iTS NOT
tet, mundi noftri, eorumque quas in ipfo funt, fi- QTJ^Sk 'JKDiN:7X yiJ^N p p'inS 11':^
nem effeVirum fcientia praeditum,eumquebonum. p'NpnSj* "llVfl Ob^SK^ ♦JVN 'r?0r7M
Cum ergo verefint in individuoaliquo generis hu- Ip^'j^^ L-,^ ^XTINI ri'W M ^tO h)}
manifcientia&opera (perfcientiamautemintelligo SKTnj;^^^ '-JO^^SnI TNDJnSn naiT ?je
apprehenfionemveritatumprout fe reverahabent, *,m«-;,v.u.v» -.».. ii.J.^. u.. ^J L '
8^ affecutionem omnium qu^ fieri poffit ut affe! ^^^^^^^ l^^l rW'atsbt* "TIOnVn »3
quatur homo •, per opera autem, moderatum re- ^^V ^'^ ^P ^7^l ^^^^ '^-'"'' c'^
rum naturalium ufum, & fugam exceflbs, neve "^'^^ J'^^^ «~I73 p7i)7K I'Dnni "TDJJ'J*
ex iis captet nifi quo fuftentetur corpus, & reftius ♦ij^07N Nlm p:bi< IHt} 7Nn7K .Tin PJ?
difponantur habitus [ipfius] univerfi) ille, qui ita KD'7j;7K73lDpaS»^»!33J<7K'73p p dS^KO
fe habet, finis eft propofitus : quam fententiam non J^IT D7 *q1 n37ND7N '^SoSn tO
folum_notam_ fecerunt Prophets, yerum & e fedis }«")oV;; ip QnODH ^JI^QD ^^'^ t^'^JK^K
i'nd:ik ;np:nVn in ^io t^ KirK i9r
Say'^Ki Db;;7J< yoj np pD' m n'^n Son3
viJ riao'^a'^x '3 nD07K Sip *]3Dm
t« l^ni pN'iiK. N'^ai |pi jk xiD nSSi*
riNinty T>m nVd J Kp'^fi;; ^kd n-in f Dsr'?^
Sin iN7 r^TpnSx 'S;; hoSkj^ in d*'?:^
nDD-t27 wmer 'tji ddjSk D^^1p na no vhii
j^DD nj'^ii n:i7N Kin 'flinDj ni^K
♦7y npi oj'^N wnii NiDni arS'i 'ja:*
rjy'X'^N 'v;;' im dS^Sn nS ;k ';?-tk p
iiDKn 7^ nbip in now riKinc^ ^Sd'i
"iSdi '131 1Jn^* '*♦ mini i^nj.y oisDn
Nnnp «n3Nj; nv^k ylyd^n |kd j»
tpDJ7N DKip nn NO nVn r!N"iS}< moo
, . , 'Tr^nba Jti^OLD'^N hnjo'?}* »3 nS^o
C/? /> £i?f . Pan ratione fi quis devotus fuerit, & ab- j<n73 pSi^X JD^nD r^?n^f "Tp ^Nnni^N^N
ftemius, voluptatum, nifi quantum corpon fuften- «pj^j {!(y,j^ j^^p,^ -,L, ^L,^ ^L, -^^^^ j^,L,j^»
tando fit, fugiens, inque omnibus naturas viis mo- \^C^ SisSk P SoDK nj^S Sj^n^^^^t
dum teneat, necnon omnia ad probitatem morum LuiL, ,,'-«♦ o^^i • •-^.-,«^ «.U U • "u.
[fpedantia] compleftatur, nifi quod fcientia ca- 1^"^ I P C~? ^^VP D~ 1?^ "^^^^
reaf, neque hie (quamvis priorf perfedior) per- ^""^ l'** D^*?D7^? Dn'b;; D^ODH^.^ p'^ip*
fedionemaffecutus eft, cum nondum vera &firma P[< D)^ U^ W ]23 NJ'3 KOD Nm NT
fint ifta ejus opera, ideoque dicunt Sapientes, p. in7N D'ODnSx '2'iy NOIS TD,1 njN
m. Brutus non eft peccatimetuens, quern admodum
explicavimus. quique Idiotam pium efife aifirmaverit, ille Sapientes qui hoc praecife afiirmarunt,
I nee
antiquis dodi, iique qui neque viderunt unquam
prophetas, neque fapientiam eorum audierunt, i-
dem docuere ; fcil. non effe quempiam hominem
perfedum, nifi qui fcientiam & opera fimul con-
junxerit: & quam praeclarum eft didum Philofo-
phi iftius excellentis, Scopum Dei in nobis efle,
ut intelligentes fimus & boni. Si quis enim fcien-
tia & intelligentia praeditus cupiditates fedetur,
non eft ille revera fciens, cum fcientiae initium [in
hoc confiftat] ut non captet quis e voluptatibus
corporeis, nifi quo fuftentetur corpus. Quas autem
hue fpedant fufius tradantes in explicatione trad.
Aboth^ eadem, prout decet atque opus eft, eluci-
dabimus. Atque hoc modo invenimus Prophe-
tam redarguifle ilium, qui cum fcientiam fibi at-
tribueret, legem interim tranfgrederetur, animique
fui cupiditatibus indulgeret, hoc ipfius dido, ^o-
modo dicitis, Sapientes fumus, &? Lex Dei nobifcum
PORTA M 0 S i S.
"^^nhny'v DNSoSiS* . nn'Sj; i=3n'7ip in
pn:N Sip» |N S'KpSS iJ< im "thni
dS n'nNSK'?N rirJsnSx fN Dno;?r ip
nNpi'^DoSN ^'ci ;ni Kiis;; x'ty -tjin
n^^Sipra^N -iii'n 'JtiDJKSN vijSn ri'NJi jxi
^:S n^N* DNJ7K yoj n77N *Tii« □'73
DNJ'7N "ln^^* njj rmi i>«Sip;?o 'mt\'>
JK1 nKiniy^K 07Nt3 D7J^7N 1)} j^'Tj;
jsj*? nnj nN5y nnNrbx oSfij;S»v ptr'???
\io .inNiSK '^ri'^ .t]T:;n7« i>?on-TnK
O'TV'?^ 07KD □n'^D DNJ7K |ND iS
Sqri ']2t37i<i ]'no7K] D-nSNi TNynSNi
mhii rh urn t^m ryirh nK^xSj^
IN^n^Ni Dp'?* M?^ JDy7 noN'nSNi
nK^K^K So;;i StbriD* n'pr ij^*'?
n^crino nor p» Dpi }>sn73 rnn'?
|ND3N'7K ♦nVK T^yhi^ rrin dS;?;!:!
rTDi-ii KnnSoJi '7k nxpa '3 iKnno
flODn7N rjRy7}5 ")7i 3Dn3» |N3 'DOl
DnVs KTINH NHilKa D7i^'?^? "I'finD'l
p 7ip pnN KOI noDnSs njim nf^S^
IxyrnN^K n37i)S |':jo7}« m717 7Np
O'^pN^N *7ij« p -iaND» 3'3'in'7K Snpo
D\y,!:D '3 K-inD7Ki NntrVj* |Nor '3
ONinSNi iyim7*7 nD3J3 -njn t]'^K
p ;?oj KlK3 s<iN;n n'2'y jj< ^d;;
nnNpN Nn'3 'd^^k ♦n'^i^ TjNn7K ■]Sn
i?K:ySK ♦"?;? t^^noDp* '^i^i' nSoj ththn
nK*7i< 033 '3 NODTUD J^i<DK 'p^'S
tD'NH rrS;; D^p'S nirV7Ni n^iVKS
j<o'7j^ Snp» ini pjD7!< p p'o .n3ii'3
D'Nn 'J3' hio nna;; p p::* &> nji<
t>hDni j>?Tn p ntTK pan 'k jn^ p
pen KnnNine;! K^n'^N nNT> j;»dj
^'^pD♦ "piSi v^nSk ■jc;rn7 vno
i^njiK K03K Dn:N 'k px □;; nS
jsJitSk DmnDi '^St^3 pN'^N rinKo^r'?
'pu-^' nS . {st'ii7K '3 Nn'x-i kShnj
nSNJsyK J?iK3nn nonjr mui Nn»3
nSNJu.'K SiN^nrj no* i<DT\ -ip Sn
Vol.. I,
4*
nee non & ipfam rationem mendacil arguit: quare
& per totam legem praeceptum invenies, Et dif-
cetis ea, & deinde, i£ facietis ea^ pra;mifla o-
peribus fcientia, quia fcientia ad opus perducit
non autem opus ad fcientiam -, atque hoc eft quod
dixerant [Doftores] q. p. BoElrinamad opera per-
ducere. Una autem hie fupereft qusftio, cum
dicere poflit aliquis, Affirmaftis vos fapientiam
divinam nihil fruftra feciffe, omniumque creatu-
rarum fublunarium nobiliffimam efle hominem, fi-
nem autem generis humani efle intclligibilia ap-
prehendere, quare ergo fecit Dtus homines [iftos]
omnes qui non apprehendunt intejligibilia, cum
videamus maximam hominum partem fcientia ca-
rere, cupiditates autem feftari, virumque fcientia
& rerum mundanarum contemptu prceditum, ra-
rum quid ac peregrinum efle, qualis vix unus fa-
culo aliquo reperiatur ? Refpondetur autem om-
nes iftos duas ob caufas reperiri, quarum prima
eft, ut Uni ifti inferviant. Nam fi omnes fcien-
tias dediti ac philofophiae ftudiofi eflent, periturus
eflet mundus, & in caflum abiturus, penitvifque
ex ipfo deleretur genus humanum quam brevifli-
mo temporis fpatio. Homo enim egenus admo-
dum eft, rebufque multis opus habet, adeo ut
necefle illi eflet arandi, metendi, triturandi, com-
molendi, pinfendi, & inftrumenta his omnibus
[infervientia] conficiendi artem difcere, quo pa-
raretur ipfi cibus -, eodemque modo necefl*e eflet
illi difcere nendi ac texendi artificium, quo fibi
contexeret quod indueret ; nee non architefto-
nicem, ut fibi ftrueret quo tegeretur, & modum
inftrumenta his omnibus [idonea] conficiendi, ne-
que fufficeret Methufalechi astas ad perdifcendas
artes iftas quibus univerfis neceflario intra vitas
fuas termbum opus habet homo, ac quando tan-
dem vir ifte fapientiam acquireret, & fcientias
cperam daret ? Illi ergo omnes conditi funt, ut
hasc opera praeftent, quibus in civitate opus eft,
conditus eft autem vir fcientia pra?ditus fui gra-
tia ; atque ita [fimul] colitur terra, & reperitur
fapientia ; quam fcite ergo dixit ille, quifquis fuit,
Niji ejfeni ftulti, defolaretur terra ? Quae enim
ftultitia huic par eft, ut homo, animo debilis,
[corporis] ftru6hira infirmus, a principio climatis
fecundi, ufque ad principium fexti profedus, ma-
ria hieme & deferta per ventos aeftatis urentes
pertranfeat, feque ferarum & ferpentium [pericu-
lo] objiciat, quo forte pecuniam lucretur, deinde
cum nummorum iftorum, quibus tres animas fuas
impendit, fummam collegerit, earn diftribuere
incipiat architeitis qui ipfi fundamentum firmum
e gypfo & lapidibus in terra folida ftruant, fuper
quod parietem erigat qui annos centenos perduret,
cum certofciatnon fuperefle fibi vitae quantum vel
parietem junceum abfumeret? quas[inquam] ftulti-
tia hac major eft ? Sic & voluptates & cupiditates
mundanas mera funt ftultitia, [quas tamen] ad terras
confervationem [fpeftant] ideoque appellarunt Sa-
pientes, quibus pax, fcientia vacuos, Populum ter-
r^e, q. d. eos qui ad terram colendam creati funt,
quare & illos ipfi afiines ftatuerunt. Quod fi di-
cat quis, Atqui videmus virum levem &c fatuum
[aliquem] in mundo quiete frui, neque in ipfo
angi, aliis ipfi fervientibus & ncgotia ejus pera-
gentibus, imo & aliquoties virum fcientia prsedi-
tum negotiis ejus occupari ; non ita fe res habet.
42
P 0 R t: A M 0 S I S.
prout ipfi vldetur, verum Ideo ftultus ifte tran- PJ 1^ ♦^^^♦ t*iK^^V Dnj) N^N HInV
^uillitate fruitur, quoniam & ipfe fervus eft viro IN H^NO n"lh31 nnHNnn HiN^ HK^Sx
ifti quern fcopum projpofuit creator. Ille enim Kfl'JO NIVp NIJD'? rtTD;; "VDK* rn^So
[ope] tranquilli ftatus fui, magnaeque focultatum "'-wsn K03 KO'b;; NO'^3 NID'^Hi'S IN
aut pofleflionum fuarum copiae, fervos fuosarcem -^y^ -ny^ "llSo'^K? n^U'rV IJ31 TiSoSk
fubhmem actruere, vel vineam magnam plantare S^pnoa ^3 'HN' "-7^X3^ inm nVp^N
jubet, utifacerefolentRegesRegumquefimilesi j^,,^!, l,.^ ^ ^,-^l,
arxintenm ifta viro alicui praeftanti paratur, qui »^..i. ».l _ . ^ i- l. '"'''''•
Iventuris feculis aliquando fub aliquo parietum e- QJ^^^ T"J? P^J^-^^^^N H^ T^*P:^ \3
jus umbram captans hoc pafto a perditione libere- ^^Sn □ID^X *]Tl |0 "TDV^I ")N7rr7J< fO
tur ; fumeturque aliquando e vinea ifta menfura p3' \>'i<'^ry HD '-72]?'3 ND N^tDT "IDD
vini, qua conficiatur theriaca, qua vir quifpiam ^^ nflE^nj ip ^tSND '^JTI JiXJi n3
perfedus a vipera morfus fanetur : ita enim Dei nnODni '^jl X^ TITJii y^inr\ J^fiDm
Omnipot. gloriofi oeconomia & fapientia quibus pimD HlVy r^^2\:hH KH't) CD'D ^rhu
fervire fecit naturani, "^ Confiliafunt d_ longinquo, —nj^^ ^p y-,j jsrini TOIN nOION
Veritas^ firmitas. Atque hanc fententiam expli- i \ ^ , d
carunt Sapientes, quibus pax. Ferunt enim Ben
Zoma ftantem fuper montem domus [facrae,]
cum cerneret Ifraelitas afcendentes dixifle, Be-
nediSius Jit qui creavit has omnes ut mihi infer-
virentf ciim ipfe p. m. effet faeculi fui Phoenix.
Caufa autem fecunda ob quam fafti funt fcientiae
expertes, eft quod illi qui fcientia praediti funt,
pauci admodum fint, idque neceflario ita fe habeat
ex fapientia divina : jam vero de iis quae necefla-
\ti "hap □n'tdSn anhj; d'odhSk
nn n'2r} nn h:; t]p' |N3 t<c^,T p
i>npiy -]Tin Sip'S \y'7m Shpa"
qkSd7n ri'Sy ]WD Ik ^yrrwh i*7n ^3
naifH^ pathH dsd'^ni mi"]; nnxi
rtnN77N h^dhSk 'ij ab 'v frn >rTi
rioDnSN ♦fl DP NO 'Q Skp* d'Si
Snp'. nS N03 Nin op D^ 'SinSn
ria fecit fapientia prima non eft dicendum,Quare ,^^-,L,j<i j^^J^^ -]ibdihii niND oS
neceflarium eft hoc? ficut non eft dicendum, j. ^.. •'. ,. '^ ♦ws>-,fAinv*, ii,»^«
Quare ftierunt fphsra cceleftes novem, planets P^ J^^ ]*<^ ^^^^ ^NDD^M n^DO
feptem, elementa quatuor ? quoniam haec, & quae
eodem modo fe habent, prima produdtione ne-
ceflaria fadla funt ; quod explicafle vides fapien-
tes q. p. Dixit enim R. Shimeon Ben Tuchai de
ffuyypivois fuis, eo quo fuerunt gradu [non ob-
ftante,] Vidi filios aenaculi paucos ejfe; ft duo
funt. Ego & flius meus illi fumus. Ideoque fafta
eft turba hominum ut confortes effent filiis coe-
naculi. Tu forfan hanc utilitatem parvi penden-
dam exiftimabis, at certe priori potior eft. Annon
vides Deum infideles in terra retinuifle, ut piis
focii eflent } hoc eft quod dbcit, Omnip. glor.
y Non expellam cos coram te uno anno, ne forte
fit terra defolata : quam fententiam explicarunt
fapientes, dicentesj ^ ^id eft quod dicit, ^ia hie
[^] omnis homo ? Omnis mundus creatus eft ut
cum iffo confocientur, i. e. ut ipfi jjufto fcil.] fo-
cios fe praebeant. Patet ergo ex omnibus quas dixi-
mus, omnium quae funt in mundo hoc generation!
& corruptioni obnoxio finem efle Virum perfeftum
qui fcientiam & opera conjunxerit, uti defcripfi-
mus. Cum ergo ex ipforum verbis duo ifta per*
ceperimus, fcil. fcientiam, & praxim, [partim] ex
iis quae expreffis verbis, [partim] ex iis quae asnig-
matice protulerunt, verum efle conftat quod dixcr
runt, Non ejje Deo San£lo Benediifo, in mundo fuo,
quicquam prater quatuor Halace cubitos. Atqui
longe digrefli fumus ab eo quern propofuimus fco-
po, ita tamen ut res quas & fidem adornent, &
diligentiam in fapientiae ftudio [excitent,] nee levi
pendendae fint, uti ego exiftimo, adduxerimus :
nunc autem ut ad propofitum meum revertar.
Cum jam perfeciflet Rab Jlflie Talmud eo quo fe
habet modo -, mira ordinis, quo compofitum eft,
pulchritudo, & utilitatis magnitudo teftimonium
ipfi perhibuerunt fuifle in ipfo " Spiritum Deorum
fan£iorum : quod autem de Talmud a Rab Afloe
compofito reperitur, triginta quinque tradatibus
conftat; non enim extat ipfi fermo in Seder Zeraim., nifi in Beracotb tantum, neque fuper traiftatum
I Shekalim
■ Ifa. «v. I. J Exod. zxiii. 29. f Ecclef. xii. 13. » Dan. iv. 5.
♦a no6 NHN-ijo ni
fiiio np onSd7N unb); aiNnp
Shn ty »nv \2 w^'v '-I S^pi nVi
'i3 ^n'Nn ryh^ nund no h)^ Txy^
♦JN on D»3ty ON □♦D^^io am rvijf
iDJN'S mnQj^N niiN -jrh^ qh 'jm
np?'N£)SN rrin pn itj^Si iVvSn Shn
K7N pinSn p niiiN 'H ^n rh'D*
♦s) rnSNDSN Di<pN nS7N JN ^-^n
r^ n7tp in nSva^n nidjkp inSsSn
i£3 nnN niirn "i'JSo lity-ijN n7 '7J1
piyi vlJ Nnm nooc^ pNn rrnn
7D nr O 'NO 17Kp1 Nif'N D'03r6N
N^N Nn^i vh I^ID D7Vn ^73 OnNH
p m Tpa n^iDJN' nmty r^h nrh
dVnv '3 NO V'OJ ri'NJ IN NJ^p NO ^.^i
D7];7N yOJ» SOND S^T HNDS'^NI JIdSn
^'SnOi NJD N07a NJS5fl N03 '-pPT^NI
}hn □nSd'^n cpn;*?;? cnoN'^a jo
NOO 7ai;7N"» D7y7N ':;?N ;»ij?D7{<
t'N mSNp NO pn mnSN No^jDia
niON r^-iNo pn "sr^by^i n'yrrh h
'ISn nj'^N 'ji^ NJjij Tpi nDVn'7c^
j^j'DN np p*? Ni^nD NJi-iD noni
'b;; ri'jf"»no n^pnyN^^ riJono 2Epn
nN NO »3 rh'D'^vn noh ^^^dSn
'SyN 31 70DN NO'73 ♦inj '^N pj-|Nl
n**?;? in no ♦^ir moSn^N fr^Nn
NinNty nn"i»Nfl CDtb:;"! noNtbJ pn |ndd
iSni n'3 .^trnp {'n*7N ,mn n n**:'^
♦tTN 31 fit^Nn; |o nioSnSN. p tji
n^ njv D^ in"? NnoDo j^nN^ni Dob
mDi3 ♦>;; TJ p^p-ir -no ♦Sir onSd
nDDo bv dnSd nS njv aSi topa
PORTA MOSIS. 43
ii L„^ M-.«»^^ «^-,^^ ^,^«f> ♦^^^ ^C ^^^u*" Middoth & ASr««zOT e 5^^er Kadajhim ne-
ONbD NV'N n^lJV ab^ UWy\y mddah ^xc^pto. Ddnde obiit i?. #.., cCim fr«/-
riDD.t: ♦^^r "I'Jl rrnn'iO mo id 'Sy »7;^ w«i ad eum quem commemoravimus finem per-
Tp im 'ITK n-l 'Sin Dn. dm mj duxiflet in -Bfl^f/(?: quod etiam facientes terra
7na '3 «i"lDT J<0 ♦'7P "n07n'7« S.ODN i/r^^Z/j fapientes, fcil. uti fecerat Ral> Ajhe, tal-
♦JJ;K Sjnu;» pK 'OOn iSpa 'jbiD'l mud Jerufakmi com^iwmnt, cujus author iJa^.
lloSn'^K ^4^i^^D ♦C'N 3*1 biy^ {<D '^^'^^'^^^n- Extant autem Hierofolymitani quinque
-TJVI j:nV "^ in run '"iSKI 'oStrn'SK Sffrm\\.t. ordinesj integri. Quod ad Seder
rh:2ii^ nmO DOsSk ♦Obiyi-l^Ss* p gf^^^J^ ^^tem nullum extat omnino in ipfum
L„«L^ v»-,L. -,;„ — ,u^ .„-,-,., -,-,« ot^v* Talmud, neque Babylomcum, neque Hierofolymi-
-nabn NH^ njV O^D nnnj TID KOK /««««., excejtotraa. iV/iJ^^, uti dixirnus.Ouern
riDDO 1»J '072^1"^* K^l '^33 K'? HJID tamen ordinem poffit quis poft difficultatem mul-
Ji^DJN7K pO» {<0JN1 t*i"^2ji N'^3 niJ tam, & moleftiam gravem, ope Toftphu & 5a-
fi^'inD Tp'^V'^ "i:?n mopX "17i HIK;* |K r«zV<J/^, fententiafquedecretoriasexillopertotum
}<r)3Din7ND nJN;^nDK7N1. a'py Xp&n 7^«/»?«i addudtas coUigendo, & ex iifdem trafta-
n^SiltS^K ry\2')rhii ^h^ V!\r\''''\'2^^'\ *""«! fundamenta & fcopum eliciendo, explicare,
•rii'S JNIDnONI "S^nhtha ;;'0J 'D naa P''°"^ ^" "°^''^ ^^^"^ ■^^'^^^ explicatione, volente
^dShSk iSn :0 Nn»3Nyai mrODoSx Deo perceptums es. Mortuis autem Sapienti-
-noSx nS-i'? Wnniy »3 nx-,n, XD hy bus .ftis ornmbus, quorum ult:mi fuerunt i?a^^/««
-..„,-L. 'iiL»-i .^^^ w»«Um -,CL„ .»,,, ,^ oc i<«^ AJhe, perfedoque Talmude, omnium qui
Drt:Dn^Nn;2:jlinNaXa^3nb^XJ?{ym jpfig fucceflerunt unicus hie erat fcopus, ut
pmDX n'^^K am □N^D"7N OT'^J^ verba ab ipfis compofita intelllgerent, nihil il-
Vd3 '70D np niOWNl 'SyK nni KJ'^-I Hs addendo, vel detrahendo. Multos ergo
On3 .nn'NJ NOiJ>? •"H^a DXp p commentarlos fcripferunt Al Geonim, nemine ta-
(\V I'^i?"! Dps N1J"n 'T?.^ anOK7p men ep perveniente (quantum quidem fciam)
D'JIKjSk Nia'715 j;"nJlS j'K pOOl f]»DinS "*^ univerfi Talmudis expofitionem abfolveret,
J<Tn{< '3n3N KO \i-> n"TnD'7i< I'ITTI'dSk quondam impediente vita [brevitate,] dios ho-
-naSnSK h^oj lyn'^D hr^y |n ama ""'"T i" '^f'T ™p°'*V'^^^<^^- Libros eti-
-,^„L^ -,-, ,,«^ »n m-tir^h vin^« irt ^"^ "^ decilionibus fententiarum compofuerunt,
'S DXJ^K aXJC^N nn ;?Gp lO nnJOl Ualacoth Gedohth [i. conftitutiones magn^] &
'3 ^'Sxin NV'N NIS*?! DN'DnxbK Ualacoth Ketuoth \y. {^nt^nivs ^^xi^AU Ha-
'J«iaj?7Nn NmOl ♦:}Tr7i<a ^rm as;;VtOp /^r^/i' _^^/«^o/.6 [i. fententis decretori^,] & Ha~
r-npiDp mD7ni niSnj mD7n '^nO /^fo/i' Rabbi Acha Mi/Jhabcha, cum aliis. Hala-
{<nD2?0 J<nK "1 niD7m nip1D3 ni37m f^otl^ autem quas compilavit Dodor infignis Rab~
yhiH Say ''thiX maSnSKl Km^JI ^^'^^ -^^^^ P- m. prasftitemnt ne iftis omnibus
(_'' ^^„ ,... ^_. t opus haberemus, cum omnia in deciiionibus &
|i^ mm ^Vr pre* Ipn aa;?O^K decretis utilia, quibufque noftris temporibus, fcil.
1N']3 j;'0J7 nj;DNJ Nnjp Nn73 17n tempore exilii, opus eft, contineant ; cumque in
iXrVlH JSnnobK nKDnNVNI nNj;iDp7K lis omnes qui illis qui ante ipfum fuere accide-
Ipl niiy?^ t^Qf *JJ?« N^n KiJXOr ♦S rant, in decifionibus fuis, errores patefecerit, ne-
nypl ''^^ tDN7JK7X i^'DJ Kn'3 j»3 que ipfe interim in illis, paucis exceptis fententiis,
T\h}J yi t<Sl nnxyiDp '3 riSap joS q"^ numerum denarium non attingunt, ullatenus
ntrv 'nri:n Vh rr\'U> r\'\':hr{ K7K Kn'3 ^rguatur. Omnium autem Geonim expofitiones
y^r2h h-niloSx \Wyy&>ti Ka« njl3 ^"^ "^*'"\ ^^,."'"^? "^'^^"""t J"^i? intelleftus
1 J.v.^ • V. u.-,vis», i«r, L,.>v»s^,ht, r^^^sosU^ eorum praeftantias rationem, adeo ufTalmudts ftu-
Dn:NniJ< bVJ<3n DDH '^yKSnnS D' JNJ^^f ^iofus quifpiam intelledu pr^ditus, Geonim iftos,
ma'7nbK '3 TOSJ^N QVT.^'^N '-7r^'?J< tNl q^alis unus quifque fuerit, e didtis & expofitionil
p pXJI pKJ 73 D3J '-7'Vnn '7i; nnp bus ipfomm dignofcere poffit. Ubi autem ad
\^Uh)i 'nnaS X073 nmtyi !~IDK':'3 nos deventum eft, ei infiftentes quae in iis qui
jo p3D \t2 NH J1 KO 'Tj; NJOp NJ''?^ praeceflerunt invenimus, inquifitioni, diligentise ac
ri'np2'7K 3Dn IxnnJNSKI^StDSKl nn37K ftudio, [accinximus] nos pro modulo virium no-.
n3 yXSn^xS^ "IJ")3 J^oS^ DXDnDJ< '3 ftramm ad omnia ilia quibusprofed:uros nos apud
TO '^i* DPD- NO nrOJ3 rthii liV Deum fperamus, conquirenda : collegi ergo quic-
'. J " L L q^*^ mcidit in manus meas ex lis qua3 pater meus
f]DV 12'in b^ mUl '-JVr n7N1 |57K;?n p. m. aliique accepta tulerunt D". noftro Jofepho
TlO'^nSx '3 Vfn'^K "iSn \Tf\ *iK 7I ^l^^n Le'^^^^^i cum viri iftius in Talmude peritia ad ftu-
t. .K3^ ^nn 4s. ^3 npxnjnD.. ul^^al^TbftM^^^^^^^^
imOS "]70 p n'H N7 Vi37 n'3 *7pX ja^//j ,-py-^ j.g^^ i„ yia ejus ifta. Collegi etiam
m Jl NO ^«2^N nyo:i1 "^Ni npnta '3 quafcunque apud ipfum inveni in explicatione fua,
t<01 nD3i3 m^D3ni3 m^bn JO n? fententias, una cum iis, quae mihi occurrerunt,
t^PX 3Dn"l'DK3r» iO NifK J>SJi< "h "inD juxta imbecillitatem virium noftrarum, eamque
n3'7i<3 □Sv'tN (0 riNipnS NQI NJnpNO quam afTecuti fumus fcientiam, interpretati-
onibus, atque ita in tres Sedarim^ fcil. Moed,
Najiniy^
* 2 Reg. 23. 25.
4+
PORTA M 0 S I S.
Nafim, & Nezik'tn expofitionem confeci, qua-
tuor exceptis traftatibus, de quibus jam in animo
eft aliquid fcribcre, fed nondum ei rei otium in-
venimus. Scripfimus etiam in trad. Cholim ob
magnam ejus neceflitatem : atque hie labor nofter
fiiit quo occupati fiiimus, una cum eo quod aliis
rebus impendimus ftudio. Vifum eft deinde in
Mijhnam commentarium fcribere, cujus neceftitas
qualis fit, abfoluto hoc fermone meo, declara-
tujus Aim. Ad quod faciendum incitatus fum,
CO quod viderem Talmud iliud in Mijhnah fa-
cere, quod nemo unquam conjedlando aflequi
poterat, dum fundamentis addudtis, hie (inquit)
Mijhnte [textus] tali vel tali modo fuperftru(5lus
eft : aut in hac Mijhn<e fententia deeft verbum,
fenfus autem ejus eft ifte : vel ifta Mijhnah eft
T¥ N. cujus fententia ita fe habet. Deinde verbis
ejus addens, & detrahens, ejus caufas reddit.
Exiftimo autem ubi comprehenderit opus hoc il-
ium quern declaraturi fumus fcopum in totam
Mijhnam^ futurum ipfum quatuor magni momenti
rebus utile : Prima eft, ut mde veram Mijhna ex-
plicationem, verborumque ipfius interpretationem
percipiamus: fi enim maximum -f^ Geonim de in-
terpretatione alicujus in Mijhnah confuetudinis,
interrogaveris, non poteft ille quicquam tibi de ea
refpondere, nifi Talmudicam ejufdem explicati-
onem memoria teneat, aut dicat. Age, videa-
mus quid de ipfa oecurrat in Talmude didlum :
impoffibile autem eft ut quis univerfum Talmud
memoria teneat •, pnecipue cum una fententia
Mijhnica quatuor aut quinque foliis explicetur,
dum difta diftis intermifceantur, probationes
nempe, objediones, & refponfa, adeo ut non
poffit, quid in explicatione iftius Mijhna clarum
lit, elicere, nifi qui judicii fit admodum perfpi-
cacis; atque hoc, etiamfi non fuerit ejufmodi
fententia ifta, cujus explicatio judieiorumque ad
cam fpeftantium decifio, non nifi e duobus tri-
bufve traftatibus perficiatur. Secunda eft, deci-
lionum [cognitio,] cum in explicatione uniufcu-
^ jufque fententia;, ad cujus opinionem conformetur
praxis, oftenfurus fim. Tertia, ut introdudionis
vice fit ei qui [his rebus] ftudere incipiat, dum
ejus ope pateflat ipfi ratio verba explorandi, atque
explieandi, ut perinde fit ae fi univerfum Talmud
calleret ; atque hoc magno ipfi adjumento futu-
rum eft ad totvmi Talmud [percipiendum.] Quarta
demum, ut fit [vice] Anamneftae illi qui legerit,
& fciverit, quo prasfto fit quodcunque legerit,
continue ante oculos ipfi pofitum, fintque Mijh-
nah & Talmud ipfius in ore ejus rede difpofita.
Haze ciim apud me animo concepifTem, accinxi
me ad librum, quern mihi propofui, componendum,
Scopus ergo mihi in hoc libro propofitus eft,
Mijhnam^ eo modo explicate, quo [illam] expli-
cavit Talmud; ac fententias veras tantvim recen-
fere, omiflis iis quae in Talmude manifefto rejici-
untur ; nee non rationes reddere ob quaS prolata
funt ifta verba, & eas ob quas inciderunt inter
difcrepantes quibufdam In controverfiis differentia?,
& ad cujus fententiam dirigatur praxis, prout in
Talmude explicatum eft ; in quibus omnibus ver-
borum conpendio ftudui : quo tamen nulla ledori
difficultas relinquatur, ciim non ideo ha;c compo-
fuerimus ut lapides, fed ut eos qui intelledu prae-
diti funt, intelligere faciamus. Vifum eft autem
mihi eodem ordine librum meum difponere quo
D'by7.V7in NiT'K jsji^yn jNHD nSiS
♦3 vm IN -tn nj?3 n\sn ^jx on
nj'2N NO inj hy n-nny Nyyi nr^ro^N
nju?oSN '3 S;?3' moSn^N n'N-i 'jnS
Dxp nnnS' in inx po^ vh nSi?3
rrin in -f) Vipn n'^ivn aS j njN*? ni3n
IN {sjiDi NnD nji hy nj2:N nju^obx
Nmnpm bD^N rivpNp n:ii'D'7N nnn in
n-rNpn;;Ni \pih r^:^&?n rrin in in nId
rpjn NntbaS 'S I'p n:N n^tni Nia
Syn NiN IN n'N-i3 rhb}} -i,-Tb'i njo
•hi; p: nSN wn bv ;^'iiio'7J< Nin
TNia V31N n'O x\y ind njtyoSN j;'Oj
TO07>*TDSnp7pj NJN N.TTnN HO'LOP
-0 -jjN^ nhdn'^d S'iNm npprf7N h^j
\D hdSi n'DOn ip pNj -iddn rhm
K.n'D -p ^ '71p' IN ;?DnD» dV njU'O^N
'pn "n,27n .ban* ind in nSn nȣ?
NO -KbJJ IN ♦'^N "17 Sip' IN .IdShSn
N71 ■no'^n^N '3 dnSd^n io Nn^a ;;pi
fiVoj pan' 113' IN fisy hrNtsnoN 'a
rnnNPN ryshrb^ paa no'd nVi -nq'^nSN
pN-)iN nrniN 'a noann np nri^o'^N to
jjn7Ni pN73 'TT cdn'?^ Sri' in"? Dobi
mp' nS 'nn naijNSi nNiNnriTN^Ni
njc^o'^N -j^n S'lND 'a 'ay no I'jiS' in
\3D ^b]^ Nnn.-Di7N'a nnNO jst'jN
onnnty on* n^ fiinNibN n^riiii
mriDDo 10 N'r'N t<n'a oonSN j;iDp'»
ii'JNn^Ni mriDDo riity in I'jiiN
7'Dpn njr , "l^ . "^ipK 'JnS nNi;i£3pSN
hn'7Nn'7Ni Soi^SN to Dn:io h:; nsSn '^d
nb:7N 'a nnaoS Sjtio'^nd pDn stnjN
Uibiiii 'nnn p'no -j^i lo rh Synn*
mo|7n7Nh70iD DNnN lODpo'a n'^'iNm
-vsdirhn j;'oi 'Sj; ^^nj -|Sn nj';r'i
t<-ip np \:±> N7Dio pD' njN rir^NnSM
n'j';r pa NnvNn '7p t^jo'^o pD'a d^;;i
•^r Tno nio7ni '\n:vn pm ^jo'ni
nnjn 'iNyo'^N mn mivn >4o'?a va
Nnn 'a Nnvpi nonN 'i^N fT'?NnS
NJo 3Dna :u?07N Toan .jtSnhSn
n'DNan.7N '^y nNvnpN^Ni nioSn^N loa
r»nb ♦r.'^N "I'DNan^N nNvniiNi rin'ny'^N
•^SSn -iNnbNi Tio'?n'7N 'a NnjN^pD
DNWN -]yi ;?ynN . xn^jN^ ^rha
ciN^^niN^N rpi KnSjN^ 'n^N bSyha^
riNaN'^nDN^N yy'z 'a paSnnoSN pn
'a pa' NO 'Sj; '^oi^'^n p anno 'S;?!
rNJ'N nSa -j^t '£3 'nnnNi moSn^N
IN7 'nNp7N b)^ '^aa?' nS nn lo dsSn
MOJNi n*iNjn^N nnajS ^ija'7Nn ^b
pan IN3 n'Nni nna' \d ana:'? in
fecerunt omnes interpretes, fcil, ut verbis
a Mijhna
PORTA M 0 S 1 8.
t?nnKiybK v»aj Vs* ><o '^V *fi'^i*ri rtim
4j
n»D5n 'S;r tuSsni* an T\ii7h\i< "pj
Dii NJoi >«o 2Dn r^iirha *]7n
nii< 'Vk nIdh ri'JNn hdSh <3 n?N
Mijhna ufque ad finem fententia pofitisi de-^
inde quae ad explicationem iftius fententis fa-
ciant, pro inftituti noftri ratione, loquar : tuiti
ad fecundam, atque ita ufque ad finem Mijhha
_.. .. . _ _ _ ^ pergam: oninem interim fententiam manifeftani
J^nnriDi nJ'3 ]'\:iT\ noSl Ssi nJC?oS« defcribimus [quidcm,] at nullum de ea fermonem
ri*n |K nb)fiCi DK'^D Nira ^p13 K*?! inftituimus. Scias autem ubicunque difcrepent
1-^±r^ SSt n'il ^mV m tlSniN no affeck 5^^^;«^/ & affecl^ M//.//., conftitutioneirt
-_-.L- ii,^iS«n ninv ♦M ^f^v ski r-in-» ^'^^ J"^*^ //^//e//J fequaces, excepds rebus qui-
^'T.^'ZHS? Jun f.f ^Jl? ^.^? ^"^'i^"^ '^^t^^' ^" q^^bus obtinet Ltentia domus
tDpS m3'7n^K l-^n '35 'NQty p3 5^«»,»,^/. In iftis igitur tantum fententiis dico
'NO'^' n'DD nO^n ^4^mly n:y -^^ "rp^ tlbi inter explicandum, fententiam effe juxta do-
*]K7nr)hf ^47 OnO rUtyn ~7D "^TIDI mum Shammai. Similiter in omni Mijhna fim-
'£3 JS7K pn, t<0 h^ .Sr;;7NS ^Jn^a pliciter pofita de qua nulla eft controverfiai
Jtia^^K ry\'2^rh^ "j'^n 'Sa 1NK^7K praxis eft fecundam illud quod in textu expref-
j;ifllO CnD^K t^iln |K "h ^1pi< J""^ ^^■> paucis quae raro accidunt exceptis. Quare
nK5N*Sni)xSK "I'ND KOKl nD'7n ny^l j^ 'J^^ ';^''° occurrentibus* dico tibi, hoc quod
i7 bipN' Sa 71^33 'Sn KM'a -Vb^ nSs J^'^ fimphciter ponitur, rejict, neque in more effe.
.J»- Ll,, ,-, ,», "^.^^w ♦U.* L--.L-,Lv« Ki^oa ad reJiquas autem difcrepantias, ad nullum
^^,^^1 IL\^ 2'^3'^^^rit'lll tTde iis fcrupllum adigo, often^ens t'antum juxta
D'ODDH HD^n -]^ "71pK D'^ll Tn' ^^3^3 fententiam confuetudo obtineat, licet inter
rny ];; t^iTrri pn7^ in: TID* n^^Nl unum aliquem & plures [fit difcrepantia,] dico
71^33 'riK IK n'Nmp'?! '^N^n np'SirO tamen, Halacah eft fecundum fapientes. Dirigat
Ch)! 'n m£?7N3 'in3K |N 73p nne^P autem [nos] Deus erga veritatem, & ab eo quod
jnj NO '3 ri*TK3 "1'33 Kn'3 dp rn^'^N ipfi contrarium eft, pro auxilio fuo divino, aver-
"1N"1N \n7 NH'Sy flpl^K pn' pS nSoD3 *^*- Vifum eft autem mihi decem feiftiones pras-
*np ♦S^kSn SvsSk HJC^oSn '3Sn03Sk n^ittere, antequam explicationem [meam] aggre-
nje?0'?K '3 CrmD-i m^ jnVbK D'ODhSn '^'^'■' .if ^5"^ "°" ^"'^t magnx ad ea qux nos fa-
L„^Cv4 — ,-v»»»»i»»..«, »^C.;v«-,il,o ^^-^t, ^^„„ cere mitituimus momenti, verum eiufmodi quas
'7V3'7N pnNODNn n^Wl^N nn^ nnOJI yU ; f^^. ^i^^^^; [callerej^elit, tenere
rpi inSSK OODH^NTO '3 'JKdSn expedit. &aio prim! eft, De fapieLm, quorum
ni nc'yo 3Dn3 nyr07K '3 On-IOi mentio in Mijhna incidit, quibufque nominatim
acceptae feruntur traditiones, numero. Secunda, de
numero 5apientum, quorum mentio fafta eft in
Mijhna^ fadi alicujus quod tempore cujufpiam
ipforum accidit, aut fententiae moralis quam pro-
tulit, aut expofitionis myfticae quam docuit, gra-
tia. Tertia, de Genealogiis Sapientum Mijhni-
corum notis. Quarta, de Synchronifmis eorum.
Quinta, de iis quos notum eft ex illis habuifle fe
ut Difcipulum & Praeceptorem. Sexta, de ali-
quorum ex ipfis nominum nude pofitorum, quo
meliiis dignofcantur, declaratione. Septima, de
IK nn 21N SIN IK ornnN {Nor '3
nn?y ^*o '3 nSKn'^N S>'37N nty-n ^im
^dn-iSn ^'iiba. n^iyo 'osn ^ndjn fo
DONi'^N ^iha sv^^ onvya rmwo '3
3Dn nmo ixnoN^^Ni Tp'^n?** ♦fl
DHDoSk |"2n '3 D"T5<D7K '7V37K inU^NO
Si'S^N ^J3n;^n mnj iN3 DiTNodn to
':5;3 NO 'S;? onanNno '3 oraNDpN
pnnaoi '3 pNiiSx 7V37n iino'
SvsSn ^'KDpbNI f NDe^N'7N1 TN?:!'
pnJ'D jhS'^N ^NDI^n'^N '3 VDNJiSn gradibus eorum, quibus ipfos difpofuit Author.
Svp^N IDDnSn '3 tlNSni)N7N W5» Oftava, de ipforum ad regiones, perfonas, &
?iSp7N '3 Dnn'NTl O'Dpn »3 ")!yNj;SN *"^"^ refpeftu. Nona, de quibufdam inter quos
d'oDhSk TTJ; '3 VlN'^N 4v3Sn nnnD^NI ^" pkrifque accidit difcrepantia. Decima, de tra-
npDJT HJU^oSn '3 amih rP IhSVn J'^'°"""?.^b ipfis [acceptarum,] prout rarms aut
„,C ^-, — ,-,v,»,^v,-, — ,v»*v*»i^iv» ' —-.L frequentius occurrunt, partttione.
J<J7p ip OnNODN3 riKJSlT'K on? ^^^-^ ^,.-^^^ 2j^ „^^^^^ Sapientum, quorum
*iynpN nJe?07K pno iN NJ0N73 m:; »fl ^^^^^/^ /-^^^ ^^ ^-^ Miftma, quibufque traditiones
fjrOty p p')Nn7N f NiRyN7N NODN '7j; nommatim accept a feruntur.
iil?JN"( f^n'jD rl'N'n'^N jMl n»^N pnyn Diximus initio fermonis noftri, AuthoremMj/^-
|*XDC?N7N kSiNH "n;;i Tn^T\ pj;OU^S «<*, eorum tantum e traditionum authoribus no-
DN^RnSn 71*70 J njnn anNODSn jn*?}? mina recenfuiflfe, qui 2.Simeom jufto ad ipfius ufque
;^'0J'3 nmrjSNI mJpnSNl r.Nnp3n'7Nl ^t^tem floruerunt, & tradmones omnes Simeom
♦:in Oni nS^I Pirim THN nJiyoSN jufto acceptas ferri. Eorum autem quorum no-
• ' "^ ■ '^' '^^ -" — -iicia, decmones legales,
omnia per totam Mifh-'
am nonaginta & unius.
p yrDy?? 'n rr:in p yU^in* 'l n'm3 sunt 1^,"" R. EUezer f. i//>f««/. Rab. Eliezer f.
p j;rin' 'n n-rna i^ ra^in* 'n nmp jacohi. r. EZ/^z^r f. r. jofis GaiiUi. jofuah
\1 -ir;?7N nn?3^ ]3 nrp^ 'n Dlipnin f. TeracUa. R. 7<?/k«;& f. Hanania. Rab. 7^/«tf^
pVTX p -|U^7N '-» nmma ly'N mtn' f.Korch^. R. jofuah f. 5«//r^. R. Jofuah f.
Wf«»?. R. £//ezfr f. ^zaria. Eliezer f. Juda viri Bartuta, R. £/;Vzfr f. Zo^/i';^/. R. Eleazer
f. Shamui. R. Eleazar Chafma, „ _,
. Vot. I. M R» ^*-
P I?Unn' 'S'^jn 'DV 'n W m nr^SN „,^^ ^^^^rus eft virorum n
ly'
46
P 0 R "f A M 0 S I S.
R. Eleazer f. Perat,e. R. Eleazar f. Simeonis.
K. Eleazar f. Piwa^7. R. 7«^ f. y^/fl«. R J«^a
f. Batir^.
R. 7«^tf f. fia^^. R. 7«^<» f. ^*^. Juda f.
Tabbaii.
Rabban Simeon f. Gamalielis.
R. 5/»»^o» f. Jucbaii. R. 5/w^w* HaJJhizuri.
R. 5;wf<?K f. Naneft. R, 5;>wi?o« f. Hajfagan, Si-
meon f. Shetacbi. Simeon Taimanita.
R. Simeon f. Azzai. R. Simeon f. Zowrf*. R. 5/-
w^ow f. Eleazari. R. Simeon f. JudiC. R. Simeon f.
Batira. Simeon {nXtr Azaria. R. Chanania An-
tiftes Sacerdotum. R. Chaninah f. Antigoni. Cha-
mnah fil. C^'^f-J^w^/ K. Chaninah j. Gamalielis. j^ ^,j^p,^ ^^ L,j^,L,pj p -,.,^p, ,^ ,^^^,2,^
R. Necboniab 61. Al Nathanis. Ip Capbar Baby- L L-,,^,^,„ •-, .U^s-, -.^^ »m»w ^m-i'-ii^
/.«m. R. />^./. R.Nehemiah. Nehemiab Be- ^^ /,^,^\l^ ^^^^ ^^^ ^^^ \nt)ii
'"I ND3 p rmn» 'n rrrnD p 7X-v\rv
pyciy pn 'K2l3 p miiT jiSK p min*
p p];oty '1 DiJ p p;;ac^ 'n mri^n
"I 'JO'nn ppac^ nac^ p p>\t:ty pon
pyojy '-> NDir p p)?ot:^ 'n 'Nrj; p p:;02^
pyoc^ 'n nmn* jn pj;ac' 'n nu;SN* p
p nyjn DJJtb2^? p nyjn '-1 D^jnsn
!^ "<^,'>yi-^
chanan calcearius. R. Juchanan f. Jofu£ f. foceri '") b^ VOH p j;i{y» p pnv "I nTTJOn
R. yf,t/^rf?. R. 70/. R. 7?/? f. 'Mejhullami. R. ♦DT "l dSii^'O p 'DV '") 'DV '") N^^pi^
7^ f. Hachotephi Ephrataus. R.'Joft GaliUus. p f^Qy ^^^jh 'DV '"1 TllSN f)Dinn p
JofephusJ.Joazari.Jofephus^.Juchanani.^R. \ -,-,^-,, '-,^ ,p^, S piTl' p fjDV 1i;rV
p-» ^'X'^D: p-l ♦Jin p 'DV jHDn 'DV
S NOT nSD^r'k^ ♦KriDTt ;prn Sn'Soj
onj inj '"» ri'Di-n '-t nyp:^ 'n -i'ko
'-> HDH ainj pni; '"i kstj^'d 'n ^h:hr\-
'n nni:^ p »Ny'7N* 'n DJonn p ^:D^
♦SnnKrr 'Kna c^nn p rrno 'i DN'aia
p nnsr 'n'^Noe? bSip^Vj^Ni x'j^oar
j;^* 'iin DpiraN p pn pon« ;ivnn.
iP'K D'p' 'n ^N77no p nD'pir '^^nan
nnj chs 3py» 'n ♦xjjd p QnjD nnn "
2Dn3 niiy^Sf* 'a Qn-oi ;;pi i^nSb'j*
np '. vu^-n n»3 cn^i pioa "us na
npaSx p t^»e^ Dn'7N ao: jj^d d'S
NnD"i KDJK1 *^T\r} IN niDN '3 rT3;nB;SNi
y\ii. IN ornnN |Nbr 'fi'ni ntyyo ndnn •
♦3 finiDno^N in: b«-TN7N \d iiN^,
tm7N IN ^i-inSn "jb-i njv bana maN-'
„,_ ,^ . ^ - , "inn. trjV>- niDN ♦imp* . n,7 ly-n. 'i'^N -
quae ipfi accepta fertur, aut expofitionis alicujus ^'"i'?7N |^NJi;:^N'7N "inj^VnODN^ "hi pn3 •
author ftierit, quse cum non fpedtet ad aliquid il- NJIDl 'n^N mjl^N' TIN h)! QTlDT j;pl
Ucitum vel licitum prpnuntiandum, !iomine tamen □,-,, ^^^^ \\t\'lt\'\ n;?DD NnnaNt^ NOl
7o/? f. R. 7«^^. R. 7e/?. Sacerdos. Jo/? fil. Choni.
Rabban Gamaliel. Rabban Gamaliel fenex.
Dqfithteus Cafardemita. R. Dofttbaus f. R. Jan-
nxi. R. Aba Saul. R. Tarphon. R. Meir. R.
Akiba. R. Chatzphith. R. Nathan. Nachum
Hallablar, i. Libellarius. R. Meajha. R. Zadok.
Nachum Medus. R. Do/aus f. Hirxani. R. Alai
f, Cobari. R. Papias. R. Mathias fil. Charajhi.
Natbaus Arbelita. Shemaiah. Abtalion. Hillel.
Sbammai. R. Zacbariah fil. Lanii.
Admon. Chanan f. Abfalomi. , , t
, R. Tadua Babylonius. Akibah f. MahSfteelis.
R.Jakim IJh Hadid. Menachem f. Sagnai. R.'-
Jacob. Non autem obfervavimus ill fecenfendis ,
eorum nominibus ordinem aetatum ipforutn.', * . ,
SeSiio fecunda^ De numero Sapientum quorum in-
cidit mentio in Mifhna, fa5ii alicujus quod tempore
cujufpiam ipforum accidit, aut fententi^ alicujuf
moralis cujus author fuit, vel textHs alicujus quern
eicpofuit, gratia. Fa<fta eft in Mijbna
mentio multorum Doftorum, lion quod ipfis de-.
terminationes aliquae in lege fuerint, quibiis ali-
quod illicitum vel licitum pronunciaverint ; vemm
ob faftum aliquod quod tempore alicujus ipforum
accidit, aut quod fententia aliqua [homines] in-
ftituferit (quales funt illae quae recenfentur in Aboth)
qm lunt, I K.. Jojh,
kapbar. 3 R. Eleazar f. Araci. 4 R. Eleazar
Hammodai. 5 Juda f, Tem^e. 6 R. Simeon f . I^a-
tbanielis. 7 R. Simeon f. Akafia. 8 R. Simeon f.
Chalphet£. 9 Chaninah f. Dufie. 10 Chananiah f.
Ezekia f. Garonis. 1 1 R. Chananiah i. 'Tardionis.
12 R. Nechoniab f. Hakante. 13^ Jfmaeli. Phiabii.
14 Juchanan f. Horonita. 15 R. Joji f. Judiey ir
Cafar, Babylonius, 16 R. JoJi f. Damafcena. 1 7
Rabban Gamaliel f. R. 7"^^ principis. 18 R
n'jjnNon p nyiniNna7n p iv,t:iy 'n
'"1 pn^nn' p rvpn • 'i inj p n'p?n p
pm* ♦:iN*a p 7nj;sc^» n:pn p n^iin:
1^'
pDn nss {y.'N n-iin» p 'dv -i 'j-nnn p
SW in '7N'^!:ji p"i n'pDom p 'dv 'n
♦Jin navDn c;»n' p:?,::a^ n n'djh nmn»
♦NTinj- 'n ' 'NJ'- 'n.Dijpmn 'n Sjj;,^ \
"^Q-D iy»N >jn3Tn n i^vi^ tr'N djj'djn '
■JNiDe^in:)* 'n nji't'ss dd'Sn.'i n:>:n .
Simeon Mitfpbita. i^ Choni Hammeaggel. 20 R.
Hyrcanus. 21 R.Jannai. 22 R. Nahurai. 23 Aniigonus vir e ^^c^. 24 R. Chilpheta virde vico
Chaninah, 2^R, Elitus y\x di^ Jabneh. 26 K.' Jonathan, zy Samttel Parvus. F.Bagbagi. 29
a F.Ha
P 0 R r A M OS IS.
47
K33 "ioi3p. ja nnDr n'JDD p Sixty K3n
p f^nv '-bv un 7Kj;,!2'vi'» 'n KDin p
F. ^<t i7<^, 30 Elihueim f. Hakkafi. 31 C/&««fl-
iw?^/ yEgyptius. 32 R. 5m^o« f, " '
Aba Saul f. Batnith.
Manafia, 3 3
34 Zachariah f. Kahutari.
35 Baba f. 5a/^. 36 R. 7/5«^^/ f. R. Juchamnl
i.Baruka. o^'jy.Afmaeli.Jofi. Sed nee curs
nobis fiiit hos juxta ferlem aetatum ipforum recen-
fere. Summa ergo Sapientum quorum mentio eft
in Mijhna eft centum viginti odo, cum duobus
quern non accenfuimus coetui ifti fandlo ob hifto-
riam de eo notam, & Menachem focius Shammai,
quem etiam omifimus cum non occurrat omnino
in Mijhna diftum aliquod ipfius quod affine fit
didis quas ibi habentur.
SeSiio tertia, De Genealogiis Sapientum Mijhni-
corum notis. Ejufmodi funt, Rabban Gamaliel f.
R. Juda principis. R. Juda princeps f. Rabban
Gamalielis^ f. Rabban Simeonis, f. Rabban Gama-
I . J — -». — •*• 1 ^^«A«i.A vv^wvyj VULXi Vl.V4Vyi^l*»»
KOnnS-i ;^p1 pnX r^'X") n^p n35y07« aliis quorum incidit mentio, qui fimt Elijha alius,
DniQi nnnn p nn*^ j^q^ rnnxDbx
rh "iK NiT'K my; o"?! \Noty 2nN':f
'Sn fi,-:*i:o njp dkSd n^tyoSK »3 n':' p>
n^NnSx '^vflS}* □jj^d'^k p n^a ppi xrj
N'lyjn nmn'. '"iSsy un Sn'Soj pi "jSi |o
pn Dj^ "^ji'^Qj pn pN N'E^jn n"nn» 'm
pN pl^Otyp") pN^ N'SOJ p"l pKp^rOt:^ /zW^fenioris, f. i?a^^tf« Simeonis, f. Hillelis pnnci
pN p;?2ty p-1 jiN ipn Si^'Soj pS ' ' " "" ' " ' " ' ' '" " '"
in p Sc2'2N p .n»Qp;y 'i3 |o in
DHiK IK3 np n'ODH flr^oSK xSlNHa
Dn:i SnpD nJ^i-iK pnjai in Sdj p
Tvha .^Sk p'T:;.n pyoc^ a»jnD Dnjoi
ijr nSp n^n'S xn'73 fi'N'n^J? i;!nr\
Skid"*? -|n-nm npy'S y^ti'^n "nv Sii
mrj^'? n'a*;; ini nnrj; p nrJrS^? 'm
♦HN* ]i;?a2^n D"iS;;o'?i< im noy p;^0K;i
pD nj';n 'ii nios? p io^Sk 'm nnr^r
n:iS;?oSN . im n^DK p;^our '-ii miDn
»3N'3 p ':'N;7Qt:^n pon p pj^oa; '13
tjovi 'ND? jD pnv pii bnj jnD pmn
'j'^in'Sx pano 'ni pDn ^dv 'm nryv p
p onnpni nvon huD^n «]pn ja
maiN Ko '5 onS nniy* nbi Snw»
rrivf<ro '3 r3Ni7N ^yaSK 20:
won ni pnvn p^^oc^ rpnS aniQ^n
KDH '"I nov '^KDi |nvN)rno Dionn p
SnN) na'pj^, -I prh ^m d^dih
pis, qui eft Hillel Babilonicus, ad quem feftas fua3
driginem refert pofteriorum Sapientum coetus,
qui appellantur Dotnus Hillelis. Fuitque Hillel hie
e filiis Shepatia f. Abitalis f. Davidis : De his er-
go feptem fapientibus conftat fuifle ipfos e ftirpe
Davidis. Et funt ex ipfis quatuor e fynagoga
profely torum ; nempe Shemaiyah, & Abtalion, &
R. Akiba^ & R. Meir &c ex illis facerdotes, [fc]
Simeon juftus, cui primario accepta fertur traditio
tota, ut ita confirmetur diftum Dei Omnip. gl.
Docebunt judicia tua Jacobum £s? Ifraelem legem
tuam, & R. Eleazar {.Azari^e, c^m decimus eft ab
Ezra ; & Simeon patruus ejus, qui notus eft [no-
mine] Simeonis fiatris Azari^, & R. Eleazar f.
Shemua ; & R. Chananidb vicarius facerdotum ;
& R. Simeon filius ejus, qui appellatur R. Simeon
filius Ha£'agon ; & Ifmael f. Phiabii ; & Juchanan
Sac. Maximus; & Rabban Juchanan f, Zacchai ;
& Jcfeph f. Toazeris ; & R. ^o/? facerdos ; & R.
Tarphon Elihoini f. Hakkaph, Chanameel Mgypti-
us. Reliqui axxttm. Ifraelita funt, fed, in quan-
tum memini, ignota €;ft ipforum genealogia. ■"%■
Se£tio quarta. De Syncronifmis quorundam ea
ipfis. Simeon 'yAv& & R. Dofa f. Hircani^ cuy-
;;(^fQvoi erant j ac diu vixit R. Dofa f. Hircani, adeo
ut attingeret R. Akibam & (rvyx^^yt ejus. Atque
haec eft claflis prima. Secunda Claflis, Antigo-
-hp3t37K1 '71N7N rip2t37N ♦."! mni nnvj; nus VirSoco, & R.£/f^zflrfil. Charfumi. Ter-
p -if;^SN 'ni iDiiy 2^♦^^ DiJt'toJN fi^JKii'^K ■'- ^'-'^- ^^ " ^-—-■■- --- '^--^ - *'- '^-'•
ty^K n?j;v p 'DV rinS^nSK ripaaSNi Dionn
npsoSxT nStym* it'n pnv p 'dvi mnv
rrmapytyim rrnnop pm' ni^iNn'^K
»iin rlDOKjiSx npDoSNi 'Sanxn 'NMii
♦KncD p nnnn ^t^ p 'i'yirr'^Ni 7j;;on
n'Dpi^nonXDSK rTp3D'7Nl Vm X^X^Vry:^'^ Chanan, & Admon..QW\% feptima^ Shammai, &
Kl^N'O 'm P'Sd^NI nyatyi 7K77nD p miel, & Menachem, & y«^«/?' f. 5«/<>^, & R.
♦i<.t:ir riy^NoSK npn^^NI paiNI pm P^/^j, & R. juchanan fil. 5^^%?, & Cbana-
DN*35 '")') m'r>3 p rmn'T DIUDI '^Sni »^«>& fil- Uezekla fil. Garonis, & Chananiah, fil.
P npTTl p n^Jjm J3JI3 P nnV 'll Hakkan^, & 5«^^ fil. 5«/4?, & R. Juchanan fil.
'11 ^£313 p K331 njpn p n'Jim plj Hachorani, 8^ Rabban Gamaliel (emx^S^^N^^^^
■ • ' Libelknus. Ha: feptem Clafles fuerupt fub Tem-
tia Claflis, Jo/i fil. Joazeris vir Zeredce, & J^
fil. Juchanan vir Jerufalemi. Quarta, Juchanan
fil. Mat at hi te, & yo/«<? fil. Perachia, & Nathai
Arbelita. Quinta claflis, Ci^ow/ Hammeaggel, &
Elihoini f. Hakkafi, & Ja^a fil. Tabbai, & Simeon
fil. Setahi. Sexta claflis, Akabiah fil. MahaleeliSy
& Shemaiyah, & Abtalion, & R. Meafija, &
Dimi iprn '^{{'SoMsni 'junn p nnv Libeiianus hs • /;,„ „p
«rt »^<iv.U )-lv»-^^^/^ »L«U« -1^-,^ -.^>^U-l P^o fccundo ab mitio ufque ad finem ipfius, ne
'fl n3X3 n^93D pO^lJ mm 1^3'7n ^^^ ^^^j^j^^ -^^ viderunt; at claflis qu^ has
NlinKty' Dbl m3f« 'Sn riSiN rO '^2; no ?ecuta eft, qua Vidit excidium eft, R. Eliezer fil.
'n7KnimV3»n7Krip3C37KKOi<1pin7N y^^^^/, R.Zadok, R. Eleazar filius ejus, Rab-
3py' p -|?;;'7N '1 ♦nS rnnnSx mni^iy tan juchanan U.Zacch^i, & difcipuli ipfius, & R.
p pnv pn nJ3N nT;^W 'm pn:; 'ni i/w^^^ f- -£^^^'«' Sacerdos fummus, Se Aba Sauk
, <,»;..w,..
pn:; 11
^
48
PORTA M 0 S t S.
& K.EleazarHafmodai, & R. Chananiab Vi- jna ^hii \2 Sn^OC?* '"I^ in'S^m 'tOT
carius Sacerdotum, & Rabban Gamaliel, & R. 5/- ''y\ »;r"nDn ">rj;7wy 'll 7'lKtt' J<3N1 ShJ
tneon filius ipfius, & R. Chaninab filius Antigoni, p^^^^ '-^^ Sk'^DJ f^ni O'jnDn pD rPiJn
& R. Chaninab f. Do/>, & R. Chaninab fil. 7j- .^ n^'in 'll DiJOJN ID nyJH '^ lin
tionis, "- " -' ''" ""- '=' °
&
Azaria, R. i^<J^/, R. J?/"** fi'- Karcha, Ghana
nta vir ex 0»o. Simeon fil. Naneft, Juchanan fil.
Baruka. R. 7/waf/ fil. ejus, R. Juchanan fil. G«</-
^W^, R. Eleazar Chafma, R. Judabfil. Tema.
Claflis tertia. R. M«>, R. Jw^^J-t, R. 7«/^, R.
Nathan, R. Juchanan HaJJandalar, R. 7?/? Ga//-
/<f«j, R. Eleazar fil. ipfius, R. Eleazar fil. ^i'lf-
wa^, Simeon fil. yfea/V, 5/»«o» filius Zom^t R.
Chutzphith Interpres.
Claflis quarta. Rab. 7«i^^ Princeps, Rabban
Gamaliel, Rabban Simeon fil. ipfius, R, Simeon
Juchai, R. Eleazar fil. ipfius, Rab. Simeon, i\
liiN c^'K n'J3m nmp p ;;e'in» m
'ii rnn:i p ijnv '-n ijn Si^j^aK;*
npaoSxi No»n p min* 'm t<0Dn *ir;rSN
'"1") ♦^'Sjn 'Dv 'ni nTTion tJm» 'ni tnj 'm
min* '1 rt^aNi7K npno'^Ni iDi-nnrt
rpi2N |i;;Diy '"ii Sk'^^oj pm >i.'mTy
Eleazari, Rab. Ifmael ii\. jojis, 'R.ih. Jonathan, ^ ,- , .,
atquehaec ultima eft SapientumM(/«;VorK»j Claflis. ''y\ tp^,» '-^^ SkVOC^' "11 *1TJ?7N p pVDC^
Seftio quinte. I)^ m ?«^J rW^r fo^ »o/a«» c/?, nNp3D.-lDK 'H ripaD^N rrim ffUV
fe invicem habuijje ut DtfctpuJum y Praceptorem. ,g DOKJi^N "^i'a^vS :n3SyO »03n
Jam initio fermonis noftri diximus Rabbenu Hak- . ^_»,^ «-,-.<,« ^v.««w»^*v»s -.«h>Ui..C»
L?^ M>«^^ compilatorem fuifle Difcipulum »^^ ^^n:! OHiO nNnDx"7K1 TD^fl'^N
patris fiii, eodemque modo ex avis ipfius fiiios
difcipulos fuifle patrum fiiorum ufque ad Hillelem,
ufque ad Simeonem juftum, uti memoravimus ; fi-
militer Rabban Juchanan filius Zaccai difcipulus
fuit Hillelis, & difcipuli Rabban Juchanani, filii
?K K30{<'?D my '«3 NiDip ipi TnCT
DK7D7K nn'S;; mK"ijN (onSiSx "iVisi
Zaccai, fiierunt quinque, fcil. Rab. Eliezer, filius jji-i-jt |;3>^ -i»Q}i';jfn '^'jn TdSh 'NDf p
<v ,-.,... ^,„. . Dupmn p "iry'^K '") fiDOD 'Ksr p
'11 ni'jn pj;nrr '-n mns TintroSK
nioSnSx 'a nnty nod ^i^^ o^i;;n
'"11 amoN7n -iDNSm Dnno^Sm an
ini Diapiin id -i^»7n 'n tdSh hdw
tamen ejus praecejjtor non fuit, fed focius. Mag- ^'S njD7 flfinD 'T '7i; flxnp V^^D HD^pV
num interim honorem detulit Rab. .^>^/^a, Rab ^-.-.^ '- . — -^. l^ t_L _ _^'f
Hircani nota; famae Vir, Rab. Jofuab fil. Chanime,
Rab. 75/? Sacerdos, Rab. Simeon fil. Nathanielis,
& Rab, Eleazar, filius y^raa ; Atque hie eft coe-
tus quibus annuntiata eft vita futura, (prout e
Talmude notum eft) ipfis fc. cum difcipulis fuis,
& difcipulorum difcipulis. Rab. Akiba item fuit
difcipulus Rab. Eliezeris fil. Hyrcani. Fuit is
fcil. praeceptor ejus praecipuus. Legerat etiam ali-
quid Rab. Akiba ifte apud Rab. 'Tarphonem, qui
HD'pr "I iNDi ^Dn^Jy '?d 'nS' i.>'nDj<D
na7D '^
imas me ' r^ ■ y "t r • • — i'.*- ■; — r^'i " "|'
proferre'coram te aliquid ex iis guffi^me docuifti, r20JJnn07{y HOO "IDT 1»>D^ noi^ ♦JttDn
iTarphoni, vocabatque ipfum Rabbi, ciim Rab. ,,-,41 '«, ,»\.,^ '-, -,l,'C»-.« «>,^.« '-. '-Z.v1II
g'^^.w vocaret ipfum [fimpliciter] Akiba. Sole- [!?2^.2 S?Ll'Z.7V'\n5^^ ^ ^COj;*
bat infuper Rab. Akiba dicere. Rabbi, finas me
HDpy 'n Tb hi(p "Tpi HD'p;? nDpy nS Sip*
^^.v...... ww.«... .. «..4u.^ .^ .« 4u^ xu. uucunt., T^o 'jn-ToSty noo -idt -|»>dS -loiS ♦jenn
[prout] dedaratum eft in Sifra. Et Rab. M«r, & nrt37n 'NHV p pJ?OB; 'm TKO "11 NISD ♦U
Rab. Simeon B.Jochai fuerunt difcipuli Rah.Aki- nJKDVnDObK t>JOrnKnDK im HD'pj; T
^rf V is enim praeceptor eorum praecipuus erat. Di- 'Sj^l ^K^Qfi^' "1 'Sj^ nX^p yHD '"^7
dicerat enim R. Meir a Rabbi i/w^^/^ aliifque. ntJ^Sf* '"1 % Nip rmn> '-|1 t><yN mu
Rab. 7«^ftuduit apud Rab. £Wr«;» fil. ^z^- j^qC^^^ j-,5qC,j^' mNflDN IHl nnw p
r;^, atque IS praeceptor ejus pnecipuus fuit. Ubi- '-, rnv^f^ n"l^h ♦'i-^ -1VM♦^^^» i-i -»U
cunque autem^^legeris in V«« r". { ^S.a, nomi- I^ °\^^u;iV?^^^^^ JZX^S n^S
mine Rab. T8J^«v©', fcias ilium hujus difcipulum "^^^^^l^, l^^l nT0"7n HiN O'^VK ♦:i'?D
ftzifle, ideoque ipfi acceptam tuliflS [fententiam.] ^^^^ ^ '"i^, HS'^p lynpH li'DI*? nJNDI
jR^^^«»a7«i«i&fan(ausautemapudR. £/f.72«r«ff» ONI I'NO "1 Ta7n DIDOIDI ;^102f p
f. Shemua leftioni operam dedit. Et Samecus dif- "<'N0 S fS^iSi) "T;;D miiT 'l ♦b';^ nX">p7N
cipulus fuit R. Meiri, cui quod in votis fuit, ut a T'Dn 'i: DIKD'^N SvsSn *]Tr p' oSd
Rab. 7«^« poft mortem Rab. Meiri difceret, afle- fJ'Tjrn m^rJ ?^*D DHNODN ]!2 DnD07N
qui non contigit. ^H Di^Dbii 'D "nDioSN OflD IW'Sn '")
Seftio fexta. Df Declarattone nominum nude ex- p |jnv \T\ ToSn DUpniH fD -|W'S'}* 'T
prejjorum, plemons expltcattonts grand. K. Ehezer }-, „,,«4, ,^-, ,-, rn^^r, «,.«-,. '-^, ,v»-,.
itafimpliciterappellatus,cujusmentiofitinAf^««, ^l,^f i"!^ '?? ,1^,^? ,i^^'^l ^V^^^
eftR.kv2.rArH;r.««/,i.7«c^««««/fil.zl..^;- ™ ^VNDr P tW fDI TO^H nj'Jn
difcipulus. EtR.Jofua fimpliciter, eft R. Jofua f. '^^^^ "^^ ^^^' "> 1'"' "^IDiO^N Ono
C^«»/»*diicip. R.Juchanan f.Zacaei, & K,Judah cujus fimpliciter mentio fit, R. 7«^tfi> filius El
■■: - 2 ^/^
P 0 R t A M 0 S t S.
49
nxSulNi *11oSnSj< 'S S^p* njj; ''^b'^* ^"» '^e q"^ '" Talmude indefinite diaum eft,
niHE^a^N nODNl im nnK n^Onn na^r^ FaSlum pa cujufdam, atque illud nomen ejus
^n;S>< 'n in nno pr;;SN* '-n □.■nj;? apudipfosnotumeft: EtR.^,Wfimpiidte^^
LI L . .— Lir.v...^Uv» .-.^Cv. .««... .C R- Eleaxar fAms Shemtii Sacerdot. qui o-uvypqv©'
SN'^^aj p-lb nSNTO^N ip^N S^^OVp ^^^, ^ GamalieUs, apud quern cum defSaS
tynpn i:0-l TTV riNnp^K □«-» n^^ legere i2«^^^«« fandlus, ndn fiverunt eum difci-
TJ Tn)J np' mQN7n mD")n' D7D puli ipfius nlfi pamm quid legere. R. 5/&/»2fc>«
nX'J37« ♦JD nlS'iO^N P^rOty 'ni TD* fimpliciter in Mijhna commemoratus eft, R. Sbi-
S TD^n 'NnV p pj;Ot^ '"1 in OnO mean fil. Juchait, difcip. Rabbi y/^z^^, ob illud
nrj^Sx 'n "iD'p j;0 rrOJI "nnty07K na'pj; quod ipfi cum C^fare intervenerlt Celebris: R.
J^DIT Vy\ 'KW \y\ n33N in pj^rjU? '"13 Ekazar Ben. R. 5/;»^ck eft filius ipfius ; & Ben
' ' Azaii & 5f« Zoma, & 5^k Naneji funt illi, Simeon
fil. Azaii, & Simeon fil. Zoma, & Simeon fil. iV<?-
neJi;Ben Batira eft, R. Jofuah f. Batir^; & 5f«
Bagbagi, K.Jucbanan ii\.Bagbagi ; ScJuchananSn-
cerdos maximus eft, Juchanan f. Matathiie cele-
. .-,- -. - r _ -^-. bris, cujus itientio fit irl precibus in Hiftoria vic-
'■n -I'N.!: 'n P^n t^DI p' »37Dn "lSb7i^ torlae in Reges Gr<^«>. Cum autem voluifl"ent
lj;npmyam^NlSK»70:ipn 7KJDK(n: R. M?/r, & R. Nathan ad pudorem redigere
pi t^^OiTTJ^DNi) nSin ^1t3* 'liil vj? Rabban Gamalielem patrem Rabbenu Hakkadofo
'■nn (KD NO *13;?1 ndSjD TD Sj<**70J ^" ""^ 1"^P longum effet narrare, ipfos a confeflu
p p);otyi 'Nty p p;;oB'' on d^j \y\
'SV\r\'> 'n in ^n'n3 pi d33 p p;;oiyi Koir
J3JD p pnv '1 in ja:o t3i n-i'm p
n^nriD p lanr in '^inj ina pnvi
|n: '*» tJ^ n'ln iki poiN onnx Sp
nit!?obK 'D nSip mon inoiN ty» Vp
tD'Jin onSipi I'NO '-» ma nn'pj; 'p
liyoa; '"1 DKiN riDOD ont) a»03n ':37
p p;^'!:e^ '11 Noii p \v^^ '"I* 'Nfj? lii
^DDH' TNQ '11 liiN ly'N n»jjm pm Dii
ncDNi nnNi ♦j)?o'7i<i 'N'Tin: 'id m^'h
fuo amovit: quare ciim ab alterutro ipforum fen-
tentia aliqua referatur, fi R. Meiro accepta feren-
da fit, dicitur, Alii dicunt ; quod fi R, Nathaniy
dicitur. Sunt qui diaint. Verum quod dicit in
Mifna, Nomine R. IJhmaeUs dixit Difcipulus qui-
dam coram Rab. Akibd, [intelligehdum] eft de R.
Meir. Quod autem dicunt, Judica'ntes coram Sa-
pientibus, fijnt ifti quinque viri, fell. R. Simeon
fil. Azai; R. Simeon fil. Zom^, R. Simeon fil.
Naneji, Chanan, & Chananiah vir Ono. R. Meir,
Tm&>ia 'a nSip KOK n'Om 'n h)iihii alias appellaturR.Ar«^«r^/, (quorum utriufquei-
nn 'pb' ipi onNDDx rionpnoSN
pioSn^K 'a p' j>Jo I'liDi n73 iinarK
*-?:;3' NOiNi 'Ji7a '1 o^oin ;no Sipn
dem eft fignificatus,) nomen autem ejus primario
fuit R. Nehemiah. Ciim autem in Mijhna dicit,
Sapientes; aliquando hoc titulo defignatur unus
tantum eorum quorum noinina prasceflerunt, alias
., _ — , . autem totus ccEtus ; ita frequenter in Tiz/waii? ex-
^iliDK 1p |'Tin3 t"1N*1 TJI NiJ< "]7i plicationis gratia dicit, ^uinamfunt Sapientes ijli?
*lSi ^ns* |1D^a DShSk "ITi ^1p5 R-oefetva. Hoc autem facit, quandb invenerit
1X3 TNI O*03n n'DD* PTflD ^niD^K multos quod ab ifto Sapiente didum fuerit am-
nOI 'KQjy fV3 nbp 5<0N1 inKlS aiOia P'^''^^ ^^^' ideoque cum multi fiierint qui eam
nniOD rhiNSN rlD'NDSx nn Tl'SSSn ff.^"^"!"'' f^'^ff^^*"' Sapientes mdig,tat, Iket
A., LL_ -,-».^^ i!N.^v»Cv» i4s«)L>i./NC>v»> .v.»^..« "le cui accepta fertur unus fit. Ubi autem dicit,
IN ^^n DmOJ rflDN'7K nS'NCS'^NI 'NOB^ ^^^^^ Shamm^i, ^ Domus Hillelis, innuit ccetum
in 11 nnO 7nK on |'Dty7N 1'0^<'7n q^j ^^a;^^^^/ & mielis fententiam ampleduntur,
D1ND7N N'51'jn m]n» 1 ini lyilpn U'^l cum difcipuli alicujus domeftici ipfius [habeantur.]
n'HI nitrobV p107K ini |prn S7n p Rabbi autem eft Rabbenu Hakkadojh : eftque ille
HD^n ins nQN3 niC^oSK '3 Slp» KD R. 7«^«^ pnnceps, fextus ab Hiilele fene. Author
^<{0 ma nX'O ono t*tON 'J*D0 ne^oS Mijhna. Ublcunque autem dicit in Miflma, Re-
□n^bi 'inONI 1inOJ7K ♦NI n»'7;ir3;p1 i'^^«, eft conftitutioA%?jre5/««; ubi fimpliciter
— - — _ .,, ' u L L "'^^J uique
Dn"7^p':;;0 in pni I^NO 1 71p7N n''?^ ^^^^-^ explicavimus. Proximus autem Kabbalijia-
npnO Vi^3 K7K 1'NO 1^ nJE^O ono raw, cm acceptum fertur didtumlUud, eft R.Af^Vi
flJi7D7X n»^j;i mm 1'{<0 '17 p3n Ipa atque hoc eft quod volunt cum dicant, Mijhnah
llO^nSxi 1'NO '1 1»J1 liX piy? \'\'2r\ 1K abfolute pofitum eft R.Meir, nifi in quibufdam
''^J^ PD^nSx ?ni J<3^t3p U^^l Xn^O* locis abfolute pofitis, quae [exhibent fententiam]
n:?yoSN rr j to naVn Sd '3 "n \D aniO ^- ^"^ ^°'^"^' ^" ^"^ ^^ ^° difcrepatur, aut [fen-
iVIj'^Ji ^f^n to 'Qnm tentjam] alius a R.Meir; qus explicat r^/-
' mud. Cumque nos lententias decilun limus
ex ejus mente, cujus obtinet fententia, in fin-
gulis per totam Mijhnam, confuetudinibus quantum tibi quod ad hoc propofitum fufficiat ha-
biturus es. i
Vol. I. N Seftio
50 P 0 R 'T A M 0 S I S.
Uti praemifimus, centum viginti o<fto) in tres gra- NSD HDp DHI iIJE^d'^N 'S "IDT j'iS'?}*
du9. Cum quis apud ipfum in magno honore mj]; jND }QQ 371100 tht\ NJOTp
fuerit, atque omnium fupremus, ilium nomine fuo npDJ\3 ilXOD }»»Sp ^^X 'S {<ij O'jVO
apoellat. ex. grat. Z////^/, Sbammaus, Sbemaiab, lyh^^^^'^ H'^rOtt^l n'K.Ori "^Sh hSiD IHi
yf^/«/;<j;,, quod magn.tudinis .pforum [md.cium] ^^^^^ ^^ p ^,L, ^ o^^ja^LJ ^l^
eft, cum non potuent repenn bpitheton aliquod v«i,„Uv» ,,*, ..iU «».-.-, ^_- ^^'*" i-^'
qu^ fema ipfomm illuftrior redderetur, uti neque ^JL'^T ^^ P ^^^ ^^^ ^^^ PP
Prophets Epitheto aliquo celebrantur. At qui nDmO^X mn {H Tyi^jJ DH X^T}^^
apud ipfum gradu his inferiori fuerint, illos ap- P"'"' vN'^DJ pn n71p . im pID DHOD*
pellat Rabban, ut cum dicit, Rabban Gamaliel, Hin JH mjjr CH JH^Nl 'NDt p pnv
& Rabban Jucbanan fil. Zdff^/. Qui his deni- TND 'l H'jlp im n^ DrTJ3» nimoSi^
que gradu inferiores, audiunt apud ipfum Rabbi, h3m07j< niH ^ni< »JD'l rniiT T)
ut cum dixit, R. Meir, R.JuJa. Appellat e- -p) ^<|f}£r {sON hSiD "^rVS XaK^ 5><3f'K
tiameosqut hoc gradu funt^-J«, ut cum diet, ^Sp in: NHODn 0^0 rt^JD^K tODD*
^^W;aliquandotamenidtroomjttituripforum ^^^^^^ L, I
titulus, veluti cum dicit, Simeon frater Azarta, ^,_. _ -^-,^,^I^„^ «^.:^« .1 .'u -I
& £/.^z^r vir BartuU. Omnes autem illi quos P*^ 1° DnNODJO aHNCD p nV,0J3
honoris gratia nominibus fuis appellavit, hi funt, P'"'^''"' P^^^t^ X7\Sn OH a'b;?n7K
Simeon Jujlus, Antigonus, vir Soco, Jofi f. Joe- P 'DV 1U;V p 'DV 1312^ C?'N DJJ'DJ:*
2^;V, Joft f. Jucbanan, Jucbanan Sacerdos JTrnj] p ^Ttyin* '^"nj |nD pm> pm»
Summ : 7<2^« f. Feracbia, Natbaus Arbelita, p *J»;?in»7K Sj)70n 'Jirt 'SlINn 'KrU
Honi Hammaggel, Eliboini i. Hakkapbi, Ghana- j^jrOty 'KDD p miH' nVQn SnoJII tlpn
wf^/ jEgyptius, Juda fil. Ta^^^/, 5/w^c« fil. Se- p»':jt33xi H'^aiy '^nSSho p H'Dpr nCDiy D
/«^/, yf^^^;^-?' films Mabaleelis,Sematab, Abta- ^Lj^L,^^ ^^p^j, ,^^^^ L,L,», » ^^^ <
//o», Chanan, Admon, Htllel, Sbammai, Nabum ^^m-.^ .-, „^^, „»., ._ -„^,J ,^ -..,L«,
Hallablar, Hananiab f. Hezeki^, f. G^r.«V, S?2V«^ SJI^P,- ''"■^^ ^^^
Babam. Buu: fi quos autem prater hos nomi- ^^^^^ P^ nODXa-nDlD mn p ^31
nibus fuis indigitatos reperies, Epitheta a no- ""I^DK 10 n'N:D7N DpOH WOJND
minibus ipforum uUto feparata efle [fcias.] . , : ^Q^{D^
Seftio oftava. De Defcriptione ipforum refpeSu 'IK'^D?? DiirDDi '3 |0Kn7{< Si'S'^J^
habitoadpatriam,artes,perfonas,tribus.^^tm.- irht2ii S'N3p^N"J ]^KX'N7K1 i^'NJX^KI
dicit, iVi.£.Lk;//.^/.r[/.LibWius,]&R.5;>«..« J^^^S ^n? n rSVXl'. 'T^ ^
l/^i^^m-, alii, quos a patria,ut cum dicit, vir //«- ^^^^^ ^^^^ P °™01 *^1«^7 Pi^Oi^
M vir 0«.,vir\r/«/i[oriundus,] at cum dicit, «^''^^ ^^^J* t^^'^^l "''"^ t^'K nbip mi
vir Z^rf^^, vir 7^r«/«/m;,aliorumvelocorum, hoc t^^'f^l •"H-IV S:;»K n71p 'J;^01 n/limi
innuit fuifle ipfum dodtiflimum atque celeberrimum P7Ni^ HJK ^^VKIO'^K tO. NOiTTJl p^my
e loci illius [incolis,] ac fi diceret Perfonam iftam e ^Tl |N 7ip* n:N3 nS'^^JI yin07i< 'i'ti
loci iftius incolis, merito appellari Firum ; alii quos np'pPl'^ND J^VIoSk "ITI '^HJ^ |0 l*3iy'7J<
a nomine patris,velfratris,utciim dicit, R.N.f.R. CDDii2 r~l37j;» fO OnJOl l^'N ^norv
N.autR.N. frater R.N.quodfepeoccurritjaliide- ,j,i^3 '^^ ,^^1^3 '^ ,^L,p ,p,^ -,,^j^ ^j^, ^
niquequosatnbufim,utcumdic.t,.c/^«vaSacerdos. ^^j^^, ^,^^ nSll Jl'^S OX 'il'^S '") ^
Seftio nona. D^ ilhs inter quos in plerifque ac- .^^^ ,,., ^ Ll.,« .». Ju - ^
«w// ^i/?r.;.^«//«. :J23n 'Ji\n'7ip im n>3pansj;r to
Illi, quos invenies in Mi/hna in plerifque inter V^^^ (i^^X^pH 'D J^DXn'JN ^Vabx
fe difcrepare, funt, K.Meir, R.Juda, R.Simeon, ^«9^^ in3N7X ♦& flX'^nilN^N* ;rp» DnJO
& R. Jq/i, inter utrumvis horum par, imo & in- flN'7ni)K7N On^a ITi yibbi< yai&ihii
ter fingulos quatuor, difcrepantiam reperies. R. '"> OnO "I0N*7K iriDN »S nit^oSx ♦£)
Eleazarem etiam reperies ab unoquoque ipforum K71Nn 'DV "11 |1J?0C^ "11 miri' 11 "I'KO
difcrepare, verum rarius quam ipfi inter fe difcre- pjpj^. ^^ p^ q^^/i^j^Sx "IJn nir3"IK^X
pent Similiter R. Akibam, & R. £//«.rm & ^j^C,j^ '^^ j^v,j^ Dnnj;anK TOl NOHJO
R.Jofuam, reperies unumquemque a caetens dif- l_- „^ ^lv»^f^^v,Cwt -^C ^;J 1— ^ . \ Z.
fentire, nee non fingulos t?es invicem, rarius ta- ^X^^ ,jt ^^^l^^J"^ T ^^f'^^*
ttien quam prsdidos quatuor. Reperies etiam r^'P** P~^ JTr3"IN7N N7lNn |p "FnXl
difl?-erentiam inter R. ><f^/^^/», R. .^»Mf/«», R. T"'21 rtt'2"IN'?N p J^p^{l'7^C fl^J'7nDN'?^{
Tarphonem & R. Eleazarum f. yfz«n>, fed mi- "IJH ^^t^in' '"11 -|y;^K 'll n^'py '"I
norem difcrepantia prasdifta. Proximi his in dif- ('31 QilJO "IIINI ^3 (»3 f)^<Sn3NS^<
crepando funt Domus Sbammai, & Domus H//- f]N7n3X jO bpH il^d"?") ^TH QnnnNl^n
lelis ; poft hos autem Rabban Gamaliel, aut Rab- t]N7n3N'7K "tJTll p"IpnoS}< r!r3"INS»^
ban Simeon, f. Gamalielis, aut i?fl^^z cum uno- p^-^j^ '-,^ ^N^J^OJ^ '"11 n3p]; '") JO KV'K
%xou? n'3 fiKSn3x'?K '3 dh'Ski D-ipnoSx f]j<'7n3N'7K JO "^pN* pS nnrj^ p -i?j;^n '-ii
nnxi Ss yo 'n ik "^n'*?©: p jiyoK? p"i i{< Sn'Soj i3-i qx'i'nj.^'^K '3 dh'Sni S*?."! n'3i
PORTA M 0 S r S.
avo^n^N ^^S^N^ n"inD'?Ni .n'p'^N 'is
JO pnjo Ki'7V3 t>i03 nj^^oS*? p^iniSk
'n Sno nTn3 nN'Nin noDNii njiin
KibNp NC3 Dp;^' p "»ti?»Sk '-I 7no ht'^p
♦jp' pJT 3p 3pr^ jn -iri;»S« 'n "^e^ in:iyo
riinD rinn-n khd 71o;?o) rbb\> mhjk
♦3 Njnjn jsio 'Sj; t^tnnSpi onnN\sm
DnaN^DDN nnnD \n Nnn Snp nSx Sva'7K
'£3 nS r-i2nn a*? p onjoi nnSpi
oSi topa rinnNi .iwi -I'j njiroSK
CNDHN p »ty '3 tDDX .17 niDn'
aim }*VDiy pnSni fioorn am fij^ntySK
nt\ Dpa nxa rooa 'fl Ntyx'o 'nnSnSn
'mSiN t^t^inn jd 'dv '"ii 'N^Dn p n»Jini
p «DV 'm Koon 7T);'7{< 'm ops d'n^^d *a
'3 n'Si'n 'ni Dps nioinn '3 D'^iiyo
nnim3 it'k mm' p nrj^^K '71 n^jrou^
Qinj Dp3 rhy '3 Nan nsDu^'N 'NriDm
'Nnon '71 'KySx '71 t:p3 nac; '3 non
pon p pj;dc^ '71 :3p3 pn;; '3 ♦!<:♦ '73
'K3t3 p n7in7 {3p3 D'Spiy '3 naiD pi
p 'DV1 7tj;v p 'Dvi ncDE^ t3 ]i];o{yi
'3 n'm3 p ;;snn'i 'SK37Nn 'jtnJi pnv
ty'N n'an:i ♦:o'nn p];oiri Dp3 njiun
Sc^ liD 7J3;'7K '71 Dps niopy3 ♦bn n'3
'3 DiJp7in p ;^tyin' '7i hhT\ 'dv 't
Dp3 nxy'vo '3 ♦Saan ;?n' Dps nDiiy
'71 Dps mj;ise^ 'S min* p p;?oiy '7
r'N |n:7K p n'jin: '71 n7'ro. jd pj^Niy
7nn ty»N o'p»'7i |non »Dv'7vS23n 7Sd
jU'otyi Dps nvT^r '3 'NiJD p anjoi
'71 Dps D'HST '3 'JIH p 'DV1 nntj; 'HJi
3pj;' '71 Dps mion 'S pj^otr '73 7rj;SK
♦3 ♦SN'S p 7rj;SK 71 Dps □'j;jj 'S
p pijy* p pnr '71 Dps m7nD noDo
^«71N^s Dps DH' '3 nsp;; '7^5^ vpn
inNiS D'S p7nj7oS{< dhSd pKj«yi<SN
. ri'Nn 7'j njtyo'^N d^shk r'oj 'sanjo
7pi t<:77n 'n^K khdopSk 'S rnnNi
nonpns n:\s7 iSn n^^N ah Sdd
:t<:Dir KosmiySN 'S p7iiK |N^k pJi
fum eft nobis prsemittere. Pergimus jam
n72^
■|i
quoque e prasdiftis ; atqiie inter has perfonas dif-
crepantia eft in maxima Mtjhna parte, paucis
tantum exceptis.
Sedio decima. Be partitiotte fententiarum ab
ipfis tr adit arum fecundiim raritatem (3 frequen-
tiam. Sapientum iftorum, quibus acceptae ferun-
tur fententias in Mijhna eo modo quo [illos] par-
titi fumus, alii funt quorum nomine multas refe-
runtur fententiae, veluti K. Meir^ & R.Judab:
alii quorum nomine paucs traditas perhibentur,
veluti R. Eliezer f. yacol>i^ uti dixerunt Mijhna
R. Eliezeris fil. Jacobi eft cabus & purus i. e. pa-
rum quid, at quod in ufu. Jam vero gradu3
multitudinis aut paucitatis fententiarum ab ipfis
traditarum_ eft juxta frequentiam aut raritatem
difcrepantiarum [quae ipfis contigerunt] quarum
Sedtione prascedente meminimus. Suntque ex
ipfis quorum non recipitur in Mijhna praeter unam
tantum fententiam, neque alias occurrit nomen
ipforum in aliquo judicio ad legem fpeftante > qui
fiant numero triginta o6to : Sal.Nahum Hallablar,
& Rab. Meajha^ qui memorantur in c. Peah
tantum, ita ut non alibi repetatur aliquod ipforum
didtum. Ut & Hananiah fil. Hacinai, & R. Jo-
ft f. Hachotephi Ephrat^us, in Celaim tantum. R^
Eleazar Hafma, & R. Joft fil. Mejhullam^ in 7f-
rumoth tantum. R. Chotfpit in Shebiit. R. Elea-
zar fil. Judie vir Bariuia, & Dofithai vir Cafar
Dema, in Orlah tantum. Nahum Medus, in tradt.
de Sabbatho tantum, R. Elaaius & R. Dofttheus
fil. Janai, in trad. Erubin tantum. R. Simeon
fil. vicarii Sacerdotum, & fil. Cobari, in Shekalim.
Judah fil. Tabb^i & Simeon fil. Setahi, & Joft fil.
Joazeris, & Jofi fA.Joannis^ & Nathans Arbeli-
ta^ & Jofuah fil. Perachia^ in Chagigah tatitiim*
Simeon ^emanita, & Nehemiah vir 5«V/& Deli, in
Tebamoth tantum. R. Eliezer fil. R. Jo/? Ga/i-
/dfz, & R. 7<2^'2 fil. Hyrcani, in 5i;/«/& tantiim.
Jeduah Babylonius in Metziah tantiim. R. Simeon
fil. Judie, in Shebuoth tantum. R. Simeon fil.
Batira, & R. Nechoniah fiJ, £/ Nathanis vir
C(j/^r Babylonius, & R. Jo/? Sacerdos, & R. 7<2-
^/w vir Hadid, & Menachem fillus Saganai in £-
daioth tantum. Simeon frater Azarite, & Jo^ fil.
i/ow, in Zebachim tantum. R. Eleazar filius R.
Simeonis, in Temurah tantum. R. J^co^ in JV"^-
^fl/w tantiim. R. Eleazar filius Phiabi in traft.
"Taharoth tantum. R. Joannes fil. Jefua, fil. fo-
ceri R. Akiba, in Tadaim tantum. Ex his jam
commemoratis alicui non eft in omnibus judiciis
Mijhna praeter unam fententiam quas ei accepta
fertur, eaque in eo quem defignavimus tradatu.
Atque ita ad finem perduftum eft illud quod vi-
ad explicationem, uti promifimus.
jr.:;'
'.kl.t
5i PORTA MOSIS,
ExpUcatio Capitis decimi 7^tf(Ji?j/tti Sanhedrin, Authore R. Mose//. Maimonis*
o
MNIIfraelita infuturofectdofors </?, >Jf«/ D^^ipS pVn DlS V'> ^^V "n^^^M
. . diiiumejl, Et pop. tuus omnesjufti in ater- CD'pni; dSd '^'\ 'iS^ K3n .^ 3 ^
nutnpqffidebunt terram. Hi tamen ex Jfraelitis viu qj^J^ »,j^^ ^i,j^^ pj^ .,2^, qC,^^:, ^^^
atem^ exfortes erunt : ^i negat in vitam revo- p,^^^ „j^ -^^j^^, j^*^,^ ^^^ l^ ^C,^
candosejfe mortuos : legem effeac<^lo : Epicureus p,-,p,gj^, ^^.^.^ p ,^,^ ., /^
i?. y^^/^fl ait : Is quoque, qui libros extraneos legtt: l^_. w«,-,-, «« *,« J -,11. *
bum, quern impofui ^gyptiis, non imponam ^3 "lOINI noOH ^j; ErmSm □»:ivnrT
tibi. Nam ego Dominus medens tibi. Abba D»tyXl<7 DnV03 'noty Ti'X n'^nan
Scbaiilait: Is quoque^ qui nmen [tetrogrammaton] IDIkSiNC^ lOK "|N3"1 niH' ♦!}< '^I'Sy
fuis Uteris pronunciat. ; VnvmKD DC^H nw njIMH t]}^
Vlfum eft mihi hic de multorum magnt aid- SiVK 'S t^SiH D^DflK |N3 ms'*****
modum momenti articulorum fundamentis nS''7J nK"TNpn)rN7K 10 HTfO « "^ «
loqui. Scias eorum qui Legem ampleftuntur ^hN tX D^VN ^>^'Tj ")"tp7K *****
fententias dc beatitudine, quam afTecuturus eft ^^^n^^ .q Qn{<-,j^ flflVnilJi riVniyS}*
homo mandate ifta J^^ pr^cepit nobis Deus I^.snnONa |NDJnSn K.lSiO^ 'nS^e
per manus iWo/fj Dodoris nottri, prasftando, & .i ^ „_^ -Luv. wL....... .-.l.. / ^ iL
5 miferia qu^ nos ob earum tranfgreffionem \ ^^^ ^^l ^^^^"^ *^^« T^nv^H
confequetur, pro diverfitate intelleauum, valde '^^^ ^"INpe^TK '31 "IJOI rWD !♦
difcrepare : quin & multum in hac [materia] con- N3K7nj)}< i^Tpy n:;r\l^ IJj; ^JJp^'7n
fundi intelleftus, adeo ut vix reperias quempiam ^"lpJ?7K f]N7niK 3Dn 'TJ^ t^4"TJ ?«0'nD
cui hoc argumentum liquido innotuerit ; imo N^'fO tiVWti \iirf]ii7ii "f?"! '3 n^V^Ht
haudquaquam reperies de eo fermonem ab aliquo itjy t<VJ8!^ ni"l3 "liTl tih iny "liii Tin
Eberius inftitutum qui non fit admodum confulus. ptg -jjj^ ^^'^ p«j ^NdSk inn 'tS
Quidam ergo exiftimant Beatitudmem effe hor- ^,^^^ ,5,^ ^i^^ ^^IkS Nj'^DnO KQi<b
turn Edenis ; eum autem, locum efle m quo fine „„,^ ii-,^««i,M *v« -,.,»i..»». -iK........ _. •
ulla corporis moleftia aut labore edatur & bibatur, ^^^^ rrtNj;D^N \ii npn;rn n3'ND3 yn:>
6 in quo domus fint e lapidibus preciofis, & lefti P^ ^"•l^'"" ^'^ ^3V ;?V10 HJNl \l);t p 'n
holoferici, fluvii vino & unguentis odoratis fluen- P iTI'3 .T3 p3' {Nl 3;;n pT DDJ NpE^
tes, cum multis ejufmodi aliis. ^it^ -INn:K1 nnn "laKJOl Jt'^tC;^ "INJnj^
Miferiam autem efle Gehemam, eamque locum i^WN NTH |0 "^'liDT n3»D INm^l IQji |D
igne, qui in ipfo corpora torreat, aeftuantem, in jJKp ^yiQ njKl pjn:i n'IKpe'''7t? tSI
quo crucientur homines variis poenarum generibus, pj^J^K ^TJ^JTI IinJlSx n'3 p"inn N'INi
quae lon^m effet explicare Quam fententiam jj^mc^ SitO' 3NT'7K TO WlJX .TU
fuam confirmat hffc ieaa muItis SapHentum dictis, w»-.-- ,L„ iis»v».X».» .-*--. L..-^^..
quorum fenfizsliteralisiis, qu^ abTpfis dicuntur £^^^„ 'J [^^I^^L^l^T ^^^°!^^
ia plerifque faltem, conv^nit. ^ ^^V^ P '^^'^T^ J^^P^^ ^^♦pnJ;N^^?
■ Alii, fecundo, profitentur, & putant Beatitudi- T^^^^ P^NDH Dit?&?^ D.T*?;; D'ODH'^J*
nem qus fperatur, efle £>;Vj M^<^, (qui cito HS'NDI "inDN IK 0.1X1^1 NmnKTCi
manifeftetur j) atque eo tempore futuros homines ii'^NJ^D/N \H jtom IpJTJ^H n*JSn
Reges perpetuo vifturos, procera corporis ftatura, niHO n'tt'OH mO' *n NOJN HNimoSjC
qui terram totam, ufque in aeternum obtineant. DH'^D DNi^N p3» |NO?'?K "]Tl TK1 n"7;i»
Quin & Mejias ifte, ex ipforum fententia, vidu- n-io^^i DniirU Dbym m»KT TlSo
rus eft quamdiuduraveritipfe Creator Benediftusi nHyo'^N ili) *T3nSk 'Sn Nh'^^ V-|I*W
Tirnferetnue tunc temooris terra veftes contextas. . .^ L J._ .^l . . * -/ i t>/»x
multis eju
I autem in &
quod non fit homo ittis temporibus [vifturusj '* '-' '.' •* •-" ' ^^y^i "J"' njjj rj:ji ruiDJO
neque dienus habeatur qui ca videat : ad quae e- ?K3JN7N \)y K7 JK. 'H n'INp£''7K1 ."rn
torn probanda multa afferunt, quae apud Sapientes ntTliliit'dl 'DP K'^l jNOi 7X '^b'^ '0
occurrunt difta, nee non Sacrae Scripturae textus, riDTlD 7K"lpK3 *1TI '7^ NiW pSlMD^ll
qui prima fronte fententiae eorum (in parte faltem) iilpdlH {O pVJDl OVODTlSS nil JIO
faverevidentur. „ . j. ^ niO^D IK DnNli^l Urnr^HMi pSNI*
Ala, tertioautumant Beatitudmem qua: fpe- j^nj^oSx jN D;?rn rin^Nn nL'NDl
ratur, efle Relurreftionem mortuorum: fed. ut, ,„ ^t-, ' ^^c,.; *' .* .. .. l
poft mortem, vit* denuo reftitutus homo do- l^ T^^ HXION'^K K'nt^ in nN^moW
mefticis fuis & propinquis [comitatus] redeat, ^^^ ^O y3^\^ Hmo n;^3 TKD:N7N E^^*
edatque & bibatnon amplius-, miferiam vero hoc "^riDK niO' K71 3X"\ 7DKn nnDNnpl
quod non fit quis denuo vi(aurus. Quod etiam NV»J< p7-rnDn a-'^P' N*? JN rJINpty'^NI
probare
* Exod. XV. 26.
PORTA M 0 S I S,
'n'7N nisyo^N ;x c::;rn nj;nK-i hS'ND'i
KjiNsr '3 nS^DDa |nj Np 'Si; bj^inx'?}*
ano>*?D nSinon ni7j7N ^nst t^ii
'3 fiJnoSK nN3DN^K nS::J3"i Kn-i'ji
Sipiii tsinSo j^'i^nSn rrin r3 rain
K3noS^;;n ♦:)7s* nnnj':'^ rinDJ^K. n-in
'7i^D3 nS -it:n rt: njn2 njn jn S'Sps
j;pn, 'e^ 'n h^ n'CDN':'^ nin f;? ^nd»
NiK^N nin nnx in ri'NJi^N 'n Sni
ri'NjSN p3 pi3n r^NJiSN m nonpno':'^
"Jin K'71. fl'NJ^N »7N mQ'7N D3dSn pDI
rrs n'?Dn' ik Nin >3 "^nd* fo njin
dnj7Sn ohSd DNiSx ■'nd» no;ni
IK. n'»^7y r-iNi::N7N Dip* fip f*NjiSNi
tiSk Nn:^^ DN'nSN "]^n3 Sm p»D30
]Dm i^T^t'\iy\ iiT\f2'p-\'2 a>y n.ts t3T
NiNi pp3 mnon rnriDD ik NnniDNa
'>Nn'p3SN'i 'i:^.^ P3 'ID' 7nn'iyo7K nj
?D I'liDi q'yv'^Ni . 'ip*??* nrjN'N '3 \'\y
K-in N' n3xi tJ<'nK*:'K po tnddSk nin
Syjn Ti'm ShsSk Kin 'jy Dn3K
SrjK hSd Kin '3 'okSd pDonS "^yni
amo ijy SiiK idSk tjiv kSsd jk
rr? onbr n'ii -jbii niinSK noS)?*'?
n:K i'j 7NDP7K IQ nS h'^rv adp
iKnpo Dn3' kS rhp:; ^ii^ njD nji;7
J?KC3'7N p n'SK nnv ko kSi i'iSK .*]Si
"iokSni nK7p';N hj;, riDin* |k njo
nS Sip3 nJD nr;;*? nn:;; iinno^N
"jS i?3nj IK r'n ik ni -j'D);ji K7pK
D3i^ D'^ nnnj'i np'3 npo hrop
K7K "lip -J^iS DTJ^' kS nJK'? hKip^K
pKi?o'7K *iSi '^psi dk;;dSk "]7i Sk^S
^«S3 i^i) nnDKi riKipSK p hiiQH ni:y
3j;ni Kpir rlKnp'^K pon* ^Si7i *]iy
JtKj'^K -j^^n nvn'^K ']7i2 Sk^S' nairn*
"130 ni;Dp IK ?p h3n 'ni n3i3noSK
mi;? f]3;'an rhw iD^ni 133 KiK3
;?j7i *-72p nnhv |K3 n7K 'c^Sk "|7i
't'^a "]bi3 Kif'K *nty "|Si n':i iiiv
npK n,*:S;?o rh Sip'3 nn:;; i'liK^K
riDi" by 3in ik hion KOip y nnc^ii
nK7pbK D3J7 K'? i'j'n Kif'K inni'3 Ki3
videtur •, dicente ei prseceptore. Lege, ut tibi
quo fiet ut turn etiam diligentiam adhibeat,
Vol, I.
53
probare nituntur dials Sapientum, & quibufdam
in textu locis huic fententias confentaneis.
Alii, quarto, aflerunt Beatitudinem quam afle-
cuturi fumus, praeftando mandata, efle quietem
corporis, & fpes hujus mundi in eodem fruendas;
veluti fertilitatem terras, facultatum & liberorum
copiam, longitudinem vitas, fanitatem corporis,
ftatum fecurum, quodque regno apud nos ftabi-
lito in hoftes noftros dominaturi fumus. InfeK-
citatem autem, quas nos, cum tranfgrefll fuerimus,
invadet, efle his quae diximus contraria, qualia
nos hoc exilii tempore patimur, Quin & hoc
fibi probare videntur ex omnibus in Lege texti-
bus, qui benedidiones & maledidiones continent,
ahifque pluribus, nee non omnibus quae in Scrip-
tura afferuntur narrationibus.
Alii, quinto, qui & plures funt, haec omnia
conjungunt, dicentes illud quod fperatur, efle,
venturum Meffiam, & mortuos refufcitaturum,
qui Paradifum ingreflTi ibi comedent & bibent,
bona fruentes valetudine quamdiu duraverint coeji
ac terra. Verum quod ad articulum hunc admi-
randum {viz. Mundum futurum,) paucos omnino
reperies quibus in mentem venerit, quive de eo
cogitent, vel pro fundamento fumant, aut de no-
minibus ifl:is interrogent cuinam rei competant ;
& num ille, vel alius aliquis juxta fententias pras-
didtas finis fit, aut qui inter finem & caufam quas
ad ipfum perducit, diftinguant : neque invenies
prorfus qui de hoc fcifcitetur, aut qui de eo aliquid
dicat. Verum illud de quo quasrunt univerfim,
tum vulgus, turn melioris notas homines, efl-,
Quomodo refurreduri fint mortui, nudi an a-
midi ? & num iifdem quibus fepulti erant, vefti-
bus, iifque eodem quo fuerant modo acupidis,
variegatis, ac pulchre confiitis ? an velamento
quod ipfis operiendis tantum fiifEciat ? &, ciim
venerit Mejfias^ num squales fient dives & pau-
per ? aut futuri fint fiib ipfo alii fortes, alii infir-
mi ? Cum multis ejufmodi quasftionibus omni
tempore [ventilatis]. Tu vero [Ledor] hanc
a me parabolam accipias, quo deinde animum
ad ea quae mihi in his omnibus dicenda reftant,
audienda apponas. Fingas puerum minorennem
ad prasceptorem dedudum, quo eum legem edo-
ceat, quod certe magnum illi, ob eam quam inde
aflequetur perfedionem, bonum efl: ; nifi quod
ipfe, pras annorum defedu & intelledus fui im-
becillitate, magnitudinem boni iftius, quantam-
que ad perfedionem ipfum perdudurum fit, haud
percipiat : coget neceflitas praeceptorem iftum,
qui ipfo perfedior eft, ilium ad legendum de re
aliqua, quae ipfi pro ea qua eft aetate tenera defi-
derabilis videatur, provocare. Dicet ergo illi.
Lege, ut tibi juglandem, aut ficum, aut faccari
portiunculam demus ; ita fiet ut legat & ftudeat,
non ipfius ledionis gratia, (cum ipfius dignitatem
non intelligat) fed ut edulium iftud, (cujus efus
ipfi ledione prasftantior & majus bonum fine du-
bio videtur,) accipiat : ideoque ledionem mo-
leftiam putat & laborem, quem tamen fufcipit ut
eo finem iftum defiderabilem aflequatur, fcil. nu-
cem juglandem, aut faccari particulam. Cunique
grandior jam & intelledu audus, minoris aeftimet
illud quod antea prasferebat, atque aliudjam eli-
gat, allicietur etiam eo quod jam ipfi optabilius
calceos pulchros, aut iftiufmodi veftem emamus ;
non ipfius ledionis gratia, fed iftius indumenti ;
O cum
54 Porta Mosis.
cum veftis Ifta prxftantlor ipfi fdenril vid^tur, t^^^^ ^^ y^^L^^ ^C^ ^^^ L^t,l,
fitque efhonis finis. Porro cum mtelleiftu adhuc ^.„, ..^^1 4iv.-,-,C,J ii.v».»-. L.0
pe?feaiorevaferit, adeo ut minoris pendatur ipfi 2SL Z^L'^S^lT^i^'^' P^^? '^
Koc etiam pretium, alllcietur aliquo adhuc hoc ^^ ^TjJ* ^^ '^^^ ^^ \V 70DN
majori ; dicente ipfi prsceptore fuo, Difcas hanc rX"37P0 nrnp'Q iinr\ p IDDX in NO:j j;,DD
Seftionem, aut hoc Caput, quo tibi aureum aut yQ"tJl p'^D7{< nin IK HK^ia^N nin DiJIlK
duos aureos donemus. Leget enim rurfus, & "TPinJ*! Nif.K 'Tp'S JHNJH IK "INJn
diligentiam adhibebit, quo nummos iftos accipiat, mJ^ biH&^K, "IZIKI Sko'^K "fh iJiK*'?
cum lucrari nummos ipfi tunc temporis prsftan- nKlp^K rtKJ \i>h fiKTlVK fO «ine?K tJ»n
tius videatur leftione. Fins enim Ledionis apud ij-^ r^^j^ iiTi^K iiX' TK i'J'n TtJV
ipfiim eft ut aurum, quod fperare jubetur acci- ^^ ^^ ,^^ ^^^ ^^^ ^^
piat. Cum autem majoris adhuc nzentjudicn, ut ^^^ JT. . •,-,-,u,»a v«&-. -,
hoc etiampretium ipfi viliushabeatur, cum ipfiim c^V IV. '^ . ~P~** '*^'" ^^'^
fpernendum quid eflb perceperit, alliciendus erit "^R*; 1^ t^ In5< IH N03 pOD D'Dp
eo quod hoc potius erit; ac dicetur ipfi, Difce, DK:'7^J -p^r V^^ DT I'Xn? NIpN rh
ut DoAor fis, aut Judex, & magni te faciant ho- OOm -|10K1K Il'^lVTOn "lONOK \\Sp''^
mines, tibique afllirgant, & juflls tuis obfequantur, ^iX2 "inKOO "IJ?D1 "l/lK'n ♦£) ioDK
ac celebre fit nomen tuum, & dum vivis & poft rrin SkJv inrij*! Hp'fl |K'!'31 fN'!'3
mortem tuam,qualis hie vel ille; atque ita leget, Q^jqj^j^ niij; n'KJ7K nDnS riam^K
&ftudebit, utafTequatogradumiftum, eritque ^,^ omKJni h'? on^K^jf^l DKiS«
jpfi finis, ut maeni ab hominibus fiat, celebre- «,i-it, ,i-,L, v»»*<v.« .^h^-., ^u* ..-i-...
tique, ^ laudibus evehatur. H^c interim omnia II^lJ^I ?°^^\°^°^? rh:^ VryT^^^
vitiiperio digna funt, ad qus tamen confiigitur ^7^^^ ^^l P' ^^ W-^^X '^p^T t^)h
ob imbecillitatem mtelledus iftius, qui finem fci- ^^^^ '^ '«^ b'\\lii r±^b\f. T^ 1DK N'2;
entire alium ab ipfa fcientia facrt, dicens, Quor- 'TJ; nJK'nn Hi '^Kii? nVK □TT'^K NiiT
fijm drfireremus hanc fcientiam, nifi ut ea aliquid VhV D'OShSk "lij;. "in Nini rp'pn^K
acquiramus ? quod revera ftultitia eft. Hoc au- t<Tht2^^'^ ;;»N1|y7K .^linO' HlK 'N noe?*?
tern eft quod apud Sapientesdicitur,5M<?Z,//Z'W<2i&, ^"2 nD3i 'i3 *2^7K ^iS"!*? Vh *inni'l K"lp't
iVi?» /««' ipjius gratia fdifcere,} viz. nt quis obfe- ^ ^^ ,.-!', J.L • L
quatur pSeceptis, ea^ue faciLt, fcgatque & ftu- ^^^'^ \ ^^ pOSH^N NJlHil nrW 'lyS
deat, non ejus rei ipfius gratia, fed aliuscujufpiam, O^^, ^njiin*? TYW DSr^n K7 Kl^NDI
quod vetarunt Sapientes, q. p. dicentes, Ne fa- ^*p *7K jI'VC^' pHS I'lgn'? DITlp K?"*
das ea coronam, ut lis glorieris, neque fecurim, ut iO Chj^bn i^Hibyi!' K? iliN "]*? nj'l
iisfodias, [quibus verbis] digitum intendunt ad hUDhii pHDt^^H N*71. hS DWVK O'bjrn
illud quod tibi explicavi; fcil. ne ftatuat [quis] p^;^ j^'^i nC^'^^O nS'^K JH "IDH* H^l
finem fi:ientiae, vel ut magni fiat ab hominibus, "^yiDI tOpD HO"?;^ K^K dSvSk n\*<J mjV
vel opes acquirat, neque cultum Dei viftus pa- Jj^ ^^^ ^L^, ^^ ^i^^ i^^ ^,^^ ^^
randi inftrumentum taciat, neque fit ipfi alius ki- »^t,. tA-,Lss^t~^^\.^^...sA >,*. ...vm.»U...^
enti^ finis quam ipfiim fcire: eodemque modo ^XJ^Vi^^^^. 'T^^L P" >Tl **-^
ne fit alius ipfi veritatis finis, quamutfciat ipfam ^l^O^^t** 7^^ !« '^OKD^K IKDJK^'? m»
veram eflb, & prsecepta vera efle, & finem ipfo- Wp7K rriH nDJDJKI 7Kif3*7K Hpn
rum efle ea praeftare : neque convenit homini per- \^7 KIKJi W 'KD KHiV nj77K 'HJ WX
fedto dicere. Si fecero bona ifta, & fiigero turpia n2^ 'K nnp N"iK 'SV??* 7lp 7^0 "p^
ifta, quas vetuit Deus, qua re remunerabimur ? ♦iK7S7K "IOkSk PlV '^Np'S 'S y^l*
Perinde enim hoc foret, ac fi diceret puer, Quan- o'7 v^^ ^i-.'p'^ ty; jf j^yj^-^ j^^j^ jjjjj^
do legero, quidnam mihi dabitur.? ac diceretur ^.j^j h'KJlS'? S^DI n"1p'7K NlnDnU*
!Pf' R^f -^^ *"'''•• ^^^^"t^-V"''" '"fi'-^tf "^ inSiND S'DD nji^ rhni nnp *S;r nniKJi
mtelleaus ipfius, qui eradum iftum non apprehen- ^..-^.^ ^. . „ ,„ _ t. r •''
dit, fed finis [v;ri] finem [alium] qu^rit,?efpon- ^^^ ^^'^J^ D^DDTlbK .^JlHi Tpi
detur ipfi fecundumftultitiam ipfius [ficutdicitur] n™Jl^ rtKJ IKDJK7K , 7j;iv |K 'J^^K
*Refpnde ftultojuxtaftultitiamfuam Vetuerunt "^IONtX fO KnOK y»tni!^*p nbNnnr.2Kn
i^utem hoc etiam Sapientes, fi:il. ut ftatuat homo TT107K 70KD7K '^ifKaSK 71p ")m
finem cultus fiii, & obfequii erga mandata, rem Vn/I 7K IDlti^ C^'K DJJ'tOiK p'KpnSK
aliquam. Quofpedlat didum[viri]praeftantis,per- |~)iO "^^JJ^ ilH flK ?*tyCtyon On^i^D
fefti, qui verum optime perfpexit, Antigoni [nem- p^^ j'tyOC^On On^VD VH DIS S^p*?
pe] 5ffff»>, iV>///j inftar fervorum, quiferviunt j^qjj^i q-^q •^^n';, ^^^ nJO Sp 3^.1
Di;w?«o ed condtttone ut acciptant mercedem, fed ^j-.C ^„L " . . jl-,^-,„
fttisutfervi, qui ferviuntBmino etiam nulla e>c. ^Ti ..iT,. w^ 1^^^ d ^ L^
/>^^^/flW^m^^;quovolueruntampleaendamve- ™i^ P^^r '"DK 'J)r07K "IH KTn pH"?}*
ritatem veritatis ipfius gratia : atque hoc eft quod |*fln VmVDl: iV ''^Kp'^ nSHKO ^i^J;l
innuunt cum dicunt, Serviens [Deo] fx awor^. ")D2?2 nVi VniVOl "ITJ^'^'K '"1 10K "TNO
Dixerunt etiam, quibus pax. In fraceptis ejus de- j^jj-j ^•fy^^ ^*in Db^^N KO") VniVO
leclaturvalde. Dixit Rab. £/.«2«r, Pr^r^^j ^- Q^p;, ^^ ,C,^ ^^j^^ L„l,^ ,-^^^^,^3 ^j,^^
7aj, C? »c« mercede praceptorum tpfius. Quan- .^ J— -.L.^ «^J1-, -«,>k,»„. L-Cv» »►» ^.*U
'Lm autem, & quam perfpicuum eft hoc^gu- ifT^c^l ?^^^^ ^^P^^ ^° ^^^
mentum ? Eft enim ratio mVnifefta iUius quod in ^^^^ ^^^ 'J^^ ^'^«^ ^^^ '^P p
fuperioribus diximus. Hoc tamen ipfi> majus eft '^"^ ^^'iiiV >^V2 y^y n^nm b'2V2
didum ipforum in textu libri Sifrey Ne forte dicas^ Ecce ego difco Legem ea propter ut/tm divesy
ea
^ Prov. nvi. s«
PORTA M 0 S I S.
55
nniS ^n N3n dW^ 135i^ SapKC^ ^^^ propter ut vocer RaUi, m acdpiam menedem
if> WW OnXa; Sd '*' na .-DHnS '"^ f^'^'l'' f''!^r'>r/'>"^"r dkere ad dUigendum Do-
S>nn jOn npa nnnKD N7N IWn ^^„^^^_ Manifefta ergo eft hsc fententia, con-
rUj; 'DNi^rV N71 □'OSH'^K nNpnr« ejus quod profitentur Sapientes, nee adeo cscus
riDlDl , nnSiriK . "rp ^a:! ^ SlNJ KpN eft quls, ut eam non perfpiciat, nifi ftultus,
hebes, quern cogitatlonum ineptarum & imagi-
nationum vitiofarum fuggeftus perdidit. Fuit
autem ifte gradus Abrahami patrls noftri, quod
fcil. fuerit Seviens [Deo] ex amore, & ad hanc
viam fedulo nitendum eft. Cum autem per-
fpedhim haberent Sapientes, quibus pax, ob-
fcuram admodum efle hanc fententiam, quam-
que non omnes capiunt, &, ft intellexerint,
non tamen ei ftatim aflentiunt, neque pro
j,.^- ,._ -- J.-- ,_ . ,,__ .. vera habendam efle cenfent. Neque enim
SitSX ^"yVTSuh '^Np' f]'3S toy "pi facit quis opera aliqua, nifi ut iis confequatur utili-
^liS K'? Kn'7;?3n ib^ ^aViiih^ rrin tatem,_ aut repellat damnum, fin minus, futura
• • ' ' '" eft aftio ipfius fruftranea. Quomodo ergo dicetur
ei qui Legem ampleditur. Facias hsc opera,
aut, ha?c ne facias, non ob metum pcenae [a]
Deo, neque fpe mfercedis ab ipfo confequendas.
Durum admodum hoc erit, quia non omnes re-
rum veritatem capiunt, ut fint Abrahamo patrl
noftro fimiles. Ideo permiferunt vulgo ut in o-
hi;pKJ7N nj^TDn'^Ki riS'joVK ikdqkS'k
orb' nncD^K xnn inji r-i:jnND nniy
]nS rrny jnxpnrK r\vrf )h\ rino 7^^{
''7KJ'S kSx '7NPSN '7;;a» K7 INDiS*?}*
nSya jiD» IK ripiro j;flT ik y^i nhd
Si;!sx :;'^vmT? ba^' fi'33 nn;^ "|7i
:]i3S ah iiPbj;tin n^i ^NrDsSx rrin
«in nnsin 'jim N71 r67i< :)Kp)r p
p3-|T DN37K Sd on ]Hb tHi :ip
DmNpn;rN ni? Kiip* ^n ninojSS iPiKaNfl
'1pm "jSn »Sj^ pirn axp;;7K fiiD nN'D^x
f|"U;'t) "J"nO^N "I'TT Tin n»0 nnO'^rj^ pinionefiiamaneant; fcil. facienda efle bona fpe
Ko hf\D2 in Na bD^aba nji"7Ni pn':'^
»a nnni'n'flisvvy {y'KDJJt)3N 'bj/Nnpii
D'osn iSi 't3 NiVxpi my Ncrj iinDiSK
»fl p3D j<o 'Tj; 'iDi DDnma iinrn
nj;nty'?K pbnno* dhjid 'a, rnnxi
"lupmsS 3NinSK 'jnm SNpvbK.t]-)??
b'jnrh -fn nnS anno' xo:ni j'Sokd
nDHNo nnai); pt^t pn7N '7K pSpnjn
OIK pw> ch^:h rrj; on'jip ini
nj"i3 rhMinh nSi mriNb 'S;; n'7onn
prasmn, & mala metu posnae fugienda ; utque ad.
hoc excitentur, & in fententia fua hac de re confir-.
mentur, donee rebus meliusapprehendendis [valeat]
qui eas intelligere vult, ac quid verum, & quas
via perfedior fit dignofcat, quemadmodum cum
puero inter docehdum, juxta fimilitudinem prae-
mifliam, agimus: quare Antigono Socenji vitio ver-
terunt, quod fententiam fuam palam coram vulgo
protulerit, ideoque dixerunt Sapientes, Cavete
verbis veflris, i^c. uti in Aboth explicaturi fumus. ,
Nee tamen prorfus operam perdunt ifti e vulgo
dum Legi, metu pcenae, & fpe prasmii obfequun-
tur, verum nondum funt perfefti : probaturque
I \ ' ' C" u ' '^^ ^P^^ illud, quo ita acquiratur^fis habitus at-
^IV f\'\tVyiJ T^pUb \rm 17'flN rmnj qut exercitatlo in obedientia Legis, ut ihde ad ve-
INHC^J^n |K 3i' K00"> noty? NS no^v ritatemtranfitumfaclentes, fervi ex amore evadant:
n^S DW*?}* IQDp:?* n;; D'OOnn DK^D Atquehoceftquoddicunt,5m/'^r^e/^<?woo;)er«ra
.1 ,, . . Legi, etiamfi non ipjius gratia, quoniam ex hoc
[quod prafiet ipfani] non fui gratia, eb perveniet
[ut (^^ Jui gratia [prasftet.] Ex iis autem quae
fcire debes, eft, in verbis Sapientum, quibus pax
[interpretandis,] diftribui homines in tres clafles,
tsrhnb "tn iit>i;Q SiOJXl *^^yhH Prima (atque hi plunmi funt eorumquosvelquo-
V^b^ trmDba P Omi^ni ahbyha^ rum fcripta vidi, aut de quibus audivi) eomm eft,
»i- .,.J»-..4 A.»i, ♦►» UM♦^-.C^v♦ ♦»^ r-^-7 flui ^^ I'-ixt^ fcnfum literalcm mtelligi volunt, ne-
P |in3W n;n P^^^NM^K P an H J^^^^^^^^^ Interpretantur, adeo ut his im-
i<n^^D Xm:! K71 DnDDJ..-? 'p7n poflibiliaqusvisnecefl"ari6exifterevideantur.Hoc
D'DDn^K Knn* D7 JK \TC nnS OnnaJ* ^^^^^^ fecerunt, quod fcientiarum prorfus rudes
^^0 t<7>i fiODnoVK Dn7{<1pk r^^ fint, & a difcipHnis alieni, neque in eo perfefti-
^imriNlta ^hy i<^\iH^ NnJO on t^ilOna onis gradu ut ipfi fibi monitores fint, nee alium
DnON'Sa Vy3 inNltb rnilO JNI qui eos moneret, invenerint. Putant ergo ifti nolu-
J<tN3r(J?N hy ^Ti 1*7 rn 'S n.yN^K^'^i* p ifl*e . Sapientes in omnibus indubitatas veritatis
Vim rity a'nba »a r\y iva xiSi^pi ^'^^p ^^^^ ^^^^'^^ i"^"" ^"°^ 'P^* ^^ "^4^"^ p^'"'^^'
tj; ynni .^<^'^v t^xn nNin am
perint, eaque p-out fonant verba intelligenda, e-
^A-,* 4s,-,«»^^o i^>,,w».^i^v. -,A-« -i«iv«nrrrM-i» riamfi quod primo multis in ipforum didis ap-
♦nT nJODO^N nS'NO'^N mm n^^DnnDJ? pWus abfurdum fit, aded ut fi juxta illud
KTOTD OCDhSk noqy iin:it> arhnib P^^^ pP^ ^^ f^^„^ ^,,b^ confiderantes, dicentque,
K7 'm tDN'OmK ^rtNJl pnrWOr IK "rp 'm Quomodo fiet, ut quot in mundo funt hominum
f15'ND7K rrin rhia nQi;*? |ND USI nytrn quifpiam hoc imaginetur, & pro vera habeat fen-
tentia? tantum abeft ut illud latndare velit. [Digna] autem eft mifera haec fedte, cujus defleatuf
ftultitia ; nam dum fe Sapientes e xtollerc putat, in infimum eos gradum dejicit : nefciens mtenm
•56
PORTA M 0 S I s:
NO N*? anDSJN3 on Nnnij no
DN^o N1K-) f,'iib7N cm NV'K rlTiia
rnnNtb 'by ni'7on£3 mj70D in D'ddhSn
feitafacere.QuimmocertifTimefeftaiftareligionem nnjn3 oVtom |nf?K |pNn02 ^.Tin
honore fuo fpoliat, ejufque fplendorem obfufcat, nD THN NO DDJ^ '3 hSSn IH H'yJni
Legemque Dei in contrarium ei ad quod ipfa diri- ^jyj^ L^,jjj^L,j^ DDnO 'j3 ^p' h'^Sn 'N'^
gitur,detorquet NamcumDeusinipfolegistex- ^nni 'iDl Opinn Sd JhN nyoty'»
iM genuThoc hominum contexit e fono verbo- PI^ P^ ^^»<P ^^O^N nnjJOp NIK NO
rum Sapientumiilud quod fiaudierintgentes[aliaE] P "TlDNI n?n iPpH 'in 73i1 ^DD
dicerent, Certe populus ftultus & fatuus eft gens DNJ7N pOHS* \''Thii V^^"'7N NnH '7^3'
ifta parva. Qui autem plurimum hoc faciunt, iN Onriv N'5 DH niOnS' □? NO
funt Homillafta:, qui ea hominibus explicant, qus cnpin |n» ^0 NI^DD 1*7 NlonS' N7
ipfi non intelligunt, atque utinam cum non intel- |i^ip> ^j^^ •)}< nODH^ DdS 'njT) ps^nnn
ligant tacere vcllent, ' ^Kf5 ^<2^// /Wo /flf«-^- j^-^^D Q'ODnSN "tNIN NO oSvi NO
//\f, er f^/ i;w» flfl Saptentiam ? aut dicerent fal- ' ■
tern, Nefcimus quid velint Sapientes hoc difto,
aut quomodo exponendum fit j verum ipfi illud
fe intelligere putant, atque hoc fatagunt, ut ho-
minibus explicent illud quod ipfi intellexerint,
non quod dixerint Sapientes ; coram vulgo ex-
plicationes [traft.] Beracoth & capitis Cbeiek,
prout verba ad literam fonant, proferentes.
Claflis fecunda numerofa etiam eft, iftorum _
fcil. qui cum difta Sapientum legerint aut audi- nVlD a'03nSN'Nn5<")N'No'lN xTovn
vennt atque juxtafonum verborum accepennt, ^^^^^^^ ^^^^ ^,^^ ^^^t^,^
rati noluifle Sapientes aliud quam quod pras le „,.,„^, -,^.^>._. --^.Jl^ L. C
ferunt verba, incipiunt ftultitis, feditatis & ab- ^J^^^^ ^^'^?^ n30Dn ^^ N^ND
furditatis incufare illud quod abfurdum non eft ; D'^DH n2T "?:; M^^^^ ;;*J2^3 D'V NO
ac frequenter verbis Sapientum illudunt, fe illis DHJO 7p:?N OnJN po^nn |N'nN7N yQ
fapientiores & perfpicaciores eflfe judicantes, atque DN^D/N . GTT^^ IDnJKT ini 'DiN">
illos, quibus pax, deceptos fuifle, judicii exper-
tes, omnium rerum ignaros, adeo ut nihil prorfus
intelligerent. Eorum qui hanc opinionem amplec-
tuntur plerique funt ex iis qui fe medicos profiten-
tur, quique circa aftrorum efFeftus ineptiunt. Sunt
enim hi, opinione fua, acuti, Sapientes, Philofo-
phi i at quam longe abfunt ab eo ut pro homi-
nibus habeantur apud vere Philofophos. Sunt au-
tem hi ftultiores Clafle priori, magifque fatui.
Sefta certe maledidla, quod haec efFiitiat contra
viros magnos de quorum fcientia apud dodos
liquido conftat. Qiod fi difciplinis operam na- ^pV |N U3i' vl'D po'w* Tin ohvhn 'D
varent, ut fcirent quomodo de Theologicis & e- p Nnn^tyi DN'HnVnSn 'fl DN^jSn
jufmod, rebus fermo,tum apud vulgus, turn apud y^^pl^^ ^^^^ -)^r^Dhii Tip IIOnSn
dodiores, inftituendus fit, & partem Philofophias l^JL i^^^LZL^ .». ,C,1„L„ .tL,. '
pradicarrl tenerent, turn deiJium conftaret fue- l^t! 2"^^^ » '? '^^y^^l^\ 0^^^^
Jintne Sapientes [noftri] viri doai,_ annon: & '^^^ ^^ ^^ ^^^'^ wnnrrSv ^r. ^^W
manifeftus efiet ipfis eorum quae ab iliis dida funt,
fenfus. Seda tertia paucorum admodum eft, adeo
ut non aliter feda audiat quam fol fpecies : funt
autem illi apud quos de merito Sapientum, &
bona ipforum intentione, inde conftat, quod didis
ipforum involuta reperiantur verba, quas fenfus
admodum veros innuant, quae pauca licet fuerint,
eaque fparfim in [diverfis] locis librorum ab ipfis
compofitorum pofita, indicant qua fuerint perfec-
tione, ipfofque rerum veritatem apprehendifle.
Conftat etiam ipfis de eorum quae fieri non poflunt
impoflibilitate, ejufque quod neceflarium eft necef-
fitate, noiuntque illos, q. p. non locutos fuiflie
de eo quod fieri non.poffit, unde certo ftatuunt
fubefle verbis ipforum exterius [quid] & interius,
acquotiefcunque loquantur de rebus impoflibilibus,
' habere verba ipforum rationem asnigmatis & para-
bola? ; ifte enim mos fuit Sapientum magnorum,
ideoque orfus eft princeps Sapientum librum fuum,
dicendo, « Ad intelligendum farabolam £5? facun-
diam, verba Sapientum, (^ anigmata eorum. No-
I'SiNj w-iSn 'ipNi p;;nDio
-iiipNi nji:} n'v nidit dS 'nn mi^Sx
pd'^n »'j;-to iNpnvN^N Nnn '£3 m'> p
Dno;;t2 oniNb dijpn N\syp3 j'nNnSNi
p Drnj;pN not haDNSis Noan pN-in
rip'pnSK 'Si; hiDNSaVN -iJir ri'JNDJNSN
inDNT 'SinSn rip-ifi'^N p SnjN om
N.-inCNnn? rsw^r^ na^No 'm riiNajj
ono'^y |N3 np n'Tp'^N Notb;; rNinyN*?
□noajN NiitN-i omN iSi noV:i;Sn "1:37
« De«. iv. 6.
{NDi nS in no>i? D'ODHSn '^H C2rh
na^No'^NT onoN^^ ♦jnj;o nnS ona:*
N-Tj rh'pp h^Sn noyj? MT rinWiiSi*
X03 N^N nawo art} *?Np' kS 'nn
inS^N CJNipN^NDm j;i: iyo!:^sS SNp»
rtriji p03n*7N n^tb;; dhijj; n-pn
DHONVd '0 '3 "Til N03 OTINDDN
|Ni Nij rln'nv 'jn^o h); Sin nN\oSD
p viNio '3 np"infioi nS'Sp njN3
□hSnod by rhi MmaS onnNino
on^TJi; NV'N nipm p'NpnS^ onDN-nNi
NVjSj;3 ^jniSn 3iin yjnooSN yNjnoN
t>5ijp'nfl Snho '3 poSan' xS rip onjN
S3 njNi tDN3i -inNb ;-h dhonSd jn
NOJN riJDOo tjSn N'a'NSs' jo pSp* xo
SnoSNi mSSn S'2d 'Sr ^5n»3 dhonSd
tiinSi -inddSn nodhSn ]^u j<iDni
|onS SNpi {sjodhSn D'n n^Nno m-j:
npi cimn'm d'odh n^i nv'Soi Styo
dnS^Sn in m^n |n fijSSN fp:; p dSj?
vit
[ Job xxiij. 5, « Prov. i. 6, . g
PORTA M 0 S I S.
5?
DKJ'^N DDPK nni ri'ONy rio'Dp "no^n
vit autem, qui verbohltn fignificatus novit, Chid-
dah efle orationem cujus fcopus in interiori ejus
parte, non in cortice habetur: quemadmoduni
dicit, froponam jam vobis a^nigma, i^c. Scrmones
snim dodtorum omnium funt de rebus fublimi-
bus, quae funt finis, ipfi autem asnigmatici funt
& parabolici. Quomodo autem vitio vertetur
— -• - L'T (heus homines) quod fcientiam tradant per para-
rydlV ya V'^ypn m-ia -jri y^^t^ np bolas & fimilitudines remm humilium & vulga-
rium, cum videas homirium fapientiflimos idem
fecifle [inftinftu] Sp. Sanfti, ipfum nempe Salo-
monetn in Proverliis, & Canfic. Cantkorum, &
TlSlNn* anoSiKn am hn:rhii anDl P^""^.^ ^^'^^^^: ^ quomodo reprehendatur qui ver
'Jiy nx nsn .in 2NnD7K Sp m pSip*
rbyp -jSiDi Sha n^D 2nio Sxns*
Vn-j 'iDi mnn -jinn n'iin ns* hdh in
*7Dnj t>jo TKD1 oo ♦vpc^^ 'o n'^pi
'?NpnnS'!:J3 dvn\-idd "jSiDi Sno "jSi
ba ipforum interpretatus, ea ^ fenfu, quern prs
fe ferunt, abducat; ut ita ihtelleftui confentanea
finti & veritati librifque coelitus datis congrua,
cum ipfi exprefla Scriptural verba ita exponant,
ut a verbis abducant, & pro parabolicis habeant ?
quod verum eft. Inveniemus enim eos dixifle di-
(ftum Scripturas, ^Ipfe percujjit duos Ariel Moab,Xo-
tum efle figuratum : eodemque modo quod dixit,
Ipfe percujjit Leonem in medio cijierna^ &c. figu-
ram efle. Item didum ipfius, ' ^is potabit me
aqua ? casteraque qu^ [ibi] narrantur omnia figu-
Mf,-,-.st,v> ^-.r,v» »►^ ^vi,-, ,w», X^.» » J« '■^"^ ^"^- Similiter liber Jobi integer, juxta quof-
I'npna^J^ nng p J^rin Ssj' n:D m dam, parabola fuit, nee quern in Inem pofita fit
to 'ty 'a V.2N^3 ntDin t>^ \rh'^^^)^ dedaratur. Eodemque modo quod locutus efi:
♦ly nJO Ipai^D' t>5^ JN^ V1:7K Xin Ezekiel, dixemnt quidam eorum, Parabolam
finjN^N OX'^n ^y\ nNitrm 7nV "-^D fUifl'e, multaque funt ejufmodi. Quod fi fueris
n'3'D^K n'nni^oVN H'QD^K na'aiS^ Cheus tu) utriufvis harum Sedhrum priorum, ver-
riVpliSx IdSk nnj>?SN ■^^<n;;^? np X'iih bis meis de re aliqua hue fpedante ne attendas,
\!2 hT> nn t<V{^ t*^nN:U?n nn^n Sn "^l"^ ^"'"^ expediet tiW ex iis quicquam ; fed e
10D7N") DinSxi SvdSn Sd« nNnVK contra tibi nocitura funt, tuque ilia odio habitu-
ry-h-^ —T'-^ lyt'SJI in "ID *pSk 'D "^^ ■ 1^°'"°'^° ^"™ convenient alimenta cjuanti-
iiJ-Htl,v»' ii-.o »-. -l,-,'.„, 'C-^U^^ tate tenuia, qualitate bene temperata, viro qui
^^p-|^7^? -rnx jO D:D |N1 T^p^pn ^^^^tus fuerit alimentis malisi craflis ? funt enim
|0 'ty -|'^ n-n J<0 ♦nCI rin^Nn^N ipfi „oxia, & faftidio futura. Annon vides quid
rn^y flpn ^p;^"?** I^^i^^* NDD DnaN73 dixerit qui afllietus fuerat cepis &alIio & pifcibus,
H'JC? n'2m *7h21 p njN □V.iri de Manna, ^;i -6(7^ ejt, ^ anima nojlra averfatur
DnnD nS'lNn ^5 ri^DftSx IQN;; iQidm panem levem^ &c. Quod fi ex iis fueris qui ter-
t<OD DNIvSn 'Sni prha SniO niJlS tiae Claflis funt, quotiefcunque occurrit tibi quid
»-)2-| -|^v 3ir01 YSn n^n a^^iD^ /ND ''^ verbis eorum quod refugiat intelleftu^, fac ibi
aV IK nsn ^rxSa SpKHS nox fubfiftas, ac fcias aenigma efle & parabolam, ac
DnS2^N2 nn3K InSnI Wn nSS^ Frnojaes animo occupatus, ac cogk^^^^^^^
, iJ . . . nxus in e us interpretatione, follicite rationem yen
^^*^ .NMO ™»\\ O^J^N, nn-HN , ^s*0 ^a indagans, & fententiam redtam, ficut dicit, " Jd
inveniendmn verba voluntatis^ IS fcripturam reSfi-
tudinis, verba veritatis. Perpende autem verba
mea, e quibus utilitatem, volente Deo, capturus
es. Ac jam de eo quod inftitui dicere incipiam.
Scias, ficut nee ccecus colores, nee furdus vocesi
neque impotens veneris voluptatem veneris perci-
pit ; ita nee corpora voluptates animi proprias afle-
qui-, & quemadmodum pifcis elementum ignis
non habet cognitum, cum ipfe in ejus contrario
degat } ita nee in mundo hoc corporeo voluptates
mundi fpiritualis dignofci ; ac certe non eft apud
nos ulla omnino praeter eam corporis, & quam
fenfus e cibo, potu, & venere percipiunt, volup-
tas. Quicquid ultra eft, nobis plane incompertum
eft, adeo ut illud cogitationum primordiis, aut a-
liter quam multa adhibita diligentia, difcernere at-
que apprehendere nequeamus. Atque ita fe res
habeat necefle eft, cum in mundo fimus corporeo^
ideoque non aliam quam ejus voluptatem percipi-
amus ; quod ad voluptates autem fpiritiiales, ea:
perpetuae funt, ntinquam ceflaturae, nfec ulla eft
omnino inter ipfas & has proportio, neque nobis vel lege velMetaphyficorum inter Philofophos
Vol. I. P [fententia]
" ■ ' "2 Sam. xxiii. 20. ' lb. v. 15. - ^ Efcclef. xii. 10.
rsrha xd":^' >h nodi . h'JKDSjSN
"I'^'iD my. '3 n31D7 nXJ'^N DpDDI^
*iKCDJ7j< Dbjij^Sx Kin 'S dSj;' »s^
tb ^1 ♦j^nnSx Qb^5J;7K n^rb'z
DNDivSN tth nu rth nji3 sjhj;;
aNj?o'7N p DNin'^K "jsm^ii topa
ma '-^-^ no noi hNSiVxi DKnty'?i<i
x^i ^JnT'Oi ts'^i "ti^io '^'^ s<JnJi?
'3 K:roS ^Sn 2ji no:ni TfiD. pinri
'na n'^Noai'^N hn-iSSi^ nond nn*^*?
n-in pi .snp uh^ rTj;top:o n'j ho'Nn
m> a^^ nijiSx io njiD rDDJ nN■^SV^t
|,2 p'nNbs7K n:y j<Si i^nc^^j* '3 s;j7
rTD'«707N JN ^Ipi jK nSDN'737K
S8
P 0 R f A M 0 S I S.
[fententia] conceditur, ut itngells, ftelli$, &
fphaeris, nullam cfTc voluptatcm aflferamus. Qui-
nimo magna admodum iis, ex eo quod de Crea-
tore intelligunt, oritur voluptas : atque inde fit
ut perpetua fruantur & quae nunquam ceflat vo-
luptate : non eft tamen ipfis voluptas [aliqua] cor- , _ _ .
porea, nee earn percipiuht, cum non fint illis, ut "^^^ IHJ "p"Ti ND KHD f1D~)"l' NiSliD
nobis, fenfus, qujbus ea quae nos percipimus afle- "pfO "IK^TJ 'SrH jO NJO 'DiD NiX ^Hi
quantur : eodemque modo, cum e nobis quis dig- j-inISSn *1'T1» \fh mO^N 1^3 T\Trh^
nus faftus fucrit qui gradum iftum poft mortem ^ry ^j^i Vhi< Ni"nn» nSi n'JNODJ^l^
Sa ftf? MnS iTo»S "^K^ai^SKi aatriDSKT
confequatur, non amplius voluptates corporeas .^ ^C,^^, .^ ^^ [^ amhn ^SoSx
pcrcepturus eft, eafve appetiturus, magis quam ' .„j[.L,, ' i. ' L^. ^.T. ..i-.. '1 L
Sex, magni regni Dominus. regno fuo exul cu- P^^^f '^ "[^^^K i;;V J?J|T1 HD^D
piat, ut ad pih lufum in plateis redeat, etiamfi •'^f WNTO JOS t>tj
1'7'Y) "pDht^ h): tr\±ii -pro 3;?SSj«
Nj;»oi inoK7N3 nSnj ij)? n:D n.ii' jTrg
flierit tempus quo fine dubio lufum iftum pili reg
no anteferrct, viz. cum adhuc puer utramque re-
rum iftarum fimul expertus non fuiflet : ficut &
nos hodie voluptatem corpoream, ei quae animae _
propia eft, anteferimus. Cum autem voluptatum JtinNlSx niSSK riDSDD ' ^^''''fs^hbii
iftarum bmarum quahtatem perpendens, unius VI- Qi^jjn^SK NTH '5 l9l ftJNnSN rH'STI
Jitatem, & altenus dign^atem, etiam m hoc mun- ^^^C, l,^ ^ ^^ ^ 'Li^
do, facile dienolces. Homines enim plerofque, ^.^...L..» .^ - • — » • j/u
vel potius omnes, cernimus animis ac corporibus W^^^ P QiaKD^NI DHDaiy \hnrV
fuis moleftiam & laborem, quo nullus gravior effe ^P' '3 ^'^V Jf'tO iO NO 3;rn^J<1
poteft, imponere, ut gradum fiiblimem confequan- iti^N rTim DXJ7N natQJ/* li* HTsJ")
tur, aut magni ab hominibus fiant ; non eft autem "I'DD ^SiDI 3Nl5y K"71 CK^D Hi?? HD'S
hasc voluptas eadem cum ilia quae a cibo aut po- n"l"1j; |0 OXpnJK^N "inV DXi^X p
tu provenit. Similiter multi vindidam de inimi- Tq "^'nil OD J'PN riK^S TO "I'rO '^1?
cis fiimendam multis corporis voluptatibus prae- /ixI'^Vn tO tlD' ^iD Dbi'S 3Jm DNJ'7J<
fcrunt: qum&multietiam maximas inter cor- -L,^ ,3 ^^l^^^^, .j^ j_,^,jy^ fl^JKODjVN
pons deledationes rugiunt, vel opprobru & dede- .' j. ^u.. .v» ^L.^L... .- ^^^.. ...
wris ipfas fecuturi mttu, vel fam^ confequend^ ^V ^^ J?* ^^^t ^° "-'^" ^** '^
defiderio. Cum ergo ita comparats fint res in ^"^V^ «tn 'S «i7Nn niK3 NINfl ipn
hoc etiam mundo corporco, quanto magis in fii- p7N;^7X '3 "]'n}<33 >inDn ♦JN0DJ7i<
turo, ubi animae noftrae de Creatore, quantum J^^ ^^ ^'^'^ 0711^11 _im ♦JNDDJ^K
corpora coeleftia, aut etiam amplius, percepturae vP^^ ^^ ^^^ "^'^ HNDSn |0 ^{JDfli^f
fint. Neque enim voluptas ifta in partes diftri- -^Sn |^?3 "lASN *>« n''6;;'7N* □NIJk'tK
buitur, neque enarrari poteft, neque reperitur fi- -jji* j<^i t^'^nn vh^ NrinM nS hi'^bK
militudo aliqua quacuni comparari poflit j verum, ^^^ l,^ ^^l^^ -,C,j-, p,^ L^^^n "^NllO
uti dmt Propheta ems magnitudinem admira- ^^ ^^ ^^^ .^ ^^ L, L,
tus, ^ Smam magna eft bomtas tua, quam recondiflt _,.^.^l -,L..J^^L.-..L il.M.. ....... -1 ^
ita dixerunt, q. p. In mundo future nee eft efus, |»N NiH oSlJ^H n^T Kl'^Kp XlDm ']3
nee pot us y nee lotto, nee unclio, neque ufus leSfi
conjugalis, veriim fedent jufti eoronas in capite gef-
tantesy Csf voluptatem e fplendore majeftatis divi-
na capientes ; ubi verbis iftis. Coronas in eapite
geftantes, innuit duraturam efle animam duratione
dbjefti fcientias fiiae, efleque ipfam & ipfiam rem
unam, ficut & a Philofophis peritioribus multis
modis, quos hie explicare longum eflet, declaratum
DOtyv D'pTy K7K c'oe^n nSt hd'd
Mi'DE^n vro pn:i nn^e^Kna pn»m"ij3;?T
nSDti^aSK riino ki-idt nod. "thni n:r
pn: ^ n'^ipi Njrr Nnnnc; S"m» p-ian
eft : eo autem quod dicit, Voluptatem capientes e DflJN7N "pp |N "|Vi3 HH' HiOC^n VrO
fplendore divine Majeftatis, animas iftas eo quod
de Creatore intelligunt, oble<5lari, quemadmodum
animalia fanfta, & reliqui angelorum ordines, eo
quod de eflentia ipfius percipiunt. Beatitudo au-
tem & finis ultimus eft, ut quis ad himc coetum
fupremum pertingat, & gradum iftum confequa-
tur, duretque anima in eo quern defcripfimus fta-
tu, in aeternum, juxta durationem Creatoris glo-
Moo nND^N [0 Sprn N03 iiron
r-iNp3tD TNDi tympn r\y^n n'^nDn
rniji p i<b\>); X03 T\yvht±>ii
hma
'0 ^lynSxi '"^^N^N nVoS« Nin '^n
'Sn n3Q:;i nod d3:Sn Npni "inbN N-in
mNjn '>i nN37N Npno n'Nni nS no
rb NHDKyiNS NHNpa D2D in 'i^N
in Nim 'SiNn .nsoSa^N 'a, p' npd
nn D{<pvn»D nS ^tiSn p'tiij^SN td^n
riofi, qui caufa eft durationis ejus, eo quod ipfum
apprehendat, quemadmodum in Philofophia pri-
ma traditum eft: atque hoc certe bonum eft mag-
num, cui aequari aliud non poteft, cuique nulla CD'Nl'??* ^DO' fl'Dl Nn3 SllO* nl^ ih\
voluptas fimilis eft. Quomodo enim comparabi- n'^pim j;*Op:oSN 'U^SnD rf^r\^ vh 'b'X
tur quod perpetuum eft fine termino, rei qua ^^, ^\T\i<P^ "iS 3*0" rVO^ h^Vr\
finemhabet? atque hoc eft quod dixit Deus,";t// ^L^ l^, ^^ j^ ^ ' .
bene Jit tibi, ^ prolonges dies
Ut
cujus didi explica-
?'■•
tionem
\ P&l. zxxi. 19.
■ Deut. ir. ^.o.
PORTA M 0 S t S.
S9
nD"itim y\^ 'h^'^V oSiyS iS atO» |roS tionem tradltlone acCepImus, 17/ ^m^// tibiy iii
niNDtrWl Tt« toty ^^'^'ih D*0' fsculo quod totum eft bonum, Csf^^ro/ow^^j^w,
NnDX^mDSSK I^XCpJN in hVoKD^N >n f^culum quod totum eft longum. Miferia
r 2l.» «-,^l,v> ^-^^ iiUv*", i^vi-fr, v^ 'w-. ^"^"^ perfefta eft, ut excifa pereat amma, ne du-
^OIdSk n-lD^K '^T^^T\^^^:^ ^inn Vb ,N1 ^^^^.^ confequatur, quod eft Cereth, cuius irt
D3:^V ;^KDp]K nn^Sx 'J;;pi n->in"7K '3 jege fit mentio.^ Signlficatus autem CerT£,
J^^nn U?Din niDn ttory 7NJ7\ i'2 XD3 Exddium anims, quemadmodum explicavit, di-
dSi;?D rran □N7D7K Op'^y ^Jlbspl cans, Exfcindefido exfcindetur anima ifta: dicunt
axnoSx SxpT NDH D^l;;"? niDH nrn autem q. p.^ " Exfcindendo in hoc Jacuh^ Exfcinde-
"bl? p Sds "ID"! mini" 'jiin e^oj nntm
nnS.v "inn rtixoDi^K nx-i'^SK ''^k
'DjSk |0 npi taps ru?'op3a rnxo 'pi'i
NiSxpi i*^ HDna'? nen^' yhr^ o'nbK
autem q. p.
tur in f^culo futuro : dicitque Sctiptura, Sit ani-
ma Domini mei colligata in fafciculo vita, &c.
Quicunque enim voluptates corporeas fedatwr, &,
rejedaveritate,quod faifumeft ampleftitur, gradu
ifto excelfo excidit, & materia tantum feparata
remanet. Saeculum vero futurum fenfibus cor-
poreis nequaquam apprehendi irtdicat Propheta
hoc ipfius dido, » Oculus non vidit, O Deus, pra-
ter te quid faciat expeSfanti ipfum. Ad quod ex-
dSi;;.! SdK n'CV'Sn rr\dh N7N 1KD3ni plicandum dixerunt, Omnes Propheta univerfm
--■ "A^ I *1^^, ^'"^ f~i7'i«/itJ ,.yj^ mentio eft in lege, eorum interpretatio hac
^ly^ y^trmii rnn n7nnOX ^N "|7 eft quam tibi indicatums fum : fcil. dicere ipfum,
jrOpJl ^?^♦D 7N0D7N1 Nn7NnnpN '7^ fi obfecutus fueris iftls prsceptis, opem tibi fere-
Vh JN'DJN^X |K7 KhSd p'Kiy'^X y,'!f mus ad ea praeftanda, & perfeftionem iis [acqui-
J?»N*J Nbl V'^O N7 nnK2iV7K t<330n rendam] _ omniaque quas te impediant tollemus :
nnn Sn1T3 "U;"IQ n:in3 '3 i*7l lyCDNj; nSi "^q^^ enim poteft quis ipfi Gultum prasftare, fi vel
Soon 'm tlJinnn nm;' Onj.Sl NhSd morbo kboret, vel fame opprimatur, vel fiti, ne-
j^DH D7n;?n -n'? idh r\T\vd7ii onS ?"^^""° ^"^vf-f -^Ir u ^gj^"'- o'""'^ ^^ ^mo-
3Vi)n *}« minVK rtW D'Ss turumpromittit,ipfofquebonavaletudme&tran-
» . )>' ■ 'ti ' L" ~ quillitate fruituros, quo perficiatur ipfis fcientia,
8<03N1 DNDJKSn TOni nXO^TN'^K 'jltDMl ^ ^ita mundi futu?i digni fiant. Neque enin^
N»C^N7i< —inn ^i^7^<nnO^< P^r |N1;» is legis finis eft, ut uberes proventus faciat terra,
pHDNp); iND N1"U?n ]K n^31 ^'"173 & producantur hominum vitae, ac convakfcant
^l TH ^rb'2 p'Wiy7K *^7n liinn |N corpora, verum ut his rebus omnibus adjuventur
•^l^p KttDI rin'7Wf KlSpj;' jN OniDO* homines ad ipfam prasftandam. Eodemque modo,
J<nN3 'IDI ♦'♦ JIK mD;r J^ ItyN nnn ^' tranfgreffi effent, hoc erit ipfis in poenam, quod
HTJn 3'Jj;Sj< SoNnSx Knn rbmn conOngerent ipfis ifta impedimenta omnia, aded
J;»^n&•^^t rnn m nSl?3 in V ™«3 f "5 facere non poffent, ut & dixit 'Prop.
|N3 Hrb-2 iinb}? I^T^ pm nnnoa fententiam hanc admirandam perpenderis,
rV'V.iKI ];:N10'7N1 p^Kl^^bK -jay Vri perinde fe habere ac fi dixifTetrSIquadar
/erf« j«Oi/ »o« colueris Dominum, (j}c. Ubi autem
invenies
m horum
prseceptorum ex amore fedulo prsftiteris, opem
tibi ad ea omnia [prasftanda] feremus, a te ob-
ftacula & impedimenta auferendo. Quod fi aliqua
ipforum neglexeris, ea vili pendens, impedimenta
tibi quae ab iis omnibus impedient, immiflliri fu-
mus, adeo ut perfeftionem confequi non valeas
neque durationem : atque hie fenfus eft ejus quod
dicunt, q. p. Merces pracepti praceptum, Amer-
ces tranjgrefftonis tranfgrejjto. Quod autem ad
Paradifum, locum, fcil. fertilem in fphasra terras,
aquis irriguum, fruftibus abundantem, quem fu-
turum eft ut Deus hominibus detegat, iifque viam
ad ipfum monftret, ut in eo obleftentur, ac in
quo forfitan reperientur plantas admodum miras,
magnae utilitatis ac fuavitatis, ab his quje nobis
notae funt, diverfae ; haec omnia ejufmodi funt quas
fieri poflunt, neque longe ab intelleftu remota,
fed concefili facilia, etiamfi eorum non meminifiet
lex, multo magis ciim in lege expref& fuerint, &
manifefta. Quod ad Gehennam vero, eft illud
nomen cruciatus quo torquendi funt mali, cujus
defcriptio manifefta in Talmude non habetur. Di-
cunt autem nonnuUi, appropinquaturum ipfis fo-
lem eofque torrefadturum, ad quod probandum adhibent di<5lum ipfius, i ^ia ecce dies venit, ar-
dens injlar fornacis^i^c. Autumant alii, aeftum mirum in corporibus ipforum oriturum, qui ea com-
buraty
0 I Sam. zzv. 29. f Ifa.lxir, 4. f 1 Siin, xxviii. 18. ^ Maliv. i.
"]*7 D7jj NDxsiinDN Nnitj;^ ^mo
Sytt ah ♦nn nh^^'dj p "Tyjon j;jn"io
tDn?ip »j;^o 11 N-ini Kp3 nSi 7Nod "j"?
Tny^ rroy nsa^i niva TWio ^yij ri
n^SN rro py-i'D yinoa {-rri p nojki
Tsp-no h^ anSnn SapnooS^ «3 DNiS'?
nxmD3 TVQ "liv '7^71 na . po;?3n'3
rfiSSs rlThD yojbN ram k-ij rianj
n^D Kim nh:;? hmnE^pN vr(n -i»j
JNn npi q'33 n;?ne^'';N main dS 17
Djnj NOiNi -iniri nj;niy'7K ^3 Nin
dS o'yanSN -jm^ cSn ?;r hnN3;r M3
onjo iipn Doiy^K hy Dnij;!
Dvn nin ^s rhyp'2 Sinon nnpnnns
rriKin 7ip' oniiyDi 'idi nunD n;;'i3 Na
onpnnnfl □hondjn '3 liinn.rinnj
%6 P 0 R r A M Q S I s:
burat, qHod probant dido ipfiiis, ' Spiritus vefter, flJ^'^C? 'TJ,\X'lp jO f^^i^ D'HCn. n'TtHf
/^»/j <:««<fif/ WJ. Quod ad refurreaionem autem nSoVN3 DNDHIK nSi JH nS rr2?,'D
mortubrum, eft ea fundamentum e fundamentis j^nJD^ "l^T "Iprii?' N*7 pS riniiT'^N
legis Mofts, quam fi quis non crcdat, non eft q^q^;, ^-y^^). riDI n*2.'{<-)D fJI ii^)i&h
ipfi in Judaeorum Religione fors aut locus. Per- Q,p,-,yU, q^^^^H n'nm □'I^tr")^'! □'pnvS-
tinet ea aid folos virtute praeftantes. Lxprelle e- ^ J:^„ __. ..„l,^,>,L„^ „„,,, „,_, L-,^-
him diciturin BereJhithRabba, Dmi/o fluvU ^^^^ °^^ pO^NO^» ^T' ^I'^T 12^3
juftot-nmfmul eft fcf injufterum, at refurreUio mor- US^^n Hj; N"l*?{*p NiDm cnnN'n 'O iSy
/ttw«»» juftorum tantitm. Ac quomodo viduri Q'pnVI DTIO i'N"l"ip □H'TtD iVOX
funt injuffi, cum^mortui fint etiam dum vivunt? »y dSj^NI D"n DWlp ^nTl'OD l^p^y
"ita dixerunt, q. p. Mali etiam dum vivunt mor tut ^^in Hrh Sn^l nimi ms' TNDJx'^k^f
anellantur: at jufti etiam f oft mortem vivi audi- ^^, .^^^ ,,-,q n^On ni:2» NOlSI niQ
««/. Scias autem hominem neceflario mori,. & in " ' < •
illud e quo compofitus eft refolvi. Quod ad dies
' Mejfta autem, funt illi tempus, quo reftituendum
eft Jfraeli regnum, ipfique in PaUftinam redituri.
Erit autem Rex ifte potens, cujus regni metro-
"polis erit Zion, cujus nomen celebre ac ultimas
pan Dj<e^SK pK p;^j-i'i binqh n»3 -j'^o*?*^
Dqn P'v hdVo riirNp D'^;pS^^ n^'2^^ 1^
"jSop Dtbj;j« nN^K pxsN N**?/::'! ncoft
nj;vt3m S'7oSx n.tD'^NDm "inDKi noW
■ terrae partes fama impleturum, Salomone major ac ht 'fl nSil'l n'^'^K nytOp' H'Sv DID' 10 "^DV
nrn Dbi;?n pn pi< D'ODnSb p :i 'rNX^V
'7N Svn \'\y Npt:^ SpN* in^djn'?^ Npa?»
Tyyr^v^ onSip 'jj70 in sim.o'pj; tk3
n^'P '"701 niNpDiSi n'vihV Skij^* pi*
NiDK' N'sy nnK "iji k-ik pip* DNJS^« |n9
•iiDDo QN;;toi rpDO dd jN^a nji kmo
n3J ♦J2"i pj'^x Sip Kin 'Sir •]^»'n>
rnnVi* on |K S'Sn DD^oniDi d^hdj*
S'NpVK DDn'^K N-in rin -jbibi nNi-nVN\
»7j; ox'^dSn ]tbi pJ'^K Nnn n:;r nns*
I ditior, quocum pacem initura; funt gentes & ob-
fequium ipfi prasftitutas provincial, ob infignem
ipnus juftitiam & quae ab ipfo fient miracula.
Quod fi quis in ipfum infurrexerit, perditum ilium
in manum ipfius tradet Deus. Omnes autem
"fcripturas textus, turn ipfius, tum noftram quam -.- c"' "
per eum [confequemur] felicitatem predicant. ^1^4*7X1 'Ip^N nON'N 'fl p3n -13^3
At non mutabitur in rerum natura quicquam ab DN'Kv'N "^TTl 'S |3b Wfl '^}? p3NyN7J<2
to quo nunc eft ftatu, nifi quod regnum penes '^^ "
Ifraelem futurum fit. Ita exprefle dixerunt Sapi-
entes, Non eft inter f<fculum hoc i£ dies Mejfta
' [difcrepantia] f rater feibjugationem regnorum tan-
turn. Eruntque fiib ipfo alii aliis fortiores & de-
biliores ; verum iftis diebus facilis admodum pa-
ratu hominibus erit vidus, adeo ut quam mini-
ma fieri poflit moleftia magnum quis aflequatur
lucrumi atque hue fpeiftat quod dicunt, Futu- _. ,. _ _..
rum eft ut producat terra Ifraelis placentas ^ S'Np^K DDH'^K Nnn j*in "jb'^1 nNi'nVN\
ntHauuveftes Jericas ' : dicunt enim vulgo, cum quis oV KO n3]7 mWD .'Sj^ DnSd'^N KinS
refri facile & in promptu invenerit, Invenit 6 ^y OX'^dSn Itbl Vlj'^K
Jam panem piftumi^ cibumcoSlum: ({Modxitm- p,u-, nDNmN mp 'Sv nDIXJD ninS'ti)
dicant Scrjpturj verba, ' £r««/?«. «//.^^^^^^^ i^ ^^^ ,L, i^,^i^ ^NIjSn in ^n
fricoU veftrt tr vinitores veftri ; ita fimul rutu- ^_u ..»_ c._^ . ._ L..^ — L L_ . - '
fam tunc temporis arationem & meflem probant ; ^^^^^^ ^'^D mbii:i rhu'^inDii nppxm
quare iratus eft Sapiens ille qui banc fententiam I^>"' 1^°^^ V^ 'P h^W^ii nTiV^^KI
protulit Difcipulo fuo, qui banc ipfius fententiam *ri7X n^^BHn niD7p "113^2^ JO mnDi
non intelligens, verbis prout fonant acceptis, ipfi CbijhH "TtD'l HPbD 7^ii)i&?ii ]V KJp1);ri
pro modulo captus fui refponfum, quod revera ♦'♦ nx iTJ^T pixn ns'^O '3 7Kp HDD
nullum eft, reddidit. Neque enim ipfum prout t<Sl 7Np NOp DnnSxi \r\d7ii ];D p}r\^
veritati confentaneum eft refpondifle, argumento -j\)^ ^tj v^y yif^^ jj-^^q ^in 'Ijl '^N '1J IKSy*
eft quod reponit "iV. refpondeas ftulto juxta „„:, ^^ ,p^^, ^,^2 '^^^^^ q^„^;^
ftultitiam fuam. Magna autem temporum ifto- ^_._„ ,l,„ »-,»»-♦ *,,....,l,v« v»*« —L. _
^rum fcelicitas erit, quod tunc a jugo regni mali, V^^ J]^^ ^^E "™1 ^^'I ^^^^"^
quod nos ab omnium virtutum ftodio retinet, '^V '"^^ '"~"'* I -* ^pinj^N' pNI
Uberdbimur, aC multiplicabitur fcientia, ficut dixit, ^^{^0 ]nX3 D'C?' np pin* N71 r]7\y n'?
» j«/<? replebitur terra fcientia Domini,to\knt(u:que 7113^1 Kni NO'tili; NOKH r\y?D Dn»l 'lD1
lites & bella, ut & dixit, " Nee toilet gens in gen- |NinN*7N ;rKQn"){<3 \ii^ .ii)tii "IKQ^nSk
tern gladium, conceffa illis qui tunc vivent perfec- 133r>D' ^><71 IKpyK'^J* Slton INDJnSnI
tione magna qua ad vitam faeculi futuri pertmgant. j^o^nSx \ih X^&?ii flxSN nnD^^OO D«n
Monetur aOteni Mejftah regnabuntque poft ip- j^jj SyNS'^K :^^hii fK I'^Np Tp
fomfUius &nep6tes.Moriturumemm ipfum m- ^^^^ qL,, p-,^^, ,^. ^L ^ ^1
dicat Deus, jVow caligabtt, nee frangetur^ donee I ' I > -* -«
/><?»«/ in terra judicium, iic. At diutiffime duraturum eft regnum ipfius, ac longasvi tunc ho-
mines futuri. Sublatis enim doloribus & moleftiis prolongantur vitae: neque certealienum a vero
eft,
' Ifa. xxxiii. I li • Prior Editio fie habuit, [vtftei, Melotas,fericas.'] — Melotas autem in Margineponendum, ut
Vocis Hebraic* foniJit) magis quam fenfum hoc loco exprimat, quamvis enim Heb. PP'D, Veftes Serica:, a^itX«n for-
mari videatur, aliter tamena Judafcis exponitur, fcil. •^^•i mjl p^lNim Wp33 DiplDI "inn vysjop. Supellex lerica, tc
opcR variegato, aoroque ordati, k ejufmodi. Verba funt R.Tanchom, qui rO'^'Kt & Nb^D fynonyma effe ait, pvrtni VI/pJ
ret opere variegato, auroque, five piflura exornare, denotantia. ha coruxitClAuSlor inmt, aifinmhtjui tra^atm.
flCi. Ixi. 5. "Prov. jwvi. ^ Hab. ii. 14. rMic. iii. a. »ifa, xlii. 4.
PORTA M 0 S I S: 6i^
^Si^D^Nl i^'-^ba "rihyh i<h n^tyoSx DK|N eft, duratumm regnum ipfius ad qusdam anno->
^rh^ii nxSxi mc;:i S»D^K 3D"»:'7K7'I rum millia. Aflemnt enim, Bonorum confortium,'
l^i^iN.I SlpJ77N* "DSniobiS |b» XOD "^^ coaluent, non facile diflblvi. Non autem adeo
J^SvsSn Nnnpliym NOiN^K KnnXiOn ^efiderandi funt dies Meft^, ut vel multiplicentur
L L L.« , .d« • > J J.V, l^.iLr« adhibitis inftrumentis mufic s compotemus, ut ex-
nSa^K blJTT arVNI n:DnSN m^D^NI jftin^ant qui confofi funt intelledhx , verim eos-
'^Np J<OD nnNp ,0 nnnpl nniy OtpJ^I optamnt Prophets & avide expedarunt viri pra-
rU^nty . fiSci ^KhnONI nriK 02 rt? ftantes ob illam, qua; tunc futura eft, bonorum fo-
")Di N^l p7p N7l ^^0 "^'J \D nVD cietatem, converfattonem probam, & fcientiam,
'IDI '\nx^'^ nj^ U^'K noS' >iS n:;i }<0D Regifque juftitiam & infignem fcientiam, gra-
DJDp lyi □S'n;ia'7 TIIK "II^"!") D'7'ID 'D dumque quo ad creatorem fuum eft, propinquum
\:ii^ii d9 'np'Dni oaSn win 'nnii (^'^"* ^p'' *^'^'*' "" '^^ " ■^^'^•^ "^^"•^) quodque tota
rnn 'fl TOjSx nnn to TliDI ODna^DO ^«^-fLexfmefaftidio,perturbationeautcoa<aione
C^iyn^n Kpi« rrNJ7K1 Nnp N7': Kan ^^„^ ^ »2^^Kofor«»2 «/j«f ad parvum eorum ■: po-
Nin "ibi '^?i?l ♦W37t< in KmnJ^ N^n namque Legem meant in corde ipforum, £s? auferam
"pP^ 'V:fpbj< n\VpN.'3 pn7JO T107N corlapideum e carne vejlra, ^c. (cum multis e-
DnV ty 7{Oa?' 73 ^NpD "|T1 *")D KO jufmodi Scripturas locis eodem fpeftantibus :) qui-
ri'NjSK Knj")D ];Q1 N2n □S"lj;S pSn bus moribus firmiter apprehenditur fsculum fu*
turum. Quod autem ad finem ultimum, eft ille
faeculum futurum, quo enitendum. Ideoque finem
ilium refpiciens [Dodor] ifte veridicus, omiffis
aliis, Omni Ifralita (inquit) fors eft in f^eculo fu-
turo. Quamvis autem fit ipfum finis, non ta-
men debet ille, qui fe fervum ex amore praeftare
velit, ideo Deum colere ut mundum futurum
acquirat ; uti in prscedentibus explicavimus ; fed
eaquam defcripturus fum ratione: fc. quod ubi cre-
^_ _ .^_ diderit collatam prophetis a Deo fcientiam qua
bC»V3 jNDJK '^Vn J^J^Xl Q'NnDbK \]^ ^°s docuit ita fe habere virtutes, ita vitia, opor-
nplj;' nh ^^ IKD^K^K Siva p rJO ^^^ i^^^m, qua hominem rede difpofitum, vir-
KnaiSyO NP33 nOSJ ^Ti'Zn m p'{<p tutes fedan vma autem fugere: quod cum fe-
. ,^_, ' ,,,^ I _- „^_ ^d,„-, ;- ' ri.Jl cent, impletum eft m ipfo illud quod hominis
^;■^m {>JJ0K OD N3n O^iri in Nini nomine innuitur, ipfeque a^eftiis diftindus. Cum-
|\V TISD D1DD Vnn 1^ n7"lp '3j;0 in quejamevaferithomo perfedus, eft e diffbrentiis
3'Dn7N* ]^ Xn;^iNO 'n7« 'JJ;* 1D1 J'^n hominis, cui non obftat impedimentum aliquod,
DNOr'^NI DKJ^^ND rl^?i) p 'ty in ^^0J^{ hoc, utanima ipfius duratione ejus quod fcit, per-
n^iKD X\y NipJNT "jSiD jNOiK^K pD' D»7 duret, quod eft (uti explicavimus) fasculum futu-
}>nx ri'iNDJNSi^ nnny 'J);;N PTDDJ njO nim. Atque hue fpedat illud quod dicit, ' Ne
npJD' ^>sQQ rnyilSn 'n hSoND n^iO -^^^-^ "^ fj«aj £5? mulus quibus non eft intelleSlus,
^c. i. e. quibus, illud quod eos retinet, ne libere
nnnxD nmj; pD» ?n nn* |oS 'j3J» nS
i<JO NOD. N3n □7i;?n 7k:»7 nn;?' |j<
f)VN* nji '^y nD>" No:x"i onpn iso '3
D^j; on. ]KD npnj^K Nix njt* "^Sn
onpS;; nSb.s Sip p }<:a:j?Sj< ha Svi
♦n ^'NinSNi X"iD 'n '?\^ita'7« jn na
|x "rywD jNDiK in n^n p r\'t2t> nId
5<iN3 TNnibN DJnj'i VnvidVn 'nK»
bvajNi ?ndjnSko;70 n'fl Sod t<in 7;r£j
nynn .'ni *r>'Nin ^oonn ^^^ SkodSn
^rini S'Ni:sS« 'ni nD Sod* ^4o h:;
Dnox'^D riSpj p nj;; Svnn nSx in
iddSn oqj^'^K i^'anSx 'iyo^K Nnn ^iD
rnimSN j;'oj n'fl roA^ kSS'Sxn fiSiSDi
j*ni'2J<i n-iui TioSnSN '3 fniiioSK
p'NpnSN pDJtD' .kS'inh .KnSiKnfii
e.
evagentur, aliquid eft exterius additum, frcenum
puta aut capiftrum ; homini vero non ita, ciam
quod ipfum retineat ipfe fit ; viz. forma ipfius-
humana, quae, ubi perfed^ fuerit, ipfum retrahet
ab eo quod perfedioni ipfius obftat, qualia funt
quascunque Vitiorum nomine appellantur : at e
contra incitabit ad illud quo perficiatur ; nimi-
t<2f'N OnON'7DD nSD "iSi h)^ SnnDNl r^m Virtutes. Atque hoc eft quod ex iis omni
piio »snio Noi mnNb ny snjo no nntbJi
Sdio SipD m-iD-ii di^Sk 'fi nj Knio koi
*|b ^DJ ti'SNn'7N "jSn 'fli ntbp'SN'a nj njND
j^'iTN^s hSoJ I'Di n^fji rtrnD nNiNpni^N
Nnn 'onSd '3 Nn:o -|n'D;;N 'nSx
'^n^' kSi Nn»S;? D'pn riTO' nxinioiK
VPD '3 noonSx p 'onSd '3 nj no >S;?
Snx t^mpny 'iNj^oi bi<3SNSK
nnp'^N jsfin »3 nnoon '^nS rioDn'^N
bus, quae de infigni hoc ac magni momenti argu-
mento locuti funt, liquere arbitror. Compofiturus
fum autem librum, in quo explicationes myfticas,
quae in Talmude aliifque libris reperiuntur, omnes
fimul colledas explicabo, atque interpretatione
veritati congrua exponam, quam etiam totam
ex ipforum verbis confirmans, indicabo quaenam
ex illis prout fonant [accipiendae -,] quaenam para-
bolas fint ; quaenam, cum in fomno acciderinti
oratione tamen liberiori enarrentur, quafi vigi-
'e^D nDJn rh Onpnn D*7 to Dn3iS ^^".'^ibus contigiflent : quo etiam explicaturus fum
tibi opiniones multas, refque non paucas, qua-
nim exempla tibi aliquot in hoc fermone meo dedi, e quibus de reliquis conjeduram facias. Ne
autem mihi vitio vertatur illud, quod in oratione mea accidit, ut verbis quibufdam & notioiiibus,
quas improbant fapientes, liberius utar ; hanc enim mihi libertatem indulfi, quo intelligere fa-
Q^ cerem
» Piid. ii. 7. ^ j„ jjjji j^ e pfiji. „xii, ,0. ^
62
P 0 R 1 A M 0 S I S.
cerem illutti, qui non prius in aliquibus ad ma- T\ysy vh ♦i*?N J^»3"lS X^h^ J<in tO
teriam hanc {ublimem, quam non omnes capt- x^t^ ^n DTTlp'SN rtOSSi DNjSkV 73
unt, fpeftantibus, inftitutus fuerit. _ PKHhSnI tlNp^HDNSK {>inNi;^0 n»3NnD
CUJU
legis
que nomen hoc generaliter ei qui fundamenta le- D'aDn7N Jl.T TD IN jn^^lii -tj;N1p
gis non crediderit, quive Sapientes, aut quemli- rTlKriDN' ")N* JN^ O'DDH "t'O'^n 'K IJ*
bet ipforum difcipulum, aut praceptorem fuum '^'J'A '"^^D hsl7Np D*Jiy»nn Dnaoi
contemptui habuerit, attribuitur. Libros exoti- C}Sl 7X1 [NDl ^0♦D p HAD ^Si31
cos vocant, libros haereticorum, eodemque modo ^7 nDN"\BSN 'iKj^O p tK'in '3 3nD
libros iff« 5/r<r. Fuit autem ille vir quidam qui tvihn xSk rn*K3 mSi KH'S dSv
libros de rebus futilibus ad artemconjedandifpec- rtim^SxanDSN .Tin IHi J7KS »p "l.-nSx
tantibus, quibus nulla ineft vel fcientia, vel uti- _„_, j,-,v4.-,L». »,^« ,„ -..-..L... ^/
litas, fed iiane temporis difpendium, c^mpofuit: ™ c,3^2^^^ .^T?. ? ^^r^^N -W;r
quales funt & libri ifti qui reperiuntur apud ^r^- '^^^^^^ ^rsysT^^b^ J3NDJN1 -jI^oSn
^^j, Hiftorici fcil. & de rebus geftis Regum, y^r^- ^If >>^ *^^K 3nD7K p i<nr\y\
bumque genealogiis, & Cantilenarum, cum ejuf- ^^^^ ^^^ flJJNODJ n*TN3 N71 NH'D
modi aliis, in quibus neque ulla eft fcientia, nee D"liyD nDOH ^)J t'TVbTVi lOpiJ |N06^f
utilitas ad corpus redundans verum mera tern- Dty7K n^NHK "]TI '3 TnS n'5p73
porisjaftura. Kinn* ^K VmniN^ DC^H flK Hjinm
^z adfufurrat plaga : ea nempe conditione, jy-iirjon Oiy NIH 'iSn NH INl NH ll*
utcumemiffionefputifiat; quoniammhoceft j^nS^KDl nlH TJ N'l^N Nnsl -ini
contemptus nommis divini. Et qui pronunttat .^.JL ,,», „^L^-, v«Uv»^ _i Ju Y \.
nmen Uteris fuis : ut fciJ. profe'rat Tod, He, ^^I' 'Jfl jO'^pH NI^Np pVn l^? I'K
r^K, He, quod eft nomen exprefTum. Quin & **^V'^^ F'^ °"^^^ P"" ""^ T^ O'^"*?
alia recenfent
habiturus partem
quae qui fecerit nullam eft [ibi] J^ P7p3 ^JDnoni 1 __ _.
..»^..^.^o ^.^..om. Dicunt enim, ^«i pWor^ af- ^N;r35<7N Hin p ':';ra TTi^ N*7 |N7
j?c/7 yof /aw fuum coram multts, non efi Hit pars in Vhf^ DJ^KPN DJ;D |l'KJ2f nJND TNI
mundo futuro : neque ei qui focium fuum agnomine
appellat : aut qui contemptu focii fui ftbi gloriam
quarit. Neque enim horum faftorum aliquod,
etiamfi parva alicui videantur, aliunde procedit,
quam ab animo vitiofo neutiquam perfefto, qui-
que vitas fasculi futuri idoneus non fit. Porro,
ex iis quag opus eft ut hic tibi commemorem,
(eft enim hic locus illi commemorando aptiffi-
musj eft articulos legis noftrae, ejufque funda-
menta numero tredecim effe,
Fundamentum primum eft, Effe Creatorem (cui
p-iDiN ^N 3i» N001 K:in o'^ij/n ^rh
SivN |N rrai'z pyiD pnN x-ini njh
:rn;?Np rr\m rbt\ Nn-u^Kipi NJn;rnK;
njNn^D nNa^N mil 'SinSn rnri^P^N
ri2i Nnb riNTiJioSN niji nS;; in
i'7i Np:iSN nanon njoi Nmiii oxn
•^s mji '?D!i7 n-nii j^xonnN njttj
i^i nniii!i SpnDo pn» dVi mjio
lausOScil. Effe qui fit perfedliflimo effendi modo; hTJI Nn73 nNTlJIoSN ^TNfimN HTnn
quique fit caufaquodfmtea quae funt omnia, quo- p,j^C, ^p^ kSi 'Wn mijl '^DD KoV
que fuftineatur enentia ipforum, & a quo duratio- -,-,,,L 'J,-..;* .>, •^-^m-^.m .... ... .i_
Semhabeant,[ade6ut]fifuppofuerimusfublatam ^2^ CD^llf ^^^P^'^ '^^ '^^^
effeeiTentiamipfius,tollereturprotinuseffentiaom- '^"'^ ~lpy~N (O riNID NO '-?31
nium qus funt, nee duraret quicquam fibi ad ^^^"^^ »*0^ "JN^SN'^N ON7JN1 nS'poSi*
hoc ut effet fufficiens: Quod fi fuppofuerimus rrirn n»7N iTTljl '3 npnflO SdSn
fublata effe quae funt omnia praeter ipfum, non Nn'*/^ '7l'?nD'7N M ♦71N7N nH^NpSi*
telleretur effentia ipfius, nee defeftum pateretur. : «3Jj{ nD733
Eft fiquidem Ipfe celfiffimus nullius indigens ad ^^N^^n nmm n^iNn^N nTrNp7N"l
hoc ut fit, cum quicquid pr^er ipfum eft five ^^ ^^^^ L^^l^^ ^ ^^^ I l,
Intelligent,* (Angeli fcil. & orbes coeleftes) ^l^^ ^^i^^ ^^^^^ l^ ^\^ ^
five quae infra eas funt omnia, ipfo, ad hoc ut .^ fv .^ u ^-..X ""-»'-»
exiftant, indigeant. Atque hoc eft fundamentum ^^ ^^^ 3D-|,:D7N nnN17N
primum, quod innuitur voce, Ego Dominus, i^c.
Fundamentum fecundum eft Unitas Dei. fcil.
Ilium [qui] omnium caufa eft, unum effe •, non
tamen ut unum genere, vel fpecie, vel ut in- _ .. _ .^ ,^
dividuum unum compofitum quod in unitates H'^ShSn nTj^Np^N nim pjli rtim
inultas dividitur •, vel ut corpus fimplex unum ^{<^k^» j^q^; r^h^p'2 HTyh^ "^iSioSn 'n
numero quod divifionis & diftributionis in partes .-»i-tk» »\ ...-.u.. .t*
mfinitas capax eft, vefum eum unum ene unitate ^.„ii,,..».-,iC.. ,.-. iij.L^.u.L.. ...^.^L
cui non fit alia aliquauUo modo fimilis. Atque '^JT nUNOD Jn '3i nn^NTl^V n7rNp':'N1
hoc eft fundamentum fecundum, quod indicatur *^~^ °^^ ^'^ *^" nnN17K »Snn JN -J/Tr
dido ipfius, Audi Ifrael, Dominus Deus tuus unus eft.
Fundamentum tertium eft, Amotio corporeitatis a Deo ; fcil. quod Unus ifte non fit corpus,
neque potentia in corpore, neque accidant ipfi corporum accidentia, veluti motus, & quies, vel
per
pDi'7ND -inNi vh^ ri^na -iNnN*? 'dddj*
'^Dp' '■i'^N m;r>N3 nnNi^N d'D37j<
fl'Nnj N*? NO ''^N 'rinSNi dndpjnSn
NnSiiOD D''7 nnnD nnxi 'SN^n in hi
PORTA M 0 S 1 S,
63
ONDJkVn* pHKlS nphSn kSi pDjV rilp per fe, vel per accidens: ideoque negSrunt, q. p.
J-lNi'^Kn V7 I13D'7NT n3"iri7K SnO *P^^ attnbuendas efle conjuftionem & feparati-
U2T\hv n:V ISJ nSnSl V'!r'?K3 nSi °"^'"' Vicentes, iWjaf /^«j, «,j«, ftatio, neque
Nj^Sv^i '^xv'Qi.vSvi S^<vn^<b^« r^ahrhii ^'^P^' "5-''' ^PP"'' ^'^ ^^*' "^'l"^ feparatio (quod
X*?! f)1i:? N^l m'Ci; N"?! rinV» K"? noj^en Ipfui defumptum eft ab eo quod dkitur,
k'?1 i]y\:: im '^JiVaiJ^ N^ ii:r nSi; -^^ w«/^««/ in humemm PhiUJiJrum: i. imi
^raz la^'l nblp jO ^IflV \^^ 7NVJnN pellent illos humero utpote iis conjundi. Dicit
*inD7ND .□n;iJ?a'T 'J;;* □♦n?y'?a autem Propheta, Cui ajfimilabitis Deum, (^c. tf
'O ^7X1 ':ii'7N Sxp"), ann OrbH'jinii^ '^ui affimilabitis me ut fim aqualis, ^c. quod fi
mC^'XT »:Va"rn »0 Ski '1D1 '7K p'Oin corpus eflet, afllmikretur corporibus. Sicubi igi-
□NDJN'^K ryy^h ODJ VHO I^I '131 *"'' '" Scnpturis epithetis corporum propriis de-
fixviN^n nsvi ID iTs±^ '3 Ki no Sdt ^'^"^i?'"' ^\ g-7°*" ^ ^°r° ^^'^ 1°^"^ ' q^^d fur-
hujuf-
~-,L', \_-, JiU sf,« r^v4UnU.« ^,,«ss>i ^^^ ^""*' efle ea omnia Metaphorica, &quem-
NM^D 'na -iVnmi ON^o^J^I ^lyp^KI admodum dicunt, I...«/<z ./ /.x linm& homi-
\m^ rmn rn^^ J^l^Kp nodi TNJO «„;„. Multa autem de hoc argumento dixerunt
Nin '5 DNJ7N pvDn ^pl mX p3 homines. Hoc igitur fundamentum tertium eft,
^n'7Nn'?^« n"li^Np7N nipT 'ytO 3K17K quod innuitur eo quod dixit, " §uia non vidiftis
□n\Sn vh '3 n'71p3 a.^yby ^'&]U7^ 'n w»«m /miUtudtnem, &c. 5. e. non apprehendif-
nJIOn Nl niD'TTn oS 'J;;' nJIOn Sd tis ipfum fub allqua fimilitudine, cum ipfe (ut dixi-
fip »sSl DDi K*? aw i<23 Hi^S mus) neque fit corpus, neque potentia in corpora.
• DDjS Fundamentum quartum eft, Mternitas : fcil t
, , *''J^ jus probationes in Scripturis multas funt, atque
^^^ Vn?"!! nna nnNDnj^ND anp ad ipfiim intenditur digitus, eo quod dixit, ' Ha-
rnVi^a mnni fiTrtS DnS^N '3 bltaculum eft Deus ^etemus.
T'h'yp^ NH'V S"l7"f07K 'H h;;3K"lSN Fundamentum quintum, nium ejfe qui colendus
: Dip mSn n31j;0 /^ cujufque veneratio & obfequium praedicanda,
in hi^Vi n:N nOONIJ'^K nn^^KpSxi neque hoc alicui [eorum] qui ipfo eflentia infe- •
nonbrrO t'Ty'l ObV'l ini;' in 'JDJ* n*?}* ""''^ ' Angelorum nempe, ftellarum, orbium
.s ^s^-, \JL -4-J^ J-nthf v>^>. -Ti-.,»v.Ms coeleftium, elementorum, aut quicquid ex iis com-
i'u']^?J^^-l3,.C ^^ 5XfsJ P°'"tur, pr^ftandum, cum Vomnia naturS
^N'^SK'^Nl rO*K'?a7N |N niinN ^d opera fua peficienda ordinata fint, neque fit
NnjN7 NHJO. 3D-in NO"! nNDpDDN7N"l jpfis arbitrium aut eledio, fed amor Dei tantum ;
CDDH Vb iiTh^)^Qa ♦7)? rij;iDl3P arh'Z neque aflijmenda efle ea pro mediatoribus, quo-
vJ^rri n^n K'7N "iN'niJK nVi KH? rum ope ad ipfiam accedamus, verum ad ipfiim
mnj Sd H'Sn Svin'^S D'KDI linn nSi [unum] dirigendas efl'e cogitationes, & ab om-
NOV DIVm IKDSnSn TVpn ♦Ss^^n "'^"S' ^P^° excepto, avertendas. Atque hoc Fun-
'nr?N 'H riDONp'^N rin^^Np^N n-im njn ^amentum quintum prohibitio eft cultus Idolola-
trici, in quo vetando maxima legis pars occupatur.
Fundamentum fextum eft Propheiia, fcil. fcien-
dum efle, reperiri in genere humano quof-
dam indole admodum prasftanti magnaque per-
fedlione prasditos, quorum cum animas ad recipi-
, , endam formam intelleflus difpofitas fuerint, ac
ri^V;; b2p3 'nn pnmaj N'nnni *n»nD deinde intelleftus ifte humanus cum intelledtu
'JND2N'7N 7pySN ^ ^Vn» pli Spy^N agente conjungatur, nobilis qua;dam ab eo in ip-
t'3 njO □nr'j; V'S'S 7NJ75^N 7pJ?^ND ^°^ influentia derivatur ; funt autem hi Prophetas»
♦n rrim K'ninSN DH TnSiNI Q'-O H^^c prophetia, hkque ejus fignificatus; quod
«-i-, .,.•,»,« vf^vt^.«M J>:.-^« ii<«^*Uw» rundamentum pJene dilucidare loneum roret
_.L Li L.. . L.»J1l.» .L>. ii->....^L^» value. Neque vero hoc nobis propolitum ettj
D'Sl NTJl '^IDONOdSn '^ir mrNp^N ut horum fundamentorum fingula demonftrationi!
j«3ni NHJO rilj^Kp 73 pnnn NnVp bus probemus, aut quomodo percipi pofllnt often-
Dl7y7N li/OJ in NiniN KnOimS rpjl damus, cum hoc omnium eflet fcientiarum ag-
"^iil^N nnj ^TJ^ NmSi} NO^NI Nn^O gregatio, verum ut hiftorice tantum ea enarre-
N'33K niDi3 "injyn minSN riVJl Dps mus. Scrlpturas autem loca quibus Prophetarum
: TH'nD muneri teftimonium perhibetur, multa funt.
'^31 niro ni33 HI^DNdSn rnyJ^p'^N*'! Fundamentum feptimum eft Prophetia Mojis
•73 "l^ p'DN rUN npnr' IN3 nSil dodlonsnoftn; fcil. ut credatur, ipfum omnium
p3NnoSN1 nS3p \^mnr2h^ ON'3:n P^phe™, qm vel ante ipfum vel poft ipfum
L-„ ■ .--.-.L^» .^'-..'^ 'i^* '- ^- ^ »'• -'-'" fuerint, patrem efle, qui omnes gradu funt ipfo
ini nam"?}* 'S n:n an ^3^N mj^S inferiores, ipfumque e toto genere humano a Deo
eleftum
, , :n™j;
njv np ^jndjnSn ;?iiSx Nnn |n dS;^*
':'N03i Nij rip'NQ noa nnS f ND-y^N n'Q
Ih.
XI. 14.
« Deut. iv. 15.
fib, xxxiii, 27.
64 PORrAMOSIS.
ele(5him cfle qui de ipfo plus quam apprehenderit, 'iKDaKSN ^'\'h^ j^',t2J ft: nSSj* ♦pX
aut apprehenfurus eft, alius quifpiam qui vel -pnK «00 "iriDN ♦SkTH r\'it2 "plO^K
fuerint, vel futuri fint hominum, apprehendit ; j^,(^ j-,jj^^ -^jy^ -,j^ ^^^^^ C,^' ^^,^
ipfum autem eo ultra humaiiae naturae terminos ii,,vi-ii»Sw •« "("-wtS** ♦>, v»^v.,^^v.uLl....
eveftum, ut ad regni [coeleftis]gradum pertige- lfi.^?^^^J^,if,i2^^^
tit, & in Angelomm ordinem relatus fuerit. 1N^^ JtniD^O^N ^3nnb^* -p-T{< 'm
adeo ut non reftaret ipfi velum quod non per- ^^^ '"'^ P^* C3^ HD'N'^p'^N n3ni 'S
rumperet, neque obftaret illi remora aliqua cor- N^l ♦JNqDj p'N)^ HpN)^ N71 Hpin K7K
porea, neque admiftum ei fuerit quicquam om- "^'I^D K^T ^"7*^ ^p2/'^f |0 '5^ HSNU?
nino, five minus five plus, defeftus. Quin & n'Dn7N1 H^'^'KoSk '1p^{< n:o nSo^^m
fublatae Aint ab eo potentiae imaginatrices & fen- n»j;VJ7« ."inp nirrm nnKDIlO ♦£)
fitiva cum fuis apprehendendi modis, obftupuit- ' '
que facultas ejus appetitrix manente tantum in-
telledu i quam ob rationem, inde quOd « Deum
allocutus fit fine mediatione, Angelorum cogno-
men accepit. Porro fententiam iftam miram hoc
loco elucidare, unaque textus Legis obferatos re-
cludere, necnon [verborum, iftorum] Ore ad os.
P31
hd'^SoSk rloDNi |n nS'^N DtDKii' nji33
inj'^K o^o'^N Nnn xin ;'3J |nd -rpSi
|Oii rrnnSK p^i nN^.spo Smi
p"lDa7^t Nnn rnoji na *?{< na 'jj;o
intelle<aum cum toto ifto contextu, aliifque eodem pD3 »7K iNHnm Nlj rppT ♦JN'J?,dS{<
s, nifi viderem V^pp' |KT ni<Sxii01 nNOnpOl TIID
•Tin pji ♦'^K r JHNi n;;KipSK nin mu;
fip-iNn nojnSx nSoj.riU) ly nSi'ajN*
lanN na 7k nii Skp. ^sps ri'^DM
fpeiSantibus enodare voluiflemuS; ^^
notiones iftas valde fiibtiles efle, quasque fufiori p' onnni flKSniXl riD'sSo^N "rly
tradatione, prsfationibufque & Amilitudinibus j^^^^p ^,^3^ pg^L,^^ .,^^ ^^
uidig^t • pnufque pn>bandum eflfe dan Ange- l,^ ^^ ,L, I l^>^
los, & Ordines, m quos a Creatore diftmeti funt, ..».,»t.^Ll.» ....^Jll 1 i_ "''^".>'-"^"
diverfos ; ac d^ anima, omnibufque ejus facul- nD'^?70't^ '"^^^'i^ N^aJN^K ^<m3^ »nSj<
tatibus dicendum: atque hoc pafto ampliatum ^f^''^* "'^j.)]^"'' ^""^^^ **'^^3 'fl* N^l
iri circulum, adeo ut loquendum eflet etiam de HDnnX "]Tl7a fipm ?tKO TNi'N7N ri'W
formis quas tribuerunt Prophetae Creatori & An- mcn"17K '^'IKn ^NDD 'S NON HyiflDS
gelis. Neque fufficerent ad abfolvenda quae ad rtlDj'^'N 3Nr)3 '5 IK THZ nTJ^I 'fl^K
hanc folam fpeftant materiam, etiamfi quam com-
pendiofiflime agerem, vel centum folia ; quare
illud loco fuo relinquam, five in lib. explica-
tionis allegoriarum quem promifi, five in lib. Pro-
phetiae in quo jam defixus fum, aut in lib. quem
de explicatione horum fundamentorum compofi-
turus fum. Jam autem ut ad feptimi hujus fun-
damenti fcopum revertar, Dico prophetiam iW^j . _ - ,- , - t- ..— ..
diftindam efle a prophetia reliquorum Propheta- ITJ^K' N*? 03 Vd \^ 'iXnSj^ ^lyaSNI 13
rum quatuor difFerentiis. Prima eft, Quod quem- "^xp KDD DIjSn SkPT '3 kSk 'rnSx
libet [aliorum] Prophetarum non allocutus fuerit Qpni OiSm nVSn DlSflD VVN10 '0
Dominus, nifi per mediationem, at Mofen fine pjL,jj j^^p, ^ ^,f^^^ '^3, -,L„i, ^^^^
mediatore, ficut dixit Ore ad cs alloquar tpfum. ,^^^ y^, ^ L,j^^
Secunda, quod ad casteros prophetas omnes non - >- ••-/•-. i»>
perveniret vifio nifi inter dormiendum, ficut dixit
in diverfis locis, in fomnio, noEiu \ & fomiavit :
In fomnio in vijione noEiis^ &c. cujufmodi multa
funt: aut tempore diurno, poft foporem, qui
Prophetas obtingeret, aut ftatum quo ceflantibus
ab officio fuo fenfibus vacuae relinquerentur cogi-
tationes ipfius, ut in fomno fieri folet, qui ftatus
vocatur Machazeh, & Mareeh, i. Vifio, de qui-
bus dicit. In vijionibus Dei : at ad Mofen interdiu
delatus eft fermo ftante ipfo inter binos Cherubin,
ficut promifit ipfi Deus, *■ Et conveniam te illic.
Unique loquar tecum, &c. Dixit Deus, ' Si fuerit
i vobis Propheta, Dominus in vijione ipfi fiam
notus, in fomnio loquar ad eum. Non fie fervus
meus Mofes, &c. ^ ^
Tertia difierentia, quod ciim ad Prophetam rTWDS "ISHJ mm PID '3 "IKU^J nSi
fafta eflet revelatio, etiamfi in vifione & medi- Q-p^ ijy,',^ ♦jj^'J ^Kp1 PID »n"lVV N^l
ante Angelo, infirmari tamen natura ipfius, & ^^^^^ {^^^^ j_,^^ ^ ^ (L,
debmtan corporis ftatus irruente m ipfum con- _.^... L,- -UiL -„L -....^» .L ^
fternatione admodum magna, quo parum abei^t, ^'^^' ^^ 1^= °'^ ^^^^ '^^ '^''^ "l^SHJ
quin animam ageret; uti in Daniele, alloquente ipfum Gabriele per vifionem, liquet; dicit enim,
^ Neque remanfit in me fortitudo, &cc. Necnon, Fui ego faporatus fuper faciem meam, i^ fades
mea ad t err am. Dicit etiam, ' In vifione converfi funt dolor es mei in me. At cum Mofe non ita fe
res
« Vocant eura Ar»bes j)lt *Jlf, ^ Exod. zxix. 52. ' Numb. xii. 6, 7. '' Dan. x. 8. ' Ver. 16.
♦oonn n'7Nn7N rrim oi nntr nmoa
D'hSn mxiaD Sip» Nnj;^i nx-iai nrno
ini nNHj^xn 3ndd7N' htin' nc^ai
♦*»■ ODK'3J n'H' Q}* 'Sn^'H \vp '131
13 131N Di;7n3 ;?"nnK v^k nNno3
|K n'7iS*n7N 7VQ'7}<i nsyo n3y p mS
nj}« 'Sp ♦m'^N HKHN ^r^}^ ♦3JS^<
n;;K3D niin yh^ n* S;?i nN-io3
p'b)^ Sin n'*i; mn nn»i3 Snim
7N»n '0 p N03. njp -|D33^ n^D' NTJ
Ss'p ninD3 n^ S{<»"i3:i dnSs 'a
PORTA M 0 S I S.
^N o'JD na'a *?« ♦'» "imi nSip im
OnSd P iNi?TJN tNDixSx 3'i'' »S*7 NOD
SnySxD nSNvnK rnti*S j^-im D'jaD
;;'2J iX i^DKlVx ^VsSji'l KJ7D NOD
rniJio'^N rrnnSs rnn ;^'oj ]X 'rptsv'
NhVd nV n'^vi anya 'j;;n miDjn
»Sj; n'OD» ^Vx Sv;;')Sx n^'^x 7Dp p
65
res habuit, quern, veniente ad ipfum alloquio,
nulla prorfus apprehendit perturbatio, ficut dl-
cit, "" Et allocutus eft Dofninus Mofen facie ad
facietn, ficut alloquitur vir focium fuum, i. quem-
admodum nulla accidit homini commotio ab al-
loquio focii fui, ita nee ille, c. p. alloquente
ipfum [Deo,] etiam facie ad faciem, commotus
eft, quod ob arftam cum intelleftu conjundtionem,
^ ,.„ |., _,_ -J, _ uti explicavimus, faftum. Differentia quarta.
□mX'flDXD ♦niSx ilin»nx» Uh X'DJX'^X Quod casteris prophetis haudquaquam ad arbi-
N'DiSx 'pD» 1p3 nS'7X n^N'IXD Sd fium fuum afflatus divinus contingeret, fed
*0 Dbj3» T^l 'm n'nX> K? V^D nnO fluerent aliquando prophetae alicui anni aliquot,
nD 'Di' W 'PD'S 'mD IDD^ iX'DJ'^X qujbus nulla ipfi vifio patefieret, quin Scfaspeut
i_ L ' » _.»« ...4 ^^v«v» <■..«>< quid de re ahqua revelaretur, oitenderet, roeatus,
□V;;' XS IX nnC^X nj?D 1X DX'X nj^D ^^„ „j^^ p^^ ^j^^ aliquot autmenfespUh^iam
"nn* to DitiO ^<:♦X"^ npl rUID HD g^g^et, aut forte nihil omnino de ipfa notum ha-
XOD nnoXS ^avn noSJ PDD* tXD beret. Videmus etiam aliquot ex ipfis,- quo ani-
♦7 inp nriVI '^~^'p ''^ ■ J^^'7X ^yfl mam fuam recrearent, ac cogitationes defascarent
♦nV jX '"mV in D»71 'ni'?X mXJD pJO adhibendo fe parafle, ficuti fecit ^////ba cum dice-
Xjy 'DO li'DI njyOl X'nn 'no rrSx ret, " Jffene mtM nunc fidicinem, quo' fafto fpi-
DdS '*' nV;;' no rnj^Oli^XI inoy Sxp "tu prophetico afflatus eft, nee tamen necefle e-
J>J1D» ^X1 TRX r\P>ii Sx -IDT SxpT ""at "' ^^^ '^a parato patefieret aliquid. Mofes
^:iD' SdD pnX J<iSkP1 n;; SdD autem Doftor nofter quandocunque liberet, di-
" ^{_ 7 I .^, I ^^ I _..' ,,.„ cere [folebat] Subfiftite is audiam quid pracep-
myNiJxT .-^id'^Sdd nsyo ^fxi ,«,«|^, J,-,2),^L,. EtdidumV -^/i
t^^D "1711 D'Oiyn lO nnin M n30MT?X ^^^^^ Aharonem fratrem tuum ne intret omni tern-
fore. Dixerunt, Aharon omni [tempore'] ingredie-
batur^ & Mofes non ingrediebatur.
Fundamentum oftavum eft, Lex e ccelo [de-
mifla.] fcil. ut credatur, univerfam Legem iftam,
quae apud nos hodie reperitur, effe ad Mofen
T^t^'>:i 'S?V' jiVl '^ih'i rXiO'^X '^»DD [<=°^^it^s] demiflam, totamque ex ore Dei pro-
^y. U.L., -„v« -,»Uw» U,.^ ,iUv« Deo eo pervemendi [modo] quem forma loquen-
IDXJ n'TT^OD n:X1 n>bX 'T'^ '-f X ^j Meta^orica Sermonem appellat, cum quali-
XninXin J^n^'OJ DHD'I rvi)} nO' tatem modi iftius haud alius prater ipfum c. p.
ppino 'OD J<iD1 >inj;'X-ltyi XnnXDDXl ad quem pervenit, noverit : fuiffe autem ipfum
..w. _ .. . inftar Scribas qui ipfam fibi didlatam totam defcri-
beret ; ejus [fcil.] hiftorias, narrationes, & pras-
cepta, unde Mechokek [Scriba] audit : nee ulla
eft differentia inter [verba] ■" Et filii Chami^ Cufh^
^ Mitfraim, & Put, £5? Canaan, i^c. &f nomen
uxoris ipfius Mahtabcel, f. Matred, & [ifta] Ego
fum Dominus, i^c. &, Audi, Ifrael, Domtnus Deus
tuus Dominus unus. Omnia enim ex ore Omni-
potentis profe<fta funt, funtque omnia Lex Do-
mini perfedta, pura, fanda, Veritas. Ideoque
_ ...... ,.. ipforum fententia omnes infideles, infidelitate &
miDJin 'DO nSlD minn Sd JX np/lj;' hypocrifi fuperabat Manaffes, quod putaret efle
xSx 'nDpn "inoX \tm "inx pioao rin j" lege medullam &_corticem, atque genealogias
j^.^ »S Vi '^yry ilfl T^iT 'So na^O '^^^ ^ hiftorias nuUi rei utiles effe, ac ab ipfo
'^^S:^ I'-13XD'7X Sip iJ n'?Sx 'Sx;?n W^/* S"°^.^"'^ '"""""' verbis iV.« eji
^ t _ ' . i_ jj . "l.^ ^ ^_,^ Jl.^ Lex de ccelo ; ille, uiquiunt, qui confeflus fuent
\&> D'XJjrbXI ODnSx n'Q t^rtiO fjin totam Legem ex ore Domini profedam effe unico
XnnODn r+XJ -jnnn t<71 n77X nontJ excepto verficulo quem non protulit Deus Sandus,
Benedidus, fed ipfe Mofes ; atque hoc eft quod
dicitur, ' Verbum Domini fprevit, (longe elatuseft
Deus fupra infidelium di6ta,) verum unufquifque
apex ejus judicia & res miras fuppeditat illi qui
ipfum inteliigit, nee certe apprehendi poteft ter-
minus fapientiae ejus, ' Longa eft pra terra men-
fura ejus, (J latior mart ; nee quid homini fu-
pereft, quam ut Dazidem undlum Dei Jacob imi-
tetur, qui precatus eft, ' Aperi oculos meos, ut vi-
deam mirabilia e lege tua. Similiter expofitio ejus traditione accepta eft, & ipfa ex ore Omni-
potentis [profeda,] iftaque, quam hodie docemus, tabernaculi, rami palmae, buccinae, penicu-
lamenti & Tephilltn, ca;terorumque forma ipfifTima eft quam Dominus Mofi, ille nobis dic-
VoL, I. R . tavit,
" ExoJ. xxxiii II. "2 Reg. iii. 15. " Namb. ix S. i". Lev. xvi. 2. iGen. x6. 'Numb. xv. 31.
• Jobxi 9. ' PfJ. cxix. 18.
b'lDi D'lvoi e^iD nn 'JDi ]'D p"ifl xSi
■i-i£3o nn SxDO'Ho ina'x n^m j;^jdi
''» U'nSx '*' 7^12;' i^oiyi ''' 'djx ix
'*' mm SdVxi nniDjn 'so SdSx nnx
nxv XOJX1 nox nsynp nnin-o no'on
Sd 10 px3)i "iDD nirx npr\:y he^jo
"^a-'pi D7 minVx 'S |X nnjbV "isxd
rfr'XD xS •ixDDx*7Xi inxinSx nnn {xi
'jj;o im na'o n^r P ^n^»<i ^^^'^
'i'7X 1.1 xiSxp o'QE^n . p min ix
D'^^i D' '10 HDmi mo pxo riDnx
rr&'o-in in: linVx x*7X iXDJxV?
njs'Dxi 'j'y Sj y\ »i7x pDj;' 'n'^x
j^m'Dsn -]S"iDi immo mxVDj
xini nniDjn '3o t^if'x in 'i"iobx
hd.idSx risv p Di'Vx no'7pi 'i'^x
p'^smxi rcyvSxi noie?'7Xi dSi^7xi
Sxp 'nSx nDvSx xn:');D 'n xm'ji
66
p 0 R r A M 0 S I S.
tavit, ciim nobis nundum ab ipfo ferens fe in eo
ferendo fidelem pndtiterit. DiAum autem quo
ad hoc Fundaraentum digitus intenditur eft il-
lud quod dixit, " Hoc fcietis quod Dominus mi-
ferit me, i^c. quod non e corde meo, i£c.
Fundamentum nonum eft, [de abrogatione
Legis] fcil. Non abrogatum in legem iftam Mo-
fisy neque aliani prscter ipfam a Deo datum iri,
neque additum ipfi quippiam, neque diminutum,
five in textu, five in interpretatione : Dicit, e. Non
addetis Hit, nee diminuetis ab eo. Jam autem ex-
plicavimus quod explicare convenit de hoc funda-
ment© in hujus operis praefatione.
Fundametitum decimum eft, Deum nofle ho-
minum fada, neque ea negledlui habere, neque
res fe habere juxta fententiam ejus qui dixit, "
Reliquit Dominus terram, fed quemadmodum dixit,
» Magnus confilio, (sf multus opere, quia oculi tui
aperii fuper omnes viasfiliorum hominis, ^c. Dixit
etiam, ^ Et vidit Dominus quod multa eJJ'et malitia
hominis in terra. Rurfum, ' Clamor Sodom (s?
Gomorvte quia inultiplicatus eft. Atque hax fun-
damentum hoc decimum probant.
Fundamentum undecimum, Deum remunera-
turum eos qui prasftiterint mandata Legis, &
poenas iis qui eademvetita patraverint inflidurum,
naaximum autem prasmium efle Mundum futu-
rum, & maximam poenam Excidium. De hoc
autem boc ipfo capite diximus quantum fufficiat.
Locus Scripturas quo probatur hoc Fundamen-
tum, eft illud ipfius di<5bum, '' Et nunc fi auferes
peccatum eorum ; i£ fi non, dele me nunc de libro
Ituo, ^c. Et irefponfum Dei, ^ipeccavit mihi,
^elebo eum e libra meo, quo indicat hoc pbventu-
rum obedienti & rebelJi, ut ilk mercedera, hie
poenam ferat.
Fundamentum duodecimum eft Dies Mejftte,
viz. ut credat quis & perfuafum habeat venturum
^um, neque ilium tardare putet, <: Si tardaverit
expeStes eum, nee illi terminum conftituat, aut ita
exponat textus Scripturae ut ex iis tempus adven-
tus ipfius eliciat. DIcunt Sapientes, Infletur fen-
4entia eorum qui periodos temporum computant. Et
ut credat celebrandum ipfum, honoreque, amore
& comprecationibus excipiendum, juxta ea qua;
<ie ipfo ab omnibus Prophetis, a Mofe ufque ad
•■Malachia7n, tradita funt. Quod fi quis de eo
dubitaverit, aut ipfum parvi penderit, [ilium]
mendacii legem arguere, quas ipfum [venturum]
€ScprefFe promifit in Sedtione Balaam, & [Sedt.]
^'Vesftatis. Sub hoc Eundamento comprehendi-
tur etiam, "Non effe Jfraeli Regem nifi Davide
OTiundum, eumque e progenie Salomonis. Qui-
«unque autem hujus familiae imperio obftiterit,
J3eum & verba Prophetarum ejus diferta abne-
.gare.
Fundamentum decimum tertium eft, Refur-
•reiiio mortuorum, quam jam explicavimus.
Cum autem fidem obtinuerint apud aliquem
omnia base fundamenta, ipfumque ea ampledi
conftiterit, admittitur ille in coetum Ifraelitarum,
ipfumque amore & afFeftu profequi decet, &
erga ilium quicquid nobis mutui amoris & fra-
ternae charitatis praecepit Deus, exercere. Quod
fi contigerit ilium in aliquibus, pras concupifccntiae
nas dabit juxta tranfgreffionis fuae rationem, futura
"'Numb. vi. 26. * Ezefc. viii. 2. '' Jer. xiii.
i<2, 33. « Hab. ii. 3. "i Dcut.xxix. lo.
Sino ini n:*7 SKpi rvi':^^ rhh^
'3 '101 'Thv ♦'» o ]^yin nsD nSis
K71 -p^n up na-'o nyntt^ rnn |s*
iiy\ Nm'j rhha Sap |0 nj?nc' ^m^n
ypH '£3 i6 NHjD ypy nSi kh's int
vby fiDin N*? hap n'oanb^ ^a nSi
yyja py no ny^ npi 1209 ^^^ ^^"^
♦'^Krn njx rhrNi?V» nfii^j^pSxi
nrhDn' nSi dn:'7n hni^im nhy*
pNH na '') aijr bap p '^id d'^i
3")i r^r\ Snj Sf;p ^23. Sa
'D"n Sd V nrnpa y:y iq^h nh^hyn
nri r~im '3 ♦'» xn'i ^Npi amn »J2
mio;n DUD pipV'^ Stipi pK3 DiNrt
nTi;}<pbK nnn 'hy yi» ntho nan 'd
Dp^^J^'1 rmn7N noNiN SiinD* p nN>
nKTJ Dpr^< |Ni Kn'nNii ^Dni* p
Tpi n-ioSN HDNpi^ n^Ni N2n dSij;^
h'KflD n»t3 NO '-7va^N K-in ♦s t<jSp
rifl^NpSN mn ♦Sj; riD SpioSn f ^ki
'^'no |»N cxyi pnKan j«yn on 7h\r>
Non niTN ♦o .♦SNj?n nnj^ji "]-t3Do w
'i'K;;7Ki i^'ND^N ^i*nn 'Sr '^ti ^
: Nil 3pKy'1 J<Tn ♦tKi»'7
iTiron nio' nty;; ri^Kn^K rt"Tri<pSi<i
tsariD' kSi rr jQ3 p'^i-nSxi ^no^n'^k ini
n*? ani* pi iS non nQnofy» on
npi j^^j!N7 i^ivJTN Sixnn N'71 Six
*-7!y }n;?n man pSip* O'CDnSK nuo
tDiprnTN p rrfi npn;?* |ni ]'vp 'Styno
Ni KO nnp ♦Sr n^ xynSNi nonoSxi
♦3X70 'Sn niyo p 'o: S3 'H' ^S;? n'D
3'i3 mox SpnoN ik h's ip p^
ntyna 's n'-«n3 no mp ♦nSx niinSx
nnn fbf^y p^ tzsovj, dhni nj^So
p thu "^im^h -j^o N*7 ?K ff!;?NpbN
t)7K5 |0 731 nVN3 mV. 7D3 pi Tin
pvj3i liS^'o -03 rinoVK n-in n,oN
n"nn -r;? rin^KiiSK rin:;NpSNi
no^D N-iNQ Nnxyo npi a'n'on
mi xrh-2 nj;NipbN nnn ind^nV?
S'730 S3Nn ma MnS . mxpni^N
n'7j; npau;SNi nnono Df^'i Sjni:;*
vyo 'Sj; NJVP3V nSSN n^K no Sai
♦Di» NO Si^a 1S1 ndnSjXi nonoSx p
fiinty^N 7JN p nra^N p pa' |{*
'7;; apN;?' ma nypNiSN ;\^aoSf< n2'7ji
'j;s:'ia p ini pSn iS e"i nvs'-^ nnp
nn^^Np f3?y77 nSnoN nisi Ssne;*
& naturas vitiofje praevalentia, tranfgredi, poe-
tamen eft illi fors [in vita furura] cum fit ex its
qui
Gea>vi. 5. ' lb. xviii. 20. *> Eiod. zxxii.
3
PORTA M O S I S.
67
5r«/ r« ^raey^ tranfgrediuntur. Sin vero minus
firmum cuipiam vifum fuerit quodlibet horum
npl 1D1 N.JwK »; 7KiliO J>7n ?1p' ^^ fx«Wm;'/.z«to audit, quern odio habere &
'a'^NnV"1J IP nJ-iDT Nnj DN^D^K n^lg perdere decet, cum de eo didtum fit, = ^;,«cj;
'3 ni^Dlt: nn:Nn KD? "]7n n?^^ 'JD^ o>m /«w, Z)(?wz»f, odk habeo, &c.
riTliD N'tTK 1*7 ni'CJ 'JN*? nNpn;;^^}^ Prollxior autem jam fui, & a fcopo operis mei
Npn pi3 ntD'tby pXH '3 rip^inSO ril^SO digreflus fum, quod tamen ideo feci quia mul-
nVaxni nK"ia Nin »QS*73 "Tiai KT;?D tum eo ad fidem conferri viderim, cum multa
n:N nnon nni^OlDN INI NJOH I^VoKH ^'^^ "^^^i^ ^"^ i" ^■'^'•^ ^"^g"'s difperfa habentajr
th Ti nW 10 IN HID iO nVNIJK n^Vn col'egenm.^ Sis ergo lUis fel.x, ac fepius tecum
^U1 rV^rCi .S^K h:^'?r*ODinDnm ^ONn certe illud quod fieri non poteft tibi petfuafit •
KHJO npnj;' in Ob' ND 7'Vnni rin'ny Ne igitur hk in re feftines •, neque enim ipfe hsec
♦JPO "^S '>P Vn^TI JT!3 IKntbriDNV proutcafiiaccidit pofui,.fed pofl: deliberationem
ini p^Sin^K . SkDN .nS't'N pi 'Ji^OI certamquefcientiam,acfententiarumtamverarum
: plfl^K nJ ''^N j^^"1i<l SNI^^K q^'" falfarum indagationem, & quid in ipfis
credere oporteat deprehenfijm, fingulafque fen-
tentias argumentis, & probationibus demonftratas. Deo autem rogato ut nos ad veritatem
dirigat, ad inftitutuna capitis reverter.
* Pfal. cxxziz.
^tdy in trikus Exemplaribus, adfinem quartz FitndamenU:, hfpc in Margine appmil?,
r\-:oi6shii 'n-i bp noip p noin mn: '^xin '*i'^ j^nm xrp^ ai^^ia ti;3 np*73i
i. e. -Scists autem prsecipuum Legis Mofaica articulum efle, Mundum de novo produftura,
condente ac creante ipfijm Deo poft privationem meram. Quod autem adeo multum fuifle me
in argumento de ipfius aeternitate, juxta fententiam PMofophorum, cernis, ideo fadtum eft ut
omnimgde Dei exiftentiam demonftrarem, uti in libro Moreh Nevochim a me oftenfiam atquefix-
plicatum eft.
- Hiec licet Authoris nomine prolata, hue tamen rejicieTida cenfui, quod ab iffo p^ea adjeS« vtde-
aatur, cim in its mentiofi(}t libri tfb ipfo non pmcispqfi bof opus anatis compqfiti.
/t:i<S5n
68
PORTA M 0 S I S.
"a^trh Si*a n»JN,rn
^jve Oslo Capitula ^K. Mo ^z Maimonide Commentario Juo /;;Pirke Aboth
pramijfa.
JAM initio hujus opens declaravimus, quae-
nam caufa impulerit Authorem ut hunc Trac-
tatum in hac Clafle collocaret ; magnas etiam hu-
jus Tradbtus utilitates commemoravimus, nee
non faepius in praecedentibus polliciti fumus, nos
in eodem de rebus [quibufdam] utilibus, idque
paulo fuHus difturos, quoniam etfi intelleftu per-
fpicuae & faciles flierint, quod ad corticem, illud
tamen quod in iis continetur operibus exprimere
noaadeo fecile eft omnibus, neque infuper totus
corum fcopus abfque explicatione idonea intelligi
poteft, ciim intenm ejufmodi fint quae ad mag-
nam perfeftionem &veram felicitatein perducantj
quare vifum eft mihi pluribus de ipfis diflerere.
Dixerunt enim [Doftores noftrij q. p. ^icun-
que vult fan£lus effe, Patrum -verba prafiare debet :
Jam vero nullus eft fupra fandtitatem, Prophe-
tia excepta, gradus, quin & ilia ipfa ad banc per-
ducit, ficut dixerunt, SanSlitas ad [confequen-
dum] Spiritum San£lum perducit. Conftat ergo
ex ipforum dido opera hujus Traftatus monitis
confentanea ad prophetiae [gradum] perducere j
cujus veritatem, cum magnam partem eorum qu«
ad mores fpecftant contineat, explicaturi fumus.
Verum antequam fmgularum fententiarum expli-
cationem aggrediar, vifum eft mihi praemittere
capita aliquot non inutilia, quae homini pne-
cognofcenda quaedam fuggerent, eruntque ip-
ii inftar clavis ad eam quae fequetur explica-
tionem : Scias autem ilia quae & in his capiti-
bus & fequentibus commentariis didurus fum,
non efle res cujus ego ipfe author fui, neque ex-
plicationes a me primo excogitatas, verum fen-
tentias, e fermonibus fapientum, in Midrajboth^
Talmude^ aliifque ipforum libris, nee non e Phi-
lofophorum, tarn antiquiorum quam recentiorum
didis, hominumque variorum operibus colledas.
Amplcdere autem veritatem a quocunque tandem
prolatam. Eft etiam ubi proferam didum inte-
grum quod exprefle habetur in libro aliquo mini-
me ignoto : atque his omnibus nihil ineft incom-
modi, nee ipfe mihi vendico quod ab alio ante
me didum fuerit, cum jam illud confefli fimus,
etiamfi non fubinde repetamus, Dixit N. Dixit
jV, cum hoc prolixitatis plane inutilis eflet. Prae-
terea nomen perfonae appofitum fcrupulum non
raro minus intelligenti injiceret efle didum illud
minias fanum, ac in fe mali aliquid, quod ipfe non
noverit, continere : ideoque vifum eft mihi dicen-
tis nomen fubticere, cum is mihi fcopus fit, ut
ad Ledorem utilitas perveniat, eique fenfus in
hoc Tradatu reconditos patefaciat. Jam autem
incipiam recenfere capita, quae hic pro inftituti mei
ratione praemittere viuim eft, funtque ea odocapita.
Caput primum, De Anima hoininis, ejufque fa-
eultatibus. Scias animam hominis unam efle
animam, cujus adus plures funt & diverfi, quo-
rum aliqui animae etiam appellantur, adeo ut
3
pi^VN '^j^j n^N 3ddSk no t P ^•
t^rin 'a NnDDo^N nin nan' ^^^
'5 nn-io KJ-ryi Tpi NnDDoSt? rrina
□73nJ NJN3 fj'^Nn'^N* JTin |2 Qlpn NO
m nhjn'? >iDn vpa Krrs Sidj kjki
j;2f3.>3 n'Ni nSn7i h'p;pn riiNi^jyi
QN'^DbN DH'^ ibNp -Tp^ SipbK Xn'3
♦7'o d;'p*7 arvDn nno7 '^21 jko wn
mi'Dn^N pi3 rianno nh:;; o'bi ni3j«n
J<i'7Np NOD ^rb hmoSN 'm hi^jSn >j
m np3 {T-ipn m-i.H'S nx'^o niTon
nin 3NnN3 hnt^a in DnoNSD to
lOJDi ri\:im ''^n -no NnsDoSi*
Spp D-rpN |N3.n'«ii nNpbiSN :o
i^hxi^ HDVn T\2br\ ma; 's -13^ ?}<
riKonpo .^njo \^D^ih) Syrr rin'io
i<t±> HKnaoSso MV'N rh pDm
a^mha m r±}n^ n-iK^'?^ |o Sapnoj
j^?o '31 Swa*?}* rrin '3 KnSpj* 'n'7^f
»^nn-)on2N r^-iisMn d;S nnu^S^ |o'nx»
wnppnnax mnty nSi 'dsj jo n:n
DNj73 |0 riOlpSo i'KIJK 'H JsJOJNI
"Tio'^nSN* '31 piemoSiV '3 o'oonSj*
n3DNS3'7N nxb ^o. Dn39x"in p n-rji
flPNin foi rmno'^Ni ui^i^ k^'n
n^Np |oo pn'^N )?odni dnjSn jo TiiD
3Nno fj p3' Sp riSoj n3i xonn -rpi
t^j'71 rn.N-iiyi nbD -py '3 d''73 -iinul'o
"9 NJN'^ DTpn |0 n'7Np NO '3 'J^IN
^Np n3ijj n*? |Ni -jSi^ xj3-inrN
fT2'N3a^ >'iDn Nin nx |nS3 '?Np iN'73
rh nDJn N^ IP D3J '3 rpIN KODT -Tpl n'3
1'?n''3 NHoSj?' kS la riroND n'3i O'pD
|N 'Jhj In S'NpSx ^.^^;n3^c n'kn
':Ni?oSN n^ i"3Ji '-ij^pS^ rlTxaSj^ Svnn
|}<7N n:n1 NnDDO^N TV\T] '3 n^JDO^N
n'xn 'nbN Sv;;3'?k noin 'insN
h'JNon 'HI 'inj ddrd N:n xno'ipna
jxdjnSn ps: '3 Sin'^n Sy3VN"
D3J jNDiNSN D3i IN oS^t* NHNpl
riD^nip rin'no S'^ngn nhSi ninNi
D3JK V"i'N3N':^N "^Sn \73 'ODn ip
videatur
PORTA M 0 S 1 S.
69
IN cnD"") -n*" »nn KDtoN'7N* jtb* nod
riONDSii ri'JNvm riT'^to nSn dsjnSk-
t<rJN Skp» 'nn ntjni np 'oon -rpi
Nn'7,Dj?nD' N.0 n'liD n'aDN7X n-im oajS^
videatur [nonnullis] plures efle homini Animas*
quemadmodum opinantur Medici : unde fcribit
Princeps ipforum, Animas tres effe, Naturalem
Animalem, Spiritualem. Appellantur etiam Fa-
cultates, & partes, adeo ut dicant. Partes Ani-
m^ : Atque his nominibus frequenter utuntur
Philofophi, non tamen ita ut dum dicant partes
[Animae] velint illam dividi in partes, ficut di-
'D'^N nS'?nx'7N }<n^N;r3S* pTiy* on viduntur corpora •, verum ut adtiones ejus diver-
"IJi^ N'JnSnD DDjSk ri'^OJ IJ;; .'n ^^s, quas ad animam fotam ita fe habent ut partes
rUNl NfJNSN nSo p fl'^loSx SdS« ^^ *°^""^ ^^ 'P^^^ compofitum, enumerent. N6-
in l-JaJN PN'^DnSn nNV;;N tK oSj^n ^^ ^"^"^"^ ':"'^^"^ '"fT i"^^i''-"ti°nem effe fana-
• I ' ; . • tionem animas, ac racultatum ipiius : Sicut ergo
Medico, qui corporum valetudinem curat, opus
eft ut prius corpus illud quod curat cognitum ha-
beat, & totum & qusnam fint partes ejus (cor-
pus humanum inteliigo,) nee non quaenam res illi
morbum inducant, quo vitentur, & quse iiJud
fanum confervent, quo appetantur-, ita [ei] qui
animas medetur ac mores rede formare [vult]
NnKTJXI NmDND'oSjSK XI^.T IK JNDn' f^^^^ ^^ "'^ turn animam totam, turn ejus partes
' iciat, quidque illi morbi caufa fit, quid fanam
earn praeftet. Dico igitur partes animas quinque
efle, Nutritivam, Senfitivam, Imaginatricem,
Appetitricem, Rationalem. Jam autem diximus*
hoc ipfo capite, fermonem noftrum de anima ho"
mii:is inftitui ; quoniam nutritio (e. g.) quae eft
homini, non eft eadem nutritio qua afino &
equo, ciim homo nutriatur parte nutritiva animas
humana;, at afinus parte nutritiva animae afini,
D3J^K ' 10 HnVk ' f j'^Xa nr^:^ nNOnSx'l ^ palma parte nutritiva animae propriae ; dicitur
n.SjSK rjSKDrnnJO fV^h^-S h'lNOnS}* "^^enm _Nutnt.onem capiens, de omnibus, com-
,L„ L -, „»^,Ms v»-,il, «r^i,v» «H.L.. ..>. municatione nommis tantum, non quod una ea-
'.;; ^-^^ ^Dm Xn^ Tha DSJ'tN to demquefitomniumfignificatio. Similiter dehomine
Dpa CDJt.N "^k^-inC'Na nnjO ^D^N & bruto didtur Senfibile, nomine tantum utrique
7Np» -j/iS") nj';;a nnN1.':;?07N \ii ti^ communi, non quod fenfus qui eft in homine idem
On&'ND DvNpn'/N INVn'TNl iKDiN^N "bV fit ac ilk qui eft in bruto, neque fenfus qui eft in
yy^D^a |.^ t<0D3 s^nN'ipi d3:Sn jnS;;
arm niDND nh^^' n'la ns'^^N ^«S^^f
jNnnn indjn^n p3 'J^n 'n no '{lyya
3JnjnD ninon j>«'it'fi7K 'N 07j;» jk
upa
"jTi joa Nnnv noi Nnjno' not
npi piDNiS^^i 'i?iiiSN"i '7'Dno^N'i dnhSni
Np:K NJON^D |N ^^sSn Nin '3 KJOTp
N'rno nnjX7N ix^ (KDJsSn d3j '3 in
'n'7N nruN^N in p'S iNpJK'7'7 nS«
nrijo |nd:nSn jn*? d"i3'?ni iNonS"?
no{sD:N^x D3:'7K to n^hti rj^xn
']Nnri&'N2 DvNOn'/N INVn'TNl iKDJN'7N "b^
'3 n^N Dn':5N |n nS Dps ddnS.'^
jnvhSn '3 nha dhSn. in |ndjnSj<
pnSx in );iiSK Nin '3 ^ba orha i6^
73 -idnVx y,^ii Nin »3 ♦n':'^ nj»;r3
D3J rb D3J nS Noo y^:^ j;ij ^3
p3J tr CT'?'"! ^dnSn dsjSn n»j ntnKi
7Nj?3x nin D3: . i^i Snj;3j<'7N nnn
i^'^ira'^ND .Tb'3 '7^2'^ Sj?3Sn nsiy* np3
n'7Nnoi iyD.D''7i ni';;3nnNi 'e^ NonjKi
NomnN rio'^tbo ;?i:Nio nn':'n hano
^:ii!rhii^ Nicx3 dos?'7N . nhy np-ityx
:7D -I dnSni NVN3 , "lopbx n'Sj? yho
nji ip Nnjj? inNi Sd3 NiN3 jn-id ^ns
nSyN3i >^'ir'7N Nin 220 pS N'if'^N n'3
'7;?N3'l. nop^/N IDN'tN 'b;*N3l DDvhn
jndjnSn on i7;^N3 "j'^iD "injSn idnSn
"iNon7N on SvN3i ind^nSn D3i "in
D3J dxp;?Sn on bj;N3"» -)Non7N d3:
n'j xnj;oj» »j);o t<nS p'Si DNppbN
N"in Si'na ops odk^n "^KinsyN
"I'DD n'3 .-^nj;' n^jj;, nnj njN 'JitoSn
qui
hac fpecie, idem cum eo qui eft in alia fpecie, ve-
rum unaquasque fpecies animatorum animam fibi
peculiarem habeat, ab alterius anima diftindtam,
ita ut ab hujus anima fluant aftiones [fua?,] &
ab illius anima aftiones [fuae,] cum interim fimi-
lis fit adtio acftioni, adeo ut duas adliones res pror-
fus una exiftimentur, ciim re vera non fint. At-
que hoc exprimitur fimilitudine trium locorum
obfcurorum, quorum unus oriente fuper eo Sole,
fecundus Lunas radiis, tertius accenfa in eo face
illuftratur; horum in fingulis reperitur lux, cu-
jus tamen [in unoj caufa & efficiens eft Sol, in
alio Luna, in tertio ignis : eodem modo efficiens
fenfus hominis eft anima hominis ; efficiens fenfus
afini, anima afini ; efficiens fenfiis vulturis, ani-
ma vulturis ; neque eft aliquid in quo conveni-
ant, praeter nomen omnibus commune. Hoc au-
tem animadvertas, quia non adeo omnibus per-
fpedum eft, in quo labuntur multi Philofophan-
tium, adeo ut ad abfurda cogantur, & opiniones
minime fanas ampledtendas. Ut autem ad inftitu-
tum noftrum de partibus animae revertar. Dico,
partis nutritivae efl^e facultatem attradricem, reten-
/INrXJty'nSn'lONIOrSnfsDSsno'^N TO '"2"'' ^°"'^°'^"'f™' expultricem fi^perfluorum,
,^ • 'Lw ..' ' auclricem, generatricem fimilis, diftindlricem hu-
;3 N:jfnj '7N jrjn.NI nnm TJ NINI morumqu^feparetilludquodnutritioniinfervitab
n-p7N njO HNrN rj^^K ^ipN3 D3:7N NTJN eo quod expelli debet. Loqui autem de his feptem
nj;3NnSS")nOifNn':;N"lhDDNO'7NlnnnN:'7N facultatibus, quidque, &quomodo agant, & in
IN 'jd;» n^N 7Tj;n 'nn dn^ds^"? h'OTo':'^! hn^y? nnSio^Ni ri'OJo'rNi SivaVS
ff3i ^j;3n NODI np j;3d^n rrin 'bj; dnSdSni ysn» in 'jdj* hSni na nnj*
7;?3n 2 s
j6
PORTA M 0 S I S.
NOT >«a'}n nijiD s^nj^ n,2i p^Ki
n'73 Nina "nnno ixpr »3 nhi^ »ifni»
ini DoS'^Ni dc'Sni p^iS.si ;?,t:DSNi
quibus corporis membris aftiones ipfarum maxi-
me confpicuas fint & manifcftae, quaeque ex ipfis
perpetuae fint, & quae tempore determinato pcr-
ficiantur, de his (inquam^ omnibus [loqui] fpec-
tat ad artem Medicam, nee hoc loco lis opus
eft. Piirtis fenfitivas facultates funt illas quinque
omnibus notae, Vifus, Auditus, Guftus, Olfac-
tus, & Taftus qui in tota fuperficie corporis
reperitur, nee ullum iibi membrum, ut [reliquae] _^ _^ _ _ .^^^,,, ,,^^
quatuor facultates, appropriatum vendicat. Pars ^jf^^^ «-, jTanxS'? "jJnD "^^v^^^ ''i>J^
Iniaginatrix eft .fecultas qu^ fpcc.es rerum fenfu ^^^^ ^^^^^^ ,j^i^^ L,' I SonoS^i
perceptarum retinet, poltquam a vicinia eorum ' -" i-r /i-%
quibus percipiuntur fenfuum remota fuerint, eo-
rum invicem alia cum aliis componens, alia e
contra ab aliis feparans, adeo ut e rebus quas per-
cipit, res quas nunquam percepit, quseque revera
percipi non poflint, componat ; ut fi, e. g. ima-
ginetur quis navim ferream in acre natantem ;
aut hominem aliquem, cujus caput in coelo, pe-
des in terra fint ; aut animal quoddam mille
oculis prasditum ; cum multis ejulmodi aliis quaj
cum fieri non poflint componit facultas imagina-
trix, atque in imaginatione exiftere facit. Hie autem
lapfi funt Scholaftici errore foedo & craflb, cui
fundamentum errorum fuorum in diftinftione Ne-
ceflarii, Poffibilis, & Impoflibilis fuperftruxerunt,
dum vel putarunt, vel opinari fecerunt homines, _
quicquid imaginatione concipi poflit poflibile efle ; DN'j'^N V^UMi IH VJb cbn^NS j^inOoSxi
ignorantes hanc facultatem res quas fieri non pof- j^iq^^* □'^i pp;^ '^'jin* NO Sd ?*<
fit ut exiftant(uti diximus,) componere Pars ^j^^qj^ ^^^^ ^"^^ ^'^ ^ ^^
appetitnx eft facultas, qua vel defideno feratur ii.-,L^ ,-, ,,„.,Cm ^^^^.^ v.i--. .*^» '
homo in rem aliquam, aut eam averfetur. Por- "1^^^ '^ T" ' ^ "^^^ ^^^^ '^^^ »*'™
ro ab hac facultate profluunt aftiones ift^, Appe- j"^ ^V^^ |NDJN^N pit'n' NHD ^HtK
titus, & fuga, rei alicujus eledio & deteftatio, 7NP3N7N p IT;;' n^Jpti ^^r\r^]y^ ^2*
ira & complacentia, metus & audacia, crudeli- IN **0 nON7 IKn'N'^N'l DinSNI dSo^^N
tas & mifericordia, amor & odium, cum multis fjlilbNI NiTlSfil D^jSkT hS iiJriSN
hujufmodi animas afFedibus. Inftrumenta autem HanO^NI n-ni*:'N1 rl'lDp'^K'l DNlpN'7N1
harum facultatum funt omnia corporis membra, n'^NDQi^N HNI^Sn nin jO -I'm") nyjnSNI
velut potentia nanus, quas [infervit] praenfationi ; p^S^ NiyN y^ri 'IpSj^ rpin PInVnI
potentia pedis, qusinceffui; potentia oculi, quas C,^j^l,j^ ^^ J^Jd'^N ' 'Sp tSn hP btVD
vifui ; potentia cordis, qua quis audax eft a\it ..^.„-..L,^ ' L L.. ••._. . : d L
timidusVquemadmodumV reliqua membra in- J^J^^/.^ ZlJ^^.^ A^?\ ^^P^^ '^
teriora & exteriora, ipfa, eorumque potentias,
inftrumenta funt hujus fecultatis appetitricis.
Pars rationalis facultas eft quae reperitur in ho-
mine exiftens, qua fpeculatur, qua acquirit fci- . ^ ,,^„.,.,
entias, quaque diftinguit inter adiones turpes & ^p^^ t^HD ^fhn |{<D3nSS rmj'loSN
honeftas. Harum autem adlionum aliae funt qS^^^n 'J.np' Xn^l h'Thn nDD l>jnDl
prafticas, alias fpeculativas : prafticarum aliae ar- - ' ■■'-
tibus acquirendis fubferviunt, aliae excogitando
[Operatio] autem fpeculativa ea eft
rnm^D ]); tinnya -tj;d nND^D^oS^?
NHiryD 2Dnn3 Nnr»D-n!<? tiSn dnih'^n
'i7i7^ vi?a p Nnyj;n Svam vi^a 'Sn
WN -noN^.N* p r\)phii rnn 2Dnn
nSi pp NHD-nn oS tion Nnro-nN
jnd:n^n S'in' nod Nnax-nK po»
|NDJN fjRTi nn^K '3 njn mn hrao
nN'^N '3 n^bin) nodSn '3 noNn
10 .TiiDi nSho i*y f)7.^'2 t.Nvn V3!yi
riip'^N roD-in nN;;:nooSN rrin
N:m SnoSn :3 mjim n-^rnoSN
rir'Jar'N fthiba poSonoSN dSj
rtwNp ar^p:; n^jd ^rha jiytyha
rNj7Ni 2jniSk ano'Dpn 'a onnto'^i^jo
(]iiy IN nnp TN '^v ^brha ripi
ri-inf^bbNi ^;t3N3'^^? {*vj;n7n i'kd nSlDi
riipbN nirt? nx'pN r^nxipi m ko:n
rip7N ♦.-! pDNJbN ribNi r\y)mii
occupantur
qua fcit homo res mutationi non obnoxias, prout
fe habent ; atque hae funt fcientiae abfolute didlae.
Ea quas artibus infervit eft facultas qua artes ac-
quirimus, veluti architedtonicam, agriculturam,
medicinam, artem navigandi. Quse cogitando
occupatur ea eft, quas de re quam fafturus eft,
[quis,] cum eam racere vult, deliberat, an fieri
poflit necne ; & fi fieri poflit, quomodo debeat
fieri. Eftque hoc, quantum hoc loco in medium
proferre expedit, de-iis quae ad animam fpeftant.
Scias autem animam iftam unam, cujus facul-
tatum aut partium defcriptionem prsemifimus, fe
habere inftar materia, cui forma eft intelledhis ;
|o Soi'7Ni npp'^N p3 r»o' Nnni
xn:o SKvaNSN mm ^N^a.-^SN
♦jno .130 hf23;bti^ na: n.1301 »Soj;
dV* nn ♦i^N 111 ♦nb:SND n^a .uoi
'TirfiTjnp Tj^N nNnjio'7N ^nd^nSn
♦cpn 'n7N M rrini n»->j; m no
'n^N riip'^N M 'jhoSni pNVtONa diSj;
niKJ:^N Siio ihoSn 'jrip' xna
^:ishn^ nnN7o'7Ni doVni nnN'7aSNi
jN in* ^ba ^vbti 'a 'ii* na 'iSn in
J3o» Si rpoy' |N in' NO |'n rt?Dy^
♦J33' tl'sa po' |ND INI ah ^ii rha:;
iDl* IK 'jar NO up Nina So;?* in*
rrin in D':>ifN\N:nn oa^^N ion io
quae dum ei non advenerit, vana eft quae in ea ^^Vl CDIpH 'n^N HinNlSN D33Sn
ad eandem .recipiendam reperitur difpofitio, ac T7pj;7N1 nlNO'?Na M NnNON IN NnNIp
Tn Slap*? Nn'a NiynoN'^N nil inda rn"ii*'7N arh Vxnn oV NiNa n^Vi* ni?
riiri7N
PORTA M 0 S I S.
p2n^3 niiv xnS Svnn dS p3i mji
□.^'roSfJ, KQNi Dvo K^ n;?n Kp tysj
n'3 nSx rr.N nDi];D ;3i DSibK np
rxTj^N kSnnai upa 'j;ii27X tj7ni Dt^nV.s
NON mVioSKi nnoi^Sx j^'oi ppn
NQnS;rD Sor ii< n^«i 2Dn3 |ndjn7N*
ds^Sn np -»\SD ;n Dii*7K niv in'tj?^*
bipK pS ri'i^n n'sa pdn:^n jjSk nok
nrxD^N NV'N nip^N* ninn \'\y np ^J^?
ij* iDxa 'N"! ?Npo;^»^ ^Dnn n»vj;oSxi
Soy N.-ra D'S p"? n'Hi- 'ni niVpnr^
m'3;; \x mvo Soy ddn n*?;; p^p»
"jxj'n 'fl JN aipn no 'S nSp -jyiSi
S'Ni'Di ri'pSi) S'Nva i.';^ii 'na '^'NiraS^
S\st-iSn n;?ij j^snSnKpo 'ai ri'pai
TjS'' niin 'na ripoJ'^K ^'Kifa7N* xpx
hairo 'm rTt:Dn'7i« ^i^:o pDx:SN
nanyo n>'2 nsnp'^N'. nTya^^x 3KaDNS»^?
Spr'^Ni n^NnoN ]^ nna; n7X '£>Sk mji
Six*7N nj^SipyoSN jj;^^? yaoSNi iih
nj^iio >nn KOI nxariDo "im njoi
rnij ini nnaSK ntiji ND"i7N n:oi
»a IK jKpr nS3 nynoa ^ty^K '7); onn
DDj; np7K rnn "-r^Kini kij anp |Nor
'7'Ki37K K0K1 KnnSaKpo "IK Kin
rjbKi mm yr^hii. n'p^ijin Ma ftp'?Dj7K
cnKii in KOiK ':)?dSk 5<in ♦a dkhS^*
rtrna jjSk Kin S'Kifai mh^ fi'7'7
hSKnr^'^i J^i)D'7.^i nar'^K Snp pj
fij?Kj2;SKi n;?KJpSKi i^ifKin^Ki d^hSki
Dnan^K in rj^K Kin b'NTii ^4n-^'J•l
TJ7K i^iOK Kn'a i3K"jaK'7K IK nin 'a
ri'-'ifa n'a SKp* ^^Sa S^dhoSki hkjSk
'*?]; nKj n:K SKp* ^»ojki m'in k71
t<03 noKpnoK TJ 'Sy IK fioKpnoK
noin ':'Da ik noirn ikj |K7a jk SKp»
noKpnoK '^7^ nKJ in ik nS'in noa ik
ri^n-i kSi riVva kS nS^ Kin 'a uh^
: Sva^K Kin 'a nynu |k Ki-i7K ko Kina
VKp 03^7;-^ VK7DK '3 WiKhSK "Ti^bii
riny paS^? K03 noi rm D3J7'7 ponpK7K
7*
inftar rei prorfus fruftraneaj, ficut dicit, ^Etiam
ut fine fcientia fit an'ima non eft bonum viz. ut
exiftat anima formam fuam non confecuta, ve-
rum fcientiae expers permaneat, non eft bonum.
Verum de forma, & materia, & intelleftibus, quo-
tuplices fint, & quomodo acquirantur, diflerere,
non eft hujus loci, neque ad ilium quem de mori-
biis inftituimus fermonem neceflarium, fed magis
ad librum Prophetias, cujus meminimus, fpedat.
Hie igitur finem huic capiti imponentes, ad
aliud pergemus.
Caput fecundum, De tranfgreffionibus faculta^
turn anim^, (^ dignofcenda ea parte in qua pri-
marib reperiantur virtutes 6? vitia.
Scias tranfgreffiones & obedientiam legales re-
periri in duabus tantum animae partibus, foil,
parte fenfitiva, & appetente : ac ad duas has par-
tes [referri] tranfgreffiones & praecepta. Quod
ad partem nutritivam, & imaginatricem, nee eft in
illis obedientia nee rebellio, quia nuUus eft om-
nino in iis deliberationis aut eleftionis aftus : ne-
que poteft quis vi cohfilii fui adionem ipfarum
fufpendere, aut ipfas ad unam tantum aftionem
determinare. Annon vides has duas partes (foil,
nutritivam & imaginatricem) folas ex omnibus
animae facultatibus inter dormieridum operari ?
Quod ad animam rationalem, eft de ea dubium ;
verum dice reperiri quidem in hac etiam facultate
obedientiam & tranfgreffionem, prout fententiam
aliquam falfam aut veram ampjeftitur ; non efle
autem in ipfa opus aliquod cui aut obfequii praj-
ftit', aut tranfgreffionis attribuatur nomen ; ideo-
que in prascedentibus dixi in iftis duabus partibus
reperiri praeceptorum tranfgreffionem, aut pra?.-
ftationem. Quod ad virtutes autem, funt eas du-
plicis generis, morales, & rationales : ut & ipfis
contraria duo vitiorum genera. Virtutes intel-
leftuales parti infunt rationali ; ex iis funt, Sapi-
entia, quae eft fcientia caufarum remotarum &
propinquarum cognita prius exiftentia rei de cujus
caufis quasritur ; & Intelleftus, qui eft intelleftus
fpeculativus, ilJe fcil. nobis a natura infitus, fcil.
intelligibilia prima, & intelledus acquifitus, (qui
hujus loci non eft -,) & perfpicacia & praeftantia
intelleftus, fcil. praeftantia de rebus quam celer-
rime conjeftandi, nulla prorfus vel minima faltem
mora interjefta. Vitia hujus potentias fecus aut
contra fe habent. Quod ad virtutes autem mo-
rales, reperiuntur eae in parte appetitrice tantum :
Pars autem fenfitiva, hoc refpediu, parti appeti-
trici famulatur. Ac virtutes hujus partis multas
admodum funt, veluti caftitas, liberalitas, aequi-
tas, manfuetudo, humilitas, animus contentus,
fortitude, magnificentia, alia:que. Ejufdem vi-
tia in horum defedtu vel exceffij [confiftunt.]
Jam vero quod ad partes altricem & imaginatri-
cem, non dicitur de iis virtus aut vitium, verum
dicitur, refte eas aut fecus procedere ; veluti ali-
quem probe concoquere, aut eundem non facile
digerere, & vitiatam efle alicujus phantafiam,
aut ipfum ivi^avlaaidlov efle, at his omnibus nee
ineft virtus nee vitium. Atque hoc eft quod
hoc capite tradere voluimus.
Caput tertium, De morhis Animie.
Dixerunt antiqui efle animas, perinde ac cor-
pori, fanitatem & asgritudinem, Sanitas anima:
% eft.
» Prov. xix. 2.
, iS .txt.
72 PORTA MOSIS.
eft, cum ita & ipfa & partes ipfius comparatae nj4\"l") NiinSTI nsfl |t< DfiiSs* niV5V'^2*»
fint, ut continue aftiones bonas, pulchras, & n^2{< ^^^n ^^iiT\ nN'H J«<n\XTJN
honeflas producant. ^Egritudo autem ejus, cum Sj^.^j^VnI nXJOn'^KI riNIO^K
ita difpofitae fmt, ut perpetuo mala turpm, & j^^^i^^j^,,-, p^^ .^ j^^y^^l h^'.Qj'^K
inhonefta faciant. Quod ad corpons fanitatem & .,^^.» ^_^'u,„^J ^.M-t ,^»-i,^v.<« «v»,^«
gritudinem, de iis inquirit fcientia Medicine. '^ '-''\'^' 't. '^^' L' ''^ ' ''^' L '■"" ' ""l '
E? quemadmodum iis, qui corporis morbis labo- rH'^P^i^ ^N^'DX^Nl nNp\\T incrSN
- _ • - - • - ^ ^ pjyj j,i^,d q„„d 2dVx rirNi::^ nnai ddj^n ri-iv n2n
dulce eft amarum efle, quod amarum.dulce, adeo PO 3NTON |K tODI, ■]'>'i \V liHDn
rant, fuggerit fenfusipforum corruj
ut qux vitiofa funt fub fpecie eorum quibus nihil »3 DHDn "1ND3 DH? '~7'3' INIDnSj^
jneft vitii concipiat, augeaturque cupiditas ejus, HJN.'^:: IH ^*S,t: ♦Ql "10 ni{< N^n KO
ac iis deledetur rebus, quibus nihil omnino ju- D^k^^q ^♦Ji n"nyD Q'XboSx illlVJl'D "l*?!!
cundi fanis ineffe videtur, imo non raro dolor, ^^^j^^'mniS Oirm :3r\T\^n^ nflS^ni
veluti elu luti, carbonum, pulvens, rerumque L^ w»i--»v»i«v« "^^^ — i««s »^»-^.»< iiiU ^jL
valde aufterarum & acnum, cum alus ejufmodi . . . _LJ ^.-.^ .„_ ^ ♦►,-.-. --.
cibis quos nequaquam appetunt fani, fed plane ^3»< ^DO □'^N Kn'3 ,Np XOD"! ip
averfantur: ita animse morbis laborantibus, malis 'llOi^TNl DN-in^Kl DHpKl '?aa'7K
fc. iifque qui vitiis fcatent, apparent ea quae mala nirpn7N ftinsy^Nl nVia;;7N ftintl^^N
funt bona efle, & qure bona funt mala. Ac certe l>i7 WK ^':PPN7^? jO rnn injl
malus perpetuo extrema, qua: revera mala funt, "]'7iD XnjIITl^' ^D t*«irt*iN7N NiTnriK^*
appetit, eaque prae animi fui morbo pro bonis ha- »Yii "IJOE'nSn 'iJ^N DDJ>*'7N KVIdSj*
bet. Et quemadmodum asgroti, cum noverint j^^JK IIIC? M JoJO 'iS On'? S'D» r»Np:'7J<
morbum fuum, nee fint ipfi artis medicae periti, y^^^ S>?n3N nxnO 'H N,2 ♦•:•» nN7'3
confulunt medicos qui ipfos docentes quid fa- ,^ ,^L^^ nn^ahn K-|3N ' 'IH' nn-J^Nl
cere oporteat mterdicunt ipfis eo quod ipfi ju- . i_,^v»U w»-,C„-.-„. ^,-„., ii-,-,-,L^/' J
cundum imaginantur, e^ue ipfos fumere cogunt, VIO^JN^ >*nV3m IW np'pinbK »i3
quK minime grata funt, & amara, quo fanen- ^9" ^^^"^ I^ ^P^'"' ^nX^'D nD5i
tur corpora ipforum & ad eum redeant [fta- 2t:7N H^^HTjI piDH' i^?*?! CHynO J^JIc'?;;
tum] ut pro bonis bona, & pro malis mala p3:» K03 OmSnirfJ X^DN*?}^ I'^ND
habeant : Ita & animas morbis laborantes doc- 7'DD? HD |J^ pninil NlS^IJ^' |{<{
tos confulere oportet, qui funt animarum me- ^noN*?}^ '~?'lKJri '>hy □m'lDJI J>?i'iS
dici, quo eos ab iftis arceant malis quae ipfi bona DnONDJN TOH Tin nioSx nnnD'"X
putant, iifque ea arte qua fanantiir mores ani- ^^^^^ h^^til^') ydlH 3N'DnDNS N^VJ-i'D
mi, quamque cap. fequenti declaratur. fumus, ^ ^^(^ ,^^^, ^^^^^^ ^^ ^L^
medeantur. Quod ad ammo male aftectos, qui ' ^^..,^ __ ..iL^» ^ .„L .. \l
non animadvmentes morbum fuum, eum pro *^J^^ °^ VT^ KOV^T.N ^s»1bND♦
fanitate habent, aut animadverfo non qusrunt '^"^ ■)^"lty7^? -)7n ?i^ Dmjnj'3 D3JK7«
remedium, eodem futuri funt ftatu quo aegro- hrNJV7N3 OnjIDDn nN")0 t<nji:t3»
tus, qui dum fibi jucunda feftatur, nee medica- 'D^J* D33^K p{<7p5< ^«s^3 SDH ^rhu
mentis utitur, haud dubio periturus eft. Verum t^in "1^3 ^bH ^VsSn 'A J<nj'3i
qui animadvertunt, & fequuntur tamen cupidi- j*;'^ jH^K DSJnSn NinoSi< t>?OK
tates fuas, de iis dixit Liber veridicus referens p*w£^» i}{ pin^ ilJl^'SJl'l Dn2r)23 I17V2>»
verba eoi-um, " quoniam in prava cordis mei cogi- w^, j^^^l, q-jSkOU p33Dn» i6) n3
/./i.«.;>.r^^«. &c. 1 dumexplerefitim/uam ^ ' ^^ ^ ^ c, L^
expetit, auget fibi fitim : eos autem qui non ,^L„ „„„ -i»» \*L<^ -^(^•■,* ^-,1 -.*
animadvertunt defcribit Salomo, dicens, ^ Fiajiul- l"^ i*^"?| 1^ ^^^ .T'~ ^'"i' 33L3n»
/i re^a eft in oculis fuis, at qui audit confili- 2^5n37N 7Np □nnN77 pj;3nn p7;;Dt
urn, fapiens eft, i. e. qui accipit confilium dodi, minur3 >3 □n71p |;; ^ii'\ Dn'Q ^TbH
docentis ipfum viam quae revera reda eft, non 'll' |K TVp* ^J^< 'J)?* 'jl "^Sn O*?
quam ipfe reftam patat ; rurfum dicens, ^ Eft NOKl N^'Pl^ MOSi "IT lill T-Wp)J
via qtue reSia eft in oculis viri, at finis ejus funt yfo noSs^ Qrt3i'ia pTJ^E^' kS ihSj^
vice mortis : dicit etiara de iftis animas morbis pTw'7 y/tSljn VrV3 "11^' S'lK Til Sn7
laborantibus, dum noli fciant quid fibi noceat, -^p^^,jj □t,}^^L,j< ^jj-, ^^^, ^i^^ , ' , q^}.,
vel profit. Via malcrum eft ficut caltgo, non JL l._,^„u '.^ ^,,., ._ ^L„ r,-.,u..«
;;.W/«?«/Wm//«^««/: Verum ars medendi ^iT'^"/'! ^ ?^ ^^ n^Np'TO^p
animis ejufmodi eft qualem tibi defcripturus fum '^^ ^"^^ 7^ "^^ ^^'^ "^5^' ""^ ^^^* '^^N
hoc capite quarto. '^INH 'fi Sp mO Om nnnHNI K;'X
Caput quartum, De medeld morborum anim^e. J<P N107P' K7 OnJ13 '3 D3:K7iS KinD7«
Adiiones bonae, ea; funt quae funt aequales, in- H^DND D'jrE^n "^n"! pri:;aj» NO N*?! DmiT*
ter duo extrema, quorum utrumque malum eft, 3tD nyf^J*;; KDN iSc-O' n03 l^'T nS
unum exceflu, alterum defeftu [peccans] mediae. '-7^3'?}^ N"!!! '3 fli'N KOD MS D3iKV{<
Virtutes autem funt difpofitiones animas & habi- yx"ION 3J3 '3 J?3N7'7N Si'S'^K 1;3N7Sn
tus medii inter duasdifpofitionespravasquarum ,,-, ^^^^ ,^ ,^Sn S.^J^SnSn D32S«
una m excefTu, altera m defedu eft, & ab his j,^ ^^^^^^^ h^nnj;O^N bm^^
TMi'Ty 'H S»Ny37N1 "I'Vpn IDnSn"! t3N73K NOmn« N7ty NJ^'OJ NOH p37D
rvin |;n j-p^^* nix'^Ni "inK Nomnj* j'nnn i'riN'n p3 n'JDiriD r\n±>u\ n'JND33
^ Dent. Kzix. 19. f Pror. xii, 15. f lb. ziv. zi. f lb. ir. 19.
>m-
PORTA M 0 S I S,
75
7\^}h^ nh:;; r±)r\ 'nSx dsj^k p
tlToSx ins nna'Sx s<^N fipi riViffl/n
riSoj rfi^'TN^ DNDnN*7N q"t:^i Six*?}*
D?7 NQHii; i'nSN DBiSK 10 prii^'n'^Ki
jsjana rpixVK riN'n^K 'm DNDnK*??*
nSlDi pSi)V^? yvrn |o 1""^^'^ «<i^pj
DDNinSxi -iDon'^x JO tDDino yifKinSNi
n7Nn:SNi innSK p CDDiriD D'^DS^i•l
Sdd^ni Torhi^ |0 ntDD^.riD nrNJppxT
nixnoSNi, 2-inSN* jO DDino a^nSxi
-]9lDT SjD7N1 nnp7K I'3 DDino J^'n'7N1
n-in ♦£) TiiD pxibx d^:» npi rioinpo
nVifSi n^i) i'StoSn nnx Nnjjbn 7J<j;sk'7N
fjiDbN pJb: ri-iNn ds^Sk S'Nia p
nS'ifl ninn^K p3tb» j<od K'vd 71k*7K
in p iN-i NiNi ti<r j?y '^'\r}r\piii poo'i
nSKnoSN* 'bi; □np'^xi ^^^rh^ h'NJ /a
T^^Sxn riDSin'^K 'ha rtDQ33 *pVi
iii'^Kpi -j^TiD nnon pxanNSxa pj)» npi
"i'dj^Sn c^-idSk p3b' riONni ;?Nj{y Nin
U?"! D'Sn DQi'^j* pno^N |i^ pSip»3
DNDHnSk tD'-U?7K ITT 3;Vp |N%pSN
N-in 'V;;i t^'Sj; n;;3iD t^oj*? nN-ibSx:!
fhni rini3no'7K '7Nj;qk7N p ^i^Sni
rip'pnSK 'b;; nan» kojxi to^j n^D
sjin in) j^a'}n ^jn73 n'7N;?flN \v\
S'Nira'^N* n-in jk q'^^ni aDin7K
\2f2r\r\\ Svnn NOii^ n'p'7D':'K tn-t-iSni
JNOT '5 riTns Nnsno p'^D'^N* ^Sn |p
riTvo NT pD' ^s^ moK 7v^ p npritan
DpnD mji ja 7N;;aN "jc-' n'^d ni;?' im
^^n pDn np3 mSm nVnN ri-i'D
IN ni3-iQo '(\:in npi rtooino SnpqnSk
nina np xin pD'o Njai;i ko,d h^vpo
3D im n,3t3 'a 'm» |k orS'a npQ:
;;ri» 'nn mif3 nS^Np^Q Jnii Vno
Njj;3n7x yinyK ainQ hinn:;i6ii '7X
nn'72Npo '7K N3yim lirSK "jVi p;
3
difpofitibnibus neceflario profluunt iftas adllones,
exempli gratia, Tempeiantia quae eft difpofitio
media inter ihtemperantiam, & infenfibilitatem
voluptatis ; Eftque Temperantia ex aftionibus
bonis & difpofitionibns animas a quibus neceflario
profluit temperantia, quae eft virtus mdralis. In-
temperantia autem extremum eft primum, infen-
fibilitas voluptatis omnimodae, alterum, quoruni
utrumque malum eft fimpliciter, funtque dues dif-
pofitiones animse a quibus neceflario profluunt in-
temperantia, quas eft difpofltio modum excedens,
& infenfibilitas, quse eft difpofitio defeftu pec-
cans, funtque pariter duo e vitiorum moralium
numero. Similiter, Liberalitas media eft inter
avaritiam & prodigalitatem ; & Fortitude inter
temeritatem & timiditatem : Urbanitas inter
fcurrilitatem & rufticitatem : Humilitas inter
fuperbiam & fui vilitatem: Magnificentia inter
profufionem & fordes : Contentatio inter cupidi-
tatem & torporem : Manfuetudo inter iracundi-
am & lentitudinem : Pudor inter impudentiam
& vitiofum pudorem •, & in reliquis [fimiliter,]
nee opus eft hie recenfere nomina iis impofita,
cum res fignificatse in promptu fint & omnibus
intelledtas. Errant autem homines frequenter in
his aftionibus, putantes extremorum alterum
bonum efle & virtutem animae quandam. Alias
quidem primum extremorum, bonum putant,
quemadmodum temeritatem pro virtute habent,
dum temere audacem fortem appellantj & ft
aliquem extreme gradu audacias viderint, qui in
pericula mat, feque fponte in perniciem conji-
ciat, verum cafu evadat, eum ob illud laudant,
dicentes. Hie fane fortis eft. Alias vero alterum
melius exiftimant ; ita dicunt ilium qui animo eft
lentiori, manfuetum, & torpidum, virum forte
fua contentum, eumque qui nullo voluptatum
fenfu capitur pro indolis fuae ftupore, tempera-
turn ; & confimili errore prodigalitatem & pro-
fufionem inter fafta laude digna numerant, fed
hoc totum erroris eft. Illud vero quod merito
laudatur eft, ut quis medium teneat, ad quod
etiam tendere hominem oportet, atque ita tem-
per omnes aftiones fuas perpendere, ut eo [in-
clinent.] Scias autem virtutes & vitia ifta mora-
lia acquit i & firmari in anima iteratione aftionum
ab iftis moribus fluentiUm [idque] pluribus vici-
bus, tempore longo, & dum iifdem afluefacia-
mus. Quod fi bonae fuerint aftiones iftas, illud
quod nobis iifdem acquiritur virtus erit ; fin malas,
erit illud quod ex illis provenit, vitium. Homo
enim natura fua a principio neque virtute^ neque
vitio inftruftus eft, uti Capite odavo oftenfuri
fumus ; ipfe autem fine dubio aftionibus [qui-
bufdam] a pueritia fua juxta confuetudinem fami-
liae, aut patriae fuae aflliefcet -, eruntque alias adi-
ones iftas mediae, alias ejufmodi quas modum
excedant, aut deficiant, uti defcripfimus. Erit
ergo ei neceflarium, cum animam ipfius corripu-
erit morbus, eandem rationem adhibere in ea cu-
randa quas in curatiohe corporum adhiberi folet.
Sicut ergo cum e temperamenti fui scqualitate mi-
graverit corpus, obfervamus in quam partem in-
clinaverit, & quo exierit, ut ei rebus ipfi con-
trariis occurramus, donee redeat ad tempera-
mentura aequale, ad quod cum redierit, ab ifto
74 PORTA MOSIS.
contrario adhibendo abftinemuSj & converfi pa- 'tj^SJ "iSn^ nSK"ini?K h)^ *^''py> ^t2^
ramus illi, quo in temperamento fuo xquali re- ♦<^j rj< -ji^.^ ^}<nD lyQ px^Df
tineatur: eodem prorlus modo in iis quae ad -,^p, -^^Jj^ ,{3 j^j^.,-, -,l, jLj^j^^
ramus illi, quo in temperamento fuo xquali re- ♦-^j |j< -t^;)^ '~7KnD 'ID p^{S'^N*?^^ »3
tineatur : eodem prorfus modo in iis quae ad ^^^, ^^^^ ,5 ^^,^ -,l, ^{^^^ ^^
mores fpeftant agimus exem. gr. ft videmus L,^^^^ ^^^ ^^^ .1
niiemniam ifa ammo afFeccum ut eenium luum L _ ' ,• .; 7 > ' ' • -»
quempiam ita animo afFedum ut genium fuum L,^,,-,^',^. ' -,u..^» Li^J l 1l ^ l
?raudet, quod unum eft e vitiis aiSm^ & adio W3K |0 n^I?£3» n^« ^^r^S^ DJ3^K
ex earum numero qus improborum propria funt, ^'^'^^ ^"^T^ ^''f' '^ ^^'^ J^C3 "liniy^N
uti hoc ipfo Cap. oftendimus, cum morbo ifti rnoW D>7S n07N Nin 2£3J |N NiTlN'
mederi volumus, non pnecipimus ei liberalitatem, D"|pN p 2P» p ^tX2 NlH JN^.NDD^Nn
hoc enim inftar ejus eflet qui illi in quo calor t>57 "]7'Yl '7"Tn;70'7H 'e^S^D "inSx il*'?);
modum excedit, re aliqua medii temperamenti ^"^'"^ JK »J3J» KOJN") njhO p nHD'
mederi vellet ; quod ipfum morbo fuo neuti- f^i±}^ -1^3 rha'?N nnDn^K bVS' Vnr\
quam liberaret ; yerum ita conftitui debet ifte, ,^p, j,^^^ '■r\':^rh\ii. Sl/S H'^K TIDnn
ut iterum atque iterum prodige agat, imo pro- «„^^^Li- 4i*i,t«i'iM iio»nSv» -tr^?,^ ♦►^ i,«»H
digalitatis opera crebrius frequenter, donee affec- X^lZC^L\?i^°^^,i^'*X^ ™^^ ^^ ^^^^
tus iUe qui ipfum ad nimiam parfimoniam adigit, ^ ^^^^^^^ "^ '^ H^ '^Vnn ^N INDn
ab animo ejus receflerit, ac pene prodigalitatis ^7HJ^^^*. H:]; ;?3"13 Tyni ^^^3•^^^p♦
afFeiftum induerit, vel proxime faltem ad cum 7J<r3N* '7J? prv |N3 maKJI nNn3N'7»>f
acceflerit ; turn autem operibus prodigalitatis ipfi N*?! tD"ȣ)' N7 NO'NI "^Vi OmS'l NDdSj*
interdicentes praecipiemus ut liberalitatls opera K3Kt3 ^TiDO nKJ'N;^ NHiV "iSiDI "lyp*
conftanter exerceat, eaque perpetuo prasftet, nee l^jipn^K ^N^SN ^^yD' tN3 mOKi
modum excedens, nee prasparce agens. Eodem ^-j^g pi'Sy 1"1DJ D^S iDS ^>J^"n3'l
modo ubi viderimus aliquem opes prodige eiFun- jji-,-,^ j^q l^j:,^ ^,^3 ^^-,3 nT,nnSN^
dentem, ilh praecipiemus ut avantis opera prjEftet ,-, ii-,^,L^ -.j,-,. ».^-^(L,» L..I ' 1.l"
caque repetat, neque tamen ipfi frequSter;; ope- ^n^^^J ,s. '^S 2?^^^^,^^"^ ^ " ^
rum avaritiae iterationem praecipiemus, ut alteri («DJN7K JN T". P 'D"| J{<7j;7N pjNp
ifti opera prodigalitatis faepius exercenda injunxi- ^^^"^ ^'"'DK NDD77 "I'^DH /N p ni^ljn
mus. Subeft enim hic aliquid argutius, quod 1/iDI VC&b '^r^Tb^ p nyiri |0
medicinas [hujus] Canon & myfterium eft, fcil. f)'3j? ^1^*7^3 DNDHnVk □'"ti;7K . '$'\ts
Facilius patrabiliufque efle, ut quia a prodiga- t]»2j; Pl'lty'^N yijl p 3npN"> SlDK
litate ad liberalitatem revertatur, quam ut avari- q-jj^ ^N^&K HIiy'^K h^ TIDJ "h^)^
tia ad liberalitatem redeat. Eodemque modo ut q^tm^j^ ^ "VS^ ND2 '^I^^^< *TlbS^
qui nullo voluptatum fenfu tangitur temperan^ ^^^^ t^ D^?D^KS^{
evadat, quam qui cupiditatibus mdulget, ideo- __/ , w»**« -.a«v. -..-^.L..- : C
que magis frequentare jubebimus intemperan- °^2 ^^ ?^^^ 1inribN3 |NDJ^N*
tem opera ejus qui nullo voluptatum fenfu pj'XD *^i7K V'l'lJI p^ND ")"l^nD7^f
tangitur, quam «v(«'<3-»i1oy iftum opera intempe- Nini h7Nni7N3 -li37^? n-|J KDO 'StO^
rantis, atque ita injungemus meticulofo audaciam, ^"11171 nbSriND {:!{<'7DN7K DD pJNp lil
magis quam audaci, timiditatem •, & fordidum ad ]l3"in* \lh vh'^&)'i^ NIIKi* 'Jj^DviC
prodigentiam magis inftituemus, quam profu- nDDIMoSN* n.S'n7K 'V C3nD3iK hJ^'H
fum ad fordidam parfimoniam : atque hic Canon "inN^K IPti K'T'^'^'P K7'D N1Vo» hi '"JD
eft medicinal morum quern obferves velim : at- ^-^^^ ,^y^ fmh^ SdD hv ^kSkI
que hanc ob rationem non lolebant vm virtute I --^« »_,» ii^.»Ui.» •.* •»Ur».. ' ' ..L • ^
praftantes animi fui afFedlus ita ordinare ut in ^2:.Z\ .^Sfll -'^L J^^ '^ ^^^3
medio prorfus ftatu efTent, fed aliquantulum ad ^V^^^^ 1^1 Jp'^^p mb-^N^ DNOnK^N
exceflum aut defeftum incHnarent cautelse gratia, 1? l"* ""^ P"*^ ''^ l^"" .^ ''' f* "^"•'"^^^^ \"i
ex. gr. a temperantia ad a'va^^nffiav voluptatum, J<7'7p nDil7K im ;^irNin7K (j;! Nj:)>7p
& a fortitudine temeritatem verfus, & a mag- tbn7> 'J^^O'^K Nim KiTI^ND '3 'iS'lpI
nificentia aliquantillum verfus prodigentiam & ab ^J0 f^OKI jnH nTltt'O □♦JO'? OnSpS
humilitate aliquantillum verfus fui vilitatem : y-^^") INDJnSn V)^3 >S N'7ira7i< mSy3
eodemque modo in reUquis, atque hoc innuitur i'n^^ -,n3 S'dW tO Nir^* DHJO rNDS^N
dido ipforum, Infra menfuram juris. Quod L^,i^i^^ ^^^^ ^^,.^1,^ L^^ ^ ^
ad ea etiam quae aliquando recerunt virtute ^.4.4^ ».« -.*«i..4 —....» — _uL L
praftantes non^ulU inclinando ad alterum ex- ^^^^^^ ^'^^^ 3-in DH^Vk SdN TOl
ttemum-, dum fcil. jejunando fe macerarent, ^^^^ ^^^P^'^ ^'^^^^ DX3'7J*1 HD^yH
nocftu furgerent, ab efu carnis, vinique potu, ^^^ nj<-ia7i< »|] J?Nt:pJN'?Nl ^NDJ'^N
mulierumque confortio abftinerent, veftes laneas 3t37N nnj ^^i^ i^H nin p H^Z' N"17;?D
& cilicinas induerent, montes incolerent. Ion- J<i'N nino':'K ^HK 1X0371 N313T N03
geque fe in deferta fubducerent, non aliam ob OiTinU^KSOS P"1D0* DHiK \sn NiJ<
caufam ex his quicquam faftitarunt, quam Medi- {{qq Dnmc?;^ IN"! DnSN^SX TfH)
cinae, uti diximus, gratia, & propter corruptos j^^j^j.^ DHpsSi.^ nND3 KH'D ]'\m^n*
urb^ incolentium mores; cum viderentfe,fami- ^^ j^vdJN K'? li^m nxn^S*? DH:)?
liantate ipfonim utendo, raftaque videndo, cor- ^^.-1-, ,4.-,, ,^ >iiSs> ^s*^ 1
ruptum iri ; timerentque ne a confortio ipforum '-* '"^ ^^'^ ^ -Jj7iN ^Ip inj
mores fuos contagio pervaderet j quare fe ab ipfis fubduxerunt in deferta & [loca] ubi nemo
repe-
PORTA M 0 S I S,
75
^K^jl'^^? ll^n KJsSa 'T\ D*nniK n^D repenretur malus ; fecundum diftum Prophete,
SvJ^SnSj^ Tf\'r\ KiSya N7V0'7f* 7»S7]i< ^ ^is dahit mthi indefertotuguriumviatorum.^c.
nXTD Nni3b nrrinj NIoSj;' oSi ^""^ ^"'^^"^ viderent ftulti viros iftos virtutc in-
Dn'?n3 i:"lD^ IK nnorrn KninVpl ^g''^^ hujufmodi aliqua feciflb, fcopum vero ip
.„ —i, U--, -,-,«j..ni^ ..-,-,„, ^*^S^i«l "'''V'? nelcirent, exiftimantes ea in fe boni
□niN KLO'1 .3^<W fij^iies iiils futures, unde corpora fua omni cru-
|Q nnp "^.pD IKI NT3^N17yDl datus genere afflixerunt, ita fe virtutem aflecutos
VdSkh Nina t^JipoK' np foph^ \i2
j<i-iDfl N'lj'^N cnj;; Ki];Dp'i t<mroi
beneque fecifle autumantes, eoque pafto ad Deum
fe propius accefluros, utpote qui inimicus fit cor-
pori, ejufque deftrudionem & perditionem velitj
non animadvertentes interim fadta hujufmodi
mala in fe efle, atque illis vitium aliquod animae
contrahi, nee alii rei comparandi funt quam [cui-
piam] medicinae ignaro, qui videns medicos peri-
tos graviter aegrotantibus bibendam praebere me-
' " L~ ' L L ~ " L ' ' '• dullam colocvnthidos, fcammoniam, aloen, &
^^**:^.T^ r LlA?u/^'''2?T°['^?-.i? ejufmodi, cibo ipfis interdicentes, eofque hoc
nnxSxDD n't3^N\p ''^'iTs N'tyN'^N .Tin
nnn-;; t^ n^nv^ji 'pnn \^ tijkSni
NnSiKin* ix "i'S{< birjij xn's nnn lu
ina KitioSK nonni nmnn NO'Nn
N-hD on N7^^?^ "^SnD "jiy N7i no*
Nnanxj; 5<n'fl nne^ kdd njS n7DDo^i<
DQono its: t<iw^ no'on ♦'♦ nnin
nnvp NOiNi Nnn |o 'ir^ nxn xih ^nfi
'D a^* ncim
'T'
pado a morbo fuo fanari, atque exitium, mire
liberatos, effugere; dixerit: Ciim res iftae libe-
rent a morte, quanto magis fane valetudinem
confervabunt, aut ipfi eam augebunt ? ideoque
femper ilia fumat, & a^grotantium regimine uta-
tur, ac fe a-grotorum more tradet, qui dubium
non eft quin in morbum incidat : ita & ifti, me-
dicamenta in ftatu fanitatis adhibendo, fine dubio
animi morbos contrahent. Lex ergo ifta perfeda,
quasque nos perfedos reddit, (prout teftatus eft de
ipfa qui [optime] eam novit, s Lex 'Domini perfe5fa,
convertens animam^ fapientem reddens imferitum^
I ^ ^_ , - , - ,-• ^^0 ™^'^ *^'^ prascipit, verum eo tendit ut fit
'^NnriyK^ SdX' jK n9 ND '^SK* KJDDI^K ^?"^° ^^ naturas prasfcriptum ordinatus via me-
NO nDJ'l '^Nnn;;^^ !inu?> IK rh ^iD miy^l ^'^^ incedens, adeo ut illud quod ipfi edere [per-
SnvS{<nn{<SD'7Nnori':'Nnhr{<:inDJnJ<n^ miflum] eft,_mtra modum edati moderateque
I« ihyf\rhii'\ nrC^bK OnS* r« nSi f^fti^i^ & 5^,^ ftudens ; non ut fpeluncas in!
N3:J ^Sn \V 'nil nDi:?n □DJV^? »p{y» colat & montes, neque ut cilicium & lanam in-
TnDn ri^ nSDI nni'^K ^a 7pi'7N J>J:KJ duat, corpufve affligat & cruciet. Imo hoc ve-
S;; 'Dl Kl7Kp1 C?a:n 7y NtDn ne^XO tat, juxta illud quod ad nos traditione pervenit ;
TO ^tyiy ^ItyD b^ m? KOn tyaj mr'N Dicit enim de h Nazireo, Et exfiabit illi Sacer-
Cn^n N^ni V'n '^''•^ quod paccavit in animam. Dicunt, '^lid ergo ?
in quam animam peccavit ijle ? Ideo quia Jihi vino
interdixit. Annon ergo (concludunt) verba argu-
mento a minori ad majus ? Si ille, qui fibi vino
interdixerit, opus babet expiatione, quanto magis
ille qui fe ab omni re abjtinendo affligit ? Et e
monimentis prophetarum noftrorum, eorumque
PTDJ n» 'h'J "yr\ rhia ^KIJI ^)7^5y'7^? qui legem noftram nobis tradiderunt, percipimus
□NySi^ '3 nnNI DV Dis'i' '£) 7ND lOS ipfos [hoc] fibi propofuifle, ut moderationem fec-
On^lp ini xS IN nSn ''7]7 Din* bn tarentur, animafque ac corpora fua eo, quem lex
' requirit, ftatu confervarent ; & juxta illud quod
refponfum a Deo excelfo eft per prophetam fu-
um illis qui quasfiverunt de jejunio unius diei
annuo, num illud continue obfervarent, necne.
Hoc eft, quod dicunt Zachari^e, Num flebo
menfe quinto j'eparando me, quemadmodum feci jam
tot annis ? Refpondit ergo ipfis, ' Cumjejunaretis
fcf plangereiis in quinta &' in feptima, i^ jam
feptuaginta annis,nunquid jejunium jejundflis mihi?
£5? quando comeditis CsJ' bibitis, nonne vobis ipfis
comeditis & bibitis ? tum ipfis modum tenere
ac virtutem ampledi tantum prascepit, non je-
junium •, atque hoc eft quod dicit ipfis, '' Ita dicit
Dominus exercituum, pracipiendo. Judicium veri-
tatisjudicate, ^ benignitatem iS mifericordiam facite unufquifque cum fratre fuo, i^c. dicitque
poftea
•" Jer. IX. 2. i Pfal. xix. 7. ^ Numb. vi. 1 j. ' Zech. vii. 3, &c. * Ver. 9.
-i;rion m33 '^^'i V'n jo lo^i^ np'i'u;
nf2yi noD nnx Sj; "xn '^lo ^m)^
h:N'in '-'Nnn;;K'7N \r\'i^'' anNi^xn
najin no '^^^ pnoNDJNi onDSiK
ne^KD nTJn 'tr^onn tynna nDSNn nnorS
onov o nn^Niia D'iu? noD nr ^n'ty;;
n:2; □♦;^35y nn ';;'a&'a"» 'c?»onD niSDi
intyn 'di i'7DNn 'dt 'Jn 'jino-: Qiifn
p'miyn anNi o'SoNn onN N^n
fiVyaSNi SxnnyN'^xa , annoN Dn
□nb n'^ip im DN^i'SND n"? *opa
noN oaero noxS niNDi: ♦'♦") nos* no
rnN MN ty»N ic^j? D'onni nom vovDty
ov:; niNDv ♦'' noN nD -]Sn n;?3 Sxpi
cnvi yotyn min 'ly'onn □V:;"! 'j;'ann
nnoty^i ptyty'? nmn' n'a'? n'n» n'lyyn
76 PORTA MOSIS.
poftea, > Ita dicit Bominus exerciiuum, Jejunium i^nx QiSjym tX2'ii.rX\ CD»2V0 D'^pioSl
quarti ^ jejunium quinti ^ jejunium decimi erit rtpDi^N VnVSSk M nON JJ* oW
J.j««i 7«^ ,«^W;«m &? Uttttam ^ tnfolen. J^^^^ ^^^ L, ^ ' ^ j^
Scias autem Veritate [innui] virtutes intelleftua- 2??.1.ST'^^ ^^™ L^^^^? l'^
les, quoniam illse i-.r.^ funt, nee mutantur, uti D Ji^^ D^^e^'^K p3' NHD 'fl^K n^pSiVj*
Capite fecundo diximus. Pace autem virtutes P"^ *"''*<'"' ^«P19 IN5 .'iTU ♦':5K r JIN'I
morales, per quas fit pax in mundo, Ut *^^f NJriJ?ne^ 7n}< |0 ^707N3 Ninri'C'n
autem ad inftitutum meum revertar. Quod fi NOJK OHJK Nn'3 IH NOJi^ ♦/2N'?3
dixerint ifti qui fedas quafdam e legis noftrae cul- DnONDJN . Npsyx |0 pS^S' i<!3 nSVi3»
toribus (de illis enim loquor) imitati funt, fe illud ♦ip^ rSiH^'^H S'DD 'SjJ? QiriN'iS L'U'^I
ouod faciunt, dum corpora fua affligunt, & ab p^nj^N im S'ON N")i"l3' '31 CDJ'i'K
ftinent a voluptatibus, eo fine facere, ut po- ^^ ,^ ^^,^ ^^ ,L, ^^^ rnnnhii
tentias corporeas fubiugent, quo aliquantulum ad -.Li., »v»«»v.C.» »^. .v. — .t.. L./ \J LC
alteram pSem inclinent, prJ,ut hoc ipfo Capite T'lPJ.'^^^!^^^ P^L I^ °f^' ™^ ^'^^^^
oftendimus neceffe efle ut comparatus fit homo ; F V^^ T^J KO '7^ DH:,:: D^^J JslHS
hoc equidem in ipfis error eft, uti oftenfuri J'\'\t2ii'\ nOTl NO noin NOJN n;?nu^'7.\
fumus : idque quia lex noftra illud quod illi- 'prt 'JJ^N 23D^N Nil |0 nnOX NC3
citum pronuntiavit, ideo vetuit, eaque quae prae- w "iflDK nnnKl/N nniSx j]; t_j;3i
cepta (unt ideo prsecepit ; fcil, ut magis ab una 75N('::7X Dnnn jND nVXn*7X nnj
parte recedamus difciplinae gratia, fiquidem quod nDNJoSN DnnrV) NilSs DJTinVN
ad ciborum yetitorum omnium, & veneris illi- ^^^^ ^,^U^^ l^^T^h^^ rJiCrhi^
citae prohibitionem, dum prohibet Icorta, & m- ^L »,L_ LLi, »CL, ,...«i-.» -....1
jungit^ literas contt;ftus & fponfalia (ita tamen 1? '7/^,, K1.J^ C, J '^^T^ '^?^^
ut his omnibus adhibitis, non quolibet tempore ^^^^^ '^ °^^^ ^^ $?P'^ ^"D
permifla fit [uxor,] fed prohibita tempore im- i^^'^i^ N^n jnH ^'21 mj'^^NI nn:^N
munditiae & partus, ultra quod etiam praefcrip- "l^i \!J J^IH^l nNDJIH jp '7'7pr\7Jii
feruntDodores noftriparceVeneriindulgendum, I^sJ JH^nJD '3 N*iO KO '7;; pNnj'7N2
eaque interdiu uti vetuerunt, ficut in Trad. San- "Tj;3J7 Vth^ iliDDN NO^K ("173 ffirt
hedrim explicavimus :) haec (inquam^ omnia in J); TQ'^'S NTHD N"T^3 mtybx fl"lD JJ^
mandatis dedit Deus, ut quam longiffime ab ex- DNDnK^N DTl^ rtHJ "hn DDinbit
tremo intemperantiae recedentes paululum verfus j^iDfiJx' 'S n2nn ^nn i<7''?in rtib'^Na
«v^<3-«a;«. medium tranfeamus quo in animis ^^,^^^^,q ^^^^ h:iif\'2) r\h^ii nN'.t
noftns difpofitionem temperantias confirmemus, Jl^„.u«» .,*LL»« -.L....»Jl.T ^
Eodemque modo quicquid" n lege occurrit -de ^^^^^^^ W^^-^ mX'p'^K j;31 10
folutione decimarum, de fpicilegio, de manipulo °2"'' n'1^7lj;7N1 ^TSth^S tlUZhp
per oblivionem relido, de angulo [non deme- I^IIDHQ H nplV7}i"l 73V'7N1 nL3,2'kr7J<
tendo,] acinifque deciduis & recemis, ut & ju- 'fin ^"12^^ JD Dnn T'b'Z "^Ti KQJI^
dicia anni relaxationis & Jubilaei, & de eleemo- NI'HD N*1J,'!J n7N'i37N t]'TD p^ 1J733
fyna prasftanda quantum pauperi opus fit, totum KJ7 n3h' T^T^ "^i^Sii f17C3 TO 37pj1
hoc ad proflifionem opum propius accedit, ut "ip^j^ -|2nj?n nN2njr?6N NnnDI mJ^K
ite longius ab extremo animi fordidi abdudi pro- ,p p,^;^^^., ^p ^^i^^ KmJnS r'jnsy'?^
pus accedamus ad extremum prodigent,^ quo cijeprUK^K nm7 NO SliO DOjVn*
ftabiliatur m nobis magmficentiae [virtus.] Atque ^„.l ..L, —.^^ ,A. -.u-* l\.-.i-w •
fi hacrationemaximam prsceptorim partem per- ^^^^P ^^ °T^ ^^ '^^P^ ^N"^*< ^'^^'^
penderis, invenies ea omnia fiibigendis animi af- ^^fn Tin 10^; O'pn DpH DlWn Dip;
fecflibus infervire: quemadmodum vindiftam & CDD'tyn 3tyn iTlDl rin7i\1 g^J^N nip
ultionem tollit dido ifto, '^Nonfurges^ neque obfer- 'iflO ^713") 7J'2'?N nN'H S'fJl 'fin
•vabis, " derelinquendo derelinques, elevando elevabis tSU "?2D 'jl [pf '^3 riTim Qlpri HD'C^
<•«/» ipfo (^c. quo potentiam ira? & iracundiae re- "n'jl» "IS^N "l2"in SdO IIDH N*? J") "T^H
tundat. Ita & illud. Reddendo reddes ea, [eo ten- Synni nHpSN nX'H Sn* Tin 'j1 n^
dit] ut tollat difpofitionem avarite : ita &, "Co- f^^^L^^ ^ ^^^^ ^^^ ^^ ^,^i^^ I
ram cams Purges, t? revereberts factem Jems, isc. J,-,,-, Jl^^ i-,v.-,s Us^il,v» .^,.v» **...w.v
Honorapatremtuum,^c.Non recedes abomni quod Tn^^, "f,^. "Zf P'^ P> 'JI^K -1DK>:.N>
/z^/ r</-^rf«/, i^c. ad tollendam difpofitionem im- T" ^^ ^^^^ ^^^^^ ^^. ^^ ^^W ^^^
pudentia^, & contrariam illi verecundiam intro- ^"^7^^ '3 'p2JT K3rN 7Ji)'7N '-7'r'
ducendam. Deinde, ut ab altero etiam extremo J*^^ 7nNJ7N \3Dlii KJ N7ND ♦DDl':'^
retrahat, fcil. a pudore vitiofo, dicit, ^ Increpando i^whn nln ''7;^ T?' |K Ck^m -p
increpabis proximum tuum, non timebis, i£c. [hoc '7N TNI 27ty7Nl '^SN^N D^ri' jN hh^
inquam dicit] ut etiam pudorem vitiofum tol- Dnrt'l SdNoSn JO CD.nn JsIO Dnnn
lat, quo viam mediam teneamus. Quod fi ve- HNDJOT TO Q-in t<0 'Sn NTNT JNIT^N
ahquid addere •. veluti fi cibum aJiquem & po- ,^ i, L, j ^ l,^ ,l, ^.,
turn lUicitum pronuntiet ultra cibos iftos quos .1.^ . '^ ■*^_. _. L __ ^^j""'
illicitos pronuntiavit lex, aut conjugium prohi- f^^'^ ^P OOnir^N) niC'np.-J^NT
beat ultra concubitus lege illicitos fados, aut ^^'^ ^^V' N7 im nnarSK ^^yflx '"i'fl'
qui omnes facultates fuas in pauperes eroget, aut facris ufibus [devoveat,] ultra ea qua: in lege
[requiruntur,] eleemofynam, res ufui facro confecrandas, & sftimationes, faciat hie certe, quam-
vis
' Cap. viii. 19. "" Exod. zziii. 5. » Deut. xxii. 4. • Lev. ix. 32. p lb. xix. 17.
PORTA M 0 S I S.
11
CDinSti "^ TO''*^ fiinKl'^N n^^NnS^. »3 vis Infcius, ea quae malorum propria funt, & ad
□N^D pJ^K i<"in '3 □♦DDnSSl nSoJ extremorum alterum reliflo prorfus medio per-
KTM '5 im n:0 nnjN top O no» a*? t'^g^t. Eft autem fapientibus, in hunc fenfum.
nxDN'^N HDc; ip3' 'nn □mJi |nq'k
nV n-iDNC^ na -j"i t<*7 pTO* 'i
diftum quo non aliud magis mirum [ad aures]
meas unquam pervenit, quod habetur in "i Gema-
ra Occidentalium, Capite nono Nedarim, ubi vi-
tuperantes illos, qui fe juramentis & votis obftrin-
gunt, adeo ut captivorum inftar fint, h^c habent
verba, Rab. Adai nomine Rab. Ifaac, Annon
fufficit tibi illud qiiod illicitum fecit lex, nifi Csf ipfe
alia tibi illicit a feceris ? quas ipfiflima eft, quam
?0 ?XD npS INVpi xSl nlN'T N^D '1D commemoravimus, fententia, fine additione aut
uV SvaSfJ Nin ♦£) nKJIDl m j;»Oi diminutione Ex omnibus autem quas hoc Ca-
ni-W :X 'JDJ' nDD"inD'7N ^V;raNbN im P^e Jamdida funt conftat adiones medias fee
"V I" C _,,♦ i-,-, r^»L ._,„s tandas elle, nee ab ns ad alterutrum duorum ex-
]r2 rf^^X\ '^^ Nnj;?,jnD' J>>7 rUNI tremorum, pr^terquam medicine gratia, & ut
n:'aKp07K1 3D^N.nnj '^^r N7N pn'irNn^K contrario occurratur, defledendum. Et quemad-
fii^NJi'D tl"lN;;7N ^J"17N* |N NOD") nif'^ND modum mediciniE peritus aliquis, ubi tempera-
"iD'kS* nun. "Tp nJNfD ♦S*'! N'i>? DD'^K mentum fuum vel aliquantillum immutatum effe
\2'^ty X^dm "j"iri* K*71 T73J1' XV 1"jin videnr, nequaquam illud negliget, aut morbum
NHNI fi'KJ'/J* '3 ^Ip 2D 'bi< iKnn* Tin invalefcere finet, donee medicamento ad modum
J<Dtr^ HPDJ KV;;}* V2 lyp |N Q*?;; ^°'^' °P"^ habeat ; aut fi noverit aliquod corpo-
rr^6b^ N":i\sSN 2JJm N-TD}* nj;? W "\^"' membmm imbecillius efle, illud femper
taU^ ta... 4«.«. »,.»i^« w»«u •*..-,« -,C tuebitur, ea quae illi noceant rugiendo, & quas
n;?T TO' ;nn nySi;: .^*0^ iVpn n^ jHip^ofi'^t feftando, donee ad fanitatem redeat,
aut faltem non magis infirmetur ; ita & virum
perfedtum mores fuos aflidue ad examen revo-
Tpsn^ |N .nS 'J2J' Sqnd'7K indj^Sn
"IDnj^'l r~l7NJ?3}< 1^1 NO'NT npN7Di< care decet, viafque fuas perpendere, atque m
♦KT NO '^DO i^OV ^>iOV rTDSJ nN*n animi fui inclinationem quotidie inquirere, & quo-
'tl'N'in'^N fO n'SyNH inj nVKO r~ID3J tiefcunque ipfum ad aliquod extremum propen-
nN'n*?N *l"in' t^tSl JNtJ^'^N^ "I'TNU ^ere viderit, quam primum medelam adhibere, ne
NPD "IE^Sn ^VS "^nOilD iDOnn IdSn d>^pofitiones pravas malarum aftionum iteratione
^Cj-j. — in»t» i'in ^UJ» ^iSiDI NJ^3"i co"fi''"^^''i finat, quemadmodum diximus : eodem-
Lwtv,-, -It^,^*-!* 1->^'^1^ -vf^J s4^s* w-,1^-11^ que modo fibi ob oculos quofcunque mores vitiofos
}<0'N-TnjX/r DJ^'1 rnjp n^N JpSJX ;; ^ fe [repererit] ftatuens, eos aflidue curare fa-
INDiNV'^pD' fN na NS-jNNJOnp NOD ^.^g^t, ii pr^mifimus i cum fieri non poflit,
pDI? NpNp np nDDK737N \iO f 'Npi quin fit homo vitiis obnoxius. Ita dixerunt Phi-
S'NVfl^'? PDD'7ND "in |0 "liV in n^^l lofophi, difficile, aut vix pofllbile, efle ut reperia-
ISON N"Tj;0 n'piOJ7N1 ripSil'^N NH^D tur qui natura comparatus fit ad omnes virtutes,
"^A J<n'3 iriD "Ip3 {>J'DJN'7N DHD tarn morales quam intelledbuales •, quin & pro*
P*1a*' NO") 'jl fON' ^«4S IHDVD JH ^Np phetarum libri multa habent eodem [fpedlantia :]
nti'N 'rh'* nDr» nOI Sn pjr tyW ^'^^"^^ ^t^^^^-,' Ecce in/ervis fuis non ponitftabi^.
TN OIN O pN'7DN^ND '^Np no^tyi ffi^,^c^t,Numjuftificabiturmtusmuliere^
Ntarr N'?! plO nC'r T^N pND pnV j;^;,^ ^« V ^.«,. >/«,;•« /.rm^ quifaciatbo-
PDN7N1 .p1N'7N TD JN O^^n DJNI ;,„;„ y ^^^ p^^cet. N6fti etiam Domino pri-'
X7 li^' ♦TJ'n n7 7Np np Um nc^O omm & pofteriomm M^ Doftori noftro dixiflb
7J^ CDJT'lO lE-'N ^J? Jll 'D □nJONn Deum excelfum, ^oniam non credidiftis mih\
nD:*!! n7D Nin 'jn Orityip ah IC^N (^c qnk rebelldJUs dum non fanaificaveritls, (s'c.
^rtN inj '^NO niN DnSd^N n'S]^ Hoc totum, ciim culpa ejus efl*et, quod inclina-
ji'n^'jjjuh^ii'ilQ^^ |0 h'^'Vfl (1^ rn'tyNH^N ^^"^ verfus unum duorum extremorum a virtute
MpD nnSN im SnO NOV □Sn'7N »m S"^'^^'" "^O'-^l'' f ^l- ^Mfl^dif dum ad
n4 nSSNTp) 'Jiamon N: 1j;05y i'^cundiampropenderet,d.cendo,^«A«^^^^^^
/J/ .. '". I ^ . _L.-^ .».. . rebelles, fevere il i imputavit, quod iftiufmodi
Sn^D' rU^N^Jl nvnOD Jnn' nbnO pS' JN ^;, ^^ iracundiam, coram toto Ifraelitarum cc^tu,
*-7n01 irOii rrp 'JDJ* N7 r^lO '3 iti moveretur ubi irafci non decuit, cujufmodi
□tyn '-7')7n j^jltrbN *p^ pn 'fl Nin facJhim refpeftu talis viri profanatio erat nominis
NHD nriN07Dl ><n^D nnN3"in niN*? divini, cum omnes ejus geftus & verba imita-
^i^Ob ^Vi'lSx V^\y ^«i^D^ njTt'' rentur [homines,] iifque fe ad felicitatem turn
iinSN niO ><nD' fl-DO HDnSnI X'in'7N temporalem tum seternam perventuros fperarent.
>«bl N^d'noD -yrrdl^ SnTSN P ini Quomodo ergo appareret in illo iracundia, qua
Dfli'^NhN'n 10 n'-jn liX'n ?;? nSn 1T;f' (^^i oftendimus) eft ex aftionibusmalorurn [pro-
ina 'D anno nSn 'S nSp KOJNI r^rns] nee ahunde quam e pravis animi difp^^^^^
-,»Av.^ .,.>-» «,"t, J,rv. -,s« M^l w»« ♦U.* tionibus oritur? Quod autem de [facftoj ilto di-
imy ,ND D'^ n:N -^^TI pa: J<0 ^j; ^j^^ i?,^,//4/?/, inlne, hoc ea, quam explicaturi
U fumus,
I Hierofolymit. ' Job iv. i8.
78
PORTA M 0 S I S.
fumus, radone [intelligendum] eft ; fcil. quod
non idiotas aut virtutis expertes alloqueretur, ve-
rum populum ita comparatum ut vel contemptif-
fima foeniina eflet inftar Ezekidis f. Buzi, prout
locuti fuiit Sapientes, qui omnia qua," diccret
aut faceret perpeiiderent ; qui ergo ipfum facile
ad iram provocari videntes dicerent, Non eft ille,
c. p. ex iis in quibus vitium aliquod morale rcperi-
tur, nifi ergo Deum nobis iraici fciret ideo quod
aquam petierimus, nofque ad flirorem Dominum
provocafte, haudquaquam iracundia commotus
miflet, clim tamen non invenlamus ipfum [De-
um, fc] dum cum illo hac de re fermonem ha-
buit, furorem vel iram prae fe tulifte, verum
hoc tantum dixifte, Sume baculuniy ^c. &, bi-
hendutn pr^ebe cestui, & jumentis ipforum. Ve-
DKpx '^p an^ rlb'ira xbp kSionu'
tp mtn.No^D n:"n3nr Spij' ij*
|N chv .njK x^iSi pSj n'7n-i nh jo
7-th^^ inn* jnd noS 'Srn nj^JopDK
nK np '^Np ^3 2VJ N^^i jnn ri'vpSi*
^s»:b'7n pV iind'^k pj |p .N<ij-i3 npi
^ilx d:i 'n '^kd' No.TnDi n't) Vp
H'l) >p XOl |ni HKj'^p t>SO pj^'NT
rum digreffi fumus a Capitis hujus fcopo, ita
tamen, ut unum folverimus ex iis quae in lege
occurrunt dubiis, de quo multum difleritur ac dif- KO'NT n'7K>'2N \V< |NDiK'75< iND Jsj-ixQ
putatUr,quodnam,fc. peccatumcommiferit Afij/f? |q ^-yy I'^y^ »g .{^.3 xriDDlN nvpn
Perpende igitur & quid 110s dixerimus, & quid n'^^K fO :}-)p' 'fny\ JNDJnSn nt^J^l
did de eo [foleat ] Veritas fibi v.am parabit. ^ ,^j, ^^^^ 'j^^^, ' L^
Ut autem ad inftitutum meum revertar. Cum L,-.-, -_,m,-.»L^. ^ » • ^_» _ ^ i_ ■
quis perpetuo fadla fua trutinet, & qu^ in medio J^^'^P'-^^n'^N ^<n^^ ipi mND^'^N ."TUn
^fita funt feftetur, fliturus eft in fummo eorum ^^^ ^"^^^ J^^^^p^ ^'^^ ^<1^J1 V•^J'7^«
quae in hominem cadunt gradu, eademque ratione *^'^'p^ /!^ IJTJ^Vi-'O ilKllI HDV VrnrniN
ad Deum quam proxime accedet, ac prasmium *"?*< OM^K yt^O "l3K"IN "Vn d'V^ 'ju;
apud ipfum repofitum accipiet •, atque hie eft
perfeftiflimus cultus [divini] modus. Quam
fententiam commemorarunt etiam Sapientes, ac
literis confignarunt, dicentes, ^icunque diffonit
vias fuas, dignus cenfebitur qui videat falutem
Domini, ficut di£ium eji ; ' Ei qui difponit viam
fuam, ojiendam ei falutem Dei. Ne legas [inqui-
unt] vefam derec [& difponens viam] fed Sham
[fcil. a Shum Rabbinorum.'] Shumma autem eft
aeftimatio & conjedura. Atque hsc eadem
prorfus eft, quam per totum hoc Cap. explica-
vimus, fententia •, atque hoc fumma eft eorum
quae ad fcopum hunc neceflaria putavimus.
Caput quintum, Defacultatibus animi ad unum
finem dirigendis. • r r „. H'Nj'^N rvin inj rimo hSn^N ^Di^
Oportet hominem omnes animas fuas facultates c..^ .„ ^L....^.. .^ ..1 " .i_^.rl
-|-n Dii'i ^s*^^{ -^-n au-i t<r\pn
x-ini I'aDn'^Ni nnpnbiS* in noiE^"»
Jisnn' HNj'Ni ^<o -rrp rnna ^id rh^
DQj^s* 'ip f)ni*n 'JD dcndSk SvqVk
: rinnNi ri'Nj im
KnbD HDSi np D"IJinD» iNDiN'^S 'JDi'
SV37N'3 NJOnp NO ''^j; 'N^Sk 2Dn3
h'KJi n*:*;; nn Spj'i Nin Sap nb»
dat Deum Oinnip. Glor. quantum eum apprehen- HinDp'! nOIJI nriNDil naia^l nSDNi
dere homini datur, fc. ut ipfum fciat, itaque ac- V'lj'^NI J^pO nODJ tTCJ HJIDDI nnOini
tiones fuas omnes, motus, quietem & didk or- fim^trj KnnK.SK DSJ^N "IJTI J« HODJ
dinare, ut ad hunc finem perducant, adeout non ^KOrONI a"lSj;SN ♦S finxnnS H^SkD
fit in omnibus ipfius fadlis fruftraneum aliquod ; L^^^, ,^f^ n'pDjSNI rfrAy^H S^NVi)'?"*
uUum nempe faftum quod ad hunc finem non L, dN'pSn Nln ^^^3 n\S^jSN nS^S
tendat, e. gr. ut m cibo, potu, conjugio, fomno, .^ ^ . 1 .^^ .,^. r.tL • '
vigiHa moll, quiete, fanitatem corporis fui tan^ '^ V^' '^^ PP^ rnSb^ TJ'n TVp*
turn feftetur, cujus deinde fcopus fit, ut fint ani- '^ THDI -hubH pNnty^NI DN^^dSn*
ms inftrumenta fua fana & perfeda, quo fcien- 1^3 J^i^^iOH IVp' ^3 TDWN n»ND
perfefta, quo
tiarum ftudio incumbat donee ad finem iftum
pertingat. Interim vero, juxta hanc regulam,
non fedabitur voluptatem tantum, adeo ut in cibo
& potu quod jucundifllmum eft eligat, ut nee
in reliquo fui regimincf, verum illud quod utilif-
fimum eft appetet, quod five contigerit fimul ju-
cundum efle, five ingratum, perinde eft ; aut faltem illud quod jucundifllmum eft refpeftu quo-
dam medico, appetet; ut fi cum langueat ipfi appetitus cibi, eum cibis defiderabilibus, jucundis,
dulcibus excitet ; fimiliter ut fi ebullient in ipfo humor melancholicus, eum auditu cantus & di-
verfis
» Pf»l. 1. 23.
DDHD ibaba nvp» in |ND.nnD pa*
nnina^ Dpon jn Sna odSn ib:hii
Mtf) IK -]Si3i n3'L3nDQSj? rrin^bN
p 0 R r A M 0 S I Sr
"^rha rioSKJoi iNDnS^ 'jndoSki
DSiSx 13D3' Nsa .Kin imi rtJDnS}*
riii' fi'o noDJ ni"S hSd *]^nn
f]^i'ni -|nnn Nix "]SiDi qSj;> jx noDi
nj;.2j '3 ^n;^^J jiD* Sno'^n ♦jnpx ♦a
nqS;? p3» no n'7SK jo □':5?»i "^-n*
:3dSn. n>'Nr/7 ns* DN'pbx kSin ;Spa
'31 Swira^x 'D xij i'dd Sino
TJ'n psn D'.71 nN-lNDir'7J< "l,D3i« (0
-npj MHD py ri-iKJiVNi nDX'nS.x Sno
Sn>'3n ^<J':lN:^aN "I'ym xj^vysK
p'vVpn'^Ni S\^ir3SK in: rimo h'JNDJn
£<j:n>"l) Sdj^i onpn nIn ^^DtySx |n>
33D JNO NC3-1 npi '110 "lira im
rnnxi rino yhrhh it^ flioii ninoS
Spa N-in D'^^i no D'Knn^Ni Nnna
in Ko:;si ind^k in ii»n p i>SD3KSK
Styoj jNvn in li'n p jmdjn^n S;;a
♦jsp:^ Spa pa' nojxi ion: ninoaa
nS^VK "^nn' npi apa 3;a:N7N SiK:n nIn
Ninipa3x!7K ii^ aona nnaxSN Saxn
iNd:xSn ^vai' xiai wn'^x anna '^pa
naj. »n« ■^Siai nxiD koo nSxpax 'a
mirSK 'pNT ;n tj p 'nntyx 'no
li'n |o nS SpaSx xin ^xa paiSxi
pa' npi |SDiN in li'n p nS |Kvn in
5^3731 NOD pai^^^K aona nSa nnonn
fo nnoxSoi nooj nny nn'xj '7pj' pb
Noa ifjS Sifxa j^-in p'Si -opa vn-ioxSk
naxSx ."]Sn nnx rtrhii rth Nin nnx
\h pnSai nxD^^N.ririV ix '7ax7N rth
axivSx X0JN1 onSxpaN*? n»p'pn fi'XJ
noDJ hnv nnsa-ivn p'oj h'N*: '^pj* |x
'nn rioNSoSx 'Sp miji nponDKi
xypx 'n 'nSx oa^Sx np nxSx 'pan
p\vp pn noai f|n>nna hoSxD .n^'^i*
-|S"iai ri'poi^xi ri'pSa^x VxiraSx .'a
f]'-x];obxi DiSpSx to noSpn' xo^a
^Sa ri'XiSx -jSn'? pnu Nn:o jxa xo
-|Sn 'a rh nrxa xS xoi rra nxSa
nSaxpoSxi.naiSx '^'xdo bno ri'xjSx
nxnaxSxi S'nVxi nxamaoSx axnai
n'nai bj^prij^Vx 7ji nan:nSx "^'xpo |o
|n'i'7X THK^n na nvpSx jia'a ?rin Sno
txnnabx pnua ripaxj^x riip^x hifxni
rianpo roSo ixdjxS'? Synn 'nn
lyi nS pa'a n-rj ;o 'ixnnaSx DX'pSx
miji rip'pn uhy 'Sx na S':f'.pnD
xn'^a iXDJxbx Snxpx "j^-iai hii^rs
aVj' ^JO'a X7X oSan' jxnn' ^<>
]y ri'ix pan* ix hi?aio na nDaj"?
79
verfis melodise generibus, five hortoram & se-
dificiorum elegantium confpedu obleftando, for-
mifque pulchris affidendo, aliifque ejufmodi re-
bus, quibus deleftetur animus, & tollantur ex
eo cogitationes quas fuggerit melancholia, in
quibus omnibus erit illi fcopus, corpus fuum
fanum confervare ; corpus autem ideo fanum
confervare, ut fcientiam acquirere valeat. Eodem
modo cum acquirendis opibus operam ac ftu-
dium impendat, eum ad finem in iis congerendis
coUimabit, ut in res praeftantes eafdem eroget,
& ad corporis fui fuftentationem, ac confervatio-
nem diuturniorem, paratas habeat, quo de Deo
quicquid fciri poflit perceptum ac cognitum ha-
beat. Acjuxta hanc regulam magnus erit artis
medicse in virtutis ftudio, cognitione Dei, ve-
raque felicitate aflequenda ufus, ftudiumque ejus
e pra?cipuis cultus partibus, neque jam inftar
texturee, aut architedlura? erit, cum ea aftiones
noftras metiamur, ut fint humanae naturas [con-
fentaneae,] & ad virtutes veras perducant. Si
enim temere quis comedat cibum, palato dulcem,
odoris boni, gratum, qui [interim] infalubris &
noxius fit, adeo ut faspe morbi gravis, aut mortis
fiibitaneas caufa fit ; hie fane beftiarum inftar cen-
fendus eft : neque haec hominis, qua homo, aftio
eft, fed qua s.mma.1 aj/imilatum hejiiis qua pereunt:
verum tum demum aftio hominis propria erit,
cum illud tantum quod faluberrimum eft fum-
ferit, illo quod jucundiffimum relifto, adeo ut
quod minus gratum eft comedat, dum quod uti-
hus eft quasrat : atque haec eft adio ex confilii
prsefcripto, quo folo in adtionibus fuis ab aliis
[animalibus] diftinguitur homo. Eodem modo
fi quis Venere utatur quotiefcunque ejus defi-
derio tangatur, nulla damni aut commodi ratione
habita, haec ejus aftio eft qua animal, non qua
homo. Fieri autem poteft ut in fui regimine, il-
lud quod maxime utile eft, uti diximus, fe(5te-
tur, ita tamen ut fibi interim finem ftatuat folam
corporis fanitatem, atque a morbis immunitatem.
Sed neque hie interim virtute praeditus eft, quo-
niam ficut hie bonas valetudinis, ita & alter cibi
aut Veneris fuavitatem prastulit, quorum neu-
trum verus eft aftionum finis. Refta ergo me-
thodus haec eft, ut omnium operationum fua-
rum finem ftatuat, corpus fuum fanum & inte-
grum confervare, quo inftrumenta facultatum
animae, quas funt corporis membra, integra ipfi
permaneant, atque hoc pafto anima ipfius fine
ullo impedimento in virtutibus moralibus & in-
telleftualibus excercere fe poflit : fimiliter de om-
nibus, quas addifcit, fcientiis & difciplinis, qui-
bus ad iftum finem tenditur, nulla eft contro-
verfia. Quod etiam ad eas in quibus nihil
eft quod ad iftum finem conferat, e. g. Proble-
mata Algebraica, librum fedionum Conicarum,
[quaeftiones] Mechanicas, magnum problematum
Geometricorum numerum, deque attradione pon-
derum, cum aliis hujufmodi multis, vel horum
etiam omnium fcopus eft intelledtum acuere, &
facultatem rationalem in demonftrationis regulis
exercere, ut inde accedat homini habitus fcien-
tiae, quo argumentationes demonftrativas ab aliis
dignofcat, quique fit illi via qua ad fcientiam
veritatis exiftentix Dei excelfi pertingat : eodem-
, I que
So PORTA MOSIS.
que modo quod ad omnes homlnis fermoncs, ^a ik q^P '5 IK nCDJ TV IK HDiJi
non ahud loqu. decet, quam quo aut fibi utili- ^jj I^K^^q ^^ ^,,^3 niD '3 IK nS'i'n
tatem aliquam afterat, aut malum abquod ab ani- «-, .-,„, ...L L"*-, ,„ ..• ' "'■»-»
ma fua vel corpore repellat, aut quod adfcien- ,J^ .j' jTlL ^^ ^'^ ^^'^ ==" J^
tiam aliquam, vel virtutem aliquam, vel virtutis '^^ 1^, DiTlNnK fT^pni f*\yp:>K
alicujus, aut viri virtute praeftantis, laudeni, vel '^i^. D»VJ7K nJJ? n/Ti-NpiK n3 nJ^K
vitii aut vitioforum vituperium fpeftet. Sugilla- CD'"'^f*rs3K ^^pi^^♦ ,X^1 QnjO XlbVn'
tio enim vitiis deditorum & viarum ipfonim vi- •"I'Tip »*Tn N''!'N n'^'ifS 'HI CiK':' "lyit)
tuperatio, fi eo tendat ut cos apud homines in HS'^rOp") 'j1 Q»T/,0 "pK ntt>\2.3 'Swn
contemptum adducat, quo ab ipfis caveant, ne- XO ^2") pOHoSK flVI") 'jl Jj;:^ r-){,{
que fafta ipforum imitentur, neceflaria eft, & ♦it j'KJU^K Dn JD Nnn27K ♦£) Kj
virtus. An non vid j quid dixerit Deus, ' Inftar ^^^s^^^^ rnoi OmKHK fTDpni r'Np:^K
C^«^.«, & Jtomodo defcribat 5.L... ? Quic- E? J^?..^^ ^Z*^^'^ '^'^^'"^ DHO'DI^n
quid enim occurrit in Scriptura, [vel] ad ho- C^^ ^^^ ^^^)^ ''^*"'^2^' '^H -^
minum fceleratorum contumeliam & vituperium p-^^ ^JlKiD "|>K7"IK Hp^D XIDJnj'l
ab ipfis fadorum, vel ad laudem ac commenda- '^^Vf ^ 0;rp7K t^Sin jO Hinj JNDJK'^K
tionem bonorum fpeftans, illud ad eum quem f^TJ TJID H^KIpK jO j*py"1 nSN>*3K 70
dixi finem tendit, wz. ut fequantur homines "]inri' D>':'"\ ^htii iir]n nOj/Jl' JO TK*?
horum viam, illorum fugiant. Cumque hujuf- r\yyj ^D^h IX nrh7K3 TKD'n^K C^pi'S
modi fcopum fibi propofuerit homo, multa ad- "ly, j},.^ rj^ j^t^j^ DhS'^K :nii '3 arri
modum eorum qu^ fecere folet omittet, ver- j^,-,j« ^^j^,, ^^.^J, ^^ ^
baque fua dimmuet. Quifquis enim ad hunc L„-,^L 4i,sv..^ -i'U«« ...» ._! I
fcopum tendit, non in iTlu^ incumbet ut pa- ^^^P "^^^ ^^V° P^ ''^" i^\^^0
rietes auro ornet, aut vefti auream fimbriam af- '^W^ ~^^ '^'2 p^^V """^ Sl^j^'^N*
fuat, nifieoforfitanfineutanimumfuumrecreet. If*" D^'^^H 'T'Opn? H^^'ip n'dOl HNa
quo fanum eum confervet, aut ab ipfo segritu- DNTPK^ "I^ONi'^K ri^::n'l ^DH DDjSk
dinem repellat, adeo ut terfus ac mundus fit ad HDD . hD^V'^K "IIOK'^N* '•] IDjSk »^_jr
recipiendas fcientias, juxta illud ipforum dido- npK5r*?N* '^KJu^N'Sk "^lisOnD DDJ'^K K'i;»
mm, Dmus pulchra, mulier pulchra, &' leSfus n'7Kinj;K7 ^^T? yy>rr\ pD*! "IpnO^ TTi
mollis, difcipuUs Sapientum [conveniunt:] quia, ^jjj.;^^ ,-^^^ j^,^,j^ P2jL,j^ _j ' j^ ^C-
fcil.mens contmua remm diffic.lmm contempla- ;ij,*typjVS -ttbj'7K bn^ DKin hnKT 'D
tione obtunditur, atque hebefcit, non fecus ac „-..„', ^-,.. .^^ -.ITJ^L * ' "^ -^
delafTaUir corpus labores difficiles tolerando, do- ^^^^ ^^^^ ^" n^DnnDO^K IIPkSkI
nee, poftquam confederit ac quieverit, ad tem- ^^^^'^ P^l ♦^y'^H O Xby K^D ':)'7dVn
periem fuam redeat : Ita opus eft etiam ut re- [^"^ P^ ^^ •'IJI^N* NlH ♦':j; |K -jC'Va
quiefcat animus & fenfibus recreandis operam n3")n 7K 'J^K n^y '^'K^'SK nSi *Tl"ltt^
det, pifturis puta, rebufque pulchris contem- '^KInSkI 'iK^oSK 'fl p'lKmSKl jypjSS
plandis, quo tollaturab eo hebetudo, quemadmo- ♦n T\'2T\'^d^ii ITin ?K oSvKT DK^dSkI
dum dixerunt, Ubi laffati fuerint Do£lores noftri NPOin* N01 fSi'>'\'^'\ {<"TJ n''7KV n3mO
/«if«io, locuti funt verba hilaritatis, adeo ut ^'^^q j^^j i^^^bi; riiKH nVDI >Sn k':'K
pene hac ex parte, non fint ifta m genere ma- t,,^.* wU L«», -».^ »v.»,v. ^.i. '
lorum, neque Tftionibus nihili accenfenda : fcil. 1^^^ r^^. ^^ '^°^^ 2^^^ ^^^^
ut quis ^dificiis, vafis, aut veftibus opere vane- '^°^^ 'P T^* J^* '^^i^ K'3iK^K |n HJK
gato & piftura ornandis. operam det. Scias autem ^^pS nH^n n77K »Xnn'KJ 7j?j'l KH'^D
hunc gradum altum admodum & arduum efle, ^"?'< "I'JV K?'' 1*33 J<7j;a '7j;a» kSi
adeo ut ciim occurrerit quis qui ita fe habeat, *]S"I IK TJ^S'^K. "1*711 .K'^K rilOS'^D bf)7»
non dicam eum effe infra prophetarum gradum, {s^O »7K IK n^'ifi hii '>'T\t'\ Tyhttim
qui, fcil. omnes animas fuae facultates moderetur, ^■^f^ ^3 iq >yy^ -)3Q» •),-]«) ^i\^q 1^^ »-jy
earumque finem Deum folum ftatuat, neque o- ijj H'Kj'^K "hrs hn HV Sh H'l riD-im
pus aliquod five magnum five parvum pr^- ^^.^y^i^^^ ^.^ j^^.^, nb;?^, .;^,^ u,
ftet, aut verbum proterat, aliter quam ut fatftum -,^-,„, -,i_,-, ,,s ^«,^-f.., ... L " "'^
illud aut verbum ad virtutem aliquam, aut ad j;^nfVn'7ip '5 mm JK 'V;;n KJO
illud quod ad virtutem tendit, perducat,idemque P"^ "331 12D7 703 -j'H^K ' \ DK
cogitetac deliberet in omni aftione & motu, ut \^ T^^ ^^^^ rOJ3 'J^* "jllKD '^DDI
videat num ad iftum finem perducat necne, ac n"tnKl M'KJ XHJO f j ^73 ri'KJl "TJ/JM
tum demum illud faciat. Atque hoc eft quod \T\ Ipl "|'n'7K . »'> IHK nDnK7 »m
requirit a nobis Deus, ut ei ftudeamus, eo ipfius KiH ♦'TJ^ □K'^dSk U2TXh)J J>»3Jk'7J{
didto, " £/ amabis Bominum tuum toto corde tuo, ■^ inVT TDI"? *7DD 'i'Npl Ki'K V^jSk
i^totdanimdtud, & toils viribusfms, I e. om- ^^^^ ,^^1^^ j^.^L,j^p, d'oDhS.^ KIH^n
minum. Quinetiam ad hunc fcopum [appetendum] incitarunt propheta;. Ita dicit, " In omnibus
"Oils tuis cognofce ipfum, i^c. Quod explicantes Sapientes dixerunt, Etiamft in re [cui ineft] tranf-
greffio:
J Ler. xviii. 3. ;; Deut. vi. 48. * Prov. iii. 6.
PORTA M 0 S t S.
Bt
finj |J? ^"U^n n'sD (ND (N1 priSx tnj ^rf^<? •• Nempe ut & iftlus aaionis firiem ad Ve-
□♦QDn^N NiSoJK ip"! nxnjSK to ritatem dirigas, etiamfi fuerit in ea aliqua e5t
PiSd ♦:i;o'7K N-in DN':'DS»n nnPJ? P^''*'^ tranfgreffio. Complexi funt autem Sapi^
^nD^inK1 tbsSVx p pD» ^JO m:i f '?'' .'l;?- ^^'"" fntentiam quam pauciffimis
^,.. .►.^ v»-,* ii'-i»-.v»-, li">M»-.k» ,„,»,U^-, fieri poteft verbis -, totumintenm fenfum, quam
-JJN W Xnj n^aNS HONHN 'Jro':'J*3 perfeftiffime exhibentes, adeo ut cum confidera-
DK37N7K ipp nrKJI mnnyx NIN yeris quomodo verba Ifta tanta cum brevltate
n'3D7N* 'Jy07X Nin \V ma;; f)»D fenfum iftum largum & amplum, totum ex-
rTiJ nS*?!, np '"iSj^ nri70J3 O'by?^ hibeant, quem libri integri de eo compofiti non
rUK noS); nayinon □'71 pINn abfolverunt, fclas [didbum] iftud abfque dubio^
□nSp im "YP ih^ ffna^a tii)p^ ^^p infpiratlone divina pro latum. Eft autem dic-
i^ ' ~ _•- -- — - - .- turn iftud e prasceptis ab ipfis hoc in Traftatu
traditis, fcil. Et omnia opera tua facias propter
Deum. Eadem plane fententia quam hoc Capite
explicavimus. Atque hasc eft fumma eorum
quae vlfum eft nobis hie recenfere, pro harum
pragfationum ratione.
Caput fextum, De differentia inter virtute.
pr aft ant em, i^ eum qui fe continet, [feuj Tem-
perantem & Continentem.]
Dicunt Philofophi, ilium qui fe continet, eti-
Sdi s<nDDD7K n-in 'a .Dnx'^i'i >3
♦jj;oV5< in Nim zd^du a^"? vn» ytya
nip t>rin'i h-nsha Nnn ♦•] na^z 'ibK
: nsonpo^N nnn aonn
.cnoa^V coDNpiSn ^im-hii
^Nj^tSK 'irr im n^ydia ^;?J3' njXi] ^'"'^ ^'^^^ aftiones prasftantes, ita tamen ipfum
^hay'i nii']^ a-iXin Xnplirn'l "rrwiha ^^^^^^ ^?^^ "* interim defiderio feratur ad opera
J«.«>«...« ^«»^ »,.U«.. -.«J>»i, M^ -,C.K* mala, eaque appetat, contendat licet cum cu-
' 1 .,: ^ „ . _ ^. .. piditate lua, & contrana raciat uhs ad quas ip-
nxnO "im nX-I'D^K ^ra^l noa: ^X^"n fum impetus fuusacdefideriumanimiqueafFedus
n7j;anyDn» ina "^y^a^K KOX Nn*?yaa incitent, aded ut dum faciat bona iis faciendis
7j;an nn{**m nmnty n»7>i nynjn no affligatur. Virtute autem imbutum in agendo
t^npKWn J<nKiri' ini nxnoSx fedan illud ad quod incitetur, defiderio & af^
SifNaSj? i»^ n3DN7fl'7i< p PNOJND") feftu fuo, eaque quas faciat bona appetere, &
ilDflj'? DDKifSK TO "^DDNl '^iffiK cupere. Communi autem Philofophorum con-
nOfli'? DIlXVbN Dip' Tp N"l'7Np DHJsS ^^"^" ^^""^^ praeftans excellentior & perfedior
IIOkSk ?0 n'MD 'a SiNsSN DNDO eft eo qui fe continet: Fieri tamen (inquiunt)po^
*>*•...» -.«>«U ii^«.-. u><*.>.M »»-.,v4 J-., teft ut qui le contmet virtute prasttantis multis
^npV\ py^:b rpm nnmO |;p3X ,im ;„ ^ebusjocum occupet, cum tamen gradu ne-
ceflario ipfi inferior fit, eo quod defiderio fera-
tur ad malum faciendum, Quamvis enim illud
non fecerit, defideriura tamen quo ad ipfum pro-
pendet, prava eft in anima difpofitio. Habet
autem Salomo quae hue fpedant, dum dicitj
'' Anima perverfa deftder at malum. Deque gau-
dio, quo afficitur virtute prasftans dum facit bona*
& dolore, quem concipit qui non eft virtute
imbutus, hoc protulit diftum, ^- Latitia eft jufto
facere judicium, at contritio facientihus iniquita-
...- ,.. _. _. ... ... _ .„ _ — fgffi_ Atque hoc quod maniftftum eft e verbis
lo'^CDNI ^i:3N NnpNntrn ^VrO^J 'in» Legis d quod dixerunt Philofophi confonum eft.
♦nn KHD-inD oS^n' N7"1 N^^?n^♦ iO '.17J< Quod fi inquiramus in verba Sapientum hue fpec-
"^OiNI SiGN ptySt* (N3 NO f]'D [N NlbKp tantia, reperiemus ipfos [affirmare,] Ilium qui
NHDnnD noSNm 'VJ^jro'^S rrrW (ND defiderio ad peccata fertur eaque appetit, prse-
h^ NlSxpl nX'NOn nyi '3 N"1DN*J1 ^K;K ftantiorem ac perfeftiorem effe illo qui nullo
♦53 NO IJOO h-n: m^ l-cano Snjn eorum defiderio tangitur,_ neque quod ea relin-
DSNi^N 7JN tN NiSnP a^N nSn NIH ^"^''^ debeat dolore affie^ur, adeo ut dixermt,
,.^^^ -,^Uv.», -,^^ Il«. ^«x» -,«s»L, quo q"'s praeftantior fit & perfedior, eo majori
D3JfD no'7Nn mp '^i^ ^VJ noaj^ cupiditate ad illidta ferri, & majori dolore aLi
p£Di?N1 N7JN ir\yi 01D7 N17Np1 HDlDJ qu6d ea vitare debeat : quam in fententiam at-
(NDJN*7N p3» jN N1"10N QHiN *|*"/1 |0 tulerunt & apophthegmata quaedam, dicentes,
»ry2133 'iN 71p* jN Ninji nD33 D!3N'y f^.icunque major eft foiio fuo, ejus etiam concupi-
□*7 1^1 .rt^yyO^N Vr^ , 'nna^N t^V fcentia major eft. Neque hoc contenti addide-
runt, mercedem ejus qui fe continet magnam
efle juxta dolorem quo afficitur in fe continendo,
dicentes, Secundum moleftiam, merces. Imo &
hoc majus eft quod homini prsceperunt ut fe
•w . -.. I.............. ^ ^- contineat, vetantes dicere, Ego natura mea haud-
^"IV nn D'Oiynu; '2N1 ntl'^N nOl 'irSN q^^quam defiderio in ha^c tranfgrefllonem pro-
pendeo, etiamfi ipfam non pronuntiaflet lex illicitam -, atque hoc eft quod dixerunt, Rabban
Simeon fih Gamal : dicit, Ne diiat homo ncn eft mihi voluntas edere carnem cum la£le, von eft
X voluntas
y Prov. xxi. 10. * Ibid. ver. 15-
p7 ri^Si* nh fN3 jNi nty^N ^^a
■Tp7i dsjSn '3 ID riN'n m rp npitr
rsn traj SNp Nin ^^no noViy Sxp
7C3;3 ':'irNa':5N miD 'a . ^Np ;?n nniK
7VNa3 D'S '•i'7K , a'7Nm nN-^oSN
mtrj; pnv^ nnotr "^ip^N Nin arhy-ii:!
nD Nina |iN ♦':>j;"ia*? nnnoi oac-'o
^{07 paNio7N ^njT'N onS? jo Nna»
DN7D p7 N:iin3 No'^a fiSDN'^aSN m^i
♦T7N tN OnS NHiT iDJ^N Nin 'a D'03n*7N
"ION cn^p in\ rij?nurSN Nnonnn
♦N oiNnoN' t6 bn'^iDi p i^ypt:? p-i
tp^"? "*P2N 'N 37n3 . -\{r3 hjnh '{reN
N7N mnyn S^^ NinS '!:;eN 'N uqrtt^
82
PORTA M 0 S I S.
%a
nj<33 i♦^^*^^*7^e ,-inNto ana
voluntas mihi induere vejiem heterogeneam, non
{ft voluntas mihi rem habere cum Confanguincd ;
veritm voluntas mihi efty at quidfaciam cim pater
meus qui in coelis eft contra ftatuerit ? Jam, juxta
fenfum apparentem verborum primo intuitu viden-
tur duae ifts fententiae contrarias, at non ita fe res
habet, verum utraque vera eft nulla inter eas
penitus difcrepantia, idque quia ilia apud Phi-
lofophos mala de quibus dixerunt quod qui ea , — . .., ,,.... ,.. .._.,..,
non cupiat pracftantior fit cupiente, licet fe ab npnD7N1 ^J0'^7K "jSD br\t2 miG? i>n:j<
illis contineat, iftiufmodi funt quae apud omnes »D}<» i^ )r^ Hnx'^NI pj'7N1 DVjSi^l
homines in confeflb eft mala efle, qualia funt
efFufio fanguinis, furtum, ira, metus, damnum
inferre ei qui nullum fecerit malum, benefacienti
malum rependere, conteniptus parentum, & his
iimilia; atque hasc funt praecepta quas appel-
lant Sapientes, quibus pax, Res qua ft non ejfent
fcripta, oporteret fcribi; quaeque nominant qui- ^ -- , . , - - , • -.
dam doftorum noftrorum recentiorum, qui Scho- 'inri TlSi* D3J7K |N Ity ^71 li'SSj; ?.<
lafticorum morbo infedti funt, Praecepta intel- nVpKJ DflJ KniK npsnc^fll KH^!: N»53
ligibUia ; nee dubium eft quiii anima qua; hu- nln JO TiWn Vh riSvNijS'N DDiSx iS".
jufmodi rem aliquam appetat, & defiderio ejus yjo^lSiO oS^nn N"?! i^^'Jiii. i^V IW^X
moveatur, anima fit defeftu laborans, & animam ^^^^ ,^i^^ ^^,^^^ ^^^ ^^.^
virtute imbutam nuUam prorlus hanim rerum „_, ' ___^,L «^.„vL.v. .v» -^.►«--,L^»
appetituram, neque dolore afFeftum iri quod ab ^™^ c^^^ib DnNl^X tX OpDn'^K
iis arceatur. Ilk vero de auibus dicunt Sani- ^JHItSk, M3 Cp^J* nXW ^)i^\i
n^NHNI nXDN'7N3 pHO^N nWN'JSI
piiNnoSN s:nd^j; v)^3 NniLtDO'i i^riDS
iis arceatur. Ilia vero de quibus dicunt Sapi
entes quod qui fe ab iis continet prasftantior fit,
ejufque pnemium majus, prascepta funt ab au-
dita pendentia, de quibus quod dicunt verum
eft. Utpote quag nifi ob legem [intervenientem]
nullo prorfus modo mala eflent habenda. Atque
de hujufmodi [rebus] eft quod , dicunt Sapientes,
oportere hominem ut permittat fibi ilia amare, nee
aliud fibi quo ab illis cohibeatur ftatuat, praeter le-
gem. Animadverte autem fapientiam eorum, qui-
bus pax, & unde exemplum fumpferint : neque enim
dicit, Ne dicasy Non eft voluntas mea occidere homi-
nem, non eft voluntas mea furari, non eft voluntas
mea mentiri, verum voluntas mea eft^ at quid
T^iihii vhii nisi'7 nrtv Kim n^ycobH
NinSi mjiSx p nji3 ins? njxo no
HDOJ 'py ixdjnS{< :xnn» \^ Ni'7Np
fl.K Jl-inS 'tyax 'K NIK ION' nS Sp»
N^K aroS '2^£3N »K ni::*? 'u-'sn 'n c?a:n
niON3 Kj NOJNT '-7D1 n2^;?N HQI 'ETSK
D'pin
Nl'^Np
♦mpn rh^vi nh^od*
faciam, &c. fed quae recenfuit omnia [e] prasceptis 0113 "imnS niSSH "|S TNI "h TlppnE^
funt quae ab auditu pendent ; [viz.] caro cum
laSie, veftes heterogenea, ^ ftemina ob confangui-
nitatem prohibits. Atque haec aliaque ejufmodi
praecepta ea funt quae vocat Deus Chukkothai^
ftatuta mea, Decreta (inquiunt) quae decrevi tibi,
nee licet tibi de iis fcrupulum movere, ciim
gentes mundi contra ipfa objiciant, & Satan ac-
cufet ea ; qualia funt Vacca rufa, & hircus
«7ro7re/ji7rcu©', &c. Ea vero quas vocant pofte-
riores Intelle£lualia, vocantur Mitzvoth, quemad-
modum explicarunt Sapientes. Ex his ergo
quas diximus omnibus patet quaenam fint tranf-
grefliones illas quas qui non appetit prasftantior
eft eo qui, cum eas appetit, fe ab iis continet,
& in quibus fe res contra habeat. Hie autem , .
articulus eft non vulgaris, & qui duas fententias '^' P N'3JN7N p |N '^^^^rpii 'S n:01
miro modo inter fe conciliat •, exprefla autem HNT |DDnJQ1 nTliD 2Jn f]*?;! (0^n'?7N
duarum fententiarum verba explicationis noftras
veritatem oftendunt, atque hic abfolutum eft,
iquod in hoc Capite propofitum fuit.
Caput feptimum, De velo, ejufque Jjgniftcatione.
Frequenter occurit in Midrajhoth, & Hagga-
dotby nee non aliquando in Talmude, fuifle ex
Prophetis quofdam qui Deum pone vela multa,
& alios qui pone vela pauca viderent, juxta propinquitatis fuse ad Deum, & celfioris prophetise
gradus rationem, adeo ut dixerint Mo/en Dodlorem noftrum vidifle Dominum pone velum uni-
eum terfum, /. e, pellucidum, atque hoc eft quod dicunt, Fidit in fpeculari quod oculos illu-
minate
• Fel ligtndum eft noibyobfti* vel fr» noti 5 corpore, reddendum fafti ex corpore.
lDc;ni p'^^iT i^'ii'o obiyn nt^'JN'j
"i';;e.'"i hohk ma pjis \7hs nopo
»7r mivo 'ODnn rh^-^ ]nDsno7N
i^'pi \p \'1T\ ipa P'ODH'^K Ni:0 NO
N*? ♦•t?N \0\ '1>'NJ?0'7N 'N HNjSp NO
NnpKnty* 'ISn jo ^vsn NnpNniy»
NH'S -I0N7N \yy NiTNl Nnjy nD33 DDVn
2'Ar p'Sir.i rinnj fina) nnm dd];^nd
rinv hv Si» il^p)^ pi ^'Sip^N p
: 7y37N Nnn nJ Sod npi nNrn no
: NHNiyol DJhSn '3 ;^DNd'?N Si'Q^N
nnjn^Ni nity-no7j< *a niv no n^na
p DHiip Tip »'?); n'7'Sp 2jn t^Si) jo
pNjn f]^j) ,p n77N 'Ni un-j n&'o in
7DnDn cDnStp im t\^tm 'J);n SpD-inNi
?<nSp3Di auT m'Non NnSpaoa
tlNSe^ODi p *nSio;7oSNrjN"io';N odn
PORTA M 0 S i S.
"I*? ^ipN NO 'Ji^oSn ^jnn:i n:;p7Ni
3m nnp^Ni 3i:j7N» iinSxi naD'^Ni
^s^j nn'n3 'm xnnnc^N Nai "^ko^n*
'3 t^^nnaipo .^a x^^\!<\hii Niioi ipi
Nnnbpj3 >Ni-iSN nnm );3^n'7^J >j;3Sn
83
»«/««/. Speculare autem nomen eft fpeculi noti
e corpore aliquo pellucido, veluti chryftallo,
aut vitro, ut ad finem Trad. Celim declarabi-
mus. Hujus autem fententias fcopus is eft quern
tibi didurus fum, fcil. cum jam declaraveri-
mus Capite fecundo, virtutum quafdam efle in-
telleduales, quafdam morales, & fimiliter vitio-
rum quasdam intelleftualia (qualia funt ftultitia
& hebetudo, & tarditas intelledus) quaedam mo-
ralia, fut Intemperantia, Superbia, Iracundia, Ira,
Impudentia, amor divitiarum, & his fimilia,
quorum magnus eft numerus, de quibus dignof-
[KDJnSk {O hVvKa'?^ 'nNDNJnSx »n ^^"'^js regulam pofuimus Cap. quarto) vitia hsec
"iSi (♦DO OJ^N ban >^yn nSSx ?>D1 °"^"'* '^^'^ ^^^ ^^^ hommem a Deo feparant.
CD20 D'bnnO Vn DD^m^iy ok O ^'f ^'7^^}^ ifta explicans, ^Jerum iniquitates
-«:,_ ,-,, ^»,-,,.-, .v» L,,-,, «-vl,L.» „^L 'vejir^ fepararmi inter vos & Deum veftrum.
^^'2JtSr i: .^- s^ ^P ^'^'^^ ""ftra (qu^ funt mala ifta qu^ dixi-
n7-^ND^K Djn^N 'H KJ"131 N03 'rrs^hn mus) velum efli dicit quod nos a Deo feparet.
!?i il •** ° ^'''*"' '^^^r "^'^"' ^^-^^'^ ^"^^ ^"^^"^ """"*" unquam Prophetarum pro-
n? '77Vnn JN* n;;^ N7k^ NDJn» K*? phetafle, nifi poftquam apud ipfum eflent omnes
bwifaVx ")nD»S1 Nn'?^ np'OiSx S'NVa'??* virtutes intelleduales, necnon moralium pla;rae-
nN"l2Jn i'X Dnblp im ^^^•^jl"IN•| n'pSD'7J< q"^» ^ folidiffimas : atque hoc eft quod dicunt,
DDn f^ON I'e^yi niDJl DDR '?]; K7K rrnc^ •^''" quiefdt prophetia nifi fuper Sapientem, For^
^'Zy. -\V ihl rfpohii '^'Nlfa'^.y PV' ina ^^'''' ^ ^i'-^item. [Nomen] Chacam autem [i.
-l-CL ,_, -„,.„' .«.,-.t,v» .*««. «L.«L ^eetuaies, Aptr vero [dives] eft e virtutibus
□n^p in: TC.^ ;?1ip^N' pOD' OUN'? moralibus, fcil. virtus animi contenti; nam eum
nOCTTTC'P .^in ns ^a I'tyr^Knn '3 qui [forte fua] contentus eft vocant divitem,
INOr'^K rnm XOn j;jp' n^ft^OirnpSnn hoc eft quod dicunt divitem defcribentes, ^is
ift dives? Ilk qui forte fua gaudet : i. qui con-
tentus eft eo quod ipfi praefens exhibuerit tem«
pus, neque dolet ob ea quae non exhibuerit.
Similiter Gihbor [fortis] eft & hoc e virtutibus
Moralibus, fcil. ut animi fui potentias juxta rec-
tam rationem moderetur, uti Cap. quinto expli-
catum : atque hoc eft quod dicunt, ^is efi for-
tis? ^i fubjugat concupifcentiam fuam : non eft
autem e conditionibus prophetas- [neceflariis] ut
in ipfo infint omnes virtutes morales, adeo ut
._ . ... , .., „ nullus fit omnino in ipfo a vitio aliquo defedus.
"]Tn |X'33 m2;Sx ♦m r\'''^'2 nS'in ^^^^ ^"™ Salomo Propheta, teftante fcriptura,
^{<J?3K 10 J>?in"l J>*D3Sn "('liDn '3 ^^ GHeon apparuit Dominus Salomoni, i^c. in
n7N ^ i<hr^ rno Sxpl mah^ riX'n 3"° ^^™^" reperimus vitium aliquod Morale, fcil.
-,,L,^ ^^^ iVlDI 'id "1072^ sitan '"^^™P^'^"t'^'" manifeftam, idque dum multas
\~,xJL^ -«.. -,i^,U i-,w« vl.-., — .^.uZUc ^^'^^ afTumeret uxores, quod ex aftionibus eft ab
^me^ T^i ->DT;? "^Np N'3J DN'^DbK intemperantia afredu [procedentibus :] quod ad
NnsnV tN3 \)^'\p\^Up NT nxnjll S\ explicandum dicit, Annon inifiispeccavit Sale
D'm |ND"I nN3D'7K "y^p '31 Dnj^K '3 mo ? ^c. eodem modo & David, cui pax,
nb'?N |K arO'H nan '3 jO pV '^Nnsy*'? propheta fuit, dicit enim. Me allocutus eft [qui]
niDj
}S03
"ITiDi mjv d'? kod oSkh
ftpSj^K S'NirsSN |0 Nr« M
^KiSic 2Dnn nNip -i2t n^x
im D0Njf7N "r^^fsSN '3 XiO
|iDn . (N OJ-JK Di-iiy jo _ . . . „
isnn^pj3 rtp7J)'?K Snv3Vk miv
tN^ NTiK wni nnifp:n kS Tin
jiynn dkhd'^k ritxHtrn oi no'?;:;
n> Ni-IJTI 'id no^2^ •-?{< ''♦ HKIJ
'f« onVip
D'71 IT;;'
rnn^S cnpon no in'^dS n'^nN* o*?
no nj3n nnx kV rh Sxpi '^np no
NnjTl nDSiy DO-l Q'OT o 'otyS
iniT jND Dn'y^T -in3?Sn '3 ns-iy
n)^3n n^Sx .jx D'osn'^K ni;o i p7
CDnDSn» n:}< -ji:;? no mp »ijp p
rapa Ifraelis, ^c. quem interim crudelitatis reum
invenimus, quam licet in gentes, & perdendis
infidelibus exercuerit, ac mifericors fuerit erga
Ifraelem, patet tamen e libris Chronic. Deum
haud idoneum ipfum judicafle qui templum ftrue-
ret ob multas quas patravit caSdes, ipsique dixifle,
Non extrues tu domum nomini meo, quoniam fan-
guinem multum fudifti . Invenimus etiam in Elia,
- . — - , -^ -•- Y -K 1— p. m. efFedum Iracundiae; etiamfi illam in in-
2p:i;n blNty ]0 );?3 HK\n^ NHJI 'yf\y\ fideles exercuerit, in eos ira commotus, declara-
pN^^iJ^Sx Tf\T\-^ yiiy hNpS^So 1^ pi runt tamen Sapientes ideo ipfum fuftulifle Do-
I i_.. . ( ( minum, ac dixifle, Haudquaquam expedit homi-
nibus cui quantum in te zeli fuerit; perderet
enim illos. Similiter & Samuelem a Saule me-
tuifle, & timuiflfe Jacobum occurrere Efauo: hi
autem & ejufmodi mores Velum funt Propheta-
rum, q. p. adeo ut fi quifpiam horum afFedluum qui modum excedant, (uti Capite quarto expli-
cavimus) duobus aut tribus obnoxius fuerit, de illo affirmetur, ipfum pone duo aut tria Vela
I [Deum]
» Ifa. lix. a.
TJ nn'7n in .vpSb cnio rb ^nd ;o3
j;3N-iSn S-i3VK.'3 NiO N03 hODIHO
|OKJn f]Sj) p Tb'iii n» nix no Sp
\
§4 PORTA MOSIS.
[Deum] vidifle. Neque negari poteft quorun- fj^a jxypj p^ -IDJnDM nSi rirtbrt IX
dam morum defeaum gradum prophetix dimi ^^^^^ j^^ybn r^im':^ Tip' DnSdaVn
nuere, cum invenerimus quaedam vitia moialia ^^q, ftpSjSV.V S'NT^Sx W3 Nnjl
ipfam penitus tollere velut. Imcund.am Di- j^^u, jL,^^ ^ ^^ i^
Htur ^ipfoprapbeiia ipfitis :JoA confirmarunt /p''nD0inN13J J^in N'2J □.«< Di;Dn b
exempio Elijh^, qui cum irl excandefceret vifio- P"'^ '■'^''* . rt^^.VD NMnnONI Ijpo
ne prophetica privatus eft, donee eandem depo- '"^^Ip ^."n njlH 7Nr»>e »nn JIH N,27 'm^K
fuiffet : hoc eft, quod ipfe dixit. Nunc autem DN::nJN7N') DH'??*?") 'iDI pJO 'S ^np np,};}
fumite tnihi jidicinem, i^c. nee non anxietatem & i^ n^m ON'N ^\XO 'J'^K Dpj;» \iij
triftitiam. Quamdiu enim mcerore afFeftus eft )!nDr\ TXTS T^y^ ny^VTSii tlDV nj3}^
Jacobus pater nofter ob Jofephum filium fuum, ^pp, pin 'nm Sxp ."iriN'nn ^'0'2 'AT
fublatus eft ab eo Spiritus Sanftus, donee laitum i^^jmL^ 01J"in^>} '^Nm OTlv
vitae ejus nuntium ipfi afFerretur. ^ Et vixit Cm- ^^,,,, ^,,hm -.m..^ ..* 4i4s^*>dv. .-...J. JL
quit) Spiritus Jaccli patris ipfcrum : ubi dicit ™U1 1: f^^f .? ??.' ^ ^^^^^^^
targum i^uod explicat fententSs a Mofe per tra- O'DSH^N pi tniDK 3pr ':';; HNIDJ niT
ditionem acceptas) £/ refedit fpiritus prophetic D'D^iy ^IflO K7 miiy HNIDjn |»K
/a/>*r Jacohum patrem ipforum. Diftum etiam *13"T "jino ^:7^? niDXi; "}in.2 i<b\
eft Sapientum, iVbw /{'fl^/Va/ propbetia vel cum HiN IJOI TWf^ D7j; XpSO HnDgf
pigritia, vel cum triftitia^ fed cum re gaudii njNl np"lin ^^^*?^{ 3NJn hS pa» D^
[caufa.] Cum autem noflet Mofes Dodlor nofter, n^pSj^N ^'J^KQVk n'S n'7DD T5
non fuperefle fibi velum quod non dirumpere- '^^^ KH^S n^pDiSx ^^NVi^^NI MhSd
tur, & perfecaas in fe effe omnes virtutes tarn ^ ^^,j,' ' ,C, L,^^
morales quam intelle6haales, petut ut Deum le- ^_^. ^„ ../I ' U*^ ' • 'V
cundumveritatemefTenti^fu^, cum nullum jam I?« /^ .rT,,>T^ ^^'l^ P=' °^
fupereffet impedimentum, apprehenderet, dicens, T"^ l^^' N7 HiN '>;rn no'7j;Ki] -j-n^a
' 0/fWflj OT/fo; quafo, gloriam tuam ; Docuit H^H {0 0;r{< UnNO? TIJIO '^p;? njIDa
autem ipfum Dominus, fieri hoc non pofle, DTXH 'JNT N*? O H'^lp im {NDJK in
cum elTet ipfe intelleftus in materia exiftens, i. p77N ']N"I'^^* j'lJI nj':3 p;3> oVfl TH
in quantum homo effet ; atque hoc eft quod ^yfrQ -ynKI IDNJH TJ mijl np'pn '"'tj;
dicit, ^/« fton videbit me homo fcf vivet. Non p-jj^jjo -^♦j'^j} 'iKDiNVK hphlii im
reftabat ergo inter ipfum & apprehenfionem Dei ^ ^^ l^^ ^^ ,u, ^^j^J,j^
fecundum ventatem effentias luae aliud quam ve- ;„^ „„„ -.a^v* -,!,v.^^» ^...^ -^.-.J^.i- .
lum unicum pellucidum, quod erat intelledus £^,L^°^^^^?,l,r^?^^15J^ 1^™*?**
humanus, nondum feparatus -, gratiam tamen illi ^.^^^^ \^ ^^^^^ . ^^^^ ^^\> mjj?
faciens Deus, indulfit illi poft petitionem iftam Hp'pn J^ »:D1 DDJ IT IHl H*? pan K^
clariorem fui apprehenfionem quam illi antequam fN*DJK7>« |N7 O'ja n'jna "i^mN?}*
petiiffet fuerat ; docens interim ilium, ad fiam- ''3 Th n?!?!! IpS HDrtKy ilj") 'Kl jnX
mum gradum ab ipfo perveniri non pofie quam- KON TWy i?0 Kn3 0'?nD' N**? nili' ilDSi
diu corpore indutus maneret. Veram autem ap- '^r\'2 TWty jNO tNT mUtO 'NT >«{iJ(
prehenfionem, vifionem faciei, appellavit. Cum ^^jyy Tpi n»Sv SDw" ID JdSi n'1"I^X
enim viderit quis faciem amici Ail, imprimetur ,L,y ,t,^^ ,-,3^^^^,^ iSiD ,TO v'o H^
ipfi m ammo forma qua cum alio non conrunde- ,^ »-,»« ii-,., .m, u.I-,, .v» »-, JL._-.L..
L. Quod fi ipfum » f^rcrn virlf-riK llref illnm '^ n^Jn n^^ P ^^TH' ,K IH 7p'\>T\bii
[ope] iftius vifionis ;
'femen fine omni dubio,
<um aliis adhuc confiindatur : ita apprehenfio HOfiJ 'S *IJ' ^?Q7 pN^.D pono mijl
Dei fecundum veritatem eft ut concipiatur de pO* D7D nKIIJIoSN *1'ND ^^i"l JO
veritate eflentiae ejus in animo aliquid quod non "jN^"IN'7}< p "npSx N"in |NDJnSn "IK"nk>«
fit rei cuipiam alii cum ipfo, [refpedu] iftius ^■fyp jf^n \n "l-nK ONSDS^? -tW HJi?
eflentiaj, commune, adeo ut inveniat in animo »-i^piN nN n'N"!! niV »*D »T?K m
fuo effentiam iftam firmam, diftindam ab eo ^^^^ ,^ ^^^^^ ^ ',
quod m ammo fuo de eflentia rerum aliarum ^-„u„ — ,,^1«L.» .«„L.. .» lJ^ l
?onceperit. Non eft autem poffibile ut eo per- P^l C'^Sn'^K ^12^^ ^?DbD nUJ^K
tingat apprehenfio humana. M?/^ vero appre- 7'NT>^K P (TIJ^X pH JN ^vbobii
hendit quod parum admodum infra hoc efletj P^HD WN 'H r1p7D7N1 npD:7}< ♦:;?»>{
illud nempe quod defcribit dicens, Videbis pofte- '^ifKann NHDl H'^'^K pi |KDJN^K p
r/or« »if«. Pleniiis autem de hac re adturi fu- N03 ^TVi'^l '<^ NlV^p N'^jnSk nNJm
mus in Libro de Prophetia. Cum ergo fcirent DnKI OnpN':'jlf?1 DHOb^^ p NnHNS^
Sapientes, quibus pax, has duas vitiorum fpe- f*Si iJOi nc?OD HiOC^ ^T\'hV XT^CU^
cies, fcil. Intelleftualium & moralium, ea eflfe Qflj}^.i^ .^^.^^^ ,^^^ ^^ ^^.^
quae veii vicem inter hommem & Deum pra:- L ^ ^-,..-., .,., ^L -, ' ■L-,,-,-,..,
Sent, earumque refpedtu Prophetarum alii aliis '7;?n H^O DHIID* JN N^ HD OmniCf
gradu fuperiores eflent, dixerunt de quibufdam ipforum, ob illud quod de fcientia & moribus
ipforum peffpedtum habuerunt, D/^«oJ /«f^ ipfosfuper quos refjderet majeftas divina, o'que ac fiipcr
Alqfen Dotlorem nojtrum. Non autem te fugiat fignificatio comparationis : compararuiit eiiim ip-
* Gen. xlv. 27. f Ejtod. xxxiii. 18.
PORTA M 0 S I S,
H
♦:;?n-x in Nim t^iiDT 'i^x nin'^N* ♦bjr
riv'pj x-i ^^^"| riS'VQ N-i 3;3'o'7^^D n-ij:K
y^io'rfo |np:kSk noD' ]n po» nS nod
pSi n'S.::i^Sx y'N:vS« p ni^xr*' nt
SnDK nSn '7KyDx IiDp ]k:j nT-in ^^<
JN n^.i S^ntD Mm^j hav^i^ I^ ^^V
|N3 nxDiDnSs h^\> '3K:f n|N,o-T -imj
'jnj^oVn onQi ban'-K n»7j; Sno* Knn
h3i3-iS>? -I'hD 'OJiVa pK^ p "inDN
-ttddoVn 1^1 ^-in |N p^ JNanVf* 'a
a^rri pt riVifO'TN rnn in; niNfas
'p3' ina riip mio "iNiin ts'?*! t^sSvK
riDionSK -ytdia. i^Dio?^ b'^j'^K Kin
^hy^ nDi no;;! p'^ nnsn dtj;' ins
nnSp jNro I'iRy .ps' n:T3 iniSx Kin
yKj^r p3'D mS'^p 'jDr ^ioo "irk
D^y |K3 fii'KJiy'^K inj -rynDO '2i?k
nDKi riSinon :?Kity "iKi- .rir^J'^^K
ina 'jny koo 'ti:3k m^^ jkto
cdS)? ?k3 j^ra'^Ki pJ'^K inj n;?nDO
;ki riVinon nn n^3p nmyi ^yi
;?%vir n'V' Ko 1325 nj;KJty'7K i:fp
xo:ki na K^ m;? kIk n^v' ruDV
riKiKnnSs i^n ibn xVS t<in -|V njo
□■)J:bK DK2nK DKHVK KHD I^D* ♦flSK
f kx'kSk "i'Skio |k p2:;i' n^n rVppn
fir^K iKi riS^T-i 'in ik riS^ira nn on^in
KOK rnnif SkvokSk "^n "h)} ni3JD
p n'Sp i^Qio naK jk Q'7;;Ka nJK
jjn . nnny ko3 my riSD'^si KJnyniy
>itnSD IKDiK^K SKi73K IK pH^K
kSi t<n»D r\by n3j k*? npK nDn2;o
inj nSro' nji3 jnKi p rr> hn;^
nK"i;?nDK pD' IK kSk rtV'T-J IK nS'iffl
Sno' pD^a KJ'a ko 'Sj; opa min
yjDO' "IK ai' |K KOK nDj;' ik -idk na
IkdjkSk ikd iSi mjiSK p mia MVa
Tic'Sk -iskSk '^ca'? nSsyaK h:; maio
-IK vno Sdk3 nSa .*i^/"i iKai ♦hj'^ki
•^a* . t>to'a iKDiKS"? iK'niK K7
t2hy:hn ik'7DD d?^' ^kd ']Ttai
ri'Jno^K j^'Kr^'^K oSpni anKn'?,Ki
HK liay -^Si roj lia' \^^ i<rh^
';?Kna rTninif nS .na t^*? Ikdjk'^ki
"jSn n\ 10 anio 'Sir.inKa p.nij^T
^p1 nbya^ |K ':K7aSK Sva*7K p
pSa*?}* p*i noS;?' .jk 'jK^aW D7J^7K
KriSK pa* iKai rb Svn» iK 'JK^aSx
f<j:!: kS ma nij ^hk aKpj;*7K"i
jk"? KiS hSSk pj xSi vyaV f<jvj;a
j^-iK piKiS SnKp'^K \\^w i<r\r\
^n^' jK ninpa .niaio ^n^ |Ka
fos cum illo j non tamen ita ut sequales eos illi
ftatuerent. (Abfit.) Similiter dixerunt de aliis,
ut, ^que ac fuper Jofuam, eo quo diximus mo-
do. Atque hoc eft quod in hoc Capite expli-
candum propofuimus.
Caput odavum. De indole human a.
Fieri non poteft ut producatur homo ab ortu
fuo natura vel virtute vel vitio praeditus ; uti
neque poflibile eft ut producatur natura artis
alicujus prafticae peritus ; hoc autem fieri po-
teft, ut producatur aptus natus five ad virtutem
aliquam five vitium, adeo ut aftiones ad ea fpec-
tantes faciliores ipfi fint quam quK ad alia. Ex-
empli gratia, fi fuerit quis temperamenti ad fic-
citatem vergentis, cui fubftantia cerebri fit defe-
cata non adeo humida, huic facilius erit res me-
moria tenere, & earum fenfijs percipere, quara
phlegmatico cuipiam cui cerebrum eft valde hu-
midum : quod fi relidus fuerit ille temperamento
fiio ad virtutem iftam difpofitusabfque ulla omnino
difciplina, neque excitetur ilia [qua praeditus eft]
facultas, manfurus eft fine dubio ftultus ; eo-
demque modo, fi inftitutus fuerit, & ad intelli-
gendum eruditus, alter ifte natura hebetior hu*
miditate abundans, difcet ille, & intelliget, quam-
vis non fine difficultate & labore : eodem prorfus
modo, fi cui fuerit temperamentum cordis asquo
aliquantum calidius, erit ille fortis, hoc eft, ad
fortitudinem difpofitus, adeo ut, fi fortitudi-
nem edoftus fuerit, facile fortis evadet. Alius
autem, cui temperamentum cordis jufto frigi-
diuS) difpofitus erit ad timiditatem, & metum,
eaque fi didicerit iifque afluefadus fuerit facile
imbibet. Quod fi ad fortitudinem inftitutus fue-
rit, non fine difficultate aliqua fortis evadet, loncro
tamen ufu proculdubio & talis evafurus eft. Hoc
autem ideo tibi declaravi, ne futilia ifta, quas falfo
comminifcuntur Aftrologi, pro veris habeas, ciim
a nativitatibus fuis homines virtute aut vitio
praeditos conftitui aflerant, eofque ad aftiones iftas
neceflario & vi adigi. Verum fcias rem in quam
confentiunt & Lex noftra, & Gr^corum Philofo-
phia, verifque probationibus confirmatam, efle,
hominis adiones omnes in ipfius poteftatem tra-
ditas efle, fine ulla omnino ad eas coaftione, ne-
que efle exterius aliquod impellens, quod ipfum
ad virtutem aut vitium infleftat, praster unam
temperaturae difpofitionem, (ficut oftenfum eft)
qua fit ut res illi facilior fit aut diflicilior : verum
ut neceflaria illi fiat, aut impoflibilis, hoc nullo
pafto [concedendum.] Quod fi homo aftiones
fuas coaftus ederet, ceflarent jam prascepta &
prohibitiones legales : eflentque ea omnia penitiis
fruftranea, cum nulla fupereflet homini in eo
quod agit eleftio. Inde etiam fequeretur fruftra
efle eruditioni & inftitutioni operam dare, artefve
ullas prafticas addifcere : quafi haec omnia nullius
efl*ent ufus, cum fieri non pofllt, quin homo ob
illud quod exterius ipfum incitat, juxta fenten-
tiam eorum qui ita putant, iftiufmodi adionem
praeftet, aut iftiufmodi fcientiam addifcat, aut
iftiufmodi moribus imbuatur. Eandemque ob
rationem nihil aliud eflent prasmium & poena,
quam injuria manifefta, five a noftrum aliis ad
alios, five a Deo ad nos [provenirent.] Ciim e-
nim Simeon qui Rubenem occiderit, vi coaftus &
adaftus fuerit, hie ut occidat, ifte ut occidatur.
quar
&.
86
PORTA M 0 S I S.
quare putiietur Simeon ? & quomodo Deo, qui
juftiis & redus tft, conveniet de ipfo poenas fu-
mere ob rem fibi faftu nccefliiriam, quamque
non potuit non facere, etiamfi ftuduiflet ne face-
ret ? Quin & fruftranea penitus reddentur quae ab
hominibus parantur omioia, dum domos extru-
unt, viduni paraiit, cum pcriculi metus fit fugi-
unt, &c. quonlam quod decretum eft ut fif, fieri
non poteft quin fit. Hoc autem totum impofli-
bile & abfolute falfiam eft, quodque & intellcAui
& feiifui contradicit, legifque maceriam diruir, &
in Deo injuftitiam ftatuit, a qua ille quam lon-
gifllme abeft. Veritas autem, de qua nullum eft
dubium, eft, adiones hominis omnes penes ip-
fum efle, adeo ut fi velit faciat, fi velit omittat,
fine coaftione aut vi, qua ad illud adigatur, ideoque
expedire, ut ei praecepta imponantur ; dicit [er-
go,] *' Ecce pofui coram te hodie vitam fsf bonum,
mortem & malum., ut eligas vitam, nobis in hoc
ip{b eledtionem permittens ; poenamque impofiait
ei qui contra fecerit, praemium ei qui obedierit.
Si aufcultaveritis (inquit) &, ft non auf cult aver i-
tis : injunxit etiam tum docere turn difcere,
« Et docebitis ea etiam liberos vejiros, &c. &, Dif-
cetis ea, i^ obfervabitis facere : cum casteris om-
nibus quae jubent praecepta, & docere, & iis af-
fiiefacere. Quin & apparatus omnes, qui cautelag
gratia fiunt, injunxit, uti in libro veridico diferte
dixit. ' Et fades loricam ; ne decidat quis : &,
'Ne forte moriatur in pr alio: ^ in quo cubabit:
non accipiet pignora, metam 6? catillam ' per-
quam multa autem reperiuntur in Lege, & in
libris Prophetarum hue fpeftantia, fcil. ad majo-
ris cautelae gratia apparatus faciendos. Quod au-
tem ad fententiam illam quas apud Sapientes ha-
betur, didum, fcil. ipforum. Omnia funt in manu
Dei excepto timore Dei: eft ilia certe vera, &
eodem tendit quo ea quae diximus, nifi quod
jnultum in ea [interpretenda,] errent homines,
exiftimantes [hominem] ad quaedam e fadis fuis
quas fub eledione cadunt, vi adigi, v. g. ut hanc
talem in uxorem ducat, aut fint has opes in manu
ipfius ; quod minime verum eft, nam fi mulie-
rem iftam libello contradus & fponfalibus ac-
ceperit, eft ea ipfi licita, eamque duxit ad cref-
cendum i£ multiplicandum, quod eft praeceptum.
Deus autem non decrevit ut faciat quis prscep-
tum : quod fi fequius fadum fuerit aliquid in ea
ducenda, eft illud tranfgrefiio. Deus autem non
decrevit ut fiat tranfgrefiio ; fimiliter, qui rapina
aut furto opes alterius abftulerit, aut eas fraude
detentas abneget, & falfo illi ob eas juret, fi dixe-
rimus decreviiile Deum de ifto ut in manus ipfius
pervenirent opes iftae, aut e manu alterius iftius
claberentur, jam tranfgreflionem decreto ftabilie-
rit : at non ita fe res habet, verum in omnibus
hominis adionibus quas fub eledione cadunt, eft
line dubio Obedientia & Tranfgrefiio. Jam enim
explicavimus, c. 2. prascepta & interdida legalia
efle de fadis in quibus homini eft eledio ut faciat
ea vel non faciat. Atque in ifla parte animse eft
Timor Domini, nee eit in manu Dei, fed per-
mifla libero hominis arbitrio, uti explicatum. Eo
ergo quod dicunt Haccol, Omnia, volunt res na-
turales in quibus non eft homini liberum arbitri-
t<'? \ii otn iSi nSra \d rh 13 nS
a-in7Ni rwpba pnpH^ nvaSi^ jnos
[N mp nba ]i6 -pi -rjii ^idSk i:y
buna ph:i Nnn\ ruo p -13 ah pD»
XCJN1 -pA i;^ 'hii);r\ -wha^ »SNj;n
t|'SDnbj« or^ -jb-i^a -pi •>bv rh -r^p
na Dvn y:sh ^nn^ n.sT hnp^
riNi nion nxi sidh nn) o'nn
f]bNi) p"? 3Npi'^N ah) ^h) ♦£) Nj^
N7 QNT i:;oe?n OK yND joS Nfj^NI
Dmo7i 'ji uy:^ hk on-.N amo'71
DPI j;>Kn{i,''7Nn Tiynbsi D'S;?n'?{< ♦&
K03 arhp naiii'-^:; nDnha Ni»N*
nn'zy) SiSpi prba rixnD 'd p
p iJOD SD"i:n S^D' 'D 'ji npi?o
7i3n' K7 33tt?» noD 'ji nonVoa mo»
pjSt^ Kin }o n'"in:S« dhd'^k '31
miii27K P7K KDK nNn^'nosSK 'jj^k
ODV no San onSip ini ni'DDrb"?
im in:*") n^n* *in3 coa? nNn\D pn
id'?:' ko TiiD njK kSx Kiisn kd
iKii 7n.'j Nn»S;; mnio h'"iK'niiK>K
mo Sko'^k Kin pa ik hskSd
fK n>{noK7K nin ]K7 n^nv "I'Ji Kim
SkSh 'm {♦tynpi nainoD Knijx |kd
rbhn) mvo nin3 noni nnsS aniwi
anm '9 JN3 ]Ki nyjf2 Scpi to kS
nnp> nV nSj^Ki moj? 'n3 -indd
Sko S?: 'iSK Kin -]7iDi nnoj;?^
v")^m npDJNi njK? ik npno ik ik'^g
mp n^^K IK KjSp |K n^KiD '3 rh
jKi S.kdSk Kin ni''? b'j' jk Kin '^;r
nioj;'?Ka -np '7p3 idkSk -jTi n» |y jni*
7KP3K ;>'0J '73 *]SiD noKbx d'S**
"|ty K7D Kno hnK»nDK*7s^ jNdjkVk
KiO np. JK*? n'>3;<t2'7K'j ti;xd^k nim
♦j?ity7K "iokSk |k 'inthn h-asba 'a
'n^K '7Ki;3KSK '3 in ko3k 'njSKi
|Ki Kn^y3» JK pK'niK Kn^s ikdjk'^S
pDn D3J7K |o rj7K Kin 'ai Kn'7j?3» k'?
•73 D'Ctt' no nj'Ki D\t:tt; nK-i>
k:o KD3 jkdjk':'k nK'nixS hsnvo
na jnn' k2Jx Son KiK on'^ipa
um;
f Dent. xxz. 1$. « Ibid. iv. 9. lO. I^ lb. xxii. 8. eDeut. xx. 5. i" Exod. xxii. 27. ^ Dcut. xxiv. 6.
PORTA M 0 S I S,
«
^s'^niiN* ^h ^nW fti?*3DSN -ii^nSk
87
IN
nnnv .in
um : V. g. ut fit procerus aut brevis, aut ut de-
fcendat tempeftas, aut fit annonae caritas, aut
corruptio aeris, aut falubritas, & ejufmodi in om-
nibus quas funt in mundo, exceptis hominum
— Li^yCU motibus, & quiete. In fententia autem ifta quatn
^ '^ ' explicant Sapientes, fcil. quod obedientia & tranf-
greflio non fint a decreto Dei, neque voluntate
ipfius, verum arbitrio hominis, fecuti funt difer-
tum Jeremia textum, ubi dicit, ^ Ex ore excelfi
non egreditur malum & bonum : quoniam malo [in-
nuuntur] malas adiones ; & bono, bonae : acfi
_ _.. diceret, Deum non decrevifie ut agat homo mala,
"^VS' 1^2 "^Tp* kS rhha iN''^Kpi3 neque ut fadat bona. Cum autem fe ita res ha-
• '• -If- ^1^ . L __.,• beat, oportet hominem triftitia affici & plangere
ob ea quas commifit peccata Sz: fcelera, cum libera
arbitrio fuo peccaverit ; ita dicit, ' Cur dolet homo
vivens, vir fufer peccato fm ? deinde, fermonem
convertens, dicit remediurri hujus morbi efle in ma-
nibus noftris, quoniam ficut fponte peccavimus,
..._,_ , 1 - - ita & penes nos eft ut poenitentiam agamus, & a
afj -|S"iO N31N'nJ)N3 ^«tJ'V;; JnSD NjnS i"alis operibus noftris revertamur : dicit ergo pof-
SxpD "1D'7J^ {^ibNySN i;; ;^riiT y\ni \ii ^^^■> Scrutemur vias nojiras, £5? inquiramus, & re-
Tip IN S'lD njlD ^n2 NH'S ?NDJN'7S
.-njo n7N*. x'shi^ Nln ^iOJN^ nnKJDDi
DiDm n^3;nn N^n f^ |vS;? '3,!: nVip
.,. ,.._ ..,, -, ,.- IN '-?Kpa
SNp5 n-)K'nj)Na 'jj in -iK dnhk^ni
Oh VNDH 7)^ niJi ^n cd^x piN*n' no
nmiyjT nnpnji ipom nc^sni "jVn n;rD
♦SI oc^nSs OK'73 '3 niv "pi DXi^x
vertamur ad Dominum, elevemus cor noftrum cum
manibus ad Deum in ccelis. Quod autem ad dic-
tum omnibus notum, cui & fimilia reperiuntur
in didis Sapientum, necnon literis confignata,
fcil. Ut furgat homo vel fedeat, omnefque ejus
motus, fieri voluntate Dei atque arbitrio ejus ; eft
& hasc fententia vera, fed certo modo, idque ut
pb rrny Sp XIS nmN^NDI ^^avn fi projiciente quopiam lapidem in aerem qui deor-
♦*7N N"ljn ?*t2"l \D ^tV3 "l^TI nS) v?P fum defcenderit, dicamus defcendifle ilium vo-
i<:b7y \iit} S3DX 'h^ rbnQ K^"lVN
SsDN ha nSri rbha rf^f22 jn Nn»3
ND 'no ■]"'i'73 oioSiX '3 ^^^n70j3
ha n-inn* in3 pi3 'S^^? rj KnitD 'pi
n»sJbN NrJN io u ^D "|Sn?i td-id"?}^
nisD ♦n'TN rt?y3'7K3.pi3 'bx innn»
pi3 6^ nD"rin.o nw^K ppn |k ^3
>»in n3">n ]»n ^nSn Nsy nbSx t^< n'?
^3Dt< ♦'^Js* innn* |x pn'^n 10 rj7N
onjK'? jTjVDnoSK psSxin* Nin '31
'3 '{y 't'd '3 .ti'tyoSx pSp* Dnn;;oD
npnj;: "jSn3 d»Si «a»j5"! i^hSn n;r3 fn^N
♦Q* ne^'j '3 n3NO rtJ^Dbx '73 |ni
rvnf no "^Kp KOD NO'Nn t^n^ND-j
rw:;'v t<in nc^yjc^ noi n'n'iy Nin
ijnbx nViS'^ tyotrn nnn lynn Sd pki
nN'}<'7N j;'OJ \ii i<rhy in o'CDnSN
♦nSxi n2N3 .'nSx nnN;77N u; riJ-iKD7N
nnnpn isjn*?D NnD nyi kdo psno
hm Ko Mn'3 nnn* |n "i'^n npipN
luntate Dei, verum eft hoc didlum, quia vo-
luit Deus ut terra tota in centro eflet, ideo-
que cum furfum projedta fuerit aliqua ejus
pars, ea centrum verfus movetur ; eodem-
que modo quaelibet pars e partibus ignis mo-
vetur furfum ea voluntate qua fadum eft ut ignis
moveretur farfum ; non quod Deus nunc demum,
cum mota fuerit hsec pars terrae, voluerit ut deor-
fum moveretur. Atque hac de re difcrepant
Scholaftici, quos audivi dicentes, voluntatem efle
in omni re, de tempore ad tempus perpetuo ; nos
autem non ita fentimus, veriam voluntatem fuifi^
fex diebus Creationis, ac [exinde] res omnes
juxta naturas fuas continue fluere, quemadmodum
dicit, " ^od fuit, idem eft quod erit, i£ quod
futurum eft, jam fuit ; non eft quid novum fub
fole. Atque hoc eft quod Sapientes adegit
ut dicerent, De omnibus miraculis qu£e ab ordi-
nario rerum curfu defledlunt, quas vel fuerunt,
vel futura vi promifli funt, pracceflifle de ipfis
voluntatem fex diebus Creationis, ac tunc tem-
poris naturas rerum iftarum inditum fuifle ut
contingeret quod In illis contigit; quod ciim
tempore illi praiftituto contigit, vifum eft efle rem
recens produdtam, non autem ita revera efle.
Ac multum in banc fententiam locuti funt in
. — . ,. . _ .... ,-. If iWiV/r^ i&ii^/^/^ atque alibi. Porro e didtis ipforum
n'3 (b '.iDi' nvN npl^N '3 hnn ^i07^ in hunc fenfum, eft, Mundus fecundum ordinem
"Ipl iShD ^h\ InSn ntO nCN niN fuum procedity quin & reperies ipfos femper in
tyinO '3 "1'hD V"'JbN ITin '3 J^tippnK omnibus fermonibus fuis fedulo cavere ne vo-
♦:yoSj< N-in '3 nnSppI nn^Jll nSnp luntatem [divinam] in fingulis rerum ac tem-
t^O'Nt Dnnini "^Tin •ljn:03 dr\); P^'^'" »"oi"entis ftatuant : atque hoc modo di-
* Thren, 3. 38. ' Ver. 39. ■" Ecd. i. 9.
88
P 0 R r A M 0 S I s.
cltur de hominc cum furgat aut fedeat, ilium
voluntate Dei furrexifle ac fedifle, nempe, Deum
pofuifle in natura ipfius, cum primum crearetur
nomo, ut pro arbitrio fuo furgeret & federet ;
i^on quod nunc [de novo] cum furgat, voluerit
ut furgeret aut non furgeret : ficut nee voluerit
nunc cum decidit lapis ifte, ut cadcret, vel non
caderet. Summa ergo rei eft, ut credas Deum,
ficut voluerit ut eflet homo crcda ftatura, lato
pedore, digitis pncditus, ita etiam voluifle ut
pro libitu fuo moveretur & quicfceret, & adliones
fub eleftione cadentes, nullo ipfum ad eas cogente,
vel ab iifdem cohibente, facerct ■■, uti in libro ve-
raci explicatum eft, ubi hanc fententiam expli-
cans dicit, ' Ecce homo faSIus eft ut utius e nobis
lid fciendum bonum fcf ma/iitn, i^c. Paraphrafis au-
tem Chaldaica ita interpretatur fenfum, itt vis
[verborum] E nobis ad fciendum bcnum fc?
malum, ha:c fit, quod ipfe jam faftus fuerit
unus in mundo, fcil. fpecies, cui nulla alia fimilis
eftet, qua; cum ipfa hoc refpeftu qui jam
illi contigit communicaret : quifnam autem fuit
illc ? fcil. quod ipfe pro arbitrio fuo nota haberet
bona & mala, ut utrum eotum vellet, facere
poflet, nullo ipfum ab eo cohibente : quod cum
ita eftet, extendere poftet manum ut de ifta [arbo-
re] fumens ederet & viveret in ceternum. Ciim
ergo hoc neceflario fequatur exiftentiam hominis,
fcil. ut pro arbitrio fuo adiones bonas aut malas
praeftet, quandocunque voluerit, necefle eft ut in
botii rationibus inftituatur, utque pra^cipiatur ipfi
& interdicatur, nee non puniatur & remunere-
tur ; atque •, hoc totum acquitati [confentaneum]
eft, ipiumque oportet afluefacere fe a6lionibus
bonis quibus acquirantur ipfi virtutes, malas au-
tem fugere, quo amoveantur ab ipfo vitia, fi
in ipfo fuerint, neque dicat, Infedit mihi affeftus
qui mutari non polfit, cum omnis affeftus mutari
poflit & a bono in malum, & a malo in bonum,
atque hoc ipfius arbitrio permiflum fit. Et juxta
hanc fententiam, ejufque gratia, attulimus omnia
quae de obedientia & tranfgreflione diximus. U-
num nobis fupereft hoc in argumento explican-
dum, fcil. quod occurrant qua;dam Scripturae lo-
ca, quibus in fufpicionem adducuntur homines
Deum decrevifle de hominibus ut tranfgredian-
tur, ipfofque ad hoc cogere, quod plane falfum
eft. Ut ergo ea explicemus, quia multum in iis
errarunt homines, in eorum numero eft quod
dicit ° Abrahamo, Et fervient illis, Gf affligent
eos, i£c. dicunt, Vides ipfum decrevifle de yEgyp-
tiis, ut injuria afficerent femen Abrahami, quare
ergo vindiftam de iis fumpfit, ciim neceflario &
inevitabiliter illos in fervitutem redigerent, prout
ipfe decreverat .'' Refponfum ad hoc eft ; hoc
perinde efl!e ac fi dixiflet Deus, ex iis qui poftea
nafcerentur futures tranfgreflbres & obfequentes,
virtute praeditos & malos, quod verum eft : ne-
que hoc dido cogitur 5 J'ecva malus ut fit inevita-
biliter malus, neque 5 fUva virtute praeftans, ut
neceflario virtute prasftet j veriim quifquis ex ipfis
malus eft, fponte fua talis eft -, quod fi vellet
virtute prasftarc, poflet, neque enim eft quod ip-
fum impediat : eodemque modo quifquis virtute
pr^ftat, fi vellet, malus efle poflet, nullo im-
pediente ; hiftoria; enim ifta; non adducuntur de
" Gen. iii. 22.
NiN tKD3NSN '3 Snp' injSx {<-in ■h^^
"ij'pi DNp nS^N rttyon jn nppi dnd
mil") ^'in ♦fl ^J;^JDD 'S 'tj^j n^N o:?'
ih niN'n^Ka nrp'"> Dp.' iN indjnSn
iNi Dip \ii n^a^^ -Tjv |xSn ^j-^ njK
aipD IJy |NbN Xty* CS NCD Dp> f<S
opon ih IK1 cpon |n -ijnS»x ^in
"[TiD j?3NVN in 'ry'hii rnj? n:N*pS«
HDSi '\hr\ \D pon "innn* x\y fx av
|n ♦Jjr.tj^K Nin |'2o Sspi ^rha snhd
mnpn UN -I'DSnSN Di:inn7N ra.npi 'ji
np HiN 'j;?' '131 j^-ii D1L3 n;r-fS i:t:D
'JUD*?}* Nin '3 n3-u«y» n^y ];"): nSiio
pSn fo niN in kzti rh Svn 't^n
"pi 10 rh ;?:no k'^i N?y ^j.tn
liN'i ny no* ipa jssnn 1^*3 Niso
No'?fl 0*71;^^ 'm ^DNi hnJe^Sx rrin \r2
iN ♦Jr^< TNDJx'^N "nil »f) Kin 06
-wins p^'ihii '7Nj;5N. rriN'npND h';'5»
IK1 -('dSn p-)iD no»'?);n o*? kc^ 'no
Nnn |N3i NrKj'i Dpsi^n ^nyi npv
Sn;^3n riDpj m;r» |x nar*7i ^nj; rh-^
S'nvd'^n n^ '7vnn ^rin nx-PiSs*
r\y^ '7irn Tin nintySx SNjraN Dijnn
Vip x'n nSvn np fio jk VNT-i^y
Knn"jn p,t3' n*? fl^Nn ''tt nSvn np
TD*?}* .10 ^?n-l':ln |do' -hm Sd nx
nxnio^N ini i'dS^ -itybx joi -«!?SS
NJ3j nSjN pi 'J^^oSn N-in inji nyiS
rirND7N -lOK |o n{<:n-)T ko "^a
♦a Nj'3J v")J w^^j; 'p^ np7i n'vj;o'?Ni
fiV3 vw nxj njK .-]Sti »j;?oSn Nnn
*np» npN |}< dn:*?}* xn's. onin*
'^DND *]rn Nn'Sj^ laj* njKi n'v;roSN3
dnjSn vNii Ko -rto njN^ Nnj^aAa '
Dn3;n onn^NS n'Tip "^Sl ;o Nn^a
•h:: mp np nKin Ki'^Np oniN i:;;i
♦N'^a Qni3N inr nio^» jk t^ivo*??*
na N7 rni-iifSKD om an2p>*r w
2N1J1 -rip NOD pnionjnD' \n arh
♦*7Nj;n S.Np iS Sno Nin jk -fh
py«fl7Ki ^'ND7Ni 'vnitSn onjo
'-7ip7K Nina D'Si n^nv Nlni inii'bNi
nSi nnsy pD' tk tt^'^n iN'72 □?>
SiKfi }1D» |N SvnsSk IkSd kSi id
N^N SiNS y\y |K xty 1*71 mN'nixaa
7ifX3 Vs ^'i>"i2i nS y:No ih\ r«3i
);JN0 n^ tio KoV "inty ^nd ke? i^
♦nn |*Diy VD'j fy j> di -inddnSn ,jnS
did;;'7N '7;^ nj no:ni 'Sj; inp np Sip*
decretum
f Ibid. XV. 13,
PORTA M 0 S I S. 89
^m hif n"^N»JlDi<S X'yi! Vd 'pai hoc vel illo individuo, ut dicere poffit de fe
10 Y'^'\ Kity ^3 'iryyi rnQ^a. decretum fuifle, verum generaliter affirmantur;
□n'Vv KnS jl nmoSb rnSx I'nVoSx l'^ "* F^ittatur unufquifque arbitrio fuo, prout
T.><3^ nSk OnaSb' nV m t^Ur iS ^ "^^"'^ comparatus eft : atque ita unicuique
IND1 N7N ^'^>^^'it.'^;^ '!,L\!.„^l'. ySgyptiorufn, qui eos opprefferunt, & hiuria af-
equidem ipfi quod ad illud eleAio, quoniam non
erat de individuo aliquo decretum ut injuriam
faceret. Atque idem hoc refponfum quadrabit
[& alteri illi loco,] Ecce tu cubabis cum patribui
iuis, ^ furgens fcrpulus ijie fornicabitur pcji Deos
iron at) \ych la'niih i^jvji na ^fZ' ^f- Nihil enim aiiud hoceft, quam a
Lo,Jv-,^« -,^-.^> «-,» K^-^^-. n^Q^rA>, ^.^^ '^a eos traftabimus. Nam fi non eflet om-
nmo qui tranlgrederetur, rruftra client minae, fruf-
tra etiam melediftiones omnes, nee non & poetic
qua? in L-ege occurrunt. Neque ideo quod judi-
cium lapidationisinLege invenimus,dicemus iftum,
qui fabbatum profanaverit, coa(5him fuifle ad illud
profanandum ; neque ob maledlftiones opus eft
nnx njn nrn ayr] Dpi I'm^N dj;
N-i r3 p"ia K'? iN3 pNH -)3J 'hSk
DDH mjp D'ba n;rniy7K ♦£) tiJ^n
j>fin \^ S"ip3 rmnbN ♦►] n7»pD7N
nV^nn'^r ">"i3JQ nniyn n{< 7'?n hVk
in^K i»^ Sip3 jx DP' mSSpS^a ^j^i
S3 J«<nmN3;?3 anhy "np irhbphti utdicamusillos, quiWolacoluerunt, adeo utca-
j_l2 Cjjjjj ^2« p '73 13^ niK'nbw derent in ipfas malediftiones, coados fuifle ad
'ji DnDma inna non dji axpirS^ ^^ '°'7t'' J''""" ^p°";^/"^,^°^"'' ^^ i^"""
^»,o '„ _-„L,i,,,--, -,f,-,« oj r-,> que coluit, & m quern defcendit poena. £/w«
Dl^, JI n;?nD 37 nX 'nptm n71p f^f^, Vemm quod ad didlum ejus ; o£//W«r«^o
CK>3 ,];i:iO n'SD n37nN1 n3p^<J^ «rP/?»«r«owj,&ff.poftquodvindidamdeeofum-
♦OiSS3 '70Nna T.33 *7Vi>f n30 b-am pfit, Ipfumque perdidit, eft in illo fermoni [dila-
nrpNI njO "]Sj<3 byJNI PJ'7^? t<"in 'a tando] locus ; & ab eodem magnum oritur fun-
"[Diilh "INnjk^l nS3 nSsn |0 Ss □NS33 damentum. Perpende ergo quid in hanc fenten-
dS i"? nrj^'E'l nv"lS in nSil TliN^J* *'^™ diftums fum, illique animum appone, cum-
S<ipSt3' ab '"iSi* TJ 3iT QnS \y *1"^ omnium qui de eo locuti funt diftis conferas,
-W i<'72 ^y:;!:^ -IONVnMNsS Sx-lSy* uttlW quod optimum videtur fdigas Hoc au-
|w . /- - I ^._f tem eft, fcil. quod fi Pharaom & afleclis ems
hjC3 NipVo' IK p nnpo np n;NS „„„f,i^,, ,jjj,^,p, ^j^ q.^a />../.«. nondi!
37 riNI 137 nS Tin33n 'it*^ '3 7Kp mitterent, eflet res fine dubio difficilis -, quoniam
Crrp^'Q'' I^e r^p 37D' C3n J\ in3;^ ipfe [Deus fcil.] cohibuit illos ne dimitterent, fi-
^3p^■J;♦ on pvD' N7 |N m3J0 ini cut dixit, i^omam ego induravi cor ejus, tf
niTJ^'tt'* "jSn'l nD^n^l nnpSlD* D'? K07 «r/frwraw(?/«j,£5'f. Deindepetiitabipfoutillos
NO ^3*7 ' vpN3oi nij ■p3» iN3 Kin
S^h^K D'S JK 'p3 pb ^Jionp
Nivp nnrC'*^ •^)7'>3 I^ ^2 Ni3n
NiOTbi n3i nVt "inp pn □nnK'n3K3
^♦•nKj^ cnnxntb 10 ki:k3 I'tSn N3njSK
I'3i Snp K03 i^ino j^mj on'Sy
dimitteret quos coaftus fiiit non dimittere, ipfum-
que quod non dimitteret una cum populo fuo
punivit ac perdidit ; quod cum fpeciem habet
injuftitia?, & contradicere [videtur] omnibus a
nobis praemiflis, reftat dicendum non ita fe rem
habuiffe, fed Pharaonem & populum ipfius libero
' - i^ - y -_ - - - — ., arbitrio fuo tranfgreflbs fuifle fine ulla omnino vi
3n ^K"l&V ♦J3 pjr njn id;; '^N nOK'V aut coaftione, & peregrinos qui inter ipfos erant,
Nini 'J1 il nD3nn3 nSn 1:DD rnVJ^I oppreflifle, llllfque injuriam manifeftam intulifle,
1D3V CnnN'n3N3 nnjO |N3 b^^Zh^ proutdikne ^fknt, ' Et dixit ad populnm/uum,
n3i Nin ♦S Dn'bj; ?P* dSi On^^n EccepopulusfiliorumIfraelis,i£c.Agite,prudenter
IK nVi h}; cnS nVbx 3Kp;r lK3a '^f™ /«»» '¥i\^'\ ."r°' ^"^^'^^r^'^"'"
Dn3 ^H' W h3inbK ID Oni^JD* J^.;P^' ^P°"% % f' "^^^° 'P[T"^ confiho pro-
sU. ,« -,U-,.» -.;,« o« ^v.-v»,Sv» r»«, ""^' "^1"^ ^"^ *P^s quod ad hoc coaftio incu-
y\ IK n'?!); 3:1k no 3Kpi;^K id buit: ideoquehxcipfisaDeoobiUud inflidaeft
(K in h3in7K p DnyJOl anSKpy poena^ ut ipfos a poenitentia cohiberet, quo cade-
"pi n7 n'77K I '3 npl Dnp7D\ K7 ret in ipfos poena juftitiae ipfius confentanea. Illud
tDpa CnJK"l3K nKnK 17 njK no'T^^KI enim poena ipforum, & cohibitio a poenitentia,
lUnjP |K31 nn;;'t:^1 in nnK3K np Iks'? fuit ut non dimitterent ipfos, Atque hoc decla-
T^yp^y |K DnJKnjlK I?D nK"lK KOJKI ravit illi Deus & notum fecit. Quod fi illos tan-
'3 ^Kp t403 CTpnO^K nnoSb "h^ ^^ educere voluiflet, ipfum & populum ipfius
ni3rnc?K in nK dji IOkSk SiK Perdere potuiflet, ut ita exirent ; verum hoc jam
7,^ — -,-,v>-^« »-.M., sAs Si t-niK* »-. voluit, Ut una dum educeret illos de ipfo, ob in-
LS:?^^'^^ P° f ^ ? J^ juriam iUis antea illatam, poenas fumeret, ficut in
pSDOn' KinNVa n3inbK KI^JOD K13Kn •'principio hiftori^ dicit, . V^ etiam gentem cut
nK ♦nn75:^ nnj? '3 n71p ini ^ an3 fewient judicabo ego. Non potuiflet autem pu-
^r\'']n}}T\ ni<f ni3)r3 Q71K1 'ji n* nire ipfos fi poenitentiam egiflTent : cohibiti ergo a
J. .1- Z poeni-
f Exod. iv. 21. •! lb. X. I. ' lb. i. 9. 10. ' Gen. xv. 14.
90
PORTA M 0 S I S.
pcenitentia ipfos detinuerunt, ficut dicit, ' ^ia
nunc immittam manum nuam^i^c. Ac certe propter
hoc fufcitavi /f, fcff . Neque ad abfurdum coge-
mur, dum dicimus, Deum hoc punire aliquem,
ut non refipifcat, neque permittat ipfi liberum ar-
bitrium ad refiuifcendum, cum & Deus peccata
noverit, &c fipientia & juftitia ipfius poenas men-
furam ftatuatit. Punit autem alias in hoc mundo
tantum, alias in futuro tantum, alias in utroque fi-
mul. Difcrcpat etiam poena ejus in hoc mundo,
dum aut in corpore, aut facultatibus, aut utrifque
fimul punit ; aut dum aliquem e motibus homi-
nis voluntariis ratione poenie tollit. e. g. ciim ma-
num ejus ineptam reddit ad prehendendum, ut
fecit in Jeroboamo ; aut oculum ipfius ad viden-
dum, ut fecit in Sodoma incolis qui contra Latum
congregati fuerant : eodem modo toUit etiam ab
eo libertatem poenitentias, ne ad eam uUo modo
fuo
»fl 3pNj;\ -TpD :inpyhn -iTp n^Tj;!
i3pD rn^'jn '3 3pKV' y^ Dp3 a^r^a
tpny) Nj;'0j ina-^a '3 3pNp' ipi
ddjSn '3 Dpj<:?» Tp K'j-j^x '3 naxpj;
?<0D1 Ni^'CJ N0rP3 IK SnoVn '3 1J<
hnN'ni«<*7K |ndjx'7n nayp v;?3 h^^r
HT Sdj;' IK ShD 3Npj;SN* ritj 'Vj;
QITD ♦C'JK3 >;?3 XM INVDN^N |0
njo Stor* iyi3 tDi^ h-j; i^cnio'^x
Nln3 3pKr 'i:' 'N*? d'ttj 'nn nnoan
moveatur, fed in peccato fuo pereat. Neque _ _
opuseft nobis ut perfpecfbam habeamus fapientiam '^^^^^^ '"^7 ^J^ ^jjjpj^^jj "L ' '\^^i;^
ipfius adco ut fciamus quam ob caufam hunc hoc wlu^ ^smC,^ „„ ^L.., Ll ..J_ ^-.. il
Lnx genere, non autem alio, atot, uti nee fci- ^^^J^^^ **° P^^^ . ^7 «^^ ^?i^^
mus quid in caufa fuerit ut fit huic fpeciei hsc nTl*^^ mn VI^'^N i^^b pD» jN Sj^J
forma, non alia. Verum fumma hjec eft, quod '^ rV^S?ii \D'7 ni)X rinV:f H^ pD Cb^
Omnes via ipfius judicium /int,& de peccatore pes- ailD^N ^pK^'l 'jll D3E^D V3"n ^73
f[as juxta menfuram peccati fui fumat, i£ bene fa-
cietitem pro ratione bonorum ipfius operum remune-
ret. Quod fi dixeris, Quare ergo ilium dimit-
tere Ifraekm vice poft vicem juflTit, ciim ab ipfo
cohibitus eflet ? Ut nempe defcenderent in ipfum
HiNonx
Tip "h:^ ionoSi* vNin naji
ni» :h^ 'ty ♦^63 pSp |n3
jsjVp nod nij> ♦*:);; p^a im .tSit
^^^gi^erft^nie ipfo in ob^duratione fua (ficut dixi- "SS" ^JTL '^L '"^^^ ^. '""'^^
Ls hoc punitum fbiffe ipfum, ut perfifteret in ^^'^1 ']^^ '^^ PM'^^ 2pi;r HJN
toertinacia fua;) neque enim ab ipfo fruftra requi- «Tn3^n7r3» jN* pp» iO NO nD^T njO
no':5r^*?^ ♦'^Ni'n h'^Vn p hodhS n!^n ino
[N hSSk tkhn s<iN nnN»ni)N |n
3Vi}N t.»* n"? '7xp3 nSiDD' 1.-13 nSan*
n'jj in'^n np'^oN ibi anpN^DN -ijp
yarn }S33. ']'7nn ^nn pSjon Nb -ijdS
♦i;?-t'? p]nS3^n nn* 'nn Dy:» in in
D':'3 □);:♦ ^n p j^iioo hjn 'dj'^n
nmntyo riOHpi? n'N -jVi '3 |Nd3 ;?t:nD'
13D tr071 '^Np K03 DNJ'7K ^'OJ -Uj;
3pN;^; np n77i* t^ pJ*n '^s^ 'w
pertmacia lua -,) neque enim ab ipfo trultra requ
rendum erat [illud] quod facere non potuit •■, hoc
etiam ipfum fuit a fapientia divina, ut dPferet
ipfum, potuifle Deum etiam liberum ejus arbi-
trium ciim vellet toUere. Dicit ergo iJli, Requiro
1^0 abs te, ut dimittas illos, & fi dimiferis illos,
evafurus es, tu autem non dimittes, ut perdaris :
oportebat ergo ipfum gratiam illis facere, ut ita
ipanifefto contrairet dido Prophetas [affirmantis]
ipfum cohibitum fuifle ne illis gratiam faceret, at
non potuit. Qua in re miraculum fuit infigne,
omnibus confpicuum (ficut dixit, ' Ut declaretur -j----. ^' i-- | ■— ■ /— yw
^omen meum in tota terra) quod puniret Deus t*<4D Si?3 TN'riJlN n;;jO» |N3 |NDJN7N
hominem impediendo ipfum libeie aliquid facere, flD-lNJO i^'DnO* NT) •]'7i3 IH dS;;'!
cum ipfe illud fciret, nee poflet animam fuam ^bj;-) -iNTIDnSn "tn h^ Krmi nD3i
eripere eamque liberty! reftituere. Atque eodem -^^ pn,^ ^j^.-^ .^^ ^^^^ ^^^^ ^^
Wus modo fehabuit poena &W Regis //.> n^N'^V ?0 Qipn NoS nJN3 PDtt'n
ton \ nam & iplum ob rebelJionem fuam qua ,^^ -,1,1:^4 *.^».w.. .. *-.L . ^ _ • ' L
priaspeccaverat non coa,ihis, punivit Deus im- ^ ^^^.f^Pf . ^'^^ 13P ^'^^^
Sedien^o ipfum quo minus Ifraeli annueret, adeo '^ ^^^' "^NJJ^ W rhbn nj;:o
utipfum interficerent : atque hoc eft quod dicit, V^ Pl^'^ '"p^ ,^^71 rnip im m*7np
' Et noluit Sihon permittere ut tranfirent per ip- J^lH 3;?y ♦'17X1 'j1 ID UTD^n . JIDC'n
Jum^ qiioniam obduraverat Dominus Deus fpiritum fVl'D |N pnnJbD OhSd inD3oSN h^i
ejus^ i^c. Illud autem quod fecit ut hoc dif- ♦b_J? mi* ^NT^'' "inn' d'? HJIDD Dpij?
ficile videretur omnibus interpretibus, eft, quod TIDJO IHI 3pN^ fl'D J>:iSNp3 mN73
putarent Sihonem ideo punitum, quod non per- ri^'^V^ T\ 3pW TW^^ TN* Nl^b N.DD
mitteret Ifraekm tranfire j^r reg.onem ipfius. Di- ^L^^ ^^^i^^ ^1^, {^ h^, u, j^L,
cunt ergo, Qomodo punitur cum coactus ruerit ' ' "'^
[ita facere?] ficut ^xxXsitupX. Pharaonem ac popu-
lum ipfius ideo punitos fuifle quod Jfraelem non
dimitterent ; Res vero non aliter fe habet atque
explicavimus, fcil. Pharaoni & populo ejus poe-
nam ob injuftitiam ipforum prajcedentem, a Deo
inflidanv hoc fuifle ne pcenitentiam agereot, adeo
ut in ipfos omnes plagas iftae defcenderent. Et fuifle poenam Sihonis ob oppreflionem & injufti-
tiam
• Exod. \x. 15, 16. » Ibid. ix. 16. ^ Num. xxi, 2}.
□HDNpy jND nn^^r^v^ii |n n^'d nod
onobb p pnpn no ♦*7jir hSSn ijy
P'oj CDHD Sr^n 'nn nidih' nS t^
'*7J^ .jin'D DNp;^ tNDi , nN3NVN -|bn
nriDTOo ♦s n-iij in no'rb to oipn no
PORTA M 0 S I S.
9?
-^^, j^L,^' pj2<|;i';)j{ y/tf?aw puiiire le quofdam tranfgrenbrum hocj
L ' .»55y-, '^sl^ yn-j 'l"^'^ cohibeat ipfos a pcenitentia, nee ipfis, quod
7 [UUr\ 7Np i -J ^^ jji^j^^ llberum arbitrium permittat, ficut dixit,
i'T:ibnp' 'm 'i'N'X'* n3NJ!< p i/^y I^ tiam ipfius in regno fuopraecedentes, banc, utco-
'*^Nj;n nJN n';?^'' n* ^S;^ n7*7N iO npl hiberetur quo minus annueret I/raeli, ut ita Ipfum
On^'JO' i»S*D I^iW'^K Vy3 Dpjy;' *lp e medio tollerent. Porro, declaravlt Deus per
1^: Nim 1^, NDn"* ^tyi r&'n Vy^ri -I^DH v i^pingua corpopuli iftius,'i^ aures ejus aggra-
nxnaO in ":>? TINH '^X iNnn» N7 7'7J ^a, & omlos obUm, ^c. nee revertatur ^ me-
Sip n:» '?VnSn Nin pri n">'np '7N3p^* ^^/«r e/,^^. Eft autem textus ifte manifeftlor
p jnSfiD^N i)? aN*7D7« n**?)^ 1iT7J« quam ut ulla egeat interpretatione, verum eft ipfe
clavls ad multas feras [recludendas ;] & juxta
hoc fundamentum fluit di<5i;um illud £//>, c. p. de
infidelibus iftius temporis, " El tu convertijii corda
e or urn retro : i.e. hajc in ipfos, poftquam fponte
fua errarunt, fuit poena tua, ut amoveres corda
ipforum a via refipifcentiae, quo minus relinquere-
tur ipfis liberum arbitrium, aut voluntas ad de-
ferendam banc rebellionem, quamobrem perman-
ferunt in infidelitate fua, fecundum illud quod dicit,
Soeius Idolorum Ephraim ; Jim ipfum : i. e. A-
DD7 nK nniD'on nnNi m-j^ Sin
nSp in: oniDD '^^^ "j'^n 7jnS NiONit)
in 'V iS njn nnim □^nvy -iinn
n^Kpy K.-inm mx'niiND ixnix^j^ pij^v
iS mn '::;d ini Nn^n 'Sv "|"in» \ti
tiTi CnS' pS *TDX3ri7N T\y ]D Nim micus fuit Idolis fponte fua eaque amavit : poena
wnn n&? ^7^y^' Sip HDit) ♦:K^aSN*
iHD "^nxn'o ii3^ H'ttpn "I'rmo ♦'♦
pSj;n' vh") rtD x-^ha Nin 'ij; j-ikd
j<:n3->ji rrbpa p ^?Dlyn njN
hSxhSn rnn in-i ^:■^^* dt .n' aysi^nn
nit* liNDsJ naii ti^ anaiSp njKn
iy isntbiit hanhn warh aDon I*:"}*
Sd. "i"ioki DDt nro Vip im pnSt*
nc^S "p;o^ .nx t^v laa crun
Ty:^ SNp 1^171 ji »'» nbi3' 'n*73D
"inSni '^^p i^Dp |j7tf7 3W Nin
NroDT Dti'n '7iSn aii \')y n"? 'nn ':;;♦
pnSx yii2r\ h^p t^ nn 'a .|»d
i-ip )7-v rriy Sd DPiSp 'Dn^ Sxpa
♦hSk rvH w j'sn s<in tznm »'♦ 'r;;n
ftuy 10 ^Jsf'st »iSip p 'sni tDOtran
no"^ onSw may ^nc' dhtdn n^K
unvHD iJTOj* nnjn niN3v ''♦ 'jso
SHpi j'DS 'ji nircn ^^j; mj dj anr
onntri S»p» pn^« jO'd '^>»n hjk
rnm 'i*i ytynS ppy io Dn♦^?"n
KipoSxi rmnSN 13 rPDrDbx D'pioaSN
}'^arv "im y.\ vh2 xnwys W3 npa
'Sy i^yp3> Soi^nSK . rinE^ nj)7 H'to
nj;ND':'K- rrrn |ndjkSx |K ^<iSms*
ipfius eft ut amori ipforum relinquatur: atque
hie eft fenfus [verborum] Difnitte eum. Hasc
autem Interpretatio e prsftantiffimis [videbitur]
illi qui fenfuum acumen intelligit. Quod ad
didlum autem *■ Ifaia, ^are efrare facis nos. Da-
mine, a viis tuis, indurare fecijli cor nofiritm a
timore tuo ? eft illud ab hoc propofito prorfus
alienum, neque Cum ulla hujus fignificationis
[parte] affinitatem habet. VerCim fcopus iftius
loci, fecundum rationem antecedentium & con-
fequentium, eft, quod dum de captivitate & ex-
cidio noftro, deque gentium in nos domlnio
queratur, intercedens oicat, O Domine, cum vi-
derint hoc modo praevalere ipfis infideles, errarant
a viis veritatis, & declinavit cor ipforum a
timore tuo, perinde ac fi tu jn caufa effes ftultis
iftis recedendi a veritate : juxta diflum Mofis
Dod:oris noftri, ' Et dicent omnes gentes, qu^ au-
dierint rumorem hunc, quia nan potuit DominuSy
&c. ideoque poft hacc dixit, Revertere propter
fervos tuos, tribus hcereditatis tua : i. e. ne exiftat
profanatio nominis [divini:] & ficut in [prophe-
tis] duodecim explicat didlum eorum qui fecuti
funt veritatem cum fubjugarentur a gentibus tem-
pore exilii, ubi verba ipforum referens dicit, ^
Omnis qui facit malum, bonus eft in oculis Domini^
iifque ipfe dele£latur, aut ubi eft Deus judicii ?
quin & refert quae pras extremitate captlvitatis
a nobis prolata rant : ' Dixiftis, fruftra eft colere
Deum, fif quid prodeft qubd obfervaverimus man-
datum ipfius, & quod incefferimus atrati coram
Domino exercituum ? 6? nunc nos beatos pradi-
camus fuperbos, t^c. quod explicat dicens, futu-
rum ut Dominus manifeftam faciat veritatem, di-
citque, Et convertiwini, ^ difccrnetis inter juftum
y improbum, ^c. Atque hi funt textus obfcuri
In Lege & Scriptura, qui opinarl [aliquos] faci-
|N iW JO") nSj7D 1*6^3' ]N , IHV unt, Deum [homines] ad tranfgrediendum coge-
nS^N HDpKi?* \» kSk rf?yD' N^ rhyp r^, quorum fenfurh genuinum fine dublo aperui-
NOD nrvWo Sd3' T\D DiiN ^DJT 'Sv "^"^» expllcatlone qua; feria confideratlone vera
nSiSs n-rn S'K^dSn nXDnDJ*' INI NJ»a [deprehendetur,] atque Ita fundamentis noftris in-
.L -,r,^,L, -,-,-;,» ,«-,, ... IL ,,.,,. fiftimus, liberoque ejus arbitno, ic. in hominis po-
'a nOS:^ nnnri pn' ^N rb ^m" ,^^^^^ ^j,,^ ^^^ obidlentiam & tranfgreflloncm,,
permifias efte aftiones fuas, ut quicquld hbuerit facere, faciat, & quicquid noluerit facere,
non faciat, (nifi hoc ipfo ob delldum aliquod quod commiferit punierit ipfum Deus, ut tollat
2 arbitrium
" If». vi. lo. ^Reg. 18.37. »Hof. iv. 17- Tfa. Ixiii. 17. ' Deut. xxix. 24. "i Malac. iii. 1 4. "Ver. i8.
92
PORTA M 0 S I S.
arbltrium ipfius, ficut oftenfum eft,) atque acqui-
fitionem virtutum & vitiorum penes ipfum eifc ;
quare oportct ipfum fe ad acqulrendas virtutes
irritare or excitare, cum non fit cxterius aliquod
impellens, quod ipfum ad eas impcllat : atquc
hoc eft quod dicunt inter hujus libri monita. Si
non ego mibt, quis mihi ? Nee fupereft jam de
hoc argumento, prater unum quafitum, de quo
paucis agendum eft, quo abfolvatur Capitis hujus
Icopus, cujus noluiflem [eauidem] ullam omnjiio
mentionem facere, fed poftulat neceflitas ut faci-
eftque illud [de] fcientia Dei qua res no-
am us:
♦a pnSip ini iisi |o n^ihj hdiit
♦o n 'JN xa □« khdooSk rrin 2k-tk
2T ♦Jjro n':'n pj'^n rrin p p3' oSi t*?
n: S.!2D' Tin K>Sp .Tja cnS^'^k
i'piN.IK TIN N'? n33 m SvaSk
Nna w'^; jniT 'n*?^ njr6x Nnj}6
vit. Hoc emm argumentum urgent contra nos i h ->SwA -r-iwmSv-. ^^> v^-TI, -u ^'^'•'■^r^
ouiexiftimanthominemadnheH,VnH„m ^.^r.nf. P^I^^ mN'TONI nX NM'D H"? "IXTID}?
rpc'bK jnn Sip' n:N -TNpn;?N'>^?
i^c n6 D^v n'^p ikd oVr oS •l^f
no> pp IN Sap p m'tSn t<n^hv
a^'D"? n:N n^p |n^ »p'pn oSy -lu
h^'pj; nKpK:c; nor*? Snp lo I'rr
nbipN Ko 'jq ;;oDKa -inidn nonnjNi
"ip ip-2 nn'^N n:N nij nSoNni
^nvhibii chyba '3 in2 np n)N nSii
'^Ni?n n'^'^N IK nyoo'^N ^v^ no »!);?n
rlN'na ts'n nVi oSra oW "in d'S
JNWNbNSj^OJN'C^aSrSNI in JID'TPt
d':'A^id'?j;^ntj indjnSn jn^ no'ryi
IN3 i^a iNJiiN t>iDna ^ndjnSn n»:i
rnwN npr^*? d^^td dSnj^ r-iS^N
niNp in Nna »nSN rtrrp'
17 n"i3"i NOJNi nriNQv
qui exiftimant hominem ad obediendum, & tranf-
grediendum cogi: atq; omnes ipfius adtiones fcjuf-
modi efle] ut non fit ipfi in iliis liberum arbitrium,
ciim arbitrium ipfius ab arbitrioDeipendeat. Quod
autem ad'ita credendum adigit eft,qudd dicat [ quis, ]
Vel novit Deus utrum hie homo futurus fit bo-
nus aut malus, vel non novit : quod fi dicas,
Novit ; fequitur aut ilium coaftum efie ad habi-
tudinem iftam induendam, quam prsfcivit Deus ;
aut efle Dei fcientiam prorfus incertam ; Sin
dicas, ilium non prafcivifle illud, fequentur ab-
furda magna, ac diruentur muri, Audias ergo
quid dicam, illudque diligenter perpendas, ut-
pote quod, abfque dubio, verum eft. Hoc fcil.
manifeftum efle in fcientia Theologica, (Metaphy-
lica fc,jDeum Exc. non fcire per fcientiam, neque
vivere per vitam, ita ut fint ipfe & fcientia res
[dus,] quemadmodum homo & fcientia fua [fe
habent:] Homo enimaliudeft a fcientia, & fcientia
aliudabhomine: funt ergo res duae. Quod fi Deus ^S,XUi -I^CLm *^J'- ^ VC'L ' "l"
fciretper fcientiam, fequeretur inde multiplicitas, 5Iv^,l,C^^.^\ V^^ ^'^^^^^ ^^^^
eflentque plures aeterni, Deus fcil. & fcientia ^ ''"^ nN'n7N
qua fcit, & vita qua vivit, & potentia qua po-
tens eft, atque ita quod ad csetera ejus attributa.
Argumentum autem facile, quod & vulgus ho-
minum facile intelligat, in medium protuli, cum
alias argumenta & probationes quae hanc fenten-
tiam evertant valida admodum fint, & demon-
ftrativa. Conftat ergo Deum Excelfum efle at-
tributa fua, & attributa fua ipfum, adeo ut di-
catur ipfum efl'e fcientiam, ipfum fcientem, &
ipfum illud quod fcitur : ipfumqne efle vitam,
& ipfum viventem, & ipfum illud qui eflentiani
fuam extendit [in] vitam ; & fimiliter in reliquis
attributis. Has autem notiones difficiles funt,
quas non eft quod fperes te perfe<a:e intelledurum
e duabus aut tribus fermonis mei lineis, verum
ut ad te proveniat aliquod tantum earum in-
dicium. Porro ob hoc fundamentum magnum
non permittit lingua Hebraica, dicere Chei Ado-
tiai. Per vitam Domini, ficut dicunt, Chei Naph-
Jheca, per vitam anima tua ; Chei Pharaoh, per
vitam Pharaonis, viz. nomine conftrudto, cum
conftru<5tum 8c illud quocum conftniitur, res
duas diftinftae fint, neque res cum feipfa con-
ftruatur. Cum ergo fit vita Dei cfl!entia ipfius,
& efl!entia ejus vita* ipfius, neque res alia ab ip-
fo, non adhibent ipfam in ftatu regiminis ; ve-
rum dicunt Choi Adonai, vivens Dominus : In-
tentio ergo [noftra] eft Deum & fcientiam efle
rem unam. Quinetiam oftenfum eft in Metaphy-
non efle intelledlibus noftris pofllbile ut per-
^t!^J2&. ^^i}l ^T^,n3np pin
'Nt 'n in
oi -^S^ai
Soan ^ri^N ^'NSn^NT ' jin'^^Na ' n?ni
pN nva n'JNn-i3"i nij fl'ip 'na Nin
Si<P' '/in in nriNaifi nnNav '"^N^^n
Dibj^obN njN im dSn;?Sn im q'?:;'?^
no» 'tVn im 'n'^N ini n^i»n^N ini
r-iNay'^N TND -jyiDi riN'rf?N nnNi
Nnona 'a v^^t\ n*? ras'i 'J^po nini
♦ONb'D ro nn'?n poo |o SnodSn h'^
opa "iNDDN'^N Nnjo nS Svn^ nojnt
r'in N*? xntyh^ H^^"-}^ ^s*^nS1
♦n Ni'^Np NOD »'» »n Sp ftiN-iar"?.^
■IK fjNifo oD.v 'j^^N rijr-ia ♦n ntya^
r-l'NJno V'V PpSn f]NV0'7N1 ^\xiih^
njND NO*?! noaj'? 'e^Sn ^\xt^ i>^^
nnN'n nnNli nnNl 'n nS'^N hN'n
xnibip» □*? n-i'j njN, 'k? no'^i
njN nJ7Na »'» ^n Mi^Np Sa riaNvxa
'a Ni'N x-in npi nnNi 'ty nriN'ni
'a hpND N*? NJN n;;oobN n;r3 n'o
•hv '"^^VT^ nniji3 ta^nnV NjSipy
INVpji miii Skod*? N-ini '7nodW
Nnn dS;?» dnijdn n-niiS xh\ NjSipi;
'y-i'^VQ nDNn-TN "^ NiSp:; 'y-SDn ini
|Na Doe^'?N nij nNi-iN \'s nvi^N iu
Nin PD7 Sa dob^Sn 113 ^'h i^ zh
ftcis,
fefte eflentiam Dei Exc. comprehendant : idque
ob perfeftionem eflentias ipfius, & intellecfluum noftrorum defedum, cum non fint eflentis ipfi-
us caufsper quas fciatur.Defedtus autem intelle(Jluum noftrorum ineo apprehendendo eft inftarde-
» feiaus
PORTA M 0 S I S:
<^i
NnSs imn'na vij^k Kin '3 CD'?Dni
Nini in hq'tj;! noSy in "in njia
'^N)?n miji la ii^dy anin'y NiD^na
-T-i-r ah n^h:; in n7N S^^od'^k pr
mn rp ♦nn no'7v nisit in Kinb^i
'2? SdSn "IN nnijll WSDH}* noSyi duemnt ergo apprehendere fcientiamipfius, quo
in SnmSn 'S); nSNI-lK Ix'? inNI fub mtellea pforum caderet quod & ,mpo{^
DbySKp mijl 'fi in NOD inT 1« ^^''-''^^^- ^^m fi comprehenderemus faemmm
?N j-^JO npD , h>o:'?}< naj^'^fiN |o
vno ^ni npS;; -jN-nx 'fl idsSk
fedus luminis vifus ad apprehendendam liicem
Solis : Neque eft hoc ob debilitatem lucis Soils,
verum quod lux ifta fortior fit luce quae earn
apprehendere vult. Multa autem in hanc fen-
tentiam dixit, quae omnia petfpicue vera: ideoquc
neceflario fequitur etiam, nos non fcire fclentiam
ejus, neque earn uUatenus comprehendere, cum
ipfe fit fcifentia fiia, & fciehtia fua ipfe. Atqiie
haec eft notio rara & mira, quae cum ipfos fugeret,
perierunt. Norunt enini efientiam Dei perfec-
tam, qua in fe eft, non pofle apprehendi. Stu-
ipfius, comprehenderemus etiam eflentiam ipfius^
cum utrasque res una fint. Perfeda enim ejus
apprehenfio ea eft, ut apprehendatur ficut ipfe in
fe eft, [refpedu] fcientiaj, potentia, voluntatis^
vitas, aliorumque ejus attributorum prasftantium.
nobj^ in f)»D Ki^KD aiaH niilO rUN Jam autem explicavimus omnena de apprehen-
am UDO *l^ "pni ^^'7 i<J^* ^^3S'? denda ipfius fcientia cogitationem meram effe ftul-
^2jj{ -^pi '^jjJqo'^K i^V mijl nnnj nS *^*'^"^' "^^''^ l"^'" "^ fciamus ipfum fcire, ficut
Vpi »%n noSy nxn-lK DK-I p ^hy ^^"""^ fTut:^^^ autem in^erroget [quis,]
111.- ...» ^v. v*mU,^ -,^^v» M-^A-, -,1 Quomodo fe habet fcientia ipfius ? refpondemus,
n^bpp nj; DK NVOn m^K npnn nS ;;^3 j,j^j ^^^ apprehendere, ficut riec rierfeal
TMm KO r|OJ p %nn3 NVOr> nc^ apprehendimus eflentiam ipfius. Vitio autem
rT?^ n'*7N n7ND0 i^DiNpK 7Nj;fiN' |K vertit [Deus] illis qui defiderant apprehendere
JO nai y^ 10 nnty li< J^N^ p3'. Ii< fcientiam ipfius, atque illis diftum eft, f Num
'T7T>') ytharha nnX vi^ n? n'?'?^ inveJUgatione Beum invenies ? Num ufque ad per-
^Vry^rCihiCi □♦Sj^nSNI t] vDH^K op feSHonem Omnipotentem invenies ? Conftar ergo ex
^iOP'N nSa nbi 'IJ D»Si DXpp'^Kl Nrj'^i^l ^^^ omnibus quae diximus, adliones hominis ip-
rOi*? nsKnnkl »Wn rio'^y nav non fi"s [arbitrio] permlflas efle, ac penes ipfum efle
' ' ' ■ ut fit vel virtute prasftans, Vel malus, ita ut non
cogat ipfum Deus ad alterutram harum habitUT
dinum inclinare, ideoque neceflaria efle ipfi prae-
cepta, inftitutionem, apparatus, remunerationem,
poenam : neque eft in his omnibus difficultas.
Quod autem ad defcriptibhem fcientiae Dei & ap-
prehenfionis qua omnia [apprehendit,] res eft
quam non capiunt intelledus noftri, ficut oftendimus. Atque haec fumma eft eorum quae in
hoc Capite afFerre ftatuimus. Jam autem tempus eft ut fermoni huic finem imponam, & dd
tradtatum iftum, cui hsc capita a nobis prasmifla funt, explicandum pergam.
' Job xi. 7.
KO hv ryy^ ^^^ Ki'^iprs n'i^n'^n
'fi rh^mT\ Nn vp NO riSoi nnm njo
Gn^dSn i^DpN IN h in npi dn^Sn Nin
^•nDDoSN rrin rrw »fl iDNi KJn
: hriihi< rrin Nioip Nn"? tiSn
Soli Deo Gloria.
Aa
ui
:rrf
rntrilBrait;"
; ? ' •:,":<
V^ 1JJ?'
''-,''
jnyl'sr •
r;'"
•f> luti.'r:
e£;U ,'■
••a
-■^. ■
• f-}
A ?2n:
nWt) i^
) ".•-•3
'floTpa
94.
P 0 R T yl M 0 S I S.
R. Mosis Maimonidis Prafatio in Seder Kodafliim.
Vlfum eft mihl, antequam hujus ordinis ex-
plicationem aggrediar, de Oblationum di-
vifione, & fpecierum earum enumeratione fer-
monem praemittere. Ad quod faciendum me
invitavit, quod licet ipfarum divifio res fit mani-
fefta totaque difertis Scripture verbis [explicata,]
adeo ut non poflit de ea quis, ne poft accura-
tam ipfius infpeftionem, novi aliquid proferre,
res tamen ipfa (Oblationes inquam) ob iniquitates
noftras, quas multae funt, jam deperdita fit, ut
pauci admodum ei animum advertant, nee fubinde
occurrat alicui, etiamfi adverterit, ejus mentio,
cum nihil jam agatur quod eandem faspiiis in me-
tN3 m iV-Y? 'JNin ♦T^Ni
ID-IE? ij'n):i;?3 tjSn np m^a^p^K
DNJ^N p '-7''7p'7N N*?K n'3 IDJ' N^?!
nbj INI tNpiN^N 'W mDi -riDri' »x^i
nN-iDH'^N nV 2jT Sap Dii d'S In n»*)
ratio, nee de'Oblationibus fciat maxima ftudioforum X^^^^^ ^'^ P^J ^^ l^ ^^"V P °^
pars, vel ea quasmultis Scripturae textibus explican- 2"^pn ?W*n7N. |'3K'np |N *]Tf {Oa n"l'nD7N
lur. Hoc in genere eft, quod quas ex animalibus P £3p3 ]NVnb}< p VJ<1JN* nOOD |)3
funt Oblationes, e quinque tantum ipforum fpecie- DN0n7K "l^J^I TJ;N07K'1 TpibNt Q^jiSk
bus [defumantur,] viz. ovibus, bobus, capris, co- rt^DIK i'SNIpSx ^^^{OJKT DXO'Sn TDOI
lumbis parvis, & turturibus grandioribus. Oblatio-
num autem fpecies quatuor funt, Holocauftum, Sa-
crificium pro peccato, pro delifto, pacificorum, aut
quod ejufdem cum eo rationis fit. Nee ulla om-
nino in lege noftra oblatio occurrit, five privati
alicujus, five totius coetus, quae non fit vel ha-
rum quatuor fpecierum una aliqua, vel e pluribus f | - - ,- - j^ ^
compofita. Quod ad Holocauftum, illud totum P^ *^jj1 "^^X t2"lp IK "VrV l^"^ p
igne abfumitur, cujufcunque tandem generis fu- !{< *^pD7N IK D3J^K -n3"i p K^K
erit, five privati alicujus, five totius costus Ob- DKO'^KI D^OnSK p pDHl fi^KoSx
latio ; neque aliunde defumitur quam ex ovibus, 'nj^^Kl ^DhSn ?0 J<0n»3 p"li) t>J71
bobus, aut capris mafculis. Eft etiam e tur-
DiyKbKi nK-onSKT n^A^ ^m
VT\i6^ rt\r\ TfTK n':i ^^y£ \-Tp i^
njND rip-;; ♦^f »':2;- t>jnS3 pnnn'na
turibus & columbis; in his autem nulla inter
marem & feminain difcrepantia. Sacrificiorum
pro peccato duo funt genera, alia, fc. quorum
partes lege praeceptas ofFeruntur, reliquum vero
comedunt in atrio generis Sacerdotalis mares ;
alia quorum refiduum etiam crematur, ficut often-
furi fumus, quaeque tam e mafculis quam e foe-
minis fumuntur, idque fine difcrimine, e quin-
que illis animalium fpeciebus. Sacrificii pro de-
lido ofFeruntur partes lege prasfcriptas, reliquum
in atrio comedunt Sacerdotes mafculi, neque ali-
unde defumitur quam ex ovibus mafculis, alias
grandioribus, alias minoribus, quod & explica-
turi fumus. Non eft autem omnino inter Obla-
tiones ccetus, oblatio pro delidto, fed eft ea fem-
per< privati oblatio. Pacificorum ofFeruntur tan-
tun\ partes. Quod fi privati fuerit oblatio, ac
Dip'
njo _
?ai ONJNbNi -iiDiSN. p \'\:ir\-', I'd^d
njiro hDr Sdn'i jhidn'^n t-md D-ip»
-iiDn p -I'j \\y nV-) m?;;D ripD'^N
|o:di khtdd p nio :op3 djjSn
nijn-^p 'Q D'^1 *]St Nnn'jv p njoi
NnDN TH' Dip in NOiNi Qu?N niavn
jopa pionSn t>jnja aipn o'aSc^^Ni
d'iid'^n KHia iiN "I'lr pnp njNO jNa
ri\>'2b\^ ^J^2Nni'N Sdn'i pie?-! nrn
NHDNni/N 'Spn . 'j^^N oVvyn* ;^'aj '3
'^Nin VN-ity* ;?'ajb t^n'^DN ^n* >in:N
jiSdn' -nDx xrs\) nJN3 int xd31
cipient de ea Sacerdotes pedus & armum, refidu- riilHS '"O?'?! my^D npD'?N □0n37N
' ' .- . • ^^^^ ^^,^^ i^^ .^ ^^^^ ^j^^^ ^^^
r^yi'p NaJN h^ DNanbNi DNa^VN p
p pNiiN rinSiiSN tnd p D'aSc;'7N
NnhNJNi ^SiTnDl ja Nmu";;i t<nn'23
.......o .„ «...., ,... ^...v... ................. n:)ri j^iaJN mnvn mjDnp;?»aJ nSnai
neque e volucribus omnino ofFeretur, fcil. e co- DNa'7N [D ^47 ;?K"1JN nn'7n7N ^a
lumbis & turturibus : fed e reliquarum trium fpecierum five majoribus, five minoribus, live maf-
culis five foeminis. Ita & omnes oblationes coetus e tribus iftis fpeciebus erunt, non e columbis
I &
iim comedentibus iis qui obtulerunt qualibet urbis
Hierofolymitana parte. Intelligo autem, cum
dico eos qui obtulerunt, licitum efle cuilibet If-
raelit^e iis vefci, tam viris quam foeminis j fin to-
tius ccetus oblatio fuerit, refiduum comedent Sa-
cerdotes in atrio, viz. generis Hieratici mares :
PORTA M 0 S I S^
|o p-in'D IP^^K pij o'oSjybK njo
tino'^N im -inD7K rTiN'n. KDnarnya
DNnDN7K3 nonj p nxa^j* n»j:f^K
♦nVx 'H Nn3');D n's^nSk rnm T7k jo
I^ij jo |ND IN wnh^'^a p pinn
rtS^K N'&'}«bN nin ''^N NTro pnn»£j
»sn3 riSvno^K nxpaSK ;;o j^nn'^Djn
'm |om'7i< t'n ♦n'7N nxpaSK tni
^cm?5y'7N3,|♦^^«n'^7K riSoj j^nai:;* ♦nSx
»'?;; D'oSsySK p pinn wk K't^N'^Ki
N20 N03 TOO in ♦iSx ^r^iha 2Dn
D'c*NbNi nNtDh"?}* |0 pnnn NnjN';;K2 'n
'oonn NnSs mm |Kvpi pn riiN'r pn
NnpiHD -ION 'nSx N'BrK7N 'ij;' jmox
»a "iDN n'j'ni rionpo Njn aipxi
SipNS ri'JKn n:2Dp tONnpSK DDpn
t^Nip'^N '13 n'^'^x Sxp NO li'n jn
inD D'2?33 IN 2E^D IN natTD IN 1^33
i^pN") ni:? DDNI CDJrN p ONI? pN
':'NpNnN3 fj^NO^N v'^y\ d:jSn yu 'Sj;
DijbN n'Ji' nj;ioDD3 njer p nty Ni'N
IN S»N '^Np NO n'm rj?No'?N yx£^
pj:7N niD-i p pn3D pN ina q^tn
h^iipN ino ana in ns 7Np no n»m
pN ins 7J;; Sxp NiNi npn'^N p pJD
riiD7N n:;3 'ODn' anv -)');tyi rUD
•^no p ma n^DO *3 nSs ^Vi pj^oi
V2Nip'7N jN Nin n);n SpN on mnno
:;nijn n^n-iN '^^n niN n-nj p QDpjn
n'^sy y\yi \'yY\ th' pnpi ninv pnp
iiDv p7p3 n»3a; n»n' pnpi th' p-ipn
piny p-)p ini SinSn cDpSx non
7D1 DV S3 31pn 'hSn r3N-|p7N 'nQ
js:*? nN'yN7N '21 nnty dni S^i nno
anp' ''i'^NS nnn^N t3n |*p:n n'^i "rrn
Qp->;;n jo THNi npiaa nnN mSi;;
PnSon3 p'onn nSij; 'oon .♦n'^N mi
'yv nDD cv S^ '^ I'^'i ''^^ '^^'^
"VX :^yr\ niSi;^ ♦m n^^n nw2:i
pn S{y Ton Snpi "ipi3. Su^ Ton
;?3"iN nno pv Sd nip' n'7N3 D^nnj^n
pjnn^Ki -jSn p SpN a^i ni^ij;
nnsy f^oio 'od^ ♦n'^N in rlTNrVN
'7^; TK? anin lyNi DV Sd nnpn
nnN S'Ni Dn?y ona j»Ton 'Je^Sn
Tj;c>i n'7iir NnSs nj;nty n:K^ ♦jn D'2?231
t]Dio ponn h'^ojSn nini nxanS D'tj;
pT0n7N by TNT nJN^ UTiU pin
rfisy); 'niiiN tynin rNn Sa yy 'nSNa
nnj; ]nd n3D'7N dv tymn tni ^nd
& turturibus. Immurin autem, feu partium qua"
rum meminimus, nomen cadit in res illas qu£e
fuper altari cremantur, e Sacrificiis pro peccato;
& delifto, & pacificis, qua? eo fe habent, quem
defcripturus fum, modo. Si fpecies e qua offerun-
tur Pacifica, bourn fuerit, igne abfumetur de obla-
tione totum iilud operimentum adipofum quod al-
vum interius obtegit, nee non renes cum ipforum
adipe, & jecoris refiduum quod eft extremitas
quaedam parva e corpore ipfius, inftar poUicis e
manu, prominens. Eaedem prorfus res creman-
tur etiam de pacificis quas e fpecie caprina fuerint :
quod fi de ovilla fuerint, ultra hsc comburitur
etiam cauda integra una cum vertebris cum ea
cohjunftis, funtque eae vertebrae inter duo femora
mediae, quas vocat laniorum vulgus Spinam dorfi.
Porro res iftas quae de pacificis comburuntur, pro
ratione fpeciei e qua funt, uti oftendimus, easdem
prorfus etiam in facrificiis pro peccato & delidio
igni traduntur fine additione vel detraftione : at-
que haec omnia appellantur Immurin, i. e. res
quas cremare jubemur. Uno autem hie prasmiflb,
pergam ad aliam quandam oblationum diftinftio-
nem. Dico ergo, ubi dixit Dominus, de ob!a-
tionibus loquens, Cebes, Cifbah, Cefeb^ aut Ceba-
ftm, [Agnum, Agnam, vel Agnos,] intelli-
gendam efle ovem anniculam •, nomen autem Seh;,
[pecus,] fpeciei tarn ovillas quam caprinas attribui.
Ubi dicit etiam ■pecus annicula, de ovibus aut ca-
pris minoribus intelligi ; ubi Ail, a.ut Ailim, [Aries
vel Arietes,] de eve bimulamafcula; ubi P^r aut
Parim, [ Juvencum aut Juvencos,] bovem ^ tri-
mum i ubi autem Egel, [vitulum] anniculum,
Shair izzifn [hircus caprarum] poft annum hoc
nomen fortitur. Declaiubuntur haec omnia in
traftatu Parah, claflis Taharoth. His praemiflis
dico, Obktiones alio refpedlu in quatuor fpeciesdi-
vidi, Oblationem ctetus, Oblationem privati, Ob-
lationem coetus quae fimilis eft oblationi privati, &
Oblationem privati quas fimilis eft oblationi coetus.
Primum divifionis membrum, viz. oblatio costus
eas continet oblationes, quas offerebantur fingulis
diebus, & fingulis fabbatis, fingulifque menfium
initiis, & diebus feftis, fine ulla unquam additione
aut diminutione. Quod quotidie per omnem fe-
culorum decurfum ofFerebatur, hoc erat : duo
agni in holocaufta, 'quorum unus mane, alter inter
duas vefperas [ofFerebatur ;] hi Sacrificium juge,
abfolute appellantur. His omni Sabbato adde-
bantur duo etiam agni in holocaufta, qui poft Juge
matutinum, & ante Juge quod inter duas vefpe-
ras, ofFerebantur. Ita omni Sabbato offerebantur
quatuor Holocaufta; nunquam pauciora. Duo
quas addebantur ilia funt quae Mufaph [i. addita-
mentum"! Sabbati audiunt. Primo cujuflibet men-
fis die addebantur duobus Jugibus juvenci duo,
aries unus, agni anniculi feptem, omnia in holo-
cautomata ; & hircus caprarum in Sacrificium pro
peccato : quas omnia appellantur Additamentum
initii menfis : quia fcil. ultra jugia addebantur:
ita quolibet novilunio ofi^erebantur duodecim ho-
locaufta & hircus in Sacrificium pro peccato, non
pauciora. Quod fi accideret iiiitium menfis die
Sabbati, erant tum holocautomata numefo qua-
jNa "jS-i p SpN ib nNm T;^tyi n^ij?
i'i.— .. ^,tmi .
iju .^.:J
ftn nurg. annotati alibi ab eo Bimum diet.
96
PORTA M 0 S I S.
tuordeclmi duO fell. Sacrificia Jugia, duo ag-
ni Sabbad ^tia additi, & decern ilia quaj no-
vilunii additamentum funt, cum Hirco in Sa-
crificium pro peccato, ad idem fpeftante : quae
omnia quindecim erant res [ofFerendae.] Porro,
Oblationes Feftorum ita fe habent, ac difertc
ftatuit Scriptura, viz. Temj)ore fefti azymorum
per feptem dierum fpatium quotidie ofFerebatur,
ultra duo jugia, & ultra additamentum Sabbati
in Sabbato, inftar additamenti Novilunii, fcil.
duo tauri, aries, feptem agni -, quae omnia decem
holocaufta conficiunt, & Wrcus in facrificium pro
peccato : haec in fingulis feptem dierum ofFerenda
erant. At ultra haec die fefti iftius fecundo, qui
eft dies agitationis manipuli, agnus in holocau-
ftum. Die autem Congregationis ofFerebantur,
ultra jugia, duae Oblationum fpecies, una (in ad-
ditamentum fc, diei iftius) inflar additamenti
Novilunii, viz. Duo juvenci, aries, & feptem
agni in holocautomata, & hircus in facrificium
pro peccato. Altera, cum duobus panibus of-
ferenda, prout in textu declaratum, fcil. Ju ven-
ous, duo Arietes, & feptem Agni, omnia in ho-
locaufta, Hircus in Sacrificium pro peccato, &
duo agni in pacifica. Ita eorum quae die Congre-
gationis ofi^erebantur fumma erat, agni quatuor-
decim in holocaufta j agni duo in pacifica ; tres
tauri, ut & tres arietes in holocaufta ; duo hirci
in facrificium pro peccato; omnia numero viginti
quatuor. Die primo anni, ultra jugia, & addi-
tamentum novilunii jam memorata, ofFereban-
tur juvencus, aries, & feptem agni in holacau-
fta, cum hirco caprarum in facrificium pro pec-
cato. Die jejunii expiationis ofFerebat ccetus ju-
vencum, arietem, & feptem agnos, omnia holo-
caufta, hircum in facrificium pro peccato, pror-
fus inftar additamenti initii anni, nee non hir-
cum alium in facrificium pro peccato (is cui ea-
dem forte confociatus erat hircus «7ro7ro/x7rou©')
qui ea quam defcribit Scriptura, ratione comburen-
dus erat. Die primo fefti Tabemaculorum, ultra
jugia, ofFerebantur boves tredecim, arietes duo, ag-
ni quatuordecim, holocautomata omnes ; hircus in
facrificium pro peccato : omnia ofFerenda numero
triginta. Eodem modo fe habebat cujuflibet e fep-
tem diebus Fefti, oblatio, viz. duo arietes, agni
quatuordecim, hircus in facrificium pro peccato :
de juvencorum autem numero fingulis diebus
detrahebantur finguli, adeo ut diei feptimi ob-
latio eflet juvenci feptem, arietes duo, agni qua-
tuordecim, omnes in holocaufta, cum hirco in fa-
crificium pro peccato : omnium fumma viginti
quatuor. Die odavo ofFerebatur, ultra jugia, ju-
vencus, aries, feptem agni ; omnes holocaufta j
& hircus in oblationem pro peccato. Oblationes
iftae, quas diximus conflitutis iftis diebus oblatas
fuifle, appellantur Additamentum diei [iftius,]
quia fc. die ifto ofFerebantur ultra duo jugia.
Quod fi contingeret quemlibet dierum iftorum cum
Sabbato coincidere, offerebatur additamentum diei
poft additamentum Sabbati ; adeo ut fi dies anni
primus eflet Sabbatum, ofFerrent primo juge ma-
tutinumj dein additamentum Sabbati; acpoftea ad-
ditamentum novilunii ; ac poft illud additamentum
diei ; dein ultimo loco juge inter duas vefperas
ofFerendum. Hanc autem regulam obferva, quae
& poftea Cap. decimo Zebacbim elucidabitur. Hse
flDT^D "!C^'?N1 nDE? ^^&> Dȣ^3D '^n
flDio n^Dj |o nxon nwi cTin c?xi
nj?2D7K 710 r\r^r2r\ jn dn*k ♦o J}< -i'tVi
jNSnj) rirsm tr^Di imn "jrn pmn e*N-i
nsDH "y^m ryh'sy rrwyha nh'^d
jn DN'N \D ':Nn"7K dvSn 's -jSn '"^y
pD noi;^n r\f^:^Ty dv ini mvon
trmn t'\r\ fjoio. '?no Dvn ^^dio ini
DniPNi riNiDn^ ^'>^'\ niSip khSs
nam -y^^ ni^ir s^n'^D o'c-od
iNTn fln'^ni D'oSu^ I'Siijii rxhr^j
I'rrri NiTK my lyNDD rinSni nT^i^r
NVDty \^'\1:})}^ h;ri-iN* "^ riSoj nmn
Dtijpn 'iSk tymn trN-i tjoioi VTcnS^
NnbD D'ly^s n;?3tyi S'ki -13 m^
DV;; DV 'Oi nNtonS ory •v;;£,n niSi^r
'7110 DNon 'v;;tr'i mSiy nh'^d D'a^ia
anpn ^^iSx pn NQ3 p-irv, -vji^irSx Nnm
nNDn*? '^yv^ m*7i;7 nhSd xaviii -irjr
in NiDm 'piix^ii j^Kisyx'^K "nj; riVoi
♦Jty 'J];k jnn »o» ni^ac^ {o ov Ss tnnp
MKjpn •vj;iyi D'tt^^D ityj; nj^n-iNi D'*???
Dv'73 -THNi arm)^ |*pj;t] d'-iijSk nqx
n WK^ D'-i3 j;aND^K dvSn pip ♦j' »nn
Nn73 -iry rivn-iK d^it^d D'Jty D'Sk
nraiK ri'^om* nNon -yym nibijr
2-ip» ionhSn dvSn* '31 "NvjRy |nty;?i
nratyi S\si ns p'onSs 'S;^ tni
nKon^ 'V)^2?i niSi]; ><nSD O'syaa
:npn xnix i^nDvnSN rasnpSN rnm
"]7i Dnpn KnjK7 pvn tioio ♦oonn
qmo 3lp riDD DV NHJO DV 'N pipl
lyN"! |N3 Nix 'nn nacr fipiD ny^ Dvn
M71K naip' DHJNS nioSx DV njc^n
m;;3'i nair tiDio m)?ni -inu^ Sty "r^on
Dvn fjDio m;;Di tymn ujn tioio
bflnKS DO-i;rn p3'?5y n»on iVi trm
'HI pN'^DND mavn mjDip ^n NJini
I funt
t<S"i -inn K':' t<io'f<T ^y^ '^"^^
rNi Dps nn^r "^^^ '^^ "^'^ °'°^^
niiD-^p '3 iKi ^^':'i'>< °^^ i^i^''^ D'*?
"73^ 'n"7N ♦J;^}^ n^*•o^^^f T">^ ■'i^^'"'
P 0 R T ^ M 0 S I S,
97
funt in genere, oblationes coetus, quseque con-
tinue fine additione aut detraftione ofFerebantur »
eaque omnes Sabbatum loco pellebant, & im-
munditiem, prout in traftatu Pefachim oftenfum
eft. Jam autem tibi notum eft, non cfle inter ob-
lationes coetus, Pacifica, duobus tantum diei Con-
gregationis agnis exceptis, nee inter ea omnino efle
Sacrificium pro Delido, & ex oblationibus coetus
yyV "im >inn'p3 p"'nn 'n'7N1 t<nr>p3 duas efle fpecies facrificiorum pro peccato, qua-
♦Ji^nVx yii'^SI mn") aniDOn OV 7ty rum fc. unius refiduum comedebatur, alterius cre-
Qj^,jjpj^ PQQj, DDpi' TH* \yV ■''"'"' "^^b^^"'' » cujufmodi erat hircus diei expiationis
D-ID TP'S.'^ oS» iN SnSn DDp^N t^"*""^- . , ^ u, • „ . .
lldl. i_,.n ■»* nSva* SvQ »'- V ^^^^"^^ fecunda, qua; eft oblatio Pnvati, qum-
rr>Y ^V I^J .^,fj^L71-nn-^^J, quefariam dividitur. Primo, cum tenetur pri-
•hiJ .pnp nOrV IN ;:Nn'7K □DpbKI ^^^3 ^blatione ob fadum aliquod quod patrave-
DDp'^NI^ ^^Jl/^l^L" ... 2u!]Il?. "*' ^"* ^^""^^ *!"* protulerit. Secundo, cum in-
"'**""* *"*"" *^' cumbat ipfi oblatio ob ftatum aliquem [corporis]
qui ipfi contigerit. Tertio, cum ob aliquid quod
facultatibus ipfius contigerit, ofFerenda ipfi fit.
Quarto, ciim temporis alicujus noti periodus illam
DONdSn DDpSxi □I'^yO (NOT S"l^n3
nSit fliN J^OD "1.13 SinSn DDp^K ab ipfo ofFerri requirat. _ Quinto, cum fe fponte
A^.^l". .^ ^ — i^u.. _.^..u.. ' ... ad illam ofFerendam obligat. Prima harlim Claffis
mmo Sin '3 Tiy no % rn^^Sni rino
n.t':!? »-rj?n \n nsb'' kS rin'^n t<njo
Spr IN HOD HDD *-7Ci; jo ♦m r^^^P
■]Ti fi^)? Nio npi fl"1J0 IN |NnD7N
n:o:Di nv-iin riDDO ^0 'JNhbN '3
rihNSnSN ri'pai ninnD Sin '3 t<>f'N
eo fe habet quern defcripturus fiim modo, viz.
Cum Excidii caufe, quarum in lege fit mentio, tri-
ginta fex fint, prout primo Traftatus Ceritoth [de
Excidiis] Capite enumeratae fiant, harum tres fimt,
in quibus qui tranfgreflus fuerit nulla tenetur ob-
latione, viz. qui Pafcha tempore fiio celebrare
,»,.■.......,.■—. - ....._ - -- - - neglexerit, qui circumcifionem omiferit, & blaf-
?tinN1 h^ t<njO ''1^r\ p Sd |»liN7nl phemus (cujus rei caufam oftendimus Capite fe-
*^n "W INT ]~lN:on \y\ri nOtS JJ1E^3 cundo Tradatus Horaioth^ atque infiiper primo
»"lSn Dl^N norS Sor dS in SOI^ Capite CmVo/^ explicaturi fijmus,) reliquarum
j^L j_,^j^j3 YSynpi lynpO J^OtSO no verd trigmta tnbus qmcunque in una aliqua per
rs/ I ui^j K^ i|^i w i|^r. iT^f-uw I J errorem peccaverit, Sacnficmm pro peccato oiFerre
tenetur, vel, fi dubitaverit feccrit necne, Sacrifi-
cium pro delifto dubium, excepto eo qui Sanc-
tuarium & facra ipfius polluerit: Neque enim ille
ob ignorantiam facrificio ob delidlum dubio tene-
tur, uti Cap. primo Ceritoth declarabitur. Jam
K03 'iVn DC'N rmn i<h ^ norV
run riSoJ pi mn^D Sin '3 r^n*
♦fl d6» 'hSn 2in I'nNShi niiN7n7N
mis;; Niiji nod \2y nhjo ihni '^a
fisx ^coN vtyipi c^npo Notooi nnr
fihINnSN njJ2?S.S '3 y^ hSn p"<pSN "^^^^ ^ numero peccatorum iftorum triginta trium,
Jn f]5fN N0D3 nmo^N .Tin nnN '3 "'^ """"'" -'"'-— '"'--•^-■■—
mr miD;? '3 jju; titSn Nin |N3
nNon'? nnic^ na ?y iwha anp'S
IN tarnn in "|So th'^^n N"in jnd ♦id
E?npo riNOiD '3 jjiy ti<i rv^o ihd
cny nT;?tt^, IN ,nac^3 Dnp'3 v«;ipi
ob quorum fingula debetur facrificium, fuqt Ido-
lolatria, & qui Sanduarium & res ejus facras pol-
luerit. Ratio autem Sacrificii ob errorem qui in
horum prasceptorum aliquo contigerit, eo fe ha-
bet, quem defcripturus fum, modo. Si privatus
ifte per errorem in IdoJolatria peccaverit, tum qui
— ■* .- ■•,»-,-•. - V - t' r *t^ erravit, capram anniculam in oblationem pro
SnhSn ^ih ")Ti by mp' Ch IN3 peccato ofFeret, five fuerit privatus ifte Rex, five
"irtN niV 'J3 'i!y in Onin ^nV 3lp'3 Idiota, five Sacerdos undus ; quod fi in pollu-
3"lp'3 "hn \V ^ii IND nSOn nnNl n^lj; ^^°^^ Sanftuarii aut rerum ejus facrarura erraverit,
NS'N 'IDT rj^N iO N^D n3'Nn nn'iy;^ ^""^ °v^"^ ^"^ capram grandiorem -, quod fi hoc
iN-lbO WbN IND HJJU^Sn ."Tin '3 prae facultatum tenuitate non poterit, tum turtu-
" III J" . J ^. ..^ . ... ,As,^-, '^'"» aut pullorum columbinorum par ofFeret,
nmba ™D ;N1 n^m^rp Mi DVm ^^^^^^^ in holocauftum, altemm in facrificium
'33 n'pN:}7N 2n |'nN7n7.^ THN '3 p^ peccato ; vel fi nee hoc afl'equi potuerit, tum
(NOiK 0'JJlti'7N |0 O'Dpn^N y\y "pi decimam Eph^e partem, prout in textu exprefle
TND \D Tn» NnjO THNI '3 JJSy 'tSn mandatum. Atque in hoc etiam erroris [genere]
DJ/0 DN^dSn nNOD ♦i'7N ini DNJSn eadem eft ratio errantis, five Rex fuerit, five
HDpJ IN Cty r~nyV nOf'7'3 V*"lNn Wiota, five Sacerdos un<5tus. Quod fi erratum
ini NT: IND INI r-INDnS |NVn p ^"^"'^ ^" ^''1"° reliquorum triginta & unius pec-
D1p'3 1PN mON p13 D'"? n^N iSoSn *^^'^°''"'"' '" ^° difcrepantia inter errantes ftatuitur.
n'tvo IHD :iJitpbN iN3 iNi Q'tr nw f 'f"" t 'u ^^'""^ '^^T T-T^' ?"''''''?
_!.,I,_ »n'-J w .■> I w > rj/ w fyg^jj g vulgo hommum, qualem Scriptura [unumj
3 riJ -n ^ri/N lD'Nl{y7N ^7^^ e populo terras appellat, tenetur ille hirco capra-
*1pD P "13 S'^p'S mmn p 'JNh7N rum, vel ove foemina in Sacrificium pro peccato :
quod fi Princeps fuerit, viz. Rex qui fummum obtinet imperium, ofFeret Ille hircum caprarum.
i>n Sacerdos undus, & ob eas quK Capite fecundo Horaioth recenfentur conditiones, offeietur Ju*
B b vencu3
98
PORTA M 0 S I S.
vencus filius bovis in Sacrificium pro peccato ;
idemque juxta expreflk Scripturae verba cotnbure-
tur : auditque ifte Juvencus qui omnium tnandato-
Tum gratia offer tur.
Porro ex oblationibus privati eft etiam ilk, qua
tenetur fi tranfgreflus rem habuerit cum ancilla
defponfata. Quincunque enim fuerit, five per
errorem, five ex fuperbia peccaverit, arietem of-
ferre tenetur [in oblationem] pro delifto, quas
[Piaculwn] pro deliiio manifejlb appellatur ; nee
Piacuhm pro deliSio ancilU.
Mini nxanV
p NOD p-in* -isSk
Sd ^y N3n -ID 'DDn* Nim rj^N*
nann nnatr hdxj n;;n7N •''->): rh
♦aorri 'Nm d^'k im oirx ya nr^h
|0 *]7"iDi nann nnse^ oe^n Nv»i<
n:Kfl c'Tpnn \n nona nitya njnj
'ODn* im DcfN S'n norSn "^ro
non, I'laculumpro delitto analU. Similiter qui . .^_ ...
e re facra numuli valore utilitatem ceperit, tranf- nStm ~?^-l•^ -nnAT LwV .l.»i^ ...* . »
greflus eft, & arietem pro delido ofFeVre tenetur, "^f ?. '^^^ ^;X, ^u' ^ ^'^ ^^ ^t
qui P/«.«/«;« /r««^rc/.«;i nominatur ; ea fcilicet E^j! V '°^- C ^"'^ **^ '^"'P™ ^^^
conditione, fi per errorem peccaverit ; quod Cx fu- \^y P ♦JNn':>N '3 NJ'3 N03 inii'npa
perbe egerit, non tenetur piaculo tranfgreflionis ; v*'^^'^ nj^lDDI tV^^^n fl^n^e^ -jViSl
quod facrum eft enim non polluitur cum quis ex ''^ -^^^^^ f^D 'ID. lijn NiN pip nOf"?*
luperbia peccat, fed fanditatem fuam retinet, uti rH/TlD fQ ♦Jhfli'^N '3 I*DJ K03 TfO
Cap. fecundo Traft. Kiddujbim oftendimus. Simi- iTpiD^ tsT\ '3 ON'tSn DIdSn ^{,*^^f
liter in juramento, tam ad teftimonium adhiben- VCHpl EHpO NCDO '^no IHa niTVT
dum, quam de pignore, tenetur oblatione, tam ri;^"i2{y ȣ) DfN'^SN jDnp'^N NONl v|D
qui per errorem, quam qui ex fiiperbia pejera- ^« f,Sf~. ».^f,L« -J,, *„ ._,, ,.^^^-,
verit; quemadmodumC. fecundo Trad. Ceritoth XIZ^ 'l]P^^^^=^' f« ^'^^ nT?[^
oftenfurifumus. Oblationis autem ob perjurium J;';'* 7 ''^31 DC^N ^♦K inD NHjlKn nyj
in teftimonio perhibendo eadem prorfus eft ratio "H^ ^^^^ }5nnDK 'l^< NniNH tprx\ p^y
quje [oblatae] ab eo qui Sanftuarium ejufque fa- |]/ "^Jl na'^fl JO IN riD^S^ |0 N7K0
era polluerit. At in juramento de pignore', viz. n70NpZ3 »a HiDJ DJ IK flDi'Jl DVJ JO 15*
ciim pignus [apud fe depofitum] denegans falfo HVai H'TJ? f'r\J?D7N SnoSn "iSt IDiKI
de eo juraverit, oblatio eft aries pro delido of- *|Ti ♦'tj; t17ni niJlSx (Tin TptK tO
ferendus. Similiter cum aliquid furatus falfb ju- 'ODD' Nim DtyN '^♦N "!niS»
raverit i aut fi jus alicui fit ad facultates quae pe- ' ' ''
nes ipfum fuerint, five ob confortium, five de-
perditum ab ipfo repertum, five ah'quid vi abla-
JJity |Kj hSd -fn 'a noi r-n*7u otyK
N03"! c]'?n njo cde^nSn nor?* nno ik
[kdjk'^x lijn K-ixi Nop i7DNn 'a
turn, five quodfraudein commercib ufus, de- ^'^-'« -""^ ^ u" «7«i KOp J7DNn 'a NJO
tinuerit bona ifta, qua: reddere tenetur, in horum ^"'^ i^T '"^^'^ '^P^'^^ '"ji^a n^^iai:^
generum aliquo, fi detiegaverit, idque adhibito VC^'^pl t^^pO N0p07 DTN^^N XTfpb^^
juramento, oiferendus eft illi aries ob deliftum, nOTN'?'!'N miaip^N n?OJ 'n Tr\TV\
qui Piaculum furti appellatur. Ac eadem eft "^Ipa IN '^^•aa iii ^U;a NHN 'wih'}
\n his omnibus ratio, five per errorem, five per :DDpb»N. Nin '3 NJODD NO h)J
fuperbiam peccantis i tenetur enim facrificio pro t^'^ j^-^p nOfS' |N '"'NhSn □D'^'^NI
juramentum temerarium per errorem protulerit,
iacrificium ei offerendum incumbit, quale ei qui
Sanftuarium ejufque facra polluerit. Atque base
pblationum, quibus obnoxius eft privatus quis,
iibi peccatum fafto aut dido commiferit, juxta
partitionem hujus generis, fumma eft.
Claflis fecunda eft, ciim alicui incumbit Ob-
latio ob eorum aliquid quibus afFeftum eft cor-
pus : viz. fi gonorrhoea laboraverit, fi lepra cor-
reptus, aut fi mortui conta(5hi pollutus fuerit
J^azireatum profeflus, qui perinde eft five per
n contn
atque hoc etiam in genere funt Profely
IND fN no'^Ka Djn:» in ^ivo in at
jinra in njjtya djhjn -jSn 'a ♦idi nnj
m^vi 1JI i^^yN DDp^N xin roi
na?'7Ki a6S onS^^n \:i'-\phii ^:on
'^v Mi oiM^ 'nty ma t<^nD {>;in
ri7\:; nnNii nNton nnNi ruv 'ja
•)n^v ja tyaa ma mSv py xqni
INI nNDn^ nin in n:v jai nSi;^S
IN camn 'nr anpna rtrpa njNa
nNan*? ihni nSv'? nnN njv ^ja 'jty
, five fponte immunditiem contraxerit ; '^^ V^ D:n:N NHN TrJ^N l^y N0N1
loc etiam in genere funt Profelytus & '"'W "THN HiV '^3 'JET IN Dnin
Puerpera. Oblatio qua tenetur tam Gonorrhoei- CDVUl inJty p C?aai mKt3nS nHNI
Dnt'aa 'Jty ma ^r-nyo pnp noni
I^mvo Dii'N 'ODn' mi ditn inN
IND iNa riNtonS nc?aai nSiir nnNii
♦ja 'JE' IN amn ^nc^ anp'3 Nn»pa
cus quam Gonorrhoeica, ubi mundi evaferint, eft
par turturum, vel duo pulli columbarum, quorum
alter in facrificium pro peccato, alter in holocauf-
tum cedit. PuerperaE vero agnus anniculus in
Jiolocauftum, & piiUus columbae aut turtur in
iacrificium pro peccato •, vel, fi pauper fuerit, par turturum, aut duo pulli columbarum, alter in
holocauftum, alter in facrificium pro peccato. Nazir^i^ ubi pollutus fuerit, oblatio eft par
turturum, aut duo pulli columbarum, alter in holocauftum, alter in facrificium pro peccato ;
& agnus anniculus in facrificium pro delifto. Lepra afFedli, duo agni, alter in facrificium pro de-
lido, qui AJham Metztirraa, i. eft Leprofi facrificium pro delido appellatur, alter in holocau-
ftum>. & agna in facrificium pro peccato j quod fi pauper fuerit, ofterat [licet] par turturum.
PORTA M 0 S I S. gg
tl'3D1 rh):; ^nm nnm nnXI n:y aut duos pullos columbamm, altemm in facrifi
rip)tn "^Dy Kba "^ra HDH ptyN*? clum pro peccato, alterum in holocauftum cum
^J^V Ski::" I^NDD -I'i'n jn^ht. 'D ^g'^o '" facrificium pro ddiao. Jam ver6 Pro-
riNnm n-'IlDI rh^D ^rtt'X rinSnn fe^ytusnonpleneadmittiturinreligionem[7Kj«/-
OnSlDT "IJV ^:y'N* Sk-IC;* ShQ ranp ^^!"'^ ."' "^ "?^^'' re'iquorum Ifraelitarum, nifi
SiD-iSk Onjni) On:N3 t>5nn «SSn rn ;?J^"' mtervementibus, viz : Circumcifione, Bap-
TD-iphJ?ntO Onvi;:^ XO -I3y nyo '3 Tr^v acceptatione Sacnficn; ficut nee ipfi
K \v3;v!; JZ , >¥,nv» 7W ^-^^i r,nrt I^''^^^'^^.' ^""^ ^" relig.onem hanc a Deo inftitu-
♦3 Nl'7:301 ^np n*7DK» IK 'njl npO tam reciperentur. Circumcidit enim eos [Dei!
Ntnnpi minSN '^irj SdD -ID-IqSk Legatus in ^^y//., cum legem de facrificio
riN rj'^^tT'l n71p im a'07iyi ni'^l;^ Pafchatis ipfis traderet, ne quis incircumcifus ip-
^yntr'7^< nbrj n*:)!) 'IDI 'V> »:n '"Ur: fum comederet, vetans. Baptizati autem funt in
in "IjSn DID' n'^K . pIp^Nl Urb deferto, antequam ad ipfos demitteretur Lex, ubi
NOm niV ♦JD 'J'^y in □♦"nn 'Jiy ^ holocaufta, & pacifica obtulerunt. Hoc eft
rhri -tA bii rrw:,'vhvi^ niS^y ^rx'oj ^""'^ '^l"^' ' -^p^^f i^^^'^^^-f //'^'-«^^ ifrr.ehs,
DDDinD nC-K IK nj CanK nij* 01 ♦Vpn S/f f/r? f^f^^'^'fi.- : ac tum demifTa eft ad
-,rt,n 1.1-. »SS 'ni rtn nw« -rv,,, .-,vnS ^P^°^ ^^^- Sacnficium igitur a Profelyto offeren-
nc?'7iy3 N\X nn^^ W:i K^ Vn-X" no rum, uterque holocauftum. Innuitur hoc eo
]yy nKvnni n>nDi n>o an^n quod didt Deus, ^ oi»^ ^^r^^ m^/«j /m-// «;,«^
'~7N'lty' no \^ ina KVVa pnjn f]N wj peregrinus, aut quicmique eft in pedio veftri
Dnjn fjN D'oSa? ♦n^n nSl;; mi pr generathnes veftras, fecerittiue oblationem ig-
ns;;?"! 'ciS Sn □♦O'^C^ ^n^r\ nVlj; Din '^'^'^"^ ''^*''" ?«''^^" Domino. Exprefla autem ver-
V2 in n? *N nXII t<X mOK nt^K '^^ ■^^^'"'^ ^"'''^' "^'^^^ IfraeUta mm introeunt in
Ijnn nS VX D^C^nS rh^S y^ai^ coin ■^'^'^"•^ '^'-^ adhiUtis tnbus rebus, Circumcifione,
t^V^ n'7ij; t<^N nvio nnN »« inn ^l^Zl/i^T'v'"' ^^"'7rr' 'r" "'' ^'''■
It «Ht.M s^SMt^ -tSii ^o^ -T«,w ♦«!»♦♦ •/^^•^^^ '^"'^ ratione. Vel, Sicut Ifraelita mttiati
nn 1W X^NO njn K^ -|2K 'Jir* funt /anguine holocaufti, i^ facrificiis pacificis, ita
pn^N hSoJ iO '2;3 VaW t^^^l \^y i^ profelyti fanguine holocauja, U fafrifiais pad-
TJ n3T0n '3J TT ^37K pnn* ^pK /m [initiandi.] ^«/^/?>(7f -i.^// Jwr^? ^z/^^^^^
nilj; non^n rn^iy jK*? fliyn rnSlV oblationem ignitam : Dicas, ^i-z fif -u/Vf quodnam
13 J^'DnS SlpSx DNOm D'JnD? /^ preHum quod totum [in] oblationem igne confn-
mendum cedat, cujus in nullam partem poteftatem
babes. Non reperies prater holocauftum ex avibus,
i. e. non invenies nummos quibus ematur oblatio,
cujus pretii nulia pars tibi utilis fit, fed tota fuper
altari cremanda fit, praeter holocauftum ex avi-
Kinfl "li^t'^o i<^^ niysK 'K nnK
Sd i-ion \yt^ nrnnn Sdd n:inp
njViyo pn mSi;? v,'^" minaty ppn
iniDsS non:i nSi;; ^<♦an mn-o
, .._. _ , ^ . . _ bus : holocaufti enim e quadrupedibus pellis Sa
lips ^S'7NVYN'7 PD;1 nimO K^f* cerdotibus cedit. Quod fupereft, Singulare -
□♦jnsSx n:iSDJ<»"» aip* ins D'on
- ^- ,- -■ — . -•• V ~"r ' r — {_ " '" vi-.^jvyuL-uo vvujL. v<uuu ju^cicii, omguiarc ali-
jn7Nn7K DDp7N1 yn)J ^pn? K7,N p quid oiFerre non licet ; quia in tota Lege non re-
n'^NO ♦S NO n'7Nn3 faip^X nOl^' JK penmus unum aliquid feorfim ofFerendum pra;-
KOnx'^DI nonn "W^ns IIDD'^N in Nini cipi. Unde dicunt, Omnium quorum in Lege
nona IC-'i^O iN TJ D'oSe^Sn IKnaC^' mentioeftnidorumdimidia pars in holocauftum cedit,
SliO a''?C?'n» '3 naxnVK nJlSoX* ^*'^'^?'^" ^ Profelyto offerendis, qui toti igne abfu-
mendi funt. Et in additamento Cerituth dicit.
Si attulerit quis jumentuni in [facrificium] exfia-
,. ' ^.^ torium,liber eft; fin frumentaceaiS libamina, baud
NIK 17121 nniDD flDDO '3 \y K03 ita ; «wi //« diaum eft aliam ob caufam, quam ut
□♦07U; 31p» r-UN3 D'-|1D27K 3N J rm //// /(r^/^rm reddat.
: Dni32 ;0 ♦:Nn'7N pnsVs '3 |'2n nod Ckflis tertia eft, cum facrificium ofl^erre tene-
pIp^N. nOT7' |N ir3K1*7K DDp7N1 tur quis ob aliquid quod facultatibus ipfius conti-
in jNOrSN J^ini , CDiSj^O IN.OT Sl^nn git : cujufmodi funt Primogeiiitum, & Decim^
'^NIU?' TO inKI Sd tN3 P*'?J1 T\&7p jumentorum, quorum utraque fimilia funt paci-
nSN ini nSu' tnip ^riSx '3 norS' Jcis, nifi quod jumentorum decimascomederent
im OoSt:^ pnpi n^NI nbiy 'OOn^ Dommi///.r.>/j«...,mftardeamarumfecundarum;
,u„-, U.-„ i,„A -TM^r, ,t>nr,» ,^S^ Pnmogenitum autem, fi perfeftum efilt, oblatum
■'^L'n '-^V n^yi n^jn , 'OOn; n>N comederent Sacerdotes, uti in Trad. Be Primo-
genitis oftendetur. Similiter cum primitias ofFer-
ret quis, eas in facrificium pacificorum ofl^erebat,
uti Cap. fecundo, Tra6t. Biccurim explicabitur.
Claflis quarta eft, cum ofFerendum fit cui-
piam facrificium ob temporis defignati adventum: cujufmodi funt tria fefta [illa.J Unicui-
que enim Ifraelitie tempore fefti ofi^erendum erat holocauftum -, illud nempe quod Olath
Kayiah, holocauftum comparitionis, nuncupabatur ; & Sacrificium pacificorum, illud quod Cha-
gigah, i. e. Feftivitas audit: de quo dicit Dominus, Feftum celebrabis Domino Deo tuo; dein &
facrificium pacificorum alterum prseter Chagigah ; illud nempe quod Pacificum latitia: vocant, de
quo
* Exod. xxiv. s- .' Num. xv. 14.
pipi n»in nbiy
7ip' nip n:'jn 'oon* . _
N':Nn D'o"?*^ p-ipi 7n7N '''S jiinn
ni^i nnos? 'oSty 'oon' ini njiunSx tj
□NDHN Qipn npi Jinn nnotri "^ip*
lOO
PORTA M 0 S I S.
quo dicit, Et Utaltris in fefto. Harum autem hniisSx 'S pKIp fthth^ fTin
tnum oblationum pracefferunt leges, fc. qua ra- •j^Qn QtSn flOl DfSn JOTl h^nSKl
tione augend^ vel minuendar fint, &quis ad eas nj'jn p UNI^SnI SkSk '3 HDnpn
oifcrendas obligetur, & quomodo, deque tern- -,,,,-,L,l„ -„^.^L.. ...... _.._ ^L '_.
pore oblationis ipfarum, Jdiebus] feftivitatis pri- ^l^fl^ ^.^^^^ '^^^ '^^^" ^^^^ J'^^
mo & fecundo, funtque omnia necefTario debita, '^. ^^ ^^"^^ '""^'J" KCN nnotyVNl
fcil. Comparitlonis, Feftivitatis & Lstiti^B [teftan- ^^J* 'VTV'^H NHinp' 'D^N O'O'^tl^b'N
daefacrificia.jQuodautem ad facrificium feftivitatis nDD7N ^70 p'i \0 "yy n;?3nN pV
diei decimi quarti, viz. pacificorum, quod etiam HDS nn3t1 "h^TS ^p» ^<^J)? ♦^lV^f
privato offerendum erat die decimoquarto menfis K03 nW) ♦n£3 "7p21 7NV "Trf^N '''S
iVy/aw, una cum Pafchate, de quo loquitur Do- jj^ |{<i □♦noO V2 Dl^VbH 'D Ni^
m»ms ^Et imnolabis Pafcha Dmino Deo tuo -y^yn p-ip n:i'jn'?K 'DD X) IIDSn'^N
.x;.. y ^^.. y.. eft il ud uniufcujufque arbitno ,^3., j^,^^,^. ^^ 1^^^^ ^
permiflum, uti Cap. lexto Pf/^r/f'rOT oftenlum eft. ^^ ^,--, »^1 __.,-,^.. .^ 'lT-
Ac licet7'rt/;;»«i [facrificium] feftivitatis oblationem ^«* ^ ^ I^T °'^DpJ* /o KHn'TrJ
coetus appellet, quod ab univerfo populi coetu of- ^^ fl^^^ J5. ^^. . "^ (f^-^^T*
nSi
ferretur, ego tamen in clafle Sacrificiorum a pri- ^^ ^^'' fHSiyn nji J^7 nni*T
vatis ofFerendorum collocavi, cum unufquilque : HNOIDn
fingulatim ipfum ofFerret ; neque vel Sabbatum, HDQiV *|^ DP' |}< DONdSk DDp'7N1
vel pollutionem loco cedere faciat. filTW HDDi D?*? |N IH NiHl Njnsn
Claffis quinta eorum eft, quae fibi quis fponte n^ni :j"lJn' IN mj TIT IN NO rr\r±>
imponat, v,z. fi quis ad Naztr^atum fe ad cer- j^^L, -,,^,„l,j^ -,^(3^ qjC,^^
turn aliquod tempons fpatium obliget, aut votum ,^-,.. ^-^, ii-,»-,Uv. ^m»^»^ «•... -....»
aliquid concipiat, aut l^onte aliquod Deo ofFemt. £,T X 2? . ^^ ?.^°^ ^^^ ™^^
Ouod fi iV«z/r<^^/««i in fe ad tempus fufceperit, ^^^^^ ^^p, ^P^ P ^23 im mnO
fpatio iilo exadto offerendum eft ipfi facrificium ^^^ D'DJ?B?^ ^W HNDH^ nn^tt^ HS
purificationi [inferviens,] fc. agnus anniculus, in V* *^^'i^ '7;^ 'IH ~7"lp» |N inS miStC
holocauftum, & agna annicula in facrificium pro '/N TK'' jN ni*lJ7K1 D'D'^e; '7^ nn
peccato, & aries in facrificium pacificorum. Votum "Mi nSlj^ IT 'IH ^lp'1 O'^J^D INVH
eft cum dixerit quis, Ecce ego in me holocauftum ; "yxhil^ JO p'TfiSxi D'oSty Hf nil
iut, Ecce in me facriftdumpacijicorum [offerendum jj< in3j^»<) j^^no Olpn "TD ."IDIjSnI
fufcipio.] Oblatiofpontanea, cum cermm aliquod y,^ ^^,^ j^^^^^^ mmnND 2"n Omj
animal innuens dixent, Lcce ijtud holocaujtum eft, r-,^,,««», «iU« ~.i».Lv. ....... .^.^^
vel, Ecce illud facrificium pacificorum. Quod Id SX °^ J^^** ™^** ^P^ I^^^J^^
difcrepantiam autem inter votum & oblationem P "^ PT ''"^ '"'"^'''^ '"-^ '"•'"' '"'^''P*
fpontaneam, jam faspius repetitum praeceffit, ob- 1^'' i^^njO 'fi p' K03 nmDn;;Ol
lationibus votivis obftridum ad earum damnum |NDJK77. D»7 \ii ^ ^y "|7 nSnD KO
(fi quid illis accident) prasftandum teneri ; fpon- DB'K N^l Hi^tDn 31Jn» N71 "IIT IK
taneis, haud ita. Quod autem ad facrificium D'07{yi HT)^ HSIJI "Tl^D NO' NDiNT
confeffionis, cujus apud ipfos mentionem audies "jriO*7J?K npl HOnDH lOl fl"l);n ?0 DDS
cum dicunt, Ecce teneor ego facrificio confejfio- t^ ^^^^^ ^.^^^ .^ wtilV N^ ?N
«/j, eft illud facrificium pacificorum, unique mu- — ' - ' .; v /I .
nus frumentaceum, uti in Traftatu Menachoth of-
tendetur. Jam ex iis qu£ tibi a me cxpofita funt,
conftat non licere cuipiam aut vovere, aut fponte
offerendum in fe fufcipere vel facrificium pro pec-
cato, vel pro delifto ; holocauftum tantiim aut
NH'^D NHo;?' '■t'Ni TnM nijnnp n'7oi
N71 natyn nx n*? ;»nn p'x NnjN
p*ip in liSiSn'^N ;;"ii7Ni nKOitsn riN*
no p3' |N "im TIT pipD .TDty TDV
or*:" N'ly KinN3Ki . Nino np Snjn |n
facrificium pacificorum m votum, vel oblationem riJ^ISp JlNOn IMJJlty ^^'1 D^D lilT ^)7
NOD Nnym DnNinsD prn insyi
INS riNon DnarSna mmn 'o n:»3
13 niD ano6 mt rr^-^v r^^w nJND
Nim nKm"? ou^ Tyn nSij?^ -^p3
DDtyi t53C^ SdS D?nS T)?u;"1 n37j<
fpontaneam adhibebit, five ex volucribus, five e
quadrupedibus : quin & notum tibi feci facrifici-
um pcificorum e volucribus non defumi. Atque
haec facrificiorum a privatis offerendorum fumma
eft, quibus omnibus hoc commune eft, quod ncc
Sabbati, nee pollutionis lege quenquam (olvant.
Species tertia eft, Sacrificium ccetus, quod pH^TlijN ni.Tl nVTH 'sJ Np N03
fimile eft facrificio privati, fc. Cum Confiftorium 7lp' n77Nl T3yn /TNOn NnjID*? p-|nn
magnum per errorem ut licitum permiferint ali- |N03 np"in in 'T^N DvJ^n "13 ȣ)
quid, quo qui per fuperbiam peccaverit, excidii pJ3 N13D '3 N"17NpT NIH '^HpH DNDn
reus eft, qui ex errore, facrificio ob peccatum
d^finito; fi populus, eorum fententia in errorem indudus, tranfgreffus fuerit, (ficut in Tra&.Horai-
o'b oftenfum eft) tenentur illi facrificio ob peccatum offerendo : quod fi error in rebus ad Idolo-
litriam fpeftantibus fuerit, offerendus eft ipfis juvencus vitulus in holocauftum, cum hirco ca-
prarum in facrificium pro peccato. Juvencus autem ac hircus ifti fingulis tribubus (uti in
//(?r«/o/^explicatumeft) incumbunt,ac hirci comburendi funt, quod fcacrificium pro peccato coetus
fint ; de juvenco antcm ob rem latentem, quern cremandum prscepit, diferte dicit Dominus, Sa-
2 crificium
^ Oeot. xvi. z.
PORTA M 0 S I S.
lOI
crrjjcium ob peccattim ccetus eft. Et in 5'//'r<? dixe-
runt, Regula generalis eft de ommhus ccetus ob pec-
catum facrificiis, comburenda eJJ'e ipfa. Atque
hirci ifti in facrificium pro peccato oblati, ii funt
qui Hirci Idololatria appellantur, ideo quod Con-
fiftorium Judicum ipfos ob errorem in rebus ad
Idololatriam fpeftantibus adducit. Quod fi in
reliquis prseceptis erraverit Judicum concilium,
(uti in Horaioth oftenfum eft,) facrificium ab ipfis
ofFerendum eft Juvencus filius bovis in facrifici-
um pro peccato, qui, Juvencus cum latuerit res a
ccetu [offerendus] vccitatur, quod nempe initio
hdl t^i'K im pnn' IK -TD min'^N ^'^^^ lotterendusj vccitatur, quoa nempe mitio
L-i»N / k->»a *> >. 1^ 1 / ' pericopac dixerit, Et latuerit res. Appellatur e-
^1N '0 Nj J tiiJJ \^MJ ^ tiam alias, Juvencus qui ob omnia pracepta offer-
p V^T)^ ^\}_ J^rp NDJKl mmn ^^^, ^^ ^^^ expreflbm Scripture mandatum eft,
in'~prn n'fl b^^n n71p7 nipV njUDIp comburendum efle: atque hunc etiam fingulse
"13D1 VNpl mpn 73 "W]}) Sxpl 7npn tribus offerre tenentur, uti Cap. primo Horaioth
^Npl '^K"1C' 'J2 rny Sd 7)7 Ip^'"^ oftenfum eft. Hoc autem genus inter oblationes
t*?CN1 '^N"15J'" 03 m)7 737 nSoJI coetus recenfuimus, eo quod dixerit Dominus, Of-
nrrn itn h^nS tv? \2y^ nnn3N*vr/3
nKQiDn r-iN k^i n3E?n r-iK ><7
p-ip ysNiSx yijS^i "rn* p*ip '^n^
noa \r\'p ini -nsv pips n'35y "tti*
-ity); n)?3iN nv fisy 73 nai* »'i7K
ns -iSn3i a^nDS '3 pn,Nj:3 id»: p
\r\2 3np' n'^N nSi);n Vki nxpnn
'con* isSn Kim m33 aiv av Sinj
nKD n'D SipaVx ini anissn av na
nV? n3m pn npi 'pn '^n 'hk 'k3»
ns'^N Nin pnn '3 rrnn'^N* f*Ji Nov '3
y\yi pyh );i3Sk Nin rinsxtyo k<3N3
nxo")i:n nxi nstyn riN nnn n:N7
feretque ccetus; nee non, Et faciei tot a congrega-
tio \ item, Expiabitque Sacerdos totum ccettim ;
ac rurfum, Et remittetur toti Ifraelitarum cestui.
Oblationi interim privati in hoc fimile eft, quod
nee Sabbatum, nee immunditiem loco pellat, uti
nee Sacrificium privati.
Species quarta eft Oblatio privati, quas oblati-
oni coetus limilis eft ; eftque ea facrificium Paf-
chatis ab unoquoque decimoquarto die Nifan im-
molandum, quemadmodum in Tra6t. Pefachim
oftenfum eft ; nee non juvencus in facrificium
pro peccato, & aries in holocauftum, quos ofFere-
bat Sacerdos fummus die jejunii expiatorii ; qui,
Juvencus diei expiationis audiebat, atque ille eft
• (- t -, , . de quo^didum eft. Cum hoc ingredietur Ahron in
KHJ)? 7VN7N |N7 . '•\'\yi py 7nO SanffhamaH ; cujus ordo in Tradt. Toma expli-
n3rn riK nnn pX "p )713pty ]2'\'^ 73 catus eft ; & de eo comburendo exprefTum eft
|0t I*? ,)713p i'K27 b'S\ pKOItin riNl Legis prasceptum. Ideo autem fimilis perhibetur
nK. J^Vl pyVT^ riN Vb, nnn U'K fpeeies ifta oblationi coetus, quod & Sabbatum,
njj<S njUnSx "ItDSjn KSI nNOlOn oc immunditiem loco cedere faciat, inftar facrificii
DN'K nJ^SD^K Sid Kn3">p» m nS a ccetu ofFerendi. Regula enim apud nos funda-
nV3iy 73 T'OlSc?n nS V rn'I^ nSi31 mentalis eft, Omnem oblationem, cul certum tem-
-».. >.«.^« -.UiC^ nixM .f, ■»».,« 'si^^'K pus praefinitum eft, Sabbatum & immunditiem
nnn ni'K -jVl'73 njjn J3 pn ND3 Pu^P jj^ ^utem omnibus, quibus certum ali-
mKI nNO^tOn nX kSt nStyn m ^^ ^^^ tempus ftatutum non eft, nee fabbatum,
Crtpn TOa niJ3"1p7N J;'QJ nnpnON ^ec immunditiem pelli. Ne autem te in errorem
)7»pj '3 D'7 |N IJn r-|iN3 Nnn3n ducat Sacrificium Feftivitatis, cum homini libe-
rum fit ipfum to to feptem dierum fpatio ofFerre ;
ut & illud Diei congregatlonis, cum ipfum quo-
mNOn libet tempore durante hebdomada prasftare liceat,
quemadmodum in Traft. Chagigah oftenfum eft,
ideoque nee Sabbatum, nee immunditiem loco
'3 N'T! nji3 n3p3 *n3yn nijsnp
♦3 D'S INI Nnjo "vrv p-p nniyn
TJ pin* NO -n3vn
tiSk
);'oj
nSr»C7on 'y^jv no'Dp h'7K Dn"i33n
rtp3i aSrn nsi nnr mo); n')?iyi
"m iSi3i niin3 n3TS Vs^in niNpnSK
niNtan nSn I'j n3pj Tn' nxon S3 jx
'm Tn' nston n:N3 (Ni 073? KniK3
JJE7 it-iN iSoSn 37p» n'^N -^y&^a
snjjty "^yi r»"i3 "i^nr 'tt I'^^nty 1313
cedere facit. Porro, fi omnes oblationes pras-
didtas percurreris, reperies haudquaquam efle in
omnibus totius ccetus facrificiis fbeminam, neque
in iis quae inter ea oblationi privati aflimilantur ;
neque ex omnibus totius coetus pro peccato fa-
crificiis, quod comburatur, excepto hirco diei ex-
rmVOn S3 Sy {<3n 731 npi3p mXIOn piationum, cui confors erat hircus a7ro7ro/x7rau(^,
□V 731 injJty hv n'li'O |n3 S'^p* '"i'^X ^'- hircis Idoloktriae caufa ofFerendis, & juvenco
r'OJ '3 D'*? Xa "17 r3n' nSiSI On"l33n °^ peccatum quod committentem latuerit : reli-
' ' ' qua enim facrificia ob peccatum a profapias Sacer-
dotalis maribus comedebantur. Eodem modo reperies omne privati ob peccatum facrificium fexus
eflfe fceminei, tribus tantum exceptis, quae e maribus funt etiamfi a privato ob peccatum oblata, viz.
hirco quem ofFerebat Rex cum erraret in re aliquaquae ex fuperbia 'commiflaexcidio obnoxiosred-
debat homines, per errorem vero, facrificio ob peccatum definito ; & juvenco omnium prarcepto-
rum caufa oblato, quem ob errorem fuum ofFerebat Sacerdos Undus; & Juvenco diei expiationum.
C c Notum
102 PORtAMOSIS,
Notum etiam tibi fiet, non efle inter privati ob ton ^3 1»J pHfl NO Tim niNDH
peccatum facrificia (^uod comburatur, exceptis j^n^'^j*! O^IDS'"! CV '\S\ r\y\'i^T\ ^3 ^
juvenco quod omnium pracceptorum nomine j^qj t{) Qt^j ?j{ m^* iSiDV SsXH t^H^D
venit, & juvenco dici expiationum v cum re- .^^l,j^ ^j ^ ^j^j^f, -,,3.^.^ m23in
hqua omma comederentur Conftab.t etiam | ^^ ^^ j^;^ C^^
non efle uiter omnia a toto coetu oblata, fa- ^^T^ ,' ,4^ *!.,_, !,„ ' ^„^»r^ ,„„.
crificium ob peccatum e fpecie ovilla, vel ho- T^^K ^^ 1° nXtStJ "rnjn ni33ip ;;'0J
locauftum e caprina: neque efle inter omnia DV -)£)"! nilVOH '^S *?J7 N3n 1Q lU
privati munera, Sacrificium ob peccatum e fpecie NJ'D KOD lNp"in' ^i^'^J ^*Cn^ DrnDDn
bovina, excepto juvenco omnium praeceptorum NiH \0 Ji'^KJnSK n*itp^t< pSf^O
nomine oblato, & eo qui die expiationum immola- SsNn ^nS IW PINOn Sd |N npnOX^iK
batur, qui (ut oftendimus) cremabantur. Conclufio ^^^ p pjpi xSl n2pi K^K pDH N*:>t
autem ex hac recenfione emanans eft, omnem -^fj^ •^^f n3N5 N*E^3 1*V?J^ 1'J "IDD^N
privati ob peccatum oblationem comedi, fexuf- g-j^-^^gnp, q^ -,^ tSSTiDri ^D '?!; NDH
que efle tantum foeminei, neque e fpecie bovina ^^_^. •—tuv* .«<i ^r^C -i-ci«-i \»-»^mS
defumi, excepto hirco a Principe offerendo, ut- P"^^ ^^> ^J?^ I^LJ"^^ .„^™ U^
note qui mas erat ; & juvenco omnium pr^cep- rmn^ "^a Sj? MH Ifi 'QD NOJ^I NH^D
torum nomine allato -, eoquequi diei expiationum n^Jtyn Ntonn '3 ty^3 rT3 DNn^7^« Tip7
proprius, utpote qui & mares & de genere bubulo '>r\ rrinfi rwyr\ Vb "JVii ♦'» mVjTO 720
erant, atque omnes comburebantur. Ideo autem INVn'?^* p 3"»pr> TiVn r|J13"lp'7N n?OJ
appellabauir Juvencus qui omnium praeceptorum Tthn W^^'^jy KQD HTin'?. :iinjn TiSk
nomine venit, quod de eo dixerit Scriptura, j^npj?' TTIK"! DDK iiT\h}J pSo* Tb^ Ml
I ^«/»i« citm peccaverit per err or em [in aliquo] fx ^^^ ^ni2'^T\ 'nSx }<»tyX'7K1 0'n2T liTJ
ommhuspr^ceptts Donmi qu^ non funt facunda, ^ Kn;rKi:N flxSriDX »S:r
tsff. Atque haec omnia funt quae ex animalibus ^■^yisu^ o^L ,* ;-,vv«s i«« -,»f, v.^,
ofFeruntur munera, quorum ufus perpetuus eft ^^ "'^D'^** «<^n '» 'HN'OI 3^3; H'O ?<0
fecundum legem a Deo inftitutam, quae compre- J<»tt^ nSton OJ ^^ anp» K7 JJ^ 3iy7K
henditnomenSacrificiiunum omnibus commune: 3VJ77K p D7K0 "IIPD pD N7K NHJO
Alia onmibus, fpecie licet difi^erentibus, commu- N*!!! ♦fl •^Tl ^'^'Dl nK^Nrf7N DHN '.TT
niahaecfunt. I. QuodnonofFeraturex iisaliquid k^K p^lp ^''^i'^ ^T* ^^. i*^"' "^'^P'^N
macula aliqua vitiatum : vitiorum autem hoc in jj^ j-^j^ inVlV DV3 nSlp*7 "IKHi'^Na
ordine fiet mentio. 2. Quod nihil eorum in altari x^'^^ jj^i DVD ^pJ'^K Nil 131 '^NHiy
ofFerat quifpiam excepto Sacerdote rite difpofito, jy^p^i^ ♦jj ^♦j j^^^'q p^p ^-^p, ^ .j<,
vitiorum, quam maxfme fieri poteft, immunj, ^j^i^^j^ -,, ^j<, ^pJ^Si txi KO h'H
quod etiam hoc in ordine declarabitur. 3. Ne of- ^ -^ Ls^.».Sv, '.,»,«lA .„ -,L(-„
feratur munus ex iis aliquod, nifi tempore diurno, *9 WK "1Ntttp7N ^iTO'^N |J< Tit}^
eo quod didum fit, D/> 5««; /r^f ^//V ^/m ^r«f/, y^^TO T^D K7fi H'Tlon in in nmn7K
f^-f. Inde traditione acceptum eft, Interdiu^non "HH '51 C3'^^''\'^. ""'^ ^"^^^^ ^'°^ '^
»o<3k. 4. Etne quifpiam eorum alibi ofFeraturquam 'ai Cj^tyil* nVoi p JlJfNJ) ITIIOn
in Sanftuario, ubicunque tandem eflet Sanftuari- 'fi ^♦j; KQ3 '73jbN p TTnoSsf )?inO^K
um. Cum ergo notum jam fecerit Deus locum ^yS p KTliPj^D Si'fijm nnO r»3D0
quern in Lege innuit, montem Moria efle, fieri {(npJ^VNSif flSi^ini fTftS^ N'irND
non poteft, ut aUbi in tota terra ofFeratur facrifir ^^^ ^^ ^^^ jipnt^bN rift-TNDOSw
cium quam ///^mo/yw/j, idque pnvatim m monte . ., :.L.. _•_, f u w...... -,Li. ••»
ilf.n> ex omnibus irbisniJr.^W^^'^partibus, ^^300^7^ HTn »fl nnS* 1^1 ,^1
& in ea montis parte qua: [i rei] defig!«ta eft, V^^^ 'B^TH nn3N O'nDT n3D0 ♦:ij;t<
uri in Tradlatu Middoth oftenfuri fumus. In l«7{0 "nCOit Jm p HDX nin3D0 |0
inultis autem inter fe difcrepant, variifque perfi- .A ~rZV rv ' ■ 'Ji :mcr7N3 nilS^
qiuntur modis, nee non varia unicuique fpecifii
quibus vitientur, accidunt, in quorum pleraque hoc TraAstH Zthachm inquiretur, & in djverfis
aliarum hujua ordinis, cujus explicationem jam aggrediar, partium locis.
' Lev. iv. 2. ri'f ^7'
{. ir 'T-f-
TO^
\v\ -
PORTA M 0 S I S.
103
:mirtS3 'r\D rloT^
R. MosisMaimonidis Prafatio in Seder Tahoroth :
♦3 »siV.D"ipn ip HiK Di^^g£€^l5g
znpnoSK on-iD riDQi'^N n-in g ^ §
"no 'S pn np no '^:; "iid'^k Nnn ^a
mna in nsoio "lax p aipno
-1D^< -noS npnao tj nosia '7pnDD
nxniio pDn nxanpo N:n aipN* k:ni
|» pn ijiD'nVNi DN'nSN DJiin n.-una
njfj X23 l^n in'2D liXD^x'^N* fp*
tNvn'^N j/NiJK y'OJi '3 D'b INI nmnVK
n»ji 'n ini DJny in 'n im djJ' no
INTn'^N i;Ni:N n'ND nsn n-im iiSDJN7K
ih xnnrn Snh '3 rnnND nTh-2 ins
ini Djnri 'H im Dii^ n-mi iNOiNSNi
nVYi Nn3vi TIN' 'n'^N nNDNJ37Na ^n
KJ NO SOnn nNDNaJ7N pNDpN |N
riNovo NODp nu?j? nnx n-nn*7N p nn
riNo^DT no nNovoi n'733 mnoiedi pu^
nNoioT nNon 'o nNomi ;;n? ray:}
r^^2^ nNoipi ar j-inoidt niNann
r-iNovji r\'h'\' nNoiDi mj riNoiDi
X\^r\ HNoiD n"iNoi37N HiH pi ri;;"ii;
3N Nn'3 NO Nnjoi nn'ra ni3N n.ts
fiNoio "jTi S'vsn N-^m t3p3 nnNi
pty'^N IN "|':''T1 Dp3 inNi aN n.ts f-«j?
DDN7N N"im HNOItDH 3N IH HDDi
TO piy '73 '^^j^ . ;^pNi P2?Sn 'jvn
rmn'^N ^3 riminobN tnun fi'^NomN
npiNm 3vm n33i;n'i -ninn »ni
cm notyjnm ooinm ni^D^m hdhi
'ID nDNJ:7N '3 naniyi non*?! piySx
Nif'N Nnoin':?i Kn-nSi nhjo ri;;nnNi
t:oinm nNoSm nam npJNn ^m no
t6 NmnjoD Nmm pe^^N aNb;;i
D'Vn'^'SN") p'Vp'k^^N . 7ND1 Djjn
nN'nbNi tnsnSni nNsnSo'^NT j;n3i':'N3
nNOipi Dji' nS nnNo SdSn Nmnii
(N "I'^'i'i :2p3 inNi jN Nn'3 nSsi
ddn':^n Nini nxoiDn 3n nhosj hS^jSn
nonnbN ;?npn r'oip nn*o'7N ♦'7j;;;pNi
NiN mino'^N IN "^Sni pn3 nninD^Ni
N'Otum eft praEceffifTe nobis in quinque or-'
dinibus iftis jam explicatis, multa quas ad
poUutionem & purificationem fpedant fundameq-
ta, ac privatim in Tradlatu Adaioth [de teftlfica-
tionibus] quorum unumquodque, ubicunque tan-
dem occurrerit, allatum eft ob caufam aliquani
loco non fuo, cum & radices earum & rami uni-
verfi hujus fint Claffis : qua igitur [in explicanda,]
nullo habito refpedlu ad ea quas explicata funt in
Clafle aliqua prscedente, ex iis quse fpeftant ad
poUutionem aut munditiem, ita de hoc argu-
mento fermonem inftituam, ut fibi fufficiat, mi-
nime indigus Claffis alicujus alterius. Qusedam
autem hoc loco piasmiffiirus fum, quae fint vice
clavis ad ea quae continet Claffis ifta, ubi monuerp
unamquamque immunditiem, cujus in Lege eft
mentio, ortum ac principium neceflario ducere ab
aliqua animalis fpecie, excepta lepra quae veftes
& parietes polluit ; cum non fit hominum quif-
piam ejus principium, quemadmodum exprefle
dicit Lex : quinetiam inter omnes animalis fpeeies
non efle quas dum vivit poUuat aut polluatur,
homine foliim excepto -, reliquae enim animalis
fpeeies omnes dum in vivis fiint munds funt, ut
nee alia polluant, nee ab aliis polluantur : homp
folus dum vivit polluit & polluitur, ea quas de-
fcribetur pollutione. Siquidem immunditias fpe-
eies, juxta illud quod in textu Legis habetur,
undecim funt Immundities, fcilicet, reptilis j Im-
mundities cadaveris ; Immundities mortui ; Im-
mundities concubitus feminis -, Immundities aquas
oblationis pro peccato; Immundities oblationum
pro peccato j Immundities gonorrhaici ; Immunr
dities gonorrhaicae ; Immundities menftruatae ;
Immundities puerpera?, & Immqndjtieg lepra?.
Harum autem immunditiarum in aliquibus plures
funt Patres, [five principes] in aliquibus pater
unions. Atque hasc eft earum partitio. Immun-
ditiei reptilis unus eft tantum pater; fcil. quod,
ipfum reptile fit pater pollutionis ; quod nomen
(reptilis fcil.) competit unicuique individuo o6to
fpecierum iftarum, quarum in Lege fit mentio :
Sunt autem Muftela, "' Mus, Rubeta, Mygale,
Chamaeleon, Stellio, Lacerta, Talpa. Porro,
reptilium fanguis, caro, & adeps, aeque poUu-
unt •, nee non quatuor eorum pelles & carnes ;
Mygales, fcil. Chamasleontis, Stellionis, Lacer-
tae i at offia reptilis came nudata fola npn pollu-
unt. Catera abominanda & reptilia, veluti rana,
teftudines, viperas, ferpentes, &c. munda funt
omnia, nee polluunt. Immunditiei autem in ca-
davere pater unicus eft -, ipfum fcil. cadaver,
quod pater eft immunditiei, quo nomine fignifica-
tur quodvis mortuum ex omnibus fpeciebus ju-
mentorum & animalium, ^\w^ irjimundorum, five
mundorum, [certa] tamen inter immunda &
munda differentia-, nempe quod mundum, fi rite
HNOD^N \y\ niincD ]o hnoid p n'mNi
Levit. xi. 30.
104
PORTA M 0 S I S.
'3 I'3n NO •hi; rptt'D no^n?:' nt3nc?i
NMm:: nion ix nnjn ik nann .tN
HNoo n'Dn^ r\:>2: |n n^^ni 'i^^aSx
pl3
maftetur, prout in Traft. Cholim explicatum eft,
mundum fit -, at immundum madetur, an jugule-
tur, an morte natural! moriatur, nihil interfit :
nee non quod [in] cadavcre bcftis immundse, &
animalis, five immundi, five mundi, nulla fit dif-
ferentia inter carnem & adipem refpeftu pollutio-
nis ; at in beftia munda fecus fe res habeat, cum
adeps mortuac nullatenus polluat ; cujus caufam
cxplicaturi fumus loco fuo in Traft. Oketzhn:
quin & fanguis cadaveris non polluit ea immundi-
tie qua cadaver [animalis] five mundi five immun-
di: fimiliter, & ofla came nudata, cornuaqua & . -^. i , -•
ungues & ungulae cadaveris non polluunt ; at rCND NHN nXCtDN^'NI qK7bN'?Ji"l finpSxi
medulla quae intra ofla eft cadaveris polluit, aeque 's3 'iVx "JO^N NCN DJiH vh nnjSx \t2
ac caro: eodemque modo in reptili, perinde eft rh'2^ii \t2 DJ^ in3 ONtiil?7N H'jiNT
ac caro ipfius, & in mortuo inftar camis mortui. ^t\t2 r"HySj< 70 in n*7i01 rnU-'S ^t\D
Explicata autem funt ifta in Tofephet Oholoth, ubi p^rjn "IC?D ^liO noS'^ fO "l~I^ 112^3
diftum eft. Medulla omni refpedtu eft inftar car- ' ' . •
nis. " In immunditia autem mortui novem funt
patres •, primo enim ipfe mortuus eft pater pollu-
tionis. Nolo autem, cum dico Mortuum, inte-
grum mortuum, fed rem quae polluit immunditie
mortui, veluti particulam quamvis camis ipfius
t'3 p-13 nS rmrTD I'D nxo-j p n'm
7yy\r\'ii N'onni nKoio*? Nnonc'i Nnorf?
in nriNO Nix Nnon?:' ^d -rVis r\Dh
\r2 r\:r^T2 '3 -fn t^yy .i'3iD"i niD Diy
nxa-oSN JO i6) rmntDSx |o nS
on*7 \M Nrn-ij2D DNtirSN 'pi2^
INjni nhna nsDin '3 -|Vi I'nn ipi
4>'p
13T SdS -ij^Do Kin nn mo
Nv "i'*/'n m^K r!j;Dn nh's no hncidi
^n^* D'Si nsvoitsn dn nosi no'7{i
'a^7K S3 nro'^N* riSoJ no Kin 'Swn
magnitudineolivajj&camemejufdemcoagulatam, 115^30 n'TD "^liO nO nKOID Dji' 'i^J*?
& cochleare putredinis, & ofla, & fanguinem,
&c. quae enumerabuntur Capite fecundo Oholoth :
nee iiitereft fit mortuus Ethnicus an Ifraelita^
praeterquam in immunditie tentorii privatim, ciim
Ethnici non polluant immunditie tentorii. Nam
expreflB dicit Talmud, Ifraelita ■polluunt tentorium,
Ethnici autem non polluunt •, quod nititur didlo
ipfius ifto, " Hac eft Lex: Homo cum mortuus
fuerit in tentorio. Dixit enim [alibi] Et vos pecus
tneum, pecus pafcua me^, vos homo, vos vocamini
Homo, at gentes mundi non vocantur Homo.
Sepulchrum etiam eft pater immunditiei. Quin
& homo qui mortuo poUutus fuerit, appellatur
pater : pariterque vafa qua: ipfum tetigerint, nee
NO yap-] DTI moiT") 3p-i nrm S •;:■»
nx*
pn3 n9i m'^nN 'jxn '3 mn;rn .,.,
'3 nu ha.'w^ IK nj d'Jjh {id |o
p'K op'ia IN3 nvN3 Snx nxoiD
pNooo 7Nntr» norx -pi Shnd I'kooo
"?JDK 7.1X3 pNOOO Q'-Un I'NA '^HJO
nio' '3 am n-^^m nxr nSp"? -iSi
'nyiD \ii-j 'JN^f onsi 7Kpi Snxn
moiN iw mx j'^np ana ana am
3N in Nif'N n3p^Ki am rmp obiyn
xif'N in no3 nqd:u^ onNn riNOion
3K 'n 13 D';;:i:n ah^ '^pi2^ m 'onn*
r.on vafa qu. tetigerint" mortuum, &-homo qui EIIfjcC'-iK^l'!?,,?''^^'^^' ^'^'-^'=''
ipfa tetigerit, & vafa qu^ hominem iftum teti- ^^^^^ T^^ ^^^ ah:i^ ^13 i?mn
gerint ; horum trium unumquodque eft pater ^^J* nXOIton 3N nn7n^N lO nnxi 73
pollutionis, fcil. vafa prima, nee non homo & D'737N1 amm^ h^iOH ahT>ti
vafa ilia altera, pariterque vafa quae tetigerint vafa Q'7D3 I^^JJtt' a^D 'pi2^ rf^Hrhn
ifta mortuo polluta, funt & ipfa pater immundi- ' "
tiei : quorum uniufcujufque probationem allaturi
fumus Capite 2. Tradt. Oholoth. Haec autem om-
nia [ita fe habent] ea conditione, ut fit homo ifte
Ifraelita, quod fi Ethnicus fuerit qui mortuum
tetigerit, neque ipfe pollutus mortuo cenfetur -,
nee polluit eo modo quo polluit mortui [con-
tadhi] immundus. Initio autem Tofephet Traft.
Oholoth dixerunt [Magiftri,] Ethnicus & Beftia,
partus odlimeftris, vas teftaceum, cibi, liquores qui
tetigerint mortuum, vafa quae ipfos tetigerint, _ . ^_ _
munda funt. Senfus autem, cum hic dicit munda "^^ lh py^ K0JN1 nO X0LD3 D'^^JUn
/««/, eft, non efle rationem ipforum eandem ac »j-)\>{ ;^q3 I';;j1jn Tptyo IK |bn xS*?
vaforum quae tetigerint pollutum mortuo, quod -;^- l ^ l I
tibi ideo explicavi ne putares liquores qui tetige-
rint mortuum, qui funt abfque dubio immundi,
non poUuere vafa, veriam ea polluere pollutione
liquorum propria, quam tibi defcripturus fum, non
pollutione patris, refpeftu vaforum. Eft etiam
Tabernaculum e patribus immunditiei. Ratio au-
tem Tabernaculi quod mortuo pollutum fuerit, &
vaforum quae mortuum tetigerint, eadem eft ; quoniam rem aliam feptem diebus pbliuir, ut & vafa
qua:
" Num. xix. 14.
riNoitDn 3K t^v'x 'ng mo3 iNooier
♦iKii '3 Nnjo nnKi S3 S'Sn p32Di
\^y \ii 0-11^3 n'73 t<nni m^n^
no3 3;)yj nj non 'Vnx" cnaba
Djj' ^:o3 Diy N'71 no no:3 in d^q
N17NP ni'7nN nsDin h^a '3i no nod
&nn »b3i r\:M2V i3i non3ni 'un
ahD no3 iTJi^n j'p'rom D'SoNni
^4Jn n':5ip 'J3;oi pno tn3 i'>Mijn
D'7o pan Nnoon ]^y n^ Nn:N |ninD
t'p!i^0'7N DNi:N NnDJJn .'n '73 □'S3'7N
ahii7 3NSn DNiJN nS nj'3ND n^N
CD3ni SniNn nv-n niNoon ni3N pi
063 CZ)3ni noSN3 DJnr hSn '7niN7N
niM Djy mah inNi no3 D';?jijn
no3 ij^jjty □'S3 Sno n;^3i:; nxoiD
PORTA M 0 S t S.
105
-jN\2 TND "jSiD D'^1 Din:n 'na nan
:;3nd'7K 'fl iSn iOJDi no3 iwjiy
naSj^n t*? 3J» kcdi nj'3 ko3 ^tou;
f<0D c^mp nKQpi noinn nNovts
p pD'S j<S "n>f7K inn '3 n-iD-ixD
DJDJ iNlK niD D^n j>jn3o 'ii?3 DJn:N*
|*ii o'c;np Hdj? ^«nN in tynpaS
t3nioj< on^n nan t-^nsDin'^K
nSat: T?2n px Sdr ciynpi nonrQ
•^j; p3"n pNi nn'?n non '^^r Kt'N*
T^nn hj; aba vjynp"! trnpo nxmo
mNOD nnn: ySkSD '3 wmynpi 137D
nNoiisi p'Sy nVjo "rnniy non p
Jn nana^ ioi nKoiDH 3K in ♦jo7N
"IN? Noa -inK qv") d'Jc^ r^^n p p r»D'
'jsirr Si3' ppi D")3 ty'N t>n3'D p:i
'ahn nnN on n'ity ^J^ri p n'vio
npi j;ii naoB? ijdd ^jvn '3 ly'Ni 'qiS
inKOVT a^'j^^^n p ;x nNno nj'3
£)K;riK^{< nionu? p D'7i nso inN'3
nji'? pD* |N Dia* "i'i'm nDipc^ p
nsDin pji diS^tdSn 'joVn jp von
n'nsi n-r\nD noinN ^n? nnsty Dot
tpia {sJiN "iSnD 'iD*7N jnj' KO
ftSNino nNna nNDi'^N '3 ikdjn'^n
|N Sap ciSn ri3'3 nnp jndt '3
r>Ni2n '0 nNovoi ♦joSn ri-jriN »3 n"jn»
noHN nna nsN |n "jSii "thni dn nh's
^^DDo '3 pa' NOD \yD 'oa d'to Nix
b::* NO ri'^Nn n^ no'?n, "jti |N3 n-13
SnhSn '33 Nna Dji' n"? ribNm Nna
pa:Di HNovon aN in Nna Dji' 'n7N
•Tin p SlNbN p')3'7N '3 SNn'7N "I^H
Kn'3 nwonn nNOitoi t^inaoo'^N
JNQ nonN ni3 NmnN max rihSii
NnS^e; ri'pai man naniya pmyn
' HNoiDn aNa j;jj p Shoa 01:13 nosdo
ma naoo p n;?i;io '3 I'a* Noa
pn Di3:c^ on'^'c^i ana 'JNhSN'i
DHJia .NODo Ni'K pn^iy ]N3 o^aS
D''v;?a^'7N"i Dn3'7N nnn NJiai npi
"10: p:i p'nar naoo p ^^iNio '3
paaon *73 by moh Nn onsr
n';rty n^Nn'^Ni cnn nddo jamtyiy
NODO 7Nnj?7 I'j^t:? nSe^o ]N3 nSne^on
Vol. I.
quae mortuum tetigerint. Ea auteni fingillatim
recerifuimus, quoniam pellis & veftis, & cilicium,
cum mortuo tabernaculum fuerint, immunditiem
contrahunt. Secus autem reliquae vaforum ma-
teriae." Nam fi fuerit tabernaculum e ligno, aut
tefta, aut ofle, non omnino polluitur, nifi vas
illud ligneum aut ofieum tabernaculi inftar mortuo
fuperimmineat, adeo ut fit ratio corum eadem ac
vaforum inimerfionis, quae mortuum tetigerint, uti
explicaturi fumus Capit. 27. hujus Traftatus. Et
in Tofephet Niddah dixerunt, Quodcunque pollui-
tur [refpeftu] Tabernaculi, polluitur ad fepteni
dies ; eft tamen quod polluatur ad feptem dies,
nee interim polluitur ratione Tabernaculi. Innuit
vafa immerfionis, ficut declaravimus. Porro ex
lis, qua; fcire debes, eft, quod cum ifta omnia ad
mortuum [fpeilantia] patres fuerint, [hoc fiat]
ut in iis primum & fecuridum i-efpeftu immundi-
tiei [qd ad] 'ferumah & res facras numeremus, uti
hac ipfa pra^fatione oftenfurus fiim ; non quod
qui aliquo ex iftis pollutus fuerit, reus excidii fiat,
fi ingreflus fuerit fandluarium, aut res facras come-
derit. Itaexpreflein7o/?^^/fldicitur, Dequibus haec
intelligenda ? in 'ferumah & rebus fandtis ; at non
fe radit Naziraus nifi ob mortuum tantiim, ne-
que rei fiunt ob pollutionem Sanftuarii & rerum
ejus fanftarum, nifi ob mortuum tantiim. Pol-
lutiones autem a mortuo, ob quas fe radere tenetur
Naziraus, enumeravimus Cap. 7. T,v2Ldi.Neziruth.
In concubitu autem feminis pater unicus eft ;
quod fc. femen ipfum pater immunditiei fit hac
Gonditione ut profluat ab eo qui novenni, uno die
aut amplius, major eft. In Sifra legitur, IJh
[vir,] ad excipiendum Minorennem. At forfan
excipere poflum novenni uno die majorem : Dicit;
Et vir' cum exierit, &c. declaravimus autem fae-
pius novenni uno die majoris concubitum pro
concubitu haberi, neque requiritur arreftio aut
voluptas, uti in Gemara Toma explicatum eft,
veriim requiritur tantum quo polluat, ut fit co-
lons aibi inftar feminis noti : ita in tofephet Zabim
dicitur, Concubitus feminis rubentis mundus eft.
Sspe autem evenit, ut profluat femen iftiufmodi,
ciim quis continuis vicibus brevi temporis fpatio
coitum repetierit, adeo ut prodeat fanguis ante-
quam mutatus in vafis fpermaticis fuerit.
In immunditie aquae purgando peccato deftina-
tas, unicus eft pater, quod fc. ciim cinis vaccaeru-
fae commiftus fuerit cum aqua fbntana (uti in Tradl.
Parab difcribitur) ita ftatim afficiatur aqua ifta, ut
ex parte polluat, & ex p^rte non polluat, qua autem
poiluit fit pater immunditiei, quam proprietatem
declaraturi fumus Cap. i. hujus Tratft. At in
immunditie oblationum pro peccato tres funt pa-
tres, quorum unus eft Vacca rufa ; qui enim ea
comburenda, aliifque qua ad ipfam fpeftant pera-
gendis, occupatur, poiluit veftes inftar ejus qui
tetigerit patrem immunditiei, ut loco fuo Tra<5t.
Parah declarabitur. Secundus juvenci & hirci,
quorum fanguis intro afFertur, nam & qui hos
comburit, poiluit veftes ; horum autem juvenco-
nun & hircorum mentionem fecimus diverfis locia
Trad. Zebachim ; in textu autem Gemara Zeba-
chim dicitur, Ecce difcis, quod ad omnia quae
expiant, eum qui ipfa comburit polluere veftes.
Tertius eft hircus«7ro7ro/ix7r«i©'. Qui enim hircum
D d emifla-
io6
PORTA M 0 S I S.
lasnoT 1332^01 vSri ♦o^oi ipm tj;-!?
"|in3 mSv IN n3r in m: Sj^n |'3
n3p:^ ■^tr;; rTr3"»K ik ")3r'7 n;?3cr
332?» X^K C?'K^1 ''^Ki^n "^Np NOJi
emiflarium dimittit, polluit veftes. Immundities r^3D 'Slj; f1^0rKi*2 n3r,n}<D"lD1 O'TH
autem [foeminae] profluvio laborantis contitiet fep- nNOlOH 3N KHOS: n3r'?K (N* -|Vtl n"l3X
tempatres. Ipfaenim mulier profluvio laborans ^j. -,;^3,j q^^ nX.tDIDH 3K n'wini
eftpat^immundihe.; &qu. cum eacoit pater ^^^^^^ ^^
immi^ditiei i & languis profluvu iphus pater im- _„t,..^, _^. ^._,^ .. ' L^ «^^JL^
munaiei;&fputum.&urm, &illudcuiinfi- ='^''^01 3« NHJO nhNl Sp n33ir01
d^t. ;& ledus, fingula patres. Notum autem eft r\ii'2^\S^ Hli r^m2 ^N nmn^N pV3 j,3
e difertis legis verbis, immunditiem menftruatae *0*3 '7Nyn ^Kp KlHiO N»2? m^V
& puerpers eodem mode fe habere, dicente Do- d^^y^f rif^ODI Sxpl nODfl nrVlT mj
mine, • Secundum dies feparatunh morbi fui im- rij;3D'7N TT\T\ KiTp mj^KI nrn33
munda erit : Nee non, £/ immunda erit hebdoma-
dibus duabus Juxta feparationem fuam. Menftruatx
autem funt iidem ipfi feptem ifti patres. Eodem-
que mode Immundities Gonorrhaici feptem pa-
tres continet : qui funt, Ipfe Gonorrhaicus, flux-
us ejus, concubitus femmis ejus, faliva ejus,
urina ejus, ftratum ipfius, & illud cui infidet.
Cum autem notiun fit nullum efle difcrimen, re-
fpeftu pollutionis, inter eum qui cum menftruata,
aut profluvio laborante, aut puerpera, rem habu- mKODH m3N n^,:2i \D 1^} "nbn I.TI
erit intra feptem dies a partu mafculi, aut quatu- nmn "hj^ J^Hi ^^^2 *TJ?J nSi nnN13
ordecim a partu fcemellse (ficut dixit Dominus. pn'^v ^3^131 nrnn 'W n3t ^^131
p Et viro qui domierit cum itmmnda) appellabi- ^^^^ ^^^^^^ ^,^ ^^'^ ^^ ^^^^ ,C,
mus ipfum congredientem cum immunda ; quern L, ^^ L^ J,
etiam ut unum e numero patrum immunditiei re- ^_. .' , -•^'w i*" w/>ii jk-. jj
cenfebimus, non autem congredientem cum men- "^ n.SOQO MS mpO '03 HKOD^K
ftru^ta feorfim, cum profluvio afl^eda 1 feorfim, & J^i<t3pJ>? T^ V^O n'p3 rr\ r(W2
cum puerpera feorfim, cum omnes ut res una fe HlpO 'O jll JKOf'^KS "inan t<7 Ol7{?
habeat. Ex iis autem quae oportet fcire eft, quod NOHJO ym^") 33ty/37K1 33"(D'7J< "|Si31
quamdiu purgata non fuerit quae immunda eft n/Tin "h^ 3fn 332^9 TlTi uh^ 3J<
aqua in conceptaculo [contenta] polluat congre- pj^j 33'^01 nmn "h^ )J'r\'ir2 33E^01
dientem cum ipfa etiam poft annos aliquot a cef- -,j^ Tltm 'b^ nil 33t:^D1 nmn 6v
Citlone fluxus fanguinis. Neque enim tempc^is j^p^, ^^jy^ ^^^ L,^ ^^^^ L, l,^ ^^^
[mora] abfque aqua conceptaculi mundatur. Sic ' ^ L . . ;
& fedile, & ftratum, utrumque pater eft. Ne. Zi\ L 1 [?^^ ^^ ^^ ^^^^*^
que enumerabimus ftratum Gonorrhaici, & ftra- ^^^ P^^ ^^^ J^. P^'^ '"^J^Ot^ CH
turn leprofi, & ftratum Gonorrhaics, & ftratum p^^ 71p: -[7131 m7V mi n3'r DTI
menftruatae, feorfim, cum una fit omnium ratio ; ri3P 3f "j'^T UD^^Q V7JI") 'O'OI NDOrf
verum ftratum tantum a quocunque tandem pol- 'D'DI ,pV^7N D3n '^^? m'^'VI TMi
lutum recenfebimus. Eodemque modo, dum re- nj?3'n{<^K }<Sl}^n \D nnXl 't'S p oSjT
cenfebimus fanguinem imraundae, erit [nomen {j,-pg rTJTli' nfcJQIDT nNQVO^K '13 'ID
illud] fanguini menftruata:, prpfluvio afl^edae, & .^^j^, ,-,, ^i^^^^ j^^^^ ^,^2^ nV3nK
puerperae commune : fimiliter cum dicemus iahva
immundi, aut urina ipfius, comprehendet illud
gonorrhea laborantem, profluvio affeftam, men-
ftruatam, Sc puerperam, cum falivas, & urinas
uniufcuiufque e quatuor iftis eadem fit ratio re-
fpcftu immun4itiei. Porro in immunditie leprae
quatvior funt patr^,: Leprofus abfolute, qui etiam
appellatur leprofus intra dies eonfummationis fuae,
^. leprofus Ultra dies ipfi enuraerandos, & veftis
plagaaiFefta, Spdomus^ plaga efi^eda. Intelligo au-
t^xn, cum hie dico veftera, quodcunque pollutioni
lepr^ obnoxium eft, five veftis fit lanea, five linea, ■ ^^ • ^, -.L*,Jr..-.;..-^'-^^'.-.'."-.1
f^ve flymen, five fubtegmen, five vas quodcunque °> n733n1 f-ipn mn 'm 3N
cpriaceum ; fie & cum dieo [domus plaga affe<aa] ^V^"^ ^~T^3 WDDilT D'731 n03 NODJa?
iptplitgo univerfam domus materiam, ipfius fcil.la-
pides, Jigna & pulverem. Cum unaquaeque harum
pgu-tium polluat fi magnitudine olivam aequet,
uti declarabitur Cap. 13. Traft. Negaim, hu-
jus claflis. Sunt ergo patres immunditiei, nu-
njero 32. ifti fcil. .Reptile, Cadaver, Moituus,
I^omo pollutys. mortuo, Vaf^ polluta mor-
tuo» V^ quae tetigerint Jiominem mortuo poUutum, Va& quae tetigerint vafa mortuo
polhita, Homo qui tetigerit vafe mortuo polluta, Vafa. quae tetigermt hominem qui
t^tigerifi va^j Tabemac;4uBi> Sepulchrura, Concubitus feminis. Aqua expiando peccato,
, i I Vacca
• Levit. xii. 2. ver. 5. f lb. xv. 33. '^ Hie, ut alibi, Interpres Hebr. vertit. IVfnDjquafi legeretur Arabice
niinn cum li : male, ni fallor.
nnxi ;^jijo noi ^J^JQ "iJSi iiao
nNoi:D S3p» Ko S3 "IJ3 Njn »Sip3
IK D'Hiysn IN nay -ij3 \d m^ryi
"17131 -ii;r 'S^ S3 IN 37j;n nt^ »ric^n
noSN rHND ;?:iio no 'Sip3 nnx
IN3 noyi vy];i VJ3N 'ni t^nnSojn
j»3' t^?D3 nn33 M^DD xnio Tj Sa
moSN Nin p D'yjj it:^ liSNii >d
f*nNSrn piiN niNaan ni3N nir psria
D'S31 nD3 NODJE^
DiNi no3 '»^?oo35y
D'*731 n03 INODia^
□"TN3 '5;:ui:;
□'TN3 ^yyw.
Dn»;^2^i anai hohn msi nscn
PORTA M 0 S t S.
nan pn nWon n»j;tyi □♦snirin
nNCD 7j;ini aD*«rDi aDiai mSvi m:i
iDin v'?:"! 'o'Di Na:3 pm hnod oni
pnD N7 ]x nVja Sin '5 pn -ipi );jiiio
107
Vacca rufa, Juyenci & Hirci qui comburun-
tur, Hircus emiflarius, Gonorrhaicus, Profluvio
afFefta, Menftruata, Puerpera, Sedile, Ledus,
Rem habens cum immunda. Sanguis immunds.
Saliva immundi, Urina ejufdem, Fluxus gonor-
haici, Concubitus feminis ipfius, Leprofus die-
bus quibus feclufus manet, Leprofus diebus qui-
->"-• --, •■- -- f ^ ji- bus abfolute pronuntiatus fuerit immundus, ve-
3;p^;■| 0^73 DDK JN CJ7J;K1 nN01JD7N ftis plaga afFedta, Domus plagS afFefta. Often-
p&n □n;i3 'm . jr^IJi* .ri'iNan pj; fum autem eft initio Tradtatus Megillah^ nullum
n'DIDf 'hy\ QiT '^21 "W '*^3"' ^"^'^ ''^2'' ^^^ difcrimen inter leprofum dubium, & lepro-
ftmniT vlDpbK KQN W 'Vai niDriD "hy^ ^""^ abfolute ficdenunciatum quod ad poUution-
' ' ' f^ - -- — L L.. w- em. Porro fcias nomen Vaforum competere
odo fpeciebus, viz. veftibus, cilicio, vafis tefta-
NOD fir ♦'^D riVcJ ]o j<n73 '.15 ivmmi
hDXJjSN '"-^y^n NH'^D PNIJnSj* .Tin ("ID
t<0JN* j<n3K3 Nmm n'D^ar 62 nu
nr;;v p 'dv "isjSk pi pnmo Djn:n
oSenT w^ pm* p fimn m^ii; ly'x
n3Din ♦ai n'DO ''^s h^} nNDiD inrji
anDiD nDio n'DiDr 'Sd. NibNp d'Vd
KnniNns Din^n \nD o'^Dbj* fi'pa non
IN n:3 IN vi^ '"^s 7DQ '7Nj;n "^Np
p'pn^N njny^N* j'D3 in pa;"! pty in nij;
njo Soi^n 'iSw Vnp 5>snj tbiSj*?^'!
JDJ n:i3i piy 'DDH' SsSt* 7NqnN7N
T-nSsi tiiv'^Ni jNnD'^N '^no ij;ty7N.n»j
♦3 riVjNn mnS'^Ni jsjm'jn, jop'^Ni
ncn^rn NnaoinSN pi onin^N nSoi
Si; nc^'^e; ^'2 v^
"ij^Sn niyvT in Nini t<0ED
j;dkdSn '3 w xo -h^ nNoioS
N-iSD '31 i<nDD07N nin \tp \m!^bii'\
♦3 '^Npi ann^n hn nmnS nja in
Si3' itTN irin '731. irnn 'Sd hnoid
ceis, vafis coriaceis, vafis ex ofle, e vitro, e me-
tallo, e ligno confedtis. Sportae autem & ejuf-
modi vafa e viminibus, palmarum foliis, juncis,
palmarum furculis, arundine, &c. contexta, om-
nia in vaforum ligneorum numero cenfontur,
prout hoc ipfo Tradtatu docebitur. Exprefle au-
tem in lege afleritur omnes has fpecies pollution!
obnoxias efTe, exceptis tantum vafis vitreis, quae
quod pollutioni obnoxia cenfeantur, ex decreto
Magiftrorum eft. Verba enim Gemaras font, Jqfi
filius Joezerei vir Zered^^ & Jofeph filius Ju-
chanani vir Hierofolymitanus decreverunt vafa vi-
trea pollutionem recipere. Et in Tofefhet Trac-
tatus Celim dixerunt, Vafa vitrea ob verba Scri-
barum, reliqua autem vafa ex Legis [fententia]
folluuntur. Dixit Dominus, De omni vafe ligneoy
aut vefte, aut pelle, aut cilicio. Cilicium autem
eft illud quod contexitur e pilis, five fubtilius.
Qj^ n^Sn TO DlSn ^^^ craffius fuerit, inftar ejus ex quo conficiun-
Nnni ts50*L3 r\vh\f} ^^ (^cd, cum univerfim vocetur Saccus : Veftes
autem font quas ex aliis rebus quam pilis contexta,
veluti lino, laiia, ferico, goflypio, &c. quia &
filtra etiam inter veftes cenfontur : Ita exprefle
dicitur in Tqfiphta, Qui fecerit indufium e filtro,
fi tres [palmas] latum ac totidem longum fuerit,
&c. hasc autem menfura eft qua veftis pollutioni
obnoxia redditur, prout Cap. 27. hujus Trad, o-
ftendetur, & in Siphra {aut vefiis'] (inquit) ad
includendum filtra. De immunditie autem vafis
teftacei dicit, Et vas Teftaceum in quod ceciderit
ex iis, ^c. De vafi!s autem e metallo conflatis,
' veruntamen aurum t? argentum, ^c. Vafa au-
tem ex ofle comprehenduntur fub difto ipfius,' Et
omne opus e pilis caprarum, uti oftenfori fumusCap.
2. hujus Tradatus. Vafa autem vitrea adjunfta
font teftaceis, uti Cap. etiam fecundo explicabimus.
Porro, omnibus his vaforum generibus [ad] pur-
gationem fufficit aqua conceptaculi, exceptis tefta-
ceis. Ilfis enim non competit alia mundandi ratio
quam confradlio, adeo ut nullatenus [aqua] con-
ceptaculi mundentur, atque hoc eft quod dixit
Dominus, » Et ipfum confringetis : dicit etiam,
" Et omne vas ligni immergetur aquis. Similiter,
vafa fufa fpeciatim appellant [nomine] vaforum
^metallo conflatorum,neque in eorum numero cen-
fontur vitrea. Omnia item textuta [eonfe(5ta] ap-
pellant veftes, etiam e pilis contexta. Plerumque
autem vafa teftacea in numero vaforum non in-
1N niDno ♦'?3 '3 SNpi '131 ano
QVJ? ^-2 NO5? '131 tlD3n HNl Snm HN
□Tl? Vizyt2 .'-731 n7ip nnn ri^DNn 'n3
''731 Nn3Do^N nin 'JNii '3 jo: no3
»3 1*3: N03 tynn »'?33 npn^N n^sisr
nnn ;;nijni t<i:'N Nn3DO*7N 'Jnh
tnS ty cnn 'S3 i'ji NnSs d'73Sn
t? j'N enn '^.3 non mpo3 n-in*j
nipo3 inD' nSi m'3e; n'^n nnno
rii3iyn iniNi '7N;;n nbip ini ndnt
l^-.-iSl 003 ip^'> XV '^3 ^31 Sxpi
rfe'ND nN3i3D0^N ':nin Ni'N pOD'
Nnn'^oj jQ n'3i3T 'S3 d'Si ni3no '73
ij^^^Sn j'd: i"?! an:i3 n'73 j'DJSNjiODn
D'SoSn n'^oj '3 n:i73T. d'S tyin '^31
n3 fniin inS nNpixSN -in3N '3
npsi nariKD no3
m-iso3 aK3n«
'ni D'^3Sk
'731 ovy ''731 p 'Ss _
\rh ^' j^njN*? ^v 'S3 >«i:ioD' mj;
'S
jiTip' DnnroD NO NnN3 nipo3 mno
9SyN3 D'-|:D ^S0t30 in D'S3 NOtOO ., ^ ,. r . ■ r I
»& t:i NnSs j;ri:nSn nnn djJ' n:N ^^i^""?'' ^"V^?"^'^^^ ^""' ;.p<^« ^fsf' "*»
' _ 1 . 1 w- -« difturi fumus. Reliqua autem vafa, feu. Lgnea,
oflea, conacea, vafa immerfionis appellant, quoniam mundatio ipforum [immerfione in] aquae
conceptaculum [peragitur.] Cum autem audieris ipfos dicentes, Polluit vafa, aut, polkit veftes,
fcias [illud de quo hoc afferunt] pollucre has fpecies omnes exceptis vafis teftaceis j iJla enim non
^ polluit
[ Num. Mxi. Z2. ; lb. v. 20; ; Lev, xi. 33. "lb. xv. ii.
io8
PORTA M 0 S 1 S.
polluit allud quid (juam pater immunditiei, (uti
oftenfurus fum.) Pnvatim autetn in immunditie
obmortuum, refpeftu cujus has vafis leges aflig-
navimus, dlfcrimen eft. Vas autem teftaceum,
quomodocunque immuditiem contraxerit a mor-
tuo, fit primarium refpedhi poUutionis, non au-
tem pater, etiamfi vel mortuum ipfum tetigerit,
aut in tabemaculo mortui flierit. Praeivit au-
tem nobis Tojifhta textus hac in re, Dixit Do-
minus, * Et otnne vas apertum., fuper quo non eft
operculum adju»iium, immundum eft. Dixerunt,
Jpfuni immundum eft., at non fit pater immunditiei,
ad polluendum. In Sifre autem docetur fcriptu-
rani loqui de vafe teftaceo, quod & oftenfurus fum
Capite decimo hujus Trad:. Reliqua autem vafa &
veftes ea funt, qua; cum prope admota fiierint ho-
mini qui pollutus fuerit mortuo, evadunt ipfa Pater
immunditiei, quaeque fi eorum aliquod ad mortuum
propius acceflerit, deinde ipfum tetigerit homo, de-
inde [alia ex ipfis] hominem tetlgerint, tria fimul
Patres fiunt, uti diximus, utque declaraverunt in
Sifre., ficut explicaturus fum initio Traft. Oholoth.
Porro, fcias vafa folum teftacea patres immundi-
tiei nunquam evadere, neque ejus qua eft a mor-
tuo, neque alius alicui immunditiei refpeftu :
quod oftenfurus fum diverfis hujus claftis locis.
Vaforum autem e metallo peculiaria funt jura
quae ad reliqua vafa non pertinent: fcil. quod
immunditie qualicunque polluta, fi confra(3a fue-
rint, fraiftura ifta mundentur, quod fi quis ex
iifdem fufis aliud denuo vas conflaverit, ad im-
mundltiem priftinam redeant : quas etiam Docfto-
rum noftrorum conftitutio eft ; qui quam ob cau-
fam illud ftatuerint oftenfuri fumus Capite 1 1 .
hujus Traftatus. Dixerunt, Simeon fil. Setae hi de-
crevit vafa e metalis [conflata] immunda fore:
fcil. ea redire ad immunditiem fuam, poftquam
confrigendo mundata fuerint, donee aqua concep-
taculi abluta fuerint ; exprefle autem dicit Talmud,
Immunditiei [genus] funt a Rabbinis noftris con-
ftitutum. Hoc autem fcias velim. Porro, patres
ifti quos recenfuimus omnes a lege funt, appella-
turque quilibet eorum Pater immunditiei a verbis
legis j funt autem & patres immunditiei a Dofto-
ribus noftris [conftituti] ultra iftos non pauci, quo-
rum unumquemque appellant Patrem immundi-
tiei e verbis Scribarum. Immundities autem, in
quibus reperiuntur patres pollutionis e Verbis Scri-
barum, fex funt. fc. Immundities mortui, Im-
mundities fluxus, Immundities menftruatas, Im-
mundities puerperas, Immundities Idoli, & Im-
mundities cadaveris. In Immunditie mortui re-
periuntur ex Doftorum fententia immunditiei pa-
tres feptem, fc. nam, Os quantitate grani hordei
polluit contaftu & geftatu, ut Capite 2. Traft,
Oholoth declarabitur, limiliter&: Terra Ethnicorum,
& Ager in quo efFofllim fuerit aratro fepulchrum
polluunt contaftu & geftatu, quin & habitaculum
Ethnicorum (ut fub fine Trad. Oholoth declaraturi
fumus) polluit inftar terrae ipforum, donee pervef-
tigatum fuerit: fanguis etiam commixtus polluit
contaftu & geftatu & ratione tabernaculi : quid
fit autem fanguis commixtionis declarabitur, c. 2:
Trad. Oholoth, ut & quid fit Beit Happares fub
finem Oholoth. Atque hasc omnia funt e decreto
I
♦n^N rivNi) no nN2io 'ai ppNo mod
DjnjK HD ty^ii cnn 'Ss nok Si'sn
'iD |N3 IK noQi no3 yi: 'h^ ^n 'oy
msmrha f j ah onpn nni non Smx
mvfl ^^72 Sdi '^i<j;n hap -p] ♦£»
a^^ kod vSj; S^na n»oy \>a na?K
nNoion na nzy: ^ya^ nod Nin a^bap
"itTNr '3 "^^i i'2NDi -lano . mnon
'n anj3i oh^ n»\x"i ^nDDoSx nin
"I'vn noD NO'oJc^anN3nN:*TinN'nSj4
Nnjo KjT NiN 'n^K 'm nxovon 3}«
■)j;j: on QiN |n3 yi: en non '2;
Nj-iDi KOD n"i3K rrhnba Tvn onio
♦3 mt^N Ko '7;r n3D '3 nijo nodi
n-rm rnn 'Sd^n dli;a^ n^h^\a h^a
♦3 ah N13N nNoiLsn.nK pD* ah
n\aavha \d Nmu '3 a'n no nxoiD
"iidVn ain p i^irxio '3 -pi jO'di
D'h NO 03n rivi^i msna '7d »3i
J<iN NTON -jVYl O'^dSn yHD '3 IH
il?3"i n:ND r-iNDNJi^N 'N3 noJnJN
Nn-iND3:iN3 rnn^n "ip3 n"iD;iJN nS-i
ri'JN NHjo bny^ yir\) Nnsio aiab
WN 'SnVn KnnoKj: ha nj^jn riuxn
pmno in nojn nv'n Nnm Nn'3 nJN3
n&'j^ HNn '3 -jVi '3 Dnn':!^ r3JD*>
HDc^ p p;?oiy Ni^vp .NnoDo^N nin
ruN 0;;' msno ''73 b;r nxoiD n?j
mnD |N Tj?3 |nN0iD7 :;inn ]a nn
J~npo 'o '3 S3Dn ♦nn nND3:N7N3
tJ3-n nju^' nxoiD nio'^n'^K fji
♦n7N NnSs n'i3N'7N n-im "jri o'?;?n3
poD' T minn p 'n Nnrnj? oipn
nmn n3no nNoiD 3n Nn^o 3n '^d
"I'J rrrns p3-no niNgts n*i3N oni
nNOID 3N NnJO 3N hj pOD'l niH
"Tjin ♦n'^N niNODbNi Dn3'iD n3no
Dn3iD n3no m^oon nnN Nn'3
nNoitsi n'13'T nKoitoi no nNoia 'ni no
m'13;? nNoioT mSv nxoioi mi
NJN3 no nNoiD NON nS3J nNoioi n-it
p3mo nNoion 3n -ib^;^ "thn Nn'3 m
vp:i NpD» rry\yt'3 nrny ]a '^hi^
"iSiDI mS-lN 'JNrt '3 p3' N03 N£^031
i;j03 Nom Dn3n n'3i D'oj?n f-iN
"IDN »3 P3J N03 O'Dyn nnoi Ntl'03T
'nn D'o;;n pN bno noed m^nx
;r:io3 NODo nDi3n cm \'y no3 pn3»
yy mS-iN ;jNn *3i '-7nN3i Niyo3")
n'3 j'33 ']yi3i in NO nDi3n dt
p3nio Nnb3 nnni mSnN -idn '3 Dn3n
n-nj?{y3 Dxr rn-i'w ;r3ND '3 niSna
m: 10:1 '31 'iNJn nwD npi naSi
Dodorum
^ Num. ziz. 15.
PORTA M 0 S 1 S.
109
Dian no nnos '£31 □♦oyn pj* '^^^
iSiDi mD^« nyn-iN rm-^, pam
noinn mn Djnr n"7K '^rnxSN
rrin ^^^iD Djn:» 'i^K dtn'^n')
D'bDi pD yjity PINT |nn ixotajty
a^M "i;;j:u; d'Sd "jyiDi diki lyjJty
nmo 3N Nn:o inNi '^d \ni inodje^
Mn'3 Tjin man nxoiDi DnsiD
^^o 'S sj'?"ip jK "i^n npN nj;Dn
-»»j 'n "im Djnri dj:» k^ pipn
P3' 'nno nmnn p • non iKOiK'jK
Djr\J» nSi Dji' N'^a 'Wk nos 'Snic^'
mxoD'?N DNopx j;'oi p riKoiDj:
jn'S;; infj 73n nnnn i^Noao pnjn
"jnNi 'ly 'fl N^K jnnm '7dS |'at in'iy
noj '£3 pan NDD noj7 rmnD ♦ij'i'ty
^no i^'zn jN3 i^n'S;? NioDH' pSi mj
inay S'p "^Kim .p' nod Ntroai i?:ion
nh^ t^pD'i ^57^ ni'dh pan no
inNDiD l^< aS;?» ^72 otyipi noiin
ijnr n23£^ Diin ih "iVibi pn-no
Doftorum noftroram, qui Cap. 7. Trad, de Na-
zireatu dixerunt, Os magnitudine grani hordei con-
ftitutio eft : quod di(5fcum ibi expofuimus. Et ih
Gemara,Tra&:. Niddah, Sanguis commixtionis eft
a Dodoribus noftris. Et in Gemara, Trad, de
Sabbato decretum de terra gentium ediderunt. Et
in Pefachim [dicunt,] Beith Happares, ex magi-
ftrorum fententia eft. Hsc autem quatuor Pa-
tres funt : eodemque modo Tabernaculum quod
pollutum fuerit fanguine commixto ; nee non ho-
mo qui aliquo quatuor iftorum pollutus fuerit, va-
faque quae eundem tetigerint, pariterque vafa qui
iifdem polluta fuerint, ut & homo qui eadem te-
tigerit, nee non vafa quas hominem iftum tetige-
rint: etiam vafa quae tetigerint vafa iifdem pollu-
ta ; horum fingula Patres funt ex fententia Scri-
barum. Immundities fluxus continet novem Pa-
tres. Quod enim in praecedentibus diximus, Non
polluit, nee poUuitur dum vivit [quicquam] ex-
cepto homine, juxta legem [intelligendum] eft de
folo Ifraelita, cum Ethnicus nee polluat, nee pol^
luatur uUo immunditiei genere, at ex Rabbino-
rum noftrorum fententia ftatuerunt eos fe inftar
fluxu laborantium habere in omnibus ad ipfos
fpedtantibus. Dixerunt, Ifraelta; polluunt fluxu,
Ethnici autem non polluunt fluxu, veriam decre-
verunt ipfos pro Gonorrhaicis habendos in omni
prorfus refpe(51:u, uno excepto, fcil. concubitu fe-
minis ; eft enim femen Ethnici abfolute mundum,
uti in Gemara, Traft Niddah, explicatum eft
J^nniNlO np'pn 3f TNS I*? nJxS neque de eo decreverunt fore inftar concubitus fe-
Niyoai J?J03 NDDO W*ir naSC^ nJND? *1^^"'® Gonorrhoea afFedi, quod eft Pater immun-
ditiei, qui & contaftu & geftatione polluit, uti
declarabitur -, atque hoc loco diftum eft. Fece-'
runt in eo Magiftri noftri difcrimen, ne combure-
remus ob ipfum Terumafo, & res fandas, verum
dignofceretur immuiidltiem ipfius efle ex decreto
Dodlorum noftrorum : ideoque non polluit con-
cubitus feminis ipfius •, fi enim re vera Gonorrhai-
cus eflet ex lege, pollueret concubitus feminis ipfi-
_ us & conta(5tu&geftatu;at oftenfum eftEthnicos
^'\D^m^ nNrNafi nn^'pin quoflibet mares &foeminas,minores&grandiores,
' ' Gonorrhaicoscenierirelpectu omnium ad iploslpec-
tantium, '' praeterquam refpeftu concubitus feminis
ipforum, quemadmodum explicavimus, neque in-
tereft revera fuerit quis gonorrhoea, vel lepra afFec-
tus, an ab his morbis liber ', utcunque enim Go-
norrhaicuseft ex decreto Magiftrorum noftrorum.
Cum autem dico, Minores ipforum, intelligo maf-
culum die uno vel amplius novenni majorem, foe-
minam vero diebus uno vel pluribus trienni, non ifta
[aetate] minorem, ficut explicatum eft in Gemara
Avodah Zarah. Erunt ergo Ethnicus, & ipfius
fluxus, faliva, urina, vehiculum, ftratum, fanguis
alienigenae, & rem habens cum Ethnica ; ho-
rum, inquam, ofto fingula. Pater immunditiei,
ex fententia Scribarum. Quinimo Gonorrhoea
afFedtus, profluvio laborans, Menftruata, Puerpera,
Lcprofus, finguli ledum & cathedram polluunt,
ex fententia legis, uti in fuperioribus diximus.
Mortuus autem non polluit ledum : verba au-
tem Sifhra funt, Gmorrhced laborans afficit leifum, at mortuus non afficit le£fum : verum dixerunt
[Magiftri] praedidos iftos ubi mortui fuerint, & ledum & cathedram, eo modo quo dum in
vivis eflent, poUuere, cujus caufam ad finem Trad. Niddah in hac clafle afllgnaturi fumus,
ad didum ipforum, Gonorrhaicus, profluvio affecia, menftruata, puerpera, fjf Leprofus, qui
mortui fuerint, polluunt geftatu, donee contabuerit caro ipforum. Eftque hoc a Magiftris [fta-
E e ~ tutum.]
>' Heb. nbiT : deeffe ergo videtur Nbs.
onnoDi pnn'jv nnnNJxi pmiDi
•ij;-!r n3DU^ x^yh inm Hy> ar in
rip'pn ar n:ia p pna ^»'71 njo kod
VN10N7K rr\T\ p na ik ymyo ik
pm'i:; ♦Sipa oj;ki pama ar in nn
nnx CDV1, □♦J27 :^r\ p 'yyba pa* jn
ty^v lySe? na ♦hJN'^Ki nxt ^40^
to SpN j6 INT NDfi nnK PV1
p3'3 n-ir mia;? noj ♦s jon Mpa
laaioi vSji 'o^oi ipini lain ^m
Sa nu Sjnai nna:n pm laaiyoi
nana n^niton ax tfiiit:t\^ii p nnNi
nnj'^Ni nar^Ki arSx |n3 nv'ni pnaio
pnjo nnxi Sa ;?nivo7Ki nnSvbxi
Koa ^inn1K^p ae^ioi aatya mood
aaiTD Kco' D'Sa noVx non NJonp
t-\i2r\ I'Ni aac^o niyiy ajn Knao j*ai
NSiNn IN j^iSnp nniaS aa?yo rw^y
aa»D I'NCDO iriND nhn p-iia-ioSN
I'ajDi N'HN NUNa NO Siio atypi
nnp^N Nin jo rr^^ "m ^a "|Sn nSj;
nnSvm nn:ni narni am pn'^ip »s
piD'u^ ny Nu^oa |'N0t30 inoe? ;^mxom
NnflD »si panno in ^JOiN t<ini iiyan
Vol. I.
no
PORTA M 0 S J S.
nnSvm mjn nsrni arn niSnd
pio'tr "i;r i«yo3 VN-2D,t3 VTCt' ;nivo,-Tj
rripn^K cn:K nnaio nano jddh'o
D4njN aDc^DH ^j; pn v^m }<iN*
;ir"7N ^in ODJ I'a |»>o i*:)! 23a»oSi>{
nxoiDi n;;iif")o 'a Nim jcj^^a 'jj;o'?k
fp"n mnf? nyon Ki\y j^n'a mj
'Tj; 03n |K mj 'a p'o hjn ^yn
n;?o ynap'? nxao ^szin jkd m:^N
tutum.] In Sifra [dicitur>Gonorrhoea aiF^<$lus, piO'UT TJ^ >«ya3 XODS ntJE^ 3fn
qui mortuus fuerit, polluit geftatu, donee con-
tabuerit caro ipHus, ex verbis Scribarum. Et
in Tofepbet Trad. Niddab dixerunt, Gonorrbcsd
affeSus-, frofiuvio labor arts ^ mnfiruata^ puerpera,
f^ leprojus, qui mortui fuerint, Ji gejientur, pol-
Juunt, donee contabuerit caro [ipforuni,] non ta-
jnen polluunt nifi maxima ipforum parte, neque
aliunde eft poUutio ipforum quam a verbis Scri-
.barum ; fcil. quod poUuant ftratum fuum juxta
verba Scribarum, qui iJlud adjunxerunt ftrato
ponorrhoea afFcdi. Senfus autem ejus quod di- ^f^ '^^^ ^j^ aDa^J^SK Vy\"r-\rhi
cunt [lefiatu-] eft, quod ubi major ipforum pars ^^ ,5 .,3, ^^^ ,L, -, '^ '^
JTuper lectum geftata fuent, pollu^tur ledlus, e- ■ ' « • f- *<"'
pamfi inter corpus Gonorrhaici ipfius mortui,
j8c ledum fuerit lapis qui ea feparet, eo modo
quo vivus eundem pollueret, uti hoc Cap. de-
clarabitur : at non ita fe habet omni? mortuus-.
Haec autem fufius declaraturi, atque explicaturi
furhus loco fuo. Immunditie? autem Menftruats \'''2iy XD "hp iXVpth iTVp^'2 IK nvS
iiovem etiam continet Patres, a Doftoribus con- ^Jl^Npl pail n^S t^yt2 H^hUT^ -tWH
ftitutos. Narn, m docebitur in Traft. Niddah, ^B^WI DDtyO KOtsa NHJN Ni'K K.Ta
^ t"''"i" 'f Menfti-uata fore .pfam immun- -y,^, j^£^ ^ ^ ^
dam retro [numerandoj de tempore m tempus, J-,^ ^-.^ ^>^,U.i ■•( • u * '-"r'^
ab exploratione ad explorationem, eo mode qui ^^^^ ^^^^ nblHJD^K CD'OnsSK
ibi declarabitur. Dixeruntque, A tempore in tern- •Or'K f il s"jN3n \^y ND '?]; .pamo
pus, juxta Doaorum [conftitutionem:] Nee non ^^U^q yifiO? K0C30 DHD r^\Xr\ri
de eadem dixerunt, poUuere ipfam ftratum & ca- Nail? TV)^'\'2 HW J>SaDQ1 a&*101
thedram retro numerando, at non poUuere iJlum ^5'^^ f^lMn Ipl mno T^vhn "I'^iai
qui cum ipfa rem habuerit. Quin & maculas J4pNp1 ;;iao'7 la NOiOn ♦^K ?{<o6k
ignotas ftatuerunt pro fanguine menftruats [ha- j^^p^ nrn pl'TTn HK »np^a "TOKW ^W
bendas,] ex fententiaMagiftrorum, utiibiexph- ^l,-,^, D-^aa WtT -1); 1t« ona la H'n
cabitur; funtque verba Gemarse, ^a^ -y/rff/wzfl- .L «,. -,„, .^ J,^v,^,»,l,^ ^v4t.»L.»
culam polluit retrblnumtr2.nd.o-\Jtr7tum Scathe. ^^ ^^ ^^^ ^' TDNinD^K aN^^b^<
^mwj ; polluitque concumbentem in fuiurum. Eo-
dem modo eft etiam indufium immundura : tem-
pus autem iftud, quo retro [numerando] polluit,
definientes, dbcerunt. Donee dixerity Exploravi
indujium iflud, neque fuit in ipfo macula, vel ad
tempus lotionis. Pariterque verba quae fequuntur
in Gemara, Trad. Niddab^ confuetudines «fle a
Magiftris & mujierem qu^ ubi advenerit con. fjjij'iS^Win' m' ' aSj;01 ' nj^' ^O
fuetudo fua non exploraverit fe, demdc poft all- Iv-^^L ,,^-,-,« —....-.. --.* ..iL_ li^
quot dies exploratam fe pollutam invenerit, pro ^^°^ ?^^™ ™»^ ^'^ P^ "^^^
menftruata habendam a tempore confuetudinis fuas ■'" ^^ nNVI IN mJ *^a tsJOif
ad illud ufque tempus: Atque hoc eft quod di- 2Dtyo'7i>f fXa nnoi r\yV2 Hpna K'^iy 'O
citur, /»«w«»^« r^/ro [numerando.] Ibidem die- IH JNODN ^Ti^?a DJiH ^"1?^ aiyi07Nl
tum eft, Gonorrbeed laborans, profluvio affeSa, Dfia H^n ^^^la "pi^y) pa"no aj<
cbfervans diem juxta diem, puerpera, omnes de 'yf\ iQ ri'Sjl"! .'JD'Ol Hpl") I^Tiai KanS
tempore in tempus polluunt : ac notum eft tem- ^^5 i-j^^ plSriTl *~7VV Oil ■ ' "-
pus illud in quo fuerit pollutio juxta [fententiam] '
Do(5torum retro cenferi. Quod ad omnem vero
menfttpatam, aut videntem maeulam, aut quas
non exploraverit feipfem tempore confuetudinis
fuse, cum ftrato & cathedra, quae polluerit ifto
temporis fpatio, Patres erunt immunditiei ex de-
.creto Magiftrorum ; ut & qui rem habuerit cum
ea quae viderit maeulam, in futurum : fie & ip-
iius faliva & urina ifto temporis fpatio, & fan- _ _ _ _
guis qui in indufio cernitur, quern non eft eertum X^.^^^^ WnO?^ 'Sa' "m OT IH
fanguinem efle merrftruum. Sunt haec omnia '
Patres ex inftituto Magiftrorum. In immunditie pariter puerperas tot funt Patres ex inftituto
Magiftrorum, quot in Menftruata : i. e. eadem eft puerperae & menftruata: ratio, uti in prae-
cedentibus didlum eft, & in Gemara Niddab dixerunt. Si emiferit fxtus manum fuam, dein-
de retraxerit, mater ipfius immunda eft ob partum : Hoc autem declararunt efle ex conftitu-
tione Magiftrorum, ideoque neque ipfi dies purificationis [a tempore ifto] numerabimusj ac fi
2 ^ dice-
'p'i Tj?a on nov;; npna xb") nnoi
^J^Da3 miii novj; npna DN'xa
r\v^n en: ranrna- >^mKa nNota
in t-;^ni npbN '^p^ »*7n nno'i
n-ioityi narni ain Vp •]wni j;naob hkod
niNODO jbia mbvni av ^jua di»
maK ba^N m:. d^ njN nnn«
;Nb(bK
niaK p N.-i'a nnSv rwoioi pam
]N ':i;K rnj^N ;a xo hra pam
Moa iDNi rTni'pxi jt^Sv'^n can
"):3i;?NS'yin Kibxp mi noj'ai o-ipn
N,i3'ai ni'b nNDD ion mnnni n»
♦-2* KnS aom tsibi pa-no n^^i jx
on mn Nix Sip: n'n ja r^'n-o
P 0 R r A M 0 S I S.\ lit
nirro ''ty^ nC^tyin XlbNp Jinj Sd |P diceremus, cunj yideret fangumem, fanguis muri-
nyDIN nNOD pDna n*? pOn» i«S dus fuit, yerum illud quod per omnia graviffi-
JsinOin*? r\'2'D:^ rrhy bnO OV ng^y ^^^ ^ft ^P^^"^ obfervare c.ogemus. Dixerunt,
nnaSK rrin nvn an nNi iki ?iDmp ^^''^ ^»|-«^a?-, »^?«^ concedmus ip/t 4ies purijica-
La -.L ^^ ---,,. „-, J,-,nrti n»S ^^'^'^^ •■ In^'nunda ergo etit quatuGrdecim diebus,
^!? ,'L^Jf JT^ °Z. d^ LS i"ft^ ^J"« qu^fceminlm peperit, ad aggravandum
p-! "IN m: Dl 03 ilD' -73 rnN71 ^^ inflituto Magiftrorum. Quod fi ranguinem
'i3 jOi i<0 '^y nnnn |{^a? nonn nn'r yiderit poft illud temporis fpatium, ftnguinem
m3N ~n:? '3 Nin NV^S* ippy}^ ma iHum mundum haud cenfebimus, cum nullus
rn2K "ny 'D rT>f2}^ HD 7nD IJlan"? fuerit partus, verum fanguis menftryus habebi-
NOD DDC'oSn IJ^J IN3 '^^A^ NnniN'T tur, aut fanguis fluxus [Gujyfd^m] pro temporis
yt DDC^Ol *1JI ^pa'Q □>"!) "inKIl quo ipfum viderit r^itione, uti in Trad. Niddah
hKI*! aSU^Pl 1;15D'7 mi DDIT^T nOty oftenfurf fumus. Hie autem idem faciamus in
53iyai n» 'm*?!' asrnY i;"l307 OnS enumerandis Patribus ex inftituto Magiftrorum,
... L^sHs -U^-., rtr^> >^.MM-C -1-v-t'^ v"^*.* quo'i fecimus m enunjerandis Patnbus lege [con-
'£3 •-7:^53 I'^pi nOT n;!y3 npna «^l^ Jit^tisj feil. ut ftratum immundi pro unico ha-
im '^y O^JI 'D'QT pn^^NI DD-TOVn* beamus, quod comprehendat ftratum Ethnici,
nN* DnpnD7K mp7i« '5 S?J70J; KO ftratum Gonorrhoea afFedi qui mortuus fuerit,
n*? nnm nnNI HNOID^N ^J^IJ ftratum menftruatae retro num.erantis, ftratum e-
"230^2 in K0:^? pN'7N"t .|*i<iC'J«'7JO jus quae maculani yiderit retro numerando, ftra-
CD)7» jJDTT riNDD ^)J\2 "iSiDl pDm turn ejus quas manum pepgrerit, ftratum ejus qua;
"V mSv H'l^l!}! DDD r\HY\ ^?)715 ^^ "°" explorayerit, tempore cpnfuetudinis. Eo-
jTl^N n:;DnK Nn'a mt miDj; UNDILSI demque modo faciemus & in fella, §c in faliya, &
-IDJ '31 panno Knn'^OiQ nN01t??t*1 unna, quo m jam numeratis, cum fpec,es immun-
.....^ ' -,-..*.. «v«M>...> v.«Cw», w^... ditiei una lit ; atque haec imt quafi mdividua
pm mr mijr nSOVO Xl'TXp tSZp .^^^^^^^ Pater autem fit stratum, ex inftituto Ma-
^■Ip ini min^N X^ '^ nn^n Nmi giftromm. similiter 6c qui rem habuerit cum
niTN nD:n 'mK nK in'On 'i:'2K ap;;» immunda, ex fententia Magiftrorum, comprehen-
}0!yrhn<S IS'vnni innEam DDDIH? det rem habeiitem curti alienigena, & cum ea
miDj^ rnSK nj;i")K/>< HTn ^1N1 quae maculam yiderit, eaque ex cujus utero manus
J^nraa mr miDj;? |}< ^^"11 NnOSi mr exerta eft. Immundjties autem ab Idolo [con-
D1>? NOpn J<nJX '3)7K riiyj) JiQDD tra<^^] quatuor continet Patres, quorum onuiium
^L,^ -^^^jj^U 2^-^ ,L,^^ AjQ2 O'SdI immundities eft ex decreto Magiftrorym. In
nnD pDn Xa \Tmy\ NU^Oa iJOiOn Cm^'-f^Sabbathi di^etjpt immundities _ ab Idolo
v,»,v. -i,» -^s-,«« *,^v.A ,s MM-. o»A-. ^>^ <* Magijtris ; fubmdicatur tamen m ipfo legis
J«OKmr miDj; n'^Nn 'fl ^{iO KOp textu ubf didt y^c.^^ pater nofter, '-Amovete
TO TpK nu)^07N 'jy/iJ J7T TXD jfc? Beos extraneos qui funt in medio veftri, i^ mundate
ii;^tOp niilN KO 'noi DJi* ^73 nnp ^,oJ y m/^/^ veJUment^ veftra. Primus autem
DbyK DJtiD ItI \T\\ miDj7 OIJ |P quatuor patrum iftorum eft ipfum idolum ; quonj-
miaV X^ DiinxS ^?^:K^ pO» no am Idolum ipfum poliuit inftar reptllis ; i. e. pol-
K0JN1 DID'J^S HNODO ni'K mr l"i*^ ^ homines & yafa contadlu, ^ yafa teftacea
XOS ma llO NnNTl2:;0*7N fi^OJ Di;* ^'■^' ^°^ ^^^^ P°^^y^*^ geftatui atque hoc e&
mr ni3y ^e^Oa^O mrhi^ lihvi nxr condiaone ut fit quafititate ohyx, mi oftendimu3
M..«sv> »t,t ««-.»« >^«»^sw >.».. v»«^,^» MiM Cap. 3. Tract. Avodqb Lar^h. Nam fi mmus
1D2JN ^J^l Pe^ nJ<^^^ n;f3 ^^^^^DJ:* fit qulntitate oliy^ Idojum illud, haudquaquam
KOD' ma n;r3 rra \0>^ W Nn:0 p^nuit. Quod fi fumaturde corpore iLi pars
♦5 mOin nyn ^JOD D'731 CHN quanta fieri poteft maxima, non polluit ; Idolum
no '3 n3£''07{< riV3 1p1 rrtyoiyO enim ppn polluit membratim, yerum integrum
\'\tS^'\ I'Vyi VJ2N nVNpl mr mia;; pollult, cum magnitudinp aequet oliyam yel fupe-
aym IJVpC^ VpU? '32^ pSyD J»K0I20 ret. Pater fecundus, quascunque Idolo inferyi-
ityjn D'JDOn OOf ri3Din '31 la^I^nn ""*' quo^i" quicquid eft inftar olivse polluit pol-
Cnn '"^D NOD mr mini; n'a'? lam l"tione reptilis : imo fi ^bfciftum ab ipfis fuerit
j,Qj3 -P,j -p,^2V n'iS 1"inN D'^DHtt^ T^^ T°'^ magnit)idine olivam asquet, & homines
^,*w ,^.-. -,,,jl„« -,sv4-,-,»,>,. MQn*,f% ^ v^'^ contadu polluit ; atque hoc aggrayandi
npb pn D'iSnur nim-inpl r^D3D ^^^^^^ ft^^^i^^.^ j; ip^,^ qu^^ultui ipfius defti-
Snn IN -jTin in» pOD mr mijr nantur.- Jpxprefle enim dicit Mift^na de l.c/*«Xa'«,
rpiDT njy .p3» '737N IN ;ND:N7N LapidesV Jigna, & pulyii ipfius polluunt inftir
A7Nn7K nN7Nl pt^ V^^ n'n'^N reptilis, ficut didum eft, ? Deteftando detefiaberis
^1N '3 i'2n npl mr miDy nanpn Ulud, Cs? abominando abominaberis illud. Et in
im mr mii37 nampn in pSin nOJl addltamentoadXr. Za/^/w, 5/ jw/JWac/^aiXaovCa-
nnjI 'Sv Nnn* ro 31D* 'i'^N 'I^Sn -^^^ ^ maximum corporis partem inmiferit, immun-
' dusfit, vas tejiaceum, cujiis aer c alloc at us fuerit
intra aV<u>#?ov, immundum eft ; fedilia & cathedra quorum maxima pars ingrejfa fuerit acf'aiKuav
immunda funt. Quo didto yult hominem iftum aut yas, cum aJ^oiKmov ingreflum fuerit, fieri
inftar tangentis reptile. Pater tertius eft Idolo obla^Jm. Oftenfum enim eft initio Gemara,
Trad. Cholin, Oblationem Idoli, illud fcil. quod ipfi offertur nomjpe cultus, palluere & contadtu,
*" " ^ Gen. XXXV. 2. » Deut. vU. 26. <■
IDB'' 'l':'3N' la^HDT 3^n 1t\S' '^Nyn
p |n mj" n'*y^2? N"i'7.^pi dd'd: i»
3.V -|DJ p (N Njn '^ipi n^p nNDiD
112 P 0 R r A M 0 S I s.
& geftatu, inftar cadaveris, uti Cap. 3. Traft. nSsiD J{U?a3"l yiD3. J«OaO n'lNnj;'?^
Abodah Zarab docuimus. Eodemque modo o- "T^TiD") TV\\ miDy li^Nn '3 Nj'3 K03
ftenfum eft in eodem Traft. vinum libaminis pjj» -t^j m» »j^ pj-^j miDV '3 \''2X\
polluere inftar oblationis Idololatricas : eftgue ' '
ipfum Pater quartus, quod probarunt difto ifto
Domini, '' ^«» adipem viSfitnarum ipforum comt-
dunt^ vinum libaminis ipforum bibunt. Quin &
dixerunt, Tria funt vina^ vinum quod libatum
fuerit Idolot polluit pollutione gravi, Ji quantum 0-
liva fuerit. Senfusautem [verborum] pollutione
gravis eft quod & homines polluat & vafa; at- ,_._..
que hoc eft quod ubique appellant Immunditiem ^y\ j^ijno Sd 'i3 mV-n HN.tDID pCD*
gravem i quod autem efculenta & Uquores tan- ^j^Qp, ^-3 .,p»,QUj,.T ?'^DxSn DJi' NO
turn polluit, vocant Immunditiem levem. Cum i •• m
autem hic dicam, Vinum libaminis Patrem efle
immunditiei, intelligo vinum quod certo nobis
conftat Idolo libatum fiiifle : Hoc enim eft quod
polluit inftar cadaveris •, Vinum autem fimplici-
ter.non polluit nifi immunditie levi, uti ibi often- "jNin N:»3 NOD Th\> nXOlO K0t3»
dimus, ipfum nempe ita fe habere ut liquores n'?33 DNOTDI {'NOD jpC^'O '^liO njN
immundi. Immundities autem cadaveris duos KOmnN QntJID '"DTO DIDN ^)Z* NiTD
continet Patres ex fententia Scribarum, quorum J>J2703 NODO"! rhl^ 'H HOjn JTXyVXD
unus eft [Animal] ab alienigena maftatum, quod pL, -,^. -^^^^ ^^^-^p^ .^^ qL, .^^
pro cadavere [habetur] ac polluit geftatu, etiamfi 1-h»»-,„ -,*.---, L^h* 4v.>-i<i m-(w« v»U
Ld oblatum fuerit Idolo • nee tamen vetitum [^Sr^'K^^^^
eftexipfo utilitatem capere perinde ac ex Obla- f^'^^nO N^ Nnn nprf^O Nn:N^ m?
tioneldololatrica; quoniamipfiadjundumeft.at DJJ N^p plH noJ '£3 NIJO K03
non ipfi fimile, uti m Gemara, Traftatu Cholim, ^57K p h? HDIj; IN*? pN*? HinnDtt^
docebimus. Dixerunt, G<?»/^j qua extra terram n^XY ")7i'7l \rv'ri jiTni^X ntt';;0
[7/r.] /«»/ non funt cult ores Idolorum, fed opera 3N7N1 HKini n*imO nojri HD'Ha;
/d/rK»» ipforum funt in manibus ipforum, ideo- -^S-Yl rlVKi) "linDn ni)?n n^DJ ♦JNli^N
que licet utilitatem capere ex re ab alienigena |»{< •yp^^ m^ j^^qj^ .,3 ftij;-| ;^^33 ^j^
jugulata. Pater fecundus eft cadaver avis acfpe- ^^^^ .^,^^ '^ .^ ^^^.^^ \^
ciatim mundas •, quoniam cadaven avis live im- ,i,L„, ,,*-,- *,»^v,l,v» -.U-. ,s >^w»s-.-...
mund« five munL non ineft immundities ex 2?^^ \^^^ ^^^F« ^^ '^ ^^^^^^
lege manifefta, ideoque illud inter patres a Magi- °3 ' ^**'' ^'^^^^f ^^ -^^^^ '"'^^ "^
ftris conftitutos numerabimus : Mihi tamen in- ^^ , ^'T^ H^IO "j^T 7'7"n |N'3D JH
terim conftat illud Patrem effe ex legis fenten- TV^p "]Si IJDNl t^npO HN'S *?;?. mO
tia, licet non fit Qxprefla ejus in lege mentio, HNOVoS 70N* N*? HSIDl n'7D: .'^Nyn
cujus indicium eft quod ob ipfum excidii [poena] 'HT nTlHtD nODO '£) pJ NO ♦b]^ n3
teneatur qui Sanftuarium ingreditur ; ac confir- nyii fiyj^ ,-(ji i'^^ D'^O") DIN NODH
matur hoc dido iUo Domini 'Cfl^«i;^r i^ rap- ^^^^ ^l^ ^^^>^ ^^^^ pj^^, j^L, -,,^jj,
/«m «.« .^;«.^^^' «' ;../7««//y« ^J : quemadmo- ,^ ^^3^^ ^,^^ j^^^^j^.^ ^,^^3^^
dum oftenlun fumus Tr. Ta^oro/^. Homines au- l:!^ ,^ s-,^ ►^m^ v.-,^»A «t,-., «« -,,,.*»
tem& vafa polluit eo quo defcripturusfum modo, ^^^ '^ ^'^^ '^''^ **™° ^^2' NO ."T:J?3
fc. quod tadtu omnino non polluat, ne quidem ^^J ^^^-^^ D'"'^^ J^*'-I3'^ Dni' ;r^3^N
ex Scribarum fententia, fed polluat quantitate o- DvD "iNty NOD* "l7nDl HNOViOn
livae in oefophagum demiffum, adeo ut fi quis de D^N N*? DJi' N*?! H^Vd jTJ '£) nj?'JlJ3
ipfo quantum fterit oliva deglutierit, ftatim inter 7n00 Hi^Ss 7Nn ♦•) 'b'\ ^TT\ 'So vh\
deglutiendum immundus fiat, ac veftes polluat »i^x mNOOH niDN |0 3X3 ^^JIJ Ss
inftar ejus qui patrem immunditiei tetigerit, eo- rip£?3 'b^ Vir\ >*?31 mN DJ3' nS
demque modo & caetera vafa ipfo deglutitionis «j^ q,^^ -,^j^ ,fj ' , ^^ ,L, .^
momento, contaftu polluat i at nee homines, nee i, L, L, ' ,^ ^
vafa teftacea, ne ipfo quidem deglutitionis mo- J .^ _„ir^ L '> 'jw
mento, inftar cujufvis Sngentis Patrem aliquem Z^^' priJ23 0|73 nNC? NODO^ NI^Np
immunditiei qui non polluit aut homines aut ^•^^ ^''^ ^^ ^'^'^ '^^^ COIN NOO*
vafa teftacea vel ipfo contaftus tempore ; uti fub pT^* N"? NOOO li'N HODO NIH -t;i3
finem Tr. Zabim explicabitur. Verba autem li-
.bri Sifra de eo qui deglutierit cadaver volucris
mundi hasc funt, Dicunt, Polluit caetera vafa ficut
veftes, Annon [ergo] polluit hominem & vafa
teftacea? dicere vult, Vefiem, veftem polluit, at
•nee hominem polluit nee vas teftaceum, quafi
ergo dixeris, fi dum comederit cadaver volucris
mundi, manum alteram furno compofitam [habeat] alteram focio fuo, utrique mundi funt ; hasc
eft ratio deglutientis, atque hoc modo pro Patre immunditiei habetur : at refpeflu contadus non
aliter fe habet ac cibi polluti, idque ea conditione ut ipfum edsre apud fe ftatuat, uti ini-
2 tio
^ D«at. zzxii. 38. ' Lev. xxii. >.
S3'iN n'H noiN nNVOJ u^nn '*73 nSi
*?;; nnN nn ninDn tiii'n nV333
cn'jty n»3n '3: S;; nnN nn Ti:n '3j
N-in3i ;;Si37N CD3n in Nin Qmno
^iV&> NON nNoipn 3N n;;n imSN
0")iy3i opo pNoo j'SoN Viio 'na j^jd^n
PORTA M 0 S I S.
ttj
'b Vy aaO rh'^ih n^Sr ntynMK t'O Tr ^flW^deckrabitur, neque allter con-
w»J« «^^^-l Mil)-, K.»Ss r-;s-,-i« *-i!v. taftu poUuit quam pollutione cibi immundi, quo-
'£) Nnr3N 'n\X rxao r'^SK HDKJJ adeo ut cum admotum fuerit ex ipfo aliis dW^
J<nja. nmDD 'n N"iN1 nj;3 XO quantum ovum asquet, fiant cibi ifti fecundarii
nNOVtD^ 'J{y p7DN7K '^'^n "I'Vn J'SdN quod ad pollutionem, non primi. Declaratum
fN p'nDi ."IftJJ 'D i'Dn "Tpl pt^K"! n'^ autem eft in Gemara, Tr. Zebachin, Rab. Meirunt
NnpS^' dS |N1 ^«^^J^^ ^p^ "TND "l dixifle, Etiamfi non deglutierit illud, ex quo in
KHJ^Sd □N'Tl m» '5 t^^rriDN IJO ^'^'^^^ fumpferit, ft in animo bahuerit deglutire^
riDnp noino IkV MHvSd njfOfl ;>^"»^^ # «f / deglutHjjet, quoniam qui deficit in
-iSt Vol 'DNT ruyyo -iDinoD in'? ^'^'"''''''' "'" 'A «^ ?«/ /'fi% f'^^" > "Jhiio-
y■^^v>^s» »^n, ,«« ^« -,-,,,, -„^,, rt.tM "''""S non eft juxta ipfum Pater, adeo ut
•7^^^«*?^? \\y 'nn DK n-lJj; n^Vn D'^S ^^ cibus qui cum ipfo conjungitur primarius
^s*^ NnJX^ '(^mS ^5^^ Qyj» nSx [refpeau pollutionis] cvim non omnino pollu-
>J7.V 77D n;;'JJ3 3K nXOID DiJn at contadtus, ut Pater ; fed deglutitus -, atque
"liriDn f]1]^n fb'Z^ 7'p "]NJm riy'SDa ibi didum eft. In cadavers volucris mund^
|;N IK ♦J&'l ptt-'K"! n^ plO TKO 'iS y«-v/« ^«^. Meir. numerant primum (jf fecundum
hyn nDlS JK ^NIjSk INDI HD J'JIO [refpedtu pollutionis] «««p« ? eftque refponfum,
DTK KDDOl KD'n ^D TO SS l'?! Ex fententia omnium, etiam Rab. Meiri^ ubicun-
^y^ i-73 ij^-) Ti^^xT 1i rjlQ VJ03 ^^^ /'6//«/V hominem contaSlu, numerant in ipfo pri-
13 I'JIO ?'K rj^-^ ^Z2^'iii. tiptaa r»K-T '""'" ^ficundum .- ubicunque vera nOn polluit ho-
,. ' .;' .'7_'" » -w-F I » I minem conta£iu, non numerant in ipfo primum £3*
NOD' n^K 'SySx' m 'J^ 'Jiyi pc^XI y-,,«,^,^, i. ,.' r,3 q,^ p„„^it liem con-
nTl» '?yD ;?j: NHK n7K in ^JOn oik tadu, ea eft qus ubi tetigerit rem [aliam,] earn
•ysa nOK2 IV^Nn^K ;?J13 Nisi pe^K-1 reddit primam, cumque prima ilia aliam tetigerit,
bVN^K Kin SvpD 'iET -ICkSk "]7"i nT illam fecundam efficit ; atque hoc etiam funda-
rilNQDH ni3K riSpJ JK psn IpS t^yX mentum obferves. Jam ergo conftat omnes Pa-
nJ^DH KJTTjr '"iSk HJiVk ♦b')^ pilT ^"^^ immunditiei a Magiftris conftitutos eo quo
DTI nmj^tya DVP 'm DK fne'j;! recenfuimus modo viginti novem efte, fc. Os
DTSn ryy\ D'Orn pKI nOl^n S*^"' hordeacei magnitudine, Sanguinem com-
-,»,.« -insert .^^ Uss W-,M-.». ^-t^v.s niixtum, lerram Lthnicorum, Sepulchrum exa-
DTM nD13n DT '^K ^nNne^ -^mKl ^,^^^ Tabemaculum quod fuperimminuerit
D'>D1 13 i;;jje; D'^31 j.-ID NODJ«y fanguini commixto, Hominem qui iftis pollutus
D'bDI D'bDn yjJty DINI |na IXODJty fuerit, Vafa qus ipfum contigerint, Vafa qus
D'733 1I?JJa> D'^31 DIKl i;;j:{y iftis polluta fuerint, Hominem qui vafa [ifta]
nxm j;nao'7 mjl njni \r\2 1KaD:e^ tetigerit, Vafa qua hominem [iftum] tetigerint,
f<W '01 J^15oS DHD Vafa qua vafa tetigerint, Ethnicum, Menftruatum
r\nbV1 V"lSoS nnOI ]~Wty3 '^^*''° numerando, Videntem maculam retro nume-
rando, Eam quas fe non exploraverit tempore con-
fuetudinis retro numerando, Eam quas membrum
peperit. Stratum horum, Sedile ipforum. Spu-
tum ipforum, Urinam ipforum, Sanguinem ejus
quas immunda eft ex fententia Magiftrorum, Eum
qui rem habuerit cum immunda, Fluxum
Ethnici, Idolum, Ea quas Idoli cultui infer-
viunt, Munus Idolo oblatum, Vinum quod liba-
D'n|iT'7J-| »o»oi jpini pDioi p3tyoi
nj7{y i3in hnod ^j^i3i pnm hkod
nninpni rnt mia;; 'b^ditoi nnr miD;;i
mr i-ni3j?7 "]DJnJiy pi nnr miDj;
"iinon f]ij;n n'^aji nD3n nto'nsyi
|0 yii DD 6j; ddkSn Nin Nj^ai
nmnnano KHJO NOI ;?p» nXOIDSK *"*" fu^nt Idolo, Maftatum ab alienigena, Ca-
IK D'^iJNi anaiD nma khdd noi
niKoon m2K nnxD DJnJ» no bs
rp&'o p;» p'73N pa oSa pa dhk pa
DiJ» '•i'^KI HKOIdS tltyK") 'QDH'
Dyi» I'^Ni 'W rii Sxp' p?yKn>Na
D!ify '"iSKi 'B^'Sty . 'ODn* 'JK'Sj^a
daver volucris mundas. Atque ita Patres pollu-
tionum numero [certo] complexi fumus, atque
oftendimus quot immunditiei fpeciebus nomen
hoc competat, & quaenam ipfarum a verbis Legis
dependeant, quasnam a verbis Scribarum. Porro,
fcias quodcunque poUutum fuerit Patre aliquo
_ -_ ^- immunditiei, five hominem, five vafa, five eduiia,
njiK ini ';;'a"l n*? 7Np» 'a^'StrSNa five liquores, appellari primum [refpeftu] poUu-
nililD 'iKh '51 riNOID^N 'D ririT tionis ; quodque primo ifti conjunftum fuerit, fe-
t*<0i301 NOD pSinaiy pC^Nin N1*7Np cundum ; quod fecundo, tertium ; quod tertio,
'Jtt/'m p.jyNin NODO li'NI SlD3 'ityn q^artum : atque ifte poftremus eft in immunditie
SiDD 'ly'S^yn t'NPDOl VNOD nonnaK^ S"^^"^- ^^P- ^"^^"^ fecundo Xr. rahoroth dixe-
C,!X.„i Pe'N^n NCDO N71 luit: Secundum illegitimum eft, at non polluit. Pri-
litimum eft, at non polluit.
, . _ _ ---, J - _ tertium in facris immunda
nrj DJ:' Nb njN rri^O |ND SlOa riiy /««/, fcf polluunt. ^artum Hkgitimum eft, at
non polluit. Conftat ergo tibi quartum ultimum
effe immunditiei gradum, & de quocunque dixerint Illegitimum eft, fenfum efle, illud alia non pol-
VoL. I. .-.. .Ff- " lucre:
nSi ^ii^H 'ID NO '73 n:vd7ii 'oDni
pamo "PI Nnn) Nnnixna "iSi Nhn
jon IN 'jar ^rha nitk ■'lyNbK toi
cjtt^o nniD nsDin '13 Dn'?'ip riisisno
♦je' pSDi ':2^ pan na'i;^ pty^n pso
^i'lyN Hint Diii 'ty^Siy pso ntyiy
414 PORTA MOSIS.
luere : Ad quodcunque enim pertigerit immun- y,)^ HNOVoSn rr'?^ nV/l NO bO tj6
dities .taut immundum fiat nee tamen aliud ^^qj, ,^^^, .-^'J DJJ» nS dSi NOO
poUuat, dicituripfumP/j/«/[Illegitimum;] ideo- ^j^j^O rS3N SaN 'nS^S nVlW •^^•^S^
quedicunt deilloquicomederiteduliaimmunda, LVvTUsL^^uZh? . '1^ ^^^^^
aut biberit liquores immundos, hnpurum efe cor- ^^'^ Ifl'IJ H^fl: TNOD ppro nniy IN
pus ipyius, quoniani alia non polluit •, vocant etiam 'O^'i^'^^^ S^ITN IIOD'I mu NOD' N7
primum, Fakd, prolem immunditiei ■, fecundum H^'OltSn 17) 171 'JC^^NI nNOIDn 1*71
prolem prolis immunditiei : nominat autem Mijh-
7(0 quicquid eft praeter Patrem, Valed, prolem
immunditiei, primum fuerit, an fecundum. Quin
& manifeftum eft quod ficut dicas. Hoc eft
Pater ex Lege, hoc ex verbis Scribarum-, ita di-
cere poffis. Hoc eft proles ex Lege ; hoc autem
a Magiftris. Eft etiam e fundamentis quae tenere
debes quod dicunt in Tcftfhet Tr. 'Tahoroth, Sicut
primum efficit fecundum, fecundum autem tertium •■, ita
duhium frimi efficit dubium fecundi, 6? dubiumfe-
cundi dubium tertii. Sunt praeterea [alia] multa a
Magiftris conftituta, verum quae non funt Patres,
fed quae in fundamentali Magiftrorum conftituti- t<niSj?i TODT Tlpn '^VN 'D ^2 ni2N
one haberi voluerunt prolem . immunditiei, ut ,^^1^ H'O'^n On'^ip ShO HNOVJ 'h^
cum dicant, Decreverunt dtfctpult Sammai cr ■ - • '
Hillelelis manus immundas fore^ at ftatuerunt eas
perpetud fecundas ejfe, quemadmodum declaraturi
fumus in Traft. Jadaim: Pariterque ftatuerunt
hominem qui comederit cibum [qui] primus eft
vel fecundus, aut biberit liquores immundos, aut
reliqua quas in fine Tra(5l. Zabbim recenfentur,
fore fecundum ad polluendum, prout ibi often-
furi fumus. Quin & a Magiftris eft quod cibi
polluant cibos ; quoniam juxta Legem cibus non
polluat cibum. Dixit Deus, ^ Et cum ceciderit de
cadaver e ipforum fuper omne femen^ i^c. immun-
dum eft. Dixerunt, Ipfum immundum eft, at non
aliud ita ft habere facit. De immunditie autem
liquorum difcrepatur, cum e fapientibus fint qui
dicant ipfam eorum immunditiem, & quod im-
munditiei obnoxii fint, a Lege efle; at quod
liquores edulia polluant, a Magiftris ; alii autem
afferant etiam hoc quod polluant cibos, effeaLege ;
at quod liquores immundi polluant vafa, adeo ut
in fecundo fint [immunditiei] ordine, hoc eft a
Magiftris, communi omnium fententia. Cujus
difcrepantiae caufas explicaturi fumus quarto Cap,
Traft. Tahoroth, & ultimo Zabim. Verba etiam
Gemara Niddah funt. Ex Lege nee cibus, nee li-
quor polluit vas; at a Magiftris decretum eft de
liquore Gonorrhaici (^ fluxu affeEla. De liquori-
bus qui difpojiti funt ad recipiendam immunditiem
decreverunt Magiftri : de cibis qui non funt difpojiti
ad recipiendam immunditiem nihil ftatuerunt.
Senfus autem ejus (quod dicunt) difpofiti funt,
eft, comparatas efle ipfis caufas ad recipiendam
immunditiem, atque hoc eft quod dicunt quod non
Nn'i':>j^ji OHM '-7;^ nxoiD "nn '^Sni
C)n' riDDO 'i3 pi N03 N13N nvjcT
ISn INMnVn ''tJT nu NiTN nSl3i
IN 'ijy Sdin in piyNi Sdin '^dn*
'fi "n^; NO TND1 1'NOD I'ptyo "rw
t<OD HNOVoS 'JC? Xa> IN O'Dr -)D>f
pDN7N Djjn NiTN panioi -jNjn pai
NODo biN I'N rmnn lo in*? p'^^n'?'?
hy onSDio ^iS' oi 'Wn Snp by^vt
^i"l^ N"i7Np Nin nod 'i^i ;;nr Sa
CNOID 'SI ia NVV3 ntyi;? ij'ni nod
7p' 10 cd'oohSn 10 f]N'7niiN ppiro
NHDNin^N Sp' ip Dni pa-no ihnoid in
rnii^n lo hdnajSn h^-^r^ NHiiDi Nnosi
P^onSn pjjn I'NOD I'pe^o \o non
NHDNJJN "^ IN ^y 10 Dni iJ^-nos
I'pjyolia NON Nnnipo in d'VdnSn
73b>N "^Tf 'nn D'SdSn Diin I'nod
1^4-in Hh^
^Jn''^^Nno mj loj pji o'nr i3x>
nodo npro I'Ni ■h'^ NODo Sdin I'N
npc?o Dit'o nnn nim Kin paii 'ba
nNoiD SapS i''7i7j?-» pp'd'o n2?i 3t
Sap"? I''7l'7j; pNT ('^3N IJ21 In3 IIU
Pi7'r 'jvoi P3-I na IIM N*? nNOlD
nDNJJ7N 713pV NnaNDDN HN'nn NnJN
IN3 npa niyan i;rNn nSt onSip ini
. ..uu. y«c/««.« nxoiDn nbi 'n riThp N't^N on jn -p
qu<efiverint [ea] ' difponere. ' Conftat ergo tibi, "J71 n7 '."I 'n7N ^N^^N IND fNl pnno
multa efle quae proles immunditiei funt ex au- XJTlN '"i^N ^J^^oSn in X'jini KD'IINT
thoritate Magiftrorum, etiamfi Pater ipfe ad quem "^NnO Oiib^^H Nin '3 n'Sp rTDin^N
referuntur proles fit ex Lege. Atque hoc eft de fjji'^j} ibiQ TDDD KIU? DiJ' |N "iSi
x[uo te his verbis monitum voluimus. Hoc in {>ty3 j^^q ♦'^h; S>?n'11NnO lll^NT
genere eft, quod ficonjundum fuerit reptile pani, j^C,^^ Q^Si DdSn nSl WT NlKD
panis ifte primus ex Lege evadat, uti oftenfum ^^ j^C, ^^^^^ ,jjy ^^•^L,^^. ^^^^^^
paNpi '^Dn '-on'? panno
nmnD i^dni 'ij f]N7ni)NVN
eft ; at cum prope acceflerit panis ifte ad car-
nem, e. g. futura fit caro ifta fecunda ex [infti-
tuto] Magiftrorum ; quoniam juxta Legem ci-
bus non polluat cibum ; eodcmque modo ubi
comederit quis panem iftum immundum, ipfe fecundus ex [fententia] Magiftrorum evadit •,
atque
t I^v. li. 37.
l^iDi SsiN Nopo hjMi I'N n'-\')nn
X0D7N ?3dSn l'7i INDJxSn SdN NIj*
Dp3 Nin 'S;?! p3nno ':c^ -ry n:N3
PORTA M 0 S I Si\
"5
K^ nj?o^D ibi bsi d'Sdi cnii Dj:n
Sin ♦fl "lOJ'^N r^"" ^pi^ rp'i^'^'' D'*73K
"T*?"!! D'SdI OnK NOOO 3NT NOD
N*? Db3") OTN NatDD Vp^yOI D'"73N
3nSk pD' jN "I-TJnSn") nnN^NDl N0t30
I'NOD yp^D pS ppa^OI |''?DN N0C30
dikSk k*? d'SdSk Djin ♦n riyND
ma HDDo 'fli HNoiD nSi ruND jni
aiH CbD NODO "irK mNODH "171 73
nD3;?J0 ri'vp nin |n D7;;n"i npa^o
Onjni DnX UDDD hnovo 2N* 73 'm
jna Dnjni oin nood in ko Sdi
SvN njK Nin banxfl nxoiDn 3n
j^NiiN ;?'oi NnpnoN i;^3 jnjnoK Q'pj;
'-73 \ii nirriKT tks np nNi mN0D'7K
nptyo^K -lu a'73 ndk* kS hnqvcd iSi
X03 p3-no "jS-ii D''73 nod* njNS
'-73'iN t'N nmnn p nv»k iVi3i ^^3
aha Nn3N 'i^'W p3' .i^'^a S31K noldo
DJ3N NiK 3nSn 1X7 riiiny p3mo
18* 'bdha "|Sn yin anxSN in '^3'7K
Di:' pe?in7K N"im piyN-i cna'^a
P3'a pnpn nd3 Dps ppiyoi pS3N
n'7N '5y'7e^ nTTS HT: '73"IK'7N Nin
p3n, IN iD"){y3i n:Svn nd3 p3"no
I'SinSN 'D D'S tX7 pSin ah nonn
^io ♦'tt mpri j^03 Dps 'iu nu
pe?Nn |N )N3 npfl note' dons 'a nNio
iN:i3' npl NnniNT JNJ"I3' ip ♦JC^l
W3-n 'CT'St:; NON NJO ND 'Sj; p3n-T
^a :iaha |N3 iSi psn-r an^a Ma
nN:t3 '7;; NnniNT nha risiDJO m
"ihdS -inN -in Tn)^ niSnp iSiSi
rrnnn \o npj; 1*7 pNiy ♦E^''7tyn n33n na
HNOiD "J71 NifN r]^byii no ri^'oj pi
ip niNa niNn njya h-iuSn S:fN 'a
mSj;jniNn le^a ]n mj naoin/a y:in
viny 07 in3 ini nid.n iInovoS 'e^'Sc^
nN HDD'V v^j; r\n Sp iNim ndn-i
•nrn rJ03 nod'e^ vVy i-ini n*n Qn»,T
Nopo nov^r nS333 ar\'v vhy inm
nnSp p njNn hjn Ni'^Np oh ni^qs
NnpjJ* N7 'Jj;n nnoinnS -nno njN
'Cf'Sty asn in t^Jim tyiip'^N djj'i
j'pe^o r-iNoiD ♦ai ^tj-)3n no3 nNoiDS
"1^3 ^iJn nn3nN \a 'J3i' 103 Svn
S3pn 'n^N ppiyoSN |n mpN |n
n^32? in tvtnoai 'a orcni hdnj^Sn
p73iN n\ty3n 'h^^N mi tapa ywD
rvhat Sto'^Ni no'7n 'm nNoiDS
]3S^N"i n-iN3 hmha Sdj;"! noi'^Ni
nNr«^*7N jo n-in »id noi di'^ni
NOT pnjnSki iNon^N rmxv:; Srio
imi 3vp'7N Sd;?i ;^nSi'7N'i iq'SSn
atque ex hoc conjedluram fumas, ad reliqua qua
commetnoravimus intelligenda. Lex autem omni-
bus immunditiei Patribus communis eft, quod
homines & vafa poUuant, cum nulla proles vel
homines vel vafa, fed cibos tantiim & liquores pol-
luat. Sic exprefle dicitur in Gemara, initio Cap.
Kama, Patrem polluere hominem Cs? vafa ; prolem
cibos fc? liquores polluere, at non hominem i£ vafa:
Quanto magis ergo Pater polluet cibos & liquo-
res? Verum liquores immundi privatim pollu-
unt vafa, at non homines, etiamfi proles immdn-
ditiei fuerint, ut in Tr. Parah hujus ordinis expli-
cabitur, ubi didum eft. Nulla immunditiei proles
polluit vafa, excepto liquore. Sciendumque eft efle
propofitionem iftam convertibilem, fc. Omnis
Pater immunditiei polluit hominem & veftes, &
Omne quod polluit homines & veftes eft Pater
immunditiei. Hoc autem fac memoria teneas, cum
fit magni momenti fundamentum, quod elicitum
eft demum poft inquifitionem in omnes immundi-
tiei fpecies faftam. Cum autem jam palam &
manifeftum fuerit nullam immunditiei prolem pol-
luere vafa, excepto liquore, qui [folus] polluit vafa,
idque ex inftituto Magiftrorum, uti oftendimus ;
pariterque ex Lege cibum non polluere cibum,
neque unquam tertium efle nifi ex praefcripto
Magiftrorum, prout neceflario [fequitur] ciim ubi
Pater pollueret vafa, aut hominem, evadat vas
illud aut homo ifte primum, hoc autem primum
cibos tantum & liquores Cuti prasmiflum eft) pol-
luat, sitque cibus ifte fecundus ex Lege etiam, ne-
que aliud polluat quo illud tertium efficiat nifi
ex inftituto Magiftrorum, (uti diximus,) idque
ea conditione ut fit Terumah, non autem pro-
fanum quid, cum non fit in profanis ultra fecun-
dum [ad poUuendum,] uti jam didum, juxta
illud quod explicavimus, C. 5. Tr. Sotah ; mani-
feftum eft etiam primum & fecundum alias efle
ex Lege, alias a Magiftris, eo quo oftenfum eft
modo ; tertium autem & quartum femper efle d
Magiftris, etiamfi Pater a quo originem ducunt
fit ex [praefcripto] Legis, uti oftendimus : ideo-
que dixerunt, Futurum eft faculum quod mundam
carnem pronunciabit placentam tertiam cut non eft
ex Lege fundamentum. Ex eorum etiam numero
quas prolem immunditiei ftatuerunt, in ipfo decreti
nmdamento eft Caro defiderii. Siquidem in To-
fephet Niddah declaratum eft ftatuifle ipfos Car-
nem defiderii perpetuo tertium fore ad poUuen-
dum, licet non omnino polluta fuerit. Ibidem
di(5tum eft, ftatuifle ipfos ut manus polluat, de-
inde ftatuifle etiam ut polluat contadu, deinde ut
inftar cadaveris ipfius polluat geftatu, deinde dix-
erunt, fummam dicendorum efle, quod fit mun-
da refpe<5lu Terum^, i. quod ipfam non polluat,
cum polluat quod fandlum eft, quas tertii in pol-
luendo eft ratio, uti diximus. Eft autem in im-
munditie liquorum magni momenti fundamentum,
cujus oportet hoc loco mentionem facere, ubi
pracmiferim, liquores qui recipiant immunditiem
atque in fe poUuantur, feptem tantum efle, eos
nempe qui cibos ad immunditiem difponant,
nempe Aquam, Rorem, Oleum, Vinum, Mel
(apum privatim,) Lac, Sanguinem ; quoflibet au-
tem alios liquores, veluti Muftum malogranato-
rum, & pyrorum, Aquam limoniorum, & cucur-
2 bitarum.
ii6
PORTA M 0 S I S.
bitarum, mel t calamis expreflum, oleum amyg- nN'O'jK \0 KrpPJl in>th^^ flS'^ii
dalorum, & fefaminum cum aquis, mellibus, ole- nDNij ^'2T>rs vh INITIxSnI SiDJ^SnI
ifque aliis, immundiriem omnino nonrecipere, nee nitrnS^ nVi KPD DnSID nD*70 'h^ njin
quidem ex inftituto Scribarum, uti cxprefle M;^- ' '^^.^ ^L,
»di> C. 1 1 . Tr. V<rrtf»»c/ie>, quemadmodum ibi ex- J„««^-, «..^ Jl^ «.A ^.1. . ":
pUcavimus. Cumque pollitum fuerit horum ali- ^^^2^^ 3**? mn nHN DJn:NNnKJ)
quod vel a Patre vel prole immunditiei, fit li- r'pC'Q^N "Tn mfl nSOpH Tna IN
quor iftc primura ad polluendum, at non fe- '^^^^ 'l^ cp" ^^'' "''*9^^^ P^^'**^ "l'"^*
cundum, etiamfi a prole immunditiei pollutum WT "17 "jTiDI nXODn iSlD DJDJN nj!<
iuerit i fimiliter fi appropinquaverit liquor ifte 1*71 |N3 "IPIN npe?03 HpCO'^K Nnn
alii liquori, alter etiam ille primus evadet. Ex- SnhD NV^N \Wir\ *T2f' 'JNlibN npE^oS}?
empli loco, ubi tetigcrit homo reptile, erit ipfe infj p^^^ ;^jj ^p |kd:N pD» f.y "^
fine dubioprimum quid ad polluendum; quod 4y^ ^^^ N^iNa -lU? ih^ HNOIdS T1E;N"1
&fitCitTumiL^dL^^^^^^^^ ^^L^ir^ri-^^^L^ra ^^^^^^^
etfi non fuerit ei commiftum-, & f, deinde teti- P^^J^^ \^ num Sm SdO^:! mbjC
gerit mel iftud aquam, eam polluet; eruntque ^g^'X "i^ ;;ji NHNI HD'^ND' O*?
oleum, mel, aqua, fingula primum ad polluen- WNI ^DJ/'^KI n'PN irtf'*! nOJJN N03
dum ; atque ita fi ordine procedatur ufque ad P J] -^'i^'' nKaiD*? XWifTS irTNl '?D
inille liquores, omnes erunt primi ordinis, ut fi, e, ^D7K Hptyo f)7N vX 10Nb{< ^D /DH
g. admoveatiu- oleum melli, & mel oleo alteri, *^Di?1 ^D^D ri'f Dii* IN SnO flsyjO
& oleum iftud fecundum ladi, & lac rurfus melli, p *7'^J<^ T3^3 'JNnSN JTrS.SI "1DN /Vfl
eodemque modo m infinitum omnia hjc prima l,^:,^^ j^^-,^ j^^ ,{^j^ jI^^ L^^^
cenlentur. Ita m Tojepheth Tebul Tom dixerunt, fc^.u„^ -_., i_»-,.. --,f,in.«,
£«<&»» modo fe babent liquor pollutus a Patre im- ^^^«*P °^ ~"° nQDin
munditiei, ^ liquor pollutus a prole immunditiei :
Semper enim principium eft qiiodjibi adjunclumpol-
luit, ut 6? illud aliud Jftbi adjunltum polluat, fi
vel centum fuerint^ exceptis liquoribus, eodem die
loti^ cum ipfi illegitimi Jint, at non polluant . Jam
autem a nobis di(5tum eft, illud quod non ini-
mundum reddit aliud, appellari Paful [illegiti-
mum,] atque oftendetur in Trad. Tebul Tom,
TOW Tebul Tom (quo nomine indicatur ille qui
ciim pollutus fuerit abluerit fe ante occafum folis)
eo die quo folis occafum manet efle inftar fecundi ;
& fi conjunftus fuerit cibo de Terumah [fumpto]
eum illegitimum reddere, cum evadat tertius ; ter-
tium autem in Terumah fit illegitimum, ut jam
didum. Eodemque modo quando conjundtus
fiierit eo die ablutus liquori Teruma, ipfum ille-
gitimum efficit, ita ut fiat tertius, ut patet e C. i.
Traft. Pefachim, ubi dicunt Oleum quod illegitimum
fa£lum eft ab eo die abluto. Quod fi liquor com-
munis fuerit, haudquaquam polluit ipfum eo die
ablutus, quoniam tertium in profanis plane mun-
dum eft, Porro occurret in Tr. tebul Tom hu- _
jus claffis, di(5him his verbis conceptum, Olla li- 713D HD "^^SS |'piyO nxSo 'Prr\^ TMl
quore plena quam tetigerit eo die ablutus, ft li- "linO SdH j'Sin Hp'^O iTH ON QV
quor ejus Trumah fuerit, liquor illegitimus fit; at DV bl^D NI^Np DV '^liD n3Dir» ^t^
olla munda eft : Quod fi liquor communis fuerit, ^^y^^ tjQ^gi j',i^^p, TTD^n NODO 'U'N
munda erunt omnia. Et in Tofephet Tebul Tom ^I'-^i^ HDnv KV'V S'"3
dixerunt, Eo die lotus non polluit liquorem com- ' '
munem, at illegitima reddit edulia Teruma. Ibidem
etiam diftum eft. In maSira qua eo die lota eft
depfunt mafjam atque inde placentam abfcindunt,
quoniam tertii gradus eft ; tertium autem in pro-
fanis mundum eft. Haec autem Lex propria eft
eo die loti, atque inde eft quod liquorem Teruma noiin HptyO blD3* "tfb^ ^HD 1p HiK*?
tertium efficiat, quod revera ipfe fecundus non "-^l^tO '3 NlSxp nnilD nflDin ♦3'J
fit utpote jam munHus, ideoque illegitimum ri01"lD HpC'tJ SdIQ
reddit liquorem Teruma. Et in Tofephet Taha- i^^^j* '^Dlft
'31 \yvin
Ynam ran m nddo d^i;;'? n;nn
npiroo y-in nm \n iS'On ran dk
K7 ♦i'^K 'ty*?»v jN kjS Dnpn ipi
nODp '3 p'D") 71D3 »ODn' HTJ. DJi*
I^DS^Sn ini OV Sl2D |N DV SlDD
itTQE^ inj;* ]N Snp SatDi kodj 'tSn
piij nbnj» iSn nxniSN "^Sn '3 njN3
•731x3 aVJN N"iN1 'JtrSK ShD HDOC?
iON "]7T)i onpn NOD ^103 nainnD
ruN3 no-nn npiyan dv Siaro DiJN
NQD 'ty'W I'vn npjyoS^ "jS-i Sd3»
loty onSip '3 D'nD3 Sin »3 in3
i'Tin npi^D NON DV ^13133 Sd33K;
♦jy*':'!!? JN7 NDN-I OV SiSD nOJ^ D'^TG
nsDo '3 'DN'oi nojS -nnD vSinnc^
t<in dnVd mD^N Nin p dv '^no
"|N:m noni
njon I'^fip"! HD'j; n3 YS zdv n'JinD
•^istD »3 in NoiN ddhSn Nim j'Sins
nann na^po *:;?:♦ ♦i'?N im riVNi qv
np'pn7N ♦Sj;.':^' in D'S njN'? ♦!:•♦; 2;
Nina; DffD,DV
ro/A dixerunt de Tebul Tom, ipfum, ficut ille- -,'J!!"l,^';:J^,_, -,U-J, ^-,,m«, J-,iS]
gitimos reddit liquores ?-<?r«»;.? &cibos7>r«».^, J"'^ 7'p ^NJm tynipn nplTOI IT^ipn
ita illegitimos reddere rerum fanftarum & cibos
& liquores. Ibi etiam dicitur, Perinde eft fit eo
die lotus ab immunditie gravia an ab immunditie levi : etiam Tebul Tom, vel obGonorrhaicum vel
fluxu
DV '713D iVSNl n^p nNOIDO DV
PORTA M 0 S I S,
ti7
m nninsiy mxctD nxtyi nan nra
fluxu afFedani) aliafque poUutiones Lege confti->
tutas, eodem modo fe habet ac 1'ebul Tom ob
• . ■•, -J .....U\.» ,..^... .-,.. U^.,. reptile. Atque hajc ratio eft t8 Tebul Tom : at
i;jj NIX nppn 'Jtrbx N.-N QV '?1:3D ^^^^ revera fecundum eft quofcunque teti.en
VIT nXOpb pe'N^ Xn'^pj' ina rpSi'O^ li^uores, ipfos primaries ad polluendum efficit.
Soil)."! "73 nnS nDDO 'a On^tp ':j?0 Atque hoc eft quod volunt cum dicunt in Traft.
Tbr\r\ nvn^ I'p^'O i^CtOD nO'nnn DN P«ra/&, ^odcmque illegitmam reddit Terumam^
Sd13 nJID J/D n:K7 . OV VDDD |*"in ■polMt Uquores, adeo utftnt frincipium^ excepto eo
KCD nSnn Xn^j* N^ nO"l"^nn nK <^^^ ^"^^j quod etiamfi Terumam illegitimam red-
rpJi'O *D {<iSnP QTIDS) "1QJ '3") N2'3 '^^^' "°" tamen efficit ipfam principium, ficut
^ ' oftendimus ; & in Gemara Traft. Pefachim dixe*
runt. Quid docet de liquoribus pollutis ? In pollu-
tis aPatre immunditiei etiam primum & fecundum
principium funt: Etiamfi fuerit fecundum illud fe-
cundum in profanis, & liquor fuerit liquor commu-
nis, erit tamen principium, quemadmodum often-
fum eft, c. 2.Tr.Tabaroib, ubi dicunt, Secundum in
communibus polluit Uquores. communes, tertium inTe^
rum ah polluit Uquores rerum facrarum ; idq; quod
tertium non reperiatur nifi in Terumah, uti often-
dimus. Cum igitur jam manifeftum fit tertium in
lerumah illegitimum efle, at non polluere, ideo non
polluit liquorem Terum.e. At tertium in [rebus]
p'^in npiyo npc?Q'7NVi»Sin3 ♦:a^S{< I'^i
♦jNii 'D pan Nas n*7nn *T2f» njKO
njv iii 'B?''?r'?x ^y iSii ?ymp nptro
pan -tpi iKS.wo KOD r\ryr\r\:i nu
I ; j^^ ; , fandlis immundum eft & polluit ; ideoque fi con-
npjyO^K -jTl pp* D'7 p7 nDJJN ly-rip jundus fuerit cibus ifte qui tertu eft ordinis re-
nbnn n'i'' niS? Dps blOa PS'S 'I?01 fpedlu 7Vraw<^, cum liquore facro, polluit ipfum ;
*fl pjpnobXD *]Njn pa» {<0 »7J7 nee tamen erit liquor ifte quartus, fed illegiti-
PE?N~im nXOian 3KiK ppe^O nXOID mustantum. Erit tamen principium, uti ibi de-
nJ{^D iSl Tt)nT\ ppty07{< i.lbrJ* 'JJl'm clarabitur. Quod ergo ex his elicitur quoad im-
IN nOlinSc^ '>V^Z*T\^ pSin npiyo munditiem liquorum, eft, quod & Pater immun-
Snivi^v M-ini tyVinS nSnn siv»!< n-nvvi ""' reddant, etiamfi fuerit liquor ifte communis,
^J\iO^ Nnni jy-lip/ .[^^'Jll:^^ 1^ ^^^^^ & tertium T>r«»i^ vel rerum fanftarum, cum teti-
^MNJO nO-nn npC^oSlDO' nS 'C^'Siy gerit liquores rerum fantoum, eospolluere, adeo
mpVty ♦r^'^ "DWI pTin npjyp DJJ» m ut fiant etiam principium refpeftu rerum fandtarum,
XO 7'?^^'' '^'^"'P •^p^'O 7lD3' N7 atq; iftum cibum qui tertius eft, non illegitimum
JnptyO 7j7J* mm DV 713D1 JIKID reddere liquorem Tiraw^, quanto minus liquorem
'"'yj* ."ibiDT HNDID?, 'Sy'Su^ nonn communem? Et cibum qui quartus eft in fandtis non
HNDIdS '^^^^T SliO pblDS tynp npiyO poUu^re liquorem fanftum, quanto minus alium?
li^mp 'D TTXJD t»n3N "TJn t^Vl folunique eo die ablutum efficere ut fit liquor TV-
p nSn T3"(7N nannO 'SI 'tySa^SK ''«'»'^^ert|us adpolluendum, pariterque ut fitli-
'7Di£3 irn -IN Sj;s^ ■^tid nitn omsa
KODDV "raahivz n;r'jj3 tyripn nx
baiN IN fS |N3 njf p'HDr 'y ♦a njo
MOD j:mo nnN Sdin nodo nod
t<OLDn Q'NOD □♦bSN "^biDl NJ7p
KOD nNoiob nbnn Nn-nm ppiyp
no:ni '^.d psyNT IN nbnn nnVipi n:'3
pe^Nn^N D3n Nnopn ps*? nSnn pS"ip»
'lb.'*'! np'pnbN 'D pc^Nn M nD'71
2NSb nn3D: *fl iitrNi in piyxn npioD*
PperoSN. nin in p^ip* QnjN^a m:;SN '3
♦biN no'S njND |Ni 6iN riDNjj Djjn
pNDO I'parO "iSlSI 3N7N tO Ti^SN '£3
i'ptt^O'^N nJN3 ibi cbsN^N DJJn
nov3N -ph n;73 Dh 'JiTD nojnJN ip
'ja^ Sdin7n "^Sn nN2f i'7in Sdind
riDDin '31 nSnn ppiyobN \vh nNorob
nN i'NOOO pbDlN t^Jl^Np DV ^^I^D
pNooo ppti^oni nSnn fmiyj?S rp**yon
ma naoin lai D'uty (ma^pb c^din
nbnn imayb pp?yo nolsd 'JiynK;
ut faciant ipfos fecundum.
Vol. I.
quor fanftus illegitimus inftar quarti ad polluen-
dum ; neque unquam reperies liquorem fe ut or-
dine tertium & quartum, nifi hac tantum ratione,
habere. Mihi autem valde perfuafum eft eum qui
nondum facrificium expiatorium obtulerit, idem
etiam facere,cum & ipfc res facras contaftu illegiti-
mas reddat, eodem modo quo eo die ablutus, uti
oftendimus Cap. 12. Zebachim. Conftat autem
tibi cibum pollutum, cibum alterum polluere ex
fententia Magiftrorum, uti diximus, pariterque ci-
bos immundos polluere liquores, & efficere ut fint
principium pollutionis, ficut oftenfum eft. Idem
eft autem cum dicunt Principium & Primum.
Principium autem appellant quod iifdem legibus
teneatur, ac primum, cum non fit revera Primum,
(Quod autem primum vocant, illud primum eft re-
fpediu habito ad Patrem inter numerandum,) quafi
dicerent, Liquores ifti polluunt pollutione prima-
ria, etiamfi non fint primi fi initium numerandi a
Patre fumatur. Atque ita liquores immundi pol-
luunt cibos. Ac etiamfi liquores ifti polluti fue-
rint a fecundo, deinde conjunfti fuerint cibo pro-
fane, fit cibus ifte fecundus ad polluendum, quo-
niam liquores funt principium. Pono in 'Tofephet
Tr. Tebul Tom dixerunt, Cibi pcUuunt liquores ut
faciant ipfos principium, 6? liquores polluunt cibos
^t in Tofephet Tizit. Parah, Secundum polluere liquoreSy ut faciat eos
Gg ,. prin-
ii8
PORTA M 0 S I S.
frincipium ; y liquores polluere cibos, ut faciant
ipfos fecundos. Atquc ita liquores immundi pollu-
unt vafa omnimoda, hac tamen conditione ut fint
liquores ifti immundi ob reptile, i. e. ut immundi-
ticm fuam acceptum ferant Patri immunditici, ut,
e. g. polluerit cos Pater aut primum aut fecun-
dum, uti jam didum ; non ut polluti fuerint a
manibus immundis, quonlam etiam manus im-
mundae polluunt liquores, ut divcrfis locis Trai5b.
Ziabim & Tebul 2"om, & Tadaim conftabit. Atq;
hoc eft quod volunt cum dicunt irj Talmude, Jm-
munda ejfe ob repetile: ubicnnque tandem occurrerit
hasc formula, i. e. iftos liquores immundos non
fuiflc pollutos a manibus immundis, quae Temper
font fecundac, ut loco fuo declarabitur. Et in Ge-
mara Chagtga Hierofolymitana^ dixerunt, Perfpi-
cuum eft liquorem non fieri immundum a manu ad
polluendum poculum. At liquores qui polluti funt
a manibus poUunt cibos Heruma tantum, qui cibi
fiurit fecundarii, uti oftendemus fub finem Tr.
Zabbim. Quin & declaratum eft in Tofephet Pa-
rah, liquores quos polluerint cibi immundi, nee
non liquores quos polluerint vafa, etiamfi polluta
fuerint a parte exteriori vaforum, fieri principium,
& polluere vafa alia. Sit ergo hoc tibi notum.
Cibi vero immundi vafa nuUatenus polluunt, uti
in fuperioribus a nobis didtum eft. Eftque di-
fertus Gemara Pefachim textus, Cihus von poUuit
vas, nee vas poUuit vas. Et in Tofephet Tradt.
'Tebul Tom, Gravitatis gradus in vajis eft, quod
liquores polluant vafa teftacea ex parte concavi ip-
fius., quod in eibis non fit. At nee cibi polluti, nee
liquores polluunt hominem qui ipfos tetigerit, ul-
tra quod fi manibus tantum ipfius adjundli fue-
rint, manus ipfius immundae fiant. Si autem am-
babus fimul manibus contredtaverit cibos aut li-
quores, utraeque polluuntur ; quod fi iis unam ad-
moverit folam, una tantum ilia poUuitur, uti de-
claratum eft in Tr. Chagiga^ & ut declaraturi
fumus loco fuo Traft. Parah, & Tadaim. Quod
ii comederet quis e cibis immundis quantum eft
' dimidium Peres, aut biberit ex liquoribus im-
mundis quartam partem Log, eo fafto corpus ip-
fius impurum evadit, fitque inftar fecundi ad pol-
hiendum, adeo ut fi conjundus fuerit 'Teruma,
ipfam etiam impuram reddat. Notum autem eft
ex eo quod jam fupra didtum eft, fluxum, fali-
vam, concubitum feminis, & urinam Gonorrhaici
omnia Patres immunditiei cenferi ; funtque omnia
liquores immundi, quibus appellatio ea communis
eft, cum fint fpecies qusedam aquarum, uti fub
finem Tr. Macjhirin docebitur. Atque haec funt
qus vocat Talmud liquorem fiuxu affeBi ; quod-
que his in quovis immundo refpondet appella-
tur liquor immundi iftius. Si enim in poUuto
a mortuo fuerit, vocatur liquor polluti a mor-
tuo ; fi in leprofo, liquor lepra affedi, & fie in
eodem die abluto, appellant ipfum liquorem eo
die abluti : eodem modo & fanguis menftruatse
& fanguis mortui Patres funt immunditiei, funt-
que & illi liquores. .Eft enim languis e numero
feptem liquorum. At Gonorrhaicus & fluxu af-
fefta casterique Patres immunditiei quicunque, fi
tetigerint liquores, fiunt ifti liquores primi ad pol-
luendum, non Patres, appellanturque principium,
diferte aflerente Baraithd, ubi dicunt, Eodem mo-
do fe habent liquor qui pollutus ejt a Patre immun-
D'S^Sn Diin D'NOO I'pE^O 'ffO'\ O'JSr
IN* pa'NnSN* IN dnSn NHDJi' jK hn-z
noiriDx \'\2}^ IN vh Qipn n^dd ♦ju-'S.'*
pN/DDO I'KOD Q'tSn ixS I'NQO on'3
'Jl'o in Nim onn pv 71:101 o'nr p
ncno ico'Ni nia'^nSx '3 nn^ip
rvin IJ< »:;?' niSxp t>?o n^n xyr
noJnjK np fon ih . I'k.^d ppc-'oS^
NOD N-f3N nvjtt' 'H tiSn I'NOD Dno
♦o^i'iT nnn noj '31 n;;ino '3 pi*
Tn p NODD npirO I'NC? ND'£'3 NI^Np
INOtDJE? iptTD DJJn NOiNI DIDH KOD'?
I'3J NOD nvity i'^dnSn -^Sn ATJvn
nSDin '3 x'l^n -ipi ryy riDDo idn ♦a
P'^dnSn NHDJin 'hSn I'ps^a'^N in .to
NjnDJin ♦n'?N X\^nhi< -jS-idi ^Npa
roinJNrpiyDSN.rhn n:ND 1V1 nshyy^
Tvn I'piroSN -pn in3 □^'^dh mpNa
D7i\S3 D'-mN D'^^D .Ncconi ."iVnn
O'Sd Di3n nS3 I'nod i'Sdn nok Nin
noj x^] v'^ "j^T NJ*? P^pn Tpi n jiD
N0D0»7D r'NV^D NODoSdIN I'X D'HOD
I'ptrcD noin Dv Si3D nsDin '31 hy
no ii'iNo tyin ''^d i'nodo I'piyo tsy
?'NOD I''7D^^ NON pDND p JWE;
fr<nN indjn'^n DJJn Nb3 I'NOD I'ptfOl
lN3Dp3 n'TD DifiN IN N'^N fHD J^jU
IN I''7DN7N 00*7 IN3 IN pNOD IT
jNi V"T iNo::: Np'oj nno I'ptyo^
rinnNi7N riNooj mnNi'^N mo 'n ind
♦3 i'3J NODI ru'jn '3 I'Dfi NO h:^
t<lN NON tyi'< riDDoi n73 10 nrvio
D73 'VHD I'NOD I'VdIN [NDJn'^N 'pDX
njN3 ny*2n I'noo I'pt^o nnv in
nNpiD7 oty Siio ■i'Vwin'ijin*7D3J io^n
oiSpoi n7D3 nonnD dvjn nIni
ipim Di*7£^ pit IN njS mpn Noo
niDN 10 nhVd v*?:") 'O'oi i;^7r riDDn
Nnoy»1 I'NOD I'pU^O NhVd 'HI niNODiT
nn7in nh^n"? i'nod I'pti'o com
mm in'^Do 7dn '3 i'd» nod o'on
3rn npiyo -no*?nSN nh'od' 'hSn in
np^ro 'ODnn nod Sd 10 Nmt3:i
no x^oto 10 r\iik'2 IN {^ioo^N n^/T
10 fiJND INI no NQo nDro nNOD/l
10 -jSiDi pmvo npK?o nNoon ;;7ii-o
DV '^iDO nptyo NnjioD' av ^iDtj
»n non oni n-un on nv'n "jSidi
diSn in'? rpe^o 'ni niNoan niDN
nDPNi Dr'^N NON rptt^o nyDiy rt^oj p
^J•^N niNOCDn fiiDi< r^J lo Non-rji
T2fn ppc^o'^N -j^n fN3 rpc'OD lyji
n'^nn ♦oonn 'ni dn n^ nNoiD"? prNn
ditiei
I Sc, ovl & dimiilu ^uanticatcm.
PORTA M O S I S.
iig
Vip 'Ji'Q "in Nim. fna yjiij Nina? ppt^o
jno pN'vvn i:pa?an jnicn |o |'*7p |0
r^nn iSnt iSj^ ;n2 i;x\: Nina? |'ptt?OD
ii/zV? fc? /ijKor j«i pollutus eft a. prole immtinditieiy
ecce enim principhm eft. Conftat autem difcre-
panriam efie inter ipfius Gonorrhaki & eos, quos
tetigerit, liquores. Atque hoc eft quod dicit
Mijhna C. fecundo Tr. "Tebul Ibm, In omnibus im-
mundis,tam levioribus quamgravioribtisjiquores ab
ipfis fluentes funt wftarliquorumquos tetigerint,cum
ulrique ftnt principium, Excepto liquore qui Jit
Pater imtnunditiei : Quod perinde eft ac fi dice-
ret, Excepto immundo cujus liquor eft Pater im-
I'^a? npll'Dn'^y NCDH \n ^in nnpn'^X munditlei ; fiquidem aliqui liquores ex ipfo pro
P'K irit ri33ii"i V^jn .'o^oi ipn 'm
2K "|>n InS [na ;;j"ii Ninu? I'pjyoD
nju.'o'^K Sipi nSnn 'n |nn ;?::?:? rnm
-h^ fK n:i nn' piion lo fSp p
DKCILD |nS nbp HNOItO NOOJ 'ISn mOD
fluentes, nempe faliva, urina, & concubitus femi-
nis ipfius, non ita fe habent ac alii quos tetigerit
liquores, illi enim funt Patres pollutionis, hi vero
quos tetigerit, principium. Cum autem dicit
Mipnah, [Jive levioribusy Jive gravioribus] vult
etiam vel ilkm qui comederit cibos immundos &
biberit liquores immundos qui poJlutus eft pol-
lutione levi, cum immundities ciborum & liquo-
rum appelletur immundities levis, ficut oftendi-
mus i fiquidem liquores qui ab ipfo profluunt &
''^ip NCN rHnn iSxi'S'^J^ jnS ;?;iiy liquores quos tetigerit utrique principium funt
rpiyol I'Ktt^ D'03 "iDin NDSOinSN [pollutionis.] Quod autem dicit Tojiphta [Gra-
aia andl nj^niDn nx \WVi □♦Qna> '"'^'^^ *" '^^"' i"'^ ^'^^ ^fi ^^ liquoribus\ inde eft
T\^IV^ fp'i'Onp'l'Ntt? ND 01:0 NQD^I 'J^f T"" -^"^ /J'*'a- ^"^'"»"'^^**^> ^^ P°""-
..«....«uJU -,v.!^^«-. ^v* -,«, «,»-, ,„„,L^ endum hommem & veftimenta, quod non ita fe
X^^ll.^ 'a nNOItOn nx -liV D'^^JKO'I^S ^^.^et in liquoribus ; non enim Vult haud om-
2N KK'N □"PN |K7 mm KD/K N7N nino reperiri Patrem immunditiei in liquoribus, a-
Tj nKDian ax Nmnn n'7Kn kh'?
riNDn 'a i;in K•^^{ ♦:;;♦ mni koSn
qua fola excepta, cum etiam fanguis fit Pater
immunditiei, uti oftendimus; fed hoc vult, non
reperiri liquores quibus poftquam mundi fuerint
_ accidat aliquid quod eos reddat Patres immun-
nNOIlDH DN i'typ D'CTIC? ':'Kp "iSi*?! ditiei, excepta aqua fola; nempe cCtm aqua expian-
HNDVuin nK pDn xSa mm I'^^DS NOK f^ Peccatis deftinata evadat. Ideoque dixit, aquas
ni^Jl ^K^^XD nxn Nix TnV NIDN ^'" ^"^'"^ immundma, cibos vera immundos
w»;Uv.-, ^« L-.-,,-, -,sr,>rt U^ rMMVj-. nunquam, quoniam cum Patn admoti fuennt, e-
J-«1^NP av ^13^3 nSDin ^ai nt^M vadunt prir^i : Ita in ?V^/>to Trad, ^ebul Tom
dixerunt, gravitatis eft [inquiunt, gradus] in li^
quoribus qui non in cibis. Sc. quod liquores fiant
Pater immunditiei ad poUuendum tarn hominem
quam veftes, &* vafa immerjionis a parte ipforum
exterioriy (J vafa teftacea a concavo ipforunty
quod in cibis haud ita fe habet. Jam autem
diximus vafa teftacea nunquam fieri Patrem im-
munditiei. Vafa enim quas fiunt Patres, eafunt
qua? immunditiem a mortuo, ftrato, fedili, ve-
hiculo, aut lepra contrahunt. Vafa autem teftacea
non funt idonea ftrato aut vehiculo, uti declarabi-
tur Trad. Zabim, nee iifdem legibus pollutionis
_ _ . a mortuo [contrahendas] obnoxia funt, quibus re-
riNOIOn 2N3 nSk t>fDE0O C'ln 'Sd |'N IJqua vafa, uti jam explicatum eft. Inter ea autem
NlSxpT ^^Ayh ni<01D nSl ins rptyOl quorum hk facienda mendo, eft quod dicunt in
'" ' ■ Tofophet Celim, Non polluiiur vas teftaceum nifi ei
patre immund.itiei fj? liquoribus^ eft que femper proles
immunditiei. Dixerunt etiam, S^uodcutique polluit
hominem^ polluit vafa teftacea 5 i£ quicquid nan
polluit hominem., neque vafa teftacea polluit, excep-
tis liquoribus. Liquores enim immundi polluunt
, , - - , - _ vafa teftacea, uti didum, edamfi hominem con-
D'Onm nnNQ ^la uy\ nD^ HNQID |'K tadu non polluant, nifi quod iifdem epotis pollua-
CT") ppC'Ol i'^DN ahii NODO .|'N1 3rn tur ex prsefcripto Magiftrorum, ut didum. Dix-
aO^ tSiSnI NIDX nj<01!3 'h^ n^N*? ^runtethm, Non contingitpollutiovaJiteftaceo,nijT
i<i YpVfD") 'fijH SOD' N0:» KJOnp ^x [•pa.rt&l cmcavi ipfius, & cum ferat Gonorrhai-
nnne? mpn no y^o: loa □♦'731 mx ?""' "^^'^^ ^^"^ ^^'^^^^ "^°^' Uquores, ^ manus poU
J _ ' luit, quoniam perpetub proles immunditiei eft : pro-
les autem, uti jam diximus, cibos quidem & liquores, non autem homines 6c vafa polluit. Ex
2 his
I'pii'onjy ^'Soxn j'xiy no ppe^oD nam
"ipi i'SsKD p r^*^ i^o "n^ND lynn
5N pD' nS cnn 'Sd \ii a:^ anpn
y^in »n'7K Q'SdSn |N mi^k nNDitDn
DD&'oaiN.naSw DinrNo 'n nojk 3n
□r^ NO no riNoio ONDnx lo r\nh vh^
^iooi CDiN'a mpn nod d'^d ini:^
cm ;*73 Ncao cnx nodo roD Njf'N
tynn 'So nc*oo pn din nodo j'Nty Sdi
Koon pNCD ppc-'O IN^ rptyon p fin
n:ND |Ni n-iDi tznpn nod tynn »Sp
ivnana? i:^ ba p:iiJ2 onN Ncon nS
Ni'N NiSxpi mpn NQ3 (jnmo oinj'
120
PORTA M 0 S I S.
his autcm omnibus quae jam explicata funtconftat,
liquores immuiidos alias eflc Patrem pollutionis^
alias Primum ad polluendum, atque cfle ex ipfis
quae fint gradu tertii & quarti, viz. eum folum li-
quorem qui tetigerit co die ablutum, uti in fupe-
rioribus oftenfum •, at nunquam efle in liquoribus
fecundum. Quoniam nempe Pater & primum,
& fecundum, cos principium conftituunt, tcrtium
vero non omnino polluit liquores, nifi fit liquor
aliquis fanftus, qui ctiam liquor fit principium re- ly'Tlp'? rhnpi rhnn NV*K r\pZ*D^ii "iV!
fpeftu rei facrae, Exprefse autem dicitur in Tofe- j;y)}r\ HpC^O nS |»{* imr\'0 nDDIfl V:"l
pbet Tradt. Tabcroth, Non efi li^or, qui tegigerit -^ - — '-^ ' '
y^Si v-vn r^ppD \\y jn iiba ndnt
tertium, immundus, excepto facro. Cilm autem pol
lutus fuerit liquor facer fit principium refpedu
[rei] facrap, ideoque exprefse dicit Tojiphta, Liquo-
res polluunt duo, Cj? ilkgitimum reddunt unum in
facris. Quoniam fcil. principium eft quod cum
appropinquaverit cibo fit ipfe fecundus. Secun-
dum autem polluit tertium, & tertium illegiti-
mum reddit quartum ; uti jam pro fundamento
pofitum, viz. primum, fecundum, & tertium in
fandis immunda efle & polluere -, quartum illegi-
timum efle, at non polluere. Omnis autem li-
quor immundus aut Pater eft aut primus, nam li-
quor eo die loti non appellatur immundus, fed il-
legitimus. Atque ita eum ubique appellat Mijh-
na : viz. liquorem qui illegitimus redditur ab eo die
loto, non autem dicit, qui pollutus eft. Jam au-
«ixi. i:h2 vn^p aha udd 'vhz*^
vi)ph rhnn yin cnpn r\pt'r2 ncdj
rbnn iip:i6 e^mpD ."tnN p-'oiai a':e^
Djj» ♦:iySNi 'jty );j-i '731x3 nKrt ainQ
S1D0 T2'\n ynD^DX I'ncd mpa
Mi 3N in KOD ppVD ^33 NODO li'Nl
'ODn> D'7 ov Si3D r\puD '[H"? iityxn
rropn mp^ Sioa ♦ddd* kojni ndd
nV713t33 SD232^;?yiO ^3 '3 n:v3bi<
IK nvriNi |X3 TpD KotDDiy Sipn nSi
n3N3 ii<i nji3 nvw \'>pvD on d'*?
'3 n*7nn 'na 3N7n* ro Ttiha ♦a nv:t7
tern manifefto conftat non efle liquores qui fint *iyd7ii N"in '3 flSlD NDiiO D3n7;'f
hje^oSn "^ip 'p cnoa noj 'a NJ js^
11^33 X3n N1S19 '131 inoS Dnnsno
Y^vn nono inodjs^ |'p'«^03 kod^u;
nvjsy i'pa^D3 ixopie^ "idj^k ri?3 '3i
nono -)o:i*7« Sip '7;; p3n3' aniiy^ 'ai
nS3 Knni nr:v ppiyo nT3 pe?
VJ10 IK ID Nin S'Npl Ni'3 N03 dS.J
uUatenus fecundi. Nam etfi fecundi fuerint a
Patre numerando, principium tamen funt quoad
leges in ipfis obfervandas. Hac autem in re pro-
lixior fui, quoniam occurrit in Gemara Pefachiniy
ad diftum Mijhna, E verbis ipforum di/cimus, i^c.
dixiflie ipfos, Ita in came qua polluta eft d liquoribus
qui immundi funt ob reptile. At in qiiibufdam ex-
emplaribus legitur, ^i pollutifiint a liquoribus fe
fa»^M,inaliis autem adfcribiturdicftoGfwar^f.o^rfp- r^3N3 piOST -JTT3 'IT'Siyi 'Jiyi 'pK^Dl
tiky [vice] expofitionis, liquores feeundos ; quod to- INODiS^ Vp'^*^ 73 *|7i3 "lONTK D'Sl
turn erratum eft, uti explicabimus. Qui autem hoc 3J1N hSnI 0*71^7 H^nn pl!?n flOnO
dixit,opinatus eft numerari in liquoribus fecundum ^p' qSi pE^H fiono IXDCDDB^ '71pMi^
& tertium eo modo quo in cibis, cum non fe ita res HNOItSn 3K O^ "^ I^S PN^^ PPE^D
habeat,verum liquores qui immundi fint ob reptile, ^^ ,^ ^^, ncno INOOJ^ rptTOI
femper fint principium. Ideo autem necefle habuit L .^' ,_ -,i„ -„„^-,^^ ».v„ ri,-««
dicere, liquores qui immundi funt ob reptile, non au- ^2f ^^S ^'^^^^J? ^^2^;^ °T^
tern [fimpliciter] liquores immundi, quoniam ilia ™nO K71 3K ppC'07K -)7n p3n
verba comprehendant Patrem immunditiei & li- J<?£> "J^ N71 nVJty I13n IN NON D'T»
quores manuum gratia immundos, uti jam didhjm. |0 / N7N \yi pn J^if107N "pi ibi HI*
Si quis autem Talmudem infpexerit, [videbit] ne- fiO'tD^^SN SlVN7N Hin \D N'C' m^j; 0**7
cefle ibi efle ut nee fint liquores ifti Pater, nee a nb |N . IN3 Ipa Nnniur CDTpnoSx
manibus polluti, fed ut fint necefl"ari6 fecundi-, at r»NQtO pS31N NQN nVJ'J VDVb i13r>
non cogit loci iftius infpeftio ita [ftatuere] nifi eum
qui nullum horum magni momenti fundamento-
rum, quae jam explicata funt, tenuerit. Conftat
ergo liquores non fieri feeundos ; in cibis vero pol-
lutis reperitur primum, fecundum, tertium, &
quartum, nequaquam vero Pater, uti jam didum.
Vas autem teftaceum primum erit & fecundum.
NSNi pnpn ND3 3N NH^a nil' ah)
IN3 ."I'^ni 'Jen fm^Nn ii3'a uin h^
NO ♦'7P rhnn inty I'nod ipii'03 Diny
♦731 an,13 'J^N D'S3 INC^ NGN DlpA
Iirxni nNoiton 3n Ii3n npa ^ozf
Djnjn IN im Nir'N nNoiD7 'Ju^i hnoidS
idque quod pollutum fuerit a liquoribus immundis . ,. , , ..,„,„,
qui funt principium, .uti didlum eft. Quod ad niNODH lh^ ^73 \tib Dp3 pN-D IpC?03
rcliqua vafa, viz. Veftes, & vafa immerfionis, j^jp^ npCO nVn D'':)3 iir^r\ ^yn
funt ipfa patres pollutionis, & prima ad polluen- djS^Sn DJ^ HpU^O S3 D'*?! OTDn
dum,& fecundum-, fcil. cum liquoribus immun- ^^ ^^^.^ ^^^1 ,v^j^ 'l,
d>s tantum polluantur, cum nulla proles immun- ^ [^ i^ u, ^ ^ . ,., ^ *
ditiei polluat vafa, excepto liquore, uti jam die- J^ - F "'''-' f-' -''^ y'-'J I" ^J nji K71
turn i nee quivis liquor polluat, fed is tantum qui °'^^^ i« '"'^^^^ I^ 2^' «001 ♦;?'3n nVi
.Patri acceptam fert [immunditiem,] ut etiam die- "V^ ^^^ V^^'"^ Vp'^D2 nDJDJN 1^1 j'NCD
tum. Sed nee reperitur vas aliquod e vaforum numero quod fit tertium, aut quartum. Porro
ex iis quEB fcire debes, eft, vafa immunda etfi polluta fuerint liquoribus immundis, polluere cibos
z iu
PORTA M 0 S I S;
121,
Ka3 L5p3 r\Dr\r\'2 Sidd p^D 'iy»7ty
pya ^ND^K^K KOX D'DT niX 'Q l^J
'jc^ 113' Nbi pc^xn p3n nsQiton aN
nN0it33 pnmo ih\ minn p n"i3n
{^^^ KnJNS piVOD rp5y07N 171 OIX
DTpn .NQD ina yjJty qin. Notan
p'^DiN Sdn fiiN 'Jty pD' njD^ niNO
•nj? {<o n'NDi VNCio ppa^o nn?y 'l^«
\yrb nntj hSd -]':'ni oor niij^ ja
P3i NQD") n'ZiD "TDJ ♦£) rnn NO '7^
DDHi n*7N j<in ^3^ dot -idk '3
ruN ♦:;7oS ':jy dn:'7N ^o fptyVx
"inD* 'nn p3' nod naiinn nn SidS'
37;rn jxnn' d'7 "into Nixs.npoa
l» NOD
pi pnmo n>p nNaiD NniN7 u^oa^
i<h^ PNOD pSdn S^1^?^ pK nisd
37j7 fiKoiD NOD pNOD pps^o nnu^n
1.12? ppc^oi 1N0C3:U^ uh'2 "iVlDI
mpo '03 mno ntn Kn:N3 nSnn
'31 it'ou? 37j;n jxnnn n*?! mno
pptyo3 iKODje^ D'b3 NiSxp Nna'D
jsJHiNS av3 "13 pNOva n'o ]'Si;;
nma NJoip no '^^jr p3mo rpNoita
Nnonpn3 nj'ni 'nbN Sivn'^n riSoi 'n
tN nN fNi rrrw npN ^joS ftoin
rra n'73J7N po» no 'Sn njh -[iiynN
nnon nnoo .p |n -f? '^3:' hjn iSni
Dnai n*nni:7Ni hinod^n nanyo 'Sn
bann jn "noSN ^rin njoin ^jo
"»t6n Nin 'a nnoip no );'oj nSin
p-iaSN Nin pi ^d nNonpo'7N jo
jjfban n'? NJrrr fii □♦^3 p Sin'^n
♦Sir "i'ti r'oj -j-iD* 'nn nij won
n73'i3 -]Dai 37t3n ^n pn -jiNoS
nnN7p nji3 "pi 'd -]'a3' n*?"! fi'73n3
rino t^a nnN7p iSi n'Sj; m-ioSKi
n'^n 17 'aN3 "I'j "jTia r«bann |n pn
3;o2! pnp '^lio ijndS ''^j; nnD' jn
banSN rtiij v^ "f? ^'^n^ nn7N3i
n^ovn ^:o ana N3'iSN'i ona'^Ni
Nij rov'i nioN nhjnS iidSn Nin
riiy^ 7N32;nSn no'tb;^ Nnoaj 'a
ru5:^o ♦03n Nob;; in3 nini "iij'^n
^nxja Nn^iotorno' a^oba anhy
Tip' H'-irj; p -irjt;^N 'n 'nn n'^n pi
C3n'7d'7n annSoj 'Sr n3'ip:; 'i Siio7
Tnin3no "jSs mjn y^a y} no n3'pj;
n'tyN-\3 pj Nim jnibnNi a'j;j: bvN
♦03nSiN n:-tji i^/"i3i rvyw^r^ 'n-i
jsnjo D'pna ,v)?3 pSinno' Tiobn
p npi:'n pnaS pnv 'n DNtprnoNs
nrNn pna 3NyvnDNi mj nsoo
nnno n3Do p pn* nc'sis nrenc^
rra 'T'N pnaSx ini □n'^dSn nn'Vj;
';;'3"ii ':^"'7B^i 'jb^i pe^Nn 'a D'73n'
pin3 ]'pe?oi ;'S3N3 Njnnani ^'3
n3p03 p':'hon' J7i2^ e;nip3i noi7n3i
j^n7Np n2V no; 'ai ny^ya I'vpy
Vol. I.
.x"-
ita ut tertii fiant, fintqiie illegitimi ad I'erumam
tantum, uti fub finem Trad. Zabim explicaturi
fumus. Homo autem fit & Pater immunditiei,
& primus ; at nunquam fecundus, vel ex Legis,
vel ex Magiftrorum fententia, pollutione contaftu
propagata. NuU^ enim proles immunditiei pol-.,
luit hominem, ne ipfi quidem liquores immundi j
neque enim hominem qui ipfos tetigerit, uti jam
antea explicatum eft, immundum reddunt : at fit
ille fecundus ubi comederit cibos immundos,
aut liquores immundos biberit, cum reliquis qua:
fine Tr. Zabbim recenfentur, Atq; haec omnia de-
creta funt a Magiftris, uti oftenfiim eft in Gemara
Sabbati, utque oftenfuri fumus fine Trad. Zabbim.
Hoc autem, quod hominem aliquem pro fecundo
habeamus, ita intelligendum, quod illegitimam red-
dat Terumam (uti explicabitur) donee [aqua] con-
ceptaculi fe purgaverit ; quod fi mundatus fiierit,
non opus habet [ut] occafum folis [maneat,] cum
fit ilia immundities levis quae ex inftituto Magi-
ftrorum eft. Verba autem Sifrie diferta funt,
Neque is qui ederit cibos immundos^ neque qui bi-
berit liquores immundos, pollutus ejl pollutione, quie
[ad] vefperam perdurat. Atque ita vafa quae pol-
luta funt a liquoribus qui funt principium, cum
mundata fuerint aqua conceptacuJi, munda funt,
neque opus habent occafu foils ; ita in Sifra dixe-
runt. Fa/a qua pollut a fuerint a liquoribus, e pollu-
tione fua egrediuntur eo ipfo die, cum fit pollutio
ifta a Magiftris [decreta,] uti jam didtum. At-
que haec fundamentorum, quas ideo vifum eft
prasmittere, ut iis quae explicaturi fumus fubfter-
nantur, fumma eft. Hic autem vifum eft quid-
dam tibi indicare quod forfan negligere poffis ; fell,
quicunque tandem fis qui defiderio tenearis cog-
nofcendi ea quae ad immunditiem & munditiem
fpedant, & intelligendi ea quae in hac Clafle con-
tinentur, oportere ut primo omnia praecognofcen-
da quae in hac praefatione praemifi, ima cum textu
Capitis iftius primi Tr. Celim ejufque explicatione
noftra perfeAiffime teneas, adeo ut expedite tibi
haec omnia in lingua fluant, fine uUa moleftia ea
in memoriam revocandi ; neque enim ullatenus
fufficit tibi ea perlegifTe & repetiifle, vel millies,
nifi & memoria tenueris ; neque vel hoc fufficit,
nifi & in promptu fit linguae tuas inftar ledionis
Shemaa : ita facile ope memoriae fidse & intellec-
tus perfpicacis fiet, ut intelligas in hac clafl~e con-
tenta ; funt enim res in fe valde difficiles, per-
plexae, & profundae, quas cum Sapientum Mip-
n<e praecipui pro difficilibus habuerint, quanto
magis nos ? Annon vides R. Eleazarum f. Jza-
ri<e dixijfe viro qualis erat R. Akiba, Akiba, quid
eft quod inter enarrandum totus fis in loquendo de iis
qua fpe£lent ad "Trail. Negaim & Oholoth ? quas
verba funt textus Bereftnth R. Hofiaia [adfcrip-
ta.] Ita reperimus Sapientes Talniudic os s.nt\c^os
ut ardua fufpexiffe quaedam Capita hujus [Claflis,].
e. g. arduum putafl"e R. Juchananem c, Tinoketh
e.Tr. Niddah, & pro difficili habuifte Cap. Hai-
_/^a,&c. [i.e. mulier quae condierit olera in oUa] e
Traft. Tahoroth, quo Capite inftituitur fermo de
primo, fecundo, terrio, & quarto ; quomodo fcil.
fe habeant gradus eorum in cibis & liquoribus,
in rebus ordinariis, & Teruma, & fandis. Ita
etiam Trad. Oketzim difficultatis arguunt. Et in
Gemara Sabbati dixerunt, Cum ingrejft ejfent Doc-:
tores noftri lineam in Tabneb dixerunt, Futurum
, H h eft
122
PORTA M 0 S I S.
eft ut oblivioni tradatur Lex in Ifraele, ficut dic-
tum ejl^ ' Ecce dies veniunty inquit Dotin/iHS, cptibus
immittam fantem in t errant, Qc. Et movebunt fe
a mari ufque ad mare, (^ ab aquilone, ^ ufque ad
orientem difcurrent, ad quarendum verbum Domi-
ni, Of non invenient. Quid eft [quod dicit] Dif-
current ad quasrendum verbum Domini, & uon
invenient? Futurum eft ut mulier, qua abftulerit
flacentam I'erumte, circumeat Synagogas 6? Scholas,
ut cognofcat num prima Jit, an fecunda [ad pollu-
lioj* mn»3 Dn:3'7 ij'rnni iD3D3tyn
O'H'^K ♦'♦ DKJ Q'ND Zyty T\Tl
■ir C3*o U'ii '"131 pN*3 3in ♦rr^&'m
e-pa"? looic?' 'ND ixi'Q' nSi ♦'♦ nan
nu,'K rrrnr ikvo» xVi ♦'♦ -13*1 n^f
pty ijv |N'i im on'^;r ;;pN«i'^N
n^a t<o Sdi mjnSN DinjN ip
njiu?Nn naSx ^n -jt?Sx nnS irp'a
6ndum.] Quin & ibi locum dubii quod occurrit -j'^y^K )»vi,t3 -jKjn N1J'2"» H^JSy QK J<»n
jpfis, oftenderunt. viz. Si reperiatur reptile in acre — '" ■'
ftimi, quod tamen nee panem tetigerit, nee ipfius
fiirni corpus, jam dubium non eft quin polluatur
furnus una cum omnibus qua; in ipfo fint, juxta
diftum Domini, ^odcunque fuerit in ipfo polluetur ;
at dubium apud ipfos oritur sitne panis, primus
[refpeftu pollutionis,] cum polluerit ipfum reptile
ingrediendo concavum furni, fadufque fit furnus ^«J^^ *£} _ _ . „.
mftar pleni immunditiei ; an reptile polluerit fur- VT ^TINOID hfT\ |^50^ "llinm *njnS{<
num tantum, furnus autem panem conta(5hi fuo, "ilJfiSNI ppfl "Tl^n^K DJ3N ptt^^K 11*
atqueita fit panis fecundus? De quo cum dubi- ^,j^ ^^^ p^;^^ ^^,jj3 ^^l^^ ^^^
teyennt [diftum eft,] Obltviom tradtta eft lexab f^j^^^j^^^ ^^^ ,3 ^^^^ ^^^^^ .^^^
Ifraele. Nofti autem quod nunc temporis ob im- -_„,t,^ ,., — L,- i,„, L,„-,m„1 i,-.^
^Uitatesnoftmsqusmultiplicat^funtfficircumi- ^^^^ A^ ^^^ ^^^1 '^NnE^'O miH
veris prsecipuas Academias Ifraelis, nedum Syna-
gogas, reperturus fis ambiguos ha:rere illos in hu-
jus generis [rebus,] de quibus multa occurrunt,
& in Lege, & in Mijhna, teftimonia, immo
& in iis quae his clariora & magis perfpicua.
Minittie autem mirum videri debet fi ita fe habeat _
hoc exilii noftri tempore, quo & in defuetudinem j^U^ '\^^'^r\ "^m^m nV^jVJj t^Jor
nvD':3 'Di "j'nNi Snie?' T\'\yv'>
Ifi7N Kin p ^ph^ h^v^ Dmina
minSK ♦s n-i^nDTN fivi^^N n'o nKi ko
h2hNi ><in |o |'3N in noi nje^o'7N'i
in ea inquirunt, cum invenerimus ftante adhuc
Templo & viventibus Prophetis dubium mpvifle
quasftiones de pollutione & munditie, d^quc tertii
& quarti ad polluendum legibus, vel ipfis Sacer-
dotibus qui in Templo miniftrarent, quos maxime
omnium oportuit ritus ad immunditiem & mun-
ditiem fped;antes callere, ctim maxima pars eo-
rum quibus in hoc genere opus eft, ejufmodi fint f^ {^j t^j^ riTKDlf '*' "nZDN 'n3 ^i0
quae ad Templum & res ejus fanftas fpeftent. ^ ~ - ■ ' - - ■'
Dixit, ^Sic dicit Dominus exercituum, Interroga
nwdb facerdotes legem dicendd. Si tulerit quifpiam
carnem fan£lificatam in ord veftimenti fui, fc? teti-
gerit or a fud panem, aut pulmentum, vel vinum,
aut oleum,five quemlibet cibum, numquid fanliifica-
bitur? Et- refponderunt facerdotes dixeruntque,
J<fott. Et dixit Haggai, Si tetigerit immundus
ob cadaver aliquod illorum, eritne immundum ? Et
refponderunt facerdotes dixeruntque, Immundum erit.
In cujus quaeftionis interpretatione difcrepatur in-
ter Sapientes Talmudicos, dicentibus aliis, perplexi
lunt facerdotes in quarto in rebus fandis, de quo
cum i:iterrogaverit ipfos, refponderunt, mundum
efle i emantes, cum illegitimum fit, uti in fupe-
rioribus diximus. At refponfum eorum de eo qui
a mortuo pollutus fuerit, immundum nempe fore,
Verum fuit ; quoniam quartum ab illo quod pol- BJI^ij^Sl 2^"np!J "linD pU3 "^^'3*1
lutum eft a mortuo in fandis immundum eft, i. e. f1^DtjS»V JNfi 'JHa E^IDnC^N J^S 'i'Np
pollutum eft .ipfum, at non polluit alia : & affir- j^i^Kpa e?np3 »{i'»an ]V □n'^ND '':'1kS!«
mantibus peritos fuifl-e eos immunditiei a mortuo g^-,^^p ,^^^^ ^^.^^L^^ ,3, ^^^ ^C^
contractae, at non ejus quas a reptih eft, dum pu- »,^,. ^v»ssi^w< «►,.«♦ v«U«-,-. ....^-. «,.
tarent quartum. ex repSli, mundum fuifle in re- ^^^ =^^^^^^ ^^^' ^^^^P^ T^^l IT
bus facris. Aliis vero dicentibus, nequaquam perplexes fuifle facerdotes ; cum in qua^ft. prima
interrogaverit ipfos de quinto in rebus fandis, quod di^erunt illi mundum fore; at in quaeft.
fecunda de quafto, quod dixerunt immundum fore, -adeo ut in'utraque quaeftione rede refpon-
f Amo» viii. 11, &c. ' ^ Hagg. ii. ii, &c.
lb] '^^WNi 'S^'Sty^N D3hi mncaSNi
p7K lyTpon O'E^oiyon pJnDS^? h)^
Mj^oitD maSn b&nS dkjSn jinx an
\t2 n'^t? ixnn' no cbpo jnS n^noi
viynpi Ef"ipo xi'^'h in no3n pSf^^Nnn
iiKDi: '*♦ '
'^i t'jN Nty* p ionS mm conan
Sd 7N1 \t2V 7N1 r*n Sni "injn Sni
N7 inoN'i Q'jnDn ijj;'i enp^n Sdno
nS^ "^Da cr53 Nx:t) j;;p oi? '^n "iqn'I
tpiK/tSD' inaxn ca^jnsn ij;;»i ndssti
i<in 7»i}<n »fl niabn 'ODn f^bn^^e
♦^ns trianc^K onyj^a Sxpi 7nid*?j*
rrV inaxi in'j'a Kjra tnipD 'j^'Di
t*<03 ^iD£) njN^ pdVkj ana iinD
h<fiV N»fat3» no NOD ^ onsNiii Nionp
^^p'2 uoo yo"i no xoo t^**?
fii'ji 0ji» n'i'i Dijio n3N 'J^tn ^<0D
r«^i no pNOion in |'N'p3 j>ji*?Npi
i>J"^'SJiib Sd ps^ nsovo3 j^Npa
p 0 R r A M 0 S I S.'\
123
fum fit. Porro hsec verba & ipfe tibl explicatu-
rus fum, cum ideo eorum hie mentionem fecerim,
quod valde difficilia fint loco fuo, & quam maxi-
me obfcura, conferatque eorum explicatio ad ea
quas volumus [aflequenda,] eaque qua: prasmifi-
mus confirment. T>\co exgo, verhzy \_carnem fane -
"liyD "iVpSNI 'np3 X\1!h U^"lp 1Sy3 NJn tificatam] Euphemifmum effe, ac intelligi carnem
SOD'H n3 "in» V*^'p^^^ nSp "hiD) V^V reptilis ; eodemque modo cum dicit, Nunquid
'V'JX u^ nyaSx n»JN-l3y'7K 'oon KQD fanaificaUtur ■, Velle, Numquid polluetur? Si-
TK xr^':h^ Kin ;'2k KiKi {''^nidSn* '3
io ri'Nni ♦iJ kv'N mx njh nniS'Ti
n'^p IN, ^pN3 ^Nio^p xa 'Q ito
Sn
'2 -^yrs ^^ SNp ne^iTp nSNDJnDKi
HN^nn tinpn is '^Npi -j^ntynp o
v*^jD2 p'^ySx IDN ^nN5 '131 ;^iTn
fi3D ;;j3 N-iND pK^Ni "»;3Sn tND nj3
ȣ?'Str tijSn "iNy n'f:n nnVSu )rji on
♦2?'S'iy in n*7N TriSx ^r^^ j;; an7KDa
Sdno5 yj:"! |Qa'3 j;jji r'3 ^'J^ N^f<
j"Sn Nlni SdnqSk Nin cpon xo
nS IK Dijio -jSi ;^'.aj Sn ptySx j<ini
it:^» .ptyi i» pS ♦)7'a-) Nnio thni
i^ni Sid3 '-7DN/'dSni ]'3n nod n'^nn
j<in "^ rT>3iKi3 dijio SdSni nodo
nriia Nin I'd'^nj dhd \h rh Ni'^Npi
rtin 'D 'iiD c^3n**yN Skp '-iSn an
cut appellare amat lingua Hebraica amotionem a
re & averfationem ipfius Kedujha [fan£fitatem.'], Ita
dixit, Ne tangas me Ci ^ Kedajhtica. Et Ne forte
fanSiificetur -plenitudo feminis, Cs'c, Cum ergo
reptile in ora veftis lliae geftaverit, fit veftis pri-
ma; quod fi Oram veftis hujus carne tetigerit, fit
caro ifta fecunda; deinde, fi carnem pulmento
tetigerit, fit pulmentum tertium: de hoc ergo
pulmento quod tertium eft interrogavit ipfos. Si
tetigerit vinum, aut oleum, aut cibum, quaenam fit
cibi, vini aut olei iftkis lex ? fint hsec omnia im-
munda necne ? neque enim dubium eft quin vi-
num, oleum, & cibus, fingula in quarto fint
gradu ; vinum autem & oleum principium, uti
oftenfum eft, evadunt, cibus vero illegitimus tan-
tum, nee alia poUuit, cum immunda fint omnia;
ad hoc ergo refpondentes dixerunt, Non ; erran-
tes. Atque hasc fententia eft i2fl^ qui dixit Pi?r-
TIO ifCp hiip^ nyhuD CnrhnDd^a P^^xifmiinbacqu^JHenefacerdotes.Ddnde'mter-
qj-LI C« ^{3323 v;0 "^a in do nolo rogavit ipfos dicens. Sin immundus ob cmtaSlum
I"3 rjj TfAxi -pn'7Nn' cttSSn j;jji ZfT'l'Jr'l ^"' '1/? ''?'"'' ^Z"") ^"'
ludv* tri.-, ^-,« v«^ L--,w,v,«,^ ♦^M,,-., tetigerit pulmentum, quod tettgent vtnum, ^ oleum,
r'^N Nnn Opn ND ^DNpni Wm ^cibos,\u^nam erit rath hum vini, oki ^ ci\
-pl^ XaCS' NlSxpa '-7DN0"7K1 pE^bNI i,orum? Dixerunt, Immunda erunt. Quod vc-
?yiDntrNN7 7XpD^N1Dtr NON jTTO 71p rum eft. Samuel autem dixit, non perplexos fuiffe
'fl 'Jn ^1p In /"Ip* nJN "JTII 'JHD facer dotes, fc. quod dicat didhim Haggai m quasft.
•nn» D''? 1Q333 ]?3:"l HInSn n7ND0'?N prima [Cs* ^^?z^m/ ora fud} non velle quod teti-
nn TT NOiNI nnSi I?J3 ISJD |N rO g^"' ora ipfius panem ; veriim velle quod teti-
'?D1N"^N *l*7i V^"^ Drt VDJD3 SdIN yj3 TN S^"' '^^^"^ °''^'^ ^P^'"S, deinde tetigerit cibus ifte
'3 On'^ip ini Tfjn Cn'^l OnSn Fnem, panis autem pulmentum; quod eft quod
•ffiwn VU"! 1QW V331 a'n^J »0 -IOj'tK ^"^^■<^^''^Gemara,^td? fcrtptumefi,Et tetigerit
nr^p^lN 'Jr 12J33 r^3E? 'on 3'nD ^^^z^r ?^^;^m/or^/«i, Vult,illud quod dicit, y
tetigerit cum orafua, non [intelligendum] de quo-
vis qui geftaverit ora fua reptile, fed de re quas
conjunda fuerit orse ifti ; ita ut interrogaverit ip-
I "^inp "ini ,U^TlpD Wt2r\ ^ fos //-^g^^w de quinto in rebus fanftis quod mun-
'Jtr 13 J?JI) nSx SdInSnI ps^^l fj^D^N ^um eft ; cum fc. fit ora [ordine] primum ; ci-
VV^'^V ^DInVn 'il''i'2 ;;ji ^Sn CTi'^'^NI ^"^ 1"^ 'P^*'" tetigerit, fecundum ; panis qui ci-
KOD NODO li'NI ^7103 im y^T\ nt^SNI ^""^ ^^""J tetigerit, tertium ; pulmentum, quar-
-.«,u« v»j.-. MM w'*^**?^ r-v>i^« *"""' ^"O'i quidem illegitimum eft,at non polluit,
nn;^N Nin j;j3 t<nNQ,DTpn ^.^i jam didum. Cum ergo pulmentum iftud te!
tigerit vinum, oleum, cibum, erunt omnia mun-
da, neque liquor, viz. vinum & oleum, neque
cibus polluetur ; cum unumquodque ipforum quin-
tum fit, quintum autem in rebus fancflis mundum
Jit. Atque ita refponderunt ipfi dicentes, quin-
tum iftud non poUui. Deinde cum interrogaret
T'Sn DSn r\y no rinni'^N rhn "i*))} 'P^°^' ^*" poUutus a cadavere fuerit qui ora fua
NOD' rb t^'-Np SdNO^NI TOC^Sw fift?] f tigerit qu^am hoc pafto futura eft lex
'r'3-l iW -(♦>' n:NS NV'N frni nSti ^™'°'"^c'bi? dixerunt ipfi.Immundument;
jni TK n^n JO-vT^NI p^N pD'O ^runtque vinum & oleum principium, cum fit
7DN07N n'-:f'1 'tt^'V^n J7J3tf tnip nptyO llquor fanftus qui tetigerit tertium ; cibus autem fit
|N'31 OTpn NOD . '^'ai nJ1D7 7lp3 illegitimus, quod fit quartus, uti jam diftum eft.
XWvCS 133D in D^^ no NOD ]N "J^I Quod ita explicandum eft, viz. quod immundi ob
5<,'23 nNOIDH DN 1&3D t^03Nl contadtum mortui ora non fit primum, fed Pater
immunditiei, ficut oftendimus hominem mortuo
..;» .iij])! I'.'J. r"^«^''"-''l4-^-'-' ' . ' '■ pol«
ii'- ■'■■ "" Quia faoflior te fain, vulg. quia immundus cs.
N^: '"iSn pE^'^N 1;^ in D'b 133dd ;rjiji
'^Sn ♦b^'^n ir in N03N1 ia:DD y^v
|N iSni
loe^iro ,-..
np&'o'^N ab inNio Sd'7N pD» "^dnoi
Diny SsnoSn «Si iocn p» in n'^N
ny'oni 'tt^on nhjo nnNi 7D |N7
nS NiVxpi niDiNi "^yiDi Tintj ty-np2
DnSND CDii Dinr n"? 'c^ohSn Nin \ii
io;d3 j;ji2 'iSN in itdj nod |nd Jn
1,34
PORTA M 0 S I S.
'\
pollutum, fi veftes aut vafa immerfionis tetigerit,
ca Patres poliutionis redderc j Eritergo ora veftis
polluti a cadavere Pater \ res autem quam tetige-
rit, primum, juxta didum Samuelis j panis, fe-
cundum ; pulmentum, tertium. Erit ergo ilhid
quod tetigit liquorem fanftum & cibos fan(5los,
tertium, atque omnia [fimul] immunda. Atque
hoc eft quod in Taimude ibi Samueli attribuitur :
Neque hie, tteque illic, ferpkxi fuerunt Sacer dotes.
Cum ab illis de quarto in rebus faniiis qu^ereret,
dixerunt, Jmmundum ejje ; non funt hie perplexi Sa-
cer dotes: cum de quint o in rebus fanifis interroga-
ret ipfoSy dixerunt ipfis, Mundum ejfe, neque hie
perplexi funt . Attulit autem Rabbina explicatio-
nem tertiam, dixitque illos errafle in utroque re-
fponfo. In primo autem ita fe res habet ut dixit
Rab, fc. quod ora fuerit qua: tetigit panem. At
quod ad refponfum ipforum fecundum dixit, Certe
in immunditie ob mortuum non erant expertiy hie
3N B^OJ NOD "T:a fjiD IiD»3 nNDiton
S3*7N pD'O enp'^E^ i^'^^Ni tmp
•]N:n "iioSnbN f j in xini tN:,tDD
xj;n enp3 ty*2n ^nD ly^ne^N
^Q?3 Bmp3 'E^'cn 'jn^ nDniyx
Np3D 71N7N 3N1J^N '3 K.ON pNlj'^N
'^KpQ ♦JNnbK oHsNij NON onSs J?Ji
quartuniy illic tertium fuit. Cujus explicatio eft, y>'2r\ NDH 'N'pD N*7 '03 HO ANOIOD iTD
2u6d dixerit Rabina illud quod dixerunt [Immun- {<j'3N1 ?N hSt IN'31 'U^Siy ^<t^^l
«», .r//] etiamfi vinum foerit aut oleum & ci- ^»^^ jj^^ .j^,' j^qi^, j-j;^^,^ ,^ i^p»
bus, immunda [qu.dem] effe, uU d.xerunt -. ve- q,^^ L, ^^^ S3NoSn> JOItSnI
rum erralle eos m gradu quern obtmet in immun- — ,^,..L ».^.^...i,^. .^ -«-._ ^' i_
ditie. dum putarent hoc quod tetigit pulmentum, °'^^«^ ^^^^^^^ '^ '^/J^^O '^ T^^^^
quartum effe in polluto five a mortuo, five repti- T-* 'i^^^"^ "T'Ma VJ: H^N Nir» |N NlJb
li, cum [tamen] quartum ob reptile mundum fit V^'^ T^"^ P^ T"'^'^ V^ nO NOt)^
in fanftis ; at quartum ob mortuum, immundum. DHS NOD DO NODT yyy\ C^Tip? IliTD
Errarunt ergo in utroque refponfo j quoniam quar- yum ♦J?'3") f N? jONIj'^N '3 |'dSnJ
turn reptilis illegitimum eft, in rebus fandis inftar i~i!3 NODI ♦^0"1 hr)D t^TDp^ ^103
quarti immundi ob mortuum ; eodemque mode j>j^ni p3r\N 3N ^H TO ♦y*3^7N iVlDV
quartum cujufcunque tandem Patris fuerit, hoc ,2^,i^ .,1, j-^q j^j^j^L, »«,2-, ^^y^ ^^
autem quod putarunt quartum immundi a mor- ^^ L, ,l^
tuo fuiflie, [revera] tertium fuit, cum ora fuent l^.„u.« »..il^.. 4.... — ..L^.. ». . L LlL
Pater immundltlei, uti oftenfum eft •, panis, pri- ^^^^^^ ^"^«<^ ♦JB'TO'^Ninuyn On^SM
mum-, pulmentum. fecundum; ac vinum, ok- P^'fi '31^3 r:U NHiO IHNI '^D VsNoSm
um & cibus fingula cum fecundum tetigerint, N0D7pNO7N p7 NIIDl NOD NOD 7d'7X»
erunt fimul immunda, ficut dixerunt 1 at cibi Im- [N N"170n NOD '^On N*? ♦a;»7e? in*)
mundi, tertium fuerunt, non quartum, utI ima- ^liOD HNOID 171 nO NOD \D ^I^dSn
ginati funf, fc. cum ora polluti a mortuo fuerit f)^hnDihii \a yp^ NO N'Tn3 pKT tl33
proles immunditiei, ut & ora reptili [polluta.] y^ DNlil'jN ^rI^ '3 moSn >ODn JO
Atque haec eft difcrepantia quae contigit inter Sa- ' ' • ■
pientes Talmudieos de hoc refponfo, dicente Rab,
peccafle eos in refponfo primo, verum pronunti-
afl"e in fecundo : Samuele autem, verum ipfos in
utroque refponfo dixifle: & explicante Rabina
quid vere refponderint ad utramque quaeftlonem.
Hinc autem conftat tibi rem in fe dlfficllcm fuifle
etiam prlicis temporibus, & intelle<5lum fuifle
quod dicunt, Futurum eft ut oblivioni tradatur
NIDNXNI '^InSn DNIJ^N '3 NIDDN '^ip*
'5 tstlDNVN Sip* HsiOCn 'JNnVN.'a
♦3 SNIVD NIDINJ NO WDII pNliSx
ionSn [n I*? pn ■Tp3 t'nS.sDoSN
rionpnobN |NDrN7N ♦s iSi nD3: '3 syif
n^nc^nsy nmn nTn;? onSip nDn;rNi
riNOIDSx DNDnN jn'd: u^ '^n-ie^'o
pN;;n nb'i'N -ion noS -iS-idi n-)nD*7Ni
Lex ab Ifraele, de oblivione legum poliutionis & *--f^^ ^7 '^Np "ITI W SnIdSnD '3jSn
muhditiei. Atque ita cvim juberet Dominus pro- — ->- » '
phetam de iftis interrogate, dixit ipfi, Interroga
nunc Saeerdotes Legem, quafi Lex abfolute fumpta
eflet decifio [quaeftlonum] ad pollutionem &
munditiem [fpeftantium] & cognitio legum in
ipfis obfervandarum. Atque ita etiam dixerunt
de poUutbnlbus & purificationibus, Hae, hae
funt fubftantjalia Legis. Et qui aliter fieri poflit,
cum fint ilia fcala ad.Spiritum Sanftum? Sicut
dixerunt, Mundities perdueit ad fanSlitatem, &c.
Haec autem omnia tibi dixi, ne putares fermonem
de his rebus [inftltutum] fimilem efle fermoni de
Tabernaculis, aut Ramis palmarum, aut juramen-
mm^N |ND3
riNOID'^N '3
n-nn xz^^ir^-^T^ n.N Ni
np3n'7N M pnSdni
NVN' NIDI NnONDHN hani^OI miTD^Kl
jn ?n m"inD7Nl H'NOD^N '3 NI^Np
nrh a7D7N 'm vb fioi rr\yr\ ♦sij
H'S HNOo mriD Ni'^Np NOD lynpn
Nin ;^'0j 'p nSp no:ni 'idi 7\\:}\yp
mn '3 dnVdVn \tT\ nSS dnSdSn
HDiD ''D □nSd'^n Sno njN 'jnj^oSn
n;;iDn jnoiB'rt npD*^ '3 in dSiS in
jbni 1DND SiND nnb3n3 j'i'nn
{innDD nV^ Ni'Ni »a?D msb ip "jjn
to cuftodum, aut judicum, queni apprehendere u • '
pofles levi aliquaattentlone, teque r«m aflecutum, t<n7Vj;n n;?D TN137N jO ■]'7 /Vn» NO
quinetiam ne levi pendas ea quae ipfo intelledto NifTlE' fO D"Tpn NO ^70110 Nn^onni
commoda prsecepturus es, aut idem ftatuas de iis ac de cseteris quae prjeceflerunt in expHcatione Claf-
2 .• ,t fiunj
PORTA MOSIS. 125
^^V^<'7^« rrin ^th nD"TpnoSK DmoSS fium praecedentlum. Nam ek Iftls magni mo-
'5 I*? nO*lp 'n^K ILDiSi* n2'tpr'7N menti fundamentis, quae tibi in hac Claffe pr£emifi,
npl nSk Wn Nn:0 no TTV^N Hln r°" ^^ ^^' """"^ aliquod cui non magnum ad
nrrnvn 'fl D'PJ^Vk KDE^'^K nW 'P^"*" confirmandum atque elucidandum laborem
□'JC^I n'3;0 nnx t^nnipSl nnSVni i;^FndIj dum ipfa collegerim «««», .x «r^.y
■^^.,s^^^^-l^f^I-.^^^s^ i^mi* «♦ J* ♦t^ -t»nh»Mw>> «"'' ex famtlta, ex omnibus Talmudts angulis, &
nS'SMI niO^n':'}* K'NV r OJ p nnae^OO fi«r«;/./i. & r.//.^/./^, feu Interpretationum cxo-
n;;OJ *nn rrinflDin^Nl mnn5"?J< ticamm & Additamentorum latibulis, quoad ex
J;'D:17 HKnOO \'\yi "rr^na Vryr^ ^:^J0 iftis prEfationem rftam confecerim, qu« fit inftar
pyO "IIDSn Mln 'S nrOE^ TIK no clavis omnibus quae in hac Clafle explicate ani-
♦fi h3i7VnDO*7N n")3'7n'?N nn3N71 mus eft, quin & plerifque qua in Talmude occur-
t>tn'fl \\y r\'^T\ S^ \^b TloSn'^N ™nt fententiis difficilioribus : cum omnis fenten-
♦Jtyi JliyN*! 'ai mriDI nNOID '3 DnSs *^* '" ^"* mentio fiat immunditiei & munditiei,
-INnS^N TDNDnSn h)} 'h'S D;;Vn mnil Prii"^"f & fecundi, &c. difficilis videatur, vel
t<n'3 mil N-INI TONSn'^X »V fl'33 ^tiam Do«aonbus magms, quanto magis difdpu-
nj . 00 1^ /^Vnn* N^ 'HJ^N /^'^p ^m, aded ut ex ipfo quod velis perfede aflequi
S'JnirO T:1 IDSn Nnn ^II^K mV bOND „onpoffis. HuJus enim generis fundamenta ejuf-
♦3 jnj HNJOIp NO NON N7VN NHS modi funt, quibus opera nullatenus impendituf.
JNnnn N"TJ Nnj N'SNO ina mxSN Nnn Verum illa qua prasmifimus huic claffi abunde
mp D':'i7' NOl i^TCr\ NOS ban 'Sk fufficiunt. Ea autem probe tenere oportet, uti
np |0 N'^N p'pnnSN "h^ na rfrNfl^N diximus. Non autem percipiet, prout decet,
nD7n 'fl ''?N''7Sk nnDI D^'N7N Npe; l"^*" "'"'^ ^'"^' "'^* I"' ^ laborem diurnum, &
T\2^ SiK «3 »nSN maSn^N -bn p vigUias noflurnas impendent alkuiconftitutio-
^u, «-,»„,, ,,L,,r,^ r,,i,H« -.^♦^rt ^m «,i-.«v„ num iftarumquas occurrunt mitioTracaatuum^tf^-
D^l N.-nn:i r^im D^ran .yjn in D'npai hati,Pefachim,Cbagiga,Zebachm,ChoUn, &c. nec-
NjTp' on •T'Tj; nor '^I^N'? n"? f D^^n* dum fundamentum aliquod cui innitatur fibi fele-
"]7n n7 -I'Vni rnrn not my7N Nin gent, deinde banc prafationem & quse fequuntur,
OV.T'i'na NHblVN ''^y ftJnO ^rb2 perlegerit, ut fint ipfi omnia ifta fiindamentis fuis
•jTi 7KnO NOl N:n 70);JN no mp fuperftruaa, turn enim eorum qua hic fafta funC
2U^iTl Npiya :3»JN13 j;0i |0 7IT0 nSn valorem percipiet. Neque alia fimilitudine hoc
^«JSNO NHJO Snn 'nn INSJON'TN 'D [illuftrare] poffum, quam ejus, qui non fine diffi-
*lQb NiNS VN^JJ^'^N na S:nD N*103 ^ultate & moleftia inter_ peregrinandum filiquaa
d": . . -..—-..-—. • .. ••-
jnD pc^» D^ ]N3 tNl "TVnO '^jn -r^ ^jfl ^fti^m fubicrit fibi fuftenkndo non '^it, is certa
•^NinN JO n» NOn 07^1 T\T\y na yp ipfarum pretium dignofcet; quin & fi in manus
mj» D7 17 *pjy' ]ND NO ITp DNi7N inciderint viri prudentis etiamfi nihil difficultatis
Vnnn ins "ION'^N Nnn NJOpr no bai paffi, hie etiam lis quid velit aflequetur, atque in-
mDTl *1*1vSn N*in ban 'Sy V*imm tenm ex iis in quibus verfari homines videt, per-
rpjpl ■13'ix JX JNnnN t^S Tin S^O'N^ fpeftum habebit quantum fibi moleftias fubeundum
Sa NH'Sn nrinN NO 'no "^I^nSn ™'^^*' "^^^ ^^ t^^^^ paratas] inveniflet. Ideo au-
fTDS3 rnO^N TnS tops NH'Sy ""rnN Jf*" ^^"^ ^°f ,^ '^^ ^"^! magnitudinem illu-
-».«.Mi« •-^t, .U* u,U«»^C« ♦t* Uf^MM ftrandam protuhmus, quo mcitare ac perfuadere
-rorsrs a*? JNI '7non'?N 10 'Jftnrr poffem ad prsfationem iftam obfervand^m, eam.
nn^N |N7N1 rrNDp n»S no n'iNj?0 (jue memona perpetuo tenendam, ne fundamenta
: ♦7J^n HT^N NIJ^ JN munND Ifta fubinde, quoties iis opus fuerit, repetere ne-
cefle habeam, verum ea tantum refpe^ns intuear, cum ip& prasfatio, etiamfi non repetantur quae
in ea dida fint, fatis prolixa videatur. ■ Jam autem (volente Deo) explicationem aggrediar.
Soli Deo Gloria.
Vol. 1. It
-'■ ( >■■■
Z'ViVC c.
T^^
1. (,
r^' r.i :
\'cn critn
•■^r-Ci .
';*'G qr-
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■'■f'A '//
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APPENDIX
NOTARUM MISCELLANEA.
: na D""iSr» oVinj onnn {^Kty nn^ mx i^^QH rmm ]♦«
iVo» g^ in Lege [S. Scriptura] w/ una litera^ a qua non dependeant monies magni.
"^ r
*<Ji
,AlI>lAJjnO^IM lac,...x.-w
fi'; unn
.\«';2,' A'^^ l"i\V.5'vW \v
( "9 )
NOTiE MISCELLANEiE
CAP. I.
Jer. XXXI. 32.
rh:;^ ^Dm ^nm na '^'^Sin nr^n ^-^m
Chald. NJKl 'O'p n* V^Va pJNT
^ia ipji irritum fecerunt paSlum me-
urn, & ego complacui mihi in eis, dicit
Dominus.
Syr. uSi.*l\*) <^^^ yajo)? ^^^Jo
^omam ipfi trritum fecerunt fcedui
meum, ego pariter afpernatus fum eoSy
dicit Dominus.
Arab, in Bibl. Jaianis. i~ |>Xxa> ^ j^>)
iVi/OT $'a/<z non ferjiiterunt in fcedere
mea, ego vicijjim neglexi eosy dixit Do-
minus.
Sept. "OtJ CMTOl fix, tvifJLilVat.V SV T>» (T/*-
Vcrf. Vulg. FaSium quod irritum fe-
cerunt ^ & ego dominatusfum ear urn ^ dicit
Dominus.
Pagnin. ^i ipfi irritum fecerunt pac-
tum meum, is? ego dominatus fum eis, dix-
it J ehovab. [Not. Vatab.] Alii, Et fui
maritus eis: cut, Egi maritum erga illos.
Angl. M^ic|) ms cotjenanf ffjc? b;iafee,
alttioust) 31 totut an l^iutbano unto t|iem, fatt^
Epift. ad Heb. VIII. 9.
' Arab. Jai. ^ LJI "liAJy Ego negleKt
eos.
Vulg. ^oniam non permanferunt in
Tejiimonio meo, & ego neglexi eos, dicit
Dominus.
Bez. Nam ipfi non perfiiterunt in illo
meo fcedere, 6? ego defpexi eoSy dicit Do-
minus.
Angl. IBccaufc tljei? continueD not in m?
Cotienant, ant) 31 regacoeo Vs^vm not, Taitl)
fl)C JLOJD,
Is A. XXVIII. 16.
Chald. pi;r;;ir J<S, Non commovebun-
tur.
Vol. I.
^ Syr. "^jmI JII ^*OLio>, %^/ credide-
rit, non timebit.
Arab. t$;j«i^ *j (>>f c>j £/ §'«/ rr^^/-
^<'n/ in eum, non erubefcet.
Sept. 'O TTiTgowf gy ai/lw, a j/Jn Kctlcu-
Vulg. .^i crediderit., nonfefiinet.
Angl. ^e tfiat beUeUctl), ftall not mafe e
liall^
Rom. IX. 33. & X. II.
rias 0 7ri<^eua)v iter olutu a jca/ouff^uv-
S'w'o-g'Icu.
Et I Pet. II. 6. ut LXX. Syr. J[l
»^ OLAi J Pudore rion fujfundetur.
Arab. tSy^isUj Lo & iS^ss\M»i j^jl Nonpu-
defiet.
Vulg. ^/ cr^^;/ 7« fw/w, «o« confunde-
tur. ^
Bez. Nljn pudefiet, ''
Angl. j^^all not be all^ameU [or, con-
founded.]
Non iemeri foUicitandam effe receptam
textus Hebraici leBionem, Jerem. xxxi.
32. Vocem 'nbya Baalti, qua vulgo
redd'ttur, Dominatus fum, "vel Mari-
tus fui, non incommodh reddi v/xeAvcrXf
Defpexi, neglexi, Heb. viii. 9. Idem
de Ifa. xxviii. 16. fiat uitur, fc. proba-
bile ejfe non aliter olim, quam nunCy
■ le6lum Hebraice, U?W nS Lo Yachifti,
quod 'vulgo redditur non feftinabit, fo-
nare non minits, a v.oclwia'xvv^-na^Ttx.iy non
confundetur, vel pudefiet, ut Rom. ix.
33. ©■ alibi transfertur.
CUM is prjEcipue fcopus in his
edendis nobis propofitus fuerit,
ut ftudia Rabbinica fimul & A-
rabica aliquatenus promovere-
mus, idque, hoc quafi fuppofito, utrum-
que fuam habere, qua rerum prajftan-
tiorum ftudiofis commendetur, utilita-
tcm, ne hoc gratis poflulafle cenfeamur,
vifum eft aliqua quibus & linguae Ara-
bics ad Veteris Teftamenti, & Rabbi-
norum difciplinas peritiam ad Novi, tex-
tum feliciiis enucleandum baud parum
conducere (ne dicam neceflariam effe)
probetur, appendici huic Notarum in-
K k ferere ;
130 NOrM MISCELLANEA. Cap. I.
fererc, non argumenta fed excmpla, ca- fcil. Sn oJto) wc evifx-eivccv h t« S'lce^i-x.-n
que in capita, non alia fere methodo fjm, y.ayw r\fjLi?\.ncra, aCrur, Xiya Kjg/os,
quam prout in mcntem venerint, diftri- minime ambigatur, hoc in caufa fuic
buta. Primutn (quod prim6 fc cogi- Viris & dodis & piis, ut potiusScriba-
tanti obtulcrint) facient ea quae ante ali- rum incuris in Prophetje verbis Hebraice
quot annos in Auditorio Hebraico, Comi- defcribendis, vel faltem varis ledioni quae
liorum Academicorum Vcfperiis, ad u- cafu aliquo jam olim contigit, difcrepan-
num aut alterum Scripturae locum, cum tiam banc imputarenr, & pro 'riS];3 Ba-
in finem, difleruimus, quas, omifsa tan- alti^ quod in hodiernis exemplaribus le-
tum, quae tenipori ac loco accommoda- gitur, ac verti folct Dominatus funiy vcl
ta fuerat, prasfatione, fie fe habent, Jer. Maritus fuiy fubflitucndum, vel faltem
atxxi. 32. Sluia ipfi irritum fecerunt pac' olim non male, & comprobante jam Sp.
turn meum, U2 ^rb^'2 'DJ{<1 ^ ego Boalti Sando legiffe tw ^/3<^oitx.wor']x, ♦nS;?J Ga-
bam, Celebris eft locus, qui aliter in altiy vcl ^rbTX2 Bacha/li, qxix fonanr,.
Novo Teft. (fcil. a S-go7rK6tVfiJ divinae ad Fajiidivi, yJfpernatus fum. Latius patc-
HebrsEos Epiftols, Ixx Interpretum ver- re, quam ut Icviori manu farciri poflit,
fionem fecuto, authore) recitatus, quam rupturam. Ita certe adhuc doftis vifum,
fonare interpretum plerifque vifa funt at quia non aliam tentSrunt, potius quam
verba Prophetx, prout nunc in Hebrai- quod non reperiri pofEt, ha?c Ivccvltofocvn
cis, quae tarn Chriftianorum quam Judae- conciliandi viam ; quae tamen inquirenti-
<^um manibus teruntur, exemplaribus ha- bus adco facilis eft inventu, ut fi alia,
bentur, in eorum numero eft qui earn quas minus fortafllis primo intuitu prs fe
de hujufmodi difcrepantiae caufa atque ferunt difficultatis, pari facilitate com-
origine dubitandi anfam praebuerint, quae poni poflent, nullus rcHnqucretur textum
nullo modo toUi poffe videatur, quam fi Hebraicum corruptelas arguendi praetex-
ad variantes ledtiones confugiamus ; fc. tus. Ea eft, non ut pro voce 'n^^3 (in
aliter olim in iis quibus ufi funt Ixx (qui qua totius difficultatis cardo vertitur) no-
vocantur) Interpretes & prifci temporis vam aliquam leftionem fubftituamus,
homines, quam in iis qui ad recentio- fed ut in varios ejus fignificatus inquira-
rum manus pervenerunc, codicibus fcrip- mus, quod fi feccrimus, illud non minus
turn fuifife. Quod avidis arripiunt auri- commode per Graecorum ^joteAwo-o. reddi
bus qui corruptelarum nimis frequentium pofle, quam &\it ^rhy^ Gaalti quod eft
obtentu, fontium Hebraicorum avSrevrlxr Fajlidivit, aut quicquid ejus loco adhi-
labefadtare conantur. Quibus ne plus bent dodlorum conjefturae, reperiemus.
quam rei ipfius Veritas poftulat, gratis Quod ne gratis didum a nobis videatur,
concedatur, follicitecavendum eft illis,qui conabimur rationibus nonnullis, quae &:
limpidiffimos vitae fontes e media * Je- aliis forfan in quibus in diverfum abeunt
rujaiem^ imo ipfo Dei atque Agni throne interpretes conciliandis infervire poffint,
profluentes, fandtoque ipfius fpiritu fo- fententiam noftram confirmare. Quenj
tos, & confpicuam divinae circa ipfos in finem, necefle erit in varios, quibus
providentiae, per tot fcculorum decur- diftionis alicujus Hebraicas, de qua con-
fum, curam, ea qua par eft reverentia trovertitur, fenfus erui poflit, modos in-
profequuntur. Ac magni certe hoc in quircre. li vero (ut mihi videtur) quin-
genere momenti eft locus de quo in prae- que ftatui poflunt. Quorum primus eft,
fentiarum agitur; cum ledionem in Bi- ut diverfa, in quibus eadem voxoccurrit,
bliis Hebraicis hpdie obtinentem, in du- loca inter fe conferantur. Adhunc faepif-
bium vocantibus occini non poffit, quod fime confugiunt Interpretes turn Judaei
in aliis nonnullis & folet & merito po- turn Chriftiani, quo loci unius obfcuri-
teft, hallucinates fuiflTe vel Interpretes tas aliorum perfpicuitate illuftretur.
vel Scribas, cum Novi Teftamenti au- Secundus, ut locus de quo agitur di-
thoritate comprobctur iftorum verfio, ho- ligenter & accurate perpendatur, ut ita
rum ledioj cujus textum qui nobis de- quaenam vocis -n-oKvcrnjjLa fignificatio ei
derunt non minus adi funt a Sp. Sandto, quadret, dignofcatur, imo annon aliam
quam illi, quibus olim allata eft Prophetia, adhuc quam quae in reliquis Scripturae
Sandti Dei homines, ade6 ut ab Epifto- locis occurrit, requirat. Hanc innuit
las ad Hebrsos authore, non minus R. Tanchum ^ his verbis fclilSJ ,^1 c:>\a a>
quam ab ipfo Jeremia, quid dixerit Do- "i **» iliA** ifW< ^^\ jjt^ ^ L-^s-^-i fJ^
minus acceperimus. Cum igitur de lee- 45a«»». laiM? ^ 'i^/JiXS %a. j« i. e. Not urn
lione quas in Epiftolae iftius cap. viii. 9. ejiy verborutn Jignijicationem dignofci ex loci,
in
t f Zecb. xir. Sj .* Ad Jud. c. i.
Cap. I.
NOrJE MISCELLANEjE.
131
in quo occurrunt, fenfu; non eorum cum
vocibus affinibm (feu ejufdem originis) col-
latione tantiim. Idem faepe in verbis ra-
rioris ufus explicandis " ea hoc vel illud
denotare ait ;^ cf«^ «r»«^ ratione^ wl
vijemus loci.
Tertius, ut verfiones antiquae, eajque
jam olim probatae, confulantur ; cum ea-
rum authores iis vixerint temporibus qui-
bus Judaeorum & res & lingua magis
florerent & facilius perdifcerentur, quae-
que a fcriptorum feculo propius abef-
fent. Tales praecipue Graeca qus vulgo
Septuaginta Senum audit, Paraphrafes
Chaldaicae, & Syriaca quae KDIO^trS, five
Simplex^ dicitur, e fonte ncmpe Hebraico
tradudla.
Quartus, ut in Rabbinorum tam anti-
quiorum quam recentiorum, qui multa
hoc in genere iral^TroLQ^olcx, habent, ex-
plicationes inquiratur. Quamvis enim
lingua Hebraica jam olim in earn abie-
rit defuetudinem, ut non fit ipfis verna-
cula, parum tamen abeft quin ita haberi
poffit, utpote quam, licet non cum ma-
tris lade imbibant, a teneris tamen un-
guiculis ftatim addifcunt, inque ea prae
aiiis exercitatifilmi funt, adeo ut, quod
ad verba attinet, non parum iis tribuant
Chriftianorum cordatiores.
Quintus demum, (qui non minimi in-
ter caeteros momenti) vicinarum lingua-
rum collatio, Syriacae puta, five Chaldai-
cae, & Arabicas, cum fint tres iftae, Hebr.
Syr. & Arabica nionno msmc^D mjitrS
on'nntyn'v on'ms'Snai on^niosyn (ut
loquitur **/?. Judah Levita in CozariJ lin-
gua affines, & qua multa inter fe commu-
nia habent in nominibusfuis, injlexionis &
conftruSiionis ratione; adeo ut fere cum
« R. Aben Ezra dicamus effe ea finK naty
Dnni* On^Tl labium unum & verba di-
ver/a, five unius linguae dialedlos varias,
quarum Haebraica mater, reliquae autem
filiEe mairi non abfimiles. Hujus ufijs
& neceffitas hinc patet, quod cum lingua
Hebraica pura, antiqua, in anguftos ad-
modum limites redafta fit (utpote cujus
nihil, praeter illud quod in Bibliis con-
fervatur, ad nos pervenerit ; inque iis vo-
ces multae vel femel tantum, vel diverfis
fignificationibus occurrant, ^ quas ex ali-
orum in eadem lingua, fcriptorum ufu
dignofcere non licet, neceffe fit illarum,
quae VH nriN nHDtt'OO (ut iterum cum
dodiffimo R. Aben Ezra loquamur) ex
eadem familia ortum ducunt, eafdem radi-
ces & propagines agnofcunt, fcrinia ex-
cutere, & quern ufum, quos fenfus vo-
ces iftae apud illas habeant, inquircre.
Hoc modo, cum alias non poffint, fre-
quenter fe expediunt Rabbinorum dodtif-
fimi R. Saadias, Aben Ezra^ Elm. Jan-
nahius, Maimonides, R. Tanchum^ Kim-
chii, pater & filius, cum antiquiorum &
recentiorum aliis. Horumi quinque mo-
dorum.vel alicujus ipforum beneficio, fi
genuinus verbi cujufvis, in textu He-
braico occurentis, fenfus erui non pofiir,
nihil fupereffe videtur opis humanaa, quo
dignofci queat. Horum ergo plerofque,
fi non omnes, a noftris partibus, contra
vero nullum ftare fi oftenderimus, dum
*n'7J^3 Baalti in Prophetas verbis non ne-
ceffario per Dominatus Jum, vel Maritus
fui, fed commode per vfjiiAva-a,, Neglexi,
DeJ'pexi, verti poflTe affirmamus, adeo ut
variam ledionem confingere opus non fir,
illud quod probandum fufcepimus, fatis
firmafle videbimur. Quod ut pateat, ad
fingulorum, ordine fuo, examen illud re-
vocemus. Primus ergo, quern propofui-
mus, modus eft, ut de vocis in loco dc
quo ambigitur intellcdlu, aliorum, in quo
occurrit, collatione ftatuatur. Atque hie
prima fronte nobis maxime adverfari vi-
detur, dum fc. objicitur ^^i Baal ubi-
cunque alias occurrit, fignificare Domi-
nari vel Dominum feu Maritum effe, vel
in uxorem ducere, ideoque eodem hie ienfu
neceflario fumendum. Cujus tamen ar-
gumenti vim infirmare baud erit diffi-
cile, fi obfervemus, quod obfervandum
eft, alio hie modo quam in plerifque lo-
corum illorum verbum hocconftrui ; fcil-
cum praepofitione ^ Be, cum alias vel
cum accufativo conftruatur, ut ubi ma-
ritandi fignificatum habet 1"in3 "^y O
■^♦JD T' ''i^?' nSin^ Sicut maritatur juvenis
cum virgine, maritabuntur tibi filii tui. If.
Ixxii. 5. vel cum 7 ubi dominandi, uc
2K1oS h'^'2, ntyK ^i dominati funt Le-
moab, Moabo, i Chron.'iv. 22. Ea autem
pro diverfitate conftrudlionis folet efl"e
fignificationum varietas, ae pene contra-
rietas, ut ex illis de hujus loci fenfu qut
alius praspofitionis influxu regitur, certi
aliquid concludi non poffit. Unicus (ni
fallor) eft praeter hune locus in quo eo-
dem, quo hie, modo cum 3 Be conftrui-
tur. Jer. {c. iii. ver. 14. DM ^rh^2 'DJK
Anoci Baalti bacem ; ubi ut, TlVi^U Baalti
Dominatus fum vel Maritus fui reddatur,
adeo non eft neceflarium, ut minime du-
bitaverit Kimchii pater, referente filio ip-
fius Davide, banc fine exceptione regur
lam
« Ad Jer. xliii. & V. Kimchi in VDt * Lib. 2. f 68- ' R. Mofcat. comm. ibid. V.
epill. ad Ebn. Tibbon. [ V. R. Mofcat. ut fupr. & Ab. £z. ad Ex. x\\. 9. Gen. i. i. & ice.
ic Maimon-
132 NOr/E MISCELLANEjE. Cap. J.
lamtradere, p2n Nirny nSy3 pc^S Sa contempt ku Jprevi tllos ,) prxCenim cum
*WJ IIU?*? Nin n'3 Oy i- c. ubicunque ifti verboruminterpretationieamconcilia-
'u^r^aOT^j^aBfla/ cum a Bf conjlruitur, in verit authoritatem ipfius Sp. S. teftimo-
?nalam partem fumi. Ideoque verba eti- nium, Capite ad Heb. epiftolse modo
am ilia fie cxponit, lapc^ |0f3 D33 'HVp laudato, ut fi earn nbn admittat rccepta
D3nN ppJ< njTJ^ "]K Egofajlidivi vos ; hodie in Bibliis Hebraicis ledlio, ad vari-
eo lb. y«oJ prateriit tempore, at jam col- antem Icdtionem neceffe fit confugere.
ligam vos. quae eadem eft & R. Tanchu- Quarto etiam, cum ad partes advocandi
mi fententia ifodi Jj^ j* jl ooJ^ »^sn »Uju fint Hcbricorum dod:i, qui nobifcum fa-
"NnSNi i. c. fignijicatio ejus eji, Ajper- ciunt, ncc pauciores, nee erudicione &
nari, vel, Refpuere, quofenfu etiam did- authoritatc, illis qui aliter fentiunt, in-
turBachal mutato y in n. Nihil ergo eft fcriores reperientur. Sunt illi magni in-
ex aliorumlocorumcollationequodnecef- ter fuos nominis viri, AbulJValidMarun
fario fijadeat 'nSya jBW/;" hie, Dominatus Ebnjannabi Grammaticorum princcps,
J'um, vel Maritus fui, reddendum, vel ('cujus in plerifque vitula arat David
quod impediat quo minus vertatur Fajli- Kimcbius) Kimchii pater, & R. Tanchum
divi, imo eft quod fiiadeat potius. Pri- Hierofoiymitanus, qui omnes unanimi con-
ma ergo haec de vocis fignificatu dijudi- fenfu tu 'il^i^a hic Faftidiendi fignifica-
candi ratio, non adeo aperte nobis ad- turn tribuunt, Dominii negant; additis,
verfatur, reliquas valde faventes habe- ut vidimus, & a conftrudionis ratione &
mus. Quod ad fecundam enim, quas eft loci circumftantia, arguraentis. Prae-
diligens & accurata loci de quo agitur cipuus eorum, qui contrarium fentienti-
perpenfio, ut quis illi maxime conveniat um agmen ducere cenfetur, eft R. David
lenfus, quem admittat, quem repudict, Kimcbius, qui tamen dubius hie potius
dignofcatur; banc adhibentibus, mire ftare videtur. Neque enim commodam
huic loco quadrate videtur Fajlidiendi effe, quam patrem fuum amplexum fu-
fienificatio, ut vel ideo quod eam iZ iffe fatetur, fententiam, fed tantum ne-
Th^l Baalti convenire non putent, 'flTJ^JI ceffariam efle, negat. Hxc enim in /.
^<z^///,quodlegifre olim LXXexiftimant, Radicum habet, Sunt qui verba ifta
praeferendum cenfeant. " Ita Dodlif. Ca- D3 '>rh))'2 »3JN"» Veanoci Baalti bam, ita
" pellus, 8 Heb. viii. 9. [legitur] inquit, interpretentur ut idetn fonet ith}^'2 Baalti
" xa^ai r/jLiXri<ra. dvruv ex Jer.-Kxxl ^2. ac ♦n'^p GaaJti vel 'nSni Bacbalti fcil.
" ubi in Hebr. eft CD3 ♦ri'7J73 Dominatus Fafiidire ; 'ym i♦^i'l at non eji hoc necefe,
" fum eis, at LXX Jegerunt TlTJ^J Fajli- fed ufitatiori i}r^'2 Baalti fignificatione
" divi, quae ledio videtur melior." Hjec reddi potejl, ut valeat, ^amvis ego Do-
ille: ut nee omittam, quod multis often- minus feu maritus fuerim ipfis, ac fuerim
dere eonetur *" R. Ebn. Jannahius,Domi- ipjis Deus, illi irritum fecerunt fcedus me-
nii & Maritationis fignifieatum, nullum um; & fie Jonathan vertit Tl'I^IDN Fth-
hie locum habere poffe. Quod ita nempe, reiti, Complacui mibi. At Pater meus p.
omnis inter fcedus olim cum patribus ini- m. dixit Omnem vocem n^'J?3 Beilab, qua
tum ac novum jam pangendum difere- conjlruitur cum 3 ,in malam partem fumi.
pantia toUi videatur ; quas hoc modo Haec ille, e quibus vix dignofei poflit
conftat, fi eorum, qui ob illud irritum quam demum fententiam prasferat. Ita
fadum a Deo faftiditi atque rejedli fue- unam probat, ut alteram improbare non
rant, pofteri, hoc jam cordibus ipforum audeat. Reftat, ut ultimo loco, quid ad
indito, gratiaque divina auxiliante & ad vocis, de qua agitur, fignificationes eruen-
obfequium impellente, talis in pofterum das conferat vicinarum linguarum colla-
defpe<flus atque defertionis metu liberandi tio, videamus: atquc hie lingUiE Arabi-
praedicentur; unde concludit Baalti bam cae ope, quam in fubfidium vocant Ebn
idem valere ac ^> Col*^ ^^y^. *^^^ji F'^/~ jfannahius, & Kimcbius Senior, fi quid
tidivi res eorum. i.e. ipfos, iij'que affile- adhue reftat fcrupuli, plane tollitur. la
tus fum. ea enim verbum ^}^'Z Baala eft, non
Tertio loco, fi verfiones antiquas con- modo Dominum effe, 6c Maritari, fed &
fulamus, habemus quas eaeteris omnibus Perturbari, Separari, Fafiidire, Naufeare,
merito opponamus,Gr£Bcam & Syriacam, quo fenfu etiam, uti hic in Hebr. cum
(quarum ilia habet v.dyo) vfjiiAnaa avruy, v Be conftruitur, & cum tie Ala con-
Et ego dej'pexi, feu, neglexi eos; haec ftrudtum, Renuere, Nolle. Interpret at i(i
^00Li2i iSoASaOk y^i2i\^ atque ego etiam verbi '>rb)}'2 Baalti, hdc fignificatione [fa-
ftidiendi
« Crit. facr p. 6i. ■" I. Radicum 1?V3 ■ Ad ipfius exemplura & Grammit, & I. Radicum compofuiffe
videtur, eumque fxpifllmc nomine R. Jonx ciut.
Cap. I. NOTjE MISCELLANEM. 133
ftidiendi fcil.] inquit Ebn Jannahim^ " V^rv io Tachijh, i. e. Non fejiinabif, ^ro
convenit cum ilk quod dicunt Arabes Jju " quo Paulus, Rom.'w. 33. & x. 11. &
a^^U J^yi Baela-rrajolo beamrehi^ fcil. " Petrus, 1 Pet. ii. 6. fcribunt, |w.ri xa?ou-
«jLiij jyj^ *j 61*9 Taduit virum negotii fui " o-;^^y)'S'>ij i- e. «o« confundetur, codicem
&faJiidio illud habuit, fie & Kimcbii pa- " procul dubio melioris nots fecuti, in
ter, eodem (inquit) modo dicunt Arabes " quo fcriptiim erat iy»2» vb h Tabijh^
£»^Slj Jr?.y< Jxj Fajtidivit vir mulierem " «o« jy'fT J>i^ /(^ Tachijh," Quare autem
edmque expulitjfeurepudiavit. Earn, quae haec a viris dodtis affirmantur? quia
adhuc apud Arabes in ufu eft, thematis nempe loci naturje magis quadrate vide-
hujus notionem, olim Hebrsis etiam no- aturpudoris (quern adhibueruntLXX Se-
tam fuifle ftatuunt. His ergo rationibus nes) quam feftinationis fignificatus, quem
moti, cum & loci circumftantia, & ver- unum voci ty»n' Tachifi competere au-
fionum antiquarum prjecipus, & Rabbi- tumarunt. Qupd fi banc ob rationem
norum do<Siffimi, & linguae Arabicas ufus varia erit cudenda ledlio, quid ni Para-
perpetuus calculum adjicianr, nulli dubi- phraftje etiam Chaldaei & Interpretis Sy-
tamus pronuntiare, eandem olim hoc lo- riaci gratia, quorum ille vertit pj;fyiP kS
CO, quiE & hodie, receptam fuifle ledlio- lo Tizdaazaun, Non commovebuntur , vel
nem ; & vero fi hodie interpretibus vi- trepidabunt, hie ^a/^J j^ lo nedchal, non
fum efiet, ut olim LXX Senibus & Syro, timebit f Num eos forf. ^TT Tachil a
verba Prophetas reddere \^apropter eos '~7')n Chul, Timere, Trepidare, in codici-
fa/lidivi, nolui, defpexi, r^asAwo-a, &c.] ni- bus fuis fcriptum reperifle putabimus,
hil eos fadluros quod a vocis TlSj^i Baalti voce non minus ad ^iw Tachijh quam
fignificatione alienum fit, imo forfan quod ^yy TaboJl:i accedente? Quid ni potlus
ei, cum praepofitione *J Be conftruda?, & hos & illos C^'fT TachiJJi olim, prouc
non optime omnium atque unice quad- nunc habetur legifle? alios tantum ejuf-
ret. Nee minus forfan contra ledlionem dem fignificatus quam recentiores prastu-
'jl'^J G<7<7/if/, quam pro ♦n^i^!3-B^7a///,hinc liflie, quos ambitu fuo continere verbum
argumentari licear, quod 'D^^^JI Gaalti illud fuadenc & loci circumftantiae &
cum 3 Be nullibi conftrudium reperiatur, interpretum authoritati additus linguae
neque dicatur '>Tb)!^ Gaalti bam, fed affinis Arabicae ufus, in qua ihemata
□'D'^iTJl Gealtim, Abominatus fum eos, uc u5i>3- Haujh & ji/.;. Hijh quae Hebr. tyin
Lev. xxvi. 44. Nee dubitamus, fi ad eaf- refpondent, tres nobis iftos (cum aliis)
dem regulas exigantur alia etiam Scrip- fignificatus exhibent (inter fe non raro in
turse loca non pauca, in quibus aliter rei natura conjundtos, dum qui timet
olim legifle antiquarum verfionum au- confternatus hue illue rapitur, atque ita
thores, quam hodierna pras fe ferunt ex- tandem pudore confunditur) fcil. g^t
cmplaria Hebraica, perhibentur, aliter Afraa, Fejlinare ; ^y Phazea, Timere;
melius conciliari pofle quae inter eos & U:eu«? EJlahya, Pudore fuffundi ; quorum
recentiores reperiunturdifcrepantias,quam tertium prasferunt LXX, fecundum Chal-
varias ubique led:iones ftatuendo. Altero daeus & Syrus, primum recentiores. Si-
faltem exemplo, ut ita duorum teftium quidem quod falso Alcorano fuo tribuit
fide res comprobetur, illud confirmare Mohammedes, vere SS, Scripturas tribui
liceat. Illius nempe loci qui ab Apoft:olo potefl:, feriptam earn {.^JJ? ^^y^. verbis
Paulo LXX Interpretes fecuto, Epiftiote ']^^^^■>C\lxoi'i, \comprehenJivis'\ quae varies in
ad/?ow.cap.ix.ver.33.ex7/^/^xxvi. II, 16. fe fenfus continent, quorum cum plures
citatur: fcil. ^ 0 -KK^ixiKv e-zsr' 'avTu^^ xa- aliquando uni eidemque loco fatis appo-
'iajo-^i/yS-wo-gjo*, Et quifquis credit in eum, fiti fint, varias pariunt apud interpretes
nonpudejiet. Verba prout Hebraice apud fententias, citra ullam varias ledliones
Ijaiam vulgo leguntur funt, t^*7 |'ONOn conftituendi neceflitatem.
tt^Tl' Hammaamin lo yachijlj, quae fonare Merito interim vobis commendatum
volunt Interpretes, Credens non fejiinabit. reddat lingua Arabicae fl:udium vel unus
Aliter ergo legifle olim Grascae verfionis hie ejus ufus quo Hebraicae tarn feliciter
authores, quos fecutus eft Apoftolus, af- ancillatur. Quam late pateat per totam
ferunt dofti, fcil. i^yyi Tebojh vel ty»2» humanioris literaturae \yv.v>LXo^aj.^eixv e-
Tabifi, quod iomt, Erubefcet. Redtius jus ufus, fatebunturmulti, qui quid ulia ex
(inquit lUuftrifl?. Grotius) quam quod Ma- parte Theologias ftudiofo conferat plane
forethae praetulere. Vir dodtus apud Ca- dubitant. Ego vero, fi quid fentiam, Theo-
fellum in quaeft. de locis parallelis Vet. logo adeo utilem exiftimo, ut fi textum
& Nov.Teft. haec habet, " £/.'xxviii. 16. Hebraicum aliquando penitiusexcuterenc-
«' Hebraice legitur, ^ifperat in eo, nh cefiarium ducat, ea fine manifefto veritatis
Vol, I. LI pra?-
134 NOtM MISCELLANEA Cap. II.
praBJudicio, nc dicam difpendio, carere nonnullis vidctur, utpote qui fcnfu di-
non poflit. vc''^°» 6c fere contrano a MattbaoEvati-
^ ' gclifta citatus quam prse fc ferat textus
CAP. II. (qualis nunc habetur) Hebraicus, alteri
horum incommodorum patere videatur,
M I c AH V. 2. ut mala fide vel a "Judceh fervatum Pro-
y^ phetasoraculum, vel abEvangelifta (quod
Heb.nvnS "iyvnn"lQKDn7nonnH"» j^^fit) recUatum vldcatur. Nam quod
*^tyiO nvnS SV* h -^OO myp? 'Q7N3 ^^^^ prophetam hodie legitur, Et tu Be-
:D'7lj;'0»aDnp3 VnSOT ^jntyO ^^/^^^ Ephrata, parvula ad exiftendum,
Chald. Ti?n nmSK cn? no nXl ^^^1 ^^ p^rva cs)in »7////^w j^«^<r,apud
rmn* n^an s^raSj^a nwonw >4nnn A/a^/l^fj^^ formula loquenditoto cceiodif-
: mm p^Q* 'Onp. y^ crepantc effertur, Kai cnJ B^Ga^^ix, O'i? 'I«<f^*,
£/ /« Bethleem Ephrata qua mimma ^^^^ -^ ?Aa;:c'T»» " Iv tc,« l9,g|oto«r<. 'I«J^a,
/«//?/, ^z^^o «/ computarerts inter mtllia ^^ ^^ ^^ Bethleem, terra Juda, nequa^
domus Juda, [forf. qua minor futjlt ^^ minima es inter duces Juda. Quod
quam ut, &c.] ex te coram me prodtbit ^j^^j. affirmare cenfetur, alter plane ne-
Mejpas. gat. Hunc nodum, cum aliam non
Syr. )Lv^}jQ>M^ A<aA ^} uOfcJf jnvenerint rationem, ita folvuntnonnulli,
:)joOUij|jaL^jA ^001lJc•^^JK•^*^I ut ad variantem leaionem confugiant,
Tu verb Bethleem oppidum^num parvum ^^^ locus, in Bibliorum exemplaribus,
es ut cenfearis inter myriades Judae ? Ita q^gg ^ Judais nadli fumus (ut volunt)
Bibl. Parif. vel legi poteft fine interroga- perperam leftus, in integrum refliituatur.
tione, Tu verb Bethleem Ephrata, parva jjqs inter eft V. D. quidam apud Cla-
es ut fis inter, &c. riffimum Virum Lud. Capellum, in ap-
Arab. jJuoj »:x>J 15^5 C»*j f^i- <:^ ^ <^U pend. ad Criticam Sacram, qui Mattha-
Q b^ li^^ i- 6^' u' <^^ urn hic fine pundtis autumat ita legifle,
Et tu, O Bethleem domus Ephrata, ne- iy>^>^ -jyjf i. minima non es, " Quse verba
quaquam ita parva es ut [non] fis in mil- « (jnquit) ex pundatione Majforetharum
libus Juda. « & unius literas 1 tranfpofitione, ita
LXX. KoJ ai> BnS-Aggju, oj)to5 'E(pe5t9-a, " '--^^ ' _..-L ......
oKiyot^oi ei tS eTvau Iv ^iKiauriv 'louJ^aj OCC.
al. fjJn oKiyoe^oi
Vulg. Et tu Bethleem Ephrata, parvu-
lus es in millibus "Juda.
Pagn. Et tu Beth-kchem Ephratbah,
parvula es ad exijlendum in millibus
Jehudah: Ex te tamen mihi egredietur^
ut Jit dominator in Ifrael, & egrejjiones
ejus a quondam, a diebus feculi.
Ang. I15af t^ou, 315etl)Uem (^pt)?atal),
tIjOHgti t\m be Utflc among tlje tljoufanD0 of
3iut>at).
Matt. II. 6. Koi <n) B«GAgf/tt, yr\
'Ia(ra, aS'a.fJLWi iha^iq'n « ev roTi 7tyiji.o<riv
'I«(fa, g)c ffS yoi^ f^eXev(rercu riyyy.ev@-f
Et tu Bethleem, terra Juda, nequaquam
minima es, &c.
anu tIjoH 115ett)Ieem, in fljc 3LanD of Hlaoa,
art not ttie lealt among tlje |a;inccs of BluDatj,
&c.
Conciliatur Mic. v. 2. cwot Matt. ii. 6.
diSiionem *l'^V ^/V contrariis gaudere
Jignificationtbus, & modb parvum, modb
illuftre Gf praecipuum denotare. Obi-
ter etiam Pfal. Ixviii. 19. cum Eph.
iv. 8. confer tur.
E
ST & hie locus ex eorum numero
qui aliter olim, quam nunc, ledus
" hodie perperam leguntur, nVilS "Vyi^
•* i. minima ad exijlendum -, literam, in-
" quam, 1 particulze lS adimentes, & fe-
" quenti verbo mediam inferentes. t)
•' enim non raro ponitur pro kS, ut
" I Sam. ii. 1 6. & xx. 2. idque Syrorum
" more, qui pro ah fcribunt lS. DH au-
" tern fimplici Jod in medio interdum
" legitur, ut Pagninus adnotat in ri'n. Ita
*< 2 Sam. XV. 33. item x. 1 1. ficut autem
*' hic fenfiis omnino cum Matthao con-
*' venit, ita punftatio ilia Rabbinorum
" non folum ei omnino adverfatur, fed
" etiam fe ipfam abfurditate fuaevertiti
" quae ita habet, Tu autem Bethleem, mi-
" nima ad exijlendum." Eadem & in
altera ibidem difTertatiuncula, p. 494.
repetens, " Nonnunquam (inquit) e-
" tiam Apoftoli, fivedivino numine, five
" puriore aliquo codice freti, ita tefti-
" monia e Prophetis proferunt, ut fimul
" quoque vitia emendent, quae tamen,
" etiam ipforum autftoritatedamnata,non
" potuerunt adhuc ex ipfo Canone He-
" braeo eliminari, ut Mic. v. 2. Hebrai-
" ce & Grasce ita hodie legitur, Koi ov
" B»)6Agf jx 'E<p£$t3"a, 0 Aiyoc^os « tS blvcu ev
** ^iKiaiinv 'laJ^a, fenfu & incongruo &
*' falfo, quem Matthaus ita reftituit,
" Koi (TO B>j6A«fcjt*, ^»i 'IbJ^a, o\j^a.fJiO)i thx-
" ^'Vl ^< '<=> To?{ 7iyifA,o(riv laS'cty ex quo
•' (inquit
Cap. II. NOr^ MISCELLANEA. 135
♦• (inquit ille) conjicio verba Hebrasa, incongruitatis& falfitatis(praefertim cum
" qus hodie ita leguntur riVH? T)^V, o- pateat Traeje.fepi'^ixoci enarrari ab Evan-
" lim ita fcripta fuifle y^'J rvm% «Aa- gelifta Prophetae verba) aliud tamen li-
" ;^;V« BK ti. Quas verba poftea, vitio ceat in medium proferre, quod non mi-
" Scribae ita diftorta fuerinc, tranfpofita nori forfan facilitate totum qui hic fub-
" fcilicet litera 1 in medium verbum cfle poterit fcrupulum tollat, affirmando
" DV^, quod omnino hic non quadrar, fcil. nihil impedire quo minus & nunc,
" "1^ autem, i. e. non, non tantum Syria- ut olim in eo fadtum, yj;'^ Tjair eS'x/ji.us
" cum eft, fed etiam Hebrceum. Ita ih.cf)Qt^-n vertatur. Atque tam Magnum
" I Sam. ii. 16. & xx. 2. Tertullianus & quam Parvum fonare vocem iftam more
" Eufebius ita locum hunc legunt cum linguas Hebr. cum aliis communi, quo
" Evangelifta, Mti oXiyoq-oi ti, pluris fcil. dicSiones aliquas fenfus plane difcrepantes,
«' facientes audloritatem Evangeliftarum, atque inter fe pugnantes, ambitu fuo
«' quam verfionem Grascam." Hzec ille, contineant. Hanc leftiones iftas evotvlio-
conjedura certe liberiori, quam ut eam (pxveTs conciliandi rationem fuggerent no-
mihi viae indicem ftatuere audeam; nam bis quas ad locum Michce controverfum
li ita literas ac verba mutare & trans- annotavit Dodiff. Rabbinus R.Tanchum
ferre liceat, ubi tandem pedem figcmus ? qui poftquam dixiflet, a nonnullis ex-
tot erunt textus facri, quot Critici vel poni prophetae verba ac fi prolata fuif-
Interpretes, five in conjedando feliciores, fent, 'h'lh'^ "f^th NIKJVDDK, quafi per
five paulum aequo dodtiores. Eam ergo contemptum ijlius regionis ac familiae, quae
C\.Capellus (quamvis alibi dicar, videri minor videretur quam ut imperio in
LXX, quos fecutus eft Matt, legifle "^y^ Ifraelem obtinendo idonea cenferetur, fibi
n^M N?) in refponf. ad diflertatiuncu- tamen redlius videri ait, ut n»;;v7^/r hoc
lam iftam, rejicit. Verba ipfius hasc funt. loco exponatur NODNP! ND'H Primaria,
" In loco qui eft, Matt. ii. 6. eS'a.fj.m Princeps, ac Judex, five Magi/iratus ;
" fXa^icrn, nihil eft neceffe fingere vari- quo intelledu idem nomen aliis etiam locis
" am ledtionem (eftque ilia quam Doc- gaudere vult, e. g. Jer. xlviii. 4. ubi
" tifTimus Vir adfert non parum coadia) Jinyn npj;f i;;»0£?n Hijhmiu Zeaka Tfei-
" quum idem revcra fit apud Michceam reha, reddi vult, non ut vulgo folent,
•' & Matthaum fenfus & mens, licet audire fecerunt clamorem Parvuli ipfiuSt
" quoad verba videantur pugnare duo fed poTpoSNI NDI^Vn Principes & Pra-
" ilia loca ; nam cum Michaas dicit fiSii ipfius 'syi \^f^ ]p'y\TWth^'yi contra
" Bethlehem efle nimis parvam, ut cen- vulgo receptum nominis Tfair ufum, feu ut
" featur \v tois y\yifi.o(nv 'lacTa, refpicit ad ad locum iftum habet XilxSjlKl KHNDH
" urbis illius ftatum humilem atque con- Principes & Magnates ipfius. "li inQ
« temptum, qui fuit tempore Prophetje, *TJ1;Sn IH 'IVn ^y^^ efique contrarium
** eamque de abjedlo illo ftatu confola- tw T^J'dir quod parvum denotat. Et ad
*' lur, & cvehit promifllone gloriofd ori- fententiamfuamconfirmandam Paraphra-
*• turi ex ea Mejjia. Matthaus vero, quum ftae etiam Chaldai teftimonium profert,
" negat Bethlehem effe minimam in illis qui ita locum iftum tranftulit,KnmV T\lt}'2
*' riysfjioa-i, refpicit ad Chrijli nativitatem, i<T\l'dl'V Annuntiate clamorem Dominato^
" qua condecoranda erat & illuftranda res ejus. Si libeat Magiftri hujus fenten-
" urbs ilia, quae quantum ad civiles & tiam ampledli, nulla hic inter Prophetam
" politicas praerogativas attinet, erat turn & Evangeliftam fupereft difcrepentia.
" temporis humilis & abjedla. Quare Certe quae Princeps, Illujlris, & Prafec-
" unum idemque dicunt tum Michaas ta fuerit, aJ^ajw.fcs eAcc^'T^ merito appel-
" tum Matthaus, licet pugnantibus in labitur: nee lemere forfan adhibita ifta
" fpeciem verbis." Haze Capellus. Alii loquendi forma potius quam alia quaepi-
aliter tolli evav\io<pa.viia.v iftam volunt j am, quae fimpliciter Magnum vel Illu-
Ic. ut prophetae verba per interrogatio- ftrem denotet, cum ita duplex (quern dixi-
nem efferantur, quje negationi tantun- mus) nominis Tpy Tfair, iiuelledlus fub-
dem valeat, ^ Tiine Bethlehem, minima /is innuatur, utroque expreflb, ahero licet
in cenfu familiarum tribus Juda ? Imb praelato, idque non prout accidie, fed
verb ex te originem fumturus eji Mejjias. certo ac deliberato confilio fadlum videa-
Utrique refponfo ciim infit quod o^^v^vli tur. Ac ne ab una illius authoritate,
t/s TO auxif^vi'iv abunde fufiicere debeat, quamvis Chaldai (ut vidimus) Paraphra-
quo minus verba bene contexta violentis ftae, magni nominis authoris fuffragio fe
conjedationibus luxet & diftorqueat, lee- tuentis, pendcamus, addimus & alterum
tionique minime corruptas ftigma inurat o/tAo^jj^c*', Grammaticorum Hcbr. Prin-
2 cipem
^ Druf. & Grot.
136 NOTM MISCELLANE/E. Cap. II.
cipem Ebn *jannahium, qui in libro Ra- erit t'tbi^ ncc non cap. ii. 9. t2<Tb^ *p2
dicum, aflerit vocem I'^rV T^fair effe p rvy\BarecElohimvamut,BenediCy\.e.Ma-
TKVnSk i. c. ex illis quae pugnantes inter ledic Deo (3 morere ; feu convitiare Deo&
fefignificationescomprehendunti (ei/ai/Tio- morere, quamvis refragante eo loci CI.
o-«jixa)i/ dicere liceat) ac alias Magnum ix. ViroSixtinoAmamd/idSan&.ivmyoitiuX"
Excellens, alias Parvum denoiare. Prae- ore indignum rate. Scd confirmatur ea
ter locum yerem. jam laudatum, alium verbi notio e lingua Arabica in qua ii^^
(cujus etiam meminit R. 1'ancbum) affert tefte "" Ebn Athir & Benedicere fignificac
e Zech. xiii. 7. Qn^VH Sv 'T ♦ma'E^ni Et & Convitiari. Nomine c?S3 Nefejh, non
convert am manum meam Juper Hat/oar im, tan turn Animam, fed & Corpus inanime
i.e. (inquit) NDinSxi nSjnSn 'S;^y«/f'* ^V- defignari volunt Hebraorum Magiftri,
lujlrest^ PrincipeSy non, ut vulgointelligi eofque fecuti Interpretes Cbriftiani, v. g.
folet, Super parvulos. QuaE(inquit K.Tan- Hag. ii. 13. lyfli }<od I^^I' QK 5/ tetigerit
Ci6ww) omnium quae adducunturexpofitio- immundus Nefejh, i.e. ob cadaver hu-
num optima eft. His calculum adjicit eti- manum. Pa^n. Ang. ffi? a "cao boOp; pari
am GlofTarii Hebrao-Arabici minime con- modo apud Arabes ^Jij ^^fi & Spiritus
temncndi author, qui inter thematis lyv feu Anima, & Corpus audit. "IDH Chefed^
Tj'aar fignificatus, ftatuit jNoSlV ' Saltan, quod frequentiflime Pietas, eft & cum
Nominator y Princeps, verbis Zacharia iftis Impietas reddendum videatur. Sic, Lev.
in teftimonium adduclis. En fententiam xx. 17. Kin "lOn Chefed hu, Ver. Vulg.
quatuor teftium ore confirmatam : at, Nejariam rem operati funt. Alii Oppro^
num fide dignorum, inquies? Certe non brium eji, ut LXX ovuS^ai ec^iv Chald.
aliis Magiftrorum, quam quos, quod ad NjSp Jgnominia. Syr. oo» Ifl^M Op-
verborum in S. Script, occurrentium fig- probrium eJi. Ar. ^Ib ^Mj^i Dedecus eji.
nificatus, (ubi de nullo religionis articulo Earn eflTe vocis vim aflferit " Maimoni-
controvertitur) ceeteris libenter praeferunt des, ut omnis in re aliqua excefifus Che-
dod:i, non minorum. Sed & idem fen- fed appelletur, 'fl 'f\h)^1'd^)'ii. "ptS iliND
fiflfe ipfi etiam LXX videntur, qui verba nty iK 1»3, five in bono, five in malo fueric
i{i&ZacharJa^credduntyXjf'zs-d^a)Tvvx^eJ- excefifus ifte. Nomen y]ii m Lucem, ira
fj^yhr] rac TTOifjievcti: necnon Syrus,%^Oi]o & quod luci maxime contrarium eft,
|-i^^ V ^v "f-»? Peducamque manum /^w3r<75 fc. confeflib denotareaflTerunt jam
meam contra Superiores: & Arabs «Uyj t)c laudati R. Ebn Jamahius 6c R. Tanchum
fuper pafiorei. Ac ne infolens cuipiam fsJ^irSNI niiS^ m^Sx DD^i JO "linc^O^
videatur quod de hac voce affirmatur, in- mil Notum ejl nomen Our & luci compe-
telleclibus eam plane contrariis atque in- tere, & ejus contrario : idque ut volunt
ter fe pugnantibus gaudere, fciendum eft tam ex Scripturas quam Mi/nee & Tal'
illud & alias in lingua Hebraica non in- mudis ufu. Exempla quae ex ° Scriptura
fuetum, atque in vicina Arabutn dialec- adducunt hic minus firma videntur, ma-
te, c qua de Hebraica matris ufu judi- nifeftiora quae ex Talmude, in quo etiam
cari volunt Magiftri, frequentiflimum. plura ejufmodi occurrunr, e.g. Thema-
Prolatis in medium exemplis res illuftri- tis ppD Pakak funt & ohjiruendi, operi-
or fiet & -TriSrocvolsesH" ^ themate U^"lp Ka- endi, five claudendi, necnon e contra
dajh derivata notiflimum eft, & quod jblvendi atque aperiendi notiones. Et no-
SanSlum, & quod a fandlitate longiffime mine pinO, quod duke &c fuave denotar,
remotum eft, denotare, Scortum fcil. et gaudet etiam res amarijjima JliiiJ Al
Cynadum: de utroquefexu didtum occur- Handhal feu Colacyttthis, adeo ut illud in-
ri't, D^z/f.xxiii. 17. mJ5Q niy"tpn»nn kS ter nNnVNVN five hxAU7)fjia, ab eodem
Wlty ♦iDO ty^p '!y'T\'> vh\ b^'W> Non erit R.'Tanchumio numeretur, qualia & apud
[Kedejhah] meretrix e Jiliabus Ifrael, ne- Arahes (quorum linguam & Hebraicam
que erit [Kadefi] fcortum mafculum e fili- T\^xh'm)h\K riS'^lp ^fu verborum admodum
is Ifrael. Verbum *1"13 Barac eft cum affines ejfcy pro confeflib habet) frequen-
Bene-dicere, eft cum male-dicere vcrten- ter reperiri, rede fcribit. Sed nee apud
dum fateantur interpretes. Sic i Reg. xxi. Arabes folos, cum pleraeque, ni fallor,
13. ^Srj") D'^tC mSJJ "]'1D Barac Naboth lingua hoc in genere exempla nobis fup-
Elohim vamelec, Maledixit Naboth Deo (S peditent. De Graca & Latina, quae
RegiyUtScJobii. 11. *^D"l3'*]'35bj; k'^ON maximae apud doftos authoritatis meriro
niji in faciem tuam [I'ebarececa] benedix- habentur, pater. His p yf//«/» & Pro/«Wttw,
tam
• Leg. VAi^bo "■ L. Nehaya. " Coitim. in Pirke Ab. c. 5. 1. Morfliedin 11N " Pf. 139. 116t r\Vb\ &nor
Our. Our hie (inquit Rafhi) eft "^gus pU/b fignificatu Tenebrarum, & fic vertit Judaeus quidam qui Pfalmos Arab, inter,
pretatus eft, (jc twjb ^^j & no^c me obtenebrabit. f Ec fenfu etiam tralaticio feu metaphorico, Aha voce, al<
turn filentium. v 2
Cap. II. NOTM MISCELLANEM. 137
tarn de fupra quam dc infra nos longe thoyo, quod & rijiim effufwrem, fell, cha-
pofitis did notumeft; InfraBum id^etn chinnationem denotar, & e contra /f^i/w?
effe c^noA fraSl urn y eique contrarium ; ut lilentio compreflum. Ad Arabes]?Lm pro-
& alia baud pauca ab in compofita ; Re- pero, apud quos tot funt in hoc genere
firingo, & rurfusjiringere, Scfohere: il- exempla, quot integras jufti voluminis
ijsdpyov^ &c pigrum, &c velocem denotare; paginas implerent. Ea appellant Gram-
i^gjLfov &c^rmum, & imbecille j y.oc'Sroiyi^Uj marici i1.x.o:il Aleddad, nee inconcinne,
tx,polluo & confecro; 'Ayavov mitem^ & cum nomen a*o, ut ab eo ordiamur, ejuf-
favum ; Noo-wAgua) Mgrum euro, &cJacio, modi fit, quod non folum communis cx-
cum aliis non paucis : nee in vernacula terorum appelktio, fed & 'mx^S^ayuioe,
nobis deeffe his fimilia nemo non novit, effe poffit, cum & ipfum, nominis fui
qui SDolet dicimus, cum bcjinere & im- menfuram hac in parte implens, planeque
fedire volumus; ficSUosfem, cvlvo. pellem, sTrajU-^olg^^ov, tarn quod/w//?, quam quod
& inducere & detrahere. Sed his omiflis, contrarium eft, denocet. Ca;tera prout ad
iis potius, quae apud Arabes occurrunt, manus venerint nullo mechodi ordine fe-
immorabimur, utpote quod & inftituto quentur. ^rg- Hamim, Aqua calida, & c
noftro magis conducere, & ad linguae contra frtgida. j>=.^\ Alahammo, Nigrum^
Hebraica ufum illuftrandum pras casceris Sc Album. ^^S Al Bodoo, Comiubium &c Re-
expedire videatur. Unum tantum aut al- pudium. v^ts!5 Altarbo, Gaudium & Dolor.
terume lingua Syriacd, quae& Ipfa. Ara- li^J5, Alredao, IntelleUus ^ Stultitia, item
bica adhuc Hebraica vicinior, prasmittere quod Ornamento eft, & quod Dedecori .
liceat. "JEa fint ^l^saSecal, ftultusfuity-Si feu dchoneftafnento.jiLsAlJabaro, Rex &c
quo tamen in forma audta ^^tAxo Sacel eft Servus. J>LS Al Maula, Dominus & Ser-
intelligere fecit: unde jyiatt Sacloyjlultus ; & vus. J**A!i Al Bajlo, Licitum, item Illici-
contrariae naturae ejufdem radicis propagi- tum. 6>» Fauka, infra, ?x, fupra. Sj.yWa-
Res,\mib^0.^soSacultono,intelligens,}iASa ra, ante & pone, ^AiW Al Gabero, prateri-
Suco/o, intelleSlus ; ^tf^1V^D Saclutho, Jiul- tum & futurum. ^^\ Al Jauno, nigrum
titia, quae in themate hoc fignificatuum & album. J.ib, Tafala, ortus efi Sol, occi-
contrarietas ad Syros ab Hebrceis derivata dit Sol rubens. aXs. Jalada, 2Do sUtit, i. e.
eft, apud quos hoe didionibus Ssty&bOD pellem detrahere, & pelle tegere. ^ymS Af-
commune eft, ut utraque tum ftultitiam ivada, Filium genuit Dominum feu Nobi-
tum e contra intelledum denotet, quam- lem, item Filium genuit Fernam. 4-*«iH Al-
vis ilia magis proprie per b'SD, hie per /haabo, colleSlio & difjipatio, idemque, re-
'jyO indigitetur. Audiamua quid hac de paratio, & deflruSlio, feu demolitio. yb
re annotavit R. Tancbum. i- ^^sim Cjms. Dana, potens fuit & impotem fuit, item
pAe, ^4^ ^ u/i "^ iSdD* a»S3DT Ssb «'ii' obedivit & rebelUi fuit; inde & 6'^' Edda-
Ajjjdl^ JJixJ? t^jc« «A9 i\i' (j5j liiHJ sjsA ^S Xi^js^ »ij, Tempore conditio vendidit, & ^/wzV.
«jL« (jaiH 4- W «>'3 (j^ I'ty^ S5 jUi c*a5o 5>i uIjA^ Madyano, qui foenori accipit, & qui
iMij D^OTOi SdDH |n3 Ji* "JOdSx^ jj-^ collocat. c?/i 5/j<7r^, ^wfr^, & vendere. ^^S
\jaA (jaJi i- U. .x5} (jjis-jUJI (joxi tsl^ ^ Almdano, longus, & brevis. ^^x«\ Am'ana,
i~ tjfi m^DDI mS'?in*Ji« I'tya J^A» i^ ^/-u^-j fmt, pauper fuit. L_i^ Chapha, tex-
W j^l^ JixJl i5ot« IajJ 4y*;Cj S ytf^U j^ it, & detexit. ^i Afarra, texit, & r^-
^i ^yJLu 5» *|OdS Jx;^' if^-<3 |'?y2, Ubicun- texit. j.5WiM, juvenis, &cfenex. c>^\ Akrana,
queoccuritinlibrisjuridicisS!iC&\,S&ca.\\m, potens fuit, & impotens fuit. ^j^)^\ Acla/a,
aut Yifcolu, «o« Jignifcatur aliud quam nudax fuit, & pavidus fuit. 5UU ^/ M^/z-
Jlultitia, & defe£iui Jcientice. Hac enim nuto, potentia, & impotentia. y^\.m^\ Alfa-
diSlio, etfi cornprehendat fgnifcatum intel- jedo, incurvus, & ere6lus. silsSji Al Naja-
leSfus & fcientia, iftd tamen notione non dato, avaritia, & liberalitas. *X1SiaU AlMo-
fcribitur nifi per Sin. "■ In textu autem tadhallemo, qui injuriam pajjus tik., & qui
Biblico pauca quadam hujusfignificatui ex- intulit injuriam. Iwi, Kafatct, jujle egit, &
empla Jcribuntur per Samec, e. g. confti- injujte egit. j>»«A' Al Masjicro, plenus, &
tuitur [Hajfecel] in exeelfis, idque juxta vacuus. _U5 Amela, fperare, & timere.
fententiam quorundam interpretum. Oc- t-^AxyiJ? Alkafiibo, vetus, & novum, item
currit etiam in textu Biblico notione ftulti- rubiginofum, & d rubigine terfum. ^aH
tia fcriptum per Sin, e. g. trb'2^ nii^n Al-Matino, validus, & imbecillis. ^li hia-
infanias ic Jlultitiam ; alibi verb quam- in la, accepit, & dtdit. Quam fignificatu-
texfu non alias unquam fcribitur fignipcatu um varietatem & dim apud Hebraos ha-
intelleSlus qudm per ^\n\ Jlultitice verb per buiffe verbum npS Lakach, mihi pluf-
Samec, nee mutatur [ordo] ijle. Parilis quam probabile videtur, atque inde fac-
etiam apud ijrw eft ratio vocis J.*iivO i^^- tum ut verba ilia P/iz/. Ixviii. 19. nnp'?
Vol. I. Mm mjna
<! V. Vulg. Annuntiate clamorem parvulis ejus : LXX retenta voce Hebr. «V«»««A«7« Ui ^oyofo, Refer hoc ad fu-
ftrhra, uii il* ]eKm. xWuu ^. agitur. ^Eccl. x. 6. f Eccl. i. 17.
138 NOTM MISCELLANEM. Cap. II-
D^K2 niiJlD Lakachta Mattanoth baa- firmatur, una fc. & Parvum & Magnum
^flw, quae vulgo Tedduntur, accepijii dona in denotarc; non equidem jJi^ i>agir, quod
bominibus, ut & aLXX"EAa/3e5 lofjiXTo. tv fono ad Tjair, unde orcum ducit, quam
aj'S'pa;-nrcif,a Syro Interprete valde antique proxime acccdit (ipfum cnim hoc ccnfu
vercaniur, caXiI^^ )6«.;:3ClCi^ &«.J30.«o baud collocamus, quamvis &; alias quae
\M.jVayahbt Maukbotho labnai-nojho, Et de- a/a^ws fhi^iij-ai. C>>^'S\ AlAJgarani, q. d.
dijli dona bominibus; ut & ab Arabe is^*-^i duo minima audiant ; viz. Cor 6c Lingua,
i^\y» y-Ul* Et dedit bominibus dona, lenfu i'ed eo fenfu potius quo 6c qujedam mole
ab Apoflolo ctiam confirmato, qui Epif- minima, prctio maxima cenfentur) fed
tolae ad Epbejics iv. 8. verba ifta hunc aliud ei ex parte fynonymum, 6c per
in modum citat, — ^ f'f o)x.e J^ojULa-ra, To'ii quod reddunt Ebn Jannahius 6c R. Tan-
' dv^pumoii' ^apropter dicit, cum afcendij- chum, Hebraorum y^'iTfair, eo qui mi-
fet in fublime, captivam duxit captivita- nus ufu iritus eft fignificatu, fc. quo quod
tern, & dedit dona bominibus, ut non mi- Magnum 6c Illujlre eft denotat. Eft il-
nus donandi, quam accipiendi intelleftu lud, didtio JX>. Jalalo, de quo Al Firu-
fumptum pateat verbum. A diverfa verbi zabaddius in Oceano fuo linguae Arab.
if^iiVatbaba nox\onc,c^SiiomJ'edere,txi.m j^-j ^AJuajtj ^*i=x5' JJ4' Atjalal, Magnum
e contra exilire fignificat, pendet hiftoria &C Parvum, eyavTioanfJiov, quod 6c exempla
quae proverbio zpud Arabes noto anfam e Poetis Veteribus ab -^/y<2ai6ar/o aliifque
dedit, cujus 6c alibi meminimus. Arabs allegata confirmant. Magnum denotarc
quidam, cum ad Hamyarenfium Regem probat illud Waela Ebn Harethi^
in palatii te(fto fendentem accefliffet, hac ^
voce (^5 Theb, fc.) comiter federe juflus, i?=^' ft*' '^^ r* .(T*^
Sciat (inquit) Rex me ad omnia quae juf- j?*i£*' i?t<1**i '-^J '^'^
ferit paratiflimum, didoque citius de tec- ^ 'j^*^^ "^J^ i^»
to defiliens, mifere confradlis mcmbris ^ w*^ tJ*>^ q>Ieu. ui>
periir. Miratus Rex hominis demen- . „ , . . o • y
^. X s r • \--ir- I Mij I.e. ropulusnuustnterfeceruntUmairrmmfratremmeunu
tiam, cum a fuiS audlliTet, verbum lllud Jamqudcmqu, jearo,in7rureciditfagittamea.
alia Arabum dialefto, non XZVa fedendi, Sicondonavero,condiinab0certeJalalan{mi%VMta
quam profiliendi aut volandi fignificatum quid;]
habere, Cert^ (inquit) oportct qui Dba- ^'«^^;" ''""""^ hoc paSio Infirmahtur pomtla
farum (nomen illud Regiae apud Hamya-
renj'es urbis) ingreditur, Hamyarifmum ad- ubi voce Jalalan magnum innui dubiura
difcat. Sed reponere ad hasc poflit ali- non eft (inquit Jallalodinus Al OJyutien-
quis, diverfos fignificatus iftos, ejufdem Jis,) quae enim gloria eft culpam parvam
licet vocis, diverfarum dialedtorum fuilTe, remittere ? eadem e contra parvum 6c
cum fit tefte infigni Critico ^ Jallakd- leve fignificari oftenditur iftis", i^i-L* tsc JS
dinol Ofyutienfi, J^u-.^ u^i o' ^'"X*^^' iyi JJ^ ^^ Omnis res excepta morte, Jalalo^
i'.\=.\, 'ik i- (j>AAxH JoiS?, ex necejfariis toov levis eji, 6c, JJ^ «<x*j ^--«j» "^^ilj, At mors
fvcx.vrio(Tr\y.o}v conditionibus, ut eadem die- rejpeSlu ejus quod pojl ipj'am eJi jfalalo, i.
tio diverfis Jjgnijicationibus in una eadem- e. _;j.am{, levis, \t\ facilis toleratu eJi ; uti
que dialeSlo occurrat. Huic equidem ex- neceffario evincit fententia, adeo ut fuf-
ceptioni obnoxium effe ultimum iftud,ne- picari non poflit Ua Jii' 6' /**^5 J*« ^
gandum non eft, quod ideo hac nota in- »*la« »Ljt* rationed judicio praditus, Ja-
digitavit Al Firuzabadius, gaudere ipfum lalo bk " Magnum denotarc, ut loquitur
altera fignificationum fuarum privaiim idem /. Mezhar, c. 26. Quid igitur im-
^ »sXj m Hamyarenfium d\a\e&o ; reliqua pedit quo minus unum idemque nomen
autem pleraque ejufmodi funt quae ab eo- in lingua etiam Hebraica, a qua fluxic
dem doiSifTimo Grammatico, Jauhario, Arabica, aeque diverfa fignificet ? Qujerac
yallaloddino, 6cc. charadlere ilA*s^i, feu ve- forfan aliquis, qua tandem rationc hoc
re ac abfolute evxvTioarifjt,oovj infignlta fint. fadum ut eidem verbo fenfu s adeo dif-
Ac facile effet jam recenfitis quampluri- crepantes competerent .? Nolo ego, cum
ma addere quae paftim. apud illos aliofque apud Hebraorum Magiftros nihil de hac
probatos authores occurrunt, adeo ut re didlum adhuc (quod memini) repere-
ledtorem vel ofcitantem fugcre non pof- rim, quod ad ipforum linguam incertas
fint. Sed vereor ne jam modum excef- fedtari conjedluras ; quod ad Arabica dia-
lifle videar. Unicum igitur adjiciam de ledlum attinet, liceat, (fi cui libet,) ab
quo idem quod de Hebraico "i»j;v, quod ipforum Criticis 6c Grammaticis prodita
in haec inquirendi caufa nobis fuit, af- audire, fc. inde hoc contigifle, quod di-
verfas
« I. Meshar. ° Sic in lib. Hamafih, p.«*» J* xJ^io y* C^tSi ^Ov!5 Ji, parvum. * Dicunt Arabes, OjiS
aJIas L_«o <Xw1_) kiXiu \— .4 i)yi>\ Mors eorum quae fequuntur levifllmum, eotum quK prxcedunt, gravifll-
mum eft. .
Cap. III. NOrJE MI SCELL A N EM, 139
verfae tribus apud quas diverfus effet ver- receptis, ut res duas contrartas uno nomine
borum ufus, ^^i> i^=iU f.«>a«i «1 ^^^*^. ^ appeltent, quo eorum fententia, qui eun-
SjlA ^ Sjlifc^ SjlA ys, alia ab aliis, ac- dem linguae prifcas Hebraicce morem fu-
ceperint ignotos Jibi ab initio eorum Jen- ifle aflerunt, e vicinae dialedli, filiasque
fus & civitate dondffe: nam ut eadem germana? ufu omnibus noto confirmetur,
didtio apud difcrepantes tribus contraria atque idem fonare nomen "yy^ Tfair,
indicet, non fufficit ut inter i?<jw«>i< Aled- quod apud Prophetam occurrit, ac quod
^<7</ [ei-aAoo-JijiAa.] cenfeatur, juxta regulam apud Matthceum yS'a.ix.ws lAa,^ii^r\. Quod
e Jalaloddinio fuperius laudatam. Alii eatenus, ni fallor, evicimus, ut nee Jti-
unum unicuique vocabulo ab initio fig- dceus quis Matthaum mala fide Michece
nificatum fuiffe aiunt, deinde t^ 3>1^ verba enarraffe afferere aufit, nee Chrifti-
•1*5^1 X^ latins fe ad alios admitiendos ex- anus Prophetae verba prout hodie Hebra-
tendijfe. Quod certe fieri potuit ob rati- ice leguntur, quicquam a Matthcei dido
ones licet jam nobis ignotas, illis tamen, abhorrens continere,ade6 morose conten-
penes quos tunc jus erat & norma lo- dere debeat, ut fententia2 ftiae tuendae gra-
quendi, perfpicuas. Si quis objiciat, in- tia, receptE a multis retro fseculis ledi-
dicium fore hoc penurise & tenuitatis lin- oni, feu potius (quod apud me extra dubi-
^7& Arabica, & confufionem parere, cum um eft) ab ipfo Propheta, didtante Spi-
nefcius haereat auditor quern fequatur ritu Sandto profedtae, vim inferri velit.
fenfuum inter fe pugnantium, diverfimo- Si igitur, qui ufitatiorem nominis Tj;>
de refponderi ait Abu Beer Ebn ol Anba- Tfair fignificatum, Pari'um, fc. retineri
r/, inter caetera, *««j f^acv^ i_.^x55 fi^s> o' velit, aliam divinos hofce fcriptores con-
kjlkil ifut* o^ 5Jj *yiXj idji kxj^^ \jexj ciliandi rationem adhibuerit, libenter af-
*ioiSiS ^i jUL tiiy*- JlXi"'j *^li*X«.b 5}< aU fenfcro ; fin aliquis intemeratam Prophe-
3juUI>joo jL»^l^.xi:sl«3S^>slAaxH(jj>x;«H t^ tae ledtionem pro corrupta haberi velir,
l^ a1^ *3 ^5Jl (iji (jiA*»l' <>^' t,uoji&=>' ^ ut ipfe manum medicam importune ad-
Oo<j tsot* S5 U=.^1j (Jib^» JU. i-. In Ara- hibeat, ilium quem jam indicavimus ver-
bumfermone aliudab alioconjirmari^acprin- bi ufum, tot exemplorum illuftrium, tot
cipiumd fineminter fe conneSii, neque per- virorum infignium authoritate compro-
cipi orationis fenfum nifi ad finem perdue- batum, vel feliciflimis ipfius conjeduris,
ia ac prolaiis di£iionibus abj'oluta. Nihil audafter oppofuero,
impedire ergo quo minus habeat diSiio ali-
qua duos ftgnijicatus contrarios, cum pra- CAP. III. 1
cedat & conjequatur quod indicet utrajig-
nificationum [loco praefenti] proprie com- Habbakuci I. 5.
petat exclufd altera^ cum inter loquendum Heb. inofl inanm ItO'Dni Q'ljn ")i<n
una tantiim innuatur. Interim, o^^s. c$^ Chald. ^ryyv lainx iSDnONI N»aQ;;D ITH
^1j«Ul*3svllal«JH ^ ^(s^S o,^? isy< iljsitf^l Iniuemini gentes, & conjpicite, admira-
•SS l^ iy^\ Jx^\ 0/0 yki i5il*flA^ J3 ^ mini, obfiupejcite.
Bjatio vocum ivavTioirnfJicov eadem eji ac -wo- '• ooLioLo
Tivaiifjiotvy qua diverfos continent, licet baud Videte ^ arrogantes [feu tranfgreflfores] G?
inter fe pugnantes, fignifcatus, ciim & in refpicite, & admiramini, & objiupefcite.
illis baud digmfcatur intelleSlus ad quem Arab. »-*{L:£ iiy^^f^ '>*=?"^l> uj^li*^ \ 'jy^^'
collimatur, nifi ex iis qua diSlionem iftam & dy^h
antecedunt & confequuntur, quorum inter- Videte, O negligent es, & r ever ti mini, ut
pretatio manifejla eJi. Quam regulam eflTe fJ^ira admiremini & pereatis.
neccflTarid obfervandam fatentur omnes, LXX"lcrgTg 01 xxTce.(pQpvnTaiif )^ liriCAt-
qui redle non modo Scripturas Sacras, ■\ccriy ^ S-ay/^ao-arg ^ccvfjiaaix, j^ dfccvia-
fed & alia qua;vis ab hominibus confcrip- S-wxe.
ta, in quibus minori cum periculo erra- Verf. Vulg. Afpicite in gentibus, & vi-
tur, interpretari velint. Bed non eft nof- dete; admiramini, & objiupefcite.
tri inprsefentiarum inftituti, in hujus rei Interlin.^/V*?/^ in gentibus, & afpicite,
rationes anxie inquirere, nee quid inde G? attoniti ejlote ; objiupefcite.
commodi, five incommodi fequatur, fa- Ang. liBeljolD, ^c among tljc fjeat^eit, ani>
tis eft ita adtu comparatum oftcndiflTe, rcgacD, ant) toonDcc martelouap.
ut fit (uti loquitur Ebn Phares) v;xH (ji- ,> Ac T. XIII. 41.
S=>\i ^Ij yJiUXl^ l^^wJ Ci> \— «v-^' i-, ^ (lo- "UiTS 01 y,a,Tct.f^v»T(x.\y xj ^xvjJida-otTif ^
quendi) legibus apud Arabes in nominibus tx,<pxv)(7^nTe-
Ver.
y Par. impudentes, & confiderate.
I40 NOTM MISCELLANEM. Gap.IID
ytv.Vn\g.VUeteyContemptores,(^admi' cebit, quiim aliquid immutandi a^ue ia-
ramini, Gf difperdimini. Bez. EvaneJ'cite. novandi audaciam fiimamus.
Angl. HScljoIO, i?c Dcfpifew, mn luonocr, Hujufmodi, prater jam prolata, vid^
ant) pcrillj. rur efle locus iftc Habbac. i. 5. D'1J3 ♦in
S)ra '^pa o man inonm vo'^ni &c.
Co»/>r///r Habbacucl i. 5. cww Act. xiii4r. ^f« bagoim, iiff. quern recentiorcs ver-
£/ o/zOT a/ nunc leSium videri textum tunr, Videte in gentibus, &c. ut ita Betif^
HebraicuTUy nequenecejfe effe ut Dnj13, 9"3e voceni ^^/jfo/worditur, praepofitio no-
•uet aliud quippiam pro 0^y2JubJiitu- ™ini praefixa, non litera ipfi effentialis
afur, quo Graco x.xTaf^wTxt, nee ut habeatur. Apoftolus vero, A5f. xiii. 41.
lOnm ^non pro T^nn inonm legatur, verba haec in teftimonium contra Jtidaos
quo verbis ^ ^avfAocastre ^ tc<pariaSrnTi, proferens(aquibus, cum voxifta qua ufu9
refpondeant. eft,acerbiffimo convitio perverfos ipforuin
mores perftringat, nifi id fonare prophe-
EA quam capite prsecedente innui- ta^ verba perfuafum habuiflent, adulterati
mus regula, viz. Multas rerum, qus textus proculdubio incufatus fuiflet) fie
nos jam latent, rationes, olim cognitas ^ffert/'lcTgrg o« xara^gpj'WToUjj^S'aujM.ao-aTe,
atque perfpedtas fuifle, usus eft fere per- ^ dfotvla^mre^ on tpyoy eyv epyai^ofjiM ir
petui, ad modeftiam nobis inculcandam, Tx7i y^yceosm vfjum : i. e. vertente Beza,
ne bene pofita tcmcre loco moveamus, Videte, 6 contemptores, & admiramini, Gf
quoties qui fadtum fuerit ut ita fe ha- evanejcite, &c. Quomodo & LXX "Ij^gre
beret, quod a multis retro feculis fadtum 01 xarxfoprtnou ^ S-aujuao-a'/g S-au/ixaVia ^
eft, non adeo facile percipiamus: in iis afac/o-S-nrg, nee alitcr fere qui Vetus Tcl-
prascipue rebus de quibus eos, quorum tamcntum e lingua Hebraica in Syriacam
niaxime intererat, fi quid minus fani aut traduxit, inom "noinNI mm t^«mo iri
iinceri fubeffet, illud ftatim detexifle, nul- Videte * arrogantes, & re/picite, & admira-
1am movifle controverfiam reperimus. mini & objiupefcite. Patet igitur tam
Cum ergo teftimonium aliquod, vel ex LXX, quos fecutus creditur Apoftolus,
Lege vel Prophetarum libris ab Apoftolis quam Syrum, didtionem illam, quam ita
Domi,ni noftri Jefu Chrifti citatum, ali- tranftulerunt, pro unica habuifle, non ge-
ter fonare quam a recentioribus, five Ju^ mina e praepofitione & nomine conflata,
dais, five Chrijlianis, eo jam loco unde qualis cum 0'1J3 Bagoim vifa recentiori-
defumptum fue^at, intcUigatur, invene- bus fuerit, ejus loco Dnj13 Bogedim litc-
rimus, ne tamen Judao cuipiam-Novi ris J| & T tranfpofitis, & inferta T vel fal-
Teftamenti Scriptoribus malx fidei litem tern 1 in"i, unaque vocalibus mutatis, fub-
intentanti ullatenus cedamus, hoc ad per- ftituendum duxerunt reip. literarise Pri-
fuadendum fatis eft, quod fi minus rede, mates, Beza, Grotius, Capellus, (qui &
vel fine optima ratione fadlum fuiflTet, aliam adhibet conjefturam, forfan fcil.
haudquaquam illud filuiflent ipfius ma- eos CDTIl Bozim legiflTe) ita tamen, ni fal-
jores, quorum setate propagata funt fidei lor, (quo erant candore) ut non aliam in-
Chrijliana dogmata, quibufque primo terpretes ipfos inter fc conciliandi viam
propofita. Illi, proui Chrifto ejufque doc- obftrudtam voluerint ; cujufmodi ubi, bo-
trinEE femper erant infenfiflimi, hoc fta- na cum ipfius venia, Ledlori indicavero,
tkn, nt manifcftiflimum falfitatis argu- eamne an aliam potius ampledli velit fuo
mentum, eis objeciffent ; viz. Propheta- utetur judicio. Ea igitur haec fit : ut,
rum, ad quorum teftimonium provoca- nempe inter Interpretes antiquiores & re-
runt, fcripta ab ipfis corrupta. Eandem centiores, quam innuimus, difcrepantia,
etiam ob caufam, nee temere a Chrijlianis inde ortum traxcrit, non quod vcrbum
follicitandam Hebraici textus in ejufmo- hoc aliis alii Uteris in eis quibus ufi funt
di locis ledlionem eam quam poft Chrijii exemplaribus fcriptum repererinr, fed
& '■ Apoftolorum tempora baud probabile quod unum idemque dum legerint, di-
eft mutatam fuifife, licet jam inter ipfam verfas illi origines, quarum utriufque' ca-
& quam exhibct Novum Fcedus, aliqua paces videntur quibus conftat liters?, tri-
videatur difcrepantia, judicamus. Rati- buerint, alii pro uno ac fimplici, ut dixi-
©nes rei forfan tunc temporis notifllimas mus, alii pro gemino, e duobus compo-
erant, licet nobis jam obfcurx admodum fito, habentes; unde hi, In gentibus, illi
ac pene imperveftigables, in quarum ta- vero Contemptores, feu Arrogantes, vel
men veftigia, quibus poflTumus modis, Infolentes reddiderunt, quafi Di;i3 pro
inquircre, atque omnia prius tcntare, de- plurali a fingulari Kija Bago, forma Nljp
Kano
>
* V. Capel. p. 572. » Seu tianfgrefTores,
Cap. III. N0T:JK M I S C E L L A N EjE. 141
Kano^ Zelofes, fumpto ; a themate nempe themata fua, quas in longam defuetudi-
J<-"12, quod in ufu olim apud Hebraos nem abierunt, non aliunde quam e vici-
fuiffe, etfi non alibi in textu Biblico (qui nis Syrorum & Arabum dialedlis agnof- /
unus Hebraijmi puri & antiqui thefaurus cant, alia femel taniiim occurrentia, non
nobis lupereft,) occurrat, mihi fatis con- alia habeant fignificatus fui indicia. Non
firmatum reddit additus interpretum ifto- opus eft ut his probandis multum operas
J urn amhoritati lingus Arabica ul'us, in infumamus ; vel primus Genefeos verficu-
qua verbum lib Baga hos habet, cum ali- lus exempla fuggcrit omnibus notiflima.
is, fignificatus, •it Injujius feu injurius Unde enim ipfius Dei appellatio D*n'7J<
fuit, s=>\ t^ bVc 5^ J'uper aliquem extulit, Elohim apud Hebraos ? ab nSx Alahy ju-
uiil jjj* jAt a vero declinavit, feu receffir, ravit ? longius petitum hoc, ut taceam
^lkA«,\ J'uperbe, ihjolenter fe gejfit, ^y^i inter ,1 Cij^M'^ y^UaH, feu Mappikatum &
mentitus eft, iuiiJH i- JU»5 faftuose incejjity ^iefcens differentiam : difcimus ergo e
tefte Kamufti authore. Sic & Aljauha- lingua Arabica^ ab aH Aleha, coluit, fer-
rius, is*^\\ Al Bagyo (inquit) eft ts ajuJI Tranf- vivif, nomen hoc Unice colendiim indigi-
grejjio, item, ^'^W j.\siX\ ^ is^l^ s/jl:* ^ tare. Unde cceXiQWT\ Shamaim dican-
j^ y^ ^iili .>3. ^A, Omnti tranfgrejjio & tur quis noverit, nifi linguae Arabica, in
excejfus "modi qui terminus eft rei, dicitur quam ex Hebraica antiquitus fluxerunc
Bagyo. Si ex his de thematis in lingua fignificatus ifti, ope? Jam veto ne ad
olim Hebraica ufu conjeduram ferre li- longe petita nefcio quae Etyma diverta-
ceat, non male vel a LXX y.a,Ta.<f^vi)rau, mus, facit quod in ea vocem iftam Al^
vel a Syro Xn")X3 Maroche, verfum D>1J3 titudinis & Eminentia mtelleftum habere
Bagoim nomen inde dedudum, facile docemur. Obfervavit illud jampridem
concedetur. Certe NPna Marocho a Bar Aben Ezra in fuis ad locum iftum com-
Ali in Lexico Syro-Arab. isi-jCiXS redditur mentariis, \y\ nb^^Ol riDlJI D'OC' D)?L3
T'ranfgrejfor, qui modum excedit, infoknter \m^ nJlDnO SlJ? ^ITfO ^Nl^Oiy' xdil
fe gerit, vel injuriam facit : & j<riin")0 U^lpil, Signijicatus Shamaim ejt altitudo, &
Marocbutho cSiVauiJ Tranfgrejjio, &c. eodera eminentia, uti etiam in lingua Iftnaelitica,
prorfus vocabulo quod Aljaubarius ad qua in pkrifque lingua SanSla conformis
^ij^S Al Bagyo explicandum adhibet, adeo eji. Rede ; apud eos enim L_^ Sama
lit Interpretem D'IJi legiflc, atque hoc eft Elatum, altum, excelfum effe, eminere^
intelledu fumfiffe baud difficulter credas. unde quicquid alia fupereminet, nomine
Non video ergo quid impediat quo mi- Uw Samgo gaudet, merito igitur Caelum:
nus thema hoc cum fignificatibus fuis a quod alii incerta nefcio quae fadati fint,
matre Hebraica traxifle dialedum Ara- ignem aqua mifcentes, Arabifmi ignoran-
bicam credamus, atque inde rurfus He- tia fadum videtur. Si ad illud quod
braica ^ U*«J fuum in memoriam revoce- proxime fequitur pergamus, plNil Haa-
mus. Neminem enim turbabit, credo, rets, fcil. ejufdem etiam, nuUibi in Sacro
quod non fcribatur DWXi cum K inter volumine obviam, radicem fuppeditabic
pronuntiandum latente ac prorfus otiofo, nobis eadem Arabum dialedus, dum ooy.1
magis quam quod, fi alteram ledionem Ardz a themate o«;t Aradza contrariae
ampledi velit, fcriptum videat Dnj3 non fuperiori notionis quicquid humile, atque
D'*"IJD, aut CD'IJ alicubi, non O'ljl, aut infimo loco, feu infra cetera pofitum
quod eadem litera, ({? nempe) faepius in eft (ac proinde terram a fuu nomen for-
aliis quibus radicalis eft, inter moven- titam) appellatum docet. Eadem, ne in
dum cxcidatj ut nee quod Hebraorum J in3"l ^T\^\ Tohu & Bobu originibus inda-
apud ' Arabes frequentius in ^ migret, gandis incertus errcs, aut inanem operam
quam in ^, cum & hujus exempla occur- impendas, ducem fe praebebit, monens
rant non rara ; ut ciim a TT\i mifcere fit L-^ Taha, idem efle ac JA* neglexit, neg-
<Sj^ i a ;i1D avertit fe, retrocefftt,^j ; a JIE^ leSlui habuit, defer uit ; 6c x_jj T^w^/^, tranl-
implicari, unde oyf^V Jurculi, propa- pofitis Uteris, />m//; I^j autem T;<7f««»; ^7/-
gines, palmites, ^,«. palmes ; a h% unde que inane effe, unde ,|UJJ Al Bahi, domus
t)'2T\T\ conjortare fe,^c. jL ad ma tur it a- vacua & deferta, ut fint Tohu Sc Bobu
tern virium pervenity & fort is fuit, &c. negleSia, deferta, & hoc fenfu (fi ita loqui
Quod fi cbjiciatur, nee thema ipfum nee liceat) a.o^:@^, & inanis, vacua, defolata.
aliquam ejus propaginem alibi in Sacro De Angelorum, quos DOK^O Malacim
Codice extare, non eft quod hoc nos vocant, licet non ftatim nominatorum,
moveat, utpote quod aliis compluribus creatione, hoc etiam loco ab interpretibus
cum ipfo commune fit, quorum alia, difquiri folet, at unde illi appellationem
Vol. I. N n fuam
j^,^ O''!'"""' v*l oblivion! mditnm. f Mafgr* notat novies in conjugails unius verbi t^adeefle M
142 NOTM MISCELLANEM Cap. III.
fuam fortiti, pauci docenr, ncc certe fa- 5. dc voce ni!3'lS7M TaTuhoth^ nihil om-
cile, nifi cadem dialedlo interpretem fe nino ftatuere audent Maglftrorum doc-
prsebente, cognofcent ; in qua themara tiflimi, quam quod ipfis didtaverit lingujB
'■b^ Alac & "jxS Laac, mittendi & mif- Atubica ufus. R. Salomo Jarchi enim,
fionis fignificatum habent, ut inde qui qui \onduni fbrfan ab iis didicerar, fe
nuntii deferendi feu legati officio funga- extricate nefcius, jVOT |»N (inquit) Non
tur, iJ^ Malaac audiat. Haec vero, cum eji illi gsminum, ideoque interpretatio,
aliis id genus multis, licet originis ignotae, juxta illud quod poftulat fenfus, erit tU'
notae fatis funt fignificationis e frequcnti, mulus in quo iefiderant omne boniim^ nee
quo veniunt, ufu. Alia occurrunt non inveniunt. Aben Ezra autem linguani
pauca a7ra§ XiryoiKtva.y de quorum intel- Arabicam callens, Jt fe expediat, Deno-
ledtu, nili in coniilium adhibita Arabum tat (inquit) terrain aridam & fiticulofam^
lingua, vix auderent vel doftiffimi Rab- ^»^<l?rJU?♦ \y\!h'2 nD31 U^ ^nim in lingua
binorum certi aliquid ftatuere. Hoc in IJ'maeliticd. Quod autem dicunt alii efle
genere cenfetur TlNtDND Teteti, everri, terram in qua \2 nxSlD Sd Omnia fuf-
If xiv. 23. & ^itDKJ3a Matata, everricu- penja fmt, allufio (inquit) eft, ncn verbi
lum. Nefciebant quid eflet Vetetetiha^ expofitio. Kimchius eandem fecutus in-
donec audirent famulam quandam Ara- terpretationem, non alio nititur funda-
bicam dicentem fociae fuse, N/YCDND h'OV mento, quam quod Pater fuus ,TN"1 Jran
MnO 'tOKDl, Shikkuli Tatita veteti bait a, t^ny piySo rWX\ rhd? probationem ad
Accipe fcopas G? fcopa domum : ita citat banc di£lionem [explicandam] attukrit e
Buxtorjius ea quae in ^ 'Talmude Tradt. lingua Arabica^ in qua dicunt ^^\ i_»^
Megilla. Fol. 18. habentur; nefcio tamen Labal' Rajol^ fitivit vir^ vel ut in \.Ra~
an ibi famula Arabica dicatur, an fa- dicum idem effert, quod (cripferit R. yo~
mula Rabbi: ita enim in ea quae penes nab {Ebn 'Jannahium innuit) Arabes lo-
me eft I'almudis editione legitur, nee non cum aridum & fiticulofum nSNS Labab,
apud Kimcbium ad Ifa. xiv. & in lib. vocitare. Nee aliam fibi in pra2f. I. Shore-
Sborejhim, tarn in praefatione quam in Jhim, id genus didtionibus, quibus non re-
radicc K£3NtO. Interim Arabum ibi in- periantur >i"ipQ!} "lan aliajimiks in textu
nui dialedbim baud dubitaverim, in qua Biblico, interpretandis, viam ut optimam
vocis iftius fignificatio fit, ut vult R.David & tutiffimam proponit, quam ut ea vel ex
Kimcbius, Amovere, auferre. Ita Ebn Jan- Mijhna, vel Gemara explicentur, vel e lin-
nahius interpretationem ejus efTe iCxtArii- guisnjnW'iVCrr^ftf &^r<7^/V<2,cujusop-
^/f^ \ — ^c»jS) is\ l^Uls?^ Waatatiha, i. c, G? tandum cert^ fuerat ipfum majorem habu-
excutiameam. Eft certe VieMo z^k^A Kamu- iffe peritiam ; ita enim, quoeratingenio&
^/ Authorem, nioverey ut cuni equum quis eruditiohe, majora longe prseftitiflet quam
femorum agitatione ad curfum incitat, & jam, magna licet & praeclara, alienis ocu-
manu frcenum eiim in finem concutit ; nee lis cerhens, & ad Patris fui, vel Ebn Jan-
non celeriter opes expendere^ profundere, nahi taritum, a quibus omnia haurire non
quod idem fere eft ac excutere ; quae omnia' potuir, authoritatem provocare faepius
motus notionem includunt: aut referri coadtus, Vere enim ibi aflerit linguam
(inquit idem Ebn Jannahi) poteft ad ^^ Hebraitam, etfi caeterarum parens foccun-
'Tahtah, mutato J< in ^ ejufdem organi da fuerit, omniumque olim perfedtiffima,
literam (ut frequenter fieri in utraqile jam ramen apud ipfos 'prae cxilii diutur-
llngua folet) ut fonet l^aok^!^ quod inter nitate diminutam fuiffe; Idem quod R.
caSCera eft, Difpergere, dtjjipare, dejicere. Judas Levita in I. Cozari, no nn*!J< ii'JD
Conferri etiam poteft cum Ub Tata, quod m^l Dril^i^ nWbinJ nW'tyiJ Ki'oa^
eft idem ac «-»*S Abiit, unde forfan dica- DDI^'O^, Idem illi contigit fatum quod po-
tur tsOk Tatta, auferre ; item cum 2**^ p'^io ^^t vernacula fuit, defpeSiui habitis
movere, idque pauIo violentiiis, atque e- iilis, una in contemptum abiit, & aJjIiSiis
tiam Ulj uhathaa, loco movere, amovere. eorum rebus, ipja in an^ufiias reda5la ejt.
Haec enim omnia & fono & fignificatu Plura in re tam perfpicua exempla con-
affinia funt, quorum quodlibet ex ancil- gerere baud operce preiium fuerir, cum
lae, imo dodlioris cujufdam Magiftri ore ubique obVia, fint: aC prascipue (ut an-
Tetd fonare pofl'et. Huic addi poflTunt notarurft jattt"pridem dodti) in lib. Job,
& caetera quae a R. Davide Kimchio in qui totus Arabifmum fpirat: certe in i!lq'
praefatione, & paflim textu libri Shore- explicando iiifi linguarn Arabicam vice
jloim adducunmr : quo ledlorem barura clavis adhibuiflent jam olim interpretes,
rerum ftudiofunii remittimus. Ho/T xiii. fruftra fuifTcnt. Cum didlio n'7JI expli-
canda
' It* & in voce iiT Arabera nominat, cum in Gemara dicatur t<inn i. a cTjTm. • 1)m!?A 7"nNi> ubVfcl CyDD'j
Cap. III. NOrM MISCELLANEM, 143
canda venir, quo recurritur nifi ad aX^. folentes, Stiperbos, jtociaf^Wiociy fignificet.
quod ^rabice, cutim, pellem, fonat ? '?];^C Hac fublata, alia occurrere videtur
{^^^}^^^'i-)^, Radix GeledtHriovncnjir. in his verbis difficultas; alia inter eam
Gild)cvim & 'pTij; c.xxx. 17. f quo nifi ad quam fecuti funt olim LXX & Apofto-
6^£ quod eft Vena, Nervus? Sic de ^ri^n* lus, & quam hodie fequuntur Judai &
c. xxxii. 6. 'Hina IDlpO IqS IW^ hitellec- recentiores, difcrepantia. Duni enim a-
tus ejus pro ratione loci e/l^ Metui, (inquit pud illos legitur i^ ^ot.vtJi,(x.aa,% j^ dfxvia-
Kimchius;) at R. Jona (inquit) expofu- Srnle, fufpicionem movet habuiflequaefe-
/V 'finnKrin Tardatm fum. Me retraxi, cuti funt exemplaria, lonm inoD, muta-
retrocejji; fcil. authoritate yy^T\ fliyS to primum ordine, deinde &; verborum
iinguce Arabic a: ita certe, & vere, Ebn aitero, eodemque a themate no;i ^Hzwrfi^
Jannahiiis; nam' J^j idem eft quod J^y,- ad thema DOH Tamam e geminantibus
»ri|j j^isvj, Recedere, Jecedere, tardari, feu iecundam radicalem tranflato. At quae hoc
mora's trahere : unde & diftum vult ab ftatuendi neceffitas, cum nihil in Grascis
jllis Saturnum Jj*/ Zohal, nempe kJ\Jj ampHus contineri videatur, quam in He-
*ji^ quod multkm retrogradus Jit : qui braids, eo quo jam & modo, & ordine
& alio nomine o'>*^» Ciwano apud il- leguntur? Nam ino/in bene per S-au-
los appellatus ; quod dudum a doftis fjicctTale reddi non eft qui dubitet; quid
obfervatum feliciter variantis leftionis ni & inoil per a.(pa.viar^t{]e ? neque enim
neceffitatem alibi tollere vifum eft, viz. illud poftulare videtur, ut quis prorfiis
ne pro |V3 apud Prophetam^ \V''] Revan confummetur aut confumatur, fed prae
a LXX ledum, uti a 'Drujio, aliifque admiratione & ftupore ab eo quo fuerac
conjeftatum, putent; cum eundem effe ftaxu mutetur, & quafi corrumpatur:
|V3 dun Hebrais, Syris & Arabibus pa- quam effe thematis non Tamah vim o-
teat, qui Mgyptiis Repha?i, feu Remphan, ftendit ejus in lingua Arabica ufus, in
Saturnum fcil. videfis hud. de Dieu, ad qua a«j "Tameha eft corrumpi & in pe-
A&.. vii. 43. Grotium, & Bochartum, cu- jus mutari, inde de cibo didtum valet
jus viri longe dodliffimi, cum commode *^j **;^ ^is mutatos effe ejufdem odorem
inciderit mcntio, quo digreffioni ifti fi- & Jijporem, item de ove dicitur cujus lac
nem imponamus, audiamus quid ipfe ftatim mutatur ac corrumpitur. Ac talis
hanc in rem dixerit, in illo diffufje eru- hic fufficere videtur mutatio ex mente
ditionis opere, 1. i. c. 15. " {cW.Arabif- 111. Grotii, qui ad, hunc locum ita com-
** mis refertos effe Scripturse libros Pro- mentatur, j^ afxvlcrSrr^re, nempe ra. -ro-epo-w-
" pheticos, y obi max'ime, utpridemob- ttu, ut Mat. \i. 16. Expallefcite. Syrus
" fervavit Hieronymus, &c. unde eft quod V. T. interpres qui e fonte Hebraico ver-
" idem prjefatione in Danielem afferit tit, didtionem priorem, fcil. injDrin red-
" ^0^ cum Arabica lingua plurimam didit "nj3ir\K, pofteriori inon rentento,
•' habere focietatem." Id quod, fi de- praefixa tantum copulze nota^ inDni, quod
derit Deus, pollicetur fe CI. vir quando- in lingua Syriaca idem fonar, ac in Ara-
que palam fadturum, (quod opus avide bica fpi>M Stuporem, confufionem, ex ad-
expedtamus.) Deinde paulo poft, " Ad miratioae nimia ortam. Ita enim Bar
" Hebraa linguas perfedlam cognitionem Ali ant^D T^emho explicat, at 10*?ri}< lim-
" multo plus confert quam creditum eft pliciter per t^=s.i Admiratus ejl, Eodem
" hadlenus, quod Hebraorum in Scriptu- prorfus modo quo R. Tanchum verbum
" ram Commentaria docent, qui quoties IHOri Temahu hoc loco, qui ^j,5CxH re~
" haeret calculus, ad hanc linguam con- petitio (inquit) eji aaSjIXB conjirmationis
" fugiunt, tanquam ad facram Ancho- ergo, acforfan 'Oitboriim aitero voluit ^:^S
" ram. Quamvis longe plura obfervaf- Admtrationem, aitero jiAjJI Stuporem, con-
" fent ex Arabifmo ad facri textus illuf- fujionem, qualcm admiratio e re aliqua
" irationem, fi illius linguae fuiffent peri- infolenti oborta parere Jblet, adeoque fim-
" tiorcs." Haec ille. Ex his quae a nobis plex nofl majus aliquid fignificare vide-
prolata funt, conftat, nee contra dodtio- tur, quam aut T\f2TSr\ apud Hebraos, vel
rum tarn apud Hebraos quam Chrijlianos IQiriN apud Syros, neque infrequens puto
morem, nee contra rationem faqere nos, ut tam z^nd Hebraos c\\xzm. Arabes, con-
fi thema Niia JB^ga, licet alicubi inTextu jugationes audlae, ut Sponn & >ij &
Sacro non occurrat, olim in ufu apud Jjou«.< minus aliquid, diverfum licec, quam
Hebraos fuiffe ex linguae Arabica ufu no- thema fimplex innuant, fcil. conatum &;
tiffimo, conjedluram fumamus, atque in- apparatum ad rem faciendam, eamque vel
de D^l^ Bagoim dedudtum effe, quod In- vere vel fim'ulato facere ; ctim fimplicius
illud
f R. Tanch. inMorflicdf. V; R»ffii, & At>. Ezr. &c. » Amof. v. 26.
144 NOrjE MISCELLAN EM. Cap. IV.
illud eandem re vera ac ferio facere de- pro ThtiU Uppela nflV -^^'p^^, & pro
»o«t. -Uyaj Napbjho '{yfij Naphjhi. At quid
tandem hic eft, quod tw noby Alefa ina-
C A P. IV. gis coveniatquamTMrrSflj; C//'/><'A?/&? proe-
„ ,_ fertim cum ex fententia R. Tanchum Ssj?
H A B B A c u c. 11. 4. idem valeat ac ftSv in iUo Jona iv. 8.
Heb. 13 itro: ™' X"? nbai; r^:^r^ ^Vi^nn £/ ^^A^/V, kut Ifa. li. 2a isSv Tn
Chald. "73 n'*? pna'?3 pON ^r^ jjn ni^m Sd U^NID 1330 FUa tui deJeccAnt,
. . -Ym jacuerunt in capite omnium platearum ; a\s\
Et Impit dtcunt tn cordibus fuis. Ilia etiam prater vulgo receptam verbi noti-
pmnia nonfuturafunt. onem, qud Elatum ejfe, & extolli fignifi-
Syr. Oi.MSLi |.*Oj JU JUo^Ji o cat, tertiam quandam recenfet a Grsco
Iniquitate non obkciaturanima ejus. uVo<r eAAgaS-oi mini me alienam. viz. ax>
Arab. *> j^*.^ ^ ^l ^^ ^1, ^\3^l(mge remotum eJfe, Tardari, Retrahere
Si tadeafillum, non dekSlabitur eo am- Je, petitam ab Sfli;^ Ophet, clivo fc. u*«AflJI
ma mea. ^ ^ ^^^^j^ t^\ '^^to^S qui non Jine difficult ate
LXX 'Ea;/ uaror«A>)Tou, ax IvS^xa ri pra alitudine (3 afperitate fud ajbenditur,
•ifV^-n y.a ev dvru. quae licet eidem loco ifti minus quadrate
Vulg. Ecce qui incredulm ejl, non erit videatur, cseteris tamen prxfertur ab Ebn
reSia anima ejus in femetipfo. Jannahio, quamvis fequius prophetiae tar-
Interlin. Ecce elata ejl^ non reSia anima danti ac quafi fe fubducenti attributa.
ejus tn eo. Senfus, inquit, eil »aa CyaXi^ oUj, coo»< L_l
Ang]. SeljolO, W fool to!)tc|| 10 liffeD np, poftquam longe remotum Jit, ac recejerit,
W not uprislJt m liim. ^ dilatum fuerit hoc, quod denuntiaium
„ Y R ^^' "°" ^^Oi^ eft anima ejus in ipfo,
• 3°* quae nihil eorum quae minatus eft Pro-
"Eciv xnuoe^&Kvrcuj wt hS'ox^ ti -^v^ /jiu pheta, timet. Ideo autem quod de per-
iy dvTu. fona, feu anima impii affirmari quod hic
V.yxAg.^odfifubfraxeritfe^nonpla- dicitur, non de prophetia, ^\^t1i.z R.Tan-
cebit anima mea. ju r.-i chum, uiramvis priorum fignificatuunx
Bez. At ft quis fe fuiduxerit, non pro- huic praeferr. R. Mofes Kimchius aliam
bat eum animus meus. . adhuc interpretationem afFert, etiam a
Angl. J5uf if an^ man trato back, m^ fratre ipfius Davide laudatam, in qua noa
foul l^all ^tjc no plcafure in ||im» minus fubducendi notionem habemus, fcil.
ut fenfus fit, Anima impii, quae non eft
Collatio injlituitur inter Habbac. ii. 4. & recla in ipfo, nee in Deo fiduciam coUo-
Heb. X. 38. wc «o« Amosix. 12. G?Afl;. cat, Tho^ IJppelah, i. e. inquit, r\D!f
XV. 17. PfaLxix. 5. Of Rom. x. 19. qua ")Xa03"l '-7£))?3 r\m$, fe ponit in clivo,
kSiionem textus Hebraici bodiernam ean- feu, y^ in rupem & arcem fubducit, IxKil-
dem effe in ijlis V. T. locis, quam olim ■a-ao-a, puta, & iKiyo-i^u^wa-'.^cxumln^n^t.
fecuti funt LXX Gf Apojlolus, adjlrui- qui confidit in Domino, non opus habet
tur. llluflrantur Ex. iv. 25, 26. Ex. ut fe in arcem recipiat, fed fide fua vi-
xiii. 18. Pfal. xxii. 17. atque alia obi- vit. GloiTarium Hebrao-Arab. aliter ad-
ter loca. hue, n^flj; Uppelah (inquit) eft j^' Ob-
^■'<x iiJ -^ Jlupuit, perplexus, confufus, conturbatus
Al^ud eundem Prophetam, cap. ii. 4. eft. Has omnes juxta fententias, ea tan-
occurrunt & alia quae ab Apoftolo, turn excepta, quae extolLendi, vel fe ef-
iZif^. x. 38. (verfionem LXX, ut creditur, ferendi intelledtum pr22reit, non longe a.
fecuto,) aliter recitata quam in textu He- fcopo aberraverit qui nSsy Uppelah vwo-^
braico, qui hodie manibus teritur, fonare ^g/AnTau verterit. Sed nondum Arabes.
cenfentur, aliter ipfum (vel eos, quos fe- confuluimus, qui aliam nobis fuggerunr,
cutus eft, Interpretes) legifiTe, argument© dum JJli quod Hebraico ^^y refpondec
cfl*e dodtis videntur. fnti'' i<b ThOS HJiT (j/ in plcrifque in ^ migrance) interpre-
13 liyfli Hinneh uppelahy &c. haec vulgo in tantur *ie l^ iJy Omittere, feu negligere,
hunc fenfum fumi folent, Ecce extollitur, aha animum avertere ; *• qua. foium rati-
non reSia ejl anima ejus in eo. Graeca one motus acerrimi judicii Vir, L.ud.de
y.v oTzro<r«A»Ta«, wc euS'oy.si r, -^u^v fco ey Dieu, non melius reddi pofle rh^i! Uppe-
dinZ in diverfum abeunt fenfum. Sufpi- lah, quam i/VcxreiAwTot, fidenter afiTerit.
catur erg6 lUuftr. Grotius legiiTe ipfos Quod fi,,ab interpretationum diverfitate
; * de
Z ^ Per focordiam fuperfedic, Gol. ._ .
Cap. IV. NOTM MISCELLANEA. 14.5
de exemplarium, quae fecuri funt Inter- atque ipfius perfona efFerri docerent. Nee
pretes antiqui, difcrepantibus ledlionibus interim abfurdum forfan eric, ut, (i ei irt
concludere liceat, fufpicari forfan poffec quetn cadit reprehenfio tribiiatur aflixum,
quis Syrum fimplicis V. T. verfionis au- Non eji reSta anitna ipfius in ipfo, para-
thorem hic pro nSsi7 legiffe nSl]?, cum phraftice exponatur, & ad fenlum opti-
vertat, niySJ NOV if) N7"li^Dl Et in ini- me, Non obleBatur anima mea ipfo ; ideo
quitate non deleSlat fe anima ejus: hoc enim non placet impius Dei anims (i. e.
obiter. Quod ad ea quae fequuntur, inb Deo) quod ipfe fe in aninia fua, vel apud
13 W^'i nX'S autumat DoftilT. Capellus, fe, non rede habeat. Neque ita fe ad
LXX qui vertunt ax. euS-oxu y\ -i^uxn jw-a literam interpretes hofcc adftrinxiffe vi-
Iv duTu, vocem illam (fcil me^» Tafje- detur, quin ut fenfui commode expri-
rabj accepiffe quafi eflet a radice Arabi- mendo, a verborum fono aliquoties dif-
bus ufitata TliJ nempe ^ Sarra : at fi cedant : exemplo fit illud quod occur-
les fe ita haberet, litera ♦ ad radicem ne- ric cap. xv. libri ejufdem, Aci. fcil. v. ij.
quaquam pertineret, fed futuri formativa ottws oiv ex-^tiTTncrcoa-iv oi KccidAonarot r^v
eflet, quod forma regulari eflet ^ Tafer- dv^^cLiroiv tsV xug/oc,;^ ird,v\a. id l^vn ecp' «;
ro, adeoque H paragogicum, 5c vocales g7r<x.g;tA»Ta« to ovojjid fjoi ew' auryj. Quas
prorfus mutandas, E6 auiem confugere licet verborum fono ab Hebraicis |po*?
minime neceflarium videtur, cum 'W D'Ut SdI DnN rf^Mi^'^i nx liy")" &c.
alibi frequenter per d^iay.&v vertatur, Amofi'xx.iz. unde defumpta funt, fatis
quod eodem fere recidit ac luS'oxsTv, il- difcrepant, utpote quae fonant, Ui bceredi-
liidque dicatur redum eflTe in oculis Do- tate poffdeant Edom, & omnes gejites fuper
mini, quo ipfe fibi complaccat. Verba quas invocatum efl nomen meum : 6c vari-
igitur prout in textu Hebr, fe habent ita antem ledionem ftatuentibus facile occur-
fonant, Ecce fubducitur, aut negligitur^ rat yiV\'V pro Ityi'' unius literae mutatione
vel fubduSlio Jit, aut negle£ius, feu dejer- fubflituendum, Qix Adam pro □nt*
tic ejl (agentem fubticendo & verbis im- Edom, vocalibus tantum mutatis, & 'flN
perfonaliter pofitis) non re£ia eji anima pro HK addita literula, ne excidiflTe vide-
ejus cum eo, i. e. Non deledlatur anima atur illud quod qusrendum eft, fenfuni
ejus [vel, fibi complacet] eo ; ut ita ad tamen adeo commode exprimunt, ut non
Deum referantur pofteriora. Nee quic- facile mihi perfuadere poffim eos (Apofl:.
quam fupereft diflicultatis, nifi quod pro fc. & quos ille fecutus eft) aliter olim
"W^iNaphfjo, anima ejus, in Graeca ver- quam nos hodie legifle ; aut fi jam ite-
fione perfona prima efferatur Anima mea, rum vertendum haberent, aliter reddere
quafi '2^Qi Naphflji, legeretur. At non voluifle j ciim jam intimos verborum re-
infrequens efl in textu Biblico a perfona ceflTus optime pandant, ac ledori notum
ad perfonam tranfitus. Exempla (ni fal- faciant, hoc non tarn de terrena terrae
lor) latis ad rem appofita habemus, Pfal. Idumea hasreditate aut populi illius fub-
xxiv. 6. 3py' '^♦ifl ♦2'pDO Ityin in nr jugatione intelligendum, qujm de omni-
JJac eft general to quarentium eum, qua- um gentium ad fidem.Chrifti con verfione,
rentium faciem tuam, Jacob. Ubi LXX nee aliter ipfos a Chrifto ejiifque Apoftolis
perfonarum Enallagen ftatuentes, reddunt fubjugandos praedicare, quam verbi gladio ;
"Auit] y) yivid ^xTacTi'i' tov ycuQjLoVf ^wra- vel alio fub jugo mictendos, quam difci-
iMv TO •E7ep(7ftj'zzroc Td ©£» 'la;c«'/3. Sic & plinae Chrijli, cui in hasreditatem dati funt
Vulg. Hcec eft generatio qucerentium eutn, fines terrae, ut ita regni ccelorum dodlrina
queer entium faciem Dei Jacob. Et Pfal. inftituti omnes Dominum unanimi con-
lix. \o. mot'N "I'Vn 11^ Fortitudo ejus, fenfu quasrerent, ipsique nomen darent:
ad te refpiciam^ ubi dura LXX vertunt, (atque hoc innuit CI. Beza, dum ad lo-
To x£5tT@L- jM.a, 'UTQpi at (pvAa^u, & Syrus, cum annotat, Hehraa Veritas habet, Ut
mutate verborum ordine, hDl^K "p NhSx poffideant reliquias Edom ; fed idemfenfusefi,
*D1J Vfl n^KI VoD Deus, te glorifcabo, ciim eos demum pofftdeat Ecclefia qui Domi-
quia tu es rejugium meum, affixum ter- num requirant. Quamvis addat, Videntur
tiae perfonae m primae proprium tranflu- tamen Grcect interpretes pro DTIN Edom le-
lerunt, ut ita de Deo intelligendum mo- ^f^DTK^^tfw, at nulla urgenteneceflitate,
nerent, non de alio aliquo, quod Hebrce- cur ita ftatuamus.) Neque cnim infolens
orum plerique de ^aulis robore didtum puto eflfe ut unius geniis nomine plures in-
intelligunt. Quam ipfam licentiam In- telligantur, ut Ij'raelis omnes quotquor
terpretes Graci, ut fenfum commodius ubique Chriflo nomen dederinf, etiam vel
redderent, hic etiam fibi fumendam dux- Idumai; quidni & Edom nomine alii
crunt, ut ita verba ad Deum referenda, quotquot ante converfionem ipfi inimici
Vol. I. O o erant?
146 NOTM MISCELLANEM, Cap.IV"
crant? praefcrtim cum & explicationis (quod Hebraico li}p Kava Sc TTip Kavab
gratia addat, Et omnes gentes, tSc. nequc cum He leni feu quiefcente, rclpondct)
crit quod contra hoc objiciant Judai, qui idem denotet ac ^Kao Clamare, exclamare^
Romams, imo omnes Chrijlianos, Edomi vociferari, tefte Al Firuzabadio in Oceam
(qua rationc ipfi viderint,) reliquias cffe fuo, in quo forfan & ufitatioris ejufdem
volunt. Eadcm eft CI. V. Ludovici de thematis intelledus (fcil. fortitudiiiis, ro-
Dieu fententia, qui etiam ut rem fa- boris^ & potentia) veftigia funt non ob-
ciliorem reddar, verti Prophetse verba fcura, ut fit non quovis modo, fed fxira.
mallet, Ut pojjideant (nempe reftauratum jSori* (f^iyyea^au, fortiter & altd voce cla-
Davidis tabeTnicu\om) reliqut'ce Edom,& mare, ut & hic quoque locum habeat
- cmnes gentes, &c. & per verbum ^^y^Pof- regula in nominum a themate fuo forma-
Jideant, non tarn pofleflionem, quam pof- tione notiflima, tsodJ siUj ^ Jaj UaM iiiUj
fidendi ftudium a LXX intelledlum au- Accejjio liierarum Jignifcatus accejjionem
tumat, idemque requirendi verbo fatis fe- feu intenfionem denotat. Saltern hujuf-
liciter expreffum. Videfis CI. V. animad- modi formas frequentativas (feu ut loqui-
verfiones in J£i. xv. 17. Hasc certe om- tur Amira^ Gram. Syr. p. 418. iteratas)
nia facilius concedi poffunt, quam tot in aftionis rcpetitionem includunt, ut ita
uno commate errores commiflbs atque verbum iftud iteraiionem ac ingeminati-
admiffos fuifle, (praefcrtim ubi non fine onem vocis denotare videatur, quod &
fumma cura 8c reverentia fere ad fuper- confirmare videntur DidtiflT. Grammatici
ftitionem nimia, exarati fint libri,) nifi Al Jauharii verba, qui idem valere ait
exemplar unice fuperftes a blattis ac ti- ^^ Kauka, zc^yoDauda; atqui sLS^dcSS
neis erofum fingas. Parem ob rationem Al Dauda, ipfo explicantc, eft y»La< c\yo\
nolunt e dodlis nee pauci nee infimi, ^^k^^ Hominum voces &inclamationesitw
ideo variantem led:ionem admitti, Pfal. conclamationes, quales nempe equos in
xix. 5. licet ibijam legatur NV» pli<n 733 ftadio, feu depofito pignore certantes ad
Dp in omnem terram exivii Kavam, curfum incitantium, id enim eft juA^-' j
quod reddi foler, Linea eorum, cum a- vt.\ wx. Al FiruzabadiuSy i.jy^\ i- ^jJ^\ c:>\^to\
pud LXX, & Rom.x. 18. habeatur, hs voces in bello fe mutuo excitantium, ut &
TTcLtToiv T7\v yriv e|jiA3-g)/ 0 (f'^oyy®^ aWwr, forma fimpliciori 'i^ Dawab: ita(inquit)
In omnem terram exivit /onus eorum; un- dicunt y-UJl *yo Cjt«mAudivi Dawah, i.e.
de concludunt multi ledlum ab illis non vociferationem hominum. Ac fie forfan &
Dp Kavam, Linea eoriiniy fed D7p Ko- Sy» Kawab idem olim fuerit ae gemina-
lam, vox eorum. At hoe negans CI. Ri- tum Kaukah, quod forms fimplici tam
vetus, Dicimus (inquit) Veteres tllos Inter- fignificatum quam ortum fuum accep-
pretes, non de verbo ad verbum reddidijfe, tum ferat, ut & Hebraica p vel r~lp u-
J'ed ad fenfum refpexijfe, qui jam utrobique trumque eorum. Hoc hcet omnium
fuit,fivelineam & normam,&c.Jive fonum maxime convenire vocis hujus rationi vi-
dicamus, niji quod vox ilia pojierior enar- deatur, unde & primum ei locum attri-
randi verbo immediatius refpondet, quam- buimus, nequaquam tamen ab ejus quod
vis etiam verbo indicandi appojite linea & eft inter has linguas commercii & con-
norma rejpondeant, &c. quare concludir, venientiie analogia recedemus, fi ad «>>
Nullam ejfe corruptionem in Hebrao, ne- Kawaha, i. e. np cum He, ^liiU (ut lo-
que aliter fuiffe leStum vel tempore Hiero- quuntur) claro, leu manifefto, {Mappika-
nymi, vel ante. Quam in Dodtiflimi viri tum Hebraorum Grammatici vulgo vo-
fententiam qui defcendere recufaverit, ne cant) ledorem remitiamus: neque enim
tamen ftatim corruptionis textum arguar, infolens videbitur fi quod in altera harum
aut dSp Kolam pro Dp Kavam repo- linguarum inZ/^clare pronunciato, inal-
nat: aliam, fi libet, viam mecum expe- tera eadem quiefcenti dcfinat: inpluribus
riatur, fcil. didlioni p Kaw fignificatum fit ; imo & in una eademque quod natura
fuum (licet minus notum) reftituendo, mobile eft, inftar quiefcentis excidit: quo-
non ipfum e medio toUendo. Fiet id rum utrumque eadem exempla confirma-
(ni fallor) linguas etiam Arabica ope, tum dabunt. n32^ Hebraicum in iJiiguara
qua plufquam probabile reddetur, ipfi Arab, migrans He mobile acquirir, ut fie
olim clamoris, feu vociferationisy non mi- *i^, quo tamen in formatione nominis
nus quam linea feu amujjis intellcdtum vim fuam amitcente fit Xiu;, quod in plu-
tribui folitum, Conjedlurae ratio inde rali s^ — Li refumit : a n3 O/, H^^r. fit »^
quod in ea I5yr forma (ut fieri folet in Arab, cum He moto, quod tamen in ^
ejufmodi verbis) quadrilitera ex primas inde formato rurfus excidit: fed res mani-
radicalis repetitione a themate ^5 Kaiaa feftior eft quam ut pluribus earn profequi
• 2 ■' "^ opus
Cap. IV. NOTM MISCELLANEA. 147
opus fit. Jam vero »>» Tysp fcil. Kawab, Ita certe Viris hujus fasculi primariis vi-
cum He mobili ejufdem eft cum verbo fam, atque in partes ubique vocatam,
priiis memorato fignificatus, viz. ^jto Cla- qui eorum opera infpexerit, nefcire non
mavit, Exclamavit, imo fenfu loco ifti poterit. Qua; ab aliis dicla funt fuperva-
mire (ut mihi videtur) commodo, cum cancum erit hue transferre: unius tan-
fit ita clamare, ut alter alteri refpondeat turn exempli leclorem paucis monere li-
voce mutuo agnita, quafi figno utrinque ceat, quod accuratiflima de verbis Sepho-
dato, ut ita coeli fe invicem inclamare r^ diatriba, a rarae eruditionis Viro ^0/1?-
fingantur, ut cum cantarent pariter ajlra pho Mede lingua nobis vernacula con-
matiitina, & jubilarent omnes filii Dei, fcripta, ideoque paucioribus notum, oc-
Job xxxviii. 7. quomodo & verbo IS>9 jux- currit. Ibi enim D. V. hoc inter castera
ta fignificatus fiii rationcm jam indicatam argumento utitur ad probandum folenni
optime convenit cum iis quze hoc Pfalm. formula puerum quo die circumcifionis
fequuntur, Exultat ut Gigas ad curren- Sacramento initiaretur jrin Chatan appel-
dam viam ; feu, lastatur inftar viri fortis lari folitum, quod inde apud Arabes ver-
conclamitantium plaufu & clamore exci- bum iftud Circumcifionis etiam fignifica-
tati, curfum fuum peragere. Qoidam tum acquifiverit. Ac certe hoc binorum
L.;^ illud de gallinae, quem poft exclu- quae ad morem iftum confirmandum ad-
fum ovum tollere folet, ■x.oy.y.vafjLoi feu ducit argumentorum firmiflimum videtur.
clangore, qui etiam exultantis vox eft, Alterum enim ab Aben Ezra, aliorum-
interpretantur ; quod & verum eft ; at que teftimonio petitum, eo infirmatur
nee una ea, nee prima (ut videtur) verbi quod docet ' R. David Kimchi us, illud ab
notio, cum & Al Firuzabadius alterum ipfis N13D0, feu ex conjeSlura tantum af-
quem diximus intelledlum praemittat, & firmari. Qui pleniorem verborum ifto-
^—to vociferatus eft, genere mafculino rum explieationem defiderat, ipfam Dia-
ponat, ae Jauharius, ut de homine ipfum triben adeat, vel faltem eruditiflimi Viri
loqui pateat, prima perfona il^*5p Ego Chrijlophori Cartivrighti Annotationes in
'vocijeratus fum, cum tertiam alias pras- Exodum ^ His tantum ad utilitatem
mittant, efferat. Quicquid fit, nequeo linguae Arabicce indicandam annotatis, li-
mihi perfuadere aut LXX aut Syrum le- ceat interim de gcmino didionis illius
gifle ablp Kolam, cum aliis hie utantur apud Arabes intellectu aliqua fubnedere,
didionibus quam quibus '~7'ip Kol in pras- qua2 & forfan ad loci iftius illuftrationem
cedentibus explicarunt, nam & LXX hie aliquantulum conferant. Primo igicur
(p^oyy®^ habent qui Kolam, v. prascedente ut in linguaHi?^r^/V^, fie & Arabica thema
cwj-al reddiderunt, nee alibi ufpiam (ni ^^J^ Affinitatem contrahendi notionem ha-
fallor) (ps-o-j/fos ad Slpexprimendumadhi- bet, unde non folum Socer, fed & tota
bent. Sic & Syrus, qui D^lp eadem pror- eorum qui mulieri fanguine conjundli,
fus voce fuis cumHebrais communi i^tilT) feries, fcil. Pater, fratres, patrui, avun-
reddidit, hlc quafi ad aliud aliquod ver- culi, &c. nomine ^^:^ Chatan gaudet ; uc
bum enarrandum pnn")DD enuntiationem &, juxta nonnuUos refpedu mulieris, qui-
pofuit, quod didioni p vel mp eo quem cunque maritum confanguinitatis & cog-
indicavimus fenfu optime refpondet. Ali- nationis titulis attingunt. Eadem etiam
am etiam exhibet Dodifl". Capellus con- appellatione gaudet Gener, vel ^j/ii' J=*y
ieduram quse ledioni reeeptje confirman- ^^^ i- Vir qui fe conjiigii jure populo ali-
dae inferviat, ic.Interpretes forfan accepiffe cui inferuerit, hie ab omnibus i{^is Chatan
Dp quafi ejfet d TW, quod Chaldaice & appellatur; qui tamen in lingua Hebraica
Hyriace fignificat eloqui, enuntiare, indi- ita diftinguuntur, ut ille jnn Choten, hie
care, immo & Hebraice, ut "u. 3. TW!> vero Chatan audiat. Hoc eft quod dicic
r(jn Indicat fcientiam. Ex his quid am- EbnJannahius^Ct^ — >J i- ^y.ii^ o^ <:,lj ^^^
pledi velit penes ledoris judicium efto ; :,l9 **jSJ g-j^l^ I — ^1^ ji^^yH jJl^ ^jiCA
non effe cur a ledione vulgo recepta re- ]ax% i~ ^^^ \yiji .xS (^^^yx^\,NomenCha-
cedat, ni fallor, conftat. His vero, qu£B tan licet in lingua Arab, tarn patri uxoris
ad linguae Arabica ufum in Veteris im- ac fratri ejus, qudm filia marito competat,
mo utriufque Teftamenti textu felicius ititer has tamen diversd nominis j'orma &
enodando demonftrandum protulimus, pronuntiatione diftinguunt llebrai. Inde
alia qui ei vel mediocrem operam im- & nomen 'K>yiJ- Chatunah & Chatun, e-
penderit, & plura adderc poterit & me- jufmodi affinitatis contradionem, ut iiZif^r.
liora, idquc in aliis etiam generibus, ut T\T\T\T\ denotat, & »<^U J^.^? ^}fi Citm vir
Thcologo pcrpetui ufus effe probetur. mulierem [aqud aliquos] in uxorem ducit.
Atque
•L. Shorefhim. j" C. iv. 25, 26.
5+8 NOTM MISCELLANE/E. Cap. IV.
Atquc hinc apud Novi Teftam. interpre- mujhim multum inter dodos difputatur,
tem pro fponfo etiam ufurpatur, ut vi- variacque proferuntur fentendas, & adhuc
dere eft ' ^ob. iii. 29. ubi ^^\ uJijXo red- fub judice lis eft: ad quam tollendam
ditur 0 (p/Aos ra yu/xcp/a, uc & hunc eti- nondum, quod fciam, a quopiam in par-
am intellccfium ("" quamvis forfan minus tes vocata eft lingua Arabica, quas ta-
proprie) cum Hebraico \T\r\ habeat. Prae- men ft confulatur, opcram forfan nee in-
ccr hos ver6 fignificatus alium etiam ha- utilem, nee fpernendam conferet. Quae
bet thema iftud apud Arabes ufitatiffi- ab aliis de verbi iftius fenfu genuine die-
mum, Hebrais forte ignotum, vel fakem ta funt videre eft cum apud alios, turn
oblivioni traditum, quem tamen nefcio inprimis in erudita fummiViri Nic.Ful-
an jam memorato pofteriorem, atque ab leri ea de re dilTertatione, & Doaifl".
eo oriundum cum DodlifT. Medo ftatuam. Cartwrighti notis ad " Exod. xiii. quas re-
Eft ille, quo Circumciftonem denotat. In- petere animus hie non eft. Hoc tantum
de ^^ Cbatan, Circumcidere, ^jJ^— =^ Cha- addere liceat, mihi omnium qua loci if-
ten, ^i circumciditj (jjOCi Cbatin, & c>y>^ tius adduci poiTunt explicationum fimpli-
Macbturij Circumcifusy oL_x^ Chetan, Lo- eiflimam ac commodiffimam videri, quam
cus qui circumciditur, item ipfa circum- fuggerit ejufdem didlionis apud Arabes
cifio, ux. iCK!<—l^ Cbetanah,k.c. His ob- ufus, ut vertatur, (c. Agmine ad exercitui
fervaiis conftat D^OT {fin tam apud Ara- formam, feu ordinem, compofito afcenderunt,
hes quam Hebraos fonare, Generum vel feu egrefli funt, non tam quod fub quinta
fponjum fanguinh. Sephora interim, cui cofta armis accindti (ut volunt Rabinch
Arabica vernacula fuit, non hunc folum, rum plerique) quam quod in ordine& fuos
fed & alterum ejufdem vocis fignificatum diftributi. Apud Arabes enim o***- Cba^
refpexifle videtur, atque utrumque fimul mis dicitur exercitus, (non quod armis
verbis fuis indigitafle : quas quid ft ita ad quintam cojlam induti) fed ^r^ -yS
intelligantur, ac fi marito fuo dixiflet, Ve- oyquod ipforum corpus quafi e plunbus
re & merito tu mihi Cbatan dieeris, utro- membris aggregacum quinque partibus feu
que enim fenfu nomen hoc tibi compeiit, ordinibus conftare folerer, qua; funt JU.>oilt
non eo folum quo a parentibus & con- "^ Prima acies\ i-JJiH Cor; *X^\ Dextrum
fanguineis meis G^n^r, &c. appellaris, fed cornu;'ij.jtA\SimJlrum;3^^.—Ji\Crus\tyitT&-
& ifto qui fanguinis effufionem innuit & ma acies.] Quare optime vertiffe videtur
requirit. Hoc ixMofen allocuta fuerit: fm Interpres ille, c]m{<^i$ Judaorum fuit qui
puerum, ut mavult CI. MeduSy (quae & Jofuam caeterofque libros Hiftorieos Vet.
° Ebn jannabii fententia eft) tum is erit Teft. in linguam Arabicam traduxir, ver-
quem ftatuit vir Dodliff. verborum fenfus, bum iftud (j**ajOL« Motaabiinay quod forfan
& |nn eundem ufum habebit quo & ^^ a K2X Hebraico mutato X in _j?, ut alias
Pater, & yi-S Prater apud Arabes, ut in his linguis fieri folet, e. g. in ^^J;'^K
Gener vt\ fponfus fanguinis fit, vel fangui- Syriaco, ab Hebr. y^a terra^ &c. Eft e-
ne acquifitus feu redemptus, vel ut Ebn nim i*ta\ya i_ *iA*yj jiai* «*^ ' Tabiah
Jann. fanguini, i. morti valde vicinus. ordinata exercitus in locis Juis difpofitiOy
Ita ille ojU c^ uS^'i quod parum a mor- vel in loca fua diftributio. Meliias, puto,
te abfuit, ipj'um Cbatan Damim, i. * — w^^c quam R. Tancbum, qui eo loci explicac
3(^AJL« fponfum occifum, i. pene oecifum vo- D'E^ian, ChamuPnm, £?Q"in'?}< miU^O
cat. Utrovis fenfu fumas, allufio optime rili'KiiVN AccinSlos Akbomejh, i. e. ad
conftabit, fiita verba ifta nSlo'7 D»0"lpn Ilia, inde quod dicitur, Et percuffit eum
Cbatan Damim kmulotb, Arabice fie U^Oinn 7J? ad bacbomejlo, & fimiliter, in-
efFeras, c^^— ^' J^' <> ^^^ u^* Cbatan quit, l-iS^n □♦VI^H, Cbalutfm tranfibitis
oldam (vel in pi. L_x^{ Aldemai) men aj- dicitur, id eft, accinSii lumbis qui W'shn
JiPcbetan. Haec interim a nobis nbpV pT cbaletzim audiunt, quo argumento ufus
^.jniil (ut loquuntur) feu exercitationis eft etiam Aben Ezra ad fenfum hujus vo-
tantiim gratia did:a funt. Pleniorem loci cis hoc loco eruendum, fed parum, uc
enarrationem quivelit, apud ipfum (quem videtur, firmo. Nam fi dvyou cbamu-
diximus) Dodtifl". Virum videat. jhim fint in modum excercitus ordinati.
Ad alia ut pergamus. Si ad ejufdem ut fie ab ordine deferibantur, non incon-
libri (Exodi nim.) c. xiii. 18. oculos con- gruum erit ut alibi cbalutzim ab armis,
jicere liber, ibi occurrunt haec verba, poftquam iis inftrudi fuerint, dicantur,
Sxiiy* 'i2 l^P Q'&'iom Et quintati aJ- Tali autem,qualeminnuimus, ordine pro-
cenderunt IJ'raelita, ad quae de vocis Cba- fedos Jfraelitas^ fatis indicat quod iegi-
mus,
' Edit. Erp. " Qiiod & de Hebr. aflerit Meduf. " Qui & Angelam non Mofen, fed puerum occidere voluifTt,
Teterum aliquo* fecutas, aiuumac. " Mifc. Sacr. 1. v. c. 2. p AI Jauhar. Kamus, Ebn Athir, &c. "> Jauhar. Kiin.
Cap. IV. NOTJK MISCEL.T.'AN'EM. 149
mus, Exod.v'i. 26. Educite filios Ifrael ^ i.e. cinxeriint, aut coUcgerunt, ut leo
terra Mgypti XDTs'^yi'^'S per exercituijuos. mariiis meas, &c. vix ergo dubitatur le*
Ac rurfus c. xii. 51. Eduxit Dominus filios giffe LXX TO Caru a mD Carah,fodere.
Ifrael e terra Mgypti per exercitus Juos. Acquis lum locus ras N? non folum mu-
Jam ergo cap. xiii. 18, uc hacc eo modo taoda eft litera 1 in 1, led & ^t loco mo-
quo voluic Dominus fafla fniffe olkn- venda, vel epenchetica judicanda. Ita fta-
dantur, fequitur afcendiffe eos Q'2?1ort tuerunt plerique, alii vero, quos inter
chamnjhim, i e, exercitus ordine cgrejjosy (ur inter harum literarum ftudiofos me-
non neceffe eft uc armatos (unde enim il- rito) primas tenet Nicolaus Fullerus, eutn-
lis turn arma ?) dicamus. Ea autem no- que fecutus L. de Dieuy a recinendum
tio qua Q'^ian ^^w^^o; denotare volunr, & pro radicali habendum judicant, id-
adeo nonnullorum animis jam olim in- que authoritate non folum Majbrce &
ledifle videtur.ut & alibi fenfu parum, ut R- Chaiim, qui in exemplaribus olim
videtur, congruo Vf2T\ armare, vercerinr, eorredtis TTK3 leBum annotant, ut a doc--
viz. Gi'w. xli.34. ubi Dnya pN n^? tyoni tis pridem obfervatum ; fed & linguas
& quintet terram /Egyti, Rabbi Salomo Syriacce in qua \\^ Pudefecere denotat,
exponi vult cum Chaldao Faraphrajle quo modo hoc quod hie fcriptum eft in-
np") Et annet, ficut (inquit, his verbis tellexit olim Aqiiila dum vertit, 'icrx^vocvt
ad probationem contortis) dicitur D'tyiOn fceddrimt. Videar, cui cordi eft, ipfa viro-
chamiijhim i. e. (ut ille vult) armati: at rum doftiflimorum verba. Me, ft liber,
rcdtius plane qui interpretantur, ^in- monente addat, ifti Syriacce, Arabica
tarn partem fruSluum colligat, ut probat etiam fororis germanas teftimonium, li-
etiam linguae Arabica ufup, in qua {j*>^ cet ad illud LXX u^v^otv potius quana
cbamafa, quod Hebr. chimmefh relpondet, Aquila riax^vccy confirmandum. In haC
eft, ^lintam partem rei accipere, & pri- ergo tam (Sj^a quae TVO Hebr. refert,
vatim fpoliorum inter exercitum diftri- quam ^ls> quae yo vel 1J<3, fodiendi in-
buendorum ; unde did:um illud ducis tclledlum haber, ita, tefte Al Firuzaba-
cujufdam apud *■ Ebn Ethir L~ cotj^ dio, a fecundo ifto j^S*!* Alcaur eft effof
^^il\ i_ tiXw^j SJLAl — il i. e. ad verbum Jio terrce, 6c verbi forma audla quas Hebr.
(fi ita loqui bceat) ^artavi in tempori- Piel, quam innuit L. de Dieu, rations
bui ignorantia, & quintavi fub Moham- Analogiac refpondet, fcil. jjSa Cawar^
tnedam/mo, quia Imperator exercitus i- Projlernere, item colligere & colligare, nee
JUlA^i' ignorantice (qus vocant) tempo- non v'lxuvnHaJid confodere, zc fitnul collec~
ribus accipere folebat; «»*i«3' ^j; quartam turn projicere vel dejicere. Quod etiam ad
Jpoliorum, at Mchammedes quintam accipi prius \SjSs, eodem tefte, fignificat ^ Fo-
juffir. Ita dicunt, inquit, ^«>iH Cgoy. dere, effodere, ita quidni & olim apud
^m^} Rabaat'ol'kawm ivachamajiohom, Hebraos TTO & "IND Synonyma efTe potu*
i. e. Accept ab illis quartam & quintam erunt ?
opum partem. Lecflionem "nND- ergo non folum per-
Vere dicunt Arabes Cy^ ji »r*^a^» Ser- petuo Ecclefiae Chri/liance confenfu, fed
mo ultrb fe in varios dtffundit atque dif- & Ma/orce, cui refragari non audent vel
pertitur ramos, invicem implexos, adeo ipfi Judai, teftimonio comprobatam at-
ut toto ccelo diftantia fe faepiflime mutuo que confirmatam, ut veram 6c genuinam,
in memoriam revocent. Ut tamen fer- ampledlimur. lp{e David Kimchius, dum
moni noftro modum (quern jam forfan inter ea quae hoc in Ff. a Cbrijiianis de
exceffiflc videamur) imponamus, unicum MeJJia intelliguntur, hasc verba recenfet,
addere liceat, ad eundem cum caeteris atque aliter ea legi ab ipfis, quam aj^a-
fcopum tendens. Locus eft P/2?/. xxii. 17. daorum Synagogd \\od\txw2L dicit, fcil. noa
prjecipua: inter ea qux Judaorum mali- HK^ Caari, fed TlD Caru (quamvis 6c li-
tia corrupta volunt nonnuUi, notae, 6c in tera K omifsa quafi a HID, quam nos
quo conciliando magis quam alibi viris non expungimus) non tamen illos quafi
longe dodiffimis hzerere vifa eft aqua, ob innovatam vel confidlam a fe ledtio-
quamvis dudum ab aliis feliciter folutus nem fraudis incufare aufus eft: quod fine
videatur nodus. Tranftulerunt LXX m^v- dubio feciflet nifi in hoc eos emendatorum
^atv x^e^i n*8 ;^ TTOtTas /w,«, Foderunt manus codicum authoritatem fecutos fciviflet, uti
tneas & pedes meos, at in textu Hebraico fecit, Pfal.cx. ubi (falfo tamen) opinatus
hodierno nx^ habetur, quod eft, Ut Leo; to%Hieronymum fecutos legere, 'inK Ado-
ut fubaudiendum relinquatur verbum, nai Domino cum Kamets, ^xo Adoni, Do-
quod Chald. J'^rii worj^w/ fupplct; vel mino meo, bcip); Immecal'ecum, cum Cbi-
aVo y.oti'y repetatur ^QipTl quod praecefiit, ric,pxoAmmecapopulusiuus,{iccontxzeos
Vol. L P P infur-
» ' L. Nehayjh.
I50 NOTM MISCELLANEM. Cap. IV.
infurgit, TTiK C^»X m^TtD pTin*? I'jav 'yii dem rccidit, a 1 mutatione fadlam, pro-
NVO' W30 Tj^l trOC' rr«00 '3 DOmjJD bavimus, aut vocalium quibus legitur
ni3"TJ "^Oy p1 pin "p'na DnSOn Saa natura, ofFcndamur, faciunt exempla,
|yn nriDD> Sluomodo pojfunt unius viri er- QKp Hof.x. 14 cum alibi D[5 fcribatur,
rore-OT tueri contra plures^ cum ab ortufo- & nONT Raamah^ Zech. xiv. 10. in prs-
/« ujque ad occajum ejus reperiatur in om- terito, & n^ON") in participio, Prov. xxiv.
nibus libris cum Cbiric litera Nun, & y. SiC D'DNC? Ezek. xxviii. 24. & mtJKUT
Jimiliter, Ammeca Ncdaboth cum Patacb Ezek.x\i. £j. Neque nihili eft quod an-
/;>fr^ y^/n ? Deinde quafi triumphum _ca- nom Tanchum Hierofolymitanus ad iftutn
nens fubjicit ', niDHty □♦"TOIK DH xSm Hb/e<? locum, n3K3 "I'NDT DpSa pR JK
"ijra lyoN* p ati an? mij; u^e^ £/ am khjkS Nin Sn2 t^Sjo ana* |k
<;««o« ^/fa«/ /^^f/» nojlram ipfis tejiimoni- "pi "^n KD:>*1 7\yh JDNID NJri'Q
«OT ejfeffi itajit, jam tejli credant. Quod nNDin^N nV'Sl 'Si* N7N3nNl N3N33nDK,
obiter notandum,ne abfque ncceffitate va- debuiffe Dp ubicunque occurrity Gf reli-
riantes lc<ftiones fingendo, occafioncm il- qua ejufdemordinii,fcribi pern, ut hoc lo'
lis praebcamus cavillandi atque infultandi, co, quia in omnibus funt litera quiefcentes
quafi ad hoc y.^na<pvy(rov ideo confuge- lenes, quod tamen omittitur facilioris pro^
remus, quod aliter fidei Chrifliana dog- nuntiationis gratia, Gf quod indicia vocali"
mata tueri non poflemus, quae ccrte non um innitantur. At turn formam plura-
aliis egent quam fcripturas, prout nunc lem requirere vidctur fenfus, qud vel
& ab ipfis legitur, redte intelleftje, tef- DHN^ Coarim ut a 1JO, vel DHJiD Caa'
timoniis. Notari etiam poteft verba ifta rim a yo, vel in forma conftruda Coare
Kimcbii quae laudavimus, in aliquibus vel Caare eflet. Neque enim hic locum
cditionibus ' Venetis (nefcio an 6c in om- habere videtur fyntaxeos ratio ilia qua
nibus) defiderari. Jam vero annon & pluralia aliquando cum fingularibus con-
idem hoc loco contra Cbrijlianos rctorfif- ftruuntur ad partitionem feu diftributi-
fet, fi ledionis Caru illi authores fuif- onem innuendam vel ejufmodi aliquid,
fent ? Alteram interim, cm J uda r, c^o A ut Pfal. Ixxxvii. 3. *|3 'TD10 nn23i
Cbrijiianorum placitis minus earn favere Ghriofa dicuntur de te, Gff. Efto: at cur
putant, jam mordiciis adhasrent, fi quis non hic pro forma plurali agnofcatur
alteri praeferendam atque olim praelatam nN3 Caari, cum non defint alias numcro
probare poiTet, ne tamen eo fenfu intel- ifto fimiliter definentium exempla? Sic,
ligendam quo ipfi jam volunt, aut ma- " G^ff. xl. 16. mn Cbori forammumy vel
gis fignificatu a priori ifto difFcrre putet ut alii, Candidorum five panum, five vi-
quam forma literarum difcrepat, quam minum. Arabs ab Erpenio editus reddic
unius lineolsB produdtio, qua ♦ in 1 con- o^^fj alba fcil. caniftra. 'Xrin Hacbitzi
verteretur, eandem prorfus efficeret, mo- Sagitta, 2 Sam. xx. 38. 'iy»W Shalijhi,
net altera ifta Major etarum nota textui Triariorum 2 Sam. xxiii. 8. non Haccari
adfcripta, qua afifcrunt bis ita fcriptam Duces 2 jR?^, xi. 4. & rufum 19. ♦Oj^/o/a-
occurere vocem banc (nK3 Caari fcil.) los, fa^pe, ut 2 5<?w. xxii. 41. Tbrea.u'i,
^ivh nW in duabus Jignificationibus : un- 13. & Ezek. iii. & juxta nonnuUos, 'DID'H
de concludunt dodli cum altero duorum, Jebufaos habitatores Jerufalem, Jof. xv.
quos innuit, locorum, viz. " Ifai. xxxviii. 63. ad quern locum R. Tancbum ft^XJ
13. extra omnem controverfiam fignifi- nxi in* IN riSopV ♦i;;oVN 2Dn3 ♦22n»
cet, Sicut Leo, in hoc alium .ei afligna- D'D;?0 SflO p'oS}* ntOpDNI D^DID'H
tum tunc fuiflTe intelledum ; qui quomo- 'fl W3 NO ♦V;? Tinn '0^ "'*Tnn 'ilOT
do ei competere poflit, oftendit CI. V. DE^nin*? iSsV N7 S«p ''ffh nN^Ss'^K
Ludovicus de Dieu ; fi nempe nKD pro Itymn? Sp» dVi, ^od dicity Jofrebe,
infinitive Piel habeamus, coque fenfu Habitatores, eft ratione fenfus, quafi de
prseteriti fumpco, ut litera ♦ pro affixo tribu diStum, aut vult, D'OID'H Jebu-'
habeatur, valeatque Deturpando mibi, vel, faos, omijfa litera Mim,ficut dicitur Mc&'
Deturpdrunt mihi manus meas, ac pedes fis Rimraoni, E Mufto malogranatorum,
meos. At quid fi (forma IND & 113 eti- Cantic. viii. 2. & %/ fubdit Ammi, po^
am perjodiendi notione, jam ex ufu lin- pulosfub me, Pfal. cxliv. 2. ficut ofiendi-
guae Arabica a nobis adftrudta) vel pro mus in [praemiflis noftris] generalibus^
Benoni feu participio prjefenti formas Kaly idedque, Non potuerunt expellere ipfoSy
accipiatur? Ne litera N, quam jam pro non ipfum, dixit. His adderc liceat & il-
radicali genuina habendam, vel, quod co- lud, Pfal. xxx. 4. juxta Cetiby vci prout
in
• Al. ex niinn ; Sc. in o^jvo ann. 1596, & f. 1517. ; V. Ara«m. Antib«b«r. &c. f V. Sixtin. Ama-
Cap. IV. . NOTM MISCELLANEM. 151
in textulegitur y,n"l5nnViQM/)'tf«rf^//^or, xoc. Non magis, quam haec, a regula
^defcendentibusinfoveam:n3.tn\m&cce- aberrabit HND Caari, fodientes, ut alia,
pit i'jr.qui vertit ^wso^w uN.mJ ^io, & fed aliter terminata, in quibus Q pluralis
LXX qui diro rmv >cxlci[iouvovTm in hoi-x.' nota excidir, omittamus. Rariora equi-
dem
T Objici fbrfan poffit in hoc exempio parum effe momenti, cum vocales appofite non ad Cetih niVD, fed
ad Keri HTiD fpeftent, quod MiyorJi legunt, vel nionente Kimchio, Miyaredi, vertuntque a defcendere me, ut fit
lipD feu infinitivum, (quod tatnen forma ufitatiori effet ^flTID Meridti) qui Cetib retinuerunt legiffe, mvo
Miyorede, vel Miyoredi (ut Cafpel. p. izg.) Refp. Si Miyoredi legatur, ac pro particip. pi. habeatur, asque quod
nos volumus cor.firmat. His tamen ne temere aflentiamus funt qux fuadeant, & dubia prius folvenda. Nifi
cnim Majorette (vel quicunque tandem fuerint qui to Keri in margine appofuerunt) reperiffent iTITiD ita uti nunc
habetur punftatum vocalibus voci n~i'D convenientibus, quid opus habuiflent ipfam fubftituere ; fenfus asque (fi
non nieliiis) fluit legendo Miyorede, a dcfcendentibus, ut prxter jam laudatos Interpretes, ipfum etiam Kimchium
confulenti, ' aliaque Pfalmorum loca in quibus mentio fit jar 113 '"I'll' e quorum numero fe magna Dei gra-
tia exemptum hie gratus agnofcit, perfpicuum fiet. Quod fi in aliis exemplaribus (ut vult Avenarius) HI^D re-
periffent & abfque punftis vocalibus, quid ni Miyorede elifo Vau cholem nihil impediente Analogia, legiflent ? prse-
fertim aliis illis in quibus 1 expreffum ita monentibus : quin etiam fi ^TM'D Miyorede fuis (quas volunt) vocalibus
infignitum in iis, quae ipfum legunt, reperiffent, illas fine neceffitate abjicere, ut peregrinas, infinitivi (ut aiunt)
- - . . - 9-
legunt 'W'T\ Haijhar, in his atque ejufmodi aliis quid neceffe fuit confonas mutare nili vocales, quae iis minus qua-
drare videbantur, adicriptas reperiffent ? legere enim poterant fenfu aeque commodo ac fevente Grammatica iifdem
3iterj« per vocales tantum diverfas prolatis, Tofeph, Tucelu, Mehjheni, Hoflier. Si vocales pro arbitrio fuo addendas ha-
buiffent, quid opus fuiffet ejufmodi apponerc ob quas confonae effent mutanda: f Eas invenifle videntur quas loco mo-
vere non aufi, literas quibus eas magis convenire judicarent in margine adfcriberent. Quam fententiam noftram non
pamm confirmant quae de loco proxime laudato fcribit C. V. Ludwicu: de Dieu in Grammatica linguarum Orien-
talium, p. 284. ubi poftquam primam radicalera Jod in conjug. Hiphil. mutari dixiffet, apud Hebreeos Sc Chaldaoi in
Vau quiefcens, apud Syros autem in mobile per diphthongum au, addit, Syriajmum hunc redolent in Hebraifma "IWIH
[Hauper'l Dirige, Pfal.v.i). fcii'lH [Hautzel Educ, G'm, viii. 16. Vhi Maforetha quidemnotarunt proy legendum^^noi
autem fcripturam retinendam putamus isf redam ejfe fecundum formam Syriacam. Tantus certe eorum quae hoc modo CUm t
(ut volunt) fuperfluo, vel cum vocali haud fua connexo, fcribuntur, numerus eft, ut non per errorem vel meram fcri-
barum ofcitantiam irrepfiffe videantur, fed potius & formam & pronuntiationem illis notam fuiffe, licet jam ignotam.
Et quid fi pro otiofa aliquando habeatur litera ifta, vel ad vocalem producendam, aut dilatandam facere, ut in lin-
gua Arahica folet, ubi ril^V oratia, Salaton legitur, nOT Eleemojyna, Zacaton, jy^yx^ Vita, Hiyaton, cum aliis id ge-
nus, in quibus nullus literae 1 fonus auditur, N tantum quiefcentis officio fungitur, unde & indifferenter fcribi poffunt
ris*"'V risTj ^^- •Ac quis neget ut Chaldaifinos & Syri/mos, ita multos occurrere in textu facro Arabifims, imo &
a gentium vicinarum commercio acceptas loquendi formas, vel potius ipfius Hebraifmi Idiotifmos varios, aut dialec-
tos pro locorum & temporum differentiis, non tantiim in verborum iignificatu, fed & forma & prolatione confpicuas ?
Ephraimita (teftante Scriptura) Shin non pronuntiabant, fed per Sin ea efferebant quas alii per Shin : Galilei fermone
fuo prodebantur. Matt. xxvi. 73. ad Samaritanorum nempe & Syrorum idioma propiiis accedente (ut annotat Grttius)
quam fermo Hiero/c/fmitanorum. Obfervetur una Spiritum Santlum eorum quorum ore loquebatur, dialedlo etiam ufum
videri, juxta regulam a Maimonide traditam in Moreh, lib. ii. c. 29. Unumque/nque Prophetam peculiare quid habere
i^ ea lingua, eaque loquendi ratume, qute ipfi eft familiaris {3* confueia, ipfum impelli a Prophetia fua, ad loquendum ei qui
ipfum [ita loquentem] intelligit. i. e. (uti e Rabbinorum ad librum iftum Commentariis annotat Q. V. Joannes Bux-
torfiui K.) fipropheta eft Hebraus, impellit eum Prophetia ut loquatur Hebraice, ft Arabs, Arabice, isfc. Si purum (sf er-
ratum fermonem -vel ft Hum habet, eodem modo Prophetiam fuam eloquitur, Ji minits omatum, minus ornate quoque Prophetiam
Juam profert. Si ergo Eplyraimita Ephraimitice, fi Galiieus Galilaici * . Hinc, quamvis de run Keri & Cetib ratione in
alto hiftoriae antiquje filentio, tantaque & tarn incerta varietate quae magnam caufarum atque originum varietatem ar-
guit, adeo ut dubios haerere fe fateantur literaturae Hebraic^ peritiffimi, nihil habeamus quod ftatuere poffimus, con-
jeftari tamen abfque temeritatis nota liceat, hinc leftionum iftarum non pauoas ortum traxiffe, quod cvim ea qua
fcriberentur dialefti forfan rudioris, aut formx quae minus jam in ufu, effe viderentur, O'lSIDn, feu Scribte qui
codicibus emendate defcribendis pneerant, formam puriorem, & ufitatiorem, vel Grammaticis canonibus magis
ftabilitam e regione adfcripferint, ac per cam efferri voluerint, quod tamen pro immutatione vel innovatione haberi
non mereretur, ut fi quod Propheta quis Ephraimi ftirpe ortus, nV^Vf SibboUth fcripfiffet, Scriba quis Hierofolymita-
tius Shibboleth TperShin efferri juffiffet, haud aliud quid fcripfiffe, vel textum corrupiffe dicendus eflet. Idiotifmorum
iftorum, nee pauca, nee obfcura, uti diximus, velligia in vicinis Syrorum Sc Arabum dialeftis remanent. Qua: Syra vel
Chaldaica fugeerit, paflim in Grammaticis, L«xicis, & Commentariis, a doftis annotata funt, atque eorum obferva-
tione fimul tollitur omnis quae ab ^ in fecunda perfona verborum fcem. latente, oritur, difficultas. Afferit Capel-
ks videri Syros illud habere a forma 'C^i. Hebrieorum minus jam ufitata •♦. Quod etiam de /'aa faipiffime apud C/Sra/-
dats redundante & otiofo tarn in medio quam principio didlionum, ut cum {cribunt (ll^in Vilawan Vela, Vau u-
troque loco fuperfluo, ijc. dici forfan poffit ; idque magis quod iftiufmodi exempla apud Hebraos Chaldttorum dia-
ledom fuis exprimentes literis, & fonis, non apud Syros fuo more loquentes & Aribentes occurrunt. Si eodem modo
& Arabifmi annotentur, non paucz toUentur quae ex anomala, ut jam videtur, literarum tranfpofitione, litenirum
■'141 quiete, otio, redundantia, defeftu aut ufu promifcuo, quae in lingua iila notiffima, aliifque caufis oriuntur. flfel
Ata Tu M, quoties fme n fcribitur, ut anomalum notatur; dicunt femper Arahes HJS* Anta, {nun enim non eli-
dunt.) In a'PIOJDn 2 Reg. xi. 2. 1 loco non fuo pofitum obfervant pro O^noiDn. At ^ Arabes utrique D illud
poftponentes in con. Secunda fTIDD dicerent, in Quarta l^nNDO : Infl'INDn eodem c. v. 4. & 9. literam 1 redun-
darc dicunt, ut Arabes ipfam otiofam retinentes H'NO fcribunt, 'lOnn c. xiii. 6. quod N'lSnn cum jj legendum
monent, conferri poteft cum Arabum forma ^tonsj. Ibid. v. 17. ^M per Apocopen legi videtur pro niVI (quanquam
hoc non pro Ktri annotatur,) caufa iftius Apocopes forfan non male peti poteft e lingua Arahica, ubi Imperativum
prascedens future Apocopen inducit. Hsec, quod uno intuitu fub oculos librum 2 P.egum infpicienti caderent, annota-
vi, qui id opene pretium duxerit, meliora, feu magis appofita facile addet. Ubique obvias habebit iftiufmodi formas,
quas Arabijmos^ dicimus, non tarn quod Jud^ei antiquores eas ab Arabibus mutuati fmt, quam quod (uti de Syrorum ufu
literae ^ affirmaffe Capellum vidimus) Hebraifmi antiqui dialeftos vel formas aliquas, quarum exempla jam minus ufi-
tata, ubi in ScrijKuris occurrunt, pro anomalis habentur, nobis exhibeat lingua ilia, quae parentem fuam in multis re-
fert, & quam late olim patuerit oftendit. Ac certe quod de lingua Hebraica diximus, haud a vero alienum probabitur
aliarum linguamm exemplo, fi quis loquendi, pronuntiandi & fcribendi formas antiquas cum novis, vel diverfarum rfij
ifwyAiiiTjMv provinciarum dialeftos inter fe conferat, ubi non minorem in vocalium & diphthongorum vi & fono, &
promifcuo
» Pfal xxviii. I. & Ixxxiii. 5;. & xxii. 30. nSV niV. v. tc Ifa. xxxviii. 18. & Exek. xxvi. 6, &c. * Ut ^
alibi fad. Pfal. cxv. 16. & cxliii. 7. Ezek. xlii. 29. ' V. Buxt.Vindic. p. 498, &C. * Targ.Jtmatb. Ex. XXvii. 9.
■• Sie i:f niO' Cap. xiv. 6. conferatur cum Put. 2, b* 4. Conjug. Arab.
152
Norm MISCELLANEM.
Cap. I^.
dem haec in tcxtu Biblico, ideoque pro fodermt^ vel perforaverint hoc, ad quo-
Anomalis habcntur, ciiin priEcepta quae rum verboruni clucidationem afFcrt lin-
habemus Grammaiica ad ejus uiiius gu£B Arabics autiioritatem, in qua dici-
cxcmpla confirmata fint ; quod fi plura tur *-.'; CMi Nakafto raj'abo, i. Caput ipji
Hebraifmi antiqui monumenta cxtarent, comminui : Ita certe & Arabum Gram-
plura forfan occurrerent, quae & iftiul- matici, (.AKiSV At Nakfo eft i> iUl^H ^Ss
modi formas olim non ignotas fuifle, aut £L«.>JJ Ita caput comminuere^ ut cranium a
inufitatas probarent, Chaldaus certe Pa- cerebro feparetur^ aut j,< vr* '^■^' ^^/*
faphraftcs eo, quern innuimuj, modo ver-
bum Caari fumfifle videtur dum per I'DfiJ
mordent^ efFert. At illud, dices, de I'uo
Tupplevit, ut fenfum perficeret, dum
quod in tcxtu legit, t<nN3 *]'n i^icut
Leo, verterit. Imo potius hoc, mihi,
fono verbi vicino id ipfi fuggerente, ad-
Ufic ^\ ^^j ipjum iCiu quam gravijjitno cout
t under e, i)el hajtd aut baculo cadere : item
alias idem quod cJix;^ u-oiS Perforare^
vel Terebrare, i^ finder e. Eft autem «_***
idem quod i-JLj, ut ita tarn in lingua Ara-
bic a xJS^ & v^> quam in Hcbr. f|pj &
2p) aftinis lint intclledus. Quid ni igi-
didifle videtur, ut modum quo crudelia tur 6c huic loco fignificatum iftum tri-
manibus 6c pedibus ejus, de quo hic fer- buere liceat, ut reddi poflit, Vulnerdrunt^
mo eft, vulnera inflixerinr, leonis imma- vel conjoderunt me, perforantes manus me-
nitatem referentes, aptius exprimeret. ai, & pedes mcos? Qu^od fi Leonis figni-
Et quid fi ab eo, hoc pa<flo, fluxifle pu- ficatum hic retineri quis velit, non video
temus, iftam, non dicam le<flionem, fed quomodo fe aliter expediat, quam red-
notionem, qua '"TlO Sicut Leo, denotare dendo, Vulnerarunt me, Jicut Leo, manus
^xiftimatur, nifi quis ita ab aliquo ipfo meas, & pedes meos, adeo ut nihil inde
ahtiquiore intfelledum probaverit, dum lucrentur Judai ad a^v^av feu confo-
quod ille, ob eam (quam diximus) ratio- diendi intelledum (quern forfan ut Chri-
nem pofuit, ide'o fiofuifle autumarent re- JiianissidimAnXy ledtioni ifti tenaciias adhas-
centiores, quod ita ad literam fonare die- rent, etiam contrarium monente Majhre-
tionem iftam judicaverit? aut qiiid fi ab tarum nota) ex hoc textu eliminandum.
illis, qui vocem nt^D ideo fodiendi fig- Certe dum verbi "iSpn alteram iftam cir^
rtificatu reperendum minime putarenr, cumdandi notionem ampledluntur, 6c Le-
quod illud jam didlum in '\b''pT] videre- onis fimul in nXD retinenr, ea ad fen-
t'ur ? Quamvis enim illud vulgo redda- fum perficiendum proferunt, quae ipfi
x\Xr, Ciraimdederiint me, non minus ta- forfan alias riderent. Quid enim David
men commode, atque huic loco forfan Kimchius, author, ut doftus, ita (nifi ubi
convenien tills, reddi poteft, co-^v^a.v, feu nimio in Chrijiiams zelo prsceps rapitur)
ferfoderunt aut vulnerarunt. Unde enim fobrius 6c gravis, ad ledlionem iftam il
apn? ab f|p*, inquiunt, at forma quafi
a itpj mutuata ? id quod erg6 thema ip-
fum referri pofi*e dicit Ebn yannahius,
cui duos tribuit intelledus, alterum con-
cidendi, vulnerandi, alterum circumdan- UmN p inSlJj; "Ijina IS'TD n'''\^T] NVrvi
di: prior ille tarn aiiis texrus facri tefti- rsn^h '-731J i6 rh^y^r^ "Jim rrhn
lilbniis, qiiatn lingu® Arabicce Ufu don- tDN '3 D'DnVOn , TD H'n: ^7S HJOO
firmatur, atque illi maxime genuinus mc^na Nin: D»Sj<;^0£^'n mu^lD NVi
vulgo cenfetur. Occuttit, ut alibi, ita IJ'Sjn'l l^r ODDIN* UnjK Hini □''^lyrr
Jobi xix. 2"6. rm "lapi Conciderint, per- \'>^ D oniiSD OnmSl O'N'T DnDlj;^
promifcuo fxpe ufu, ac literarum (ranfpofitione, btio (ut loquuntur, dum fcriptae hand pronuntiantur) & mutatione,
varietatem reperiet, quam variantes iftx lingua: Hebraic^ indicant, nee fi quis ubi tale quid occurrit, aliam in mar-
gine, ac magis forfan nunc temporis in ufu fcribendi vel proferendi formani annotaverit, quid immutaffe vel corrup-
turn aut corrigendum indicafle, re eodem recidente, fenfuque inviolate manente, cenfebitur. Quamvis igitur voces
quxdam juxta regulas qua: apud Grammaticos recentiores obtinent anomalse videantur, ne tamen pro erroribus fta-
tim habeantur, atque e textu ut erroneae abliminentur, fuadet & ab immedicabili Hebraifmi antiquioris ignorantia, &
a vicinarum, qua: quicquid ifere habent lingua: ifti primaevas debent, ufu petita ratio. De iis qua: facpiiis occurrunt,
quo in genere eft ilia qua; digreffionis iftius anfrm pnebuit, libere pronuntiat non uno loco D. V. LuJovicus Capellus
qui variarum leftionum faventlor habetur, ob illas potius ampliandas effe regulas, aut exceptionibus fuis limitandas,
?[uam eas ob regulas (ad alia excmpla conformatas) expungendas. Videfis ipfum, p. I2Z. & 128. ubi ha;c habet verba,
' Quid ni poflit regula ilia non effe univerfalis, &,aamittere fuas exceptiones, cuj us exceptionis illx voces, alia:que
" his fimiles excmpla effe videntur ? Itaque malim ex ejufmodi vocibus extruere exceptionem regulae, quam ob
" regulam expurwere fine neceffitate literam <vau in vocibus illis, {iff. nee non 137, 143, iic." Imo fi vel femel oc-
currat quid reguhs iftis minus confonum, ne tamen vel ipfum temere ac nifi gravi de caufa, mutctur, five quoad literas
confonas five punfta vocalia, monebit tum aliqua antiquitati debita reverentia, tum res pcriculofa: plena alex & in
qua haud nimium conjefturis indulgendum. Si igitur quis, fufque deque habitis (quibus jam infignita reperitur vox
ifta^ vocalibus, legi velit mVD in Cetib, Miyorede, quare non & alii eadem licentia ri Keri 'TT'O vocalibus nuda-
tum eodem modo efferant ? quidimpedit? fm iiti jam in textu habetur rclinquatur ; mvD My'««r««A'olim pro
plurali Ta Benini habitum, pari ratione ac m^O pro infinitive, videri poffit. i^ixx-
luftrandam : fj'pDE^ TTs^ry IDD 'JVipH O
Dn'^j-T) an'T isdn' inxi'i nnDoi
Cap. IV. NOrJE MISCELLANEM. 153
Vra OnbnSl lySjni mnaS flltyi ^iS tare: quafi ipfe primus fuem qui illud
D'ntyin:i li'Sjni 1in» IVSS nim, ^0- per £ro reddi pofle viderit; ipfum fecii-
niam (inquit) circumdederunt me tanquam turn efle R. Davidem, qui ne quid quod
Leo, qui cauddfua infylva circulum de- Chrijiianis favere videtur gratis conccda-
fcribit, quern quacunque viderit beflia, baud tur cavere folet, non eft mirum: at cur
inde egreditur pra metu Leonis ; at pra eorumauthoritatem, illiantiquiorum prae-
timore ipfa ab illo incujjb manus pedefqiie feramus ? faltem ita in confeflb eft eo
fuos cotligunty adeo ut Leo in circulo fuo modo ab antiquis intelledtum eo veffu,
pradamfuam inveniat : ita & nos in ex- quo in hoc ab Apoftolo citacur, verbum
ilio noJlrOy medio inclufi fumus circulo, un- illud. Quod fi v. 10. ita fonet verbum,
de egredi nonpojfumus, quin in manus pra- quidni & v. 14. idem fonare poflit? At-
dantium incidamus: Si enim e potejiate que idem certe utrobique valere teftan-
Ifmaelitarum evadamus, incidimus in ma- tur Rabbini nihilo caeteris inferiores Ebn
nus incircumciforum, ideoque manibus pe- Jannahius & Tanchumius, quorum ille,
dibufque contraBis, pavidi ac territi co- »n{< rht\U\ rv)^ ih^t::) IP! "ISK "^D^D ♦^^^
ram ipfis ftamus, quia nee copia eft nobis Smw *]3i3p 'HK niO "^nDI, Ehi in Ehi
pedibus nojlris fugiendi, nee manibus pug- Malceca epo, idem eji tranfpofitis Uteris
nandi, Jmtque ecce manus nojlra, & pedes ac Ay eh, i. e. Vbi ; & Jmi/iter, in Ehi
quafi compedibus vinSii. Quae verba ideo Debar eca &c. hie vero 'jyoa "]dSd 'hK
libentius integra adfcripfi, quod in ' all- mk nSliai HiO ^llSpD Vp") -*|D^0 H'J?
quibus editionibus Venetis mntila reperi- ^'\iw "|3Dp 'Hi^ HID "]ni"l Ehi Rex tuui^
antur, hoc modo, "^^n^ ^^33 WJN p eodem fignificatu efi ac Ay eh [Ubi] G? di-
^TVi, )hv n30a TsVch SdIJ nS nSlJ;;n citur ab eo per tranfpojitionem literarum
D♦Sn^:^^ 10, ita nos in Babele in medio fadium ; (3 fimile eft illi, Ehi Debareca
circuit fumus, unde non poffiimus egredi Mavit, Ehi, &c. Ubi peftis tua, mors ? ubi
quin in manus pradantium incidamus, o- perditio tua^ infernum f
miffis reliquis. Egregium fane com- j v^^'s. ,i; , , iWJJ
tnentum, cujus partes, & quam belle in- Hof.x\v.2. *ii>r\5iy an*3, Vitulos JabiO' ,
ter fe conveniant, excutiat cui cordi eft. rum noftrorum. Hue refpiciens B. Apofto-
Sed rium ha;c revera credidit X/»/fj?;w, Ius,H^^ xiii. 15. & LXX fecutus, habet
aut nos adeo credulos fore putavir, ut iis xa^TroV j^^giAg&j)/. LegifTe putantur HS pro
fidem adhibentes hane ut genuinam loci onfl. Quaere autem an non x.ajTo5 idem
enarrationem amplederemur; annon vel hie valere poffitac xajTrw/Ao. & xa^Two-jf,
hinc patet baud fine gravi caufa a Ma- quae pro Holocaufto vel oblatione a LXX
foretis monitum ne nN3 hie, ficut Leo, ufurpantur, quae cum e juvencis plerun-
inierpretandum ducamus, dum qui ita que fierent, ideo fadium fit, ut Qnfl
interprctantur ad talia, quo fe cxpediant, voce ifta exprefiTum fuerit, vel faltem ea-
confugcre coadli fint ? . ^^^ ., dem ratione exprimi poffit ? Cur LXX
, i-"«ywi! holocauftum jtag-ro-w/Aa vocent, fi quis
ADDENDA ad Cap IV rationem quaerat, non eft mihi in promp-
tu reddere. Hoe interim mihi in men-
1 Cor. XV. 55. ria o-a, S-aVare, to MVTfov ; tem revocat didlum quoddam Rabbino-
TTB 0-3, a-f «, TO viTcos j cx Hoji. xi\\. 14. ubl rum quo pb'y}^r\ Holocaufta quaedam vo-
LXX h'abent -in-a i J^/x» o-S Srdvare ', -nrS cant n3f07 pp xa^TroV, feu frudum asfti-
To x.evTPov «ra, asT)?, at in Heb. ♦HX vum, altaris. Quod num ad ea quae dix-
SlWy 13^'5 'HX mo nnn, quae vulgo imus illuftranda faciat, pcrpendac leftor.
reddi folent, Ero peftis tua, 0 mors ; ero Id quo melius faciat, appellationis iftius
excidium tuum, 0 fepulchrum. Videntur rationem ipforum verbis accipiat. In
ergo tarn Apoftolus quam LXX legifiTe Mijfjnaioth ergo, feu textu Talmudico,
non TIN Ehi, fed rTK Aieh. At cur ita Trad. Shekalim, c. 4. § 4. aflTeritur Inere-
ilatuendum, cum & olim M{{ idem fo- men turn & Refiduum feparationis serarii^
nare vifum fit ac n'N, nempe, Ubi ? Tef- fcil. ficlorum, feu pecuniarum ibi repofi-
tis eft Paraphraftes Cbaldaus, qui ejufdem tarum in ufum templi, cedere nitDH ^^'p^
capitis v. 10. "iDbo TIK vertit ^3^0 |i4, Lekatts Hammizbeach, in fruBum ajii-
Ubi Rex tuus ? non, ero rex tuus, ut jam vum altari, &c. quae explicans Maimoni'
vulgo fieri folet. Hoc annotans Rabbi Sa- des, 'J^^N f\^'ih^ rinSNai ^^"ihii DDK Pp)
lomo addit, i-ip^S -]nv »:'N 101N 'JKi NH'jsN' D3»n'i "iu^jh.'hSn 'z:yhii^ vrhii
'ini^DVDO, At ego dtco non neceffe me ha- nxODnO DnONj;D "h)} TNT ">'n3 D^?3SK
bere illud ab eo quod fonare videtur mu- TNr n3fOn '3: ^V 3")pn ^rh)^ |'3">p7K
Vol. I. Q^q '"7y
; Vix. in 8. IJ96.
154 NOTM MISCELLAN^M. Cap. V*.
JT>9iy Nnba ♦JTJ nnron l^'p pnaoSx h^ Cum affliaus admodum efler, vcl anguf-
lNp:ibK HOiK n3ron.f^pj;DDni<0 rrna tiatus, & judicio oppreflbs, fublatus, i.
mSlj; 3"pni KD»i<n2 Sxo9k 'frm ''^T\^T\ liberatus eft ab afflidtione & judicio ifto.
"n3lf Sb^O mi nsnj, Kaiis (inquit) w/w/» Quid enim aliud Ibnat, Caw humiliatus
eft ajiatisj nee non fruBuum^ qui expofiti vel opprejjtis ejfet, ablatum eft ejus judicium,
Jiccantur^ ac ab bominibus fapius comedun- quo ad talia ferenda deftinatus fucrat, vel
tur,ut auSlarium conviviorum jiiorum \ic\x fublata ejus pccna? Idem valet, five ipfe
in menfa fecunda.l Appellantur ergo obla- a judicio vel poena ablatus, liberatus, erep-
tiones quafuper aftare offeruntur ultra res tus dicatur, five judicium, vel poena ip-
lege prafcriptasy Kaits, i. e. Frudlus afti- fius ab ipfo ablata.
'uus altarisy funtque eee omnes holocaufia.
JJbicunque igitur audieris did yi^ FruSlus Cap.'V. *'
aftivus alt arts, fenfus eft y emenaas ejfe pe- •..v-W.,
cunid iftd beftias, qua in oblationis fponta- Conferuntur inter fe, Mat.xxlil. 27. G? Luc,
nea holocaufia offer ant ur : J'unt que ex its xi. 44. idem valere rxtpm MKovixfA-fvasy
qua totius funt cat us. R. Obadiah Mib- t^u^ev w/ia/as, ac fnvDji-aa. aS'n^x, pro-
bartenora ad eadem verba, 7D3 naro?yD batur ^ more apud Judaeos Jepulcbra
OnK 'ifl *|"niy 103 T\^V PO O^N'^O nelaterent fgnandi.
no:o \xhvr\ Sy ryr\n 'J'o ni^yn^
n^in t^ranS "nOJiy tin ■]D nmiirD X N fuperioribus loca aliquot Veterls
pm^ rxtyo iV'^n mSir D'^<'^0 OVn J_ & Novi Teflamenti inter fe contuli-
%i narom man^l, Cum vacat altare, mus. Hoc caput duorum, quae in Novo
offerunt ex ipfis [pecuniis, fcil. reliquis] occurrunt, coUationi, & difcrepantiae, qua
holocaufia, ficut mos efi bominibus, menfa inter ea effe videtur, tollendae, vel fal-
*oaria bellaria, finito convivio, apponere: tem alteri alterius ope illuftrando dabi-
ita pofiquam finem fecerint offerendi debita tur. Illis inter fe conciliandis linguae
[cujufvis] diei [facrificia,] offerunt holocau- Arabica ufus nobis commendatus eft, his,
fiailla, cum non [fuerint] "uo/^/, aut fponta- difciplinae etiam Rabbinica ad difficulta-
nea oblationes, ^ vacet altare. Maimo- tes in S. Scriptura occurrentes toUendas
Tildes rurfus in Tad, Shekal. c. ult. § 9. utilitas aliquatenus demonftrabitur : quem
eadem de re agens, ftatutum a confif- in finem & hunc differtationi huic locum
torio dicit, de omnibus refiduis iftis, tribuimus, cum aliter ad ea fpedlet quae
7\Qi\2 Vi'hyi} li*lp»ty, ut in holocaufia ex ad prasfationem in Seder Tahoroth diccn-
befiiis oferantur, non autem ex volucri- da effent. Loca quas innuimus fiint
bus, cum in oblationibus totius coetus Afa/.xxiii. 27. & Lac. xi. 44. quorum il-
volucres locum non habeant. I'^NI le ita fe habet, 'Ooo* uiji7v yoa[j(.[jia.rei'i ^
tDil , Dvpjyn ^niDD I'NDn nmi^n q^at^aouoi i'wox.^irouy ore 'wa.^ofji.oid.^ere Ta»
naroS y^p Oaip^n, Atque ifia holocaufia (poii y.ey.ovixiJiimi, oniva efwS-gy fjLiv (palvov-
qua refiduo ficlorum parantur, funt qua r^^x u^ouoi, ta-u^ev q yifjcaa-iv oq-ioov vex-^uv
Fruitus aeftivus altaris appellantur. Quam ^S xaVxs d'H.a.'^ct^aia.i. Va vobisy Scriba
etiam expofitionem afFert R. Tanchum, & Pharifai Hypocrita, quoniam affimilei
additque, ^Np* nDTDSN h^ J^JDDnpni efiis fepulchris dealbatis, qua extrd qui-
nDfOn /IN I'SrpO Nny, & cum ea in dem apparent fpeciofa, intus vero plena
altari obtulerint, dicuntur fru£ius altari funt ojjibus mortuorum omnique immundi'
appofuiffe. Vid. & Aruch. tid; Hie vcro fie, 'Owai J/to/ y^a.fjifji.a.%Ts
j^ (pat^iaouot VTs-oK^iTcUf on e^-g wj rai fjt.yn-
./^i viii. .33* £>' T? Tenreivuaei etura ■» fjiSicc to, aS'nha., oi 01 av^pooTroi 01 Trgg^-nra-
xe/o"«5 dvra r^S-w, fumptum ex If. liii. 8. Tayres eTraVw wc oiS'ccaiv. Va niobis, Scriba
ubi in textu Hebraico hodie legitur, G? Pharifai Hypocrita, quia efiis ut mo^
T&> tDStyaoi li^D, quae reddunt, De an- numenta qua non apparent, G? homines am-
gufiia & de judicio Jiiblatus ejl. Ledlum bulantes fupra nefciunt. Aliud fonarc vi-
igitur olim volunt e dodis non pauci dentur fepulchra xejcoj/ia/x-eVa, dealbata,
1D£5tt?D np7 1"l5f);3, Inangufiia ipfius fub- adeoque omnibus confpicua atque appa-
latum efi judicium ipfius. Quaere an non reniia, quibus apud Matthau/n aflimi-
commode reddi poffint Hebraica, prout lantur Hypocritae, aliud yM.y>,^g?a af^nKccy
nunc habentur, Pra affliSiione, vel prop- monument a qua non apparent, quibus apud
ter offliBionem etiam a judicio fublatus Lucam. Ideoque diverfis ad eundem fi-
efl ? Sic omnia optime convenient etiam nem, fcil. infignem Scribarum & Phari-
non variata leftione. Imo vel fi ut vulgo faorum hypocrifin denotandam, compa-
folct, rcddatur, fenfus etiam ita fluet, rationibus ufus viris dodlis videtur Chrif-
l tus.
Cap. V. NOTjE MISCELLANEM, iV.
ius. Inde Jlluftriffimus Grotius ad Luc. peliendum colleais) extruunt illi Nefefti
xi44..hxcha.hetyJpud Mat. eji alia compa- Juper fepukhrum ipfius. Ad quem etiam
ratio a monumentis fumpta idem Jignificam. locum Maimonides, Nefejh eodem, quo vi-
Fieri poteft ut modo banc, modo illam Chrif- dimus, modo explicans addit (vcl faltem
tus ufurpaverit. Quod tamen an hie fe- qui ipfum in linguam Hebraicam tranftu-
cerit quaerere liceat, & annon potius una lit) ^"^T^ \ysh'2, \\'<'i K'lpi Nini Idemque
cademque prorfus verbis iftis, x.sx.oviafjie- in lingua SanSfa vacatur 'tjiun^ in teftimo-
»oi5 & w^Z.oii apud alterum Evangelifta- nium adducens Ezeh xxxix. 15. locum
rum quod voce aiTwAa, apud alterum, ad illud de quo agimus fatis appofi-
quamvis inter fe prima fronte diverfifli- turn, imo praecipuum iradltionum, quae a
mis, indigitetur: quod utmanifeflum fiat, nobis laudandae, fundamentum, Ts'zyh
ad ea quae in Judaorum libris de mun- ibvt? nj^l DIK DVj; HKni pKD Onaij^n
ditie & immunditie traduntur recur- DnnpDH iniK "nap Tj; p% £/ f />c«//^zm/
rendum eft ; atque ille imprimis mos feragrantes terram, cumque viderint os
obfervandus, quo fepulchrorum im- hominis, Jiatuentjuxta il/ud [TCiun] titu-
inunditiei, qus riy*p"l3 nSip n^pl^ lum, donee fepeliant illud pollinSlores.UKX
TTIVI perrumpem ^ ajcendens, perrum- a-rtfjimov : Syr. \.^o* OL:a„^ '^ o-j,y/<z-
pens & defcendensy i. furfum atque deor- tuef juxta' illud J/wjo, quod eft, expli-
fum fe diiFundens, obambulantes pollae- cante Bar AH, fignum e lapidibus. Unde
ret, aliifque quae inde fequcrentur in- confirmatur Ebnyannahii fententia, qui
commodis obviam ibant. Sepulchra e- nominis |V2f thema ftatuit n% non uc
nim polluendi vim ex ipfius legis Mofai- alii |% authoritate linguas Arabica mo-
cct inftituto habebant, Num.xxx. 16. ^31 tus, quod in ilia idem vocetur JS^i Sa-
IN Tt\ SSna rrWT\ '^a h)} S^y 'wa wal, a themate \yoy accedente lingua e-
KOD» lipa IN Cnn 0^2 Mi naa tiam Syriaca teftimonio, quamvis alias
C3'0» ni^ae^, ^icunque tetigerit in fuperfi- p*y affinitatem habere pofl!et cum Ara-
cie agri cccijum gladio, aut mortuunjy aut bum dya Sana^ quod eft cuftodlre, vel
t)i hominis, aut Jepulchrum, immundus erit Ci^y^ Sawan, quod lapidis durioris genus,
feptem diebus. » Quae explicans traditio qui forfan ad hunc ufum frequenter ad-
iic habct, l^ina nj^OIDHe^ jar Ss '-\'2p'r{ hiberi folitus. Ita & R. Tanchum locum
rry\Ty p n^D *^n»S31 ;?J03 ^«OaO iftum explicans |vy dicit efi:e S^ quod eft
n2p2 IK CTK OXra IK non in nONliy (Inquit) «--JbiJ^ i- j' jjXJ' t^ Jfi 7*
I7m33 IN n3p 70 IJpa j;mi ^^N1, l^-^ lapis vef/uper fepukhrum, wl in via
Sepulchrum,quamdiu in ipfo inclufa fuerit pofitus in Jignum. Ita. Jad Jerem. xxxi.
immundities, polluit taSlu & ratione taber- D»JV5f (inquit) dicuntur o^WJ Jc c.U3\«
naculi [feu obumbratione] ^ca/ mortuuSy t,«v.M *1 3U*e jxXH Jc J*st. LuJJ ^>>^j
Jecundum Jententiam legis [feu de cujus J^'^i)? Jyu ^ j.^,, " rSn (VVn HO JVllf
immunditie ftatuit lex,]y?c«/ diSium eji, ^ij^ /^^> '^^ t?' iTl")Dpn HoS (V2f
Num. Tax. 16. Si tetigerit mortuum vel j>ai y^J y«La», Signa viis appofitai ot-
os hominis, vel fepukhrum. Perinde que 'ita JlruSiura fepulchro impojita in Jig"
autem eji Jive tetigerit teSlum fepulchri^ num appellatur Tfiun, ut ibi dicitur^
Jive parietes ipjius. His ut cavercnt, fe- ' Quod eft [7y?««] fignum iftud I* Atque
pultis plerumque (ut videtur) cippos ex- ita dicunt MajoreSy Tfiun juxta locum fe-
truebant, quos nWQi appellabant. Ita pulchrorumy i. e. Jignum feu feptum quo
colligimus ex iis quae paffim in Rabbi- impediantur homines ne per fepulchra tran-
norum fcriptis occurrunt. Maimonides in feant. Locus in teftimonjum e textu al-
fuis ad Mifnaioth commentariis, Oholoth, latus eft 2Reg.-XK\\\. 17. ad quem etiam
c. vii. §. I. haec habet,_ JN'iD'^N IJl tyflJ nomen illud explicans dicit efiTe^JjJI/^lil
?1DW Nii:;^ mne^DSK hodni fiN7N XjU. ^i jj^s, ^a jJ, D^ivy "jV O'jfn
'lip'^i?, Nefefti JlruSlura eJi qua fepul- *«*ej j^*/ 0^ ^J tjc, Septum fepulchro
cbro fuperjlruitur, elata Juper terra Ju- circumdatum, ut elongetur ab ipjb qui im-
perjiciem, qua apud nos vulgb ''Shauca- munditiem cavet^ atque ita dicitur, Sta-
to'lkabri appellatur. In ipfo Mijhnai- tue tibi Tfiunim, vel juxta alioSy Lapi-
oth, textu Sbekalim, cap. 2. 5. \r\i '") dem magnum aut adijicium Juper Jepul-
♦iJl '^i; UQ3 1^ pia rion nmo IOIK chrum, ut ft in indicium & fgnum. Ex
*l'^3p, R- Nathan dicit, Eo quod reliquum his quae adduximus conftarc videtur, no-
eji mortuo (fcil. e nummis ad ipfum fe- men Hebraicum jvs latioris cfiTe ambitus
quam
; Yad. H»l. Tnmath. Met. c. 2. J. 15. * Idiomate. fcil. iEgypt. fie Interpres Heb. f a Reg. xxui. 17.
iS6 NOTM MI&GELLANEj^. Gap. V.
quam VQ^ Rabiinorum ; cum fell. |VV 'iceat hunc etiam vocis tt-'SJ (quam non
quodlibet fignum fcpulchro appofiiuno folum ■sroXvav/JLoy fed & lva.vTioanfxo¥ effc
denotet, tyfij proprie cippum eidem im- alibi noiavimus) intelloftum apud Ralh-
poHtum. Hanc difFerentiam innure vide- binoi ufitatum; atque indc forfan tnoau-
tur alibi Tancbumius, dum c^Qj cxplicans, memo iributum, quod Ulud mortuo novae
illud, ait, eflc Cf» J^ s^ tf^ «^' *{^' inftar anima aetatem prolonger, ac vivum
jOfc 0JUJ}j}5 *il J^ ffS» 6^ Mdijicium in hominum memoriis confervet, nifi a
extruSIum fuper fepulcbrum^ quo dignofca- contrario potius fignificaiu cadaverhf^odk
tur fepulcbrum effe, atque ab eo longiiis re- tegit, cujufque indicium eft, nomen for-
cedatur, \Yi auiem J>» Uaj fy>.\€ >*.l» titum putemus. Jam ne fruftra hjec, ac
cJij^laJ' ^Ue V-jAj iU ^1*1', Septum in- fine ullo operse pretio, ad didlionum ifta-
Jiar muri' circunt fepukbreta extruSlum^ rum fignificatus eruendos congeffiffc vi-
ne ea concukent qui per viam tranfeunt, deamur, conftare fimul arbitror nullum
Quae tamcn baud ita puto intelligcnda, apud Judaos fepulcbrum abfque figno
ut vel p'lf hujufmodi tantum fepcum de- aliquo, five p»y five e'Si ultro relidum.
notaret, (cum ex ipfius verbis jam antca Hoc cnim tum perpetuum fere immun-f
laudatis, tum ex iis quas Kimcbius ad ditiei contrahendas religiofioribus metum,
Ezek. xxxix. annotat, fcil. ]VV effe pNO turn damnum infuper illis raanifeftum
D'VaipO D'i!3N0 IN JTIK, "oel e iapide intulifiTet. In eundem enim redada fuif-
' uno, vel e pluribus congejiisy quodlibec fig- fet ftatum ilia, quam SanSiam vocitarunt,
num ita appellari pateat) vel non fub cum profanis gentium lerris, quae ex pra-
ambitu fuo etiam B^aJi comprehendat, fed fcripto ^ Magiftrorum pro immundis ha-
ut hanc in communi Rabbinorum ufu bentur, juxta illud, DlSy D'Oyn JTUnx b^
inter haec verba differentiam indicet, qua Kty031 i^JM NOtOO, Omnis gentium terra
jVjf generalius figna ilia qu£e fepulchris pulyis contaSfu & gejlatu polluit. Adeo uc
apponuntur, ac communiter pluribus fi- qui eam calcet, imo vel in aerem ipfius
mul circuradantur, denotat, C^Qi autem caput & majorcm partem corporis fui im-
proprie (ut diximus) cippum, ab amicis mittat, immundus evadat, ut videre eft.
mortui ipfius privatim fepulchro impofi- Obolotb, c. ult. §. 6. & Maimonidis ad lo-
tum, quod nee folum in immunditiei cum iftum commentariis: caufa eft, quod
cautelam aliis, fed mortui etiam memo- cum illi minus de rebus iftis folliciti fint,
riae teftandx fieri folitum videtur. Quod ofliicula quaedam vel mortuorura parti-
teftatur celebre illud e Talmude Hiero- culae pulvere ipfius mifceantur. Ean-
filymitano Sbekal. cap. 2. nitySi \W^p |'J< demque ob caufam etiam in terra Ifraeli-
tDTTOX on Onnai D'P'TV?, Non faciunt tica ager quilibet in quo aratro effoflfum
Nefaflioth [monumenta] yz^/j, verba ip- fuerit fepulcbrum, ac ofllcula mortui
forum ipfii memoriam confer-vant. Ac tale difperfa & deperdita, pulvere fuo vel
vifum eft R. Davidi, fiiiflTe |VV iftud, contadlo vel geftato polluit, fcil. nc for-
2 Reg, xxiii. 17. fcil. illuftre aliquod mo- fan illo commiftus fuerit ' mi^^tya U^,
numentum ac inter caetera confpicuum, os aliquod quod magnitudine granum bor-
Prophetae Dei alterius iftius a quo feduc- dei aquet : ' eodemque fe modo habet ager
tus fuerat juflTu ac fibi una ere<flum, eo in quo deperditum fuerit fepulcbrum,
confilio ne idem oflibus ipfius continge- etiamfi non cfFofliim, iifdemque vel gra-
ret, quod aliis minatus fuerat ille, futu- vioribus legibus obnoxium eft. Adeo uc
rum, fc. ut cremarentur, cum baud du- nifi his fedulo occurfum fuiflet, non fu-
bium ipfi efifet, quin nuntii a Deo mifll iffet quo fe verterent fanftimoniae abun-
oflibus parceret Rex pius, figno hoc ubi dantioris ftudiofi, nee habuiflent quo fe
quiefcerent monitus. Alterum enira quod ab omni immunditie fubtrahendo Pha-
e Midrafh citat, (quodque pro vero am- rifaorum nomen mererentur. Haud 0-
plexus videtuf R. Salomo) illud quod Regi pus fuiflet illis occinere illud Poetae, ,
mirabundo hoc quaerendi anfam praeberet >
fuifle, quod ad hunc tumulum, fecus ac ^jal ^\ L« ^^l Jiii- /
juxta alios, ab altera parte urticas & car- aU».5>J *^ ^ Vl ye,5J$ /
duos crefcere videret, ab altera myrtum a^I fAi» 6?^ U; f^s/
ac herbas odoriferas, qu6d in eo, fcil. fi- a?Aa.3>?, LS! j,'y
mul conditi eflent Propheta verax, & lA-jy W' i- <:^'''<^\ 6' /•
mendax, joculare eft. Obiter hic notare 9 aUjOl v^r i^ ^=*' ^
■-;•••■ ' Molliter
a ..V.J* Mifn. Ohol. c. 2. & Yad, Tum. Met. c: 2. tt r, fup. p. 188. J Yad. Tum, Met. c. 2.16, ' lb. c«p. «.
t.k MilA. Ohol. c. 18. i- }.
Cap.V. NOTM miscellanea, 157
MoUiter incede^ non enim credo fuperficiem tern fepulchra, ac quo modo ea fignarent.
Terra [ex alio conftare] quam ijlh corpo- cum maxime ad fcopum noftrum perti-
ribus. neat, fupereft ut quaeramus. Quorum
Etturpe nobis ejiy etfi pridem fluxerit tern- primum etiam e praecedentibus manifef-
pus, turn ; jam enim audivimus e Maimonide
Contemptui [habere] patres & avos. ea quorum dirutum vel quovis modo abo-
Incede igitur, fi, pota^ in acre leniter, litum fuerat lignum, quo a praetereunti-
Non fajiuose fuper colla ^ fervorum [Dei.^ bus dignofci debuerant: addimus ex eo-
dem, \^)jr\'> \r\ nr\^ mxTin ^y pj»yo y}^
Certe baud folum reverentia mortuo- n3K2? mv ^IJD mp'SDH by ib^ hob
rum dudti, fed poUutionis metu, quo- r\'\i;iSii'\'\ r\'p'3Dr\M2p il^'^,N'on/gnabanf
cunque iviffent, gradu trepido ac in aere manifejla^ cum ilia omnibus notajint, fed
quantum potuifTent fufpenfo incefliffent, dubia, veluti agrum in quo deperditum
imo nee hoc fufFeciflet, cum vel aer fuerat fepulchrum, Gf [Joca] operfa, at que
ipfe fepulchro fuperim pendens tranfeun- etiam aperta^ feu teSlo carentia. Quod
tes polluiffet. ^His ergo, atque hujufmo- ad modum quo ea iignabant, (nam hic
di malis, dum cippis & fignis quae dixi- latior quern vidimus tS |V3f lignificaius
mus fepulchra notabant, quanta fieri ad peculiarem quam obfervabant fignandi
maxima potuit diligcntia obviam ibant. rationem reftringendus eft) difcimus e
Hinc fancitum, ut IK "iDp NlMOn Sd Mifna, Maafar Sbeni, cap. v. §. 1. afFusi
3»n non p bTMi^ aptSDV "l^n 1» na calce id facere folitos. \*i»)iO y:r) D^D
DnnxS nSpn n'n* vov 'na vhy \»'in n'O-nnn nSnj; hm ntsia nimpi mix
^ Si quis invenerit fepulchrum -vel mortu- ']ai^1 nnXDDI TD2 nilDp Wl, Vineam
um, aut de mortuo quicquid ratione taber- anni quarti fignant glebis terrce^ praputi-
naculi polluit, tenetur fgnum juxta ipfum atam tejid, \\oc&]fepulchorum calce, quam
JIatuere, nefit in offendiculum aliis. Quam- aqua maceratam affundit. Ad quae verba
vis enim fedulo caverent ne fepulchrum Rambam, 1,''h^'2 \\y ni'lSpn |V2f \ii 'Jj;*
aliquod figni indicio careret, fieri lamen ♦"?)? UV'I ^<oS^? ♦£) TJ7N ^n» |N3
potuit, ut cafualiquo, aut temporis injuria J^SIdSm "ffy \^ ^hy'h ^3pV{* i^iflO
ejus veftigiaobfcuriora redderentur, vel & D^JnaSn njO pSr^^in VCOO, Innuit figna-
penitus delerencur, ideoque unicuique in- ta fuiffe fepulchra calce. Macerabat [quis]
cumbere voluerunt, ut quoties occurreret calcem aqua, deinde effundebat fuper locum
quod vel fibi, vel aliis fcandalo effe pof- fepulchri, quo digmfceretur locum iflumim-
fer, illud e medio tollendum curaret. At mundum effe, atque ab eo fecederent facer-
nec hoc contenti, ipfe Senatus rem tanti dotes: lis enim pracipue cavendum erat
momenti fibi curandam duxerunt, ideo- ne polluerentur, adeoque ne ad immun-
que ftatis temporibus, fcil. 78^ hvH duni dliquid propius accederent. Hinc
nj;iO (ut diftinde Maimonides) Diebus in Tad. Turn. Met. cap. 8. }»i"yo nDUl
5 projejlis folennitatis, p n>30 ^'N^l* Vn JlNDIDn Dlpp Sy ^Qltyi nnOO TD3
t~\r\'2'^n ^ \^T>, prodibant e domo judicii nNOIton '3J ^ |VVn n^ \n'Uyr2 ^
ad fignanda fepulchra. ^ Tad. Turn. Met. nNOItan '"TVa IKDDI |K3D (^)J 'n* J47J*
cap. viii. §. 9. i. e. explicante eodem ad |'p»mo J»N1 nniDn nj< TDfin'? nW
Sbekalim i. §. i. OJ a»j Ui AJUiS o» 1'DDnS *?Vk; niDNton DpOO {VVn nj«
l^ i^? ife^fiJI cJULjI CSV.? LJIJ l^adSl V^n{y♦ pK nK, ^i ««/fw re fignant
tii^nyi^i^ 6^ u>^='{ i^ -Wv f^ [fepulchra?] C<?/f(?, quam aqua macera-
D'jns 7K *1 /*«J^ ^y^,ad invifendafe- tarn effundit in locum immunditiei. Non
fulchra, ut ubi diruijfet ea aqua, viz. fig- autem Jiatuunt fgnum ^praecise] y«^^r im-
na ipfis impofita, fgnarentur ac reficeren- munditiem, fed ita ut utrinque promineat
fur, quo dignofceretur locus immunditiei, at. ad later a immunditiei, ne corrumpantur
que ab eo diverterent Sacerdotes. * At R. munda, [accefiTu propiore] neque longe ab
Obadiab ad Moed Katan, c. i. §. 2. gene- ejus loco ipfum Jiatuunt, neperdant terram
ralius, in fignum DO"^T oSinS viatoribus^ Ifraeliticam [ne inutile plus ejus quam
feu iliac prastereuntibus, nc per locum opus eft raddat] Quare autem calce ?
pollutum tranfirent. Idem R. Obadiab hy\'^ 1dS» nhv HO n*IOVJ^3 "JVm
ad Shekal. ait quod figna a pluvia faepi- nDlin, quod ipfa alba fit injlar ojjium, quam
us delerentur, ideo opus fuifle y\\rh ergo videntes qui Teruma comedunt, eo non
li^'jni rurfum ea fgnare. Qujaenam au- accederent, tefte Rafhi ad Gemar. Moed.
Vol. I. R r Kat.
f I. e. hominum. t tKQ\Di Trbv l?^n6»on n!?15 mWH b-3 Yad. ibid. " Yad. Turn. Met. c. 8. 9. * I. Intermediii.
» Mifn. Moed Katan. c. 1. y 2. k Shekal. c. 1. }. 1. & Yad. Turn. Met c. 8. J. 9. ' V. & C»ph. Nadwt. ad Moed
Kat. Et. V. ad Maaihar Shcni c, 5. J. i. » V. Gemar. Moed Kat. c. 1. f. 5.
158 NOrjE MISCELLANEM. Cap.V.
Kat. c. 1. f. 5. ut & R. Obadiab ad Maa- rat'wnem albar'ti operis fuijfe ufitatam Ju-
farSheni, c.5. §. i. Ex hisfatis liquere ar- dais ad notandos mores perj'onatos, uti ap-
bitror quinam fintrafoj xgxowa/u.ero:,o(-n'gs parct ex Pauli verbis, A£i. xxiii. 3. Fu~
t^u^ev fjifv foLivovTOA ueftTot, apud Mattha- turum eji ut percutiat te Deus, toi'^^i xgxo-
um,&c roi fA.vnfji.eioe, Tu aL^rf\a,ap\id Lucam, viafjiu-e, paries dealbate: fed idem licet
quibus infignem Scribarum & Pharifao- fit verbum, locus & res fubftrata diftin-
rum hypocrifin perftringens Chrijlus ip- guendum monent : atque alia ratione
fos aflimilat; Eadcm nempe fepulchra, epitheto ifto infigniri parietem, alia fe-
quas quod aS'tiAa, eflcnt, utpote gramine pulchra, cum ille ornatus & tegendi,
& herba obdufta, adeoque aep^Ta, feu quod minus oculis placerer, gratia deal-
. fpeciofa hominibus apparerent, adeo ut baretur, h-^c in immunditiei obtedlae fig-
iis inambulantes incauti polluerentur, num, & quod illic ad accedendum ho-
jcovtoc Teu calce aqua temperatd pro more mines invitarer, hic ab accefTu procul
iignabantur:.non enim ideoquod xgjtocia- arceret: nam hunc non lantum calcis
fjifM eflent, ale^?a. videbantur, fed contra, fepulchris dHMn in fignum injed^, fed
quod fpeciofa, herbis forfan virentibus & rw^^ cipporum, qui honoris cciam
teda (ut folent fere fepulchra prae vici- causa imponcbantur, iinem fuifle vidi-
nis terrae partibus) atquc veftita, vel fal- mus.
tem a reliqua terra nihil fpecie exteriori Ad p. 157. in marg. llntermediisl ita
differentia, adeoque aS'nKa. nulla latcntis Rabbi Salomo Bar. R. Nathan, ^^ i^in
immunditiei nota infignita, calce in cau- nriD^K ^"i '3 XIDI "V^hii tOD") Oj;k "1[j;10
telam notabantur. Nee aliud, puto, apud ♦'?;;. ^DTW tyip N"ipo ^K SipN") noS'^NI
Chrijii auditores fonabat Ta<po« xiy.oviae.fjLim, if*^^^. HDsSk □N'NI KHpD HDIdW ON'N
i. e. ad verbum riTTlDO rvn^p Sepulcbra h^ Sonty» KOD DNI^Sni ViTMn |»NdSk
calce obduBa, quam TDli mJnVO cake, Sk ^JJn0^3^^ "Tp jdS"» IN'^^kSn 'pN'3
eum quem diximus in finem, fignata, DOID D'O* |'a ♦n'^N pins'?}* ""TT ^&)y
quae ergo Syrus appofite reddit N")2p \y\ ^^mrlN^N^ IXC'^'^yi. S'NIK »j;;«
NU^SdO Kabre mecaljhe, & Arab, /^iul DDX Kil'^y p'TD' D^l NnDNOKtSDl
JuJbaJ Alkobur Al-Mochallafah, Sepulchra Nnoipn KD ♦'^N* NnnaK^ND nSn '^>^^S^f
gypfata, gypfo vel calce notata. Hebrceus t'np MS K^Nl nnjlNINI T^Sn S»K1X |0
a Munjiero editus, mJ^'^ID dealbata, eos rfnJO'^N SihSk DN'X ''^N N^nnaxViO
fecutus (puto) apud quos verbum illud Onnn TVQ ndl TW}}r2T\ 'Q* nt'V ^^>
reperir, quod ita intelligendum ut eo- TjrnnNS KOI >invnSNl rJIKimSNl iDDriTJi
dem cum casteris tendat. Quod fi quia yyhii 'fl n>SK mnif'^N, Tempus pro-
dealbata atque opere albario incruftata fejium Jblennitatis, i. e. medium fejii, cu-
ad ornatum putaverit, totam fimilitudi- jus reJpeSlu eodem modo fe habent Fejium
nis vim mihi tollere videtur. Neque e- Tabernaculorum & Pafcha, &c. Dico aw
nim iftiufmodi ornatus immunditiem fe- tem (inquit) \jiomen\ Mikra Kodefh [Co»-
pulchri tolleret, fed omnibus manifeftam vocatio Jan5la\ comprehendere omnes tarn
redderet, & ne propius accederent ad- J ejii Tabernaculorum, quam PaJ'chatis dies^
moneret, ut ulteriori cautela opus baud tum feleSlos tum communes, Jicut & re~
fuiflet. Ipfe enim candor ofTa mortuorum liqua fejla. Docuerunt tamen nos eruditi
in memoriam revocabat, feu potius ob differ entias inter dies fejlosy viz. dies fejlo-
oculos ponebat [ideoque tefte R. Obadiab] rum primos atque ultimos, & intermedios,
aqua macerabatur clax quo magis albel- quibus non tribuiiur nomen Choi, \pro-
ccrer. Jam ver^ Cbrijius, qui intimos fijii'\ nifi comparatis cum primis illis qui
cordium receflus perfpedlos habuit, tales pracefferunt, & poftremis : aliter enimfunt
depingit, qui exterius nihil nifi fanum & G? ipjifacri, fi cum diebus profejiis fimpli-
fpeciofum, nihil quod hominibus fufpi- citer fic diSiis, fcil.fex diebus oper'i dicatis,
cionem moveret, inftar fepulchri herbae conj'erantur, ideo quod in ipfis vetitum,
qua tegitur grato oculis virore fallentis, fit quafiui, mercatura & negotiationi ope-
prae fe ferentes, pleni intus fraudis & ram dare, alidve quce in fefio fieri baud
verfuiias erant ; quibuS ne ulterius homi- poftulat necefiitas, perficere. Conftat er-
nibus imponerent, hsec ejus redargutio go dies iftos intercifos effe, mediae inter
Kovi'cci, feu calcis in fignum affufas inftar feftos & profeftos naturae, inter opera
erat, quae non efle Dn^D DDIH, quod autem quae In ipfis pra2ftari licite poffint,
intus celarent, ficut illud quod palam ef- recenfet illud de quo loquimur, viz. ad
fent, ominibus indicaret. Interim baud vel circum fepulchra ea extruere qu£B im-
dubium veriflimum eflTe quod aflTerit II- pcdiant u»=5M '^=*' ^^/^, ^ <4^ ^^ 3^*^ ^d
luft. Grotius ad Mat. xxiii. 27. Compa- ea propius accedens potluatur. Hinc con-
I ftac
Cap. VI.
NOrM MISCELLANEM.
flat quid in Evangelio intelligatur, cum
dicitur rii'n 3 fjnam-ni "rrnlo^Trn, Jo. vii. 14.
(ni:£B verba anguftius reddidifTe videtur
Vulgai. Interpres, qui vertit, Jam autem
diefejio mediante, ut & CI. Beza^ Fejlo au-
tem die jam dimidio, in verfionis fuse
edit, prima j cum fonent, medio au-
tem jam fejlo^ viz, die quodam fefti in-
termedio. Quare & ipfe in edit. port.
Fejio autem illo jam medio ; addita noca,
nomine loprri? totum odiduum intelligi.
Et rurfum, Iv Tn'iaX'^'^ fif/.i^a 7>? it-iyaK-n
T«$ «o^T«5, ibid. 37. Qui plura de dierum
iftorum difcrepantiis, & operibus quas
diebus intercifis iftis licita vel illicita ha-
berentur, fcire defiderat, adeat & Mai-
monidem in Tad, Trad. Tom 'Tob. c. vi. §.
22. &, c. vii. §. I. &c. & §. II. &c.
;: /.'if! 7
C A p. VI.
S\ ;.
Jn '^uo varies yudceorum de re-
-"' ' fufreEiione mortuorum fenten-
tice expenduntur.
Pag. 60. ^od ad refurreSlionem mortuo-
rum, eji ea fundamentum e fundamentis
Legis Mofis, quod Ji quis non credat,
non eft ipji in Judaorum religione fors
out locus. Pertinet ea ad folos virtute
prajlantes, &c. Ec rurfum,
Pag. 66. Fundamentum decimum tertium
eft, Refurre£iio mortuorum, quam jam
explicavimus.
HI S verbis quid fenferit de refur-
redlione mortuorum, vel faltem
quantum de fentcntia fua proferre vifum
ipfi fuit, declarat Maimonides, in quibus
tamen tantum abeft ut fuorum nonnullis
fatisfecerit, ut quod nemini fub omni-
modae ab Ifraelis forte exclufionis poena
negare permiffum afferit, ipfe penitus ne-
gafle ab illis incufetur j refufcitatum, fcil.
iri mortuos. Teftatur ipfe hoc in Epif-
tola quadam Apologetica, hac de re con-
fer ipia, in qua quid ab adverfariis fibi
objeftum fuerit, & quid ipfe ftatuat, fu-
fius enarrare profitetur; in eadem tamen
vix aliis quam hic & in 1. Tad. Tradt.
Tejliubab, feu de pcenitentia, c. 8. (ad
quod annotat Ha Rabad, prope cum ab-
effe ab iis qui corporum refurredlionem
prorfus toUunt) verbis ufus. " Suntque
ea re vera DQinO an3% qualibus in re-
bus dubiis feu de quibus in varias partes
a pluribus itur, loqui novit (tefte authore
Cefepb Mijhna) qui alias maxime omni-
um dilucide, adeo uc num quod fenferit
totum protulerit forfan dubitet qui illud
fcire aveat. Ipfi Abarbineli, qui ipfius
partes fequitur, plus a fe hoc in articulo
prasftitum afTerere, quam prsftiterit, vide-^
tur. Sic enim ille in fuis ad Pirke Ab,
c. 4. commentariis. Ecce, inquit, Doc-
tor magnus in expofitione Miftins, dum ar-
ticuloi [fidei] recenj'ens fingulos ipforum ex^
plicat, nTH 'y^'2 DIDHO VqS not!^, hoc
in articulo on J'uo capifirum impojuit, ni"
hil aliud dicens, quam Xin "jM "ip»j;n
Articului ^'i. eJi refurreSlio mortuorum,
cujus intelleSlum & myfteria jam explicavi^
mus. "At nejcio (inquit) uhi ipfum expli"
caverit : Ecce enim in libro Madda [/«'•
entia] in TraCl. Yefude Hattorah, [de
fundamentis legisl & Deoth, [de variii
hominum opinionibus,] & Teihubah [de
pcenitentia'] ubi mentionem omnium articu-*
lorum facit, nee non de adventu Mef-
jia loquitur, SSs D'fion n^'HnD ">:n kS,
nihil prorfus de ReJiirreSlione mortuorum
dixit ; ut & in Moreh Nevochim ^'DDn
1J00 VJa ab eo faciem fuam abfcondit.
Invenimus tantiim Epiftolam ab illo de Re-
fur re 61 ione mortuorum confer ipt am, in qua
articulum ijlum confirmavit, nVH pj^
D'ODnn, ita tamen ut in quibujdam tpfus
fundamentis non confentiant cum ipfo reli-
qui DoSloresi • Hsec Abarbinel, qui tamen
ab ipfius partibus ftat contra Nachmani^
dem. Sciendum enim in hoc articulo
dividi ni;;n »nty'7 D'imKH h^'W '^311
Sapient es Ifraelis pojler lores in duas fen-
tentias (ut Jojeph Alb. 1. 4. c. 30.) five
claflTes, quarum altera ducem fequitur
Rambam^ feu Mofen Maimonidem, altera
Ramban feu Mofen Nachmanidem, ita
interim ut tot fere invenias fententias,
quot Dodtores, licet fub eodem vexillo
militantes, adeo ut fi rem redte perpen-
deris, haud aliud fere reperias de quo
pluribus eorum inter fe conveniffe afferas,
quam credendum & expedandum elTe
aliquid, quod refurredlio audiatj de re
ipfa fingulis fere diverfa aflTerentibus, ac
veterum didta ad partes fuas trahentibus.
Non efl autem nobis animus vel Vete-
rum vel Recentiorum apud eos fententias
omnes congerere, & hiftoriam de iis quas
inter ipfos hac de re intercedunt contro-
verfiis fufiorem pertexcre, iifve me im-
mifcere. Ne tamen intadtas prorfus re-
linquam, aut levi pede, quafi res nihil ad
nos fpediantes, prseteream, hoc moveor,
quod non fine manifefta in fidem Chrif
■ \i tianam
" Verba obfcura, feu indefinite proUu. • In praefat: ad If. ipfum locutum ait b'Vd^ Ijnpa brevitatt wmid
i6o NOTM MISCELLANEM. Cap. VI.
tianam injuria & frcqucmibus calumniis gumentum tradarunt, laudantur. Sunt
7^^.oyo|Jia^^a.i iftas inter fc excrccnt, dum illi Rambam^ de quo quid fentiat jam
unamquamque fententiam, non quam vidimus, & Ramban, quem magna induf*
f>rope ad vertitatcm accedat, fed quam trid pleraquc veicrum didla hac dc re
onge a Chrijlianorum dogmatis recedat, congeflifle teftaiur, infigni ifto capitc
ad examen revocant, aique ideo vel am- Haggamu/y feu dc Retributione, in 1. To-
pleftendam, vel abdicandam cenfcnt, uti rat Adam. Ita tamen, uc fit |£)in
ex lis quae (dante Deo) didturi fumus pa- HTTDD Tl^^ in^^'jTt ratio difquifitionit
tebit. Non crit mihi interim aliqua con- ipjius methodi expers, & nonnulla ab ipfo
tra ipfos difputatio inftituenda ; fatis erit, tradita ejufmodi qua? in dubium vocen-
ipforum fcntentias & rationes nude pro- tur: Et utroque antiquior Haggaon. R.
■ponere, quo & in fumum abeant perver- Saadia in 1. Emunotby cujus licet propo-
fae ipforum calumniae, & Veritas a nobis fitum & conatum valde laudet, ait fe
f cccpta fua fe fimplicitate tueatur. Qua tamen in ipfo etiam reperifle TXys HDiao
hunc in finem dicenda erunt difficile erit perplexitatem magnam: deinde poft hos
ad ordinem reducere, quod tamen ut R. Cbafdat, & author I. Ikkarim, viz.
quanta maxima poffumus perfpicuitate Jofepbui Albo diverfas fecuti partes, ita
praeftemus, earn fequi methodum ftatui- tamen ut ipfe fibi viderit VWyl T\}f tern-
mus, ad quam quas adarticuli iftius elu- pus ejfe faciendi Domino^ atque hujus ar-
cidationem pertinent, redigenda cenfuit ticuli veritatem declarandi. Ex his cum
Abarbinely alios obfcuritatis & confufio- ad manus noftras non pervenerit R. Cbaf-
nis redarguens. Quae tamen ipfa fi a'^ne- dai^ ejus loco fubftituemus tradtatum R.
^oS'las & TouToXoyieti incufetur, hoc nos Juda Zabarab^ cui titulus n»nn 3roa
excufabit, quod ita tradari a nobis debuit tibellus de refurreEfione, qui ConJlantinopoU,
negotium, ut nullam iis quibufcum res una cum Rabbi Mofis Maimonidis Epifto-
eft, in ipforum fententia referenda inju- la, imprefiiis eft : quibus cum & alios
riam intuliffe videamur ; ^ qua culpa non adjungere opus fubinde erit, eS cautione
melius nos immunes praeftare poffimus, utemur, quam a yudaoruniy quos mihi
quam ipforum & methodum & verba noffe contigit, nemini vel dodlrina vel
cxhibendo. Tribus igitur ab Abarhinek ingenuitate fecundo, Jac. Romano acce-
in libris, de hoc articulo ex profeflb in- piflc me memini, ut fi quid ut a Judaii
ftitutus videtur fermo, primo in libro didlum aut affertum referre vellemus, il-
cui titulum Tfedek Olamim impofuit, fe- los fequeremur authores qui alicujus apud
cundo in Nacbalat Ahotb^ feu Com- fuos nots, & fidei haberentur. His prje-
mentariis quae in Firhe Abothy fcripfit, miffis, ad Radices ipfas, ad quas quae
tertid in eorum quae in Ifaiam commen- de articulo ifto dicenda erunt referenda
tatus eft praefatione; primum iftum li- AbarbineH vifa funt, pergamus.
brum nondum videre nobis contigit, & Radix prima eft, CTTKn tDSnaiy
periifle videtur, ibi de iis fufius forfan VpSpl Vr\tX^ "noim 1Q"i:i nofl* im031
cgit, de quibus in fecundo ifto & tertio M^nVi "ywn irSaB^H lyfljn S^K, Ciim
trad:atu haud nimis compendiose. Ex homo morte corrumpitur^ corrumpi ipfiui
illis igitur depromenda erit ipfius fenten- corpus^ & materiam, partifque feparari^
tia, quam in utroque in 14. D'tJnB^ feu animam verb rationalem immortalem per-
Radices (fie fibras minores ab eadem ra- Jlare: utpote quae licet ortum habuerir,
dice ortas vocat) divifam tradit, quem haud tamen neceflTarid corrumpatur, cum
etiam & nos fequemur numerum, hoc nuUae ipfi corruptionis caufae infint, *]J3n
folum nobis concedi poftulantes, ut u- Xb'^Vi tyfiirw ^'OKOn Dl^WDKn i^JTrn
trumque inter fe conferre liceat, & fi contra Epicurum qui credidtt animam pe-
quid in tertio tradlatu aliter, quam in fe- rire. Artie, hunc probat ex illis Ecclef,
cundo dicatur, illud ad ipfius capita pro- verbis c. xii. 7. Et revertetur pulvis in
lixitatis vitandae gratia reducamus. In terram Jicut fuit, & fpiritus revertetur
fingulis feftionibus primas tenebit Abar- ad Deum qui dedit ilium ; ubi obfervaii
binelii fententia fideliter expofita, deinde, vult dici de corpore ficut fuity at non ita
fi opus fuerit, quafi explicationis gratia, de fpiritu, quia fpiritus perfedionem ac-
qUJB ab aliis traduntur, adducentur, eo quirit lege & prseceptis obfervandis, &
candore, ut libros iftos infpicientibus nul- poft mortem prasmium fuum accipit, auc
lius (uti fpero) fraudis rei videamur. Nee ob ea neglefta poena afficitur, at non cor-
omnes paflim authores fedabimur, fed pus quod nullam acquirit perfedionem ;
cos fere, qui ab ipfo Abarbinele^ ut prs- quia pulvis eft & in pulverem revertitur.
cipus notae 6c fidei inter eos qui hoc ar- Hinc illud Rabbimrum didum in Maf-
■I feceth
Cap. VI. NOrM MISCELLANEM. i6i
feieth Sabbat. r\^r\i isyK OH^KH Sk 'm "H'! i<m^ pnn» n»iy» as-i n^a
mnto3 nrikS fjXi -C^^o $'«^" 'V/^'w ^^^^'^ ^^^ in ♦:j;o7j< Nino d'o^ d^inhi 'p no'*"
77/jw, tt? ///^ puram dedity ita tu pur am nio'^N* n;?D DQjSn NpS 'J;;N nn "llXpoSk^ 5
r^^^tfj. Ita \n Nachalat Ahoth. Ac in ']S ^'0" |j;oS 'Sr Ssp KQD ID j'7N ripiNOOl
prsf. ad If. aliis verbis concipitur hie t^'^yh □♦3' nDn*S*ni DVJ '^\Si) □Sl^r'? •
artjculus, fc. nn52i ina "^riDi^ a'noH'i^ doS-io ~)7 'nnj.i S^p. n3);i •]*nx iSiDiy
nSXili Mortuos qui mortuifunt, quorumque JN^ Q'^n □♦a* in?w> jpoV Sn^ jTinNn
J'piritus a corpore ipjbrum feparatus fuerit, ^r^^ »a S^JlOK Sip ]0 OJ'^N |XD
reverfuros ad vitam ijlam corpoream. Quod JSlH t5< ^T J*^n3 ':i?D'7K N"in f 2^^
confirmatur rum ex Ifaix verbis c. xxvi. |^ T_j7n '^IppSx ];; DHJl in 'iSi* "loSt?
ig. Vivent mortui tuiy cum cadavere meo }>{pDnSi< "INDD SvH t^^'^l iNmN^K
re/urgent, &c. 'Ex. Da?2ielisxn. 2. Etmulti n3*7N H)?! . . t^i'??? nnD">);D hn'
D»:'i'' Dormientium in terra puheris ex- JiTij'^K nnNnoSxi n'^'DDSx nxifNnbNI
pergij'centur, &c. quo indicatur, non ita »£3 fjliyD (ND nn»Dy'7K nsS}<SinDKSN*1
mortuos effe ut non revertantur, fed tan- nj;^ i^^i nintyo n"ID1 □{^♦nSi^ "]Sn
turn inftar dormientium ad tempus qui- ^z'Si '^i; H"St C=ltb;?K, ^;*^^S IKIDjSn*
efeere, dein experreduros, aut velut car- nnj;? '^♦p J^QD r\^ihii iO n2Dn'7N*
ceri inclufos, unde demum exituri funt, rifH SnjH njil |13i1 DDn py p"),
quo fpedlare ait & quod dicitur, Abforpta Sententia ejl omnium Interpretum., quod ad
eft mors X^i't) in aeternum, fcil. N'^iy hunc textum, e[fe ipfum per modum com-
jrnifJ nMn> «^ ^^ atema, fed ad tern- monitionis [qua declaratur'] qui/nam futu-
pus prsftitutum mortuos detineat. rm fit animce flatus^ & ad quid tandem
Craflam iftam (quara Epicuri vocat, deventiira fit, pojlquam d corpore feparata
qua tollitur refurrcdio mortuorum, & fuerit^ at que ojlendere duplicem ejfe ipfi
Cui articulum iftum opponit Abarb.) de Jlatum, viz. quibufdam anitnabus ejje gra-
animae mortalitate hasrefin, in populum dnm fublimem, & locum Jiabilem, apud
Jfraeliticum, turn demum introdudlam Dominumfuum, dtim vita immortali frii-
probabile eft, cum & pietas & notitia ajitur, nee morii nee perditioni obnoxia :
Dei apud ipfos imminui coepta, ac re- aliis autem ludere jiu6lm natura, adeo ut
rum coeleftium cura terreftrium poftha- requiem & confijlendi locum non invenianft
bita. Olim enim notiorem fuifle, idque veriim dolores perpetttos, & cruciatm con-
ut manifeftam legis dodtrinam, articulum tinuos, cum atema duratione, injiar lapidii
iftum, quam ut cuipiam in dubium qui e funda projeSlus, circumrotatur in
vocandus videretur, docet nos i?. T!an- aere pro ratione virium Jacientis, dein vi
chum ad i Sam. xxv. 29. Erit anima Jud naturali gravitante in terram decidit.
Domini mei ligata in fafciculo vita. Animce vero nee ineji gravitas qua ipfam
nJN f ibx ^>i"^^ ♦a inOSoSx ;?'QJ ♦KI deorfum^ nee levitas qua furjum ferat^
D3iSx Sxn pD'D NQS IN'iJN'^N Sod hy ideoque in perpetua eji confufione, pertur-
^jnnpnNDQ 'y^l KHI^DK rrSi^ SiV ^{0'! batione, trtjlitia, & dolore ufque in ater-
DQ^nSn VJ^Da I'nSxn ^injX niOl HDJ^K nwn. Atque hac reverd fententia ejl Sa^
IJjr N'npNn nShoI Hi^^tn NONpD arh pientum, & Philojbphorum. ^lin & ipfum
^n"in ih\ niDH ^ ii'pNa , n»n Knai hoe ilhid quod Cereth feu excidio in lege
xSl n);»D'oSN iKIOX NHD Dj;Sn »Nnifj;31 memorato, fgnifcatur, [ubi dicitur] pEx-
•TO'XT DkSn b'Z npnOO f<Sl nXDli "Ijn cidetur anima ifta, excidendo excidetur.
^JhSnD naN^NI nNn^N )JD r6)iryD yayy Gradus autem primus ilk ejl de quo dicit,
3?t<Sp0bK in nSx C^inSx \D T\y '"iSn Qus faciet homo & vivet in eis, qua
'axn^K rilp 2Dn nnVx 'fl n^pn-'J n^*::'? y/V expHcat Onkelus, -J Quae fi fecerit ho-
liS'phbji n'i^'D'oSK nnip3 lOpOt nfl nS mo, vivet per ea vita aeterna ; nee non ubi
Jn'Si l<ni5pn» NH'S Spli N^a DDi^N, K0N1 /« lege dicit, Ut bene fit tibi in faeculum,
idem intelligendum
'ofi mortem & fuam
......__ , _ _ ^ ^^ duratio, ficut dixit,
in' Kim 'Sd riaOKSoSKI NQDhSn 'NT / w." Ut "bene fit tibi in fccculum, quod
niDil hy^'^^i'Sx ♦Q '7"lpO'7N H^dSx 'J^D totum eft bonum, & prolonges dies in
rlDmo'^N K0X1 trors rron S^'nn ^t^Sn faeculum, quod totum eft longum: & de
™;;» ne?X t>:niy SlpoSx 'nS 'SinSn ^o^f/?; <y/aV«r, ^Dabo tibi viam inter ftan-
oSpJ}* miyi Dm 'm rnxn nniN tes illos. idem enim valet ftantes, ac fla-
VoL. I. S f biles,
» Num. XV. 31, 32, "J Levit. xviii. 5. ' Zech. Hi. 7.
i62 NOrM MISCELLANEM. Cap. VI.
biles, ut [cumdicit] 'Ut ftent dies multos. " mii quod animx proprium eflet, fed
^iod fi difii Abigails textu ijlo fcopusfue- " profperitatis tantum Corporalis": fen-
rit he inmtere, indicio eft myjlerium ijlud tentiam eorum reference Jofepho Albo^
[homifjum] intelle£libus peregrinum, & d qui & ideo eos ad hxc aflerenda impul-
cogitatiombus longe remotum, adcujusfci- fos^ait, quod animam hominis tnortaiem
entiam non perveniunt fapientid infignes, crederenr, nee ab anima brutorum hac
fiifipoji laborem multdjque exercitationes & ex parte diftare, verum niO p nr ni03
dt/quifi(iones, ac argument ationa difficiles^ nr ut hac moritur^ ita mori G? Ulam. Sec-
illis temporibui notum fuijfe^ Gf quod in ta haec quamvis aliis Judasrum fedlis fc-
eo reconditum eji^ manifeflum vel mulieri- quacium numero impar, dignitate tamen
bm\ idemque argumcntum 'validi/Jimum, fere fuperiorum erat, telle JofephOy cu-
iate diffufam fuijje in gente nojlra Jdpien- jus verba Anriqui. 1. xviii. c. 2. hsec funt,
tianiy Jicut de ipfis diStum ejl, ' Sane popu- «« oAi'yovs re a.vS'^a.i aT@k. 0 Xoyf^ dfiy.e^
lusfapiens.&intelligens eft gens ifta mag- to, ras fjt.sv rot tzt^wtss to/« cc^i'J)y.xah Nee
na. Utut autem vel mulierculis apud mirun^, fi illi, quibus maxime faverec
gentem coelitus infticutam nota eraiv:. prif- hie mundus, ad illam propenderent fen-
ds iftis temporibus, quae de animae poft tentiam, quae alterius, in quo fecius illis
mortem ftatu, refurredtione, & vita fu- futurum eflet, metum toUeret. Sic fi-
tura credere oportuit ; poftea tamen cum eri folet, dum quod mallent homines fa-
alveo anguftiori flueret ipforum fapien- cile credunt. His ergo cum reliquis
tia, (quod fcientiam operibus confir- yudais^ ac praecipue eelebri Pharifaorum
mare renuentibus interminatus eft Deus, fe<fla (quos ridebant, quod i'^J^i'O* \T\
" Ecce ego addam ut tnira faciam po- arh ]'N JOH oS'jya'J niH dVi;?3 p"^
pulo huic, &c. Peribit fapientia d fapi- DiSs, ut refert R. Nathan, fe in hoc mun-
entibus ejus, G? intelleBui prudentum ejus do cruciarent, cum in altera nullum eos
abfcondetur) magna ex parte deleta eft prcemium maneret) lis fere perpetua, his,
harum rerum cognitio, adeo ut vel quas illi negabant, animas, feil, immorta-
ipfarum Veritas in dubium vocaretur, litatem, mortuorum refurreftionem &
prorfus negantibus Sadducais efl^e in ho- vitae futurae prsemium adftruentibus, fed
mine aliquid morti non obnoxium, dubio, ut videtur, fuccefTu. Hinc illia
vel ipfum denuo vitas redditum iri. Im- animus etiam Chrtjlum aggrediendi,
piam banc fententiam traxiflTe perhibe- palmario illo quo aliis erucem figere fo-
tur fedlas Pater Sadocus a didlo praecep- lebant argumento, de muliere quse fep-
toris fui ylntigoni Socenfn male intelledto, tem in hoe faeculo maritis nupferat, cui
qui quo homines ad ilium pietatis gra- tandem futuro adjudicanda eflet, qua
dum,quem cultumDei ex amore vocant, certe diflicultas erat iis qui excraflis hu-
perdueeret, monuerat Deo fervire non ut jus mundi deliciis, alterius mundi volup-
fcrvi qui ad obfequium fola fpe prasmii tates (quibus nihil inter fe commune)
alliciuntur, fed fine ullo mercedis intui- metiebantur (quae tunc temporis Pbari-
tu : * Hinc ille perverfi ingenii vir una J'aorum opinio fuifl"e, uti & pofteriorum,
cum condifcipulo fuo Baitufo, nullam videtur) baud facilis enodatu, at quam
manere eos, qui Deum colerent, merce- Dominus, alia quam vel ipfi vel Phari-
dero, five praemii, five pcenae conclufit ; fai fomniarant vitae illius ratione pate-
atque ab eo nomen traxit fecta inter fadla, ita folvit ut quod contra hifcerent
Judceos ifta, quae licet legem Mofis am- non haberent; neque hoc contentus, eo-
pledti profiteretur, affirmabat tamen rum argumentum quo refurreftionem
dV"1;;::1 ^il'2 'Oiyj Nin nii;m IDC-'ne^ impugnabant, retudiflTe, alio eandem con-
lU^'HDn \n\ "11 m3t<3 IDnC^ IOD nrn tra ipfos adftruxit, quo utut fententisE
IKO'I b'2^ SdO . man nnx 'Jmnn naa^n fuaj tenacibus os plane obturavit : illo
Dn:^n 'ab IDTIxS'^ noo annmS n'NI nempe ex Ex. iii. 6. petito, ubi Deus
ninSvn nSn h^y 't^'W b'S^^ rwn niina Mojen fie alloeutus eft, Ego fum Deus
rvOE^'J, " prasmium & poenam non alia Abraham, Deus Ifaac, & Deus Jacob,
«' eflfe quam corporalia, atque hujus mun- infolubili prorfus, & irrefragabili, n.ifi
" di, (uti in Aboth R. Nathan traditum) quis promifla olim Patribus a Deo fad:a,
*' prasmium aliquod fpirituale poft mor- irrita efle dicat, totamque legis Mojaica
*' tem [expediandum] penitus negans, veritatem abneget; qua enim ratione di-
*' atque inde fententiam fuam confir- ci poflit Deus, Deus Abrahami, Ifaaci &
" mans, quod (ut ipfis videbatur,) nuf- Jacobi, magis quam aliorum, nifi plura
«' quam in lege Afo/w mentio fieret prs- & majora in ipfos beneficia conferendo?
3 quod
f J«r. xxjcii. 14. ' Deut. iv. 6. < Ifa. xxix. 1 4. » Rjmbim ad Pirk. Ab, c. 1. J' Ikkar. I. 4. c. 29.
Gap. VI. NOTM MIBCELLANEM, 163
quod cum in hac vita non prasftitum, certe baud alio opus eft refponfo, quatn
quam majori xum felicitate, & rerum quod turn ipfe, turn ante ipfum iR. Saa-
€xternarum affluentia tranfegeruiit non diai attulit, non aliud iftis locis afleri,
pauci, a Deo alieniores, neceffe eft ut quam baud vel ordinaria natura: lege, vel
proprium remunerationis tempus poft propriis hominum viribus fieri poffe, uc
hanc vitam fuiffe, & fuperefle, vel vitse mortui denuo vitje reftituantur, atque eflc
reftitutum iri, quo praemium accipiant, boc ex eorum numero, quje fint, m^^J^i
toncedat, qui non fruftra baec a Deo ;?2iDn S^N, natura impojjibilia, at p'j<
didta putaverit, quod nemo nifi plane }<"n3n pHD H'lJ^JOJ, refpeSiu Creaion's ne-
.a6g©L. dixerit. Porro, baec ad Mo/en poft quaquam impojjibilia, ut loquitur Jofeph.
tot fecula ab illis fepultis locutus Deus, Alb. I. i. c. 22.
ie, efe^ non fuijfe, eorum Deum dicir. Altera eft, Quare non fit fada men-
unde ut de iplius Dei immutabilitate tio articuli iftius in lege, *l"lN'a31 nSj3,
conftat, ita nee ipfos prorfus periifle, aperte & explicit e, fed obfcuris tan turn
cum Dieus non fit Deus mortuorum, qui indiciis innuatur ? Atque boc ab aliis
nullius beneficii capaces funt, fed viven- etiam quaeri folet. Ad quod quid ab il-
tiumj vivunt ergo Deo tam ipfi quam lis refpondeatur, videre poteft cui libet
alii omnes, quorum & animae jam per- apud Manajfem Ben Ifrael 1. i. de ref, c.
manent, & corpora iterum vitas reftitu- 13. Miror ipfe potius boc ab illis quaeri,
enda funt, tanta promifii divini certitu- ac tantam hoc pafto cavillandi occafio-
dine, ut vel jam nunc vivere cenfendi neni Sadducais praeberi, contra qnos con-
fint, atque in ilia demum vita promiflb- clufum a majoribus volunt, nullam eflie
rum, quae dum hie viverent ipfis fadla illi in feculo futuro fortem, qui dixerit,
funt, impletionem expedaffe, eaque fide minn p DTlOn n^nn X^, non ejfe
mortuos divinos iftos Heroas, optime refiirreSlionem mortuorum e^ rebus in lege
concludit Epiftolae ad Hebraoi author, [traditis] quae verba poft Rab. Solomonem
* Secundum Jidem (inquit) mortui funt ijii explicans JR. Judah Zabarab ^"ffy^ p^V
cmnesj ncn adepti promijja^ fed eminus ea ininn p D»ncn tV^nn flilOK npp O
confpicati, pojlquam credidiffent & amplexi D»non rf'T^T)'! ir\t2''^p n3"10^{ |»OXOnT
ejfent, ac projejjt fuiffent fe bofpites &ad- nt nfl rTTinn |0 Jst'HC^ J'OiiO IJ'NI
venas ejje in terra. Nam qui hcec dicunt, Ip 73 1S1D3, Oportet fcire fundamentum
palam cftendunt fe patriam quarere, ^od Jidei de refurreSlione mortuorum, ex lege
Ji illius memores Juiffent ex qua exierant, eJJe. ^od Ji quis crediderit fide Jirmd re-
habuiffent tempus ad revertendum. Nunc furreSiionem mortuorum, non autem credat
autem meliorem expetunt, hoc ejl ccelejlem : eJfe earn ex Lege, ecce ipfe nihilominus in-
quaprcpter non eruhefcit ipfe Deus "vocari far Inf delis ejl. Petenti Sadducao lo-
Deus eorum, paraverat enim eis urbem. cum aliquem fibi proferri c lege quo cre-
His e lege depromptis cum Sadducaos dat hoc in lege doceri, eritnc boc quod
ad filentium adegilfet Chrijlus, dicitur os obftruatj licet non in lege aflTcratur,
perculfam fuifl!e turbam dodtrina ejus, fubinnuitur tamen? Negabit ille quod
Unde patet luculentiori ipfum contra eos ipfi affirmare non audent. Certe tam
argumento ufum, quam ullo adhuc uli illis quam ipforum adverfariis merito og-
fuerant Pbarifei, qui terrenis (ut vide- geri poQe videtur illud '' Chrifi, Erra-
tur) nimis affixi, cceleftia, ad qujE voca- tis nefcientes fcripturas, quarum fenfum
ret atque inftitueret lex, oblivioni fere genuinum fi ab ipfo difcere vellent, ha-
tradiderant. Argumentorum ab ipfis berent quo perpetuo, ut ille olim, Sad-
urgeri folitorum quae fuperfunt videre eft ducceis os occluderent. ' Argumento e-
in Gemara cap. Chelek, ejufque excerptis quidem illo a fcedere cum Abrahamo,
a Dodifl". V. f. Cochio editis: quae & a Ifaaco, & Jacobo inito, ufus perbibetur
recentibus addita, enumerare non eft in- aliquando R. Simai, fed promiflb ad res
ftitui noftri. Apud Manajfem Ben Ifrael tantum terrenas reftridto, quafi non ali-
in libello de refurreiSione, videat cui li- ter praeftari poflTet quam fi illi vitS ite-
bet. rum donati in terram Canaan remitte-
Duas adducit MaimoJiides In Epift. de rcntur, adeo ut vim fuam prorfus amit-
refurredtione, quaftiones, quarum folutio tat, & ab adverfario facile eludi poflitj
ad articulum iftum fpeftat ; quarum pri- Promiflum eft, Ut dem ipfis terram Ca-
ma eft, de locis Scripturae non paucis, naan, Non dicitur (inquit) vobis [i. ipfo-
qux ejus fidem toUere videntur. Ad banc rum pofteris] fed ipfis: Qui ergo refuf-
citandi
* Heb. xi. 13, &c. » C. Chclek. §. i. ubi obiter corrig- eft error Typog. p. 133. ubi veiba ifta in textu Talm.
omittuntur. '• Mat. xxii. 29. « Gemar. c. Chelek.
i64 NOTM MISCELLANEM. Cap. VI,.
cltandi ut ipfi earn poflidcant. At hie fito, atque conceffo, cum non aliter eiTec
regeretur, debuifle Abrahamum ante ip- quod fperarc poflet Mofa quempiam le«
fos non poft, cam poflidere, vi promiffi gem ab- ipfo traditam ampfexurum. Ec-
quo daturus erat Deus terram percgrina- ce enim qui tot ac tanig. bona legem a
lionis ipfius, ipfi & femini ejus poft ip- fe allatam pra;ftituris pollicitus eft, ipfe
Aim. Nihil mirum, interim, fi ipfi 'Judai per toiam vitam cum anguftiis ac dif-
hpc aflerunt, idem ab aliis ex eorum ore licultatibus continuis conflidtatus vix ut
affirmari, qui ipforum legem penitius non oculis fuis a longinquo montis yertice
jnfpexerint. Hinc (puto) illud apud If- terram illam melle ac lade fluentem luf-
maelem Abuljedam in hiftoria, 4- c***! traret, gratiam fub mortem obtinuit, nee
L_^ % 2^»-SJ /jJ< -ii ««*" ^i S|;yai confpicuum poft mortem fepulchri ho-
Wi'L-^ \jsf ^s p %i iUa. Xj c^ ^i norem affecutus eft. Certe ft non alia
as, LJixJI f j l^AS o«J^ lAioJJ i- Jo«.« y> legem obfervantibus fperanda eflent bo*-
^yi\_Ju **^ljt« CL>'^ >*^i ^^ ^—^t* ^^^'^ na, quam quze huic vitae propria in ipfa
^\i fcii«JiJ5^ aikxlL, l^on fit in Lege enumerata funt, ut optime obfervat DoSt.
mentio refurreSlionh^ neque alteriui mundi, R. Saadiab Gaoti, decuiflet maximam ip-
7ieqne refujcitationis, vel Paradifi, vel ig- forum partem ipfi Moji concedi. Verba
««; omnifque remuneratio qua in ea \oc- ipfius haec ftint, VnJin 1iO"1 HB^D liKVO
currit] Jlatim accipitur in hoc mundo, &ci ♦:♦ j)^o lb n»n ^jS DHD'iJ^ai D'pn>*3«;
neque in ea habetur vituperium mundi, aut D3piy:i 'nnil 1DD "»3n nm xh\^T\ 710^
[praeceptum aliquod] ab eo abjlinendi, ne- Dm '>T\T\y\ K^H DdS WTr\ onj;3
que de Jlatis orationum vicibus; veriim i*ih^ i^So |^» nnSDNI Oyhn »n»Jt3l
pracepta de feriando, hilaritate & iufu. D'p'Ti''? HTI nSntp'NI |;;)3 pK Sn N3
Quibus addit Ebn Al Jannahi 1,^S o>3j D"nno ITn 'mpn OM U^'K^ no qk ^a
\-^ ii>J.i v>-*^ t^ «r*t*j^^ ^ 6* ntyio'? imi n'H'ty, Invenimus Mofen
4. U^^ UaH Jt i^^xJ? x«l jAfT iUisii DoSlorem nqftrum, juftorum atque culto-
\y.\\^ s^iJl 4-*3l». **> ^Sjj. l^ .-aJIw jA*?i!l raw Z)^/ pracipuum^ nihil omnino eorum
t_<;jUfliH L. _^s» ^)i *»oL>^|j "UaJt ti\ ^z/^ a^ ^z(/ai wwn^/ prcemium fpeSiant ac-
XJLAi>yi5 XicL.^', -^?ww/ etiam in ea incitari cepijfe^ ut quod dicitur, ' Dabo pluvias vef.
homines ad quajium licitum^ ideoque mun- tras tempore fuo. Apprehendetque vobis
do magis inhiare gentem yudaorum ; at tritura •vindemiam, Daboque pacem. Et
in Evangelio ea qua ad mundum futurum convertam me ad vos. Et comedetis ve-
JpeSlant pracipue memorantur^ incitantur- tus. Neque enim introivit in terram Ca-
que homines ad obedientiam & difiiplinam naan. ^odfi nihil jufiis effet prater ea
Jlri^iorem; ideoque frequenter inter Chrif- qua enumerantur in feSlione, Si in decre-
tianos reperiuntur difciplina fevera & Mo- tis meis ambulaveritis, &c. oportuiffet maxi-
nacbatus. Certe fi hoc fudais perfiia- mam eorum partem Mofi dari. Quis e-
fum eflet, nihil aliud in lege ipfis promif- nim legem obfervando, majora fperaret
fum, aut interminatione vetitum, quam fibi bona, quam ipfi latori earn contulifiTe
quae ad banc vitam fpedtant, haud mi- viderat, TXP* dSij^H blDJin n»rr iS'K
rum fi rebus iftis avide inhient, nee ul- nXI I^J^ty 'D SlD' T^n ^;S 13^3
lo3 avaritisB fuae terminos ponant, aut a rnoiNo ^jj iji^if j^'jnS vSn i^'jn'?
fcelere, unde ipfis lucelli fpes afFulferit, IJOD, Si in hoc tantum faculo efet retribu-
abftineanr. Non alias ad omne flagiti- tio^ non fotuiffet, qui idoncus non erat ut
um paratior via eft, quam alterius vitae, ipfe ejus parte aliqud frueretur, alios ejuf-
& judicii tum fiibeundi, fpem aut metum dem ullatenus participes facere, ut appo-;-
omnem excuflifiTe. "^ Hinc ^o/^Mo obfer- fite ad rem idem ISaadias, quamvis in
vatum, Sadducaos olim omnium tum in- alio argumento, viz. ab Eiijlja jam mor-
ter fe, tum erga alios, peflime fe gerere tuo, vitam alii contadlu Aio reftituente,
folitos. At ut in Evangelio fpes vitae quam fibi reftituere non poterat. Hoc
alterius Chrif iatiis propofita eos a nimia ergo, quod ita cum Moje fe res habuerir,
hujus vitae cura, ac rerum caducarum »X3n r±>'\^'2 '^lajl 2Tlty mia, manifefio
amore, cohibere, atque abftrahere debet: docet prcecipuam pramii partem in mundo
ita nee in ipfa lege defunt quae fudaos., futuro expe£landam, ad quam ipfiim ad-
nifi ultro animi oculos claudere velint fpirafle obfervat author Epift. ad Hebr.
ne videant, altiora quam hujus f£Eculi c. xi. 26. quare & fpretis quibus frui po-
commoda fpirare, ejufque illecebras vi- terat honoribus, renuit vocari fiUus filia
tare doceant; inio, non alio tota lex niti Pharaonis, potius eligens fimul malis afiici
fundamento videtur, quam hoc fuppo- cim populo Dei, quam temporariis com-
modis
f De bell. Jud. I. 2. c. 12. « Levit. xxvi.
Cap. VI. NOrM MISCELLANEM. 165
modh peccati frut, majores arbitrate di- vicluri effent, animas fimul creaffe. Cum
'oitias, probrum Chrijiiy quant Mgyptio- ergo baud ultra fuperfuerint animae ali-
rum thefaurosj intuebatur enim in pramii quas in corpora demittendae atque infun-
largit'wnem. Meritoque hoc appellat dendae, turn futuram refurrediionem mor-
n'^njn nj^^on argumentum magnum, tan- tuorum ; quam fenrentlam D'SDIpSH Ca-
li certe momenti, ut fi nihil aliud, vel baliftarum, feu eorum qui traditione in-
aperte, vel oculte didtum fuiflet in lege nituntur, fuifle aflerit, qui dicunt "i^
quo adftruerentur refurredio & vita rjij^a^ niDtyj S^ "byv (b) donee defe-
futura, articulum tamen iftum non e cerint omnes anima quce funt in Goph^
miri nriD, ^ rebui legis occultis (ut vocat quod iliis nomen loci cujufdam eft ia
Abarbinel) quaeque (ut loquitur ManaJJe ccelis, in quo repofitas funt animas ifts.
Ben IJ'rael) ex ea apodiSiicis demonjlrati- Atque ita in Trad:. Talmudico Chagigah
mibus probari non pojjint, fed verifimili- dici, Inter ea quae in ccelo fupremo funr,
ter tantum convincuntur, habendum efle, efle Jiirrni mOC'Jl D'pHV h^ r\'\nm
fed ejufmodi, ut fi quis ipfum non & mN^^n^ jH^n^U^ Animas jujiorum, & ani-
corde credat, & ore palam profiteatur, mas ac fpiritm adhuc creandos. Ad banc
audadter, ut contra Sadducaos, conclu- radicem digitum intendifle etiam (c)
dere deberent ^ ne?0 mini \)bn "h |'K, Nacbmanidem in c. Gamul. Haec in Na-
Nullam ejfe ipji in lege Mojis omnino Jor- chalatb Aboth, at in prsmiflis ad fuos in
iem. Certe enim qui articulum iftum IJ'aiam Commentarios aliis verbis, li-
uegaverit, vel de ipfius vcritate dubita- cet eodem forfan fpedtantibus, qujeftio-
verit, non magis inter cos qui legem a nem banc de tempore quo refufcitandi
Mo/ftraditamampledtuntur,cenfenduseft, fint mortui, folvit, fcil. futuram refur-
quam Chrijlianis illi (Aojual certe & ^S-o^oi redtionem mortuorum nvSjlH 'f\'2'p |0r3
Twj' tlv^^anruv) qui ad alteram vitam V'^K mp IK tempore colltgendce captivi-
refurredionem negantes, Evangelio ta- tatis, aut fub ipfum, ideoque frequenter
men fe credere, idemque promulgare in Prophetis temporum iftorum menti-
profitentur, accenfendi. Quod fi ratio ali- onem conjundlim fieri,
qua ultra Legiflatoris liberrimi beneplaci-
xum reddenda fit, quare in Evangelio ma-
gis perfpicue tradita fint, quas ad refur- (a) Sentcntias jflae a R. Saadia, lib.
redionis articulum fpedlant, quam olim Emunoth c. vii. Rad 7. recenfentur, &
in Lege, quid ni dixifle fufficiat. Legem ad ipfam potius fpedlant, quas revera
a Mofe Abrahami pofteris datam efle, eadcm prorlus eft cum pofteriori bujus
qui de ipfo roinime ambigerent, fed ad parte. Quod ad tempus autem refur-
vitam fpe ifta dignam inftituendi cflfenr, redlionis, ipfam ftatuic regnante in ter-
Evangelium autem gentibus, quibus doc- ris Mefjid futuram : ita promiflum, quo
trina ifta nova prorfus atque inaudita Deus Ifraelitas e fepulcbris fuis eduftu-
fuit. Unde illud Athenienjium iftorum rum fe poUicetur (quod de refurredlione
de Paulo, fefum & refurredlionem prse- mortuorum intelligi vult) prasftandum
dicante, A£l. xvii i8. "Etvm S'cufjiovluv dicit Kinty nc^m i<h& nm oS)?!
J^ox« xizTxyyeXivi itveti. i<3n dS^I In hoc mundo, ne putemui
Radix fecunda eft, n^nnn |2T TV'iV ^TD, ipfum ad alterum mundum pertinere, uc
Tie tempore refurreSlionis, quando, fc.fu- nee vaticinium illud Danielis de multis
turaft'i num poftquam omnibus bomi- corum qui in terra dormiunt refufci-
nibus morte fublatis defolata fuerit terra, tandis, cum aliis Scripturae locis, fed ad
ut antiquorum quidam exiftimarunt, an nj^lE^'H nj; tempus falutis, vel quod idem
vivis adhuc aliquibus; & num illi una fonat n»jya"l ftlO' dies Mejtce ; quod &
cum mortuis refufcitatis in judicium vo- veteres fenfifle probat ex eo quod d«-
candi ? De his varias fententias retulifl'e cunt n»n» vb OTlon n"nni ")33{y »0
(a) R. Saadiam ait. Ipfe ftatuit ultima r\Wt2ir\ niO''? ^ifquis negaverit refurrec-
omnium gencratione futuram, cum & tionem mortuorum, non viSlurus eji diebus
iftius fajculi homines morti jam propin- Mefjia, etiamfi reliqiia ipfius opera bona
qui videbuntur, neque tamen ipfos hoc fuerint.
padlo a morte liberatum iri, fed diu
quidem yifturos : Ita tamen ut tandem -i
communi mortalium forte obeant. Ut (b) Occurrunt verba ifta in Gemara,
huic fententiae confentaneum, aflerit De- tum Tr. Tebamoth, c. 6. turn Jvodahza-
um initio omnes omnium, qui unquam rahy c. 1. utrobiquc i Rabbi Afi didtum
Voi.L T t fcrtur
f Maimon. in Fpill.
i66 NOTM MISCELLANEA. Cap.VL
fertur, nitJU^i Va iSa^ty tyiO "mp|»K refpondet,quodcumrcfumptafuerintcor-
*11JDB^, ATow veniet filiui Davidii ontequam poris membra icmpor* rcrurredionis ad
conj'ummata fuer'tnt omnes anima quajunt fundlioncs corporeas obeundas, ' nDpH J'*'^
in Gopb; quod mira confequentia probac p »in{< jSlD^n nyn A'o/jV Deui Bene-
ex Ij'.Wii. 16. Quid fit Go^A docct RaJJjt diSfus ea denuoad nihilum redigeref. Me-
& interpres in Ein 'Jacob ad utrumquc minit & ipfe didti iftius e Cbagigab, de
locum, fc. Repofitorium quoddamin quo loco animarum quas initio creatas vo-
fint fpiritus & animae nWD IKI^iC' lunt, nondum in corpora dcmiffarum,
tyS)i^ . ir»yS niTni^n n^riOa 'O^ fed non eo fine quo Abarbenet, viz. ut
niN^nS niTfiyn,^*? creata/unt ufque inde de tempore refiirredioni praeftituto
a j'ex diebus Berejhitb, ut inderentur cor- conjedluram ferat. Maimonides rem in
poribtts qua creanda effent. Eo, fcil. tcm- medio relinquere vidctur, dum in Epif-
pore fimul creatas fuifi"e YTt^)^ H'^OEfin tola five diatribe de refiir. m. contra ali-
l*?!'*? animas qua nafcitura erant. Haec quos qui ipfiim refijrredtionem negafle
dum citat Abarb. oftendit idem fe turn dicerent, aflerit e nihilo quod ab ipfo
hoc loco, tum in praEmiflis ad Ifaiam af- didtum fit concludi poffe, n»n» vh U1DTVO
fererc, quod ad tempus refurredionis »0»3 DK niri'Ef 'oSl nTTK^a DTID
mortuorum, cum ultima mundi gene- "imo n^^? IK rJS7 *IN n'tt^on, Deum baud
ratio, in qua fcil. PJycbodocheion iftud refufcitaturum mortuos, quando voluerit^
evacuandum fir, & dies MeJJia juxta ip- ©* quoi voluerit, Jive tempore Mejia, Jive
forum placita, idem conftituant faecu- ante ipjus adventum^ Jive poji ip/ius mor-
lum. Quod ad idem confirmandum e tern, Quamvis alias N<7c/6»7<?m'<i/ vifus fie
Majfechet Cbagiga adducit, habetur ejus earn ad Meffia regnum referre, banc
Tr. c. 2. enim fententiam ipfius cfl^e ait, c. Gamut
f. io7.Reverfuras animas in corpora tem-
pore refurredtionis, ac refufcitatos mundi
(c) Neque enim ex profefiTo de ipfa hujus deliciis fruituros rrE^DH MIOO die-
agit, aut certi aliquid ftatuit, tantum bus Meffia. ^ At Jofepbus Albo omnino
in c.Gamulf Vihr'i Toratb Adam^ fol. 105. aflTerendum ait juxta eorum fententiam
ex antiquonim traditione docet, Olam qui dicunt, Nullum efi"e inter hoc fe-
habba, feu Mundum Juturum, initium ha- culum & dies MeJJia difcrimen (in quo-
biturum '^^OC' f)SN3 miilenario mundi rum numero eft Maimonides, qui faepe
Jeptimo. Diem autem judicii (quod f. illam fententiam repetit) nifi quod tum
100. ait futurum die aliquo r»10» nSrtnO fubjuganda fint regna, non futuram rc-
tl^nrin Jub initium dierum refurreSiionis) furredionem tempore MeJJia. R. Judab
& Til tyz niD^D regnum domus Davi- Zabarab earn miilenario fexto aliquando
dis, quae ipfum prascedunt, futura ipii'2 poft reduftionem captivitatis fore aflerit.
*iy{yn miilenario Jexto. F. 106. ait dies Verba ipfius, libelli fui cap. i. haec funt,
MeJJia eflTe nr.l dSi^H ^730 bujus mun- f]Sj<3 Miner D'HOH n»nn p\ "IK1D0
di Jpatio accenfendos^ \nT[ rVTV plD21 ^TlfiD |'K Sa^* nV^JI p2p nnK '^vn
CD'non n»»nni eorum autem Jne juturum ht^D IN tWli. X'^'^?^ T°° ^^ Mani-
judicium Gf reJ'urreBionem mortuorum, Jejlum eji tempus rejurreitionis Jore mil-
i<Dn oSl^rn ii^^\t^ qua eJl mundus ventu- lenario fexto, pojl coUeSlionem captivitatis,
rus, i. e. ejus initium, quern, fi;il. f. 104. at non ejl explicatum utrum proxime a.
tempus effe dicit DTlon n"nn nnx ^^TW colleSiione ijia, an longo pojl tempore Ju-
quod reJurreSl. mart. Jequitur, & paulo tura fit. Idem, c. 4. pluribus prosequitur,
poft exemplo rerum futurarum a 7. die- ubi de ipfo nihil diferte in fcriptura
bus primag creationis petito fubinfert, ftatutum fatetur, patere tantum ex Da-
*iytyn ^Vd Tin n»3 niD^O pi atque niek poft IJ'raelitarum e captivitate libe-
ita futurum eji regnum domus Davidica rationem futurum, cum dicit, ' Tempore
miilenario Jexto, ejufdemque fine dies ju- illo fiabit Micbael princeps, &c. eSque tem-
dicii^ cum Jeptimo incipit mundus Juturus. pore evadet populus tuus omnis qui reper-
Videtur tamen aliquod temporis interval- tus eji in libra fcriptus ; ac poftea, ^ Et
lum inter relurredlionem & mundum multi e dormientibus in pulvere terra ex-
futurum ftatuere, quo in hoc mundo, pergifcentur, C^c. at de temporis quod
ut ante, degant, qui refufcitati fuerinr, interceflTurum eft intervallo nihil affirma-
cum f. ig6. objedioni qua quaeritur cur in ri, fed nee in MidraJJnm ; miram tan-
mundo futuro admittenda fint corpora, turn fententiam in Talmude occurrere, c.
cum nuUus ibi fit amplius ipforum ufus, Cbelek, qux rede explicata hue fpedare
videa-
« F. loz, io6. !> Ikhr.J. 4. c. 35. | Dan. xii. i. J| Ver t.
Cap. VI. NOfM MISCELLANEA. 167
videatur. Eft ea, R. Eliezer dicit dies niXS'O b\!>rwh INO "iflV b^i D^Di^rr
Mejia Ifraeli funt quadraginta anni, ficut n'i:?on, &c. Poflquam enim facta fuertt
diClum ejiy Quadraginta annis taefum collectio captivitaiis, quid opus eft nobis ut
crit populi. R. Eleazar, f. Azaria, Sep- protrahantur dies Meflias? annon ipfa re-
tuaginta mni,Jicut dictum ejl^ Et obli- furrectio mortuorum longe prcejiantior eft
vioni tradetur tyrus feptuaginta annis, Ifraeli, diebus Mefiiae? dSc. diebus ergo
fecundum dies Regis unius, ^is ijie Rex MeJJia (quales alii fperarunt) fufque de-
Jingularis} Rex Mejpas. Rabbi dicit, duo que habitis, Hilielem tempus refurredio-
vel tria facula, Jicut diStum eji, & co- nis, & ri'^DH "]p "IHK Kina? N3n nhy^
ram Luna in fecuhim feculorum. R. Hil~ D*pny*7 TO'S'D 73 Mundum venturum,
kl dicit, Non erit Ifraeli MeJJias, cum qui pojl ipfum omnis boni perfectio eji juf'
jam ipfum comederint [i. acceperint] tern- tis, refpexifle, & prae iis terrena omnia-
pore Hezekias. Dixit R. Jofeph, Con- haud digna quorum fieret mentio pu-
dona Hilleli, Domine. Hezeklah quando tafle. Nihil tamen interim, vel e R.
vixit? Sub temph primo; at Zacharias Hiltele conftare, futurane (it reiurreftio
fl. Iddo, vaticinatus eft de [Meffia]7«^ conjundta colledlioni captivitatis, an ul-
templo fecundo, Exulta valde, filia Sion, terius difFerenda, ficut voluerunt csceri
&c. Ut tollatur quicquid prse fe fert dodtores, neque TV^ia "W »k3 DV HT \H3
hoc di<ftum abfurdi, ipfumque rede in- 'E^tyn fjSKH jO quo die, -vel qua hard miL
telligatur, fie interpretandum putat, ex lenarii fexti jutura fit. Ut ut autem R.
fententia nimirum R. Eliezeris, non fu- Judee placuerit ifta R. Hillelis fententia,
turam refijrredionem ftatim poft Ifraelit alios haud parum adverfos habuifle in-
ab exilio redudtionem, fed demum, poft- dicat, ut ilia loquendi formula qua d«
quam quadraginta annos regnaverit Mef- eo ufus eft R, Jofeph, ita & quae eodem
Jias ; ex fententia R. Eleazaris, poflquam capite paulo fuperius habentur, ab eo-
70. ex fententia Rabbi, poftquam duobus dem forfan fofepho profedla, ubi dicente
aut tribus faeculis. jR. Hillelem autem Rab. Futurum eft ut annos Mefjice come-
abhis omnibus diverfum dixiffe, non ne- dant [i. e. iis fruantur] Ifraelitae, regerit
ceflario fequi e Scripturae locis quae ab Rab. Jofeph, Liquidum id quidem. At
jpfis allegata funt, dies Mefpce poft cap- quis illis frueturf Homines quique, excep-
tivitatis reftitutionem protrahcndos, fed to R. Hillel, qui ait^ Non eft amplius
vel *]D THK tO^TIO ptS ^^f n»0 ftatim, vel Mejpas Ifraeli. Jam enim eo potiti funt
baud ita multo poft, futuram refurredtio- tempore Hezekias. Juxta rcgulam, ut vi-
nem mortuorum. Cum ergo dixerit, detur, quam in judiciis Dei obfervari vo-
non effe Mejftam, voluiflfe n'{:?on rf\ty |'K lunt, cum eo agi voluit, foil: "TJi3 HID
Non futures dies Mejpce, fc. quibus ipfe Tt]^ut menfura pro menfura redd^tur : ita
ante refurreftionem mortuorum in ter- initio capitis, ideo nuUam iftis qui mor-'
ris regnet; atque eo modo intelligenda tuos refurredturos negant, in rcfurredtio-
cffe ipfius breviiatem affedUntis verba, nis beneficio fortem concedi volunt, nc-
manifeftum efle ex loci ratione, in quo, que hic, (fententiam ferente R. Jofeph,)
fc. de n'K^O ri")0» diebus Mefjia, quam- Hilleli in hujus vitae bonis fub Meftia
diu duraturi effent, quaerebatur. Ipfum expedtandis, quod ea negaverit. Aliter
interim, dum dixerit, eos accepifle Mef- etiam ab aliis intelledtam Hillelis fenten-
fiam fub Hezekia, voluiffe 1N3J2^ HO ^3 »D tiam, quam a Juda Zabara explicata
lvr\iD'> h)J ail Tnpn ilta ]0T0 D^K'^JH eft, patet e Jofepho Albo, qui lib. i. c. i.
•Uaiy n'C'O 'QO 0"pn'U^ man |»N inde adventum Mejfta haud inter arti-
rppn 'DO ini7D}iJ, Omnia qua vaticina- culos fidei Judaicas neceflTario numeran-
ii Junt Frophetce de temporibus felicibus, dum concludit, quod R. Hillel, licet eum
qua Ifraeli eventura Junt, non neceffdrio negaverit, haud tamen habitus fuerit
efte praftanda diebus Mefliae, ciim ipfis "Ip)?!! "1313 inter negantes articulum ali-
potiti fmt Jub Hezekia. Neque igno- quern fundament alem. NtDIPt mn ^T\ '3*1
raffe ipfum Zacharia prophetiam, quam "^SN SnI^H nN'33 J'OXO n'H ^'V 'flb
in ipfum torfu R. JoJ'eph, fed eam ad ^p)}'Z ISIS n'H N7 R. Hillel peccavit
tempus coUigendas captivitatis retulifTe, quod non crediderit adventum redemptoris,
de quo nulla fuit inter eos controver- at non negavit fundamentum. Interea
fia. Atque hoc modo intelledtam R. dum hoc fine hasrefeos nota (quam ab eo
Hillelis fententiam pulcherrimam effe, longiffime amolitur R. Juda praedidtus,
atque ab omnibus ampledlendam, 'sS ideo quod inter dodtores Talmudicos ut
D»3nV lilK np n»^JI psp rw^jyv T^HV fama integrs recenfetur) afferuerit Rr
m^nn j'Jy nSh rrtran ma* nst^.on HHkl, hinc conftat, vel non ulterius in
terris
3
68
NOrm MISCELLANEM
Cap.VL
terris cxpcdandum Mefljaniy vel falicm
fine rcgni terrcni pompa cum expcftan-
dum ab ill is fuiflc, apud ipfos Judaos
affirmarc, non hxrcticutn vcl blafphe-
mum cfle. Haec ctiam apud corum plc-
roique inter fe necefTario quodam ncxu
conjunda haberi, MeJJia adventum, re-
furrc(ftionem mortuorum, Judicium mag-
num, & mundum futurum, quamvis de
coram tempore & mutuo intervallo in
<liverfas itum fit fententias. De millena-
rio non pauci (ut videmus) audadter fta-
tuunt, dum tamen de anno, die, hor^,
rem in medio rclinquunt, fatis tutos, ut
videtur, fe putant ab anathemate iflo in
COS, qui tcmpora, his rebus praeftituta,
computant, pronuntiato. Majorem tamen,
ut mihi videtur, modeftiam ac fobrieta-
tem requircre videntur ilia apud yofi
* Alboy qui e verbis Magiftrorum incer-
titudine, anni redemptionis notantibus,
de quibus ad " i/.' ixiii. 4. conimentantur,
'^J ;NoS KDIfl '"^Jl ib NOiaS N^S Cor
meum ori non revelat, os cui revelaret?
fequi ait, D'J^IV pJ'K OpK^DH I'^'iSKB^
ipjbs etiam yingeks ierminum redemptioni
prajiitutum ignorare, cum ilium ipjii baud
revelaverii Deus ; fcntcntia veritati £-
vangelica confona. Quis interim fueric
R. Hillel ifte, cujus fententiam retuli-
mus, alius, fcil. ab Hillele Magno, Sham-
mai collega, docebit CI. V. Joanna Co-
cbius in fuis ad excerpta Gemara San-
hedrin notis, in quibus & multa de re-
fiarredtione & prxmio futuro juxta Rab-
blnorum fententiam occurrunt erudite ob-
fervata, quae fi hue transferrem injuriam
Ledtori facerem, qui majore fuo com-
modo ipfiim DodtiflT. Viri opus confii-
Icre poflit.
Radix tertia.
HLiic titulum indidir, n"nn miV3
nriTlDNI DTian, De forma rej'urrectionis
fjufque vera ratione; quae partim in ali-
orum fententiis recitandis, refutandifque,
partim in fiia ipfius adftruenda verfatur.
Earum quas recenfet primam pcrhibet
cffe onxijm cyVr<yojy'n io oionpn
tarn IJmaelitarum quam Cbrijtianorum an-
tiquiorum, nee non e Judais etiam ali-
quorum, qui refurrcdtionis veritatem in
dubium ideo vocaverint, quod non vi-
derent quomodo fieri poflit, ut corpora
femel foluta, cum eve elementorum par-
ticulae e quibus compofita fuerant, alio-
rum etiam corporum compofitionem to-
ties ingreffae fuerint, & uniufcujufque
compofiti partes vicibus innumeris mu-
tatae, denuo integra reflituantur : dein-
de, cum 6c mortuorum aliqui a feris de-
vorati in earum fubftantiam tranfierinr,
£c in alia plane corpora [idque faepius]
Gonvcrfi fuerint. His & hujufmodi dif-
ficultibus motos etiam e Judais quof-
dam aiTeruifiTe, non aliud qux de^ refur-
redlione dicuntur effe quam X^'2'pb '?iyo
rhuTi \12r\ nvSjn formas loquendi para-
bolicas, rejiituendam captivitatem, & re-
demptionis tempus denotantes. Hanc fententi-
am (merito) rejicit, quod fit MHOK riET^Dn
riDSma m^flSI OOinDn •veritatis Scrip-
turarum abnegatio Gf mera injidelitas, cum
nulla (inquit) ut redte Rambam, " ratio
fit quare magis hoc quam alia quaevis
Dei miracula negemus, cum omnia fint
res qus fedindum ordinariam nature
legem fieri nequeant, at non f>7>3'n 'SD
DSmon ^rhuT] refpeSiu potentia Dei ab-
Jolufa, neque in fe prorfus impoflibiles,
aut quae contradiftionem implicent ; con-
tra hos optime arguiffe eximium iftuni
Dodlorem. E Cbrijlianorum etiam doc-
tis ait cfle qui aflerant tempore refurrec-
tionis non compofitum iri corpora e
contrariis, fed futura D'Sp D'pl D'n»W
Aerea,fubtilia, kvia ; aliofque qui dicant
futura «0'08?n DK^JH j;DDO ejufdem cum
corporibus caslejiibui natura. Omnes au-
tem falfos effe, cum articulus verus is fir,
laif^r iSIK tniNa uysyn n6 anw, Ho-
mines eo modo quo in bac vita fe babue-
runty iifdem corporibus, eademque anima i
Deo vita rejlituendos, atque ita prorfus
comparatos in hunf mundum remittendos.
At Dnriin 'DDn 'iinPlK Cbrijlianorum doc-
tores pojleriores autumare non aliter dici
eofdem qui mortui erant refufcitari, quam
Dn'n'»ty£33 riNQD Ex parte anima, cum
res quaelibet nyrvt) NO NIH )m'))l'2 forma
fua debeat, ut fit id quod eft ; quod ad
corpora autem, futura ea TWV\ rOS'ino
nova cujufdam compoftionis. [Hasc rad.
2. in prxfat. ad Ifaiam (tertia enim ifta
in Nachalat Abotb, earum quae ibi func
fecundam & quartam compledlitur) fie
cnuntiat, JSlon futuram refurrectionem re-
fpectu anima tantum, qua reverfura ejl.
ut uniatur cum corpore alio ab eo quod
periit, pojlquam prius fiierit, uti afferunt
D'T^lin 'OSn Cbrijlianorum fapientes.']
Hanc fententiam nullo modo ampledten-
dam effe dicit, quia hac ratione effec
vel nunno rrin generatio nova, vel
I Ikkar. I.4. c. 42.
Yalkut. inlf. 63 n. 367.
1 Epift reft mort;
Cap. VI. NOTM MISCELLANEA, 169
DnnX Dȣ)1J3 Mie^Si VijSji tranfmigratio femlnis virilis, ad introducendam fbrmam,
animarum in corpora diver/a^ non refur- terrse puTvere, ita a Deo difpofito ac
redtio; ideoque fcripfifle Haggaonem prasparato, ut materiam idoneam fuppe-
\R. Saadiam] partes elementares corpo- ditet, muliebris vicem fupplente, atque
rum quocunque tandem modo morruo- hoc padto eodem modo turn formanda
rum non ita remeare ad JTiTID^n JTlS'^D corpora quo creatum eft initio ^dami
Eiementa unwerfalia^ ut iis mifceantur, corpus. Haec quas dixit innui eo quod
fed nmSil D*bien, Defignata (Sdijiinc- ait R.Eliezer, Pirke Ab. c. 4, Q^DOn
ia manere, ideoque refervata, ut ex iis nvnn'7, Futurum eji ut mortui rejufci"
denuo tempore refurredionis componi tentur^ viz. ut iidem prorfus qui mortui
poffint corpora, atque hoc modo eadem funr, vivant & in mundum revertanturj
prorfus futura quae refufcitabuntur, cum non tantum ut vitas reftituantur in exi-
iis quae mortua fuerant. Quod cum (ut lio; fcil. ut ab eo reducantur, neque ita
ex ipfius Haggaonis ratiocinatione patere ut creentur homines alii, DHPIN D'SIJli
ait) per fe fieri nequeat refpeftu f\103 VH vh pTJ?^ corporibus aliis qua adhuc
[quantiiatis] elementorum, cum homi- non fuerunt: Verwn ita ut in vitam rc-
num corpora fubinde componantur e vertantur iidem qui mortui, iftis corpo-
novis partibus elementaribus, ipfe con- ribus, iftis compofitione, temperatura,
venientius intelledlui judical ut ftatuatur, habitu, forma, proprietatibus, eademque
Deum de novo crcaturum tunc temporis anima, quibus antea fuerani;, ,
fingulishominibus corpora /«/?^r/>mr««;, ""ry../. . -7-
quantitate, qualitate, temperamento,
membrorum difpofitione, prorfus iifdem, (a) Abu Hamed ifte eft Mohammed
fine additione vel diminutione, quae iifdem, Al Gazaliy de quo v. Spec. Hift, Arab.
quibus priora animabus informentur, a- p. ,371. qui cognominatus eft jiiUiJJ X39
deo ut (quod necefte eft cum mores (j;J'>!' ,^^ Demonjiratio IJlamiJmij deem
fequantur temperamentum corporis) nul- jidei. Ac quaeri poteft annon fimiliter a-
la re ab ipfis difcrepent. Cumque jam pud Rabbinos fiQID eo intelledu quo de-
materia penitus inftar prioris conftent, monftrationem fignificat fumatur, cura
eademque prorfus anima (quas eft diffe- virum eximium dicant '^'\''\r\ riD'^O, quod
rentia propria) quae in priori fuerar, tamen alias optimo fenfu redditur, Pro-
vere affirmari eofdem numero mortuos digium feculiy ut in Lex. Magno. CI.
refurgere. Sententiam hanc B.ab. Chaf- Buxtorjii, qui ipfe hoc titulo dignus. Li-
daio acceptam refert, qui eandem ab ber n'?Qnn quem citat, Arabice appella-
(a) Abi Hamed (inl.Ha-Haphalab) acccph. turc^Jlyai, feu titulo intergro xi«.^iM oil^
Ad eandem fententiam confirmandam, quod vulgo DeJlruBoriiim [& Ruina] Pbi~
feu facilitandam, affert, quod a Rabbinis lofophorum, redditur j ad fenfum non
traditum, efle onNH nSjl'?Jli IhN DXT f"ale. Contra ipfum fcripfit Ebn Rojhdy
i^ ^Q^iy N^e^ rme^n tDin OlpOS feu, ut vulgo audit, Averroes, librum quem
]0T OltyD "TD5* in cranio hominis loco appellavit C^il^X!! . i::»5l^3, qui Latine verfus
medulla Jpince dorfi i^) ojjiculum quoddam (ft Verfio appellari mieretur, ac non po-
quod nullo temporis ffat'io putrefcat vet cor- tius Deftrudio) DeJlruSiorium deJiruSio-
rumpatur, atque illud futurum nu^l) rii infignitur. Quid ibi hac de re affe-
n"nnn SubJeSlum [feu fundamentum] ruerit Abn Hamed, nondum vifo hoc ip-
refurreBionis, IJTO") inM'lM f]1jn 'Iliy D;f fius opere, nefcimus.
Vp'^m ultra quod [corpora refufcitata] i i
paria Jint [corruptis] compofitione^ tern- *f' ^' • . , , .
peramentOy omnibufque partibus fuis. Et (b) Ofliculum iftud cujus mentlonera
ad hanc corporis refufcitandi tempera- facit vulgo Tb Luz (quod forma amyg-
turam digitum intendiffe putat Dodores dalam referat, tefte Baal Aruch) apud
ipforum, dum mentionem faciunt ""TtO Magiftros audit, de quo ejufque ufu haec
Onon nj{ "13 nvnnS "r]::ipT\ TJTJ^e; apiid Judam Zabaram leguntur, OKI
(c) roris cujus vi refufcitaturus ft Deus D^I^ '3 "St IIND "133 D"nD' f'V' I'NO ha^n
mortuos, ° accepta anfa ex iftis apud ^^HU n*?, N"lpJ OlH hv l-Hty^ V* "inK
Prophetam verbis, %/a ros olerum ros 1J001 rh'2 Hb^ nSs vh th^)h ni03
tuus ; defcenfurum, fcil. (ex ipforum fen- nty^l pTJI mov;^ U^nnoi HID' T\T\nD
tenti'a) rorem in terram, e quo cum n^jy^nDn nDK pi nSnnO rvr\^ 103
pulvere terns commifto ac contemperato ND*1, &c. ^od fi quafiverit quis, unde
fient corpora qus rcfufcitentur, rore germinabit initium ipforum [qui refur-
VoL. I. U u gent]
* Ifa. zzvi. 19.
lyo NOTM MISCELLANEM. Cap. VI.
gent] docuerunt Magijlri p. m. ojficulum utar, efleque ipfum HTW^C^ pnnrjn DXJT
quoddam ejfe in Jpina dorfi bominis, quod Os infmum Jpina dorfi^ ut li belli Abka-
appellatttr Luz, quod nunquam computref- throchel author, a Buxtorfio citatus ia
city out uUo modo eonfumitur vel inveteraf- "ITTTl :
cit, a quo fuccrefcem ([corporis refufci-
tandi] fundamentum, oj/d, nervos & car-
nem de novo ajfumit, ficiit ab initio juit^ (c) Inter ca quae in coelo fuprcmo re-
atque ita dixerunt in Berefhith Rabba, pofita funt, c. 2. Chagigab jam fupcrius
&c. Quid ibi & alibi dicatur cum vi- laudato, ftatuunt nvnn? "Ty^T^ Tny^y ^70
dere fit apud CI. Buxtorfium, in them. a'DOH DN 13 Rorem quo futurum eji ut
• nS, be Manajfem Ben IJ'rael 1. i r. c. 15. Deus benediSlus i)ita reftituat mortuos,
fupervacancum cflet hue transferre. E- Ejufdem meminit hcjojephus Albo, 1. iv.
judem ofliculi mentione aliam tolli dif- c. 35. a quo Abarbinel nofter ea quae de ■■
ficultatem ait idem R. Judahy fcil. quae vi ejus, qua femen virile in prima homi-
contra refufcitandorum per cavernas fub- nis gencratione refert, mutuatus videtur,
terraneas in terram ufque Ifraeliticam qui & ibi redtius fentire videtur de iif-
devolutionem (eam enim proprium fta- dem plane corporibus, non parili, fed
tuit refurreftionis locum) objici pofler, eddem prorfus qua priiis fuerant materia,
ysh IjS ^ mS'no h^hl ty^'Z nr 'a^l vitae reftituendis; qus iifdem animabus
San m» liOO O nSn ntS kSk SiJiSj VKty ob impreflionem quandam ab iis pridem
cm '73 SijSj rVTVta K^n Spa rw ^th in jpfis faaam nee adhuc obliteratam,
"iy^Jdeoque tempore devolutionis per caver- recipiendis paratiora erunt, ut & ipfze ad
nas fubterraneas dicere poJJ'umui non fore ilia rurfum informanda proniores, quod
devolutionem alius quam qjjis ijiius, ex quo fimilitudinibus a lignis, quae prius ab
germinabit totiim [corpus,] atque bac ra- igne correpta fuerant, a virga Mofs, &
tione facile erit devolutionis ijiius negotium Elifia baculo illuftrat deinde fubinfert,
fine ulla molejlia. Quod tamen deomni- Ita in refurre<ftione mortuorum, pnVH f]lj
bus promifcue haud aflerit, cum perfedle iTh^T^ n"nnD 13 "^NC^Jty DU^TlH li'O
jufti, D'oVty DHTnovj; Ssiy on D'rro3io St^ p3D nSs jsio ri'.T t? \yvD hms^
C3n3 r\^b'\v n^^^im non mv, Fidudam -inv n^jc^ t^jinn 'nSNn mnn S3p'stf
habeant omnia ipforum oja integra fore, nJtt-'JilS 7VTW HOO, Corpus jujli ob im-
neque ipfis dominaturum vermem, &c. quod prejjionem in ipfo reliquam d Spiritu divi-
nec parvum ipforum privilegium eft cen- no^ cujus babitaculum fuit,paratius abjque
fendum, Snjl "lyy HOH "15y33 nO"in '0 dubio erit adfpiritum iflum fecundo reci-
J<\n, cum vermis in came mortui affiiStio piendum^ quam prima fuer at. Qup fpec-
magnafit, ^ ficut dicunt in Talmude, nt^p tat & illud Rabb'mornm didlum. ^od
'nn T>y33 OnSD naS non, Mque gravis non fuit ejl^ quod fuit multo magis [erit]
efi vermis mortuo ac acus in came vivi : q, d. (inquit) cum illud quod non fuic
fiUcet, quod HNO iTU^DVC"! D^NII tTSin idoneum ad recipiendam fuperne influ-
rhz rbv hp Nine? f|1jn '3 nNl"p3 enciam illam femel receperit, quanto
*TIDJ pnv p ^ nySim nO"l "V hy nSsi magis ad illam fecundo recipiendam ido-
"U^i'n HTO TlDiy, anima trijiitid & dolor e neum erit? n? 'N 13 INU^J 1331^ ^Sb
valde afficiatur, quando videt corpus, quod Sp:3 nillK CyS I^Sp? nJ3ni Qiyn
ipji vas fuit, inveterafcere & confumi d nj1{t*N"l30, quod jam reliquafit in ipfo im-
verme, ideoque perfeSle jujlus ab bac af- prejjio (fliqua, qualis qualis, ad eam fecundo
fiSiione cujloditur. Quod nifi os iftud recipiendam faciliiis quam prima recepe-
ibi fitum affereret nofter, ubi medulla rat. Hinc fieri ait, ut in more apud
fpinae dorfi capiti inferitur, ad coccygem ipfos fit, cum anguftia aliqua opprefli
pertinere putarem, idemque efl'e quod fuerint, ad piorum fepulchra fe coram
Mchammedani t-^ appellant, aflerentes Deo profternere, viz. IKtyi;:^ DE^m TiO
ipfum corruptioni minimeobnoxium. Ita pjyo VTW, 'hSnH irnno DUn m0V;^3
in illo Mobammedis apud Ebn Atbir die- h"^ mish ' OnSirO D'J310 "IDV Dm "h
to, v«*J' S? Ju>^ j.ii ^J^ Js totum bomi- 'n^NH ;;atyn D"1» propter impreffionem qua
nem conjumi "excepto Al Ajbi : efi autem in offibus i/iis reliqua eji d Spiritu divinoy
(inquit) »j*a5J^ Os ad inferiorem dorfi parr cujus babitaculum fuerant, quare & magis
tem juxta os facrum, Sed & ibi officu- idonea effe, quam alia [loca] ut ipforum
lum Luz fuum volunt nonnulli fcil. ope recipiatur infuentia divina-, quafi &
hvSin "n» fl^D3 infne oSlodecim vertebra- adhuc vel offibus iftis gratiae divinae eli-
rum [[fpinae dorfi] ut verbis Baal Aruch ciendas, & preces juxta fe fufas quam
" *' _^^ alibi
f C. Mi. Shemero.
Cap- VI. NOrM MISCELLANEA, 171
alibi acceptiores reddendi vis confpicua titerint, iidem, cumextiterint^nonnefnulta^
infit. Sed non eft quod his vel recen- magis [iterumj exiftent "? tJ^ Ct* /=R> 5>
fendis vel expendendis immorerj ex tsv^ AJi)^ <n*xj 6' s^'« .5^' »jt*-» 6^— «j^<
jam didis conftare arbitror ipfum cor- «*aU*-« j^i *jj^S ol> Ci; <_-iA^j ' — ^, Non
pora omnimode eadem quas fuerant, re- erit impojjibile illi qui homines caterdjque^
fufcitatum iri ftatuere, nee effe nn^;* creaturas prima vice creavit, a fe creatum-
nunn creatiomm novam, fed reftitutio- rejlituere, qiiandocunque, & quomodocunque
nem proprie didtam. Ad Abarbenelem voluerit, cum potentia ipfnn irijinita Jit.
redimus, qui non prius dimittendus eft f'^\ c^ ^^5 l^S 1^ j-<>3 <>, ^i unum pc-
quam injuriarum poftuletur, turn ob ca- tuit, potejl & aiterum prcejlare. Verba
lumnias Chriftianis illatas, turn quod funt a Chrijiiano prolata, & a Chri/liano-
quam aliis impingit fententiam, & ut fal- rum nemine in dubium vocanda. Qup-
fam rejicit, ipfe (faciles fibi & immemores modo aUtcm hoc fiat, ut corpora corpo-
pollicitus leitores) ut veriffimam & ra- ribus ita permifta iierum lecernantur,
tioni maxime confentaneam ampledliiur. ut quod fuum eft unicuique reddatur,
Cbri/lianoSy dum in W^'\tnp Antiquiores, & rimari, curiofi magis & in res Dei, ul-
D'J1"inN Pojieriores diftribuit, omnes com- terius quam par eft, inquirentis, effe vi-
pledi videtur, & quid eorum praecipui detur, quam de fidei veritate rollicitij
hac de re fentiant, proferre voluiffe. Ac adeo ut quid nonnuUi inter Chrijlianos,
certe fi Chrijlianorum fententiam cdicere ut R. Saadias apud "Judc^os, quo a fide
voluiffet, quid ab iis qui pro Orthodoxis alienis os obturenr, huic importune quae-
re prsBcipuae apud fuos authoritatis ha- fito refponderint, recenfere operse preti-
bentur, ftatuaiur, docere debuit. Alias um non ducam. Quare arridet iilud a
enim fi quicquid fecius fenferint HeterO' Tacritio fubjundlum refponfo Ahi Alii
doxi aut haeretici quidam, pro Chrijlia- Chrijliani ad illud ab 'Ebn Annabce Ju-
norum opinione obtrudi poffir, pari jure dceo (ex eorum, ut videtur, numero qui
dicemus & Judaos refurredlionem mor- refurredtionem tantum Allegorice in-
tuorum penitus negate, quod earn Sad- telledtam fomniant) objedlum. Inquit
ducai negaverint, vel non aliud ea deno- Judaus, c>* *j^^ "^^^^ *^4 ^ c}^^^^ 6'
tari quam, fenlu Allegorice, e graviori- »^\ li'j bl^y. ^A*aj^ ^UJU 6,*^. JsSy ^:^IJI^S
bus malis emerfionem, quod ita (ipfo af- ijax> iyu^ ^{w.!l ^Mj. ^^UH JJL. ^^ j^yf. ^t^W
ferente) fenferint eorum nonnulli. A \ss-^i ^Jk^j iJ,«w*M J^i tsivSi ^l^ oUl^iV
quibus ergo probatae fidei Chrijiianis af- *x)L_*AH ^^^ i_ ^"SS ^^ ^J^S.h js^lj aju
firmatum reperit, Refurredionem non EJi cum aliquem devoraverit Leo, vel ali-
aliam effe quam quae fenfu tranflato di- qua alia Jera, aut ipfum conjumpferit ig-
citur ? Certe nuliae unquam difficultates wV, ut in cineres redigatur, vel deglutierit
Chriflianum quempiam fanum & fobrium fifcii quern alii deinde homines comederint^
eo adegerunt, ut vel dubitaret futuram atque illos rurjus alia, ut & alia nefcio
refurredlionem proprie fie didlam, quae quce animalia carnivora, quid ergo hocjiet
quidem nulla eft, nifi fit, tyajn INfl 311^ die rejurreclionis ? Refponderat Abn Ali^
MTO nr mnsn "IHK f]1Jl7, ■* Aniwce ejuj- de elementorum partibus ad fua quibuf-
dem in corpus idem a quo feparata fue- que elementa redeuntibus, atque inde pro
rat,.reditus, quo itcrum vitas reftituatur arbitrio Dei omnipotentis eadem quanti-
quod mortuum eft, ut vel ipfius Mai- tate defumendis. At Tacritius, evanef-
monidis verbis utar. Nee cum objiciun- cere hie quicquid eft difiicultatis fola
tur corpora a feris, volucribus, pifcibus, mentione potentiae illius qus hominem
anthropophagis devorata, & in ipforum prius e nihilo produxit. Interim vero
fubftantiam converfa, fumus nos ex illis (inquit) Jicr '>«9>^ 6' ^>4*M ^uJ.i i^Ai
a quibus quaeri oporteat, cur horum in- sl^^< L. V—a. L« ^^\^i ^ c.Li^Xc"jii Ij^i
ftaurationem magis quam alia Dei mira- ^«*^ ^^yH^ '^ cs^J' '^V^^' "^ ij* ^^*.»
cula negemusj utpote quibus ijx, d^vyx- <— ^jS>i <> 6-y>aj Xi^aH csy» cMji Mi'ni-
n^y\<Tn ^ TTx^x tZ 0gw -za-av p^o., omnium me cportuif Judaos huju/modi afferre ob-.
quas ipfe a fe vel fadta vel facienda dix- jectiones, pojlquam ea legerint, qua in
eritjnfallibilem certitudinem abunde pro- lege aliifque libris Jdcris recenjentur mira-
bans, omnefque prompti affenfus remo- cula, qua non alia probantur demonjlrati-
ras e medio tollens. Non magis "Juda- one, quam defcriptione veracitatis ejus qui
orum eft quam noftrum illud in Gemara ipj'a narraverit. Optime, ut mihi vide-
Gebiha f. Pefifa attributum, 11,1 "lin nSt tur. Neque aliud de refurredionis mo-
piy 73 N? nmC«w, qui nulli cjfe?it, ex- do aut ratione curiofius inquirenti re-
I fponderi
■i Epift. de ref. m.
171 NOTM MISCELLANEA. Cap. VI.
fponderi vellem, quaqi certum effe De- ierunt fera Bafanis, nee non eos qui merfi
um fc mortuos vitas reftituturum promi- funt in profunda maris, qua eji expofitio
lifle. Qui de illo dubitat, ignorat Scrip- Allegorica a DoStoribus nojiris p. m. adhi'
turas; qui ratum fieri poffit qui quaerit, bita\ fed non defenfu hiijusPfal. licet inje
ignorat potentiam Dei, imo pionn Vt30 vera. De interpretation is veritate (quod
Cti'H t^xy^ Deo impotentiam impingit ad literalcm verborum fenfum) non con-
(ut verbis Jofephi Albo loquar) quod ne- tendo; hoc interim patct ipfam a multia
mo unquam vere Chriftianus aufus eft. Cbrijlianii {omnibus uti probabiie qui
Videat ergo Abarbinel e Judais efle (fed verfionem Syriacam aliafque ab ea deri-
hoc, ut diximus, fatetur) qui his moti vatas amplexi funt) antiquitus receptam,
difficultatibus refurredlionem proprie fie ut & a judceorum non paucis, ut, praster
didani, negant, non e Chrijitanis, qui teftimonia jam laudata, patet ex hiftoria
quodcunque pra;ftiturum fe dixerit Deus, in 1. "Jucbafim, edit, Conjlant. quatern.
pro tatn certo habent ac fi jam fadtum 34. p. 4. allata, fc. uxorem R. Mofis cu- .
efifet, utcunque illud humana ratio cape- jufdam, vim ilii inferre parante inter na-
re non pofllt. Inter loca qus apud e- vigandum fcelerato quodam, maritum fu-
undem autorem adducuntur, ut a Deo um r^afle, utrum in refurrediione mor-
promifi^um de inftaurandis mortuorum tuorum vidluri eflTentin marc demerfi? re-
corporibus adftruatur,unum hie obfervare fpondifife ipfum, Dipcit Dominus, Ex Ba-
liceat, non tam ad articulum hune con- Jhane reduco, reduco ex profunditatibus ma-
firmandum (neque enim id inftituti eft ris, illamque hoe audito ilico fe ipfam ia
noftri, aut quid de refurredlione dicant mare projeciflTe, ac mortuam eflTe. Hoc
Chrijliani fufius enarrare, fed quid Ju- etiam addere liceat, etiamfi prior com-
dceij breviter perftringere, & Celebris matis pars, prout fonat legatur, e pofte-
iftius Magiftri calumnias amoliri) quam riori tamen (fi de refurreftione intelliga-
ob miram quam afFert ipfius interpreta- tur) fequi necefi'ario quod volunt, refti-
tionem. Eft ilie Pfal. Ixviii. 23. quem tuturum nempe Deum a pifcibus devora-
fie cffert, oUw^l (jvj o* ^^' t?"' <3y4 V/^' tos, cum credibile non fit quin qui eo pro-
,> C_^=*i *'' ^^. ^.ji y^^ "-** t> "^'^ je<Si fuerint pifcibus in efcam cedant,
^3^51 "4_ Ji j>!l i_ oUl^xil iC^S, quae ad Quod volumus autem hinc manifeftunx
verbum fonant, Dominus dicif, Redu- eft, a Chrijiianis (iifque non paucis, imo
cam ab inter dentes, & ruducam ex pro- omnibus qui nomine ifto digni) credi-
fundo maris, quo innuit fe vita rejiitutu- tum nihil efife quod impediat quo minus
rum eos quos comederunt animalia, tam in refufcitentur mortui, . idque iifdem qui-
terra quam in mari. Expofitio fane ab bus antea vixerant corporibus ; alias enim,
ilia cui afluetae funt aures noftrse, dum quid omnino difficultatis inde illos urfif-
j2^30 Mihbafhan a Bajhane reddunt inter- ict, quod corpora priora toties confump- '
pretes, fatis diverfa j antiqua tamen (nam ta ae mutata fuerint, fi alia de novo
& apud antiquiffimum interpretem Sy- creata verirati refurredlionis adftruenda;
rum habetur, Dixit Dominus e dentibus fufficere putafi!ent. Qujb ergo fecunda
educam, pSN NJE^ tV^ \ni KHD nOK.quafi eft Abarbinelis calumnia, quod Chrifiiano^
}2^iD idem hie valeret ac '\^T\ ('^Q vel rum alios (nullo Epitheto addito »03rt
D»3C») quam & una cum altera ilia, am- DnviJn Chrifiianorumfapientes, artic. n.
plexus eft Chaldaus Paraphraftes, de re- Praef. ad If. fimpliciter incufat) aflferero
'lufcitandis mortuis prophetiam efi!e lo- ait, animam in refurredtione corpori i
cum ratus, nilH p iSsKnNI iri*d Nplif priore diverfo infundendam, adeo ut po-
X'pnX 3»nH ynXi pmSO ♦♦ "IOK t<"lD tius Metempfychofin aut novam creatio-
KOn rrnSl^OS Ip'Oniy* n, i- 'Juflos, qui nem, quam eorum qui jam devixeranf
mortui funt G? devorati a fens agri, inftaurationem, credere cenfendi finr, fa-
dicit DominuSy a Buthnano [i. Baftianc] turaque corpora ifta nova, non e contra-
reducam, reducam juflos qui fuffocati funt riis compofita, fed aerea, fubtilia, leviaf,
in profundis maris; ad quem locum fie ejufdem cum corporibus coeleftibus na-
R. Jofeph Chaion, mriK DJ^MOH '^"11") turas. Gratis hasc dicta, fi vel de Chri-
Opn'^'n n'Tin*? 21£^»U^ "laiS nvn flianis in genere vel orthodoxis (uti
1I?3t3'^ Dmx p"» itran nvn ah^iW debuit) loquatur. Ubi & candorem ip-
'^DK "h\ '\ytr\T\ emo Kim D* m'^IVOa fius requiro. Neque enim quicquid dix«
10i';;3 r^ii NIHE^ Oy "liafOn p;;0 li'N* erint ■i^tuS^mwfj.oi quidam Chriftiani, om-
Via autem Paraphrajia alia eJi [ab ex- nibus, vel orthodoxis obtrudendum,
pofitione noftra] qui did vult reverfurum quorum fcntentiam ignorare non po-
\p&\xm\ ad "vivificandum jujlos quQs come- tuit Abarb. fi quos paflim citat au-
I tores.
,Cap. VI.
NOrM MISCELLANEM.
173
-tores, turn Patres turn Scholafticos ac dogma habcri vult, homines, fell, npn
Interpretes legerit, plane aliam effe, fc. aRd ratione eofdem refurreduros, qu^
nee in aere, vel qudlibet alia came (ut quod eadem anima diverla informatura
quidam delirant) refurreSiuros nos, fed in fit corpora. Alios, quibus hoc impingi
ifid, qua 'uivimuSy confiftimiis, & move- poflit, quaerat; et quid ni ipfe fibi, fui
mur ; ut verbis Conci/. To/et. utamur. oblitus, primo omnium occurrat ? Alio
Qui aPuer fentiunt delirare aflerit conci- mallem quam me judice ftet vel cadat,
lium, & merito; quis enim fanas mentis o/z.ofpjAa;, nempe fuo Manaffe Ben Ifraet,
compos, cum illius quod cecidit fit re- cujus verba, 1.2. deRef. c. i^. haec lunr,
, furgere, vel animae in aliud corpus tranf- " R. Hajdai, & R. David Kimchi, (uti
migrationem, vel ' novi corporis, quod
immerito alterius vice Dei jufti judicis
tribunali fiftatur, creationem, refurrec-
tionem vocet? Hoc interim monendus
eft Abarb. ne eo quod corpus, quod ani-
mate prius f'uit, turn fpirituale (non quod
in fpiritum mutetur, fed fpiritu guberne-
tur) quod prius corruption! obnoxium,
tum incorruptibile atque immutabile &
laccyyf^ov futurum & ignominiae loco ful-
gido glorias amidlu induendum afleramus,
eadem manente carnis fubftantia, fed mu-
tata ipfi qualitate, probari putet corpora
a prioribus divcrfa ftatui ; quomodo enim
quas per gloriam diverfa J'unt, per natu-
ram tamen eadem maneant, exemplo non
inepto luti in teftam cofti illuftrat modo
Jaudatus Tacritius, quod ipfius verbis in
Philarabum gratiam apponere non grava-
bor, 6* Cf o>l>*J L« Jc ^-iS r^^ lili Jlji^
UJll '»jwju H ^^} L_>a.< jjjjs y) SJjL ^\jo
_^^ i_ l>i./^9 jjl.Xj'Xt oSl=» jjijj i\!jsS>
ur*
" liquet ex illis, quae notat ad finem
" Malachi^ de corpore 'Elite) exiftimant
" Deum in refurredione mortuorum pro-
" dud:urum effe nova corpora, eadem
" quantitate, qualitate, ac temperie prasdi-
" ta, & forma atque figura prioribus paria,
" atque iftis corporibus infufurum pro-
" prias animas ; cumque operationes ani-
" mjB fequantur temperamentum corpo-
" ris, futurum inde, ut idem homo nu-
*' mero refufcitetur j atque hac ratione
" adtionem illam proprie dici pofl^e re-
" fufcitationem mortuorum. Eandem
" opinionem fequitur Ifaak Abravanel in
" libro fuo Nahalat Aboth [illo qui a
" nobis laudatur] & Mahu7nedania ille
" Abn Chamad. Sed quantum mihi vi-
" detur, error hie a priore non abludit:
" nam licet corpus eadem forma ac fi-
" gura praeditum reftituatur, non definic
" tamen aliud numeroeffe corpus, quem-
" admodum ftatuas eadem prorfus for-
" ma ac figura ab artifice elaboratse, non
*■ poffunt dici una eademque numero
" ftatua. Adde, cum finis refurredlionis
" fit, ut idem corpus animae jundlum,
". praemio aut poena fadtorum afiiciatur,
quis non videt hoc fieri non pofle, fi
novum atque aliud numero corpus
fit?" Haec dodtiflimus ille Judeeus.
c(
*aJS^a^\ ^ii\) ^\y^3'S\
Ji dicat quis, Ji ita fe res habeat, uti di-
ci (is, Jcil. refurreSliiros homines Jpirituales,
futurum eji, ut reddatur merces corporibus Ipfene ergo Abarbenel, qui hoc nomine
aliis ab i/lis qua in hoc mundo fuerunt, Chriftianos (nihil tale docentes) accufat,
quibus vel poenoy vel pramium debitum quod fruftra refurredtionem fe affimare
erat ; refpondeiur, corpora noflra rejurrec- profiteantur, dum corpora a prioribus di-
tura qutdem fpiritiialia & fubtilia, quale verfa illo tempore animabus informanda
Chrifti corpus e fepulchro refurrexit, & ftatuant, ad eundem ofFendit lapidem ?
quemadmodum lutum pejlquam faSlum fu- Qui ilium Chriftianis hjec improperan-
erit in tejiam, etiam adhuc lutum manet, tem audiverit, baud facile crederet; at
veritm cbduratum, ita ut ab aqua cor rum- qui verba ipfius, quae attulimus, legerit,
pi non pojjit ; fic & futurum eft die refur- dubitare de eo non peterit. R. Chafdaiy
re£lionis, ut mutentur corporum affeSliones, qui cam fententiam ab Abi Hamed
ipfaque a fcecibus & Jordibus a materia mutuatus videtur, penes nos non eft. R.
Jiuentibus repurgentur. Tollitur vi ignis Davidis verba, quae innuit ManaJJeh, ita
Juti mollities, quae illud aquae injurise ob- fe habent, t]N DS'? hW ♦DJK Tl^iTX
noxium reddidit, eadem manente fub- Sm rwn ryr\T\ b)f DDTPirO 'JNB^ ♦S'tj?
ftaniia j quanto magis potentiae divinse ef- vh^ii DDD^ILoV \2 'dS)^ f]i< "TlTl "ITf
ficacia a corporibus, ipfis iifdem manen- a»C^»'»y D^Oni ^^»^J^ , IH'^K m^ OD^
tibus, quod ipfa corruptioni & mutationi J<"l2i fjlj Sk O'OSyS nrh);^ inOtt^J
obnoxia reddidit, tollatur ? Male ergo pNH *?« 3'^ jU^Nin IfllJ 'D \'\^inD "IQ1J3
Abarbinel hoc commune Chrijliamrum rVTW "inKI ITID' ^N "W 73 inv?;;^
Vol. I. X X inw
174 NOrM MISCELLANEM. Cap. VL
Dv 'jaS hvrwh ^jnSc;' v')i:q imx Scil. dhd dhd: nnv vn'u? ns, jao ^oc
•Knom SyuH DCn DT Kim DD2?0n no/w/w melius dignoj'cantur (qui tamen
&c. Ecce ego mitto vobis, &c. Etiam/i naevi ftatim fanabuntur) imo iis etiam
tgo vos de lege Mods Jlngulisfaculis com- quibus fepulti funt veftibus, aut faltem
monefacio, nibitominus commodi vejiri cau- porfus iimilibus, juxta illud quod a K.
sd mitto vobii Eliam Prophetam. Senjus Meir rcfponfiimfertur 'Cleopatra reginjE
eji^ immijfurumfe animamejui, quain cae~ roganti nudine an veftibus fuis amidti
lum ahiity in corpm quod creabitur injiar rel'urredluri fint qui refurgent. Scil.
corporis ipfius prions^ quia corpus ejus pri- argumento a minori ad majus ; cum tri-
mum reverfumeji in terram ipfo ajcendente, ticum, quod nudum humaiur, rot veftibus
fmgula elementa ad elementum J'uum; ac involutum prodear, quanto magis pii qui
pojlquam ipfum in corpore vivijicaverit, cum veftibus fepulti lunt? Quamvisfatea-
mijfurum je eum ad Ifraelem ante diem tur Abarb. quod de veftibus dicitur, de
judiciit qui ejl dies Domini magnus & ter- corpore ipfo cxponi pofTe, quod & tt'lD*?
ribilisy &c. Jofephus Atbo, Ikkar. 1. iv. c. indumentum vocatur. Utut fit, mifJ^O |»}{
30. R. Abronis Levita fententiam reci- Dim TS nihil impedire quo minus De-
tans, affirmafle ipfum, ait, Deum tcm- us omnium conditor hoc vel illud prae-
pore refurredlionis de novo unicuique ftet, idetft & Rad 7. praefat. ad 7/." after it.
piorum formaturum, hlD ir»1N3 inK f]1J Pleraque eorum quae hlc congerit Abarb.
TW nSnn ononnNI nnx SdS rX'ryi:) nOjS merito cum Rambam intef ea colloca-
TXW^t Corpus J'ub aliudeademprorfusconjlel- nius, quae mero temporis difpendio a
latione, qua unicuique ab initio fuit, nulla male feriatishominibusquaerifolent, dum
omnino dij'crepantid ; cujus abfurditatem relidlis iis quae fcire & poffunt 6c debent,
ipfcfubfincmc. merito arguit.lE^flK'^^N ♦a ea curiose fedantur, quje fcitu ipfis nee
Vnu; D'pnyn SsS ^jSn n;?1JnD pnrir poflibilia funt, nee utilia. Adeo ut fuf-
^3 ^TO rvrvv DVD CaSnnO D*J0D ficeret illud a R. Jofua curiofius de rebus
rr^H nj;E^D \\Virv\ ^T03 ^nn inx ad vitae futuras ftatum fpedantibus quae-
^^N^ 0"7dS, ^omodo enim {xnc^axi) fieri renti prudenter refponfum DDHJ vn'sy^*?
pojjit, ut coelorum motu, ad eumjiatum om- "^rh '^ando revivijcent,fciemus eos [quales
nes piiy qui variis temporibus Juerunt, per- erunt,] Ne quis tamen gratis hjEC a no-
ducantur, ut fit una omnibus confiellatiOy bis dici autumet, & quae a Rabbin is non
priori parilisy eadem bora, omnibus com- infimae clafiis his de rebus ftatuantur
munis. Deinde fuppofito hoc fieri pofle, fcire aveat, his quae ab Abarbenele addu-
D»non n^nn Vb ne^nn rrry rVt^n, Ept cuntur, addere liceat, & ex aliis ejufdetn
nova creatiOy non refiifcitatio mortuorum. farinas nonnuUa, ac primo ftatuere etiam
Cum Ifmaelitarum, five Mobammedano- R. Saadiam (ex opinione Majorum) rc-
rum, mentionem hie fecerit Abarbenel, furrefturos mortuos DiTjTlDnDnD iifdem
quorum & fententiam mala fide refert, quibus fepulti eJJ'ent vefiibus, quod non
opportunum fuifiTet ipforum hae de re magis difficile fadu ait quam iifdem cor-
placita recenfere, nifi quod ea in unum pora fua reftituere. Haec opinio cum a-
akbi fafciculum eolligenda relinquere vi- pud ipfos invaluifiTet, DnOHDW '\ih^T\
fum fit. modum excef erunt in indumentis, quibus in-
volverentur mortui, magnis impenfis paran-
Radix quarta. '^". !^'7'^J ^T^ 'T*? n^nn T\\ N'^nc^, ^'^
ino n»:n t\w^ it njrn nSc? 'o Sse?
rr^nni iop» Dnxn 'ioro pr nr 'k^, imiyoS»i3 mvi S^Sdj pi pniy ir mini
&c. kud tandem atate [& quo ftatu] O^^n 73 Ijnji ;'VniJO \rw?i nj3 'J!!?
refurre£luri fint homines; cum quotidie inPlN, adeo ut malorum magnorum caufa
fere pro alimentorum ratione, ac variis ^ffet, cum fi illis quibus tenuiores ejent fa-
qui ipfi exterius accidant cafibus, nee cultates mortuus effet aliquis, fugerent re-
non aetatum puerilis, juvenilis, virilis, USio mortuo, donee ordinaverit Rabban Ga-
fenilis, &c. viciflitutdinibus, mutetur cor- maliel, Gf in mandatis dederit, ut ipfum
poris ftatus & temperamentum ? Re- binis tantum linteis albis invoherent, quern
fponder, DIKH nTltif yiD'i ^IK IfYlNac^ deinde omnes imitati funt, Secundo, quod
irVTlDS Op' inioa Eo prorfus modo ac ad eos qui caeci aut membris mutili, ali-
ftatu refurreSluros quo mortui fuerint ; a- afve manci ac deformes moriantur, fta-
dco ut juxta fapientum traditionem, f]}< tuere eundem "ij^ DIOD Th'T\r\ Vn'ty
loip' nn'Dn ny^"! T'lty i»aioD, etiam cum p nnxi Kin i^yrw d"ik »j3 imno 'V
navis,fi qui ipfis inerant, refurreSiurifint. K"T»3n inNflT, ' Refufcitandos ipfos ^ pri-
ma
' C. Chelek. & Ceftib. c. 13. ' Niddah. c. 10. • V. & Ramban, c, G»m»l, f, 100.
Cap. VI. NOfM M I SC E L L AN EJE. ' 175
mo cum defeSiu ijlo, quo ab hominibus dig- rio concludens, fed Kal vechomer Nan*)
nojcatur eofdem ejfe illos qui prius vixerant, O'0)?tD rVZ^i^ fragile feu invalidum oh
dein Janaturum ipjbs Deum, ac futurum multas rattones.
hoc fignum abfolucum, uti dixerunt Rab-
bini, Surgent cum navis, dein fanabuntur. Radix quinta.
Dixeruncque ideo praemififfe ipfum, Ego
occido & vita rejlituo; Percujji & mede- Cum hoc ut extra dublum ponat,
bor. Dixerunt etiam. Tunc aperientur (quod tamen radice demum xiii. often-
oculi caecorum, & furdorum aures, tunc dere nititur, cui ergo haec erat poftpo-
faliet claudus inflar cervi, & cantabit lin- nenda) non omnes mortuos refurredturos,
gua muti. Eadem' fere habct & R. Ju- quod illis in Daniele verbis probari putat,
da Zabara c. 1 1. D'HOil fl'»nn3 '3 ^KIDD (a) "^ Multi i dormientibm in terra exper-
"'71 nnvj ni?e^3 VTW pP imxa npj;' gifientur, &c. quaerit quinam ergo re-
Vnty 103 npj;» 0'J133Jn fljm \^'!2^D^ furgent, & quomodo inter mortuos fiat
Manifejium efl tn refurredlione mortuorum diftind:io. Num cafu, & prout accidie ?
refurreSluros ipfos eodem Jlatu quo hord vel qui fiat ut unus pras alio refufcitetur ?
mortis fuerunt, viz. cacos, claudos, gibbos Refpondet, Hora mortis de hominibus
eodem modo fe babituros. Ita in BereJJ}. flatui, num in refurredlione mortuorum
Rab. dicunt, Percujji & ipfe medebor: fortem habituri fint necne, ac refufci-
quia, fcil. ipfos cum maculis, quas e mundo tandos T\'\t2h^'2 D'OIKH "invn O'tyJNn
fecum attulerunt, vita rejiituam, ut ita fe eos qui perfectione pra cateris injignesfu-
mutuo cognofcanty nee dicant ii'>T\ lyiH oT*)! erint, & fecundum opera quae in hac
Mundum novum eJfe, [& medebor] fc. me- vita prasftiterint rem peragendamj ade6
debar ipfis in altero faculo. Manifejium ut juftus ex operibus fuis de praemio fibi
etiam (inquit) efi jujios non refurreSiuroi repofito judicarc poffit, ^»t^^ QK y*t»1
iiudos,ficut in prima creatione fuerunt, jux- K*7 DN IT'IinS "J'/TJ^ G" Jcire num ipfe re-
ta ilhid quod fcriptum eji, Fueriintque Jiirrectionis pariiceps futurusjit necne, uti
ambo nud'i, ^dam, fcil. & uxor ipfus, ve- iWo a.d Danielem Angcli didto innuitur,
rum rtjiirgent ami5ii vejlibus pukhris, uni- Stabis "nSluS in forte tua in fine dierumy
cuique congruis, ne,fc. pudore j'uffunderen- in forte tibi debita; undc & didlum illud
tur, cum omnes de arbore fcientia comede- Rabbinorum, D'pHvS nN'lXD 'ty^piW
tint. Illud quod Adamo in caufa fuerit X3n oSiy? 0132^ (HO nTH oSi;?3
DC ipfum nuditatis fuse puderet, fuifle ait Deum benedictum ojlendere piis in hoc mun-
"13 .Tnjy Snj b3iyi riKISi ro"" Vim pro- do, quodnam pramium reportaturi fint in
phetia & intellectum eximium, quo pradi- mundo futuro.
tus fuit. Quod patere, ait, exemplo . x.A
Saulis, qui fpiritu prophetico ad tempus
afflatus nudus inceffit, TV^n 13ty ni33 n3U? (a) Frequens eft in ore Judaorum lo-
f]1jin |0 e^Jlin Vo3D quod vis Prophetica cus ifte, cum de refurredlionis articulo
qua in ipjbjuit, corpus ipfius [rerum cor- loquantur, utpote qui (cum eo qui proxi-
porearum] J'enju privaret. Quanto ma- me ex eodem Cap. laudatur) folus fere
gis Adamus ita fe habuiffe ccnfendus, fit (tefte Maimonide) "W'lSh "HiW qui
donee arboris vetitae efu, dona ifta cxi- alio torqueri non poffit, nee a fenfu li-
mia perdiderit ? Hoc autem non intelli- terali ad allegoricum abftrahi. Alia lo-
gendum neceffario ^QO 1^13^0 iniN3 ca, licet idem certiffime evincant, fcil.
13 iHSpiC? de iifdem vefiibus quibus fe- refurreduros mortuos, ejufmodi tamen
puhi juerant, cum eae fine dubio con- effe ait R. Jud. Zabara Sj^3 "^IS* |nj?ty
fumptae fuerint, verum DhS nc>j;» Wnty "inx p;^S b^O tSTW mm71 J^DpS \'ir\
^njil nriK ^3S nS'^n iyi3SD, Deum qua ferverj'us aliquis litigator cavillando
facturum ipfis vefies, prout unicuique ipjo- detorquere pojjit, ut parabolice frolata di-
rum convenerit. Caute hoc ab ipfo ob- cantur, ad aliud aliquidfignificandum.'tiec
fcrvatum, ut ita multis occurratur objec- deefiTecertevidentur, qui & ita verba ifta
tionibus de iis, qui forfan vefiibus fpoli- interpretanda cenfeant, referentibus Aben
ati, nudi fepulti, vel in mare nudi, vel Ezr. & Jofeph Albo, 1. 4. c. 35. & uc ex
culeo inclufi projedi fuerint, & ut mag- iis quae habet R. Saadia in 1. Emunoth.
na follicitudine morituros nonnunquam c. 7. liquet, ubi acriter eos qui iftiufmpdi
liberet. Annotat idem argumentum iftud licentiam allegorias paffim fadlendi fibi fu-
lOini 7p \a minori ad majus] a tritico mant, perftringit, "^vy Mi ynrv ON '3
fumptum non effe Kal vechomer neceflTa- on3 ty» "lU^N nSxH flVKHfl "n3D3ty
1 n»»nn
■ I Sam. xix. 24. > Dan. zii. 2.
\
176 'NOTyE MISCELLANEj^. Cap.VI.
Tj^ n*7J<n D'3'mn ^}J onon r\'"'T^r\ fentimus, quod ha:c refurredionis tefti-
Sn N'D'ty pm 'Sao DOIw'DO IpnjrJC^ monia ler.fu proprio intelligi jubcnt, ip-
■V1DD7 nrn "rnn S;? ll^Dn 3»'nn' nt forum tamen fidem in hoc requirimus,
flVJO^tpn nnjnm nvycc^n mViCn quod quze univcrfalem earn cffe docenr,
-ly nnns ryrao ryro'iin mniKni ad paucos reftringunr, & d»3-» TOi^z/w,
pny' "jK IDIU^aa nan nno INt" »xSc^ idem fonare velint ac d^dV^ pauci -, uti
D'lnX uD'i'i;^ '^N, <S/ enim (inquit) iieceat Jojeph Albo. 1. 4. c. 35. tied de his (ut
vel expediat textus ijlos, in quibtn vientio diximus) fufius agit Art. xiii. cui haec,
fit rej'urrectionis mortuorum, iftis modis in- prsemiffa licet, appendiculi vice elTe po-
telligere^ adeh ut a fenj'ujuofimplici tram- t«ft.
ferantur nulla impellente necejjitate, dece- ,. . j . r
bit etiam atque expediet eddem ratione Radix fexia.
pracepta quavis ab audit u pendentia, nar-
rationes antiquas, 6? miracula quorum oc- rT'nnrr T\'h'2T\'2, De fine refurreClionis.
currit mentio, aliter intelligere^ adeo ut Merito enim quaeri, tyDJH DlC^n PloS
nee unum eorum fimplicem retineat fenj'um, ne'Ji;r3 IN VTsy^l nni^nOD nnVH nnj^
fid ad alios tramferantur intellcctus. Sic, -jjoo mNi' nnK fllJUn tl1J13 n'ity hrh
inquit, ubi jubemur a fermentato abfti- ^lare reverteretur anima, pojlquam loco
neie, diccnt, vetari adulterium, quod fuo fuerit vel pramii vel poena particepSy
alias pani fermentato aflimilatur : ubi ad habitandum in corpore jam percuffo ex
ignem accendere, de bello intelligen- quo dudum exierat. Magnum Dodorem
dum, quod igni erumpenti alibi corapa- Maimonidem, cum nuUam hujus rei ra»
ratur, &c. Ubi dicitur, Deum initio cce- tionem inveniret in Epift. de Refurr.
los, & terram creafle, interpretari licebit fcripfiffe non oportere quaeftionem mo-
de gentis alicujus rebus rede ab ipfo or- vere de alio hujus miraculi fine ultra
dinatis; quod de rebus gentis noftrae tur- Dei O. M. beneplacitum, magis quam
batis loquens, dicat, =' Vidi terram, & ecce de casterorum, v. g. quare virga Mofn in
inanitas & vanitas, Gf ca^los, & non erat ferpentem potius quam in lapidem con-
lux, &c. Sic aim dicit, &int luminaria, verfa fit, &c. quam tamen Maimonides
innuentur lex & prophctae & fapientia, ratiocinationem infirmam efle ait, cum
quia dicitur, Praceptum lucerna, & Lex de miraculorum iftorum fine, (fell, ut
lux, &c. nee quicquam erit in univerfo lis ad credendum adigerentur homines)
cr^ationis opere quod non Allegorice ex- conftet, nee de modo aut fpecie quae-
ponetur, nihil ufpiam in Prophetarum rere neceffe fit: at hie de fine magni
fcriptis & Hagiographis, ")NC?' H^V TJ^ hujus miraculi (quod, fine dubio ob fi-
iStDl'l 1L31U?30 NV» Vhl^ mN nSi nSDlD nem aliquem notum, & rationem necef-
adeo ut nullum prorfus fuperfit miraculum fariam facit Deus) quaeri. Refpondere
aut fignutn, quod non a fimplici intelleSlu ait Haggaonem, cujus fententiam etiam
detortum eludatur^ & in caffiim abeat; fequuntur Nachmanides, R. Chafdai &
quam interpretandi libertatem qui fibi plerique alii, finem refurredionis efile,
indulferit ^^"W JT\'\T\ 77DO N5f» ex eo- ut ita judicio fiftantur homines & mer-
rum qui legem Ifraeliticam profitentur nu- cedem ultimam accipiant, quae D*7*1J^3
mero excidit. Merito. Ac multum certe moiyin in animarum mundo non recipi-
omoibus feculis pafla eft Veritas a duo- tur, cum non permittat juftitia divina,
bus hominum generibus, altero eorum ut cum anima & corpus conjundim cul-
qui omnia in Allegorias & fenfus (quos tum illi praeftiterint, foli animas merces
falfo vocant) fpirituales vertunt, altero rependatur ; quae ergo ad refiirredionem
eorum qui omnia nude ac ad literam differtur in mundo future, cum rurfum
exponunt. Ab his Deus corporeus, ca- unienda fint anima & corpus, ut Deiju-
thedrae affixus, omnimodis affedibus ob- dicio magno fiftantur, quando judicatu-
noxius fingitur, & perpetua inter fe rus eft populos, ut unicuique fecundum
pugnd fcriptura & ratio committuntur ; vias fuas, atque operum fuorum frudum
ab illis ipfum veritatis fundamentum retribuat. Hanc refponfionem non pror-
toUitur, nee folidi quicquam, in quo fus rejicit Abarbenel, nee tamen ei aflTen-
fe fiftat credentium fides, relinquitur. titur, utpote qui judicium illud, quo
Ut primos hie a R. Saadia, ita pofte- Deus omnes homines judicaturus eft, hu-
riores in fuperioribus a Maimonide re- jus mundi efle ftatuat. Aliter enim fc-
prehenfos vidimus, pag. 144, 145, &c. qui refurredurosindifcriminatim omnes.
Interim dum in hoc Magiftris iftis af- quod ipfc negat, dein, injuriam efle ma-
r r-.tr , nifeftam,
'' Jer. iv. zj. i
Cap. VI.
NOrJE MISCELLANEM.
77
nifeftam, fi tarn diu difFerretur praemi- bunc mundum reverfi Deum perfection
um eorum qui mandata praeftiterinr, cum moJo Culturijintj majori cum Deijcientia,
juxta eorundem Dodlorum fententiara, minus peccato obmxii quam antea^ quo Jiet
fcelerati pcEnae ftatim a morte adjudicen- ut animce ipforum major em gaudii gra-
tur, cum aliis ejufmodi, quibus fenten- dum confequantur, magifque Divina Ma-
tiam banc obnoxiam effe putat, difficul- jejlatii fpiendore fruantur^ quia in mundo
taiibus. De judicio ifto inquirere hujus futuro nierces eji fecundum ^QT\ iy\d7^
non effe loci, fatis effe inpraefentiarum, anima perfectionem, operdque in hoc pra-
ut ponatur unum refurredtionis finem effe ftita, cum alter ilk mundus non Jit operandi
Judicium iftud; ac Rad. v. in praefat. locm [ideoque hue remitti, ad plura &
Ifai. fententiam banc refuiaffe fe ait, in meiiora praeftanda.] Quod refponfum ne-
1. Zedek Olamim, dum praemium & pee- quaquam fufficere ait Juda 7,ab. cum
nam ad animam tantum fpedlare proba- iterum quaeri poffet, quare ergo non fla-
verit. Ibi & alias ipfe affert rationes, tuendaa erunt plures refurredtiones, ufque
quae hie Radices vili. & x. conftituunt, in infinitum, ut ita Temper occafio juftis
atque ibi ideo recenfendae. Interim, ne- praebeatur majora praemia merendi, plura
que hie, neque illie qujeftionem fatis ex- praeftandi mandata, &e. quam tamen
plicate pofuiffe videturj vei faltem re- fententiam amplexus eft 'Jojephus Albo,
fponfum baud fatis diftinde adaptaffe. Serm. iv. c. 31. ubi dicit juftos, quos no-
Nam cum ipfe inter alios non paucos vit Deus, non fponte, feu negledtu aut
corpora, quae vitae reftituentur, iterum contemptu aliquo, quaedam legis man-
moritura exiflimet, praemiumque ac pee- data non praeftitiffe, fed ob impedimenta
nam animarum propria, aliud ab co re- aliqua exterius illis ineumbentia, ut cap-
fponfum expedtabitur, ac ab iis qui ea- tivitatis jugum, aliamve aliquam caufam,
dem immortalia futura afferant : dum, &c. (veluti Mofen & Aaronem, qui cum
fc. quaeratur, quem in finem anima jam terram promiffam non ingreffi fint, non
gaudii alterius mundi partieeps fada, in potuerint prseftare mandata pN3 MV"l'?nn
mundum hunc, variis cafibus, angoribus, terra Ifraelitica propria) illos refufcita-
& miferiis obnoxium, detrudatur ? Num turum ipfum, ut ita mandata etiam ifta
hase quaerenti fatisfaciant fines ab ipfo perfieiant, quae prius non poterant, quo
afljgnati infra Rad. viii. &c. judieabit lee- fummum vitsB aeternas praemium iis an-
tor. Maimonidem, uti vidimus, nihil habu
iffe dicit quod refponderet, at, ut ipfius
fententias eonfentanea, haec apud 'Judam
Zabaram afferuntur, praemifsa objedti-
one, ' pnv 'pdS xih N2n 'qSij^it IH}?
ji:yn pksc^ '^nj jiJirnn nDij;i njoiy
nra r^'Tiv^ aisy'iy. t'ox: rrh invtsD
nexum confequantur.
tiam cap. 35.
Eadem~afferit e-
Radix feptima.
or:;; iTH' no D'nan n^nn, ^id fiet
generationis illius [hominibus] quorum tem-
\yn\ mnai IID;? DSy tya:! tlija O'^lirn pore erit refurreSlio mortuorum, [num
X±iV Jliyn n^J'l DrTJ*? 2"np niJU* morituri fuht ut denuo vivant,] cum
pnon "13 I'NC?, &c. Cum mundi futuri
[gaudiorum] partieeps Jiat unufquijque ju-
jtus, Jlatim ac ex hoc mundo excefferit, adeo
lit fpiendore Majejlatis Divince fruatur^
nonnulli omnes homines neceffario mori-
turos ante refurredlionem exiftiment, in-
de fententiam fuam probantes, quod dic-
tum fit, Omni Ifraelitce fors eft infacuh
G? deliciis fummis, quibus nulla aquanda Juturo : ubi per Seculum futurum refur-
funt ; quare credamus reverjitrum juftum redlionem, & quae ipfam fequuntur, in-
quemlibet in hunc mundum, anima & cor- telligi volunt ? Dicit R. Saadiam rc-
pore denuo unitis ; mundum hunc, inquam, fpondere, nihil de hoc quaefito certi defi-
turbidum, -vilem, molejliis plenum, atque niri vel in Seriptura vel in majorum tra-
ipf adeo Gehenna vicinum^ reliSto gaudio
perfecto, cut nihil deeft? anmn hoc turpe
eft ei ? ac quanta Jatius eftet credere ani-
mam jufti non amplius hue reverfuram, nee
inter mifum iri gaudia ipfius, qua aterna
funt? Huic ohjectioni reJ))ondere (inquit) co-
ditionibus, ideoque varie ftatui a Doc-
toribus ex conjedlura tantum, dicentibus
aliis, morituros omnes ut pari modo re-
fufeitentur: Aliis, illos qui tempore re-
furredtionis vivent aut nafeentur, nun-
quam morituros, fed in * mundum retri-
nantur,quijententiam Maimoi-ildh tueri vo- butionis cum mortuis refufcitatis perduc-
iunt, Refurrectionem nioVu? nSDin caufam tum iri ; quod inde confirmant quod
futuram major is perjetionis, dum juftis in didum fit, Abforpta eli mors in aternum:
Vol. I. Y y Aliis
» Cap. 6. ; biD:in abiy
178 NOrM MISCELLANE/E, Cap.VI.
Aliis terti6, diu viduros, annos puta qua- rent, rcdemptionis participes fierent, rcll-
dringentos aut quingcntos, dcin moritu- qui veto, qui animas fuas pro fandllfi-
ros, ac '' rurfus fub finem nj;i2^n Salutis cando Dei nomine morti malifque qui-
rccupcratae ad vitam ajternam experrec- bufvis expofueaint, falutem Domini non
turos : ad quam fententiam propcndet R. vidercnt, manifcfta effct injuria j ut & fi
Saadiasy cam confirmans diftis iliis, In- e geniibus non acciperent juftam operum
fiar dierum arboris dies populi mei, &c. malorum fuorum mercedcm, prascer illos
&, Puer centum annorum morietury &c. tantum qui turn in vivis reperircntur;
Has fententias in co fundari putat Abar- cum in gloria mortui fuerint multi, fta-
. benely quod ifti exiftimavcrint cos qui bilito In confpeftu ipforum femine co-
refurrexcrint nunquam morituros, fed in rum, nullum videntes malum, nulla af-
faeculum futurum intromittendos, ubi fedti pcena, nifi ea quam in mundo ani-
fplcndore Majeftatis divinae fruituri, & marum paciuntur. Concludit ergo, De-
praemium fadtorum fuorum corpore fi- um tum Jfraelitai refufcitaturum (qui
inul & animo laturi fint; ideo enim omnes refpedu captivitatis eadem paffi,
difputari ab illis, quid futurum fit iis, eodem modo fe habent) quo omnes fa-
qui tunc temporis in vivis erunt, quomo- lutem Domini videant, corpore fimul &
do non ad sternitatem pari jure admit- anima, utque jufti qui falutem domini
tendi fint cum iis, qui revifturi funt & cxpedlarunt, eaque fpe atque expedati-
merccdem accepturi ; hos autem difficul- one mortui funt, fpe fua minime fruf-
tatibus non paucis urgeri, i quibus ipfe trentur, fed oculis fuis ipfam pervideant,
nuUatenus metuit, cum prasmium & poe- corporaque, quae Domini & MeJJtce ipfius
nam fpiritualia tantum afferat in mundo causa transfixa fuerint, multitudine pacis
animarum, ubi fplendore praefentiae divi- delicientur, & tranquillitate Jerufalem de-
ns fruentur animae, non tempore refur- ledtentur omnes, qui ob eam lugent ; at
redlionis, quo qui refurgent, eodem mo- e contra inimici, qui fanguinem ipforum
do fe habituri, funt, ac caeteri homines, inftar aquae eiFuderunt, poenas corpore
atque omnes pariter in judicium vocan- fimul & anima in ipforum confpedu lu-
di: neque neceflTe efle ergo ut moriantur ant. Hanc effe (juxta fententiam fuam)
qui in vivis erunt, quo iterum refurgant, * »JDVj; n'Ssn Finem ejfentialem refurrec-
cum fit intentio Dei mortuos ut vivos, tionis mortuorum ; ideoque rede fecifle
non vivos ut mortuos facere: cui enim R. Saadiam, qai refurredionem tempore
fini id elTet? Quod ergo dicunr, Omni coUigendae captivitatis futuram ftatuit,
IJraelita firs, &c. intelligendum de mundo quamvis in hoc minus rede, quod piis
animarum praemioque animae proprio, tantum ex IJraele prbprium effe voluit.
promifliones longaevitatis omnibus com- [Haec Radix pars eft tantum ejus quae
munes effe, tarn iis qui refurrexerint, quinta eft in praef. ad IP[ Loca fcripturae
quam ejus faeculi aliis. quibus hanc fententiam, confirmatJ?^tfr^.
videre eft partim apud Manajf. Ben. If.
Radix OSlava. 1- 2- de Ref. c. 22.
^n^w vh n^nna n^mw nnx r\'h:ir\'2 Radix nana.
D'i^U^N^n imN, Define alio refurreSlionis d
prioribus non obfiervato. Cum in prophe- C3r»0 W)i^ Tfy ]~l"nn3 D'flOrTC^
tis reperiatur refurredio conjunda fere D»nn "linO Drrnnpl, Eos, qui refurgent,
cum mentione reducendae captivitatis, ut propinquos & ajinesfuos (ex iis qui tunc in
e. g. in Joele, ^ ubi dicitur, Ecce in die- vivis erunt) agnituros. Cum hujufmodi
km illi^ ^ tempore illo reducam captivita- cognitio fenfuum, quibus illi prasditi e-
tem Judae, Gfr. Et rurfus, Expergifcan- runt, opus fit, hanc ob caufam tradide-
tur gentes G? afcendant in vallem Jehofha- runt ipfos cum naevis refurreduros, quo
phati, ©*<r. quorum fenfus eft, Deum po- melius dignofcantur. Hoc probari dido,
pulum fuum ifto tempore falvaturum, ^ Ecce ego mifj'urusfum Eliam Prophetam^
atque ipfius plagam fanaturum, libera- &c. qui convertat cor patrum ad filios,
tumque in terram fuam redudurum ; Gff. quod nifi fe mutuo cognoverint,
hoftes autem, qui ipfum pcrfecuti fue- fieri non poteft ; & ex iis quae fub finem
runt, fubditurum, & de iis ufque ad ex- Ezek. de partitione terrae dicuntur, affo-
cidium poenas fumpturum. Quod fi illi ciatum iri unumquemque tribui fuze, & ad
folum numero perpauci, qui tunc vive- familiam fuam rediturum, &c. Concludic
3 ■ ergo,
* Nee rurfum vi£luro« NDH a^iyn "W ufque ad mundum foit. R. Saad. Emun. c. 7. « Ifa. Ixv. 20, 22.
* Cap. iii. I, 2. ! Al. 'nONH, &c. verum & orooium prsecipuum. \ Mai. iv. 5, 6.
Cap. VI. NOTM MISCELLANEM. 179
ergo, l'??* inj< 'b^ Tfy n»nn:3 D»Opnty, cent, unaque cum vocibus & tonitruis
qui turn re/urgent fe mutuo agnituros. Eft exclamabunt, Dominus U/ius, Dominus u-
haec radix in praemiffis ad Ifaiam ofta- nus; ideoque decern homines fimbriam
va, tc c R. Saadiay lib. Emunoth. c. vii. Judai prehenfuros, dicentes, Audivimus
defumpta eft. Deum 'vobifcum ejfe, fc. hoc praedicantibus
mortuis qui refufcitati funt, &c.
Radix decima. ■Ad banc Radicem reduci poteft partim
quinta in prsef. ad If. ubi fcribit finem
Finis alius, C'iltt^N'nn 1i'3i?5 "n^^'KT nS refurredionis duplicem effe, unum Ifraeli
p CDJ, quern & a.prioribus inta£lum ait. proprium, alterum illis cum aliis corn-
Quo, fcil. cum tot ubique gentium fint, munem : Primum, quo pii Ifraelita qui
qui falfa & abfurda credant, nee Dei in captivitate & exilio mortui fuerint,
mandatis obfequantur, aliis Deum ne- triftitia oppreffi, nee bonum comederint,
gantibus, Solemque, Lunam aut reliqu- falutis Domini in liberatione futura par-
um coeli exercitum, vel aliam aliquam ticipes fiant: Secundum, qui omnibus
creaturam eolentibus ; aliis creaiionem, gentibus communis eft, quia nempe gen-
aliis refurredlionem, aliis adventum Re- tes paffim in terris fuis a Dei veritate er-
demptoris, aliis fcientiam Dei partieu- rantes & Idola eolentes, a vero creatio-
larium, aliis ipfius providentiam, aliis nis fuae fine aberraverint, ne fruftra efleC
juftitiam in prsemiis &: poenis diftribuen- generis humani creatio, vifum eft Domi-
dis, negantibus, quas Philofophorum pie- no illis viam redtam patefaeere, quocon-
rorunque, qui magni apud fuos nominis fumantur peccatores e terra, & omnis ne-
& authoritatis fuerunr, fententia erat ; illi quitia occludat os fuum, exeidanturque
qui base crediderant jam per totum mu- penitus Idola, & omnes terras incolae ag-
dum Dei veritatem, ejufque legem & nofcant Dei effe Regnum, ipfumque in
quas ad mundum fpiritualem, ejufque gentes dominari : hune in finem creatu-
praemium & poenam fpe<ftanr, nota fa- runi Deum novum quid in terra, mor-
dant, ipsique vitae reftituti pcenas coram tnos vitae reftituendo, e quibus alii erunc
omnibus luant, juxtaillud [^/>] 8 £/i;;- perfedte jufti, alii prophetas, alii fapien-
debunt cadavera 'virorum^ &e. quibus eon- tes, faeeulo fuo infignes, omnibus noti ;
fpedtis ad ftuporem redigantur homines, alii vero iniqui, Reges, Ccefares, mundi
omnefque fimul veritatem confiteantur, Magnates, nuper mortui atque omnibus
dicantque, Fenite, afcendamus in montem noti, ut ita omnes uno ore praedicenc
Domini^ Gff . neque amplius addifcant bel- Dominum effe Deum, ipfumque & nomen
lum, nee futura fit amplius in corde ipfius Unum, patres vero fuos mendaeia
ipforum fuperbia aut faftus, utque Idola amplexos effe, nee effe in iis quod profit,
fua abjieiant, nee amplius □Ti 12?iS Mojen vero ae legem ipfius veracem
carni & fanguini ferviant, cum omnes effe. Cum erg6 viderint homines opus
D'^?0^? iTlD*7D Regnum ccelorum in fe ad- Domini quod terribile fit, & qui refur-»
miffuri fint. Hase apud illos effedturum texerint, praemium mundi animarum
magnum illud miraculum refurredlionis juftis ex Ifraele repofitum, poenam verd
mortuorum, quae erit fignum quod vifuri fceleratis & peeeatoribus, unaque verita-
funt, tuba quam audituri. Hoe pa6to tern Dei, & hominum in fententiis fuis
omnes Deum cognicuros, nee opus fore errorem deelaraverinr, commotum iri
ut viventium alii alios doceani, & im- corda hominum, ipfofque relidis Idolis,
plctum iri terram feientia Domini, & verbis eorum qui refurrexerint aufcul-
amotum cor lapideum, non quod toUe- taturos, neque amplius vanitatem fedta-
tur liberum ipforum arbitrium, fed quod turos, atque hune effe Diem Domini
ipforum cor incircumcifum fledletur, magnum & tremendum, de quo locuti
iis quae vifuri funt permotum, ideoque funt Prophetae.
credituros Davidem Principem eflle & Item Radix XII. fe. fEeculo refurrec-
Paftorem, qui & ipfe tum refurget, & tionis non futuros amplius Reges aut
abundaturas vifiones propheticas, tum Principes inter homines, fed omnes eo
quod refurrefturi fint Prophetae, tum modo quo initio creationis, & vivente
quod hominum plerique prophetiae ido- Adamo, pares futuros ; quin, fcil. regi-
nei, atque omnes tunc ab iis qui mortui bus opus non erit, vel ad bella, cum
fuerant edoftos fore invocare nomen pax in tota terra futura fit, nee quis
Domini. Etfienim legem ejufque lingu- aliis metum incuffurusj vel ad judicium
am ignorent, nomen tamen hoc edif- exercendum, quia Judicium Domino erit,
eritque
t Ifa, Ixvi. 24,
iSo NOtM MISCELLANEM, Cap. VI.
critque JDominus Rex in totam terrain : feptimo, qui penes Saturnum eft, omnia
quod innuit Ifaiasy &c. corruptum ac deftrudum iri, donee
Item XIII. fcil. extirpatum iri faeculo iplius dominii fors exitum habcat, re-
refurredlionis omnes Idololatriae fpecies, deunte ad Jovem imperio millenario
omnefque imagines & fculptilia, indican- o<5tavo, quo tempore rcnovabitur mun-
tibus iis qui refurrexerini ob hoc prae- dus & ad ftatum priftinum redibit. Hzec
cipue obfignatam fuifle iniquitatem fuam. retulifle ait, R. Abrahamum, Bar Cbaia,
Hoc innuifTc, If.c. 2. 20, &c. quaeetiam in 1. Megalleh Hammegillah, ubi & fen-
intelligenda ait de * * * riJIOJi (relido tcntias antiquorum recenfer, quae vel fig-
fpatio, quo forfan Chfifti nomen lege- nis Zodiaci omnia tribuunt (nixje Sy
batur) quia & turn in ipfum credere de- miJ »J3N1 inn Ip) vel planetis nihilo
finent ipfiimve fequi, quia "inN3 riM D"IK magis folide. Quas omnes fententias
iiOO, Homo erat injlar unius e nobis, inde in mentem hominibus iftis venifle
cujus fpiritus in naribus ipfius eft, & autumat, quod a prifcis fasculis aliquid
ob quid magni fiat ipfe ? Ad hoc digi- per traditionem de refurredlione aliquan-
tum intcndiSc Ifaiam, Diceris decus Ju/ioy do futura accepiffent. Quorum fcnten-
^c. Mirum autem qui haec in editione clam hinc refixtat, quod non aliam fla-
yeteri Italica correxerunt, vel nomen tuant refurreftionem, quam qua proceflli
illud vel non plura deleviffe. In editione temporis redeant res ad eum quo ab in-
recentiori, Amjlel. repofitum habetur no- iiio hoc ufque tempus fuerunt ftatum,
men Jeju. vi caufarum coeleftium, ac motuum ip-
farum; cum Mojis doftriria doceat mun-
Radix undecima. do ftatum fuum retinente, refurredturos
mortuos, eofdemque individuos corporc
n"nnn V)?"IM, Be Efficiente refurreSii- & anima vitcB ifti fimul reftituendos,
cnis. Ineptas hie quafdam antiquorum iifque qui in vivis tunc erunt confoci-
Philofophorum Aftrologiae deditorum andos; quod miraculum, dum fimul re-
lententias recenfet, qui legis divinae lu- fufcitabuntur mortui, fimile (inquit) erit,
mine non illuftrati, caufam efficientem fine dubio, primas Adami creationi, quia
refurredionis ftatuerunt exercitum cob- ficut ipfe e pulvere creatus eft, infpi-
leftem, dum certis temporibus certas rante in nares ipfius Domiao halitum
accidere voluerint planetarum & figno- vita, ftatuque perfedto produdlus, eiim-
rum coeleftium Syzygias, quarum vi que in finem creatus ut ferviret Deo,
univerfus rerum flatus necefiTario cor- ita futura eft refurredtio mortuorum,
rumperetur, deinde ad priftinum ftatum quam ideo nemo praeter Deum, qui
rediret ; mira de his fenfifle Indorum mundum de novo creavit, efficere poteft ;
fapientes, quorum alii mundi durationem quo digitum intendit in Mofe dicens,
flatuerunt quater millies mille, & tre- £^0 Ego ilk. Ego morti trado, & vitee
centorum & viginti mille annorum, rejlituo, i. Ego qui creavi, & ego qui
quorum fpatio in adtum prodirc pofllnt refufcito. Quin & tradidifle fapientes re-
omnia quae ab initio creationis in po- furredtionem (a) ex iis efle quse non func
tentia fuerunt: ac tum reverfura fidera in legati alicujus manum tradita. Eliatn
omnia, ad idem pundlum in quo creata & EliJIiam non fua ipforum potentia
funt. Alii eam annorum tricies fexies mortuos refufcitafle, fed hoc a Deo pre-
mille fpatio definiunt, quo ftellae fixae, cibus impetrafle ut ipfe faceret, uti ex
toto orbe ccelefti peragrato, ad eam unde hiftoria patet ; cum in aliis miraculis
primo exierint partem reverfae fuerint. patrandis non legatur Elijha ad preces
Alii eidem annorum |trecenta & fexa- confugifl!e, quia licet alia in mundo mira
ginta millia tribuunt, juxta uniufcujuf- praeftandi poteftas data fit Prophetis, at
que fphaersE partes, quarum partium fin- non in animam & vitam hominis potefta-
gulae mille annis inferviunt: alii mundo tem habet praeter folum Deum quiillara
annorum millia duodena juxta fignorum creavit. Inde & in (b) benedidtionibus ip-
Zodiaci numerum tribuunt: alii qua- forum hoc Deo proprium adfcribitur:
draginta novem millia, habita ratione ^upotem infaculumDomine,qui'vita mor^
feptem Planetarum, quorum fingulos iuos rejiituis, &c. quia hoc in ipfius fo-
feptem mille annis mundo dominari lum poteftate eft, atque ex iis in quibus
putant: alii feptem tantum millia, fe- potentia ipfius immediate elucet.
cundum numerum etiam feptentarium
planetarum, quorum unufquifque mundo (a) Alludit ad didltm Antiquotum \
mille annis imperetj millenario vero ri'n W H'WS inooi iih mnnao '^
^ In Sanhcd. U in Chdek, Sc in Taani, c. 8, $• 2. in Ein Ifrael.
Cap. VI. NOTM MISCELLANEA, i8i
Onon rrnts "^tyi COtyj *^ty"l TV^^ Qui fuftemas vivos beneficentla, quam
clavesnonfunttradita uUi legato,Vita,Plu' pojlquam mortua fuerint^ dicendo. Qui vi-
via, RefurreSiionis mortuorum. Ubi obiter vificas mortuos mifcricordia magna : In
DOtandum, inter opera Dei propria, quae- reliquis innuunt mifericordiam ejus: ac
que non minorem indicant potentiam, D'non n"nr» 7^ D'^T D'Om "JIOHl M;-
quam ipfa mortuorum refurredio, quae fericordias magnas memorant, de refurrec-
ab omnibus e miraculorum praecipuis tione mortuorum loquentes, quia^ J'cil. ma-
numeratur, effe & pluvias demiffionem joris hoc mifericordia, quam catera Dei
& diftributionem, quod & nomine illo, beneficia, qua in vivos conferuntur.
quo in fententia faspius cum de refurrec-
tione loquuntur laudata appellari foler. Radix duodecimo.
innuitur, fcil.Q'niyjl mi3J, q- A.Fotentia
pluvia, qua3 quare ita appelletur banc Juxta fententiam Ramban efle Deo
rationem reddunt, .TViaja t'TlVST uao, ^f in mundo exercet, \T\ '^O Xyih'^
quod non niji per potentiarn defcendant, ut tria Judiciorum genera. Primum die
in Job V. lo. p{^ 'JS b^ "IDQ |n")i{y, 'rn feu ineuntis anni primo quotannis
^i dat pluviam fuper faciem terra y &c. peragendum, quo adjudicantur homines
adeo ut DTIOH n'TinS D'O'^jn DV b^pt:} iy\d7\ D"nS (a) vita & morti, & prout
Dies pluviarum ejujdem momenti fit cum in Mufaph^ feu liturgia iftius diei addi-
reJurre6fione mortuorum. Vid. Bin If. ad titia traditur, quaenam urbes excidio de-
1aani,c. i. § i. ad quem locum & CophNa- ftinandae, qusenam pace fruiturae, &c. cu-
cbat, ^ vm^TI^JO T\T\\H \r[V ">&> flimajl jus ratio in Gemara nulla redditur, at in
'rOpr\, Giboroth [vocantur]] quoniam u- Berejhith Rabbah haec, quod, fcil. cum
num ex iis funt in quibus elucet fotentia initio anni conditus eflet Adam, eodem-
Dei : adeo ut non immerito B. Paulus que die judicatus, dixerit ipfi Dominus,
inter ea, quibus fe omnibus notum fecit ficut tu hoc die judicatus es, ita futu-
Deus, nee teftimonii expertem reliquit, rum eft ut filii tui hoc ipfo die judican-
recenfeat, ae^vo'^sv rtfj(.7y ogxds SiS'iii. ASt. di fint. Monet interim eo quod dicic
xiv. 17. de hominum vita & morte pronuntiari,
non tam intelligendum, utrum viduri
fint an morituri, quam utrum Dn"n ViT
(b) Sic Jofeph Albo Ikkar. 1. iv. c. .35. D^^ID futura Jit vita ipforum felix &
i?3t3n "^mo nSO pim "inn rw ^Sb profpera, qua fola pro vita habenda, an
n"ID"i::n yysDO^ nSlljn nOiS ^ma 1Dn» dura & calamitofa, quae pro morte rc-
nriN .1CN1 'n* otyn nniaj ha lyin nr putatur '. Huic confonum efle, quod
yv^rh yn r]r\ii D^nD rrno 'n dStj^S "IIDJ in GfOT<?r<7dicitur, Tres libros aperiri cu*
y^WV "131 hz by Sl?»1 niDJ nnx "IDI'^D juflibet anni initio, primum FerfeBi jw
K^IDJD "]m")3J TNI SDjyn Svn irnN^ya Jiorum, {ecundum perje^e malorum, ter-
D"nn nK n»onS N'H "13 nm^J O 'la "um, [inter cos] mediorum. Et quod in
JTK nvnn^ ii^r\V lann 'n* atyn miDJl Mijhna, Qtwtuor temporibus ftatisjudi-
'napn h^ Vnon it nD-i33 ITDrni O^nan cari mundum. Ad P^/6<» cnim de tcr-
SdSdo 'a{<1 □'♦na anvni vnini pjr rae provcmu ftatui; ad m:ij; Pentecojent
Cno .THD inoK JTlon nn{<1 nonn Q^n de arborum frudtibus ; ineunte anno om-
D'31 D'CrOD, &c. ^ia hoc ordinariam nes qui in mundum venerint coram Deo
natura legem longe excedit, ideo ipfum at- fifti [llO »J3D injlar agnorum; in JPi [/^/^
tribuerunt Viri Synagoga magna, in bene- to tabernaculorum] de aquis judicium fcr-
diSlionum fuarum Jormula, potentia Dei ri. Primum hoc judicium ad corpus & res
BenediSii, dicentes, Tu potens in faecu- tantum corporeas fpedtare ait. Secundum
lum, Domine, tu mortuos vitas reftituis. Judicium efTe cum anima e corpore mi-
& multae potentiae es ad falvandum. Q^ grat, tunc enim de quovis homine fe-
d. Tu fort is & potens es ad omnia perji- cundum opera ipfius ftatui, bonos in Gan
cienda, qua intelteSlu concipi pojfunt : neque Eden feu Paradifum admitti, malos in
eji potentia tua ut potentta carnis & fan- Gehennam deirudi, medios gaudio cx-
guinis: Potentia enim carnis & fanguinis clufos dies aliquot manere, donee vel
eJi ad vivos morte afficiendos, at potentia mundentur ipforum animae, vel Deus
Dei BenediSli, ^ contra, ad mortuos vita pro mifericordia fua, peccata ipfis remit-
rejlituendos, atque in eadem benediSlione tens pro innocentibus habeat. Ade6 ut
recenfent benefcentias Dei S. B. erga crea- judicium hoc animas proprium fit, cum
turas fuas, tam dum in vivisfunt, dicendo, de ea quaeritur rmnS QTi;^ ni^y^y num
Vol. I. Z z eertat
' Sic dicunt yy^, Sec. pauper, leprofuif coecui, St liberis careni pro moituii lubcntur.
i82 NOTM MISCELLANEM. Cap.VL
sertasboraslegisJiudioprafiituiJli^^\Mff}ihii clafTcs, effe tamen inrcr ea difFercnriaro.
nosn^ diligenter fcientiam indaga/Ii, &f. Prim6, quod judicium primum corporis
(b) De duobus his judiciis inter utrum- tancum fir, fecundum animx tancum,
que Mofen, MaimoniJem, fc. ScNacbmam- tertium utriufque fimul: Secundo, quod
dem convenire : Tertium demum futu- in judicio fecundo perfedte jufti in Ga/i
rum poft refurreitionem mortuorum, di- Eden admittantur in mundo animarum,
em ncmpe judicii magnum, quo judica- non tamen ibi accipianc niercedem prse-
bitur totus mundus, de quo lucuti funt, ceptorum, verum in tertio judicio mer-
cap. I. Rojh Hajhanabj ubi dicit 'V2 ccdem ultimam, feu fummum prasmii
Sbammai JeSia in tres claflcs diftribuen- gradumaccipiant: Tertio, quod in judicio
dos homines die judicii : primam, per- fecundo perfede improbi ftatim Gehennce
fedemalorum : fecundam, perfedlebono- affigncnur, atque in eo judicentur, non
rum : tcrtiam, mediorum : perfede bonos tamen ^2^ Sdo □'n"lDJ peniius excidan-
vitaemundifuturiadfcribi atque obfignari; tur, at in judicio magno "HO Omsi
perfede malos ftatim Gehennae, juxta 0*71^^ a vita aterna (c) excidantur^ ac de-
illud [e Daniele] Multi e dormientihm nuoin Gebennam in feculum Jeculorum c ru-
in terra expergifcentur^ bi advitam ater- ciandi relegentur. Quart6, quod injudi-
Tjanif Hit ad opprobrium & contemptum cio fecundo, (d) Medii flatus homines e-
ferpetuum-y Medics autem [quorum me- julant, fupplicant, fcil.ut in locum quie-
rita peccatis pariaT in Gehennam def- tis educaniur, duratque judicium ipfo-
cenfuros [ibique] ejulaturos, deinde afcen- rum duodecim menfibus, poft quos evo-
furos, ficut didum eft, & T^raducam ter- mente ipfos Gebennd filentio iraduntur,
tiam partem per ignem; de quibus etiam at in judicio magno illo tertio medii illi
dixit Annaby Dominus morte afficit & vita rurfum duodecim menfibus judicantur
rejlituity in infernum detrudif, & afcen^ [feu cruciantur] quibus exadis, corpus
derefacit, Hillelis autem fequaces, Do- ipforum confumitur, anima igne crema-
minum, qui magnae eft mjfericordiae, ad tur, ventufque ipfos fub plantis pedum
mifericordiam inclinaturum ; hoc elTe juftorum diflipat. Ita, inquit, fe habet
quod dicit David, Dilexi quodaudiet Do- fententia ifta, prout eam ordinavit Ram-
minusy &c. Pfal. cxvi. i. ufque ad. At- ban, quam ad examen revocare, ut quid
ienuatus fum & mefervabit, v. 6. quem- in ea falfum eft a vero difcernatur, hu-
admodum explicat R. Salomo verba jus loci non effe, alibi fe hoc fadurum,
ifta, 'Trei clajfes die Judicii, Dies (inquit) & in Zedek oJam fecifTe, hic fufficere, uc
ille conventus eft, ad omnes judicandos, fupponatur a Deo tria in mundo judicia
praeftiturus, ficut fcriptum eft, '' Dies Do- ifta exerceri.
mini magnus & terribilis, cui etiam af-
fentiunt alii Dodi quamplurimi. Ramban
c. Gamuly De hoc (inquit) judicio magnOy (a) Verba enim in Nachmanide h Trad.
juxta fententiam fuam dixerunty in Mifh- Talm. RoJh Hajhna, c. i. defumpta, ita
na, c. Chelek, generationi diluvii nullam fe habent, D'amJl D»Dn3i OmOJI D*[5'"n:
ejfe for tern in mundo futurOy nee in judicio ')r\hih jOnsi amo:i Wytm Q^rh "inSxV
ftaturos. Sodomi incolisy nullam eJfe in HJK^n lytno jnoi:!?! \^t>r\ X^Wl HD'oS
mundo futuro fortem, Jiaturos tamen in a"} a»rh J'^HDJ ID! aniasn DV Tjn
judicio ; de eo etiam loqui Prophetam, Stat nn^O*? "IST, PerJeSle jujii adfcribuntur &
Dominus ad litigandum, & ftat ad judi- obfignantur ftatim vita: perfeSle mali fta-
candum populos, i/I iii. 13. cum aliis tim adfcribuntur ^ obfignantur morti : me-
fcriptura textibui non pauciiy qui de judi- dii fuj'penfi [feu dubii] manent ab initio
cio hoc futuro loquuntur ifuturum, fcil. cor- anni ufque ad diem expiationum ; ft meriti
fori G? anima commune. In Mecilta dixe- fuerint, vita adfcribuntur, Jin minus mor^
runt, Si Sabbatum obfervaveritisy libera- ti. Ubi & monet quod dicitur, Perfe5i^
bimini a decreto ultionis ffumendae] Gf d jufti, & perfeSle mali, intelligendum re-
die Gog G? Magog, G? a doloribus Mef- fpedu operum, quae jam proxime fece-
fiae, Gf <J die yudicii magni. Dixerunt rint, adeo ut hac ratione qui revera
etiam fapientcs. Cum Pythonijfa eduxit malus eft, (inftar Achabi) in hoc judicio,
Samuelemy metuifte ilium ne jam advenif- quod hanc vitam fpedat, pro jufto habea-
fet dies Judicii, ideoque dixifte. ^are me tur ; qui pius (nee prophetarum aliquo
commovifti, ut afcendere mefaceres ? Scrip- inferior) pro malo, cum Deus malorum
iifTe etiam Ramban, licet in fingulis iftis benefada in hoc mundo remunerei, &c
judiciis diftinguantur homines in tres de piis pro peccatis luis poenas fumat :
3 at
• * Mid. IT. 5.
Cap.VL NCfM MISCELLANEA, ^83
at refpedu feculi futuri alia fit ipforum hennay ita die quodam e diebm refurrec-
laiio, atque aliter de iis fentencia feratur. tionh prioribus iudicantur omnes re/pec-
tu pramii, quod accept uri funt in mundo
futuro, utrum dignusfit quis refurrectione
(b) Tertli enim nullam rationem ha- mortuorumiS mluptate corporis^ animaijlo
builTe videtur Maimonides, utpote qui tempore futurd. Atque ita fcriptum ejl^
Xion aliam univerfo hominum coerui fen- Et illo tempore multi e dormientibus in
tentiam expeftandara, quara quaedeuno- terrae pulvere expergifcentur, hi ad vi-
quoque hora mortis fuse fertur, putave- tam seternam, illi ad opprobrium & con-
rit, ideoque non aliud mundi futuri no- temptum fempiternum, qui funt improbi^
mine intelligendum, quam flatum ilium e. g. Gentes Idololatrica, quorum judicium
in quem unufquifque ilatim a morte ad contemptumfempiternumdeterminabitur,
transfertur, ibi in perpetuum manfurus, & ut ne vita ilia delicientur, fed maneant
exceptis iis qui tempore refurredlionis in in eo quo funt contemptu, vel ut duplicetur
hunc mundum remiffi, eo icerum exu- iltis poena d Jlatu mah ad pejorem, prout
viis coporis denuo depofitis redituri fint, meriti funt. Vitio ergo vertere videtur
majori forfan gaudio fruituri. Hoc e- Ma'imonidi, quod, nulla judicii univerfalis
nim diferte afferit Halac. Tejlmbahy c. 8. mentione fada, Olam Habba^ qui fupre-
§. 8. non ideo mundum futurum vocari, mus eft felicitatis gradus, cum Gan Eden
quod non jam reperiatur, aut huic de- praemio ipfi praevio minufque perfedlo
ftrudo demum fucceflurus fit, fed quod, confundat, & e poenis Gehenna eas quae
"n nnK D"1nS "h i'ND O^nn jniN jam funt Gan Eden, feu Paradifo oppo-
11 CD^O^'p "liNJy T\^r\ CDVi;?n, Vita ijla fitae ac judicium illud praecedunt, cum
homini contingat pofi vitam hujm in quo jam gravioribus illis quae idem fequuntur.
fumus mundi, cum Ramban, ftatum iftum Gan Eden interim duplici intelleftu ve-
qui juftos ftatim a morte excipit, alium nire, fignificare enim primo Paradifum
efle velit ab eo qui mundi futuri nomine terreftrem proprie fie didlum, fecundo
gaudet, eumque Gan Eden feu Paradi- fenfu figurato, ftatum vel locum in quo
fum dici, cum mundus futurus ille pro- gaudio fruuntur juftorum animas poft-
prle fit qui Judicium univerfale fequitur, quam ex vivis exceflTerint : qui & alias
quod aliud eft a particular! ifto, quo de vocatur D"nn 1')")^ Fafciculus vita, &
unoquoque hora mortis ftatuitur. 11- 1^3 NDD Solium gloria, fub quo reponi
lud autem fie defcribit, fnyT? iy» dicuntur juftorum animaj, ix, T^h}^ cana-
Nim D'oj; |nS n:;io dv m;^ ^y>T\^'2^^\ cuium: & nSiyD W r\y^'< Confeffus feu
pV njn liniN jni^''^ OJ^^ajniy dv fcMafuperior, (f. 105. 1.) nunquam Olam
Snjn '« DV 'DsSo "IONI "ni^nD *TJ;11 N3 Habba, ideoque ubique de jufto quovis
tt'Nn3_|»:Vi:£? IOD »3 \ r^y^^ nONl K"nJm qui mortuus fuerir, in Talmude dici il-
D"TN '7D pnO** nrn dSu'H «n by n:iyn lum efiTe p;^ pn in Paradifo^ nunquam
D:nu C^:"a?1 waj 13?:^ Sy ^t^tVt2 ova in Olam Habba, fed potius "nS joro
rvnnn nia* nbnno DVD 7Dn J»:VVJ p J^an D7iyn Mundi futuri vita paratum
^JD^ D^lJ^b T^ni^n "OC^ imx joy ^■^ Jofephus Albo ad iftam inter Rambam,
C'*j3Jm t)1jn a;?i7'l D^non rfnirb 'INI DX & Ramban difFerentiam tollendam air,
0'D-\1 npn "iniNa 3irO pi |0f iniKl OAz/w H^iJ^^a ufurpari alias communius
oSip 'TlS hSk V>'P* '^t3j^ no"ii< 'i'Sy'D pro praemio futuro feu ftatu feliciori, ad
DT!2nn am dSi;? pNinS mSin'? rh'iXS quem poft mortem transfertur anima,
Din iioj'a; 'oDi? cpSi;?n nioi^* ]i:d n«nn nnK.DnxS h r^^xir^ mnnon |n
tsnn p'^nn iq;?:' nSci dSij; iiNn-TS inK to i*? HNan nmon p D'non
DH'Sy SqD' in ^rb^ px">"13 VINK;* N'7^< mon, Sive intelligatur gradus ijie, qui
PUDO T^)ni ncp moo lyjij; homini demum poft refurrectionem mortuo-
13"nn3ty no '3D, EJl jaundiim opinionem rum contingit,five ille qui Jlatim d morte ;
majorum nojlrorum dies cofidictus etiam alias ftridtius & DHD fimpliciter, pro
judicandis populis, qui ejl dies quem pro- gradu ifto poft refurredtionem. Primo
7nittunt nobis Prophet a, "" Ecce dies venit fenfu intelligi ubi dicitur, Omni Ifraelita
ardcns inftar clibani, dixitque Malachi, fors in feculo futuro; pofteriori ubi, ////
dies Domini magnus & lerribiiis, G? funt quibus nulla Jors eft in feculo futuro.
Ijaiah, &c. Sicut enim judicantur initio Ibi enim de gradu felicitatis illo intelligi
anni quod ad bujus mundi vitam, & de cujus participes fiunt poft refurredlionem
unoquoque hora mortis fua fiatuitur quod mortuorum, &, nriN NinE^ Snjn \'^X\ DV
ad pramium anima ipjius, & poenam Ge- DTIOH H'Tin, Judicium magnum, quod
pojierius
' Hie deefle »lio[uid videtur. ^ Mai iVf i> ^t
1^4 NOTM MISCELLANEA. Cap. VI.
pojleriui eft refurreSlione mortuorum, qui tionis revera Paradifum proprie didhim
ett pcrfedte jiiftorum tantum, qui rcfur- lyoo 'OJ^J SiDJD Tl); tTDK^O, &c. infervire
rcftionis participcs erunt, cum in eo ma- pramio corporeo Jimpliciter j ut ad Artie,
jora quam antea mandata praeftando me- 14. vifuri Aimus.
reantur, cum gradus praevius & inferior
ifte Omni Ifraelita contingar, & unuf-
quifque ipforum in 01am Hanejhamothy (c) Poftulat locus ifte, ut in fenfum &
mundo animarum, gradum aliquem & fignificatum nominis Cerethy feu Excidii,
fortem confecuturus fit, ut & 'TDH cui poft mortem obnoxiae funt improbo-
oSli^n n"l01J< aliarum gentium pit. Gra- rum animas, paulo altius inquiratur, cum
dum iftum inferiorem intra duodecim difcrepantes fint de ipfo, perinde ac de
menfes a morte vocari, ait, Gan Eden, ftatu animarum a corporc feparatarum,
quo nomine denotatur, '^ino mDPl T)TT\Q Migiftrorum fententiae: Quern tamcn ia-
n^V* CJyin 'y ">nN7l Oann 'y borem nobis fupervacaneum prorfus red-
t>?m S<Dn Q^iyn mrnOO nmo"? didiflet Abarbeml, fi ea, qua expedave-
*n5D1 nioSty PJniO, gradm imperfeUior ramus, fide ab aliis ea de re prodita re-
intra duodecim menfes, poft quos evehitur tuliffet. Reftene enim ab ipfo affir-
quis ad gradum quendam e gradibus fecuH metur (ut videre eft in Excerptis ex
futuriy perfedfioniiy nempe ^ gloria, tum ipfius in legem " Commentario, a CI. Bux-
dici animas niMn NDD nnn flWJJ fub torfo edkh) "Maimonidem&cNachmanidefn
folio gloria reconditas effe. C. xxxiv. di- " confentirc tum in Excidio animali (quod
cit animas juftorum ex veterum fenten- " vocat, animae, fc. proprio) quod confif-
tia prioribus duodecem mcnfibus afcen- *' tat in privatione animae, & corrup-
dere & defcendere, nondum loco fixas, " tione vel deftrudlione ejus totali ; tum
nrST '%h\y nOK^3 D'U^in 'y TinS hy^ " in excidio quod in Idololatram & blaf-
n*l"lV, at ifiofpatio exaSio afcendere fpiri- « phcmantem pronuntiatum, quod eft
turn ita ut non amplius defcendat. Quo « corporis, animae, " dubitabit ledtor,
innui vult etiam juftorum animas baud cum banc e Manaffe Ben Ifrael inter duos
facile ftatim a rerum terrenarum, quibus iftos magni nominis fapientes difFerenti-
affuetae funt, ftudio avelli: tempuspurga- am ftatui viderit, quod Maimonides Ex-
tionis & defaecationis duodecim menfes cifionem animae ejus annihilationem efle
ftatui, DHU^ niSlpn '"l!3 ^l^pO tOJ '^'ff\^2 exiftimaverit, fecus autem Nachmanides;
lOD TO'tt? nifilVnn Ss ^h^y^ q. d. tem- multo magis cum eorum fcripta penitius
pus quo revolvuntur quatuor anni tempef- infpcxerit, ex quibus nee vel alterum for-
tates, qua omnia temporis eventa continent, fan eorum in hae fententia fuifle deprc-
Ideoque intra duodecim menfes potuiffe hendetur. Quid autem intelligi voluerit
Pytboni/fam Samuelem cvocare. Solus Abarbenel per anima privationem Gf de-
Elias adhue afcendere & defcendere tra- flru£lionem totalem, in ifta, quam illis af-
ditur. De iftius fententiae explicatione, fingic, fententia, patet ex ipfius verbis
fcil. duodecim menfibus animas afcen- ubi fuam explieat ; per excidium, fcil.
dere & defcendere, confuli poteft Ram- intelligi ehngationem ^ fplendore Majefta-
l>an,c. Gamul, £. lo^. Ejus quod dicunt, tis Divina, &c. non autem privationem
f^inV") nSiy IjnOU^JI Q"p lai:! vnr\ 'y "ir anima meram, aut deftructionem totalem ;
'noiyil Sc33 IDIi U^^n "WV CJE^ "TTTN^ Efl enim (mc^v) fubfiantia fpiritualis, per
miV nVi nSl);, duodecim menfibus perma- ft fubfftens, G? naturd fud incorruptibilis,
net corpus ipfius, animaque afcendit & def- Ut ergo fuo in his judicio utatur Icftor,
cendit, poftea corrumpitur corpus, anima- cum vel Aharbeneli, vel Manafji Ben
que afcendens non amplius defcendit, fenfus Ifi^ael fides neceflario deroganda videa-
eft (inquit) tamdiu 0»p tjljil 113 "ois cor- tur, autorum iftorum fententiam ex fiiis
ports remanet, & anima inclinat, nnyi? eorumque qui ipfos fecuti funt, fcripiis
.^!n^^ "12?N3 n'tt^oSl, &e. ad opiniones & depromtam paulo fufius ipfi ob oculos
facta Jua quibus a/J'ueta erat, quam [pro- ponemus: Ac pv'imb Maimonidis, quiani-
penfionem] poft duodecim menfes exuir, mas peccantium excidio e medio pror-
& D^DVhD rW2b Angelicam naturam in- fus tolli ftatuere pluribus vifus eft ; de-
duit, & coronatur corona feculi futuri inde Nachmanidis, qui contrarium plani
Bhel Olam babba. Animas ergo iftis duo- aflerit, & vel Maimonidem aliter fenfifle
decern menfibus quafi in Paradifo terref- oftendere conatur. A Maimonide erg6
tri coUocari a veteribus fenfu vero, nee prolata, quae ita fonare videantur, ac fi
tamcD abfurdo} tempore autem refurrec- poena excidii animam ad nihilum redi-
1 gendam
"P. .86.
Cap. Vr. NOTM MISCELLANEA. 185
gendam autumaret, occurrunt, turn in Jieri poteji ut moriatur Sapiens cum Stul-
I'uperioribus, p. 154. ubi ultimum mife- tof cum anima Sapientis permaneat poji
rise gradum effe aflerit, ut excifa pereat mortem ipfius, at anima Stulii vadat ad
anima, ne durationem confequatur, at- defectum, feu ejfe definat, &c. idem aliis
que effe hoc Cereth, cujus in lege fit teftimoniis probare fatagit e Jobo, &c.
mentio, turn in Tad, Tradt. de pcEniten- & verba Davidis, 'n3N' 1^31 '^♦03 IH'
tia, c. viii. §. i. ubi ait, Retributio impio- exponit nOSNn Nine^ P"T3K7 IdV abeunc
rum hcec eji, ut ne habeantur digni -vita in perditionem, quje eft diroTa.utni ra
Jed excifi moriantur. ^icunque vero non eTvoui : ut & in Prov. de ni'^tisynn DD'ON
habetur dignus vita ijldy ita mortuus ejl, cejfatione permanentia dixit, (inquit) O
ut non vivat in feculum, fed in impietate in? finriN (Tiiri nb, quia non erit refidu-
fud excijus, injlar bejlia pereat. Atque um malo, lucerna improborum extinguetur.
hoc eft Cereth, cujus in lege meminit, ubi Aflimilavit (inquit) Sapiens ifte animam
dicit, Excidendo excidetur anima ifta, lucernae, dicendo, Lucerna Domini Spi-
qua traditione accepimus fic intelligenda, ritus hominis. Perpende (inquit) duo lo-
ut verbum [Excidendo] ad hoc feculum y ca ifta, & vide quomodo ea confirment
[excidetur] ad futurum fpeSlet : ac ft di- prasmium & poenam fpiritualia, eaque
ceret, Anima tfta, qua d corpore in hoc ad animam pertinere, & niHO feu quid-
mundo feparata eft, non folum vita mundi ditatem (fi ita cum barbaris loqui liceat)
futuri non habebitur digna, fed & ab ilia pramii ftatuant n")'^^{K^^ Fermanentiamy
prorfus excidetur. Ac rurfum, §, 5. Vin- pcenae autem *1Du;ri DD^aN ut ceffet pra^
dicta qud nulla major, eft ut excidatur mium, (ni forfan potius dicendum tysjrr
anima, nee digna cenfeatur vita ijid, ficut Anima) ad quod probandum 6r alia addic
di£ium eji, Excidendo excidetur anima loca, qualia, inquit, n2"in niK'npan SSm
ifta, iniquitas ejus ipfi ineft. Atque hac multa in Scripturis occurrunt, UV u^»K j'Nl
ejl perditio, quam Propheta paraholice ap- ^b 7^ at non eJi qui animum apponat,
pellarunt Foveam perditionis, Gf Abad- Idem, dum didtum quoddam Sapientum
don, Gf Tophet, ^ \K\\xV.2!ci\Hirudinem, eodem fpeftans, interpretatur, ait effe
nee non quolibet vocabulo confumptionem Gan Eden l2Vr\ 'IJD remunerationis, &
G? corruptionem denotante ; quia confumptio Gehennam IDD'SK ^^3 privationis ejus ap-
efi pofl quam nulla ejl noipn Tekumah pellationem. Hxc Tradt. primi Cap. 26.
\injiaurati6\ Gf corruptio, a qua nullus quod ita concludit, Sicut animabus jufto-
unquam regrejfus. Videri poteft Celebris rum multi funt pramiorum gradui, alii
ifte Magifter, haec legentibus, ftatuere aliis praftantiores, ita & animabus qua
impiorum animas non tarn a gaudio vi- paints adjudicantur,prout alia alias impie-
tae futurae excludi, in miferiam fempiter- tate fuperant, varios effe pcenarum gradus,
nam ablegatas, quam deleri prorfus, at- unicuique Jecundum impietatemfuam,\t^'i'nt2
que e medio tolli. Quod idem fenfiffc |mp01 ny HJ^S a"p1 H'On |C^i"lV TVTV
& R. Davidem Kimchium multa in ipfi- ^n» bnh \''py212'r\ plD'HI \^)if ;7U'
us commentariis occurrunt quae fuade- nJoVn IDVpai |n»ty;;01 ]n»mj;"l 3Vn 'fl3
ant: quia tamen contrarium dcfendit 'PU'^Vb, aliarum enim poena perpetua erit
CI. V. Sextinus Amama, de eo litem mo- G? permanens, aliarum poena Gf caftigatio^
vere nolo. Addam potius nonnulla qui- nes abjlergentes (quae purgant a peccati
bus Ebn Latiph eam, quam a Ramban labe) ad terminum certum perveniunt pro
aliifque hauferat, fententiam expreflit, ratione opinionum Gf factorum ipfarum;
It n7J700 tyain rrOT\ Kin mojn iyij?n alia autem ad nihilum rediguntur. Deinde
rron '\n(y nnO'SK noi'7 'iivn rnaxi c. 28. ubi citat didum illud Rabbimrum^
'n:r DDnn IONO inn rmna na^Jn Pofl duodedm menfes corpus eorum abfumi-
S'DDn DJ? DDnn mo* "J^NI nn>or>3 tur, anima igne comburitur, & ventus eos
TDSn Dy DDnn mO'K^ pn» "|N»n 'OiSd di^pat fub plantis pedum juftorum; quafi
tyaJI in-.O nnK IK^^n DDnn irfii O ad claffem iftam, quam Alfarabii verbis
nD'flxn Sn "|Sn S'DDn, P^k^ (inquit) TJrbem ftultorum indigitat, pertinens (eo-
abfoluta ejl, ut excidatur anima d gradu rum qui bona nee norunt, nee quaerunt,
jjlo (gaudii, foil, quo piorum animae in nee appetunt, nee faciunt) per ilia igne
praefentia majeftatis divinae afficiuntur) G? cremantur, intelligi ait, rilN'JfD "iXK^n vhV
perditio, (viz. ut non amplius fit, vel ad S^3 Oirmaiy^S, Non fore ullatenus Jit-
nihilum redigatur) quod ejl Excidium,cu- perjiites ip forum fpirit us, quod eft, inquit,
jus in lege mentio, atque hoc ejl quod dicit pTDNm D'^moH trOT\'\ niOJin m'^T\
Sapiens admirabundus, Et quomodo mori- inn "IJ'NE; "lasnrw, pcena perfect a, & ex-
tur Sapiens ficut Stultus? q, d. ^omodo cidium abjolutum^ (^perditio G? corruptio,
Vo L. I. A a a qua
i86 NOTjE MISCELLANEM. Cap. VI.
qua nunquam revertitur }Tr\^ ^':i$7\ )X\TV\ duodecim menfium fpatio in Gehenna
D'lyJIJ^n ♦i'O^E', quee ejl poena inter omnes pro operum fuorum ratione cruciari, dc-
pana J'peeies maxima. Deinde animas in igne creniari animas ipforum, \iZ)^l |rn
corum qui rij^sno njnon feu Civitatem ")t3K ^ in cineres redigi, ita intelligen-
malejicam conftituunt, [eorum, fcil. qui dum, quod ab eo quo fuerant ftatu,
vera norunt, licet mala fedtentur] cum prorfus mutentur, inftar rei quae flammis
i materia, & rebus fibi defidcrabilibus abfumpta in cineres convertiturj dein
feparentur, ab afFedlibus contrariis, quos fpiritum Dei, fpiritum quietis & benevo-
partim a rerum bonarum fcientia, quae lentia?, ipfas dillipare fub plantis pedum
cos a materia abftrahit, contraxerunt, piorum, i. e. in gradu [collocare] qui fit
partim a rerum malarum confuetudine, intra delicias piorum, eorumque tranquil-
qui eos & jam ipfas defiderare cogunt, litatem, gradu nenipe, in quo non, ut
perpetuo cruciari, 6c in diverfa abreptas ante, pcenis & cruciatibus obnoxix finr,
difcerpi, nSKH QDtJnn |J3 U^SJn wr\'\ nee tamen amoenicatc & deliciis inftac
bn^ pfi magna, ab ijiii contrariis, malo juftorum fruantur. Ululantes autem iftos
animatti apprebendente, doloremque iftum dein afcendentes, quos memoranr, per-
fui fimilium confortio augeri, &c. ita ado judicio fuo evehi ad gradum in
poenam iftam fpeciem fecundam effe ea- quo eft tranquillitas & voluptas, at non
rum quae Di'iTJ Gehenna audiant. Eftque inftar ejus qua fruuniur pii, fecunduin
haec poena Tj; n)^S Cpl 'TOn ceterna & illud quod in Majfecetb Sabbath legitur,
^^r/>f/«o </«r<7^«rtf, quae contr aria eft Jjl^n Tarn mali quam medii, utriqtie ° Jilentio
gaudio, necnon JOH ch\)JT\ "h yun vita traduntur, ilii nmiO OlS E^» quiete fru-
mundi futuri. De iftis dici a lapienti- untur, illis nmiD U^Tb I'X nulla contingit
bus, Haretici, Apojiata, Traditores, Epi- quies. Summe ergo impiorum animas
cam, ^i a viis congregationis fe fepa- iftiufmodi poenis adjudicare Deum, '\yt(tif
rant, ^i ierrorem fuum in terram vi- ^tr^n HNDinn lyajn nSoo, qua eas nun-
ventium injicere ajfueverunt, &c. in Ge- quam confumunt, ficut didum eft, ^ia
hennam defcendunt, ibique cruciantur in vermis ipforum non moritur, Of ignis eo-
aternum,ficut dicitur, vermem eorum non rum non extinguitur: de quorum infelici-
mori, fSc. Tertiam fpeciem pcenarum, tate hac ex parte fl:atui poftit vel ex
quae nomine Gehenna comprehenduntur, iis quae corpori accidunt, cum melius fit
ait effe illam Mediorum quos dicunt, ei, qui duris afBigitur cruciatibus, ut cito
quos Rabbini dicunt in Gehennam cum moriatur, quam, {>jS"l Cai O*0» rm»U^
ejulatione defcenfuros, dein afcenfuros. Vi- '\'y£\ VTID''? ^p1 f)lD NHS ut dies multos
detur hie tamen interim k Ramban in vivat, nee fit poena ^ affiiSlioni ipfiusfi-
hoc difcrepare, quod ille omnium impro- nis. Pcenam iftam Gehenna impiis fta-
borum animas abolitum iri cenfeat, hie tim a morte contingere, utpote quorum
(ut & alii) aliquorum tantumj iftorum animas, cum peccatorum quas ipfas a
nempe quos tertiae claffis cives appellat. Deo feparant pondere gravata:, impedi-
Libri Abn Najferi Al Farabii, quos citat aniur quo minus fuperna, ad qus natu-
autor ifte, funt quibus titulos indidit rali inftindtu feruntur, petant, cum ignc
jujoJUj «X*l4.l Xaj.>JH^ SLiUJl «JuJk!H »_».^ — *£> Gehenna conjungantur, acque ita gemino
iyuilill Liber civitatis pra/lantis, civitatis cruciatu torqueantur, turn eo qui ab eo-
Jiulta, G? civitatis malefca. Haud pa- rum quas affequi ipfis negatur, contem-
rum ab hac (prout fonare videtur) di- platione provenit, qu2 poena eft ultra
verfa eft Nachmanidis, qua animarum quam cogitari poffit gravis : tum eo qui
in altero feculo excidium, five Cereth de- a Gehenna flammis: Atque hunc Cereth,
finit, fententia. Quo nomine bvijn B^JIi^n feu excidiiiftius intelledum effe; excidi,
poenam maximum indigitari dicit, effeque fc. animam a principio fuo, inftar rami
ipfum tySin pi3K flDKi r ever a anima ab arbore a qua vitam trahit. Jam verd
perditionem, at talem qua non intelliga- Cereth feu excidium, cujus in lege fie
tur aliud quam "Tjr^n ^T^)} pana & afflic- mentio, duplicis effe generis, t^SJ^I fjljS
tio, cum eafit animae rationalis, quae im- alterum corporis, anima alterum. Efle
piis ineft, natura, ut interire inftar alia- enim, cum qui aliquid ex iis quae exci-
rum non poflit ; fi ita comparata effet, dii reos faciant, in corpore poenas luant,
Th y\^ TKn^"^ quanta effet hoc illi felici- dum morte immatura obeant ; ita in
tasi 'sy:iff\ *-7o:im Snjn wn Kin o Trad. Maskin dici, n:ir ojron p no
magna certe merces, ^ prcemium egregium. jrCO TSPCD NTI V, Si quis annos quinqua-
Quod ergo dixerunt Sapientes, aliquos ginta tantum natus moriatur^ eji hac mors
I excidii.
? n»3n> onoDJ •' ■
Cap. VI. NOTM MISCELLANEA. 187
excidii. Efle alias, cum impii vita hie iftas annihilandas prorfus cenfuiffet, quid
longiori fruantur, quorum tamen anim^e, opus fuiffet dicere Exciduntur, pereiint-
cum a corpore feparatae fuerint, exci- que^ judicati Jecundum gravitatem malitia
dantur p;; p ^'no a vita Paradtji; hoc (^peccatorumfuoruminfeculum&infecula
genus innui, ubi dicitur, excidatur anima J'eculorum ? Qui enim poenarum gradus
t^a coram me, & perdam animatn ijlam\ fecundum gravitatem peccatorum dif-
Excidium abfolutum efle, »»nO ni3J IfilJty tindti ibi efle poflunr, ubi nihil reliquum
«nO "iS'aX nn"i3i IS^Sil nrn rhs'^ry efl: quod vel levius vel gravius cru-
p[j; p "HD ">0"lS *|n:!f ]W J<3n rh\'$r\, ut cietur ? Eodem modo fe haberenr, qui
corpus bominis ex hujus feculi vita excidio in uno aliquo quod excidii reum facit
tollatur, anima autem etiam a vita feculi peccaverint, ^ ac Epicureus^ qui omnia
futuri, nedum a vita Paradiji, excidatur^ fidei fundamenta negat, vel homicidae,
defcendente ipfo in Gehennam, ut ibi in &c. cum utrique perirent, nulli amplius
sternum crucietur. Hoc innui cum di- poenae obnoxii. Adduci pofl'et & alius ejuf-
citur, n:: n:iy ^'T^n U^an jT^Dn man, dem autoris locus, e Tr. Tefude Torah,
Excidendo excidetur anima i/ia, iniquitas cap. v. §. 4. 1/iiufmodi (inquit) Idololatra
ejus inipfa eji.^oxxb c^\^3imv\iNachmani- vacatur, Idololatra ITM exfuperbia, feu
des Mojis alterius, Maimonidis (c'lWcet, vet- prcefumptione, & qui itafe habet, \J2 HlQi
ba (fuperius citata) obfcuritatis arguat, Dym ^^ niinnnn runno'? TlVI 'r\i;n
eaque ejufmodi eflfe fateatur, ut qui ea feculofuturo abdicatus defcendet in infimum
legerit fufpicari poflit Dodorem iftum Gehennae gradum. At hie ' forfan rege-
autumafle, DNDinn tTfljS iHIDn tt'Ji;? |>N{y ratur ex fententia Ehn Latiph, ipfius doc-
"ij;V nniN J'U^n nSi, Non manere animam trinse confentanea, jam laudata, infi-
peccatrtcem pcenas & cajligationes, nee in mum Gehenna gradum haberi annihila-
ip/am cadereaJiiS}ionem,xitpoK quxproT- tionem omnimodam, quafi revera, per-
fus intereat& ad nihilum redigaturj banc petuo miferum efl'e, & aeternis cruciati-
tamen fententiam ei impingi vetat, ideo- bus, iifque fummis, tam animae quam cor*
que verbis iffis perplexis ac dubii fenfus, poris torqueri, fatius, atque eligibilius
quibus alibi utitur, opponi vult alia ifta, eflet, quam omnino non efl"e : uti & a
quibus inefl: niDT V^i;^ loSS rTK^l argu- noftrorum quibufdam fubtilius philofo-
mentum quo ab ipfo diluatur hcsc imputa- phatum : quibus opponitur non folum
tio, viz. ubi dicit, Omnes improbi quorum Nachmanidis illud nS 21CD1 iV'Wii.felix
peccata multa funt, judicantur fecundum ilia anima & beata, quae ne poena fempi-
feccata ipforum, eflque ipfis fnrs in feculo terna affligatur vel in nihilum redigiturj
futuro. Omnibus enim Ifraelitis in mun- fed & indubium Cbrifii effatum. Matt,
do futuro fors ejl. Illi verb quibus nul- xxvi. 24. jtaAoV w aurw, « »jt lysv-n^r) 0
la fors efl in feculo futuro, fed exci' ai/S-^w-ro-®- \y.hv@^, quod fere ad verbum
duntur & pereunt, judicantur que, p 'Q3 in Talmude expreflTum habemus, viz. nii
♦oSlj^Sl □Slj;'7 DnNCOni D);{yn VlU i<123 vh^ DInS iS, Satius fuijjet bomi-
XZl'l^y^, Jecundiim gravitatem malitia & ni,finunquam creatus fuiffet, ' quam crea-
iniquitatum ipforum in feculum & infe- turn efj'e; nifl quod a Chriflo privatim de
cula J'eculorum, bi funt, Sadducasi, Epi- asternse ' perditionis filio pronuntietur, k
curei, Gf qui legem inficiantur, & qui ne- magifl:ris iftis univerfim de reliqua homi-
gant refurreBionem mortuorum, & adven- nurrj multitudine. Difputatum enim
turn Redemptoris, & Apojlata, & qui mul- etiam olim hac de re traditur inter Sbam-
tos ad peccandum feducunt, & qui vias mai, & Hillelis difcipulos, dicentibus
ccetus dej'erunt, Csf qui manu elata peccant, his, Satius eji homini cuivis creatum quam
His verbis (inquit) diftinguit, '3"n |0 non creatum fuiffe. ' Utpotc quibus ^'2
p"T3n I'm niOjn mDn, inter eos qui exci- TTJ^nno inv yh mX'VO, quocunque tan-
dii abjoluti rei funt., & eum qui pcena dem modo veljlatu exijiere melius Jit quam
adjudicatur. Quod fi nulius fit poenis & omnino nonejfe: illis vero Satius eft homini
cruciatibus,quibus afiiciatnr anima, locus, non creatum effe quam creatum : ideo quod
quodnam eft judicium illud quo judica- omnino non eflfe optabilius ducerent quam
buntur impii, pro ratione peccatorum fumme miferum efle,cui& confonumvide-
fuorum, poft quod erit ipfis fors in fe- tur'iWud, Ecclef. iv. 2- Etmelior utroque qui
culo futuro? non ergo (inquit) alia fuit nunquam fuit. Quod fi ea fuerit Mai-
ipfius fententia quam ea a nobis in me- monidis fententia, quam exhibet Bar
dium allata. Addere liceat, fi animas Nachman, & verba quje adduximus, li-
cet
r Yad Tefhub. e. 3. S- 5. 6- ■• Ramban, c. Gamul, f. 96. ' Irubi. c. i. f. 13. ''O viJj rlii avahitai, Joh. xvii.
II. * V. Ikkar. 1. 4. c. 29.
i88 NOTM MISCELLANEM. Cap. VI.
cet alibi fatis dubie locutus (it, arguere notante, in earuni pGenis exprimendis
vidcntur, non eft cum Manajfe Ben laepius utitur, elici quis putaret (nifi ex
Ifrael ca inter corum fcntentias difcre- iis qu£B vidimus de lentcntia iplius patc-
pantia ftatuenda, quod Rambam excifio- ret, non aliud ca innui quam quod in
nemanimasejusannihilaiionemcfTeexifti- ftatum detcriorcm mutetur) quam ullatu
met, fccus autcm Ramban ; ut nee pro- poense perfcdte (quos vocat) improborum
bari poteft quod ibidem [viz. 1. i. dere- cefl'ationem. Atque ex his quaj allata
furredtione, cap. lo. fub finem dicit] funt judicet etiam ledtor, quomodo intel-
Rabbi Mofen Gerundenfem [feu Nach- ligendum putet quod a JoJ'epho Albo dic-
manidem] ajferere nihil aliud ejfe pee- tum, 1. iv. c. 34. ubi dicit diverfos eflc
nam illam qua anima ajficietury quam ab- poenarum, ut peccatorum, gradus ; fieri
fentiam & carentiam divina gratia & enim non pofle ut qui aliis patrandis
gloria^ qua pro ratione deliSlorum longa bene, aliis male, meritus fit, pTJ TfTV
'vel brevis eftfutura. Pojl hac citm pu- jiSsiOH "1J?VD TCH, perpetuo puniatur ex'
nita fatis fuerit, & ab omni pcena joluta tremo cruciatu, cum brevius temporis
erit anima, tumjungendum ramulum ijlum fpatium jnjoni bnnn XVyth p's3D» fuffi"
iterum radici fua a qua abfcijfus erat, ciat ad eorum, quibus in hac vita ajjuetus
Contrarium enim ex iis, quae jam ex ipfo fuerat, oblivionem inducendam, duodecim,
attulimus, patet : quid enim aliud fonant fcil. menfium ex fententia veterum, quo
verba ilia apud ipfum, f. 99. nj;v TS'^O poftquam pcenas luerit, HD nmoS ad
Qyr\^ prater cruciatui Gehenna, quam aliquem prcemii gradum transfertur, pro
ipfam bonorum iftorum carentiam mag- meritorum ratione, alios vero fpatio ifto
nam efTe revera pcenam, etiamfi graves exadlo, quo ea quibus affueti fuerant de-
Gehenna poenae non accederent ? quibus difcant, cum nulla fint ipfis merits, qui-
addi poffent & ex eodem. Cap. Haggamul bus ad iftiufmodi gradum provehantur,
plura, cum multus ibi fit in defcribcnda aut boni alicujus fpiritualis participcs
ignis infernalis, five Gehenna, natura, fianr, Qm;^3 "nxu?' mancre privatione
effe, fcil. ipfum, f]U nj'i^ty npin |0 npT, [damnatos] atque hoc effe tTO Excidi-
fubtilem admodumy tenuiorem quam ut pro- um, cui in lege adjudicaiur anima pec-
prie corpus appellart pojjit, ideoque mul- catrix ; atque de his a veteribus didtum,
tum ab igne hujus mundi vel elemen- duodecim menjibus exaSlis abfumi corpus
tari difcrepare, cum hie in animam ho- ipforum, Jpiritum comburi, ipfofque a ven-
minis, licet corpus confumat, vim exer- to fub planiis pedum jujlorum dijjipari.
cere non poflit, ille vero rw^'iiu\ VSTW Efle vero impios alios qui animabus ip-
animas etiam comburat ; qualem (inquit) forum loco quodam circumfcriptis cruci-
qui fatentur Deum animas & fpiritus t.\i\.\xx '>T^'^ )S':!\'^'2 poena fempiterna, fecun-
creaffe, negare non debent, pofle ipfum dum rationem ab ipfis fadtorum, ut qui
creare eique vim indere, quo in Spiri- legem & fidei fundamenta negaverinr,
tus iflos agat, quare & Gehennam definit, &c. pcenam autem iftam in hoc confiftere,
□♦N'onn 13 £^1:;;^ aStyon yn mpa c. praecedeme affirmat, quod anima jam
JVQ1 XDTb I'NE^ nyi'l |mDO onityfliD a corpore feparata in partes adverfas de-
nrn oSli^S, Locum jujii judicii, in quo fideriis contrariis, nee unquam fatiandis,
peccatores pcenas luunt animabus fuis pcenis indefinenter feratur ac diftrahaiur; (viz.
cruciati, quibus nulla in hoc mundo Jimiles tum ad ea quibus in hac vita faciendis
funt: Ciim hujus feculi poenae in corpus occupata, quibufque aflueta fuit, corpore
tantum naturaa crafiTas agant, illje veto in corruptibili contra naturam fuam depref-
animam, quae fubftantiaepurioris eft, ideo- fa, tum contra, ut formis fuperioribus
que longe excedant illas, quas hie pati feu intelledibus feparatis aflbcietur prouc
quis poiSit, &c. Idem licet aliquorum naturae ipfius confentaneum) rebus jam
pcenis certum ftatuat terminum, alio- fpiritualibusinhians, quibus nunquam ad-
rum tamen cruciatus omni termino ca- hue aflueta eft, quibufque affcquendis
rere, ut vidimus, aflerit. Eo tendunt & Sj"ini 'W&A mSnnn H^ |'^? non funt ipfi
quae apud eundem, f! 97. occurrunt verba, principia, aut peritia, aut affuefaSlio (at
pni Dm rh'yp "C^X yw S^pn^S TlVn nee amplius ad crafliora ifta afifequenda
nnn nnV, ^i in " Orcum defcendity inftrumenta) atque ita in partes contra-
haud unquam iterum afcendit, & qui ibi rias iftas n;r3JDn IVO Phi^QH 1^ ad par-
jiinty puniuntur in fecula feculorum : imo tem fuperior em feu furfum vi natura, lyi
potius ex ipfius verbis animarum aboli- 7Jl"inn Tit2 ntDOil ad partem infer oir em
tionem, quia verbo n73 confumptionem de- feu deorfum vi ufus & confuetudinis, per-
I petud
" Infimatn Gctiennx cellam lie voont.
Cap. VI. NOr^ MISCELLANEA 189
petuoraptatam.cruciatu ineffabili torque- dam inderet, hic explicandum putant,
ri, ac fi revera in partes (fi ita de eo dein pari racione, animam quo prasmio
quod partes non haber, loqui liceat 's^ fpirituali accipiendo magis idonea fir,
njann Wn3 expHcationis gratia) fcinde- corpore etiam in refurredione inortuo-
retur. Dum enim fertur 'nD \'TVi bS rum donari, cum urrumque tarn poena,
npno 1>'0 inNH no^n nxi nS^ron ny fell, quam prasmlum ad animam, non
D'Sd rh VN1 T^'i^'*^'^ Smn T^O 'Nm corpus fpedter, animaque ad poenam fc-
i\t^1 nJDH ^^ 7^'^r2T^ Ti Jl't^niy ncia rendam loco aliquo circiunfcribi debear,
Thyt2T\ "TV Wrw, in duas partes funul, non ita ad praemium accipiendum. Hsec
(urfum,JciL & deorfum, alteram impulfu ille, ex quibuspatetipfi etiam vifum M?/-
naturce^ alteram vi conjuetudinis & ufas, monidem per animarum impiarum exci-
ciim nee Jint illi injirumenta, quibus qua dium non omnimodam ipfarum annihi-
infra jmt affequatur, nee apte dijpofita lationem intellexifle. Porro, idem °Jo-
ft ad ea qua J'tipra funt amplectenda -, fephus Albo, poftquam ejufdem I.e. 36.
majus hoc illi tormentum effe, "ij;5f h'2'0 oftenderit peccatori pcenam asternam nie-
"inv 'TlDn p")"iS 'TO SdoI CD'Tl^riir rito fuo deberi, prsemium autem bene-
mpni ''\'\'^Ty nj;yo nnV") rx nane^O facientibus mera Dei gratia xcernum red-
manm □♦S'DD miOn?3 "invi Knun di; c. 38. oftendit eademDei benevolen-
DO'^pj;') D';yni nytyiOl, ullo qui in hoe tia quorundam (Ifraelitarum, fcil, & cre-
mundo eji crueiatu, omnibufque modis qui- dentium) pcenam, quam aeternam meru-
hus qua unita funt feparantur ; gravius erunr, fieri "Jot temporalem, eofque hoc
•vet ignis aduftine^ vel frigoris & glaciei feculo puniri, quo in futuro prasmium
gravijfima tormento; vel quam Ji cultris confequantur. Hoc tamen de aliis pro-
gladiijve eonfodiatur, a Jerpentibus mor- nuntiat, fcil. haereticis, Epicureis, &c.
deatur,fcorpiifvepungatur. Poenam hanc nD^HD \nr\ nTlU-'ti^ na3 nNC^'B? ♦IKT
contrariorum appetituum cruciantem ut *»ni'J DK'Jj; ITiTE? ^i')m, Convenire ut il-
explicarent veteres, dixifTe ipfos, Ange- lud perferant, cui fummo jure obnoxii Jmt^
los duos, unum ab altera mundi parte, fc poenas aeternas, ideoque in illis tenere
alterum ab altera ftantcs, e funda ipfam quod dicunt Vetcrcs, ipfos in Gehennam
aliernis vicibus hue illuc jadlitare, dum detrufos, ibi aeterniim cruciari. Didum
juftorum animae fub folio glorias in Dei tamen 'Talmudicutn, quod ibid, cicat, quo
praefentia, Sdo nS5;oS hOHtr JllJi^nn poenam Gehenna temporalem effe affe-
iTIJn3;r/in, voluptate omnium qua concipi rcre videntur, oanjD D'^^iyn hv Ctt'J;;
pojfunt maxima fruuntur : Atque hoc fe Dn^nn 'D', " ncfcio an aiicubi explicet.
ex Maimoni di s do&nns. affirmare ait, qui Occurit inEdajoth, cap. ii. §, ult. Hli'On
praemium & pcenam animas tantum d "IVI DSKPO tJnn ""KfJ^ D'iiy Ss^ pnm
corpore feparatas effe vult } cum illis qui cnn 'y O^n^D Ofl?yo lyin '3» Sl30n
eam corporis atque animse fimul effe ve- 'y TiiD'i JIJ DS^O Vm 'y 3VK tOStyo
lint, afferendum neceflario fit, Deum, fi- C?"Tn '3' Djn'JQ D»j;{yn DSC^Q ty^H "12?];
cut corpus ab omni« quod ipfum corrup- unrtD unn HO iTm "lONJiy, ^inque
tioni obnoxium reddit, purgat, quo seter- res Junt, quarum fpatium eJi duodecim
na fruatur gloria, ita & novam illi na- men/'es; Judicium eorum qui diluvio fub-
turam indere, quo poenas Gehenna per- lati, duodecim menfium juit : Judicium
petuo ferre poffif. Caufam autem illis iEgyptiorum duodecim menjium: Ju-
crroris fuifle, illud a veterum aliquo die- dicium Jobi duodecim menjium : Judi'
tum,|-n v*11J3npinnD{yjn nNN'iO'napn cium Gog G? Magog duodecim menfium
TiND OmXi Deum animam allatam in erit: Judici^um improborum in Gehenna
Goph injicere, & utrumqiie fimul judic are : duodecim menjium, Jicut diSlum eji, ^ Erit-
male intellcdlum, cum Goph hic corpus que de menfe in menfem, &c. Citatur
interpretentur, cum non aliud eo innua- etiam a Ramban, c. Gamul, f. 99. ut &
tur, quam locus quo Deus animam, quae zhAbarbenele, ubi de Cereth agir, nihilo
loco aliquo comprehendi apta nata non expHcationis gratia addito. Forfan ergo
eft, compingat, quo poenae capax fit, fi- non de omnibus univerfim improbis in-
cut eam antea corpori incluferat, qui telligendum, fed de iis quorum a Ram-
locus ideo Goph corporis nomine, idem- ban mentionem jam faftam vidimus,
que alias Gehenna dicitur. Falli ergo quamvis in Schol. &d Rojh Ha/ha na, cap.
ipfos, dum primo nomen hoc de corpore i. omnibus ad quos fe extendat illud
quod prius animx habitaculum fuerat, Danielis \JSjt illi in contemptum pe?pe-
quafi Deus ei denu6 animam crucian- ttium'\ attribuatur. Sic enim Scholiaftes,
Vol. I. B b b %oi^
" ' * Poena impiorum in Gehenna, 12 menfium eft^ '' U. Ixvi. 23. r. ib. ab Ab. Ea.
iQo NOTM MISCELLANEM. Cap.VL
^lod d'uitur in contemptum fempiternum, hennam defcendunt, ibi •vcc'iferantur^ dein
TMTiD DnS NH' nSc^ vh, non diet quod nul- ex eddem afcendunt. Quod fi alicujus
I urn Jit illis rcmt'dium,^in '3* WTTil N'?K peccata mcritis plura fint, atque ex illis
'a* DJn'J13 WV^i!^ DDC'O jnaNlD D'*?"!)^ tranfgrefljones quarum Ifi'aelita (ut dic-
t'"jn, Sed ptintuntur duodecim menfibus, de- turn) corporibus fuis rci fiunt, vcl etiam
in afcendunt, jicut dicunt. Judicium im- aliae gentes corporibus fuis , v. g. li nVTJ?
prcborum in Gehenna duodecim menjium congrej'us illiciti reus fuerit, &c. ipfc in
eft. Sic & quod dicitur (inquit) c. Ha- Gehennam defccndens ibi duodceim inen-
zahab. (4. fcil. Baba Mete.) Trcs def- fibus dctinctur, quibus exadis nb3 IDJ;
cenderc in Gehennam qui non rurfum ^c. corpus ipfius conjumitur, fpiritus cre-
. afcendunt, inte/ligendum '\rhi)i7 oh^y \*in matur; deinde d Gehenna ejeStum ventus
quod non ftatim afcendunt. (funt illi, NDH fub plantis pedum jujlorum dijppat. Vt-
□♦313 i-i^n ':d X':hnrv\ a^'N nc^N Sy rum, Sm nai ^7;? c3'j';?Son Dmn* Ja-
^nin*? )?1 □&' 'i30ni, ^/ ^ww alterius dcei qui verba Jdpientum ludibrio babent
uxore rem habuertt, qui focium fuum coram & Epicureiy & qui legem, & qui refur-
multis ad pudorem adigit, qui Jocio fuo redlioncm mortuorum ncgant, & qui fc
nomen infame imponit.) Vel num hsc om- a viis coetus [Ifraelitici] fegregant, & qui
nia de Ifraelitis tantum afleri dices? de terrorem fuum terrae viventium incuti-
quibus Erubin, cap. 2. & Chagigah, cap. unt, (viz. Gubernatores qui nimium po-
ulr. dicitur. DJri'J V^ IIN ]»N hvTW ')7iyil3 pulo metum incutiunt, non gloriaj Dei
DHD ndjyV, Inpeeeatores IJ'raelts non ha- caufa (mn '3^0 pjD, puta Regei Indies)
bet poteftatem ignis Gehenna, defcendente, licet baud ipfos ad peccandum coganr,
fcil. Abrahamo, atque ipfos ex co redu- fed redle gubernent, excepto quod homi-
cente; ut & in T'ojiphta ad locum iftum, nes opiniones & fadta fua eodirigant uc
Judicium ^S"1D> 'J^jyi improborum ex ipfis obfequantur, non ad cultum omni-
Jfraele e/l duodecim menfium ypojl quos, i<h um Domini, & qui peccant, multofque
n'731 n2V0 vh'2 \''T\V^ O'jnj Nbl pn in peccatum trahunt, v, g. Jeroboam f.
n^, necvivunt, nee judicantur, manent- iW^a/, ipfiiifque focii; hi omnesin G^^f«-
que abjque bono & abjque malo. nam defcendunt, ibi in fecuk feculorum
, r ) cruciandi. Hae (inquii) tres clafTcs funt
(d.) Ac non omnium Qw^^iO feu Me- judicandorum die Judicii magni, qui dies
diorum, quos vocant, eadem ab ipfo ra- praeftitutus eft ad omnesjudicandos, qui-
tio ftatui videtur. Ita certe Shammai que eft N2n 0*71)^11 pH DV Dies & tern-,
difcipuli, e. Rojh Hajhana fenteniiam fu- pus [quoddam] feculi Juturi, non quod ia
am efferunt, Oin'jS DHIV D^JliO iUud tempos differatur, peccatorum poena,
D»7li?l (♦3V0!ifO'», Medii in Gehennam def- cum animae & ante diem ilium in Ge~
cendunt, ibique ejulant, deinde afcendunt ; henna crucientur, fed quod & qui jam
at Hitlelis affeclas, non 'SVd HDO TDPt T!\ antea crucientur, Trg^H DVH "inixn D'^Hi
Dominus mifericordia inclinat ad mijeri- tySJn 13Nm mon^l nJiTJl'? □TTnn'?
cordiam, lancem, fcil. propendere facit ad tnnnan Slljn nVVm V^syin "jino
partem innocentix, DiiTJlS jmv P'KI Nee ^TXh^, Die ijlo futuro judieandi fint uf
defcendunt in Gehennam, ut explicat ibi- in Gehennam remittantur , ibique exci-
dem Scholiaftes. Jam vero Naehmani- datur perdaturque anima ipforum pro:
des, ut diftindte fenteniiam iftam efFerat, cruciatu, & aJliSlione magna, quce in ipfos.
Qiiod ad medios (inquit) p'niJipiy renovatur. Huic judicio praevium eft il-
D'^lpw* l^^^V^n, ^orum peccata & meri- lud, quo de unoquoque hora mortis fta-
ta funt ceque librata feu asqualia, Deus, tuitur, quo perfede jufti in Gan Eden
qui magnus mifericordia audit, verfiis (qui & ipfe eft JiDH th'^'^TS "PIO D"n Vi'
inifericordiam inclinat. Quod fi in Hifno ta quadam feculi fuiuri reputandus) fta-
UThv m31)^ parte peccatorum quorum rei lim admittuntur ; fumme impii ftatim in
funt, fit DDI^ia *?N"Hy» 'i^lSIO pj? Peccatum Gehennam ibi torqendi detruduntur; Me-
aliqucd eorum qua committunt tranfgreffo- dii [eam etiam guftare jufli^ '"^e mife«
res Jfraelis corpore fuo, e. g. ut fi capiti rabiliter ejulanies educi fe petunt in lo-
nunquam Tephillin induerint, eodemve cum refrigerii. Quod cum in hoc judi-
modo in quibufvis praeceptis corporis cio, tum in futuro de iis afferitur. In
miniftcrio paragcndis, perpetuae omiflio- fingulis hifce judiciis ITyyo bp ei qui le-
jiis rei fuerinr, ut fi nunquam Keryath "vifpma omnium poena adjudicatur t) )♦{(
Shemaa legerint, nee capto cibo gratias T\yi^ non efi definita aliqua menfura, fed
cgerint, &c. qui ita fe habent |mv unuiquifque fecundum opera ipfius pu-
PliO'n \h\y^ pSVSiVJI DJnu'?, in Ge- nitur, dein poftquam ejulans paifcricor-
2 diam
I
Cap. VI. NOTM M I S C E L L A N EJK. 191
diam imploraverit, liberatur; quigravif- efle, hunc tandem poll diem Judicii mil-
finije, in fecula feculorum cruciatur ; lenario feptimo futurum. Gan Eden
Mediorum poena duodecim menfes per- ergo defcribit locum effe in eum finem
durar, poft quos tempore ifto, quod ju- paratum, ut ibi delicicntur piorum ani-
dicium extremam antecedit, a. Gehenna mse n^'DCTl VrD 'sW^ nOD, Eo quod aj~
liberaii nni]D DhS i'NI T\tyrb nnDOJ fequentur de Jplendore Majejiatis divince^
fikntio traduntur^ nee ullius refocillatio- &c. quern ftatum diverlis nominibus ex-
ais participes jiunt. At poft duodecim primunt Magiftri, fcil. dicendo, ipforum
menfes a Judicio extremo, ubi confump- animas pofitas effe □"nn "llli'^ infafci-
tum fuerit iplbrum corpus, ac fpiritus culo vitce, 01103 in excelfo, "1V1K3 in
jgne crematus, vcntus ipfos fub plantis tbefauro, quibus omnibus nihil aliud in-
pedumjuftorum diffipat.quamvis interim nuunt, quam VI njl^no ("IJ^ QilVt^'*^
gradus ipfis pcenarum difcrepantes fint nJ'Dtyn confequi ipfos voluptatem e percep-
pro diverfis peccatorum gradibus, du- tione gloria Majejiatis divina, idem fig-
rante illo duodecim meniium fpatio, & nificari eo quod dicunt recondi ipfas
OJn*J0 DJn'J Gehenna Gehenna gravior. "il^Dn NDD r\r\T\ fub folio gloria. Qua
If asc fufius ex ipfo Nachmanide tran- tamen loquendi forma fubinnui vuU, f'Kty
fcribere libuit, quod verba ipfius ab jTiQ'Siy DH? Nondum ipfas perfeStionem
Abarbenele in compendium redada non ajfecutas; ^ imS nf'JJl pE^S pfl' nS O
integram forfan ipfius fententiam exhi- t^'dW lS ^W, quia non convenit verbunt
beant ; praecipue veto quod alitcr eum nrJJI [i. Abfconfio, repofitio] rei flatum
fenfiffe alibi (ut vidimus) affirmet, ubi perfeSium confecuta. Statum autem iftum,
in hoc ipfi cum Maimonide conve- Gan Eden didum, non efle omnibus piis
nire ftatuit, quod uterque excidio omni- jequalem, fed pnv i'3 jllfl'l nSyO K?'
modam animae e medio fublationem in- Ty^T^ oSli^l VC^j/O i'DHU^ HD 'flS pHi'S
digitari afferat. Quo nihil fenteijtias "ifiV pItyDl ilQDnD, ejj'e uni pra alio gra-
Nachmanidis magis contrarium videtur : dum & excellentiam^ prout faSia fua me-
qui & Maimonidem aliter fenfiffe probabile lius in hoc mundo ordinaverit in fapientia
izc'xK. Ipfum vero hoc afferuiffe nemini & reSlitudine. E contra, Gebennam locum
puto, excepto Abarbenele^ vifum eft. Ma- effe paratum, ityNi J^iyin C?a3 Dty ^rth
najfe Ben Ifrael banc vidimus inter Doc- dhSd r^yr^^ »1}n pT H^TW OiiTJ Se?
torum iftorum fententias difcrepantiam Q'^^iyin mU^QJ, ut in eo uratur animd
ftatuere, quod Rambam animas excidio impii igne Gehenna ^ qui fubtilis eji, ido-
ad nihilum redigi afferat j fecus vero neus ad comburendas impiorum animas:
Nachmanides. Certe verbis tam dubiis refpedu cujus, ignis communis eft T\ii
arque incertis tam fuam quam aliorum D'C^tt^O unus ^ fexaginta. Neque Gehen-
fententiam hac de re, excidii, fcil. animae nam omnibus impiis aequalem effe, fed
natura, exprimunt Judai recentiores, uc hunc illo pro Icelerum, quas in hoc
vix mihi vel aliis fatisfacere, dum eo- mundo commifit, ratione gravius torque-
rum dodrinam enarrandam fufceperim, ri, QVy^ D3Vn ♦sS 0> qtiia fecundum
aliter poffim, quam (ut Judee Zabara, reatum ejl & poena ipforum. Effe eorum
pari de caufa prolatis, verbis utar) di- alios qui duodecim menfibus puniuntur,
cendo, p^in "in3n nriNI Van ^ *rorO, delude ejulant & afcendunt; alios qui in
T'otum tibi defcripfi, tu quod optimum tibi fecula feculorum cruciandi funt : Medios
videbitur eligas. Tantum abeft ut Abar- Deum pro mife.ricordia fua a Gehenna
benel nobis quod pollicitus eft de aliorum eripere, Tres jodicandorum claffes turn
fententiis referendis, in illo tradatu prae- in judicio extremo, turn in eo quo de
ftitiffe videatur, ut majoiem nobis in iis unoquoque hora mortis ftatuitur, effe :
indagandis, atque inter fe conferendis Deum, cui omnia manifefta funt, cum vi-
moleftlam creaverit : fatis eft fi ipfius deat quinam idonei fint ut in Gan Eden
fententiam inde hauriamus. Sed ledori admittantur, quinam ut in Gehennam de-
id judicandum relinquimus. trudantur, pcenis ac praeraiis in hoc fe-
Judah Zabara quas de animae poft culo difpenfandis, quo illos ob peccata
mortem ftatu & judicio extremo refert, in vita praefenti puniat, hos ob benefada
Nachmanidis dodrinas confentanea fint, remuneret, utrofque ad ea quae poft
fcil. }4Dn oStj?1 *int< py; niOC^Jn C^iy mortem ipfos manent parate, ne vel
■tflN p^, aliud effe mundum animarum, male fada cuipiam impune cedanr, vel
aliud mundum futurum, ilium, (cW. &c jSLxn. quae bene, mercede fua careant. Ita
ftatuunt i
* likar. I. 4. c. 30. Qui* corpore indigent, cum non fit ipfis perfeflio abfque corpore. Ein Jac. «d Berac. c. z.
i. e. R. Ahrone.
192 NOTM MISCELLANEj/E. Cap.VI.
flatuunt ; dS"i;?3 DU?!y"<n ,itD D|ynD3C? D!P3 namque afflidlionum, qux mT^^ Sk' niD*
"ID la-'ytt' n?f5 niDy Sj; I^DK K3n Capgathnes amoris relpedu piorum mc-
yySa i^r\ ch'Vi Dp'Tin p CD';n53 rito voccntur, uiilitatem indicar, dic-
IC'^C; iTp m'Dj; Sy, i>cc. Ut in mundo tumque veterum laudar, V^J^ nDj,>C* '?3
y;/^ttro "ouidiBam Jumunt de impih ettam yi^ri S^p pID' ^5^3 QV D'j;D-i:?
ob leviffimum feccatum quod commijerint, ^ijquis quadraginta dies tranfegerit fine
ita de pits in hoc mundo etiam ob levijfi- ^ cajiigationibus, accepit mundum Juum,
tham tranfgrejjionem. Et e contra, ut in utpote a quibus haud prorfus immunis
feculo futuro piis vel ob minimum quod praeftatur, C^^TViJ "llon jp"in. js:S»
prsftiierunt mandatum mercedem red- OWn p imx pOiri \p7l); S^pssr'
dunr, ita in hoc feculo impiis: Dso in- nrn 071j;3 IJVn Sd "iS n'Wyh, ^'fi P^r-
terim de unoquoque fecundum cordis fe£le malus Gehennae [deftinatus] qui
propofitum, five in bono five malo faci- '^ mundum fuum [hie] accipit, quem cceli-
endo fcntentiam ferente, cum & ali- ttis cujiodiunt, ut omnia ipfi fecundum VO'
quando fecus agant, qui bene agere fta- luntatem ipjius fiant in hoc mundo. Por-
tuunt, & bonum agant quibus haud rec- ro judicium extremum vocat idem Sa-
turn eft animi propofitum, quod & il- dab Xabara DVlJ?n Sd ^2 piiB^ '^Hjn \nrt
luftrant excmplo ejus qui in foro pauperi Judicium illud magnum quo judicatur to-
Eleemofynam dans ideo tamen male fa- tus mundus: ipfumque initio millenarii
cit qui hoc eo fine facit, vel ut ipfe be- feptimi futurum ftatuit in jiidicio ifto
nefici nomen confequatur, Vel ut pau- ftaturos impios. Quod autem dicit
peri, qui palam accipit, pudorem inferat, |n3 jnOiyE^ Jiaturos illos in judicio, lyj*
cum ti^-Ti "Tpy Futidamentum Eleemofy- Q'jni nvnS Onjn^ NIH Ssx □HDID'?
Tice, * feu verae eleemofynae ratio, fit ut p irfin \T\ "iDD TVTW r\f2Q Hti'p I'"0
nee fciat qui donat cui dederit, nee qui in* CSJI C]');0, Non ceffitrum hoc illis in
accipit a quo acceperit. Deum ergo bonum, verum in malum, ut de iis gravius
qui dS hv IpOi? profunda cordis novit, quam hadienus poffi funt, feratur judici-
unumquemque judicare n^lDl n^i^On 'fi'? um, five in anima, five corpore & animi
y!&> llS fecundiim faButn & intentionem fimut. Hoc e Midrafh Tilltm probat, ubi
cordis fui ad bonum faciendum. Kh NJOrn ad verba ifta T01p» xS Nonfiabunt impii
♦j^3, Deus mifericors cor requirit. Hanc in Judicio, dicunt, Bene cflct illis fi non
ait efle explicationem eorum, quae ad fta- ftarent in judicio, nee rationcm reddc-
tum mundi animarum fpedtani, fecun- fent; non crg6 ita intclligcndum, fed ut
dum Nachmanidis dodrinam: qui certe fimili ioquendi forma dici folet, T\T[ K*?
cum omnia fecundum hominum merita j<3n3 '7J1 nopH ♦Dl^sS rfS, No» fuit
tarn in hac vita quam futura dillribui tS N. fiatia feu ftabilitas pedis in judicio.
aflerit, quaiftioni de animse poft mortem Haec idco annotare vifum eft, quod ea
ftatu, & qui fiat ut pii, qui neceflario ta- confirmare videantur quae a CI. Viro Six"
men peccatorum aliquor«m rei funt, poft tino Amama de ifta Ioquendi forma, ejiif-
hanc vitam ad felicem Paradifi ftatum, que apud Kimchium in Com. ad Pfal. i.
fine mora vel purgatione a labe ifta pras- ufu dicuntur.
via admiitantur, fummeque impii in
fempiternas Gehenna poen^s, nulla aliquo- Radix decima tertia.
rum quae fecerint bonorum ratione habi-
ra, ablegentur, non aliter refponderi poflie n»»nnn *10in3. Tie materia refurreSHo"
autumat, quam habito refpedu ad pee- nis. Efl"e ex ipforum fapicntfbus qui
narum & praemiorum in vita praefenti ftatuant (a) non eflfc refurreduros Qjj '3
diftributionem, quibus & juftus a pecca- 'is?* ♦J3o Q'pnyn Alios quam Ifraelita-
torum fuorurn inquinamento abftergi- rum juflos: ideoque in lyaniele didhim,
tur, dSij;!! "nS 'YN1 TVTV^ quo idoneusfit Multos e dormientibus, non autem chy^f
qui ad vitam ceternam admitfatur, & v^f'p* Omnes experreSltiros. Hanc efl^
impii ob ea, vel minima, quse fecerunt Rambami fententiam in Epift. de refur-
aliquando bona, remuneranturynsnS HD redtione, & R. Saadia in \. Emunoth,
W*? "Vt^yh Q't^ii, ^t in Juturd vindi6la nee non Ramban in c. de Retribut. &
de iis fumatur. Multis ergo quaeftio- R. Chafdai ejufque fequacium. Hos
nem illam traftar, quomodo fiat ut ma- omnes eo addudos di<flo rfto antiquorum,
lis bona, bonis mala faepius in hac vita Beneficium pluvice ad omnes fpeSiare, re~
continganr, & feverius cum i/r</f/f, quam furreSfionem mortuorum ad jujios tarttum.
cum gentibus Idololatricis agatur, mag- Hanc ipfe fententiam a vero alienam pu-
tar,
» Confer Mjt. vi. 2, 4. •• Ejufmodi fc. quarura ^-TaX" )*>?i'««» to'i'TW, Hcb. jtli i.. < T«» "V'S* *«7«»
Luc. xvi. ay.
Gap. VI.
NOrM MISCELLANEA
193
tat, idque fatis pretari illis fcripturas ver- rum quam horum agris inde irrigatis,
bis, tnulti e dormientibus, &c. quod fi cum refufredtionis utilitas & premium
jufti folum ex Ifraek expenediun effent, juftis tantum erunt; reliquos autem re-
non vere affirmaretur, cum illi noh di- furgentium prasterquam quod in mundo
ccndi muki, fed -\^y\ vn» nSDO nON3 Dei veritatem & divinitatem notam fa-
DDri3* Revera pauci, quos fcribere pojfet eiant, poenis cruciandos. C^upd & pro-
puer: cum 8c addat fcripcura, Hi advitam bat difto R. Eleazari PirkAb. c. 4. & e
aternam, illi ad opprobrium & contemp- precationum quibus initio anni utuntur
ium perpetuum: unde patet etiam males formulis, e quibus patere ait, & Davi-
refurreduros ut poenas luant: cui & con- dem & MeJJiam refurrecfturos, & licet De-
fonum illud apud IJaiam, ^ Et videbunt us in tota terra cognofcaiur, futuram
cadavera virorum, &c. (b) Mirari autem tamen & tunc temporis Jeriifalem Regis
fe przecipue Ramban, qui cum flatuat [Dei^ fanduarium. Innui interim eti-
tcmpus accipiendi mercedem mandate- am didto R. Eleazaris^ non oipnes qui
rum & operum bonorum non aliud efle ab orbe condito mortui funt tunc refur-
quam refurredlionis, ejufquc finem efle redluros, neque cafu fieri ut hie aut ille
ut judicentur homines corpore fimul & pros caeteris forte ilia gaudeat, fed prout
anima fecundum praefcriptum juris, idem decreto divino ftatutum fuerit, ex hac
tamen aflerat non refurredturos alios gente decem, centum, aut mille, & ex
quam Ifraelitarum juftos. Ita enim nee aliis fimiliter, prout poftulat refurredtio-
judicium magnum, nee univerfale futu- nis & cognitienis Dei manifeftandse ra-
rum, nee fecundum praefcriptum juris tioj minime autem dubium efle ex
omnibus hominibus communis. Dein- Ifraelitis juftos quofcunque refurredturos,
de, fi folum jufti refurredluri, quomo- ut redemptionem cenfequantur, & falu-
do tres ordines die judicii [judicando- tern Domini videant, iifque impletum iri
rum] ftatuantur, perfedte juftorum, per- loca defolata, adeo ut dieant, Angujius eji
fedte malorum, & mediorum ? His ad- mihi locus, &c. hue fpedtare quod dici-
dendum, omnibus mundi gentibus natura tur, Omni Ifraelitie J'ors, &c. interpretan-
infitam, ac firmiter radicatam eflTe banc tibus Ra/hi & Ramban, &c. doeeri, fcil.
opinionem, viz. e mortuis fuis fore qui hac Mijhna refurredturos primo omnes
rcfurgent, ideoque ftatuere fe refurrec- ex Ifraele juftos, ac ventures ut terram
, turos turn e gente fua [Ifraele) ad par- poflldeant, &c. Hasc dum aflTcrit i?. £/^^-
ticipandum falutem Domini, & quo ju- zar, fcil. merituros, qui nati funt : mor-
dicio fiftantur, & ob reliquos, quorum tuos vidturos, &c. non tamen dicere hzi
meminir, fines, turn e Gentibus aliis DniTH omnes qui nati, fed indefinite, uc
ubique terrarum, eofque non folum e ita appareat refurredtionem JTnVp parti-
juftis, fed & ex improbis peccantibus 8c cularem futuram, ea ratione quam ipfe
peccare facientibus, fcil. maxime infignes deferipfit [icil. ex omni gente aliquos tan-
& illuftres (uti dixit) atque hoc ut fiat tum comprehenfuram.]
neceflfe eflTe, quo melius manifeftetur in In illo didlo, Tres libri aperiunfur ini-
mundo fides Dei benedidli, cui fapientes, iio anni perfeSie jujiorum, perfeSle malo-
facerdotes 8c prophetas eorum teftimo- rum, Gf mediorum, perfedle juftum ap-
nium verbe perhibebunt ; improbi au- pellari eum cujus opera bona multa funt,
tern dum poena fua & igne, qui non ex- perfedte malum cujus opera mala plura,
tinguetur, terrerem hominibus ineuti- 8ce. Dicunr, fi cujus merita multa funt.
ent. Non tamen communem futuram
refurredtionem omnibus qui unquam cx-
titerunt hominibus, fed parti tantum eo-
rum, qui tamen ex omnibus erunt Na-
tranfgrefiiones paucae, ilium ob tranfgref-
fiones paucas in hoc mundo puniri, uc
in futuro plenam bonorum mercedem
recipiat: e contra cum eo cujus tranf-
tionibus, eoriimque tam juftis quam im- grefllones multae, bona opera pauca, agi.
pus, ideoque dixiflie Angelum Danie/i,
Multi e dormientibus, &c. Eo autem
quod dlxerunt Beneficium pluvia, &c. non
negari aliis omnibus refurredtionem, fed
eo indicari utilitatem 8c bona refurrec-
tione acquirenda non futura omnibus
Convenit cum hac, in prsefatione ad
If. radix fexta, ubi ait, impofllbile eflTe
ut omnes, qui unquam ab initio mundi
vixerint, refurgant, quia non caperet eos
terra: Deinde cum ftaiuunt non omnes
refurredturos, qujerit quinam refurgent.
communia ; cum fecus fit in pluvis be- aut quomodo fiet difcrimen ? num cafu
neficio, ex quo omnes jequaliter tam mali 8c fortuito, an aliter, 8cc. Deinde alio-
quam boni utilitatem capiunt, tam illo- rum fenteniias recenfet, quibus eodem
Vol. I. C c c quo
* If, Ixvj. 34.
194 NOTM MISCELLANEM. CAi.Vr}
quo hic niodo confutatis, addit dc fen- ^c. q. d. principil gratia totum creavit.
tentia ifta, Benejkium pluvia omnitui, Dixerunc ctiam ibidem, ^o tempore ve-
refurreSfio mortuorum jujlis tantum, efle nit Serpens ad Evam, inquinamentum fu-
earn e Baraitba, di<aum R. Abahu^ c. i. urn in ipfam injecit, per quod intelligi-
I'aaniotbf nequc ab omnibus receptam, tur concupifccntia mala, ideoque poe-
quia & ibi didum, Diff'entit R. Jo- nae mortis adjudicatum cfl femen ejus.
J'epb, &c. Et in Pirke Eleezer ad illud, Jj'raelitisy qui in monte Sinai fteterunt^ i.
ViSiuri Junt mortui tui, dici a Sapien- e. Legem acceperunr, quae eft arbor vit£B,
t'ibus, Omnes mortuos afcenfuroi in refur- ablatum ejl inquinamentum illud, Q? idonei
reSlione mortuorum exceptd generatione jactifunt qui injeculum -vivant ; Gentibui
diluviiy de quibus didlum eft, Mortui qua ibi mnconfiiterunt^mn ablatum ejl in-
funty non rejurgenty Gfc. cseteras gentes, quinamentum Juum, nee idonei funt qui vi-
qu« funt cadaveribus bcftiarum fimiles, vant. Non convenit ergo refurredtio
refurrefturas quidem, non autem vidtu' alii quam Ifraelitis. Hoc de gcnte [qua-
ras. libet] in generc, affirmatur ; funt tamen
individui quidam e piis gentium qui vi-
vent quibufque fors eft in mundo futuro,
(a) R' Saadias c. Tecbiat Hammetim. uti declaratum eft Tradl. Abud. Zar. c.
Si quis (inquit) quaerat quinam refurrec- i. hoc certo affirmafle R. HakkadoJJi
turi fint tempore falutis. refpondeo, om- Antonino. Infuper manifcftum eft, re-
nes iuftos & JnDIU^n '^i?^ pcsnitentiam furredtionem juftorum efle, non improbo-
agentes. Quifquis enim fine poenitentia rum, juxta illud ipforum didlum, De-
moritur, eft ipfe e numero O^VMyn pu- miffio pluvia ad pios & impios pertinef,
niendorum, &c. quod & rationi (inquit) reJ'urre£iio mortuorum adjuftos^ non ad in-
confentaneum, cum Deus poenitenti fpem juftos. Quin & hoc fuadet ratio, quia
fecerit fe ipfum acceptum habiturum impii etiam dum vivunt pro mortuis ha-
mulfis Scripturae locis, quae promifla ad bentur, quia vitse quae animae eft, curam
omnes pcenitentes pertinere afferunt Rab- non habent, fed corporis tantum, dum
bini, qui peccatores in quatuor clafles voluptatibus corporeis indulgent. Quo-
diftribuentes, i. cum quis pracceptum ali- modo ergo vivent poftquam mortui fu-
quod affirmativum violaverit. 2. cum e erint, uti verba expofuerunt in cap. Mi-
negativis aliquod tranfgreflus fuerir. 3. fiemeto ad verba >n ty»K p ' Filius homi- ■
cum peccata Excidiis & morti a Beith nis vivi, ut dixerunt, c. i. Taaniotb,
Din feu Judicibus infligendae obnoxia Jacob pater nojler non ejl mortuus, quod
commiferit, 4 cum ab ipfo profanatum verum eft etiamfi condierint ipfum pol-
fuerit nomen Dei. Dixerunt poftea, vel lindores, & fepelierint vefpillones. Dix-
forfan fieri potejl, ut propitiationem illi ac- erunt etiam c. ^mp iTH Hajab kore, &c.
quirat mors, quod docet, Ecce ego aperio Ubi de R. loquitur, quod fuerit prij^i
Jepulchra vefira: Ecce pertinet refurrec- 0»>n'7 D"nD a vita ad vitam tranfia-
tio ad omnem qui poenitentiam egerir. tus.
Dico (inquit) infuper paucos egente nof- Confona funt haec iis quae fupra, p. 157,
tra fine poenitentia mori. occurrunt, ubi & veterum didlum lauda-
Juda Zabar. cap. i. Manifefto deck- tur, Mali etiam dum vivunt mortui appel-
ratur (inquit) in Berejhit Rabba refurrec- lantur, &c. quam loquendi formam eti-
tionem ffraelitarum propriam efl"e, non am a meliori magiftro acccpimus. Ita
aliis gentibus communem. Quod, in- Cbrifius, Mat. viii. 22. Sine mortuos fepe-
quit, & ratio fuadet, quia non eft crea- lire mortuos fuos. Et. Paulus, i Tim. v.
tus totus mundus nifi ob Ifraelem, ficut 6. ^a in deliciis verfatur^ ea vivens mor-
dixerunt in Berejh Rab : Manifefio notum tua efi. Sic & locutos veteres Arabes^ tef-
fuit illi qui dixit, ^ fuit mundus, pecca- tatur illud Poetae,
turum Adamum, quare ergo ipfum crea- O^. ^f^l^ CL>U <> tj**l
vit? ideo quoniam egrejfura erat ex ipfo e * — *=»^' »^^ «^' L_«Jl
gem, fc. Ifraelita, in quibus invenit nnJ Non qui devixit & quievit, mortuui eft,
m"1 refocillationem : ibi etiam, aiunt, fed [vere] mortuus mortuus eft vivorum.
Ifraelitas vocari n'U?xn principium, ficut E contra ut Judais jufti etiam poft mor-
didum eft, SanSlitas Ifrael Domino, ini- tem vivi audiunt, fie & in Alcor. L_j<^t
tium proventus ejus. Totus autem mun- »^j .M* ' — »>' d^ Mortuos imo vivos apud
dus non creatus eft nifi ob principium, l)ominum fuum, legimus Sur. 3. Sed 6c
ficut didum eft, Principio creavit Deus, quemadrapdum refurredlionem juftorum
tan-
* 2 $201. xztii. 29.
Cap. VI. NOTM MISCELLANEM. 195
tantura effe volunt eorum nonnulli, ita& eafque fine dubio reliquis numero im-
in N. T. Refurredio juftorum appellatur, pares (ut fumme bonorum quam aliorum
non quod impii non fint refurreiftari, fed minor copia eft) ftatuit qui refurredio-
quod prodibunt qui bona fecerunt foli in nis participes futuri fint. Eadem de re
refurreStionem vita; qui vera mala, in re- cap. 35. pluribus agcns, poftquam dixe-
J'urreBionem condemnationis, quae mors po- ric rem effe confideratu dignam, QX
liiis quam vita cenfenda: cum illi omnes r\)tpV 103 pmn Sd'? nT^lS r^^'ntSTi
quos juftorum nomine indignos cenfenr, If^ noiKn T>y7 irnn 1» nnoiK mD^^{^ •
refurrefturos negent. Ubi obfervatu dig- Dmp?, Futuranejit refurreSlio toti mun-
num quos tandem privilegio ifto exclu- do communis^ uti ajjerunt gentes aliquay
fos volunr, viz. non folum improbos & out toti genti Ifraelitica, aut parti tan-
fceleratos, fed & tocam Idiotarum tur- turn ipfms, addit, NVOJ kS "linn TK 'D
bam, quam ut & e Johan. vii. 49. difci- pm TOl tD'^lflM, Rem ejfe, cujus nullum
mus, pro execrabili habebant, quorum Jit in Scriptura fatis firmum indicium,-
alicui non aliam patere volunt ad alterum Quod enim in Daniele dicitur, Multi ex
feculum viam, quam quae ipfi dodli cu- dormientibus, &c. fi de refurredione in-
jufpiam, cujus fibi favorem conciliave- telligendum fit, probare refurredionem
rir, gratia aperiatur. Hoc eft, quod e nee univerfo mundo, nee omnibus Ifraeli-
Tradlatu Talmudico Cetuboth. [fcil. c. 13.] tis, imo nee multis admodum ipforum
laudat idem °Judah Zabara pNil ♦p^E', competere, fed potius paucis ; eum enim
Quod populus terras (ut vocant) five Idi- effe hoc loco nominis D>ai Rabhim^
otae non fint refurre<Sionem confecuturi, intelledtum, ut & alibi, e. g. Efter. viii.
nifi refpedu necefiitudinis alicujus, quse xj. CD'in'nD '<C\'^T\ 'qj^D □♦a"T», Et Rab-
ipfis cum difcipulis fapientum fuerit, bim e populis terrce faSli funt Judaic
veluti, fi filiam iliis dole magna eloca- non de multis, (inquit) fed de paucis in-
verint, aut mercaturam pro ipfis exer- telligendum, tribus forfan, quatuor, quin-
cuerint, ut ipfis lucrum inde accedat, & que, fex, vel & centum, vel mille, ut
quo negotiis vacui legis ftudio incum- vertatur & aliqui. Nee non, Prov. xix.
bant: hoc enim ipfis imputatum iri, 6. ^HJ 'Jfl iSh' DOT Rabbim, multi^ i,
ac fi ipfi divinjB Majeftati adhaefiflent. e. [aliqui] precabuntur faciem liberalis.
Quanti dodlorum intereflTet hoc a vulgo Confirmari hoc didlo illo veterum jp/w-
ferio credi ? via beneficium probis & improbis commu-
Eandem fere fententiam de eorum qui ne, refurreSlio mortuorum perfeBe jujio-
refufcitandi funt paucitate, amplexus vi- rum propria. Quod fi (inquit) dixerimus
detur Jofephui Albo, qui Ikkarim 1. iv. refurreaionem mortuorum toti vel mun-
c. 3 I. quatuor ait eflTe accipiendae merce- do, vel faltem populo Ifraelitico commu-
dis tempora, i. T\'\r\ ^'\'^r\ in hoc feculo. nem futuram ; omnes nempe relufcita-
s.n^nn Dip DK nion nnK}iinaSi;rn tum atque in judicium die ci rei praefti-
D»non n^nn HHK CDNI Onon, /« /ecu- tuto vocatum iri, quo meneant pii gau-
lo future, pojl mortem, tam ante quam dii perpetui participes, impii vero poenas
pojl refurreilionem mortuorum. 3. mO» fempiternas fuftineant, tum non erit lo-
rrtron Diebui MeJJia. 4. D'DOn n*»nn cus ifte Danielis de refurredione mortu-
In refurreSlione mortuorum. Prasmia his orum intelligendus, fed de gentis Judai-
temporibus diftribuenda, diverforum e- ca, five eorum qui digni vifi fuerint, ab
tiam generum efiTe: Atque efife aliquos, humili in meliorem ftatum, eumque fta-
quibus haec omnia contingent, viz. per- bilem nee mutationi obnoxium, five fub
fefte juftos, alios, qui hoc tantum feculo Hafmonais, five fub MeJjia, eledione.
remunerabuntur, impios, fcil. quibus pau- Utut ergo fieri poflit ut fit refurredlio
eorum quse prasftiterunt bonorum mer- univerfalis, non tamen eflTe in fcripturis
cedem in hoc mundo reddit Deus, quo aliquid unde diferte probetur. Porro
in fiituro puniantur j alios e juftorum ex eorum fententia, qui eum autumant
numero, quibus in hac vita nullum red- efl!e refurredionis finem, ut corporis ob
detur premium, ftatim tamen poft mor- cultum ejus opera Deo prffiftitum ^ per-
tem vitam feculi futuri confequentur ; ficiatur merces, cum hoc Dei juftitias
nullam autem in refurredione mortuo- confentaneum fit ut eidem qui bene fe-
rum fortem habituri fint; alios demum cerit proemium, eidem qui male, poena
qui etiam vita feculi futuri fruentur & rependatur, (quamvis baud fatis validum
diebus Mejpa. Duas ergo tantiim ho- fit hoc argumentum, cum non inftru-
minum, in quatuor diviforum, clafles, mentum, fed qui eo ufus eft, puniatur,
3 non
196 NOTM MISCELLANEA Cap. VT.
non gladiusj fed homicida) fequi non fu- Tp^ VI |0 |K S^pb DU'Vy nn3i'?K'»
turam ipfam rii'?iJD ♦tit'? iiSx iV//?/>flr- nfTj^oS rrny mNH '^^ mi ppnriD
ticularibus quibufdam notee primaria^ c. g. DV ''^N pSKJ^K IJV jiblflno NiUNl
Afg/?, Aarcni^ &c, tunc miraculose rcfuf- pon3n rm |K1 Nmoil hn Nrm»fl na^:^N
citandist ut Dei fidem per totum terra- Ssd '^K riSfW M ^3 HJ^jn Nn*7 D'*?
rum orbcm notam faciant. Ex corum VnaifT Ntt^x'^n' 'i^N OoiSx '^litD PnS{<
vcro, qui ejus finem afferunt hunc effe, K7 }K n»bj; 2i»fl nppnm "['t^ O^y NiND
ut corpus Dei, obfcquentis proemio, re- chv^ im nmnu^ aDI'l D'NnD7N3 noflJ D»p»
bcllis poena afficiatur, ftaiucndum futu- ni^KD H'^Sn JK, D/'x//, Quis novit, &c.
ram iplam vel toti hominum generi, via increpationis & averjationis ipjbrum,
vel coetui Ifraelitico^ vol faltem majori quafi diceret^ ^ifquis noverjt, ac pro c^rto
ipforum parti die judicii, cum omnes habuerit^ Spiritum hominum afcendere fur-
vel proemium, vel pcsnam meriti fintj fum, ac fervari ipfum apud Creatorem uf-
quod tamen ut minime probabile putat, que ad diem refurreBionis, qui turn in cor^
ita & abfurditatis arguere conatur quas- pm fuum ipfum remittet^ jpiritum autem
rendo, " quodnam tandem hominis jumenti non iterum reverti, Jed defcendere
" corpus tunc temporis refurredurum in imum terra injiar corporii quod tabefcit
" fir, cum quotidie mutetur corpus pro (S dijfohitur ; hac ciim certb noverif, opor^
*' alimcntorum ratione, adeo ut necefle tet ilium non fe jumentorum more gerere^
" fit ut cum Rubene multa ac diverfa Gf cupiditatibm fuis indulgere^ ciim fciat
" refufcitentur corpora pro temporum Deum de ipjb rationem fumpturum. Haec
" quibus mutationcm fubiit dicrepantia, five ex fiaa, five R. Samuelis etiam cu-
« quo fingula felicitate ifta fruantur. jufdam quem laudat, aliorumque fen-
« Neque enim fufficere ut dicatur, Ru- tentia proferat, videtur hanc inter ho-
«» beni novum fore corpus priori prorfus minum in genere & brutorum animas
*' temperamento, figura & proprietati- difFerentiam ftatuere : Qudd hte uni cum
«' bus limile, quo prcemium illud acci- eorporibus pereant, illaj in manus Dei
" plat, quaenam enim hie eflet Dei jufti- tradantur, iterum eorporibus die refurrec-
" tia? neque enim convenit ut Simeoni tionis mortuorum omnibufve ad ratio-
*' merces reddatur ob illud quod a Ru- nem revocandis przeftituto, reftituendae,
" bene praeftiium." Argumentum fane Autor commentarii perhibetur, u^rj' ^='i^
frigidum & dilutum, & quo fe excufare «-**AkJ? »i\(jvll yA Auhado-zzaman [Phcenix
poflit fceleraius quis ad posnas ob flagi- facult] Abul Baracat Medicus, ille forfan
tium a fe coriimiffum poft aliquod tem- cui nomen alias M juA Hebatol lai^ qui
poris intervallum poftulatus, alium, fcil. fub Moktafio Ebnil' Moftadberi Chalifa
fe jam fadum, alias efle manus iftas floruit, & a Judaifmo tandem ad Mo-
quam quae furtum, aut homicidium pa- hammedanifmum defcivit : vir crudicione
trarunt. Prsfert tamen ergo Rambami infignis, libri inter caeteros, Philofophici,
fententiam, qua mercedem feculo futuro cui titulum j^Mi Al Motabar indidit,
conferendam animae propriam ftatuit ; ac autor, quo tantopere gloriatus eft, ut
ref jrredionis finem non efle n^sy r^ch monumento fuo infcribi moriens juberet,
fllj'? ad prcemium corpori reddendum^ fed jjXjdl .j*»-Lioj>xH ^si c:>^jiA S^ d^/t o^^S j^
ut majorem perfedionem confequatur Sepukhrum Auhadi-Zaman, Abil Bara-
refiifcitatus, obftaculis, quibus antea in cati, variis cafibus injignis, authoris \libri\
praeftandis Dei mandatis impeditus fue- Al Motabar. Cujus infcriptionis ad il-
rat, jam e medio fublatis, unaque mag- luftrationem quas faciant hujus loci non
na Dei potentia ipfiufque Veritas illuftre- funt.
tur, ideoque efle ipfam juftorum tantum Porro, quae jam apud Judaos invalu-
privilegium, non aliis communicandum. erunt (ut vidimus) fententias de fubjedo
Hinc igitur do- ipfius opinione fatis con- refurredionis non male retulit Tacritius^
ftat, non admodum multos refufcitatum ubi & eafdem confutat u^>*a» i^H \ »l»
iri, nedum generalem fore refurredio- Cic. Judai verb dicunf, titm demum cum
nem, quod tamen erant forfan e Judais, advenerit ille quem Mefliam autumant^
qui afl'ercrent : inter quos cenfendus vi- refurreSiuros homines ; refufcitatum iri, fcil,
detur Abul Baracat ifte, qui commenta- Ifraelitarum proeflantijimos e fepulchris^
rios in Ecclefiaflen Arabice fcripfit, dum e. g. Noam, Abrahamum, Ifaacum, Ja-
ad verba ifta, c. iii. 2 1. ^« novit Ji cobum, &c. atque in hoc mundo vitam
Spiritus hominum afcendat furfum, & fi corpoream vi&uros, unaque cum illis Judae-
Jpiritui jumentorum defcendatdeorfum\\i'3iZ os omnes, ^Juros, bibituros, G? uxores duc-
habet, t;'3inVN DD1 ^^ 'X\ y\V ♦» 7Np3 turos. Alii e Judsis, dicunt ejufmodi re-
furreSlionem
Cap. VI. NOTM MISCELLANEM. 197
furreSiionem ad Ifraelitas tantum, non alias jori hominum parti communem, imo
gentes pertinere ; neque enim illam cateris nee vel omnibus Ifraelitis, vel majori
nationibus communem ejfe, quod confirmare ipforum parti, fed paucorum tantum ex
j'atagunt e 'vifione,quam vidit Ezekiel Pro- m, viz. perfede juftorum, propriam, n^n
fheta in valle extra Babelem, cum Deum t<h\ DVpHl phur^ |0 pptt^ 'OD f<in
rogaffet ut ipfi ojlenderet, quo pa6lo mortui HfD WTW Ecceeji ut qui idem fimul affir-
rejiirgerent.jujjit ergo ilium Deus in vallem mat, & negat, neque illud percipit : cum
exire mortuorum cadaveribus refertam, fi afErmetur partem tantum hominum,
dixitque illi, Vaticinare : [quod illo fcici- omiffis aliis, refurrcdluros, ftatui non
ente'\ jlanteque ventoimitce Junt compages, poflit eum in finem ipfos refufcitari, lu fac-
ojfaque alia aliis conjunSla, Jitperveniente torum mercedem accipiant, fed ob alios
carne, &c. [Hinc patet] non ejj'e rem Deo quos jam dixit, fines, fcil. fidem Dei
impojjibilem, neque ultra potentiam ejus, qui publicandam, vd ut nonnuilis majora
initio hominem formavit, eundem, quando merendi bpportunitas praebeatur.
Csf quomodo voluerit, Jlatui prijlino rejlitu- Ait ergo CI. Vir "Johannes Cochins, fec-
ere; cum potent ia ejus infinita Jit. Nos tam Nachmanidis^''^d\ip\\cem{i3.tucTe re-
autem diSIo huic eo fine adduSlo ut probe- " furredlionem, generalem, fcil. omnium
tur omnes gentes perditum iri, neque re- " hominum in decretorio illo die Judicii
JurreBuros alios quam Ifraelitas aut vel ex " magni, cum fupremi judicis fententia
ipfis jufios, ut autumant Judaei, opponitnus, " alios vitae aeternae, alios Tartaro adju-
Deum jufium eJj'e, & erga nos & illos; juf- " dicabit, &c. Ante banc vero aliam,
titia autem non eft, ut quis, bene meren- " qua non nlfi qui meriti fuerint, ad
tium quibujdam omijjis, aliis bene faciat, " confueta vitEB terreftris munia rever-
aut aliis quam mala patrantibus malum " furl fint, quando Chriftus adveneritj
rependat. S^uod fi boms bene, malos male " eofque exaftojuflo tempore vel iterum
traSlare fiatuerit, non convenire ut (jalc? " morituros, vel mutatum iri." Rati-
oaxxW jiji u<a*A!5 JixiJi Ja4j hoc alUs prce oni certe confentaneum videtur, ut qui
aliis faciat, cum remuneratio jufia j,^ "i primam refurredtionem tam paucorum
ya^ yji ija^ Jc ^\ K*\ iji iuS ^ \jyaLo ftatuit, aliam pluribus communem fta-
non refiringatur ad gentem, pra gente, vel tueret ; fed hoc, ut vidimus, in Magiftro
perfi>nam prce perjbnd: quod fi dixerint, rftius dodlrinas defiderant e fuis alii: &
Deum hoc facere, prout Ifraelem fibi in nefcio an ex ipfius verbis tale aliquid
peculium pra reliquis gentibus elegerit, ut coUigi poflit, utpote qui, cap. Ga?nul, f.
ad illos nuntios & Prophet as mitteret\ at- loo. dicat judicium illud magnum fta-
que ita & reJ'urreSIione alios pra aliis dig- tim refurredlionem banc primam fecu-
nari : reffondemus. Si contenderetis futu- turum, fcil. die aliquo niO' nSflflO
ram reJurreSlionem Ifraclitarum tantum, H^nnn in principio dierum relurrectionis
non aliarum gentium, fuijfet in eo quod fententiam de omnibus ferendam, *-7j;
dicitis a**iSi o^ error atiquis [for/an le- J>43n oSl^^S ypi^n "IDK^. iniK pJ^T
gend. aiA«li aquitas aliqua] atqui vos earn t)")Jin D;;:^! O'non n^nn*? '"Ijn OM
Ifraelitis propriam, exclufis Efaui aut Ha- |QT IfllKD tySJIT), reJ'peSfu ejus mercedis qua
mi pofieris, ftatuitist deinde Ifraelitarum rependenda efi Jeculo futuro, num quis dig-
aliquibus pra aliis, ijIj 4- J^^ '^ ' — i nus fuerit refurrectione mortuorum, &
Xlljjtll quod nihil cum aquitate commune delictis corpore t3 animd ifio tempore fruen-
babet. Nos autem Chrijliani confitemur dis. Solos ergo illos qui felicitate ifta
rej'urrectionem omnibus hominibus commu- digni cenfebuntur refurredluros, dici ergo
nem futuram, credentibus, & infidelibus, in Daniele, Multi, non Omnes.
bona & mala facientibus, parvis & mag- De improbis ergo quid ? OJ'"I 110^
nis, vir is ^ fceminis. OUn a»n3 lOj;:* i<^10 D^lj; pXmS
DH'S^r Sddi in urhv pK-n:j i-iNsy* j^^Vf?
no 'flD nioo n^^ rw'p moo rjij;
(b) Ita etiam & Jofepbo Albo videtur. "li^nDJU^, Perficietur judicium ipforum quo
Qui afferuerit (inquit) tempore refurrec- in contemptum fempiternum [cedant] nee
tionis perftitura corpora vel in gaudio delicientur vita ifid, fed in contemptu fuo
vel cruciatu perpetuo, ita interim ut maneant, aut duplicetur ipfis poena a ftatu
nee edant nee bibant, nee amplius mo- [quo funt] malo in alium adhuc ipfo gra-
rianiur, quo proemium perpetuo duratu- viorem, prout meriti fuerint : & ubicun-
rum vel poenam accipiant, neque tamen que, inquit, inveneris in Rabbinorum
fore refurredlionem toti mundo, vel ma- antiquiorum fcriptis mentionem niDnj*
Vol. I. D d d D'C?Ji;?n
» Excerpt. Gem. p. 383.
198 NOTM MISCELLANEM. Cap.VV
TiTjrS D»lP31J?n prolongationem fcenarum tuum. 4. tarn poenatn quam procmium .
in juturum riNOinn tt'flin nniDHO Nin mundi futuri, quae utraque aeterna, ^jj
Ninn job intelUgendam ejfe de excidio ip? e^3i7l corpori & anima fimul concin-
animce teccatricis tempore illo. Ac rurfus, gere in loco, quem ei fini, poftquam coe- .
f. 101, poftquam poenas Gehenna, quibus los hos & terram banc ad nihilum rede-
crucian luranimas, defcripferat, fubjungic, gerit, creaturus eft Deus, quje licet his
m^n O^'ino '^j; ^SpJ ilin \nn '^^y^ prorlUs diflimilia, iifdcm tamen nomini-
ly 03iT:D 13 I'jnOl Snjn }nn DV3 bus coeli & tenx novorum indigitantur.
\^Dr\!2V, -^tque adbuc duplicatur judicium Ubi & obiter fententiam ipfius de C^-
ijlud in excidii reos die judicii magna, quo reth, five animae excidio, obfervare li-
adjudicantur Gehcnna3 ufque dum confu- cet, quae ut magis pateat, apponemus &"
mantur. Quid per confumptionem iftam ipfius rcfponfum ad quaeftionem, Qui-
intelligendum jam antea vidimus: nulla nam fine qui poenis jeternis (aliis alii, pra
hie interim refiirreftionis impiorum die meritorum ratione) adjudicandi finr, viz.-
ifto, lieque aliarum, quam quas anima- m"niD);n 'h'^'ys D'Sniyom OnSlDn
bus luituri funt, poenarum mentio. R. nnVtrn 12^ t*^S "lirN nmonn, Atbei,
Judab Zabara, qui in plerifque Nachma- Idololatra, & tranjgrejjionum gravium rei
nidem fequitur, rem plane dubiam re- qui fcenitentiam non egerint. De atheis,
linquit, iis quae jam antea laudavimus, five haereticis, & Idololatris dici 7/i/. ulc. .
verbis, quibus aflerir, quod ftaturi fine Egredientur & videhunt cadavera pravO'
improbi in judicio, baud in bonum hoc ricantium in me, &c. peccatorum gra--
illis ceflurum, fed in malum ut graviora, vium reos haberi eos quibus decretum
quam hadlenus, patiantur |n e?3JD \r\ eft in lege Cereth, [Excidium] aut mors
nn* C^Sil fl"lJ3 /i"^^ in anima. Jive in cor- a confelTu judicum infligenda. "i^^ND '3
pore & anima fmul: & quas ex libro ch\)}'2 PCXyh^ WTf Hm D^i;?0 ^Vr\y
n'^Jlon nS:0 Megalkb Hammegillah, ci- p DJ D'pni'H |»30 ^?^r!, Cum enim ex-
tat, fcil. non pofle fieri ut fit dies judi- cidio ex hoc mundo tolluntur, abeunt ut
cii fimul cum refurredlione mortuorum, excidio tollantur in altero mundo etiam, ^
quod refiirrecftio Ij'raelitarum tantum fit, coetu jujlorum,to quod non egerint poeni-
non aliarum gentium, quod nifi aliorum tentiam. Quod fi hie pcenam iftam non
etiam corpora refufcitarentur (quamvis fiibierint, fed ad juftum vitas terminum
hoc refurredtionis nomine baud appellan- pertigerint, patientiam erga illos exer-
dum cenfent) quid impedit quo minus cente Deo, neque interim refipuerint,
eodem tempore quo vitae reftituerentur tum, pO imDm XW^ inV ^31); HM*
Ifraelitarum corpora, de animabus fimul »"){<"» "TJIV DpHVH Futura eji poena ipfo-
aliorum fententia ferretur? Quamvis au- rum gravior, ac jujlius erit ut e coetu ju-
tern ex iftis, quae vidimus, Nachmanidii Jiorum excidantur ; eo quod patientia Dei
verbis baud adeo perfpicue evincatur du- ad refipifcentiam perduci noluerint : at
plex, cujus meminimus, refurredlio, (nifi qui iftiufmodi peccatorum rei non fint, a
alibi eam adftruat) a Saadia tamen ere- Deo propitio veniam confeeuturos. Idem
ditam liquet: utpote qui haec baud alias & de duplici refurredtione affirmare vi-
facilia inter fe conciliatu afiferat, i. per- detur j4ben Ezra, ad Daniel, c. xii. ubi
tinere refurre(a:ionem mortuorum ad juftos, qui tempore Mejjice vitas reftituen-
Ifraelitas folos; eofque juftos, vel qui tur, iterum morituros, ae in judicio de-
poenitentiam egerint. 2. quod a quibuf- mum extreme alia vice refufeitandos af-
dam affirmatur, eos qui tempore refur- ferit. Verba ipfius ad Artie. 14, addu-
redionis in vivis erunt, poftquam diu cendi erit occafio.
vixerint (annos puta quadringentos vel
quingentos) morituros th^^n n^T vn> ih\ Radix decima qvarta.
NDn nee rurfum viBuros ufque ad feculum
Juturum, fibi valde probabile videri. 3. iniO*! IDty'l 'jSdK' n*»nn3 D'OpHK^
Illis Danielis verbis, Multi dormientium \yw DtyflJI D"TN 'J3 "IKiyS p DK
in terra expergijcentur, iili ad vitam ater- iK □'135^ I'^Dp' CDtt^l moiTin □9i;?S
nam, illi ad contemptum fempiternum, On'E^J^D pDC^m 03n 'fia DC'ilJ^, lUos qui
non ita diftribui eos qui vitas rcftituentur, re/urgent ej'uros & bibituros, rurfumque
ut fint illorum alii in Gan Eden, alii in morituros, ut reliqui homines, animafque ip-
Gehenna, fed eos qui in fepulehris fuerint, forum in mundum animarum reverfuras^
ita ut multi illi qui expergifcentur, vita ae- ut ibi pramium vel pcenam fuam accipiant,
terna donentur, reliqui vero qui non ex- fecundum fententiam de ipjis latam df ope-
pergifeentur, fint in contemptum perpe- rum rationem,
I Scien-
■'. I-
Cap. VI. NOTM MISCELLANEM. 199
- Sciendum (inquit) effe hac etiam de nee bibituros, neque voluptatibus cor-
re (a) varias fententias. Autumare enim poreis ullatenus friiituros, fed e fplendore
Haggaonem, eos qui refurgent efuros, hi- majeftatis divinae corpore finiul & anima
bituros, uxores dudliiros, uti fecerunt volupcatem captures, ut (c) Moji^ cum in
Sarephtana & Shunamitidis filii, quos re- monte quadragintadiebus &nodibus fub-
fufcitavit Edahj prsceptifque implendis ftitit, nihil interim edens velbibens.conti-
pra2mium mereri; dein ad gaudia mundi git, necnon £/?> Prophetae ; & ad tempus
futuri tranflaium iri, ut ibi corpore fi- refurredlionis fpedare didlum Rabbce^
mul & anima delicientur, haudquaquam in mundo futuro nee editur nee b'tbitur^
ex efu, caeterifve corporis deliciis volup- quia cum ibi reperiantur corpora, neceffe
latem captantes, quo modo Mofes in fuit ut indicaret, non tamen defideriis
monce permanfit: neque ibi amplius mo- corporeis ferri. Et hunc in fenfum dic-
rituros, juxta illud Magiftrorum, Mortui, tum efle, Abforpta eji mors in viSioriam.
quos refufcitaturus eJi Deus, non fiint am- Hanc effc Nachmanidis fententiam, quam
plius ad puherem reverfuri. Eodem mo- amplediuntur etiam rifil^ ♦JS'l DoBores
do fcribere Ramban^ illos qui denuo vi- Gallia, nee non e TlfiD 'ODH Sapientibui
vent, eodem modo fe habituros, quo hujus Hifpania multi, eandemque Chriftiano-
mundi incolae, fc. efuros, bibituros, Ve- rum fententiam effe, viz. tempore refur-
nerem exercituros, fiiios genituros, &e. redtionis refufcitatos, neque efuros neque
qui in hoc tamen ab Haggaone difcrepar, bibituros, neque uxores dudluros, aut li-
quod afferat, eos baud perpetuo vidluros, beros genituros, neque denuo moritu-
fed multis diebus exadlis rurfum moritu- ros, fed i-mmortales permanfuros, cor-
ros, juxta illud Prophetae, Injlar dierum pore 6c anima unitis, inftar corporura
arboris dies populi mei. Longasvitaiem cceleftium, eofque ab ipfis Glorificatos
inde effe, quod tune omnia ad corporis appellari; aflerere etiam Nachmanidem
fuftentationem fpedlantia jufta menfura ipfiiifque fequaces, non effe quod objici-
& modo peragent, quo aequale materize atur, membra nutritioni & generation!
& humoris radicalis temperamentum pro infervientia, &c. tempore refurreftionis
temporis, loci, aerifque ambientis ratione fruftra futura, cum Deus tunc temporis
confervetur, quodque tranquillitate fine ea reftituturus fit eo quo antea fuerant
moleftia & triftitia fruituri fint, unaque modo, ne ullatenus mutetur natura crea-
Domino in omnibus obfecuturi, cujus tionis: Praeterea quod in forma humana
timor prolongat dies. Diu igitur tunc magna lateant myfteria, ob quas primo
temporis vidturos, neceffario tamen de- efformata eft, 6c ob quae continuari cam
mum morituros, quoniam miraculi ratio vult Deus ut perpetua fint, uti 8c in ini-
in hoc confiftit, quod animabus in cor- tio ftatuerat, cum primo (d) Adamunt
pora redeuntibus, ea, ut prius, denuo vi- formaret, etfi e materia compofitus fue-
vant, non quod natura ipforum mutara rit, fi non peccaffet, ut immortalis effete
immortalia reddantur quae antea corrup- Inter has duas fententias rede dijudi-
tioni obnoxia erant, aut membra nulli care arduum 8c multi ftudii negotium
ufui infervientia habeant, ut ita Deus putat: fe tamen (e) ad Maimonidis par-
quid fruftraneum aut fuperfluum fecerit. tes inclinare, cujus fententiam multis fe
Neque refurredionem finem hominis ul- alibi argumentis confirmaffe fcribit, quo-
timum, aut praemium ipfius verum effe, rum 8c nonnulla hie adducit. i. Quia
fed bonum illud juftis reconditum, viz. fi refufcitati membris fuis 8c fenfibus ni-
praemium ipforum fpirituale animaeque hil agent, eriintque in fe immortales^
proprium in mundo animarum, quo de- non iidem erunt qui mortui funt, cum
mum revertentur animae, materia ejuf- corpora 8c membra ipforum non fint ea-
que accidentibus nudatae, 8c ab iifdem dem quae ante, cum antea natura pafli-
feparatae. Neque enim putare Dodo- bilia erant, Dn\1T0D Q'Si^lS adiones fe-
rem iftum praeceptorum mercedem cor- cundum temperamenti fui rationcm eden-
poris atque animae fimul effe, fed animae, tia, corruptibilia, 8cc. jam natura; plane
tantum ; de hac voluptate [animas] prola- diverfa2, incorruptibilis ix. impaffibilis, ra-
tum effe a R. illud, (b) In mundo futuro tionalis, nee tamen facultatibus fuis aut
nee editur nee bibitur. At Ramban (in- fenfibus utentis: non minus ergo a prae-
quit) non ita feniit, verum poft dies fentibus difcrepantia, quam coeleftia i
Mejf^a reviduros mortuos, animabus par- corruptibilibus hifce. Erit ergo nova
ticularibus in corpora particularia rede- creatio non refurredio mortuorum di-
untibus eodem modo quo in hoc mundo cenda, magis quam figura in parietc
fuerunt: refufcitatos autem nee efuros, Rubenem referens ipfe Ruben dicenda.
200
NOrM MISCELLANEM.
Cap. VI.
&c. alias eadcm ejufdemque tempera-
menti corpora idem agerent be pateren-
tur, quae ante.
2. Quoniam fi voluptas, qua ibi fruen-
tur, erit a fplendore Majeftatis divinas
fpiritualis, non poflunt ea deledari cor-
pora, cum unufquifque fenfus fenfibili
proprio obledtetur, non aliquo quod cum
CO non fpecic, imo nee genere conve-
niar, uii odoratus e fonis muficis volup"
tatem non percipir, nee guftus e formis
pulchrisj fi ergo turn voluptatibus itn-
litivis non afficietur homo, quibus tan-
dem .fruetur corpus ipfius, ciim Ma-
jeflas divina fenfuum ejus objedtum non
fit?
3. Quod tum (ut objicit Maimonides)
fruflra eflent fenfus & facultates [cor-
porcae.] Cui objedtioni non fatisfacere ait
Nacbmanidis refponfum, fell. Deum na-
turam creationis tunc mutaturum, & fen-
fuum ufum & corruptibilitatem ablatu-
rum; fi enim in hoc quod praecipuum
eft mutabitur natura, quare non etiam
refpedtu inftrumentorum & membrorum?
Quod fi in figura humana lateant myfte-
ria aliqua, erunt ilia in unoquoque mem-
bro & facultate ad finem aliquem direc-
taj at fublato fine futura funt inftru-
menta ifta necefiario fruftranea. Quod
etiam adducit de Adamo, nihili effe.
Nam licet didum fit, ^0 die comederis
ex ilk, morieris, non hoc indicari, (fa-
tente ipfo Nachmanide) tum futurum
eum corruptibilem, quod fi non peccaf-
fet, non fuifle unquam moriturum, cum
enim e contrariis compofitus fuerit, ne-
cefiario & moriturus erat. Nihil aliud
innui igitur verbis iftis, quam morti
ipfum ante diem fuum obnoxium fieri
peccato fuo. Hoc ex maledidli forma
patere, donee redieris, &c. nulla mutati-
onis naturae mentione fadta. Sapientes
igitur, cum dicant Adamum, fi non pec-
caflet, haudquaquam moriturum fuifle,
mortem animae intelligere. Ita divinum
[ilium] R. Simeonem Ben Jocbai fcrip-
fifle, fi non peccaflet Adam, futuram
fuifle vitam ipfius longiorem, demum
lamen moriturum fuifle ratione tempe-
ramenti fui & materiae fuae, quia fpiritus
fuperne deveniens non dat corpori per-
manentiam & immortalitatem, cum ip-
fum natura fua corruptibile & e contra-
riis compofitum fuerit, bonitatem tamen
difpofitionis intelledtualis dies prolongare.
Suppofito tamen Adamum immortalem
futurum fuiflTe fi non peccaflet, necefle
eft, ut dicamus Deum ipfum creafle
temperamento ad asquale proxime ac-
cedente, adeo ut eo quod praecepit Deus
regimine ufus poflibile eflct ut perdura-
rct: at poftquam rebcllaflet affcdlibus
corporeis indulgens, rcbiifque materiali-
bus implicatus fuiflfet, exiifl"e e tempe-
ramenti aequalitate, & morti facile ob-
noxium factum. Nihilominus tam ipfum,
quam ejus feculi homines, diu vixifl"e,
quod a temperamento ifto parentis pri-
mi propius abeflent, a quo fuccefl"u tem-
poris longius reccflTerunt pofteri, donee
ad terminum infra quem defcendi noa
poflit quod ad humidum radicale perve*
nerinr, eum, fcil. quo nos jam fumus,
quibus vitae terminus feptuaginta anni,
neque enim ob diluvium (ut putant
Nachmanides aliiquc) abbreviatam fuifl"c
hominum vitam, &c. Corpora ergo fi
eadem refurgent, eodem futura tempe-
ramento, ideoque non ejufdem cum cor-
pore Adami rationis, fed corruption! ma-
gis obnoxia. Quod de Elia dicitur, ip-
fum in coelum fublatum fuiflTe ; illud
figurate didtum, ipfum enim ad fupremam
aeris regionem evedtum, ubi igne ab-
fumptis corpore & veftibus ligata eft
anima ipfius in fafciculo vitae apudDo-
minum, uti fcribit R. David Kimchius:
Quod fi concedatur miraculum illud ia
Elia ob ipfius fandlimoniam, & quod
yrhih N*Jp magna zelo Dei gloriam pro-
fecutus ejl, non tamen convenit ut idem
toti hominum multitudini futurum in
refurredione credamus, ut nee idem
quod Mofi contigit quo ad legem reci-
piendam idoneus eflTet, ad quadraginta
dies, itane omnibus eventurum dicemus
non quadraginta diebus tantum, fed in
omnem aeternitatem? Quin & textus qui
mortem fublatum iri afiirmare videntur,
fi penitius introfpiciantur, nihil tale in-
dicare, e. g. Abjbrpta eft mors mh in
aternum ; illud enim vel de tempore cap-
tivitatis intelligendum, non amplius mo-
rituros Ifraelitas manu inimicorum, vel
morte innui afilidionem, exponente Da--
vide Kimchio; quod fi de refurredlione
exponatur, dicendum tunc quando refur-
gent mortui fublatum iri falfam illam
[quorundam] fententiam, qua mortem
perpetuam fore credunt, i. e. mortuos
perpetuo detenturam ne amplius ad. vi-
tam rcvertantur ; ut valcat Abforpta eji
mors in perpetuum, &c. fublata eft hasc
ex animis hominum fententia, mortem eflTe
perpetuam, &c. & Deum omnem lachry-
mam abfterfurum, &e. quod tum non
amplius lugebunt mortuos, vel Ifraelitas
rum opprobrium ablaturum, manifefta-
tione veriiatis, &c. nequaquam autem
3 dici
Cap. VI. NOTjiE MISCELLANEA. 261
dici eos qui refurgent non amplius mo- ducit [fell. \ybi d'lcitm] Ei viderunf Deiim,
rituros. Quod ad diduni Angeli [////' ad ac ederunt & biberunt: Quia manifeftum
vitam (eternam,'\ non indicari eo immor- eft, non locutam ibi Scripturam de re-
talitatem, fed tempusdiuturnum, ut cum furred:ione, fed de primoribus Ifraelita-
dicitur, Serviet ei in feculum, atque ubi runiy qui apprehenfione & vifione fua
dicitur, Vt Jlella in feculum & ceter- eodem modo gaudio & Ixticia affedli
num ; feculum 6c aeternum ibi dici de funt, ac fi ediffent & bibiffenr, uti & On-
flellis, non de illis qui multos ad jufti- kelos verba expofuit. Hinc patec magni
tiam convertent, neque enim illis pro- Dodloris [fcil. Rambam] fententiam ve-
mififle ipfum aliud, quam fulfuros ipfos ram efle, uti & aliis rationibus probafle
in gradu fuo, cum fint corruptioni ob- fe ait in /. Zedek Olamim ; alia etiam fe
noxii, inftar ftellarum, quas natura im- Antiquorum didla invenifle quibus idem
mortales funt & perpetuo duraturae, probetur, -viz. cum in cap. Chelek dicic
Quod ad teftimonium, quod adducunt R. Juchanan, JJnde in lege probatur re-'
e Perek Chelek : Mortui quos vimficaturus furreSiio mortuorum '^ Inde quod diSlum
eJiDeus, non iterum in puherem reverfuri ejt, Et dabitis ex ipi'o Terumah Ahroni
funt, illud Tn* JTJ7T llniin ejfe magijlri Sacerdoti : At Aaron tum morcuus erat ;
fententiam, quae in MidraJJj Elia cujuf- docet ergo, futurum ut illi detur tem-
dam occurrit, ftatimque in Gemara ei- pore refurredlionis, unde liquet, tunc re-
dem contradici, dum aiunt, Difcimus a fufcitatos dona accepturos, efuros, bibi-
mortuis quos refufcitavit Ezekiel, fcil. turos : Idem probari ex eo quod dicic
illos ad pulverem reddiifle, ac fie in re- R. Simai, Unde probatur ex lege refurrec-
furredione futurum ; de quibus quidam tio mortuorum ? Ex eo quod dicitur, Ec
dicunt n'n Stti'O parabolam fuijje: alii, confirmabo foedus meum cum Illis, cum
eos in terra denuo vixifle, liberos genu- Illis dicitur, non Vobifcum, unde liquet
ifTe, &c. affirmante coram, R. fuda, fe ipfos refurredturos, terram pofleffuros,
ex eorum pofteris fuifTe, &c. illos ergo, eamquc inter fe partituros, eo quem de-
qui parabolam fuifTe autumapr, nihil fcripfit Ezekiel modo. Miratur ergo
hie probari dicere, ae in pulvefem redi- quid viros iftos perfedtos adduxerit, ut
turos negate ; fecus qui veram hiftori- refufcitatos corporibus integris gaude-
am, idem enim refurredluris, quod con- re crederent, nee tamen corporis func-
tigit illis, futurum: Atque banc fenten- tiones praeftare, e materia compofitos
tiam, tum majoris authoritatis in lal- efle, nee tamen morti & corruptioni ob-
mude do<ftorum efle, tum plurium, cum noxios, cum nee illius meminerit Scrip-
altera ilia fententiafingularis fit} at noSn tura, nee traditione a Sapientibus ac-
DO"l3y«^^« plures .Jiatuendum eft. De- ceptum fit, nee aliis illud argumentis,
inde verba ilia, Non funt in pulverem quam quae hie recenliiit, confirmare pof-
reverfuri, aliter etiam exponi pofl"e, fcil. fint, & prasterea res fit ab intellcdu
Non voluiflTe ipfum illos non morituros, plane aliena ; quin & fi hoc ita foret,
fed cum e materia compofiti fint, ac majus efiTet ipfa refurredtione miraculum,
libero arbitrio praediti, non illos rebus fcil. ut fieret quod materiale eft fpirituale,
materialibus inhiaturos, nee iterum pec- manens interim materiale ^ & corrupti-
caturos, uti in vita priori; quia malum, bile, incorruptibile & immortale, & quo-
privatio, & peceatum a materia funt j modo Prophetas & Pfalmiftas Spiritu
atque hoc indicari verbis iftis, Non re- Sancto afflati, qui de refurredione locuti
•uerfuri funt in pulverem, quod e tefti- funt, nullam omnino hujus rei mentio-
monio Scripturze ibi allato patere dicit; nem facerent? aut quomodo Sapientes
quod eft, Et qui relinquetur in Sione & qui Cap. Chelek de refurreftione difputa--
yerufalem, San£fus dicetur. Sanditatem runt, num e lege probari pofl!et, hujus fun-
enim efle feparationem a peccato, per- damenti magis miri non meminere, nee
manfuros ergo eos in fanditate, nee am- dixere: Ei qui illud negaverit, nullam
plius peccaturos ; quam expofitionem efl~e fortem in feculo futuro, ut de ar-
iequi licet, quamvis non eo fenfu fu- ticulo refurredionis dixerunt. In fum-
matur in Perek Chelek. ma, quod ad res, quas in miraculorum
Quod ad teftimonium autem illud, magnorum numero funt, non teneri
quod adducit Ramban, e dido Rabba, nos aliis ex ipfis fidem adhibere, quam
In feculo futuro nee editur nee bibitur, quibus vel teftimonium perhibet lex, &
expofuit Rab. ut didum de mundo ani- quas promiferunt Prophetae aut qusDoc-
inarum, non de refurredione: Quod & tores fandi traditione acceperunt: Si cui
nccefiario fequitur e tcftimonio quod ad- autem fomnium fuerit aut opinio per-
V o L. I. E e e tinax.
202 NOrM MISCELLANEA. Xap.VJ
tinax, non pro vero per traditioncm nojlros, ut o/im, injiar dierum Adami pri-
accepto amplexandum eft. Quod ad mi, de quo dicium ejl quod habita'verit
CbriJlianoSy ipforum fidem farraginem OTpO ob antiquo; atquc hoc de refur-
quandam eflc rerum impoflibilium, ideo- redtione futura dixerunt, fcil. futures il-
quc libenter alia cciam impoflibilia ipfos los, qui refurrexerint, eodem gradu quo
ampledli; dicerc enim ipfos Patres fane- fuit Adam, ac demum morituros atque
los port mortem in Paradifum non ad- in mundum animarum tranfmigraturos,
miflbs fuiffe, fed in gradu medio in quo ut operum fuorum mcrcedem reportent,
nee praemio nee poenae loeus eft, qui juxta normam judicii, quo fpeftavit £)of-
ipforum lingua limbus dicitur, manfiffe, tor Mifnicus dicendo, Neque perfuadeat
donee adveniens falvator ipforum, quern tibi offeSius tuus ejfe in inferno refugium
M^<7OTVoeant, ipfos indeedudlos in Para- tibi: quo vult, Ne feducar te concupif-
difum introduxerit ; aflerere eofdem fe- centia tua mala, dicendo, Ede & bibe, eras
fum Deum fuum incorporatum fuifle, & enim morituri fumus, neque font opera
poft niortem revixiffe, dein in coelum evec- & fcientia & rationis redditio in inferno
turn ibi corpora & anima federe neque quo vadis, quia ibi refugium tibi erit
edentem neque bibentem neque morti ob- contra judicium divinum, Scias aliter
noxium. Idem etiam affirmare illos de fe habere, quoniam vel te invito, forma-
Maria matre ipfius; federe, fc. ipfam cor- tus es (quq innuit refurredtionem, cujus
pore & anima ad dextram ipfius cum fpi- refpedtu dicitur Deus hominem eodem
ritualibus quos glorificatos appellant. Hsc modo quo fe habuit e pulvere formare,)
cum in fidei fuse fundamentis credant, Gf te invito nqfceris (vult, te invito hoc
idem etiam. in iis quse ad refurreftionem credes, quia tunc tempore refurredionis
futuram fpedtant credere. Non ita J a- mortuorum eris homo perfedlus ut -^d'<z/a
ccb, nee cogitationes noftrae ut cogitati- cum primo in luceni produceretur) ac
ones eorum, nee vis noftras ut \\x eo- vives (ea, fcil. exercens opera corporea
rum. Qu^are ergo deciperemus nos ipfos quas folent vivi, edendo, bibendo, &c.)
omnibus abominationibus gentium ifta- & pojlea morieris, (quia, fcil. poft refur-
rum, ut dicamus animas in mundo ani- rediionem denuo morientur qui rcfur-
marum gradu imperfcdto manere, nee rexerint) ac in mundo animarum ratic"
operum fuorum mercedem acciperc, do- nem redditurus es, viz. ut praemium ia
nee advenientc Me/^a noftro & viventi- Gan Eden accipias, vel pcEnam in Gc"
bus mortuis prodeant animae e loco ifto henna fubeas, fecundum opera, &c. Haec
imperfedto ad percipiendam voluptatem Abarbinel. Quibus omnia ad refurree-
divinam, ut affirmant gentes de anima- tionem fpedantia, & quae de ea ab aliis
bus fandorum fuorum, necnon ut ere- dici folent, fe coraplexum effe aflerit ;
damus, tempore refurredlionis vidtura redleque folvifle Rambam loca Scripturae,
cprpora fine cibo & potu, neque filios quae refurredtionem negare videantur,
genitura, neque amplius moritura: ea- dicendo^ Jinjll nwcn ^20 O'lDDO DH
demque prorfus impoffibilia quas ere- j^lllTi, Ordinariam rerum naturam &
dunt Chriftiani de Deo fuo ipfiufque vu/gb notam declarare ilia, non autem ne-
matre, credent gentis noftrae fapientes de gare refurredtionem, quae fit K^flrTlTT Sy
millics millenis millibus myriadum qui ratione miraculi, (ic. alibi tamen fufius
tempore refurredlionis revidluri fint ? Quid fe de iifdcm rebus fcripfifle, adeo ut fine
paleae cum tritico, & quare errares, fill haec n3*ino ^i2 e multis pauca.
mi, cum extranea ? & quid nobis cum
fententiis eorum infirmis uredine tadlis?
an non de hoc didlum eft Dnoi n'^'DI (a) In hac praecipue radice totius de
S'"^»DD' nee non commijii funt cum gentibus hoe articulo, viz. refurredtione mortuo-
opera ipforum didicerunt. Fides per- rum, controverfias cardo vertitur. Tres
fedta nee addi fibi quid, nee detrahi pa- in diverfum abeuntium ea de re fenten-
titur. lllud ergo quod credere oportet, tias recenfet (ut vidimus) Abarbinel. Pri-
eft, Refurredluros mortuos cum eorpori- rmeHHaggaonisR.Saadice, (ecundaMai-
bus, facultatibus, 6c fenfibus fuls, & cum monidis, tertia Nachmanidis. Ac verum
revixerint, ad eadem prasftanda corpora eft quod eas ita inter fe difcrepare ait,
fua adhibere, quse alii homines, nifi ut tam Haggaon quara Maimonides refuf-^
quod jufti futuri fint, peceati timentes, citatos, efuros, bibituros, uxores dudlu-
eodemque gradu quo Adam protoplaftus ros autument, fed hac differentia, quod
primo creabatur antcquam peccaflet. hie dru non autem in perpetuum vidtu-
Dixcrunt in £/ftf Kabba, Renova dies ros, ille baud interim morituros ftatuat,
iA;w:>: "J :■ ita
v
Cap. VI. NOTM MISCELLANEA. 20^
ita eniin ille cap. 7. Emunoth, IJTIDV ^i< radifum proprie fie diaum, praemio quod
Sk n'C'On ma»2D om^ Op^riJ^D Sdn tempore refurreiftionis etiam corpore per-
i<Dn O'fiyn mO'i^Ji -A^ow morientur (in- cipietur : quod confirmat dicSo veterum,
quit) /fi tramferent ipfos a diebus Meffiae quo dixerunt, mii^D tsW^b T'l'ZTy TiTj;
ad gaudia mundi futuri. Probari hoc, pj; pD □'pH^;':', Futurum ut Deus con-
dido ifto veterum, Mortui, quos rejitfcita- vivium jujtts injiruat in Paradifo^ ipfum
turus eji Deus, baud iterum in puherem in medio ipforum felTurum, fingulis ip-
fuum reverjuri funt. Hie vero diu fed fum digito monftrantibus, ficut didlum
non in perpeiuum viBuros. Sie enim in eft, Ecce ifte eJi Deus nojier. Atque hoc
Epift. de refurredione mortuorum, iSn effc n'>nnn |0D, Tn;r '\'2m Xi'\)! volupta-
Dnn n^SIJ'? DOIC^SJ IDia?' "ItyX D'tyJNn tem & premium, qua futum Junt tempore
nnx imO'l ll'Svi "bWS in^^'l "iSdn* r^/ttrrf^/owj : & ilkm Majeftatls divinse
niOO D'KVOJn D"nD INO DOnK IZl"n quafi digito demonftrationem efle appre-
DnnrtK mon y^V D»nn PJONI n'&'On henfionem gradus & voluptatis unionis
DHD t]U I'NCr' "IHK NDH DSlj;n "H NIH cum ipfa inter gaudia corporea, quafi di-
roW IJniXE^, im quorum animce in cor- cat, iftjus feeuli homines pertingere ad
pora revertentur, comedent, bibent, uxores gradum Mofis, cujus anima in tantum
ducenty gignent; dein poji vitam admodum fuperior corpore evafit, ut facultates cor-
diuturnam, inflar ejus qua diebus Mefliae porales in iplb extinguerentur, & con-
erity morientur, at vita cui nulla mors fuc- tinue Spiritu Sandlo indueretur, acfi vi-
cedit propria eji feeuli futuri, in qua nul- fus & auditus ipfius oculo animae tan-
lum e/iy uti nos credimus, corpus. At quod turn perageretur, nequaquam mediante
Nacbmanidem in alteram partem de his oculo corporeo, &c. Ex his conftat,
omnibus ftatuere afferit, fcil. ipfos nee aliud ipfi efle tempus, feu dies refurrec-
membra ad corporeas iftiufmodi fundi- tionis, aliud feculum futurum, atque illo
ones obeundas adhibituros, nee refumpta edi, bibi, aliafque percipi vqluptates cor-
iterum unquam depofituros, nefcio quod poreas, quas hoc demum prorfus abolits
ad primam aflertionis partem an fit adeo ceffabunt. Nee tamen ipfum prorfus
extra controverfiam. Rabbi Juda Zabara idem fentire cum Haggaone arbitror, quia
enim, qui utriulque Mofis fentenciam re- Haggaon diuturnius his rebus fpatium
ferr, & a Nachmanidis partibus in plerif- concedat, annorum forfan quadringento-
que flat, f]i:b nTinn »D ♦nOKH "spi^r^ rum vel quingentorum plus minus; at
"iVsX'l , p*7 IDTIp ^TW 103 "IfT ira:*?"! Nacbmanides breviufculum, urpote qui
nn pSin pX nVJDi:! niNjnS 'IJJj;m Judicium illud magnum, quod tempus
IJ'ODHO ODn msy, De articuh [inquit) refurredionis & feculum futurum difcri-
'vero [quo afRrmatur] refurreSlionem [mor- minar, ftatim refurredionem confecutu-
tuorum] futuram corpori & anima /imul, rum (ut ex fuperloribus vidimus) autu-
qiiod fe eodem modo ac priiis habituri fmt, met : utpote quod fucurum fit DV3
eddntque, ac bibant, £f voluptatibus cor- H'Tirin mO* T^'nrst^ die aliquo fub ini-
poreis fruantur, non eji e fapientibus noj- tium reJ'urreSlionis, ipfam momento haud
tris, qui litem moveat -, at vero utrum, perficiendam, ut videtur ratus, & tarn
yrh imO' SK IK Ch'\}}'b "jD "IHK Vn* O'nan n»*nn refurreSlionem mortuorum
COTI, pojlea aternum viSiuri fmt, an quam rrc^DH JTIO' dies Mefjia, in quibus &
fofl dm mulios morituri, de hoc inter ilia futura fit, hujus mundi bonis accen-
Magiftros controvertitur. Ac certe, qui fens. Sed nee hoc modo plenariam fen-
ipfius Nachmanidis verba confuluerir, tentiarum difcrepantium enumerationem
merito dubitaverit num iih Abarbinele, nobis exhibuiflfc videtur -^^ar^m/: quar-
efuros & bibituros qui reviduri funr, tam enim nobis prasbere videntur Aben
penitus negaffe, rede afl!eratur. Aliud Ezra ad Daniel c. xii. verba, ubi a Da-
cnim innuere videntur ilia, quibus obji_ niele affirmari fibi videri air, □♦pn^HE'*
citnti cui ufui futura fint in fecuio fu- On'Si^ 'D Sxijin t<1DD Vn» fll^JD IDOB?
turo corporis membra, cum ibi nee eda- {H^iSd "iJJj;;!' TNI 'qj; »0» X'^ ''^'^ ^""^^
tur nee bibatur, &c. refpondet, refumpta VHl ri'Jjy D;;t3 imO'l mon3Dl PISI
fuiffe membra ifta, D^riOT n'nn |o6 DJ'Kiy N3n &>'\'^'2 DnVHD DTlOn n^HH^
DnDijn a'a^iotyn ■jTiv'?, /« tempus re- r\yyv vro oinj pn XDT^m o'Sdik, >«-
jurre6lionis mortuorum ad funBiones me- flos qui mor tui funt in captivitate revidlu-
moratas praflandas, dein ea haud de- ros, cum advenerit Redemptor, cum de illis
nuo abolere vcluiffe Deum. Eodem fcriptum fit, Sicut dies arboris dies po-
fpcdat & quod ex ipfo jaudavimus, puli mei ; ac tunc ex Leviathane, B [ave]
Inferviturum etiam Gan Eden, feu Pa- Ziz, ©" Behemoth delicias captures, dein
i. 1 ^ iterum
204 NOTM MISCELLANEjE. CAP.Vr;
iterum merit uros, ac rurfum viSfuros in re- futuro -yfed manebit in ipjis caro donee rur~
furrectione mortuoruniy ciim erunt in fectilo fus viSluri fmt feculo juturo, quafi, fcil.
futurOy ubi nee comedent, nee bibent, fed morti, fed non corruptioni tradenda fine
Jpkndore Majejlatii divinafrtientur. Qua- corpora ipforum.
drimcmbrem ergo opinionum varieta- (b) Occurrit diftum iftud in Talmude,
tern habemus, i HaggaoniSy rcfufcitandos Traft. Beracoth, c, 2. quod integrum fie
cfiiros, bibituros, uxorcs duduros, &c. fe habet, D*7")>»nD nV yn nrp>D3 ihro
dein poftquam diu in terris vixerinr, in Jo^ 13 |'N Tr^r\ X3ri [dSi^TI .nrn
mundum futurum, ubi nihil cale am- kS n'DTl ry\p N^l H'ns? . t>:S"l nS'3»^
- plius praeftabunt, transferendos, nulla NjVi T^IV kSi PJKip X*?! THOI KC^O
mortis linea interpofita. 2. Rabbi Abra- On'miCp D'3C?V niyTi ihl< nnnn
hami Ben Ezra, eos e rebus quidem iri'l 'jKr nyyz"r\ Vin □♦:n:"l DH'^jna
terrenis cibo, fc. potu, &c. voluptaiem '\r\V'\ iSdK'I □♦."iSkH riN*. Diitum cek"
captures, moriiuros tamcn rurfus, ac bre fuit in ore Magijiri\ Seculum futurum
denuo ad jeterna feculi futuri gaudia non ita fe habet ac feculum prafem. In
rcfufcitandos, ubi nullus erit iftiufmodi feculo futuro nee eji efus nee potus, nee li-
deliciis locus. 3. Maimonidis, cadem il- berorum procreatio^ nee venditio nee emp"
los, quae hujus feculi homines, idque tio, nee invidia, nee odium, nee eontentioy
diu inftrumentorum corporeorum ope, fed jujli fedent eoronas in eapitibus gejlan-
prasftituros, quae tamen port annos tes, & voluptatem eapitmt e Jpkndore Maje^
aliquammultos nunquam refumenda, Jiatis divin(e,f cut di^um e/i; Etv'iderunt
iterum deponent. 4. Nachmanidis, qui Deum & comederunt ac blberunt. Hoc
non aliter ab Haggaone difcrepare vide- uterque tam Maimonides quam Naehma-
tur, quam quod breviori forfan fpatio nides ad fcntentiam fuam confirmandam
voluptates iftas corporeas, poft refurrec- adducit ; ille, quia nihil ibi eorum quae
tionem captandas, circumfcribat, ac his membrorum corporis minifterio praeftan-
(vel Haggaoni feorfim) R. Abron Levita tur exercetur, nee ipfa corporis membra
& R. Juda Zabara accenfendi; cum R. reperiri concludir. Abfurdiflimum enim
Ahron (referentc "Juda ifto) ftatuat nul- Maimonidi videtur aflerere fruftra retine-
1am refurredioni mortem fuccefTuram, ri haec membra ac efle homini os, fl:o-
verum refufcitatos diu, ut qui feculis machum, jecur, & membra, procreation!
olim mundi prioribus, quantum patietui' idonea, nee tamen cum edere, bibere,
de millenario fexto, quod tunc tempo- aiit liberos gignere, & quod rifu excipir,
ris fupererit, in terra ]fraelitid£ viduros, qu^rens cujus tandefn formae corpora fibi
patenie ipfis libero in Paradifum, quo- fingant qui haec aflTerant, num, CD'HllD
tiefcunque ipfum vifere libuerit, ingrefTu, □'3p;i;X3 If* Dmoj? ^^? O"typ0, Sphce-
cujus frudibus, acre puriore, ac divina3 rica, folida, eylindriea, yc\ quadrat a, vel
majeflatis prasfentia magis confpicua de- conica. Nam ut fingant Deum corpora
liciabuntur, donee demum puriffima fi- hominibus dare membris fuis diftinda,
aiit ipforum corpora a craflioribus ma- quibus tamen nihil agant, fed fint ficut ilia
teria; faecibus purgata, adeo ut gloriofa gentium idola, quibus oculi funt quibus
admodum evadant, cibi & potus baud non vident, aures quibus non audiunt,
amplius indiga. Ipfe vero R. fuda, ut nares quibus non olfaciunt ; adeoque
ipfis eas qu£e e cibo & potu percipiuntur fruftra aliquid, & ut nulli fit ufui cre-
voluptates tribuir, nee eas quae e toro afle, abfurdum eflie & impium. Eodem
conjugali denegat ; ita num liberos pro- ergo antiquorum dido, quo tolluntur
crearuri fint ideo dubitare videiur, quod edendi, bibendi, &c. ufus, tolli una in-
cum illis in hoc mundo iis tantum an- ftrumenta corporea, quae iifdem infervi-
nis qui de millenario fexto fuperfunt de- unt; corporibus quae haec non aganr,
gendum fit, quid gravidis & infantibus quibus prseftandis inftituta funt, nulla
qui innumeri neceflTario erunt, fiet mil- pofle concedi membra, qualia fi quis au-
Icnario feptimo, quo Deus loSlj; lyino tumet, \r\'< '0 pinu? vhn ry'y2''\T} 'ba |»^e
renovaturus fit mundum Juum, non adeo rrjon*? DnS 'nm |"lU?nn» ly^nn, ejfe hae
facile ftatuatur. Nefcio demum an non ipfius verba mere ridicula. ^is det ut
& ab alia adhue fententia procedat glof- tacendo taeerent, quo imputaretur ipfis in
{a. ifta R. Salomonis ad verba ifta, baud fapientiam. Utut autem, qu6 fententiae
iterum in pulverem fuum reverfuri, fcil. fuas majorem conciliet gratiam, contrari-
nVn M3n oSipS to ITtt'On niO*'? pa am rifui exponat, cjufque aflertoribus fi-
VfTl ^'2W^ "TJ? OiTSj; O"pn0 *1ty2n lentium indicat, nihil aliud quam quod
iOh yr\}fh, five diebus Mcdix, fve fceu/o abfurdiflimum eft ab ea concludi pofle,
I hominibus
Cap. VI. NOtJE MISCELLANEM, 205
hominibus perfuafum cupiens; non po- tentatum^ ut fujlentam nii unionh fua cum
tuit, vel jpfius authoritas, vel rationum, eodem : hoc facile credi pofle, cum con-
quas afFert, pondus Nachmanidem per- fideretur vis, quam imprimit anima cor-
movere, quo minus veritatem ex altera pori vi unionis cum fcientia Dei, ut cum
parte quaereret, & ex didto illo majorum fulgida fadta fuerit facies Mojis inftar fo-
plane contrarium eliceret, fcil. membra lis, 'Jofuce inftar lunje, quod idem af-
& corpora eadem refufcitatis in feculo firmant Veteres de Adamo etiam, & de
futuro permanfura, quae in hac vita fue- quibufvis qui Creatori propius uniti fue-
runt, fed non iifdem ufibus infervitura: rint, Spirituque Sandto induti ; ut de P/&/-
quam etiam fententiam amplexi funt R. neafo, cum in ipfum defcenderet Spiritus
Ahron Levitay & Judah Zabara^ & R. Sandus, dicunt micuiiTe vultum ipfius
"Jacoby libri Ein Ifrael compilator, &c. inftar lampadis, ut & de R, EJiezere
dicentes, ft feculi futuri participes nudas Magna, inter docendum radios ex facie
tantum animas Celebris iftius apophtheg- ipfius, ut olim i MoJis facie, prodiifle,
matis authori vifi eflent, nihil neceffe ipfi adeo ut non dignofceret quis utrum dies
fiiiffe aflerere in hoc feculum futurum a eflet an nox. Atque item Sifri fcrip-
praefcnti diverfum efle, quod qui ipfo tum, Facies jujlorum in feculo futuro futu-
fruantur, nee cdant nee bibant, &c. quis ras quafi Solem, Lunam, Firmamentuniy
enim monitu opus habet, ne putet ani- Stellasy Fulgura, Li/ia, lucernas Sanc-
mas haec, ad quae praeftanda nullis in- tuarii: quorum rationem fi inveftigare
ftrudae fint inftrumentis, perficere ? Hoc non poffumus, quid ni tamen credamus,
veto novum eft, nee omnibus ita notum, cum quje ad animam fpedant myfteria
ut qui & corpora retineant & membra perfpefta habeat Creator in fecula bene-
iis olim finibus condita, & diuturno ufu dicfhis, licet noftrum fugiant captum?
aflueta, ea tamen jam haud amplius Videmus tamen, cum ea, quae eupit, con-
praeftent: adeo fententiam iftam, quam fequitur animus, inde & corpori fanita-
adducit Rambam ut fit t> "Jlii'iD ipfi tem & decorem accedcre. Eo tendere
truvrryo^®^, cfle revera, fi redte perpen- quod didlum eft, Sapientia hominis illuf-
datur, D'J5 ^30 "^lOJ TlJ'tOp v-cAnyoepv trat vultum ipfius. Contra haec, qu£B de
abfolutam, (3 ex omni parte adverfantem, jeterna corporis duratione dicuntur, nihil
annotant, eaque innui feculum iftud non facere argumenta e Philofophorum fcho-
effe niDtyjn O'?!;? Spirituum proprium, lis petita, ac pari ratione, qua credunt
fed & corporum, hominiimque integro- illi univerfalium, credi etiam pofle par-
rum, qui in perpetuum fuftententur, VD ticularium permanentiam : cum tarn haec
nrn dSijTS f]i:0 C^ain OVpD m^Dn a panicularl Dei voluntate, quam ilia a
rrniyj riS'DN3, apkndore gloria divina^ generali, pendeant ; fecundum quam du-
ut in hoc mundo anima in corpore cibi & rationem fuam habent, prout ipfi vifum
potus benefcio fu/lentatur : quod quomo- eft, nxj'? OH (OtS OH fve ad tempus,
do fieri poflit Mofs exemplo patere, qui five in aternum. Nam quod ordinaria
quadraginta diebus in monte fubftitit qui- mundi lege fieri videmus, particularia
bus nihil comedens pn iTH nystyn VfO interire, univcrfalia manere, hoc animan-
Jblo Majejlatis divines fplendore alebatur. tibus ♦iO'Tpn KDPin 'iSD primi peccatiy
Eo tendere & aliud veterum didlum, & poenae ob ipfum denuntiatae ratione
quo quaerenti quid fadluri fint refufcitati contingere j voluntatem interim Dei im-
oiille annis iftis, pi C^nnS 'iiapH TfU?2^ mortalem quicquid vult in aeternum con-
IdVi^j quibus Deus mundum fuum renova- fervare. Haee Nachmanidis docftrina eft
turus fit, refpondent, orh HK^iy 'T\2T\ in cap. Gamul ab ipfo explicata ; cui
Don »ja ^ a*D2^ Orri OSJa, Deum confona funt (ut diximus) quae ab aliis
aki illis faBurum, ipfofque fuper aquis non paucis traduntur. R. Ahron Levita
fpatiaturos : ubi alis indicari ait, niyo*? (refcrente Juda Zabara) corporis in
ahv^ nov tjljn K^nSnm niDK'^O tra^n mundum futurum admifll quatuor fta-
niTlD^n '^llDDa SoDnn, Animam naturd tuit rilSnjI mSl^O excellentia gradus^ i. ,
Angelica induendam, eaque veftiendum cor- quod, li'K ^^TW JOT Sd \'')h TMXM IJ'K
pus, neque ipfum una cum elementis peri- nvi"!, oculi vifum fugiat quandocunque la-
turum. Siquidem, U^Qll DVp3 t]"1jn DVp tere cupiat. 2. qu6d, SpD D2D3 t«>«in
p'Sy nr»3 mn'nnn jysin aip xi^yv iod iijd Ntniy 'sSj; v^k mpo
13 ITPnrO Q»pQ3 rrrr D"pnon"», £>«- min, quemlibet locum etiam occlufum in-
rationem corporis dependere a duratione grediatur, non f ecus ac fpiritus. 3. Quod
anima, Gf durationem anima ab unione nSp nj;ty3 pim CTpO"? lopoo runc^O
fua cum fcientia Dei Celfijfimi, ejfequefuf- brevi temporis fpatio a kcofuo ad locum
Vol. I. . F f f hnge
2o6 NOTJE MISCELLANEA. Cap. VI.
longe remotum tramferatur. 4. Qu6d, tribuit, qui cum fine fpiritus alas revera
m"li*3 1}< U^OO IStJia ♦C^IJN *1"1J3 njnnD non habcnt, fed duabus, quibus facies
"IDJnrf? imi DK riTIN, vet forma bu- fuas obtegcre dicuinur, innui, ID pjw
Wflwi corpore propria appareat^ vel alia 1300 xh^rhv n03 n:!U?n, «cn apprehen-
indutum formdy quotiej'cunqut perfonam dere ipjos qua Jupra je funt \ duabus, qui-
mutare libuerit : qua3 omnia in Elia cor- bus pedes, "WVi D»r:j;3 HJC^n 13 I'Nb;
pore exemplo liquido comprobata fuifle mo nDO\ w« apprehendere ipj'oi negO"
autumat. His autcm nefcio an non po- tiaqua infrafefunt; duabus, quibu^vo-
tius R. yfaronis fcntentiam exprimere, lant, indicari, D}^yh riyiinn rvhp
quam ipfiflima ejus verba nobis dare vo- y\^y ma; N7D nno Dnin'Su;, agilitatem
luerit R. Juda. Nam in verbis iplius in oheunda legatione Jua quam cekrrime
a R. Jacob Ben Habib ad fententiam fine ulla prorfus mora. Sic 6c quod ad
iftam Talmudicam auToAe§« laudatis (nc- coronas quas capite geftaturos dicunc
fcio tamen an omnibus) corpus quidem beatos alterius feculi incolas, ^ monet R.
earn fubiturum mutacionem dicitur, ut facob modo laudatus, innui eas quas fibi
fit ipfius materia faecibns fuis purgata, in hac vita pararunt WV^U\ rmn H' h^
ns"l03 THi n^riinn Sp Cp DWA ryy\^Jiudio legis Gf openbm bonis: tunc
I'ya niNin dS;;3 TSpn ri33^ ne^J^OD enim ipfos veritatem carum rerum qui-
'33 IIKI D'hSk inv ^apS plO IitSn bus ftuduerunr, & rationem eorum qui-
V2p0 f]1J Ninu? n^aSn nu/'^OD D'TI ■j'^O bus operam dederunt mandatorum, quas
rm}<, iiimplexy permanens, agilis, pellucida in hac vita corporibus iftis craflioribus
injiar lapidis Sapbiri, vifum fugiens injiar veftiti perfecfte aflequi non potuerunt,
Elice, idonea ad recipiendum fplendorem percepturos ; quod & illo quod dicitur, ^
Dei, & lucem vultus regis vita, injiar fplendore Maje/latis divina, indicatur;
Lunce qua eft corpus lumen fuiim aliunde fcil. turn eodem modo fe habituros, ac
accipiens: ac rurfum refpedlu DDilDn ^'\yv Angelos qui voluptatem capiunt ex ap-
DiTJ^I^n m'^pT mutationis temperamenti G? prehenfione notionum fublimiorum, quae
agtlitatis corporum refufcitatorum, dici a fplendore Majeftatis ab ipfo Deo ad
Deum illis alas dare; at quatuor excel- ipfos fluunr, & communicantur. Porro
lentias gradus, quorum meminimus, nee idem R. fuda monitu necefTarium putar,
eo modo diftinguuntur, neque explican- nSi QTlOn JTHn Ipj; li'ON' CDnnin 'D
tur, quo apud Judam Zabaram. Ac lyS^ iniK jHlp IMD t]1J3 rrnn irON*
obiter monere liceat, nee in iifdem ver- r^t^lir^ h ^W Sd tJNp'fimSj XDrho
bis ullam Conftellationum earundem, fub pnS 'nnUO nVJH W n'oSm \TOVl}
quibus & corpora priora formats, & no- S:^ yiQtyo nSi Sxitt?' ♦ODHD I'^Dp HI "ipj;
va formanda afferuifle R. Aaronem tra- IjmN J'ON:^; IOD n»nnn npj; Hi^n*? '3T^
dit (uti vidimus) fofephus Atbo, menrio- Etiam Chrijlianos credere articulum re-
nem fieri ; dici tantiim, CDilS ^'^UW furreBionis mortuorum^ at non credere de
iniND f]i:i ana inXI nriK VdS 'nnpn cor/ior^ illujlri, quod Ungud fibi vernacula
nSnn Cno 'j<T 'K '^dS TVT^V nOJiS J?0 Glorificatum appellant, quo refurreSiuri
ma^D nv^y, i)^ novo conditurum Deum funt totum quod jpeSlat ad ifios excellentia
unicuique ipforum corpus eodem prorfus gradus, quorum (inquit) meminimus. DiJL
temperamento quo prius fuerat, fine ulla cipuli autem fefu Nazareni, qui illis hunc
omnino differentia : adeo ut nifi ipfius articulum tradiderunt, ilium a fapienti-
Abronis librum infpicere liceret, dubitare bus Ifraelis acceperunt; at non quantum
poffimus, an non illud quod de parili opus eft opera impenderunt ad ipfum plen^
fteliarum fitu dicitur, non ex ipfius fo- percipiendum, quomodo nos ilium credimus.
fepbo Albo interpretamcnto acceflTerit. Equidem fi non adeo curiofi fuerinc
Porro, quod ad alas iftas quibus ex ve- Cbri/tiani in iis, quas mortalibus fcire non
terum fententia donandi funt refufcitati, datum eft, indagandis, non hoc vitio il-
monet Juda Zabara non intelligere ip- lis verterim ; funt tamen & inter ipfos
fos U^QO D'SiD alas propria diSkis, ^im forfan qui plus fatis fe in ea quae de al-
"ri"l35<'?0 V^y O-^^ fpM NH'tt? noiS DJim terius vitae ftatu revelata non funt in-
♦JQby yif2y^ yMTi Vn'ty DS1;i niSp Oy gerendo culpam meriti funt. Nee quod
O'On, "verum indigitare voluiffe additum addit, Chrijii difcipulos hunc articulum
iri ipfis proprietatem quondam Angelicam, e fontibus Ifraelis haufiffe, prorfus nega-
unh cum corporis fui levitate, qua vel verim. A primis enim patribus gentis
aqua fuperficiei infiftere pojpnt. Pari fere iftius credita pofterifque tradita eft haec
modo quo fcriptura Seraphinis alas at- dodirina. At dum non fatis ipfos, a
Chrifto
^ Sic Rambam Tr. Teihub. c. 8. SeA. 2. Corona quam innuuot S^ipientes nyin N^D Scien;ia eil.
Cap. VI. NOTM MISCELLANEJE. 207
Chrifto edodos, eum intellexiffe autu- HpsyoSl '?DNoS l^iDi'D N*?! CDlpO S'3:iO
mat, adeo fallitur, ut revera ad ipfos, •>ib 'nS D^nnianni D'Sni^n dnDin IXa^Sl
fi quid plenius de eodem fcire vellenr, DJ "^m "7;^ n^^mi miDno lOtyj XW'^'Wy
recurrendum habuerint Ifraelis, quoad Immortale, & permanens inftar corporii
carnem, pofteri. Qu^o nomine vidimus alicujus ccelejlis, ideoque agile ut ubiqus
(ac mox plenius oftenfuri fumus) ab locorum compareat, neqiie loco circumfcrip-
Abarbenele Nachmanidem aliofque vapu- tuniy neque cibi aut potm., aliarumve re-
lare- rum^ quibus necejfario opus habent vivi^
tndigum, cum induerit corpus ipfius natu-
ram Jpiritualem per modum miraculi.
(c) Mojis exemplum quod urgcbant Hoc ideo fa<5tum, quod fepius homini-
qui corpora membris fuis conflantia fine bus apparere deberet, ita fepius ipfum
cibi & potus adminiculo potentia Dei Prophetis, piifque, & in Rabbinorum
in seternum confcrvari affirmabant, ne fcholis, atque alibi apparuiffe. Difcre-
elufum putarent qui Maimonidis partes patum eft non rninus de eodem Elia
fequerentur, illud miraculo afcribendo, mittendo ante diem Domini terribilem.
(quod fecundum ipfius doftrinam, in Intelligendum illud de ipfo Elia non
rebus natura poflibilibus quo conftan- minus Abarbineli quam Nachmanidi vi-
tius & diuturnius eft magis mirum deiur, (ut e loco jam proxime laudato
habetur, ' at in iis quje naturas vires patet; fie & Aben Ezrce, Kimchio, &c.
excedunt fi perpetuum fit, miraculi Sunt tamen qui forfan alium aliquem
naturam exuit) refpondet Nachmanides, Elia fpiritu pr^ditum, ipfius nomine
nan D^n rr^illD ""^N nr W^ pt< indigitari autumant. IzuMaimonides Tad.
ah) IJOa t)1jn "jStt^ in nW nOV Ml'ha l. ult. {Melachim, fcil.) c. ult. ex verbis
cSli? '^^^ tNO □'♦pnni U^Sin |0 T^Si, Si iftis Malachice conftare ait fijrrefturum
hoc miraculose jacium dicatur, ecce argu- Prophetam quendam ad dirigendum
merit 0 eji Elia, cujus corpus baud unquam Ifraelem, quern D'OSnn (0 ty* funt ^
depojitum eJi, nee ab anima Jeparatum, fapientibus, qui ipfum Eliam efle pucenc
manetque ab eo quo fuit tempore in ater- ante MeJJiam mittendum : unde K. 't an-
num. Quod etiam in Doftorum expo- chum ad locum iftum Prophetje, K^n
fitionibus de Henocho afiTertum ait. De ^^\'p^ S^p 'iy» '3 ♦^J nintbD TJ?! "jtt^ K73
Elia conftare hoc putat ex illis Prophe- »"!♦ i<^D'?pS^« VJ^ai hh'p'2 rvt'tlhii llilti)
tas verbis, Ecce ego mitto vobis Eliam Pro- 'ij Tl jlO^N im PIDSJ ♦3tynn T\'ht!< njj^
phetam, &c. Certe baud eadem eft om- Oi n3N n» onifyD"), msmp'^N "inDK
nium Magiftrorum de Elia ejufque mif- noxpa KO'Np fOmdm ♦Q nSnO NO'tb;^
fione fententia. R. David Kimchius quid 'Op "piTi nODK "IJ^ribKI V^l T]T\Tf}}t2 ♦D
fentiat jam vidimus, viz. corpus ipfius H^^N, &c. Eft hoc fine dubio promijfum
in fuprema aeris regione igne abfijmp- de Propheta in Ifraele manijejiando paulo
tum fuifle, ipfiamque novo, cum mit- ante tempus manifejiationis Mefllas, quern
tendus erir, corpore donatum iri. Ad quidam e doSlis putant ipfum Eliam Tif-
quam fententiam, dum hie contra Nach- h'ltem futurum : qua fententia in plerif-
manidem difputat, propendet Abarbenel. que fcriptis Homileticis reperitur; at alii
Cui tamen auris vellenda eft, ut qui baud cenfent prophetam magnum fore parilis
fatis fibi conftare videatur, cum ad 2 cum ipfo gradus, eodemque loco conjiitutum
Reg. ii. ex profeflTo contra eandem dif- quoad cognitionem Dei, £5? nominis ejus pro-
putat, iplamque plane rejicir, |»{< niH mulgationem, ideoque Eliam appellari, ut
DiT^i"!^ |»CK32? '^^?'^, Haudquaquam vult magnus ilk DoStor Maimonides,
(inquic) oportet credere ipjorum verbis ; &c, KX3D t]DV p rc^D K^M h^ Th^h\
liquido enim conftare non fuifle corpus NV'K 7Np, atque hac ratione forfan erit
ipfius ab anima feparatum, ideoque ere- (inquit) Mefliah Ben Jofeph, ex ejufdem
dere fe, fecundum veterum fententiam, fententia.
Eliam in ccelum, i. e. aercm, turbine Ex his vcro quse ab ipfo Abarhenele
fublatum, in Paradifum lerreftrem tranf- de Elia affirmata vidimus contra Mai-
latum fuifle, ibique manere ipfum t]liD monidis (quam ipfe ampledlitur) fenten-
U?fl321 anima & corpore conjlantem : at tiam, concludent qui a Nachmanidis par-
quali tandem corpore ? corpore quod tibus ftant, quod in uno fadtum in plu-
gratia Dei miraculose fadlum fit, "HVJ ribus fieri pofl"e, fc. ut immortalia in al-
p*?! p»0'C?yn CD'Otyjn p nniO D"p"l tero feculo gerant corpora, non iifdeni,
rvr\ i<^ mpa San mj^nnS Sp rrn quibus in hoc, neceflitatibus obnoxia, ac
I ' . voluifle
' Epift. de refurr. prope fin.
2o8 NOTM MISCELLANEjE. Cap. Vf.
voluifle Deuro, Oni"! TinV ^Tiy mmnS Amram Mofis, Ifliai Davidis /'iz/^r, G?
N2n oSiyn nnCN Sine?* S3 IJ^TK^ HD Cilcab/Z/w Davidis. Refponfum fugge-
nO'^p HiliDX "13 13'0«n in'TTOli «"«'" '^- ^et ywd'/2 Zabara e Midrajh, ipfi (cum
/aw omnibus feculis in exemplum propone- Pbineafi tunc nomine gauderet) cum
rCy ut notam haberet omnis Ifrael veram Simeonita Zimri principis fai ulcifcendi
feculi futuri rationem^ ejufque exceUenti- causa ipfum aggrefll eflent, animam e
tfjw, edmque fide Jirmd crederet, ut loqui- corpore evolaffe, quam in idem adhuc
tur Juda Zabara, dc Phineajb, qucm calcns, animx Nadabi, & Abibu, quae
cum aliis quibufdam Rabbinorum pro eo- adhuc ibi hue illuc volitabant> prehen-
dcm cum Elia habuiffe vidctur. Illi fam retruferunt, atque cum non alia
quod rcgcrit Abarbenel, etiamfi conceda- quam primorum parentum culpa mortem
tur illud Pilia ob fingularem ipfius fane- meritus eflet, hoc pado juftitise divinas
timoniam contigiffe, non tamen conve- qua ei condemnati funt omnes ipforum
nire ut de pluribus credaiur, opponi po- pofteri, fatisfadlum, K*7iy 'INI T^Ty p S)y\
teft, quod dc codem Elia verba faciens Kinc' piriNn n'^Dnn Sn HDn "W^ niD*
habet ■ R. Tancbum, JO |13» |K DN3 ^»jS NDH D?");;, ideoque baud conveniffe ut am^
Vn^ KnSNJ^aK 3»N"IJ» [D03'7N] |*N1D fiSoJ pHus moreretur, fed dignus fierei qui finem
NilDDJ Vonn IK NntHDOn mnnj^l nnp [hominis] ultimum, fcil. mundum futurum
^"Tf Cb "h) '"IiiVn 't3, n/M impedit quo confequeretur: fed ne ad ridicula diverta-
miniis e proprietatibus anima & miris mus: Illud quod hie obfervatum cupi-
ejm operationibus, ubi pravaluerit, & prin- mus eft, Abarbenelem eorum fenteniiam,
cipio fiiO unita fuerit, credatur ejfe ut cor- qui Adamum fi non peccaflet perpetuo
pui [qua velit] in dire transferat, etiamfi vidurum fuifle autumant, refcllere, eun-
nihil tale in Scriptura memoratum ejjet, dem tamen ad 2 Reg. ii. haec habe-
n3 m3DKi |^V:f:7K Nnnnin ipi f]»DS re, loaj nE^^^Jvnxi rrn D^^* njn
\^ nK3DKSj< pa* |N pna \h nojnVn jj; 'nv: iy;;ji nosj nSiJ in'^Ki, £<:r^ Adam
nnNlS ni -iJD njNS fiyXOi y; li^ nnNl immortalis fuit, & faStus eji mortalis : at
3K3 'D IN^I )7:n00Sx 3N3 |y JIDfl Eliah wor/^Z/j natus ejl, & faBus immor-
p007K, quanto magis poftquam exprejfa talis. An non pro occafione fententiara
fint ejus in eddem tefiimonia, & d Fropbe- mutafle videatur ?
tis tale quid [contigiffe] narratum fit ? ne-
que enim refert five de uno^ five de pluri-
bus memoria proditumfit. Poflquam enim (e) Ac fere folus Manaffes Ben Ifrael
vel uni contigerity jam ex ordine impoffi- videtur fe illi comitem adjunxiffe. Sci-
hilium exiity & inter ea qua fieri pofunt endum (inquit) eji CI. Virum Ifaacum
cenfendum efi. Abravanelem, ©" ante ilium R. Mofen
i^gyptium plane in contraria opinione fu-
iffe: nimirum refufcitatos denuo moritu-
(d) Ita certe ut fententiam tam Scrip- ros effe, & animas eorum d corpore libe-
turae Sacrae quam veterum expofitioni- ras ac folutas in mundo animarum felici-
bus confentaneam ampleditur, Adamum, ter ac beate vidiuras, & paulo poft, Sed
fi non peccaffet, perpetuo vidurum fu- vero opinio hcec non efi accepta, neque pro-
iffe. Objicitur quomodo hoc fieri poffit? bata d quoquam, &c. Quod tamen nef-
Oggerunt Magiftri exemplum Elia, ''nn cio an fimpliciter affirmari debeat, quafi
tjSlj;S D'^pl 'n Kin nn am ^hv LtSk nemo his duobus exceptis, ita fentiret.
Ecce Eliab qui non peccavit, vivit & per- Nacbmanides certe fententiam fuam, qua
manet infeculum. At fuppofito non pee- afferit ad vitam refufcitatos baud denuo
caffe ipfum Eliam, quomodo tamen a morituros, fed in aeternum permanfuros,
communi ilia forte, cui Adami peccatum & a refurredione mortuorum ad fecu-
omnes obnoxios fecit, exemptus eft ? Sunt lum futurum inji l'73{y quod omnis ter-
enim & alii quos peccati immunes per- mini expers^ transfcrcndos, eandem effe
hibent, primi tamen patris rebellione ait, quam ut R. Saadias, ita & veteres
mortalitatis legibus fubjedos. Ita in omnes tradiderint, excepta R. Mofis doc-
Talmude, Tx^gl Sabbat, c.5. vt:i?3 tno 'n trina, quae, nnnoi H'nnn ph n3i*p flimi
X2-W^ yp^ P i'°*^^ P '^'^^ ^^'^ ^^ moiyjn U^yi Ssn, terminum prafcribit
■m p 3K73T nn 13K •'m ntyo on, %«- tempori refurreSiionis, atque omnes in mun-
iuor (inquiunt) mortui funt confilio fer- dum animarum remittit. At hoc de illis
pentis [non alius, fcil. peccati, quam ori- Maimonide antiquioribus intelligi vult:
ginalis, rei] 5'a/y««/, Benjamin, f. Jacobi, Nam apud reeentiorum non paucos ip-
I iius
^ Ramban. cap. Gamul : & Juda Zabar.
n T ^■T
.Cap. VI. NOrM MlSCELLAN^M. io^
fententiam invaluifle ipfe fatetur. ' rV2^2 cile aflenferimus. Eorum aliquos jam
Dn'maon npnn T*iQD 'O^n mpd? NVOn recenfuimus. Unum addere liceat, Salo-
}<Mn n^^lS D'O'DDO QiTJ On7i3r)31 monem Bar R. Nathan, de cujus fenten-
niQK^jn D'7'1^ Nin '»"TJ?n!y, C^r/^ (inquit) tia conftat ex formula precationis, quam
reperies nonnullos Sapientum Hifpanice in mortuorum fepulchra vifitantibus reci-
J'criptis fun philojbphicis, & precationum tandam praefcripfit, quam, ni id ledori
formulis ajfentire opinioni ijii, fcil. muti- grave, hie apponam ; idque libentius,
dum futurum animarum propr'ium ejfe. quod quzefitum a me aliquocies memini
Inter cjeteros R. Sakmonem Ben Gabirol, quibufnam pro mortuis comprecationi-
qui in precatione fua base habet verba, bus uterentur fudai: fie ergo ille, Cum
*in'Dn TWi&> IPTO "p"*-^"? ^^^ ^'^^ animus tibi fit Prophetarum, DoBorum
'n;i^n Nim nnvpl ryh^n h'Z OpU 1D1, out piomm fepulchra vjfere, juxfa fepul-
Sub folio glorice tua flatio ejl animabus chrum conflitutus ac Th'l'^ "^DNp^J f'^<^i^
San^orum iuorum, atque ibi ejl 'voluptas ad Keblah, i. Hierofolyma, direSfd, fic
fne fine aut termino, ejlque [flatus] ijle dicas, IJ'Nni^ l^nSN '♦> 'JsSo tV:/n 'H'
feculum futurum. Nee non, jO ni?ai in'"i2 *J3 '^'3 HN* nV'e^ IJpi^' ^np lijynp
♦JN'3n DiSa^a 'n>»n 'h^ 'JN^i'in nrn dSi;?.!, nrnx n\oni jhd amN* rrnm p3
£/ qiiando me ex hoc mundo eduxeris, in DSl^^n "n*? ZDU'TXw TflJ? Xim ^HD
mundum futurum in pace introducas. Ad- ntt^»nn "ino* p O^D nSDO ^^Tl'T NDH
di poteft & Nachmanide rccentior Jofe- IN nrn K^npn pNjn UI}"!! I^HN nN* fpn*?
/>*w -(4//Jo, qui Maimonidi ftrenue contra ^TWn nrn Din dDHn IK nm pn';;n
ipfum militat, ut videre eft a Sermon is "JlflD VmaVjr Q'mjn nm. -iDpD "IDIJ
4. cap, 30. ufque ad finem c. 41. in quo J'Ntt^ □*?")]? n»nn in'n'l l'7Sn □U3Nn
non aliud in mundo futuro praemium, nn'O H'D np'^DOn n'nr» nn^Q nnnx
quam quod t]iji nSi?2 ^^^ ;^»jo j;7z»;^ d^'hS na"in Sd n*TDon nj;on Sd nman
fine corpore contingit^ expedlatum aflerit QO'Di r\T\l2m D'PT) n^ratt' D;; oVli'inO
o\\m2.^z\.x\\i\y%Adamo,Noacho,h.c.Abra- '3 lltyN DlSl^ rTT rrm ma lONJirt
i&flOTO, IJaaco, &c. ejufque folius refpedu, "iJOpm tymOJIND "]nn» Ol lJinN3 Nin»
•731 n^n* in ''m vn irnx cnnne? dn'd m^ o'dj njiojyi □'j7n nj^nty vS;r
ntynS iS m"u?vo vniy nvatyjn mnSi/nn D»2nn 'pni'Di D'^qtyon op ipSn D'trn
':)i V3'1N nj^iy nx ijnr in»»E^i u;j3 px nrmi hy\ tj;i □Si;?'? Q'nsiaD anty
ija iiK Dinars -|':'m j;-it "jS i^p» pn*;;'n iJ'n^K Vf^i .cnovi^n SNnty^ n'2 '" r=>y
D"pnn '»' mvD Dvpa 'd ^^nvinvnn ith* '" du^J'.qSd on □; imn o'lyipn
»oi Tono d:?'):^ iNtyni 'nvj Dvp tyQjn D'.'n2 upSm ppSn 'nn 010.^^ , "iJ'n^f*
n'^vn kS N'n -jnan' D2^n ^fl n^< "nnpn oS-inji D:op dSd onn □♦'pS □♦oSijr "n
ivon NO"! Ninn D;;"i:n.p nn^Dj n^nni Ji-'xia p^n 15 npQ 'n* mnoiy N-ipo
DK □"oa?jn □m];'n Sddi vnnK inoa ^t^r^ iT^ v>'''in infl pJD'?^ ir;;")' onn
lyajn nvp Nine? 'nvjn Ninn aijDn I'Dan, n». S;? n'D^njy innoan a^pn pxn
DefpeSfut (inquit) /^'a^tt/V Abraham pater 'flS^J -J'nD Vn» KOJn pOK p in'^tt'*
»o//fr tamfuam, quamfiliifui unici 'vitam, nillK b\2 'D "nfi); ♦JDItt' "iJini "iV'pn paip»
omnidque bona corporea qua ipfi promiffa Sn'JiS n»D3ntt? 10D1 Van N'KSn pNl "jSd
fuerant, fctl. in bareditatem tpfi cejuram tWm nijni fpS "jS nnNT nnion ly'N
/^rr^OT Canaan, acfemen ipfius haredita- SiS n'DDnsy lODI I'O'n |*pS -jSmjS
'■/o pojeffurum portas inimicorum fuorum, p Sxprn* 1*73); n» V Sxity* niSnp
G? [quod didum eft] In Ifaac vocabitur On»SK nnONI tOin pS jn^n 'in
femen tuum ; profe5lufque eft ut ma^aret nx n'nD"! 'JK n3n D'nSN '♦» "ION n3
filium fuum unicum, fciens obfervando man- 'C;; D3'n"l"l3pO DDHN »n'S)?ni □D'miip
^j/a Domini, confervatum iri animam du- Dn;;nn h^'W nonN S^^ D^nN 'nKDni
ratione aternd, ac permanfuram ipfam in Tfh'SrVl'S DD'HinDp nx 'nnDD 'JN O
gaudioperpetuo; atfi tranfgrederetur ver- DM 'mi 'nnil 'O;; DD^nT^^pO nDnX
^ww Dommi, baud profpere adluram, fed Dn^TI DDnOTN Sj; DDHN ♦nnjm Dn^m
excijiim iri a gaudio ifto. Ac quid ipfi "IfS^** ''♦ mN3 'n^iryi ♦nnan '» 'JN '3
raw domo fiiapoft ipfum, aut cum omni- nyri^ QmDDSyo Sy '):jn» "11233 D'TDH
i^z/j promiffii corporeis, fi perderet bonum inj^lU^'n Ity'C'n □»n'7N 'JQS 1tS;;»'1 inOB?'
;7/w^ fempiternum, quod efi anima dura- IJ'lp n? lyn^N nin t<"inn OV3 "ION')
/^""•^ nnotyji nS'jj iS lyip '«n ij.r'Ji'V iS
Non ergo folus Abarbenel Maimonidis qSij? nj?T nn^O '" "jnDi UnJKI inj;iir'3
caftra fecutus eft. Si plures a Nachma- n'lSSl, Sit voluntas Domini Dei mjiri^
nidis partibus ftare dixerit Manaffe fa- Creatoris nofiri, San£ii noftri, San5lt Ja-
VoL. I. G g g cob,
1 C. Cimul, fub fin, > .lUJ'ut'iJ ^ .Mi..vi* ..
2IO NOrM MISCELLANEA. Cap.VL
cob, qui cyeavU omnes film f<ederis fui in ipfius. Dicetque die i/Io, ' Ecce Deiis no-
judicioy & •vitam ijfis tribuit in judiciot fter hie, expcdavimus ipfum & fervabic
(S mori fecit ipfi)s in judiciOf (S rej'ujcita- nos: Hie eft: Dominus, expcdavimus
turui eft ipfos ad vitam feculi futuri^ ipfum, cxultabimus & latabimur in fa-
quique novit numerum eorum omnium [ut] lute ipfius: Rt nos benedicemus Domino
it a acceleret ac feftinet expergefacere jDo- ab hoc tempore ujque injkulum. Halle-
minum & DoSlorem nofirum Haggaonem Itijab.
\Ex\xm\im\ I anSum ifium (autjuftum if- In hac prccationis formula, dum ca,
turn, aut Sapientem DcSiorem ijlum) cu- quibus probari refurredtionem mortuo-
jus corpus habitat in fepulcbro ifio, cujus rum putanr, Scriptur® loca fummatiin
oja in medio lapidum ifiorum requiefcunt, reccnfcr, obfervari poiefl, & inrcr cae-
& vivificet ipfum vita aterna, quam nulla tcra enumerari Mic. v. 5. Et erit ifle
mors fequitury vita qua omnem mortem pax^ -^jfu^ ^"'^ venerit in terram noflramy
cbjbrbety quaque omnes lachrymas abjier- & calcaverit in adibus noflris, liopni
git, atque omne opprobrium aufert, una cnx O'DJ HJOn CS'^T n;^25y vSj;, Et
cum omnibus, qui vita adjcripti funt in fiatuemus adverfus eum feptem pafiores, £sf
Jerufalem, cum feptem pajloribus, & o£lo octo principes bcminum. Adducitur idem
principibtis, de quibuS diilum ejl, "" Eritque & a i?. Saadia, I. Emunoth, cap 7. inter
ifte pax, quando AJhur venerit in ter- alia ad ariiculum iftium confirmandum ar-
ram noftram, & cum calcaverit in pa- gumenta, itd ea potius quaj e Talmude &
latiis noftris, & fufcitabimus adverfus traditione, quam quae e Scriptura petun-
eum feptem paftores, & odto principes tur. Argument! enim inde dedudti
hominum, detque ipji partem cum intel- tota vis pendct a traditione, qua feptem
ligentibuSy iifque qui juftificant multos, qui Paftores & odto Principes figillatim enu*
erunt infiar fiellarum in feculum & fempi- merantur. Ita in Tradr, Succah. c. 5.
ternum: quin & totum refiduum populi dicitur, ^yOK3 "iH D'^n 't inj^J (XO
Domini, domus Ifra-' [eorum] qui cufto- :np)^n Dm2S I^O^O nWinai TW 0^^?
diunt paSlum Dei nojlri, & faciunt bene- CTIN ♦D'D: 'n inri 'KOI 17X01^0 r\VD\
piacitum ipfius, omnes (inquam) ifios ex- IH'pin n^iav DIO;; h^^DV^ ^"MWS 'E^
cutiat Dominus Deus nojler e pulvere ip- H'SyOI in'^^NI, ^iinam funt feptem ifii
forum, fitque Jors ipforum t£ fors nofira in paftores'? David /« medio^ Adam, Seth,
vita, vita feculorum, ut fiabiliat in ea il- & Methufalach ad dextram ipfius, Abra-
los omnes tam parvos quam magnos, [fe- ham, Jacob ^ Mofe ad finiftram. Et
cundum illud quod in] textu fcriptum quinam octo principes viri? jefTe, Saul,
eft, " Et erit particula trumenti in terra Samuel, Amos, Zephaniah, Hezekias,
in vertice montium, commovebitur ut Eliah, Meffias. Jam fi hos fufcitandcs
Lebanon frudus ejus, & florcbunt de civi- (ea enim tum verbi lilDpn vis erit) crc-
tate ficut herba terrae, & confirmet fidu- dideris ut AJfyrii impetum frangant, ' de
ciam ijlam, qua confidere fecit per KdJxzm. refurreftione nequaquam dubitabitur. At
filium Amos Prophetam, ° Vivent mor- ncfcire fe ait R. Salomo, unde haec hau-
tui tui, cum cadavere meo refurgent, ferint: magis tamen mirum, quod 6c
quia ros olerum ros tuus, & terra mor- ab ipfo in Scholiis ad locum iftum Tal-
tuos fuos projiciet. Et ficut promifit D^- mudis adducitur, & a Judab Zabara,
nieli, viro defideriorum, pTu autem vadc c. 3. citatur e Midrifij Tillim, ubi cum
ad praefinitum, & requiefce, & ftabis omiflb Ifaaco inter paftores iftos colio-
in forte tua in fine dierum; & ficut pro- ctuxur Abraham & fnacob, quajritur pnir>
mifit omnibus ccetibus Ifraelis per Jervum 17N S^Dl \y^V "]Sn \yT\ Ifaac quo
y««w Ezekielem, f. Buzi,^cfr^o/^w, *! Ideo abierat quod inter hos nonfuerit, ac ref-
vaticinare, & dices illis. Sic dicit Do- pondetur, DJH'JD hiCW 'J^iTn N'nn^ "fyri,
minus Deus, Ego aperio fepulchra ve- abierat ad educendosfceleratos gentis Ifraeli-
ftra, & educam vos e fepulchris veftri?, tica e Gehenna^. Principium autem Ora-
popule mi, & indam vobis fpiritum me- tionis hujus fumpta eft ex ifta, qus in
um, & vivetis ; & ftatuam vos fuper ter- centum benedidlionum formulis, quae in
ram veftram, & fcietis quod ego Domi- Liturgia fudceorum publica habentur, per
nus locutus fim, & fecerim, dicit Do- fepulchra Jfraelitarum tranfeuntibus re-
minus, Exultent Sancti cum gloria, can- citanda prasfcribitur : fie autem fe haber,
tent fuper lectisfuis: Gaudedntque jufli & ny» X'X oSli^n "pD ^y^hii '" HDJi "jna
exultent coram Deo, & latentur in falute ODHX \r\ pa DDJIK H'nm p3 ODnX
P3
» Mic. V. 4. " Pfal. Ixxii. i6. • Ifa. xxvi. i. t D»n. jfi. 13. 1 Ezek. xxxvii. 12. [ If«i. xxv.9. • ad
Mic. V. \ Hoc ali«s Abrahuno tribuitur, v. fup. p. 172.
Cap.VI. NOfM MISCELLANEA. 211
DDfiVnnS n^ny Nim DdSd "I^DD ^^in ina ^o«/j 5<?r 5e/«fl/j, & Ifaad Marbenelisi
OriDH nn:3 '»♦ 'nnii 'TI"12 j'ID D30pn*71, ex iis, quas jam a nobis allata funt, mini-
Benedictm fis tu, Domine Deus nofter, me afTerendum videtur; cum illi refuf-
Rex mundi [ille] qui creavit vos in ju- citatos quidem in refurredionis (quod
dicio, & "jivijicavit vos in Judico, & pa- volunt) feculo edere, bibere, aliaque id
vii vos in judicio, novitqiie numerum ve- genus exercere affirmantj at in Olani
Jlrum omnium, quique vitce reftituturus, & Habba, feu mundo quern futurum vocantj
rejufcitaturus eji vos, in judicio: Benedic- ea locum habere prorfus negahr. Hasc
tusfis, Domine, qui vivijicas mortuos. Ita enim, ex ipforum fententia, duo feculi
in editionibus Venetis, quae jam Liturgi- funt immane quantum inter fe difcre-
am apud Synagogas, quae Hifpanicas fe pantia. Laudat ipfe, J. 3. c. i. R. Abra-
vocant, in ufu nobis exhibent. At Nach- ham Bilbag, qui in lib. Derec Emunab
manides legit, QDDK D'pn*? TflJ? Nim " probathoram refurredlionismortuorum
1^3 N3n oSli^n ''nV, E.t qui refufcita- " & continuam & perpetuam vitam,
turns ejl vos ad vitam mundi fuiuri in •' quae poflea fcquetur, dici etiam man-
judicio. Ideo enim formulam banc citat, " dum futurum." Ita certe author ifte,
ut inde Olam Habba, feu mundi futuri qui idem Filius Shem 'Tob (ut non fit
flatum, qui proprie fie dicitur, alium (puto) necefle duos libros eodem ticulo
efle ab eo, quo ftatim poft mortem fru- infignitos, alcerum authore R. Abraham^
untur, prober. Mutata eft forfan ab ea, alterum R. Shem 'fob, ut in CI. Viri bib-
quae olim fuit, forma, controverfias iftius, liotheca Rabbinica fit, ftatuere) inter cas-
inter Rambam & Ramban, gratiS. Di- teras nominis ejus acceptiones, 8c banc,
greffionis hujus anfam nobis praebuit Ma- quae omnium maxime propria, recenfetj
najjis Ben Ij'rael cenfura, qua fententiam 1. 3. c. 4. at nee ille, nee alius, puto, quif-
iftam, denuo, fcil. morituros, qui refur- piam melioris notae dodtorum, in mun-
redionis moriuorum participes fadi fue- dum iftum ejufque gaudia admifibs, vel
rint, fingularitatis arguit ; antequam au- iis, quibus haec vita fuftentatur, opus ha-
tem revertamur, non poflijmus quin & here, vel ex iis voluptatem captare au-
ab ipfo quasramus, quofnam ipfe fibi af- tumar. Fatebitur Maimonides delicias
fencientes habear, dum quos immorta- yitae futurae convivio quidem a veteri-
litatem induifle fatetur, novi, fcil. mundi bus afilmilari^ at ibi revera edi ac bibi
(ut feculum futurum vocat) incolas, iif- aflerentem quanto cum ftomacho ac rifu
dem tamen animalibus ac naturalibus ac- exciperet ? multo magis, ubi nemo jam
tionibus vacaturos, 8c operam daturos amplius moriturus eft, eum exerceri ac-
ftatuit, quibus in hac vita homines, cibo, tum, qui nifi fpeciei confervandse necef-
fcil. 8c potu ufuros, generationique prdlis farius cfiTet, unicum fere hujus vitae op-
vacaiuros, 8cc. ut ipfius verbis (1. 3. probrium duceret ? Illi cum ceteris ubi-
c. 9. de Refurredione mortuorum) utar. que in ore eft illud antiquorum. In mun^
In diverfum certe abit tam ab iis qui do futuro nee editur, nee bibitur, nee pro-
Maimonidis, quam qui Nachmanidis par- creantur liberi, Cujus mirum nullam a
tes fequuntur. Illi enim, quod abfur- Manajfe mentionem fadam vel rationem
dum didu putant, eos qui immortales, habitam efiTe. Non alia ergo videtur,
atque incorruptibiles fadi fint, ea, quas quam ipfe amplexus eft, fententia, quam
mortalitati fuftentandae inferviant, ampli- ilia quam \'\'OT\r\ feu Vuki appellat Juda
us exercere, ipfa tollunt corpora ; hi ve- Zabara, &c quam D'JD? "Vy^ |*K con^-
ro, dum nulla ratione denegari corpori- deratione accuratiori indignam putat, ut-
bus ffiternitatis praemium exiftimant, ne pote nee Scripture, nee tradition!, nee
tamen corruptionis atque incorruptionis intelledui confentaneam, fcil. efle, ri*nn
leges mifcere ac confundere videantur, c;a:i f)"lJ3 ry&>'\V OpHlfS D'HOn
cam fubire mutaiionem volunt, quae ip- p)} \n riT PTiT »7llO rVT\m nSoK3,
fa baud amplius rebus iftis, quibus vel &c. [ftatum] refurreSiionis mortuorum juf-
individua vel fpecies, quamdiu mortali- tis aterniim eorpore fimul & anima [fru-
tati fubjacent, conferventur, indigere, vel endum] dum edent ac bibent, idque for-
eas exercere patiatur. Manaffe vero, 8c fan in Paradifo [terrcftri^ cujus frudi-
jmmortalia cfiTe, 8c fimul ea prtEftare, bus jucundifllmis ad fatietatem vefcenres,
quibus mortalitatis defedibus fubveni- aereque faluberrimo recreati, omniquc
tur, credi vultj quod nefcio an praeter labore vacui, perpetuis fruentur dcliciis.
ipfum e dodioribus quifpiam. Nam Imo addit ManaJJ'e de liberorum procrea-
quod ipfe banc opinionem fuiflTe ait R. tione, quod adhuc fententiam iftam ab
Haadia Gaon, R. Mo/is Mgyptii, R. Sim- intelledu remotiprem facit, atque hsec
3 * dura
212 NOTM MISCELLANEA. Cap.VI.
dum aflerir, titl fibi neceflarias ita & fo- fcrit; qualia funt quae de Limbo patrum^
lutu difficiles rcddit, quas adducit, quae- & dc Maria Chrijli matre in coehim jam
iliones, prim6 illam, 1. 2. c. 10. Qoo- corpore cvedla, ibique ad filii fui dex-
niodo, fcil. COS omncs, qui rcfurgcnt, ca- tram fedente, ab ipfis aflerta refert. Ob
pere poflit orbis lerrarum, nedum an- base Chrijlianorum religionem fiiis non
guftiores terrx (quam vocant) Sandae, li- alitcr quam ut rerum plane impoflibili-
mitcs. Si enim omnes quotquot unquam um & creditu abfurdiflimarum meram
in terrisvixerint, refurrcdturos affirmaret, farraginem vifum iri minime dubitans,
eofque in terra habitaturos, fufficerer for- facile ab ipfis confecuturum fe fperar,
fan illud quod afFert refponfum, oinnes ut quicquid a Chrijlianis credatur, vel
terra; plagas jam ignotas retegendas at- ob id ipfum fine ulteriori examine ref-
que habitabiles futuras j at li vel pauci- puant, atque ut a vero alienum rejicianr.
ores refufcitandos autumet, eos tamen ^id paiea (enim) cum tritico, & quare
& ipfos perpetuo vidluros, filiofque & errares cum extranea, mi JiH? ^id nobis
filias, qui & alios gignant, in omnia fe- cum eorum fententiii (inquit,) &c. Hoc
culorum fecula genituros, non video quo- enim nifi ab ipfis obtinuerir, ut quicquid
modo fpatium hoc molis terreftris ter- Chrijiiani pro vero habent, illi ideo fal-
minis non adeo immenfis circumfcrip- liim reputent, fatis inpraEfentiarum erit
tum, tantae hominum multitudini, quan- ad ipfius arrogantiam retundendam, fi-
tam ab iftis, sternitatis duratione con- dcmque apud ipfos minuendam, dixiflc,
tinua, orituram facile concipiamus, ca- ea quae, praeter ipforum de refufcitandb-
piendis olim fufficiat. Sccundo & alte- rum ftatu dodtrinam, recenfct, nee uni-
ram, quam, 1. 3. c. 10. movet, utrum, verfalem apud Chriflianos fidem obtincre,
fcil. ibi peccato locus fit ? Cui & obnoxi- nee uUum inter fidei articulos locum ha-
os illos, qui iftiufmodi rebus implican- bere. Quam autem ut proximam ad ve-
tur, non mirum eft fi ftatuat, quamvis ritatem viam, quam longiflime a Cbrif-
maxima ex parte proclives futuros dicat tianorum dodlrina recedere, laudat, quam
ad virtutem. Ac R. Saadiam in partes minime tuta fit, ipfe hac ratione paleam
vocat, quem in eadem opinione fuiflTe pro tritico, errorem pro vero, amplexus
ait, Deum, fcil. non ablaturum homini- oftendit. NoUem ego cum ipfis talionis
bus liberum arbitrinm. At loquitur in- lege agi, aur banc certam nobis veri in-
terim Haggaon ifte de feculo refurrec- dagandi regulam ftatui, ut quicquid a
tionis, feu ftatu quem mundo futuro yudais (quamvis ad errores fcediffimos
prasvium ftatuit, ad quem neminem a prolapfis) afleritur, aut ad eorum placita
Deo admitti vult, nifi quem certo prae- accedit, pro falfo habeatur. Hoc tamen
fciverit, durante ipfo, non peccaturum, monitu baud intempeftivum duco, ne
aut commiflfurum aliquid, quo "^IDJin D*?"))? paleam ab ipfis pro tritico obtrudi nobis
fecttlo retributionis excidat, eove indignus patiamur, aut errores & opiniones mi-
fiat: ei vero nihil efl'e cum hujus vitae nus fanas ab eorum traditionibus magis
rebus commune ubique afl"erit, cum de quam a fincero Dei verbo pendentes fa-
illo ipfo feculo, & de praemium jam con- cile imbibamus. Quod vereor ne illi fe-
fecutis loquatur ManaJJeh. Sed haec obi- cerint qui de Chrijli, Sandlorumque cum
ter. Ad Abarbenelem redeo. Obfervan- ipfo in terris regno, quo durante rebus
dum reftat illud, cujus prascipue causa iterum terrenis (ad meliores dudum rece-
fufiorem banc inter ipfius & aliorum pti) fe immifturi, atque ex iis volupta
fententias coUaiionem inftituimus, fcil. tem captaturi fint, multa nullo Scriptu-
hoc ab ipfo imprimis Nachmanidi vitio ras fundamento nixa, & credunt & aliis
verti, quod fententiam Chrijlianorum obtrudunt, quae (ni fallor) omnia a Ju-
dodlrinae affiniorem, & quam ab ipfis deeis, primum, quo olim comparuit,
partim haufiflTe videatur, amplexus fit; Chrijli adventum, ncgantibus atque elu-
aliter enim baud facile fuifl'e, ab ipfo an dere fatagentibus, originem traxifle repe-
a Maimonide Veritas ftaret, dijudicare. rientur. Ab iis enim, quie Judcsi de fe-
Minime vero praetereundum, quam ini- culo refurredtionis, quod futurum ante
que agar, dum quo Chriftianorum de millenarii fexti finem ftatuunt, & diebirs
refurrcdlione mortuorum dogma abfurdi MeJJia qualis ipfis fingitur, vix latum
multum in fe continere fuis fuadeat, una unguem difcedunt. Refte in hoc Abar-
cum ipfo, alia nihil ad eum articulum benel. Fides perfeSia nee addi fibi nee de-
fpeftantia, nee e Scripturis haufta, ncc trahi patitur. Regulam fidei perfedam
ab omnibus credita proponir, eaque om- a Chrijlo accepimus, nihil nifi quod ipfi
nia c fundamentis fidei ab ipfis baberi af- confonum fit amplcdi, a quibufcunque
tandem
I
Cap. VIL N OTM MI SC ZLLAN EM. 213
tandem authoribus commendatum, de-
cebit. ^'id palea cum tritico? ^i fom- Cap. VIL
nium habet, narret ut /omnium. ''
Ut vero tandem capiti huic, quod vel In quo Mohammedanorum etiam de eo~
ipfum in jufti tradlatus molem excrevic, dem articuio fententia ex autoribus apud
iinem imponamus: "His quatuordecim ipfos fide dignis prof ertur.
radicibus omnia fe complexum ait Abar-
^?/?f/, quaede refurredtione quasri, &dilTeri Q1 UP ERE ST ut proximo jam loco
folent; quibus addidimus nos ex aliis non ^^ Mohammedanorum etiam de refurrec-
pauca, quae ledori forfan faftidium pari- tione fententiae explicationem aliquam
ant, nee tamen quid Judcei de hoc arti- poUiciti, fidem liberemus, quamvis ultro
culo ftatuant fcire cupienii fatisfaciant. forfan a ledtore nimis jam Judaorum
Neque enim id polliceri pofTum, pro ea inepiiis detento, ea folvi poffemus. In-
qu£B apud ipfos eft opinionum varietate, fignis ille tam Philofophorum quam Me-
miraque inconftantia. Inter eos quibus dicorum apud Arabes Princeps Avicenna
ad ipforum dodrinam eruendam duci- hac de re librum confcripfir, quern in
bus uli fumus, fi Jofephi non memine- linguam Latinam tranftulit Andreas Bel-
rimus, baud mirum ; cum ille, dum lunenfis, titulo Libelli Avicennas de Al
fedarum, quas commemorat, de altero Mahad; vocem retinensyfra^, s^ — sd5, quse,
feculo fententiam referens, verbis ufus explicante ipfo, locum vel difpofitionem^ in
videtur magis ad Grcecorum, Romano- qua res aliqua jam fuerit, & ab ea/epa-
riimque mores & aures accommodatis, rata ad ipfam pojiea revertitur, denotat,
quam quae legis Judaica alumnus intel- atque ufu ita obtinente privatim, difpo-
ligeret, vel fenfibus fuls exprimendis com- fitionem aut locum, ad quern pervenit ho-
moda judicaret. Nobis cum iis res eft mo pofi mortem. Ejus 1. c. 2. varias re-
qui traditionum Talmudicarum fequacio- ceniet de refurredlione fententias, eorum
res funt, nee ad M>J1> nODn% feu ali- primo quos Arabes Vaniloquentes vocat,
arum gentium difcipiinam diverterint : deinde Mohammedanorum & Chrifiiano-
In quorum placitis referendis fatis pro rum, nee non fedae Al Majufi & Alte"
inftituti noftri ratione eft, nos bona fide ««/>, eorumque qui ^/7V«fl/2;cj6 aflerunr,
cgiffe, nee fponte quicquam celaiTe, fe- contra quas omnes (licet cam quas Mo-
cius retulifle, eive addidiffe vel detraxifle, hammedis & Alcorani authoritate adftrui-
quo cujufpiam fententia aliter ac ab tur caeteris praeferat, ipfe Mohammedanus)
ipfo tradita eft fonare videretur, vel cui- in fequentibus difputat, refurredtionem
piam fraudcm feciffe. Autoritates qui- animas foli competere contendensj hie
bus fententias fuas confirmant, atque tamen, c. 3. apologia ufus, totum quod
inter fe ceriant, omnes referrc ut Ion- de refurredtione difputavit (quo earn ani-
gum nimis fuiffet, ^ ita (ipfo monente mae folum competere probare conatus
Maimonide) ad rem parum. Si interim eft) didlum tSs fecundiim difiurfum rati"
pro tritico paleam, pro thefauro carbo- onis, vel fecundum intelledtum purum \ fe-
nes, eruifTe videamur ; ipfis id qui tali- cundum verb difcurfom permixtum cum eis
bus (negledlui, imo odio habitis meliori- qua adfinem pertinent, Gf fecundiim reve-
bus) decipi volunt, imputetur. Nobis lationes legum divinas, veras & credendas
tamen vel nihil melius apud ipfos inve- oportet ajfirmare Mahad attribui corpori
niffe in lucrum cedet non minimum, G? anima fimul, & credere ipfum futurum
dum bac ratione grati agnofcere cogc- ejfe: & jam (inquit) nos verificavimus &
mur non folum refurreftionem mor- declaravimus hoc in libro nojiro Alfepha.
lucrum fiduciam efle Chrifiianorum, fed Praeter inftitutum ergo noftrum erit, iis
& ejus myfteriorum fcientiam unicum quae hac in opella difputat recitandis im-
ipforum privilegium, baud aliis cum ip- morari, cum illud quod agendum fuf(?fe-
fis commune. Quod & amplius pate- pimus fit, quid ab iis tantum, qui apud
bit, ubi proximo capite Mohammedano- Mohammedis affeelas pro orthodoxis ha-
rum etiam deliria, quibus articuli hujus bentur, credatur referre; inter quos ne-
veritatem adulterant, fummatimperftrinx- fcio an collocandus \p{e Avicenna. Sic
erimus. Lucis, qua (immenfa Dei bo- enim apud Epitomatorem Tafei legimus,
nitate) fruimur, beneficium magis com- At Farabius Al Cendi, & Ebn Sina d^-*
mendatum reddet, ad tenebras in quibus •^i i- De religione fufpeSii funt, ut gra-
mifere cefpitant alii animum advertiffe. vius ab aliis di<fta taceam. Nee aliam
Vo L. I. H h h puto
« Edit. Abarb. qua prsecipue uli fumus, ea eft qua in quarto prodiit, Venet. A. M. 5305. * Sapientiam Graj-
canicam. i' Epill. de ref. mor.
214 NOr^ MISCELLANEM. Cap. VII.
puto ob caufam banc meritus eft ccnfu- in ea concipienda jam deficiant ob caufas
ram, quam quod de rebus, alteram vitam quas ojiendemus. Sapientes aiitem divinia
fpedantibus, philofophice argutandi, eaf- bujus felicitatis defiderio tenentur, magis
que aliter ac fanant verba intcrpretandi quam corporea tjiius; imo vero ac fi alte-
audaciam (ibi fumpfcrit. Ita, fi bene ram tjiam baud omnino rejpicerent, necji
memini, a doflo apud illos quodam, 'jus compotes fieri pojent, magni ajiimarent
cui ejus iftis de rebus I'ententia: mentio- refpeSiu ifiius qua ejl appropinquatio ad
ncm injeci, refponfum accepi. Si quid Verum primum, eoque fe modo habet quern
igitur hac de re ab ipfo dilputatura fit mox dejcripturi fumui . Porro ut fciamui
videre cuipiam libeat, ipfurn adcat, hoc banc beatitudinem & qua ei contraria e/i
folum ne vocum quas Interpreti retincre mij'eriam, cum de ea qua corporis eft plene
vifum, peregrinitate offendatur, monitus, traStaverit lex, &c. Miffis igitur iis, in
fedam -^//f«ii/>, cujus meminit, iyyiJI yf/- quae Avicenna fibi fecundum Philofo-
thanawiah Arabice, eorutn efie qui duo phije & rationis principia inquirendum
rerum principia ftatuant, lucem, fcil. & fufcepir, nos ad ea quae de corpore &
^eoebras, fub quibus cqmprehenditur eii- anima rurfus uniendis a lege tradita air,
am, fefta Almajufiy nifi quod eorum Zo- breviter cnarranda nos accingemus. Ac
roajlre pofleriores, ab illo edod:i, duobus primo quod ad rei ipfius veritatem, dari,
iftis tertium quern ^^)i^ Oromafden no- fcil. refurreftionem, tot ubique habec
minarunt, addiderint ; Altenajacb autcm Alcoranus, tot a Mobammede didta paflim
^«UX11 nihil aliud efie, quam fxeTefj^-^u^u- feruntur, ut paucis ea expedite nobis fuf-
civ, feu animarum a corppre in corpus ficiat, eorumque quas ab omnibus, qui
tranfmigrationem, fed de his alibi fufius apud ipfos Orthodox! audiunt, creduntur,
diximus, quse, hie repete.re fqpervacane- fummam Poets verbis proferre,
utp. Ad ea quje prsefentis inftituti funt c^JL^ai LJuyS o»UJ5 uJiJL»-
iranfitum nobis melius praebebit aliud ^Lju'ys ^►^j^jm-j*; *«\
Avifenna didum e 1. Sbepba, illud for- ^L_«{ M ^y, oiUii UJJ
fan ad quod & hie digitum intendit, fcil. ^i i y -^^ J\^ jj ^
^^- J^* U.O Ai, l\-M 6' ^^ O' V*^ L_^ ^\ ^^Z^^ gj^Sy. o^J X*^
f^'.*^ 6^ c?*Ji ^> •iy^\ j>^ 3^^ Creatijmt bomines aternitati, & f alii fur
r\^ - ^T? . ^r^.y'^^.f"', ""i^^ Seaa qua exiftimat eos natos interituis
^■^ >.^^ ^\. , ^^z"^' '^^,. ^' Siquidem transferentur h loco operum.
^ "l^^-**^^ ',^*^ -;^^ "^ ^ ^^ Ad locum mijeriaaut felicitatis;
t^. ^^-J'":. ^.:,V ^t eM*^ ^^^«^^>- mortis fimnus eji quo requiefcit
corpus.
JU«)|^ i^buwlt ^3 S>aa!I aS<V0 Ajj) u^<b>^t
f^^- ' -^01. cj^ uU^ y.l^W U^V ^^ ^.^^ • refufcitatio dfomm.
"fr -^ ^ -^^stf i.li' ^« Verfus lunt Abil Ola Moarrienfis, viri a
-J ,, ~i , V -TV . , , .. , „ nonnuUis *3jJ/H Zendectfmt feu Saddun
feiLn .^"iui- ^'l^^JL^ S, 'uJ.>.J Pl*^if Saddufaorum parentis^ nomine for-
W C_5J^^ -3^^r oar^Jv, ,_^ ciCJl fj;?^""' ("" J^ P".l^"^ obfervarunt ah.)
^^•i,b^\ .i^ 3yuXi ^3 y^i^ '^}'' ^P"'* ^''^^" tribuitur, qui refurrec-
5.&«/« C// inrefurreaione eje quod e ^eUedu us qui Dei dominium ejufque m
lege acceptum eft, ad cuius probationem non •"^^"^ hominum difponendis providenti-
alia patet quam per legem & veritatem V^ "^S^"'' "" ^^ »"« P°^^^ eujufdam
traditionis prophetica via.: {ftque illud id ^'"° P^^^^'
jao^ corpus, in refurreSlione manety ejuf- *aA{a^ cX*cJ ,^1* JSU ^£»
jw^ ^o«d G? mala magis nota, quam ut ea, *— 'JJ/^ »L_idj Ji>U. JJiL=.j
explicare necejfe fit, cum lex vera, quam *Jt^ ^\^p\ ^^^ <— 5"*^' '^
«c/5/V fl//«/i> Dominus nofter Propheta Mo-. ■» ^**^/ ^rlr*^' H^' -^■>
hammed, /«/<? expUcaverit felicitatem & ^ot intelUBu prafiantes in anguftias re-
mij'eriam, qua corpus fpeSlant : efie rurfus diguntur f
quod intelkSlu & ratiocinatione demonfira- Et fumme ftolidos invenies profpere agent es?
tivd percipitur, cujus veritatem confirma- Hoc e/i quod animos perplexos relinquit^
vit etiam Propbetia-, qwd eft. felicitas Gf -E/ e^egie do6los Sadducaos reddit.
miferia, qua ratione probantur, qua nemp! Ad quod ita Scholiaftes, J- i_Jojjy»
animarum funt, etiamfi cog^tationes nofira j»>{ S y*. ^ «^iiJ1^ ;_^au> ^j^LJilJ^ iy^iaJ
V=^^^<
Cap. VIL I^OTM MIECELLANEM. 215
^^j v^ii\ ykxi ;> j< **^^i^5\— J3 »yi>JL_j placitis petitum eft, qui autumant aL_;*:1
ZetiJJk, eft e dtio frincipia ajferentibus, cliS?, oiJ^aij o«^ Filii generationem
qui lucem & tenebras adftrmnt^ out qui ejufque in mundum hunc produ£lionem pec-
'vitam futuram G? [Dei] dominium non catum in ipfum ejfe, quod accidentibui &
credit, aut qui injidelitdtem celat, fidem malis exp072atur : quae tamen aliter intel-
fra Je ferens, &c. Nomine autem hoc ligi polTunt, non aliud, fcil. voluifle ip-
infami notatus videtur ^bul Ola ob difta fum, quam patrum peccato liberos morti
aliquot ali^s ab ipfo prolaca, quae mor- obnoxios faftos, fe, cuai neminem genu-
tuorum ad vitam reditum tollere viden- erit, nemini vel peccatum vel mortem
tur, quale imprimis carmen illud, tranfmififle. Alios interim, qui ftrenue
**li«, \ u <_a3^aH C)^j l:^=L^ ipfius o^^o^o^lav propugnant, habet cele-
l^^iAj j,i Soj^j^S o\^ *— *=:j bris Poeta, Utut fe in aliis habuerit
\ Vi^ jv5- -li5!» \ — i^ia:s!' noftra parum intereft. Ifti, quos lauda-
^ Aikm \ y ilfc S (jr^iJj gU-y! vimus verfus, eorum, quae ab omnibus,
Ridemus, at rifm a nobis Jlultitia efi, qui Akorani dodrinam ampledluntur, de
Oportetet enim in fuperjicie terrce degentes refurredlione creduntur, fummam optime
fere, exhibent, adeo ut plura ad eam confir-
Comminuunt nos tempora, ac Ji epmus mandam teftimonia adducere fupervaca-
Vitra, noi "verofujione nova reparandi non neum fit. Hoc igitur pofito, pro con-
Jumus. ceflb apud ipfos haberi, futuram mor-
Nec non refpdiifuni illud quod Kadi tuorum refurredlionem, ad ea, quae de
Almanario reddidit, cui coram narranti ipfius modo, tempore, aliifve, quae eami
jiS y«la5<i>. o«UH jjj* Ax«vi»j L* quid homines de praecedant vel confequantur aflTerunt, c-
ipjo jequiti5loquentesaudiret,c\imc^ertgt{- jufdem libri ac Prophetae fui author itate
fiffet ^Uji c:>Sy 00!, u«liHj J ' — 0 ^id dudi, pergemus, ea fere methodo, quam
mibi cum homtnibus, cum mundum eorum temporis, quo inter fe connexa funt, or-
reliquerimf dicenci *a<;»-5^ Et alterum do fuggeret, tradenda. Primo igitur
ipfirum [mundum] refpondit, ^\i Ij poftquam a fe invicem divulfa fuerinc
lit^fj Imo, 0 Kadi, & alterum eorum, corpus & quo animatur fpiritus, quid
idem fubinde repetens. Quse tamen fa- utroque fiat, paucis inquirendum occur-
no fenfu intelligi poffcnt, cum prius ad rit. Quod ad ea quae corpus fpediant^
banc vitam reditum negate videatur, ubi quis fepulchro mandatus fuerir, ab
qaem qui foriiniant, *iu».^5 AlRajaato q. Angelo excipi tradunt, qui ipfum de
d. Reditus in hUnc mundum ajjertores, (^UiJ? feu duorum exploratorum adven-
ab ipfis Mohammedanis appellantur, ac tu certiorem faciat. Sunt illi ob^«»< dUt*
hasrefeos damnantur, (tefte Ebnol Athir,) 6^^/' ^^^ Angeli nigri lividi, fpecie hor-
fecundo autem, magis ipfum illud quod renda, Moncar & Nacir, qui eum in fe-
homines in altera vita maneret praefentis pulchro eredum federe juflum & quid
rationi conforme, refugere, quam nihil crediderit, & quid de Mohammede fen-
illos mancre, afleri. Vifus eft fibi vir a ferit, interrogatum, fi rede refponderit,
prima puericia oculis orbatus, mentis fuaviter obdormire, ipfiiifque ofla moUi-
acie ea in hominum moribus perfpicere, ter cubare jubebunt. Sin minus, gravi-
quae ipfum in illos obliquiorem redde- bus cruciabunt malleorum ferreorum in-
rent ; quo pado & ipfos fibi infenfiores ter aures imprcflls idibus, quorum dolo-
habuit. Religionetn Chriftianorum fi rem ingentibus teftabitar clamoribus,
dideriis exceperit myfteriorum ejus ig- quos audituri funt 'SS vj*^Ij «Jri.U i^. Ct*
narus, nihil mirum. Si in Mohammeda- ijjJlXxH quotquot inter Orient em funt & Oct
nij'mo (cui innutritus fuerat) repererit cidentem prater homines & Genios (quam
quod concoquere non potuerit, ipfi vide- furda animalia!) deinde terra eum com-
rint. Quin & ejus quae apud Indos ob- primere, atque arde habere ufque ad
tinuit Philofophiae addidiorem fuifle in- refurredionem, jubetur ; hzec difertis ver-
de conjiciunt, quod a carnis, ovorum & bis ipfe Mohammedes de fepulchri fcruti-
ladis efu, annos qUadraginta quinque ab- nib quod faepius deprecari folebat, ideo-
ftineret, nee dolbrem animali cuipiam in- que ab omnibus qui pro orthodoxis ha-
ferri vellet ; nee non ex e6 quod fepulchro bentur, antiquitus credita. Quasque licet
fuo infcribi moriensjuflerit, *t^ <:j'»'^ '^* totidem verbis in Alcorano non reperian-
«>»=>■' ■^ ****^ "^i Hoc in me commifit tur, didis tamen ejufdem quampluribus
pater meus. Ego vero in neminem fic pec- non obfcure innui unanimi Interpretum
cavi: quod (inquiuni) e Philofophorum confciifu voluiit, in quibus cruciatus poft
mortem
2i6 NOTM MISCELLANEM. Cap. VII.
mortem ill! judicii extrcmi praecedanci, feris in efcam ccflerint, vel a flammis
& * gcminae tarn vitae quam mortis ante in cineres redadti, ac a ventis hue illuc
illam cui in rcfurredione rcfticucndi funt difperfi fucrint. Sic Al Gazalius ^ S
homines, meminit. Difficultates qui- i- CXiX\ 1^\ oyu k, (JijjMfl;3l ^
bus urgcri videantur ifta faciles putant Sj^\ (^ — > ^\ ^^yjiy»^ ^L- xm»H f^^*
folutu. Nam fi dicas mirum cfle ut *->^*ai* '^1 o'^t^' (jj-« »^'>«J' ^^
quod cum tanto ftrepitu in fepulchris per- *— y*J' 45\;ii>J S^l — cS is. t>_^L^' ^1 ^.jj^
agiiur, a nemine ufpiam mortalium au- Non impedit quo minus credatur [tormen-
diatur : deinde rogetur, quomodo hoc ex- turn fepulchrale] quod dijperj'a fmt partes
amen fubire poflint qui in cruce vel fe- mortui in ferarum ventnbus & avium in-
pulchro lufpenfi diu port mortem mane- gluvie, cum illud quod dolorem fentiat in
ant, ac ufque dum membratim diffluanr, animali partes quadam fint peculiariter h
nedum qui a feris vel avibus difcerpti ac Deo deftinata ut iis fenfus reddatur. Au-
devorati fuerint, multo magis qui igne thor vero libri Mawakef, cjufque Scholi-
cremati, ac in cineres, qui a ventis con- aftes de iis quorum cineres a ventis dif-
trariis diflipantur, redadti; ad haec om- fipati, 1^>S< ^\ iyjM ilx{ o' *- J^ *»
nia refpondent; primo ab hominibus non oj'y* 6lj "W oiU. Ct^ j,!} 1,(A«j ^\ IS^aiS
percipi aut audiri quae inter fepultos ac JLxJ" «HI j^jJL. i_ aui« j^h. »iWt Haud iongi
rigidos iftos cenfores intercedant, non [ab intellediuj remotum eji^ ut reddatur
adeo mirum videri deberej * fieri pofle vita partibus dijjipatis vel aliquibus faltem
quod & alias fadum. Sic olim Moham- earum, etiamfi ei quod fieri folet contrari-
medes Cfi k-x*^— k-h^ — ^j>» .^V^> ^^>^ um Jit. Ciim ea qua ordinariam re-
(j, tyjij d^lixs; y, *jj,^ y, *JyKv-o S *Jj=. rum legem violent, haud fint Dei pot entice
Atve~Gabrielem loquentem audiebat, ipjum- impojfibilia. Fatetur quidem objedliones
que coram videbat, nemine interim ad/tan- iftas perplexes habuifle veteres, quas ta-
tium ipfum vel audiente, vel cernente, aut men his refponfionibus dilui putat. Eaf-
quid ageretur conjcio. Ipfum tamen Mo- dem ob rationes credi volunt & alia quae
hammedem hie etiam eorum, qux ab aliis de cruciatu fepulchrali a Mobammede eti-
credi voluit, auritum fuifle teftem per- am acceperunt, viz^ in infidelem feu im-
hibent, qui, ut alias, ita aliquando poft probum quempiam in fepulehro fuo im-
occafum Solis prodiens voce ad aures ip- mitti, 1**^ o>»>»jl> 2**^ nonaginta novent
fius perlata dixiffe fertur i_ v**3 ^^ Tanin [Dracones'] ^id autemfit Al Ta-
1*,^aS Judai in fepulchris fuis cruciantur: nin (inquit) vultis? nonaginta novem Jer-
quod pros aliis referre vifum eft, quia pentes, quorum unicuiquefeptem funt capi~
fabulam iftam ab ipfis Judceis didicifle ta, qui ipfum pungant, corrodant, ipsique
videatur, qui quid de lyprt DIDH feu corpus inflent ufque ad diem refurreSlionis.
Fufiigatione fepulchrali, qua ab Angelo Haec referens Al Gazalius monet haud
morris excipiuntur mortui, nugentur, vi- mirum cuipiam videri debere, numerum
dere eft turn apud Eliam in Tisbite, hunc ferpentum adeo prsecise definitum,
turn apud CI. Buxt. tam in Synag. Ju- cum id fcirc »>aaH ^y> luminis prophetici
daica, qazm in htxico Talmudico. De iis privilegium fuerit, cum alias putandum
qui vel in patibulo, vel alias omnium ipforum numerum affignari pro ratione
oculis poft mortem diu expofiti jaceant, morum atque afFtdtuum vitioforum, fu-
ita ut nihil ipfis omnino ineflTe vitas, fen- perbiae, puta, hypocrifis, invidias, odii,
fus, aut motus pateat, idem fere aflie- malitiae, &c, earumque in quas fe dif-
runt, addito dormientis vel apoplexia fundunt, propaginum, qui ipfi in ferpen-
correpti exemplo, qui il;*-*^ »/*^ is='^ ^^^ ^ fcorpios convertuntur, quorumque
AJ* x^lj 0*=*; *-• Oj'^J^I^ fSSJ y» iJJe\a i> fortiores inftar draconum punganr, dc-
*x*X5< Dum exterius quiefcit, intus ejufmo- biliores inftar fcorpiorum, medii inftar
di percipit, vel dolores vel voluptates, quo- ferpentum, uti /^'o^^^i vj^' vW/' corda^
rum vejligia experreSlus fentit. Nee pro tiores & perfpicaciores mentis acie facile
impoffibili habendum aiunt quod afleri- percipiunt. His interim didis inefley>'>l»
tur, cum requirat tantum J? »>*i5 »il*' «***■ /^/^^s *s\:^ & qua pateat veritatem,
^Ji^ SSi'o^ ^\iaL\ p^ AJ ishi\ J^yJ ^ \^ ^ qua lateani myfieria, cordatioribus ta-
ut reddatur vita parti cuipiam, qua alio- men perfpedta, Quas fi cuipiam de-
quti intelligendi capax fit, quod fieri po- tedla non fuerint, haud tamen illud quod
tefi, etiamfi fpeclantium oculos latcat, e verbis manifeftum eft ncgare debeat
quod etiam de illis dici volunt, qui vel cum otiAAaXllj ^aIwJJI ^\c^\ "iiW-j^ J^' '''^-
I nimus
* ix.*j\ I— JkAA>?j tJ>Aj' V— i>Ul ^— **^ Domine nofter, bis no$ mori fecilli, bi« vivere. * Al Gtzali
Tniifl. d'e Akaycd.
- -m-
Cap. VII. NOr^ MISCELLANEA. '217
nimusjidei gradcis fit ajfenfum prabere ac mini pofi mortem necejfario e'oentiiram, vel
credere: inio & contra oculorum fidem, pcenam magnam vel gaudium continuum.
qui mortuorum cadavera diu jacere nul- Decet ergo huic ret pracavere ; at in pce'-
lo ferpentum morfu cruciata, vel vene- nam & pramium dijlin^e inquirere, fu-
no inflata, cernunt, cum non fit nos* pervacaneiim eji, & tnera temporis ja6lu-
(jj>«3' oculi corporei munus, utpote qui ra. Atque haec funt quae de corporis
juj^Jitil ^y«'S\ 'iiys> lijJL ^Xtai "S rebus ad reg- poft mortem ftatu affirmant. Quid de
num [leu mundum intelligibilem] fpec- anima ftatuant proximo loco videndum.
taniibus, percipiendis idoneus non fit. II- Ei ergo e corpore manu Angeli mortis
lo igitur nihil cernente mordicari ac gra- (quern Azarielem volunt) eduds atque
viter torqueri pofTe corpora a ferpenti- exire juffas, fi fidelis fuerit, duos occiir-
bus iftis qui a vulgaribus non minus di- rere aiunt Angelos, qui ipfam ad cceUim
verfi funt quam ab hominibus Angeli, deducant, ut proprius ipfi locus affigne-
c_5;.^i iUl— Is: ^yJOij ^S ijN.1^ t> gene- tur. Varia enim loca pro meritorum at-
rtsfortioris & quorum morfus alio perci- que graduum diverfitate animas fidelium
fitur fenfu: Hffic qui negaverit illud fa- excipere, prout in tres prscipue claffes
cere iSi\ Sy-jsJ ^U-jIj >^s *i)L«9>=- (_X*Aal diftribuuntur ; quarum prima propheta-
s^jjkj »-ol^j pra gulce fuce angufiia^ Gf rum eft, fecunda martyrum, tertia e vul-
quod ignoret potentia Dei amplitudinem^ go fidelium. Prophetarum fpiritus in
mirafque providentice ipfius rationes. Ipfe Paradifum reda admitti; Martyrum, af-
quo intelle<flui id facilius praeftet, varios firmante Mohammede, manere J«*»!^=. i_
afFert modos quibus fieri pofllt ; confu- l-*/!^' <> v>^j *^4-' J^^ Cf J^^-J' y*^^ j>^
lens tamen ut quis rem ipfam prout tra- in veJicuUs coUorum avium viridium, friic-
ditione accepta eft pro vera potius am- tibus paradifi vejcentium, & de ejujdem
pledatur, quam ut in ejus modos curio- fluviis bibentium. De aliorum creden-
fius inquirat. Verba ipfius in Philara- tium, qui beatitudinis participes, fpiriti-
bum gratiam, tum ob ipforum eleganti- bus controvertitnr j i, Dicentibus aliis
am, tum fenfuum etiam gravitatem, fi manere ipfos ^^iill »jSjMl. in Jepulchrorum
in re majoris momenti & fide digna ad- atriis; quod tamen non ita intelligi vo-
hiberentur, adfcribam, u^JjSi kA«a is_ yu lunt nonnulli, quafi loco ifti perpetuo
ju .iUiiojl tfAllj LjiAJuff' ii3:» ^y^, i> adftri(fli efifent, nee ab eo difcederenr, ve-
rum ita ut interim c-l-ii c^^ ^^«<o libere
quocunque libeat,abeant, [adeo ut hue
referri forfan poflit, quod a Maleco Ebn
Am refert Al Gazalius Qjvi.«>tl ^l^^l ti*
**jl £,.>*=.5 *'Si ^loJul A^a-j ol-liJ^' «ikstl ol.^ ^z^A» . t__Ai>>.j 'i\mjA, Hpiritus fide-
is-yc. MkJu JA A>\ i- J^ki ^\ J>l9 js»-l» Hum libere dimiffbs efj'e, ut quocunque ve-
4r- Jii^^S *— ^r!/^ J^'j '-***>^ j' t5>^3**; j' Hnt, abeant.] Hane fententiam confirma-
— V^l i'^L-i 1j^*j A*Ju ^^ vjljoJ^ S>^\ 2*^ ri & didis & fadlo Mohammedis, qui quo-
Clj^i jkju j^l f^\ ^LiiH is. _^jLe jJii tiefcunque ad fepulchra prodiret, falutare
o< a^i* ft*-* ft*^ ■>' ft^ '^'^* ei* >*^:^ ^P^^ folebat nomine (j\a.«^U ^^ ^b habita-
(_^ «_iACKvil V—.«lj iiJjj iljo6:«,::>5 (^y^3.i^ culi populi fidelium, quod ccrto dicunt
6* — *j 2m^** ^^ *-r-''>^l5 v* — "^J' J**^*J, indicio fuiffe ipfufti fcivifle ibi verfar,}
Pauci Junt injiiperficie terrce, qui hcec vere animas ipforum, com pacem comprecari
cogmfcant ; illud autem quod tibi in pra- foleant M«>J«i' ^ ^ ^>=">^' 4^- ei quod Ju-
ceptii do, efi, ne mtdtum in his rebus dif- perjies eji, non ei quod e medio J'ublatum ;
tinBe explicandis fiudii colloces, neque eis deinde alias dixerit non minus audire
dignoj'cendis operam impendas: verum hoc qui e vita excefiTerint, cum falutentur,
potius coneris, ut cruciatutn ifium quocun- quam vivos ^^j^. 6' u>»*ti>«»{ ^ f^j' ^'
quej'e habiturus fit modo effugias. ^od fi nifi quod refpondere non pojfint. 2. Aliis,
praxi & cultu [-Df/] negleSlui habitis, his efle ipfos C*ioJl ' — cw i- ^:^ j^ic ^/j<\S i-l
inquirendis vaces, ejus injlar eris, qui a in Berzach apud Adamum in ccelo mun-
Rege prehenfus atque in carcerem conjeBus, dam. Qui etiam Mohammedis authori-
quo ipfi amputetur manus & pracidatur tate fententiam fuam adftruunt, qui ab
najiis, tot anoSt e oc cup at us fuerit m edit an- itinera ifi:o, quo totum coelum peragra-
do num vel novaculd, vel cultro, vel gla- vit, reverfus, narravit vidiflTe fe in cceIo'
dio membrum illud fibi amputandum fit, mundano (citimo, fcil. Lunas proprio)
nee ullam interim excogitet rationem qud Adamum, cujus a dextra efi'ent fpiritus eo-
paenam ifiam evadat ; qua fane fumma efl rum qui Paradifo, a finiftr^ eorum, qui
ftultitia. Jam vero certifiime notum eji bo- igni deftinati. In qua fententia notare
Vol. I. ,. I i i obiter
"Si iiJi __X**aij i_ iJ^laJ jS:i
s o«
^i i- ^jvjJwCiLj JiiXii y, tliytx-.
JjUMtJ
_J>jJ» CM\ ^\i Cj^ \_.i ^Ju^
v'JjJJ
(j»^ Ci:= iiSi y£ CI^jsOLj Oljuiilj
siU«Hj
2i8 NOtM MISCELLANEM. Cap. VII.
obiter liceat, vocem p/l^* ^^ Berzacb^ que omnes ifts, quas rccenfuimus, verbi
quae ufus apud Arabes Jicet baud infre- hujus notiones, a primario ejus intellechi
quentis, fignificatus tamen non unius & defumptae funt, quo denotat {^j ^^S
aliquantum oblcurioris efle videtur, ac fcjj*^' ^icquid duas quafpiam res inter-
forl'an non prorfus diflimilis ejus quem jei^u j'uo dijlinguit^ & difcriminar. Ita
aliquando iiHi apud Gracos obtinct. Dc ab yf/f or^zm" inter prctibus, cap. 23. ad ver-
mortuis ufurpata alias de rem pore, alias ba ifta 6>^f» ^y, ^^ ^/^ fffiW Cfi -E^
dc loco, alias de ftatu ipfo'^um dicitur: pone ipj'os Berzach uj'que diem quo refujli-
Sic cxplicantibus dodiflimis Grammati- tabuntur^ cxponirur (jt »AAAai /^^=«
cis Al Jauhario &c Al Firuzabadio (ut g^-*/' Interfcptum quod ipfos a reditu
aliorum defcriptiones obfciiriores omit- ?ot/»^^7<z/, nee non rurfum, c. 25. l,yUj Juts,
tarn) ^1 Cj^S c:^^ ^ ""/"^'j V**^' i^- ^ t^J^'^^ ^^/*- P"^!^^^ /«/^r ipj'a (maria, foil, duo)
tJJ^^ J^^ ^* ^^ (d* wj4^' Al Barzach Barzacb, i. aggerem feu obicem^ quo ne
ejt quod inter biinc mundum & futurum concurrant prohibeantur. Jam vero B<?r-
intercedit^d tempore mortis ufque ad rej'ur- zach, feu interftitium hoc, de quo pri-
reBionem; [iiuermundium,] 5'«rV««ytff fl«- mo locuti fumus, in ccelo mundano, illo,
tern mortuus ejl, dicitur ingrejus Al Bar- foil, qui proxime mundum fublunarem
zah. '' Hie de loco fpiritibus tarn bo- contingit, conftituunt illi, quorum retu-
norum quam malorum, poftquam ex hac limus fententiam. At alii dicunt ^S1
vita migraverint, cum Adamo communi l<v*l' i- ^^JJ ReBius ejfe ut [firopliciter]
dicitur. Apud Scholiaften Abilolce ad ajferatur animas in ccelo eJfe. Quo referri
verium jam hoc capite laudatum 'ix^ forfan [X)ffit alia, quam innuit Author,
c^U, &c. decubitus mortis, Csff. pro loco Kamufii fententia, dum nomen ^yXs. Ali-
in quo decumbunt corpora fumi vide- >'«« explicans, air, ipfum pluraleeffea fin-
tur; fic cnim ille verba Poetae enarrans gulari )&- Aliyon, qui locus eft > — {w.H i_
^i,\ t.^ ^V^*^ «■* tJJ^^ ^ c>yil .xxj xs;s?.^l ^J^^\ ^\^\ aaJ! jvxioj AluV m\\ in ccelo jep-
j»^*i5 ^p ^Ss 4> Decubitus pofi mortem timo, quo ajcendunt Jpiritus fidelium ; quas
in Al Barzach yo««ar ejl, dum in eo requief- a Judaornm H"*?;^ cujus, p. 156. memini-
cit corpus d labore qui vitam neceffario mus, plane mutuata funt. 3. Aliis, In-
comitatiir: sUx^iJl Jol« cLoiaH ooo (jiuxllj fidelium animas in puteo quodam in re-
^^^^ t>. mta autem poji refurreSitonem gione Hadramityca^ quem Borhut cj^jj
in/iar refufcitationis 'e fomm. Nifi hie de appellant, Fidelium vero in puteo ^^j
tempore etiam exponi malimus. Sed & Zemzam, vel alibi, collocantibus. Hanc
annotat CI. V. "Jacobus Golius, in prae-i fententiam Raphedinorum feu Haeretico-
llantiflimo illo linguae Arab. Thefauro, rum quorundam cflc ait Author Cenzii'-
nomen illud in Alcorano pro fepulchro afirar. 4. Aliis, eas feptem poft fcpul-
fumi. Apud Avicen7iam fenfu adhuc di- turam mortuorum diebus, circa ipforum
verfo adhiberi videtur, dum animas a cor- fepulchra verfari, quo vero poftea fe re-
poribus feparatas in varios diftribuens cipiant, baud dicitur. 5. Aliis ^W^^ <J*
ordines, eas quce (reddente Bellunenji) jyta^^ i- l^ eJfe Jpiritus omnes in buccina
Junt perJeSfa habitibus Jpeculativis, Jed [ilia, cujus clangore olim excitandi tnov-
nonfunt innocentes vel innoxia, virtuojce in tui.] 6. Aliis, referente AlGazali», de-
operationibus moralibus, eJfe dicit in Ber- gere illas ui;«Jt J.I9 i- o^jj j^ ^yo J'ormd
zach, i. e. in purgotorio (ut vertit ille avium albarum in umbra /o'lii [Dei]. 7.
non incommode, fenfu licet a vulgari Aliis, nihil efle Spiritus aliud quam acci-
nominis illius apud Cbri/iianos Scriptores dentia, quae moriente corpora intereunt:
difcrepante) quod ejl medium inter ipjam quam fententiam ab Al Sharejlanio, At
felicitatem & inter denudationem ipfarum AJI^arianorum quibufdam impingi ait au-
^ completam expolitationem Gf liberatio- thor Cenzi I A/rar ; at quam vere dubitat,
nem ipjdrum a qualitatibus corporeis, & cum quas apud fedlam iftam paflim obti-
habitibus malis imprejjis d corpore, prohi- nere crediiur dodrina fit isU,; 5) j^V-^' "'
bentibus ne adveniat hujufmodi animabus k^, ^^^ Non interire Spiritus, Jed Jiiperjii-
Jelicitas abjblute, &c. Berzach ergo Phi- tes manere. Nee certe religionis Mohamme-
lofopho eft ftatus ille, qualem defcribit, dica fundamentis congrua videtur opinio
intermedius, feu interftitium vel tempo- ifta, ' Cty.^^^ ^1 c'ju^' l^; JJ4 fJ Non
risfpatium, quod ad animam a vitiofis af- ajferunt tnterire Spiritus prater Dahria-
fedibus, qui ipfi, dum in corpore fuit, nos. Quo nomine Philofophos iftos ap-
altius imprefil funt quam ut ftatim ex- pellant, qui mundum ab aeterno extitifle
cuti poflint, purgandam requiritur. At- autumarunt. Ita Gregorius AbulFaraji-*
* K«T»Ci) •'{<?$¥. f Schol. in Abulolj.
Cap. VII. NOT/R MI SC EL LAN EM. 219
us, CL>b^a.^^ ii^MD\ L. Ijj^laj (^ JOi USail i» /;■«/« y«i^ ^^«fl diaboli. Al Firuzabadius
.-/♦v* o^:^/*'*'^^ Uwcli u^lj y^AXAA^j u^J/*^ vallem in Gehenna, vel lapideni in terra
o' '>^^5 .^Jl-*^ /i<^' ^UH ?jjv*- 1 — «aS Uji feptinia interpretatur. Ebfiol Athir no-
«jLio jj jjj^aj ^ JuJuj b>»^ j^ ^ ^U)5 men ignis Gehenna proprium tii^Q vulc.
31*51 yE i^.:s; -^ »^ jj^AJulyjj AJu*o Quicquid loci fit, eo improborum ani-
^ L_^lij ^^t. jA« \ — «5 L^SLxiJij ^Utiil mas ablegant qui fide faniores habentur,
,r.Ui!1 ijc^yi- ^^ ^y^3 '^^'^i 6'>t=* '^'^^^^i' ibi detinendas ufque dum iterum corpo-
lyijLsc"^ M Lj«*v: cijUl^i? L_i^s3 4_»aSs^j ribus fuis conjungendas eifque (ut ^/a?-
Cv)' 'jI> (^^ ^* ft^ f-i^^ ^^^ **' AJ'ISjJ^t ;-<?«/ verbo utar) "* maritanda3 evocentur.
»jv*j L-^ ( JL S oU ju-i' •ii*^^ •ii'^)(-> lt"^' In hoc enim conlpirant uJiil jAl i;m-
IjlJi-Ji* j.L^^ U5^ t>. o^^Liil ^4J 0>^^' L«)j tatis Jequaces (quos vocant) jLew^i. iUU ,3<
jjMAlLt)^la*«j» ^^ o>i'^'i uy^"^^ ^t^ >f5, ^'^i»j5 refurredtionem tarn coj-poralem ejfe
itapientes qut in rerum principia inqui- quam fpiriiualem, hoc eft, ucrique fimul
runt, diflribuuntur in Dahrianos, Phy- Gompetere, aique in eorum unione con-
ficos, Gf Divinos, feu Theologos. Dahr fiftere. Eorum fiquidem qui a vero aber-
riani fe^a funt antiquoriim, qui nullum rant, alii earn fpiritualem lantum efie
mundi conditorem aut reSlorem agnofcunt, volunr, arque anims propriam, non ali-
autumantes mundum nunquam non fuiffe am, quam ejus eo unde demiffa eft redi-
ex fe, nee d creatore conditum. Phyfici tum, refurredionem agnofcentes. [banc
illifunt, qui natur arum aSiiones& pajpones, opinionem recenfet Avicenna libro de
a quanam d muiuis earum aSiionibus ori- Refurredione, acque ipfe tuetur. Phi-
antur animalia ac planta, perpendentes & lofophorum ergo vocat author Cenzil Af-
in proprietates plantarum ©" compofiiionem rar] alii corporis tantum, utpote quibus
membroruminanimantibus inquirentes, glo~ homo nihil aliud fit quam JJ^-^ll Jj*a
riam quidem Deo tribuerunt, & creaturis ^f.ym^S Hac quae cernitur corporis fabri-
ipjius affirmarunt ipjum Potentem, Sapi- ca, cujus temperamentum anima. Con-
entem, & Magnum eJfe, niji quod animam tra utrofque concludit 3u^!Sl 4_*x3j1 ^^^iiM
una cum corpore inter ire, nee illijuperflitem L— *JJ5^' .i'^'j Librorum divinorum d'DoC'
manere, ajferuerint. Divini i)ero funt e torum Fropheticorum tum fcopus turn ver-
Graecorum fapientibus pofleriores, quales ba, " qua aliter exponi nequeant ; idemque
Socrates, Platonis Magifler, & Plato evincere, & quae contra objicluntur Ibl-
Ariftotelis ; Ariftoteles autem has fcientias vere , conantur Scholaftici rationibus
in ordinem redegit. Haec, licet ab infti- J*UJl> JjIjUI J5 yl3*'W turn a fubjeSii tum ef-
tuto noftro forfan aliena, ideo referre fcientis natura petitis : cum & illud ejuf-
vifum eft, quod Dahrianos feu Dahritas modi reftitutionis capax fit, & hie po-
Philofophorum apud Arabes fedam fta- tentias quas & his & majoribus pr^eftan-
tuat Ecchetenfis, male; ni fallor. Sedlam dis fufticiat. ^ Objici folet dUvfci' ^W 6'
revera quandam fie appellant Arabes ; y^ j^i Refurredionem corporis, (laltem
ac qu3E Arabum feda dici -non poteft. hoc ut omnibus communis credatur) ex
His de animarum, earum praecipue quas impojjibilium numero merito cenferi, cum
beatitudinis participes efle volunt, ftatu, fi quis hominum ab ejufdem generis alio
addere & ex eodem libri Cenzil Afrar devoratus fuerit, adeo ut pars corporis
auihore liceat, de contr;iria infelicium comefi in comedentis partem cefleric,
forte: eas, fcil. ab Angeiis (nam & Ange- baud intelledlu percipi poffit in cujus
lorum tarn qui malorum fpiritus in Ge- tandem. corpore refufcitanda fit pars ifta,
hennam deducant, quam qui bonorum cum utrovis conceflTo futurum fit ut alter
in Paradifum meminit Bidawius ad Al- haud integer furgat, nee ad unius magis
corani c. 79.) coelo oblatas ut fcetidas ac quam alterius fubftantiam pertineat quod
male olentes repelli, tum & terrae, ab uiriufquefijcceflivefuit, at utriufque fimul
ea refpui ; ad terram ergo feptimam de- eflTc non pofllt. Refpondent, partes, quarum
portari, ibique in i;y^ carcerem fub petra in corporibus refufcitandis ratio habetur,
viridi, vel (ut alii a Mobammede referunt) efle non univerfim omnes, quibus un-
o^aL^I ^i. C^' fub Diaboli maxilla cru- quam conftiterunt, fed ^^ JULo-i\ i>^^i
ciandas conjici. Ita, fcil; locum iftum s^i-' J5 ^< — 3jl ^ *a»UJ5 partes radi-
quem (j^ Sajin vocant, defcribunt g cales, qua ab initio ufque ad fine m vita
^\— i^aJl 2:'^/ ^ — yA» 4,U«J< «jI«JI (jcytin permanent, quaeque revera homincm con-
jj»aL^5 As- vjlvsr" Terram efje feptimam, ftituunt : ^jam vero partes comefi radi-
tnjimamy in qua pofiti funt fpiritus infide- cales _X«;5 _«V^5i)5 i- in comedente ratio-
\> '"'VciXW '•--. nem
* C^Xt tr^**'' '^' Cum animsE maritata fuerint. Ale. c: 8i. ' _JjjI_aJJ Jixiu ^ ^ V. Afpahini
in Bidawi. 8 Al Mjwakef, Bidawi & Afpahani. j-U'- '
220 NOrM MISCELLANEM. Cap. VII.
nem excrementi habere, inftar eorum quae rantem audiatis, i-»'-*=*^' ^^ ^i >* *^' 6*
de caeteris alimentis quotidie acccdunt isvil ,^y oy^^i ^ ' — *y^- i^^* /^ "^
6c rccedunt, ideoque fine uUo ipfius c^ ^,\ aV. mf^ riH ^' — j^ Ul^i yi*
damno, priori Domino, qui fine iis idem JJull ckxX^) Deum omntpotentem manda-
cffe qui fucrac non potcft, reddendas. turum nubibus tit quadraginta dies deplu-
Refponfum hoc pluribus exagitat Avi' ant donee, aqua j'upra ipj'a duodecim cu-
cenna, Philofophi, uci monuimus, pcrfo- bitorum altitudine confijiat, turn jujfur urn
nam indutus, fed ejufmodi revera cavil- corpora eodem modo quo Jblent olera, ger-
lis qua; nihil ahud quam rem Deo dig- minare. <->^ *Jli ^Lw^iJI **-• CoJuijjsll Ul
nam probent; utpote quam fumme qui- «-JiJ5 Illud autem unde crefcant, os illud
dem diflicilem, led nequaquam ei qui modo notninatum ejfe. Haec ab iis qux
omnia potcft & cum nondum eilent pro- de rore, cui vim plafticam ineffe volunt,
duxir, impoflibilem, oftendunr. In Al- dicunc Jtidaiy licet rorem olerum in
corano quaerenti •a-j &i ^lasll j,**? Ct* pluviam largiflimam, more fuo mutave-
quii ojj'a vita reftituet cum putredtne con- rit fubtilis ifte arcanorum retedor, fum-
fumpta fucrint^ refpondere jubetur, \— f**^ pta efle quis non videt? Ex his quse jam
2^ 3,5 \ — *UjJ< tfjjl '' ille qui prima illis didta funt conftat falfum efle Abarbene-
efj'e dedit. Supervacaneum erit hie ad- km in eo quod de Ifmaelitii aflerentem
dere qus fubtiliiis, nee minus acriter in- audivimus, ipfos refurredtionis veritatem
ter fe difputanc de modo privationis a in dubium vocare, p. 114. quam quan-
qua ad vitam in rufurredlione mortuo- do futuram ftatuant, fi quaeratur, ni-
rum revertitur, ac num afTerendum fit hil de tempore certi definitum effe rec-
\ *j»axj ^j iL*a.^< ^'>^, ^^"^ J"' Deum te refpondebunt, aii XcLJt cij (j>a«j Ul
corpora penitus ad nihilum redigere, tum a^ou aJIs?*- «H1 i,jui ^od ad dejignationem
eadem rejiituere an *L»s.Sl w»*Jl-j Oyi* *U temporis Horce (fie xa? t^ox^v vocant di-
l_rf>.>^ «.j Dijfolvere ipfum corporum em ilium & horam illam) Deofoli pecu-
compagem ac denuo ea injlaurare. Quic- liaris eji ipfiui cognitio. Hoc eft quod
quid ceteris corporis partibus fieri vo- in Alcorano diftum XcL*!t |^x »aa* M ^\
lunt, uni cavit Mohammedes quae futuri ^s-fSS i— \ — 0 jtxj, C^JiS _Jy>.-»^ Penes
sdificii bafis, vel potius maflae compo- Deum eJfe borce iftius notitiam, ipjum-
nendae fermentum efl!et. Quod enim que pluviam demittere, & nojje quid in
Rabbinos de ofle Luz affirmare vidimus, uteris Jit. (Idem plane cum eo Rabbi-
idem ille de ofle facro, vel faltem coccyge norum Tres claves efle, quas Dcus penes
ei annexe autumar. Hoc eft quod ipfi fe retinet, nee in uUius legati manus tra-
acceptum ferunt referente au chore Cenzil dit, vitse, pluvias, & I'efurredionis mortu-
A/rar, .__ajos!J ^^ "SS [jiyiS aA.s>Ij j.iJ ^^^ orum) ideoque roganti Mobammedi quan-
Hominem totum abfumit terra prater coc- do futura eflTet, refpondiflTe Gabrielem
cygem, ac. rurfum 1 — tHas. ^^J--mJSS i- Ci^ Angelum JjUJ< j* |U' ^yie J>>-A' ^ — •
^yi i_JiJiLl v*s>^ **» Uj< ij>j.-i\ »X^i\3'i Nihil certius hac de re novit interrogatus
'iJu31\ Eji in bomine os quoddam quod nun- quam qui interrogat. Certo autem con-
quam conj'umit terra, ex quo, die refurrec- lilio Deum hoc homines celaflTe aiunr,
ionis, componenda fit corporis ipfius ftruSiura. *^ ^Lo\ *jS quod ipfis utilius fit, ho-
Rogantique Abi Horaira quodnam tan- ram illam, ut & mortis fua; ignorare.
dem OS illud eflfet, refpondit v»^jJ5 «,*:# Aj- Eandem, fcil. ob caufam, quam fic ex-
bol dhanabi, Orrhopygium feu Jacra fpina, prefllt Al Emam Phacroddin, ,iyuiji» Jls
fcil. ut explicant uJ-ali ^»m.\ csi.!l _^l3«ll ViS ^\ ilxxll ,^ 'iAJiS ^ \ — iji< i_ ^x«Jl
Os Jpina dorfi infimum, quod ' — 0 l^ ^ j\f* ^ Syi^ *«l_«Jt u^^^j #« 'j'i*^ ^
ibuj aJLo jjXaj tfJJJ y>j ^^il'jjiJ o* uJlUss. lu*3jj,l jy, ^jl^ Xci — t»li ^\ j:>S i\)i 0)\S^ ly^
aAs. (—jiiii .,.»£?/)• primum omnium in ho- Aff'erunt qui verum dicunt, caufam ob quam
mine Jormari, idemque de ipfo fuperfes ma- abfcondita fit not it i a hora ijlius ab homi-
nere, ut ex eo denuo injiauretur, perhibent, nibus effe quod cum ignorant quando futura
quod quibus prsterea mediis effedurus fit fit, earn continue expeBaturi fint ; quod
Deus ut in corpus integrum furgar, fi ^ ad obfequium ipfoi magis incitabit, & a.
libeat ab iifdeni dlfcere,. dicunt illi a tranfgrejjione fortius cohibebit. Qua in re
Propheta (ut volunt) fuo edodli *H1 yJ ad majorem in ipfis diligentiam excitan,*
ci^u U,s> 6>****» ^ — ■• ' — «^5' v> iijH <^ — *J dam, ac caucelam inculcandam, monen-
Aiixil Demifiirum Deum e cceio aquam tur interim L_,jj»^>i i- ''>- Z§ prope abeffe,.
cujus vi germinatura fint corpora infian SuJu )i\ f^l-5 ^^ & repente at que ex impro-
olerum : vel ut pleniori ore rem cnar- vijo ipfis fuperveiituram : Q^\7a ti\-3sci unde
2 .* . .-» ;f haufta
■'■ i-K .tr.if •-' ■•-'••H'XJ \:
^ Surat^ri ' V. A]c. c. 6. . .-,., -axtw.MIA ^ .• .
Cap. VIL
NOTM MISCELLANEM.
2it
haufta fint facile patet. Quamvis autem
de hora non conftet, figna tamen illi
praevia quibus appropinquare dignofca-
tur, multa afFerunt, quse & in tsj>3JI h\jii'S\
Jigna majora, &c (Sji*ei^ lsSji^'S\ Jigna mmora
diftribuuntur. Inter minora hasc haben-
tur, I. *Jl-«^' 2*/ "' ^ medio toUatur jide-
litas, feu deficiat inter homines fides.
2. JiUtJ? 2*^ ut toUantur, feu ad dignita-
tem evehantur, injimafortis homines. 3. 6'
l^xjy. 'Lt'SS ^Xj ut pariat ancilla Domitiam
j'uam, vel ut alii legunt <— ^y Dominim
Jtium, feu ^^. Dominum Jiium, expli-
cante, fcil. Ebnol yithir, ut pariat Do-
mino fuo filium, qui ipfi inftar heri,
vel Domini fit, cum proles dignita-
tem a patre accipiat, matre ferva ma-
nenre, vel (ut alii) ut marer in hello
captiva in filii illam nefcientis potefta-
tem veniat, vel alio aliquo modo idem
contingat: hac nota indicari volunt fub
finem mundi homines ad Venerem pro-
cliviores futuros, vel multos in Mobam-
medanorum poteftatem ventures captivos.
Bellutn cum 'Turcis. 6. ^y»i 'i^ Rerum
difficultas, & anguftia, adeo ut quis per
alterius fepulchrum tranfiens, optet b
^•1'=^^ is^aaJ utinam ipfe illius "vice effem.
7. U>jul^ AxiiS^ «3i;«Ji ^ ut Erac Gf
Syria tributum fuutn pendere recufent.
8. vl^' tjS^lo-U ^j Ut pertjngant domi-
cilia [Medinae] ujque ad Ahab, vel v^ — H
Yahab. Haec figna minora. Majora funt :
I. ^«j^ (> u*<wJI g^ Ortm Solis
ob Occidente.
II. «j?jJ< gjy»- Egrejfus, feu apparitio
beftia, quam o*^^ ioli bejiiam terra, i. e.
e terra prodituram appellant, longam au-
tumant alii cubitos fexaginta, »j\^ CjV^^
yjji quadrupedem, 'villofam^ alii elfe ipfam
cHjIjI^aJ-I y* iss. xk^ SiXXiA multifor-
mem, & qua varia animaliafpecie referaty
viz. defcribente Ebn Joraihio^ capite rau-
rum, oculis porcum, auribus elephan-
tem, cornubus cervum, collo ftruthio-
nem, pcdore leonem, colore tigridem,
lumbis felem, cauda arietem, cruribus
(quorum inter fingulas compagines duo-
decim erit cubitorum fpatium) camelum,
voce afinum. Alii hac magnitudine pa-
rum contenti, ipfam vel capite tantum
exerio ad nubes & coelum pertingere vo-
lunt: ab ipfo Mohammede di<ftum fertur,
L_^ SJ ^jie^ fbj *j^ ^jle' per tri-
duum j'e exerturum conjpicientibus homini-
bus, nee tamen amplius tertid ipfim parte
proditurum. Annon & hlc Rabbinos de
Behemoth mira narrantes, ut in casteris,
fuperare voluit? Immanis haec bellua
. Vol. I.
five e templo Meccbano., five e monte
Sepha (ne femper parturientibus monti-
bus ridiculum tantum murem expedte-
mus) five e regione 'Tayef, five alibi (dif-
crepatur enim hac de re, & fecundum
alios ter apparitura eft, idque diverfis in
locis) prodiens fecum allatura eft iS^yt L
las.
(^s^ f^*"*"^ ^tff«/a»j Mofis & Jigillum
balomoms, cumque ea fit celeritate, ut
tjyl* \ — *^3Rj 5|j »;*s»'j ^^>jJy 5J nee ajfe-
qui earn pojjit infequens, nee praverterefu"
giens, illo fideles quofque percutiens ip-
forum faciebus infcribet i>>« Fidelis, hoc
infideles fignans, ipforum facies notable
verbo ji^ Infidelis, ut omnibus qualis
quifque fit patear. Omnium religionum,
JJlamifmo excepto, vanitatem redarguer,
qaimm Paradifoy quinam Gehenna de-
ftinati oftendet, atque Arabice loque*
tur, &c.
III. **Uiaa«A3l ^i ^iyW ^l-JS BeU
lum cum Gracis £3" expugnatio Conjlanti-
nopolis ; quae, fcil. a feptuagies mille ^
i5l.:stj t^j Jfaacidis capienda; non vi aut
armis, fed dum exclamantibus illis *3i S
j>£>» Mj M 'S\ Non eji Deus prater
Dominum, Dominm maximus, procident
muri. At dum fpoliis dividendis occu-
pabuntur, delata ad ipfos voce prodiiflTe
Jla..>J{ Al Dajjal, feu Antichrijlum, re*
lidtis ftatim omnibus revertentur haec: u-
trum jam completa, an alia urbis iftius
expugnatio expedtanda fir, confulantur
hiftoriae.
IV. _JU.aH Al Dajjal, feu adventug
Antichrijii, quern alias .IjU-JJi gWLi Chrif-
tum mendacem (nomine a Syrii mutuato)
nee non Xl^V>aH gv*-o MeJJiam erroris, vo-
cant, & igv^) y>«]l ^^\ lufcum^ fcil. ocuto
dextro caftum (vel referentibus aliis, ts^Jt
fmijiro) autumant, quique inter oculos
fuos fcriptum habeat ; o ^ quo innuitur
Injidelis. Author Cenzil Afrar ex Alco^
rani interpretibus adducit JL.:*jJ{ ^^^
iiji j^ g>*^' ^y^'^ •^** Nomen Antichrijii
apud Judaos ejj'e MeJJiah Ben David, ac
aflerere ipfos aJLULw ^a> 6l-«/3' >*"'*- zf^t
\ — Ull ^l i^jj j=^h ji^^ Proditurum ip-
fum ultimis temporibus, ac terra mart-
que dominaturum, ipjifque regnum refii-^
tuturum, &c. Proditurus eft, referenti-
bus a Mohammede aliis, inter Syriam &
Eracum ; aliis, in regione Chora/an. Se-
cuturos eum aiunt e Judais Ajphahanien-
Jibus feptuaginta hominum millia, man-
furum ipfum in terra quadraginta dies,
quorum unus erit 'iXmSs injlar anni, ali-
us yfi-i^ injlar men/is, alius t»»:f<& in-
jiar Jeptimana, reliqui dies ordinarii.
Utut caetera ubique vaftet loca, Meccham
K k k £c
222 NOrM MISCELLANEA. Cap. VII.
& Medinam (utpote ab Angelis cuftodi- in Oriente, fecundain in Occidente, ter-
tas) non ingrcflurum. Caetera ut omit- tiam in Arabum peninfula.
tamus plus quam mira, quae de co fabu- X. l^'^ c^Ji^ l^lks ^i »iL*« Cultus
lantur, a Jefu tandem, qui ipfi oJ v*-*; [Idolorum] Dhtl Chabjab & Allat, &
in pcrfa Ltiddi occurrct, intcrficiendum Al Uzza ; revericntibus, fcil. Arabum tri-
ftatuunt. Plurcs mierim Anticbri/ios a bubusad Idololatriam veterem, poftquam
Mobammede praedidos aiunt, triginta cir- placide mortui fuerint *aX» i_ ^y, Ss»
titer, licec unum (ut videtur) praecipu- 6'<' i> JyJ- i> «*=» .ilix- Omnes quibui
Um. ^« corde juerit Jidei vel quantum pondere
V. xJcJSS ^\ j,.iM« l)'y Defcenfm Jefu granum finaph aquet, iilque folum qui-
in U'rram. Delcenfurum eum fabulan- bus nihil inert bonl fuperftitibus. Hoc
tur uiiixi ^jH. UiijJ? sjUlU ^iz. apud tur- enim alias affirmant t}c S5 ^.^ y *sl*JI ^
rim albam ad partem Darrtafci orient alem, y-U5< J\jii. non fuperventuram horam illam
TSc. cum ab expugnatione Conjlantino- aliis quam bominum pejjimis, poftquam
folitKna revcrfi fuerint homines, nuntiato Deus mifTo vento frigido fuave fpirante
Anticbrijlum advenifle, Mobammedis fi- a parte Syra Damajcena omnium, quo-
dem amplexurum, uxorem dudlurum, rum cordibus vel minimum fidei infir,
liberOs geniturum, Anticbrijium inter- animas exceperit, vel ut fufius rem ex-
fcftorlim. Magnam fob ipfo in terra fe- plicat Aljannabius^ L_3?^ ^i__xj ^\51 CotA>
curitatem, reriimque affluentiam futu- ^=i^ — «i gdiU j* i^^j AJU j* t^Jsl «**!»
ram, odio & invidia depdfitis, conveni- c_5*^ c:j'^*^' ^*y\ f^ (jjt*-«>l' c'-J?* *~-^
entibus leonibus & camelis, urfis & ovi- 6>^ ^ f' — » *jL« *j^^ — 4-* ■?:- o-^ — ^'
bus, colludenteque cum ferpentibus pue- ^>Ju {^ aJJi S» *5» y Syu (> oi^5!5 n^^ -te-
ro, ne'e ullo alteri damnun inferente: ip- y-^— ^J yt^\ Je *cLJ5 Mijfurus eji Deus
fum, poftquam quadraginta anhis in terra ventum odoriferum Mofcbo fuaviorem, nive
■permanferir, fato fundurum. Jrigidiorem, quo jidelium fpiritin excipiet^
VI. i^ ilxs Belluin cum "Judceis, in ^f/« 6f Alcoranum fublaturus, adeo ut ma-
quo magnam eorum ftragem edituri funt neant bomines ignorantia [obruti] centum
Mobammeddriiy (Jum & arbores & lapi- annos^ nemine in iota terra dicente, Non
des ipfos latentcs prodent occidendps; eJi Deus prater Dominum, ac turn fuper-
excepto rubi gencre quod aS^* Gar'kad veniet bora ilia pejjimis bominum, qui om^
appcllatur, utpote qilod fit i>^' ^ Ar- nihus immerji erunt vitiis, nulla boni ma-
bor Judaorum. Hque ratione babitd. Ita & a Mobam-
VII. g^a-L)^ S^?'^ S^y^ Eruptio Ya- mede di&umfenur, ^^j-xi ^^.JilA.\ ^\ji
gugi & Magugi, de quibus multa turn < — f>\ _^j iwUJI PeJJjmi Ijominum funt
in Alcorano, tiim in traditione a Moham- quos ajfequetur bora ultima, dum adbuc in
'/>7f^^ accept^ ha!bentur, ipfos lacum Ti'^^- vivisjint.
riadis (quem vel primi ipforum penitus XI. *«3i3|j 4--,*jsJ5 ^^ ciJ^l ^m^ Cumuli
ebibent, adeo ut pofteriores n\\{\\ ibi re- auri & argenti ab Euphrate reteBi. Dic-
perientes diduri fmt, certe fuit hic ali- tum a Mobammede fertur, XcUJJ ^ylS S
quando aqua) tranfeuntes ufque ad mon- i->^j> Cf* J'*?- (3* "^'y^' />»=*? <^ ^°^ infla-
tem HieroJ'olymitanum perventuros, ibique bit bora ilia donee retexerit Euphrates
Jefum & fdcios ip'fius in ahguftias redac- montem aureum (vel, referentibus aliis
tdros, donefc ipfius roga'tu perdat illos »-*AjJ5 ySi (_^ tbej'aurum auri) qui mul-
Deus, implentibus caAave'ribus ipforum tis exitii caufa futurus fit.
terratn, dortec x^ii\xvc\Jifu & cdmltum Xtl. JUxJJl v'^=- DeJlruSlio Caabae, feu
ipfius rogatio, thitcat Ckfus aves, quae ilia Templi Mecchani, ab Mtbiopibus diruen-
aufdrant: eonim itrcus, fagTttas, & pha- di. V. Specimen Hiftioriae Arab. p. 117.
retras fepte'm annis fuccenfuros MuJIe- Xlll. gU-Jl ^^5>cS) Ferarum loquela, imo
marinos, ^ ^ein mMurum etlam Deum & rerum inanimatarum.
pluviam, quae tcrram muridet, quo fru- XIV. / — ^1 ijojS ^ ^UH ^j^ Eruptio
^ibus producendis idonea fit. ignis in regione Hejaz.
VHI. p\— sijJl Fumus, qui totum ter- XV. jlk^vXH ^^p. Manifejlatio Kahta-
Tirnm orbem repleturiis eft: cujus men- nenfis, icil. y-Ulj 6>wj i}ia^ j^- Jo.y.
tlo in Akorano, c. 44. quod a fumo sUsju Cujufddm e Kahtan, qui hotntnes ba-
titulum 'habet. culo fuo aget.
■ IX. uju-AJ Eclipjis [Lunas.] t)ixifle fe- XVI. tsA^? Adventus Al Mohdi [q. d.
runt Mdbiimmedem futuras ante horam direBoris] de quo vaticinatum aiunt Mo-
uFtimaim *jy*t^ <^% tres ecUpfes, primam hammedem, cum dixerit, «;» UaH u**aj S
"* ' iiUr
H Confer Ezek. xzx, 9. unde hxc dcfumptii. v. Joel. ii. 30. & Apoc. ix. 2.
G'a p. VII.
NOTM MISCELLANEA.
223
i^ t^\ Jle\^ (s^j yi\ ^ S^j v^x!l >jJ!^ y^Icorano, c. Al Tacwir mentio, his ver
'iSfon hab'iturm eji mundus Jinem, donee bis ::>jii.=* tr>=»^J 'il> Et cum congregata
Arabibm iniperet quidam e Jamilia mea^ fuerint Jerce. De quorum fenfu in va-
cujui notnen idem erit cum nomine meo, rias itur fententias, dubitandbus inter-
cujufque pater patri meo cognominis, pretibus utrum futurum fie illud quod
qui terram juftitia implebit (addente JU dicitur, &J — kxW ^^^ j ^ 'i^ — JUl ^^ Ja3
Y^nw^/^/o^ Aique hinc orta videtur fabula ante diem refurreElioniSy an i'pfo eo die.
de Mohammedis reditu a fuis expedlato. Quid verbis innui velinr, qui tunc tandem
V. Spec. Hijl. Ar. p. 264. futururh quod prnsdicitur ftatuunt, fuo
XVII. (^.aJLc^? ^i^ (jQxiij cicH g-.yj Icco dicendum erit: qui antea, (auditOj
Ventus qut jideiium Jpiritus exciptet : lile, fcil. buccir.ce terrifonas clangbre) autu
fcil. de quo, Num. x. diximus. Atque
hasc figna etiam majora funt, qax rcfur-
redionem ex ipforum doftrina prascef-
fura funt, eo quo ipfa ordine recenluit ente,
author Cenzil AJ'rar, qvx tamen horam nevel bomines ve//e mutuo, ut alias, refugi-
mant turn animantia omnigena, feritate
omni depofita, in unum locum concur-
fura, fcil. metu majbre mifiorem excuti-
ipfaque ^yt,:>y.\^^ ( 'xkLS ^
Vm" fcJ*
ipfi prseftitutam incertam relinquunr,
cujus jam inftantis fignum dabit prfefen-
tius Tubae fonitus; quern & tri'plicem
ftatuunt, quorum primum ^\ XisJ Fla-
men con/iernationis appellitant, quo, foil.
audito i>. S? o^p\ i~ jj-j c.|^!5 i- i> ^y
M Ls metu conjlernabitur quicunque tarn
in ccelis fuerit quam in terra, except i s iis mam ejflaturus fit quicunque Jive in ccelii five
quos voluerit Deus. Miros ipfi efFedus tri- in terra fuerit, prater eos quos Deo vi-
buurit, viz. terr* labantis tremorem in- fum fuerit [communi fato cripere.] Hoc
folitum, quo cohquaflTabuntur penitiifque inopinato ipfis eventurum y> j^ ^aoaSJ ^t.^>
ant inhibente. Flamen hoc fequuturam
aiunt, Ifrafele iterum tubam ori admo-
vente, fecundum, quod (J(««an it=iU Fla-
men exanimatidnis vacant. Quo, fcil. ad
aures perlato (ut rurfus ipfius Alcorani
verbis rem exprimamus) i- j. «_Ji»o
i&\ L_.il (j» SI ooy.^1 L. jj^j o?^{v»U Ani-
conterentur, noh folum quicquid eft in
ipfa aedificiorum, fed & ipfi montes &
faxa, adeo ut undequaque plana & nuda
marieat, omni ab ea inaequalitate fublata,
ac prorfiis mutetur ejus ftatus ; cceli li-
quefafti diffolutionem, folis obfcuratio-
nem, ftellarum ruentium lapfum, mori-
entibus, fcil. (ut volunt nonnalli) Ange-
lis, qui ipfas inter ccelum & terram fuf-
.95 velut ni5lu oculi, imo citiiis, in in-
ftanti. Solum ergo Deum fuperftitem
turn manfurum cum trj.*!!^ ^Ullj 's^Ls (ex
Dhahaci fententia) Paradijb, igne, fi?
"Tbrono [Dei.] Docente enim Alcoram,
c^i ioijb yju J^ Omnis anima mortem
gujlatura ejt. ^.^1U^^ ' — ^e {^i <_iiV». "S^
Cj\ — Jlj^AS.'^ (jvA.oiSl (j«>iJ t> [yS'i ^^s ^^\
penfas tenent, marium confuforum, fe- Nee ejl inter Mohammedanorum doSfos con-
cundum alios, in flammas mutationem, troverfia, omnem animam tum hominum
fole, luna, ftellifque in ipfa projedtis, fe- tum animalium, five in terra, five in mari
cundum alios, exiccationem. Scd ha^c, degentium, tum & angelorum mortem ne-
noajora licet, a fenfu tamen remotiora cejfario gujiaturam. Quadraginta poft
flint. En tibi quod flaminis iftius terro- hoc annis, futurum eft tertium flamen,
rem ' Arabum auribus & oculis propius ui^suJi *;»> Flamen reJurreBionis. Ne ta-
ingerat ! Tantus futurus eft, ut negledui bicinem defideremus, audito ipfum etiam
prorfus habeantur [/ — ijiS\ Camela fata Ifrafelem cum reliquis Angelis mortuum
poftquam decem jam menfes uterum fe- efie, aiunt, ipfum (una cum Gabriele &
'rentes & prolis & ladlis fpem largam de- Michaele) iterum vivere juflum, atque in
dcfint; ideoque Dominis fuis L_.« ^J^\ y^jvjiU
'ij-^
,petra Mierofolymitana
o^ rerum omnium preiiofijjima habeantur (quam terrae umbilicum ftatfiunt Inter-
[jlj-^ j^\ \^-S jLWJ
..t^ pretes, reliquaque terra ciflodecim mil-
— yiS\ j« l^ACj ij^jtJi Ideo Arabibus came- liaribus coelo propiorem) confiftentem,
larum gravidarum mentionem injecit, quod offa vetuftate exefa, compagines divulfas,
its maxime opes ipforum conflent, iijque carnes difcerptas, & capiHos difperfos
viBitent. Nefcio igitur majus dicam an convocaturum ut, jubente Deo, ad Judi-
minus, quod addunt, laftantes omnem cium fubeundum coeant. Eundem juffu
infantlum tenellorum curam abjedluras, Dei cum admota ori tuba omnes undi-
& quae uterum ferunt abortum fadluras. quaque animas convocaverit, ipfas fimul
Hujus etiam flatus efFediim ftatuunt non- in tubam fuam conjedurum, quaeubi juf-
■fiulli concurfum ilium ferarum, cujus in fu Dei flamen illud refurreftionis emife-
nt.
' V. Jallal. ad Surat. Tacwir. & Al Gazal.
224. NOTJE MISCELLANEM, Cap. VII.
rir, omncs apum inftar evolantes totum fignis, ac apparatu diximus, adjicere
quod inter coelum & terram eft fpatium liccat, & qua; de ejufdem duratione
implebunt, turn jubcnte Deo fingulas cor- aflerunt. Ac mira funt qua; (otn-
pora fua repetent, quibusftatimdehifcens nia turn Akorani, t.;m Mchammedis au-
tcrraexeundi fpatium concedit[dixiffeau- thoritatc confirmata) narrainur; alius e-
tem Mobammedem pcrhibent effc fe Cr* Jj' nim dicitur tfle durationis ipfius fpatium
K)op\ jOb t— «^;j primum cui egrefttro fe Ciy^xi ^—e iu*. « iH tnille (quales i)u!go
aperiet terra uterus^ Pluviae, cujus be- numeral is) annorum, alias 3U«. ^\ (^«#>
neficio ad partum iftum prxparabitur annos qumquagies milk. Haec cum inter
terra, jam mentioncm fecimus : addere fe conciliatu non adeo facilia fint, nee
tantum liceat, ut planius Roris illius altcrum alteri pra^ferre audeanr, cum u-
quem Judai femini virili comparant, irumque pro oraculo divinitus ediio ha-
vice ab ipfis pofita videatur, quod dicunt beatur, varie negotium expedire fata-
JiaA\ ^jSS AisJl i- ^:=, y»' — -JA Syi\~-^ li? gunt. Quidam, nihil ipfi ftatuere aufi,
js^< CL^' ' — • Cf» —J'— =^y^' ^♦^' fvt^ rem Deo permittunr. Nefcire fe quos
^'^i iy^^jn^ i> CL3>*f**» cij'^t^' ^— • ^^i dies innuat Deus. Alii formas loquen-
U£»j ,^^— ^' u>l»j i- c:j^4-*i '■♦^» /^' <^i iftas tralatitias effe aiunt, nee aliud
c:^^^;:-.? W c_y** ^— i' cir* .t>/^^ *°^ quam cJua^ v^' 6^ a5>* »Ai ^j^e yUi-J
Cy»y — Ja* *^_)j Jii{ ^ 2^^} **» s^ ^iL»a.? /*^^ /3/**" f'ili J>^"j «4/^='^' e}7arratio-
1^1 — t *AJL_iH ^ya]1 L. ^ \c^ ^jy^ i- «fJ magnitudinis terroris [diei iftius, ma-
Pojiquam mortui fuerint homines univerfi lorumque quas infideles obruent] cum fo-
f amine priori [exanimati] depluet in ipjos leant Arabes illud quod averjantur^ ut
" annis quadraginta, inftar Je minis virili s^ longum dejcribere, quod gratum, ut breve,
de aqua qua Jub folio ejl, qua Aqua ani- Alii intelligi volunt, k_.U^ .^*^y* /'J^
malts dicitur^ cujus vi germinabunt e fe- ,j«UJJ yjj Ju^ tjCa. totum temporis fpati-
pulcbris j'uis, ficut in uteris maternis ger- um, quo judicio fijiendi fmt, ut inter ho-
minant, & ut germinat feges vi aqua, do- mines fiat diftinSlio, quod non citius per-
nec perfeSlis ipj'orum corporibus Jpiritum agetur, cum fit o*aJ^ _J^l *^' — »ili ^^
ipfis injlaverit, deinfomnum ipfis immijfu- i>^xe ^y^ aJS a.\ "*] dies reJur'reCJioni's
rus efiy quoinfepulchrisfuis dormiant, do- ejufmodi, cui Jit primum at non ultimum;
nee ad fonitum tuba fecundum revi£luri utpote qui fit dies in longum protenfus, feu
fmt. Notare etiam licear, fpatium illud continuus; alii fpatii iftius mentione in-
quadraginta annorum, quos inter duo tu- nui difficulratem negotii turn praeftandi,
has flamina intercedere volunt, apud Al verbaque fie interpretanda, ut denotenr,
Gazalium ^jj^\ AlBarzach dici. Ab ifta i- i^i^lj ^^^i XSajyJLj aUxJ? iu<«.lrsi J^ ^J ^t
mortuorum in fepulchris fuis furre<Si- X>U. v_i!l {^^^ J **.« ^^ju J #135 j%c -^1 ^iSS
one nomen fortitus eft dies ifte ^IaaSJ j.>{ Si creatuns, Angelis/jcil. Geniis & Homi'
Dies refurreclionis, ex aliquorum lenten- nibus ad rationem eo die vocandis, prafi-
tia, fcil. quod ^♦*;^ y* «o o>«yi> u-*^* ceretur quifpiam., " Deo omnipotejite excep-
Surgent in ipfi) homines e fepulchris Juis. to, baud peraSlurum ipfum illud quinqua-
Alii enim ideo fie didtum volunt, quod ginta annorum millibus. Czeterorum, quae
tum judicio fiftendi fint, a gemina the- alio abeunr, fententias omittimus. His
matis notione, qua & ftandi & furgendi de tempore praemiflis, alia occurrunt
intelledlum habet. Alias autem praeter quseri folita. Quinam tunc refufcitandi?
hanc appellationes habet quamplurimas: Qua forma vel quo modo comparati? Quo
ultra centum enumerat y^/Gdz^/Awf, Au- loco convenire juffi, & quem tandem in
thor Cenzil Afar, quinquaginta, qui & finem? Quod ad primum, communem
addit v/^'5 Cj^i \ — «^ »jj*^ *<>-' '^i futuram omnium animantium refurrec-
\ jUiH *! J***"? »;j*s» ^--«>»li t^ <y«w^ tionem autumant, viz. y) — -.3 ^JL^^ u^J^l
^yt^ '^'-^s>^5 *i\ — ^ *— «l3*3 Jij^Ae Sunt & C.1 — 5'>fi' s'>j' Hominum, Geniorum, ac re-
illi nomina alia, ultra ea qua recenfuimus, liquorum cujujvis generis animalium ; quod
multa. Solent autem Arabes rem multis & indubitatis Akorani teftimoniis de fin-
mminibus indigitare, eique cognomina va- gulis confirmant. Quod ad locum iftum,
ria imponere, ut ipfam grave quid efi'e, quo praecipue brutorum animantium re-
quaque ad earn fpeSiant folito majora, in- furrectionem probanr, ilium aliter ab ali-
dicent. His autem quae de die, nego- quibus cxponi jam vidimus ; plurcs ta-
tio, de quo loquimur, praeftituio, ejuf- men hanc fententiam amplefti videntur,
que adventantis atque jam inftantis quos fecutus Author Cenzil Afrar, yl ,U*
m
■o Alibi 40 diet, nifi & hie Ulx annis pro U«^ diebus policum. [| Vel forfan, fi prasficerentur angeli, &c.
creatutisad, &c. i
Cap. VII. NOrM MISCELLANEM. 22^
^|j u^^l t>, (jj^^^'i tjJj^' 2*^t v^*"*^ ^^ ° '^^''* ^u^di^ veflibus, cum Ipfum Sjl^
_^^;:aj J>aiM yM^' 4- 4.1;^' — 'W"^' ^^ — *'*''^ 'T*t*'' ti* »L;>"j u*»i*n k^ animo miindum &
5«rfi (inquit) Deum omnipotent em congre- 'uitiorum immunem defcribcre volunt, &
■ gaturum turn qui prius, turn qui pojleriits quod m Alcorano dicitur ^jki ^\ — ^^ Et
vixerunt, tam Homines quam Genios&[cx- vejla tuas munda, expl leant ^Xio} i&^ ope-'
tera^ animantium genera in locum quo fif- ra tua reSte difponas, & e contra u«Ji iVi
tendi funt refufcitati, ut difcrimen inter <-r>^^ o i'eiva. "uejiibus fqualidis elTe dici--*
ipjbs fonat. Nobis de hominibus prsci- tur, cum fuerit 4-»*id1j JjtWJ a^As- y^c-
pue agendum. De quibus proximo loco tis & vita injlituto nequam. Hos fi fe-
quasrendum, qua forma, & quomodo fe quamur interpretes, efFatum hoc non
habentes refurgenr. Hue fpe<flant multa tam ad prius quEefiti pr£ecedentis mem-
ipfis a Mohammede tradita, ac imprimis brum, quod corpus refpicit, refponfum
illud L. u>.«yij ols^J o- iiiUwJ? J^l 6' nobis fuggeret, quam ad pofterius quod
.»HiA*aj LJLiJi jAl^yiiJ Ji jlo^ — Jfl^ (_^-«^5 mentem, ejufque habitus, cum idem
Eas creaturas, qua J'elicitatis parttcipes fenfu fit, (tefte Ebnol Athir) cum eo quo
erunt, reJurreSfuras, ut ad locum conventus de his quasrenti rtfyondcnt Mohammedis
accedant cum Jecuritate & honore, qua verbis, fcil. cU L-..« Jc cLjuj Jaj»3l ^t
v^ro miferia, /ecus. Sed h^c forfan de *^ RefurreSiurum hominem eodem, quo fe
aliis etiam affirmantur creaturarum gene- habuit cum occubuit, modo, viz. quod ad
ribus. Quas hominibus propria ita dif- — J^'j ^^s i' — iiAsSi Jidem, fcientiam &
tribuunt ut perpendantur, primo quae ad opera, vel, ut idem alias efferunt Ako-
corpus ejufque ftatum pertinent, fecun- rani interpretes, y\<3'^ ' — U^ t>.^J <-^«>>i
do quae ad mentem & fidem. Quod ad \;'^ Refufcitabitur fid^lis cum fide, injideles
primum, afferunt «!Ui.J )£- 0**.^ aa«H ^l c«/« infidelitate fua. Atque ab hoc pen-
\ — JjJi i_ *.«1 j^Jij t> \ — ^aXc 51^ tjOi Ho- dere videtur eodemque fpedlare, quod ul-
mtnes eodem Jiatu refurreSiuros, quo pri- terius docuit Mohammedes, de modo quo
mum ex utero materno in hunc mundum jam refufcitati ad locum quo omnibus
prodierunt, {c\\.ut\^^\viS Mohammedisvcr- tum conveniendum adducentur, fcil. ^a;
bis rem explicant, "i/s ISjs. sli=. pedibus, *^^ l*i*» o^ — <^\ SiiVi JUL-AJiH ^y, ^^Uii
reliquoque corpore nudis, praputiatos, quae ^/V>^^ -^ ' — *^i ^■''■^y * — ^^-^j Co«-
jpfi docenti verita ne modeftias leges ni- venturos homines die refurreStionis in tres
niium violarentur, cum objecifTet Ayejhay /pedes diJlin£tos, primam pedibus euntium^
yiaii^ L-»u^ L_«jai^ jL.a.^1 M iymj. \ — { Jecundam equitantium, tertiam faciebus
%ybxi ^ ^^jtaxjHeus, Apofioie Dei, er gone fi- terra affiiSlis incedentium : qui primam
mul vin & famina fe invicem conJpeSlu- conftituunt, effe ipfos ^^^^ ciIaAS (^ij^ll
ri? hoc tulit refponfum j^'SS ak^U I — » tji^.«>l' i>. E credenttbus illos quorum
ijiau J< ^/»x^»«j ^ai} tiJ* i> ^^^ O Aye- /"^Jaf^ y««/ opera-, qui fecundam _^^
flia, negotium gravius eji quam ut alii alt- o'^**/'} *^^^^ — ^*' y«^ majori apud Deum
is intuendis [vacent.] Ex eo autem quod ifi honore junt, ipfique gratos. Unde &
pra£putiatos refurrecluros affirmet, quos iHud ab AH affirmatum, pios, ubi e fepul-
jpfe circumcidi julTerat, conftat ab ipfis chris fuis egrefli fuerint, paratos fibi in-
credi quod difertis verbis de unoquoque af- venturos ^ — ^Ac Jbsv^l L1^ (joaj cJfyo
erit Al Gazalius i- *{'/»•' yy> *a5' ^p o' »r**JJ' — '^/ camelos albos alatos, felJifque
*y^l\ rejiitutum ipfi iri reliquas omnes ipfius aureis ornatos. In quo & veterum Ara-
partes in mundo Juturo; adeo ut corpore bum dodlrins veftigia funt manifefta,
undequaque integro refufcitetur. Illi au- qui ne cum refurgerent pedibus ire coge-
tem quod de nuditate his verbis afferitur, rcntur, cavere folebant, Camelo fecum
contrarium videtur quod alibi ab ipfo die- afl"umpto.V. Spec. Hift. Arab. p. 134, &
tum pcrhibetur (s^^^ ajUJ L~ cLoi>^ C^\ ^I J35. qui tertiam Infideles, quos affirmac
L_fA9 c>y<: Refufcitatum tri mortuum itfdem. Ale. addudturum Deum USajj L.$ «Jy?.j C^
quibus mortuus ejl, vejiibus [indutus,] nifi il- l***? faciebus fuis nixos, ccecos, mutos, '&
lud cum aliis ita interpretemur, ut amidlu furdos. Quomodo autem faciebus fuis
ifto non tam corporis habitus externus, incedant dubitantibus omncm fcrupulum
quam animi internus, innuatur, intelliga- exemit Mohammedes, regerendo isbiS cfi
lurque j^L\ ^ ^«A* ^o^ tjcH SiL_il m^^ ^ *^i^ j,l ^ilj- tJ^^ ^ sl_ii^»
f*^j t?^^' '^3 /-^'j Stafus quo moritur ^li hominem pedibus fuis incedere fecit,
quis refpeSlu operum bonorum vel malo- pote/i idem ejicere ut Jacie fua incedat.
rum, eorum nempe quibus obfgnatur, vel Sed ncc hac folum incedendi ratione a
quas ipfi ultimo imputantur, ita (inquit caeteris diftinguendos docuit impios, ve-j
Ebnol Athir) dicunt <^^S ^\ — b yW EJI rum decern e fuis hominum genera fore, :
V p L. I. L 11 quos
226
NOTM MISCELLANEM. Cap. VII.
quos in varias mutatos formas a reliquis
tunc temporis difcreiurus fit Deus. Pri-
ma eorum claflis Simiorum forma fifte-
tur yj^ — iHj* **-iL5/', Illi,fcil. qui Saddu-
caeifmum amplexi Junt. Secunda porco-
rum, fcil. ol^il'j ^llyswH J^» ^i turpi
lucro inbi avert fit & publicani. Qui tcr-
liae funt capitibus inverfis pedibufque in
faciem retortis trahentur ; fell. ' — i^' 'iX^
Foeneratorei. Qui quartae, coeci hue il-
luc errabunt, fcil. f^a^' 4- )i^. Ct* ^'
inique judicium exercuerint. Qui quintae,
furdi erunt, muti, cceci nihil intcliigcn-
tes, fcil. ^L_j'w^ c:j>*^ iji^J' ^'
operibus fuis gloriantur. Qui fextae, Lin-
guas fuas rodent, quae in peftora ufque
ipforum prominebunt, fluente ex ore ip-
forum fanie inftar falivae, adeo ut omnes
ipfos averfentur, fcil. ^Ja\ — «aJill^ \ — M'
_^\m\ ^fi cJUU- ^^^\ Ernditi & doc-
tores quorum diSlis contraria fuerint faSia
ipforum. Qui feptimae, manibus, & pe-
dibus truncati, fcil. o'jj^-' y>j>^ i^,iJ' ^i
vicinis injur i am intulerint. f^i odlavae,
truncis palmarum feu palis igneis affixi,
fcil. 5^ — jLjI Delatores. Qui nonas, fcetore
cadavera fuperantes, fcil. d^^^, dj-?*^'
^^^yt^ l> ^^ t_Jis» dy^.S Oi^JJlj Cl^yjiilj
^i affe£iibus Juii & voluptatibus indidj'e-
rint, Deo autem e facultatibus fuis debit a,
detinuerint. Qui decimae, tunicis pice
obliiis induti, fcil. J^i'j v^^'j J>^' J^'
Superbiy Glorioji, Fajluoji. Atque haec
funt quae de forma feu modo, turn quo
refufcitabuntur mortui, turn quo in cele-
bri illo omnium quotquot unquam vix-
erunt conventu jam refufcitati appare-
bunt, praecipue docent. De loco ubi
conventuri funt proxime inquirendum eft.
Unde enim venturi, vel ubi refurredluri,
nihil opus eft hic quasrere, cum nihil
habeant Mohamviedani de cavernis fub-
terraneis, per quas a loco in locum de-
volvendi fint, fed aftirment, i- |^ls> iip-
\ — j^^s-j \ — '^ji o*/'^' yjl^ ubicunque ter-
r arum fuerint y Jive in locis cultis. Jive de-
fertis, mine egrejfuros. Locum autem quo
convocandi fint, etiam terram efle defi-
niunr, praseuntibus & Alcorano &c tradi-
tione, at in qua ejus parte, vel (ut fic
loquar) qua terra, non ufque adeo conve-
nit. Quidam enim Syriam a Mohamme-
de digito monftratam, ei negotio afiig-
natam aiunt. Alii terram albam & pla-
nam, in qua nulla fint incolarum vel asdi-
ficiorum veftigia, Al Gazalius, alibi ter-
ram fecundam argenteam, alibi terram
quzB nihil cum hac noftra prxter nomen
commune habeat, vocat. Auditu forfan
aliquid acceperant dc terra nova, & coe-
I
lo novo, quorum meminit Scriptura, un-
de illud Alcorani u^j^A j^i o«jS! Jaaj ^y>
Die quo mutabitur terra in aliam terratriy
&c. Quod (ut alias folent, ne aliunde
mutuo ea accepifle videantur) novis eti-
am verbis nee ab aliis ufitatis, nee a fe
forfan fatis intelleftis, cxprimere volue-
runt. Ubi tam incerti hasrent ipfi, nihil
nobis eerti clicere licebit. Tranfeamus
ergo ad illud, quod de fine, ob quern illuc
convocandi fint qui refurrexerinr, ftatu-
unt, quem eum eSc ut rationem in hac
vita fadlorum reddant & mereedi iis
dignjE adjudicentur, jam ante innuimus.
Atque illud fatis probant nomina ifta qui-
bus, inter ccetera, gaudet tempus illud,
viz. t^L»Al ^yy^ Dies rationis reddendcCy
Diesjudicii, l/ii >.^ Dies remunerationis,
JofliJ? ^y> Dies dtfcretionis, 0^/>J1 ^^
Dies ponder ationis, (_JJ'^!< ^y» Dies fepa-
rationis^ «JbV_*»U ^.^ Dies interrogatio-
nisy ijo^ — «oU5 ^/.>j Dies vindiSha, omnia
eo fpedtantia. Atque hune finem caste-
ris etiam animantibus cum homine com-
munem ftatuunt, ipfo doeente, i&^ <,Aa£>
C_5^iil i£_ »jv=.!^ XcL_Aj i_4{ ^\ 5M,' Ju-
dicaturus ejl Deus,fummis laudibus pradi-
candus, inter creaturas fuas, Genios, bo-
mines & brut a. Eoque die ultionem fumet
[pecori] inermi de cornuto, donee baud fu-
perfit quod alterum ab altero requirat^
cujus de peeoribus fententiae meminerunc
interpretes tum ad verba Alcorani jam
citata, turn ad ilia, cap. 6. i- *jb j* ' — 03
3
uijiip^. ^/tyii Nee funt jumenta qucepiam in
terra, vel volucres qui alarum remigio vo-
lant, aliud quam gentes injiar vefirum,
non pratermtjimus in libra quicquam, de-
inde apud Dominum fuum congregabuntur.
Ita enim ad ea fallalain, aliique, ad
Dominum fuum eongregabuntur »^ j*'^j
\ — jjiJl (yt \ ^Jj {ya^^ qui judieabit
inter ipfa, & a.y.iQjf,ta} vindiSiam fumet
de cornibus armato: quem eorum er-
rorem ortum cenfet Optimus atque Eru-
ditifllraus Vir 'Thomas Gravius, e ver-
bis Ezekielis, c. xxxiv. 27. 21. & 22.
male intelledlis. Jam vero «x«"^ — ^\, . feu
Ratiocinium, quo Deus cum Creaturis
fuis adurus eft, fic defcribunt, J^ — kj *Jt
-x»9*Aej ^/*4 * — •'-♦ei^i <l"od Deus omnipo-
tens oftenfurus fit ipfis & quid pro ipfis G?
quid contra ipfos facial [in operibus ip-
forum.] feu ur alii, }i^y>-\ i- %^\—xs. _^Xsa>
Cap.VII. NOtM MISCELLANEA. 227
^lod ferws fuoi allocuturus Jit de ratione lore nimio omnia peffundet, edudum iri
Dperum ifforum, & de qualitate pramii fabulantur. Hoc fudore, atque interea
^ fcena ipfa debiteriim. Nee tamen fta- fame & fiti aerifque gravedine ubi mi-
tim hoc ipfum fadlurum autumant, diu fere cruciati fuerint impii (piis enim le-
enim refufcitatos loco ifto quo convocati ve quicquid eft fier, nee tempore orati-
fuerint, ab Angelis ne ordines fuos defe- oni deftinato longius, eruntque qui um-
rant cuftoditos, permanfuros, antequam bra Solii divini protegentur, inter quos
quid ipfis futurum fit patefiat. Statio- ,t*j S csv*- U_A'Jui.U Xsjuaj c-JA^aj ^^
nem iftam definiunt alii fpatio quadra- *iA<! Coiiji \ — o tS\^ llie qui cum eleemojy-
ginta annorum, quibus capitibus ccelum nam fee er it earn celaverit, adeo ut non no-
verfus fublatis ftabunt, nemine ipfos al- 'uerit Jinijira ipfius quid expenderit dextra^
loquente; alii centum, alii feptuaginta, ut vere benefici etiam apud ipfos def-
alii trecentorum, in quibus ^„«^' — » 5J criptionem obiter notemus,) adeo ut vo-
^ J »4*9 jMyi "ij \ — tv*H Ci* j>=^ nee ul- torum ipfis fumma fit Sh^ Cs» ts^j' v/
lum ad ipjos de coelo nuntium deferetur, nee ^—iiS J1 3J5 v^^Jl Domine, me ab hoc an-
quicquam ipfis pracipietur ; imo quidam gore libera, vel in ignem conjiciendum
annorum quinquaginta mille, omnes fen- (idque dum nondum illis uUa vel ratio-
tentiarum fuarum authorem Mohamme- nis reddendo, p vel fupplicii mentio fac-
dem laudantes, quo temporis intervallo ta fuerit) turn demum appariturum De-
gravia admodum pafluri funt, ^Uj ^ Ji um intercefforem agente Mohammede (re-
Omnes tarn pii quam impii, manifefto li- nuentibus, fcil. Adamo, Noaeho, Abraha-
cet inter ipfos difcrimine dum illis mem- mo, Jefu id in fe muneris fufcipere, fibi-
bra (praecipue ilia quae locionibus folen- que folis caventibus ac i,«ij t,«Ju ant'
nibus ad preces ftatas mundare folebant) mam meam, animam meam [liberes] in-
mira quadam Juce fplendebunt, horum geminantibus,) ad judicium in illos ex-
facies nigredo turpis, omniaque fqualo- ercendum. Venturum eum in nubibus,
ris & triftitiae figna obfufcabunt. Illud Angelis ftipatum, docente Alcorano, (qua5
quod infignem illis moleftiam tunc tem- verba aliunde fumpta cum non fatis in-
poris creabit, fudor eft mirus atque inau- tellexerint, in iis explicandis non parum
ditus, qui verbo Mohammedis .y*x^4^_ ° os fe torquenr, cum Deum cui proprie
ipfis obturabit. Immerfum iri homines motus tribui non poteft, quafi a loco
fudore ifto perhibent .^^lU' /<xS t^c pro ad locum transferendum defcribant) om-
ratione operum fuorum, alios, fcil. ufque nefque prolatis libris quibus infcriban-
ad talos, alios ufque ad genua, alios uf- tur eorum opera, ac teftimonia per-
que ad lumbos, alios ore, alios aurium hibere juflls prophetis qui ad ipfos mifli
tenus. Provocandum fudorem iftum non fuerint, examini fevero fubjedlurum. De
folum frequenti illo omnium atque om- libris illis in Alcorano diftum (Jia^aJJ liV
nigenum creaturarum concurfu, aliis ali- vij^^ cum expanfi fuerint libri, i, e. expli-
arum pedibus infiftentibus ac fe mutuo cantibus Interpretibus Jl*^l obl:^ libri
coarftantibus, fed & folis ad ipfos accef- opera ipforum continentes, five C_4*» tjjji
fu infolito, quema ppropinquaturum dixit u_.Ui^l ci^ijj ^^i1 isCj Jl$< libri quibus in-
Ja^ jlAiȣ> ^4^ o>^=J S 1^ donee ab Jcrtpta fnt hominum opera, qui turn quo
Ipfis baud dijtet intervallo Al-Mil. nef- rationem ipforum reddant, expandentur.
cire autem fe aiunt, utrum nomine illo Quorum opera in illos relata fuerint fi
vel mille pafljjum fpatium, vel (quod quasratur ; refpondebunt alii, quatuor an-
multo adhuc brevius) ftilum quo oculis gelorum iUaii? [cuftodum] qui unicuique
collyrium obducitur, intellexerit, utrum- nodu bini ac totidem interdiu invigilant;
que enim fignificat, Ac utrum eorum alii duorum, quorum alter homini ad
voluerit, nil mirum, fi hoc contingente dextram adfiftens bona ipfius tam did:a
ejufdemque interim calore (ut afl'erit Al quam fadla defcribat, alter ad finiftram
Gazalius) immane aufto f^!1 l^^ j^iju mala, ut aliorum fententias omittamus.
^—i^^ (^ y^iH ^^\i3 L_*S) ebulliant tpfs Interrogatum ergo iri tunc omnes de
crania tnfiar olice tripodi fuperimpofitce, ^yJlxiJ^ ^^\yi\ ^jgf iis turn qua dixerint,
totique fudore diffluanr. Hoc autem turn qua fecerint omnibns [innui id dic-
quod de Solis ad terram acceffu, ejufque to illo Alcorani S^i^ L-$ (j>«frl *«3Um.JJ
calore intenfo docuk Mohammedes, ipfe f^>Xf> Rogabimus eos omnes' de eo quod
a Judais didiciflTe videiur, qui Solem egerint"] vel particulatim (ipfo Mohamme-
olim ad improborum cruciatum e TSitT\'^ de explicante) ^ji ^^ de 'uita fua tempore;
izM vagina, qua jam reconditur ne ca- cui illud infumpferint ; t^x^SsS f^\ ;,» t^\^ ^^
' * Ita explicat Ebnol Athir. i" Al G»a«l,
228
NOrjE MISCELLANEM
Cap. VII.
*juJJ L^^ de op'tbus fuis ', unde illas acqui- L-^JUo S ^mXS^ yaxj S ^__yf 5JL_» ^^ — p
Jiverint, G? /« yw/^ erogaverini : *<u*» ^ c_5^ C_5**i' c__5*'^' JooiH Cy5^' — ^
»*jt U*» d'f corpore fuo ; quo illud exercue- Ji» »^V ^ _J1a» *U < — Jaj ts^i«^
quid ilia fecer int. Ac cum alibi in Alco- Parabolam illis propofiturum coeci^ clau-
rano etiam dicatur ^ jL»{ S ^^ ^/, qui bortum ingrejji j'unt, in quo ejjet
^^J^ 5Pj u«»31 *>Ji At que ifio die non in- fruit m, qua non vidit ccecus, nee decerp-
terrogabitur de peccato fuo, nee homo, nee fit claudus ; claudus autem aeeerfito ececo^
Genius; haec inter fe pugnantia variis accedem (inquit) me partes; quo aecedente
conciliant modis, unum hie adducere fru6lum decerpfit. Utri igitur horum pcs-
fufficier, viz. ^.l—yii-JM ^^yn o>JL«j S na debita ejlf refponderunt utrique^ ita G?
6>JL^ l_»J!_j f^l^*' Ji^ ^l« JW *JS "vobis (inquit) utrifque luenda ejl pcena.
Jas. A^ciw *1 _^ ^Uu* XT**'' '^'■>** ^°^ ^^^ etiam a fudais fumpta, qux ideo
interrogabuntur ut rogat qui rem intelii- integra adfcribere vifum eft, ut cum iis
gere cupit, cumDeus omnia ip forum opera conferri poffint quae ia Gemara Sanhe-
perfpeSia babeat, verum interrogatione qua drin occurrunt, c. 1 1. quae vertente CI.
ad confejjionem adigat, dum ipfis dicetur, Viro fohanne Coch, fic fe habent, " An-
^are ita /ecijlis? Nee minus forfan cum " toninus cum R. Jehuda fandto fic col-
iftis conciliatione opus habet quod &
alias a Mohammede diftum fertur, J^-a*
JUri funt e gente mea Paradifum feptua-
gies milk nulla de ipfis quajlione babitd.
Illis eo admilTis, tum demum ^U t-«»lj;
y»L_;ji ad rationem vocandos reliquos ho-
mines. Haec cum agentur, unumquem-
que quibus poteft fe argumentis defenfu-
rum, culpamque eorum qua fequius c-
gcrit in alios conjedtam a fe amolitu-
rum, adeo vel inter animam & corpus
controverfia hac de re oriatur, dicente
anima J t?**!^ ^^'^ ^^ i^uJLS ^^ \ — .
*JU> i^aai i_,^3s«H 0 Domine, a te fuit cor-
puSy tu autem me creafiiy nee manum ha-
bentem, qua prebenderem; nee pedem quo
irem, nee oculum quo viderem, nee aurem
qua audirem, nee intelleSium quo intellige-
rem, donee ad corpus ijlud aeeejferim, ip-
fumque ingrejfa fm. Ipfum ergo perpe-
tuis fubjicias crueiatibus, me ab ipfis libe-
ratd. Corpore vero contra hac utente
apologia, XxiiiLU=> c ^***^ ^^ «--'/ ' — \
jyi\ £Uiis. Jj.* L.4. L_^ ^S _X3.j S,
*-— 'y^' ^iS
jL.mJ (.JilaJ
AO
J^Osi
«__.>10\x]1 *jX& OsXii. <__5^/ <^ *<>*•« *ij C S*
loquutus aliquando eft. Corpus, in-
" quit, & anima a judicio fe liberare pof-
" funt. Quomodo? Corpus dicat, Ani-
" ma peccavit. Nam ex quo ilia a me
" difceflir, ecce lapidis inftar fine fenfu
" in fepulchro jacui. Anima autem di-
" cat. Corpus peccavit. Nam ex quo
" illius laxata fum nexu, ecce voliio
" per aerem aviculae in morem. Ad
" hasc Rabbi: Parabolam, inquit, tibi
" dabo. Rex mortalis horto cuidam a-
" moeniffimo, in quo maturi frudus ef-,
" fent, duos cuftodes appofuit, claudum
" & coecum. Claudus, vifis frudibus,
" coecum admonuit, ipfum uti in hu-
" meros reciperct, quo illos decerperet,
" & illi inter fe devorarent. Infedit igi-
" tur claudus cceci cervicibus, decerptof-
** que frudtus abfumpferunt. Aliquanto
" poft tempore venit dominus horti &
" de frudtibus requifivit. Cum coecus,
*' Sibi oculos non efle, ut videret: &
" claudus, fibi pedes deefle, ut accede-
" ret. Quid ille ? Quum juffiflet hunc
*' illius humeris excipi, utrumque fimul
" judicavit & plexit. Confimiliter fa-
" ciet Deus: anima corpori indita, pa-
" riter animam & corpus judicabit." Ea-
dem & a Jofepbo Albo laudantur, Serm.
4. c. 33. nee difilmilc eft quod apud R-
pipbanium habetur in Aneorat. §. 89. Sed
aU i^uai 0 Domine, ereafii tu me tn/iar fruftra fore tum apologias, fuaque uni->
ligni, nee manum hqbens qua prebenderem, cuique fadta imputanda, quae fi quis ne-
7iec oculum quo viderem, nee pedem quo gaverit, contra ipfum teftes prodituros
graderer, veniens autem ijla inftar radii homines, ^Angelos, membra fua, ipfam-.
lueis, cum me ingreffa ejfet, ejus [ope] que terram quae narratura eft Js L_c
locuta eji lingua mea, ed vidit oeulus meus, j.i) j^ j* l^Ae quid in fe patratum fue-
ea ineeffit pes meus, ipfam ergo, me libera- rit boni ^ mali: de fideli teftimonium
to, poena ceternce adjudiees. Deum autem perhibens glfclj •^4*?-'^ ^^j A'*'} ^ •y^jt
l^ IbiLs. 5>»^i JvM^j c_5*^ ^^ ^ '-r-'/'^ *i/ Super me unum Deum prof ejus eft, je-
Junavif
: ^ u>^^ '^J^ ^ — f- (h(WV'J C^'*^!'^ «.$Xa«JI &\^ tVyMj Tellabuntur contra ipfos licguiC fus, &
manut, Sc pedes, ca qii» fecerint. Ak. , % '
Cap. VII. NOTM MISCELLANEA. 229
junavit, oravit, diligens fuit. Domino fuo auiem opera quceponderantur gravia erunfi
obfecutus ejl^ de infideli aucem is. ij^5 Junt illifelices, at quorum opera levia^ Hit,
(_j5.««j \j/i Super me Idololatriam exer- Jimt qui animarum fuarum jaSturam fece-
cuity adulterium cammifit, furatus eft, &c. rint, &c. Nee erit interim quod quis ul-
Ratiocinio autem ifti peragendo tem- lam fibi injuriam a Deo fadiam quera-
poris fpatium multo brevius, quam illi, tur, cum nullum cujufpiam opus bonum
quo refufcitati ipfum expedtare juffi funr, mercede fua carere patiatur Deus, ideo-
attributum vidimus, aflignanf. Siquidem que ne quid fit ob quod in futura pras-
(ut verbis Arabibus fuis intelledlu facili- mium expedient mali, foleat in hac vita
hm w(u% Mohammedes) t\ — -i i-^^ j^ tan- ipfos remunerate. Ne miretur autem
turn quantum ovicula mulgenda fufficiat, quis quod ad trutinam tum examinatu-
vel (uc idem alias) wU ol>» /?jX« quan- rus fit Deus opera ifta qus jam optime
tum inter duos camela mul£lus fit : alii ad cognita atque per.fpedta habear, quaiuor
Alcorani verba i_.L»i5 ^.j^ ;&\ ^i Jiqui- aflignat Al Thaalabius rationes, ob quas
dem Deus celeriter examen peraget, aiunt, id fadturus fit; quarum prima eft, oL=^'
ycL^S ^ j>« £j-w5 *jL<o. Examen ipfius nic- <— AJi i_ ^\i silAs Jlso aJ\ ut fervos fuos
i3Uk
tu eculi celertus ejl. Summam interim, inhoc mundojide probet. Sccunda, i\5i J:
qua res tum adminiftrabuntur, juftitiam wvXxSi i- sjU_jui]l^ sil — njl J>ii>y L*^ ut
ut indicent, libram qua omnia tum ap- hoc felicitati & mij'eria defignatis fignum
pendentur, proximo loco nobis defcri- in juturo ftatuat. Tertia, Jlxj" M cJIj^j
bunt : eamque libram propria fie didtam ^j j^ is. J^a. ^ gjas *^ l_.« iU*5\ ut
..Jajva. aaj ^^ ol«Jj ^llis> *S cui Jint notum faciat fervisfuis quamnam apud ip-
dua lances & examen, manu eam tenente fum boni & mali mercedem conj'ecuturi
Gabriele, qui eidem aequandae prsficitur, fmt. Quarta, ^4*!= Si? ZM utjit quo [eo-
mirae equidem magnitudinis, utpote cu- rum quje fecerint] cotivincantur, vel, ut
jus lances (altera ^ C-Sy^^i «*4-* -^ rem perfpieue enarrat ^/G^z^/m, M Ci^
_^A^^ Paradifo, altera Gehenna fuperim- cU._;i i_««js; \ — ;/j ^WS\ U>j\:i!: L. ci^^JL*;
pendentes) ejus fint capacitatis, ut C>*jo^ ^ -JU< y.^^^ JJ**** ii' — *^ ^' ''^*« — 3t$^i
j^j,jX)u.^ \— $ljc.» i_ uojSlj ti»><w.51 Ji in JA«H ^^1 ^^laj cjCs. i^ — wtJJ X.«^x-« iL_Ax5t
atterutram ipfarum conjicerentur ccelum v'>^' ui/juaj^ ^l i_ jAaiU ^ i_>( — jixH i_.
Jimul & terra, iis continendis ejfet\ Nam Deus pondus libris operum indet fecundum
quod alii ea Alcorani loca, in quibus li- gradus quos apud ipfum obtinent opera, ut
brae mentio facta eft, aliter interpretan- ft valor eorum qua fecerint homines, ho-
tur, iifque nihil aliud innui volunt quam minibus cognitus, quo appareat vel jufitia
cxadtam juftitiae divinae trutinam, non ipfus in pwiiendo, vel benignitas in con-
minus contra Antiftitum veterum men- donando & duplicatione pramii. Finito
tem, quam verborum fonum peccare cen- hoe examine, omnibiifque omnium ope-
fetur, & a vero frequentibus ipfius Mo- ribus asqua lance trucinatis, fiiccedit ul-
hammedis teftimoniis confirmato aber- tio ilia (cujus mentionem fecimus) aliis
rare; quibus ne favere videatur quod ad de aliis fumenda, qua juftifijma lalionis
operum pondus explorandum ftatui di- lege quas quifque fecerit patietur. Cu-
catur bilanx ifta, quae cum accidentia jus miram banc defcribunt rationem, ut
fint nee per fe proprie exiftant, nee in cum non alius tum fuperfit modus quo
lancem conjici vel append! pofllnt, ne- par pari referatur, illi qui injuriam fece-
ceffe fit ut aliter, fenfu nempe figurato, rit tot de bonis ipfius operibus quae ei
intelligantur verba, refpondet author 1. Irrop^Tra, fint fiibdudla, eandem pafiTo im-
Mawakef, (id quod Mobammedes roganti putentur. Quo fadlo fi dixerint Angeli
quomodo penfitarentur opera regefiTiflTe quorum minifterio res peragenda Deo
fertur) Ci/yi if^J' $ _JL*Si ty»i£b 6* libros (id optime feienti) uJia. tsi ^ \ — UWi
cperum [feu chartas quibus infcribantur *jU«>s> Ci* ^^^ '1^5^ i^a ^'^ Rependi-
opera, quae fubftantiae funt corporeae] effe mus unicuique quod ah illo ipfi debitum
qui ponderentur, quorum prout vel ii qui- erat, fuperef tamen ipf e bonis operibus
bus bene vel male fadta infcripta fuerint fuis quantum pondere aquet formiculam,
pondere fijperiores reperti fuerint, de juflurum ipfum ut illud ei duplicetur,
homine pronuntiatum iri decent ilia Al- quo ipfius gratia & mifericordia in pa-
corani verba, CJii ^^ (_Jii\ j^^^ yj^lj radifum admittatur. Sin contra, exhau-
^^» »^/>y <^»-=» i>j u>ai*U ^^i^» ^f^y fta efl!e bona ipfius opera, ac fupcrefl'e
_^^«iji V*^ (j{iJ' Et examen tunc tem- tantum mala, multofque adhuc eflTe qui
ports fecundum veritatem erit -, Riorum ab ipfo paria requirant, juffurum ut de
Vol; I, a;/.' - ■ M m m illorura
\ NonnuUi plures etiam minores flatuunt.
23©
NOTM MISCELLANEM.
Cap. VII.
illorum peccatis, tot ab ipfo commiffis formai pro libitu poffunt, rafione, intellect
adjiciamur, quae corutn vice luat, acutrif- tu. Si ardua qualibet praftandi poientid
que onuftus in ignem ablegetur. Haec pradita. Eo ab Angelis diftingui eo3
dc hominibus pracipue intelligenda, cum volunt nonnulli, quod cum Angcli ncc
brutorum, inter quae tamen talionis lege cdant ncc bibant, nee libcros gignant,
(ut diximus) agi volunt, quod ad ca qux haec omnia prsftent Genii. ' De hoc
fcquuntur, Paradifum, nempe & ignem inter ipfos univerfim convenit, Mohant"
alia fit, ex eorum fententia, ratio. Ubi medem o«>Ji5 J> 6,«a-« >* US) ^^S ^ <j^k^
mijfum ejfe non minus ad Gemosy quam ad
enim SliiJl i^s* (jojul .^l,*i' o*«i tj* o«**i
C^\ cli ^\ laJ.^.! brutorum alia de aliis
ultuifuerit Deus, uj'que ad pecudem iner-
mem, cut de cornuta panasfumet, turn J>Ju
li'/ 'j^>» v'^Jj'^ j^'^i hW» beftiis, vo-
homines. Scd ne ab inflituto digrtdi vi-
deamur: Quacunque prim6 materia con-
lliterint, qui inter eos vaticinanii Afo-
bammedi fidem adhibuerint, hoc turn re-
lucribus & jumentis diclurum^ in puhe- portaturi funt praemium, ex eorum, quos
rern convertamini : hominibus impiis ad diximus, fententia, quam & ipfi Mobam'
graviora refervatis, adeo ut audita hac medi acceptam ferunt, ut nihil gravius
lententia exclamaturus fit eorum quifque, paflTuri in pulverem ire jubeantur. Sunt
L- jLj C*isa vs^'^^ utinam Gf ego puhis tamen qui in ipfos benigniores locum
efem. Hanc brutorum in gencre fortem ipfis aflTigncnt **4'' iy circa paradifum,
ftatuunt (quamvis & ' czntmfeptem dor- ubi licet in ipfum non admifli, flatu fa-
mientium, & afinum Ezra in Paradifum tis felici gaudeant. Qu,od vero ad infi-
admifixjs legimus) eandemque non pauci, deles ex ipfis, jUs» ^^ / — Z\ «>X»->j ^^
Geniorum fidelibus cum iifdem commu- o»iSi immittendos ipjos in ignem una cum
nem; Nam & Genios in (j»^^5 (^^y ex bumano genere incredulis, afferunt om-
fideles Sf infideki diftribuunt, quorum for- nes prseeuntc Alcorani fententia. In Gc"
tem diverfam die judicii extrcmi ut cog- bennam enim redta abducendos ita difpe-
nofcamus, dixit Mohammedes, referentibus fcit author Cenzil Afrar, ut duobus infi-
teftibus fide dignis, ^J^ — Ul (j^ j,«ia '^
/ji\ ^\ ,un >!, x45 J» x4< j*Li ^ij
LU ubi dijudicaverit Deus inter homines^
delium generibus confi:ent, vcl Geniorum
vcl hominum, fub Geniis k^>*^^ {j>^}
" Diabolum ipfiufque exercitus complec-
tcns, ac hominum rurfum infideles ia
& Paradtfi incolas, in Paradifum, ignis duas fpecies diftinguens, ut fint vel ido-
;» ignem ire ju£erit, dicetur feris omni- lolatrae, vel qui unum Deucli fe colere
ius, & e Geniorum genere fidelibus, eftote profefli funt, iique, i . y«i/«p/, z.CbriJIiani.
puhis, & in pulverem convertentur. Quod Ubi miror e Mobammedanis impiorum &
non poflumus non mirari, viz. in pulve- Hypocritarum, quos & in ignem conji-
rem converfum iri Genios, qui e pul- ciendos aflerit, nullam ab ipfo mentioncm
faftam, nili forfan hoc eos a Judceis &
Chrijiianis diftingui autumet, quod hi
ftatim eo ablegandi, illi non nifi pontis
etiam (quem tamen alia didla omnibus
fixum afiTerere videntur) fupra Gehen-
vere non fuerint. Hoc enim ut obiter
notemus; Genios autumant alii ex igne
creatos Alcorani authoritatem laudantes,
referentibus authore Cenzil Afrar, & Ab-
med Ebn Tufepb, nomen inde fortitos
quod hominum oculos fugiant, (latendi nam protenfi examine probati, vel quod
enim & abfcondendi notione gaudet the- hi folum aeternum igne cruciandi, ex
ma unde originem trahic) generis Ange- quo illos poftquam dignas fceleribus pce-
liciefle. \x.2i Al'Jannabius,'^^ iSi\ 3^ nas luerint, educendos putant. Sed pa-
^, ilU y^ *^ ^x^ (jj A=»'5 (J*** o* 6^'^ rum in hoc momenti fitum eft. Per-
(j?" y^ (^ii (^ tj^ 'J*-J u^-^ >x* *-^^-*^ gendum, ut peradto judicio quid a tribu-
Creavit Deus Angelos & Genios ex eodem nali jufti judicis redeuntibus fiat, fecun-
genere, ex ipfis qui mundus (vel fandus dum fententiam de ipfis pronuntiatam,
eft) Angelus dicitur, qui malignus, Diabo- videamus. Soluto ergo conventu, Para-
lus, qui medii flatus. Genius. AlDamiri- difo aflignatos dextram, igni finiftram pe-
us in hiftoria animalium, **»'>* .A'^ tr^' tituros aiunt. Utrifque pontem (W^I
iyic l^ *U;:i6 -JKiil — > ji^l tJc S^iljf Al Serat vocant) fupra Gehennam me-
3&1&11 -JU^I -^ »;«>>»5 ^«W»'j Genii (inquit) diam extenfum (five tunc primum, five
Jimt corpora aerea, qua varias inauere olim crcatum) alcendendum. Efife ip-
fum
» « »L-AS»'j f&S *jl— .1 tf OJI ^^1 ;l5-j uM'J v*-^' "T*^ ^' j^ ^j vJ^ *^4-' i- {^
Non eft in Paradilo canis nee afinus, prxcer canem in fpelunca dormientium it alinuni Ezrs quem vita pr-nvit, ei-
demque reftituit Deui. Ahmed Ebn Yufef in rica jJ^ \ Al Damira. H Qui e i^y^ Geniis fuiffo dicitur,
Alc.cCahph. fc. i8. »
Cap. VII. NOTM M1J5CELLANEM. 231
fum (ut verbis e libro M?wd;5^ defump- ab ipfo citatos confuluerit.] Poenas in-
tis defcribatur) ^i^ ^ ^ ajA* a*^ terim Gehenna variofque ejus cruciatus,
i>>^' j>«j i>>^' «— JijV^' 2*^ JuA* j>«i tarn quos a calore, quatn quos a frigore
Corpus' protenfum Juper Gehenna dorjiim intenfo (/J^/!1 Al Zamharir vocant) pa-
[feu medium] per quod tranfeundum Jit tientur eo ablegati, tam exadle fuis de-
omnibus creaturis, tam credentibus quam fcripfit Mohammedes, ut non minori dili-
increduUs. Efleque ipfum ^ Ct» <— ^^' gentia ipfum abditos ejus receffus fcruta-
<•— ***J' ^';* Ct* ^^^i pilo fubtilius, & acie turn credas, quam qua fe cceli conclavia
gladii acutius, quali cum non facile ca- perluftrafle Borako vedlum profitetur, nee
piat intelledus quomodo infiftere poflinc magis notam ulli efle domum fuam,
incedentium pedes, ideoque ipfum ne- quam ipfi intima Abyfli penetralia : quse
gent e Motazalis plerique, erroris ipfos cjeteri patiantur ut omittamus, qui Icvif-
damnant, atque ad ejus quibufcunque lime omnium torquebuntur calceis igneis
tandem difEcultatibus obnoxii veritatem induendos docuit, quorum fervore ebul-
adftruendam fatis efle dicunt j^ — ^^ liturum fit ipfis cerebrum oUie inftar,
L-^ tJJ><>^' cJiiUflU * affirmajfe fide ' vel caldarii, adeo ut nihil gravius infligi
dignum, qui nihil nifi verum locutus un- pofle exiftiment eo quod ipfi patiuntur ;
quam eji, ita fe rem habere. MoBamme^ cum tamen longe mitius cum ipfis quam
dem intelligunt, qui & quo difficilior ad- cum czeteris agatur [hos inter nomina-
huc fit ipfius tranfitus, latera ipfias fen- tim patruo fuo Abi Talebo locum con-
tibus, fpinis hamatis & uncinis obfita ceflit.] Eum ignicolarum iftorum fta-
defcripfitj bine fore, ut eorum quibus tum efl!e air, qui nee mors dici, nee vi-
per ipfum tranfeundum fit alii incolu- ta cenferi poflit, (6>*=*i ^j ' — 9*» u!p><? 5?
mes evadanr, alii mifere pereant, per- Nee moriuntur in eo [igne] inquit, nee
geniibus, fcil. pcde inofFenfo ac mira vivunt,) cujus infelicitas & hoe immane-
celcritate, fidehbus iSjii^s t^' <— V*^» quantum augetur, quod nulla eum un-
_jui.5 j«-.jU.l£>^ ,;^^9 €r-}^i ^ injlar nic- quam in meliorem mutandi fpes ipfis
tus oculi, vel jutguris, vel venti, vel avis, (Mohammedanis folum exceptis) fuperfit:
vel equorum curfu prceflantium ; reliquis hoc eft quod ubique fere affirmat Alco-
qua vias lubricitate, qua fpinarum im- ranus ojjJLi- \ — ^ ^^\ ipfos in eo perpe^
plicatione & vellicatu, extindtaque quas tuo manfurosy quod qui vel non de omni-
priores in Paradifum dircxit luce, laben- bus infidelibus proprie ac prout duratio-
tibus atque in Gehennam fuppofitam nis fpatium nullo unquam termino fini-
decidentibus. Jam vero eorum qui igni endum denotat, ' intelligendum, vel c
infernali adjudicantur, clafl^es feptem, ac contra, de iis etiam Mohammedis afleclis,
totidcm ignis gradus enumerat. Primam qui graviorum peccatorum rei fuerint,
clafiTem a*=.^? Ja< Eorum qui unum De- affirmandum autumant, aAAoJ^o^/as in-
um coluerunt (e Mohammedanis, fcil.) qui cufantur. Ea quae obtinet fententia eft,
u>*^a=. (^' (^^Ul /J^ Jc oyi^*\ fecun- nee aliorum quempiam unquam inde
aiim opera fua cruciabuntur, deinde educen- egreflTurum, nee eorum qui fecundum
ittr. Secundam, iy^/iiS Judaorum. Ter- Mohammedis difciplinam unius Dei cul-
iiam,tS}L«fliJ5C/6r//?/tf»orttw.Quartam(j5.;UfiB tum profeflTus fuerit perpetuo ibi man-
Sabiorum. Quinram y->?^^ Magnorum. furum. Quamdiu autem ibi manfuri,
Sextam, (j>£e»^-JiS Idoklatrarum. Septi- vel quando egrefluri fint fi quaeratur,
mam (jyiiL-iSJ Hypocritarum. Septem diilum Mohammedis allegatur, ^i» j-^is?
Gehennae ordines feu gradus, nominibus Ciy^^^f ff^ L_^iU ^/»«««-» l^ ^^ ;' — W* Ct»
fuis diftinguunt, ut fit primus f^^a., fe- «;i' Egrejfuros inde aliquos ex igne
cundus tyUl, tertius Uai^, quartus jj*«JK poftquam ab eo fuligine tin^i fuerint, at-
quintus J.JU., fextus»*s«^4-^ feptinius iyjl^!^, que in Paradifum admiffum iri, quos
docente magno Antiftite Phacroddino ; de cum Paradifi incolae (jjA*iv?- Gehennales
ipfis interim addunt l^U-i^ \i>jS.\ ^ eorum appellitaverint, illi precibus fuis a Deo
pefjimum effe infimum^ atque inde illud impetraturi funt, ut ab ipfis hoc nomen
Mohammedis 6\Q:um y%^'S\ al^jJI i- ojXiUIH amoveat. Aliis refcrentibus, docuit De-
ji:i\ ^ Hypocritas in infimo ignis or dine um ipfos dum ibi manfuri fint, vita pri-
collocandos. [Hanc & Gehenna in cellas, vaturum (vel faltem interpretantibus ali-
ejufque incolarum in claflTes fuas parti- is, fomnum ipfis profundum immiflTu-
tionem a Judais mutuatam videbit qui rum) quo minus graves ignis cruciatus
Nachmanidem, c. Gamut, f. 97. aliofque fentiant, dein in Paradifum receptos &
vitse
- ' Mawakef, Sharhol. Tawalea, Cenzol Afrar. y Quorum agmen du£luru» Mohammedes y*^ Ul ^ Jjl
tiu'j Ul primi tranfeuntium^ ego & populus iheus Cenz. f V. Spec. Hift. Arab. p. 258, &c.
232
NOTM MISCELLANEM.
Cap. Vir.
vitae aqua pcrfufos eadcm rurfum dona- {j^S _3uaJ< ^^^ J^\ t^^ iUH ^^j^ »^l
turum. Alii antcquam cgrediantur vitae ^S^\ ^^y^ Cujus" ripa ex auro, aheus
rcftituendos volunt, quo pcenis iftis vale- unionibus & hiacinthis fubftratus, terra
didturi aliquem earum guftum percipi- mojcho odoratior, aqua melle dulcior, nive
ant. Quod ad temporis autcm quo ibi candidior, defcribentc etiam Mohammede,
detinendi fint intervallum, traditione ac- Cui ad haec non fordeatdecantatum Poe-
ccptum perhibent ipfum ad minimum tarum Nedtar, nifi ex eodem fonte flux-
fore annorum nongentorum, ad pluri- ifleautumesj nee certe longius tHo Ara-
mum feptem miile. Qua ratione indc bum J^ recedit nomen illud, quam
cducendi fint ut fciamus, dicunt eos cul- ab Hebraorum *iDp unde derivatum vo-
tus, qucm fronte terrae admota proni Deo lunt dodtorum nonnuUi. Hie primus
peregerint, veftigiis, in quae nullum om- felicitatis iftius guftus, quam deinde in
nino vim habiturus fit ignis qui reli- Paradifum, perpecuas beatorum fedes, ad-
quum corpus torreat, confpicuos fore, at- mifli plenius percepturi funt. Loci ifti-
que hac nota cognitos, qua mifcricordia us frequens admodum in Alcorano men-
Dei, qua Mohammedis, qua Beatorum in- tio, de quo tamen utrum adhuc crean-
terccffione, liberatum iri. Qupmodo cti- dus, an olim creatus fit, difputatur, aflfe-
am in Paradifum admifli ab iu**^^' *1* — i' rentibus Motazelorum, & Sedtariorum non-
JoAjS? iu<Nia5\ XIIAl ftatu Gehennali (ut fie nuUis nondum ipfum in rerum natura
loquar) ad ftatum gaudii aeternum mu- exiftere, nee eundem efle e quo olim
tentur, docent, viz. qui mortui fuerant, exulavit Adamus, at qui Orthodox! apud
lli? \.c. vita aqua perfufos ftatim revic- ipfos perhibentur, & jam reperiri affir-
turos, qui fuligine & fquallore fcedati in mant qualifque 6c ubi fitus fit nobis de-
SU^.? ;V' Cf '^ Fluvium e fluviis Pa- fcribunt. Situm efi"e aiunt (docente Mo-
radiji quendam, [fcil. Sl*iJ ^^ f avium vi- hammede) ji^J C^'^ ^i*^' «.:i»1><vJJ 6^
ta^ conjedtos, corporibus candore gem- J'upra ccelos feptem, & infra Thronum
meo nitentibus prodituros. [^^'] ^^^i ^'^^l* -i- /^!j >^' *^ ^ **4''
Haec funt quae de infidelium atque im- Ji-*5< %a. Paradifum in regione omnium
piorum poenis afiferunt. Quam ex ipfo- Juprema, ignem [infernalem] in infima.
rum fententia mercedem reportaturi fint Amcenitatem ejus quo depingant, terram
fideles, ultimo jam loco dicendum reftar. ejus alias fimilam tenuiflimam, alias
His ergo, ubi examinis jam memorati
moleftias, pontifque illius acutiflimi an-
guftias fuperaverint, fuam, quo refocil-
lentur fitimque jam in zeternum cxuant,
pifcinam ofFert Mohammedes. Hie pri-
mus felicitatis gradus iis promiflJus, dum
Mofchum puriflimum, alias crocum ef-
fe dicit, lapillos ipfius uniones & hy-
acinthos, zedificia lateribus aureis &
argenteis teflellata, hullam in eo ar-
borem crefcere cui truncus non fit au-
reus, inter eas Celebris notae eflfe arbo-
(ut in Specimine Hifioria; Arabum ex Al rem j-^ "Tuba [felicitatis] didtam, cujus
Gazalio vidimus) credere jubeantur {je^ radix in ipfius Mohammedis aedibus fit, at
A*rf Pifcinam Mohammedis, qua potandi {^>oi l_^ ^yt Ji ^b i_ ad uniufcujuf-
fdeles antequam Paradifum ingrediantur, que f delis ades ramum ejus aliquem per-
pojiquam viam ijiam [feu Pontem] tran- tingere, qui quotiefcunque ejus frudlu
fierint, ex qua qui femel biberit, non am- vefci defideret, fponte fua fe ad ipfius
pliusftiet in aternum. Eam quis nobis manus demittat, quin & vefi:es iftis ho-
melius quam ipfius Dominus defcripfe- lofericas, nee non jumenta quibus ve-
rit? ille ergo \y «Ij'v^ ^v^ ^Ji"*^ <?**>*'
aUAl i>. v^' *=*UJ «^jy Ci* o^' *^i
Vjwj^ sJou Pifcina mea (inquit) menjlruum
iter ejl, angiili ejus aquales, aqua argento
(fecundiim alios, laSle) candidior, odor
hantur fuppeditet, quae fellis, frasnis, &
ephippiis ornata excludet quoties volue-
rint ; tantae magnitudinis, ^ut vel equo
celerrimo vcdlus centum annis umbram
ejus non emetiatur. Quid ejus malogra-
nata, uvas, dadlylos mirae magnitudinis &
mofcho fuavior, urceoli tot quot funt in ignoti mortalibus faporis referamus, cum
ceelo fella ; (fcil, ne cui quo ftatim a- nullius cujufvis generis fructus defiderio
quam capiat defit) qui ex ea biberit, haud teneri poflit quifpiam, qui non ipfi fe
ampllus in aternum fitiet. In pifcinam
hanc per tubulos binos derivatur aqua
e Paradif fluvio Cauthar (ab inexhaufta
rerum bonarum copia nomen fortito,)
tkki
iy
I
prasfentem fiftat? imo fi carnem malir,
nullius • avis, quse non afl'ata coram ipfo
decidat. Fluviis eum irrigari aiunt,
quorum alii aqua, alii ladle, alii vino,
alii melle fluanr, omnibus e radice ar-
boris
" L_j^ iljAj tjji 2^ jjiii ^j iJ.5 L. ^UaH ^^ c^
Gap. VII. NOTjE MISCELLANEA. 233
boris Tuba fcaturlentibus, l^? j* ^^" nee non ab Angelis duobus, qui cum mu-
V»*jJlj yxSI^ ^4-'j ' — I' **4-' /V Prode- neribus a Deo miflls ipfi occurrent, quo-
unt e radice ejus jiuvii Paradiji, \aquce, rum alter vefte e veftibus ParaJifi ip-
vini, laSfis & mellii] inter quas & Cau- fum induct, alter decern annulis digitos
tbar & Vitce fiwo'tm jam memorati -, nee ipfius ornabit, quorum primo infcrip-
non fontibus quorum lapilli hyaeinthi tum erit, ^_^jOUi s^i^ali ^^xis, Bene habe-
rubentes & Srnaragdi virides, terra cam- tis, ingredimini eum perpetuo ibi manfuri.
phora, fundus mofchus, orae crocus, in- Secundo, ^y^\ ^^i iJj> ^J,i«^ -^j L4>^JU.i5
ter quos praecipui duo Jaa«I«, Sal/abil & Ingredimini cum pace, Jidentes, ijie ejl dies
»A*«jo Tanjitn. Sed quod his omnibus a- aternitatis. Tertio, 6'>=*^' f.£=ic Cxij
pud ipfos (totos infoedas libidines pro- ^^'^^ Sublatafunt a vobii tnjiitia& cu-
nos) potius, erunt ibi piiellae iftae quas ra. Quarto, ^^■A^ jjiS ^SiUb.^j In uxores
(j>kH }^S Alhawar alaiyon, q. d. Candidas vobis dedimus [puellas] Alhawar Alayon.
/ng^aAofS-aAju-BS appellant, (non e luco Quinto, ^^S ^%*j I — 4>^X^i< Ingredimini
ut cstersB, fed e Mofcho mero creatae) eum cum pace, fecuri. Sexto, f^Ariy^ a}
*>*>J' 6l**» 6^>^SJ <^\j^ moribus pro- '^*' l-*: f>*J' Remuneravi eos hodie ob ea quce
ba, facie pulcherrima, omnis, cui ob- tolerarunt. Septimo, (_^yjL-iJ' ** ^^\
noxias funt hujus mundi faemina, vitii, Hifunt qui evaferunt [vel vicerunt.] Oc-
maculae, & immunditiae expertes, tento- tavo, 5aj< uy'^" ^ i^^ -^-V*^ I^ tuto
riis ex unionibus cavatis (quorum vel ejiis, ne unquam ttmeatis. Nono, ^'*X3\^
unus quatuor parafangis longus & to- 5a^?^ (j^ju^^JI^ i:3St*^5' Comites ejlis Pro-
tidem latus fit, vel referentibus aliis fex- phetarum, jujiorum & martyrum. Deci-
aginta paffuum millibus) inclufae, qua- mo, ajI^as. tf i^ 5i t> ^?>j. i_ *;aC«. JF/ji^//^-
rum, ultra eas quas in hoc mundo ha- bitis in vicinia ejus, qui vicinisfuis dam-
buerunt uxores, confortio gaudebunt fi- nujn non infert. Ita ornatos cum pace
deles. Locum, nomine ab Hebraorum p intrare jubebit, qua porta (odlo enim
muiuato, *i*> Gannah vocant ; quod hor- ftatuunt) nihil opus eft inquirere. Ad-
tum amoenum, variis arborum generibus miffi loca ipfis parata fecundum meri-
diftin<Sum denotar, cui & alia aliquan- torum rationem fortientur. Quaerunt
do diftindionis gratia apponunt cogno- enim, tum qua ratione admittantur in
mina, ita u-^^/iH iUa. Gannatal Phardus Paradifum, tum qua in gradus fuos ibi
[Paradifi] & (jjJ^ CL^—i^ Gannat Ada- diftribuantur, ac diverfas eas ftatuunt:
77/, [ab llebr. pj?, quod tamen perpetui- aditum enim non alias cuipiam patefieri,
tatis interpretantur,] & c_5jCjH iU=. quam mera Dei mifericordia, quod illo
Gannatol Mawi [manfionis] ^>a>uJI *i:?. Mohammedis dido probanr, *asu oe.J u^j
Gannato'l Naim [[amoenitatis,] Sec. qui- *!•* non ejl quifpiam quern liherabunt opera
bus diverfos hortos, vel faltem dinftinc- fua (vel *Xs <jio1 *J^l V,».a> S non intro-
tos Paradifi gradus (quales centum autu- ducunt quempiam in paradijum opera fua)
mant) innui volunt, quorum tamen qui qui & regerentibus Oji "S^S an non vel tu?
jnfimus eft tot incolis fuis voluptatum IJ< Sj nee "uel ipfe (inquit) aliter quam mi-
genera exhibebir, ut iis plane obrutum fericordid Dei Jalvandus fum. Quod ad
iri diceres, nifi docuiflet Mohammedes, gradus vero felicitatis diftinftos, illos fe-
ipfum, quo iis par fit, V^y *jU 'iyi cen- cundum operum dignitatem difponi, ut
tum virorum viribus a Deo donandum. ^ conftantem Alcorani dodrinam amplec-
In amoenas has fedes admittendis fatis tuntur. Quinam autem plurimum me-
habuit (ut vidimus) Al Gazalius in Mo- reri apud ipfos cenfeantur ut fciamus,
ham. fidei expofitione pifcinam Mo- hoc Mohammedis didum laudatur, ^>ai
hammedis guftandam proponere ; at idem iS- o>4^5 Juii^ *=.ja .y^^S i£- ^\—x\\
alibi, ut & author Cenzil AJrar, ex Al- ,^ j.%J5 dAs. c<>il' ~X<^i Jt*;i AjI — »!t
corani interpretibus duorum praeterea j^ — « is- (^^^'^ _X/aij li^^^ _^JL_jOt
fontium ncfcio quorum meminit, quos ^W J>«iij laSs- is. iiMl Jxai^, ^^^V^aJl
fub arbore quadam ad Paradifi portam _^:=)L.ji< ^ ^ .^LeA.^3 ^J^ — ;!l ^A«« Js_
fcaturientes reperient, quo tum altero fe Excellentia qua "dodlus martyrem prcecedity
abluant, ex altero bibant ad purgandum gradus ejl, qua martyr devotum, gradus,
quicquid ipfis in alvo noxii aut faecium qua Propheta doSlum, gradus, qua Alcora-
fuerit. Ibi ftatim ad portam a pueris nus aliis fermonibus praftat, ut ea qua
ipfius minifterio deftinatis falutabitur Deus creaturis fuis prajlat, qua doSfus
quifque (quorum unus ad uxores ipfi aliis hominibus, tanta quanta ego veftrum
paratas nuntiura adventus ipfius deferet) omnium infimo. Quin ut honore & feli-
Vol. I. N n n citate
234
NOTj^ MISCELLANEM.
Cap. VII.
citate poftquam in Paradifum admifll fu- garitis byacinthis (S fniiiragdis, quod dai-
erint, alii aliis priores ftatuuncur, ita &
temporis quo admittcntur ratione, unde
illud Mobammedis (cui ipG primo ape-
ricntur portas) de gentis fuse pauperibus
cffatum *u\is<M-je \jSi.'$\ Ja» i^S uj^-^, ^}
^^L_s ipjos paradifum ante divites annis
quingentis ingrejfuros : [ac magnum certe
apud ipfos in Paradifo eft pauperum pri-
vilegium: quod teftatur & alias ab ipfo
didlum L_^» j<^\ CA^ *xL\ L. ci^sifcl
* — «JJI Oculos in Paradifum conjee i & vidi
tnaximam incolarum ejus partem pauperes
effe^ injpexi Gehennam & vidi maximam
incolarum ejus partem fceminas effe.] In
plitudine totum itiiid fpatiuin inter * yt-
bia & Sanaa aquet. Ec referentibus alii^,
cui cum vefcatur adftabunt miniftri tre-
centi, apponenturque patinje aureae tre-
centaj, *Xi« if^St i- (j«*! Cs^ Sx^ ^ i^
Ju^^>)» i>, jjjJ jJU L^ ,^1 ivJU *Jf^
iui' —U' «:xfW j^ Coil ^ v/ ^ .J>V *^'*
jO<S L* jcsJU A».l*l jj^^ »A=.J^I ulj L3>H 4^
uojSI t>. Jk*-» quorum unicuique infit cibi
genus ab eo qui cateris iniponitiir di'bet-
fum, quorum ultimum aque deU£iet at
Paradijum (qualem defcribunt) admiflbs primum [appetitu nunquam reniittentel
laute admodum exceptum iri quis dubi- nee non liquorum vafa trecentd, quOruftt
tet? Quasritur tamen quis primo iis ap- unicuique infit liquor a cateris difiinSiuS,
ponendus fit cibus? Refpondenr, Ter- quorum primus & ultimus aque jucundi
ram univerfam unicum tunc panem fu- erunt, adeo ut dicat^ Domine,fi mihi pcf^
turum, quern manu fua inftar placentae mitteres ut cibum ©* potum darem omnihia
tenens Deus in Paradifum receptis per- Faradifi incolis, non diminueretur de co-
riget, additis _^bi)l feu opfonii vice ^^L pia mea quicquam, Cui praterea erunt ^
i^lj Balam & Nun, i. e. explicante ip- Paradifi puellis, conjuges feptuaginta du<£
fo, liJl (iyu*" Lf j>aS> Siljj o- J^b uyi} j^ ultra uxores quas in mundo habuit, qud-
Tauro & pifc^, quorum jecinoris lobo vef- rum uniufcujujque locus cui infidebit milk
cantur feptuaginta hominum millia. Hoc paffus occupabit. Alias ill is < — il' C:5>«^"
cum e coUoquio quod inter Mohamme- ^_*Ai j, Xi^ feptuagies mille paropjides
dem & Judaum quendam interceflit di- aureas tot continentes eduliorum genera
dicifle fe profiteantur, ' quibus ille banc
fabellam debeat pater, praefertim cum
nomcn quo Taurum ilium appellavit,
fcil. ^/^, quod Arabicum non eft, ipfi a
Judceo profedum autument. Quomodo
jnoriD in ^«5»^ verterint, n in 7 mutato,
ipfi viderint ; res plane eadem eft. ^ XiLy;
apponit, quae ibi facilia paratu credas
ubi fit avi& una ^m Xijy. J1 y>»*« **»
(j<»*
U>1 A*S
-r^^'^i ^ A*>Uo cui Jint J'eptuagtii
mille pluma, qua alicui e Paradiji incolis
J>W5
jvAJji Jecinoris lobus (inquiunt) eft Axkiill in patinam decidente ac diffoluta prodeat
L_,^? ^j l^ AxAjui! "y*-^' Particula di- ex unaquaque pluma diflin5ium [cibij ge~
Jlin^a ab ipj'o propendens, qua & ejus pars nus [candore] niveo, Jlore laSiis mdtiuSy
optima ejl. Ideoque apponi eam putant
feptuaginta duobus iftis qui in Paradi-
fum abfque uUo examine admifli funr.
utpote convivarum praecipuisj alii nu-
merum finitum pro indefinite hie fumi
volunt, nee aliud fonare quam ingentem
horhinum multitudinem. Ab hoc con-
vivio ad palatia quique fua dimifli pro
ineritorum (ut didum) ratione diverfos
fortientur felicitatis gradils ; at qualis,
favo dulcius ; ita interim ut non fit genus
aliquod reliquis ftmile, ac deinde recedens
avolet. Vino, dum in hoc mundo agunr,
^ Mohammedanis fevera lege interdidutii
fcimus, utpote quod tjlAjUil ^ omniuni
malorum matrem pronuntiaverit. At iri
Paradifo libere ipfum ingurgitate per-
"" afl'erente Alcorano. Quod
miflfu
m.
mireris,
_ ne
fciendum ^^»«j JJ %j^\ aj^ yi
&
vinum iflud non ine-
qui vel minimum ? cum exertis verbis dix- briare ficut bujus mundi vinum: cujus dul-
f-y?
erit quem optime haec noflfe non dubi
tant, fiU- ^\ ^y\i *j tfjji iui» >l j^l
Infmus incolarum Paradiji e]i cui Jint
oSloginta fervorum millia, uxores feptua-
ginta duOyfigaturque ipfi tentorium e mar- LJU«:J o>=»-l^*? ^ u^j^^ ex eo in acre Jlu-
ente
« Ebn Athir & Hift. Anim»l. &c. '' **J|j>e *laiJ g\^aH Verum eft vocem Hebr. effe, Hift. An. « Duo-
rum in S/ria locorum nomina, I Forfan fk^^ ^ Ebn Athir in ^^^\
cedinem & fragrantiam miram non eft
opus ut defcribamus, ut nee fontis Tan-
fimi ante nominati, quo diluetur, in quo
hoc valdc mirum, quod 1^! i-
^ ji Ja> \ — yA-o kXJ 5\i \ W iJUni-*? il^AiiLoJ
Cap. VII. NOTM MIS CELL AN EM. i^^
ente in vafa Paradiji incolarum infunda- edendi facultatem & dejiderhirn; aVque, ut
tur quantum capere pojjint; ubi aiitem alibi didtum, etiam in Venerem viresi'
impletafuerint^fe reprmat,adeout tie gut- Hoc facilius forfan credes ubi audieris
ta una in terram decidat, neque opus ha- qua & £Etate, & corporis ftatura eo'
beant earn fibi haurire. Ha;c atque hu- intromittendi fin: femperque manfuri.
jufmodi de Paradifi deliciis narranti Mo- Quod ad aetatem (afTerenre Mohammede)
hammedi fcrupulum injecit impudens u^^^jj^a^ 3' j>*«' 0***=^' J*' Cj* '^^•o (jj-«
quid am "Judceus, 6>^^j '^^^■i ^H i?**^' <J^ '**'^' ' — ^^ ^i^-j\ ^ **^' ^r- cjyi^ t^i J5
3UU> *5 ^i comedant G? bibant opus eti- ^\ — y! _iAl ^iSi^Sjj ^liciinque / Pdradijb-
am habituros, &c. at quem ille facile a- dejlinatis tnortuus ftierit. Jive mnjoren'ms
movit, refpondendo u^uij o;* jhiJ>A^< *^l=- 7?v^ mi?iorennis, tricenarius evadet, nee
j^ j^» *Akj lili 8jJ^ i>. eorum quibus tpjis earn unquam cetatem excedet, quod & Ge-
opus ejfe innuit JudceuSy "vicem Juppletu- hennce damnatisjiet, [cui & concinit quod'
rumjudorem^ quo per cutim emanante fac- alibi ab eo didlum, 'i *suj \ — ^^ ^^'
cefcet ipjis iienter ^ redeunte appetitu, cf^ij 5?, *^jUi j,Xxj "S^ c^, Xj "^^.s u~>^*■
quod & fuis fubinde repetiir, fcil. Para- _m^\^ qui eiim ingreffus fuerit , deliciabi-
diji incolas Sj 6^^^ % o^i^\ ^) <j>^. ^ ^^^> ^^c unquam trijiitid afpcietur, perma-
5^^«^ «fc expuerCy nee vejicani vel al- hebit^ nee niiquam morietar^ heque meter df-
•Dum exonerare, neque mucofas nares emun- eent ipfls vejiimen'ta, neque confumetur jii-
gere, verum fudore, odore mofchum ae- ventus.] quod ad ftaturam (eodem telle)
quante, emiflb quantum fatis eft excer- (j_y>^ aJ^j ^^^ 'ij-yei is- iui' J»-a> y^ ^
nere. De veftibus ipforum, quas Attali- ' — s^/o quifquis in Paradifum ingredtetur'
cas & holofericas, colore prasfertim viridi, erit forma Adami, qui alius fuit fexa-
promittit Alcoranus, cum non minus im- ginta cubitos; atque ad eandem turn ffita-
portun^ queftionem moviffet alius qui- tern turn ftaturam preventuros ftaiim li-
dam, ^-M*iJ gv«<J ^ cJiXsc" (jiLi', num vel beros, quos (i quis nafci fibi defideret fuP
creata eJJ'ent, vel textoris opera laborata, cepturus eft, ipfius fententias confenta-
rion tarn cito refponfum tulit, filente neum videtur, qua aflerit ^^k^S 5M y-«>U
Mohammede, donee ^^' {ja*-i ^^ ad- «sl.*- i- aX«.j *x«9jj aXj- ^^ jui.5 i_ jj^{
Jiantium ncnnulli riderent. Qmbus ille c^^\ ^^' "J^lj Si quis jidelium pro-
LJllc JLo JjfcU j>, J,^ic^-3J _^^ ^are iem in Parqdifo defideret una ftaiim hor&
(inquit) ridetis? num quod Jiulius feienii in utero gejldbiiur, nafcetur Gf ad cetateni
quajlionem propofueritt turn ne ignorare periinget. Cui affine eft & quod de fru-
ipfum crederent quod non ftatim eftutiret, gibus afleruit, fi quis ibi fementem faci-
dixit »iM ^)i «_JiXiii' Ju, Imo fe fndenies at, confeftim e terra prodituras atquff
Paradiftfruilusvejiesijias excluduni: (]nz5 ad maturitatem & meftem perventuras;
& fuppeditare arboris Tuba folia jam die- (Fore enim quorum petulans atque im- •
ftum, Quas de cjeteris etiam ornamentis pOtens defiderium & ad iftiufmodi rufti-
dida, cum alias in Alcorano dicatur ipfis ciores feratur delicias.) Sed dum his
aureaforemdnilia, alias argentea, ne inter quas commemoravimus voluptatibus fru-
fe pugnare videantur, ita conciliarit, ut entur alii fenfus, nee aures quo deledten-
vel viris argentea, foeminis aurea tribuant, tur carere putes, cum non folum ibi
vel viros alias aureis, alias argenteis, Ifrafelem, quo non creavit Deus (j**s>?
vel utrifque fimul ornandos dicant. In- C-j^*9 voce fuaviorem, & puellas dulce
ter ornamenta baec obiter notemus, effe cantantes, fed & arbores voce, ^j^j J
diademata unionibus diftindta, quorum t^i^ \S(^\,cui fimilemnnn audivere mor~
vel minimus <—>^i tSj-iJL^ (^ ' — • j5*<aj tales, Deum celebrantes, ailditurs; finr.
quicquid inter orientem ejl & occidin'tem Adde fonum quem edent titttinnabula ar-
fplendore fuo illujlraret, ut tapetes etiam boribus ibi pendentia, vento e throno
holofericos, immenfae altitudinis & capa- Dei prodeunte commota, quoties J.A1 i>\^\
citatis lefticas, ledlos, pulvinaria, caste- ^I—^wmJI «;i' voluerint Paradif incola au-
ramque fupelledlilem pretiofam auro & ribusfuis gratum quid audire, vel etiam
gemmis diftindtam omittamus. Quan- ipfa arborum truncis aureis 6c pro fruc-
tam ex his omnibus voluptatem percep- tu ^=>jj^Sy ^^5 uniones hcfmaragdos pro-
turi fint, facile patet ex eo quod & jam trudenies, iftiufmodi vento agitatarum
innuimus, fcil. pjo lui^ ^\ ,> J^^ o' concuflio, a-U ^^»■^ L-i >>=.» ^ U qua
^'■'X-'i f^^'i lAJ.xn JA^ ^ y^j. XiLo 'iy^ *1 nihil unquam fuavius audivit quis. Adeo
unicuique e Paradifi incolis diflributum iri ut ha;c aurium obledtamenta J.*i *a*3 i^aiS
centum in hoc mundo degentium appetitum, »j^\ inter pracipuas Paradifi i?icolarum
1 - vhlttp-
236 NOrM MISCELLANEM. GAP.Vir.
voluptatei numerari debeant. Haec aurem in p'.erifquc citata, turn ipfa figinento-
quae hadlenus reccnfuimus, omnia, ut 6c rum prodigia, qualia haud facile ex alia
qucxi ipfis ' perpetuo fruituri fine, omni- officina, quam monftnfico Mobammedis
bus Paradifi incolis, eiiam illis qui in- cerebro, prodirc potuiirent. Jpfe equi-
fimi ordinis fucrint, communia ftatuunt; dem (in quantum fciam) nc verbum ad-
quanto majoribus fruituros putemus, qui didi quod non ex eorum fcriptis defump-
fupcriores obcinenc? efle enim pra^tcr turn fuerir. Si quid alium authorem
ha?c ait co admiflis a Deo paraia alia, non praefcrat, in libro Cenzil Ajrar
^ Jai- 5>5 illokw ^i1 Sfj tiijl^ (^ S \ — p (quod TheJ'aurum fecretorum, fonat) au-
^ t_*X» qua nee oculus vidit, nee auris thoritatibus turn ex Alcorano turn tradi-
audivit, nee cor homtnis fubierunt (quod lione petitis confirmatum reperiri fcias.
didlum e meliori fonte hauftum bene At emoUiri forfan poterint interpretati-
eft quod non inepta aliqua gloffa te- one aiiqua, quam non adeo refugiat in-
meraverit.) In quo autem pracipue teliedtus, ut de fabulis qua; Rabbinoruoi
confiftere voluerit iis qui ad fupre- fcriptis paffim infperfa, pcrhibent Judai^
mum ibi gradum evid:i fuerint, felicita- a quibus horum pleraque mutuata. lea
lis apicem, docet illud ipfius efFatum, certe Avicenna vifum liquet, e libro AI-
tj\ la. J5 jHoM ^J, Xi-jM iUi' J^*' Jal 6< mahad. c. ultimo, ubi hac, interprete
*im t_jUl Sjj**^ ^j^mj A«<x»9 *^i *=?'jy'j Bellunenfi, habentur. " Si enim anima
■ ijiisi 'i}^ *«a.^ S j^ c> *^' ti^ f^/^>'j " ^uerit beata poft feparationem, tunc
infimus inter Paradifi incolas gradu ejly " imaginatur fecundum formam lauda-
gui hortos fuos, uxores, bona, fervos, lee- " bilem, vel delectabilem in formis fen-
ticas, fpatio itineris mille annorum pro/pi- " fationum, & in forma fecundum quam
ciet \oeulorum aeie eo ufque pertingente ut " vere cognofcit veram beatitudinem. Et
longijjime dijjita ceque ae prajentia intuea- " dixerunt quod haec fit poena fepultura?,
tur] at maxima inter ipjbs in honore apud " & premium vel deledatio in ea. Ec
Deum ejly qui faeiem ipfius mane & vef- " dixerunt quod mundus fecundus ipfi
peri contemplabitur. Sic & Al Gaza/ius " animae fit exitus ab indumento iftarutn
^ audtarium quod benefacienibus, in Al- " qualitatum corporis, vel iftarum dif-
coram, a Deo promitti volunt, ait efl'e " pofitionum corporis. Et quod inda-
jOiII ia^y J< ^\\ ut faeiem Dei intueantur^ " mentum animae ex iftis difpofitionibua
eflcque confpedham ilium tsCJl tsj>Jf5 2^5 " fit fepultura anims. Dixerunt etiam
»jX\ Jjfcl *^ \—^ j,»wo "uoluptatem om- " quod non eft mirum quod imagine-
nium maximam, qua oblivifci faciat ama- " tur formas laudabiles, & appareant ei
nitatii qua fruuntur Paradifi incolce, & *' in fine ejus ante, mundum fecundum,
(ut alibi loquitur) ^^\ Jb^J, ^s^L\ 'iAi •' fcil. in hora niortis, 6c poft earn om-
fummam felieitatem & ultimum amoenita- " nes difpoficiones connumerataj in li-
tii gradum, nee eflfe ci^JJJ jj- j,iiJ **«J " bris Prophetae, fcil. difpofitioncs Pa-
LJiJJ? SJsJ i^ 'ii^\ ullam ex omnibus Paradifi *' radifi, 6c mulieres, 6c aliae deledationes
delieiisy quaei,quaeDei prafentia orietur, " quas currunt hoc curfu". Ita 6c aiijs
voluptati ajjimilari pofpt, fiquidem*AXJ ^'-« nonnullis, quibus tamen fidei Iflamiticet
j^ Sl^ t^jJLS ««v^5 Jwi a5;U>> *il5 «ii (quam vocant) canonum obfervantiores,
reliquas Paradifi voluptates pecori libere vel hoc nomine hasrefeos notam inurunr.
in pafcua dimifo communes ejfe, banc fo- Quid enim de illis qui banc fibi ea quas
lam homini propriam. Quod bene tan- in Aleoram, vel a mohammede didtis ab
dem ac fapienter ab ipfo monitum, fe- intelledlu remotiora videntur, interprc-
cus enim ipfos Paradifum porcorum, non tandi licentiam fumferint, ftatuant, cii-
hominum defcripfiflTe pucaremus. am alias in Spec. Hift. Arab, oftendi-
Atque haec funt quae de hominum poft mus, 6c fufius ab Al Gazalio declaratum
mortem ftatu, refurredtione, ac vitae eam eft verbis, qua; in Philarabum gratiam,
fubfequentis ratione tradunt Mohamme- 6c quod clavis inftar hac ex parte, eorum
' dani, e paucis njulta. Plura referre 6c fcriptapervolventibus, efle pofiint, hicap-
puduit & piguit ; imo vel ifta, veritum ponemus, 6?j«.i CjUlJilH i—Ajj"^ ^Itt? ^j>> ^,
ne illis affingere qu^ nemo ufpiam mor- Jt jjyXJl ^Al^MIl ^j • i_ <__j^;— « ^^i iUaXs^,
talium credat, quasque afiirmare Infani jlbu *!^ i^Ay- ci^ Ia^xs.1 y ^Aj^iiJi ^^ jj^
eJfe hominis non fanus juret Oreftes, vi- ,^ — >o *!y»> ,y*^)^ ^H^'i ^^vi'^i' l_ijv=i3
dear; nifi quod a me fufpicionem iftam OiUJl J^ls \ — ;Jx »jj>^i ^ f**^^ '>>^j
amoliantur tum ipforum verba duToXe^et cii-'LjJs^ — =i' iMjsSsj tsd ^ uilajl <sjjl jm
J Al. ex. 2»^ I
Cap. Vir. NOTM MISCELLANEM. 237
4, CijVt^' ^9 J^'^i ^'^ i> '^3^ ^' moniumperhibuiftis?Dixerunt,Loquinos
4_ JUi^ __X*'j j' — y' 1*' sSj>^Jic\X^) i^UJ-i fecit Deus qui omnia loqui fecit] ^ funili-
^^3, ^ \^j LJU j>. L-iAie \yinj^ ^v ^^^ Moncari £if Naciri colloquia, & qua
sJu^S ^♦«*=«- i- (jji/.*-' ^j _JLii (}.J^i .^i ^1? Libra G? Ratiocinio dicufttur, & qua
*3^ Jj^U 2-^ isC^ Jao. ^ji< .xj-' .^e*-* inter ignis & paradifiincolas intercedent col-
<_3^ ijLJb*- iJi (_^1 '^jj o>^if' (j^> loquia, dicentibus illis, Effundite in nos a-
t,]aX Js> i- J^ — *j ^' t> •^=?'^ <^y^> quajn, omnia non aliter intelligenda ejje
jij\ ^\ (ja*j .:iJi<w (jCa. o^^*-* S^ ^-^ quam quod res ipfa loqui vide at ur; alii
]o\ iH SiViJ J)5 yj—^'^ »— 'W f-»=* *^^ "J^*^ [contra] modum exceferunt in hue inter-
M (^ i_,«.Sl ^< ^^i *4« ^^ t5^ *'^' pretandi ratione prorfus tollenda; inter
^jjtjuo\ (jjy; jjj-c^ »-*JJ» Ai^ls u^/^' -jr- ti' — *J' j'i^oi efl Ahmcd Ebn Hanbal, qui eo pro-
^^rg■Ji\ jJii Aa.S 3 *^sih tjS"/'' 2i'^' (_!?-• cejjjt ut interpret ari vetet, ut diSiutn Dei,
^_»'i jj\ i_->lA5' f-*=» J' — JLxj yft5' >-*jW i> Sis Gf ^r^/, putantis, alloquium Uteris &
^^\ 1^* *j\ S**^ ,ji' <x?-W ij^^i yi!_j.]3]l -U5f^ ^ 2)^5 expreffum reperiri in omni e-
yS) u»a5 — J;*/*"^ /'y^S' y" u*'?' 'y^tiH y^^ ;22^/2^ fecundum rerum creatarum nu-
l_{v-.» ™ Jj^^ — i3< J* 2*^ *ijrj _JLJUJ^^ merum, adeo ut quofdam ex ipftus affeclis
2i 1i? «jl» t— iii< c^*^ *i' — ^/^ '-?-'' — "^ audi'verim dicentes, non permijijfe ipj'um in-
j^ — ^i ls*»aJ\ jjjc j^'S\ ^)^3 »3^i^' 2*^' '^'^' terpretatione aliqua explicari, prater tria
'^yi trW ^3 ^^*i ^ iUfloS^ A=. i< iLa;Si}J tantum diSla, viz. quod a Mohammede
«>5^ i>»'^ f^il-j i-aXwJJ »^*«. *J o>,^^ ^^>'' diSlum [Lapis niger ejl dextra Dei in ter-
J^ L_l jJiU _J\3 cf^=> i^W Us> L_*5^? ^^.] ^ [Cor f delis ejl inter duos Miferi-
(_^U:^'j «5>(^ *^^^i y:^ l_j;:«^l (_^ cori/'j digitos] nee non [Inveni animam
^\ Xjulis C*A*ij iEsAj *ic ilj*>J'^ t-^'^ *i Mifericordis ad latus dextrum] Ita ad in^
cja*xi y — • ^ i- J-!jUl' vl^ '>=='*» iUfl^iJ terpretandi libertatem tollendam propendenty
ij^-"^. uJiixAJ < — • 'j^>/j ^L«j riU c:jli^> y^^- resjuxta litera jbnum intelligi vclunt.
^lij %*^i' f*j Sij>^^^ (> !>**-<!5 >fy*'>i' 4r- Ego autem exifiimo Ahmedem Ebn Han-
^L_xi jJH ,.:ijLi«» ^ »^jl 4fC=. fy*ic ja^l bai fciviJJ'e fejjione [qua Deo attribuitur']
Vj'j Vt^ '•"t*^ *i>^ 'y^la Hi)^^ [ ° «-«A«j] ;/o;2 indicari ipfum loco affixum manere, nee
«--»'J^ '^j'j .N-^-lj t;^ f^ *^' l>*/j sl?^' defcettjione, eum a loco in locum transferri ;
^ — ^=i=»* t> *^-> ^'/^^'j ci3'>t^'j^ j>*i' ^^ ;f)/"i interpret andis tamen abfiineri volu-
jUAL-j, il_«*a.SJ jii.^. I^y^ (j^a^5 »/=*^'' ijfe, quo [licentia] portam objlrueret, ac
ci>U.^!j ch^yiX^^ c'^^M.S^^ l_^l4^1j hominum bono caveret ; fiquidem Ji aperire-
...-^ "^ *— ^^-'j ^l"^';-' **"^*=^' ^*^'^ /Kr /-or^^ j/?^, dilataretur ruptura, ac res
Cfi f=*^' ^^i) ^>^' '^^*: '^/^ u-^**** contineri Jiefcia modum excederet, cum in-
»— • ^ 5>3^l^ ««.^» il/ J^5 _|j^ J» ^9t5,3 tra debitos modi termims baud facile Jijla-
lj^\~-z>i) «*^ ^i»' J» «5Vj V*;-!"* *- ^;j ^^^^^ jV/^// ;^//2/r in hac cautione inejl
l^ls, iV^^e-i" /^ 'j^j'j *t^* '^'t'-' malt, cui & tejlimonio fuo favet antique-
l_^5^ iuJs*- UJ o>^:^ ^e^'j ir>^' *'— *^ r«ff2 confuetudo, qui dicere Jolebant, Eo
^ V^ u~=*-W •s5/«>i ^ f^^ Hr-'J^ Z*^ ;;;oJ(? ///«J tr atifmittite quo [ad vos\ per-
_3i»cs:Sl <j.* (j>. iL..*fl;3i)» A=.j cl^'t-J"' <y^„//^ ^^^Q ut diceret Malec, fww inter-
^ ^.^ oa^Li «-Xi:* *i.Ui» i^^ 1J03 rogaretur de fejfione [Dei in Throno] Sef-
^ <5«J» /y-i j^'i^uy^j'i^, erf^' c.y^^' ^ jjo res nota ejl, at modus ejus ignotus ; earn
^y^SS jSys.\ ^ C**Ji^i\ V^\ ^ £L-<uJL_; credere neceffarium ejl, at in eam inquirere
Sijl^l )c'S.\S\s 2.-v*5l J» 5,^ *^ <! L_^ is. ^^^^j.^^ ^i-- ^^^^^ ^^^^^ tenentes por-
L_«^ ^ij^ i^\ jy^ »j».itLi; L. u_m!j li ^^^ interpretamento aperuerunt in omnibus
j^SJ .J^ *v- -^^ '> I— U »>J^» cAib;. ^^^ ^^ ^^. attributa JpeSiant, atque ad
S3 ^«N5 **» *3 >:-^ 5^/^» 2<v*n j> ;;;«„i«;« /tt^«r«w pertinent, prout fonant
^ ^xUL-i c«*x5:v53 c_»5^ *3 ^*«x{ j^telligenda reliquerunt, edque interpretari
^ :^^ (^} ^^ y^-^ ^^» £«-» ^etuerunt. Sunt hi Al Affarii. t7//fn«i ^«-
/« i&oc argument 0, apud eos qui de iji- tern progrejji Motazali interpret ati funt
ufmodi rebus differunt, ejl cum excedatur, etiam inter attributa Dei, qua ipjius vi-
efl cum teneatur modus. Ex iis qui mo- fionem JpeBant, atque aliter explicarunty
dum excedunt in ° manifejiis tollendis eo quod dicitur, ipfum audire G? videre. In-
pervenerunt nonnulli ; ut manifefta omniay terpretati etiam funt quod de Mohamme-
vel faltem pleraque aliter intelligi velint, dis in ccelos ajcenfu traditur, ipfum baud
adeo ut diBum illud Dei [Alloquentur in corpore peraBum autumantes : Cru-
nos manus ipforum, 6c teftimonium per- datum etiam fepulcbralem, & libram, &
hibebunt pedes ipforum] nee non [Dixerunt pontem Alferat, caterdque ad mundumfu-
pellibus ipforum, quare contra nos tefti- turum fpeBantia aliter interpretati funt;
V o L. I. O o o interim
" AI. ex Ci5^>jUJ< 1 Dceft in al. exem. • I. fenfa verborum lite«li.
238
NOTM MISCELLANEM. Cap.VII.'
interim tamen confejji corporum refurrec- patri debes, qui tibi in ca religione &•
tionem tS paradifuTUy t3 Jub to comprehen- nafci & educari conccffit, quas de hii
di cibum, potum, Venerem (if voluptates & melius fcire 6c redtius fentire doceat?
fenfibilti-y nee non ignem, qui (^ comprehen- Neque enim minima (fi qua major efTc
dat corpus fenjtbk adurem^ quod cutim poteft) fclicitas eft, de magno hoc ar-
urat ^ adiptm colliquet. Sed & hos hoc- ticulo re<5l^ inftitutum efle; quern me-
tenusprogrejjos fuper antes Pbilofipbi, aliter rito ippe\ht R. Mojes Nachmanides iy\prt
expofuerunt omnia qua de mundo futuro 'napH? mpa '72 Upem omnit in Deum
tradita funty ea de poenis intelligibilibus fpercntis, quoque fablato omnis fimul
jpiritualibus intelligi jubenfes, & volupta- turn in Deum fides, turn erga homines
tibus intelleSiu percipiendis ; ?iegantes etiam pietas, (quicquid nonnulli de nuda virtu-
corporum refurreBionemy animarum tan- tis illecebris, quibus homines nulla Vel
turn perpetuitatem adjlruentes, ipfafque vel prasmiorum fpe, vel pcenarum metu ad<^
cruciandas, vel latitia afficiendas, pcsnis duftos ad fe trahat, fubiilius philofophen-
(^ voluptatibus qua fenfu non percipian- tur)corruit; at quern qui firmiter credit, &
/arj atque hi Junt qui modum excedunt. qua poll icetur, vel fpcrat, vel timet, mag-
Mediocntatis autem terminus inter laxio- nam ejus in fe vim, qui Vel ftimuli quo
rem ijlam Q? Hanbalianorum jujlo ftric- ad bene agendum incitetur, vel fracni
tiorem interpretandi rationem fubtilis ejl quo a male agendo cohibeatur, vice foc-
& profundus^ quern non vident nifi qui rit, neceffe eft ut fcntiar, adeo ut non
T>eum habentes propitium, res divino lu- itarMxiio Al GazaUus Atheifmi^ vel, quod
mine, non auditu, percipiunt, deinde ubi eodem recidir, Sadducaifmi ilium incu-
ipfis reteSia fuerint abdita rerum myjie- fet, qui refurredtionem mortuorum, &
ria prout fe reverd habent, ad ea qua alierius vitae mcrcedem credere fc pro-
auditu edoSli funty & verba traditione ac- feflus, nuUam tamen inde hujus rcd^
cepta animum adverfentesy ea, qua vert inftituendas curam hauferit, cum (ut lo-
lumine, perceperunt Jlatuminant, qua aliter quitur) ^^'--.JS} <^i>^aj j, ^L\ J,jjt ^,S.*^i
fe habent, interpretantur. ^od Ji quis Gravius alicui mendaciumJaSlis quam lin*-
harum rerum cognitionem audita fimpUci gud impingatur. Mohammedani equidem
hauferit, in qua baud firmiter ipfi confiflat vel falsa ilia, quam amplexi funt, de his
pes, nee locum ubi eumfigat aliquem defig- rebus opinione tam ad feverifllma reli*
natum habeat,fatius ipfi eft, utiis, qua au- gionis fuas prscepta anxie obfervanda,
ditu fimplici percipiet, contentusfit, prout quam ad candem vitae hujus difpendio fu-
fecit Ahmed Ebn Hanbali. Atque ita endam ac propagandam animantur. Quod
vulgo ea, quae maxime omnium inter- tum ea quse vulgo apud ipfos fieri folent
pretatione commoda egere videantur, craf- perpendenti, tum ipforum fcripta, ac no-
liflimo & ab iis qua credunt Chriftiani minatim Celebris iftius concionatoris Ebn
maxime diverfo, ab ipfis fcnfia intelligi, Nobata homilias, in quibus omnia fere,
probant (ut alia omittam argumenta) quae vel ad peregrinationes lege inftitutas^
verba ilia ab ipfis illi inferta juramenti aliaque quibus vel labor vel fumptus non
formulJB, quam Chriftianis exhibent, cum mediocris impendendus fuerit, vel ad bel-
eos ad padlum aliquod vel promifllim la contra Chriftianos fortiter atque im-
fande obfervandum oftringere volunt, perterrito animo gerenda, vitamque pro*
eorum, quas maxime abhorreant atque a- fundendam incitant, argumenta fere non
verfentur, fi fidem fefellerint, mentione aliunde petantur, quam ab iis quae in al-
ipfis injeda & metu inculcato. Jurare lero mundo cxpedentur, infpicicnti fa-
ergo cogunt Chriftianum, fi aliter fece- cile patebit. Tu igitur, qui a Chrifto,
rit, vel promifllis non fteterit, inter cae- vcrbo Dei zeterno, prseceptore certiore, ha-
tera ir- u'> ^W^ i- (jvxJl y.>il a^*.^ a^lj rum rerum cognitione imbutus fueris,
SAJl«NM4-f cJiJJja^ 5^5)? _jb Et affirmabo nifi ad faciliora ipfius praecepta diligen-
reperiri puellas pulchras [xeya.^^.oip^dAfA.fii tius obfervanda, omniaque tum in Deum,
in reJUrrreSlioney effeque in altera mundo tum in homines pictaiis officia prasftan-
vohptates corporeas. Atqui plane ridicula da, ea permotus fueris, cave ne eum
funt (inquies) & plufquam abfurda, quae advenerit tremendus ille, ab utrifque ex-
prolata funt, fi hoc modo fumantur: Sic pedlatus dies, illos contra te teftuiioni-
mihi, fie tibi, fie Chriftinanis omnibus um perhibentes habeas, teque non (uc
vidcntur, & funt revera; at quanta inte- falso illi autumant) ob fidem falso con-
rim mundi pars, quique fe aliis fapientia ceptam, fed ob fada fide vera indig-
praeftare judieant, aliter cenfent ? Quan- na, 6c quibus nomini Chriftiano dedecori
tas igitur gratias Deo miftricordiarum fueris, condemnantes. Quod nc tibi con-
' tmgar.
Cap. VIII. NOrM MlSCELLAi^EM,' n%
tiogar, nunquam animo excidefc paflbs taretn ampledli, in diverfurh fcientes ac
minimam ejus, quam vidlorus es, partem volentes trahit, fcil. fi in eorum inter-
effe, quam in hoc mundo deges vitam, pretationibus aliquid quo Chrijiiance fi-
vel ipiorum confilium fecutus, ^S i- ^S dei dogmata ftabiliantur, occurat. Mef-
Wyio ^\.(i yUas Labor a diebus curds in fiam ab antiquis talem expedlatum qui
dies longos. filius eflet Dei viventis, difcimus ex iis
quibus Suttimus Pontifex Dominum "Je^
Cap. VIII. fi^"^ °'^"^ allocutus eft, p Adjuro te per
Detim vwententy tit dicas nobis an tu Jis
P s A L M u s II. Be Meffia a Judiels an- Chriftus ilk filius Dei ; & WM Nathanielis
tiquis expofitus, quare a recentioribus 'SrepT(pmvaihJoh.-i. so. Rabbi, tu es filius
■ alio trahatur. Loca aliquot, qua in om- ^"^ ^« " ^^^ V^^^^^ ""^e ^His talem
nibus Kimchii in Prophetas pofteriores expedlandi fiduc.a? Ex hoc Pfalmo de
Commentariorum editionibus mutila ha- Mefiah ab jpfis intellefto. Sic unanimi
bentur, notata,&pleraque codicumMSS. Dodlorum veterum confenfu, ac traditi-
cpe in integrum refiituta, &c. o"'s (quam ahas pertinaciter tuentur)
authoritate, exponi dim folitum confi-
Pag. i6o. Sicut ipfe dixit, Tu es fiUus meus. ""t"'"' "^ vidimus ^/«7f/&w & R. Sa-
lomo, at cur non hodie ctiam eodem mo-
OBSERVATU dignum eft, Maimo. do exponatur? periculum eft a D^J'O Mi^
nidem verba ha:c e Pfalmo fecun- nais, feu haereticis, quos vocat ; (novi-
do, de Mejjia exponere, quamvis alio mus quos innuat, nee ab eo ita appel-
forfan, quam rei Veritas poftular, intel- lari pudet,) hac enim ratione fuppedita-
Icdtu; de quo eadem a veteribus etiam rentur ipfis argumenta, quibus Chrijlum
intelledla patet ex R. Davidis teftimo- filium Dei, ideoque & Deum patri fuo
nio, licet & ab ipfo, & a recentiorum ofjioya-iav, probent. Cedat ergo Majorum
plerifque alio dudum detorta fuefinr. Sic autoritas, cedat traditio, imo obliteretur
enim ille, verbis iftis quae in libris im- prorfus ac oblivioni tradatur, & quafi
preflis commcntarium ipfius in Pfalmum obtorto collo ipfi Davidi (quem filium a
hunc fecundum claudunt, D'jynfio C^'l Deo genitum appellare, durum admodum
*]'?a Nin rrjyam JIJOI JIJI h^; "rioron n^ crit) tribuantur quae hie didla funt om^
nr "1X1301 Sr irniDI ^^^^\^<Q pi n^C^on nia, potius quam ut inde Chrifiianorum
'D Xin snpn Sdn "^Tin nr 7;; moron caufae tantum lucri accedat. At nos R.
i:en»Qty 103 10XJ7 Sy Trn nON, Sunt qui Salomoni, quamvis hasrefeos notam immc-
interpretantur Pfalmum iftum de Gog Gf rito nobis inurenti, & novam interprc-
Magog, ejlque Mefliah Rex Meffias, at- tationem cudenti, ob hasc ab ipfo pro-
que ita expofuerunt Declares nojlri, f. m. lata, non uno nomine gratias agimus,
^fiqut Pj'almus hoc modo explicatus per- turn quod majorum fententia quaenam
Jpicuus, at [vero] propius efi dixijfe ip- fuerit, nobis indicat, & quam ob caufam
pirn Davidem de fetpjo, uti ^ nobis expofi- eadem recentioribus minus placeat ; turn
turn. Quid autem ilium aliofque, qui in quod, dum nobis tela quibus verltatem
plerifque majorum veftigiis ufque ad fu- propugnemus eripere conatur, ea adver-
perftitionem mordicus adhasrent, hic per- fariorum contra ipfam militantium ma-
moverit ut in contrariam plane fenten- nibus excutit. Hac enim ratione conci-
tiam ab iis difcederent, cum fatentibus dere prorfus videtur, ea (fi ullius mo-
ij^s omnia fecundum eorum mentem mcnti fuerit) Antitrinitarii apud No-
optime procedcrenr, facile difcimus ex biliff. Virum, 'Jofephum de Voifin, objedlio,
iis quae ad eundem Pfal. commentatus eft nuUam aEcernae Chrifti exiftentiae, com-
R. Salomo Jarchi, quem etiam confiten- munifque cum Deo patre effentiae, in "Jic^
tern habemus S3; f5?n flX lE^IT iyri131 dceorum fcriptis reperiri mentionem. At
D*i'On nDWnSl 1j;orO 'S^l rru^on *]'70 nee unquam in eorum antiquitus inter-
"lOii; Til Sy linifiS |1DJ DoBores noftri pretationibus uUam ejus notitiam fuifle
expojuerunt [hujus Pfalmi] fignificatum de ne hinc colligat, en fatentcm "Judceorum
Rege Mefliah, at prout finat & ut rej- non infimum aut indo£tiffimum, aliter o-
pondeatur Minaeis, feu Hareticis, expedit lim nonnulla a Majoribus intellefta quam
interpretari ipfum de ipfo Davide. Hoc, nunc ab eorum pofteris explicentur : id-
hoe unum eft, quod Judaos a Majoribus que non cogente veritate, fed ne Chrif*
fuis etiam verum dicentibus, quibufcum tianis nimium largiantuT. Quod de uno
alias crrare malum, quam cum aliis veri- loco fatctur, quid ni & aHis faftum mc-
r'lih
f Mat. xxvi. 6 J.
240 NOTM MISCELLANEA. Cap. VIII.
rito fufpicemur, ut ubicunque occurre- Walladtoca, i, e. Educavi ie, at Chrif-
rent quae divinicatis Chrijli aflcrtioni fa- tiani demptd literd lam altera, ipjum ei
verent, in alium ab ipfis fenfurn per- fil'mm jlatuerunt, qid longc elatm ejl fupra
trafta fucrint? Quod fi vcl hunc folum ea qua dicunt. Quam ridicule, quatn
Pfalmum ab ipfis de Chrijlo intelledtum inepie Hjec ab ipfis excogitata? quafi vc-
fuifle convincamus, fijfficiat ad ejus ca- ro Arabice haec primo fcripta r quantum
villas retundet>das, dum qualis hie de- e Judaorum re fuiflet caviflle ne talis a
fcribitur, Dei filium, non adoptione fac- Cbrijlianis lextus corruptio ipfis obtru-
tum, fed genitum, neceffe eft ut & ip- deretur, perfuadeant illis textum Herbrai-
fum Deum fateamur, & quaecunque illi cum hoc loco ipfis dormientibus atque in-
attribuimus elogiis 6c epithetis celebran- cautis, vitiatum fuifiTe. At iftam R. Sa-
dum. Verborum vim, fi de Chrijlo in- hmonis, quam laudavimus, confeflionem,
telligantur, facile agnovit Kimchius, idco- qua ideo veterum interpretationem a re-
que corum teftimonium cavillis nefcio centioribus rejedlam fatetur, quo facili-
quib.us, ab ordinaria naturae rerumque us Cbrijlianorum argumentis occurrant,
inferiorum lege, (quam ubi de Dei re- negando, fcil. dc Chrijlo intelligi debere
bus agitur nullum habere locum ipfo- Pfalmifts verba, a nobis confidtam efle
rum ftatuunt dodiflimi) petitis eludcre dicatquifpiam, cum in iis quae vulgo ho-
conatus eft, ut in iis quae ad calcem ip- minum manibus teruntur, editionibus
fius in Pfalmos commentatiorum, edente non occurrat : fatendum nee in editione
FagiOy addiia funt, nee non ad finem Bafileenfi a Clariffimo Buxtorjio adornata,
hujus ipfius Pfalmi, in MSS. quibufdam nee in Venetis recentioribus reperiri ver-.
codicibus videre eft. Eandem agnof- ba D'yon ri2V^*r»S in refponfum Mifiais,
cunt etiam Mohammedani, ideoque nul- feu hareticis, quae tamen editiones anti-
lo modo volunt ut de Chrijlo dixerit De- quiores agnofcunt. Ab iis quibus in Ju-
us Immortalis, Tu esjilius mem, ego hodie daorum fcripta inquirendi, eaque corri-
genui te. Sic enim aliunde quam a Deo gendi authoritas delegata eft, ideo erafa
conftabit profeftum xoAuS-^oAAhtov illud videntur, quod probrofum tuv Minim
Alcorani capitulum, c^xxo ioi&m Chrijlia- nomen Chrijliams affigat: at majori, ni
norum fidem uno i(5tu fe confodere au- fallor, caufaeC/6r//?/^W(^incommodo. Ver-
tumant ; illud, fcil. ue5\a-^» Alechlas die- ba interim ifta, qua caftrata, qua in in-
tum, totius voluminis antepenultimum, tegrum reftituta, duas nobis caufas fug-
J^ oJ>j *J_j jJb J Ov#*flH M Js>< iHiS >* J» gerunt ob quas quid de Chrijlo, tarn qua-
As.1 ^is> a3 (jj^ EJl ipj'e Deus unus, lis ab ipfis expedtatur, quam qualis a no-
Deus aternus, qui nee genuit, nee genitus bis colitur, dixerint Judai, integre fcire
ejl, & cui nullus ejl aqualis. Quomodo vix liceat, unam a Judais ipfis, alteram
ergo nodum hunc folvunt ? eo quo Ju- a Chrijlianis profedlam. Ilia quse a Ju-
dai modo, ut verba de alio interpreten- dais, quod fi quas Antiqui S. Scripturae
tur, eaque fenfu improprio intelligant ? interpretationes illis tradiderint, quae fidei
Minime vero hoc aufi funt; fed ut ea Chrijlina faventiores videantur, eas earn
male a Chrijlianis legi aflerant : ita fcil. ipfam ob caufam mutari & forfan celari,
teftibus Ebnol Athir, & Kamujii authore e re fua crediderint recentiores, quod
ab illis iXjjJ^ Waladtoka genui te, pro dum hoc loco, (ut & Pfalm. xxi. i, iif-
jjjjjj Walladtoka fovi vel edueavi te, dem fere quibus hie ufus verbis, nee ta-
fubftitui afiTerunt, & pro <5ji Nabiya Pro- men ut hic deletis) fadum teftatur R.
pheta meus ifu Bonaiya,^//a; meus. A*5yJl Salomon, pluribus etiam contigifl!e vix du-
jiltawlid (inquit Al Firuzabadius) eft bitamus; adeoque fi quis nihil quod cau-
Xxjjyi educatio, inde jj«fJ J^j /& M *J>9 fam noftram adjuvet in Judaorum fcrip-
jsJ iUoJ^ \^\) <5y cJl ^^ juis iiHl <^ tis, qualia nunc habentur, reperiri obji-
JIju iVjjJj \j\i <5*ij C>i\ is/UaiJI t^JLii ^i) ciat, parum in hoe momenti fitum cfiTe
I^AA^s 5_>le .iUi '^c tSS, diSlum Dei Omnipo- judicamus, eandemque ob rationem fere
tentis ad Jefum (eui propitiusfit & paeem perfuafi fumus ut de Galatino mitius
coneedat Deus) Tu es Nabiya Propheta quam plerique fententiam feramus. Su-
mcus, Ego fValladtoca, fovi tej at fpedse apud multos fidei habetur quod
dixerunt Chriftiani, Tu es Bonaiya Jilius authores laudet Hebraicos, qui jam in
meus. Ego Waladtoca, te genui. Longe Chrijiianorum manus non perveniant. Ac
ejljupra hae Deus. Sic & Ebnol Athir, quid fi a Judais, ideo ne perveniant,
jiii ■iluAjj ts\ ^^) Ijl tf-wfJ J^' Jf^'^' 4- clam habitos ? quod facile fadtu fuit cum
^^yu lIj ^^i *Jljss,«« loJj a3 *i^3 tfj'^^' libri alicujus nondum typorum beneficio
I^aaS S^ In Evangelio dixit Ifae, Ego propagati, pauca admodum, & fingularia
I forfan,
Cap. VIII. NOTM MISCELLANEA. 241
forfan, exemplaria reperirentur. Qui ma- turn, ut rerum civilium, ita & literarum
jorum, quos maxime venerantur, inter- ftatu, evenit ut non minori ardorejara
pretamenta rejicerenon dubitant, roityn? flagrent nonnulli ea vjdendi qu^ fublara
D'i^on ut hcereticis, quos vocant, occur- funr, quam olim alii eadem tollendi. His
raiur, quid ni eandem ob caufam, eo- igitur me rem non ingratam, & nullis
rundem dida vel fcripta Chrijiianos ce- injuriam, fadlurum arbitror, li loca ali-
lare, (maxime cum contra fe ab ipfis ea qua in eorum fcriptis notem, quae cum
torqueri viderent, eumque in finem per- Cenforum (ut videtur) manu deleta in
volvi) non inutile judicarent ? Altera libris impreffis defiderentur, nulla in-
quae a Cbri/iianis, quod cum "Judceos re- terim nota fignata, csterifque inter fe
centiores blafphemias nimis frequentes continuatis, quafi nihil omnino deelTet,
evomere obfervarent, quos penes arbi- fenfum aliquando imperfedlum reddanr,
trium erar, minime id ferendum rati, & ledtorem perplexum habeant. Id quod
eorum fcripta iifdem purganda curave- prasftiturus lum in Kimchii in Prophe-
rint, quo pado fimul & ea aliquando tas (quos vocant) pofteriores, commenta-
fublata, quae forfan Chrijlianorum fcire riis, quorum, in duobus praefertim prio-
interefTer, & fenfus plane mutilus non ribus, binis mihi MSS. Codd. (quorum
paucis in locis redditus. Utrique occurri alter Laudianus merito appellatur, ab eo
non aliter poteft quam fi in manus inci- cujus fingulari munificentiae ipfum cum
derit vetufta librorum ejufmodi exem- millenis aliis debet Academia Oxonienfis)
plaria, quorum qui primam ob caufam uti contigit, in quibus ita Cenforum ma-
e medio fublati, recuperandorum nefcio nu erafa aut obliterata funt verba, ut ta-
an fpes tanta fuperfit; nee multum re- men pleraque ex fuperflitibus literarum
fert, cum fcripturas ab iis integras atque veftigiis reftitui poffint, quae cum divcr-
intemeratas acceperimus ; at qui ob fe- fis eorum editionibus conferrc liber, uc
cundam, facilius reftitui (fi e re videatur) his perpenfis, judicent ii ad quorum ma-
poflinr, dum & in 'Judaorum, bcChriJii- nus non alii quam codices imprefli per-
anorum forfan manibus fint exemplaria venerinr, quid de caeteris eorum libris
Cenforis obelum non expcrta ; vel ita ftatuendum, & num ejufmodi fint quae
faltem ut quid ibi fcriptum prius fuerat fublata fuerint, ut ea reftitui defiderent.
a netnine Judaorum ignoretur. De pri- Primum nobis locum exhibet J/'a. ii. 18.
ori ergo, quas a paucis forfan animad- ubi ad verba, tjSn^ S'Sd C3'S»SN*m, [Ef
verfa, nihil hie amplius addemus : de Idola penitiis concidet] ha2c habentur tam
fecunda frequens eft in ore hominum in Bibl. Bafil. quam Venet. »i3 '7V fix
querela, Inquifitorum opera caftrata at- "Ii;^ DVH niOKH illf pO IpDfi n^D D'S'^^KHtt'
que muiilata effe Hebraorum fcripta, DJ "I3tt'nmj;"l oVS^^ n3"l); mran nvpD e;»
adeo ut fenfus faspe baud integer fluat : DHDip') p'lnntyo DHty uhhi^ H^IJ? prr
neque toUi interim blafphemias Judao- imD' D'VSnH Sd n'lron mO»D iNI □Si''?
runjy fed augeri, dum eas jam libere, jn'OJl "!J? ^amvis in quibujdam gentibus
nemine arguente aut refutante, apud fuos cejjaverint hodie idola, funt tamen adhuc
eruftent. Cbriflianoi fiquidem tantum, in parte Orientis Idololatra, ac pratera
hoc pado, clam fieri, Judais eas vel reputandi funt * * etiam ipf Idololatra,
memoria tenentibus, vel ad marginem quod incurvent fe ac imaginem * * ado-
librorum fuorum, ubi fublatus fueric rent, at tunc diebus Meffiae omnia idola
Cenforis metus, adfcribentibus % Ipfe penitus excidentur. Ubi in MS. Laudiano
equidem, dum ea, quae de prima libros poft 12£^n' obliteratum eft verbum quod
ipforum expurgandi & virgula cenforia apparet fuiffe omflin Chrijiiani, deinde
notandi causa, memorise prodita funt, re- poft QSi'S haec '''\'^'\yr\ W Jejii Naza-
cogito, baud aufim, aliter quam gravi- reni, ut locus integer ita fonet. Sunt ta-
bus de caufis Principes viros hoc fieri men & adhuc in parte Orientis Idololatra,
juffiffe, fummaque cum prudentia ab iis quinetiam habendi funt etiam Chriftiani
quorum cura; demandatum eft, initio pro idololatris, quod incur-uent fe ac ado-
fadtum pronuntiare, nee dubito hac ra- rent imaginem Jefu Nazareni, at tunc,
done fadum ut libri nobis ita purgati &c. dein vcr. 20. ad hhii.'S 1503 'h'hii. M>t
fervarentur, quos aliter prout tunc fe res 13nt, Idola argenti fui, & idola auri fui,
haberent, dumque in Chrijlianam reli- annotata in iifdem Bafl. ac Venetis fie
gionem ubique virus fuum effijnderent leguntur ir\ti nvp3 DVH Tiy 'D 'tyTflK? VJ3
Judai, integros tolli efflagitaflet Chrijlia- "t:! trm'^ ]D1 ami f]D3 "hhii HDIj; mrOH
norum zt\n%. At mutato jam aliquan- '2T\h'^') tp-^^ficut explicavimus,qucniam ad
Vo L. I. P P P 1 hunc
1 Videfw Illuftr. V. V. Epifc. Lodovenfii fff Philip. MaufTaci proleg. in pug. fidei, & qui plur» de his fcire aveat,
duce otatur Nobilifl*. Seldeno in prol. ad 1. de SucceiT.
242 NOrjE MISCELLANEM. Cap.VIIL
bunc ufqtte di(m in quibufdam regionibui tione tamen antiqua Pifaurenfi fpatii in-
orierttalibus colunt idola argenti & auri, ler nSina yirgo, & aha verum, relidtum
atqtte ita * * Jigura argenti & auri. Quae fatis eft ad indicandum yudais deeire
etiam imperfcde cdita cffe ipfe fenlus aliqua, quae e MSS. patct fuiffe n^HD
cftendic, ac fic ab authore primo con- D'j^inn fecundum verba errantium ; ac
cepta docent MSS. D'C^iy DnnjH pi paulo infcrius ad v. \c,. OpVin'? 2»2?in*71
W aii?! 'niy nnv^Di ''^'\ir\ ity* mivD □7i* "laniy nnan nsDD -wdo rny-ian dkd
t]DD, &c, tf/y«(f /M Chriftiani Jaciunt D'p'^inn n3irn3 7Y 'ax 'nN, ^omodo
imaginem figurd Jefu Nazareni, (3 figura rejpondendum fit dijfentientibus in bac Jec-
cruciSy ex argento Gf auro. Ibi & quae tione, explicatum eji in libra Habberith
ad V. 22. Definite vobis ab bomine, cujus [foederis] quern comfofuit Dominus pater
anima in naribus ipfius efl, Gfc. annotac meus f. m. ad refpondendum dijfentientibus.
Kimcbius, in libris impreflis ita claudun- lea Baf/. Ac Veneta ultima pro D'p'7in*7
tur, Kin D&'ni n03 nr\'S\> Vnc^ p on dijfentientibus habent DnnsS aA" ; pro
■JJOO NtS IK V^;r moaS Xl^Vf "j'KI b'p'^inn nawna /« refponfionem ad dijfen-
Si ita fe habeat ut fit vita ipfius brevis, tientesj^j^y^ZTl^ ad refpondendum illis; ac
ob quid exiftimatione dignus eji, & quomodo MSS. D'j'oS bareticis, & Q»3»Dn bareti-
pojjit quis in ipj'um confidere aut ab ipfo cos habuerunt, ut & Pifauri edita & Bom^
metuere ? At in MS. meo (cujus folia bergiana anni 307. fupputationis (ut lo-
feptem priora cum cafu (ut vidctur) ali- quuntur) minoris; ilia enim anni 328.
quo periiflent, manu recentiori alicujus, OWIPl'? legunr, & qus fequuntur omit-
hominum (ut patet) metu affedli (cenfo- tunt, ufque ad tnN O J'^ow/'ZOT Achaz. Se-
rum /cil.) repofita funt,) hsec adjiciuntur, quitur etiam in Bafil. fpIK 'D ncnsn p^l
vnx Sn* ly'K 'oxn ran pioan nn ir'.DJ j<Siy nS^n D'dSoh 'Jty -nD;rD -?n3D .Tn
nn'H N7iS' Dn2u?n ni:?N3 kSi Dmaj^ on -iiyND nm mKn dni niw >!bv
f«in ae^nj p dk "1x5^3, &c. quae ad ver- HMs? "121 TRN^ n? rrH niK no Qno-K^
bum fonat. Hoc 'etiam verfu innuitur * * * njjy mj^O ;;3"IK0 IflvV p "inx, -S^w/ws
diSiurum unumquemque ad fratrem Ju- aut em fe£lionis * quod Achaz metu percul-
11 m. Definite vobis ab *** quern coluifiis Jus fuerit ob duos Reges ifios, ne caper ent
haSlenus, quia * * * coluifiis, & non * * * Jerufalem, dederitqiie ipfi fignum quo
ficut putajlis, Jed * * * fuit ficut caterisy crederet non captures illos ipj'am, quod fi
quod fi ita Juerit, reputabitur ille? fenfu fignum fuerit res * uti Hit ajjerunt, quid
plane abrupto ac mutilo, quae omnia in fgni fuit Achazo res qua juit pofi illud
MS. Laud, obliteraia, veftigia tamen re- annis plus quadringentis, &c. at in MSS.
liquerunt e quibus dignofcatur poft \?y\ (uti & in modo laudatis P//tfar. & Bomb.
fcriptum fuiffe M^yv pni'lJil n nS anni 367,) inter ntynQH & ma '3 inter-
CniiaND iK (forf. nJIJSsS) adfidem Chrif- ferta fuere haec verba '>fjD onn3T imo
tianorum, tunc abnegatiiros ipj'os fidem defiruit verba ipforum manijefio, deinde
fuam., & poft DdS vobis, D"IKn p ab ho- pro *ia?KD ^31 T^aT\ fi fignum resut, &c.
mine, poft '3 quoniam, DIN bominem, poft in MS. Laud, fuiffe monftrant literarura
Kb"! Gf non, rvba Deum, poft nSk veritm veftigia l{y» n3T NIH m^n /^n«^ r«
VQN3 nri*n natyj anima fuit in naribus Jefu (nominis IK^* veftigia fatis manifefta
ipfius, poft p DX 7^ ^V/?, n03 in quo vel 0^ funt, licet tw "13*1 obfcuriora) in altero
quid, ut ita fententia integta fueric Hoc fuiffe videtur y^ >"I3T ''^^ Jefu numero
etiam verfu innuitur fides Chriftianorum, plurali, cum nomen Jeju in omnibus
[fcil.] tunc abnegaturos ipfos fidem fuam impreflis defideretur, quod fi cum caete-
ac diBurum unumquemque J'ocio fuo, De- ris reponatur, base erunc quae dixit Kim-
finite vobis ab bomine ijto quem baSienus co- chius, ^omodo refpondendum fit Minais
lui/lis ; quoniam bominem coluifiis, at non feu bcsreticis in bac feSlione, oflenfum e/i
Deum, ficut putafiis, verum anima ipfi in in libro Habberith [fcederis] quem compo-
naribus fuit, ut cceteris ; fi ita^ ob quid fuit Dominus meus, pater meus, ad refpon-
ratio illius babebiturf ^ dendum bareticis, fenfus autem feSiionis
Cap. vii. 14. mn T\'d'>yT\ nil, Ecce manifefio defiruit verba ipforum ; quoniam
virgo concipiet : Kimcbius, prout in libris cum Achaz metu affeSlus effet ob duos Re-
impreffis nobis exhibetur riDSj^n (inquit) ges iflos, ne caperent Jerufalem, Deus Hit
rrnn my^ '103I Xytt^ Vba n^n3 n^K fignum dederit quo crederet ipfos eam non
n'7l;r3 IN n7in3l Haalmah non efi virgo, capturos, quod fi fignum illud fuerit res
veriim Almah idem valet ac Naarah [pu- Jefu (vel fuerint res ad Jefum JpeBantes)
ella]five virgo, five nupta fuerit : in edi- uti ajferunt, quid fjfet figni Achazo, res
qua;
Cap. VIII. NOfM MISCELLAN EM. 24.3
qua foji illud fiiit annis plus qiiatn qua- '^SDH 'iJI, aut dixit de civitate particu-
dringentis, aut quomodo confirmaretur ani- lari eorum & ipfa * humiliabit earn, &c.
7nus ipfiiis re qua ipfius tempore non fuit f repetiit^ &c. in MSS. eft 'OTl NMI, Et
Cap. xi. 14. quae ad verba SNIOl D")"1K ipfa eji Roma (quje in Land, obliterata
Edom & Moab commentatus eft idem, iunt.) Humiliabit earn, &c. repetiit ver-
in Bafil. ita fe habent, |'NU? •>ii b)} f)N bum fignificatus intendendi gratia.
one? Sjne^ inS mOIKD OVn Ons: Cap. xxvii. i. Super Leviathan 7?r/'£'7/-
ID^ynn ^m Omina niOIJ^n p D'S"?3J ^^«« -i^^^" /«/?ar, S" Juper Leviathan Jer~
DDin 1D"Vl?nn rnOIXn "INty Sax mONn op pentem tortmfum, & ocddet cetum qui in
Om^DK S"1 poy 'J31 ^KIO") DinX "IDire^D w^n ejl'] ad hsc in Btf/?/. annotata funt, noi
Dvnona □»3n»ni,'^^w'z;n hodie inter in^^D^ rj2"i ne^S'ij pn inn'? ^nnS nQ»H{y
^f«?^j non dignojcantur alii quam Ifrae], qui ^vh^ D'HiH moSoi SiVj^Ot^n jV, %!?^
diJiinSii funt a gentibus lege Jud^ & quod autem dixit, Leviathanem, Leviathanem,
cum gentibus commixti non fuerint, cum & cetum, ter^ innuit regnum Graecorum
caterarum gentium pleraque mixta Jint : & Ifmaelitarum, & Indorum tertium.
cum meminit Edom G? Moab & fitiorum Nefcio an tanti fuerit obfervare hie loco
Ammon, vult dicere terras ipforum eojque |V Gracia in Bomberg. anni 328, (fuppu-
qui illas hodie incolunt-, at in MSS. port tationis minoris) legi D'nfi Ferfta, at in
Onmni fequitur nOINH D3 ID^;?;!' ^"im antiquioribus, ut & in MSS. UT]iiEdom.
& quod cum iis commijia non fuerint gen- ■ Cap. xxxiv. i. nnjl "iD'lp Accedite gen-
tesy & poft 021^ maxima pars, vel pie- tes, ©"c] Quas ad hsec Kimchius, ita ex-
rique eorum, □♦'7NJ?0C^» m jO DVn mm hibent Bafileenjia, nnsi m'np ir ns/ID
DHN nanya onvij m pi, ^ ecce funt mv-^ ynnxa »n'i nj; Sxt^* ni^Vkyn n^r ■]d
hodie partimUmaB'nx, partim ChMhn'i. nn'.lty 10D Hli'i 01^3 nniN N"ip1 njK;
Cum meminit (vel ut in L. IDWSI ^ <:««« X»3Jn IMron* 10}^ pi nSnj 1':; rnv3
meminit) Edom, Gfc. qua? etiam in edit. fJ'DV nV jVV m ■]31)r Cn HD'K nSjl03
antiquis habentur. In MS. Laud, oblite- 7mm ^7;^ nSj OnX n3 -|J1j; npS "jmSjn^
rata funt, in altero, pro □♦Sn^^QC^' m n^JO SkIIT' *INV» "■ 'niJ .pN DnnntTD njH
r^%/o Ifmaelitarum, S^CW^ m '"^^o If- D'lJ IT nNl3J3 ")0N1 mS:i7 nij; Ifl^DV nSc^ Ht
raelis, errore non obfcuro. In Bomb, an- fjVp O ri'VNV '73"l D'OnSi, SeSiio hac fu-
ni 324. paulo aliter quam in Ba^l. legi- /ar^ eji * * & pojlea meminit falutis If-
tur, D3'n'l3'^;rn3e^D'Cj;nnNiyD1D"lj;nnNSl raelis ufque ad Fuitque anno decimo
*131?tJ^D neque commixti funt ut cateri po- quarto, 'vocavitque ipfam nomine Bofrae,
puli, quorum plerique mixti funt : cum ficut fuit Bofra urbs grandis *** ^ fie
meminit, &c. fententia ergo integra fu- dixit Jeremiah Propheta ' in 'uolumine Ei-
iffe videtur, ^amvis inter gentes non Jint cah, Completa eft iniquitas tua, filia
qui hodie dignofcantur, prater folos Ilrae- Zion, non addet ut tranfmigrare faciac
\'nz%, qui dijitncli funt a gentibus, tum lege te: fed vifitabit iniquitatem tuam, filia
fua, turn quod cum iis reliqua gentes com- Edom, difcooperiet peccata tua. Ecce
mixta non fuerint; reliqua vero gentes pie- quando 'uaflabitur terra * * Cuthaeorum *
raque mixta funt, atque hodie inter religio- egredientur Ifraelitas e captivitate ijid, nee
nem Ifmaelitarum ©■ Chriftianorum di- amplius in captivitatem ituri funt. Dixit
vifa. Cum autem meminit Edom ©" Moab, autem in Prophetia Gentes, popuH, [terra
t§ filiorum Ammon, intelligit terras ipfo- atque omnia ejus germina * *] v. 2. tivp O,
rum eofque qui illas hodie incolunt. Quia ira, &c. Mutila plane atque hian-
Cap. XXV. 2. on? pO*^^? Palatium ali- tia. In Bombergianis anni 307, non
enorum] Baft. S^D Sj; '^^:K □♦"!? pOINI tarn multa, nee tamen pauca defunt, lo-
D'Cyn ny h'lh pO"IN IOD N'ntt^> Et pa- cum integrum e Manufcriptis fic reponi-
latium alienigenarum dixit de Babele, qua mus, ♦O'n pin bj^ 5^'m n"T'ni^ If nt^'ia
ejl injlar palatii omnibus gentium urbibus. ^3*1X3 'n'l ip hn'W nj?1tyn 13? p nnxi
Bombergiana anni 328. pro Babele ha- T^T\''T\'0 103 n"iy3 nniK Nlpl r^W TTW^
bent D"ia Perfa, at anni 307. cum Ma- 'Dll niS'^OI OnX pN3 nSllJl "I';; mvS
nufcriptis NOI'n bj; ^^ Roma. Verba au- 'i^SNI nvun m 'pnnon D'QIIJ^ Q3n
tern ifta in MS. Laud, obliterata funt. "ID'p *]'?01 OnnN, UPU^ an3 13n;;n3ty
Cap. xxvi. 5. ad □ino ♦3tyv nirn '3 pi '0in3 innx D'3SiQn S3 pi n»n 'dtk
niTQty* n3je;3 nnp, ^/^ incurvabit babi- "jjij; on ns'N nbji03 N»3jn in'on* ion
/tf/om fxcf /^, civitatem fublimem humili- n3 "jJIJf npD "jniSjnS f)»DV kS. {Vjf n3
tf^//, ubi hbri imprefli hac habent IN pK 3nnn2^3 nil "j^nNm Sj; nSjl Dnt*
n:S»2tr» f^'ni ano mnvD nnp b^ ion nW nr ni'^jo harw inv* ♦on N^ni oiin*
13'DV
' ''no. ; Cap. iv. 21. * Leg. enim puto 'PO.
\
24+ NOfM MISCELLANEA. Cap.VIIL
DJ 'D Dnjn Sd Sj; *^o^i1 n»KVNV ^73"! '^^n mn '^e^ vn* n*7pE^oni ipm nSipti'on N'ne^
Onjn Dni NinnprD Dinn Sj<j;ot" msSo ■D«'«J extenjurus eft JUper ipjam lineam de-
^2fi5 'D Vnj^.^C?' niDSoi OHN niD^D p, J'olationis & lapides vacuitath. %/ f«;/«
iW?/o bac de futuro eji ; ejique de va/ia- adifcat, extendit lineam & lapidem plum-
tione Romae: deinde meminit falutis Ifra- beum, qui eft perpendiculum. * Line a au-
clis ujque ad verba ilia, Et fuit anno de- iem & perpendiculum erunt dejblationis^
cimo quarto, appellavitque ipfam Bofra, &c. inter verba perpendiculum & Il-
eum fiierit Bofra urbi magna in terra nea, in editionibus antiquioribus habctur
Edom. Regni autem Romani plerique DHN "y^ yv? S»^rn dejlruetque Deus
Idumaei funf, ienentes fidem Nazareni, urbem Edom. At in MSS. ♦OTii dejlruetqut
quamvis permixtce fmt cum illis alia gen- Deus Romam.
ies, &RexC^{Av Idumaeus y«//, pariter- Ibid, ad v. penult, in Bajil. & Venet.
que omnei qui poft ipjum Romae impera- rec. CdSid IND'tt' fvap Nim t^^flm liin ''n
runt, ■ atque it a dixit Jeremiah Propheta ♦rC^D |^"1KD, i. e. •voluntas & beneplacitum
in volumine Eicah, Completa eft iniqui- ipjius, atque ipfe collegit ea ut veniant
tas tua, filia Sion, non addet ut tranfmi- omnia in terram " Cuthaorum. At in Bom-
grare faciat te, fed vifitabit iniquitatcm berg. vet. onu pN2 in terram Edom,
tuam, filia Edom, reteget peccata tua. in MSS. vero 'Ol-i k^H "It OHK p»V3 /«
£fff quando vaftabitur terra Edom, qua terram Edom, qua eft Roma. Vel ut in
ejl Roma, egrefturi funt Ifraelitse i capti- Laud, qua eft 'on pK terra Romae.
•oitate ifla, ita ut non amplius in captivi- Ibid, ad v. ult. in Bafil. & Venet. rec.
tat em ituri fmt. Dixit autem in Prophe- TVUVf dTb HMniy pK3 ^^^i S'flH iSnd
tia ifta, Gentes, Populi, Or bis & omnia Ac fi projiceret J'ortem in terra, ut fit ipfis
ejus germina : dixitque fuper omnes gen- in hareditatem. Bomberg. vet. 6c MSS.
tes, quia etiam regnum Ifmaelitarum de- DnX pN3 in terra Edom.
Jlruetur tempore ifto: pleraque autem gen- Cap. xxxv. ad v. i. rr^fl ^310 DIS'E?*
tes inter regnum Edom & regnum Ifrael Lcetabuntur defertum & invia. In Bafi/,
di/lributa funt. v. 2. Quoniam ira, &c, & Bomb, recentioribus n'VI ID'HO W>^>
Ibid, ad v. 7. in Bafil. legimus CO;^ TlTI Se'O 'TJ^ * * Latabuntur defertum ^ foli-
|V 'sSoo Onnj^ DOI □'D'70 imo* ^«^o per modum fimilitudinis, vel parabo-
Et defcendent cum iilis, morientur Reges lae 1. MS. "laiD le^'E'' DHN pi? J^mna
«/« multi e Regibus Graeciae: at in MS. TV)S\, Cum vaftabitur terra Edom ^ lata-
□nriN* DOn D*dSo imo* QIIN 'dSo Oj; ^tt«/ar defertum & Jblitudoy parabolice
moiNil ^d7DD Cum Regibus Edom, mo- diftum.
rientur alii Reges multi e Regibus gentium. Et paulo poft in Bafil. &c. oni WSiH^
Ijjid. v. 9. in Bafil. & Fen. recent. IDOHJl 'niD pND pSC^S "I^S'in, Latabuntur cum
Pt^h rr /n3, £/ conyertentur tor rentes ejus illis, quando ibunt habit atum terram Cu-
in picem ; "iQi:"! im^,n^ '\'2^nm (n:V 'nn thaeorum. At MS. anN pKD /^rr^OT E-
nD6"iaNtynQ1,i«^^r/'rf/«/«j^y? Jonathan, dom, ac mox in £^/. &c. p"in3 njTj;
Et convertentur torrentesejus, &c. Gf yW TJm E^'U^n 'fllD pK. A^kw cum va/ia-
dixit, in picem, &c. Quid hie eft in bitur terra Cuthaeorum, latabitur Cf ex-
"Targum Jonathanis, fi ita ad verbum ver- ultabit; at MS. &c. DHN p^Hi C«/w VO"
terit, notabile ? reponendum ergo e MSS. fiabitur terra Edom.
"loS "io"):n 'Din '"^nj .pDsnn'i injv Di-im Cap. xUx. 6. poft ^^niK^ d'iji idViTi nojft
narS ncNe? noi 'dii 7y nan niynsn Sd o yrw nji:*? os'^oi, Dixitque, Et ibunt
Interpretatus autem eft Jonathan, Etcon- gentes ad lucem tuam, & Reges ad fplen-.
vercentur torrentes Roma, &c. docet to- dorem ortus tui, quibus verbis in BaJil. &
tarn feSlionem locutam efte de Roma, Gf Venet. (etiam optimis) clauduntur ea qui-
quod dixit in picem, &c. Bomb, anni 307. bus Kimchius verfum iftum interpretatus
pro 'DIT Roma loco pofteriore habet DIIN eft, fequuntur in MSS. ifta % onvuil
Edom. Obiter etiam reponenda in para- Dni:'lNir '>'br\r[ Sj^ 'h^ D'pioa D'tynflOB?
phrafi Chaldaica vox 'Dtl Roma, quas in T;; D'qj;n OT TKHty D'lJI "nx*? n»n» JOHE^
edit. 5^/. defideratur. li'N TXbn Nin D.S '3 ''DH? mON pNH .Tifp
Ibid. v. 1 1, in B^/. & Venet. recenti- t> HM ib ' n;; n»n 'nSNT "IDNC^ "nyi ^2^
oribus, inD 'jDNi inn Ip n'Sj; hdj. Ex- 'jy n»Nn -j'N'i hSn li'K p dn "»ovi;o r;^
tendetis fuper eam lineam defolationis & DJ'S njHI " [pNH rVJp "T^i] mSlDND Dnjn
/<7/>z^fj vacuitatis, mn Ip H'^y HD' ^HH D»*7N;;oa^»l S^nsy* O □♦Un :3'n inJIQKD
' Quod nomen in locum aliorum, quas Chriftianis min&s grata videntur, frequenter fubftituitur, velut Hsereticorum
vel Judxorum. » Ljud. ibMH D'pi DBH y C3:]'<'PiH » ^TiyQ » Defunt in Laud.
Cap. VIII. NOrM MISCELLANEM.
245
VUlONa 03»N* " Chriftianh, qui in- P'JIfl' Cp^^^jyisSl nONl 0*71)^ -l);i dSi)^0
" terpretantur textus iftos de Crucifixo, "nDi^n SSsn* 'D? n7K JsJIH ^ [DN nSh]
«' dicentes ipfum fore in lumen genti- IJ^/liam D'i^iyiSn, &c.
bus, quod populorum oculos illuftra-
^' verit ufque ad finem terrae, dicas, fi
" ipfe Deus fuerit, non eft fervusj de-
«' inde cum dixerit, Et Deus mens robur
" meum fuit, non fuit ipfi a fe robur ;
fi ita, non eft Deus, & quomodo il-
" Licec etiam
" interpretari hoc de tempore redempti-
" onis, eritque interpretatio ipfius ficuc
" explicavimus [& iniquitates eorum
" ipfe portabit.] ChriJiiaJtis autem, qui
" interpretantur illud de Crucifixo, dicas
" ipfis, Quomodo dixit, Prudenter aget.
" luftravit oculos gentium fide fua, uf- " Jiiblimis erit, exaltabitur, excelfm erit?
•* que ad finem terrae^ cum ecce maxi- " fi de carne (feu humanitate) dicatur,
** ma gentium pars non ampledtatur fi- " non fuit exaltatus aut in fublime
** dem ipfius? Ifraelita enim & Ifmaeli
" ta non ampleduntur fidem ipfius."
Qme tamen omnia omiflis tantum voci-
bus [onxum G? Cbrijiiani] & [nSnn
Cructfixo] in edit. Pifaurenfi habentur.
*' eveclus, nifi in ligno quo ipfum fuf-
" penderunt ; fin de divinitate, tum ab
*' initio fuit excelfus & elatus. Dixit
" etiam plaga fuit Lamo ; dicere debuif-
'• fet Lo, nam lamo idem valet ac la^
adjedis etiam aliis quae ncc agnofcunt " hem illis : ac pluralis numeri eft. Dixit
quibus ufi fumus Cod. MSS. viz. T\tyy\
nSt Sv3 nS Kin n:ni vanx to I'^^vn'? iiy
ws: n« D'«yp3Dn vn'iK to noty:
iV "i;;")m. " Et quo illuftravit oculos
** eorum ? & rurfum quod dicat Deum
" fuum robur fuum fuifiie ad liberan-
*' dum ipfum de manu inimicorum fu-
" orum, cum ecce non liberatus fit, nee
" cuftoditus a manu inimicorum fuorum,
** qui quasfiverunt animam ipfius & ma-
" lo ipfum afifecerunt."
Cap. liii. Ubi ad finem capitis a fe ex-
plicati alterius explicationis meminit
Kimchius, in Bajil. Bombergianis utrifque.
" etiam videbtt femetiy fi de humanitate
" [intelligitur] non fuit ipfi femenj
" quod fi de divinitate, & interpretentur
" fcmen de difcipulis, non eft hoc alias u-
" fitatum; 'namdifcipuliappellanturfilii,
"at non femen, neque eft Deo femen.
" Dixitque prohngabit dies; fi de huma-
" nitate, non prolongavit dies, quod fi
" de divinitate dixerit, in hujus [rei]
" mercedem prolongaturum ipfum dies:
" an non dies ipfius a feculo in feculum
" funt ? Dixit etiam, Et pro pravarica-
" toribus crwoit; atqui fi ipfe Deus fir,
" ad quem pro pr^varicatoribus preces
" funderet? Dodiores autem noftri, &c."
& Venetis recentioribus haec tantum le- Hxc, inquam, omnia, in Bibliis Bafil. &
guntur, T^rv^ n'^IKjn n;?3 enaV U* OJ ^<?«. defiderantur, in MSS. deleta funt,
SdD» Kin □n:ij;"l lie^TSer 103 la^lTa fuperftitibus tamen veftigiis literarum
niro b)J T\W\Q lymsil, ^c. Licet eti- non obfcuris j in Commentariis iftis Pi-
am interpretari de tempore redemptionis, fauri editis habentur, iis tantum omifiis
eritque interpretatio ipjius ficut interpre- qu£e notis [ ] inclufa, c quibus cum ali-
tati fumus, & iniquitates eorum ipfe por- qua in fuos in hunc locum Commenta-
tabit. *** Do5lores autem nojlri hoc de rios tranftuliflTet -^^ar^/W, juftam CI.
Mofe interpretati funt. Non pauca hic Viri Conftantini L'Empereur cenfuram
cenforum obelo confoflTa & ledorum o- meritus eft, Kimchio contra ipfum in
culis fubmota efl"e conftat, quae ex MSS. partes vocato, qui tamen revera non tam
& editione Pifaurenfi ita reftitui poflTunt, Abarbineli, quam fibi opponendus eft, at-
im"is3 iTiTl nSlNJin nm W^ib V}'> OJ que inconftantias (ne fraud is vel malitias
[an^fim] SiSD* Nin aniiiyi IDU^^iaty lOS dicam) hac in re incufandus ; quod, au-
"j'N OnS TIOK [''bT\T'\] Sj; iniK D'a^nSOty dltis quae in Abarbinelem ibi torquet CI.
ntysn V OK nDJ"! NtyJI Din* Sotr* -ion Vir, melius patebit. Sic igitur ille, in
ilt\^ XS'^ 7^ N^^N] n3J N^l ii.m nS fuis ad locum iftum caftigationibus. " E-
DJ nS'nnrp mnSxn Sy on [1 13 imK " gregium argumentum fibi nadtus vi-
tD'^i pirS prh 103 5tin loS o iS w
jnr 17 n'H nS ne^nn by on yw hnt 'oni
o'To'^nn yir ity-iQ't nin'^xn hy dni
61 iNip' ' D»i3 on'oSnn o svo3 nS nr
■7;; DM D'o» "^ns* noNi 711 hvh VKi nr
mn7Nn S;; oni d'o* -jnxn t<7 n?y3n
TO' on t<*7n o'D' "|nN» nt nDtrasy 'on
Vol.1.
" detur \^Abarbinel'\ v. odlavo, ubi extat
" loS > eo enim omnino confici autumat
" haec ad Jefum non pertinere, utpote
" qui unus fit, lo vero plures defigner.
N71 iNip'OiS On'0*7nn O.NVOJ at} nr " Deinde in noftros invehitur, quos, ut
Si; ON ryty nns* nONI V-il SnS TNI vnr " vim argument! defugiant, falfam in-
" terpretationem confinxifiTe pronunciat.
" Tune, qui magnos in omnes fere S. S.
Qjl q libros
>• Pif. .— 12;» ' Pif. t3'32 Ca^Nipi * Deeft in Pif. • Sic vtrfmm fum (irrigh CI. AuBtr, in
Mtii fuis in Carmen Tograi, p. j.
iJ46 NOTM MISCELLAN EJE. Gap. VIII.
** libros fcribis Commentarios, adhuc Cap. Ivii.ad ver. 6. In MSS. erafa funt
'* jgnorSs 10 etiam fingularis numeri allqua quae eadem videntur fuifle, quae
" elTe, & quandoque eum denotarc? An in multis horum Commentariorum editi-
" ignorantia an malitia fit, in medio re- onibus, (viz. Pi/aur. Bomberg. anni 307.
'* linquo. Davidii Kimchii, qui Gram- & BaJi/.J habenrur, fcil. mnnrm m^h f]p'
" maticorum princeps habctur, fenten- n?, Erexit laterem, eique J'c vicurvaiJii,
" tiam de ifto crrore fententiaequc ratio- qua tamen m Bomberg. anni 328. & Ve-
" nes produxifle fufficiet. Is Gramma- net. recentioribus defiderantur.
" ticae Hebraiea fol. 266. pag. 1. edit. Cap. Ixiii. ad ver. i. in Bajil. hasc le-
" Venet. in 8m ita inquir, 'IJa lOE'n guntur, IJE^-i'SC^ 1DD TJnj^n Sy IT n»vM2i
" "iTOJn Tn'H, &G. occurrit etiam 10 Qnj 13"p r\znii'2, Prophetia ijia eji de
" quod fit affixum fing. tertiae pcrf. ^futuro,quemadmodumexplicavimusinfec-
" mafc. ut Job. xxii. Sed fibi proderit tione, Accedite gentes, &c. Bomb, anni
" prudenter agem. Et cap. xx. Et demijit 307. Trtj;;! onx plin '^J' de va/iatione
'* in eum loco cibi ejus- Nam O & % Edom futura, in casteris cum Bajil. con-
" ficuti fcripfimus, continet in fe fignum venit; cPifaur. & MSS. repono "»mK13J
" pluralis num. mafc. deinde num. fing. nM"lp3 'on HIdSo 'D TD^^n 'OTI plin SjT
"mafc. indicium eft. Nam CD plur. ^yV^^^V vy2nrr\'i<U'iohii, Prophetia ijia ej{
" num. mafc. tertiae perfonas nota eft, & de vajlatione Romas futura ; najn regnum
" 1 fing. num. mafc. tertisB perfonae in- Romas appellatur nomine Edom, Jicut ex-
" dicat, ideoque ID de pluribus & de plicavimus, &c. Dein paulo poft, in Ba^l.
" unico ufurpatur." Hsc ille. At fi "iJE^nSU? 10D hii'^V^ i^'ITinS HD 5^ "lOl'^D,
lam fevere caftigari meruit Abarb. quod ac Ji dicas, Muld roboris ad fahandum
quae hie fcripferit Kimchius non potius Ifraelem, * * ficut explicavimus, &c. At
quam quas alibi fecutus eft, quanto ma- in MSS. & Pif. riH ^^^?h HD 3"» "101^3
gis ipfe Kimchius, qui quae alibi, ut ve- hinv'> n)^^Vn ilTiD 'Dn pmn3 '3 hinsf^
rum dicerer, affirmavit, hie, ne Veritas IJEHGtt; 103, q. d. multi roboris ad fal-
obtjneret, negaverit ? in quo candorem 'vandum Ifraelem, quoniam in vajiatione
ejus merito defideramus, nee minus in Romae erit jalus Ifraelis, quemadmodum
eo quod aflerit t<i;oi h^S nuHibi faSlum explicavimus. Hie loco 'on Romce in
reperiri, ut difcipuli appellentur filii : fio7«^. anni 307. eft DHt^ Ed'ow; deinde
audiat ergo hie Maimonidem, cui pluri- paucis interpofitis in Bajil. mVD mi*30
mum alias deferre folet, & py^ nilO Ijyiibs nnn OHih nSn:i I^T ^r\'''r\, &c.
doBorem juftitice, feu veracem infignire, p Bofrah^ Bofrah fuit urbs magna Edo-
'J3 IK'jfn 'JE^ 023 D»np Q'ToSnn mo. Decora in vefle fua iZt'mM^S. mil
D'OJn. Difcipuli vocantur filii: ficut 'ain '^ n'H ^S'flS DHk^^ hShj "TJ? nn'H
.dictum eft, Et egrejji funt filii Prophet a- mVDDty^, Bofrah fuit urbs magna Edo-
rum. Tad. Talm. Torah. cap. i. §. 2, &e. mo, /V(?o appellata efi Roma nomine Bof-
V. §. 1 2. sniNSi vToSna "inrn'? anj< -^'ni;! rah, Decorus, &c.
rwn obiyS □♦jnon Q'iin nniy omy Cap. ixvi. ad ver. 17. in 5^/. o'tyTpnon
1^3n dS"i;?Si, Decetque hominem curam CD'NIIper no Sj? 1iy"1»3 □♦tyflaon 3n
^^rwe dijcipulorum fuorum, iofque dilige- 'njlOJD 'l];73, Qui fandtificant fe] P/^r/-
re, filii enim funt illi, qui profunt in hoc que Interpretes interpret antur hoc de ***
faculo & faculo futuro. Idem in Com. eo quod lingua -vernaculd appellant Santo-
ad Peak, c. i. §. I. Q'ODnm n•l3^? 1133 gro. Bomberg. anni 307. O'lTiaon 311
•^3!! r^.lSK GW honorandos, inquit, pa- '>rWZ tZ)n'T3 On^no t2TW iSn IETTD
/r«, Gf fapientes, qui funt patres omnium 'n.3"inJD X^hl pE^Sn nrS D^mip nn 31^,
[communes.] Ad quem ita eos infignien- Plerique interpretum interpret antur de
di morem allufifle videatur Chrifius, in iUis qui fanStificant fe manibus fuis figno,
illis ipfius verbis, Mat. xxiii. 9, Et pa- crucis, quod vacant hdc lingua * *, at -yfr-
trem vefirum neminem vocetis in terra, naculd Santogro. Bomb, anni 328. inter-
^ Ex his facile patet quam inimicum fir, pretantur de illis Drre^03 D^tyipno DHB^
tarn memoriEE quam judicio, partium dy\, qui fe fanSiificant fadiis Juis malisy
ftudium; nos vero nee contra rei verita- atque hoc vacant hac lingua, ** at Ungud
tcm, nee contra Doftiorum apud Judaos vernaculd Santogro. In MSS. ita fcrip-
vel mentcm vel morem facere, cum & tum fuit, Qnvijn iSn IEDQ O't^lSOn 31")
10^ [ei] non [iis] interpretemur, femen j'lyi^^ty 31^1 'iie^S Onno O'C^TpnO 0-12^
de difcipulis, ku dodrinae fcmine prog- jltrSl nr3 nt SlD3 po'D O'NIp Oil
naiis filiis intelligamus. [Laud, ut videtur C^snjinJC^] "Uin^K? '3^b2
Pleri-
* Src Apoftolus, Ego genui VOJ, &c. * Sell. c. 34. i. * Lau'd. .-in>n. Pifaur, .— 133 appelUvit.
Cap. VIII. NOrM MISCELLANEA.
247
onaji nx 'nna nc^K nnas nS n'h. " Fce-
" dus novum,] Novitas ejus eft quod
" futurutn (it firmum, nee irritum fiet,
" ficut irritum fadum eft foedus quod
" pepigit Dominus cum filiis Ifrael in
" monte Sinai, * * in hoc & dicit Pro-
" phetam vaticinatum efle de lege nova
*' qus futura eft, non ficut lex nova
" quamdedit in monte Sinai, ficut dixit,
" Non ficut fa dus quod pepigi cum pa-
•' tribus ipforum, effeque ipfam legem
*' novam quam innovavit, [feu de novo
" dedit] ipfis ** refponfio ad ipfos eft,
" Ecce dixit, explicans quid velit, Non
pro mundis ojteniant cum non ftnt. Hie ^^ ficut fcedm quod pepigi cum patribm
in Pif Bomb. vet. & Manufcriptis, pro " ipforum, Gfc." Mutilata efle haec fa-
Ferfa legitur oSK;?)2iy»n Ifmaelita, Mo- cile percipiet ledtor, quae e MSS. refti-
hammedani, fell. Dein interjedlis haud ita tuta fie fe habebunt. rrnriE' NIH ("Hyiin
mukis in Bafii nna'N HDi^T nn;^ l>^? nni niDc* nnnn nnainty iod "lain ^ na^p
i»Tnn ntyn »Sd"ix pxn mp c^' 6in nnDTit3!yD'':'."iynvj'Dinn "^NityjaDj;"
D'Sr.N onty nioiNn iSn "133;;^ fpiym nc>in niin ^y X33 ^J♦30^ o onoiNi
")22;7ni \'^ii37\, Et ecce non Junt nunc tern- »J'D "lilD H^H^ty minD X"? nvnS i"n»n;7K)*
/or« colentes lucum, [at] /or/iz« //«/ in Dni3N Dj; >m3 ttt^N nnSD nS lONty 103
/£rm longinquis. Edentes carnem porci- nvijn "W QnS tyiHSy Htyin miD ^>4♦^l
nam *** Gf abominationem & murem ; DriilCTl, &c. " Novitas ejus eft quod
iji(^ funt gentes qua comedunt abominatio- " manfurum fit firmum, nee irritum fiet,
nem & murem. At e MSS. fie ledum " quemadmodum irritum fadlum eft
dim patet, onvjn iSn 1»fnn "itya 'SdIK " foedus quod pepigit Dominus cum
Xx)"*!^"^ 'yiX'\r\ D'S^W. DJ'N □♦'7Ni?.'Jty'n 'D " filiis Ifrael in monte Sinai: Quod ad
Flerique interpretum interpretantur, ijioi
efje Chriftianos, qui fanSlificant fe mani-
bus fuii fgnp crucis, quod faciunt, atque
iffi fignum hoc, quod hdc lingua fgnum
prolanum [audit,] 'vernaculd vacant *
tanrogrofti, i. SanSlam crucem.
Paulo poft in Bafil. Dm QnnDCn pi
D'vn'ni Dnvsij onnuo one^ o"D"i3n
DT'in on'c>i?D3 □♦NQtonni ^''urs^ty^'^
Dninto DO':fj; D'N"io on nm d'SJidoi
DJ'NI, Et fic qui fe'mundos putantjfunt-
que illi Perfae, qui mundant corpora fua,
feque continue lav ant, cum polluti fint fac-
tis fuis malis atque inquinati, & ecce fe
S33j7m. Edentes carnem porcinam : IJli
funt Chriftiani, nam Ifmaelitae non come-
dunt porcum. Abominationem & mu-
rem : //// funt Ifmaelitas, qui comedunt
abominationem & murem. Eodem modo
legit editio Botnb. anni 307. In Pifaur.
<c
prasputiatos qui errant in hoc, di-
cuntque Prophetam vaticinatum eflfe
de lege nova quas futura eft, non ficut
lex quas data eft in monte Sinai, ficut
dixit, Non ficut fadus quod pepigi cum
patribus ipjbrum, efiTeque ipfam legem
novam, quam de novo dedit ipfis Jefui
deeft vox DnviiH. Pergitdeinde in Ba- " Nazarenus. Refponfio ad ipfos eft,
//. r\y>'±>t2ry JIJOI JIIJI nonSon ISID* Vnn» " &c." obiter notetur, ut alia in libris
i~!Tn nSli^D rrnSIJin n'^X, Simul * con- impreflis omifi"a funt, ita irrepfiflTe vide-
fumentur in bello Gog Gf Magog regna ri vocem Htf^n, Nova, ubi legitur, non
ijia qua pravalent in hoc miindo. MSS. ficut lex nova quam dedit in monte Sinai.
W "laiD* D'SNi^Oe^Ml Dnyi:n inn» In Pif. in locis quibus afterifcos appofui-
ibis* nVoSo ♦y*y '3 JIIJOI JIJ nor6o3 mus, relidlum eft fpatium quod defeftum
nrn \pi oSlJ^n mnau, Simul Chrifti- indicet.
ani 6? Ifmaelitae confumentur tunc in bello Joel. cap. ult. ad ver. 19. In MS. meo
Gog G? Magog. Nam duo ijia regna erafum eft faepius vox 'Ol'l Roma, &c.
nunc temporis in mundo pravalent : In quas tamen in omnibus impreflls habe-
Pif. etiam & Bomb, deeft vox QnVIJn tur. At ubi in MS. fcriptum eft, o
Chriftiani. _ _ m3 D'p'tnan o«anK ayn 'om did^d
Jer.xxxi.ad ver. 31. Annotata ita inBl- yi'y^JMV 5j?i*1 quia regni Romas
bliis Bafil. caeterifque horum commenta- plerique lduins:i funt retinentes fidem***
riorum editionibus quas videre contigit, [erafo verbo quod fuifl!e videtur ''^VUn
K7 nO'p HTinty Kin ntynn 'ne^in nna Chrijlianorum] quamvis permixta fmt cum
'J3 Oy '»» rVilV nnnn nnsina^ IOD nain Us alia gentes. in edit. Bafil. & Bomb, de-
X3J t<'33n '3 noiKI nT3 '3'D "in3 SmK?> funt verba ilia m3 'pnnon, reti-
r-mn3 nS nvnS n-rnysy nc^in mm Sp «^«/« fidem, &c. in P;/ defideratur tan-
kS IOKC^ 1Q3 'J'D "in3 njniU^ ne'nn tum vox ilia quae obliterata eft, quam uc
rr^r\T\ nnti amsN n^* 'nn3 n?yj« nn33 diximus fujflTe liquet ''>'yi^^r\ Chrijiia-
248 NOTM MISCELLANEM. Cap.VIII.
Obad.vtt. I. Ubi in Bafil. Icgimus, HOT i>erg. TTVDn "jSo pi "IIT I»i 31 |0f B'* »3
Mnns3 DiiN p*n3 ONOan -noKiy p obiy 'o»o mp »c'o Mirw Si< in?i
fiEnan n'j^a 'nun'SB; iod iiqn oo'n Sx-ityo Styo x*? t^jin o naityn anh^;
in»on» 'ON pi i^'oe^S onji innp, &c. icne^ noi '13 'hvfD on Sax, &c. ^o-
^od autem dixerunt Propheta de vajia- niam eft intervallum temporis longttm inter
tione Edom ultimii temporibus * * dixe- Davidem & regem Melliam * * atque bic
runt^ficut explicavimus ad Ifaiatn infeSt. Deus, quoniam ipje eji d diebus antiquis, d
Accedite gentes ad audiendum *** at- diebus J'eculi : EJi ad ipjos rejponfio ; ipfum
que ita dixit Jeremiah, Gfc. Omifla funt non dominatum fuijfe Ifraeli, veritm il/os
aliqua, quae fi e MS. & edit. Pif. & ipj dominates, ^od autem dixit^ &c. mu-
Bomb. anni 307. repofuerimus, ita fe ha- tila hasc & hiantia, quae fi integra velis,
bebit fententia, ^od autem dixerunt Pro- e MS. fie reftituentur, in JO 31 |Df '3
pheta de -vajlatione Edom ultimis tempori- S;; nr pIDD □noiNK' D'i^lfin'l n'tyOH |»3l
bus^ 'on '^j^ de Roma dixerunt, Jicut ex- ^N inn "Orh n»33 1*71J '3 DnoiNl *m'>
plicavimus ad Ifaiam in feSl. Accedi- '3 n3ie?n UTVTi) t^' dVij; 'O'O D"TpO H^TW
te gentes ad audiendum, 'on 3"innK>3 '3 13 'bvSD DH '-73X '^inD'>'2 bVQ nV HT*
•^Klty nS^J rrnn. Nam cum vajiabitur DnoiNtt^ HOI imSm, ^oniam ejl inter-
Roma, erit redemptio Ifraelis, atque ita vallum temporis longum inter Davidem &
dixit Jeremiah. Meffiam. ^od ad Errantes vero, qui
Ibid, ad ver. 10. in Bafil. *\'yiW DV3 dicunt textum hunc de Jefu loqui, &
lyjpl VD3i ant, Die quo abduxerunt ali- ajferunt ipfum Bethlehemi natum ejfe,
enigena * * * opes ipjius & facultates ip- ejf^que eundem Deum qui ab antique fuit^
Jius. At in MS. uti & Pif. & Bomb, a diebus faculi : efi quod illis rejpondea'
prasdiit. Die quo abduxerunt alienigence mus, Jefum non Dominatum effe in Ifrae-
[D'^Dlin Dm] qui funt Romani, opes ipfi- lem, ver urn ipfos illi Dominates effe, atque
us, &c. ac non ita multo poft, nHK DJ ipjum crucifixtjfe. ^od autem dicunt, &c.
D'ni3n D]; 1N3iy □♦'OlINn mo nnK3, Zacharia i. ad ver. 19. in Bafil. '^'y^
Etiam tu ficut unus ex illis] fcil. Idumaeis ni3So Dm nV3So ^^31^ OH ni3"ip
qui venerunt cum Cuthaeis. At in Pif & {V ni3boi 013 ni3':'01 ^33, ^atuor
Bomb, vet, iT'Olin Di^ Cum Romanis, In cornua, funt ijia quatuor regna, quce funt
MS. pro Di? eft S^, ut fit a"01in 7J7, regnum Babelis, regnum Perfias, ^ regnum
fcil. additi Romanis. Graecias, ** omiflTo quarti nomine, quod
Ibid, non longe a fine, in Bafil. h-Jin MS, edit. Pif & Bomberg. anni 307. eft
D'0;rn Dm nir)N3 nSjiniy D10»0 niSj 'OII ni3So, Regnum Romanum. In iif-
><»JoSn mVIK, EJi ifla captivitas quam dem fecundum appellatur, D151 '10, Me-
abduxit Titus in terras * * funt que po- dor urn & P erf arum, vel ut in imprefllfi
puli terrarum Alamanise, & Afkaloniae, mutato ordine, Perfarum & Medorum.
&c. at in Pifaur. & Bomberg. faepius lau- Ibid, ad ver. 20. in Bafil. ^33 msSo '3
datis, ut & in MS. niVji Nin nm niSjn ij< jv 1*3 nSa: diq ni3'70i did 10 rb^i
am 'Oil ni3So m2nN3 p^jnu; DID'O Sc^O D'tyinn HM*, &c. ^oniam regnum
^^♦J0'7N niV1i<, Captivitas ifia efi cap- Babelis cecidit manu Perfae, G? regnum
tivitas Titi, qui captives abduxit eos in Perfiae cecidit manu Graecorum. * * * aut
terras ditionis Romanas, funtque ipfa terra erunt Fabri parabola, &c. At in MS.
Alamaniae, Afkaloniae, &c. & paucis in- ^oniam regnum Babelis cecidit manu Per-
terjedlis in Bafil. mVIN INty? I7J D'lnKI fa?, G? regnum Perfiae cecidit manu Grasco-
DJlltyiJl Vniy, atque alii migrarunt in ca- rum, hfW T3 blflfl '0111 'Oil T3 JVl
teras terras, quce fuerunt in poteftate * ip- D'Cnn Sl^O riM' IK, Et Graecia cecidit
forum ; at MS. Pif. & Bomb, anni 307. manu Romanorum, G* Roma cadet manu
♦Oil ma^lJl vniy, quee in potefiate Roma- Ifraelis, &c. quo modo & in Bomb. vet.
norum erant, ubi & 'Oil in MS. erafum. legiiur j at in Pif deeft vox '0111, 6? Ro-
Ac paulo poft in Bafil ppD>1 DJin jniVI ma, quas in MS. obliterata.
$<31 i<313 rr p'oS {Vn ^mDO |»3nyO Cap. vi. ad ver. 3. bis erafa eft in Cod.
isypi) Jonathan autem interpretatus eft : MS. vox 'Oil Roma, quze tamen in im-
Et afcendent pradatores d monte Sion ad preffis omnibus habetur. Obiter hie nota,
judicandum urbem magnam Efau. In MS. ubi in Bafil. Icgitur ni31 nii10N3 fen-
& Bomb, praedia. Xim ny;n K31 t^313 tentiis multis, in MS. eflTe, nij^l m:iON3
•»01l'72^ 113, Vrbem magnam Efaui; Efi- fententiis malis; deinde ad ver. 6. ubi ia
que ea urbs Romae. In Pif. deeft vox 'Oil impreffis habetur ID'p DUN'^^I*?!, & Lu-
Roma, fed relidto fpatio. lianus Cafar in MS. legi ID'p DvVvi Ju-
Micab v. ad ver. 2. in Bafil, Pif & Bom- lius Cafar.
I Cap,
Cap. VIII. : NOTM MI SC ELL AN EM. H9
Cap. xiii. ad ver. 13. nplH nK "JH, obnoxii fuerintcautius aganr, atque illud,
Percute pajtorem, in Bajil. yann '^V, quod Chrijiianis minus notum aut fuf-
Principem nequam, pro quo P//.' & 5oot/^. pedum putanr, exhibeant. Nobis ad
anni 307, habent n);U/'")n m^Sa -R^^- aliorum fcripta divertere, aut -extra li-
num fceleratum. MS. "p'd deleta mites, quos mihi initio ftatui, longius e-
voce fequente, quam fi in literarum vefti- vagari in praefentiarum animus non eft :
gia inquirens, vel Cod. MS. Rabbi Salo- Liceat tamen innuere, in c. undecimo
monis Jarchi^ ex quo h£c difumpta tract, ultlmi libri 2fl^, quod una cum fe-
funt confuho, reponas, legendum erit, quenti, eo nomine Latine a fe vcrfum,
rnvann 'OTTlSo, RegemKovaxJceleratce. feorfim edi curavit Genebrardus, ut enar-
Pro quibus in BafU. R. Salomonis fcholia rante Maimonide fciant Chriftiani quid de
habent, T\)}^:r\T\ 3X10 "pO DK, Regem Chrijlo fcriberent Judai, & ex quo eun-
Moab fcelerati. dem in finem non pauca attulit CochiuSy
Malachi iv. ad ver. 4. in impreflis le- in notis fuis ad excerpta Gemara Sanhe-
gimus, mjn3 pb 'D anoiNn n^tD ^^S drim, p. 354. & fequentibus, in libris
n?1 WnTl nun'DI lyiaon f>f21 n^^OC^DS impreffis deefle ea qua ad rem iftam
DhS 03"1273 pIDDH, Non fecundum verba maxime faciant, nomen fcil. Chrijii di-
dicentium quod ad tempm data fuerit, fe- ferte expreffum. Ad locum enim qui
cundiim fenfum liter alem, veneritque in- ver ten te Genebrardo fie fe habet, D^
terpres ac interpretatus fuerit ipjam fpi- illo autem qui Chrijlui exijiimatur, atque
ritualiter : hie autem iextus rejponfum ad occifus eft in Hierofolymitana curia, jam
ipfos eft. Quae in MS. erafis aliquibus ita pradiSium eft in Daniele : Vel Cochio,
fe habent, n3n3 lOtS '3 'iNiy naiDxS Etiam de illo qui fe putavit fore Chrif-
n'im'n HUNTS') ^«53^ nj;OU?OD, priori tum, &c. cum in libris impreffis He-
loco duo vel tria defiderari verba indicat braice fit, H'^O TVTVV T\iy^V imK t]N*,
fpatium, quae Chriftianos infami aliquo in margine annotare cogitur Genebrardus^
Epitheto notatos indicafl'e nullus dubites, Chriftum noftrum intelligit ; ut & ad ilia
pofteriori autem nomen W J efu {crip- C9mmatis fequentis, Se^"\ I^^NH Dn3"in Soi
tum fuiflfe, ut fenfus fit, non fecundum -pdi -|m nu^'S aha ^yn ^nnii iD};^ nr
verba Chriftianorum, qui dicunt hcec ad -mO 'n HK "TQ^ I'^ID Q^irn ipnVl Tf^^TX
tempm data prout fonant^ venientem au- quae vertente ipfo ibnant, Prceterea hu-
tem Jefum, ea fpiritualiter interpretatum jufmodi omnia, itemque ejus qui extitit poft
effe. Haec una cum caeteris, quorum me- eum, nnn pertinent nifi, ad parandum viam
minimus, cujus opera erafa fint (in alte- Regi Chrifto, G? ad difponendum univer-
ro, fcil. Cod. MSS. qui in pergamcna fum mundum ut pariter Deum colant \
fcriptus eft, ac Kimchii Commentarios haec annotat, Mahometem Pfeudoprophe"
in omnes quos laudavimus prophetas ex- tarn intelligit : ut & Cochius, nimirum
hibet ; cum Laudianus, Ifaiam tantum & tota ea res, atque adeo inftitutum illiuSj
Jeremiam contineat) ne nefciamus, facit qui pofl ilium furrexit (Mohammedem
Cenforis nomen fubfcriptum, his verbis, intelligo) alio nonfpeSiat,&c. quae fi M^z/-
Revieus per me Laurentium Franguellum, monidis ipfius verba legifTent, baud opus
1525. (fi figurarum notas re<fte capiam.) habuiflfent tanquam ex conjedtura pro-
Ex his autem in medium prolatis, fa- ferre ; fie enim ille, teftibus tum Cod.
cile judicabit ledlor quid in aliis tam ejuf- MS. Hebraico tum Verfione Arabica eti-
dem authoris, quam reliquorum Rabbino- am MS. ne quos indigitaret dubitaretur,
rum fcriptis fadlum fit, ac cujufmodi fcripfit, n^jyQ nM'2^ T\tT\'€ nvUH "^W ^1^,
fuerint, quae Inquifitorum obelo jugulata »£//«/« JefusNazarcnus qui vifus eft "Niti-
funt ; eaque prout occurrerint codices, vel fias efte, &c. dein loco pofteriori, ^31
manufcripti vel impreflTi, manus adeo nt Styi nvil"! ^^It^' hv hnJl Qn3in
feveras non experti, fi operae pretium ')n'na'lDy'S!^''?iii?!2'S?^r\,^0mnesigiturresiftie
videbitur, reftituet : nee mirabitur inte- ^7^JefumNazarenum^^^tf«/^j;«i?r«o«^^^
rim, fi, dum diverfa ejufdem authoris l{m!ie\'nd.miftum,quipoftipfumfurrexit,&c.
exemplaria pervolvet, in aliis D'i'O mi- alio non fpeBant, &c. Sed haec hadenus.
nim feu hareticos, in aliis ty\^, g^ntes, Quibus corollarii vice monitum addereli-
in aliis D'TilD Cuthaos, &c. fcriptum re- ceat, forfan non intempeftivum, viz. ne
periet ; hsec enim omnia, cum id genus fi locum Seripturs aliquem ex iis, quae ad
aliis, idem apud ipfos fignificanf, Chrifti- fidem in Chriflum confirmandam adduci
anos, fcil. nifi quod quo cenforibus magis foleant, aliter exponant feeulorum cite-
VoL. I. R r r riorum
250 NOTM MISCELLANEM. Cap.VJII;
riorum Judeei, ideo ipfuni ftaiim tan- mentariis rem fic explicar, s>rr! no"?
quam minus huic rei idoneum miffum D^lj; "]"^1?^ "^33 DDIDH HDpi 'D nunnn
faciamus; cum quibus artibus ea omnia "noN pi HCNH "inN 221021 Trn,!3 C"jnE^
nobis eriperc conentur illi viderimus. ini3N ^^ "Vn'j !T13N Sl^D '^\ 12'nU">
Monuerunt viri nominis, merito fuo, '\'y\U>V "TDlSs n2r»N TIK DDIDD n3n:n TJO
magni, ne concra religionis Chrijiiana a^KJin DiThSn 'H '^N Snt^' »J3, Et
hoftes urgeantur, qua ab ipfis facile con- quid efi novum ijlud? quod fcemina tefo-
temni pollint teftimonia. Qj^ibus equi- beb gaber. Moi enim mundi eji ut vir
dem aficntior. Eatenus tamen, ut de ifti- revertatur Cs? circumeat pojl muUerem, at-
ufmodi locis quae parum re verS in fc que ita dixerunt DoSiores nojiri f. m.
ponderis habcnt, non de iis quorum illi ^i aliquid amifity redit ad iltud [feu
quod vim metjunt ideo contemnere fe quasrit illud] qued ami/it^ at tunc jaemina
fimulant, inteliigatur. Vereor enim ne redibit ad [feu convertetur poft] vtrum
nimis aliquando faciles hac in parte fue- Juum ; q. d. reverfuros Ifraelitas ad Domi-
rint -noftri, eaque illis indulferint, quje num Deum fuum, ifx/'umque eos liberatu-
nec ipfi fibi vindicare nee eludere pote- rum. Si in textu haberetur "inw poft^
rant. Exemplum (ni failor) ne gratis quod ille verbo DSIort fubjunxir, ut ip-
hoc dixifle videamur, luculentum prae- fius conftruftioni inferviat, de ipfius in-
bebit locus ifte, qui "Jer. xxxi. ver. 22. terpretatione minime dubitaremus j at
occurrit, T\':i^'^ pK3 HCnn rV\r\> ^na O cum nihil tale ibi reperiatur, fubefls ali-
13J 33Dn- ^i<i creavit Dominus no- quid quod ipfum cum aiiis ad infolitam
vum in terra, fcemina eircumdabit virum. ac alias inauditam ejufdem, redeundi in-
Quse verba expUcans Summus Vir j^ft6<ia- telledlu accepti, conftrudlionem hoc loco
nes Cahinus, Merito rideri ait a Judais confugere faciat, non poflumus non fuf-
eorum fententiam, qui haec de Maria picari. Si cum aliis vertamus, Fcemina
Virgine, quce in utcro fuo Chrijlum gefta- convertetur in virum, ut e veteribus non-
verit, interpretantur, quod tamen Chrif- nulli, eofque fecuti Ebn Jannahi, & R,
tianoi fere uno confenfu fecifle dicit. ^anchum, qui 331Dr> hie "i»j| ^f\i(i ^ITJJ
^aud certe mirum ?ft a Judceis explodi "lyriO, verbum intranfitivum efTe volunt,
quamlibet, quae ad CbriJHamrutu fidem (quamvis forfan & fine exemplo) idem-
ftabiliendam faciat, interpretationcm. At que valere ac &>n3n 3Vf53r»l ^Tinon,
merito banc ab ipiis rifu excipi non adeo mutabitur ac convertetur in virum : fi hoc
conftat. Mrhi equidem omnium quae fecundum verborum fonum inteliigatur,
addjJCUntur optima videtur, cum reliqu^ concedendum eft effe rfinj ^^{^ ^fy
plane frigidae funt, quas ifferunt five jiyi^, illud rem nova m- & plane miram ;
Cbrijiiani five Judai, adeo ut fi base at qualem vel promiflTam vel praeftitam
vera non fit, nondum quis redtum ver- baud aufit quis afErmare. Sin ur illi vo-
borum fenfum affecutus videatur. Si lunt, ita ut fit, "Tj^a fhul^ \^h ^f\0
dicant raulierem virum ambituram feu ^^■T1ND^3K1 t*<n'7^, '"parabola qua expri-
amplexaturam, cum vir alias mulierem matur gentis Ifraeliticae potentia, pojiquam
ambire foleat, quas Kimcbii fententia eft, humiliata ac animo fraSla fuerat (ad
quid adeo in hoc mirum, ut ideo novum quam etiam fententiam prope accedit
creaffe dicatur Dominus in terra ? Annon Calvinus, nifi quod verbo tranfitive fump-
hoc inter Judaos lege C313* feu Levira- to obfidendi fignificatum tribuit) non a-
tionis (ut loquuntur) & fieri debuit, & deo hoc mirum aut fub veteri creatione
faepius fadtum eft ? fic pia mulier Rutb infrequens, ut vel foeminae animos geflie-
Boazum ambivit. Imo & ut muUer, quas rint viriles; cum tales repertje faepius fu-
a marito fuo alienata aliis fe adjunxerat, erint heroinae, de quibus affirmari poterit
ad ipfum, fadli fui pgenitentia dudta, re- quod cecinit poeta,
dire cupiat, non adeo inter homines in- »a* ji»S) L_*«jai ^^tf ^U
auditum videtur, ut novas creationis opus ^ — JWy ¥- l***J' C'X-ail
dici mereatur. His addendum, nullum * Si ejjent fcemina in/iar hujus,
parilis ejufdem verbi 23D ufus ' exem- Certe prcejinntiores effent fcemina viris.
plum a Dodlifllmo ifto Grammatico, Vel, ii qui prius imbelles fuerint, & foe-
caufaeque fuas minime negligentc, pro- minarum quam virorum fimiliores, ani-
ferri, quo hsc ipfius interpretatioconfir- mos demum viriles refumpferinr, iifque,
metur. In fuis ad locum iftum com- quibus contemptui fuerant, fuperiores
evaferint.
' Illud enim quod adducit Raflii parum ad rem efie videtur, probaCque folum verbum circumeuodi notionem ha-
bere. "■ Nnbn nya rvovhVi tn rnysib naiv bm Ebn. Jan. " Vg» etiam, juvenw, animum geritis mulie-
bretq. Ilia virago viri. Cic. de Off. 1. i.
Cap. IX.
NOTM MIISCELLANEM.
evaferint. Cum ergo hie expedandum
fit aliquid dignum prgefatione ifta, qua
ie novum quid in cerra creacurum dicit
Dominus, nee tale aliquid nobis exhibe-
ant quas vidimus fententias, quid ni il-
1am, inqunmChriJlianorum tarn veterum
quam recentiorum plerique eunt, de mi-
raculofa Chrijli in utero virginis concep-
tione, ampledamur. Nihil eft prsetcr
jnfolitam miracuU naturam, quod nobis
objiciant Judai; (at nihil hie folitum
txpedare jubentur) nihil quod rideant,
cum maxime ufitatum, & genuinum
verbi intelledum fequamur. Ait enim
Kimcbius in Radicibus, de diverfis the-
matis DDD fignificatibus verba faciens,
}»j;? iyne?n nro on ntyx Sdt o'pid p;r
nmn nSpni n^'\D, Iftorum omnium at-
que omnium ab tfta radice oriundarum in-
telle£lus ejl circnitio & circundatio ret,
ideoque R. Judam contra R. Jonam (uc
Ebn Jannahium appellat) tuetur, quod
hune folum tbematis iftius fignifieatum
itatuerit; cum reliqui omnes ad eum
neceflario reducendi fint, fcil. ad. ilU'DH
nSpni, circuit ionem & circumdationem.
Hune ergo nobis ampledli lieeat, ridenti-
bus licet vel ringentibus adverfariis, ut
ita verba base ^ fcemina circumdatum^
non ordinaria nature, fed novae cujuf-
dam creationis lege, virum nobis defcri-
hentia, ad Chrijium a Maria Virgine in
utero geftatum manu ducanr. Si nomi-
ni etiam "IDJ, quod non mafculum lim-
pliciter, fed Virum & viribus poUentem
denoxat, eximiam quandam Emphaiin
tribuamus, qua Chrijii, qui & adhuc in
utero inclufus divina fortitudine plenus
fuit, excellentiam innuat, nee eft cur
hoc rideant Judai, cum ipfarum majo-
res teftc Abarbinele per "^^J hie Tlijin
♦n04<n, "vere potentem, Deum, fcil. ipfum
intellexerint: Quod fi Galatino fides ad-
hibenda, & inter ipfos olim fuerunt, qui
difertis verbis hune Virum, non alium
effe quam Regem MeJJiam afferuerint :
Quorum tamen teftimonio minime nobis
opus eft, cum res ipfa clamet, nee verba
riifi ad fenfus minus proprios, & con-
ftruaionem duriorem coadta, alii cuipi-
am aptari poffinr, cum in iplb adeo om-
nia fuaviter confpirent, ut non immerito
Magnus Vir"Ti5)o»/^j Jackfotiius, Collegii
Corporis Chrijli apud Oxonienfes quon-
dam Praefes, dormiiare ac fomniare fibi
videri pronuntiaverit, qui tantum myfte-
rium, dum haee verba explicanr, intadlum
praeterierint. Hoc interim exemplo mo-
nuiflc fufficiat, ut Sacrse Scripturse oracula
2
& myfteria non ad Judceorum arbitrium,
fed veritatis normam expendamus. Pon-
derentur quae proferuntur ad veritatem
Chrijli confirmandam teftimonia, ne quid
momenti levioris inter ea collocetur, quae
pondus fuum habent, ne, quod adverfa-
rii ea fe contemnere fimulent, ukro dc-
dantur. iEque culpandus eft miles, qui
vel gladio plumbeo hoftem aggreditur,
vel acutum nadtus, eum fibi manibus
rifu alterius excuti patiatur.
Nota. Poftquam haee prelo fubjedla
funt, ineidit mihi in manus Dodliffimi
Viri Antonii Huljii Theologia Judaica,
in qua idem de loco ifto Jeremice (verfu,
fcil. 22. capitis xxxi.) nobifcum fentir.
Quibus tum falfas Judaorum gloflas di-
luat, tum fententiam fuam tueatur, ar-
gumentis, apud ipfum videat, cui liber,
p. 300, &e.
Cap. IX.
Eruuntur e Judasorum traditionibus non-
nulla, qua ad ver. 3 Gf 4. cap. vii, E-
vangelii Jecundum Marcum, ubi de ip-
forum lotionibus ante cibum & a forOj
&c. mentio Jit, intelleSium faciant; nee
non ad voti Corban, cujus ver, 1 1. me-
minit, explicationem.
DUM in iis, quae fuls in Seder
Tahorotb Commentariis praemifit
Matmonides, vertendis oecupatus effem, ea
mihi faepiflime occurrifle fateor, quse &
ftomacho indignanti naufeam moverent,
& manui fefiTae calamum fere exeutcrenr.
At cum a Celebri ifto Do<Sore tantopere
eadem prjedicari, fuifque tanquam omni-
um fcitu maxime & neceflaria & utilia
ingeri animadvertercm, quafi in ipfis to-
tius reljgionis Judaicae medulla confifte-
ret, vifum eft mihi ea noftris etiam qua
potui fide communicare, quibus cog-
nofcere quod illi fibi tam necefiTarium pu-
tanr, vel eo nomine ncc ingratum forfan
erit, nee, fi quid ego feniiam, inutile.
Utilitates enim ex iis quae de munditiae
& immunditiae rationihus tradunt Judai,
fi non alias, has faltem percepturi fu-
mus, quod & meriio ipfis a ChriJlo vitio
verti probent, quod gravioribus legis pra>
ceptis negledui habitis ad minutias nefcio
quas diverterinr, additafque a fe dodri-
nas, Dei mandatis, paleum tritico, cor-
tieem medullae praetulerinr, & ad ea qua;
iftiufmodi ipforum /j.^latospyioa exempla
affert Evangelium, intelligenda faciant.
Quod ut aliquatenus comprobatum de-
mu5.
" Tn Concione ad verba.
252 NOTM MISCELLANEM. Cap. IX
mus, lis, qus Marci vii. Seniorum traditi- ilH qui appellantur PharifaEi. EJique res
(j«« vocantur, quarum ut plus a;quo tc- bac fanilimonia fuperabundans, ut fepa>-
naces reprthenduntar, ex eoruin dlfci- ret J'e homo, atque fegreget a vulgo, neqtie
plina lucem aliquam afFerrc conabimur. ipfos contingat, undve cum illis vefcatur
Capitis illius vcrlibus 3 & 4, ha:c legi- out bibat. Hinc illud a Pharifais^ qui
mus, Oi ya,f (paejL(rx7oi ^ iraLrrii 01 'la/cu- cximium hunc fandimoniie gradum ob-
01, Uv fjLTi TToyfjir^ vl-\,o}VTxi rdi ;^«e^«, dJc tendebant, Cbrtjio objedum, ^id ejl
ea-^tatrhxe^TavTeirriv'zn-xe^ocriv'Tuy'ZD-^ea- qtiod cum Publicanis & peccatoribus edit
IBvripwv. Kai dird dyoe^iy Uv /otr, ^x-bttI- ac bibit ? Mar. ii. 16. at quem in finem
ffwvTxi, ti-x. Io-S-jWj, Kj aAhec TToAA* 'eq-iv a haec omnia ? fcil. 'T7 nN'30 nwnDHU?
-TTXfiKa^ov jcfixTfti', QxTrriafAw iroTne/imv ^ f)^Jin mntoi D'^^Ti D'lyj;^^ f|ijn mna
^iq^Zv % x'^x-x.loiv ^ ^xivmv. Non eft mihi r\T^7\ m)?nn ]o e^Qjn riE^np ♦t'? nK»3o
animus aliisimmorari, led ea tantum quae nj'Diya moiil'? noiljl VQT\ ntyVTpT
ad tradiiionum intelledhim eonferant pro- QW^'pr\Ty\ IQNJC', &c. ^od a rebut
ferre.- Liceat tamen de illis, qui fuper- ac hominibus profanis feparatio corpus ^
ftitiofas nimis hujufmodi traditionum ob- malii aClionibui mundum conjervet, corpo^
fervantiae praecipue arguuntur, pauca di- ris mundities menti a pravis opinionibut-
ecre ab inftituto non aliena: de p Phari- munditiem conciliety mentis vera puritas
J'jxis nimirum, qui quod a feparationc homines Deo fimiles reddat, quod jubetur^
nomen fortiti funt, vel ob frequences Sandli cftotc, quoniam fanftus fum ego
iftas ablutionesj quibus fibi tam a rerum Dominus fandtificans vos. Finis certe
quam hominum pollutione cavebant, ac optatiffimus, & quem ad eonfequendun*
fe ab aliis, quos pro profanis ac pollutis nulla omittenda funt media, nulla noi>
babuere, diftinguebanr, meriti videan- adhibenda cura. At quem dum omniun»
tur. Hinc nota ilia Pharifai apud au- maxime praetendebant Pharijai, nihil mi-
thorem libri Aruc defcriptio, e^TSty NIH nus quam ad ipfum fincere atque ex ani-^
pyi KOD SdNO \fy\ nxaiD SdO "tOXr "^° collimabant, quibus ideo Chrijlus vi-
^'2H'0'2 Tnrn'O irxty p{<n, ejfe, fcil. qui tio vertit, quod omnia opera fua facien-
Je feparet ab omni immunditie, a cibo pol- tts'^'w^ to S-gaS-Srcaj roii chSrpcaTroti, nihil
/uto, & a populo terra [vulgo] qui non amplius praeftarent quam qui exteriorem
adeo accuratam in cibo fumendo diligenti- poculi patinaeque partem foUicite pur-
ttm adhibet^ fcil. quod forfan aliquando gantes, quod intus eft fordibus plenum
v.oivx7i xipat (ut de Chrijii difcipulis haec relinquunt. Cujus turpiffimae fraudis ne
queruntur) cibum fumerent, vel aliquo fe a Cbrijlo folo, idque injuria infimula-
alio modo negligentiores fe praeberent. tos querantur, pauca afFerre liceat quibus
Eodem fere modo & Rambam ad Chagi- a fuis etiam larvati ifti Dodlores depin-
gah, cap. 2. §. 7. \hT\ 'SdIK OH DnyiTfi guntur j ac celebre inprimis eft illud R,
n^on ("^D niKOItsn p innr\iy\ mnton Jofw^e, qui ante Chrijlum floruiffe perhi-
vn^tt^ no \7vrwn) ;^»S^^«D jnait:^ p losi betur, didum, niy»N Dinj; i?5n rym) tdpv
y^V\a, Pharifai Junt qui cum munditie Dbi;; »730 17N n'n |»{r"n£) niDO njyni}.
comedunt profana [cibum communem] religiofus fatuus, fcetejius, vafer, mulier
& continue cavent ab omnibus immunditiei J'anSia, & plaga Pharifasorum mundo exi-
generibus, eodemque modo cibo & potuifuo tium ferunt : Laudatur in ipfo texiu Tla/-
eaventy ut mundi fint. Idem 1. Tad. tr. mudico, tr. Sotah. cap. 3. §. 4, Plagas
Tumath ocelim, cap. utt. §i ult. ♦& S)^ f]K Pharifaorum vocat fuperfluos cultus ac
J'piyO mniySl I'NOtO V'^DIN SiDnS nmOE^ ritus moleftos, ab ipfis in ' religionem lege
ttTVin rSaW Vn O^JItyjon on'On □♦NOta Mofaick praefcriptam fubintrodudtos (ob
a.TO» Sd iSiD mNO^DH p '>;;-\r\'\1^ mnon quales a Cbrijio reprehenduntur) expli-
m^n* nc?np nr imi D'c^ina oKnp:n pi came Maimomde, onmN't |j^ nijd>
mx SiDi nTi'tt^ rynvn yrw ^s^n niDon f^^-m amrv^riirw appeiiarunt
^DN» 5<^"l innD ^y vh\ PTil INiyiD cniDI additamenta ipforum, quibus legem gravem
Onpj^ nnc^'l, ^amvis vej'ci liceat cibis reddiderunt, plagas. At quid ni in ipfos
immundis, ^ liquores immundos bibere, Pharifaos, non religionis folam, cujus
fanSii tamen privres Jolebani edere profana columnae videri volebant, fed totius mun-
fua [cibum fuum communem} cum mun- di plagas & peftes, torqueatur cenfura
ditie, & ab omnibus immunditiei generibus ifta ? Ita aliis vifum. Inter illos fatetur
cavebant per totam vitam fuam, funtque Maimonides fuiflc non paucos qui nomen
2 illud
P Fharifxi funt, qui fe ab immunditiis fepartnt, & a rebus mundanis fubtrahunt, homlnnm confortium pollution!*
mctir vitantes. R. Tanchum. 1 Mat. xxiii. 5. ' Arab. Exofam reddiderunt, at Hebr. reddic & mna^rv.
gravamina, &c. ea forfan qu« Salvator vocat ^/.rig, HK/ia i^ivi^*'ssc>t^a, M»t. xxiii. +,
Cap. IX. NO'TM MI SC EL LAN EM. ^53-
iliud (quo indigitari volebanc Sapiences Judaorum plerique eorlim authoritate
COS qui feparabant fe DS^^Sn pH NQ |j; permoti, Seniorum traditionem tenentes,
N'n^K '3 f '^dSnI S'NnnSNI l^'NpjSK p n^D, nifi prius lotis accurate manibus, cibutn
(i vitiojis bominum moribus, ac nimio re- caperent. *
rum mundanarum Jiudio, quo rebus ad al- Traditio, qua ad hoc faciendum tene-
terum mundum fpeSlantibus, ac "virtuti bantur, exprefla occurrit in Mifnaiothy five
Jluderent) fibi falfo tribuentes, hominibus textu Talmudico, tradl. Chagigah, c. xi.
equidem ' opinionem faciebant fe viria §. 5. nom'?") nty^^oSl \h'\rh nnh I'SblJ,
ifta fugere, quibus ab eorum oculis fe- Abluunt manus ad [comedendum] abum
moti ' libere indulgebant; utpote a quibus communem^ & decimas, (S Terumah, &c.
in "^ publico, non Dei .amore, non ipforum ad quae verba Maimonides, t<h nJX Vlp3
odio, abftincrent, fed L_*;jji u^l^il t> yc^iJ 'fin f'Sin ^h^ DD "^DN' |K \iiD:i6h Sn»
0*71^11 r>12132 njio'? bon: alicujus mun- Dnn» 7DJIS ^c. Dicimiis non licere ho-
dani intuitu. Imo cum feptem eo loci mini panetn, etiamfi communem edere, an-
in Gemara recenfeantur PhariJ'aorum ge- tequam laverit manus fuas, &c. Idem
ncra (de quibus, cui liber, Drujium 6c eadcm dc re verba faciens in libro Tad,
Buxtorfium in voce C^ID confulat) fex tr, Beracoth, cap. vi. §. i. nsn SdINPT Sd
eorum hujus fraudis malae reos peragit, D'T nS'aJ *]nv N'VVjn vS^ (Onpoc;
efleque ipfos qui religionis fpeciem prae 'a;?K1 \h'\n na NTlty 'sSj; tlN*1 f^lDT nSnn
fe ferant, ^^♦2'^SK DN2DK |0 32dS, o* nKQID p'? pnv IJ'XT np'i'Dlbo VT j'Sa^
f<2z//2?/w aliquam mundanam: natb^» |N 7iP^D VT 'nc^ '?"1C3'E? H); 7DN' K7, ^icunque co-
"iDSn nSxD PtSSn ^I'^n' nth in DNjSn w^^/ifr/V (inquit) fanem Jhper quern reci-
n'?NinK, e. g. ut vel ipjos taudibus eve- tant benediSlionem Hammotzi [Benedidlus
hant homines *, vel ne opes ipforum perdat qui producit panem, &c.] opus eji ut la-
Deus, vel mala illis immittat, nee efle vet manus ante Gf poji, etiamji ft cibus
inter ipfos 'p'pn ^"lld Pharifa;um ^c "u^r^ communis^ ac licet non fint , manus ipfius
appellatum, uno excepto genere, fcil. "T31J^ immunda, nee fciverit ipfas poUutas ejj'e^
n^nj^lD eorum qui Deum ex amore colunt, non comedct tamen antequam ambas lave-
quo in genere Abrahamum collocar, re- rit [ratio affignatur quod fint manus,
liqua fex pmi'^SK 'fl pTP DH ('OlOlO nVJpD;; negotiofa,-} quibufvis fe rebus fa^
^<^S^{ '3 pJ^XS'V culpanda effe, ac fuper- cite trnmifcentes, ut loquuntur, ac forfaa
fua in legem introducere, ac by pocrif ultra ipfo infcio rei alicujus immundse con-^
modum Jiudere, DWvN SlpJ7 pp'ID''?, quo tadu immunditiem contraxerint, qua ci-
hominum intelle6lus fuffurarentur, & fu- bum quem capturus fit polluant.] Ea-
catae fandlitatis fpecie iis imponerent. dem tradunt R. Jacob in Arba 'Tiirim,
At fi Abraham Pharifceus ex amore fue- parte prima, num. 158. Jofeph Karo in
rit, paucos hujus virtutis apud ipfos hae- Shulcan Aruch, num. eodem, R. Morde-
redes habuifle videatur, & qui titulo ifto chai in Lebujh. Rationem inftituti fuiffe
poftea gloriaii fuerint, minime ipfura aiunt quopollutionem ^ Tifrww.:? vitarenr,
meritos, ut non dubitaverit Rafhi (cujus quam ne quis manibus immundis con-
fententiam laudat R. Jofeph Albo, Serm. tredtaret, caverunt jubendo ne vel cibum
3. c. 33.) & ipfos coUocare inter eos qui communem illotus caperet. Dum vero
hominibus perniciofi cenfendi, cum a- illos folum huic legi obnoxios volunt,
mor quo ducerentur non is efiTet quem qui tale aliquid comedunr, cujus efui
prae fe ferebant, Dei fcil. & mandate- prasmicti debeat Benediftio Hammotzi
rum, fed "iDiyn D^riK amor mercedisy didla, & hie poft verba ifta bjc eaSriwt
gloriae, ut videtur, ab hominibus repor- fubaudiendum monent a^xa;, vel a^roy,
tandae, adeo ut queri non pofllt, cum panem^ quod ver. prascedente, & vcr.
haec fatentes habeamus ipforum Magi- 5. expreffum, aliquid fcil. eorum qus,
ftros, Judaus aliquis quafi de injuria a jnil^D yhy pj^3"lp Difi 'J^ 311%
Chrijo, qui corda ipforum penitus per- J^13pV D1K 'J^ Dl") "j"iT vel, &c. quod ple-
fpcda habebat, ipfis illata, quod hypo- rifque hominibus jufti prandii materia ha-
cr ifin /otius maA'ae Pharifaica fermentum beri folet, fcil. ^'-\'pT\ Nim HD'P ^thnrw niJ
indigitaverir. Quicquid interim intus Uth, Pants cujus initium maffa confe£la [ex
fuerint, externam munditiem fedul'o cu- aqua & farina] ac vulgo'L^c\\tvn, feu Par,
rabant: unde fadtum, ut nee ipfi, nee {wx. Maimon.) panis appellatur, namlJ'NE^''
Vol. I. S s s ^«■^pJ
O*'— *J' {►*>{ ^~Xi "^*^ >*5 "E|«6iw |xii» $aiHci6i To"« avSpcsToi^ Jixoioi, ?»a)9ei' ?> (i«<roi tir»
CwwcpiMB? X, ecvofilui, M»t. xxiii. z8. '"Otu? Xo|a*eiSff( uiJ t5v at^pwTMv, Mat. vi. z. y "I3T ^32 myAU-
Yad. Ab. fum. c. viii. ^ 8. & Lebulh. pan. i. n. 158. ' Talm. c. Col. Habbafar. f. 106. » Lebufli.
ibid. n. 168. 5- 6 & 7. y«^ — !.1\ «j cSAXju. ? R. Salomg Bar. Nathan. & v. Yad. Berac. c. iii. J. i.
.254 NOTM MISCELLANEM. Cap.IX.
Smon V^ }'D")DO I'K at? ^nj5J, Su- in medium profcire ; idque quo dlftinc-
fer iilud quod non vacatur proprie pa- tius fiat, co ordine, uc in quatuor ifta in-
nh, [fcii. cruftula, placentas e melle iac- quiramus, quanam aqua id peraganr,
charo, amygdalis, &c. confcftas, & hu- quanta, quoufque afFusa, & quibus inter
jufmodi alia] non recitant benedi£lionem lavandum obfervatis. Primo i^'Di'j; D'Q3,
Hammotzi, fed nUlTD ♦J'O t*0"l3, qui quod ad aquam ipfam, cavendum nc fic
varia eduliorum genera creavit, 6cc. ideo- manibus abluendis incpta. Ita earn reddi
que nee ad ifta capienda necefle eft, ut ait Maimonides quatuor rebus, viz. 'IJ'C^
quis manuj abluat, ut ncc ad ' biben- IDflm XTVZ n3X'70 n^C^l 'iSjl HNna
dum, nee nil'S Sy, adJruSlm comeden- p3 ninc^70 r^UTy^n m yilOtt^, Si color
dos. Adeo ut dieant, ^^ VT ""TtDlin ipji mutatus fuerit, fi inoperta permanfe-
rrnn 'DJO ^ ni nn niTSn, ^i manus la- rit, Ji ad opus aliquod adhibita fuerit ^ Ji
verit adjru&us comedendos, ecce ejl ex ela- ita corrupta, ut earn bibere renuant bejiia.
tis J'piritu: at panis proprie didi qui Quod de colore feu afpecflu aflerit, d
quantum ovum magnitudine aequet, imo Mijriaioth, five tcxtu Talmudico petitum
vel quantum olivam, comedere velit cd tr. Tadaim, cap. i. §. 3. Ubi legitur,
(non autem minus) manus prius lavare njniyjt DinipJpl DlOlp in |3inb Ssi
tenetur, ut & qui I»pKra3 '»'713D'£' 121 Sd, plD3 Dn^xno. Si incident in ipfam
rem quamlibet qua in liquores intingi Jo- [aquam fcil.] atramentum^ gummi, aut
let^ aliquem fcil. e feptcm liquorum ge- chalchanthum, mutatufque Jit ipjius afpec-
neribus in lege memoratis, vino, mellc, tuSy illegitima eji [ad manus abluendas.]
oleo, lade, rore, fanguine, aqua, quae Perinde autem efle five contigerit muta-
pollutioni recipiendae obnoxia funt, ex- tio ifta, l^n nOHD |0 pXI^ Mano jO
plicantibus iifdem. Solitos autem fuiffe fOlpO DOHO |0 pID^ 75^2^ ")nx, Sponte
JudaoSy ac prae casteris Pharifceos, cibum fud^jive ob rem aliquam, qua incident in
captures manus diligenter lavare, ritu ipfam. Jive ratione loci, monent Magiftri.
majorum autoritatc eonfirmato, facile Quod etiamde aqua, quae poftquam'-hau-
concedetur ; de modo autem quo irvyfjivi fta fuerit & in vafis repofita, ad opus
illud feciiTe ab Evangelifta perhibentur, aliquod peragendum adhibita fuerit j
non adeo convenit, vertentibus Syro u- e. g. ITlt} pi TTWV, &e. Si ea pa-
troque r>*H'7tD3 //.era aTrov^iii, quod Lu- nem maceraverit quis, fi in earn piflor
C(g i. 39. eadem voce expreflit antiqui- placentas intinxerit, fi ea mundata fu-
or, ubi recentior NrnO'i'* D^, cum cura, erint vafa, &e. ejufdem textus Mifnici
habet, Vulgat. crebro, (omnibus forfan & fequentium authoritate confirmatum :
fenfus quam vocis rationi congruentius) ut & quod de iftiufmodi vitiis quae a-
Bczn pugno, Scaligero, elevatione manuum quam ^ beftiis ingratam reddant, ut fi
in pugni jiguram compofitarum, quern ta- amara, falfuginofa, turbida, aut foetida
men falli putat hud, Capellus in hae fuerit, adeo ut ab ea abftineat canis,
vocis TTtyyfjirii explicatione, eique aliam quam ob caufam Tiberiadis balnea eo-
prasferr, ut eo intelledu hie fumatur dem in cenfu ponunt, fcil. OHD O^I^^,
-TTvyfjLv, quo illam brachii partem quae eft quod Jdporis amari fint, & vel canibus
a cubito ad primam digitorum radieem ingrati. Quod vero de aqua, qu£B aperta
feu divifionem, ut rede olim interpre- non fuerit, aflTerit, licet & iis quae alibi
utMS iuerkTteophylaiius 'icai TB ccyKuv^^y in Talmude affirmantur confentaneum,
quod refpondere vult Hf^r^orwOT pnamj;, baud tamen abfolutae & perpetuae verita-
ujque ad Perek, quod reddit ille, ufque tis effe docet author Arba Turim, cui
ad cubitum^ idemque confirmat ex Mo- aflTentiunt etiam Jofepbus Kara in CeJ'eph
hammedanorum & verbis & more, qui Mijhneh, & R. Mordechai in Lebujh. Qnxn.
lotionem illam a Judais acceperunt, qua nee ipfi Maimonidi alia ratione mani-
oraturi manus lavant (ji"^' ^ cum Mer- bus abluendis inepta cenfetur, quam qua
fakain, utroque cubito. In hae fententi- ad bibendum. Illis igitur temporibus,
arum difcrepantia quamnam fequi malit, iifque in locis, ubi nullum a ferpentibus,
vel annon 6c ab his omnibus diverfam, ac repiilibus venenatis, quae earn veneno
melius judicabit Ledor, ubi ea quae de fuo inficiant, periculum eft, ad utrumque
ritu ifto tradunt Judai a Majoribus ae- ufum libere adhibetur : cum nee alia de
cepta, perpenderit ; quern in finem li- caufa olim prohibita fuerit, quam ^DIB^O
eeat paulo fufiiis ea ex ipforum fcriptis mu^3i J13DD, ob periculum quod inde ho-
2 minibus
* ■ .■ V
< Nee vel manum qua pocnlum fumit. Lebufh. ■> e Capmctptkiv. * Arba Tur. Shulc. At. is Lebufli. p. i.
n. 160. S- « • l^S^WUr IPN, Lebufli. ib. J. 5. ' Shuk. Ar. * Lcbulk. ibid. §. 81. 3^3 (HO nnw> n!?W IV, Traft.
dc IdoIoUtru, cap. ii. > Shale. St Lebufli. ibid.
Cap. IX. NOTM MtSCELLANEM. 2^5
tninihui evenire poterat, fufius rationem G? odorem mutet. Porro, ut quid aquse
explicanre authore 1. Lebuflo^ parte 1. nomine apud ipfos, dum his de rebus
num. 1 1 6. Porro quod ad manuum loquuntur, comprehendatur, fciamuSj
purgandarum ufum, eandem quam aquse paucis rem expedic Ahmed Afphanienfa^
rationem ftatuunt etiam D'On i^TlS^fi, *--< ^ "f"* ^^ ^t^^' J>f^, ti^!' s^-i'
eonm qua ex aqua generantur, viz. jVti^n ^—^i y'i^^^ ^ — «s /v*5\ ^—^^ ^=:\Ji L_^j IjwJl
nSani n'Sjim niaDm mam, Mi;», ^r<2«- >;>» i-^ ^^ ^^ o>*5', "^ ^y^^-^ quibus je
dinis, fruincs, glaciei, faiis; adeo ut li- mundare licet feptem Jiint, ccelejlis, mari-
quefadta rei huic idonea cenfeantur. na^ Jluminea, putealis, fontana^ nivalis^
Idem affirmant etiam de rebus, tlhnn^ grandinis. Ejufdem etiam quatuor fta-
D'On lO in'ns, qute ah aqua originem tuit differentias, ut fit primo, ^^tuo ^*lfa
juam ducunt : e. g. O'DIIK J'tyillD', ver- %if^ ^i, Aqua munda^ mundando ido-
mibui rubris, & JT \nv pifcium pinguedi- nea, & quam nemo rej'puat, viz. tJUlaJH HI
?;f ; & fecundum nonnullos, de frudluum aqua communiter Jic diSla. Secundo,
etiam liquoribus, & vino, ac praecipue s^^.^i.« ^^ ^Mls munda^ & mundandi vim
albo, fcil. h£BC ompia D^D CD^'llp aquas habens, quam tamen refpuunt, viz. \ — It
cenferi, ac pmn T\'^V1 urgente necejjitate, o*<iiU aqua foU expofita^ (quod de aqua
earum vice adhiberi pofle. Qus de in vafis repofita, non de fluviis aut pifci-
his fubtilius difputant, s apud authores nis, in quibus major aquae copia intelligi-
jam laudatos, aliofque videre eft. Quod tur) a qua non aliam ob rationem abfti-
li ciii ea quas Mohammedani etiam in nere juffit Omar, quam ' yo;;!' ic\j)\ ti^
fuis lotionibus obfervant cum his con- ob metum ne lepra caufa ejj'et, ideoque
ferre libeat, ea ^ Al-Gazalii verbis fie id praecipue in regionibus valde calidis
accipiat, lyi« ^yicu x**U»J5 Jly S olxjlU obfervari : (ut conferri poffint hasc cum
^ tfjsJl ^4Lm"j.i <— U Js, 5I5 Ub 'SS iis quas apud Judaos de aqua non co-
jus (f^it^A^j ' — 0 XWLsEVf: u^Axj j^=.Uuj, Non operta didla fijnt.) Tertio, ^\i^ ^ ^\h
tollitur immundities aliquo liquor e except a munda ac mundando inept a ^ qua! is lU
aqua : fed nee qua li bet aqua, fed mundd fcijI^UaH t> aUU- \ — «-. y*x*i'3 i)>ju*m
iantum, qua non fcede mutata fuerit rei aqua qua ad opus aliquod adhibita fuerity
alicujus non neceffaria admijiione. Tolli ac mutata vi rerum mundarum, qua cum
autem aquae munditiem ait, jJiX* Ct^-i ^<^ commifla fuerint. Quarto, u*.*? \ •
**;j ^ aJjI ^ *jj9 iULfvH »b>bV<-., ubi im- aqua immunda^ fcil. ea in quam, cum
munditie [cujufpiam] occurfu mutatus fu- [^f^ duahus hydriis minor fuerit, incide-
trit ipfius fapor, color vel odor, quorum rit immundum aliquid, aut, fi tanta, ip-
fi nihil mutatum fuerit, ac prope accedat fam mutaverit. Qui de his plura &
I — JU ij^M-^j (jfy^ — « i>, ad minas ducen- fubtiliora defiderat, adeat Abu Ifaacum
tas ©" quinquaginta, quae funt Jijl ■cw*;^. Shirazienfem, ejufque Commentatoremj
o'^t yhjj Jly, libra Erakienfes quingen- nee non caeteros Juris Mohammedici fcrip-
ta, non poUui feu immundam reddi, tores, ubi de S^l^t feu corporis mun-
docente ipfo Mohammede, (jyJlS l_U jJL !iJ dandi ratione & ritibus agunt.
' — AAs. J^ jj, ubi periigerit aqua ad Qu^alem requirant aquam Magiftri,
inenjuram duorum Cantbarorum, immun- vidimus; quantam, proximo jam loco
ditiem pra fe non fert, prout illud ex- qusrendum: earn igitur uno fere ore,
plicat ' Ebml Athir, unde tamen ulteri- praeeunte Mifna tr. Yadaim, cap. i.
ores de ejufdem munditie controverfiae §. i. menfura apud ipfos nota, n*^'i")
inter fedlas Shaphienfem & Malecienfem Rebiith, definiunt : quae menfura, uc
ortas videntur, in quas ulterius inquirere qualis fit fciamus, R. T'ancbum earn
ut ab inftituto noftro alienum, ita pror- fie defcribentem " audiamus, CIaa*
fus fupervacaneum eft; praefertim mo- tHiH ^/ ^v' riyy^ **'^' ■^ /^>^ *-^-*
nente Al-Gazalio nihil tale in dubium ^<j ioL. JI1S7N ^^, ' — 0 yljoi.* i^ (j>*3 .xli,
vocafle priores Mohammedis afleclas, nee ^dSk ^/ *J5J 'r^l^W f^b^' ^hicunque in
ad iftiufraodi minutias defcendiflTe, hoe jure mentio JaSia Juerit Rebiith, eji ea
illius didlum unicam fibi regulam ftatu- quar t a Logi pars, o]lenfu?n autem eft quan-
entes, j^ \^ 'i\ y^ i^^\ ^ '^>4^ 1^' <-*^ tum capiat Log. drachmarum effe centum,
*=^j 5' ^^Jsj Creata eJi aqua munda [feu Gf quatuor, circiter, eJi enim quarta Kabi
apca ad rnundandam] «^c immundam earn pars. Kabum autem alibi definiens ait efi"e
reddit quicquam^ nift quod ipfius faporem^ fLst *x*_j iL\ — 0 ^,j\ 2**{ *— • iJ/w Jt'^'
tShuIc. ib. f 10 & 12. Lebnfh. f u: i> Traa. de S^^Ut. ' In voc. J^y. "^ Brevios Abu Ifac.
Al Shirazi, yoj531 ^ ^ Jt l<vJJ J* J J L_>«, qu» vel e ccelo defcendit, vel e tarra featurit. ' Comni,
in Abu Ifac. " In voc. yai-
256 NOtM MISCELLANEM. Cap. IX.
pi7 riJ?2'lX »jKxJL. jJS c_-*jyiAJlj .^^i definivit R. Tanchum, magna eft pro rei
*^ n^J^O'lbN'l nv^rOT 'S'TS^. yHl^'S menfuratae natura, difcrepantia, uci e
t_.jyUlLj ^^ji erlr^> T^am menfuram Maimonide obfervavit idem author,
quam pondm conttnem circiter quadringen- verbis prius laudatis hajc fubjungens,
tas & fexdecim drachmas. Capit enim a5 jt T\yv^^ zr'' ^ '^^ '^^^ ^J'^^ J'^'>
quatuor Logos, Log -uero quatuor Rebi- j^.3^^ <> tsi*'^»«< \ — « JOli tic ^U^.« cJi*
oth, Rebiith drachmas circiter viginti *«jy^l ^t**" ^ »;>s>oJH n^J^'^l'iJK >^'>^j»
y^x. Logum autem CiTc, *2.L.-« 6>^ J*s> t>3 -/^^j-^* (^/^'^ ***• "-r^/S ^if-' c> 2*-^
J*^ J^=-* ^^'^ ^;-i*l *«A««<^ UJ*i^' *cUj^1^ ^— «;>^ (rj^> ^♦*)^ ClT"7*~'-' '^•=»'^ H-'y*
y> J\^Sl i> U>^ j< jj,x.« ^? c±a)JU j1 p^ "Dixit DoSior nojier Moksf.m. in expli-
y *^.^ 6^ i>^ i- JlS'^N jyjw-j isiJJ catione Mifnae, Conjiciens menjuras J'umma
nO'OB^ *;^5 n'J^O"l7K, Menfuram cujus qua potui diligent id, inveni Rebiith per
area dimenfio ejl quatuor digitiy latitu- totam legem memoratam continere vini
dine " poliicis, in quatuor diiSli, altitudo drachmas circiter viginti fex, aqua circi-
duo digiti cum feptem digiti decimis. ter viginti Jeptem, tritici circiter viginti
Omnis ergo menfura cujus dimenjio- ^ unam, Jimila circiter o6iodecim, &c,
nis computatio hujufmodi eft, five quadra- Petita func hsec e Maimonidis Commen-
ia, five triangularis. Jive circularis, fue- tariis in tr. Mijnicum Edaioth, cap. i. §.
rit, a^t alterius cujufvis figura, ea efi 2. quae etiam paucis mutatis occurrunc
qua Log audity ubicunque o'ccurrat, cujus in ipfius ad tract. Menachoth prasfatione,
quarto pars ejl Rebiith, oSlava Shemi- quam forfan ad appendicis hujus calcerr*
nith. Si quis eadem verbis etiam R. Jo- integram apponi eurabimus, ob earn
fepbi I'JpJ^ p Ben Akanin, qui tradtatiun- quam cum fuperiori ad tr. Zebachim ha-
culam de quantitatc menfurarum, qua- bet affinitatem. Atque haec de menftt-
rum in lege cam fcripta quam orali rarum iftarum ratione ex authoribus
mentio fit, Arabice fcripfit, audire velit, iftis nondum editis, profcrre vifum eft,
fic habent, nipV« T '?;? m;;DVN "i Jl^'^N in eorum, qui in iftiufmodi res curiofius
nnnKDaiplfKnty)?i;2D'lp;rn^Nnj;Nflnn{<'l inquirunt, gratiam, fine magna praefentis
DDilJ/^^fK 'jO, Log [conftat] quatuor di- operis neceffitatej cum dicere forfan fuf-
gitis per quatuor [multiplicatisj eftque ip- feciffer, Rebiith quartam Logi partem tSe
fius altitudo duorum digit or um, cum Jep- ac rTfnDVnyO, ovum cum dimidio con-
tern digiti decimis: dimenfio autem digito- tinere, cum Log ovorum fex menfuram
rum quadraginta trium & [partis] quinta. capiat. "Tantum igitur aquae ad fmgula
Qui etiam & earn, de qua praecipue agi- manuum paria requirit Maimonides, five
mus, menfuram Rebiith^ fcil. feu Logi unus five plures fimul manus abluanr.
quartam, parili ratione definit, n';;»a"1 Alii ut vel p uni ineptam efi'e, etiam ad
□•)*13 □'j;3VK h^ CJ^^i'tf rmn IV unam manum mundandam, quae ea quan-
StiJOI ynVN iVU\rv\ ^jyi^a 'Vm CpVK "tate minor eft, aquam autumant, ita
'I'JI yiyiH nc';^ nriK riKifa nnNDO pS'fl pluribus una lavantibus baud pra;cife re-
W NliSnO IK Knna NJkVn (K3 no DOil qui" ut quo: homines tot fine ejufmodi
rTn'nD':'^ StOiyK^X p rrYJI "IK K;^31D menfurae. Sic author Turim, h^ »int
M'NTjSk. Rebiith in lege memorata con- pinXH "TIKD ^ID'S ♦NDE^ ^')Nh 73K nnN7
Jiat duobus digitis in duos duBis, altitudine n'j;>3n "jny ]»N. Spedlant ifla ad unum
[vero] duobus digitis cum dimidio, ac [feu de uno dicuntur] at cum duo fimul ad
quinta parte digiti [menfura] poliicis j lavandum venerint, non necejfe ejl ut fit
erit ergo dimenfio capacitatis ipfius unde- pojleriori Rebiith ; imo vel unam volunc
cim digitorum minus quintd, five vas ro- utrifque fufficere, hoc modo obfervetur
tundum fuerit, five triangulare, five qua- (monente authore ShukanJ ut utrique a-
dratum, aliufve alicujus figura multangu- qua fluxu non interrupto efFundatur. At-
la. Quae dimenfio licet omnibus eo no- que hoc (inquit^ author Le^^w/Z'jiS'pnty '^p
mine gaudentibus figuris competat, quod nVtOi2 D'OSTt. Allevatio eft qua lotioms
ad longitudinem, latitudinem, & pro- ritum leviorem reddiderunt Sapientes, h^nc
funditatem, refpedu tamen drachma- fententiam confirmant authoritate textus
rum, quarum capacitate mcnfuras iftas Mifnici tr. Tadaim. cap. i. §. i. jy^y^ 'O
. .,- .. 2 pmi
" Drachmas & fpecies rerum ^Egyptiacas fe intelligere ait Maim. • OTC 'flW ^Db n>in31 p3 n^n^W. Be-
ne. 6. S- 6. ■■ "'** ^'\>''^v^^ nriNb r>ira-i yn pi a>Tn n^ {nnioo p'*' ri^y^a-in a^nns one a>n 73
THN "V vdiA ^VSb Ty'iVt, ^ Lebufli. ut fupr. S. 1 3.
Cap. IX. .NOTM MISC^LlA'NEM. i^f
yh 'vno OJtyS ti« *^^^i'7 anh y^m oth^ vn^v Nim naiK ♦Sdi b»S'7:i 'Sa
rryOID CDnaiy I'nnxb, Ex menjura Re- manibus lavandis aquam fumunt etiam ex
biith aquce, frabent ad manus lavandas iis qua e Jlercore bovino^ aut terra, con~
aim, etiam duobus, e medio Log tribus aut feSia funt, ed conditione ut integra Jint.
quatuor, e Log quinque, decern, imo cen- E vaje autem quod non capiat Rebiit, aut
turn. Ait R. Yofe, ita tamen ut ultimo in quo non Jit Rebiit, aquam ad mama
eorum omnium non Jit minus quam Re- lavandas non prabent. Tad. tr. Beracoth,
biith: quse tamen omnia intelligi vuk cap. 6. §. 12, ^ cum hoc apud omnes in
Maimonides 1 de aqua tantum fecunda (ut confefTo fir, ^c?Sk ]^^ n'i^'niQ mri33"T
loquuntur.) Sic enim in fuis ad locum DHM "intoS, minori quantitate quam Re-
iftum commentariis, nTKJi< '"iSn KiH") biir, manus mundari non pojfe. Tantum
CD'D '3 in NDJK X'^^ ^'^ n'j;0"ia ninaa fi adfit : quanta corporis pars ea abluen-
^^'7J< \'\'2r\ nSd O^iS^Xn □♦ND «DK □"ia^ da, feu quoufque manibus afFundenda
Y'3<2J ^"^ t\yT\t Lotio ijla quam permit- fit, proximojamloco inquiramus. Qupf-
tunt fieri minori quantitate aquce quam tionem movens Maimonides, {«<'n p'H 1]?
Rebiit unicuique dijiribuendd, ea eji qua tU'T n7't3i, ^^oujque pertingat manuum
peragitur aqua Jecundd, at verb in aqua lotio f Refpondet piaH 1^ Hfyj^^ ^^ Pe-
prima, non erit minus quam fingults tfii- rek ; praseunte, fcil. T'almude, tr. Cholin,
ufmodi menjura. Caufamque cur pluri- c. Col. Habbafar. Sed verba ifta obfcu-
bus una lavantibus non ideo fliride men- riora funt, quam Ut quid fadlum, vel fa-
furam unicuique debitam requirant, banc ciendum fit diftinde doceant (moncnte
reddit, quod manus jam aqua priori Joj'epho Karo tum in fuis ad Maimonidem
fordibus purgatas fuerint, ideoque tan- ^ Scholiis Cejepb Mijneh diftis, tum in
tum fufficiat quantum totam m-anum Beith Tojeph) cum pniJ Perek nomen fie
perfundat : hac interim conditione, ut latioris ambitus, & quemlibet articulum,
illud quantulumcunque fie e Rebiitb fit, feu compaginem & membrorum com-
i. ut cum effundi e vafe coeperit, non mifiliram denotct. OphQ h'iUbD hn ^DDt^i
minus ea quantitate in ipfo fuerit : ilium Appellantur compagines Perakim (inquic
verborum R. Joje fenfum efle. ' Illi in- R. Tanchum) fcil. ob ofllium quae ibi con-
terim) qui idem in aqua etiam prima neftuntur diftindlorum concurfum, nam
permittere videntur, fuadent ut licet ho- dicente eodem, **7V*3 "ID"! n'R p'^S 'J^^D)
mini ad manus lavandas fufficiat men- Vtxtk, ubicunqueoccurrit,dijiintiionem'm-
fura Rebiit, plus tamen cum pofilt, ul- nuit. Explicatius igitur hie aliquid pro-
tro adhibeat ; in magnum ipfi felicitatis ferendum, ut lotionis terminus quoufque
incrementum hoc ceflTurum. pertingat fciamus. Arque hie in varias d
Porro his, quae de aquae quantitate, Magiftris itum eft fententias, quas turn
confehtanea funt & quae de vafum unde in Cejeph Mijna ad locum e Maimonide
afFundenda fit capacitate ftatuunt ', E laudatum, tum in Beit Tojeph % part. i.
vafe enim (ut & illud obiter notemus) num. 161. recenfet Jojephus Kara, ubi
neceflfario effundi volunt. DH'S |»bl31i |'J< igitur in Talmude dicitur, pnaV "?V \h^th
»^DD aha, Non lavant manus nifi \ vaJe ^O^'prz'Z D^SjTl DH* tm^pS plflS ny HOnn^
[affufa aqua.] Vafa autem cujufcunque plsS Tj;, ad projana comedenda [lavant]
materiae fuerint perinde efiTe. Q'SDn ^73 «/$'«^ <^^ Perek, ad Terumah uj'que ad
hy^ □'S'?J hzis D»inN '"^S "inx onc^D Perek, ad mundandas manus & pedes in
noiK, Omnia vaja idoneajunt, perinde SanSluario •> [lavabant] ujque ad Perek,
ejl Jive e lapide, five e fiercore bovim,five ea fie cxplicat cum aliis Rab. Salomo, ut
e terra conJeSla Juerint. Mifn. Tadaim, primo loco intelligatur iy<i}T^ p^t^Ti
cap. i. §. 2. Cavendum mode tum ut nii^2VKn i>V0N3C^, articulus « fecundus
integra fint, tum ut debitam aquae men- qui ejl in medio digitorum [condylus,] fe-
furam capiant & adlu contineant '. Eo- cundo, TH ^yi a^T\V ^tySc^n p^sDn, junc-
dem igitur loco vetslnt e vafum frag- tura tertia qua efi juxta manum; tertio,
mentis, lateribus fundo vel operculo, ^"nrm TH ll^n NIHtt' \i^jr[ '^^'n, Com-
aquam ad hunc ufum praebere. * Unde pago Juprema, qud conneSlitur manus cum
Maimonides, '♦£3x1 wyh J^'^DIi D^VsH Vm brachio. Alii ad cibum communem ca-
T t t piendum
1 De diftinflione aquae prim* & fecund* inferius agetur. ' yBW2 "?HO'b «l*t3V, Arb. Tur. part, i num. 158.
Shulc. Ar. & Lebufli. ibid. • Ildem ibid. n. 1 59. & Yad. Mikra. cap. i. 1 1. « 12 n'H'Un r-liyO") p'TO^W
I— (lyian. » Cefeph. Mifn. ad Yad. Berac. cap. vi. » V. & Lebufli. p. 1. n. 160, 13. * Id. n. 159, i,
" Yad. tradl. Ber. cap. vi. f 4. ^ Part. i. n. 161. » C. Col. Habbafar. " Rab. Afliir, & Beith. Yo-
feph. ^ U( iu comprehendantur cxterorum digitoium iirticuli duo, poUici; unus, ezplicante Rab. Jonek. ibid.
258 NOrM MISCELLANEM. Cap. IX.
piendum praefcribi verbis idis volunt la- dimus, non maid refpondet, atque tx
vandas manus, n^^Vi^n t^lDStt? DHC^n Tj; iftorum tcmporum ufu magis quam e
Vfnj;3i'ND fpID mxaO D'O^^lDiy, ujque praecifo vocis intellettu forfan exponenda
ad nodos, qui funt ad Jinem digitorum, qui eft. Si ufitatiorem ejus fignificatum, quo
protuberant cum quiidigitoi Juos infieSlat : pugnum, i. m'anum inflexis digitorum
at ad Terumah, Gf manus ritu JdnSlua- nodis turn mediis, turn iis quibus meta-
rii mundandas, ad earn compaginem qua ad carpio infcruntur, adeoque protuberanti-
Jinem mania eji ; Carpum fcil. Alii turn bus, contradum denotar, refpexeris, en
ad Terumah, turn ad cibum commu- tibi eorum fentenciam, qui vel ariiculos
nem, ad metacarpium. Jofepb Ben he- digitorum mcdios, vel eos qui ad meta-
r/, & R. Alpbes, ad utrunique ufque ad carpium funi (condylos vel metacondy-
carpum. At R. ylper hoc HTH' K^OIH, los) lotionis terminum ftatuunt : fin pro
aggravationem fuperjluam ejfe z\x., ijnj nSi tota manu ad carpum ufque fumferis,
p dSiVi'I) ^^q^^ ita morem apud homines quam etiam ea non improprie defignari
obtirtere. R. Alphefi tamen, qui lotionis putant « viri dodli : en earn quam R. Al~
materiam ftatuit, pnr Se? r\Ti7\ TJ Tn 7D phes atque alii (ut vidimus) praeferendam
totam manum ufque ad os Brachii, fenten- cenfenr. Imo & fecundum 'Julium Pol-
tiam laudant author Turim, Rajhba, feu lucem exterior totius manus contradtae
jR. Salomo Ben Adrath, R. Jofeph Karo, pars proprie Truyfjir] dicitur : ac Judaos
R. Mordechai, aliique, camque effe quas Perek fuum, articulorucp ad exteriorem
ufu & obtineat, & obtinere debeat j ne- partem protuberantium fpatio metiri vi-
que enim grave effe ut quis eoufque dimus. Nam quod CI. Vir Lud. Capellui
aquam manibus affundat, illudque facere aliam nominis Trvyfx.rti fignificationem,
debeat, quo & omnem animo fuo fcru- qua menfuram cubito fex digitos brevio-
pulum amoveat, majoremque fimul, rem denotat, h. e. a cubito ad digitorum
quam diligens moris hujus obfervatio difcriminationis initium, fequi maluit,
fecum affert, mercedem obtineat. Pru- {i^veniccuz.m'TheophylaBOyC^iiaii re a.y~
denter interim monet ^ "Jojeph Karo, p33 x,a)v@u vertit) non adeo iis qux a Judaii
r-iT "01 'h^ SapO ^i'Kty noiSl niinn*? olim, fi tradition! fides, inter lavandum
nty") min3 Vh^ nain rr^ina, Expe- obfervari folebanr, confonum videtur.
dire ut quis conditionem adhibeat, dicatque Nam quod corum loquendi formam,
J'e illud in fe fufcipere non ut rem ad qua aquam affiindere jubent p^'S;T^ "jy,
quam prajiandam obligatus, fed ut plane ufque ad Perek, in partes vocat, plane
liberam^ ac fpontaneam, quo fcil. fiquan- contra ipforum difciplinam eft, qui ab
do tantum aquae ipfi in promptu non aqua quae ultra P^rf^ fliixerit, cavendum
fuerit, "jJiniOD "I'Onnb "pD^* ^'^» "^^ "^~ di^^rte praecipiunc (uti in fequentibus,
ceffe fit illi fecum adeo fevere ac^ alias volente Deo, videbimus) dicuntque DC^Ol!?
agere,^ atque ita, inquit, Sd3 mJDnS ^Kl Dn» prxp ri);S lS'i)N 1' J>OpJ 1D'« -|S\X1
"ICViT '^^ "ynnrb nvn tzni^V "0"I, expedit nVD hv □♦Sm, inde & quod ultra efi
homini conditionem ijiiufmodi adhibere in non appellari manum, ne quidem refpedlu
omnibus ' in quibus plus fbi, quam neceffe facrce ijlius ablutionis manuum & pedum
efiy tmponere velit. Maimonidem vero ^ concha [in tabernaculo,] teftante autho-
cum nulla adhibita explicationis nota re hebup, parte i. num 162. §. i. Quod
vocem • Ipl^Rerek fimpliciter adhibuerit, autem a Mohammedanorum ritu teftimoni-
probabile effe non aliam intellexiffe com- um petit, qui C:;!*^^' ^ (ji>*" 3-**, lavari
paginem, quam eam a R. Alphefo di- manus una cum cubitis (ut Kadi Ahmed
ftinde propofitam, qua manus cum bra- Afphahanienfis) vel (ut Al Gazali) ^\
chio connectitur ; Arabibus ea .\3j [bra- (^}'\ HJq^^ ^d cubitos, jubent, baud fa-
chiale] dicikur, atque, inde eam etiam tis firmum, eft ; cum licet lotiones fuas
fententiam amplexus R. Salomo Bar Na- Mohammedanos a "Judais accepiffe mini-
than, ante panis proprie didti efum re- me dubitemus, non tamen eos in omni-
quirir, (jjj'^yi* J' trf*^' 'V>*** lotionem ma- bus le illorum exemplo conformafl^e cre-
nuum ujque ad carpos. Porro qua; hade- damus. Imo ne ab illis didiciffe videan-
nus dida funt optime (ni fallor) quid tur, in diverfum non raro data opert
per TTvyuri vi'WTec^Srai apud Evangeliftam abiiffe reperiemus. Exemplum dedimus
intelligatur, nos docent: eam fcil. cor- loculentum in Specim. Hift. Arabum,
poris partem quae lotione mundanda erat pag. 309, &c. ubi oftendimus ideo Mo-
didione tto^/mJ) defignari ; quas & Hebra- hammedem diem jejunii Afhura, i. menfis
ica Perek, prout ab ipfis explicatam vi- decimum, quem a "Judais acceperar, in
Tafua^
' In Beit Jofeph. ibid. f V. & Lebufli. ib. f Cefeph. Mifn. « V. CI. V. H. H»mmoBd: in N. T.
r
Cap. IX. NOTJE MISCELLANEM:^^^ ^5§
Tafudy i. nonum mutarc voluifTe, «*l^s» qui aquam ipfi afFundat ope deftituami-j'
^^^S JSs'A h^^ refpuem ut ipfi cum Ju- quid turn illi faciendum, fie ut fuis fibi
dais conveniret. Nee aliam ob rationem manibus id praeftet, docent textus Mifni-
optimum cenferi, ut quis tarn nono quam cus, Maimonides, csterique, fcil. vel hy-
decimo jejunet, monet Commentator in dria inter genua fua coHocata, vel in al-
Abi Ifaaci Shirazenfis inftitutiones juri- terum latus quo manibus incumbat in-
dicas, quam i>^W a*j-k;3? ^^i, ne Judasis clinata, vel una manu alteri miniftrante,
ajimiles videantur, quam etiam ratio- hse enim omnia {^liji nD vim hominis
nem hie tenere, fatis probabile eft. Qua- audire. Quod fi altero latere in terram
re autem interpretatio ifta, qua Trvyfjih de reclinato, vafi efflaxerit aqua, ea manus
ea corporis parte quas ablutione mun- abluere, nihil proderit; ut nee fi ex eO-
danda erat, intelligatur, casteris quse ab dem alicubi pertufo eontinuo p impetu e*
interpretibus afFeruntur praeferenda vide- ruperir, eidem ipfas admovifle ; nifi ejuf-
atur,* melius, ni fallor, patebit, ubi & in modi fint vafa, quas fiphunculis inftrudla
caetera, quas inter lavandum obfervabant, fuerint, & epiftomiis, quibus apertis a-
oeulos conjecerimus, ad quae igitur jam qua ad libitum lavantis, quoties opus fu-
pergimus. erit, elicitur, dein verfatis obftruitur ;
Aquam e loco feu conceptaculo fuo in quae enim ita depromitur aqua, iC\'2i HD;!
vas aliquod ^ huic ufui idoneum transfe- non nift vim admovente homine, effluit.
rendam diximus ; quaerendum jam quo- Atque ita comparatum olim fuifle labi-
modo e vafe ifto manibus fumenda, hoe um asneum in tabernaculo autumant,
enim inter ea coUocat Maimonides, de qui- niNHD 13 VH K^X TOM n*7pO I^K nVSH*
bus, 'TXh inx VT SdIJH ^3, Jollicitm ejje nmQ HM vVjim VT l^IpS r\TW pD Soi
debet quifquis manus fuas lavare wlit. C^npOl ND^n l'?, Labium non emittebat
Atque de ep ' ipfe (cum reliquis) fie fta- continue aquam, fed fuerunt illi Jiphones ;
tuit, nDO") D''7Dn p N7N Cnh \'h^^^ }♦{< quims autem facer dos qui manus df pedes
imjn, non lavant manus nifi aqua e vajis, fuos lavare volebat, aperto fibi fiphone la-
idque vi prabentis, afu/d, hoc ergo re- vahat. Atque ex his etiam de hydriis
quiritur, jniJ PIDO \^1 D'NOn V(T*^, ut iftis quarum mentio fit Joannis ii. 6.
•veniant aqua a vi prabentis, ^ nam fi vel [ro-ai/ H Uei vS'^ia.i Ki^ivoti e^ xe^gcat
manus aquas hauftas e vafe, vel alicubi xara toV x,aS-ag/o-jM.oc rcov 'IsS'tx.ioov, ;^wpa-
repofitae immergeret, vel eas eadem ju- arai dva. /xgrpwras S'vo « Tpa?] conjediu-
gi impetu & fponte fua fluentc abJue- ram fumere licet, fcil. vel iftiufmodi fi-
ret, nihil hoe illi ad munditiem prodefife phonibus inftrudas fuiflTe, quos fibi qui-
cenfebatur, quamvis fint qui pTfTl riJ72^3, vis manus mundaturus recluderer, vel
^ urgente necejjitate permittunt manus in majora faltem fuiflTe vafa, e quibus in
vas (modo terras affixum non fuerit) in- minora depromeretur aqua in conviva-
tingere, docente Shulcan Aruch. p. i. rum ufum : utrivis gencri fatis congruet
num. 159. §. 8. Id vero fponte vel or- dicftum quod fequitur a'cTATio-aTg vZv.
dinarie faccre vetant. Quod ordinarie Huic autem aquas rite manibus efRin-
fieri folitum, eft primo ut lavanti aqua dendas, addi debet eandem tam ante
ab altero miniftretur, atque ad hoc prae- quam poft cibum rite excipiendi cura,
ftandum quilibet idoneus ccnfetur, iVfiN in qua nobis defcribenda difcrepant ali-
ppl ntOlU? unn, etiam furdus, fatuus & quatenus Magiftri : orta autem videtur
puer, &c. Imo ex aliorum quos fequi- differentia praecipue ex aquarum Q'Je^NT
lur Maimonides fententia, vel fllpH etiam & 0"J{^ primarum & fecundarum qua-
Simius, contradicente interim R. Jofe " rum meminit textus Talmudicus diverfa
in Mifne ipfa, aliifque in Gemara qui interpretatione ; dum Maimonides non
requirunt ut fluat aqua, ^^'^3JI HDD vi ad cibum communem capiendum, fed ad
viri, " quam ob rationem excludunt non- Terumah tantum requiri illam fecundo
nulli, non folum fimium, fed & puerum afFundendam putaverit, fecus alii. Mai-
fex annis minorem. Alii vero voeem monides ergo (ut primas ille teneat) a-
t<"»3Jl viri, nee ad hominem, nee ad ma- quam, modo juftae fuerit menfurae, ma-
jorennem reftringi volunt, fed idem tan- nibus, vel tDi?0 ^^'^^^ paullatim, vel inte-
lum valere ac fi dixiffent, jMli HDO vi gram Rebiit, fillK naȣ3ty3, uno fmul im*
dantis [cujuflibet.] "Quod fi quis alterius petu aflfundi permittit hoc; cibum profa-
I num
^ Mifn. Yad. 17. J. 2. i Yad. Mikra. cap. xi. J. i. * Berae. cap. vi. 6. ' Mik. ibid. & Berac ib. S- 14.
TO>103 ibnnby N?. ■» Ibid. S- 1 3- Mifn. Yadaim, cap. i. %. 5. » Cholin Rab. Abraham Ben David & Arb Tn^
rim, &c. " Lebufli, p. i. n. 159. J. ,2. Shulc. Aruc. Jb. J. ti. P Aiba Tur. ibid, ut & Shulc. Ar. & Lebnfc,
^ Lebufli, ib. J. 7. ' Yad. Berac. cap. vi.
26o NOTM MISCELLANEM. Cap. IX.
num capture fufficcre. At cum cuipiam dcinde reliqua lotionem repetat, quaj fe-
comedenda fucrit Terumah, ' turn port- cunda vocetur; quod idem fenfifle viden-
quam Rebiit, feu quartam Logi, manibus tur & alii, foil, author Arba Turim, R.
primo affuderit; pyQ SiD'Vl *T)TnS "jHV Mordechai, &c. quibus (nt ultimo lau-
3J hyJif D'On "VDhS HD D":k^ D'D2 rr»:2? dati . verbis utar) Kin rh^^Din ]n "Tpy
\m nS'nn jnn ho^v oon nr\v vt v-r '?;? D'Oira »:c^ 'Son p m^n -|"ioa^»ur
mo iNOioi D'ityNi O'NO {♦Nnpjn, opus inod:i nn'n |o nxoion |n'a;?o D':vi\s-in
^ r// rifOT repetat, & altera vice manus IDKOIDO OJIC^k'nn HK prroo D^Jirm,
fuas lavet aqua fecundd, quo amoveat a- Fundamentum ritus lavandi manus ejiy ut
quam qua manibus ipjius adha ferity aqua quis e "vafe bis aquam fibi effundat ; pri-
enim qua primo lavit, qua vacatur aqua ma amovet immunditiem a manibus &
prima, immunditiem contraxit a manibus ipjd immunda redditur, fecunda primam
tpfius. In eundem fenfum idem in fua purgat ab immunditie fua. Quod interim
ad tradatum Mijhicum Tadaim praefati- de eo intelligi volunt, nV|53 WV, cujus
uncula, I'fiDIJJO iNDJNSiV n» nJJO NiN manus pura funt [a fordibus.] Nam fi
N*? rnKnpOT NmnD»S NoSk \X?hs 2V1 inquinatae fuerint. tum neccffe cfle,
^niD^nntonn nn» {ns n^r'^-i io "^px ps* □♦o^rs ry&m upH^ "jiaty*?, ut ter niis
J»<n2 S3><' 't:'ni nix N03 ■]7i Tl^n "^DJTI ^yadw affundat, primo mnp D2;S ^^6,
rrT ro SdJ hSk NO^N iKS nonnSi? mnmunditia gratia, fed •]"l'?3Vn'TDrn pn
SD:ins Nii3 nod n'^nn nNvi in>D DjniK j^nnn nm "^d ix ot'tj^k;, ^i auferen-
rlDNJi ^D "intan'S nix ^<0D "l^n TJTD <^<2«» fpurdtiem ipfarum aut quidlibet dif-
"^JN \D Din^NI "IN VT!l );JJ ♦iSk t^o'^N crimmansy five quod interventu fuo a-
i'tSk HD "inDfl nSx t»<oSN "iVni n»T quam impediat quo minus ad aliquam
»nSK MD^iil 0»Ja?Kn D»D 'pon* K'^IN manuum partem pertingat, fecundo ad
O'OK^ D'O 'ODn* "jSn 'TJ;3 * na 7DJn, immunditiem amovendam, camque a-
^ando polluta fuerint cujufpiam manusy quam immundam reddi, tertio denique
atque illis ad ipfas purgandas aquam affu- ad mediam illam aquam purgandam.
derit, qua menj'ura Rebiit minor non fue- Ad tres vices iftas fufficere Rebiith Vin2im ;
rit, munda Jiunt manus ipjius, verum ii quod fi non fordibus aliquibus inquinatse
alia rurfus aqua abluenda funt & tum fuerint manus, nee fit iftiufmodi quid
comedat Terumah. Nam aqua qua ma- difcriminans, licere manibus fuis totam
nus fuas lavit, immunditiem a manibus Rebiit uno impetu afFundere, nee requiri
ipfius contraxit, & fa^a eji initium [pol- aquam (quam vocant) fecundam. Sin
lutionisj^i-w// ojiendimus; quare & alia inquinatae fuerint, ipfique plus quam
rurfum aqua ablui debent, quo purgetur Rebiith aquae adfuerit, tum fufficere uc
ab immunditie aqua qua manus ipfius te- ad fordes abluendas primo parum aquae
tigit, cum a manibus ipfius polluta Jit. affundat, dein integram fimul Rebiith,
Aqua autem ijloy qua primo mundantur nee aliquam tertio afFundendam relin-
manusy appellatur aqua prima, ea qua quat. Porro prsecepto e Talmude tr. So-
pojlea proluuntur, aqua fecunda. [Ea- tab, cap. i. petito monent, rTDJi'tj;
dem fere in prcefat. ad eundem tradta- pnaS X'^''^ O'^ "l^' ^02^ ThyfJ2^ VT
tum, quae in Mifnaioth Venetiis in 8« cum nn'n nx WOtO'l 'nnTI, Manus attollere,
fcholiis, editis habetur, occurrunt.] Ex ne prodiens aqua ultra Perek [feu compa-
his quasnam fuerit de aquae in primam & gem]j dein reverfa manus [iterum] pol-
fecundam diftiinftione, & de utriufque luat. Quo in explicando difcrepant qui
ufu, Maimonidis fententia facile patet, de Perek^ feu compage ilia quam lotio-
fcil. ad cibum communem primam tan- nis terminum ftatuunt, difcrepantes am-
tum requiri, ad Terumam etiam fecun- pleduntur fententias. Qui enim illam
dam, uti & annotat Jofeph Kara in Ce- qua digiti metacarpio inferuntur intelli-
fepb Mifnehy ' ad cap. xi. tr. Mikvaoth. gunt, jubent dum aqua primo effunda-
Contra quam infurgens R, Abraham Ben tur, n"i;?3VN 'SyNI, digitorum fummita-
David, fe Talmud Hierojblymitani au- tes, erigi fcilicet ne a palma ad digitos
thoritate muniens, Imo (inquit) pmb f)X refluens prior, quae a fecunda purgari
etiam ad cibum communem, p'oan*? "^ni*, non cenfetur, ipfos denud immundos.
opus eji ut dijlinSte agat, fcil. ':»D101 inn reddat : fie Rabbi Salomo ad Sotah, cap.
"lOXT riy'S"^ imND, ut qui lavat, rurfum i. Sic author Turim, fie R. Mordechai in
lavet ejufdem Rebiit parte, vel primo Z/f^a/2> ; nee non Mo/^i 7/^r//V, qui, quod
partem aliquam menfurae iftius manibus in Sbulc. Aruc dicitur, VT yT\Th py,
fuis affundat, qua aqua prima cenfeatur, opus efi ut manus fuas attollat, cxponit
* Id. in tr. Mik. cap. zi. 3. * Et ad Beracoth op. vi. §. 10.
Cap. IX. NOTM MI 8 CELL AN EM. 261
vrii'Di'K 'wN*"l 1i'*nT, i- e, fummitatci di- atur, non tantum ne refluat aqua femel
. gitoriim Juorum. Quod ita etiam Intel- afFufa, fed 'p'-\th pn "INV» vh^ HD. neom-
ligi volunr, ne, fi primo eas elevaverir, nmo inter affiindendum ultra carpiim de-
poftea demittac antequam exiccatce fue- fiuat, quo ullius ab ea pollutionis metus
rint; ac prseceptum cum conditione, non fir. Plura apud eundem auchorem, ali-
abfolute, datum. Nam fi nbnno iS'3a?0 ofque his de rebus legere eft, quibus
nSID 1i^ n'^'Din, ab initio lotionis ujque omnibus ex diametro oppofita videntur
ad finem manus demiferitj rede hoc ex ea, quas de hoc ritu habet lUuftriffimus
rouitorum fententia, fieri ; nee ibi peri- Scaliger, ubi cum per irxiy^w tale intel-
culum efle ab aquas primas reliquiis, quas ligi dixiffet xxi^xva^'^ Schema quod coUigi-
reverfa; pollutionem- fecum in manus de- tur pollicis ungue cum quatuor digito-
ferant. Obfervandum etiam hoc mo- rum fummitatibus conjunclo, addir,
nent cum bis manibus aqua afFundatur ; ** Cum igitur manus fie configuratae
quod fi vel una vice, unoque impetu ip- " fuerint, attolluntur ita ut aqua, quas
fis injiciatur integra Rebiit, quo fimul ac " inter lavandum manibus haeferit, una
femel purgentur, vel' e contra in tres " cum fordibus per exteriores partes
partes feorfim afflindendas diftribuatur, " manuum ad cubitum ufque defluanr,
ut periculum non fit ne tantillum aquas " &mox manibus, eodem fchemate ma-
terminum lotionis pertranfeat, non efl!e " nente, terram verlus pronis demiffis,
quod quis foUicitus fit, nriDJin^ J**?? " ab cubitis in terram decidant: Ita-
DnSstTHD J<':>1 in», de manibus vel fur- " que in lotione manuum tria fiunr.
Jiim levandis, vel demittendis. Atque haec " Lavantur manus ita ut omnes fordes
ex eorum praecipue, qui ad metacondylos " eluantur: Componuntur deinde in pug-
manus abluere faiis ducunt, mente di- " num : Poftremo elevantur & demit-
cuntur. Qui vero ufque ad brachiale " tuntur." At hoc eft quod nuUo modo
eas lavandas prxcipiunr, aliter rem ex- permittunt, ut vidimus, Judaiy ut ma-
plicent necefl"e eft, atque " integras ma- nus poftquam femel elevacae^ fuerint, ante
nus, dum eas vel elevare vel demittere lotioncm peradam, atque aquam abfter-
jubent, non digitos tantum, intelligant. fam, demittantur : immunditiem hoc
Eorum ergo fententia ubi obtinear, affir- pado augeri, non tolli. Pergit Illuftrif-
mantibus authoribus Shulcan Aruc & fimus Vir, Inde vides quare elevatio ma-
Lebup, Sec. i<h^ ^^Q^Th i<^ "jny IVM nuum vocata fit occur at a ilia -^a^Kscrlai^
nOJin^, neque manus attollere, neque de- qua ab antiquis ufque temporibus haSienus
mittere necejje ducitur, quamvis jp'^in ly^ utuntur Judai. Ita enim, OH' fl'^'DJ,
flint (inquiunt) qui dijfentiant. Fufius ipfo interpretante eft, Elevatio manuum,
hac de re in ^ Beith Tojeph difputatur : & ^eisst^ala,. Notus eft equidem verbi '^DJ,
quaeritur quomodo non fe plane deftruar, fignificatus quo elevare denotat, at num
ac tantum non inter fe pugnantia conti- ille, quo & manus lavare fignificat, ab
neat hoc de manibus inter lavandum eodem fluat, quod fcil. inter lavandum
furfum levandis prasceptum, dum & ca- elevari debeant, dubitari non immerito
vere jubet ne aqua, quae ultra carpum pofiit, cum de ea etiam lotione dicatur,
fluxerar, refluens manus de novo polluat, in qua manus furfum levare nefas fit,
atque ita interim manus componere ut viz. de ea qua poft cibum fumptum
nccefljb fit aquam in brachium defluere, purgantur, (de qua prasceptum eft non
quae cum ob veftes quibus pars ifta tegi- temerandum, VT ^^tKDW "I'lY D'J'inK,
tur, abftergi atque exiccari non poflir, ad aquam poji cibum [excipiendam] «<?-
in manus poftea diftillans rurfum ipfas cejfe efl ut quis manus demittat. Sotah,
inquinet. Quanto fatius fuifi'et, ^T>^\l}W cap. i. Tad. Berac. cap. vi. i6, Gf Arb.
Zyr:i ncNty OC^D Q'iliyN"! D'DI VT Tur. part. i.n. 162.) Nam & ea n'^J'DJ
D'JIinK, (tiam ante cibum capiendum, netilah vocatur.
uti poft cibum captiim fieri jubent, praci- Obfervari autem poteft varia ejufdem
fere ut manus demittantur? Ad haec in- verbi, quS apud Rabbinos dum his de re-
ter fe concilianda, oftenditur cam quae bus agunt, occurrit, conftrudionis ratio,
requiritur manuum elevationem non cfle alias enim cum praspofitione ^ dativi
jTIVJJ nriDJin, elevationem omnimodam, nota conftrudum reperitur, alias accufa-
fed ni'p nnDjn, qua ex parte eriguntur, tivum fibi adjundum habet, priori for-
i. c. fitum quendam medium, quo nee ma tollendi & ferendi intelledum fibi
in ahum toliantur, nee verfus in terram vendicare videtur, ut cum dicunt, '^Dl
pronce demittantur, quoque revera cave- D»tS \h\SM D'Sd, quod reddi poteft,
V o L. I. U u u Omnibus
» XJUn W, Minus proprie diflas, Beith Yofeph. =■ Pirt. i. n. 162. '' Elench. Trihaeres Serrarii, cap. vii.
262 NOtM MISCELLANEA. Cap.IX.
Omnibus vafis aquam tollunt, apportant, dam affundi, utpote quae aquce primae
aff'erunt, vcl dejumunt manibus. Refpici eain folummodo partem purger, qiise
cnim poteft vel adio ca, qua aqua hunc inanui, non qua; rei alicui alii adhsferic:
in ufum loco fuo tollitur atque hauricur, quare autcm qiize ejufmodi funr, TctAf^-
vcl qua vafi jam impofita affertur aut Ta t>i» Aaorgws reddat, non fatis capio.
tollitur ad afFundendum manibus. Ubi |»yn Cbatzais, (fi eo forfan refpexerit)
cum accufaiivo fimpliciter conftruitur, certe alias Scruptim, lapillum, cakuium
lavare fonat, ut cum dicunr, VT "^DJ, denotar. Quid vero hie per j'i*Vin Chot.
Lavit manus J'tias, in qua tamen fignifi- /etjin intelligant, facile percipimus, ut
catione etiam cum ^ aliquando conftrui- ex iis qucE de ipfis tradunt, ita e difertis
tur, ut in principe ilia hujus ritus tradi- R. Tanchum verbis, didlum prius lauda-
tione quam c tradaiu Mijhico Chagif^ab, turn, p'lnc^ Sd, ^icquid, &c, fic ex-
cap, ii. §. 5. laudavimus, Q»tS CD'^JDU plicantis, Ct^^ C^t ^— l'^ (M»i' cj>? >?^ <^
ih^rh, Notelim leyadaim, &c, Lavant ma- iUiJ J^jy On ^, t-JU^ilU ^^ .^^♦*»4-' -^
nus ad cibum communem, &c. Ac forfan i. e. ^icquid inter corpus & aquam divi-
cum frequenter hoc fenfu ufurpari coe- duum intervenit; dum fcil. corpori adba-
peritverbum, turn demum ^ illud omif- rem res qucepiam impediat aquam qwz
fum eft. Nee obfcura interim fignifica- ad earn pertingit [a contadu corporis :]
tuum priorum hie veftigia funt, cum ea vel fi quis eadem Hebraice malit, ita ha-
proprie lotio nS'tti vocetur, quae fit a- beat prout in Beitb Tofeph, e 1. Toratb
qua prius e loco fuo haufta, ace vafe in babbeit adducuntur. CIDIH TH ni'J'j''
altum levato, vi prsbentis efFusa, de- "inVD D»pmi dTW DHDnn Q^lfinnn
fcribentibus, uti vidimus, Magiftris, at- i<\±?12 O'NOn PlK D'j;3*l01 O'TH Sk
que ita i nV^D. quas manuum in aquam DnvVH tO'D |Vn D'J3 102 DE^, ^<xnam
immerfatione peragi folet, diftinguitur. funt Hachotfetfim, res quce difcriminant ?
Porro urceolus, vel vas, unde manus la- Res qua manibus tenaciter adharentes im-
vantur, '^JOJ Netal, vel J>J7tDJ Natla, pediunt aquam quo minus eo pertingat ;
five Jsib'tOi Netila audit. Atque ab hoc e. g. Lutum or dinar ium, lutum figuUnum^
Tafe volunt (inquit ^ ClarifTjmus Buxtor- lutum albumine ovorum maceratum, gum-
Jius) nomen nS'Di didum, pro lotione mi aridum, & fordes quae fub unguibus
manuum ex ifto vafe. Sic Lebuflj, part, ubi ultra carnes excreverint. His accen-
I. n. 4. ♦SdH Dty ^'^ Kin nS'tOJ pc^S fent & annulum, quem inter lavandum
0:"liySl Sd3K fr^npi n^"^a? IJOO |'!;mitt^ exui jubent qui lotionis terminum, ci-
nyOI p^tno rrm. Nomen Netilah [Lo- bum etiam communem capturis, vel ad
tioni attributa] ' ejl a nomine vafts e quo metacondylos, vel brachiale extendunt ;
lavant^ quod ijocatur Antal, [vel Netilah'] nam qui fufficere aiun'r, ut ad condyles
ac Rebiith capiebat. Quas Etymi ratio lavent, haud neceffe efTe ftatuunt, uc
fi cui placeat, accipiat ad fententiam exuantur annuli, cum infra articulum
fuam confirmandam etiam in lingua ^lum geftari foleant. Atque hoc prjE-
Arabica JJsU ejufmodi fere vas fignifi- cipue affirmant cum annuli OpTinD,
care, & JJai Natala, aquam paullatim e feu angujiiores fuerint. Sin pST laxiores,
vafe effundere, unde & i^ cum male retineri in manu poffe, tutius tamen ju-
afFedi capiti liquor aliqUis ex prasfcripto dicantibus aliis, ut omnino deponantur.
medici e gutturnio paullatim afFunditur. Diftinde tradunt alii quae de m"\"il DDp,
Sequitur apud magnum Scaligerum, Sor- fejlucis & calculis follicite in prima lo-
des autem & fi quce in manibus adhuc tione amovendis monet Mifne; Maimom-
cum aqua adheeferint, vocantur, 'Win, des vero (obfervante Jofepho Karo) ejuf-
nS'DD Ta AgTrJa tjis xiaewi. - Quamvis tno^i 6xx\n\z zA cz^\M m'^UT\ difcrimtna-
hie de rT7*I03 Netilab^ feu ablutione tionis^ feu feparationis, cujus memini-
manuum, non de {"IT^D Tebilah, feu mus, reducit, & fub eo comprehendi
merfatione fefmo fuerit, perinde tamen vult. Atque ex his de D'VVinn on^lH,
fe habet, cum apud _ ipfos regula fir, quas 6'f^%fr ^-a Agto-xa t5i5 Awo-ew?, vertir,
cn* n>D)n finn nVatO!) '^'srw Sa, judicare liccat.
^icquid difcrtminat feu impedit in mer- Porro ex iis qu£ inter lavandum ob-
fatione, impedit etiam in ablutione ma- fervari jubent, eft etiam filtrS^ Sbiph-
nuum. Ab iftiufmodi rebus manus pur- fnipb^ afFridus, confricatio, feu defrica-
gaturum follicite cavere jubent, fcil. ne tio. Maimonides traditioncm e Tofphta
ipoft aquam primo afFufam in manibus producens fic explicat, KnaDiri^N'S pn''
relinquantur, turn enim fruftra fccun- -]n» {K Uj;» J^tyS'j'? "jnv in* SiDIJn HjK
'LezTalmud. * Id. num. 1 59. 4< 20. ^ Part. i. n. rti. « in Pfsf. comm. in y»d>ini.
Cap. IX. NOrM MISCELLANEM, 263
n^]D3 k^niu^a, Declaratum ejl in Tofiphta fuerint manus etiam pofl affufionem prl-
oportere lavantem manus fuas Lefhaph- mam liccre ipfas confricare, cum pro u-
(heph, 1. alteram alteri affricare, quas na jam habeantur. Quod fi incegra Re-
primo obtuitu favere forfan videantur biith fimul afFusa ambas proluerir, aut
illi verborum irvyfjivi vlsTnc^on incerpie- ea in tres, ut in iuperioribus explicacum,
tationi, quae fonare ea vult pugno in ca- partes totidem vicibus aiFundendas diftri-
vum manus alterius immiflb defricari, buta, turn, mpS HD ID 1* VT fjtyasr'? 7")^
(quod fane fieri folitum ^mzt Scaliger, nnaoaa □21J1»: onip O'an Sd na<
licet aliud hic innui dicat) at penitius nS* mDJ riDSy, oportere ut manuum al-
infped:a, & ex Rabbinorum mente expli- teram alteri affricet, quo totam aquam.
cata, nihil minus quam eo tendere re- diligenter abjlergat, antequam ipfas Tnantilh
perientur, nam nee defricatio, quam re- exiccet -, ita juturum ut optime mundeh-
quirunt, fordium tenacius adhsrentium tur. Hoc interim cavendum monen&jj
abftergendarum gratia, nee tam manibus ne inter confricandum partem aliquam
in pugnum fiexis quam expanfis, fieri contingat ad quam non pertigerit aqua ;
folita videcur. Hue fpedlant quje di- fecus enim refluente humore illas fe in-
cunt, nOK^fiu; ^^Vb nny VT SlDIJiI vicem polluturas. Ex his facile ftatuerc
rmnLD Smsa 1K yavm HNDD nm^na, eft cujufmodi fit de qua loquuncursMa-
^i manus fuas laverit, neceffe ejl, ut eas giftri, manuum afiricatio, quas ab ea,
affricet, ft alteram alteri affricuerit, im- qus pugno alterius manus palmze infer to
munda jit^ fi capiti fuo "uel parieti,munda fiat, fatis diverfa, & vix earn admittere
eji: e quibus hoc elici docet Jofepbus videatur.
KarOy neceflariam eflTe quidem manuum Quae hadlenus didta funt ad earn
defricaiionem, at, contra ac fonant Mai- praecipue lotionem fpedant, quam C?p
monidis verba, non IT ^W ^^i:i&'> 'y'yiV Q'ilC'N'l, aquam primam vocant, qua
*ID It necejfe effe, ut manuum fuarum al- fcil. antequam cibum capere liceat pur-
teram alteri affricet, cum vel capiti, vel gandse fint manus ; quam rurfum in pri-
parieti eas affricare liceat, ideoque nihil mam, fecundam & tertiam diftinguunr,
aliud ex nonnullorum mente requiri prout vel tota fimul, vel binis, vel ter-
ait ^ quam IN nSO^ VT b}!V D'O nJpS nis (ut vidimus) vicibus, aifufa fueric,
D'"iaT "1K£?2, ut abflergatur aqua qua quas tres lotiones pro una habitas fuiffe
manibus adhaferit, five mappd, five re veriflimum eft. ^ Praster hanc, D»iin>{ p'Q
quapiam alia ob illud quod in Talmude aquce pofterioris, feu qua po,ft cilpiu^
didtum eft, D'T 3W t<S3 nS SdINH Vd ocTroviTriea^ou folebant, mentionem etiam
J<a£3 Orh ^DIN ")S'ND ^f qtiis comedent injecimus, de qua adhibenda non minus
fanem non exiccatis manibus, perinde efl, quam de priori foUiciti erant; imo vel
ac ft immundum comediffejt. Ex iifdem magis. Nam cum permifilim aliquibus
non minus perfpicue quse diximus elici aliquando fuerit priorem omittere, pofte-
videntur. AfFricationem iftam manibus riorem iftam femper obfervare teneban-
expanfis, non in pugnum contradlis, fieri tur. 'Ideoque quod in textu Talmudico
folitam, inde patet, quod earundem ad dicitur, milites in caftris, ny'mo tmtOsJ
caput vel parietem defricandarum memi- Q'T, ad lavandas manus non teneri, ex-
nit : ad quod neutiquam idonea erit, quae plicat Gemara, Q'JC'K") D'D nSn "IJty N*?
ita flexa fuerit manus. Deinde nee ad HJin O'il'^nK ^2K, i^on intelUgendum
fordes follicitius purgandas confricanda hoc nifi de aqua prima, pofieriorem autem
manus, cum a manu ad manum tranf- debitum effe. Utriufque rationem reddit
ferri aliquando confricatione immundi- ^ Maimonides. Ad priorem lotionem norj
tiem, non tolli, doceant. Ideoque ca- lenentur, non*7D3 X'THO \TW ♦JSO, quod
vendum ne nifi utrasque prius aqua per- belli negofiis anxie occupati funt, pofteri-
fufae confricentur, quod ut his verbis orem negligere vetantur, rUDDIl ♦JflO, )
obfcuriiis innuitur, ita ^ a 2?. Mordechai ob periculum. Hujus e. lotionis necefli-
(ut alios omittamus) in Lebufh, perfpicue tatem non tam a prascepto aliquo quam
traditur, qui manum unam aqua madi- a periculi metu efle voluntj hoc eft quod
dam, alteri eadem non fimul perfufas af- in Talm. c. Col. Habbafar didum eft,
fricare, lotioni redle peragendae contrari- H^in □♦JlinNm mvo D'ityj^l D'O, ^qu'a
um efle docet ; at fi fimul ea perfufs prior praceptum eft^ pofterior debitum,
1 fcil.
>«6Mn ni3pjWb tllWSaW, Significatns Shipfhuf eft abfterfio. Beith Yofeph. « Sotah, c«p. i. f Part. i. n. 162.
4. ;. s Alii ut de re qua ad arbittium poffit, alii ut de re quae debeat fieri. ■> V. Bez. 'Irub. cap, i. ^ ult.
k Beraca. cap. vi. ' V. Ubufh. n. i8i. part. i. nmn Nin 'DD'33 HIVQ 13>NU;>yBN-
264 NOTM MISCELLANEM, Cap. DC-
fcil. n\2TTD nSa CDICO, gratia falis ad immunditiem kgalem toUendam, fed
Sodomitici.^cui vim oculis valdc noxiam nJDD □ICO nvpj^, ad munditiem, rej-
incfle fcribunc, ac ca^citatem inducere. que noxias manibui abluendas, & pericu-
Quo igitur ii periculo quod indc oriri lum ab hominibus depellendum. Sed &
polTet, fi iftiufniodi falis, vcl pani, vel alia adhuc, quam mediam appcllarc li-
cibo admifti aliquid manibus adhaereret, cear, lotio eft (□"'^VON D'O, aquam in-
caverenr, cumque praeceptum fit, "inK termediam vocant Magiftri) qua fcil. |0
th^ SlDN *]nS»3N ^D, " pofi omnia qua ^Vlth S'S^^D, inter fercula, • cum ab
comedcrisy comede falem^ quicquid in ma- uno ad alterum cibi genus tranfirent, u-
nibus eflet affufa aqua ablui juflerunt. tebantur: Hanc men i^</2'«//?', Rem pla-
Quod & turn obfervatu commodum cfle ne liberam efle dicunt : rm ^TtOli Hi*^*
rr\onttR.Mordechai,cvimh\Sodomiticm\n ^D13 I^N, Ji libiierit lavabit, Jin minus,
ufu non fit, fcil. quod r^O 'JSD VJTh U-" abjtinebit (inquit Maimonides) quod ta-
rrono nScS 1;7D*0C^ "IPIK, "Jujpicari liceat men ita intelligendum volunt alii, ut fine
alium falem ejujmodi cum Sodomiiico na- efculenta ifta ejufdem generis, fin di-
tufa ejje, inio & cum falem port cibum verli fuerint, e. g. fi poft aliquid e cafeo
fcorfim comedere moris non fir, atque confedlum, carnes, vel poft aliquid e car-
aliam etiam ob rationem, fcil. quod cum nibus confedum, cafeum comedere velit;
non jam fit in ufu "yi^ \72V oleum fuave " turn neceffe efle ut abluantur manus,
(quo olim manus fuas ungebant ad for- nee non inter carnes & pifces. Lotio
des tollendas, eafque ante benedidlionem ifta media pleraque cum pofteriori com-
mundandas) yorh □♦J'nriN O'Dl yXW munia habet, nifi quod in hac animum
y^ pvn O1p03 rr\p:h nn^n p nomrn, magis advertere deceat, nee eum alio
aquam pojlenorem vice unguenti adbibeant transferre, ac majorem etiam manibus
ad tollendas a manibus Jordes, quo mundes abftergendis curam adhibere ; nee alio
fmt ad benedicendum, feu antequam Deo quam aqua liquore uti. His perpenfis
pro cibo fumpto gratis agenda fint. fatendum eft equidem Judaos crebro la-
Hodie tamen cum penitus cefiaverint, vare folitos ; nee tamen hine wvyfjii,
& in defuetudinera abierint rationes illae, pro ttojcvji, vel TruVa, &e, quod fapijjim}
ob quas olim fedulo obfervabaiur ritus denotet, hoe loco ufurpari, coUigi po-
ifte poft cibum lavandi, ipfum etiam Pin teft; neque enim hic de ca?teris, fed dc
defuetudinem apud plerofque abiifi!e mo- ea tantum lotione, qua cibum capturi
nent. Ea quas aquam iftam pofteriorem manus purgabant, quae faepe una, pluri-
fpedlant ab iis, quae in ilia ante cibum mum trina aquas affufione peragebatur,
afFundenda vel excipienda obfervabantur, fermo efle videtur. Earn religiose ad-
in non paueis difcrepant, neque enim modum obfervaflfe ipfos oftendunt qu-as
de vafe e quo manibus affundenda erat, diximus, quibus addi pofl'ent & id genus
adeo ac in priori, folliciti erant, at in alia quamplurima, ut quod nee itineran-
quod ^ manibus deflueret, magis. Aqua tibus, vel alicubi morantibus, modo in-
enim prior ^ five in terram, five in vas de- tra quatuor mille pafllium fpatium aquae
cideret, perinde erat; at a cibo lavantibus aliquid ad quod progrediendo, vel unius
neceffario fupponendum erat poUubrum, ad quod retroeundo pertingcre pofllnt,
vel aliud faltem aliquid quo exciperetur, reperiatur, antequam inde fibi quo ma-
quod a manibus decideret. ' Prior aqua, nus abluant fumferint, quicquam gufta-
vel calida, vel frigida peragebatur, ad re permittant ; nee vel fi manus mappi
pofteriorem aequo calidiorem non adhibe- involvere, aut cochlear, aiit furcillam
bant; in priori attoUend^e, eo quo vidi- adhibere, aut aliud quodvis commentum
mus modo, at in pofteriori necefl!ario excogitare velint, quo cibum manibus
demittendzB erant manus, quo quicquid intadium ori ingerant. Tum demum
adhareret falis Sodomitici, vel fordium ubi intra hujufmodi fpatium nulla oc-
aquse vi deferretur. Ejufdem terminus currat aqua, lieebit illoto, manibus lin-
medii digitorum articuli ftatuuntur, & teo tedlis, aut mediante cochleari, non
unica, vel aquas; vel alterius cujuQibet alias, cibum fumere. Quin nee ab alio
liquoris (vino exeepto) afFufio fatis duei- cibum ori fuo ingeftum nifi prius loto
tur, cum adhibita fuerit, non (ut prior) comedere fas eft, quamvis illi qui alium
nNOID TO mntDV, purijicationis gratia paverit baud neceflarium ftatuant manus
3 abluere-
■" a«ryn KWTOtP, qui oculos occoecat. Arb» Tur. n. f 8i. part. i. " Lcbuflt. ibid. • Arba Tar. ibid.
P Lcbuih. ib. f 9. s »bD fT^S r'>»> «">" °P"s ^^ vafe. Id. n. 181. ' lb. & Shulc. Ar. & Rambbsm. Beiac
cap. vi. » Talm. c. Co!. H»bba&r. \ Berac. cap. vi. » Siiulc. Ar, part. 1. n. 173. & Lebufli. ib.
Cap. IX. NOTM MISCELLANEM. 265
abluere. Adde quod afferunt, h J'K iVfiN nicationis^ pervenk ad paupertatem, & e
DilVpO^ VT Voii TVTsV '^D ><*7N D'O w««i/o extirpatur, Hac culpa meruilTe
inVpO nnVi?1 '?D1X "id "Wy^^X^EtiamJinon R. Eleazarum, ut excommunicaretur. Di-
fuerit ipji plus quamadbibendum fufficiat, cunt etiam "W^ 1>Di<n OJU^iSn C»i*;j '^
*tfr/^ i?;w matius lavabit, dein reljquo ad B^SJ f^^< "IJ'in □'JllilNI "I'Tn, Agua prtmce
edendum & bibendum utetur. Ex his ac- [negledusj in caufa fuit ut ederetur caro
que ejufmodi aliis certifllmum efle patec porcina, aqua po/ierioris, caufa homiddiL
quod ait Syrus interpres, lavafle iplbs, Hiftoiias quibus hoc confirmant legere
rrxS'lDS «7ri/x£A&)5, nulla non adhibita di- eft Latine verfas in Syiiagcga Jiidaica
ligentia, ita tamen ut & ipfe magis quid Clariff. Buxtorfii, cap. vi. Hiuc eft quod
fecerint yWi^/, quarti quid dixeric £^'J«- R. Akiba cum in carcere decento baud
gelijla expreffiffe videatur. Hajc autem fatis aquae effct ad bibendutp, inanibus
fecifle dicuntur> ycpa^avTH iriv irx^a.j'oa-iv tamen potius eam aftundi jufferit, di-
Twr -nr^sa^uri^oiv. Atque hsec certe in cens, "nDi^K K^VOV^T nn'2 ni3X 21312
ipfo Talmude ratio redditur, quare illotis nsn m^T S];, Prajiat meipfum Jiti ene-
manibus panem edere nefas ducant, "uzz. care, quam majorum meorum hiflltuta
quod mos antiquorum traditione & z"rd«/^rt^/; vertente fiz/x/^jryz?, apud quern
praecepto fancitus fuerit. Occurrit c. ibidem habetur e tr. Talmudico Toma pe-
Col. Habbafar jam non femel laudato, tita hsc hiftoria, cujus exemplo quid a-
Tti^l nOlin IID ''^^ i'SinS OT nb'lDJ His faciendum ftatuant jam e Maimonlde
nii'O DWD, Abluendce J'unt manus ad vidimus, ut & quomodo, ubi Ron nifi
cibum communem, turn ne Teruraam quis magna difficuhate parari aqua poffit, vi-
manibus pollutis comedat [atque ita^mor- olari tamen non debeat ipforum manda-
tis coelitus infligends reus fiat,] turn ob turn. Quod fi quis fuerit, IN "i^titJS
mandatum. Quodnam autem manda- D'D h i'Nl HjDD OlpCD in deferto, lel
turn ? D'ODH n3T PIO^S mVO, Manda- loco periculi [plcno] nee Jit ipfi aqua,
turn quod Japientum verba aujcultare ju- turn demiim, DH' nS>£3J0 "lIlJiD, ^Liber eji
bet. Quatiivis enim ritum iftum aliquo a lotione manuum, Qp03 "im3"n J»^St
modo in lege fundari volunt, & ad ver- '^ID' li'Na?, utpote quam non neceffario re-
ba ifta, D'02 tj'OSy ^?S V"T1, ^ manus quirunt in loco ubi prcejlari mn poteft.
fuas non laverit, Levit. xv. ii. referant, Ut autem tantam fibi hoc majorum in-
non eft hoc tamen aliud quam i^iriDODN ftitutum obfervandi neceffitatem incum-
KD'7J^3> probatio minime valida, & IJ'NB' bere olim putavcrint, cur tamen perpe-
P^TTO t^Sx, ''non aliunde quam a Do£lo- tui illud juris efle velint, atque hoc eti-
ribus profeSlum fatentur, *quorum tamen am tempore obfervari, quo fublato Teru-
verba cum jubente lege (ut volunt, Deut. mce ufu penitus ceflaverit ipfius ratio,
xvii. 11.) in omnibus fequi decet, perin- quje a I'erumce (ut vidimus) rite edendas
de eft quod ab ipfis profedum, ac fi in cura petita eft, quadrat forfan aliquis.
ipfa lege difertis verbis prasceptum eflTet, Refpondent, nomn IjV Vt^Dj; |\S'^ 'Jl^^NI
nee minori cura ac diligentia obfervan- typpan D'!! r\y2W Dlfi^D m'Un hSdD vh
dum. '• Hanc certe traditionem ne quis 1J7 n»n»l IJilN^ "lirnJT iyo»2 mnOD
negledui haberet, ipfam monitis, minis HD "VWh ;;TJ1 iionn, ^amvis non Jit
atque exemplis munitam dcderunt. Q"*!!; nobis jam Terumah, non tamen abolita
"innn bj^ l-l^nrm n'ODn IIV ryT^r^, Multa eJl conjlitutio ijla, quoniam cito cedijicabi-
dederunt pracepta J'apientes & tavere bo- tur SanSluarium in diebus nojlris ; ac tunc
mines jujferunt, inc^uit" Maimonides, quo in fatriam nojlram revert emur, eritque
quae inde proveniunt commodis allician- w^/'j Terumah, cujus rite traSlandce [hoc
tur, illud R. Chafda inculcant, »NB'a K3N* pado] periti erimus. Twc Tr^ea-l^uTe^w,
Nmn'D 'NJSn nSo h lan'l N'D 'WSn iha, feu Seniorum, quibus accepta fertur h^c
Lavanti mihi quanta caperent pugilli mei traditio, titulus Hebraico D»Jpr Zekanim
aqua, dederunt [coelitus fc] plenos pugilks proprie refpondere videtur, quo nomine
felicitatis; quo qua? negledum ejus con- indigitabantur, ut cujufvis poft MoJ'en
fequuntur malis abfterreantur, dicunt 73' aevi Senatores, ita alias privatim e dodo-
n'*? N2T '"iTi 3"n an* nS»i:3:i SrSron ribus, rrsx^ i;;n pn^<nDS^<, iin qui Ezra
D*?");?!! JO np^il DVip, ^ijquis parvi pojieriores erant, tefte Maimonide, ad
pendit lotionem manuum, reus ejl excommu- trad. Mijhici Tadaim, cap. iv. §. 3. Ubi
Vol. I. , X X X diftin-
« Rjmbam Berac. c. vi. J. ig. y Q^OU; >*T'a nn^O 3«''n nNOtO nonn iJDISJn, Qui Terumam immand»m come-
dit, reus eft mortis calitus irfligendi. Leb. part. i. n. 158. ^ Ibid. " Arb. Tur. ibid. " V. Rambam ut fupr.
' lb. i- 19. "^ Talm. Sahb. cap. vi. f. 62. ' Ibid. & Arba Tur. Sliulc. Ar. Lebudi. part. in. 158. ' TaJm.
c. Col. Hjbfeafar. f. 106, Yoma, c. 8. f. 83. « Shulc. Ar. & Lebufh. part. 1. n. 168.
266 NOTJB. MISCELLANEM Cap. IX.
diftingmintur Q'^\ fenes, yt\ feniores, ii aquae, qualis aut quanta fuerit, vel vafis
tD'^ii^2i Propbetts. Verba Af/yw^lunr, DnVJ3 c quo priEbenda fir, cura requiratur, itno
OW3i nCTO Sani D'Jpr na^O, Dccims fi nulla " praefto fuerit, fatis cenfeatur,
fecundce w i^gypto [lolvciidae] factum ut manus quis -)£!l^2 ix "l1Ti*3, ^/f/^a /^r-
[fcu decretum] efi feniorum^ [in] Babele, r(t aut puhere, vel re quapiam alia, qui
Prophetarum. Eo autcm hie intclledtu mundari poflint, defricet: reliqua ob quaa
fumenda vox ':r^a(ixjri^i videtur, ut vc- lavari jubent ut omittam, utpote ab in-
teres qucflibet Dodorcs comprehendat, ftituro noftro aliena, vidcat cui lubet
quorum authoricatc traditiones quaflibet apud Jofephum Karo in Shulcan Aruc &
ay(>oc(pi3i tuebantur, quocunque demum R. Mordechai in Lebujhy part. i. n. 4. §.
faiculo floruerint, & quofcunque aliis 18. enumerataP, Atquc ab his, qu'.E a
alias infignitos titulis, reperies, five Judais tarn religiofe obfervata, accepiflc
O'ODI Rahbanim, five □♦03n ^fapientes etiam Mohammedanos folennem iftam,
five .anaiD firibas^ five & DnDn ^ocios^ qua fe oraturi purgant, lotioncm (1>.o>SI
feu Dolores, vocitatos. Dicitur enim haec Awoduan vocant) & vicariam ipfi «.;03l,
traditio, ut vidimus, p^ino a DoBoribui Al Tayammom, feu manuum, &c. 'pul-
noftris [profedta conftitutio] nee non vere (ubi non adfic aqua) defricationem,
O'ODn m^O Decretum Sapientum, & in caeterafque, quibus aliis dc caufis utun-
verbis R. Akiba 0'n3n ry^'\ Sententia tur, ablutiones, nullus dubitabit qui fu-
Sociorum, feu Dodhrum, & paffim nSl'2 perftitiofos utrorumque ritus inter fc
QnSID ^ iierbis Scribariim ejfe: quamvis contulerit. Utrifque eommunc cflc, uc
authorem ipfam habuiffe Salomonem 'a\j- non minimam religionis fax partem in
tument ; licet ab aliis qui longo port ip- iis fitam arbitrentur, patet turn ex iis
fum intervallo floruerunt novis fubinde quas hie Chrifti difcipulis corum negli-
audam ritibus. Ipfum enim & ^Tl n»3 gentioribus a Pharifais objiciuntur, turn
ipfius Senatum tantum rcfpedu Vlp, feu e citerioris svi atque altcrius fcdic fcrip-
ad res facias comedendas, ritum hunc in- tore Ifmaele Abul Feda, qui in hiftoria
flituiffe, dein V"Tn«C^ □♦OSTI ^ Sapientes. fua, de Chrijiianorum fedis & moribus
ipfo pojleriores 7V2T\Th «1X, etiom ad Te- agens, haec habcr, oj^/aj^ »5^*flM oyoyit ^,
rumam idem fieri juflilfe, nw "j3 "nnxi S^l,!* _i«ji}J (^^yyvj ^^^^ (jj^JU <> yi,^\
an' nVoi "^nvs; \'hr\ DTDN \)?, 'popa 4__Jx», Neque lavant ad preces ; Moham-
ffuccedentes alios] JiatuiJJe vel ad cibum medanis autem & Judasis lotiones fuas ex-
communem capieridum, abluendas manus. probrant, dicentes radicem [feu illud quod
Porro praster hane qua ad cibum capien- prseipue curandum eft] eJfe munditiem
dum parabantur, alia etiam eft lotio qua cordis.
manus quifque quam primum e ledo Pergit Evangelijla in corum fuperfti-
mane furrexit aqua ("i^ {y» DN, fi ipfi tionc defcribenda, Ka) ol-kq diyo^i, eaV [tM
adfit) purgare debeat quo ledioneni She- (iccTir'iia-coi'Ta.i, 8>t ea^ieai] Et a /oro, niji
ma<^), quam vocant, rite peragat & ora- baptizentur [vel loti fuerint,'] non edunt.
rurus purum fe Deo fiftar, neque enim Haec de corpore univerfo intelligi volunc
"TKTD mundum feu purum, audire homi- dodi, ut quod pra;ceflir, de manibus^.
nem antequam, D'a3 VT ^JO'ty, manus Quorum fententiae, unaminl fere Inter-
aqttd perfuderit, quod- & exemplo Sacer- pretum confenfu receptae, ut non temere
dotum Sanduario miniftrantium confir- contradixerim, ita cur nee in eandcm
manr, qui non prius cultus facros prae- protinus defcendam, funt quae faeiant,
ftabant quam e labro ibi in eum ufum fiiadeantque & hane lotionem manuum
pofito, affusa aqua loti efiTent, in locum propriam ftatuendam : five earn quae ip-
autem cultuum ab ipfis peragi folitorum farum in aquam immerfione, five quae
fiiccefiffe ledionem Shemaah & preces aquae in eafdem affufionc praeftaretur, in-
mane, ""atque alias, Deo fundendas. Non telligamus. Inter has enim aliquid eft
eft eum de Judaorum lotionibus inftitu- difcriminis, & utram carum hie innui
atur fermo, haec'-eum priori ilia temere velit ledor, nifi utramque malit, ipfi,
confundenda. In multis enim ab ea dif- ubi ea qucc in medium adduxerimus per-
crepat, " cum ad hane haud eadem vel penderit, judicandum relinquimus. To-
3 tius
h aoWNI tn^flDri, S^pienten priores, Yad. Ter. c. ult. ' Gemar. Sabb. cap. i. & Yad. Mikva, cip. viii. J. 8.
& Harabad. ib. ^ On^H bv HNDIIO nU ^bni ■^VCCi^, Shammai & Hillel decreverunt manus immurdas fore. Ge-
mir. ib; f. 14. & v. fup. p. 321. ' Lebulh, part. 1. n. 4 ^. i. "■ Nam & alias ante preces lavanda: manus. Yad.
Tephillih. cap. i». f z- " Quamvis eadem fere in utraque obfervanda ftatuat. Maim. ibi. aliique fi fieri poffit. Shulc.
>•• +• V 7- " ^'^''' '"'''* '^P'''"'" ^"P- definitum. Maim. p Si c iatrina, fi c balneo prodierit, fi ungues praecide-
rit, calceoj fibi exuerit, pedes fuos tetigerit, caput fcaberit, inter fepulchra ambulav^rit, mortuum teiigerit, vafa fui
purgaverit, cum uxor; rem habuerit, vermiculam tetigerit, corpoii fuo manum admoverit. ^ Beza, Druf. Grot.
I
I
Cap. IX. NOTM MISCELLANEM, 267
tlus autem corporis ablutionem colligunt fir, ^jn*3 r^77^} 7iVp 'p^k hs^.lJT ms ♦n
(inquifDn//'?"/' ex Gr<^C(j verbo /Ba'^x/- pliD flJIT ^t^^^<.0■^S Si^j") XM n^DII
reo-S-ai- At nifi alia producantur argu- t^lp^X, EJl (inquit) vacca riifa, de qua
Itoenta, paruin eft in hoc momenti. Plus dixit Domitim Caataath hi [expiatio pro
eft (aiunt) ^ci.7r,i^erT^xi quam ^ipviTrle^v. peccato ejl] cujus cifieribus graduM fnpm
Fateor, ita & SdD 'T'abal quam '^n^^ res facras tribuii, viz. quod riDJnJK NlK
Natal, (quorum illud priori, hoc alteri fr\Zir\ na^J p 'm CDV:' rh nj» {^fS n^t*
proprie refpondet) eftque, ut loquuntur, Dp5 in» S'3iO» ^<b mprj ',23 SiDa' '^n
ni'n' rhyn'gradus quidam [purgationis] iS'finn Tl^N* ni2N7K p Tyrvyjr) S'S' K2^
fuperior, at non qui neceffario totius cor- nlNriD '^N, w3z pollute fuerint cuipiam
poris merfationem indicet, fed de mani- manus, non Uceat ipfi cineribus vacca ru^
bus aliquando folis dicacur. Quas (ut fa manum admovere, donee in aquam con-
diximus) trat cum aqua affiisa lavarenc, ceptaculi fe immerj'erit. Non autem manus
& cum aquae ipfas, purgandi gratia, car- tantiim Jiias merfabit, ut ad reliqua quce
po tenus immergerent : utrumque ex munditiem requirunt. Idem in prsfatione
Majorum inftituto, quod, fi fententiam ad fuos in tr. Tadaim commentarios hoc
^Mifmcam, quam partim prius laudavimus, obfervari jubet, nV^G TJ ED'T nS'Di j{<
intcgram jam appofuerimus, facile pate- Of, aliud eJJ'e Netilat Yadaim, i. e. ma-^ '
bit. Eft ea prout Chagigah, cap. ii. §. 5. nuum aqua affma abhitionem, aliud Te-
habetur XT'^'?"' I'^^^S OH'S pQi: bilat Yadaim, i. Manuum in aquam im-
WOtO: DJ< nJ^'OnSl t6»3Da ^"T\p^ nainn^l merfionem : cumque ad cibum etiaoi
laiJl K0D3 VT, ytqud affusd manus abluunt communem, neceffarius fit prior ille gra-
ad cibum communem, decimas [fecundas] dus (idque five poliutaj fuerint inti^
& Terumam, at ad Jdcra immergunt ; ]n'7kS^ DJJn TlSx n'lN♦•2VJ'>^*, immunditie
refpeSiu Chataath [feu aqtiae luftrationis] aliqud ex earum numero quce ma?2us i?n-
R pollutce Juerint manus cujujpiam, to- mundas reddant, five negligentih tantum
turn corpus poltui cenfetur : quas verba eas habuerit, etiamfi baud certo noveric
quoniam ad illud de quo loquimur il- ipfas immunditiem aliquam contraxifTc)
hiftrandum apprime faciunr, quid ad ea idemque ad Terumam ctiam rite adhibi-
annotent Magiftri paucis videamus. Scho- tus fufficiat : ^^ V^y^'Hi. res facras, D'VG
lia ergo quas titulo Caph Nachat a R. 'ID OH' n^nD t^i'^N Dn» n^DJ HTJn
Ifaaco Gabbai edita funt, fie breviter, ^JHJ); f^SlfiJO IN* riDliiO HT r'OND, non
verbis e R. Salomone defumptis, rem e- fufficere ut quis aquam manibus affundat,
narrant [fStDIl lavant] i. e. "lE^DI i»*?in Jed requiri ipfarum immerfionem, five pol-
nb'Di DhS n rtClini, Ad prof an a & lutce fuerint ipfius manus, five tantum tieg-
decimas & Terumam Jatis efi, ut lavent ligentius habita. [Obiter etiam obfervari
manus (aqua afFnsa) [c;*lp71 at quod dd poteft quam inter duos hofce ablutionis
res facras] i. e. nV'3D T^'^ I^SN*? Ni d^?, gradus ftatuat differentiam, quod fcil.
fi ad eas comedendas accefferit, opus eft im- prior O'lniNty Q''iiD2 aqua haujid, & c
merjione [ry^'^Th\ & ad aquom afperfio- vafe in manus effusa prjeftari debeat, al-
ms\ i. e.^ ^y oat: mrb riNm '0:1 V^^ ter mpO 'OD, aqua conceptaculi alicujus
TTTf nSirO C?' O'no 'KCLD, ut tangat a- quod HND Q'y:3*nK, quadraginta fata
quam lujirationis quo eaimmundoscontaSiu contineat.] His adde terminum etiam
morttii afpergat, gradus adhuc ulterior eft. immerfionis iftius manuum purganda-
\TV "iNCOi, / polluta fuerint manus ipfi- rum gratia, eundem ftatui qui & lotio-
m] nS»3l3n "|ni* fjlJin SdI, Etiam toti nis alterius, hoc eft quod aflerit Maim,
corpori immerjione opus efi. Maimonides in praefat. modo laudata, on> nS'3E31
(ut ea quas de manuum ad profana, de- ^'-\f:>T\ 1;; r^nr\rh {'D f'^inS p^ D'T nS'DJI,
cimas 6c Teruma, etiamfi baud certo no- tarn Tebilat Yadaim, quam Netilat 21?-
verit quis eas immundas eflfe, lotionc di- daim, five ad profana, five Terumam, eft
cit, utpote in fuperioribus memorata, o- ujque ad Perek [compagem illam de
inittam) quae de rebus facris aflerit, fie qua quid ftatuant vidimus.] " Ea eriim
cxplicar, ^nT03 t'Tip DhS IK Vnp "1tt^2 terminari manuum immunditiem, nee
HD CV2' "T'rm YT, ^od ad carnem fa- ad reliquum corpus fe diffunderc, tef-
cram, aut panem facrum, manus in a- tante Mifna in Tadaim, cap. ii. §. 3.
quam prius immerget ac turn ea contrec- Adeo ut '')H0 mundus reliquo corpore efiT^
tabit. Chataath, autem cujus hie mentio poflit, cujus manus im^mundte ac pbl-
luras;
' De tribus feflis, lib. 2. cap. xv. Bcza. * V. R. Obadiam. ad Chagig. cap ii. ' jnb'aiCI C3n^ n^iffll
C3>->31D naiD, Yad. Mik. cap. xi. 1. " V. Cefepii. Mifn. ad Yad. Ab. Turn. cap. viii. Y^d. Ab. Hattum.
cap. X- S- vi.
268 NOTJE MIS'CELLANEJ^. Cap. IX.
lutse. Qiipd qua ratione, quariimque re- nNDn'7 omo tin"!}? 'SdiN njl3 i:-?^'d'7
rum contaftu coiningat, docet Maim- nriMI n:in33C? Ton rx^n 'TQ^V p «pv
mV« »■« prjcfar. ad Tadaim, IIDN^N riM NUmj n pnv UHpS DmO inn3D3
pxoo I'DC'si i'^^OD ^''?^1^* 'n QDj^n ri^oi r-iNDn*? Diit: innsoo, ^c/'^" pkbeiorum
V\hXi f~nj<203 xnnaXtt^ t^2"l, -R^ y"^ 7""' cakatio Pharilaeis, Vejlei Pharifeo-
manm duntaxat polliiunty cunt eas tetige- rum, cakatio edentibus Terumam, ve/les
rinf, non autem corpus uni'verfum, Junt edentium Terumam, cakatio [edentibus]
cibi (3 tiquores immundi, ^ id genus alia res facras, vejies edentium facra, cakatio
i numero immunditierum kviorum. Idem [refpedu] aqua lu/lrationis. Jofeph Jo-
in 1. Tad. tradl. jiboth Hattumaoth^ cap. azari Jilius fannijjimus erat Sacerdotio
viil. fufins profequitur, YTI Wi:n ^3 [fungentium] cujus tamen linteum cakatio
OnX PE^K"n iniN rrniy V^ nsOlt)? ^'lp*^J^3 erat^ reJpeSlu rerum facrarum, Johannes
VT INCDi I'J^.CD ppw'O IK SdIN* IX 'Sd "IN fiHus Gudgedsc comedebat cum munditie
OIPI'Sd ">'"1N*S D'iDtsn pi ^"sti^ "TV "1373 <2^ res facras [requifua] per totam vitam
TV U'ysrC IN riKSItsn 3N3 ^>;0lD2e^ J'uam^ ipfms tamen linteum cakatio erat^
'a'yT\ ry^t:^^^^ VT ^^?at^3 i;J130 rn^aS ^^z/^w lujlrationis cojitreeiaturis. Quid
DnaiD n3"lQ, 5/ ^«/i tetigerit manibus fit, DIID [cakatio] cum dc pollutione
/k/j aliquid quod eft primum ad immun- loquantur, difcimus ex Maimonidis ia
ditiem [provsLg^ndam] Jive primum illud verba Commentarioj fenfus verborum,
Juerit homo, aut vas, cut efculentum, aut Calcatio Pbarijais, &c. Jo m »S"iS' OnJK
liquores immundi, polluuntur ipfi manus arn D"n,02 NH pD IDJnJK □n3N'n
ad Perck duntaxat, fimiliter fi quis ma- nV2t3 pJNnn'T, eji ipfos vejtibus eorum
nus fuas indiderit in aerem [feu conca- propiiis admotis pollui non fecus ac qui ad,
vum] vafis teftacei, quod pollutum fuerit illud, quod cakaverit Gonorrhaicus, accef-
a patre pollutionis, aut in domum leproji, Jerit, & merfatione opus habere. Quid
immunda fiunt manus ipfius. Manuum item de Johanne filio Gudgeda hie afiir-
autem immundities eft a verbis fcribarum, metur, fcil. ilium comediffe cum mua-
&c. In his quae produximus eft quod ditie rerum facrarum, fcil. eadem muo-
ea quse initio diximus abunde confirmet, Sitiei cura qua tradtari debenc res facrae,
effc fcil. '-72D (quod /Sa-z^T/^gcrS-cu figni- ut fciamus, obfervanda quam ftatuic
ficat) ulteriorem purgationis gradum idem inter eum qui cibum communem,
quam is qui per Sd3, feu ^spvlyneiv in- nino ^y, cum munditia cura comedet,
telligitur, nee tamen totius corporis mer- & eum qui eundem, lyTipil niilD HiJ^,
fationem, neeeffario indigitare : cum munditie rerum facrarum, icil. quod illc,
vel graviflima ac manifefta manuum pDn 'nn.i'S.inSK.DJ:' t^J.t: Sd p b5nn»
immunditics tw Ferek, feu ea quae ad riinND j'^^in^K "|^n, ab omnibus caveat
brachiale eft jundlura finiatur, ae ma- quce cibum communem immundum reddant,
nuum eoufque merfatione tollatur, "quo quo Jit cibus ijie communis mundus; hie
quis vel ad ea, quas maxima cura eon- vero, tyilpSt^ DJ^' ^iO Sp jO bOnn»
tredanda funt, edenda mundus, atque ik nKDH -){y3 t<njND |»7in9N* "pn h^y\
idoneus cenfeatur ; neque ergo e vi vocis D?yK, caveat ab omnibus qua res facras
(^sLirTiTifT^oA, (quod nihil gravius quam polluant, eodemque modo profana ifta [feu
^-73:0 notat) firmiter concludi, Judaos e cibum communem] traSiet, ac fi hofiia
foro venientes totum corpus antequam pro peccato vd delicto oblatce caro ejfenf.
panem guftarent abluere folitos. De- His prasmiflis, quid de Pharifais, quid
mus (quod tamen de vulgo hominum, de Johanne ifto affirmetur liquet. De
imo dc Pharifaorum numero credi non Pharifais, non fine magna munditia; eu-
poteft, quod de Joanne filio Gudgeda, ra eos unquam cibum fuum coniredafle,
ut e multis millibus uno narratur) ipfos ideoque nee illotis manibus ; non tamen
continue cibum communem, nintO ^^ neeeffario aquae immerfis, eum vel de-
gnpn, eadem curd qua res facras come- cimas, vel Terumam edentibus, quibus
diji'e, vel ad hoc tamen manus in aquam majori cautela opus erat, fufficeret aqua
immerfiffe fuffeciffet. Sententiam quam affusa lavare : de Johanne Gudgediade, ut
innuimus Mifnicam, ad rem magis il- rarae atque infolita; munditiae exemplo,
luftrandam integram apponemus, quae praedieatur, ipfum non minorem femper
Chagiga, cap. ii. §. ult. occurrit, HJD ad cibum communem munditiae euram
D"nZ3 Tȣ^"nS n^p I'ty^'^Q'? duo y^rni pj; adhibuiffe, quam ad carnes faeratas alii.
DT10 noinn "h^Mi njl3 nomn ''7D'1nS Nihil ergo eft quod Pharifaos (neduni,
Juda-
" V. Ccfeph. Mifn. »d Ab. Turn. cap. viil.
Cap. IX. NOrM MISCELLANEM. 269
Judaortm viilgus, quibus quod hie di- que ipfi, ni'in'OH S)^ |J3N3, Jide dignus
citur cum Pharijaii commune videtur) in iis quce munditiem fpeSlant habcretur^
a foro venientes, non nifi poft corpus rrnOH nD"T Yl^ 73p'ty "T^;, donee in J'e
univerfum aqua abiutum edifTe prober. Jufcepijjet leges Jocietatis [quas obfervant
Si objiciatur, vix fieri potuifTe quin ibi " Chabarim Socii i. dodli, fapienies, a
veftes tangerent plebeiorum, quae rei a mutuo qui inter eos eft amore fie didti]
Gonorrhaico calcata' inftar illis cenfebatur, obfcrvandas, inter quas fiint, vSj; 73p>£r
ac totius corporis ablutioni obnoxios red- |n3 nOD' ^^ niKOVOD "inn Nn'*»i'
deret, in promptu eft quod regeratur ; r\Yo:i'2 inri Dmj* J^OD' t^^ty rrnHDil
follicite cavifiTe PhariJ'aos ne id ipfis con- nh^ Vb nm 'HJ^O Hp' i<r>r imntDDI D'T
tingeret, omnem plebeiorum in plateis imODi l'?VN IHIK* N^l 'iV-!;N* TTs^rw ^ ut
occurrentium contadum vitantes, afl'e- tn J'e fufcipiat caututn fore Je de rebus
rente Maim, tr. Ab. Hattum. cap. xiii. §. immiidis ne eis poUuatur, nee non de mun-
8. '^'V n3 jmy3 loSnos; jn I'lynanu; ^/.i «^ ipfas polluat, atque JolUcitus Jit
I^NH 'Q]/ J^ioi IKOiOn*, ^/^w ad latera de lotione manuum earumque munditie^ a-
viarum incedere Jblitos, ne plebeiorum con- deo ut d plebeio liquidum aliquid non acci-
taBu polluerentur : neque erat quod cjuf- piat, neque apud ipj'um diver fetur, vel
modi merfatione fe purgarent metu ne ipj'um hofpitio excipiat vejle fud i?idutum^
infcii ipforum veftes tetigifl!ent, nam vel 7iifi miitatd vejie. Qu] tanta cum
(teftante eodem) tyiTan Hf pSHDi ON'' diligentia ac perpetuo munditia^ ftudio
Xin nn vh D« X'y^'^ ap UnD yJi DK fibi ab aliorum confortio caverenr, baud
"nriD, ^i dubitaverit Pharifseus utrum facile commifluros quis credar, ut quo-
vejies plebe'ii alicujus tetigijj'et necne, eece ties in forum exirent iis fe obnoxios red-
mundus ejl. Sciens autem (ut diximus) derent, a quibus merfatione purgandi
volenfque earum contadlu fe poUui mi- eflient antequam cibum capere liceret.
nime pateretur, cui indodus, & e plebe Quinimo fi quis aliquid quod a Gonor-
quilibet S>JCt3 np?n3, ''Jub prajumptione rhaico (ut diximus) calcati inftar eflec re-
immudi erat, feu immundus habebatur, fpedu immunditiei tranfmittendaj, teti-
adeo ut cibos quofvis, vel liquores vefti- giflet, vel patrem (ut vocant) pollutionis,
um ipfius contadlu pollui cenferet, ne- adeo ut univerfi corporis merfatione pro-
curanda
T Ad Taharoth. cap. iv. iz. ^ Yad. Mifcab. vemofhab; cap. x. i. » Qui plura de titulo Chabarim, quo
apnd Juda:os infigniti funt Dodi, defiderat, adire poteft CC. VV. Joannem Buxtorfium, Conftantinum L'Empereur,
& Johannem Cochium ad Sanhedr. p. 308. Nolo hie ab iis tradita repetere. Quia vero Conftantinus L'Empereur in
fais ad Benjaminem notis tales quodammodo eos fuifle autumat quales funt in Anglia Collegiorum Socii, libet hic
pleniorcm eorum defcriptionem e R. Tanchum adducere, ut, fi tales olim fuerint apud Juda;os Socii, caveant noftri
jam melius inftituti ne appellatione ilia minus fe dignos pra;ftent. lUe igitur rationem ob quam nomen illud fortiti
fimt, hanc reddit, ^3 ^-^ fiS'N-lQI tTJ DH;?! itDJ<"Q N3VD -1 JnSS n2n DHJO nHKI '^D |K
|*ppno"7K {^oSj;Sn -ijn "ibn'^i nDSi xhd itb:'.n'7N vi^Sxn nix^N ntbw nmo nnxi
^2 nV pKDnKbK p'nD DNnnKT DNn":fN rippnVN "hv zy^y^ iod' ^n ipnno' 'IVk
n»: p pn'7N nN-17 pn^N* j^'aj'^K nvpo \ih "^Sp nxTNj;o nSi nrrj^w nSi annxjo
noaj 'D nDD *sSi nnnNV pi noiT dqj bn DmnN7 d^'^i nn »Sn S»o nSt ciiSko nj?N-i2
cznjo iHN^ nS") .niin nnb'iQ pntb'*? nanNv ]^p3n xn'^jj^S dit rioNn ria'^tD nSi
»^K SixiSni 'ppnbN SmodSn br3 ♦'?j^ iiNpnSN ini -ijnSS >ca -I'j pJ J^^'i "ivpD
np'Qn jN n' onjo nnNi Sdi nnDnoi rbia riDiro p n'Sx iSi" ^so2 nnDN7N hN'nVx
t^vr.t* "I'lI^nD cn-nvn |N5 imynoi n'iNQDJ7N '3 j'pnsno i:N:r jni nNvpN p iy;f
f6ajSS h'nSxSx ri'a'07K DNonx '3 rinnNn dd:S nonNi nxipN p»ej '-iSN nnNi'?^ f inySx
cnjo nnNi '^d s^Sit^n -jSiD ;?icit:>K nNSv n3 on* S^'QD nD^5^*:) \yr2 onjo nnKi Sdi
n**?]? innpvN pn'^N* nnb n'n "i^iSi ^r^h'i nD rii^sjoSN Svn' noj^n nixSS p;?o
i^rony n'Sx '1'"N >inanp3i n^D^t? tdd iod'I rp'pn^x 'S;; nn^n cma on;r'oi
KHD'tn "im -17 "i2n id ctr Dipo "i';r -i3n m»Dnm nnoK'o pnia innDi'n y^ajS^
H'SK DryXCnJKI DniN'piK n7N* XnOnprn, ^«°'>' wu/qm/que eomm alteri fe focium [prsbeat] affeauum
finceritate, Jepcfith dolo iz h\poc>iJi; dum quilibet alterum eodem oculo, quo feipfum, intuetur. Ideoque repcries doBos veritatis
Jludiofos, qui Japientes re I'si a ajfellari merentur, focios atque amicos ejji, admodum inter fe Concordes, nulla inter ipfos inter-
tedente dfcrepantia, contentionc <vel initnicitid j idque quod omnium Jcopus fit iierilas fui gratia abfque ullo confuetudinis re-
JpeSu, vel quo duett affeclus incUnatione ; quin nee cuilibet ipforum cammodum privatum eft, quod appetat exclufo focio fuo,
neque fupcvbia, vel pritritalis dcfiderium, cujus gratia focio fuo detraHum eat quo illo fe prafiantiorem oftendat, neque cuili-
bet ipforum alius fft quam aliis Jcopus, out intentio ; eftque fcopus ifte ut mutuo fibi auxilium ferant, ad acquirendam perfeSi-
mcm veram, vitamque fcternam obtinendam ed quam affcquantur Dei cognitione, ejufque amore, dum isf unufquifque ipforum
focium fuum tanquam ex mentbris fuis unum refpicit, etiamfl corporibus diftinlfi fint, numeroque dlverfi. 'Neque enim eorum
inter r.umsranduin difcrepantia, [ecus fe habct ac difinftio mcmbrorum ejufdem individui, qurc omnia uni animrr inferviunf,
quo (I toto peificialur imluntas Dei, unoquoque interim alteri cfem ferente ad adiones [prasllandas] qu/e ad totius boiium condu-
cai't : ita is iftonim quilibet alteri cpcm feit in iis qurv miiverfo cestui funt piofutura ; ideoque ubi fe exeruerit Veritas, omnes
in ta [an-.ple<;'ter,di<] focietatem ineunt ; funtque hi re vera Socii. Principem autem y PrrrfeSlum provinciir, ad quern omnes
fe ricipiunt, cujufque bono fab dudu fef modcramine focietatem ineunt, Chabar Ir. appellant, ubicuitque fit Chabar Ir. eftque
!i princfps, ts prafedus ipjorum, cui obfeqtiiu)n prabent, W ad quern fe rtclpiunt. " Yad. Mifcab. vemolhab. cap. x. i.
Vol. 1. Y y y
270 Norm MISCELLANEM. Cap. IX.
curanda purgationc opus habcrct, non vi- fine magna ratione ufurpatum videatur
dco quomodo inter cos, de quibus hic fer- verbum quod utramque comprehenderet.
nio eft, coUocandus fit, cum qui ita fe ha- Nam quamvis /SaxT/^eo^S'eu ci revera
beat, poft corporis ablutionem non fecus quae immerfione fir, pra^cipue competar,
fe habeat ad ea quse cum munditiie cura non lamen de ea foliim, vcl necelfario,
comedi debeant, ac qui illotis adhuc dici, patere arbitror ex illo quod occur-
manibus eft, fell. HNOIEdS 'X'D, ut fecun- rit Luca xi. 38. Pharifaus autem vident
dus ad immunditiem propagandam, " ufque admiratiis eji, en « -ut^mtov f^x-nla^^n
ad occafum folis, adeo ut ante illud ^^^ tb a'e/V«> ^^^ ^°" priiis ablutum fu-
tempus Terumd ipfi vefci minime liceret. ijfe ante prandium. Ad quae verba an-
Jam vero de manibus poUutis nihil gra- notat Grotm e/3a7rT/o-S-)j idem ejfe ac
vius pronuntiarunt, quam ut eflent 'J'i^D ivi-ta.To rdi x^<-^^- Optin^^j ''cet rci
HNOVo'?, inflar fecundi ad polliiendum, a- quam reddit, rationem baud fatis Ju-
deo ut nihil immerfio ifta ad cibum dceorum difciplinae congruam efle ex iis
communem capiendum promovifle vide- quae fuperius in medium adduximus li-
aiur, quo nullibi interdicunt immundis, quet. Mallem ergo Rev. Bezee verbis
& ad qucm nullibi requiritur a magiftris dicere, to /3a7rT(^gc-S-a« idem hic declarat
totius corporis ablutio. Hic autem, ut atque to Atlgo-S-ct^ j^ ^^gpn'-arTgjj' ; modo ita
diftum eft, de eo quod ordinarie ante interpretari liceat, ut eo innuatur manus
cibum fiebat, idque tam ab aliis quam vel mcrfatione, vel aquas affufione pur-
a PbariJ'ais, loquitur, ad quern ex mo- gare. Cum utrovis modo id prsilare
re nihil gravius poftulari videtur, quam liceret, quod tam hunc quam ilium
manuum aqua afFusa lotio, imo nee ex comprehenderet, adhibitum videtur vo-
vi vocis /SaTT^/^gcrS-a^, fi quam maxime ur- cabulum. Neque enim fi vei foliim a-
geatur, & de ipfo 'Joanne f. Gudgedce ci- qua afFusa lavallet Chriftus, fuiflet quod
bum capturo fermo effet, plus quam ea- admiraretur Pharifxus, ne ipfi quidem
rum in aquam immerfione purgatio. Pharifaei plus praeftabant. Nee fi totum
Quid eft igitur quod cum prius verbo corpus merfalfet, magis idoneum hoc ad
vi-TTTia^cu ufus eflet, hic de venientibus prandium commune fumendum reddi-
a foro ^ fiacTnl^saSrou ufurpet ? Dicam diflet. Neque tamen hoc conceflb, fu-
quod fentio j cibum ordinarium capturis pervacaneum videtur quod ab Evange-
liberum erat five manus in aquarum lifta ponitur, qui prius, quid ante cibum
jufts menfurae conceptaculum, vel fon- fumendum ordinarie facere folerenr, nar-
tem immergere, five eafdem eo quem raverat ; hic quid a foro venientes face-
defcripfimus modo, aqua affusa lavare : rent, edicit. Emphafis enim in verbis
docentibus paflim Mijhd & Gemara, & aV dyoes^iy magis quam in verbi vi-^'uv-
ex ipfis, Maimonide^ his verbis, in^H 73 tm in /Sa-zzTT/o-wfTcu mutatione latere vi-
lli *]nV li'N rr^pa 'Ol VT ':?'2Dm ''J detur, Cujus vim ut percipiamus, ob-
irtfit, ^ ^lij'quii opus habet ablutione ma- fervanda eft & alia adhuc Magiftrorura
vuumy fi ipj'as in aquam conceptaculi in- regula, quam bis verbis nobis ob oculos
tinxerit, non efl ipfi opus ut aliquid aliud ponit Maimonides^ tradtat. Beracoth, cap.
faciat. Imo immerfionem iftam pro vi. (faepius laudati) §. 17. VT OIK ^Dll
gradu quodam eminentiori purgationis "^nv I^NI OVn 'bs ^T\h^ HinOI VrVfD
habitara patet ex .iis quae diximus, cum n»D> \hv im nS'DNI ilSoN Sd'7 VT SlO'?
eiiam facris contredandis eas idoneas "|nv jno inj;n PI'Dn DK SlX |no irij?"?
i:edderet, ad quae aquae afFufio fufficere nS'Di "^"^iV r^^ *7D3 VT SlD'*?, ^La-
non cenfebatur. Arque inde eft quod •uahit quifpiam manus fuas mane, ea con^
ait author Lebufio, S';?'WD nS'Dity jVO ditione ut fufiiciat ipfi [lotio ifta] ad to-
Til'''l'{2 'K?D D'T*7, ^ Cum aqua affufio pro- turn diem, fieque opus ipji efi ut quotiefcun-
fit [manibus purgandis] multo magis im- que edat manus fuas lavet: quod tenets
merfio [ad idem valet.] Cum ergo u- fi animum fuum ab illis alio noft averterit.
tram mallent hkrum lotionum adhibere ^0^ fi animum fiuum alio averterit opui
poflent, & fatis probabile fit ex iis qui efl ut manus fuas lavet, quoties lotione opui
majorem fandlimoniae fpeciem prae fc fuerit. Hoc animadverfo, facile patebit,
ferrent, fuifle qui (quod de "Joanne ifto, tum quare ex Seniorum dogmate, a foro
cujus meminimus, afferunt) earn qucE venientibus necefi~e eflet manus lavare,
gravifllma putabatur obfervarent, non turn quare ejufdcm etiam mentio ab
Evan-
^ Yad. Ab. Turn. cap. x. i. * Lcbufh, part. i. n. 159. ^. 14, ' Yadaim. cap. i. 3. Chag. 2. S- 9- Gemer.
f. Col. Habbifar. Yad. Berac 6. §. 5. ' Part. i. n. 159. J. 14. « V. & Arb. Tur. Shule, At. & Lebufh. part.
I. n. 164. I.
Cap. IX. NOfM M ISC ELL AN EM. ifi
Evangelifta fada fuerir. Nifi irvyiJivi lo- ere manus. Ut ergo ad illud quod his
tis edere nequaquam illis licebat : at hoc probatum voluimus redeamus: Cum tarn
ut quis vel lemel, idque mane, faceret, difficile effet manus ab iis quibus conta-
fi dcmi fe contineret, & ab immunditia minarentur etiam domi, continere, vel
manibus fuis caveret ad totum diem fuf- eas non aliquando negligentius habere,
ficeret. Quod fi in forum prodiret, a- aliis animum diftrahentibus : ideoque
liifque fe negotiis immifceret, opus erat cuipiam, qui ea conditione manus laverat
ut eas denuo abluerec, quo cibo capien- ut toti diei fufficeret, tutiiis judicarint
do idoneus effer. Ratio manifefta eft. nonnulli ut, fi fuppetcret aqua, iterum
Manus quis nefcit efle nV3pD^ negotio- eas ante cibum ablueret : nil mirum fi a
fasf quis, cui alia peragenda funt nego- foro venientes (ex eorum inftituto) eas
lia, perpetuo ea quam requirunt diligen- lavarent; imo neceffe erat ut hoc faceret,
tia, ipfas obfervare potent; ibi prasfer- etiam de plebe quilibet; multo magis
rim ubi alia forfan fponte, alia cafu con- Pharijai ; quos ergo ob religiofiorem
tredlanda eflent, quae priorem earum purgationum exteriorum obfervanciam,
ablutionem irritam redderent ? Multa merito a ^ Juftino Martyre (quod ex ipfo
enim erant, & ubique obvia quae manus ad hunc locum produxit Beza) (ict7rri<roti
contaminarent, a quibus etiam vel domi ipfos infjgnitos concedimus, pra-'fertim fi
inanentibus, fi quid inter lotionem & qui Joanms Gudgedce morem imitaren-
efum moras intercederet, cavere vix pof- tur. Nefcio tamen an ab ea qua, quo
fent. Si vel cruri, vel femori, aliive cui- cibo capiendo idonei ellent, fe pararent
libet corporis fui parti, quae tegi folet, lotione, vu.ees'^ac-miq'M quos vocant, ap-
''manum admoviflet, vel caput fibi fcalp- pellationem iftam meruerint ; Ti>xsQfCa.-m-
fiflfet, lotio ilia repetenda erat. Obiter l/iy-ijs ™ enim, fi vim vocis capio, proprie
notare liceat, inter ea quae manus pollu- Hebraeorum, DV ^13D, exprimit, quod
erent numerari legis etiam Sacrae volu- eo die lotum denotat : qui fcil. patre
mina, modo nmtt^H AJhurith exarata (ut loquuntur) poUutionis aliquo pollutus
fuerint (i. e. literis quas Aflyriacas vocant fe merfare deberet, nee nifi port occa-
illi, nos jam vulgo Hebraicas) non autem fum folis, Terumam vel factum aliquod
fi r\'13J^ Ebrith, feu Hebraice [i. e. cha- contredare, ex lege poterat. Si qui
, raderibus, quos Samaritanos appellamus, quotidie faspius -zs-ps dyvaav lavando no-
quos olim annotat cum aliis R. T'anchum men illud commcriti fint, nee hoc ipfos
ufui comnauni & civil i adhiberi folitos, ad cibum quavis diei parte idoneos red-
cum Afiyrii libris rebufque facris defcri- didiflfc, ex inftituto majorum, aut idem
bendis adhiberentur, nee profanis ufibus ab aliis praeftari debuilfe, ex vi vocis
infervirent, ut nee alteri illi facris, nifi probari poflTe arbitror.
Cy^iToSS nmnSj< riDKrOi XlOr^X XO'? Ignofcet, fpero, Ledor, quod in his
Ci/K "fnz DH^ t>Jni2rO, pojlquam co- defcribendis, & traditionum quae apud
a6ii funt legem Cuthais defcribere. 'Turn "Judceoi extant veftigiis eruendis, prolix-
tnim ipfam iis illo charaSlerum genere ior fuerim, ubi perpenderit viris magnis,
Jcripjije, nee eo ipfos poftea ufos efiTe, ne quod ad eorum partem tantum animum
cfi'et inter fe & Samaritanos, nD"l>f{i?OT n'J7D adverterint, erroris (licet in re levioris
inNi DD '5, conjbrtium & communio in e- momenti) caufam fuifife, neque fibi, nifi
jufdem Scriptitra genere; atque ex eo expenfis caeteris, liberum fore de difcre-
tempore, charadleres iftos, quos Rabbini- pantibus interpretum fententiis judicare,
cos vocant, ab Afiyriis deflexos reperifl"e. aut facile a cujus partibus Veritas ftet
Uc hjEc obiter ex eo producere liceat.] dignofcere. Porro ex prasdicSis (ut obi-
Imo nee Q*DTl1p'3N nQD, Hbros Epicu- ter notare liceat) de ufu vocis ^a-w'ii^i(7-
raorum, ' feu profana quaelibet fcripta, eas S-cm haec duo fiunt perfpicua, primo, haud
contaminate voluerunt, quod a Saducxis necefiiario earn, cum vel ad graviorem
ipfis objedtum, tertante Mifna, tradt. Ta- lotionis gradum Tebilah exprimendum
daim, C3*^ 1JK j'Ssip O'plTA' D'"TD1}< adhibeatur, totius corporis in aquam im-
(♦NCDO ttnpin »DnD OnaiN tuns*^ D^U^ina merfionem indicare ; cum de eo qui vel
CD^NCDO DJ'N DTcn 'Tfl!: D'TH nti manus duntaxat intinxerit ex frequenti
L'TH HK, Dicunt Saduccei, Excipimus nos traditionis & difciplinae Judaica ufu di-
contra vos Pharijieos quod dicatis, Hbros catur. Secundo, eandem aliquando de
Jacros poUiiere manus, Hbros profanos [feu leviori illo, qui aquae afFufione peragitur,
ut kgunt alii Uy!2T\^ Homer t'\ non pollu- ufurpari & utrique indifferenter compe-
3 tere.
' Lebufh, ibid. ' V. Yad. Ab. Turn. cap. ix. V 1 1. "= V. Bux, Lex. in tinO. ' Quam tamen Icflionem
jn JuUino coriigend»m puiat Grotius. "' Grot, ad Marc, vii.
272 NOTM MISCELLANEA. Cap. IX.
tcre. Quod forfan contra illos qui vim communia efle volunt, & verba IcgU
verb], ubi de Baptifmi Sacramento dilpu- perfpicua gloflis fuis ad miros fenfus de»
tatur, morofiiis urgent, non inutile crit torquent : quibus fi & alia, quae vel de
obfervarc. iftorum, vel aliorum quibus nullatn ex
Hac autem, quam hadtenus defcripfi- lege immunditiem competere fatentur
mus, cura, corporum fuorum munditiic valorum pollutione, ejufque vel admit-
ftudebant ; quam in iis qua? ad fupel- tcnda:, vel propaganda ratione fubtilius
ledilem, & quibus uterentur, vafa Tpec- difputaiu, & □nDID nsno, e verbis
tant, fuperftitioli cflent, indicant i'cquen- Scribarum (ut loquuntur) effc volunr,
tia, Kal aAAa iroKKa. ei^iv, a. ira.^iXa.Qov addiderimus, facile patebit merito ipfos
xe^Tft)', " ^oLiflifffjiHi TTCTwgiiwr, j^ '^i<r<^v, K) hac ctiam ex parte a Chrijlo reprehendi,
vaAx/wi', Xj xAfcwi', Et alia muita Junt^ ob legem Dei dereliftam, quo traditioni-
qua accepertint tmcndoy nempe lotiones bus hominum plus quam a'quum eft de-
poculorum,fextariorum,& eeramentorum^^S ferrent. Ha:c fi pleniils profequi vellc-
leSlorum. Compledtitur haec omnia, cum mus, transferenda hue eflent turn quae in
aliis, nomen Hebraicum D''7D vafa. Va- ipfo Talmude^ tum in MaimomJe, tara
forum autem feptem enumerant genera, tradatu Ce/im [feu de vafis] quam alibi
quibus ex legis pra2fcripto immunditiem de iis dicuntur, fine magno forfan opcrae
competere volunr, nempe, ^^y\ Dnj3 pretio : quibus igitur omiflis, pauca qua:-
yj; 'SdI rrOAtS 'SdT WJy *b^^ fpirni -nj; dam, quae Evangeliftae verbis lucem ali-
'C"T] "hy^, ° "vejies, vaja coriacea, Jdccos^ quam afferre poterunt, adducemus, Ba^-
vajd ex ojfe, metallo^ Hgno, & tejiacea. T(o-ju.as (inquit) iroii^Mv. Tlo-rn^ov Hebra-
Loca quJB prascipue ad fententiam fuam ice D13 poculum, quod inter ea qua
confirmandam adducunt, funt Lev. xi. pollution i obnoxia funt, & ablutions
32. ubi mentio fit vaforum ligneorum, purganda recenfetur apud Maimonidem,
veftis, pellis, & facci; & 33. ubi tefta- in Tad. traft. Mikva, cap. iii. §. i, 2, &c.
ceorum: Num.-xxxi. 22, 23. ubi metal- Atque inter pociila celebre eft ^2^ DID
lorum rerumque quas ignem fuftinere n3113, poculum benediSlionis^ quod Deo
poflint, atque ejufdem cap. v. 20. ubi poft cibum fumptum gratias a^uri vino
dum, a'JJ^ njyi^D 73, omnis operis capra- impletum manu tenebant, de quo reli-
rum meminit, comprehendi volunt, D'*:'^ giofe abluendo base tradit idem tradl. Bc-
mov;?n pi D'Dbton pi D»inpn p \'W'^r\ rac. cap. vii. §. 15. Sb; did rpTc> *]♦■«
iTm nonn 'ro 'sKdi \'\'r^ Mini o'lj; ht\ pn^o iniN t]iDc?^'i o'jaao riD-in, mceffe
vafa confedla e cornibus, Ufigulis, & oj/ibus efi ut poculum benediSiionis interiiis aqua
caprarum, eandemque legem reliquis bejii- coUuaty exteriia in aquam immerfum ab-
arum & animalium generibm communem luat. Quod fequitur ^gij-MS Sextarius^
effe. Jam vero qua; polluta atque im- Originis licet Romance, non in Graciam
niunda cenfentur, nNOVJ INODJiy |'D ^ modo, fed & Orientem tranfiit, nam
^V HNOIDS INQDiU^ |'3 Tyy\T\ hv (Tnon hinc & Judais Caldaizantibus, & Syris^
□»03 nS'3Dn ^J'7N nnatO \rh pN \TV'^1'} m\> Kefta, Arabibus li«^ Kefio, facili
i7p"Tpl 7"pin, f've polluta Juerint immun- literarum metathefi. Qujare licet a Z^-
ditie legis gravi, five ea qua ex verbis eo- tinis proprium ac primarium vocis intel-
rum [fcil. Scribarum] ejl, non purgantur ledum difcere oporteat, ad reliquos ta-
re//? immerfione in aquam mundam in terra men, ut quem apud ipfos ufum obtinu-
[congregatam.] Tali immerfione vafo- erit, fciamus, recurrendum erit. Libri
rum, quae diximus, reliqua fi immundi- Aruc author eam per j»j7 lagenam expli-
tiem contraxerint, mriD p^ &'♦, ad mun- cans, eamque e qualibet materia confec-
ditiem redeunt, exceptis teftaceis & fto- tam, ad linguae Arabica authoritatem
rea, quibus, TTy^D nVk niriD "b pN, non provocat, quibus (ut videtur) tunc tem-
ejl aha purgatio quam confraSlio. Utut poris in ufu communi fuit. Illos igitur
autem fuerit vafis aliquibus ex lege pol- fi confulamus, fie interpretantes habemus,
lutio & purgatio', quantum tamen ex elfe fcil. Jo|j s^""** *-**^ 5**i _\\^'=-<^
Magiftrorum tradicionc legis mandato *>i ' — •a^ii, menfuram quondam qua di-
acceflTerit, vel ex his quae jam diximus midium Sea capiat, nee non [vas] e qua
patet, dum peculiare de iis quae a Midi- aqua ad lavandas manus prabeatur. At-
anitis anathemate devotis cepiflTcnt, mo- que alias, j>Si'^ f^^jVt^' '^V'^ ^JoilH quan-
nitum ad vafa qua-libet & fupelledtilem tit at em, aliment i portionem debit am, li-
ufus communis transferunt, dum ea quai bram, & Al Cuz (quod eft puto authori
de cilicio dicuntur, vafis ex ofle confedis Aruc, Lagena) Urceus. Bar Ali Syrus,
quid
» Vulgat. baptifmita calicum S( urceorum. ° Yad. Celim. op. i. $. i. f Yad. Mikva. c. i. i- i.
Cap. IX. NOTM MIS CELL AN EM. 273
quid apud fuos denotet NDDp Kefto, fic KO^K n»a pD' DS^'N I^DMO Dpap IK nOD
Arabice efFert, effe fcil. u_.l^^» j> L-JiH j^nnj n^N nNJV'7N ♦JNInSn »t3 ^^irim
»«.S» [vas quod Arabei^ Keft [vocitant] t>.:nS D'IjSn, ;:(^aAx/oc magnum feu [cu-
i-v'w, meilii vel oki, atque hoc nomine Syrize cumam] vm eeieum magnum, ore lato, in
Damafcenae incolas Al Cuz, feu Urceum, quo calefat aqua quo diffundatur in vafa
appellare, nee non Ji>y> 6>^=-jj JIaSi^ minora, qua purganda funt a fermento^
\ i»flj, menfuram denature quod fefquili- ad azyma [conficienda] aut cum iis ufi
bram contineat. Si cui apud Hebraos fuerini Ethnici : \e.\, ut author Aruc ufum
antiquiores nomini refpondeat, quaeratur, ejus paulo aliter defcribit, D'an 12 V'D'CVJ
reperietur forfan idem fonare ac rvrvh'J Dr6 nom Dliin'p pJD □''^DH 13 j'D'JDOl
Tfeluchith, cujus quod ad immunditiem O'on D'OD Onnn?, in quo aqua?n cale-
ejufque purgationem eandem efle fere faciunt, atque in ipfam vajd injiciunt, ve-
cum DID prascedenti rationem, patet ex luti cyatbos & id genus alia, quo ipfa aqua
Maimonide (loco prius laudato) vel, quod calida abluant ">. Sic & in fabellis, qus
perinde eft, idem ac DiVJjf Tfmtfeneth, Locmano authori adfcribuntur, legimus
hasc enim Synonyma effe docet Kim- fab. 5. (^5*^ Ollas. Ta ^xKx.la. autem,
chius, nominis ri'my;?, quod 2 Reg. ii. five intelledtu latiori fumatur appellatio,
20. occurrit, interpretationem ftatuens, ut e vaforum quae, fllDnO '^^D, i^afa ex
ryrrh'i n3i'3i' DlJ'im t\ViTi IOD, eodem metallo confeSia vocant Magiftri, genere
modo fe habere ac Tfintfener, quod Exod. plura comprehendat, five ftridius, ut
xvi. 33. habetur, ubi ut & rurfum Epilt. DD/ Ahenum & QlpClp Cucumam, quo-
ad Hebraos, cap. ix. ver. 4. (ubi locum rum m Mi/na tr. Celim. cap. xiv.fit men-
iftum citat Apoftolus) Syrus interpres, tio, privatim denotet, inter ea erunt quas
pro Tfintfenet habet NtDDp Kejlo. Obfer- pollutioni, ex Majorum decreto, merfione
vat etiam Drufius, KCDDp a Jonathane, abluends obnoxia erant.
Lev. xix. 36. ufurpari pro ea menfura Superett. j^ y,XivMv, & le^orum : KAiva.it
qu£ jM Hin Hcbrais eft (quam Hieron. Mittoth. Inter vafa lignea quae pollutioni
Sextarium vertit) apud eundem rurfus obnoxia funt recenfentur nS^toni \Th^'t%
reperiri, Deut. xxv, 15. talsypT |»£ODp, Sex- nt3»0m, Menfa, Tabula, LeSius, &c. quo-
tarii jufti ; ubi in Hebr. nihil aliud eft rum, atque id genus casterorum, pollu-
quam pli'i r[&}V ns.'X, Epha perfeSia & tionem (excepta ea quae a calcatione Go-
juja, quod per \>d7U p'DO, Menfuras norrhaici eft) non effe ex legis fententia,
perfeSlas exprefferar. Atque his perpen- fed onQID HD'IO, Scribarum additamen-
fis, dicendum videtur cum Clariff. Beza, tis, fatentur. Eft enim regula Mifnica^
licet alias nomen iftud menfuram deck- n^Dlsr 'SdI D'ij; '^Dl "llj? ♦'7D1 j^]; 6d "■
ret duarum heminarum apud Romanes D'KOD |n»SDpO"l DmriD DrrCDIU^S, Vafa
capacem, alias vas ejus menfuras capax, lignea, coriacea, ojj'ea, vitrea, qua plana^
hoc tamcn loco (ut & alibi, ex eo quem munda funt, qua ad res recipiendas [cava]
apud Orientales obtinuit ufu) cstera turn pollutioni obnoxia. Quam explicatius his
majora, tum minora quotidianis ufibus verbis enarrat Maimonides in 1. Tad. traft.
deftinata comprehendere, ex quibus vi- Celim. cap. i. §. 10. nimVn pJD jri'DIE^a '
delicet vinum aut aqua fundebatur. |'N jHD Nl^VDI vSj; i'^DIKty "n^^m NDDill
Sequitur, ^ ;:j.aAx/'cwi/. Et Mramento- DnaiD nm3 N'^K HKOItO |'SDpD, Eorum
rum] Obiter obfervari poteft tam no- qua plana funt, e. g. tabula, fedile, pel-
minis quam fignificatus quae inter Gra- lis qua edentibus fiernitur, atque ejufmodi
cum iftud yoLKv-iov & Hebraicum nrf^p alia, non funt pollutioni obnoxia, nifi ex
Kalachath, Ahenum, intercedit affinitas, verbis Scribarum. Le<5lus autem quando
qujE cafu magis quam certo hominum primum huic legi obnoxius evadat, docec
confilio eveniffe videatur. ]pfum inte- idem, ibid. cap. v. §. i. verbis e Mifna
rim etiam nomen ^xA^iov e Gracia in defumptis, HKOID.VvDpO J'N D'SsH 73'
Orientem migravit. Apud Arabes enim pSspO »nO'NQ X^ '731 \D'2'ihD "V^^W nj;
citeriores (nam apud antiquiores aut in Jin ni;^3 WSWWD nD'^^);!!") nLSDH HKOID
authoribus Arabtjmi ftudiofioribus, vix PlKOItO |»S3pa fjliyS nSs^ "IOJ, Nulla vafa
reperiri credo) {^f^^, pro Aheno ufurpa- pollutionem recipiunt antequam abfoluta
tur. Ita jR. Tanchum vocabulum DdV fuerit ipforum faSlura. Vafa igitur lig-
Lebes (quod etiam civitate donarunt Ju- nea quando pollutionem recipiunt? LeSlus
dai pofteriores) explicans, ait effe, ppSjl © fponda ex quo fricmrit ea felle pifcis.
V o L. I. Z z z ^od
1 Adde c Maimonide in c. xiv. Celim, ad ea abluenda & einundanda. Dmpj'?! Qnnnb. ' Celim. wp. 2. J. I.
' V. Eund. in com. ad texium Mifnae citatum. ' Celim. cap. xvi. i.
374 NOTM MISCELLANEA. Cap.IX.
^od Ji ila ea perfecerit ut Jricare nm ve- percipiet quam fere perpetuo neceflarii il-
//V, fiatim pollutioni obnoxia Junt. lis, qui fanftimonias ftudiofiores apud ipfos
Porro, confideranda eft & ledorum crant, poculorum, urceorum, ajramento-
materia. Nam fi teftacei eflent, neque rum, ledlorum & quicquid aliud vaforum
ex verbis legis, neque ex Scribarum in- appellatione indigitant, /Sxtttio-m-o) a Scri-
ftituto immundi habebantur, teftante eo- bis inftituti eflent, & quotam religionis
dem. Ea ergo omnia quae hic ab E- partem ipfis implerent. Quos tamen,
vangelifta recenfentur, in eomm quae com- quamvis liiperftitionis nimiae ac religionis
muni XZh D, feu •uajorum appellatione circa exteriora inaniter occupatas indicia
apud " Magiftros comprehenduntur, nu- manifefta, eft quod obtendant Judaei, fu-
mero efle videmus, ob quorum lotionem, iJlfe inter inftituta & decreta ifta, quae fta-
non qua a fordibus, (i quas contraxerant, tuerunt Majores, ut efl^ent m^n*? J"D, Se~
purgarentur, & quae rufticitati contraria pe^ legi (ut loquuntur) quaeque wrTl' *
eft, fed fuperftitiofam illam, qua polluti- rTlT^J^n JO DINH, Homines ab ejufdem
oni imaginarias, ritibus hominum ingenio 'violatione longius abducerent, & ne illicita
confi(5tis, cultus Deo grati & fanftimoniae, patrarent, etiam \ Ileitis cohibendo, cave-
quam interim corde minime fovebant, rent. At erant alia ab iifdcm traditione
praetextu, occurrere fe putabant, a Chrifto accepta, nee minor! rcligione obfervata,
reprehend! palam eft. Superftitionis iftius quae mandata legis graviffima plane irrita
paflim occurrunt veftigia, tum ubi de va- facerent. Tale illud cujus vv. 9, 10, 1 1
lis privatim, tum ubi de pollutionis & & 12, mentionem fubjungit, juftaque in-
purgationis legibus ac ritibus agunt. In- dignatione ipfis exprobrat Chrijius : hono-
ter ea forfan cenfendum, quod in more ris nempe, qui non tacito tantum naturae,
fuifle dicunt, ut poft fefta, vafa quae in fed expreflb Dei mandato, parentibus de-
Sanftuario eflent omnia merfatione ablu- bebatur, vi traditionis ipfis denegati. Et
erent, pKH '0)7 pD ^^iiV 'JiJO, '' guod dicebat illis. Bene irrttum facitis prcecep-
ea tetigijjet vulgus : quodque vas aliquod fum Dei, ut traditionem vejlram fervstis.
quod aflereret e vulgo quis ab aliis im- Moyfes enim dixit, Honora patrem tnum,
munditiae generibus immune eflie, idqueita & matrem fuatn; & ^i maledixerit patri
le habere ipfi crederent, nihilominus, n^el matri morte moriatur. Fos autem di-
'ny n^^OID awn ^rVI^{ J'^^'^DO, ^ ablue- citis, 'Edv eim avS-^w'sr®^ tw Trar^J V tJ}
rent ob immunditiem Am haaretz, populi fjittr^) kop^ccv (0 e<r'> ^^eP^) 0 Idv l^ efjt.»
/^rr<^, feu plebeii :* nee non quod fi quis vas a)(pgA«6>i5. Si dixerit homo patri fuo aut
aliquod vel apud plebeium quempiam vel matri, Corban (quod ejl donum) quodcunque
artificem, etiam quem Terumam rite ede- ex me tibi profuerit [Beza, quo a me ju-
re nofifet, deponeret, non tamen eo utere- vari poJis!\ Et ultra non dimittitis eum
tur, nifi rei a Gonorrhaici calcatione pol- quicquam facere patri fuo aut matri.
lutae ritu prius purgato ; ut & fi vel dun- Verba h^c cum prioribus hoc commune
taxat coram Idiota idem poneret, eique habent, quod eorum neutra nifi confultis
ejus fervandi curam mandaret: quodque Judaorum traditionibus facile intelligi
fi talem quempiam in domo fua ad ip- pofllnt. Atque erat olim cum in traditio-
1am cuftodiendam relinqueret, Jvr\ ib'DN " nem, cujus hic mentio, primo incidens
^iDD Sdh nshTf\ nyv rrro 1K mas, mirarer Ipfam ab iis quos videram N. T.
etiamfi interim vel vinSlum, vel manibus interpretibus in medium non addudtam ;
trwicatum, adeo ut nihil quje ibi elTent poftea vero eo ubi major erat librorum
vaforum contreftare pofllt j univerfam fu- copia reverfus, inveni a CI. Viro Lud. Ca-
pelledlilem, ut immundam, abluere de- pello, ex ipfo textu Talmudico, ejufque in-
beretj & quod fi dodtus aliquis plebeio terpretibus, ac Maimonide diligenter eru-
kdtum ad dormiendum commodate da- tam, ac fufius explicatam, ad cujus ergo
ret, '' in quo intra ipfius dodti aedes decum- Diatriben, qui pleniorem ejus enarrationem
beret, tum ledtus, tum omnia intra fpa- velit, remitto. Neque tamen penitus ac-
tlum quo plebeius ifte manum extendens tum adturus mihi videor, fi & quae ipfe
pertingere poflst, immunda cenferentur j aliquando ad verborum iftomm elucidati-
• quodque fi in eodem atrio cum plebeio onem congelTeram, paucis produxero. Ob
degeret, quascunque in atrio relinqueren- oculos igitur nobis hic ponuntur manda-
tur vafa ei legi obnoxia fierent: quibus id tum Dei, & Judaorum traditio qua ei vis
genus alia, quae in eorum fcriptis quam- illata. Mandatum a Deo per Mofen erat,
plurima occurrunt, qui addiderit, facile Honora patrem tuum & matrem tuam; ({n\
I contra
• Yad. Celim. cap. i. }. 8 &zviii. 5. I. " Yad. tr. Miflicab. & Mofliab. «p, xl li. 7 1b. $.12. * lb. cap.
xii. I. »fz. *J. 7. 'J 18. * Pirk. Ab. cap. i.
Cap. IX. NOTM MISCELLANEM. 275
cx)ntra fecerit morte moriatur. Judaorum 'liD (ut loquuntur) vicaria feu Synonyma
dod:rina, nS^pH n">1D03, per traditionem eft) ftatuatur, perinde fe habet, nee mul-
(ut volebant) a Senioribus derivata. Si turn rcfert ♦J^?ty an 'J'Kty, cum in diverfis
dixerit quifpiam patri vel matri Corbafi, i. exeinplaribus ^ promifcue occurrant, lega-
Munus, efto quocunque a me juvari poffis, tur ; eodem res recidit. At in reliquis ex-
Supplet Beza, dvaclri®^ I?-/, Injbns erit, plicandis non poflumus Dodliflimo Viro
convenientius forfan traditionis diaIe<So aflentiri, nam quod ille, "^ njnj, fibi u-
• fupplebitur "YiDK interdiBus eft, feu voto tilis fim^ reddi vult ; e contrario fonare
interdifti obftriftus ne illis benefaciat, vel videtur, ex rebus tuis utilitatem capiam :
ir^NJna ^mOK, interdiSlum eji illis ab ipjb patet hoc e perpetuo Mifnce per totuiii il-
utilitate capienda. lum de votis tradlatum ufu, & uno vel
Legem MoJ'aicam una cum mandatis altero exemplo allato extra dubium pone-
fub ea contentis, difpefcit ^ Jof. Albo in tur. Ejufmodi eft quod tradlatus iftius,
tres partes, foil. Primo, Dnil 'verba-, cap. iii. §. 1 1. occurrit, ubi fi quis hsec
quo nomine ea vocat quae vera nos de verba protulerit, ^'^^"h Hinj 'J^N'ty tSJp
Deo fcire & cogitare docent. Secundo, Konam [vel Korban] quod 7ion Jim Neheneh
Opin Decreta, e mandatis, feil. ea Le JJ'rael, ipfi incumbere ftatuunt ut fit,
quorum ratio nos fugit. Tertio, D'Dae^O n">n£3D ")31Q1 inV!l hpl'?, feu caro eniat
Judaica^ ea nempe quae ut asqui ac & vili vendat, fin e contra, KS"l£^'{y QTIp
jufti inter homines obfervandi norma ef- ♦*? pHJ, Corban [fit] quo IJrael Nehenin li,
fent, tradita funt. Eft illud de quo hic turn |»;?Qlu; as* "inVD IDIOT ninSD np'fy
agitur, ex horum ^ MiJJjpatim numero, 1*7, ut vili emat, & caro vendaf, Ji ipfi
non Deo magis, quam ratione, ipsaque aufcultare velint : hinc igitur manifeftum
(ut diximns) Natura didtantibus, neuti- eft Neheneh Le IJ'rael, reddendum efle, «-
quam violandum : quo (quantum ad tilitatem^ cepero ex Ifi'aele, feu IJ'raelitis, 6e
prsfens inftitutum faciat) obfervare licet, ♦'? pJHJ biOtVW, quo Ifraelitae a me [feu
ex Magiftrorum fententia, praecipi liberis rebus meis] juvari poffunt ; non ex men-
ut Parentes foveant, alant, veftiant, eo- te Capelli, fi utilis fuero Ifraelitis, &, quo
rumque, quibus poffint modis, inopiam Ifraelits mihi prodejje poterunt. Nam qui
fublevent, Qus tamen omnia perverfac caro emit, & vili vendit, aliorum magis
traditionis efFato illis denegantur, dum ve- commodum quam fuum refpicit, & e
tatur qui vel iracundis, vel avaritiae, vel contra, qui vili emere cupit, caro autem
impii cujufpiam afFedus impetu abreptus vendere, fi hoc fibi emptor fuaderi patia-
voto fe temere obftrinxerit, ne Parentes tur, fuse magis quam alterius utilitati con-
uUa ex re quae penes ipfum fit commo- fulit. ^ ergo in his loquendl formulis idem
dum percipiant, aliquod ipfis pietatis offi- valet ac 2, vel p, ac proinde a R. Oba-
cium praeftare. Sunt enim verba ifta, diah, & in Caph Nachat^ exponitur '^Klty'S
Ko^/2af 0 leiv e| efjia w'^gAwSvi?, nihil aliud non [Ifiraeli] fed ^iTp'' b^^D, ex iis qua If-
quam folennis voti apud Judaos formula, raelitarum funt, & '*? non \mihi^ fed 'Sg^D
quam verbis ex eorum difciplina defump- e rebus meis, ut fit prioris membri fenfus,
tis fie efFerre liceat, n^nnu^ no H'D \Tiri Voto Corban me objlringo nuUuni me ex
'JOO, Corban ejlo omne ex quo a me commo- Jfraelitarum rebus commodum perceptu-
dum percipere poffis ; Tam tibi vetitum rum [res fcil. eorum mihi Ut Corban fta-
fial. atque illicitum aliqud ex re qus pe- tuendo, quo minus, &c.] pofterioris, Vo-
nes me eft, utilitatem capere, ac cuipiam veo me J/raelitis nihilo quod penes me eft
aliquid Corban, feu muneris, nomine Deo [res meas illis inftar Corban ftatuendo]
confecratum, in ufus fuos convertere. profuturum. Eandemque in caeteris, quas
pafllm ibi occurrunt parili forma: conceptis
[Ludovicus Capellus formulam voti for- votis, particulae iftius vim efite patet. Ad-
mailis, quam apud ipfos ufitatam fuiflfe pu- dat cui libet e cap. xi. §. 3. fceminae vo-
tat, fie effert, -jS niHJ 'JNty Xl'^'p, quod tum, n"n3'7 nJHJ 'i'Niy DJIp, quo fe
ex ipfius mente fonabit, Corban eflo, illud obftrinxifl'e ipfam ne a quopiam morta-
quo tibi utilis eje poffiim, quam licet in Hum utilitatem caperet, indicant fequen-
Mifna toto traftatu Nedarim non occur- tia, quae docent nihilominus potuiflTe ip-
rat, fed haec ejus vicaria, HiHi ♦J'Hty DJIp fam, HNSI nnDlTI npS^ m^H'S, Spicilegii^
*^, pafilm tamen apud commentatores manipuli, & anguli in agris, Dei juflu,
^almudis eo loco inveniri dicit. De voce pauperibus relinquendi beneficio frui, ideo-
prima, five Corban, five Conam (quae ipfi que formae iftius intelledtum fuifle, non
fe
• Vel forfan fimpliciter, Votum eft; vel, Voto obftriftus eft. ^ Serm. 3. cap. xxiii. * Rambam. 1. Mitav.
Abaib. Bechai Arba. Tur. Shulc. Ar. Lebufli, &c. ^ V. R. Niffim & Tofaph ad Nedar. cap. i. J. 1.
276 NOrM MISCELLANE/E. Cap. IX.
fe nuUi hominum utilem futuram, fed a modo prodefTc tenebatur, invitandi con-
nuUo utilitatem captaturam. Quare (i ditione exprefla. Hinc interim liquet,
hanc formulam ad Evangeliftje verba ap- ipfum facultates fuas Deo neutiquam
tare velimus, dicendum non erit, p"ip voto ifto confecrafl'e, cum eas alii dono
*]S ryiTS^ ♦JNC? ; cflet enim illud Corban dare potuerit, quod in eafdem jus, fi
ejlo illud quo a te juvari poffeniy & qui quid patri ex illis fubminiftraflet, nequa-
ita voviflct, fuiflet DH^ IIDK, "^oto ob- quam perdidifTer, fed voti folummodo
JlriSiuSt ne aliquid a parentibus commodi violati reus fadus fuiflet. Nihil ergo
captaret. Sed mutata perfona, nriNE' pT) aliud valet hac in loquendi forma Corban^
h njnj (quae ipfiflima verba, nifi quod pro vel /wgpj/, quam TIDK, i. 'vetitum prorfus^
\:np eft ejus vicarium DJlp, ejufdem tradl. nefas atque illicitum. Efto fcil. niDJ<
cap. viii. §. 7. occurrunt) ^Corban ejlo, quo \Tp2, Non minus "oetitum quam Corban^
tu a me juvari pojjii, quo pado clTent attingere. Nihil enim referre tradunc
parentes (vel quofcunque allocutus efl^et) in his votis (quae ID'N Efar interdidti
ID ('*Y)D{< vel "liT'ina, ^ omnium qua ab vocant) utrum ea fimpliciter per vocem
ipfo expedtare poterant ofBciorum fpe niDX Ajur, aut ejufmodi aliam, illicitum
exclufi; atque tec certe formula iis quae denotantem efFerrentur, five ita ut quod
jam in textu Mifnico reperiuntur congru- alias licitum, rei cuipiam ab ufu com-
entior eft. Alteram tamen illam, qua muni femotoe aflimilaretur, hac folum
cum |0 conftruatur verbum (quam ad- lege ut ejufmodi efl"et res ea quam &
hibuit etiam Do&iffimwsY'wJoh.Cochius) licite confecrare, eademque nondum con-
quod Servatoris verba magis jcaTa xo'cTas fecrata libere uti poflet ; veluti pecus
exprimere videatur, appofuimus : nihil quaepiam munda, quam Deo in oblatio-
interim eft in fenfu difcrepantiae, & ju- nem voto ^'•\pT\ Hekdejh (quo nomine
dicio fuo utatur ledlor. Sed a diverticulo alteram votorum fpeciem appellant) feu
in viam redeundum.] SanSiionis, confecrandi poteftatem habe-
ret ; cum rei ex inftituto legis prorfus
Si cui impiurn hoc verbum 'i^it^ vetitae (carnis, puta, porcinae aut anima-
oS'ovTmv temere fugiflet, ut folennis voti lis cujufpiam immundi) mentio, •" voti
vinculo obftridum, non finebant, nifi nuncupandi formam non ingrederetur.
eo ab ipfis prius folutum, illi cui ex fe Nam fi diceret quis, Sit hoc mihi caro
utilitate capienda interdixerat, quocun- porcina, vel tarn illicitum ac carne por-
que praetextu benefacere, fcil. ne voti cina vefci, nuUo tenebatur voto; fin au-
violati reus fieret; non quod hoc pado tern. Sit hoc mihi Corban, munus vel
aliquam facultatum fuarum partem Deo, holocauftum, qua) e rebus erant ante de-
vel abfolute, vel fub conditione confe- dicationem Ileitis, rei quam his afiimila-
craret, aut pridem confecratam indica- tam voluit, poteftate fe in pofterum ex-
ret, quae tamen opinio, ex interpretibus uebat, ipsamque eo refpedu, in eundem
melioris notas non paucos in errorem (fi cum Corban, quod in ufus privatos con-
magnorum virorum pace dicere liceat) vertere nefas erat, ftatum redigebat.
induxit, & locum per fe fatis clarum Hxc vocis Corban & fimilium in votis
obfcurum reddidit. Contrarium plane concipiendis vis & ratio. En igitur
docent Hebraorum (ad quae in genuino mandato Dei, traditionem ipforum ex
Jiujus loci fenfu eruendo recurrendum Diametro oppofitam ! Pater, ad ino-
ipfi fatentur) fcripta. Res exemplo, ex piam lapfus, filii opem expofcit. Re-
ipfo ' Talmudis textu petito, clarior fiet. ipondit filius (o^xw iriv dypioTma. irK^ii-
Impio cuidam Beth-Horonita erat pater, jotgr®- tuv i^^uiv, ut loquitur PhiloJ voto
nxn liD'H lllOi interdiSfm omni ex ejus fe impediri quo minus hoc prjeftet. Pro-
rebus utilitate capienda. Ille cum ad vocat pater ad mandatum Dei promiffis
convivium nuptiale, quod filio fuo in- & minis undique munitum, quo fibi in
ftruxerat, patrem invitatum cuperet, nee filii bona id juris concefiTum quo a ne-
tamen voto fe penitus folvi, hunc exco- mine mortalium fpoliari debeat. Oppo-
gitavit dolum, ut ad amicum quendam nit filius traditionem fapientum (ad quo-
triclinii & coenae jus a fe transferret tan- rum verba magis quam ad verba legis
tifper dum veniret Pater, atque una cum attendendum) qua ipfi votum fuum, vel
illis ccenaret; quod fadu prorfus illici- hujus vel alius cujufvis mandati negledu
tum ftatuunt, nifi bona fide res iftas ac contemptu, prxftandum docent, ideo-
amico contuliflet, nulla Patris, cui nullo que fedulo cavere jubent, ne ad patrem
aliquid
■ V. Mai. ad cap. xi. 3. " Excerpt. Sanhed. p. 273. ' Nedar. cap. v, J. 6. ^ Mifn. Nedar. cap. ii. J. i.
V. Maim, conun. & eundem in Yad, Nedar. cap. i. §.8. , i
Cap. IX. NOfM klStEtLANEM. 277
allquid ex bonis fuis commodi perveniat. tis ob votum illcgitime conceptum pcS-
Hoc eft quod ipfis improperat Chriftus, nis ab illis affici debuiffer, & ad debitum
Ka] Bx aipiWg axiiov nS'h ifovncM r^ -rrxTpi Dei mandate, & parentibus poft Deum
awTH, T\ Tri jt/.-/)T^/ avTB, 'Ay.u^Hvrii toc As- colendis, obfequium prasftandum cogi,
•yQv T8 ©ga TTi wa.^a.i'ocrei J^wc ri ira^iSu- pius efle impia lege vetatur, & ad per-
xaT«. Quod Bon immerito illis ab ipfo petuam mandati violationem vi traditi-
cxprobratum patet vel ex eo, qui etiam- onis obligatur. At folvi voto, ii ejus ip-
num hodie apud ipfos legitur, ex tradi- fum poeniterer, poterat. Poterat quidem-
tioneantiquaderivarus, Canqne, quo fan- (tradentibus Magiftris) ita tamen, ut quze
citum eft, mvo n2*! ^y nhV^ OTlins^, de votorum diffolucione docenr, majo-
Vota cadere in res mandati, ^ feu locum rem eos authoritatis & traditionis fuse,
habere etiam in rebus lege prasceptis, quam Dei aut glorias aut mandati, hac
-^que ac in n'W\ HDI, rebm qua uniuf- etiam ex parte, curam habuiffe oftendantj
cujufque arbitrio permittuntur, iifque ob- & juftas Chrifti reprehenfioni vel magis
ilringi poffe aliquem, ne liccat illi fine adhuc obnoxios reddant. Quod turn
gravi peccato facere quae lex facienda quomodo hanc in aliorum confcientias
praeceperit : adeo, ut n» h^'ii "lT;i "ni D^ authoritatem, qua iis pro arbitrio laqueos
nN S'J32"I D''p 1115 m^fO bonS N3» "jD neftunt vel folvunt, fiblque perpetuo ob-
mifOn, <S/ votum nuncupaverit, quod, ut noxias detinent, fibi arripuerint, turn
ratum fiat, abrogandum fit mandatum, quomodo arrepta utantur, confideranti
ratum fieri debeat votum tpfius, & abro- facile liquebit. Primo enim nullum
gari mandatum". Subtilius autcm hic in- efTe iftiufmodi authoritatis ipfis divinitus
tcr juramentum & votum diftinguunt ; delegatae in lege' fcripta veftigium fa-
& quod de voto afferunr, de juramento tentur Magiftri. Sic Maimortides, *i;3l "^
negant : negant enim hoc in miTD IDT, Dro^ty rmnn ^^D "ip'j; 'h JW* nr, Rei
res a Deo praceptas cadere, ut (i quis huic (fcil. homines votorum &juramen-
mandatum quodvis fc non prasftiturum torum, quorum hac ex parte eadem eft
juraverit, hoc excofari poterit, verum ratio, nexu folvendi authoritatis) nullum
a"pS "yyi^ rrS;? npl*?! r603 "in^iae^ eft omnino in lege fcripta fundamentum.
%X\'^t2T\, juramentum ipfius irritum eJJ'e, ip- Quo igitur jure illam fibi vendicant?
jumque ob idem paenis afficiendum, manda- Docet idem, Xl''y\ TWU2 HoS "]D J^'?^
tiimque necejfario prceftandum : atque la- >6c^ inrjl '^H' Vb ilDDH m"^ rh'^pT} ♦flD
tere TTD Hf "1^13, in hoc arcanum aliquod 10X1^3 t<in *^bn, Veriim a Mofe, Doc-
(ait R. Mordechai) myjlerium (quod cum tore noftro, per tradilionem accepimus illud
ipfe non protfera-t, relinquamus & nos quod fcriptum eft, ^ Non prof anabit \(c\\iv-
intafhim) effe tamen qus pateat, rei ra- ritum faciei] verbum J'uum [ita intelli-
lionem. Nempe quod juramento praece- gendum] ut ipfe [qui protulerit] illud non^
daneo a majoribus in monte Sinai jam faciat irritum, 13 "itm Di3 OK ^DX*
olim fuo ac pofterorum nomine prasftito, I7 TDQ D2n, ^ quod fi pceintentia du5lus
tcneantur Ifraelita omnes ad mandata illud revocare cupiat. Sapiens quis ipfum
Dei oWcrvanda, 'by nTTJ nyi35y J*N1 ^ ei folvet. Quid non eodem artificio e
r~Tpl3C?, fieque juramentum cadat in jura- qualibet materia fubftrata elicere licebit?
mentum (ut loquuntur) viz. ut quis liber- Hac tamen itiierpretatio traditionis fide
tatem fibi novo juramento adimat illud a Mofe derivata paris erit cum quoliber,
faciendi, quod antea fadturum fe jura- quod in lege Mofis fcriptum eft, prae-
verat, adeoquc juramenta locum habeant cepto authoritatis, iifque ad quicquid ab
duntaxat r"."lttn '1313 in rebus qua in ipfo ligatum fit folvendum, vel quicquid
jurantis potefiate Junt,^roxzzvXtrc\ c^\\in% liberum reliftum ligandum, poteftatem
quis non tam fc (ut in juratncnto fit) ^ conferet. Cum igitur voto fe quis vel
re facienda impediat, quam rem fibi arftifllmo obftrinxerit in re maxime tici-
fadu illicitam faciat (miro diftindtionis ta, & in qua irritum fieri quod pronun-
acumine) etiam in ea cadant, qua^ vi prae- ciatum eft vetuerit Deus, fi ejufdem ip-
ccpti obfervatu neceffaria ante fafta funt, fum poeniteat, aut aliqua de caufa infec-
& voventis libertati pridem adempta j turn maUet ; hi<'W 'n'?N3 "Vli l^'fiNI,
adeo ut fi ea prajftet, ' ptEnas lucre de- imo fi vel [tefte invocato] Deo Jfraelis
beat. Atque ita «Vo§>@^ ifte, qui mcri- veverit, ipfius tamen turn mandate, turn
Vol. I. Aaaa reve-
" Maim. Yad. Nedar. cap. Hi. V i. Arba Tur. & Shulc. Ar. part. 2. n, 215. " Lebufh. ibid. p Maim. Yad. tr.
Nedar. cap. iii. J. 7. s Cum perfonas, non res obliget juramentum montis Sinai, imn ini6»1 '3'D nna y2Vi;iD IDXy
'TO iriD ynuno ir^. ' Yad. tr. Shebuoth. cap. vi. 2. > Num. xxx. 3. ' Arba Tur. c Talm. f. 22. csp. iv.
Nedar. & Shulc, Ar. part. 2. n. 228. 3
^yS NOrJE MISCELLANEM. Cap. iX>
reverentia fufque deque habitis, czisn [in quibus comminlfcendis ac pcenitentia
nnJ3Y2, Sapientem aliquem probatum, vel voti dudo, vel duci fe cupienti, fugge-
fi talis in propinquo non fuerir, Twhv rendis non minima cerntbatur Sapientis
mJ3Vin, tres plebeioi bona mta adeat^ peritia] Dei etiam & Pra:ceptoris ho^
qui ipfum voto fuo folvant, ita fiet, norem excludunt. Ita (quicquid prse-
riK ")»nOU? 103 "l"»p'yO npl^J "lUn Nrrty tendi poflu) eorum honos qui nullo. voto
oS"iyo ■nC'p HM n'? iS^ND KIHC^ n^pn, temerari legitime poflet, ne votum iile-
" ut votum radicitus evellatur, ut cum quis gitime conceptum, ideoq'uc natura fiia
nodum fohit, ita ut non aliter fe habeat, irritum, appareret, atque ita fapientum
ac ft nunquam ligatm fuifj'et. E contra, fi & traditionis honos una rueret, loco cc-
quis forma ex lis quibus vota concipi dere cogiiur, nee in rationcm venire per-
volunt aliqua temcre prolata, vel contra mittitur, & quicquid fir, non in paren-
mandatum Dei exprefTum iverit, vel fi turn, fed filii qui quod ipfi jam molef-
harum rerum minus gnarus fit, talcm turn, mutato animo, vidctur, voverar,
enuntiaverit formam, qucE revera nullam gratiam fit, idque ita ut poteftatem man-
apud ipfos obligandi vim habet, voto ta- dato jam obfequendi, non ipfi mandate,
men cum teneri pronuntiant, quod nifi fed traditioni a Magiftris eidem prxlatae,
CO quo diximus modo ipfi remiflTum, debeat. Confirmatur idem alio quod
nullo padlo violare debeat. Nam & hoc apud ipfos occurrit exemplo. Inter vota,
paflim docent, fi quis p1^{^ pj? * Idiot a quae, fi mulier nuncupaverit, quaeritur
auc indod:us aliquid ore protuliflet, quo num a marito irrita fieri pofiint, ponitur
fe voto obftridum putaret, cum revera exempli caufa in Mifna Nedar. cap. xi.
illud nihil minus quam votum eflet, non §. 4. illud quo voverit, e nihilo quod
hoc ipfi patefaciendum, fe^ ut voti reum ipfa fecerit, commodi aliquid perceptur
habendum, donee fdvi fe vinculo illo rum vel fuum vel mariti pattern : ac
putatitio impetraverit, ac fi quis area- ftatutum eft, ItJilS ^'7\y. l^'N, non poffe
nuin illud ipfi detcxerit, anathemate feri- votum hoc a marito diffolvi. Ratio (quani
tur. n'^Kty "^nv li'Ka^ lV rrmV 'O^ & innuit Dodifir. Cocbiui in notis ad
%\h p'riD^'D, ^i quis indicaverit ipf, non Gemar Sanhedrin, licet aliter paulo 6X7
opus ejfe ut folvi fe roget, excommunica- plicatum e R. Salomone in loc. de votis)
mus ipfum (ut verbis R. Mardochai utar.) e Maimonide in Tad. tradl. cap. xii. §. 1 1.
Quis non in his videt plus Sapientura aliifque peti poteft, viz. quod non fit in
honori & traditionis authoritati, quam hoc voto U?i3i 'li'j; affiiSiio anima, i.e.
aut Dei glorias & mandato, aut homi- nulla hie oriatur uxori afflidtio, cum
num bono tribui ? Idem ex methodo vota, quibus earn folvere poflit maritus,
etiam qua in votis relaxandis utebantur ea fola fint, \r\'V IK lyaJH '")i^ \TX2 l^^C?*
perfpicuum fit. Ne ad alia divagemur li'lS ^y'yD □^^^3, in quibus Jit [ipfi]
•,,exempla. Si quis voto, quo caverat ne aJliSiio anima^ atque de rebus fint qua
quid unquam ab ipfo boni acciperent pa- inter ilium & ipfam intercedunt. Quanta
rentes, folvi cuperet, ae viam quo id fieri interim hinc patri afflidlio oriatur, nihil
pofl!et fibi monftrari, ^poflfent quos eum refert. Sublevari a filia in pofterum
in fineih adierar, aliud ipfi oftium, ut lo- non poteft, non permittunt earn Ma-
quuntur, aperire, V3N Tl3D2 J'nniQ J'N giftri quicquam ipfi praeftare. Tanto
lONI, ab honore patris Gf matris non ape- votum impium traditionis authoritate
riunt (uno Eliezere contradicente) i. e. munitum, exprefiTo Dei mandato prs-
non licet honoris ipfis debiti mcntione ponderat. Plura eodem fpedtantia con-
jnjeda anfam illi poenitentiae ac remiflio- gerere liceret, fed abunde fufiicere vi-
nis petendae fuggerere [ut volunt, ne aentur, quae produximus, turn ad often-
falfo fe illo moveri dicat, cum nemo dendum quam merito Scribis & Phari^
tam perfridae frontis fit, ut palam profi- fais mandata Dei abrogata, quo traditio-
teri velit fe nullo illos honore profequi nes fuas ftabilirent, a Chrifio exprobrentur,
velle] eandemquc ob caufam, & a por- turn ad genuinum earum, quarum hic
tis hifce, feu votorum folvendorum locis mentio, traditionum fenfum eruendum.
', » Lebufli. Nedar. n. 228. §. 7. * Rambam. Nedar. cap. i. 5. 27. & Hi. i 12. Shulc. Ar. part. 2. n. 205. i &
'208. 2, &c. ' Lebulh. part. 2. n. 208. §. 2. & v. eund. n. 204- 2. & 205. 2. I Mifn, Nedar. cap. ix. 1, Arb»
Tur. Shulc. Ar. Lebufti. pare. 2. n. 228. J. n. » Yad, ibid. J. i .
fioTa
R. Mosis Maimonidis " Prafatio in ftios in traSlafunt'Mtm.choxh. CbnuHenfarios.
ninV Q"lpi |J<2 ^"^^^ ri'Kf'?'^'® TTISUM eft mihi huic etiam tradattii
N3 bn'iD ns^OnpD KDDDO^N | -I | V quaedam praemittere, ficut in illo de
JK blpND O'nDi '3 n'7^3 is-^iS facrificiis feci. Dico ergo, Menacoth,
'rhMi roup DDpin mnJO'^X oblationes, vel tniinera, partitione primaria bi-
p-ipSiS' i?0 p">nn nnJO KON' paop fariam diftribui, viz; in oblationem, quae una
'hSk 'n mm nS n;^3Nn ♦m cum facrificio igne confumitur, eftque ipfi
nSl^ 1:3 ^''7^ D'Xi nn:0 »ODr»n confequens (earn fcil. quae appellatnr oblatio
HTprOD nma NOXT Kn:o pIp^K libaminum, quaj facrificio ifti neceflario ad-
nmo riD'f? NHJK 'J^K KnOOJ^ jungenda eft) & oblationem quas feorfim of-
M3 D'DDJ rnnptD KOKS C3»3DJ fertur ; ncc eft ablatio libaminum. Oblatio
np NiN "iSni Tn'S"?"! niDi^S n^QXty auiem libaminum comprehendit tam eatft
(K DTIDT nDDD H'^^pp *D KJ'3 quae lotius ccEtus, quam eatn quae pfivati cu-
m:D")p f<n^D i'DNnp*?}* PNUK jufpiam eft. Siquidem jam ofteudimus ih
nVlj; i^yy^ "Vrv rvl3D*lp1 TI^V prasfatione ad tradatum de facrificiis, generk
rrin jj^l tZ!'Kbz^^ W^'\ nNOm facrificiorum omnia, tam coetus quam pri-
J^NIiNnDQDpSlpn.i^KliN ni^^nN'-zK vatorum, quatuor effe, Holocauftum, Sacrifi-
ryNDSxi "ipn^NI DJjSn p jNVn^ p cium pro peccato, Sacrificium ob deliaurrl,
^5J'3 J>sa hv CDKanSj^l OXO^SnI & Pacificorum. Atque base quatuor generk,
\iK ;kSn SpNS NHDT^iy p "]NJn e quinque animalium generibus defumun-
D'3D3 nniO nar'^n nS f]"iyn j^np lur, viz. ovibus, bobus, capris, turturibuy,
h\y n3D f J"! SttinN'^K p Sxn '3 columbis, iis quas ibi defcripfimus conditio-
'Xlip 'bn O'DDi p>*Dn fl"i;^n n^ip nibus. Jam ergo dico ad facrificium quod
I'i^N Nnm |{<i'n jO in ")p3n |0 e volucribu^ fuerit, baud requiri oblationeni
nNionSK '^ff\2^ nODi miyia.'t} libaminum uUo prorfus modo. Textus 5/-
O'DDJ nrua KOnQI*?' nS OSyNSNI /r? eft, Potejlne fieri ut holocauftum e volu-
"i*li nS&V D'DDJ niyiS '3 n'7"lp7 c r/^^wj requirat libamina ? Scere vuh, e bo-
Vd NlSspi □Dn)?"103 "IK HDlii IN bus aut ex ovibus: qui textus eft in fedtione
1Ni;» OODJ Pi7l3 n3"l21 "<"TJ3 N2n Nefacim. Eodem modo, cum facrificio pro
mJ3 VND i'N'^:^ moC'NI niNton peccato, aut ob delidum, non necefle eft
N*? xnj'^TD riSr'^N nnn pi nS^Jl ut adducatur oblatio libaminum, e6 quod
"W^lh M^l *TID3*7 N*? O'Dpi Qt'Pn dicit in fecftione de libaminibus, ^ Ut /olvatis
i<n^ri d6 inS nosS t^Sl noriD votutUy aut fponte veftra, aut in folennitati- '
p -p .n>'3 nmJI "n33 ^J'):l» '•V bus veftris. Et cum dicunt, quicquid addu-
nSiy Sd |N nNOlpoSx . rrin ;;vjj citur ex voto aut oblatione fpontanea, re-^
n^N in D'oW pip ^^Sl nonp quirit libamina, excipiunt facrificia pro pec-
*Tn» niJDnp n:ND 'ID O'DDJ no6' cato, & delidto, qua: non offeruntur vi voti
nN'dn*?N IN"! "T13V niJDIp IN aut oblationis fpontanea. Eandemque pror-
"I'J D'DDi J^OnorS' t^*? QITN'^NI fus ob rationem neque cum primogenito,
i»2J N:23 Dp3 lO&'NT ^TlVO nNOn neque decimis beftiarum, neque pafchate
nrop 'SDH* hSn ♦{y*7N'l InSn requiruntur libamina, quoniam horum nihil
pmSN ri'TD ninSo TQD in D'DOi vel ob votum vel ut fpontaneum affertur.
j;p 2lp' 'T^N "IOdSn in □ODi'^NI Ex his omnibus qua; prEBmilTa funt patct, ad
nSip im N'i'N D'obU^SN IN n'^I^^SN quodlibet e pecoribus holocauftum aut facri-
'i>*S Sd'^N. pQD' npl "jDiS |"1 ficium pacificum requiri libamina, five privati
apDl ICdSni I~1in7DSN "T'SD'^N alicujus five totius coetus oblationes fuerint,
JN^ nN'QDNSN '3 naon^N hnj 'S;? at ad facrificium pro peccato aut delidto,
J<bl TQdSn pn >OdSn QiT nS non requiri, excepto tantum facrificio pro
p N^^'QJ »ni naiSN in TOD'^N peccato aut delido leprofi, quemadmodutn
n'7i;?SN ':VN pnp^N pnNi':' jam oftenfuri fumus. Illud autem quod ap-
pcllatur Oblatio libaminum, eft fimila oleo perfufa, libamina autem vinum quod
una cum holocaufto aut etiam pacificis offertur ; hoc eft quod dicit, ' Et vinum in
libamen. Ha^c omnia, viz. fimilam [cum oleo] commiftam, & vinum, appellant
libamina, per fynecdochen, cum ncc vinum fine fimila requiratur, nec fimila fin6
vino, at fimul adhibiia fint ex appendicibus oblationum, viz. holocaufti & pacifi-
corum,
• V- p. 363, ^ Num. XV. 3. ' Ibid. v«r. j;
I
i[ 280 i
corum, quemadmodum oflendimus. Quanti- nNTpp^Nl ?<:'3 t<r3 Ci''d^uSii'i
tas autcm fimilas & vini, quae afferri debet f:3 hSij^Sn yo 3>ij jN* C?^;' n^X
cum holocaufto, eadem eft qua; & cum paci- 3N:' n*7X nj'^3 in i::iiS{<1 T^D*?:*
ficis aflFertur. Difcrepat autcm fccundum dif- tpny INTpO'T}? 'Nim Drtsbc^'^'R i',!D
crcpantiam fpeciei ex qua afFcrtur oblatio, HID DNJ' 'I'^X VIjSn v-^x^ro^xs
& difcrepantiam aetatis ejus quod offcrtur ; nhSn Ml. |T^Sn* .jDDI jD'^p'^X
adeo ut fit triplex quantitatis [differentia ;] i;M p pnpSN pD' ]»X Sin'tN "HXpO
primo cum fuerit oblatio c genere caprino TWXri HT^D ('3 p"l3 nVi 1J?N'^Sx
(perinde autcm eft five major five minor fu- pD» \ii '3J?N \Kihii ;ri: *t:v p ii{
crit [pccus] ) aut e parvis generis ovini, viz. ^rh^ CD*DD3 nnJOfl ID^ p S^33
agnus anniculus, turn oblatio libaminum, "nj;^}? "103 N*niO fj':? 73 Ofrn
quas ad harum unamquamque rcquiritur, live n'J^O^a ^173 r»71D jntyj? ^"^ "JX
plures five pauciorcs fuerint, decima fimils, ID |'nn rTJ?'3"l "pP J*'! |CC? l*nr\
f erfufa quarta parte Hin olci, cum vini ad (-Nl O^V.^ IN nS)^ I3T5'7J? |N5
libamen quarta parte Hin, five fucrit oblatio n»33 (p a^::'?&'S^f IS n'^TJ^N n3X3
holocauftum, five pacificorum ; quod fi ho- nn33"7N3 S^N rtJDn' n^N* 111 ]iii^ii
locauftum illud vel facrifictum pacificorum, ^^^ O'Jin;:^ 'X^ H*:) nDTX'?'?!?
fuerit ovis grandior, quae Ail five aries audit, P?^1V "ph i^l jOS^ piin K'J'Sca
turn oblatio ad ipfiim requifita conftat duabus p ♦J^*nS^f "INTptlSN* ^r^ Nnm pnn
4ccimis [fimilse] perfufs tertia parte Hin olei, n'wh'TK "itOpa'Tt^l D'3D3 nnOO
vinique ad libamen tertia parte Hin : arque O'O^tt^b'K IN n'7'ty'?N p3n JN in
haec eft fccunda quantitas obiationum liba- rin*33 p.3 p"(3, .K*?! "p3*7^C 3;i3 p
minum.. Tertia eft, ut cum fuerint holo- p"ip ^3^ H'^inSSk nnJO*?N-D rfl'JIi'J
cauftum aux pacifica e genere bubulo (five "♦IfH \:2.V'2 hh'Z O^Tsz'^ nirVj
grandior five minor fucrit bos, perinde eft) nim \''7\r[ »vn ~|D3S J'n pHn
fit [Mittchab] oblatio ad quodlibet eorum requi- f ^0{!^N 1"Tj;3 f^Nin "llNpoSi^
fita tres decimae (partes E/'/6<^j perfuf^ dimi- "OSvS IK TItS rnJN3 m23"|pbi{
dio Hia oki, cum vini ad libamen dimidio .133 ie?J?r! "ItTN 1i3D03 'Vn '?i^-
Hif«, qua3 quantitates duplicantur fecunduto p X^» ^<'71 □n3D03 invh Jizyn
iiumerum obiationum particularium, five pri- j<7l KH'S "TNT' ^«iS^ iHV Xin
vati alicujus fuerint, five totius coetus. Dixit 3"ip» 'ISn fjliriSx TJ xnjQ fpy
Dominus ^, Secundum numerum quern faciefis, 'lOiyn HtJiH C3V mVOH jn 'JNft
}ta facietii Jingulii fecundum numerum eorum. p ^>}3'^3■^ J^03 rf^lj; "in ♦iSjj
Neque eft quod ab hac [regula] excipatur, D»y)'X'J?'JtinnmDp3ntN?T3 3Nn3SN
neque ci addunt vel detrahunt, excepto agno p'3D2':'K"l pU^ jTin fr!P'*7C?3 thn '.TJ
alio qui ofFertur die fefto Azymorum fecundo, SnD f" pnn n»;?'3'^ n'? Vs'l'^^a
die quo elevatur matiipulus qui eft HokcauJ- ilKDn Mlty XITN "piy^ C'33 ^3
/aw, uti diximus, de quo expreffe dicit fcrip- NOmo nriNI 73 )?0 |N TtX*?*1 ^niva
tura, fore [Mincbab] oblationem ipfius duas S<2»3 NQ3 P"ny,D \Typ jN*? fDtty
decimas pcrfufas tertia parte Hin olei, & li- nNtDH 'm ntt'331 D'C^33 'JE?. "in
bamina ad ipfum requifita, quartam Hin vini, tjnnJO '3 H'Npl nE^NI nb^")
ficut & agni ■cujuflibet. Excepta etiam leprofi DnJO M Hins '131 Q'JIXT HD'Sri
oblatione pro peccato, & delidto, quorum t<aN p^p^N yo pl^H Tb^ □♦3DJ
cum utroque [ofFertur] decima pars Epba. niO}< ;?o IN ri'7i;;SN n'7SJ )}3
Eft enim oblatio leprofi quemadmodum ex- Ji'^rxb^N Cy3Di^N 'H nim □♦0*7'^^
plicabimus, duo agni unafculi, cum foemclla KJ*? C3"lpn Ipl pN7p*?N i?''3j'?
una, quas font oblatio pro peccato, holocauf- t*<?2SnN1 a''7p£; D3N3 '3 t^rn3i
turn, & oblado pro dclido, de quorum Min- in Xini Xjn t>Jn3n D'Onn '^j;
ci/2j& . dixit, & tres decima, 6cc. Atque haec t^JQN niHJO p inNlSN ODp^N
eft Minchah libaminum, quae comburitur una 'nSx nini'D'TN ^ni '^NnVx ODp^N
cum oblatione, viz. vel cum integro holo- J^^N i';nj 'n3 p1p'7N3 pSynn X*?
caufto aut cum partibus pacificorum. Atque mnjJDI 113V nni*3 IN TFI' nniD
baec funt libamina quae requiruntur ad omnes nSIDiVI *10i;; NmriN nn'7r) "1135
oblationes, quorum mentionem fecimus, cap. pSDDI PtDSn T\ ♦JNli 31p» hSn ini
V. Shekalim. Hie autem ad eadem plenius defcribenda reverfi fumus. Atque hsc
una. eft Mincharum [obiationum] diftinftio: Divifio fecunda eft, earum qu.c nora
IJjnc facrificii alicujus appendices, fumque duarum fpecierum, vel Oblatio privati,
vel Oblatio coetus. Oblationes ca-tus tres funt ; quarum una eft ' Omer [Manipu/us]
elevatipnis ; qui ofFerebatur feria fecunda Pajcbatis, cujns ritus omnes hoc tradatu
(TiL-"j- defcri-
' " ■ ■ * Ibid. ver. 12. * Levit. xxiii. 11.
[ 28' ]
iN4n3DO*7N rrin ♦•] .lei^SriN i?'OJ defcribuntur, ejus autem pugillus in alrari of-
il2VDr\ ^:ih Yty\p nJO. Dip* im ferebatur ; reliquum comedentibus Sacerdoti-
nmo^Kl h-pi'^a P'JnDSK SdN'I bus. Secunda eft duorum panum, qui die
2Nim 'hVn Til nnSn 'nc^ ri'JNh'^N convocationis ofFerebantur, cujus meminimus,
D'Hil biJ* '0 KnNi"1DT "Tpl ^"IVi? DV cap. i. Zebachim. De ea dixit Dominus : Ex
'3n 'D'HI^C'IOQ J»^n»D H'^Sk '^ND habit aculis vejiris offer etis panem elevationis:
hif[> nnJO ^«J^NCD'1 'un on? eandemque oblationem Minchab nominavir,
'j^l^G'D '^'V H'^nn nnjD DDDnpnn dicens, Cum offeretii Minchab novam Domino
O'JDn nnS rin^NnSK nnJO Vni 'pi /'« hebdomadibus wjlris. Tertia eft, Pan^s pro-
nUD DV VD D'OriD'^K ^'?^^*♦ '•i'^K pofitionis, quos comedebant facerdotes fingu-
O'JTIt:^^ . 'Jty ryhr\ prC}J D^nty 'm lis diebus Sabbati, qui erant duodecim pla-
rrrn nvhtha 'ni nriNn "7nn 'n* centae, quarum fingute conftabant duabus de-
□K b'D'Ht^ vh KnjD'pl ni<01Dn nK cimis partibus Epha : atque has tres repellunt
y^KD '3 f li^ S03 nK01D3 HNa immunditiem ; nee tamen comeduntur, ft im-
'H t^rnm "lai^rn nnJ01 Q>nD3 mundse adducantur, quemadmodum cap. vii.
rrin 'D ('i' NQ3 riDiy nmn ^liS*}* Pe/achim oftenfum eft. Sola autem oblatio
fiDDp neon "ITT nniO") NHSOD^J* manipuli repellit Sabbatum, ficut hoc tradtatu
nQtSn |N ^InSk CDDp7N DNDpN declarabitur. Porro oblatio privati in quinque'
jK 'JN*n*?N CDpVN") naJT 3^1 h^} fpecies diftinguitur. Prima eft, cum ea ipfi offe-
DDpSKI n"7i" nn' ^ hy "j*?"! nOiT renda fit ob peccatum aliquod a fe commifTum.
p'Tp ^0 *lSi no?S> |N r^S^liW Secunda, cum ob rem aliquam, quam obtinere
nn^ODH 'D t<"ini TV^ ^yn QI'^^D cupiar. Tertia, cum adducenda ipfi fit cum
Dpp7N"l 'JTi J»33D^ nOND/l iimo certo aliquo facrificio, quocum offerenda de-
pD^ noti^SSK nn307K 'n ;?3X")Sx cernitur, quas dum Minchab appellatur, trala-
rfTTliftl ri"10 Dinn IX rlVKi ^1*1:1 titia locutio eft, uti oftenfijri fumus. Quarta,
P^2n* (K DONdSk ODp'7N^ J03 ^«40^ ea quae facerdoti fummo privatim offerenda
CDpha i<Dii nOSi nor*?! , "pi'^l incumbebat, aut etiam private femel, quem-
riNOID 'fl JJty 1p P2' IN ina Vin*7K admodum oftenfiiri fiamus. Qu^inta, cum
rn^iasy ♦& JlJiy 1K Wl\y\ ty^pa quis eam fponte adducit, fibique offerendam
}W:i p r\Tf^n t^\^^^V n:n in ♦IIDD imponit. Harum fpecierum prima (offerenda
rnn tin % n>*noSN jxa inn i»3 eft) cum <^uis per trrorem deliquerit in im-
KD3 j3"ip npiS' aiil y3nX7K munditie Sanduarii aut rerum ejus fanftarum,
nJDO '3 KIOkSd ^T> »Q XiSVI aut in juramento quod ore protulerit, aut
p'TpSi* "fyi hi! Tip' D^ i^Q D'nar cum pejeraverit in juramento ad teftimonium
nbn N*? nTlD nSKn Pin'C')^ 3")p»fl confirmandum, five ex ignorantia, five ex fii-
nim ^WlS KH''?); Sp' N'?1 /TD perbia. Si quis enim aliquo quatuor peccato-
hSSn NHNODI t^^Din nniO ♦OOnn rum tranfgreffus fuerit, facrificium offerre tc-
|*01p xnJO D"ip' |K KnODm nxton netur, quemadmodum initio fermonis noftri ad
DDpSi^l n'p3^K Q'jnsbN '?3K'1 tradatum Zebachim diximus : cui offerendo
TOltt'SS fiaW^bK nnioSx 'n 'iKnSn fi non fit, offerat decimam partem Epha e
KnjID^ NH^D n"inia*7K jj; nSvaJNl fimila oleo non perfufa, nee thure ipfi impo-
m p"T NirX Ml •vyt:?SK ppT |0 fito ; atque hoc appellatur Mincbaib Cboie,
♦^jV yoyp NnJO Dip> iKDiS |n oblatio peccantis ; appellavit autem Deus ip-
t<OD ripaSx □♦inDSK '^DK'I nifan fam Chataat, Oblationem pro peccato, ftatuic-
rnJO ^:2Vnn 'm ntJW 'JNli 'a NJ»3 que ut de eo pugillus offeratur, reliquum com-
DDp^KI pSk NHKOD "jSnD") niNJp edentibus facerdotibus. Species fecunda eft,
]y^ ^^ "pi riDtV \^ tbatbUi quam offerre debuit mulier declinans [adul-
0'7K (NDiN^N \\y 1N3 "jSni CDlSyO terii fiifpeda] qus a casteris oblationibus qui-
Onm. "\n:3 niT IK min pip noSJ bufvis eo diftinda eft, quod fit e farina hor-
'D "p n'^DT "Tpl nTn*?i7X ON'K deacea, eftque etiam ea abfque oleo aut thure,
min^K )}r2 nnp* \^ cnar DOND & offerendus ex ipfo fupcr altari pugillus,
^♦W ^^^ J^O Y'^iSI Drt^^K, |0 yN"l3K reliquum comedentibus facerdotibus, uti cap.
ro 3Nin 'nS^{ j;j<1JkSx nim ii. trad, ^oz-^j/^oftendimusj appelkturqueM^-
t«4nNaD t»<a Tn S\S1 minSN chath [oblatio] Zelotypia, quod nomen ipfi
impofuit textus Biblicus. Species tertia eft, cum ipfam quis cum facrificio aliquo
definito offerre debeat, e. g. Si quis fe ad facrificium Eucharifticum offerendum
obliget, vel N azirceatiim voverir, ac completi ipfi fuerint dies Naziraatus. Jam
enim tibi indicavi, cap. v. Zebachim, offerri cum facrificio Euchariftico diverfas pa-
nis fpecies, & fimiliter cum ariete a Nazirao (offerendo.) Has autem fpecies, quae
una cum facrificio Euchariftico & ariete Nazirai offcruntur, nequaquam appellavit
V o L. I. B b b b Scrip-
[ 282 ]
Scriptura nomine Mincbab [oblationis] neque tor^h p »n i6^ HJl^ HTOO ni^DJ^K
c numero oblationum cenfentur, cujus rei de- PsSn* j« -jSn ♦'^y |Nn-l3 ^7X1 mm2'7K
monflratio eft, quod faccrdos, cum I'acrificium ^DK'2 TTi Vk IK min DXJ ^;n.>f
Eucharifticum aut arietem Nazirai offerret, b^-W^ '^no NOnyp 3np' 'n7i< D^Vk
panem una cum ill is oblatum comederet, tc- XOD KHpnn DP? nmo nJI^D ")9l
que ac IJ'raelita. Quod fi Mincbab efler, HMfl 7''73 pD nHiO SdI |^:'7N KJ
comburere ipfum oporteret, ficut in fcriptara KmCD OVJDnbX jsV 'TDxn N^
dicitufj, 0/««n autem Minchah facerdotis igne ^ifK Kf!DD!:'?N* rnni nODH . m:o
cremabitur, non comedetur. Sapiences autem f]'3l plba NTI riTKJV i^ lin^n
ipfas Mincbab nominarunt per Mctalepfin, j;?{*n7s^ DDpSN") mxnpo OD^ Spy*
quare & inquirit tradatus ifte de ratione pa- "-pr^ 'mj jnD TlOn 'ODn* h^K in
nis iftius conficiendi, quomodo faciendus fit, 1»on j;0 KnSVJ 3"1p' nSKH nnni^
& quaenam ejus menfura. Species quarta, ea J'? ^t^ TSD ^^0 NnDi'JI irt5y hv
eft quJB vocatur Cbabite, oblationes infartagine r^h^ ^N'p {<n'73 pinn 'HI OOni?n
/r/>^, Sacerdotis fummi ; eftque decima pars Hina IDpn 't^D '"S dS^ [>n Knȣ}
£/>/&<?, cujus dimidium ofFertur una cum facri- 7nj pD "^dS nSIK^Sx nmoSK ♦H
ficio jugi matutino, dimidium cum facrificio \r\p DTOO 'ODnn Nif»}< M^DV ^3
jugi, quod inter duas vefperas ofFertur, totaque "6 Dllp' Itt^N KiTS n'^lpS H'C^O
comburitur. De ea dicit Dominus/ 5^^/w/««i norxS'^N K0K1 imx ntroH QV?
perpetuum Domino, tota fuffietur. Atque haec KO »^;^ 'Ha rltni^l, n"lO JHD '^D^
oblatio unicuique Sacerdoti fummo quotidie Tjnj^l IDD NiN jnoSx JS "j'Til f|yK
ofFerenda incumbii, eademque Oblatio facer do- SnjI THD JND no nmDJ^SS Slit^K
tii unSli appellatur, ideo quod de ea dicir, mx IDT KO 71NQ DVin 1.13 *)«
^am offeret Domino eo die quo unSius Juerit. im nniD HDnp*! nSlD p"i:y;^ 3'j»
Ea autem quas cuilibet facerdoti femel offe- jriD nnJD XiUkS nf?3 pin*
renda eft, eo fe habet, quern defcripturus 'fJ "-p^ '^K hISCkSnI NJonp K03
fum, mode, nempe quod facerdoti, ubi ad ^yy? ne'K VJ31 pHK \T\p ryt rhyp
jetatem pervenerit, ac minifterium [illud] M- r\iiiin tVyV)} iniN HB^on DlO "»'?
cipere velit, hoc primum omnium faciendum nniO pIDfi^i* ^"^^ '5 Sq£?X ■ HJ^a
fit, ut decimam [partem Epha] fimilae afFe- nmoi DV Sd pnp' 'ISn Sn> |np
rens ipfam in Mincham [oblationem] ofFerar, dV^NI T\^^^'y^T) OT NO Six JH^, So
eamque totam adoleat, cum fit Mincbab fa- nilVoSK notSn "130 jnDSK (13 i?0 |K
cerdotis, quemadmodum praemiffum eft ; at- D'jnsH VHN VH xS :(?S mia^;? nii^D
que hoc innuitur dido ipfius, ^Hac oblatio efi 13 i<ny Tj; ni^^S iniK pn'JO
^ro«w & filiorum ipfius, quam offerent Do- ^K DSNJiSn ODpSKI HJty Dnit'j;
wmo, //?V yao ungetur, Decima pars Eph^ : rrini nDi)3 nOPn "|^13 j;n3n»
Hoc enim verfu & munus Sacerdotis fummi, 'm j»3»D S>50D nsnj nnJO 'DOnn
quod quotidie ofFerebat, & munus cujuflibec n'fD nin'?0 TOD NOK ;?N1JN rlDDJ)
Sacerdotis [ipfi ofFerendum] cum primo mi- ,13X0 IK n'^IDH nnJO ♦ODHH Dim
nifterium in fe fufcipit, comprehendit. Scias \yp'^ IK niSn NOX r'1^0 Ml lUn
autem quod etfi Sacerdos, ex quo mandatis nmo IX n3non S;; nmo IK
prseftandis obnoxius eft, minifterio idoneus minSx pVi XnS3 iTini TWmQ
fit, non permitterent tamen fratres ipfius facer- 'X "]Sn31 no6 nOQi OSX ;^1J 'XD
dotes, ipfum minifterio fungi, donee annorum |»3» K03 \r\V^ |0 TpX xSl "iXlpO
efFet viginti. Species quinta, quam quis fponte 1X37 j.s*finn yX13X nD03^X rhm
prseftat, eamque fibi imponit, vocaturque pIpSx . XHJO 3np' T'OD XnS31 Vfrs
M/«fi6^/'i&N'^^^^'^^^[f"u""svoluntarium]quem- 'p3n »n^X X'Xp37X1 n'p3*?X Ssim
admodum oftendetur. Eftque generis quintu- pipSx 3npn i;;3 nimoSx \Q
plicis ; vel enim ofFertur fimila oleo perfufa, D'jn37 73Xn 'HI ninjO ^'V 'ODnn
atque hoc appellatur Munus fimilagineum ; xnjX3 |n3 nmo \'\'Dr\ jX xSk
vel opus coftum clibano, quod & duarum eft xnSDO'^X nin '3 TlX'DI Xn73 pinn
fpecierum, vel e placentis, vel laganis; [vel Munus in craticula; vel Munus in farta-
gine, paratum.] Quae omnia exerta funt legis verba; & quamcunque harum fpecie-
rum fibi impofuerit, ea ipfi offerenda incumbit, nee non quamcunque menfuramj
modo decima [parte Epha] minor non fuerit, uti oftendetur. Quinque autem ge-
neribus iftis, thure & oleo opus eft, funtque e fimila cujus pugillus ofFerendus eft,
reliquum comedendum. 3n:::''i ! ;: .r '■;::. jaa . _
- Quje autem fuperfunt de oblatlonibus poft oblatum pugillum, appellantur Reli-
quisE oblationum, quas corned untfacerdotcs, nifx munus facerdotis fuerit; tum
3 '■'■ ■:r. ':■ : , ; • , ■:,■;■ :(j1 . enim
[ 283 ]
SJn':'?, niniDSK tniTi rii^XiV rl5^ enim totum adoletur. Porro fequetituf in
npTJiSSSN nKHNDoSNI ^»Jm■T^'pq"l tradatu ifto defcriptio rationis conficiendi
in *iyt jj.-"l NnoxDIlN nS^il NhS munera ifta omnia, ipforumque quantitates,
(On "Ipl KnDDa^N n-in »3 nnn'^N qujeque vitia illis contingant, ac ricus ipfo-
^'Jl i'CD >snS3 niniaSx JK "jS rum univerfi, atque de liis in eo quseritur.
i<nJN5 noiiy nn^OI ICiyn xmo Jam amem tibi oltenfum eft, munera omnia
|0 riiNi rmr^y rini::! Tj;a^V'N* p e fimila effe, exceptis munere Manipuli, &
pT]^ ND KHJO D'S (NT Tj^'^bx p'pT munere Mulieris declinantis, quse funt ex hor-
KO niND iHD nnJOl Tin nnjO TJ deo ; munus autem mulieris declinantis pri-
ioS nJND CDDi nnJO 'pi^') niHD vatim, ex farina hordeacea. Neque eft ex iis
KHJO D"ip' n"inJ0'7J< 1'ND"! nJND quod adoleatur, exceptis munere initiationis
DH'tt^^X D'jnDSN ^'DN'1 ^OIp^N & munere facerdotis, quodcunque tandem fu-
NJ"iO"i 'hSn N*wN'7N NH'^D Nnpj7*l erit; nee non munere libaminum, cujufcunque
J^JOsSd 1T:>, '3 n'riDT^N PJ/fl NnjN fuerit. E reliquis enim muneribus ofFertur
HDD 'ty ayhy 'p2* oSl OTlDt ♦'tj^ pugillusj rellquias comedunt facerdotes. Por-
"iNlpQ i'*3n yi riDnpD T"U ro his omnibus communes funt res iftse, quas
(HJ^nD in^'^K I'n^X "lK^pQ^ p^syp'^X facrificiis communes efle, initio fermonis noftri
mniO^N i?'QJ "^"Ipi |6i<i)pbN de facrificiis, diximus. Neque jam fupereft
»fl Wlin "Ip N2N SpNS JD'^Dj'^Nl nobis quicquam ex iis, quae prsmittere voiu-
'D PD' n'pti ba^jdia |N nxa "iD^ mus, nifi utquantitatcm^^c-;V»<? [partis E/^^]
J^SIN") J<SlD pDNVN J731K nt*ifD & Hiti, quibus duabus menfuris omnia liba-
rj?DVN ni?N3r>1N1 ^N*i^J^ j?DNV{< minum munera mctimur, defcribamus. Dico
yaVK'^N psm i^y^a INtyj^N ri^DDI igitur nos jam '» cap. ultimo trad. Peah dixifle
T. |0 □S<n3N^S' Nil^ "1*lp' ^rha menfuram cujus capacitas fuerit quatuor di-
yh 'Cpn' SnOoSn Kil JKa nSnn;^0 gitos tam longa, quam lata, profunda autem
*TOioSN pn^NI /T;?^'! ^!3Dr\» n;^D"11 duos digitos cum feptem decimis digiti, cum
DNHD/K "np n3 'n^a il'Titha '3 fit digitus quo menfuratur pollex manus fta-
nhShl n^D13 ninJoSK J^'fl O'DDJ'^N turas mediae, appellari nomine Log ; ejufdem-
npa J"l*7 nityy 'JHK ^DIT "ina nSVJl que quartam partem vocitari Rebiith. Hin
'DDJ1 \^^'h rwhv V2^ 'DDi in \ii2 autem, cujus in lege fit mentio, cujus parte
r\V^ "y^^ '3D21 piV np3"lN ^'K quana, tertia, & dimidio fcriptura metitur
r\b^ rvhti \D "llNpO^N nnn^l 'Cyh libamina, & oleum munerum, continere duo-
'0 mD"i "Tp"! 01pr» }<03 T0D'7X decim Log. Ac jam liquet libamina agni efle
*7N'D0 nSoy 'iN mnj; riDOa '?1K trium Log, arietis quatuor, juvenci fex. Atque
'JJ32X NO n»a nnnni n'i;^3"^^N his olei menfuris perfunditur fimila, uti dic-
"iCdSj^ P ^^yv nmil on n"»Di1 tum eft; quin 6c initio tradtatus Edaioth nar-
nnvo t^JarTTT |nu^j;i nnD'7ND"ip ravi confecifle me menfuram Rebiit^ idque
pn»t7N rr? ]0 ^on* nmil "jbiDI fumma, qua potui, accuratione, ac comperiflTe
dS nKDni KOrTTT piC^I ririD NV'K ipfam capere vini prope viginti fex drachmas
NO I?") PD'S NnnbpS Nil*? n5n*7N Mgyptiacas j nee non olei olivi pariter viginti
Pfh^ |0 IN iQi'i'N |0 JI^Sn Son' fex drachmas, cum granis, quorum ob paucita-
rTj;3nN"l nnm fi'NO riNHJI no ♦'tj^ tem nullam habui rationem ; adeoque efle
rn'^y in p"lt:'J?^N1 rnao □mi pondus ejus quod capit Log ; e vino aut oleo,
nbn nij;u^ "ini 10"1)?Sn im nS'Nn fecundum id quod comperimus, centum &
♦iNH '3 >dSn Nil nNnpO Nrn npl quatuor drachmas Mgypttacas; EJhron autem
■]Kim nnnn '7); nvnp -jIN 'SI nSn [feu, decima] eft decima pars E/A^/^, idemquc
mil 'JN nvn;? '3 'J^N NV'N ni^D O/w^r ; atque eft menfura placentae [feu e qua
T\tbt2y 'i7N Sn'DoSn3 n^n myty tolli debet facerdotibus placenta.] Jam au-
|0 NOmT I'ntr;;'! ftNO DOi in borr tem hujus etiam menfurae quaniitatem, cap.
ny>'3 "iNnpoSN Nnm nVO nop \>''\n ii. C/^j//<7/6 [de placenta] & cap. i. Edaioth
Nif'N nyo TOD p Son» nmJT [de teftificationibus] accurate defcripfimus, ubi
NO Nnn3 . nni'O NhSd onNm'^NI etiam (fc. in Edaioth) oftendi comperifle me
'3 "iiN "jVl n;?21 nonpn n:'N"1 menfuram placentae, ca quam confeci men-
: mu^'^N fura, continere pondus drachmarum quingen-
tarum & viginti farinae tritici Mgyptiaci, eandemque prorfus quantitatem fimiiae
^gyptiaca, erantque drachmse etiam omnes Mgyptiacce. Atque hoe eft quod vifum
eft prxmictere ; fupereft ut explicationem [Mijna] aggrediamur.
•> Ubi fe menruras capacitate potius quam pondere definire ait ; quod rebus materia difcrepantibuJ aliis tenniori, aliit
ctafiiori, ccimnur.e aliquod pondui aiTignari nequeat.
Soli Deo Servatori Gloria.
A COM-
V'' J
■ : ' .\; ; ■ r. -xri- r- '
,- ■ ; i.Jti i: ) . ;;.; <;' " '" '
.;,.- f'rl'f oi)p..!p y.' . . . ._ ,
f-uiu' j nsfi!' in-Jj»0 idiJ rtvy ...• .'l
id ,i^ ■' ^' " • ,^fYo ■ !.^ .,,.
-loii -ifuM ■ , ,, ^ . .r r^£rc
,jj, -i 'ijjiiuai raina giup'I'^n 3 .ji....t :.; "
■ v»i;, , . .;.:.;;>3f:1 7fi.'!b3iacD EiiiopilbT iaolii-.;'!] ^i" ,- ■
gjjnp ,!i;fh' P21 Jtiui "s^ucnxn'Q'J <!i/dif:mo ?.ifl c.i C'T ■ ■
hftofi 2inoan..^ c.r:frit ,3ll5 ^sKmtnrriua'Siiaii: i::il Jl"^ ■
-"'. -T'/Tjifni/rj n^:i;p ,81! xo r'rr.-^-: ' ■
TisWil uiiaio enulnsfxi ^mJ^-ub ,ii.ii:ip jtv^W jo aii'/',!"'. <
.QoiCI .auOTJi^iiotfjb ,;juffii!)3rn f-T^dom fruj.is:i Vrff^iC:-, 'i :. ^-i
lii lOf'itup in:- /^iUfta rnaiuki-ai .V.^rk' ''ff r . '
rnrr; ,i)i§ib :■'':■"-■• M^r:^^! ki:i3 2<»linil» 2oi;[) f"'" ' '
; "gp.i sniaiun jisTlaq'^ ! vj'-cc
..y.iw'v. .^i\u<Vi5l n^ii'xr/ , marifit-j iii:nf;uf p.'p (:.'
-^ui -'.'-'iiijaoo ,fiiu.j:ium raijoio >5 ,Bnlfnr.d:( <r
alia ia.i.is fini-. "' ■[ ra*(. ''^ ■'^-^ fi'TG'^
3up]A .xiii-.; j.'Eup •di'.:."'J.'5 ,-jf-. . ^"^ ■
-•3J;n (>\a\t\^.^^ :ii;; :': :• p ^iVj n'o i\
: iiisq tv'i'a . ; oj i ; lyWx'-.w • , J';
. . ,t f::j V
ft!. ■ ■ ^■' '^ • '■■" ■■■ "' • .,..■,.., . ,. _ ^ . , „
BUp > L'-jt] asja3')r;f| .'iTiyi.'Kn ;>> uupiB'i '^i- '.'^1 Ci^i '/<':>■. //
f' ', J ■ ' •! , ...
r.-i '-^ ! :;:,. r^r t
.■;"rar;ir;-.
^
A:
:ii xa^aMi
. i^ «lian f jQ -Sf* («™ ^^
nib oriii.
•.rT .
raufioiirvi: ."i'ni'i
I N D E X
■ n , -
IN MAIMONIDIS TEXTUM.
'•L
CTIONUM finis 55, 78—81
Adiones bonae, quje 72
Adiones hominum, an coadtx 85 — 87,
93
Ail, Ailim, quid denotent 94
Algaonjm, commentatores in Miflinam 43. Quos
libros compofuerint ibid. De iis judicium ibid.
Anima, ejufque facultates 68. Inter facultates Ani-
marum hominis & bruti differentia 69
Animae fanatio, quae ibid.
Animae agritudo, fc. malitia 71, 72. Ejus medela
73' 74
Animas partes, quo fenfu dicantur 69. Quot, &
quae fint ibid. Partis nutritivae facultates ibid.
Partis fenfitivae facultates 70. Pars imaginatrix,
quas70, 71. Circa earn error 70. Pars appeti-
trix, quae ibid. Ejus aftiones, & inftrumenta ibid.
Pars rationalis, quae ibid. Ejus adtionum difFeren-
tia ibid. Actio fpeculativa ibid. Aftio praftica
ibid. Obedientia & tranfgreflio, in quibus parti-
bus animas 71. An in parte lationali ibid. Pars
altrix ibid.
Arbitrii libertas 85 — 87, 93
Artium mechanicarum neceflitas 41
Aftrologis & Ariolis partim vera praedicentibus, an
credendum . 15
Aftrologi notati 85
Authoris laus 9. Ejus interpretatio Miflina?, unde
extrafta ibid. Ejus fcopus in illo commentario
44, 45. Commentarius ille ad quatuor utilis 44.
Prjemiflae fecliones decern, de Sapientibus Milhni-
cis 45. Ejus explicationum myfticarum in Tal-
mude, ratio .;. 61
OI)t
B.
BABILONICUM Talmud, v. Talmud
Baraitha, fc. libros Sifra & Sifre, quis compofu-
erit 34
De Beatitudine & miferia, fententix variae 52, 53
Beatitudo perfefta, quae 58. Hortus Edenis, Beati-
tudinis locus 52
Ben-fyrx libri, quales 62
Bona adlio, quae 72
CAROdefiderii 115. Quaenam polluit ibid.
Cebet, Cifba, Cefeb, Cebafim, quid deno-
tent 94
Chereth, quid fignificat 59
Chiddah, quid denotet 57
Chukkoth, praecepta ab audita j^endentia, (jus pofi-
tivum) 82
Cibi poUutio 114, 115, 118, 119
Cilicium, quid 107
Cognitio Dei, aftionum omnium finis 78 — 8r
Conclufiones rationales (judiciorum in lege claflis ter-
tia) 23
Senfus didti, CoAfeJftmetn prabe veritati 26
f
Conftitutiones in Miflina, varii generis 25
ConftitutionesMofis e Sinai, (judiciorum in lege claf-
fis fecunda) 21 — 23
Confuetudineis, feu Ordinationes & Ritus, (judici-
orum in lege claflis quinta) 24, 25
Continentia & virtus Heroica, quomodo difFerant 81.
Sapientum fententiae ea de re 81^ 82
Creatorem effe 62
Creaturarum finis unus, etfi operationes varia 39!
Cultus divini finis ;_ .; ^v.i 54,01
D.
DEI attributa 61
Dei unitas 62. Incorporeitas ibid. jEternitas
63
Deus colendus 63. Hominum fa6fa nofcit 66. Re-»
muneraturus elt obedientes legi ibid.^
Deum cognofcere, aftionum omnium finis 78 — 8i»
Hujus finis prasftantia 80
Dei apprehenfio vera, qualis 84
Dei voluntas circa adiones 87, 88. De miraculis 87
Deus, an decreverit peccatum 88 — 92. Quomodo
puniat 89, 90. Senfus di£ti, Non eji Deo in
mundo quicquam prater quatuor cubitos, Shel Ha-
. tortus
•i.'fiuirifnl
„,.. liumml
i:rf)ibiiumin;
laca
Divina fcientia
Divini cultus finis
Difciplinarum finis
Difpofitio naturalis ad virtutes & vitia
Dives, quis
Divitiarum ufus
Per vitam Domini (chei Adonai)
Doftorum di£ta contemptui non habenda
Do<3orum fcriptis qui detredtant, taxantur
Ut omnes fint Dodi, non eft opus
38—42
92. 93
88—94
79
73.85
83
79
37.38
56
41
Dubia, quomodo poft Mofis mortem determinanda
5»
95
II
E.
EDENIS hortus, locus beatitudinis
Egel, quid fignificet
Epicurus, vox Syriaca 62. Quos libros compofuerit
ibid. Quibus illud nomen attribuatur ibid. ,
Etbnicus non polluit nee polluitur, ex lege 104, 109:
Ethnicus pro gonorrhaico habendus 109
Ethnici minores & grandiores, qui cenfchdi ibid.
Ethnicorum terra polluit jj, ^jioni j^IoS, I13
Ethnici fluxus ^;,^ .fii,i;ii ^\Z
■ I' F , .t -,^. . , . .,
,.^1. r. ' -J jo^y , . . ,
r";J!-f , /i .\yt — I ; „
FIN Is rerum exfiftentium 38J t^c.
Finis fublunarium omnium 39; Ea (quanquam
ignotarum virium) hominis gratia fada 39, 40
Finis creaturarum unus, etfi operationes variae 39
Finis hominum 39, 40. Ignari, impii, quare fadi 1
41, 42
Finis fcientiae 54. Parabola eo tendens 53
Finis fcientiarum & difciplinarum 79
Finis cultus divini . 54' ^^
C c c c Finis
INDEX in Malmonidis Textum.
Finis aftionum 55
Finis aftionum omnium, cognitio Dei 78 — 81
Finis recreationum 80. In quern finem fermo diri-
gendus^ , • ibiJi^
ma) 22.
Jobi liber
Jofephi Levitae laus
G
E H E N N jE cruciatus 59
Gloriam Dei, quo interjecElo velo Mofes viderit
IJ T Z a '•■ ■ t't
H.
HALACAH, qualis divifio in Mifhna 27
Halacotli (i. e. conftitutiones) Rabbenu Ifaai
I.;;/ ...r.rilil 4^
Heroi«a:virtus!&XijQi)tQ)entia^<|uoinfido^t(ISFant-8i^
82
Hicrofolyjyiitanuni Talmudi v; Talmud
liilleiis domus, Sedla fic; difta, ^
Holocauffiuuii. q«alit.oblaiio»-'«i <».j'>i ■
Hbminis finis, v. Finis - •j;::-Tjii'-''
HB>minum fafta, Deo cognita '
Homo in potentaaj&iniaiaBvqui-fie'
Hominis folius viventis poUutio
Homo, folus Ifraelita vocatur
De iis nulla eft controverfia, & quare 20
57
elitarum, vitae exforJir, qui 52. HoMnis appel-
Mktione, Ifraelita ioielligitur ^ 104
dicantes coram ^ientjbus, qui "^ 50
dicis ofBcium *"' 30 ■zi
60 Judiciorum in lege pofitorum, clafles quinque 22 — 24.
I. Interpretationes Mofis 22, 2. Conftitutiones
lVIo% iSii^ 23., 3. Cjpncjuficgjet rational ibicfc
4 E)|K:(eta» %iei}t!mn ^. 5. COAfuetudiaea, (ai
Ordinationes & ritus ibid
Jus naturale, (Mitzvoth) 82
Jus pofitivum, (Chukkoth) jbid.
49i 50
6f
'4,0
ibid.
I.
••r'iil-r
J '"A GOB, cur timuerit poftquam ei Deus bona
' promififlet 16.
%nari & Impfi-, cur ft'Si. 4r, 42:
illicitaquae lejc non fecit, nonfijntfecienda ilHcita 77,
Immundities-. v; Polltatib
Immunditiei & pollutionis.principium io4
ftmnunditiei fpecies a verbis legts 106. Immimditiei,.
reptilis, patres 103. Quot partes polluant ibid.
Immuiditiet cadaveris, patres ibid. Partes quae
folluant 104.. Immunditiei concubitus, patres 105
mmimditiei aquae purgando peocato deftfnatae, pa-
• tres ibid. Immunditiei oblationum pro geccatq,.
i patres ibid. Immunditiei faeminae menftrjuats, pi-
■. tres ro6. Immunditiei gonorrhaici, patres ibiit,
• Immunditiei lepras, patres ibid. I'mmunditiei pa.-
^ tres a verbis legis, quot roy. Ilnmunditifes vafo,-
' rum vitreorum ibid. Vaforum teftaceorum 108,,
120. Vaforum metallinorum 108. Veftium 107
Ipununditiei patres a' verbis ftrribarum 108. Irn,-
' munditiei mortui'j patres quot ibid. Immunditiei
fluxus, patres log. Imnrunditiei menftruatae, par
tres no, III. Ignotae. maculae, immundae no,
Indufium immundum ibid. Immunditiei- puerpe-
rae, patres ibid. Immunditiei ab idolo, patres 11 1.
Idoli quantitas quaenam polluat ibid. Immundi-
ties gravis, qua 112. Qia; levis ibid. Immun-
ditiei cadaveris, patres ibid. Immunditiei e verbis
fcribarum, patres quot i ij
Immunditiei pater, quotuplex 108, Eft id quod p<^-
luit 1 13
Immunditiei patnfens lex communis 1 14
ImmunditieLgratdus 11:3
Immunditiei proles,, quae 114, Ejus pellUcudi. ratio
." ■ •^■■•'^ ^-'1 i:- ■ ri4, 120, 121;
lonnwKfltiei proles multae a magtftris funt patres a
lege 113,114. Naziraeus, ob quam immundi-
tiem fe radat 105. Liquores immunditiem reci-
pientes, quot & quae 1 1 4. De eorum poUutione
114 — 121. Terumae (i. e. oblationis) poUutio
116, 147
Immunditiei dodbrina difficilis 121 — 124. Ejus
praeftantia 124, 125. De e3 Authoris labor 125.
Ad templum & res ejus ferxftas fpeftat 122
De Immunditie a rebus fajuSlis & « mortuo, quaftio
122 — 124
Immurim, quid denotet 55
Intelledus, quid 71
Interpretationes Mofis (judiciorum in kgc claflis pri-
Jt
J^MIATH SHEMA (j. e. t^i^onen^ :^udi)
—2,8 iUiiaa.1 Hi; ,miJnirao<! r .; ..j^A '
Ki.^-,ml\i{, ,';a -^ ■
T' EX,^ a cqelo, denw9a 65,, Noa^IvflgSfld*. 66
Jt^/ Lejt ad Wbfem unsi euro interpretgtjoqe df>
miffa fuit 10. E monte. Sinai date 1.0,, 1,1, ^ I,
Quomodo Ifrael ipfam difcere^ IP. Quqties fi^v
|u!is. repstita ' j^j^
Legis textum Icripto-, interpretationem memoriae
m?n44>ant. jjjj^
Legis §r?ec;epta a Deo deqjifTa^ qjfot i,r. Ejus exefli-
pl^na a Mbfe, ^nte.momm^xaxaxn, quot&qu^re
ibid.^ In; Lege, expjic^di nil «;onfett progbetia
■ 'iM.
Legis interpretationes ©re twcUte. fen tfadilioj^lps,
Jqfua mqrtyo, SeniorjbMS. r.e\i&2p, 19, Et deiniie
prophetis fiiccefljve ifeid, De ijlis- djfcnfio, q.iwi-
db ibid. De Legi? ^Xf^licationibus, qus. Mofi ^c-
ceptae feruntur, nulla eft controverfia, &. qugire
21., Seniiis didti, Univerfalia Legis isf. Pariicuklfi^
ejus ibid, Judiciorun* ilk Leg? ppfitoruw quinqife
clafles. v. Tudicja
Legis articuU & fundamenta 62 — 67., QuohkhIo
qnarrentur ^j.
Legi obedient^* remun.erahit Deusr ^
Leg! pbedientes &. inobedjentes. 66, 67, Quae Lex
illicit^ non facit, non facienda fijnt illjcita. 77
Lex obljyioni tradita in IfraeJe* quomodo 122, 124
Libef-tas voluntatis 85^ 86, 92
Liquores immunditiem recipientes 114, JJprum ppl-
lutio 114—121
M'
ACULiE ignotae, immundae
Magiftratus officium
De Maiorum ingeniis, diftum
Manua immundae, ftcnnda^ mundis, &c. |;i§,
luuntur a cibis defiderii
Manus polluuntur a came ad poUuendum
Mafifta, qualis divifio in Mifhna
Mathefeos in Theologia uftis
Mechanicarum artium nece,flitas
Medicas artis, ufus
Mfdica quaedam 31, 39, 69, 72, 73, 74, 75, 79, loc
De Meflii 53, 60, 6^
Meffiae adventus cur defiderandus 60
Minarum & promifl~orum intentio '.\::.,,.^ 59
De Miferia & beatitudine, fententiae varjg?. 52, 53
Miferia perfe£ta, quae en
Miftinam, quis compofuerit 20. In Miftma, qua r^-
JlOi
29
Pol-
"S
ibid,
79, 80
41
79
cenfeantur
?5
Mifhna, cur recenfeat opiniones difcrep^ntes ibid
Cur recenfeat alicuju$ fenterit|aci &; d^inde ab el
recedat ' 25, 26
Mifhnx partes quot, & quae contineant, earumque
tituli 26. Par?iumMi)[J«l^.^U^l|4^^(^^5| quid
' ' ^'^ , * figni.
I NP E X in MaiiKPnidiiL Textum. '
fignificet 26. Ordiiiis partium in Miflina, ratio
ibid. Cujuflibet partis, io Mifhna, diftributio j &
diftributionis ratio 27
Miflinze divifignes, MaCiihr, Iferek, Hal^I), quae
- - '- - j^j_
M^fhnje p?js, prima^ Seder Zera.jp^ Z§, Tira^Jus
continet undeciiri 28. Pars fccuj}4^ S^d^r A'Iped
ibid. Tractatus contiiKt 4"0'Jqc,irr>, iW^. Tcrtia
^der Nafim 29^, Tradaf^ijs, co;ntinet f^ptem. ibid.
Qiiarta. Seder Nesikim ibid. Tradatus, continet
qtfo 32. Qiiinta Seder Kodafhim ibid. T^ra.^a-
tus ci^tinet undecim 33. Sexta, Seder Taharoth
ijjid. Traftatus cont.iriet duodecim ibid.
Mifhnae totius,, tradatus quot ibid.
R^iQinj? ca^ituiaj' qHot 33, In Miflipar^^ commen-
' t^rius Aiithoris quern fcbpum habeat 44, 45. R.
Chaia, & K Ufaiah, Qorpipentajipres, in Mjfhnam
34. Algaoninij Copiqientatores in Mifl^nam 43;.
IVjilhnai pro, fundaifientp, fqripta alia prp apjpenr
tjicibus habentut 34. In Miflinam totum, Tal-
mud nullum, 43., ^fl^iyjipw^j. R:.° ^^'"^ 1"'^ ■4^9:
Rabbi mr ibx^v, quis 50
Miftflici ^apientgs,. q^t; 4^- De %ientibua Mii^-
nicis, fediga^a ijecern, n^pe priffla a?, nuiwro
^prum qHil3us„traj}i|:,iQn^ acqepta? ferunji^r 45. S^-
cunda de numero eorum, qui ob i^a<3um aliquod,
vel fententiam, vel textum, memorantur 46. A-
liqui ob unam tantum fententiam memorantur 51.
Xertia de gen^lpeii§ ^^pientum Miflinicjorun) nor
tjs 4j Quarta ae Synchrgnifmis q^orundam in
_bfis loid. Nempe qui fub templp fecando. vi^-
'^^Kiiij; i}jjfl. Qui-?3fcidiuff v.iderint ib^fly Qyi RO^
excitjiHin. vi;!csnnf 4,8, <^ipta 4?. % yif^r quos
lyiagiftri & Dilcipuli r^l^tio interc?fl^ ibid. Spxta
uominum aliquorum explicatio ibid. S^ptima, (Je
gradibus Sapientum Mi(hnic9rums grput Authoc
ipfos difpofuit 50. Singulorum gi;aflq^iii ap{)ella-
tjo ibid. Supreme app^lafipne iniigmti, q^i.ibid.
Oclava, de ipfprun?. ni regiones, peripnas^ & tri-
bus refpe£lu ibid. Nona, ' de illis inter quos ^c-
cidit in plerifque difcrepanti^ ibji pe<;iina, (Je
p^titione fententi^^upi ^b.iis tra^dita^uin 51
Mitzvoth, prsecepta intelligibilia (ejus na|ij£^e^ 8^
l^pderatjip feaaijid^ _._g, ^^n^., ^.^, 75
M,9res fuos. ypulqHifque e;Xfin)j;net ..-. :-.• .77
Mofis, e Sinai, conlfitutift, ZI, 22
Mpiii jnterpretationes ju^ifSf"?* W ^S^. cljffis priin?.
iVIpfiiS cp^nogiep, qu^e im^litum ^4
]J4t)fes Mc'choicek, fcrib^ ^udit, quar^ 65
I^fis prophetic 63. ^nter Mofis & reliquprum pro-
phetarum prophetia^, differentia 64, ^5
B4*l"es reliquis prophetis fuperior S|4
Mpfes, glpriam l^i qno. ijnterjedp ve^q vi,derii; 8,2,84
Mofis pcfc^tum ad aquas Mef'bae 77
I^fes niontem confceni^it moriturus 11. Pqft Mo-
{^ mortem, dubia quomotio dct^a^ipua^ ibid.
^(l,undlt^es. v. Immun4ities
ijiinditiei prseftantia , ^24
MMfaph, facrifici^. q^?R ..mo- r! 95
Myileria ftultis non revelanda, & quarc 35, 36
Myfteria quomodo intelligenda 36
Myfticarum explicationum in Talmude, ratio bl
N
N.
AZIR.S1US, ob quam pollutionem fc radat
105
O.
OBEDIENTES& inobedientes Icgt ' 66, 67
Obedientcs remunerabit Deus 66
Obedientia fervilis probanda, quare 54, 55
Obedientia & tranCgreffio, in quibus anin^s p^rtibus
7 J . An in parte rationali ibid.
Qbfetip, V, Sacrificium 94. De cblatipnibus ibid.
E q^^^nq^fe animalium fpeciebus fadae erant ibid*
Oblationum fpecies ibid. Holocauftum ibid. Sacri-
ficium prp peccatp ibid, Sacrificium prp delido
ibid. Sacrificium pacificprum ibid.
Oblatipi;iesi ccetu?, e quibus animalium. fpeciebus 94,
95,. Nppsinum quorundani explicatio 95. Im-
muriipjibid, Cebes, Cifba, Cefeb, Cebafim ibid.
S?h ibid. Ail, Ailim ibid. Egel ibid. Par, Pa-
rim ibid, Sii^irizzim, . ibi<fi
Oblatio coetus, quae ibid.
Oblatip, vel facrificium juge, quodnam ibidi
Oblationes Sabbati, quot ibid*
pblationes Mufaph, quas ibid4
OW^tiones vel facrificia primi diei menfis ibid.
Oblationes feftorum 95, 96
Gblatio privati, quotuplex 97. De iis regula 97"
Oblgtip, pb fadum aut verba 97. Ob affedtum cpr-
ppris 98. Ob aliqupd facultatibus accidens 99.
Ob temppris defignati adventum ibiol
Oblatio fpontanea 100
Oblatio coetus, privati oblationibus fimilis ibid.
Oblatio privati, oblatipni coetils fimilis lor
De Oblationibus, rjegula ibid>
Obfcura, cur tradita 35
Qpum ufus 79^
Qrdinationes & ritus Qudiclorum. i|a lege clalBs quin-
*»i 24.
P.
PAR, Parim, quid fignificent . oc
Parabolica fcripta. probanda 56, 57. Litelli-;
geudi ratio " ibid.
Paradifus •i^.'ii->^ 591
Peccata, cur deflenda 8y,
Peccatum an decreverit Deus 88—92
Per^k, qualis divifio in Mifhna 27
Pirke aboth tradatus, utilitates 6S,
Pollutio. V. Immundities
PoUutionis fubjecla quatupr "niu.i '■■■ 113, 114
Polkitio cibi 114- ii^j 1171 "tJ'8. Vafprum 107,
Poftererum (refpe^Ski majorum) defeftus quatuor 37
Prxcepta intelligibilia, Mitzvoth, (jus naturak) b2^
Piaecepta ab aifditu pendentia, Chukkoth, (jus pofi-
tivum) ' ' ;; ■' "- • ' -fl^itf;^
Promiflbrum & minarum intentia'''^^'^ •'\ '•■^g
De Prophetia ■ ■ 6 J.
Prophetia Mofis ibidf
Prophetiarurn Mpfis & aliorum prophetarum diffe-
rentia 64, 65
Prppheta; reliqui, Mofi non xquales 77,
Prophetx alii aliis fuperiores, qiio refpedu 84, 85'
Prophetia in explicanda lege nihil confert 11, 1 2,;
Ptpphetam fe perhibenti, quatenus credendum 12;
Prophetarum genera ibid. ;
Prophetarum, idpli nomine vaticinantium, gener^;
1 2. Eorum poena ibid. ■
Prophetarum, in nomine Dei vaticinantium, genera
Prophetarum, in nomine Domini falfa vaticinan-
tium, poena 13, 14-
Propheta qualis probandus 14, 15, 83
De veritate vocationis Prophetarum, quomodo cpn-
ftct , ^4
Prophetae in omni negotio confulendi, & quare ibid.
Prppheta, cur Videns didus 15
Propheta mala prxdicens, fi npn eveniant, an men-
4a}( fit ^6, 17,
Prppheta Ijppa pfjE^ic^, § ijoapveni^nt, an men-
. 4^xfit ' ' .Xu^i I ' ' j6» 17
PrppKptae pPtefl^s in lege '- . 17—19
Prophetae, Deum pone veluin videbant 82
Pr9phet^, yUtuiibus iflftritiU 83
:.. . '.. Pro-
INDEX in Maimonidis Textuni.
Prophetiz munus, ob vitia ditninututn &: ablatutn 84
Profelytus, quibuii intervcnientibus admittendus 99
RABBENU Hakkodeih (Judah nomine; 19.
Ejus laudes 19, 20. Patris fui difcipulus 20.
Sextus ab Hillele fene ibid. Miflinam compofuit
ibid.
R. Afhe, Talmudis Babylonici author 34, 43. Ubi
obierit .; im 43
Rabbi 0 Siiva, in Miflina, quis 49
Rabbi Kar' iiox^v, in Miftna, quis 50
Rabbi Chaia, in Mi(hn.-im commentator 34
R. Ufaiah, in Mifhnam commentator ibid.
Ratio, quid Uii 40
Recreationis finis ■ ';ili ... 80
Rcptili» immunda, qua 103. Partes eorum quae
polluunt ibid.
Refurredio mortuorum 52^ ^8
'.•mil ?(f{i
■'S,
l.io Irr.'iirt ^;..'.i:.'j oiJuldO
TABERNACULA, eorum tefta, &' dimenfio
10, II
Talmud Babylonicum, quis compofuerit 34, 43. Ip-
fius in eo propofitum 34
Talmudis Babylonici, traftatus quot 43
Talmud in totam Miflinam nullum ibid.
Talmudis Hierofolymitai:|i author 43. Ejus Sedarim,
quot • '' ■ "* ibid.
Talmud • iff Seder Taharoth, nullum 43. Ejus dc-
fedlus quomodo fuppleatur ibid.
Talmudicorum Sapientum ultimi, qui 34
Tebul Yom, qui dicatur 116. Pollutionis ratio 116,
III
Templi fecundi excidium, qui viderinl ' 4;
SACRIFICIUM. vid. Oblatio
Sacrificii nomen, quid comprehendat 94, 102
Sacrificium juge 95
Sacrificia Sabbathi, <piot . ! ni^ eulii >i cjxk jbid.
Sacrificia primi diei menfis ibid.
Sacrificiis omnibus communia, quae 102
Sacrificia offerendi locus ibid.
Sapientum decreta (judiciorum in lege daffis quarta)
hiup vrnitj;1 ,ilA C24
Sapientes Miflinici. vid. Miflina ;/; .. ' •■■'•
Sapientum Talmudicorum ultimi, qui 34. Judi-
cantes coram Sapientibus, qui 50-
Sapientia, quid r!.*nR':! 7 1
Scientia Dei 92, 93
Scientia divina ad opu% non opus ad fcientiam per-
ducit . .; .:■, '; 41
Scientia humana 57
Scientia fy. opera hominis j 40
Scientiae humanae, quo tendant ibid.
Scientiae finis 54. Parabola eo tendens 53, 54
Scientiarum & difciplinarum finis 79. ]3# Spientia
difcenda, hiftoria , 35
Scriptis dodorum qui detredant, taxati v 37^ 56
Scripta Parabolica probanda 56, 57. Intelligendi ra-
tio 57. Intelligentium Scripta Sapientum, tres
clafles 55. Prima ibid. Secunda 56. Tertia ibid.
Scripturae fenfus literalis 95
Ad Seculum futurum enitendum 61
Seder, partium Miflinx titulus. vid. Miflinx
Seh, quid fignificet 95
Sermo, in quern finem dirigendus ibid.
Shair izzim, quid fignificet ibid.
Sifra & Sifre libros, quis compofuerit 34
Solis & Terrae circumfercntix comparatae 36
Stultitia mundi neceffaria 41
Synagogx magnx viri, qui & quot 19. Eorum ul-
. timus in MiCina memoratus, Simeon Juftus ibid.
I'
-niifiioiJ-v: tils^ i.iimoQ ortiftion ni ^r-uiaJsdqoiH
Terrx folifque circumferentix, comparantur 36
Terunue (i.e. oblationis) liquoris immundities 116,
• .''"^^'■•' " 117
Tofiphti liber, a R. Chaia compofitus 34
Traditiones legis. v. Lex
Traditx, feu trad itionales, legis interpretationes, Se-
nioribus & Prophetis fucceffive relidx 19
Dc Traditis fundamentis diflenfio, quando ibid.
V.
VAS IS nomen, quibus fcompetat 107
Vaforum pollutio 107 — 120
Vafa immerfionis, qux 107
Vela inter Deum & hominem, vitia 83. Pone Vela,
Deum viderunt prophetx 82. Quo velo interjedto,
Mofes Dei gloriam viderit ibid.
Venenatorum ufus 39
Veftes, qux cenfendx 107
Veftium pollutio ibid.
Veftis menfiira pollution! obnoxia ibid.
Vir Hadid, Vir Ono, &c. appellatio 50
Virtus, quotuplex 71
Virtutes intellectuales ibid.
Virtutes morales, earumque fedes ibid.
Virtus, quid' 72
Virtutes varix, earumque extrema 73. De eis er-
ror ibid. Sententia vera ibid. Iteratis aftibus ac-
qutruntur & confirmantur ibid.
De Virtute aflequenda, varia, 74» 77
Virtus Heroica, & Continentia, quomodo difFerunt
81. Sapientum fententix, expofitx 8 r, 82. Pro-
. phetx Virtutibus inftrufti 83
Ad Virtutes & Vitia, difpofitio naturalis 73» 81
Per Vitam Domini (chei Adonei) 92
Vitium morale 71
Vitiorum medicina, reftriftio 74. A Vitiis cautela ibid.
Vitia funt vela inter Deum & hominem 83. Ob
Vitia, prophetix munus diminutum & ablatum 84
Voluntas Dei circa aftiones 87, 88. De miraculis
87. An decernat peccatum 88 — 91
Voluntatis libertas 85, 86, 92
Voluptatis corporex & fpiritualis comparatio 57, 58
1 ^ ',
-ao'j
^JNDEX CAPIXRM IN NOTARUM APPENDICE.
-nam iic
Cap. I.
c ritus fui
' neglexi,
ON temere foUicitandam efle
receptam textus Hebraici lec-
tionem, Jer. xxxi. 32. vocem
^n>ya Baalti, tjuod vulgo red-
diturDominatusfum, velMa-
non incommode reddi ^fifAii<ra, defpexi,
Hebr. viii. 9. Idem de Ifai. xxviii. 16.
I »
T^'M'-
ftatuitur, fcil. probabile efle non aliter dim, quam
nunc, ledum Hebraice U/^n^ lb Lo Yachifh, quod
vulgo redditur, non feftinabit, fonare non minus
B x«Tai(rxi'i'S'i«sTai, non confundetur, vel pudefiet,
ut, Rom. ix. 33. & alibi transfertur 129
Cap. II. Conciliatur Micae v. 2. cum Matth. ii. 6.
diilionem Tyy Tfair contrariis gaudere fignifica-
tionibus ;
INDEX Capitum 111 Kotarum Append ic^.
tionibusj & modo Parvum, nlodo lUuftre & Pras-
cipuum denotare. Obiter etiam Pfal. Ixviii. ig.
cum Eph. iv. 8. confertur. 134
Cap. III. Confertur Habac. i. 5. cum A£t. xiii. 4.
& olim ut nunc leftum videri textum Hebraicum ;
neque necefle efle ut a>nAO Bogedim, vel aliud
quippiam pro C3^1j13 Begoim* fubftituatur, quo
Grseo xaTa4)pov^Ta), nee ut wnni inon pro inonni
inOfl legatur, quo verbis j^ ^tuiy-iacnt, 1^ d^Mioivirs,
refpondeant 139
Cap. IV. Collatio jnftituitur inter Hab. ii. 4. &
Hebr. x. 38. nee non Amof. ix. 12. & A&. xv.
17. Pfal. xix. 5. & Rom. x. 18. qua lecftionem
textus Hebraici hodiernam eandem efle in iftis
V. T. locis, quam olim fecuti funt LXX. &
Apoftolus, adftruitur. Illuftrantur Ex. iv. 25,
26. Ex. xiii. 18. Pfal. xxii. 17. atque alia obiter
loca 144
Cap. V. Conferuntur inter fe Matth. xxiii. 27. &
Luc. xi. 44. Idem valere rai^i Ktxonafifvss ?5»6<»
wpai's; ac ixrifjiiia ait^f-a probatur e more apud Ju-
daeos fepulchra ne laterent fignandi 154
Cap. VI. In quo varise Judaeorum de Refurreftione
mortuorum fententiae expenduntur _ 159
Radix 1. Refurreftionem fore mortuorum 160
2. Quando futura fit Refurredlio 1 65
3. De forma RefurreAionis, quomodo fe ha-
beat 168
4. Qui aetate & quo ftatu refurreSuri homi-
nes 174
5. Eadem efl: cum 13. Qui nam fint refufs
re<3uri j»c
6. De fine Rcfurredtionis iy$
7. De ilia hominum generatione, quorum
tempore erit Refurreftio 177
8. De alio fine Refurredtionis, fcil. Ut colli-
gatur Captivitas 178
9. Qui refurgent, fe mutuo agnituros ih'idl.
10. De alio fine, fcil. Ut extirpetur Idolola-
tria & Infidelitas 170
ir. De efficiente Refurreftionis 186
12. De Dei Judiciis tribus i8r
13. De materia Refurreftionis, fcil. Quinam
fint refurrefturi 102
14. Qui refurgent, efuros, bibituros, &c. 198
Cap. VII. In quo Mohammedanorum etiam de
eodem articulo, (fcil. de Refurredione) fententia,
ex Authoribus apud ipfos fide dignis, profertur
213
Cap. VIII. Pfalmus fecundus, de MeiSa a Judsis
antiquis expofitus ; quare a recentioribus alio tra-
hatur. Loca aliquot, quae in omnibus Kimchii in
Prophetas pofteriores Commentariorum editioni-
bus mutila habentur, notata, & pleraque Codi-
cum MSS. ope in integrum reftituta, &c. 239
Cap. IX. Eruuntur e Judjeorum traditionibus non-
nulla, quae ad v. 3, & 4. cap. vii. Evangelii fe-
cundum Marcum, ubi de lotionibus ante cibum,
& a foro, &c. mentio fit, intelledum faciant, nee
non ad voti Corban, cujus v. 11. meminit, ex-
plicationem 25 1
INDEX RERUM IN NOTARUM APPENDICE.
A.
ABARBENEL, in tribus libris de Re-
furre£lione, Maimonidem fequitur I59.
Ejus calumniae in Chriftianos de Refur-
redlione 171, 173. Sententiam quamca-
lumniatur ipfe ample<Situr 173. Chrif-
tianorum opiniones inique recenfet 202, 212
Abu'l Baracat, author libri Almotabar 196
Adamus initio anni conditus i8r
Adami mortalitas 199, 200, 208. Eum nuditatis
cur puderet, fecundum Jud. Zabaram 175
Ajbo'l dhanabi, os 220
Albarzach 218, 224
Aleph radicale inter movendum faepe excidit 141
Aleph in He faepe mutatur 142
Alyun, qui locus 2i8
Al Majus, facta 213
Al Serat, pons Gehennae 230
Al Tanin, quid ! 2 16
Al Tanawiah, fe£la 213
Al Zamharir, frigus Gehennae 231
Angeli & Genii, quomodo dift'erant 230
Angeli exploratores, Moncar & Nacir 215
Animas omnes fimul creatas efle aflerunt Cabaliftse
Animse excifio, quid, fecundum Rabbinos 1 84-- 190.
Ejus annihilatio, an fit gradus Gehennae infimus,
fecundum Maimonidem 189
AnimJe flatus poft mortem duplex i6i. Ejus flatus
poft mortem, fecundum Jud. Zabaram 191
Animabus juftorum, multi funt prxmiorum gradus
18s
Dodrinam de Animae mortalitate, in populum If-
rael introdudtam efle, probabile 161. A Sad-
ducxis afErmatur 162. Quomodo orta fit ea
dodlrina ibid.
Animarum proprius mundus futurus 209
Anima Zimri in corpus retrufa 208
Animae flatus poft mortem fecundum Mohammeda-
nos 217. In tres claflies divifae, prophetarum,
martyrum, & e vulgo fidelium 217. Status evulgo
fidelium controvertitur 217 — 219. Status impi-
arum 219
Animae omnes, ante refurreft. in buccina 218, 224
Animae & corporis apologia in die judicii 228. Inde
Dei judicium ibid.
Annuli decem in Paradifo 233
Annulus, lavanti manus, exuendus 262
Antichriftus, fecundum Mohammedanos 221
Aqua, manibus lavandis inepta, quomodo reddatur
254, 255. Inoperta, quare uti olim vetitum 254.
Ex Aqua generatorum, ad manus lavandas ufus
Aqua prima & fecunda 257, 260
Aqua quomodo e vafe lavanti aflundenda, fc. vi viri
259. Quomodo lavantibus excipienda 259, &c.
Tribus vicibus quando afllindenda 260
Aqua haufta, & aqua conceptaculi 262
Aqua media 264
Aqua poflerior 263. Quomodo afFundenda & ex-
cipienda 264
Aqua quaenam Mohammedanis immunda cenfeatur
255
Aquae nomine quid apud Mohammedanos compre-
hendatur ibid.-
Aqua Soli expofita uti vetant Mohammedan-i ibid,
D d d d Ex-
INDEX Rerun! in Notarum Append
ICC.
Exercitus apuJ Arabes, quinque partes 148
Arabicae linguae, in I'heologia, ufus & neceffitas
129, 130, 133, 142, 143, 147, 154- Ea Sephorae,
uxoriMofis, fuit vernacula> 148. Ex ca judica-
bant Rabbini de vocum Hebraicarum urn 132,
136, 141. In ea funt verborum tlicmaU in ufu,
qux Hebrxis funt obfoleta 133
In Arabica lingua nomina Aleddad, qualia & quare
diStz 137. Conjugationum auitarum vis & fig-
nificatio '43
Arabicae linguae & Syriacae, five Cbaldaicse, cum
Hebraica affinitas 131. Earum collatio necefla-
ria & Rabbinis ufitata ibid.
Arabifmi multi in libro Jobi 143. In tota itideni
S. Scriptura i4^> '5°
Arbor Tuba in Paradifo Mohammedis 232
Avis plumae cibum praebentes in paradifo 234
AvicQnna, de religione fufpedus, cur 213. Scrip-
fit librum dc Refurredlione ibid. Quorum fen-
tentias recenfeat ibid.
B.
BAPTIZATIO non ncceflario innuit corporis
merfationem 271, 272. Etiam de afFufione a-
qusedicitur 271,272
Benedidionis apud Jud-tos formula 217
Berzech, vid. Albarzach
Beftia terrse, quanta & qualis, Moham. 1 21
Bibliorum verfiones antiqua?, confulendae, quare 131
Biblicus textus, Hebraifmi purl & antiqui unicus
thefaurus 141. Ejus interpretes ad fenfiim potius
quam literam fe adftringunt 145. In eo tranfitus
a perfona ad perfonam non infrequens ibid. 'Evav-
Tio(par^ conciliandi modi quinque 130, 131. Ma-
nus poUuit 271. Vid. Hebraicus textus.
Bruta animantia refiirreftura, fecundum Moham-
medanos 223, 224, 226. Eorum fors in refur-
reilione 226, 230
CAUTHAR, paradifi fluvius, Moham. 232, 233
Cereth, five animae excidium 198
Cereth vocis fenfus 185, 186. Duplicis generis
186
Chaldaicae five Syriacae, & Arabicae, cum lingua
Hebraea aiEnitas 131. Collatio neceflaria, Rab-
binis ufitata. ibid.
Chaldaifmi, in S. Scriptura multi 151
Chriftianorum opinionem de Refurreftione recenfet
Abarbenel 202, 212. Item R. Juda 206. My-
fteriorum de ea fcientia, illis propria 213. Eorum
religio facilior, Mohammedanorum fevera 238
Cibis immundis vcfci licitum 252
Cibum communem quomodo ederint fan£ti prifci
ibid.
Comparatio ab albarii opere defiimpta, apud Judaeos
ufitaU 158
Conditio adhibenda, ciim quis fibi quid ultra man-
data imponere velit 258
Conjugationum audtarum, apud Hebraeos & Arab,
vis & fignificatio 143
Corban, in votis, quid valeat 276
Corpora, in refurre£tione mortuorum, quo fenfu
fpiritualia 173. In^ mundo futuro cur admittenda
166
Corporis ftatus in refurredtione 225
Corporis & animx apologia in die judicii 228
Dies intermedii, feu profefii
Dies Judicii, vid. Judicium
E.
158
EDEN IS hortus 203
Eliae corpus 207, 208. Sxpe hominibus appa-
ruit 207. De CO mittendo ante diem Domini 20j
'EvavTtotfavii in textu Biblico conciliandi, modi quin-
que 130—133
'Eva»Tio'(nifKi plerxque habent linguae 136, 137. Eo-
rum conditio 138, 139. Origo ibid. Determi-
nandi modus 139
Eva a ferpente inquinata 194
Evangelium. De eo & Lege quid fenferit Al Jan-
jiabi 164. Tarn Lex quam Evangelium ad vitam
futuram perducit 164, 165. Cur in Evangdio,
quae ad refurreilionem fpedtant, magis perfpicue
tradantur, quam in Lege 165
Exemplarium difterentiam diverfitas interpretationum
non probat 145
Exercitus, fecundum Arabes, quinque partes 148
F.
FELICITATIS in paradifo, gradus diftinai
233 — 235. Infimus 234 — 236. Summus 236
Fidelium prasmium 236
Fluvius vitx, in paradifo I35» 232
Fluvius Cauthar in paradifo 232
Fontes paradifi, Salfabil, & Tansim 233
Frigus Gehennae, Al Zamharir 231
D
G.
GALATINUS defenfus 240, &c.
Gan Eden, feu Paradifus 191. Juftorum
praemia fie didta 185. Dupliciter intelligitur 183
Gan Eden, praemium etiam corpore perceptum 203
Gehenna 191. Eus cruciatus 184 — 193. Species
pcenarum quae Gehenna audiunt 185, 186. Ig-
nis infernalis feu Gehennae, qualis 191. An gra-
dus Gehennae infimus, fecundum Maimonidem,
fit annihilatio animas 189. - In Gehenna qui def-
cendant & non afcendant 190
Gehennae adjudicandorum, clafles feptem 231. Ig-
nis gradus totidem ibid.
Gehennae frigus, Al Zamharir 231. Cruciatus va-
rii ibid. Cruciatus leviffimus ibid.
In Gehenna quamdiu manfuri 231, 232, Qua nu
tione educendi 232. Infidelium, in ea, genera,
230
Genius, qualis creatura 230. Cur ita di£tus ibid.
Eorum fidelium & infidelium fors in refurredtione
ibid. Quomodo difFerant ab angelis ibid.
Gentes plures idem nomen fignificat 145, 146
Gentium pulvis immundus, quare 156
Gentium pii in Olam Hanefliamoth 184
Gimel Hebraeorum non raro in Arabum Gain con-
vertitiir
Goph, quid
141
165, 189
H.
D.
AHRIANORUM, feu Dahritarum, fcfta
219
Decimse fecunda: in Babele & ^.gypto, a quibus de-
cretae 267
HAGGAON, quis 169
Hebraica lingua hodierna angufta 131^ 142.
Rabbini in ea exercitatifllmi 131. In ea voces
nonnuliae contraria fignificant 136. Voces ano-
malae non ttatim erronese cenfendx, & quare 152.
Themata in ilia jam obfoleta, in Arabica adhuc
retinentur 133. De vocis Hebraic* ufu, ex lin-
gua Arabica non raro judicant Rabbini 136. II-
lius cum Arabica Si Chaldaica, feu Syriaca affini-
tas 131, 136. Earum collatio neceilkria & Rab-
binis ufitata 131. lUi vicinior eft Syriaca quam
Arabica 137. In ca, ut in aliis Unguis, funt idio-
a- tilmi
INDEX Rerum in Notarum Appendice.
tifmi varii 15 1. In ea conjugationum au£larum
vis & fignificatio 143
Hebraic! charafteres antiqui & nuperi 27 1
He Hebraeorum & He Arabum, in una Kngua mo-
vere, in altera quiefcere non infolens 146
Hebraico textui interpretando, regula neceflaria 139.
Vocum minus frequentium interpretandarum mo-
dus Kimchii 142. V. Biblicus textus
R. Hillel, quis 168. Ejus fententia de Meflia 167/
168
Homines fxculi primi, cur diu vixerint 200
I.
IDIOTj?;, qua conditione refurreduri 195
Idololatris Chriftianos accufant Judasi 242, 246,
247
ignis infernalis, feu Gehennae, qualis 191
Immerfio manuum, lotionis gradus eminentior 270
Imperatori Mohammedanorum quota pars fpoliorum
debita 149
Improborum poenae 197, 198
Improbi, fecundum quofdam non refurre£luri 194
Infidelium & improborum genera 230. Eorum pce-
nas 231. Cruciatus fepulchralis 215 — 217. Al-
Tanin 216
Inquifitorum rafurae in libris Judxorum, unde 240,
241
Inquifitorum rafurte in Kimchii commentariis in
Prophetas, ex MSS. reftituuntur 241, &c.
Interpretationum diverfitas, exemplaria Bibliorum a
noftris diverfa fuifie, non probat 145
R. Jonas apud Kimchium, quis 13*
Jobi liber Arabifmis refertus 142
Jofephus, de refurredione cur nOn laudatus 21 3
Jofeph ben Akanin, de menfuris & ponderibus fcrip-
fit 256
Ifraelis peccatores e Gehenna quis educiurus 190,
210
Itinerantibus quid obfervandum in lotione manuum
264
Judsei, folem e vagina educi fabulantur 227. Per-
feSte juftos port mortem a vermibus immunes ex-
iftimant 170. Tres libros aperiri cujufiibet anni
initio 181. Quatuor temporibus ftatis judicari
mundum ibid. In tres clafles diftribuendi homi-
nes in die judicii 182. De claffibus illis quid fen-
ferit Ramban ibid. Tenaces funt ledionis fuse,
contra Chriftianos 152. Illis ufitata comparatio
ab albarii opere defumpta 158. Chriftianos ido-
lolatriae incufant 242, 246, 247
Judaei recentiores antiquiorum de Chrifto teftimonia
fupprimunt ac depravant 239, 242, 248, 249,
250. Ab antiquiorum interpretationibus recedunt
ne faveant Chriftianis 24O
Judiciorum Dei tria genera in mundo 18 1
Judiciorum tria genera, fecundum Ramban 181, 182
Dies Judicii, quando 165. Refurreclionem &
mundum futurum difcriminat 166, 203. Qui-
nam pcenis aeternis lint adjudicandi 197, ig8
Judicium extremum fecundum Judam Zabaram, c-
jiifque initium I91
Judicii die, opera appenduntur libra, (fecundum
Mohammedem) & quare 229. Animae & corpo-
ris apologia in die judicii 228. Dei inde judi-
cium 228. Dei ultio qualis 229
Judicio perafto, quid fiet 229, 230
Juramenti Chriftianis adhibiti a Moham. pars 238
Juramentum non cadit in mandatum 277. Et quare
ibid.
Juramentum non cadit in juramentum 277
K
K.
A B menfura, quantum capiat 255,256
Keri & Cetib, de iis in antiqua hiftoria iilen-
tium. 151
Kimchius, quem fecutus fit 132
Kimchius laudatus 142, 152. Modus quo ufus eft
in vocum Hebraicarum minus frequentium inter-
pretatione 142. Librorum ejus editiones ex parte
mutilae 150, 153. Ejus regula de verbo Baal
Kimchii commentarius in Prophetas, ab Inquifito-
rum rafuris reftitutus 241, &c.
Kimchius taxatus, ut fibi minus conftans, ne Chri-
ftianis faveat 245, 246
L.
LAVA BANT Judaei crebro 264. Et diligen-
ter 265
Lavandi poft cibum, ritus 263
Lavare manus tenentur itinerantes 264, Quatenus .
264, 265
Lavant ad res communes & facras 267. Qua dif-
ferentia ibid.
Lavant a foro redeuntes, quare 270
Lavantes a foro, totum corpus non merfabant 267,
268
Lefti, quomodo lavandi 274. Pollutioni obnoxii
ex fententia fcribarum 274, 275
Lex. Tam Lex quam Evangelium ad vitam futurani
perducit 164, 165. De Lege, opinio Abulfedse
164. De Lege & Evangelio, opinio Al Jannabii
ibid.
Legis Mofaicas tres partes 275
Libra, ad opera in die Judicii trutinanda, qualis 229
Libri facri manus polluunt 27 1
Libri Epicureorum manus non polluunt ibid.
Libri Judaeorum, partim ab ipfis Judaeis, partim ab
Inquifitoribus mutilati a^Oj 141
Lingua Arabica, vid. Arabica
Lingua Hebraica, vid. Hebraica
Lingua Syriaca, vid. Syriaca
Liquores feptem in lege memorati 254
Liquorum e fruftibus exprefforum ad manus lavan-
das ufus 255
Log menfura, quantum capiat 456
Lotio media 264. Res libera ibid.
Lotio poft cibum neceflaria 262. Quare ibid. E-
ju9 terminus 264. Quo liquore peragenda ibid.
Matutina, a ceteris difcreta 266
Lotio manuum, vid. Manus
Lotio manuum quae afferat commoda 265. Neg-
le£ta, quae damna ibia.
Lotio manuum five aqua afFufa five merfatione pera-
gebatur 270. Sic vaforum 272
Lotiones, magna Judaeis & Mohammedanis religionis
pars 266
Luz officulum, fecundum Judaeos, Refurre6tionis
fundamentum 169
M.
MAIMONIDES de refurrecSlione obfcure locu-
tus eft 159, 187. De aliis dilucide 159.
Ipfius partes fequitur Abarbenel ibid-
Mali duni vivunt mortui funt 194,
Mandatum abrogandum ob votum 276, 277
De Manibus lavandis traditio 253
Manus ad quae comedenda lavent 253, 254, De
modo eas lavandi fententise varix 254. Qua
aqua lavandae 254, 255. Quanta 255, 256, 257.
Quoufque 257, 258
Manus non lavant Judasi nifi e vafe aff"usa aqua
257. Vafi non immergunt 259. Inter lavandum,
manus attollendae 260, 261. At non poft cibum
261
Manus latae quomodo confricandas & defricandas
26a, 263
Manibus illotis quare non edant 265
Manuum lotio quando omitttipda 265. Quare jam
ob-
INDEX Rerum in Notarum Appendlce*
obfcrvetur 265
Manus mane lavandae 266. Quibus obfervatts ibid.
Manuum lotio a Salomone inftituta ibid.
Manuum lotio quae afferat commoda 265. Ncg-
lecb, quse damna ibid.
Manus quando aqua affusa lavandae, quando merfandx
267. Quoufquc ibid.
Manuum pollutio non arguit totius corporis polluti-
onem ibid.
Manuum pollutio a verbis Scribarum 268
Manus quoufque polluantur ibid.
Manus polIutsE ut fecundje ad poiluendum 270
Manus etiam legis contaftu pollui 271. Quando
ibid.
Manus negotiofe 271. Eas mane lavare ad totum
diem fufficiebat ibid.
Membra nutritioni, generation!, &c. infervientia,
an in refurrcftione fruftranea 199, 203, 204
Mendacium in faftis quam in lingua gravius 238
Mercedis accipendse quatuor tempera 195
Merces fidelium (fecundum Mohammedem) 232
Mefliae dies 166-— 168. Ue eo fententia Hillelis 167,
168. Dierum Meflije fine, refurredlionem e(Ie
166. Quae de Meflia exponebant antiquiores Ju-
daei, recentiores alio divertunt, ne faveant Chri-
ftianis 239, &c.
Me£Sam, filium Dei fore, expe£bbant Judasi 239,
240
Dc Meflia exponuntur Pfal. ii. 239, &c. Ifa. vii.
I4» 242. Ifa. liii. 245. Jer. xxxi. 250
Milites ad manus lavandas quando non teneantur 263
Millenariorum opinionem a Judaeis ortam efle 2i2
Mohammedem tam ad genios quam homines miffum
effe 230. Fabula de ejus reditu, unde 223. E-
jus pifcina, qualis 232
Mohammedanorum Imperatori quota pars fpoliorum
debita 49
Mohammedanorum juramenti Chriftianis exhibit!
pars 238
Mohammedani quomodo manus lavent 254, 266.
Et qua aqua ibid.
Mohammedani in multis, data opera a Judaeis in
diverfum abeunt 255
Moncar & Nacir, Angeli exploratores 215
Mors, quarum rerum refpeftu levis, & quarum gra-
vis 136
Mofis facies & aliorum, fulgida 205. Corpus ejus
in monte quomodo fubftiterit 199, 205, 207
Munditise & immunditiae rationes a Judaeis traditas
fcire, ad quid utile 251
Mundities rerum facrarum 268
Mundi futuri initium, fecundum Nachmanidem 166,
Cur in eo admittenda fint corpora ibid.
Mundus animarum & futurus difFerunt 191. Per
mundum futurum quid intelligat Maimonides 183.
t)c eo quid fenferit Ramban ibid. Hujus opinio
de ftatu poft mortem ibid. Mercedum & pcena-
rum ibidem diftributio 191, 192
Mundus animarum intra duodecim menfes vocatur
Gan Eden 184. Ifto fpatio animae afcendunt &
defcendunt, quo fenfu ibid.
Mundus futurus & tempus refurredionis difFerunt
203. In eo corporum quatuor excellentiae gradus,
fecundum R. Ahron. Levitam 205. Ejus delicias
fonvivio aflimilari 211. Corpra in eum admifla
204, 205, 206. Anipiarum proprius eft, fecun-
dum aliquDs 208, 209. In eo corpora cur tollat
Maimonides 211. Ineononedunt ibid.
N.
NACHMANIDIS doarinae de refurredlione
affentiti funt plures 204, 208, 209. Ejus
do6trina, Chriftianse affinis, illi vitio vertitur 212.
Ejus induftria in didlis veterum conferendis 160
Nacir & Moncar, angeli exploratores 250
Ne£lar, unde dicitur
«34
O.
OLAM Habba, mundus venturus 166. Vocis
fignificatio 183. In feculo refurreftionis e-
dunt, &c. in eo non item 211
Olam Haneftiamoth, mundus animarum 184. Iq
eo gradus piis Gentium ibid.
Opera in judicio trutinanda, cur 229
Oromafdes Zoroaftri deus 214
Ofliculum Luz di(Elum, rcfurredlionis fundamentum,
fecundum Judat:os 169
P.
PARADISUS Mohammedis ejufque defcriptid
232. Ejus nomen 232, 233. Ejus gradus
centum 233. Ejus annuli, eorumque infcripti-
ones ibid. Alia ejus ornamenta 236. Felicitatis
gradus diftindi 233, 234. Gradus infimus 234,
235. Summus 236. Cibus admiiBs appofitus
234. Ex plumis avis prodit ibid. Vinum con- '
cefl'um, quale ibid. Excretorum vicem fupplet
fudor 235. De veftibus in paradifo ibid. Qua
setate & ftatura admittendi ibid. Aurium deliciae
ibid. Fluvius Cauthar 232, 233. Fontes, Salfa-
bil & Tansim 233, 234. Tuba, arbor felicitatis
Parentibus quis honor debitus 275
Paftores feptem, quinam 210
Peccatores Ifraelis, € Gehenna quis educet 190, 210
Peccato an diebus refurreftionis fit locus 212. Ab
eo immunes quatuor, mortalitati tamen obnoxii,
208
Perek, quid 257
Pharifasorum argumenta adverfusSadducaeos, ubi vi-
denda 163. Sadducaeorum cum illis lis 162
Pharifaei qui, & quarefic di<Si 252
Pharifsei ob eadem a fuis ob quae a Chrifto culpati
252. Septem eorum genera 253. Omnes hypo-
crifis rei ibid. Ex amore ibid. Externam mun-
ditiem fedulo curabant 268. Plebeiorum conta-
6tum vitabant , 269
Pifcina Mohammedis, ejufque defcriptio 232
Pluralia Hebraea, in Chiric longo, omiflb Mem, de-
finentia 150
Pluvia, opus Dei proprium 18 r
Pluvia homines germinare faciens die refurre<Stionis
220
Poculum benedidtionis quomodo lavent 272
Populus terras 252
Poenae improborum 197, 198. Quinam asternis
poenis adjudicandi 198
Poense infidelium & improborum fecundum Moham-
medem 231, 232
Praemia malis, pcense bonis, in hoc mundo repen-
duntur 182, 183, 192
Precationis pro mortuis, formula 209, 210
Preces ad piorum fepulchra quare fa6be 170
Principes viri oSo, quinam 210
Prophetse loquentis dialedo, Spiritus Sandus utitur
151
PuelJae in paradifo pulcherrimse 233
Tluyixii, quid 254
IliiyiiSi virlicBici, quid 258
R.
In
Lin-
RABBINI TaTf arapaSoTa habent multa 131
lingua Hebraica funt exercitatiflimi ibid. ^..,-
guas Syriacam & Arabicam cum Hebraica faepe
conferunt 131, 136, 137
Rabbinicae difciplinae utilitas
Rambam, quis
Ramban, quis
I4t
ibid.
Rationes
INDEX Rerum in Notarum Appendice.
Rationes rerum multae, olim cc^nitx, nos latent
139, 140
Rebiith, menfura quae 256
Regulae de formatione nominum a Themate 146
Religio Mohammedanorum fevera, Chriftianorum
facilior 238
Rephan feu Remphan, quid 143
Refurreiftio. De refurredlione mortuorum in duas
clafles Sapientes pofteriores dividuntur 159. O-
piniones tamen eorum plurimae 159, 160. Con-
troverfiae Judaeorum de Refurreftione in Chrifti-
anifmi injuriam cedunt 160. De ea, methodum
Abarbenelis fecutus eft Author ibid. Refurredtio-
nem mortuorum aliquando futuram efle 160 —
162. Argumenta Chrifti de refurreftione 162.
Cur quse ad refurredlionem fpe£lant, magis perfpi-
cue tradantur in Evangelio quam in Lege 165.
De tempore refurreftionis 165 — 168. De modo
& forma refurre£tionis 168, 174. De corporibus
refufcitatis 168 — 170. Reiurredionis fundamen-
tum Os Luz 169, 170. Refurredlio Dei mira-
culum 171, 172. Corpora in refurreftione quo
fenfu fpiritualia 173. Quo ftatu & aetate refur-
redluri homines 174, 175. Cum naevis, veftibus,
item manci & deformes, quemadmodum mortui
funt 174, 175. Quinam iint refurredturi 175,
176. Finis refurredlionis 176, 177, 178, 195.
De ifta hominum generatione, quorum tempore
futura eft refurredtio 177, 178. Cur qui vivi fu-
turi funt, tempore refurredtionis non morientur
178. Eos qui refurgent affines agnituros ibid.
Seculo refurredtionis futures homines ut initio cre-
ationis 179, 180. Tunc extirpatum iri omnes
idololatriae I'pecies 1 80. De eiBciente refurredio-
nis 180, 181. Refurredionis caufam fydera fta-
tuunt quidam 180. Erit refurredtio, mundo fta-
tum fuum adhuc retinente ibid. Refurredtio eft
opus Dei proprium ibid. De praemiis & poenis
poft refurredionem 181 — 192. Medii ftatus ho-
minum poena 181, 182. Earn generalem afle-
ruifle quofdam Judseos, probabile 196. Gene-
ralis duplex fecundum Nachmanidem 197, 198.
Miraculi ratio (in refurredtione) in quo confiftat
199. Judaeorum de ea opiniones relatae & con-
futatae a Tacritio 196, 197
Refurredtionis tempus, & mundus futurus, difFerunt,
fecundum Nachmanidem 203. In eo edunt, &c.
in mundo futuro non item 211
Refurredtionis tempore an locus fit peccato 212,
De Refurredlione, fententia Nachmanidis Chrifti-
anae affinis ibid. Ei afienfi funt plures 204, 208,
20g. Sententiae Judaeorum variae 213
Refurredtionis myfteria folis Chriftianis nota 213.
Eorum opiniones Abarbenel inique recenfet 202,
212. Recenfet R. Juda 206. De Refurredtione,
loca quaedam fcripturae dubia 163. Cur ejus ex-
plicita mentio in lege non fiat ibid.
Refurredluri quinam fint 192 — 198. An eadem
corpora fint refurredlura 171, 172. Membra
nutritioni, generationi, &c. infervientia, an fruf-
tranea futura fint 199, 203, 204. An efuri, bi-
bituri, ?tc. 198 — 204. An veftibus induti 174,
175. Non Refurredluros imprbbos, cur aliqui
putaverint 194. Nee idiotas, nifi una conditione
obfervata 195
Refurredtionis dodlrina fecundum Mohammedanos
213. Tam animx quam corporis 219. De ea
fcripfit Avicenna 213. Summam ejus, paucis
complexus eft Poeta 214. De corpore dubia fo-
luta 219, 220
Refurredtionis modus 220. Finis 226. Tempus
220. Cur celaverit Deus ibid. Nomina quot
224. Eorum aliqua 226. Signa duplicia 221,
Minora ibid. Majora 221—223. Duratio224. Tu-
bae fonitus triplex 223, 224. Pluvia homines fa-
ciens germinare 224. Geniorum fidelium & in-
fidelium fors 230. Quinam refufcitandi 22^i
Qua forma & quomodo 224 — 226. Qj^ioad cor-
poris ftatum 225. Quoad mentem & fidem ibid.
Tres hominum fpecies diftindtas ibid. Ubi con-
venturi 226. Claffes decern impiorum ibid. Ra-
tiocinium Dei cum creaturis 226 — 229. Bruta
animantia refurgent 223, 224, 226. Avicenna
horum pleraque mollius expoiienda putat 236.
Sed eo nomine aliorum cenfuram fubit 236 — 238.
Crafliflimo fenfu multa intelliguntur 238. A
Rabbinis horum multa mutuata 236
Ros, cujus vi mortui refufcitantur 169, ijd
s:
SADDUCi*;US, AmZendik, quis 215
Sadducaeifmus, feu- Zendecifmus 214,215
Sadducaeorum dodtrina 162. Eorum cum Pharifaeis
lis. 163. Animam mortalem efle affirmant 162.
Quomodo evincendi 163. Peffime fe gerebant
164. Hujus fedtae pater 162. Dignitas, unde
ibid. Quomodo orta fit ea dodtrina ibid.
Sajin, quinam locus 219
Sal Sodomiticus oculis noxius 264. Sal poft omnia
comedendus ibid.
Sapientum verba audienda 265. JEque ac legisibid.
Saturnus cur Zohal didtus 143. Ciwana didtus ibid.
Scaliger, in iis quae de lotione Judasorum habet, er-
rafle videtur 262, 263
Scriptura facra non temere folicitanda 130, 135,
136. Q^iare 140. Arabifmis & Syrifmis referta
143. Verbis TipisKTix^r? fcripta 33. Quod Mo-
hammedes falfb tribuit Alcorano ibid.
Scripturam interpretandi nimiam licentiam fumen-
tes 175, 176
Seculi primi homines, cur diu vixerint 200
Seculum futurum. vid. Mundus futurus
Seniores apud Judaeos, qui 265, 266
Separatio a rebus & hominibus profanis, quare apud
Judaeos laudata 252
Sephorae, uxori Mofis, Arabica lingua fuit vernacula
148. Ejus verba explicantur ibid.
Sepulchra (fecundum Judasos) poUuendi vim habent
155
Sepulchrum, apud eos, nullum fine figno aliquo, &
quare 156, 157. Nephelh fuperftrudtura 155,
156. Cur ita didta 156. Ejus ufus ibid. Signa
diruta reficiebant 157. Sepulchra qualia fignanda
ibid. Et quomodo ibid. Ad piorum fepulchra
preces cur fadtae 170, 171
Serpens inquinamentum fuum in Evam injecit 194
Sextarius vas, quale 172
Societatis leges 269
Socii apud Judaeos 269. Quales olim fuerint ibid.
Quales collegiorum in Anglia elTe debeant ibid.
Solem e vagina educi, fabulantur Judaei 227
Spiritus S. dialedto prophetae loquentis utitur 151
Syriaca paraphrafis Simplex didta 231
Syriaca feu Chaldaica lingua Hebraicas vicinior quam
Arabica 137. Ejus cum Hebraica affinitas 221.
Cum ilia non raro a Rabbinis confertur ibid.
TANSIM, Paradifi Mohammedici fons 233,
Textus Hebraicus. vid. Biblicus, & Hebraicus.
Theologix utilis & neceflaria eft lingua Arabica 1 29,
13O' i33» i42» 143' i47> ^54
Tormentum corporis fepulchrale fecundum Moham-
medanos 215 — 217, Tormentum Al Tanin 216
Traditiones Judaeorum, ex parte tantiim animad-
verfae, doctis errandi caufa 27 1
Traditiones fepes legis 274. Alias irritam legem
faciunt ibid.
Traditio de manibus lavandis, a Salomone 266
E e e e Tuba
INDEX Rerum in Notarum Appcndicc.
Tubx fonltus ante refurreilionem triplex 223, 224
Tzade in Ain, in linguis orientalibus mutatur 148
V.
VARI/E le<fliones in textu Hebraico, non tcmcrc
ftatuendaC 133. Cur rion £ngend» 150.
Eariim non pauca:, unde 15 1
Vafa e quibus lavant Judsei, qualia 255
Vafa quomodo lavarent Judsei 27 1. Quando 274
Vaforum in lege feptem genera 271
Verfionei Bibliorum antiqus toniulendse, qutfe 131
Voiucres in oblationibiu totius coetus not) ofTerend*
154
276
W.
Vota interdi<Sti
WAW Arabum, tocali producenda: infcnrit
'OHAL, Saturnw
»4J
INDEX Vocum Hebraicarum, Syriacarum, Arabicarum, & Gras-
carum, quarum fignificatio in hac Notarum Appcndice enucleatur.
rra
nonm
fianan
153
num
136
153
D'enttn
141
Ton
262
tnn
141
'iTNtaXD
271
V'^d
H3
W3tD
140 — 143
IB"
254
•uo
131— 133
'nxD
136
D13
249
-n3
»42. 143
D«no
133
^75
n^
143
m3
271
!»!?
266, 269
typi
262
trna
275
nflia
267
♦Tfl^a
466
crj^D
148, i49
t3'3NV0
1^6
r<rrv2
H7
tat^stro
142
pino
267, 268
"7^:
262
r<%i
H5
n:n:
ibti
272
149
WS3
^20
249
N«73D
»43
>^73D
xyi
J<1171DD
149
DnsiD
245, 246
may
137
268
™
.^^
169
Sap
151, 152
ppfi
249
pno
141
ibid.
275
njvj^
136
n'w
261, 267
trip
262
P
275
nn^
«36,iSS.>j6
152
r^ODp
ibid.
K**;)?
^37
D»nn
ibid.
n»rm
ibid;
Sstt'
ibid.
C3'oe^
266
inni inn
271
maiKSn
H3
non
144
Ninon
ibid.
154
136
257' 258
}73
ibid.
136
146
153.
273
272
266
255
141
ibid.
142
ibid.
VOCES AKABICJE.
\
g^-UA^ 214
4-_.XiiH
148
jiyii) 136
J>^' 137
/>^»
H9
iJ'^ 137
6^' ibid.
«/-ti'
148
u^/ 141
b^< ibid.
^jiBaH
137
r-' .^37 ;.
Aj)j^ 258
^'
ibid.
A^^l ibid.
tJJU' 148
/>«V*H
ibid.
fj^yi\ ibid.
<»w»UJ1 137
t:^'
ibid.
(j«lija>t ibid.
*i-*«xiH ibid.
iujoaf
148
iUI 141
^J^ ibid.
iult
137
,*»^^' ^j>7
ji^ ibid.
4^
ibid.
c/>' 218
>^)1 ibid.
*i*M
148
y^\ 13-7
ial^t
137
^xSaI^ 4bld.
«It
141
i.u^'^ ;37
jMtf ibid.
>^>J« 266
>< 133
jyiili^ 141
l« ibid.
2*»j 142
*^ 143
..-♦♦AJ 266
^3 141
»>j ibid.
INDEX VOCUM.
U15
142
•
152
S
*)^
137
JA-
138
^
233
z
. ^
137
trt*u£>-
133
t
i^
H7
Ub;.
^37
(jjjiA*.
275
o**- 149
tr^t*- 148
. b
A
Ublb 143
ub 137
(isl» I^aL* ibid.
t^i 143
gSjs ibid.
J
Jib 137
J>y ibid.
£
tr
>i 144
t^ 219
CJ
V— «M. 141
k«^ 137
0-
i?^ li!>S 147
<^r' n7
«>5 146
(JO
csjs ibid.
•x«o ibid.
«)
il-iyi 146
^L-s 149
149
ibid.
-••
137
213
000
Jbi
2,62
i^oJU
i3i^
i;|2
ibid.
9
138
b^
^37
.'37
ibid.
KoLpTTOS
*Apyoi ibid. KAival
Ba7rl/^gcr9-cu 267, 268, 270, Ko^/Saj'
272 Noo-jjAe'uiw
'lifJi.€po^ix.Trli<^ou 27 1 Se<^ni
KaSrcxpi^u 137 npea-^uriQpt
HZ> 15+
rioTng/oi'
272
' 273
riii^^Ti
254, ^58
' 275
XTgg/t(p05
137
' 137
XaAjt/oi'
273
272
"^t^VlTTTilV
267,, zta
265, 266
•^K
INDEX Locorum S. Scripturae, qui in Notarum Appendice expli-
cantur & illuftrantur. ^^
t>i jii .•
Pag.
Pag.
Pa&.
■■ ■^XOD. iii
. 6 162
Ifa. xxxiv. 9,
, ir, 16, 17 244
Hab. ii. 4
144—154
B J iv. 25,
26 147
XXXV. I
ibid.
Zech. i. 19, 20
248
■ ^ xiii. 18
148
xlix. 6
244, 245
vi. 3, 6
ibid.
■ . 2 Reg. xi
.2,4,9 151
liii. 8
154
xiii. 7
136
^^~-^* xiii. 6,
17 ibid.
liii.
245, 246
xiii. 13
249.
xiv. 6
ibid.
Ivii. 6
246
Mai. iv. 4
ibid.
xxiii. 27
»55
Ixiii I
ibid.
Mat. ii. 6
^^34^139
Xfter. viii. 17
195
Ixvi. 17
046, 247
xxiii. 27
J54--I58
Job. ii. 9
136
Jer. iii. i
• 131
xxvi. 63
239
P&l. ii.
239, 240
xxxi. 22
250,251
Marc. vii. 3, 4,
II 251, &C.
xix. 5
146
xxxi 32
247
Luc. xi. 44
154—158
xxii. 17
149—153
xxxi. 31
130—133
Joan. i. 50
239
xxiv. 6
145
xlviii, 4
135
ii. 6
259
lix. 10 '
ibid.
Ezek. xxxiv.
21,22,27 226
vii. 14, 37
'59
Ixviii. 18
I37> '38
Dan. xii. 2
175
vii. 49
'95
Ixviii. 23
172
Hof. xiii. 5
142
Adt. viii. 33
154
Prov. xix. 6
»9S
xiii. 14
»53
xiii. 41
140—143
Ifa, ii. 18, 20, 22
241
xiv. 2
153. '54
XV. 17
'45
vii. 14, 15
242
Joel. iii. 19
247
Rom. ix. 33
'33
xi. 14
243
Amof. V. 26
H3
X. II
ibid.
XXV. 2
ibid.
ix. 12
145
1 Cor. XV. 15
'53
xxvi. 5
ibid.
Obad. i. 10
248
Hebr. viii. q
130
xxvii. I
ibid.
Mic. V. 2
'34—139' 248
X.38
'44—154
xxviii. 16
133
v-5
210
xiii. 15
'53
xxxiv, I, 2, 7
a43. 244
Hab. i. 5
140—143
J Pet. ii. 6
'33
INDEX
INDEX Locorum S. Scripturae, qui in Maimonidis Textu expli-
• cantur & illuftrantur.
■ ■ "
Pag.
Pag.
^^^ ^ EN. iii. 22
81
Deut. iv. 6
56
g ^ vi.s
66
40
58
■ X.6
6S
9
86
X^ M XV. 13
88
.. . '5
63
^^-■- 14
89
vii. 26
III
xviii. 20
66
32.38
112
XXXV. 2
III
vi. 5
80
xlv. 27
!+
xii. 1,3
17
Exod. i. 9, 10
.3^
I4» 17
32
iv.-2i
ibid.
xii. 32
13
ix. 15, 16
90
xiii. 3
12
X. I
89
S
ibid.
XV. 26
52
xvi. 2
100
xix. 14
»3
xviii. 14, 19
15
.- xxi. 24
20
19
14
xxii. 26
86
IS
18
xxiii. 5
76
20
13
29
42
'^'f
16
xxiv. 5
99
xxii. 4
t
xxix. 52
64
8
XXX. 21
28
xxiv. I, 2
29
xxxii. 32, 33 .
66
6
86,99
xxxiii. H
65
xxvi
28
18
84
XXV. 2
30
Levit. iv. 2
102
12
13
ix. I
33
xxix. 10
66
3*
76
19
72
xi. 30
103
24
91
33
107
XXX. 15
86
37
114
Jof. xxiv. 31,
32.33
19
~3Cff:2,5
100
I Sam. ix. 9
IS
xiv. 2
33
iii. 20
14
XV. 12
107
XXV. 29
.,59
32
33
xxviii. 18
ibid.
y . 33
106
2 Sam. xxiii.
15. 20
57
' xvi. 2
«5
I Reg. iv. 33,
34
39
xviii. 3
80
xviii. 37
91
xix. 17
76
xxi. 24
16
xxi. 9
20
2 Reg. iii. 19
17
xxii. 8
112
15
65
xxiii. 40*
20
xxiii. 25
43
Num. vi. II
75
2 Chron. xxviii. 19
32
26
66
Job. iv. 18
77
ix 8
6S
xi. 7
93
xii. 6, 7
64
.9 „
6s
XV. 14
99
XXII. 28
12
31
6S
xxiii. S
56
XIX. 14
104
Pfal. ii. 7
61
15
I08
xix. 7
75
xxi. 23
90
xxxi. 19
58
Deut. i. 5
II
Pfal. xxxii. 10
1. 23
cxix. 18
cxxxix
Prov. i. 6
6
iii. 6
iv. 19
xii. 15
xiv. 21
xix. 2
xxi. 10, 15
xxiii. 9
xxvi. 5
Ecclef. i. 9
xii. ID
Cant. IV. II
vi. 8
Ifa. vi. 10
xi. 14
xxii. II
XXV. I
xxix. 14
xlii. 4
xlvii. 13
lix. 2
Ixiii. 17
Ixi. 5
Ixiv. 4
Jer. ix. 2
xiii. 9
xxiii. 28
xxviii. 7
xxxi. 34
Thren. iii. 38, 39
Ezek. viii. 2
Dan. iv. 5
X. 8, 16
Hof. iv. 17
Amof. viii. 11, &c.
Mic. iii. 2
Hab. ii. 14
iii.
Hag. ii. 12, &c.
Zech. vii. 3, &c. 9
viii. 19
Mai. iii. 14, 18
Iv. I
4
Pag,
61
35.65
66
36
t
. 7»
ibid.
ibid.
l\
36
54,60
87
57
4«
3$
3*
63
f,
«S
83
9*
60
59
7$
66
IS
61
87
66
4*
64
91
122
60
ibid.
66
122
76
91
59
»3
.•*
COMMENTARY
O N T H E
PROPHECY
OF /^i •'i^l
M I c A a
By EDWARD POCOCK, D. D.
Canon of Chriji-Church, and Regius Profeflbr of the Hebrew Tongue,
in the Univerlity of Oxford.
Vol. L B
A
a H 1' 'A o
Av
Imprimatur*
HJD, BATHURST'
Vice-Cancel. O^con.
July ig; v^ O
1676.
H A J M
.aHO'ixO 1'.' •.'ifinvifiU 'jrlj ni
TO t HE
Right Reverend FATHERinGoD
S E T H
■'}
Lord Bifliop of S AR U WL
My Lord,
THE concurrence of feveral reafons^ (each of which were
fufficient) have moved me to offer to your gracious acceptance
this effay. Firft, My duty to your Lordjhip as my Diocefan^
who may jujily challenge from me fome account of my em-
ployments. Secondly, 'that gratitude which obligeth me to acknowledge
your Lordpifs many favours extended to me and mine. Andy thirdly,
the need of patronage and proteEiion that this Work hath, in regard
that there is in it much firefs laid onfuch part of Learning, (the Ori--
tntal I mean,) which of late, if not all along, hath had that unhappi-
mefs, as to be fear ce able to keep itfelf not only from negleEi, but con-
tempt, asneedlefs', at leafl of no great ufe or neceffity. In fome places
abroad where it formerly found great encouragement, (if we may believe
general complaints,) it hath now little regard, although I doubt not but
that it will in good time recover its honour, that it may not befo among
■us at home, it mufl owe to the favour and countenance of men excelling
as in authority and dignity, fo in learning and judgment ', in which
rank none being more eminent, fo none will be more ready to afford it then
your Lordfhip, who have your f elf always been a lover of thofe Studies,
and by long experience know and have made known the ufefulnefs
of them. I fjall not here trouble your Lordffjip with giving an
account of what is in thefe Annotations done, that being the proper work
of the Preface. I Jhall only add, that befides the former motives, I
have a Jlrong encouragement to make this addrefs to your Lordfhip from
an affured confidence, that whatfover it be that I bring, being the befi
that I have at prefent, and proceeding from thofe intentions with which
it is offered, it Jhall by your Lordfhip be favour edly accepted from the
hands of him who is.
My LOR D,
Your Lordship's Moft Humble Servant,
EDWARD POCOCK.
T H E
P RoriiE FACE.
TH E main thing in theik Annotations endeavoured, is to fettle the genuine and literal
meaning of the Text. Seeing it is often very differently rendred by Interpreters, accord-
ing to their different judgments, from what we read in our Englijh Bibles j and that
in them alfo we have various readings in the Margin, I have laboured, as far as I could, to find
out the truth among them, by examining fuch as I have occafion to take notice of, by the Ori-
ginal Hebrew, which is the fianding rule which was at firfl by the goodnefs of God for fuch
delivered to us by the prophets and holy men divinely infpired, and hath ever fince, by his
wonderful providence, been preferved uncorrupt and fincere.
Of any that fhall queftion it, we may afk when it was corrupted, whether before Chrifl's
time or fince ? If it be faid before, and as an argimient alledged for it, that there is a tranflation
of greater antiquity than his time, viz. in Greek, which fo much differs from the Hebrew co-
pies which we now have, as to fhew that in the copy which the authors thereof had, many
things were read otherwife than in thefe, we are not to be moved by it, except three things be
firfl made evident, i. That the copy which they had was a truer copy than any referved among
the Jews which might be derived to us from them. 2. That thofe Interpreters flriftly and
precifely followed the letter of their copy, and did not give themfelves liberty of expreffmg
what they conceived to be the fenfe and meaning, either more largely or in different words, or
had not fome notions of the words which are not now fo ufually known. 3. That the copies
which we have of their verfion be genuine and uncorrupted, as they proceeded from them,
without mixture or alteration. Which things have not yet been fufficiently proved, and I
fuppofe cannot be.
Again, If it had been before Chrift's time corrupted, it can fcarce be doubted but we fhould
have heard of it from him, who fo often reprehending the Jews for their perverfe interpreta-
tions of it by the gloffes of their traditions, we cannot think but he would much more have re-
proved them if they had corrupted the text it felf.
And after his time it is no way probable that it could be altered or corrupted by any concur-
ring malice of the Jews, (as it mufl have been done by a general confpiration for corrupting all
the copies, or elfe would have been a vain attempt) feeing it cannot be doubted but that among
fo many thoufands of them, of whom many were converted to Chrifl, and among them divers
others (we may well fuppofe) like Apollos, mighty in the fcriptures {Ails xviii. 24.) many had
in their hands true copies of it, by which they would have difcovered any forgery. And
from them, that there were copies imparted to other Chriflians alfo we have reafon to think,
when we find that among them for many years after Chrifl the fcriptures of the Old Tejiament
were read in their churches in the Hebrew language : for that it was fo among the Syrians we
have from a learned • man of that nation, who in a book that he wrote in Arabick, concerning
divers heads of the chriflian religion, fpeaking of their manner of reading the fcriptures in the
church, faith, ..^^y )-^ ^'^ (^ ^i »^j^^i «*a*3' *j*^' '/^ -/^-^J^' 4 ^y '■ ^- ^^ ancient
time the books of the Old Teflament were read in the Hebrew tongue, till St. Ephraim
forbad it : which we cannot think was for any other reafon, but becaufe they looked on the
Hebrew as more genuine and authentick than any tranflation, not that they had not then
tranflations of the fcripture in their own language, as we fhall by and by fhew to be more
than probable.
For thefe and other reafons, even the care that the Jews themfelves (as is by all known and
confefTed) always took of writing it exadly true, as that whereon their own pr€;fervation de-
pended, we cannot on any probable grounds queftion the integrity thereof Yea a learned
»> man, who is looked on to have laboured as much as any to queftion the integrity of the
Hebrew text, doth confefs that in Chrift's time, and Jonathan's the paraphraft, the Hebrew
books that they then had were the fame that we now have. And what then have we farther
to be folicitous about in this matter ? for of thofe was then the book that our Saviour ftood up
to read in the fynagogue, and expounded by the fame Spirit which firft dictated what was therein
written, Luc. iv. 16, ly, i£c. and the reading of which he juftified by afking the lawyer,
who would know what he might do to inherit eternal life, fVhat is written in the law ?
how readeji thou ? Luc. x. 26. Thofe the fcriptures, which he bad the Jews to fearch, as in
which they thought to have eternal life, and as which teflified of him, Jo. v. 39. and the
fame thofe of which he faith, that He came not to deftroy but to fulfil them : and that till
heaven and earth pafs, one jot or tittle Jhould not fafs from them, till all were fulfilled. Mat. v.
17, 18. and which he fo often cites and refers the Jews to, and the fulfilling of which he
made the rule of what he did and fuffered. Which his divine approbation of them, without
queftioning the copies they then had of them, may juftly feem to us a teflimony of the inte-
grity of them at that time, of greater validity than any human teftimony from any different
reading
» Al Ticriti, c. 29. J" Lud. C»pell. in Crit. defenf p. 572.
I
The P R E F A C E. r
reading in any tranflation, to make us queftion it. However thcfe arguments may be eluded
by fuch as will be contentious, yet they are fuch as may well fway with a fober mind, that
neither before nor after Chrift's time the Hebrew copies were corrupted, and (o ought to be our
undoubted rule.
The forecited ' author faith, that tranflations are to be examined by the original text, if any
copy of it be uncorrupted, and not that by tranflations : and that is that therefore, which not
doubting thofe copies that we have to be fo, I have endeavoured in part to do, fo far at leaft
as may ferve to juftify, or to give account of, that tranflation of our own which we follow ;
(and defervedly, it being fuch and fo agreeable to the original, as that we might well choofe
among others to follow it, were it not our own, and eftabliflied by authority among us :)
which could not well be. done without comparing it with others alfo, and bringing all to the
original Hebrew, as the tefl:, as hitherto it hath had the honour to be efteemed, and will fo ftill
have, having on it that divine imprefs which will maintain its right and dignity againft all that
can be oppofed.
For the end propofed it was oft necefl!ary to look into the fignification of the words in that
tongue, and what (everal fenfes they are capable of, that it may accordingly appear which of
fuch as by feveral interpreters are fattened on them, will be beft agreeable to the place in which
they occur, and according to the conftrudtion they are ufed in. For by the different under-
flanding of them is that great variety which is amongft interpreters, of which account cannot
be given, much lefs they be thought oftentimes reconcileable, or that all their different verfions
proceeded from one fountain, or at leaft one reading : but looking thereinto it will be made
apparent that the variety proceeded not from any variety in their reading, but from the
variety of fignifications of one word : among which fome have, according to their
different judgment, preferred one, fome another, yet fo as that all have thought them-
felves to follow the fame original, and ought not prefently to be condemned, as difagreeable to
it. According to this refpeft, feveral places in the New Tejlament cited out of the Old, which
according to the ufual tranflations feem to differ from them, as there now read in the Old, will
be found not to differ at all from them, according to another fignification which the word, in
which the difference is placed, is as capable of as that by modem tranflators ufually given it,
and by them that follow thofe tranflators looked on as having no other. As for example's
fake. Where we find, Heb. viii. 9. And I regarded them not, faith the Lord, cited out of
Jeremy xxxi. 32. where is in ours and other tranflations read, Although I was an bujband
unto them, faith the LoYd : a man would think that thefe proceeded not from the fame reading
of the Hebrew text, till enquiring into the word ^n'rya Baalti in that language, he find that
that hath both thefe fignifications to be an hufband, and to defpife, loath, or not have regard to i
and fo (to omit other examples) in that fignal place in this prophecy ofAScah, chap. v. 2 . which
being cited, Matt. xi. 6. ^ou Bethlehem Ephrata art not the leaji among the princes of Judahy
will feem to flow from another reading then what now is read in the prophet. Though thou be
little among the thoufands of Judah ; till upon enquiry it be found that the word l^yx 'Tfairj
ufed by the prophet doth fignify as well great or illujlrious, as little. Then will the difference
appear to be from the interpreters taking, fome the one fignification, others the other : and
that therefore thefe places might be rendred in the Old Tejiament to the fame purpofe, that they
are in the New. One tranflation therefore is not prefently to be condemned, becaufe it differs
from another, but both are to be tried by the original ; and when they may both be foiind to
agree to that, neither is rafhly to be condemned, but with due deliberation and difcretion,
that to be followed which may give the moft convenient meaning to the place ; which may oft
be fo doubtful a cafe, as that a man, though of good judgment and a difceming fpirit, may
be put to a ftand, and will not dare rafhly to determine on either fide.
This having been obferved by our tranflators, they have with great modefty and ingenuity*
we fee, put various readings or rendrings in the margin of our bibles, as doubting which to
prefer, and leaving it to the prudent reader which to choofe ; as if the one and the other were
(as the Jews in fuch cafes ufe to fpeak) both the words of the living God ; both true and agree-
able as well to the original words as to the analogy of faith. And fuch modefly is by all in
interpreting the fcriptures very imitable, and being obferved would prevent many quarrels, in
which the truth, by rafhly contending for it, is loft, and fuch uncharitably cenfured, as for-
faking the truth, which did heartily feek it, and perhaps did not err from it.
Now for thefe ends, viz. both of finding the one or feveral fignifications of fome words,
where there was any dubioufnefs or difficulty, and the convenienteft meaning of them in the
place, agreeable to the fcope or context, I have made ufe of (according to my flcill) the beft
helps as I could meet with, and thofe of feveral kinds, i . Such are, the comparing of fuch
places, as the word or expreffion that is to be explained, occurs in, elfewhere in the fcripture.
2. The infpedion of feveral of the moft approved tranflations. 3. The ufe, either c? fuch
books as give the fignification of fingle words, as> Dictionaries, &c. or eKc labour to give the
meaning of them as joined with others, as, commentators and expofitors. The tranflations
that have been looked into are both ancient and modern •, the more ancient, the Greek, (com-
monly called the Seftuagint) and the Latin, (known by the name of the vulgar Latin) and
the Syriack and the Arabick verfions. The Greek and Latin have been fo long known in all
places in this weftern part of the world, and fo much by many hath been faid of them, that
Vol. I. C it
f Lud. Capell. in Crit. Def. p. 625;
mJ The P R E F a jC E,
if vfill be needlefs to give any account of them : but the other, viz. the Syriack and Arabick^
t}>OMgh weU, and only, known in the eailem parts, fo unknown among us, till the late noble
ejli^pns of the Polyglot Bibles at Paris and London, that it may fecm rcquifite to give fome..
That the Syriac had anciently a tranflation of the fcripture into their language, is manifcft,)
and fuch as may challenge priority of the Greek it felf, if we may believe them. But for
making the matter more clear, we may obferve that they have two tranflatioiis, the one done^
out of the Hebrew^ the other out of the Greek. Gregorius Abul Pbarajius in his Hiftoiy^
(which was print^ at Oxford in Arabick and Latin) thus tells us, that the Greek verfion made
by the LXXII Elders in Ptolemeus Philadelphus's time, which was received not only by the
Gr<ek(<, but by ipoft fedls of the Chriftians, yet was not followed by tYis Syrians., efpecialJy the
mofe cafterly ones : for that they had a tranflation which was called the Simple or plain ver-
fion,, becaufe the tranflators did not in it fo much labour for elegance of words, which was
conformable to the copy of the Jews : but (faith he) the more wcflsm have two tranflations,
that Simple one which was tra'nflated out of Hebrew into Syriack, after the coming of Chrift,
in the time of Add^eus (or Tbadd^us) the apoftle -, or as others affirm, in the time of Solonnon
the fOn of David., and Hiram : aiul another more florid made according to that of the LXXII
out of Greek into Syriack, . a long time after the incarnation of our Saviour. For better
underftanding what he faith, and the opinion of thofe of that nation, we may farther take no-
tice of what an ancient biftiop (Soaded, Biftiop of Hade t ha, cited by the learned Sionita in his
preface to the edition of the Pfalms in Syriack and Latin) fays, that as to the trajiflation of
ths. facred books it was thus, the Law, Jofhua, Judges, Ruth, Samuel, David, (or the Pfalms)
thC; Proverbs, Ecckfiafies, Canticles, and Job, were done in the time of Solomon, at the re-
queft of- Hiram King of Tyrus his friend. The other books of the Old and New Tefiament in
the time of Abagar king of 'Syria, by the care of Thadd^us and other apoftles. Their later
Yi^rfiqn I fuppofe to have been made by Thomas Heracleenjis : for fo I find in a Syriack MS. (of
which account is given in the preface to the fecond Epiftle of St. Peter in Syriack, Greek and
ififin, printed .?LtZrf/^^», An., 1630.) a diftindlion made betwixt the tranflation which was made
i^; ancient days> afid the tranflation of Thomas Heracleenfis. And fo in the Old Tefiament in the
yiS>. Syriack copy, is there prefixed to one verfion of the fliory of Sufanna, that it was accord-
ing to ^i^.a.'SJQiV'^ ^i!S»dg>.So the tranflation of Heracleenfis, (for there are two verfions of
Hjat fl;ory in the copy, but neither of them may be fuppofed to belong to the ancient Simple
Verfion, ^ neither probably any of the Apoqryphal books ; before fome of which (as the firfl:
bdok of Efdras) is put. That they were conformed to the tradition of the LXXII, and at the end
oi It, that.it was not found in the Simple verjion, and fo likewife before Tobit.) When tJiis Tho.
fkradeenjis HYedlliave not yet met with any certain narration, only I find him fignalized in a
Syrian calendar among thtir faints or holy men, by having his name among thole, to whofe
xnemory the 26th day of Haziran, or June, is confecratdd, which makes it probable that he is
not of late.ifen4ing -, which will farther be confirmed, if he be the fame (as I fuppofe he was)
of whom Scbultingius makes mention in his Bibliotbeca Ecclefiafiica, tom. 3. pag. 106. by the
name of Thamas Harcbalanus, giving an account of him out of a catalogue of milTals made by
Ignatius patriarch of Antioch, that he tranflated out of Greek into Chaldee (as he calls the Syri-
<»f/J;Jithe miflals of John the Evangelift and of Clement, about four hundred and feven years after
Chrifl:. But when the Syrians contend for the antiquity of their verfion, we fee it is for that other
more ancient. But befides what they fay for themfelves, wherein perhaps they may feem to
go too high, we have not only from the Greek fathers, but from all our copies of the LXXII
it felf undoubted proofs of the very great antiquity of fome Syriack verfion. In all the editi-
tions that we have of the LXXII, (except the Complutenftan) as well that out of the very an-
cient copy in the King's library, as the reft from other copies exprefled, we have at the end of ^0^
fhefe words. Out©- lefji^'tTOi \% "f Zag/axor BifKs, &c. he is interpreted out of a (or the)
Syriack bock, i. e. , the Bible, (for out of no other book would they have taken words for au-
thentick text.) Which fliews that there was a Syriack book (or tranflation) ancienter than any
of them : and that it was fo written in thofe ancienter copies, out of which any of them were
Iranfcribed -, they all of them, though in other things difi^ering between themfelves, agreeing
in it. And this plainly gives us to look on the Syriack verfion as very ancient, which is that
which at prefent we fay, and withal feems a fufficient proof, that (as we above intimated) there
was before St. Ephraim's time fuch a tranflation among the Syrians in their own tongue, which
,they might have ufed, if they had not thought the Hebrew more authentick, and as fo, given
±iiat honour to it, as to ufe only it in thcit" churches. If they had not then had any, his for-
Aadding them to ufe the Hebrew had been a depriving them of any ufe of the fcriptures of
.iheO/i Teftament, which wfe fuJ)pofe was not his mind' to -do, but only to caufe them to be
»cad in a more intelligible language, in which he is faidto have written, comments on it.
;i,-^ 'But although this be as much as may fuffice to our prefent purpofe, yet having fallen on the
criiention of this. matter, it.may perhaps not be amifs by the way, to ehdeavour to give farther
ifiune httle Ataount of it, ^ which if any thtokjnot to-be >ofiirhuch conpernnient, he may pais
SJ -ittover. -> •*'? ,'^'' i ' ■'~o-r b-T- h.in ;.T3'3'<r Ay;' •■ ♦<: h-<<r
ijr".Whereas thfe kft chapter of Job m the Hebrew text, and fiich tranflations as follow it, ends
!""with the 1 7th verfe, and thefe words, So Job died being old and full of days, in the Greek called
-the Septmgint, are added to the quantity of feveral vcrfes more, and that fo anciently that
it I D .1 .joforae
• 'si JhO •■;; ''s^iO .bill -
The PRE wklC E; i'wi
{bme of the Greek fathers haVe commented on them as authentick text. '' Olympiodorus faith,
that they were delivered as fo from the apoftles themfelves-, and Polychronius, that they were fo
accounted by the fathers. There is firft added. It is written that he Jhould rife again with thofe
whom the Lord jhould raife. Then follows what we mentioned. He (or this man) is interpreted
cut cf the Syriack book, dwelling ('or that he dwelt) in the land <?/" Aufitis (or Uz) in the borders
of Idumea and Arabia : and his name was Jobab, with other things concerning his wife and a
fon, and his genealogy, as that he was of the pofterity of Efau, and the fifth ^omAbrahamy
and reigned in Edoni after Balac, &c. as likewife concerning his friends that came to vifit him ;
after which, in the copy printed according to that very ancient MS. in the King's library, is re-
peated again a briefer account of Job himfelf, having prefixed to it as before. He is interpreteii
out of the Syriack book, .but in other copies, this is not found. What ufe to make of this we
fhall after fee. And it is .by diverfe ancient and modem taken notice that Acpiila and Symma-
chus, who tranflated the Old 'Tejlament out of Hebrew into Greek, concluded that Book as the
Hebrew doth, but that Iheodotion, who likewife fo tranflated them, and lived about 1 80 years
after Chrift, concluded it as the Septuagint doth, with additions out of the Syriack verfion.
But here may be objefted againft what we would thence infer concerning the antiquity ctf
that Syriack verfion, what is by fome of the Greeks faid, that by tiie Syriack, named in thofe
additions to Job, is meant the Hebrew tongue •, to that purpofe makes what in an anonymous
Greek author, (whofe words were imparted to me by my reverend and moft learned friend Dr.
Thomas Marfhall) prefixed in a MS. copy to Joannes Melala, is faid, viz. that it was Origen\
opinion that it is fo. Of what credit that author is I know not, for it is not likely that OrigeH
thought or {hould fay fo. In that commentary on Job, which goes under his name, it is feid
that that book was written firft in Syriack, and then done into Hebrew, being polifhed and
completed by Mofes. If fo, then the Syriack and Hebrew in his opinion were looked on as
different. But that book is looked on as fpurious, and the opinion a groundlefs conje<Shire.
What Origen thought may €afily be collefted out of his epiftle to Africanus, part of which is
fet forth before the text of Job, by the learned Patricius Junius, printed according to the MS.
copy in the King's library, where he faith, that thofe words which follow in the Greek after the
i 7th verfe of the laft chapter are not found among the Hebrews, and therefore neither in Aquiia,
but in the LXXII and Theodotion. Had he thought that by Syriack, out of which it is exprefly
faid they were taken, had been meant Hebrew, he could not have faid they had been wanting
in the HebrewhQo\i%. However, by others it is fo faid. For fo Nobilius in his various read-
ings to the Greek tells us, that the Greek fcholiaft fiith that he calls the Hebrew dialeft, Syriack,
becaufe of the affinity betwixt them, and endeavours to prove it. Of that Greek feholiaft, I
can give no account but from him. But in Olympiodorus in the Catena on Job, vfe have the
fame exprefly affirmed, who having obferved that Aquila and Symmachus end where the Hebrew
rioth, but fhecdotion hath the fame additions that the LXXII, then gives his opinion thus,
^e Hebrew dialed he calls in this place Syriack ^ then confirms it with thofe very loofe and un-
concluding arguments ; becaufe /^^ Syriack language is of very nigh affinity with the Hebrew,
having the fame number of letters (viz. 22.) and then becaufe Judea is comprehended under the
name of Syria. -.^i^yj iiUi'- j ■;;-.'■' ni ... .ui. ,v,;--,. •.,;■£
But though this be fey him and others, who perhaps looked ndt Itiuch into ¥hdffi tohgu^§,
affirmed, we cannot be much moved by it. For befides that no fuch Words are found in any
Hebrew copy, which he. himfelf confefTeth, and fo deft:roys what he would affirm, if Hebrew
and Syriack be one, we cannot think it an opinion generally received by the fathers. Some of
them certainly knew, that to fay Syriack and Hebrew are different things, and would
jiot confound them by calling one the other. Befides, what we have already faid from Origen,
St. Chryfoficme (who living long at Antioch in Syria, could not but know what was meant by
the Syriack language,) on the 48th Pfalm, according to the Greek divifton, in one verfe, cites
i)Oth the Syriack and the Hebrew, and as diftind: readings ; and fo "theo^eret on Pfklm cxv. and
on JonahXvi. 4. to omit many other teftimomes, feveraljrf which afe found in the Greek fcho-
iiaft, zr\±'Nobilius's notes thereon.I.ii.-2 o: ivAr-if M4t.-^Vv arb ni yh/;i!u::>y; i;r :• ■■^■u^^r^
And whereas, as the fame Nobilius obferves, fome fay thAt'by^Syridckis meant Cfhaldee, that
fignifies nothing, for it will be no more than to fay, by Syriack is meant Syriack: for thefe are at
moft but two dialeds of one tongue, however it hath obtained that that which the ^^wx retained
^er their return from Babylon, where they learned it, and loft much of their own, and framed
much to the rules of the Hebrew, be peculiarly called Chaldee, as any that would know more of
it may. fee in the learned preface of Ludovicus de Dieu, to his Grammar of the oriental tongues.
To this day divers oi x\iii Syrians call themfelves Chaldeans, and their tongue Chaldee, and that
which we call Chaldee the Jews call ^Qns Arami, Syriack. And what then would, if this were
granted, Ije; thence concluded, but that either the book of Job w^s written in the Chaldee dia-
led:, or elfe^ that there was in it a tranflation of that book in which thofe additions were read as
authentick text when the Seventy tranflated it into Greek, and they followed its authority. Nei-
ther of which, 1 fuppofe, will be granted ■, for befides that, in the Chaldee paraphraft that we now
.have, no fuch additions are found, it is manifeft that that is of much later date then Ptolemaus
Philadelphus his ximc, and that there was any other in his time io that dialed, which is now loft,
none
;i!c:i . .^ 'J fii'flPZPf'"' ©•» '!»• Catena on Job, printed at Londosy 1637. ' fiii^i /. ,. '
viii The P R E F A C E.
none can pr6ve, hor will any Chriftians eafily grant, although ' (omejews contend for it, and would
have the Gr«^ of the Seventy to have been tranflated out of that, and not out of any genuine Hebrew
copy, which is too great a flur to be caft upon it. There is therefore nothing (aid except they
mean it is the Hebrew which is called Syriack^ and who fhould mean fo ? furely not the Seven-
iyy who by all are faid to have been Jews ; they would not fo far have profanpd their holy
tongue (as they all call it, by way of excellency to diftinguifh it from all others and f peculiarly
Syriack) as to call it fo, nor taken for authentick text any thing that they had not found in it ;
no,' nor theodotion himfelf, fo long after them, having that fkill in Hebrew which he had,
have confounded thofe names, nor any ancient Greek who knew fo much of it as to able to
tranflate it.
There was a time (as we have intimated) after the Jews return from Babylon, when their
language had fo much of Cbaldee, or Syriack, mingled with it, as that it might have been as
well called Syriack as Hebrew ; yet even then was it rather called Hebrew than Syriack, as ap-
pears in the New Tejlament. But fure the ancient proper Hebrew, fuch as we now fpeak of,
none could fo call who had any infight in thofe tongues, except for fome defign ; fo that to fay
that hy Syriack is meant Hebrew, muft be the aflertion of fome Greeks, who were either igno-
rant of thofe languages, or elfe were unwilling to attribute too much to the Syriack, or give
preference to it, above the Greek verfion, as ancienter than it. They might as well tell us
that Jacob fpake Syriack, when he called the heap Galeed as well as Laban, who called it « Je-
gar Sabadulha. But if it be granted them, that by Syriack in thofe words in the Greek was
meant Hebrew, how then will they unriddle how that which, according to them, was anciently
a part of the text in the Hebrew, and thence as fo, taken into the Greek, is now wanting in all
the copies in that langu^e, and was likewife omitted by Aquila and Symmachus, who undertook
the tranflation of the whole that was looked on as authentick.? they will not be able to
give any rational account of this. But to us, who look on as meant by Syriack that language
properly fo called, it will be no difficulty. For if it be afked how it fhould come to pafs that
thofe additions Ihould fo anciently come into the Greek verfion, being not in the Hebrew, but
faid to be taken out of the Syriack book, the anfwer, I fuppofe, will be eafy. Some anciently
among the Syrians, (whofe cuftom of inferting notes or Scholias in their copies may be perceiv-
ed out of fuch as are taken notice of, in the various readings of the Syriack in the Polyglot Bi-
bles, gathered by the learned Mr. Thorndike) had fomewhere in his copy of the Syriack tranfla-
tion to the book of Job added for explication fake, according to what he had either by tradi-
tion, or out of fome hiftory then extant, received concerning the perfon of Job that brief
account of him, not unlike to which, though not quite the fame, there are found prefixed to
it in two copies in that language, which were made ufe of in the edition of thofe Polyglot Bi-
bles, two in fomething diflferent terms, and one fhorter than the other ; as he that pleafeth,
may fee in the various readings of the Syriack in that book. This, thofe that copied out
anciently, thofe verfions of the Septuagint and Theodotion, (for it will be too much to fay the
authors of them themfelves, efpecially of the firft, if they were truly the Seventy, who com-
monly bear that name) finding in fome fuch old Syriack copy, thought worth while to tranflate
into Greek, and add in their own at the end. (Yea fo, as in differing copies they found fuch
account given in differing terms, to take notice thereof alfo, as appears by what is done in the
ancient MS. of the King's library, as we have mentioned.) Which other tranfcribers after con-
tinued, till what was fo added was in time taken in as part of the genuine text ; with inanimad-
vertency enough, feeing the appendix, as is well noted in the various ledions to the Franc-
fort Greek edition, doth not redolere ftilum Canonis, favour of, or any way agree with, the flile
of the canonical text. And this being obferved, the meaning of thofe words. He (i. e. Job,
his perfon, not the book, as the author of the comment, called Origen's, feems to think) is in-
terpreted, will be, account is given of him in the following words out of the Syriack book (or
verfion.) That expreffion is agreeable, as to the ufe of the word \o^hj)wi^ and jLitS>£pfjtlt«£u'£«%,
&c. {to be interpreted,) in the New Tejiament and other authors, fo to what is ufual among the
eaftern people, and peculiarly in the Arabick writers to call the account given of the genealogy,
name and hiftory or any, «X{^ J Tarjamatoho, his interpretation (as often in that famous writer
.t)f lives Ebn Chalican, and Others) and perhaps in the Syriack book might be written
J jQ,^iL^^jO OOI Hu Methtargam, He is thus interpreted, i. e. account is thus given of him.
This conjedhire is abundantly confirmed by what we read in Polychronius forecited, who
'; witnefl!es that thofe additions to Job, however by many received into the text, whofe opinion
himfelf followed becaufe of the authority of the Fathers, yet were by others rejefted ; " They
*' (faith he) rejeft the genealogy which is in the end, becaufe it is not in the Hebrew, and
. *' the book is concluded with thofe words. And Job died being old and full of days, and fay,
-*• that the likenefs of the name in the genealogy of Efau, which is in the book of GeneJis,
*♦ where mention is made of Jobab, gave occafion of error to fome, and of making that
*• fcholion, or note, and that in trad of time afterwards, that which was written in the mar-
*' gin (or elfewhere) was by others taken into the text."
However it were, yet thefe things which have been faid, taken at the leaft advantage, give tefti-
. mony to the antiquity of the Syriack verfion. That which was mentioned in the ancienteft copies
of
« R. Azirias. See Buxt. de punAorum antiq. part i ■ c. 9. p. 1 ti, *tc. ind R, Gedaliah citfd by Hotingtr. Philol.
Sac. p. 205. '_ Cozari 1. 2. c. 68. ( Gen xxzi. 47. i
The ' P R E F A C E.
IX
of the Septuagint and Theodotion, which were feen and ufed by the Greek Fathers, and had
Aich credit when they were written as to be taken notice of as of great authoriry, and little
lefs authentick than the text itfelf, muft needs be ancient. I hope none will think this to be
eluded by faying that Job alone was then tranflated into Syriack, and not other books of the
fcripture ; this would be a fuppofition contrary not only to the teftimony of Syriack writers and
others, which ought not rafhly to be contemned, but to all reafon.
Something to this purpofe may be coUeded alfo out of the conclufion of the book of 7"^ in the
printed Jrabick verfion, in which that which makes the 1 8th verfe in the Greek, viz. It is written
that hejhould rife, &c. is not found, nor that which follows. He is interpreted cut of the Syriack
book, but moft of the reft, (after a breach made) is, though fomewhat different from what is in
Greek : for whereas in it Is faid, that he was the fifth from Abraham, the Arahick faith he was the
lixth, with fome other differences in the Arabick it felf, but made more by the miftake of the
iMtin tranflator, as he that fhall look into it fhall eafily perceive, as where inftead of Afom, a
proper name, he puts nomen, becaufe the word^ fo fignifying, hath the fame letters with the
other. And then he concludes, faying that the author of the copy, out of which he wrote
it, faith, that this book was tranflated out of Syriack into Arabick. Whether that author
meant it of the whole book, or only of the additions, may be doubted, as alfo forhe other
things which cannot be farther determined without fight of his MS. copy. However, it ap-
pears that the Syriack verfion was then in great authority and veneration. I have been long in
this digreffion, not feeking to attribute more to the Syriack verfion than may in reafon be due to
it, but to vindicate to it that which it may juftly challenge, as to its antiquity. To return and
proceed, »
We reckon likewife among the ancient tranflations, the Arabick, though all of much later
date than the former. In that language there are feveral verfions, fome done out of the He-
brew, fome out of Greek, fome out of Syriack, and perhaps one of late years done and printed
at Rome out of the vulgar Latin, as I was told by one of that church, was intended, and I
have feen fome fheets of it, but I know not whether it were completed. However, that is
none of thofe we fpeak of. Thofe that I had to deal with ire two, the one, that which is
found in the Polyglot Bibles, which when, or by whom, done is uncertain ; it is conforhied
moftly to the Greek ; in this part, I mean, of the Minor Prophets ; for the whole Bible is ap-
parently not of one texture, but in fome parts feems more conformed to the Hebrew, (as in the
Pentateuch) in others to the Syriack, in others to the Greek, as he that perufeth it will find. The
other is a Manufcript, the ufe of which I had out of the flore of my learned and very good
friend Mr. Robert Huntington. There is no name of the author expreffed (that 1 find) in the
copy. Whether it be the work of R. Saadiah Haggaon (a Jew famous as for his other works,
fo for his tranflation of the books of the Old "Teftament, out of Hebrew into Arabick) I have
reafon to doubt, feeing the prophecy of Ifaiah, which is in the fame volume, differs from
what I find in another copy of that prophecy, which bears his name. And it is certain that
others of the Jews, befides him, did tranflate the fcriptures (or part of them) into that lan-
' guage, and therefore if it be any where by me cited as his, it is not pofitively affirm'd, and I
almoft think it is not his. Whofe ever it be, it feems to be of fome antiquity, for it is not of late
years that the Jews have ufed to write in Arabick, as formerly they did, as is fhewed in the
preface to Porta Mofts. Whether we fhould reckon Jonathan, who made a paraphrafe of the
prophets, among tranflators or expofitors, I fomething doubt, becaufe taking liberty of a pa-
raphraft, he rather makes his bufinefs to give the meaning than the particular fignification of
the words, which is more the bufinefs of a ftrift tranflator -, although every fuch tranflator too
may not amifs be looked on as an expofitor or commentator. This paraphrafe is of great autho-
rity with the Jews, and is conftantly affirmed to have been made much about Chrift's time ;
and I know not why we fhould queftion it. For thofe allegations againft it, which are brought
out of that paraphrafe of the law, which goes under the name of Jonathan, ahd hath befides
the difference of the flile, many things in it favouring of greater novelty, fignify nothing,
that being confefledly none of this Jonathan'^ work, and therefore is as the other paraphrafes,
on the other books, of much lefs authority (if any at all) than that of Onkelos on the law, or
the true Jonathan on the prophets.
Befides thefe ancient verfions, it was convenient to look on others more moderii ; fuch are
thofe of Pagnin, the Tigurin, Munjler, Cajlalio, Junius and Tremellius in Latin, and Diodati
in Italian, &c. which will be found fometimes cited. Thefe often differing among themfelves,
and from the ancienter, and from ours, give us occafion to examine the words in the Hebrew,
and to enquire more narrowly into the grounds of the difference, and to fee what the original
will bear, that fo we might be able to judge between them, which not feldom will be an hard
matter to do, and force us to leave the reader to prefer that which feems to him beft in his own
judgment, feeing that will bear more, by reafon of the different ufe and fignification of the
words that occur in it, and all making a good fenfe. When I have occafion to cite the vulgar
Lutin, I have moftly chofen to give it in the words of tlie Doway tranflation into Englijh out of
it, as that which perhaps would be judged more authentick than any rendring of mine own.
In the ufe of our Englijh tranflation I would defire the reader to have an eye to the marginal
reading, together with what is in the text.
Vol. I. D . N.
ow
^ The ? R E F A C; E.
Now for finding the fignlfication of the Hebrew words, bcfides the ordinary Diftionaries,
■which are more common, the reader will fometimes find cited R. David Kinchi's liadices, or
Roots, a didtionary in Hebrew by him compiled for the words ufed in the fcripture, from whom
our ordinary Lexicographers borrow muchj and again Abu fFalid, an ancienter author than he,
whom he often cites by the name of Rabbi Jonah, as Jben Ezra doth by the name of R. Marinus,
his name at length being Jbu JValid Marun Ebn Jannahi Cordubenfts, a very learned man, and
of great credit among them, called. Prince of Grammarians, who wrote divers tra(5ts about
Grammatical matters, the laft of which is his book of roots or diftionary, expounding the Hei
brew in Jrabick, in which language he wrote all. There is nothing of his, that I know,
printed, that which is cited is manufcript ; fo is alfo another dictionary of R. Tanchum, which
we made ufe of, though not properly compofed for fcripture words, but for fuch as occur in
the Mifnaioth (or text of the Talmud) and Maimonides, and an old Hebrew and Arabick gloflary.
Add to thefe the heads of the Hebrew concordance compiled by R. Nathan, which have been
tranflated into Latin by Antonius Reuchlinus, and alfo by the learned Mr. Nicolas Fullery
whofe tranflation is not printed, but in his own hand writing remains in the Bodleian Library.
Under this head may come alfo fome Arabick Lexicons, which it was neceflary to make
ufe of, for feeking after the fignlfication of divers Hebrew words, by comparing them with
the fame roots in the Arabick : a way neceflary to be taken in regard that that copious lan-
guage continuing in greater latitude than the Hebrew (from which it had its original, and re-
tains that affinity to that in the opinion of >' fome of the learnedeft Jews, it may pafs rather
for only a dialed of it than a difl:ind: language from it) aflfords often the genuine fignificatlons
of divers roots, which are now loft in the Hebrew, and of feveral words which occur fo feldom
in the original text, (which is all that we have left of that language in its purity, and cannot
contain all words) that it will be hard to find the right meaning of them without that help,
which therefore the moft learned of the Rabbins take and direift to, by making fearch Into that
neighbouring language wherein they will be often found more common, and the meaning of
them be manlfeftly declared by the known ufe of them therein. What is faid of the Arabick
language, Is to be fald of the Syriack and Chaldee, they alfo, together with the Hebrew, being
rnnfc< nnSUKlQ of one family, as Aben Ezra fpeaks, only that they are not, as now left, fo
copious as the forementloned.
Thefe helps being ufed for finding of the fignlfication of fingle words, on which the fenfe
mainly depends, it was yet farther convenient for giving the meaning of them in the context
or fentence In which they are placed in conftruftion with others, to confult expofitors or com-
mentators, and thofe of feveral forts, Jews and Chrifiians : the Jews becaufe, though they
have now fo far loft their own ancient language, that it is not any more common to them as a
vernacula, or mother tongue, but, what they have of it, they learn, as others that ftudy it do ;
yet do thofe of them who will get any learning, fo make that their whole ftudy from their
child- hood, that they are more than ordinary verfed In it, and get more flcill in the letter of the
fcriptures, than ufually any others ; at leaft did fo, when thofe writers which we have to deal
with flouriftied ; fo that their comments are, and have been always thought to be, very help-
ful for attaining the literal meaning of the text, except In fuch places as are prophecies concern-
ing Chrlft, or make for the chriftlan religion againft them : in fuch they being obftlnately fet
on maintaining their traditions received from their fathers, and with them combining againft
Chrlft, will be fure to wreft them as far as they can from the right meaning. But then, that
is another reafon why we fliould look narrowly into them, that where they pervert any fuch
text, we may vindicate and refcue it out of their hands, that they may not fecurely triumph
among themfelves, as if they had the fcripture on their fide againft us. And that hath been
indeed no fmall part of my bufinefs in fuch places, which hath made me perhaps fometimes (o
long to dwell on them, as to make me feem tedious to the reader : but I knew not how well tp-
avoid it without betraying the caufe, or giving up the buckler to them.
Thofe that we efpecially make ufe of, are Rabbi Salomo Jarchi, R. Abraham Ezra, R. Da-
vid Kinchi, and Ifaac Abarbinel, (or as fome call him, Abrabaniel) who are all well known by
name, as being printed and given account of by Buxtorf and others, whofe expofitions, where
they might feem to the purpofe, I have as far as I could, laboured to give a faithful account of,
though to prolixity, that Ir we be not always dlredly holpen by them in finding the truth, we
might fee how and wherein they err from It, and fo by the difcovery thereof, be more earneftly
ftlrred up to feek after it and embrace it. Befides thefe, the reader will find often cited one R.
Tanchum, an Hierofolymitan, who is lefs known, becaufe never yet printed, although, as far as
I can judge, he might as well deferve to be fo as fome of the reft, as as much conducing in di-
vers places to the underftanding of the text, as any of them, . He wrote notes in the Arabick
language on the whole Old Tejlatnent (as himielf declares) though I have not had the happlnefs to
fee them on divers of the books thereof i on the Prophets (all but Ifaiah) I have. When he lived.
I know not, only It appears he was after the time of Mofes Maimonides, whom he often cites,
and follows in many things. To thefe-may be added Talkut, a book fo called, being a collec-
tion of divers allegorical expofitions on the fcripture. What other Hebrew books are cited,
Mid are printed, I ftiall not need give particular account of, feeing any that defires it may have
it in Buxtorf ^s Bibliotheca Rabbinica, and others. The Chriftlan expofitors, or Other writers.
Creek,
* See Notse Mifcell, ad Portam Mofis, c. i. p- 5.
The PREFACE.
XI
Greek, Latin, or Others that are made ufe of and cited, are fuch as are well known to all that
look into fuch books, and any may know what concerns their works by looking into them, and
feeing what account they give thereof in their prefaces. That they are of different profeffions,
it matters not in this bufinefs. We had to examine how far they help for finding out the true
meaning of the text, not what their opinions otherwife were, it being more to be regarded
what is faid, than who faid it, and the truth abftrafted from confideration of the perfon and
his authority, to be received at any hand. Their difference in their expofitions fends us again
to look more narrowly into the text, and to fee what that will bear, and which of them beft
agrees to that by which all muft be tried. And that they ftiould fo much differ among them-
felves is no wonder, if we confider how great variety of opinions in explication of things there
often is, where they are uttered in the plaineft terms, and the moft known language and ufual
phrafe of the times : how much more then, when this original language here ufed, is fo long
time fince grown out of ufe, and many expreflions in it, then doubtlefs, even by the vulgar
well underftood, feem now as fo many riddles, and much of the hiftory and cuftoms of thofe
times quite forgotten ? and even then in the prophetick writings, there were fome things that
feemed dark, according to what we read, Ezek. xx. 49. ^ Lord, they fay of me. Doth not he
fpeak parables ? So that all helps for the making things plain that we have, though improved
to the higheft, are little enough, if at beft fufficient. One may perhaps do more than ano-
ther, yet none fo much as not to leave more for others to do. It may not feem ftrange there-
fore, that after fo many learned commentaries written, others fhould yet endeavour to make
fome things plainer, at leaft, and more known, by the help of their labours, and by addition
perhaps of fome other helps which they had not the ufe of ; there will be room in this field while
the world lafteth, till we come where that tongue which is now fo far loft, ftiall, as fome think,
be again the univerfal language.
As to this prefent work, the thuig firft propofed was to have given the meaning of the
text in brief marginal notes ; but upon fecond thoughts, it was deemed more convenient,
that firft a larger expofition, wherein things might be difcufled, and the reafons and grounds
of differing opinions, as to the interpretation of doubtful places, laid open, left what Ihould
be otherwife pofitively faid, might feem too magifterially lix)ken ; which being done, out of
it .may ftiorter notes (if occafion ferve) be taken, and the reader be referred for the juftifying
of them to the larger ; and in them perhaps he may in fome places find, that I dare not pafs
judgment for preferring one expofition before another, and there it is referred to him to take
his own choice, or make ufe of either as occafion ftiall ferve, when more are agreeable to the
words and analogy of faith, and give a good meaning.
I have not meddled with drawing from the words inferences and conclufions. That will be
every man's own work when he hath a fettled meaning to ground on, without which, they
will be as a fuperftruftion without a foundation. But what I have done, the reader, whole
candour I beg wherein I have erred, or been defeftive, or fuperfluous (as oft having to deal
with fo many different Expofitors, whofe opinions I had to look into and give account of, I
have, I doubt, been inforced to be) will judge. If I have contributed any thing, though
never fo little, in this kind, which may be to God's glory, and the churches good, I have the
utmoft of my defire, and humbly tharik God alone for fo far inabling met
AUTHORS
AUTHORS cited in the Preface and following WoRii.
Abarbinel.
Abendana.
i Michlal Tofbt.
Aben Ezra.
Abu Walid.
Ainfworth.
Arabick verfion printed.
R. Azaias.
Arabick Verfion MS.
Biblia Buxtorphiana.
Biblla Bombergiana.
Biblia Complutenfia.
Doway Bible.
Bochartus.
De Animalibus.
Peleg.
Brennius.
Buxtorfius,
Vindkia contra Capellam^
■ ' Lexicon Rabbinicunty
Grammatica Heb,
Calvinus.
Calvifius.
Gapella.
Critica Sacra.
Chriftophorus a Caftro,
Caftalio.
Chaldee Paraphraft.
Chryfoftome.
Cozari.
Cyrillus Alexandrinus
Lud. De Dieu.
Diodati.
Drufius.
Dutch Notes.
Ebn Chalican.
St. Ephraim (or Aphreim as In
Eftius. [Syriack)
Flacius Illyricus.
Nicolaus Fullerus,
Mifcellanea.
R. Gedallah.
Glaflius.
Gloflarium Hebraed Arabicum,
Golius.
Greek Verfion of the LXXII.
Grcgorius Abulpharagius.
Grotius.
Hackfpan.
Bifhop Hall.
Hammond.
Hieronymus.
Hotinger.
R. Japhet.
Jonathan Paraphraft;
R. Judah;
JuniuSi
Ramijs an Arabick Diftionary,
R. David Kimchi.
Liber Radicum.
Comment.
R. Jofeph Kimchi.
Vulgar Latin Tranflation.
Cornelius a Lapide.
R. Lipman.
Nitzachon.
Lyra.
Maimonides.
Moreh Nehochim.
Tad Hachazekah, 8cc.
Marefius.
Mead.
Menochius.
Arias Montanus.
Munfterus.
Nobilius.
Oecolampadius.
Olympiodorus.
Onkelos Paraphraft.
Origen.
Pagninus.
Paraeus. ,
I
Pelicanus.
Petrus a Figueira.
Pifcator.
Polychronius.
Ravanella.
Raimundus.
Ribera.
Emmanuel Sa.
R. Saadias.
Sanftius.
Sandys.
Schindler.
Schultingius.
Sionita.
Soaded.
R. Solomon Jarchi, which front
the firft letters of his name is
likewife called Ralhi.
Stokes.
Syriack Verfions, two.
Al-Tacriti.
Talmud.
R. Tanchum.
Targum.
Tamovius.
Tertullian.
Theodoret.
Theodotion.
Theophylaftus.
Thomas Heracleenfis.
Thorndike's various readings
of the Syriack.
Tigurin Tranflation,
Tirinus.
Tremellius.
Various readings of the Gteek
in the Francfort edition.
Vatablus.
Yalkut.
Zamachihari lib. Afas.
( I )
a t*
C O M M E
O N T H E
0 WvsA
K R Y
u.i M.J ;
•[ p!:i «i
ui-iqx.;
PROPHECY
^<!\«V-i." •• 5i
OF
.,i
M I G
,1 ^■r'l 'ofhiA
Off! &fii ■•, fi
t ''1 inj
xl.
CHAP. I.
whole of both kuigdoms '. God Ijeing ' pro-
voked by their fins declares, that he will pro-
Verse I, The word of the Lord that came to ceed with great feverity in judgment againft
MicahtheMoraJlhite^inthedaysofJotham^ them, and doth it in fuch terms, as might
Ahaz and Hezekiah, kings of Judah, which juftly rouze them up from fecurity, and awaken,
hefaw concerning Samaria and Jerufalem, them to a fpeedy repentance. .^^ ^.^,^\
THIS prophet is by the fame name
and title mentioned, 7^r. xxvi. i8.
called the Mor^hite from the name
of his city or place, where he was
born or lived, which, whether it
were Morefheth mentioned ver. 14. 'as
fome think, ox Marefhah, ver. 15. va^fofh.
Hear, all ye people, hearken, O earth, and
all that therein is, and let the Lord God be
witnefs againft ^ou, th^ Lord from his Holy
Temple.
■Ai .
' By people may be underftood (as by moft is)
either the people of thofe countries, or of all
XV. 44. *■ as many others will have it, or fome others ; and fo by earth either particularly that
other place of that name, as 'tis hard to deter- land, or the whole habitable world, and the
mine, fo not very material. That it was per- fulnefs thereof, that is, as 'tis well expreffed,
taining to the tribe of Judah, and not of all that therein is, all the inhabitants thereof,
Ephraim, as ' Some think, is more than pro- which fill it, and occupy it. The people of
bable, becaufe in affigning the time of his that land are more peculiarly fpoken to, and
prophecy, he nameth only fuch kings of his judgments particularly denounced now
Judah, under whom he prophefied, not any
king of Ifrael, which, if he had been a fub-
jeft to them, 'tis probable he would have
done, (as '' a learned Jew notes) efpecially fee-
againft them : yet what is faid or done to
them, is for example to all others, « and they
may be looked on as fummoned to take notice
thereof, and to confider the juftice of God's
ing his prophecy concemeth not Judah alone, judgments, and Ws way of proceeding againft
but the ten tribes alfo, as thofe of Hofea and obftinate finners.
Jmos do. Another ' Jew fays, 'tis manifeft, O earth.'] Though by earth may well be
that his country was of thofe places, that be- underftood the people on the earth, yet be-
longed to the kings of Ifrael, for what reafon caufe of the words that follow it may feem to
he fheweth not. note the earth it felf, and fo ftieweth, that
Samaria and Jerufalem.'] The firft was the fuch is the terror of the judgments that God
chief city of the kingdom of Ifrael, or the denounceth, as that the earth it felf fliould be
" fo moved, as if it were fenfible thereof ; and
fo reproveth their great " ftupidity, in that
fenfelefs creatures are called on, as if tliey
would
tert tribes, the other of the kingdom of
the other two tribes, viz. Judah and Benja-
min, and fo under them is comprehended the
Vol. I.
» Junius and Tremellius. i" Rab. Tanchnm.
' Vitiblus. « Peiicanus, Oecolarop. Calvin. Deodat.
.% I <(H
* Chriflophorut \ Cjflro. / Abarb. « R. Tanchum.
Calvin.
.ft Lie,
A C 0 M M E NT A R Y
Chap. I.
would fooncr hear than they. See Jfaiah i. 2 . and
xxxiv. I. Jerem. vi. 19. and xxii. 29. the like
cxpreffions: asalfo, cbap.vi. 2. and elfewhere.
Let the Lord God be witnefs againft you.]
When thofe evils, that I denounce, fhall come
be, except you did repent •, ana confequently
that you perifhed through your own wilful
obftinacy, and your refunng to give ear to ,njy
mellage from his part delivered to you. Fbr*
jUuftrating the expreflion, fee Pfal. 1. 7. and
efpecially Rutb 1. 24. and Malacb. iii. 5.
From bis bo/y( apple. ]> lijio* this jnightf n f.
convenient fenfepe underffood ^'the teinple
at Jerufa/em, and is fo Ky fome, yet is by
others a reafon given againft that, becaufe the
temple was at Jerafalem, ^ and belonging then
only to the kingdom of Judab, whereas the
judgments here denounced concern the ten
tribes alfo, who then had nothing to do with
the t4>)tpU^. Altho' this re^on feemeth not -
fufficient ' >to others. Hov^er, by the moA
it is underftood of heaven* called his tempk
(as Pfal. xi.'-4.) "" of which the &rthly temple
was a reprefentation, God being alfo faid to
dwell in it, Solomon faying that he built it for
anhoufefortheJLordtod\Yellin9 iJ&»wviu. 13.
-•OKj X.f;,...J ^OD^ .■ r-v..';!jvjfl.'i?;... .6:,.. :: •>
'^CTor "ieShfd'^ ' th^^ltbra cemew forth out of
' \bii ■piacel'and mil come do^ti, and txedd
'"^^pon tbjf^igb places ofjfe earti>.' '''„,' ',1:' ,-
The Lord cometb forth out If his'- place, 'tec.']
Qod, who is every where prefent, filleth all
places, and is bounded by none, is yet more
particularly faid to be there, where he exTii-
biteth more peculiarly Kis majefty and glpry,
as in his proper place ; fo in the heavens, and
fb of old ip the temple of Jerufalem : and he
is " faid to come forth out of bis place, and to
tome down to any other place, " when he ftiows
there more apparent tokens of his taking no-
tice of what is done there by men, (which
before they might think him not to do, and
to be abfent from them) and effefts of his
prefence and power there by afts either of
mercy or judgment, for executing of which
he is therefore here faid to ■" come forth, and
to come down. Some, that in the former
words by his temple underftand the temple at
Jerufalem, here by his place underftand the
fame, and by his coming '' forth out of it, the
withdrawing the gracious tokens of his ma-
jeftatick prefence, which he was wont there to
afford : and that he would not be confined (as
it were) to that place, but from his ' throne of
mercy betake him to his throne of judgment,
and fliow forth his power every where in pu-
hilKing them.
■'^ And tread upon the high places of the earth.]
' AH that is higheft, exalted in the land, or
among the people. Their towers, and ftrong
places, their princes, and chief ones fhall he
bring under, as a thing that is moft weak,
and contemptible, troden upon, or crufhed by
the foot : none of them fhall be able to refift
him, or ftand before him ; ' or fhewing him-
felf to be high above the higheft on earth, as
a man is alapve what Jie treads under his fooC
4.' And th^'gmntaii^^itll he molten ikd^
him, and the valleys fhall be cleft : as wax
before the fire, and as the waters that are
poured down a fleep place.
And the mountains, &c.] Farther to exprefs
the terror, with which God will proceed in
judgwient «aTij^ft them,, he reprefents him as a
confiming fire i(as he as faid to be, Deut. iv.
24. and ix. 3. and Hebrews xii. 29.) or as
accompanied with a fire that fhall devour before
bim, and a great tempefi round about him, (as
Pfal. 1. 3.) or with burning coals going forth
at his feet, Hab. iii. 5. for, faith he, the
mountains fhall be molten under him, fhall he
(pnfumed, faith the ancient Latin, fhgH be
moved, or tremble, the Greek and Arahick,
which tho*, as to what is meant, they come
all much to one pafs, yet as the word proper-
ly fignifieth to melt or be melted, fo that it
ought fo to be here rendred, appeareth by
what is fubjoined, , as wax before the fire.
Neither may this exprefTion, that mountains
and rocks fhould be molten, feem improper,
if we confider, what hath of late time been
Vs&rx m. the eruptions and flowings of Mount
Mtna, and is feen in other places (as Strom-
beto, &c. from which continual ftreams of
fire, and molten matter iflue down) or what
thofe that maJce experiments that way will tell
lis may be done by fire on the hardeft marble.
And the valleys fhall be cleft.] " Hab. vi. 9.
*tls faid, thou didfl cleave the earth with rivers
fo perhaps it may be here underftood, that the
valleys fhould be cleft or rent with thofe fiery
ftreams, that fhould come down from thole
molten mountains, or, fhall be rent and broken
into pieces. By fome it is rendred, fhall bt
diffolved, (fo the Greek and Arabick) but the
proper notion of the word is to cleave or to be
cleft. The fame word is ufed. Gen. vii. 11.
where 'tis faid, the fountains of the great deep
were broken up. That thefe words are not
here literally to be underftood, and according
to what they properly found, as if thefe
things, which are faid, fhould really fo be
done, is manifeft, but by way of fimili-
tude, to exprefs, that as great things fhould
be done, as thofe mentioned, viz. that God
fhould in executing his judgments appear with
fuch irrefiftible power, that no perfons, or
places, tho' they might feem as ftrong as the
mountains, as firmly fiixed as the ^^r/i", fhould
be able to refift, or endure before it, any more
than wax before the fire, or, fubfift and keep
together, and ftand in their place, any more
than waters poured down a fteep place \ but
as eafily be brought down and deftroyed, as
wax
' Tarnovius. Ab Ezra. R. Solomon, R. D. Kirachi. ^ Drufius & Tarnovius. ' Abarb. " Deodat.
° Moreh Neb. lib. 1. c. 10. and 23. " Vatablus, Grotius, Tarnovius. p Ifaiah xxvi. 21. ^ Abarb. Calv.
' Rafhi. • Amos iv. 13. \ R. Tanch. on Amos W. i3- " Compare 2 Pet. iii. io> 12.
Chap. I.
on M I C A B.
J -J
wax is molten before the fire, as fpeedily as
waters run down in fuch a place. By moun-
tains " fome underftand, thofe that dwell on
the mountains, " or, cities on the moimtains ;
y Others, fuch as were of higheft degree,
greateft power, and eminency among them :
and fo on the contrary, by valleys^ they vm-
derftand the inhabitants of the valleys, or
towns in lower places, or thofe of lower con-
dition : that the fcope may be, that none of
any condition, or in any place, high or low,
(hall be able to refift, or efcape his punilh-
ment -, it ftiall find' them out, and reach them
all. Thefe threats were made good in the
deftruftion of Ifrael by Salmanafer^ of Judah
by Sennacherib an4. Nebuchadnezzar.
5. For the tranfgrejfton of Jacob is all this,
and for the ftns of the houfe of Ifrael.
What is the tranfgrejfion of Jacob ? Is it
not Samaria ? and what are the high places
of Judah ? Are they not Jerufalem ?
For the tranfgreffion of Jacob is all this.'\
Of all this, that is threatned, the caufe is on
their part, viz. the many provoking fins, of
which the whole family of Jacob, confifting
now of the two kingdoms of Judah and
Ifrael, are guilty. Jacob and the houfe of
Ifrael, are both names, which may compre-
hend the whole twelve tribes, as denominated
from their Father Jacob, who was alfo called
Ifrael. They are fometimes more particularly
ufed to exprels the teli tribes as diftind from
Judah and Benjamin. Here all the twelve
tribes feem fpoken of, Judah as well as the
others being accufed and threatned, * Some
think by Jacob to be meant ail the twelve
tribes, and by the houfe of Ifrael more parti-
cularly the ten ; * Others on the contrary, by
Jacob the ten tribes, and by Ifrael, Judah
with Benjamin, becaufe in the following words
Jacob and Judah are diftindtly named. Yet
Others alfo by both of them '' think only the
ten tribes here meant, and that they are
named becaufe they were moft in number. It
will not much concern us nicely to difpute
about this, feeing the judgments are de-
nounced againfl: them all •, and when the
words were fpoken, we fuppofe they all of
them knew, how by thefe names they were
meant and fpoken to, Ifaiah viii. 14. they
are called both the houfe s of Ifrael, and in
this prophecy, chap. iii. i. and 9. we read, the
heads of the houfe of Jacob, and princes of the
houfe of Ifrael, when the princes of Judah are
manifeftly fpoken of, who built up Zion with
blood.
What is the tranfgrejfion of Jacob .?] Here
by Jacob feem particularly denoted the ten
tribes, becaufe Samaria was the chief city of
their kingdom. Yet c Others would have
this name here alfo to comprehend all the
twelve tribes, becaufe, fay they, Samaria was
the caufe of idolatry, not only to thofe tribes.
who were properly under the kingdom of
Ifrael, but to Judah alfo, which thence took
the infedlion.
JVkat is? or, '' as Others think it more
properly rendred. Who is the tranfgrejfion ?
i. e. Who is the caufe of the tranfgrefTion of
Jacob ? Is it not Samaria ? that is, the king,
or inhabitants of Samaria ? which being the
chief city of the kingdom at that time, cor-
rupted all the other places thereof by its ill
example. So, who is the high places of Judah ?
that is, who is the caufe that in feveral places
of Judah high places, contrary to the law,
are built for falfe worfhip ? Is it not Jerufalem
the royal city .'' that is, the king, and inhabi-
tants of Jerufalem, who having firft built
fuch there, the infeftion thence fpread it felf
through the whole land of Judah, and they
alfo did what they faw done at Jerufalem : for
looking on that as an holy city, they fuppofed
nothing would be done there which they ought
not to follow.
6. Therefore I will make Samaria as an heap of
the field, and as plantings of a vineyard ;
and I will pour down the fiones thereof into
the valley, and I will difcover the founda-
tions thereof.
Samaria as an heap of the field. "^ Samaria
having been firft in fin, fhall be firft in punifh-
ment: which punifhment is here defcribed.
He who, for the wickednefs of the inhabi-
tants, maketb of a city an heap, of a defenced
city a ruin, Ifaiah xxv. 2. will caufe her by
the ^ffyrians his inftruments to be made ' as
an heap of the field, or a waft hillock, or heap
of rubbiih in the field ; And as plantings of
the vineyard, fuch places as are planted with
vines, which they ufe to plant on hillocks, as
beft thriving in fuch places : fo that the place
where Samaria flood fhall be as fuch a field
only, and for fuch ufe, as if there never had
been there a populous inhabited city. This fhall
be brought to pafs by their rowling or throwing
down thejiones thereof (for it flood on an hill)
into the valley, when they fhall have rafed it
to the very foundation, and plucked up even
the lowefl flones that were covered with
the earth, fo that there be not left one fione
Jianding upon another. Mat. xxiv. 2. Luke
xix. 44. (where the like deftrudion of the
temple and Jerufalem is defcribed.) The
Latin renders it, as an heap of Jl ones in the
field, where a vineyard is planted: ' and fo
fome expound an heap of the field, an heap of
flones gathered out of the field, that they
may not hinder them that work -, and thrown
up together, afterwards to be thrown out of
the field, and difperfed ; ^ Others fomewhat
differently ; but all make the fcope to be the
expreffion of utter deftrudion and defolation.
Compare chap. iii. 12. and Jer. xxvi. 18.
where the fame thing that here is meant, is
expreffed in terms tending to the fame pur-
pofe.
* Tarnov. " Grot.
D. Kimchi. <• Abarb.
« R. D. Kimchi. Abarb. &c.
X
'' R. Tanchum. Vatabl. Abarb. Hieron. ^ Abarb.
-" R. Tanch. Ab. Ezr. R. D. Kimchi. ' R. Tanch.
» C. a Caftro. Rib. <• R.
f Calvin. Jun. and Trem.
A C 0 M M E N TAR Y
Chap. I.
here underftood of fuch gifts as Jjrael gave to,
not received from, her idols, (he may ftUl be
looked on as the harlot, and the idols her
lovers, and the gifts the hire of an whore, not"
rtceived, but given by her. Thcfe Jhall be
all burnt with fire, except fuch as the enemy'
And all the graven images thereof Jhall be fhall fee fit to carry- away. And fo the mean-
beaten to pieces, and all the hires thereof ing of the following words will cither be, and
fiall be burnt with the fire, and all the idols all the idols thereof will I lay defdate, ' that is,'
thereof will I lay defolate: for fhe gathered take them out of the way, that they be no
pofc. '' That Samaria was thus ruiii'd by the
ylffyrians (eems manifeft out of the f. Kings
xvii. 24, tff. where the people brought up
by the king of yijjyria, are (aid to be placed in
the cities of Samaria, not in Samaria it felf.
/■/ of the hire of an harlot, and they fhall
return to the hire of an harlot.:
\v:
(vt
And all the hires thereof l\ That we may
know what is meant here by hires, compare
Hofea ii. 12. where the idolatrous people are
taxed for faying of their vines and figtrees.
more worlhipped ■, " or, as Others, will have
by idols meant, the temples of their idols wilt
I deflroy ; for fhe gathered them of the hire of
an harlot : all thofe prcfcnts and rich gifts,^
with which fhe made, or adorned her idols,
and their temples, Jbe gathered of the hire of
an harlot, viz. from fuch as ran on whoring
7}>efe are my rewards (or hire, for the word is after thofe idols, and proftituted themfelves to
of the fame root with this here, and differs falfe Gods •, and they fhall return to the hire of
only in the laft letter) that my lovers, that is, an harlot, " fhall fall into the hands of tho4
my idols have given me. Add out of ver. 5. who are given to the like idolatry, and by
forfhefaid, I will go after my lovers, that give them (namely, the Affyrians) be employed in
me my bread and my water, my wool and my the worfhipping and adoring of idols ; as of
flax, mine oyl and my drink. — And what God
faith, ver. 8. fhe did not know that I gave her
corn and wine, and oyl, and multiplied her fil-
ver and gold, which they prepared for Baal,
viz. for prefents to Baal, or wherewith they
made Baals, as chap. viii. 4. it is faid, of their
the calf of Bethel 'tis faid, // fhall be carried
unto Affyriafor a prefent to King Jareb, Hofea,
X. 6. or elfe, according to the firft interpreta-
tion, " all the wealth that they looked on as a
reward of their idols to them, fhall return or
be given to fuch, who fhould likewife look
filver and their gold have they made them idols, thereon as gifts beftowed on them by their
Thefe expreffions being confidered, it will ap- idols',' who, they thought, gave Samaria and
pear that by hires, may be conveniently un- all its fpoils into their hands, (as Belfhazzar
derftood all their wealth and good things, and his Lords, who drinking in the vefTels
which they looked on as the gifts of their that were brought out of the temple at Jeru-
idols, and rewards of their fervice to them •, falem, praifed their gods of gold andftlver, &c
or, thofe precious things and rich donaries,
which having receiv'd and gain'd from their
own people, or others their friends and part-
ners with them in their idolatry, they dedi-
as if they had beftowed them on them, Han.
V. 3, 4.) '' Others think it needlefs fo nicely;
to profecute the words, but that they be un-
derftood as a proverbial fp'eech, that all their
cited to thdr idols, or made images of, or wealth which they acquired in' or by their ido-
adorned them and their temples with. And latrous worftiip, and looked on as rewards
according to this laft interpretation ' Some will from their idols with which they committed
have the idols to be compared to harlots, and fpiritual fornication, as it was like the hire of
the idolaters to their lovers, who beftow gifts an harlot, fo ftiould come to the fame pafs,
on them for their hire and recompence of as ufually the hires of harlots do, which by
their lewdnefs : '' but this is by Others excepted the curfe of God on them come to nought,
againft, becaufe otherwhere in fcripture the and do them no good. ■" There is another
idolaters are compared unto ftrumpets, which rendring of the words by fome given, viz.
proftitute themfelves and their idols to their Becaufe of the hire of an whore Jbe gathered
lovers, or fuch to whom they proftitute them- [them,] and while there is the hire of an
felves. This fcruple will be taken out of the
way, if we confider what is faid, Ezek. xvi. 3 1,
34. (concerning Jerufalem) T'hou hafl not been
as an harlot, in that thou fcornefi hire. And
the contrary is in thee from other women in thy
whore, they are turned away, that is, they
impute their wealth, and fuch things as they
enjoy, to their idols, (as their hires or rewards
from them) and while thefe things remain to
them, they are turned away from me, who
whoredoms, in that thou givejl a 'reward [or indeed have given them all, and forfake my
hire] and no reward is given thee : and again, '" ' "...-,-
ver. 4fV. I will caufe thee to ceafe from playing
the harlot, and thou alfo fhalt give no hire any
The fame word being in thofe places
more.
ufed that is here, makes manifeft that 'tis ufed
not only for fuch gifts and hire, as adulterers
give to harlots, but for fuch alfo as more un-
fatiable harlots give to men, to hire them to
commit Ipwdne^ with them : an^ fo if it be
fervice. But this feems more harfh.
8. Therefore I will wail and howl, I will go
fiript and naked: I will make a wailing like
the dragons, and mourning as the owls.
I will go fiript and naked.] That is, as one
fpoiled and fiript of his garment, whether by
others, and fo left naked, ' or having himfelf.
h Ethnah, Ethnan. ' Abarb. Vatjb. * Rib. ' Chaldee Par. "> R. D. Kimchi. » R. D. Kirachi,
R. Tanch. Abarb. • Rib. <" Calvin. 1 Jun. and Trcm. Tarnov. ' Vatab. Tarnov.
on M I C A n.
Chap. I. '^ 'j^
in token of* extream heavinefs and forr'owi
caft off at kaft his upper garment, wherewith
he was ufually adorned. ' Some expound it
as one fpoiled of his right mind and under-
ftanding, diftrafted through extremity of af-
flidion and anguifh of mindj and fo eafting
away his clothes, (which fenfe, wis. of
foolifh or diftraded, they will have the fame
word [^bliy Sholar\ to have Job xii. 17, 19.)
whether the prophet fpeaks this of his own
perfon, ' that in compaffion to them he cannot
but conceive the greateft forrow, and fo will
in all outward figns exprefs it : or whether he
fpeaks it as in their perfon, to fhew what great
afflidion they fhall be brought to, or in his own
perfon reprefenting what fliall befal them, as
fo Ifaiah xx. 2. is bid to go naked and barefoot
for ^ftgn to the Egyptians and Ethiopians., that
they fhould be forced to do fo, and therefore
the Greek and the Cbaldee Interpreters expound
thefe words of the people in the third perfon,
not as of the prophet in the firft, that they
ftiould fo go Jlript and naked, and make a
wailing, &c.
/ will make a wailing like the dragons, &c.]
So almoft all Interpreters render the word D^JH
Tannim, Dragons, only the ancient Syriack
tranflatibn renders it by ]\Q\m yoruro, which
in that language, as their own authors tell us,
fignifies a kind of wild beafts like a dog, be-
tween a dog and a fox, or a wolf and a fox,
which the Arabians call from the noife that
they make, csj* (^jJ Ebn Awi or wawi ^j^^
and QMxEnglifh travellers, and other Europeans,
by a name borrowed from the people of thofe
countries, where they are more known than
in Europe, Jakales, which abiding in the fields
and wafte places, make in the night a lamen-
table howling noife, in fo much that travellers
unacquainted with them would think that a
company of people, women or children, were
howling one to another, as none that have tra-
velled in the night in thofe parts of Syria, &c.
can be ignorant. And with him agreeth'an
Arab verfion of Rabbi Saadias (as is probable)
rendering it ts^\ cXXj Benat awi, that is,
Jakales. This tranflation feems to carry more
reafon with it, then the rendering it dragons ;
becaufe of the hifling of dragons, as other
ferpents, we hear and read, but no where in
any creditable author of their howling, or
making fuch a noife, as may be called wailing,
or like to it. And the fame will be confirmed
by the authority of a learned " Jew, who ob-
ferves it for an error in Expofitors, that in this,
and fome other places, they render dragons,
where they fhould render Jakales, viz. the
beaft which we mentioned. His note on this
place is this, the trueft interpretation is, that
'tis a beaft called is^\ ^,] Ebn Awi, the pro-
perty of which beaft is, to gather together in
the night, and to anfwer one another m crying
and howling, fo that wailing is compar'd to
the noife that they make. Much like he notes
on Jeremiah ix. 11. where what is rendered a
Vol. I.
■J
A
den of dragons, according to him ought to be^
an habitation of Jakales (as there likewife the
Syriack hath it, as alfo chap. x. 22.J and on
Mai. i. 3. he alfo notes, that there it ought to
be fo rehdred Jakales, not dragons of the wil-
dernefs \ as likewife ; Lam. iv. 3. 'Thofe wild
beafts, not feamonfters (as ours) or dragons (as
others ;) for, faith he, ferpents (as dragons
are) have no brtafts, and in both thofe places
the Syriack renders it by the fame word,
which it here (as We faid) ufeth. That which
was caufe bf this niiftake in that laft place he
faith is, becaufe the word which fignifieth
Jakales in the plural nuftiber, is in writing the "
fame with that which fignifieth a dragon in the
fingular, both X^IY\ Tannin, and fo they took
them for one in fignification : and the fame
caufe we may think every where to have giveil
occafion to this miftake, viz. the likenefs of
the words of fo differing fignifications. To
prevent fuch miftake, from what he hath fug-
gefted to us a rule may be thus fummed up,
that wherefoever we meet with D'^JP Tan-
nim>, or ]^in Tannin^ or HISH Tannoth (for
they are all one in fenfe) as plurals, they fig-
nify thofe howling wild beafts inhabiting wafie
defolate places. But where D''in TaHnim (as
Ezek. xxix. 3. and xxxii. 2.) with D M. in
the fingular (which Rabbi Tanchum faith is
fubftitute for ] N.) or J'^H Tannin in the'
fingular, or D^J^JP Tanninim in the plural,
they are to be rendred, dragons, or ferpents .,
or fea-monfters, or whales, or the like, accord^
ing as they are fpoken either of fuch creatures
as are on the land, or in the waters. This
rule is confirmed by the Syriack tranflation
which we mentioned, in that ufually (I think
every where except Pfalm xliv. 19. where it
rendreth D^JP Tannim by ).x*jL TenyonOy
which fignifieth calamitous br dolorous, as the
learned Sionita there notes,) where either of
thofe three forms of the firft rank is found,
there it renders it conftantly by that word
]So\^ yoruro, which we faid fignifies that
howling beaft ; but where either of the latter,
* there it ufeth another Word, viz. Lj.jljI,
Tanino, which fignifieth a dragon, or ferpent-
like creature. And that thefe words fo like in the
letters in the Hebrew, may have thefe different
fignifications, maybe farther made evident from
the like ufe of the yi^ra^/V^ tongue, in which as
^^3P Tennin fignifies a dragon or great ferpent,
fo ]yp Tinan fignifies a wolf, to which the
beaft we (peak of is much like in kind, fliape
and conditions. [The Arabick verfion like-
wife in feveral places renders it ^^ cliX^ Benat
awi, Jakales.] It may be obferv'd that
ufually where the Syriack puts Jjo;.* Toruro,
there the Chaldee, which is but a different dia-
led of the fame tongue, puts snn^ Taruda
with the letter T D. in the laft place, which
the tranflators render dragon, but probably for
no other reafon than becaufe they thought
the Hebrew word, which was rendred by it,
fo to fignify. But it is not unlikely, that it
V ought
• Rafhi. Ab. Ee. R. D. Kimch. « Munft. » R. Tanch.
Job vii. \z, Ifauh xxvii. i. and li. 9.
A C 0 M M E N T A R Y
Chap. I.
ought^to be reiidred as the Syriack is : becaufe
in thofe places, wherein the Hebrew word ma-
nifeftly fignifies a dragouy there he ufeth ano-
ther word, as the Syriack doth. Probably
therefore the Chaldee Vn,KV Taruda may in
that dialed fignify the fame, that ]\0'y^ Yo-
ruro in the Syriack, the one dialed pronoun-
cing that by 1 D. what the other doth by 1 /?.
Or it is not impolTible, that the T D. crept
into the place of 1 R. by the miftake of fuch
- as tranfcrib'd it out of the firft ancient copies,
J-eading and fo writing T D. for "1 R. it being
well known" how little difference there is be-
tween thofe two letters, both in the Hebrew
alphabet, in which letters the Chaldee is writ-
ten, and likewife in the Syriack: fo that it
might be eafy fo to miftake, if this may not
feem too bold a conjefture.
And mourning as the owls.'] Or OJiricbeSy
for fo the ancient Interpreters generally render
it. Some more modem render owls, which
fome '' learned men prefer and defend.
'' Others again very learned are for retaining
the old. They bring probable arguments on
both fides. But it is but conjedture againft
conje«5ture, there being no way of cer-
tainly knowing by other helps, what the word
did fignify among the Jews in ancient times,
when the fcriptures were written ; only it
feems manifeft, "" that it was a bird keeping in
defer t places, and making a doleful and mournful
tioife : and fuch that fome fort of owls make
is well known. But it is affirm'd alfo by
» travellers of good credit, that Oftriches make
a fearful fkreeching lamentable noife : fo that
it will be hard to determine. Mr. Fuller who
would have it rendred owls, and perhaps
• ^ more particularly Jkritchowles, thinks that the
word fhould be more properly written Jtritche-
owl : fo we find in the Doway Englijh-Bibles
• Striches in this place: but perhaps the letter O is
by the Printers fault left out, and it fhould be
\ r Oftriches,for they render outofthevulgar Latin,
9. For her wound is incurable, for it is come
unto Judah : he is come unto the gate of my
people, even to Jerufalem.
For her wound is incurable, [or grievous] or
fhe is grievoufly ftck of her wounds.] The
caufes of this lamentation are in the former
words exprefled, viz. i. The defperatenefs
and incurablenefs of the wounds of Samaria,
or the grievoufnefs of what fhe fuffered or
fhould fufFer by the fword, famine, plague,
and caprivity, every one of which was a fore
evil, with which fhe was grievoufly afflided.
2 . The extent or far fpreading of this wound, or
thefe evils. They did not feize on Samaria,
or Ifrael alone, and there ftop, but proceeded
and went on as far as to reach Judah alfo.
•> Some look on this as denoting that evil,
which was brought on the cities of Judah by
Sennacherib, who fo far proceeded as to befiege
Jerufalem it felf, fome" years after that Sbalma-
nefer had taken Samaria, and carried Ifrael
captive, 2 Kings xviii. 9^ 10, 11 and 13,
17. and 2 Chron. xxxii. 1, 2, fcf<r. But
others think this not enough « for the meaning
of the words, becaufe this wound was not in-
curable to Jerufalem, which God delivered from j
the hand of 5^»«<7f^m/^, wonderfully deftroying
his army by the hand of an angel, and bring-
ing on him alfo definition, as appears 2 Kin?;s
xix. 35, i^c. and 2 Chron. xxxii. 21, 22. an4
^ therefore will have here the final deftruftion
of Jerufalem, and the carrying the Jews into
captivity by Nebuchadnezzar to be pointed out,
and to fignify, that as now Samaria and Ifraely
fo afterwards Jerufalem and Judah fhould be
grievoufly afBided and deftroyed, none being
able to cure their wound, to refcue them from
deftruftion. /-
He is come unto the gate of ttp^ people .] That
is, the enemy, though not exprefTed, becaufe
the verb is of the mafc. gender, whereas the
preceeding nouns and verbs are oi the feminine.
' Others, it is come, viz. the thing or evil
condition, the whole matter fpoken of, which
may be in either gender uttered.- — Of my
people, fo Interpreters fay the prophet fpeaks,
becaufe he was of the tribe of Judah.
10. Declare ye it not at Gath, weep ye not at
all: in the houfe of Apbrah roul thy felf in.
the dujl. ^
Declare ye it not in Gath.] The like words
are us'd, 2 Sam. i. 20. in David's lamentation
over Saul and Jonathan, whence ^ Some look
on it as an ufual form in lamentations for
fome great national calamity, intimating the
greatnefs of it, being fuch as their enemies
would rejoice at, and therefore wifhing it
might be concealed, if pofTible, from them,
and counfelling them not to make it known to
them by any publick exprefTion of forrow, as
weeping, &c. Gath was a city of the Philifiines^
enemies to Ifrael and Judah, * although then in
pofTeffion of the kings of Judah, and fuch as
would rejoiceto hear what evil had befallen them.
In the houfe of Aphrah (/'. e. dufl) roU thy
felf in dufl.] h Aphrah, a place (as fome will)
not far from Jerufalem, (perhaps the fame
with Ophrab which is reckon'd among the
cities of the tribe of Benjamin, Jofh. xviii.
23.) There, ' farther off from the Pinliftines^
and that they may not take notice o( it,
filently mourn, or roll thy felf in dufl or afhes
(for the word fignifieth either.) ^ Others, for
the houfe or houfes of and belonging to Aphrah.
' Others within Aphrah, viz. within thy oit^
land, taking by this name to be defign'd the
whole land of Judah, which being laid defo-
late fhould be all dujl and dirt. "■ Others think
the land of Ephraim to be fignified by it,
whofe houfes fhould be ruined or turned to
duji^, or filled with it. The prophet, in this
and
" Full. Mifc. lib. 6. c. 7. y Bochart. de Animal. ^ R. D. Kimchi in Rad. » Sandys's Travels, p. 1 39,
^ Abarb. ' Tarn. Grot. &c. ^ Abarb. ' R. Tanchum. ^ R. D. Kimchi, Abarb. Drufius. Grotius.
« Abarb. "V^tablui. " R. Tanchum. ' Abarb. " R. D. Kimchi. ' H'S Abarb. »■ Grotius.
Chap. I. oh
and the following verfes, reckoneth up feveral
places whether belonging to Ifrael or Judah)
by alluding to the names of which he ex-
prefTeth the prefent or future condition, which
they fliould be brought to, together with
others not named, even the whole land.
" Others, becaufe fome of thofe names are
not elfewhere found in fchpture, think, that
they were not the ufual proper names of the
cities of the land, but names put upon them
by the prophet, by which, and by defcanting
on them, he might declare, what he had to
fay of, or to the people, for making them
fenfible of what fhould befal them. Some
■ Interpreters therefore retain them as proper
names, ° Others render the meaning of thofe
names, our's do both, in the text giving us
the names, and in the margin, the fignifica-
tions of moft of them.
Roll thy felf, &c.] Here (as in fome other
places) there are in the original Hebrew two
readings, one in the text, which is called
Cetib, i. e. that ivbich is written ; the other
in the margin, which is called Keri, viz. that
which is read, that which is read is itt;V5nn
Hithpallejhi, according to which 'tis generally
by Interpreters rendred as the word founds,
Roll thy felf, as the words of the prophet
fpeaking to the people : that which is written
is 'Hty Vsnn mthpallafhti, and founds, / have
rolled my felf ; as if he fpeaking of himfelf told
them, what he did in his own perfon, mourn-
ing in fecret for the calamities hanging over
the land, and fo fhewed them, by his own ex-
ample, what they fhould do. Either fenfe Is
good, and both aim at the fame end, whether
taken, as a precept, or an example.
1 1 . Pafs ye away thou inhabitant of Saphir,
having thy fhame naked ; the inhabitant of
Zaanan came not forth in the mourning of
Beth-ezel, hefhall receive of you hisfianding.
Pafs ye away thou inhabitant ^Saphir, ^cJ]
Saphir fignifieth/^z/'r or elegant. It is by fome
taken for a proper name of a city fo called.
By others as an epithet of fome place, thereby
noted for its fair fituation or beauty, and ■" they
will have Samaria to be meant by it. ^ Others
underftand it of the daughter of Judah, or
Jerufalem, which was beautiflxl for fituation,
Pfalm xlviii. 2. To this place or city, what-
foever it be that is called by this name, 'tis
denounced in thefe words, that to it and its
inhabitants fhall be for their former beauty
and glory now fhame and confufion. The
other names alfo fome apply to Samaria and
Jerufalem, but the expofition will be plainer
by taking them for proper names of places.
The inhabitant of Zaanan came not forth in
the mourning of Beth-ezel.] Of Zaanan in the
margin is of the country of flocks. Others the
going out, for fo the Vulgar Latin hath it.
She went not out that dwelkth in the going out ;
the word being by Some deriv'd from a noun
2
M I G ^ H. "^ f-^
f
]HS Zon, that fignifieth Jheep or h^rds of little,
cattle, by Others fiom a root that fignifieth ta
go out, even that by which here Is an allufion
to it made. But the fimpler interpretation
will be to look on it, as a propbr'iiame, as the
text of our Bibles doth. Saint 'Hierome long;
fince noted thefe pafTages of the prophet in
the preceding, this, and the following verfes,
to contain fuch difEculties as that there -is great;
need of the afliftance of the Holy Spirit to ex-
plain them. He knew not how to reconcile
the Greek verfion and his own, and fit them'
to the original, which were all that he hacj
then to do with. How niudi more difficult;
will It be to reconcile fo many tranflatlons as
have fince come forth ? The 'diverfity between
them arifeth from the different acception of
the words, fome taking them to fignify one
thing, fome another, and from their different
placing them in the conflrufticni. Our tranfla-
tors endeavour to keep as nearthe wbVds In the
original as they can, and the meaning of them
according to their rendring Teems this, That
when Beth-ezel (which waS firfl taken by the
enemy) was led away mourning, the inhabitants
of Zaanan came not forth to bewail with them»
or comfort or help them, as flanding on their
own guard for fear of the enemy, or, ' know-
ing that the fame calamity fhould quickly be-
fal themfelves, and fo they fhould have
enough to do to bewail themfelves. [For]
He fhall receive of you his ft anding, of you, O
inhabitants of Zaanan, though you remain
longer than thofe of Beth-ezel, [yet] he, that
is, the enemy, fhall receive his ftanding, that
is, the reward for his labour, and time fpent
in befieging, and taking you : your fpoil fhall
be his recompence. ' So both among the
learned of the Jews and Chriflians, do diverfe
explain thefe words. And according to this
expofition Beth-ezel Is look'd upon as firft
taken and deflroy'd. There Is by ' another
learned Jew another rendring given, whereby
Zaanan Is faid to be firft deflroy'd : he with
fome alteration, thus gives the meaning : The
inhabitants of Zaanan came not forth in the
mourning of Beth-ezel [or had not opportunity
to come forth, &c.] which received its flanding
more than you, or remained longer than you,
or after you, that Is, whereas they of Zaanan
expefted to have feen thofe of Beth-ezel gone
before them, and to have bewailed theii- cala-
mity, 'tis come to pafs otherwife, and they
retain their ftanding more than you of Zaanan,
or after you, and fhall fee your ruin and be-
wail you. He alfo citing Aben Ezra's expofi-
tion gives this fenfe of it, the inhabitants of
Zaanan went not forth to mourning [and alfo]
Beth-ezel fhall take or learn of you \ts flanding,
that is, to keep It felf at home, and not go
forth to bemoan, or help its neighbours ; but
he rejecfls it, as going contrary to Grammar,
and the pundlatlon, in feparating 12DQV Le-
mifpad, to mourning, from Beth-ezel m conflruc-
tlon, befide that Beth-ezel keeping, or kept in
by
» Deodat. » Ln. Vulg. r Rib. Grot. kc. i Ab«b. Mont.
Michlil Yophi, Vaubl. Drul. &c. ' R. Tanchum.
^^S.to.':
Kimcl
^l
S. D. Kimclii.
8
A COMMENrARY
Chap. I.
on with grief or forrcWy becatife (for fo the
particle ^D Ci properly fignifies) evil came down^
&c. Marotb therefore feems to be a city in
the neighbourhood of Jerufalem, or one that
had dependence on it, aiid fo could not but be
involved in calamity* when that was diftrefled ;
and fo grieved for good, that is, for its want,
and being deprived of that good which it
ufed alfo'to'fignify ; the mourning of Beth-ezel, hoped for, or once enjoy 'd, by the coming of
fhall take from you (0 inhabitants of Saphir evil doiin unto the gate of Jerufalem, or as far
or of Zaanan) its ft andtng, or its meafure, or as the chief city, Jerufalem it felf. See ver. 9.
by reafon of its fiege, as he fuppofeth it to
be, cannot be fo properly faid to learn, what
it did not of its own choice, but was forced
to. But this feems different from what our
printed copies of Aben Ezra have. There is
yet another expofition, which offers it felf
thus. The inhabitant of Zaanan fhall not go
free or efcape^ for fo the word SX' Tatfa is
conjedlure, that is, by feeing what you fuffer,
they of that place (hall take guefs, or learn
what fhall befal them. This expofition feems
to keep as clofe to the letter as any, and is
confirm'd as to the flrfl part of it by the
The name of Marqth, ' Some will have here
by tranfpofition of letters, put for Ramoth,
viz. the cities fmgly called Ramah, of which
there were more in the lands of Judah, and
Benjamin, and fo ta comprehend them all,
Chaldee Paraphrafe, as to the latter by fome put in the plural number, and called Marothy
of the learned ° Jews. It may be brought bitter, or bitternejjes, from the bitter calami-
nearer to the foregoing thus. "The inhabitant ties that fhould befal them. Others tranflate
of Zaanan came net forth in the mourning of the word ^ Rough places, ' Others Bitterneffes.
Beth-ezel : he fhall take his guefs from you, * Others think the whole kingdom of Judah
that is, by you (of Beth-ezel or Saphir) learn by this name defign'd, in refped: to the many
what fhall be his own condition. In thefe ex- evils in her, and forrows that were to come
pofitions the names are taken as proper to upon them. But the taking it otherwife than
places fo called, (which feems the plaineft way) for the proper name of a city, doth (as in the
againfl which is denounced, that the like evils forenamed and following places) but open a
fhall overtake them ; the others look on them way to more uncertain conjedures, and doubt-
rather as epithets, or names put only in refped:
to the prefent occafion, to denote Samaria, or
Jerufalem, or Judah, or others. " A learned
Jew of that opinion to this purpofe i that as
for the daughter of Judah, which would not
ftir abroad to condole with her neighbour,
but kept at home ftill and quiet, the enemy
fliould take from them the quiet and tranquil-
lity of their kingdom, and remove them
away into captivity j fo rendring that which
ours render ftanding, by flability, tranquillity
ful interpretations.
13, 0 thou inhabitant of Lachifh, hind tU
chariot to the fwift beaft : fhe'xs, the beginning
of the fin to the daughter of Zion ; for the
tranfgreffions of Ifrael were found in thee.
O thou inhabitant of Lachifh, bind the cha^
riot to the fwift beaft, &c.] Lachifh is faid to
* have been a city of Judah, nigh to the bor-
der of the ten tribes, and fo reckoned up
or quiet habitation. To the fame purpofe among the cities belonging to Judah, Jofh. xv,
39. 2igain&. viYiizh. Sennacherib Yang oi jiffyria
laid fiege, 2 Kings xviii. 13, 14. and Ifaiab
xxxvi. 1,2. and faid to have been one of the
laft defenced cities that remained of the cities
of Judah, when Nebuchadnezzar King of
Babylon came up with his armies to fight
againfl Jerufalem, and againfl all the cities of
Judah that were left, Jer. xxxiv. 7. denoun-
cing againfl this city the evils that were to come
upon it, he bids the inhabitants thereof to bind
the chariot to the ^ fwift beaft fas horfes, mules,
or the like) or faddle the fwift beaft, that is,
fay ' Some with good probability, prepare for
fome Chriftians alfo, as Arias Montanus
"Junius and Tremellius thus render. The inhabi-
tant of the place abounding with flocks (or
cattle) fhall not go forth, there fhall be mourn-
ing in the places near adjoining, which receive
from you their fubfiftence. The Vulgar Latin
thus, fhe went not out, that dwelleth in the
going out J the houfe adjoining fhall receive la-
mentation of you, which flood to her felf. In
fuch variety of expofitions (and more may
be found) the reader may have liberty of
choofing : he will be hardly able to reconcile
them.
fpeedy flight from the enemy which fhall come
12. For the inhabitant of Maroth waited care- upon you, or to go away out of your country.
r..77.. y._ 1 u..t .„.;/ .^^. j^.,,. f^,^ *u. f Others think, that 'tis fpoken to them by
way of derifion, you that were wont fo to do,
viz. to bind the chariot to the fwift beaft, (* as
fully for good, but evil came down from the
Lord unto the gate of Jerufalem.
For the inhabitant ' of Maroth waited care-
fully, &c.] That is, » expefted, that good
ihould come, but it came not, but on the
contrary evil came, &c. The margin has was
formerly abounding in fuch things, and prid-
ing themfelves therein) do fo now ; as much
as to fey, that the cafe was now altered with
them, " and they were not able to do as they
grieved, the word fignifying both to expe£l, were wont to do, when they could at pleafure
or wait for, and to be grieved or be in pain or call for their chariots and horfes. ' Others
forrow as a woman in travel. They were feized take it as if they were bid to make ready cha-
riots
« Abu. Walld, (and fee Ab. Ezra.) R. Tanchum in libro Murflied in the roots "ICy and ^Qt^,
* R. Tanchum. y Grot. Stokes. ^ Jun. Trem. » Vulg. Latin. ^ Abarb. ' R. Tanchum.
Tanch. Glofj. Heb, Ar. • R. D. Kimchi. Munfter. { R. Tanch, t Abarb. ^ Aben Ezra.
Stokes.
Abarb.
" R.
' Grot.
Chap. I.
on
M I c A R •:> /
<¥
riots at the command of the conquering ene-
my, to convey his meflengers from Lachijh to
Jerufakm, to demand the city to be rendred
up to him, (as he did, Ifaiab xxxvi. 2.) The
verb DDI Retom rendred bind, is no where
elfe found in fcripture, but (■" as a learned Jew
faith) the fenfe requires that it be fo taken.
The Latin tranilation indeed renders the words
otherwife, viz. "Tumult of the chariot of afto-
nifhment to the inhabitants of Lachifh. But
why the author thereof fhould render this
word DD") Retom, Tumult, or the Greek, a
noife, or the following word IDD"1 Recefh, afio-
Tiifhment, no reafon is given by thofe that fol-
low that tranilation. As for the firft word,
wherever, befides in this place, a noun of the
fame root is found, it fignifies a plant, whether
Broom, a pliable plant that is eafily bound, or
as Others will. Juniper, but never any thing
like tumult or noife. And as for the fecond,
it is not found but ' in the fignification either
of horfes, or fuch like fwift beajls, or elfe of
ivealth and riches, whether in cattle or other
goods. But it may be obferv'd as to the firft,
that the fame theme DDI Ratam, in the Ara-
bick tongue, which is of great affinity with
the Hebrew, fignifies both to break, or dafh
and beat in pieces (from which the notion of
tumult, and noife, or crafhing is not much dif-
ferent) and alfo to tye or bind on. For the fe-
cond word lyDI Recefh, whether he took it to
be of nigh fignification to the word UT Regez not
much different in found, and fignifying fear,
trembling, and greatscommotion, or what other
reafon lie had to render it as he does, is un-
certain ; for the Greek takes it for horfes, or
horfemen, as in the Syriack alfo it fignifies, and
is here put.
She is the beginning, &c.] The crime laid
to the charge of the inhabitants of hachifh,
is, that She was the beginning of the fin to the
daughter of Zion, or J erufalem, viz. that ftie,
being firft infected with idolatry receiv'd from
Ifrael (on whofe land fhe bordered,) fpread it
abroad in the reft of the country, even as far
as Jerufalem it felf Thofe fins, whereby
Ifrael tranfgrefled, were found in her, and
propagated from her, or by her. In the firft
part of the verfe 'tis faid. She is, and in the
latter, in thee, with a change of perfons,
though fpeaking of the fame. This is the
expofition by the moft given, and is more eafy
and probable than that which *" Some bring,
viz. that the Jin objedted to Lachijh is their
rebellion againft King Amaziah, wherein they
confented with, if not gave occafion to Jeru-
falem, according to the hiftory, 2 Kings xiv.
18. and' fo were tranfgreffions Bi her like thofe
of Ifrael, or the ten tribes, which rebelled
againft the houfe of David from Jeroboam's
time and after.
14. Therefore fhalt thou give prefents to
Morefheth-Gath : the houfes of Achzib ihall
be a lie to the Kings of Ifrael.
Vol. I.
Therefore fhalt thou give prefents to More^
fheth-Gath.'] For thefe thy evil doings ftialt
thou be brought to that condition, that thou
fhalt be fain to fend prefents to thofe that are
thine enemies, as Morefheth-Gath, a place or
city of the Philijiines, to obtain afliftance
from them, (which fhall be in vain to thee :)
or, as " Some by way of derifion, give now
prefents, &c. as thou wert wont ; or, as the
margin hath it, for Morefheth-Gath, that is^
" to redeem and obtain favour for thy felf,
and thy neighbour city, if poffible. But the
learned Jews will not have h^ Al, here ren-
dred, for, but to fignify the fame that ^S El,
to, as in feveral other places it doth. In this
way Morefheth-Gath is taken for the name of
a place, or city, probably nigh or be-
longing to Gath, a place often mentioned.
Others confidering the word Morefheth as
coming from the root U>-|^ Yarafh, which fig-
nifies to inherit, accordingly tranflate it •" t9
the inheritance of Gath, and the word D^ni^tW
Shilluchim, which we render prefents, they
render emiffaries (the word being from the
root n^W Shalach, to fend) ■• they taking it to
be as applicable to perfons, as things fent j
which if they take ' for mefjengers fent to im-
plore affiftance from them, the fenfe will be
much to the fame purpofe ; but if, as Divers
' expound it, for fcouts, or fpoilers, as if the
meaning were, that Lachifh being taken ftiould
afford to the King of AJfyria foldiers, which
he fliould together with his own fend to make
inroads on the pofleffions of Gath, it feems
more harfti : and more yet to interpret it, that
the King of AJJyria ' fhould fend fpoilers, &c.
for it is fpoken to, or of Lachifh, that fhe
fhould give. Nor feems it plain with others
to expound, " To the inheriter of Gath, that
is, to the Affyrian, which hath taken that city
for his inheritance and pofleffion, thou fhalt
give prefents. * Others yet. Thou Vy Al, to-
gether with Morefheth-Gath (or the town fo
call'd, which once belong'd to Gath, but was
now in the pofTeffion of the Benjamites) give
prefents to make thy peace. " Others to
Gath, that was once the inheritance of Judah,
taken by David, fince again retaken and the
inheritance of the Philijiines, even thither thou
fhalt be compelled to fend prefents. But the
firft expofition feems the plaineft.
The houfes of Achzib fhall be a lie, &c.]
Though the houfes of Achzib were ftrong, and
in them the Kings of Ifrael might put their
truft, and hope for help of defence, yet they
did, or fhall (for the time is not exprefl!ed
whether meant of the paft, or prefent, or to
come) fail their expeftation, and be but a lie
unto them. Achzib is the name of a towa
named together with Marefheth, Jofh. xv. 44.
and the fame, or another of the fame name
mention'd, Jofh. xix. 29. and Judg. i. 31. as
belonging to, or bordering upon the lot of
the tribe of Afher, This name agrees with,
G
or
" R. D. Kimchi.
Lat. s Rib.
'^ Abarb.
' Abu Walld. « Jun. Trem; " R. Tan. " Calv. Stokes,
Menochius. ' Ribera, Doway Bible. « Tiiinui. » Grot.
t Greek and Vulg:
3;' Jun. Trem.
J
Id
A CO M M E NT! A R Y
Chap, i.'
or is denv'd from the word ID Cazab, which
iignifies to lie, and therefore is by " Some here
rtndred the botifes of lying, or vanity, ivhicb
were for deceit, or in vain, to the Kings of
Ifrael, as if it were a farther epithet or de-
fcription of Gatb, or how they fhould prove
to the Kings of Ifrael, by whom ^ Some think
here meant the Kings of Judah, not of Ifrael
as diftinft from them : fo Ahaz, King of
Judab, is call'd King of Ifrael, 2 Chron.
xxviii. 19. * Some think the cities of the
Pbilifiines denoted by the houfes of Achzib, fo
called, becaufe of their falfenefs to Ifrael ; or
clfe the cities of Judah which foiled Ifrael,
when they expefted help from them ; or any
other towns, countries, or nations, as Egypt
or j4f[yria, from which Ifrael or Judab defired
help, but were deceived by them. However,
to the name of Achzib, here is an allufion in
the following word 2DS Aczab, which is ren-
dred a lie, to Ihew what they fhould prove to
them that trufted in them. * There be alfo,
who by the boufes of Acbzib, that fhould be a
lie to the Kings of Ifrael, think meant the
boufes of falfe worfhip in that city, wherein
they worfhipped idols, from which they in
vain expefted help.
15. Tet will I bring an beir unto thee, O inha-
bitant of Marefhab : be fhall come unto
Adullam, the glory of Ifrael.
Tet will I bring an heir unto thee, O inhabi-
tant of Marefhah.'] He threatens, that yet,
or farther yet, he will proceed to bring unto
the inhabitants of Marefhah an beir, viz. an
enemy that fhall take pofTeflion of them, and
all they have, as if it were his inheritance,
and thruft them out ; (for the word \i)'\^ Tarafh
fignifies both to inherit, and to dijinherit, or
thrufl out.) The name Marefhah including
in it the fignification of inheritance, here is, in
what is denounced againft it, an allufion to its
name. This city, by ' moft fuppofed to be the
country of the prophet, is mention'd among
the cities belonging to Judab, Jofh. xv. 44.
and fee 2 Chron. xi. 8.
He fhall come unto Adullam the glory of If-
rael.'] That this is the literal rendring of the
words as they lye in order, there is no doubt,
and fo giveth plainly this fenfe, ■* that the
enemy, that beir of Marefhah, fhould proceed
and come as far as to Adullam, which is called
the glory of Ifrael. Againfl which nothing
may be excepted, but that Adullam was a place
of meaner condition than to be called the glory
of Ifrael •, but, perhap, there might be then
reafon either from its fituation, or its flrength,
or beauty, why it was fo called, tho' now
unknown. Ma:iy therefore like not this in-
terpretation, but rather follow that, which
our tranflators alfo give in the margin. The
^lory of Ifrael fhall come unto Adullam. But
then in telling what is meant by the glory of
Ifrael, they do not agree. ° Some take glory
as fpoken by way of irony and derifion, or of
antiphrafis, or exprefling things by their con-
trary, and to intimate difgrace and difhonour.
The fame honour which Ifrael had, fhall
Adullam alfo have, viz. fhame, ruin, • and de-
finition. If this fenfe be embraced, then
may the word IHD Cabod be looked on ac-
cording to another fignification ' which it h^th
of weight or beavinefs, as if he fhould fay,
the heavy weight of calamity, or burden, un-
der which Ifrael is prefTed, ftiall fall even on
Adullam alfo. 2. * Others think, that the
word heir is here again underflood, the heir
of, or he that hath feized on the glory of Ifrael,
fhall come as far as Adullam. 3. ^ Others,
the glory of Ifrael, that is, their wealth and
riches, * or peculiarly their children, fpoken
of in the next verfe (which are the glory of
their parents) being taken away by the AJJyrian
conqueror, fhall come, or be brought by him
to Adullam, whether he fhall proceed to take
that alfo. 4. *■ Others think the AJyrian to be
called the glory of Ifrael, as he in whofe friendfhip
the Ifraelites formerly gloried, but now have
all th.tvc glory taken away by him. 5. ' Others
by it think to be meant Jerufalem, which was
the glory, both of that land, and all the earth :
then the words mufl found according to the
firfl rendring in our tranflation, be, that is,
the heir (or conquering enemy) Jhall come unto
Adullam, and to the glory of Ifrael, or, as
Some "^ reading it in the Vocative cafe, he fhall
come unto Adullam, and fo near to thee, or
beyond thee, O glory of Ifrael, O Jerufalem.
n Some, the glory of Ifrael fhall come to be
but as Adullam, an obfcure cave, or ignoble
place, that cave where David flying from
Saul, hid himfelf, i Sam. xxii. i, and where
at other times he was, 2 Sam. xxiii. 13. and
2 Chron. xi. 15. But it is mentioned not only
as a cave, but as a city, a royal city, Jofh. xii.
15. taken by Jofhua and Ifrael, and trans-
ferred to the tribe of Judab, Jofh. xv. 35,
made a city of defence by Rehoboam, 2 Chron.
xi. 7. a city that had villages belonging to it,
Nebem. xi. 30. fo that for all that is faid, it
might, for reafons then well known, be call'd
the glory of Ifrael. It may farther be confi-
dered " whether by the glory of Ifrael, may
not be meant God himfelf, as if he fhould
fay, that he by his juftice on them manifefting
his glory, would come even as far as to Adul-
lam, in the inmoft part of the kingdom of
Judah, giving all into the hand of the enemy.
And while Adullam, and the other particular
places are named, ■■ no doubt, the whole land
is underflood thereby, and God's judgments
denounced to all of it, and fo the next words
will be diredled, not to the laft particular
city named, but to the whole land.
y LXX. Lat. » R. D. Kimchi. « Abarb. ^ R. D. Kimchi. and fee Targ. and Hieron. ' Aben
Ezra. ■> R. Tanchum, Pelican, Calvin. « Abarb. Hieron. Ribcra. Sa. ' Rib. C. a Caftro. « Ab. Ez.
R. D. Kimchi. R. Tanchum. Vatabl. &c. *> Marefius's French Notes. ' Michlal Yophi. ^ Grotiuj,
Stokes. ' Jun. Trera. Tarnov. ■" Drufim. » In Calvin. • Oecolamp. P Sec Abarb. who faith,
Aiarelhah xnd Adullam here ue namei by which (he svhole kingdom of Judah is defigned.
^i. Make
chap, it
Oil M i C A H.
tf
36. Make thee bald, and poll thee for thy deli-
eate children, enlarge dhy baldnefs as the
eagle, for they are gone into captivity from
thee.
Make thee bald, &c.] God's judgments be-
ing thus gone out againft thee, O thou land of
Judah, nothing remams, but that thou give
up thy felf wholly to forrow and mourning,
and exprefs thy grief in all outward figns
thereof ; which, according to the cuftom of
thofe times, was by plucking and cutting off
the hair, even to the bringing of baldnefs on
themfelves. See Jer. vii. 29. Amos viii. 10.
Job. i. 20. The occafion of forrow to her
was very great, "viz. becaufe the choiceft of
her people, call'd her delicate children, thofe
that were tenderly and delicately brought up
by her, and moft dear unto her, fhould partly
be flain, partly carried away captive by the
enemy •, and flie (fpoken to as a mother) is
bid to fhew great figns thereof, even to inlarge
her baldnefs as the eagle which hath loft her
feathers •, as of eagles in "J general 'tis faid,
that at certain times they do : except we may
think fome kind of eagle, which is naturally
baldy particularly alluded to. i
CHAP. II.
Verse i. Wo to them that devife iniquity, and
work evil upon their beds : when the morn-
ing is light, they practice it, becaufe it is in
the power of their hand.
WO unto them, &c.] How juftly deferved
thofe judgments were, which before,
and after, are denounced againft Ifrael and
Judah, the prophet makes manifeft, by a de-
claration of fome of thofe {ins, which the in-
habitants of them were guilty of. As here
firft, becaufe the powerful ones among them
(for which a wo is denounced againft them)
did in the » night upon their beds, -w^ien they
fliould have >> communed with their own hearts,
(and examined their ways to fee what they
had done amifs, that they might amend it)
devife iniquity and plot evil ; not to conceal it,
as a work of darknefs, ' but that they might
•be ready to ad: it as foon as the morning light
Ihould give them opportunity : and then did,
without delay, pradlife it openly in the light,
and face >> of the fun, without fear or fhame,
with all their might, as far as it was in the
power of their hands ; becaufe there was none,
who by executing juftice did reftrain them,
but they were fuffer'd to do what they could,
and would. It may be obferv'd that the
word 7H El, which is rendred power, doth
alfo fignify God, and that is the reafon, why
the ancient Vulg. Latin renders, becaufe their
hand is againft God : but the like expreffion
being elfcwhere ufed, as Gen. xxxi. 29. Deut.
xxviii. 32. Prov. iii. 27. he renders it by
having ftrength, or being able : and fo that
here it ought to be rendred, is the more gene-
ral opinion of Interpreters -, and that thofe,
that interpret the words otherwife, as fome
other " ancient verfions likewife do, interpret
them wrong.
2. And they covet fields, and take them by vio-
lence ; and houfes, and take them away : fo
they opprefs a man and his houfe, even a man
and his heritage.
they covet fields, &c.] What they covet iri
their mind, ' they ftrive to poflefs themfelves
of, by the force of their hands, whether
* their poorer neighbour's lands, or houfes,
that lye convenient for them ; which if they
will not part with to them on their own terms,
they fpare not to ufe toward them all *■ fraudu-
lent or violent courfes, till they have gotten,
what they have a mind to, from them : ac-
cording ' to the dealing of Ahab towards
Naboth for his vineyard.
3. 'Therefore thus faith the Lord, behold,
againft this family do I devife an evil, from
which ye pall not remove your necks, neither
Jhall ye go haughtily : for this time is evil.
Againft this family, &c.] i. e. This whole
nation, the family, or pofterity of Jacob, this
wicked people, do I devife or intend an evil of
puniftiment, for the evil of fin which they
plot or devife •, from which you ftiall not re-
move your necks, nor be able, by any means,
to free your felves, but fhall be prefifed down
with it, fo that you ftiall not henceforward
carry your felves proudly and haughtily with
heads lifted up : for the time ftiall be fo evil
and calamitous, that you ftiall have no occa-
fion, no heart, or power fo to do.
4. In that day jhall one take up a parable
againft you, and lament with a doleful
lamentation, zxAfay, We be utterly fpoiled :
he hath changed the portion of my people :
how hath he removed it from me ? turning
away he hath divided our fields.
In that dayftjall one take up a parable againft
you."] One is here fupplied, as in fuch manner
of fpeech elfewhere. So Gen. xlvni. i. one
told Jofeph, and ver, 2 , and one told Jacob.
So that it may be rendred to the fame fenfe,
as the Vulgar Latin hath it, There ftiall be
taken up a parable, or. Men fhall take up
a parable, a doleful fong with parabolical and
figurative expreflions.
And lament with a doleful lament at ion !\
The margin faith, that in the Hebrew it is,
with a lamentation of lamentations. There
are here three words in the Hebrew eloquently
joined of much like found, or agreement be-
tween themfelves, viz. X\'!^'^ Nahah, ^HJ Nehi,
n%13 Nihjah. Of the rendring the two former of
which
' Bochart. de Animal, part 2. lib. 2. cap. i;
* Pfalm xxxvi. 4. " Pfalm iv. 4. c r_ Tanchum,
« Abarbi. »■ Aben Ezra. | i Kings xxi,
Kamus in t3^? and a^j. Heb. Dm and HDni Levit xi. 18.
tnchum. ^ Abarb. f Symz, Creelc. { R. D. Kimchi.
la
A COMMENTARY
Chap. II..
which) there is no doubt but the firft, as a
verb, fignifics Jhall lament^ the- fecond, as
a noun, lamentation j but concerning the third
doubt is made. Some taking it as a noun fub-
ftantive, to fignify the fame with the fecond,
viz, lamentation ; and fo the fame fignification
repeated * will be but as much as to fay a
greatf or doleful lamentation. ' Others take
It for an epithet added to the fecond, from
another root of fomething different fignifica-
tion, which ours, Dan. viii. 27. renders, /
fainted. Others was broken j and fo 'twill be
as much as brokeny or grievous^ and will ftill
very well agree with that in the text of our
Englijh Bibles, a doleful lamentation. "' Others
take it a§ fignifying. He that is then prefent or
'remaining^ from the word n^H Hajah, that
jRgnifies, to be ; and then 'twill exprefs who it
is that fhall take up that parable and make
that lamentation, viz. he that fhall then be,
br remain : or " may it not as fo be taken for
an epithet, and rendred a being lamentation, a
lamentation that is, i. e. that hath being, or,
is durable, or, is taken up in the world.
Others from the fame root and fignification
render it, // is fo, " or it is done, and come to
pafs, fhall he fay, we be utterly fpoiled, &c.
or ■" as Others, foall lament with a lamentation
for what is done, and fay, &c. Thefe then
being the fignifications, which the word as
here written is capable of, whereas the Latin
renders A fong fhall be fung with fweetnefs,
'tis manifeft it ought to be underfliood no
otherwife, than *' that it fhould be a mournful
fong, or ditty, elegantly or mufically com-
posed, and fung in an artificial tune : not that
It Ihould be pleafant, as to the matter, which
•was a doleful lamentation : fweet it might be to
the enemy, and pleafing, but to the fufFerers
no further, than as thereby by venting the
grief of their hearts ' they might fomething
allay, and aflwage it. 'Tis difputed who // is
that is faid, fhall take up this parable and make
this lamentation, or mournful fong. ' Some
lay the falfe prophets, feeing their promifes of
good to come to nothing, or to be turned
clean contrary ; ' Others, thofe that were op-
prefled by the more potent, and fpoiled,
fpoken of in the foregoing words ; " Others,
the infulting enemy ; Others, every one, or
all of them, on whom thefe calamities fhould
come. But the words being in the original
text put indefinitely, 'twill be convenient fo
to take them, as that they, or, any that fhall
look on what they fuffer'd, fhall have occafion
thus to fay, as in their perfon, (for the words
are fpoken as in their perfon,) or according to
Some, as we faid, whofbever fhall be then
prefent, and with any concern look on, what
hath befallen them.
We are utterly fpoiled, &c.] " Some will
have it found, we are utterly fpoiled of, or by
cur felves.
He hath changed the portion of my people.]
i. e. Their land ; i. e. God hath taken it from,
them, and given it to others, changed the
owners thereof: which to exprefs the Latin
renders r The part, or portion, of my people is
changed, rather then as the Doway tranflation
hath it more obfcurely, part of my people is
changed. "■ Some will have this to be read-
with an interrogation, as the following words
are by way of admiration! Hoia doth, (or,
fhall) he change the portion of my people ? Or
elfe, by the portion of my people, to be
meant God, who is call'd the portion of Jacob,.
Jer. X. 1 6. and the meaning to be, Jhall the
portion of my people change them, for another
people, whom he fhall caufe to prevail over
them ?
How hath he removed it from me /] That is,
the portion of my people. Turning away he
hath divided our fields, viz. * God, or the
enemy by his permifTion, or, as in the mar-
gin, inftead of reftoring, he hath divided (or,
divideth) our fields. The words in the origi-
nal being in this verfe very concife, are for
that reafon obfcure ; the latter words as to a
verbal tranflation lie thus, how Jhall, or how
doth he remove to me, to turn, or to return,
our fields he divideth : which words though
then, when they were fpoken, and when the
Hebrew language was in common ufe, and the
things fpoken of before their eyes, known to
all, they were doubtlefs well underflood, yet
now that they may be put into another lan-
guage, and in it made plain and intelligible,
will require fome change of order, or a fupply
of fomething underftood. In that rendring
which is in the text " of our Bibles, there is
not much alteration, only to /«/•« or return It
exprefleth by turning away, i. e. in or by
turning away, and the fenfe is plain ; except
it be made a doubt, whether it be meant^
turning away our fields, or turning away him-
felf from us. As to that in the margin, there
is intimated, and briefly exprefled in the
word inJlead a fupply of what ' is by fome in
more words given, thus, when I expeded,
that he fhould have reflored our fields, he hatb
divided them (to the enemy, or given them
to the enemy that divideth them,) or. How is
it, that he, (that is, the enemy) taketh away that
which is mine ? Inftead of reftoring our fields,
as we hoped, he divideth them among his own
foldiers or people. Others yet fomething other-
wife make their fupplies, '' Some making this
their meaning, how doth he take away me,
that is, my people fpoken of, or that he may
turn over, or give up to the enemy our fields,
that they may divide them, or he divideth
them to others, or to the enemy -, thinking it
neceflary to underfland either to the enemy, or
toftrangers, or fome fuch word. This is the
interpretation and opinion of a learned Jew.
I Another more ancient, and of great repute
among
^ Rab. Tanch. ' So Tome Jews.
» Abarb. R. Tanchum. ' Menochius
• Abarban. Montanus, Ch. a Callro.
Radic. T«y, y Sa. Rib. Menoch.
"> See R. Tanch. " See R. Solomon & Parasus.
Tirinus. See Greek Tranfl. ' Chr. a Caftro. « R _
" Diodat. Oecolamp. Ribera. Tarnov. '^ R. Judah. Itin. Kimchi in
" R. Tanch. » R. Tanch. <> And fo Jun. Trcm. " ~ *^
^imchi. Vatablus & MicUal Yophi. f R. Tanchum. *_ Abu. Walid. in the root 231^.
De Dieu,
D Kimchi.
R. D.
chap. n.
among them, give this as the fenfe of thiS
whole lamentation -, we are utterly fpoiled^ fo
that the enemy taketh away the fields [or
lands] of my people from them. Ah and alas,
bow {liamefully or grievoufly hath he remov'd
us by driving us out, and divided our fields
on M I C A H.
^:^
fuch as were opprefTed and had xk€\x fields and
houfes by violence taken from them (as vef. 2.)
gives the meaning thus (and is therein folldwea
by a learned '' Chriftian) the great ones of the
\znA.fpoil us of our inheritance, and fo are we
fpoiled by our felves ; and for the iniquity of
violently taking them from us! He notes that this violent oppreffion, my peo-ple Jhall change
the word 3:3iy;b Lejhobeb (which Ours inter- their portion, going captives into another
pret in the text, turning away, and in the land. How, that is, to what profit, doth he
margin, inftead of reftoring, and he renders take away mine inheritance, feeing within few
by removing, or driving out,) is to be joined days the perverfe rebellious one, viz. the enemy,
to the foregoing words, and the following to the King of Ajfyria-, that blafphemeth God,
be taken by themfelves apart, and then the pall divide our fields, and give them all to his
word TD^ Tamir, which Ours render, he hath fervants ? This Interpreter would have the
changed, (though he faith it properly fignifies particle or letter, V L. prefixed to D^lty Shoheh,
fo,) he taketh here to be in the fame fenfe with and ufually fignifying to, or for, here to fignify
the following word WU^ Yamifh, which Ours nothing, but to fupply only the place of the
render r^wcW zV, (becaufe changing is nothing article of the nominative cafe to wit H H.
but removing a thing from its place •,) the note ' Another embracing the fame fignification of
of exclamation, how, he looks on, as an ex- the word, 32"Hy Shobeb, but taking the lamen-
preffion of the grievoufnefs, fhamefulnefs, or tation to be utter'd by fome falfe prophet,
difgracefulnefs of a thing, with admiration at who faw all things fucceed contrary to what
the ftrangenefs of it, here as in other ^ places, he promifed, thus expounds the words. Shall
Of fuch tranflations as are in the hands of we be utterly fpoiled by our enemies ? Will he
Chriftians, fome ancient ones depart farther change the portion of my people ? How can it be
from the words in the original, fo that they that he fhould put and remove me from mine in-
cannot be eafily reconcil'd ; as the Greek heritance, feeing I am his people and inheri-
which renders, we are made very miferable,
the part or lot of my people hath been divided
by cord, or meafuring line, and there was
none that hindered him,, that he might turn
away, or, that he might reft ore, as the Ara-
bick: and the Syriack as wide, the robber fhall
fpoil us, and fhall, with a meafuring line, di-
'vide the part of }ny people, neither is there any
that reftoreth our part by a meafuring line.
Thofe that are in Latin, and more moderrt
languages, keep clofer to the words, yet is
there no fmall variety among them. The
ancienteft Latin renders, ^ part, or, the part,
of my people is changed. How fhall he depart
from me, whereas he returneth, that will di-
vide our regions ! Others differ from it, and
among themfeh^es, yet all fo as to look on
the words to have in their root the fame figni-
fications. But then in rendring them as here
placed actively or pafllvely, or applying them
to different fubjefts, or making their paufes
or diftinftions diverfly, make fome diffe-
rence in the fenfe. When the reader fhall
tance^ to give it to a perverfe rebellious one, a
people that blafphemeth God, which fhall divide
our fields ? But if the words be taken indefi-
nitely, and not particularly applied either to
the poor opprefled, or to the falfe prophets^
but to any that fhall take up this lamentation aS
in the perfon of the people, which feems bet-
ter, then that word, a3"Hy Shobeb, being taken
in this laft fenfe, all things will be regular
without addition or alteration, and the plain
meaning this. He divideth (or hath divided)
our fields to a rebellious or obftinate one, i. e;
the idolatrous enemy, the Affyrian : Or with
an interrogation, fFill he divide our fields to a
rebellious one ? And fo "" Some of them alfo,
who take the word in another fignification,
put an interrogation at the end. Doth he divide
our fields to reft ore them ? Or, that they fhould
be reftored? i. e. Shall our fields which are di-
vided to, or by the enemy, return or be reftoted
to us again ? " Others without an interroga-
tion, in returning, or when he, (i. e. the
enemy) returneth, he fhall divide our fields.
It' at
have viewed them all, he will probably find And fo in thofe interpretations that our tranfla-
good reafon to like thofe rendrings in our tors give, and others
Englifh Bibles given, as well as any, and ac-
quiefce in them, having his liberty given him
of chufing either that in the text, or that \n
the margin. But it may be farther obferv'd,
that whereas the word "yiW Shobeb, which is
by Ours rendred in the text, turning away.
5. 'Therefore thou fhalt have none that fhall caft
a cord by lot in the congregation of the Lord.
Therefore, &c.] Here is not much difference
about the fignification of the words, but only
and in the rnargin reftoring, and by mofl in about the perfon to whom they were fpoken :
one of thefe fignifications, hath alfo, in the
fame manner, written another fignification in
the fcripture, vi-z. h of rebellious, perverfe,
or refraHory. .Some other learned Jews will
have it here to be taken in that fenfe, and to
be an epithet of the fpoiler, or enemy. ' So
one of them, taking thefe as the words of
Vol. I.
Some looking on them, as directed to the
falfe prophets, who were the caufe of error,
and mifchief to the people, that this fhould be
for a punifhment to them, that when the Lord
fhould reftore his people to their country, they
fhould have none of their poflerity left to chal-
lenge any lot or part in the land, by cord or
H mea-
' Pfalm Ixxiii. i8. Ifaiah x. 4.
'' Arias Mont. ' Aben Dana.
13. s Doway Bible. o Ifaiah Ivii. 17. Jer. iii. 14. «nd i%. ' Abarlj,
■» De Dicu. " Stokes. " R. D. Kimthi. "• • -
14
A COMMENTARY
Chap. II.
jneafuring line again to be divided among them,
' Others, as direded to the oppreflbrs fpoken
of, ver. 2. as a threat to them, or a curfe of
the opprefled on them, that it fhould be for a
juft punifhment to them, and fo it will be
^ continued with the word therefore going be-
fore, ver. 3. ' Others take it as a curfc de-
nounced againft the whole family before men-
tioned, ver. 3. or the whole kingdom of
IfraeU that they fhould have no more any
tribe return thither into that land, • which
/hould by their judges have it hy lot and line
divided to them, as it was of old in the ' time
of Jojhua. » Some think this fpoken of the
Affyrians : but that feems not to accord fo well
with the context. The plained way feems to
look on it, as fpoken to the whole people,
denouncing to them the irrecoverable lofs of
their country, and that they fhould no more
return to it to be therein the congregation of
"the Lord, which fhould divide it among
themfelves. A cord by lot, or a line and lot,
or, a line with a lot, or for a lot, whereby to
meafure out a lot : * the fame word that figni-
fies a cordy is itfelf ufed for a lot or portion.
6. Prophejy ye not, fay they to them that
prophefy: they fhall not prophefy to them,
that theyjhall not takejhame.
Prophefy ye not, fay they to them that pro-
fhefy, &c.] There is in expounding this verfe
alfo great variety among Interpreters, the
ground of which will be feen by conitdering
the order and import of the words in the He-
brew : in that there is one word thrice repeated
with little difference in the form, as IB'Wn h\f,
U^tt^ kV pS^lfl^ Al Tattiphu Tattiphun Lo
Yattiphu, the prime fignification of which
word according to its root, is to drop, or diflil
and flow, and to caufe to drop or flow ; and,
from fluid things tranhated to fpeech, it figni-
fies to inftil words, to fpeak to, and particu-
larly to prophefy to, as much as to fay, to drop
vords one after another to, and in this fenfe 'tis
manifefUy here, as elfewhere, oft ufed. In
the firfl place 'tis put in the fecond perfon as a
command given to fome, do not ye fpeak,
or prophefy ; in the fecond place in the third
perfon, as fpoken of what fome did, or would,
or, fhould do : and fo in the laft place alfo
■with a negative put before it, as fhewing what
they did not, or would not, or fhould not do :
and fignify, put together, barely thus much,
do not, or ye fhall not, fpeak, or prophefy ;
they do, will or fhall, fay, or prophefy ; they
fhall not, or do not, fpeak, or prophefy, with-
out mentioning by whom thefe words are
Mtter'd, or to whom direded. Concerning
the fignification therefore of the words, there
IS not much difpute amongft Interpreters, but
in applying them to the perfons by whom they
fliould be uttePd, and to whom direfted, and
of whom fpoken, and for what reafon, is
much difference ; and fo the fupplies, which
they add to make the fenfe clear according to
their mind, divers. Some take them to be
partly the words of the people, partly the
words of God, or the prophet from God,
but then differing in the parting them. Ours,
as it appears by their adding fay they to them
that, make the firfl words to be the
words of the people, loath to hear God's
judgments denounced againft them for their
fins, and therefore forbidding them that pro-
phefied, that is, the prophets of God, to fpeak
or prophefy to them fuch things as they did ;
and the next words they feem to take for God's
faying, by way of concefTion, to what they
would have, they fhall not prophefy to them :
but then the latter words rendred, that they
fhall not take fhame, are fomewhat obfcure,
whether do they mean, they fhall not fay to
them, as their falfe prophets did, that fhame
and confufion fhould not come upon them,
though they continued In their evil ways ; or
that they may not take fhame, and fo repent of
their wicked courfes, and prevent that confu-
fion which fhall fall upon them ; or, that they
themfelves, viz. the prophets may not take
fhame, i. e. be fhameftilly or contumelioufly
ufed : for this fenfe fome " Interpreters give.
In the margin we have another reading, pro^
phefy not as they, viz. the falfe prophets,
prophefy, and then the words will be to be
looked on as God's words, and the following
to be imderftood in the firft fenfe with a change
of the perfon, as if God forbad his prophets
to footh them up in their fins. A ^ much,
approv'd Latin tranflation takes them all as
the words of the people, and thus renders
them, Inftil not, fay they, /. e. the people to
the true prophets. Let thefe, viz. the falfe
prophets, inftil, they do not inftil or prophefy
according to them, /'. e. as our prophets, the
falfe prophets, who fay, that fhame fhall not
cleave to the people, i. e. that they fhall not be
put to that fhame, which God's prophets
threaten to them. In which tranflation are
many things fupplied which m^e it fomewhat
harfh ; from which ^ a late very learned man
fo far differs, as to take them all for the words
of God, or his prophet, and thofe direded
either to the falfe prophets, to this fenfe, pro-
phefy not ; fhould they prophefy ? they fhall not
prophefy to thefe, fhame fhall not depart from
them, i. e. they fhall not prophefy, for fhame
is decreed to them, which fhall not depart or
be remov'd from them j or elfe to the true
prophets, to this purpofe, prophefy not my pro-
phets to this rebellious people ; fhould they pro-
phefy to them ? They fhall not prophefy to them,
left fhame fhould be removed or depart from
them, which ought not to be removed. He
gives both thefe expofitions, but prefers the
former. But it may be confider'd that as yet
no mention hath been made of falfe prophets.
This learned man alfo differs from the former,
in that he takes the word JID^ ^'ff^S-) "ot to
have the fignification of apprehending, taking
hold on, or overtaking; but oi departing from, as
' Some others alfo do, as, particularly, Drujius,
and
»• Aben Ezra. Abrb. 1 R. Tanch. ' Abarb. • Grot. « Jofli. xii!. &c. » Drufius. » R.
.T»nph. I R. D. Kflnchi. I Jun. Trem. I De Dieu. ; Dru. and the Awb. Verfion.
V
on M I C A H.
Chap. II.
and an ancient Arabick tranflation out of He-
brew^ which hath, prophefy not as they pro-
phefy ; they Jhall not prophefy to thefe : jhame
Jhall not depart from them : and, indeed, it hath
both thofe fignifications ; but the moft, both
of Chrifiians and Jews, take it in the former :
fo the ancient Latin Interpreter which to this
fenfe renders the words, according to the
Doway Englifh Tranflation, fpeak not fpeaking,
which is of doubtful fenfe, whether they mean
fpeaking, i. e. faying fpeak not, or fpeak not
by, or in fpeaking, as " Some, and according
to •= Others fhould rather be rendred, fpeak not
ye that fpeak, i. e. ye prophets, // fhall not
drop upon thefe, confufion fhall not apprehend
them. It, that is, fay Some, the wrath by ycu
denounced fliall not fall on them (as if fpoken by
fome that did not believe the prophets) nor any
fuch confufion. Others, your prophefying (hall
not prevail on them, fliall not work any fliame
in them : as if fpoken by God or fome man
counfelling the prophets. This variety there
is in the tianflations which are in the hands of
Chrift;ians ; and much more yet, for fome in-
terpret the word, nVnb Laelleh, which is
rendred to them or thefe, as not to belong to
perfons but to things, thus, prophefy not, or
if they prophefy, let them not prophefy '' fuch
things, left they take fhame. 'Others, prophefy
not ye prophets of the Lord, they fhall prophefy,
viz. Ifaiah, Ofee, Joel, Micah, &c. they fhall
not prophefy, i.. e. there fliall come a time
when the prophets fliall ceafe to prophefy to
you. What other modem tranflations or ex-
pofitions any fliall meet with, he may examine
and judge, by comparing them with thefe
mention'd, and by what hath been faid of the
fignification of the words. The Jews alfo in
their expofitions differ among themfelves.
' One or them and he one of the ancientefl,
thus gives his fenfe of thefe words, he faith,
that they take in ill part, or deteft the admoni-
tions of^ the prophets, and bid them to defift
from fpeaking to them, and to leave off their
admonitions by way of reproof from God of
them for their rebellions, as elfewhere he faith,
Amos V. lo. they hate him that rebuketh in
the gate : this is that which he faith of them,
prophefy ye not, i. e. that they forbad the pro-
phets to admonifh and inftrudt them ; which
is like to what they, with whom Ifaiah had to
do, faid to him. Get you out of the way, turn
afide out of the path, caufe the holy one of Ifrael
to ceafe from before us, Ifaiah xxx. 1 1 . But
the prophets did not hearken to them, nor
leave to warn, admonifh, and rebuke them,
that is it which he faith of them, they do
or will fpeak, or prophefy, i. e. they fay to
them prophefy, or fpeak not, but they do pro-
phefy, or fpeak ; then of what he faith IS^D^ i<V
n'7«'7 Lo Tattiphu Laelleh, they do not pro-
phefy to thefe, the meaning is, but it is all one
as if they did not prophefy to thefe, nor diredt
their admonitions to them, for they do not in-
cline their ear to them. Then afterward he
faith, ver. ii. If a man walking in the fpirit
and falfhood, do lye faying, I will prophefy to
thee of wine, &c. he fhall be the prophet of
this people, i. e. to him will they hearken and
give ear, to what he faith. The lafl words,
fhame fhall not, or doth not, apprehend them,
according to him import, that no reproofs of
the prophet work on them, elfe for fliame
they would ceafe from their rebellions, s Others
of them take pS'^ia^ Tattiphun, in the fecond
place, in fomething a different (tnk, viz. a
more general, for fpeaking or faying : and then
^ One, taking what is fpoken as the words of
the poor opprefTed, gives this meaning, Pro-
phefy ye not, fay they, i. e. thofe opprefTed ones
to the prophets, they fhall, or fhould, not pro-
phefy to thefe (oppreflbrs) for they will not
take fhame, not be mov'd to fliame by any
thing that the prophets fay to them. This he
prefers before that of Others, who ' interpret
them as if the wicked of the people fhould fay
to the prophets, Prophefy ye not : Let them not
prophefy to thefe (wicked people,) that they be
not put to fhame (for their labour.) '' Another
of them thus renders the words, taking them
as a farther defcription of thofe wicked ones,
of which 'tis faid, ver. 2. they covet fields, ?)Cc.
that they alfo did fay this to the prophets,
thus, prophefy ye not, fay they ; they fhall not,
or, let them not prophefy (with change of the
perfon repeating again their prohibition of
them, as if they inftantly and continually faid
It both to the prophets and amongft them-
felves) 7Z'«//«5/y?)«weowr/fl^^//6(/^.? i.e. will
not they be afhamed of fuch doings ? or ought
not fhame to be brought on fuch as thefe ?
This Interpretation keeps clofe to the words,
but diftingulfheth them otherwife than Others
do, who think the accent requires that n^K^
Laelleh, rendred, to thefe, be joined to the
foregoing words, not to the following ; but
he thinks that not neceffary always to be
obferved, but If the accent be obferved,
then he faith the meaning will be. They
that prophefy not to thefe fliall not take
fhame, that Is, fhall be free from that fhame
and contumely which they would put on them.
In this multitude of opinions and judgments,
the reader will fee it neceffary to ufe his own,
and that without danger of great error, none
of thefe expofitions being contrary to the
analogy of faith or found dodlrlne. It may,
feeing we are forced to be tedious, be farther
obferved, that fome ancient verfions take the
word, which all thefe render yj)^fl^/«|", or pro-
phefying, in another fenfe, viz. to fignify
weeping. So the Greek, Weep not with tears,
neither let him weep over thefe : for he fhall not
put away fhame. And fo the Syriack and
Arabick, as to that word. And, indeed,
weeping Is not far from that notion of dropping,
or flowing, which we faid the root of tiie
word hath. But no modern Interpreters think
it meet to follow them In this place.
The Syriack joins the laft words to the fol-
lowing verfe. Let that fhame overtake you which
is fpoken or denounced to the houfe of Jacob.
7-0
* Pelican; ' Menoc. Tirinus. Ribera. Sa.
« Aben Ezra, R. D. Kimchi. >■ Abarb. »
Men. ^ Caftalk). • Grot. ' Ab. Walid, in root ^^2.
R. Solpmon, R. D. Kimchi. t R' Tanchum.
\
i6
h C 0 M M E NTAR T
Chap. II.
if he were not able to direft them what to fay,
7. O thou thai art named the houfe of Jacoh, or ftiould not have liberty to caufe them to pro-
Js the Spirit of the Lord Jlraitned? are thefe phefy and denounce what he pleafeth ? or
bis doings ? do not my words do good to bim fhould not have power by them to pronounce
that walkelb uprightly ? againft you evil things, and to bring them to
pafs ? "■ Are thefe his works ? Thefe things
0 thou that art named the houfe of Jacobs which you do fuch works as he requires from
&c.] The meaning of thefe words as confe- you, or is pleafed with ; or. Are thefe fuch
quent on the former will be in a brief para- works as become the houfe of Jacob ? and do
phrafe thus, O thou that art named the houfe of my words no good with bim that walketh aright ?
"Jacobs but doft not in thy doings make good are they not pleafing to him, promifing to him
that name. Is the Spirit of the Lord firaitned? good, and inftrufting and corredling him for
Is his mercy, his will or power of promifing by his good ? That they are not fuch to you is
his prophets good things, and efFefting them, through your own fault. " Others, Is the
Spirit of the Lord ftraitned, that he cannot
now fend prophets as well as formerly, tho*
you enjoin filence to them ? <■ Others differ in
rendring the firft words. Some thus. Is this
faid among you, O houfe of Jacob ? Or, as
Some, Is it thus faid ? Ought it thus to be
faid? or. What is this that is faid, O houfe of
Jacob ? or. What is the faying of the houfe of
Jacob ? and then go on in the expounding the
^..^ ^ ^ following words, •" Is the Spirit of the Lord
ye not perceive by his different dealings, in flraitned, as that, if you filence thefe prophets,
that he wrought wonderful things for you he cannot fend others with as fevere meflages ?
while you walked in obedience to him, and Are thefe evils denounced tbe works of God, or,
now forfaketh you and giveth you up to evil, are they not the efFefts of your fins ^ But '' a
now that ye forfake him and rebel againft him, learned Jew will not have the words fo read
that the caufe of this change is from your interrogatively, becaufe then the following
felves, and that he always doth good, but to fhould be without an interrogation, as expref-
them that ftrive to do good, and walk in his fing what he wonders to hear them fay, viz,
right ways ? And even now if ye would by ^e Spirit of the Lord is fhortned : yet the
thefe menaces of the prophets be wrought on Chaldee paraphrafl feems fo to take it, rendring,
to amend your ways, for which they are in- Is it right which the houfe of Jacob fay? And
tended, would not thefe alfo be for go^d to the author of the Vulgar Latin feems to take
you, and a means of faving you from that it as founding, (as the Tigurine verfion hath it)
deflruftion which you for that end are warned Is it not faid by the houfe of Jacob? Or, with-
pf by them? The words fo underflood, are out an interrogation, That which is faid by the
plainly inferr'd from the foregoing words, as houfe of Jacob, is, &c. "While he renders
an anfwer to them who forbad the prophets to ' the houfe of Jacob hath faid: and then the
fpeak to them fuch harfh things as they did, as following words are looked on as the words of
if either they deliver'd not to them rightly the houfe of Jacob, and expounded to this
God's meflage, or had not receiv'd a fiiU mea- fenfe. Why do ye, O prophets, threaten fuch
fure of his Spirit, or that 'twere in their power hard things to us ? Is the Spirit of the Lord
now reftrained more than formerly, when he
did both, that now thou receiveft only threat-
ning mefTages by his prophets ? Are thefe bis
doings? was he wont thus to deal? or. Are
thefe punifhments and judgments that he de-
nounceth, his conflant works, or thofe that
he delighteth to do ? Do not my words do good
to him that walketh uprightly ? Doth he not
promife good things, and give them to him
that is upright and walketh in good ways ? Do
to fpeak otherwife than God bad them ipeak
and fo their folly is difcover'd, in that they laid
it not to heart, that the caufe why fuch fevere
things were by God's prophets denounced to
them contrary to fuch gracious promifes, which
ftraitned, his mercy reftrained, that he will
not do good to us ? ' Are thefe his thoughts
and works ? w'z. to profecute revenge fo as to
deftroy us his people, and forget to be good to
us ? and then the next words, as the words of
had been made formerly to the true houfe of God in anfwer to them. That he is good, and
Jacob, was not from any ill mind in the pro- his promifes good, and he will do good, but
phets, nor any change in God, who ftill con- to thofe that are good, not to fuch wicked ones
tinued to do good to them that continued to as they are. ' A later learned divine differeth
walk uprightly in his ways ; but from them- from thefe foregoing, in the rendring of the
felves, who were fo changed, that they retain'd laft words, inftead of. Do not my words do good
nothing of Jacob but the bare name, and by to him that walketh uprightly ? reading it. Are
their wickednefs made themfelves uncapable of
receiving better mefTages, or that God fhould
deal better with them. And this feems the
plaineft meaning of the words. Others dif-
ferently interpret them, as Some, who in ren-
dring the words agree, but then give the mean-
ing thus, ' Is the Spirit of the Lord ftraitned.
not my words good ? viz. thefe words that I
the prophet fpeak, that be walketh with tbe
upright : or. Shall not my words pleafe you ?
they would pleafe you if you were upright, for
be, that is God, walketh with the upright.
The caufe of this difference he taketh from a
Grammatical nicety, becaufe, faith he, if thofe
' fo as that you fhould filence his prophets ? as words "{Vin *^^y^^ Hayafhar Holec were to be
rendred
' Dutch Note?, Diodat. "■ Jun. Trem. Parse. " Vat.
it not. Chiift. a Caftro. ^ R. Tanchum. ' See Abarb.
Pdicaniu.
Lud. de Dieo.
° Arab. MS. R. Tanchum. f But he approve*
\ Chrift. a Callrg. Sa. Menochius, Tirinus, Ribcfa,
/i
Chap. II.
on
M I C AR.^
rendred him that walketh uprightly, the article
or note of emphafis n Ha ftiould be joined
with the participle ^b■l^ Holec, and that put
before the other noun thus, "lU;^ ^7inn Haho-
lec Tajhar. But the firft expofition is not liable
to this exception, for in that "W^ Tajhar is
not taken as a noun, but a verb, and n Ha
put before it fignifieth which ; as manifeftly
elfewhere it is put with a verb in that fenfe,
» as, Jojh. X. 24. IDVnn Hehalecu^ which
went with him, and, i Chron.xxv\. 28. lyipnn
Hahicdijh, rendred which Samuel the feer had
dedicated, and fo Ezek. xxvi. 17. And fo the
literal rendring will be, he that is upright walk-
ing, or, going on in the ways of God, the
plain knk of which is, him that walketh up-
rightly : or, if it be taken as a noun, it is falved
by underftanding l"n Derec, way, i. e. that
walketh in the right way : fo Jben Ezra, and
R. David Kimchi. - The ancient MS. Jral>
verfion, which we cited, renders the whole
thus. It is /aid among the houfe of Jacob, Is
the power of the Lordjhortned ? Were thefe his
properties ? Do not my words do good to him
that is upright, walking after obedience to God?
Abarbinel and Arias Montanus following him,
take them to be the words of God to the peo-
ple, who wondred that the prophet fhould
ceafe from reproving the oppreflbrs. The firft
expofition feemeth the plaineft.
8. Even of late my people is rifen up as an
enemy : ye pull off the robe with the garment,
from them that pafs by fecurely, as men
averfe from war.
Even of late, Marg. Tejierday."] The an-
cient Latin tranflator makes of VlQDHI
Veethmul the word fo tranflated two words, or
one compounded of two, and renders it And
on the contrary. Nor is he alone in this,
w An ancient and learned Jew fo alfo takes it
to be, tho' they diiFer in their applying it to
the following words : The Latin rendring the
whole verfe thus (according to the Doway
Englifh tranflation thereof) And on the contrary
my ■people is rifen up as an adverfary : from
above the coat you have taken away the cloke,
and them that paffed Jimply you turned into
battle, or war : but that learned Jew to this
fenfe. And againfi my people he, that is, the
potent oppreflbr before fpoken of, or, every
one of you, hath fet up " an enemy. It is,
faith he, in fenfe all one as if he had faid, ye
have fet up an enemy, one perfon being put for
another, as fometimes elfewhere, /. e. ye caufe
to have power over them, and you fet in wait
for them fuch who fhall evil intreat them, and
fpoil them, according to what is elfewhere faid,
chap. iii. 3. Who eat the flejh of my people, and
flay their fkin from them, and Pfalm xxii. 18.
"They part my garments among them. Then,
he faith, over-againft you (i. e. wherever ye
go, whoever ye come towards, or whomfoever
ye meet with) ye Jirip or fpoil of his garment
and robe, fo that of them that pafs by fecurely.
Vol. I.
there are thofe who are like men returning ftofh
war, viz. in as bad a condition, by your ill
dealing fpoiled and robbed. This expofition is
given by that ancient Grammarian, of great
note among them, upon particular examination
of the words, and it gives a good meaning,
viz. Againft my people ye fet an enemy : whoever
ye meet with ye ftrip of his garment and cover-
ing, fo that of them who pafs on fecurely there
are thofe who are become as '' men turning from
war. Yet is he not, that I find, followed by
others, who generally take ^^OPH Ethmul for
one word, and to fignify Tefierday, or, of
late, or, before now -, and then in expounding
the other words they differ among themfelves.
One expofition given by fome learned Jews,
runs thus, ^ But 7'ejlerday, or before now, my
people, i. e. Ifrael behaving themfelves as my
people, flood up againfi the enemy, were able
to refift and prevail againft him, but now hav-
ing forfaken God, you are fo far from this, that
at the fight of a garment at a diflance, taking
it for the enemies colours or enfign, or for an
enemy coming to fet on you, you ftrip off your
clothes, and caft from you your garments, that
you may fly the lighter. And if you efpy any
but paffmg fecurely and quietly en the way,
you prefently flee for fear of them with allfpecd,
as men that return flying from war, or the
battle, for fear of the enemy purfuing them.
And fo may it be compared with what is faid.
Lev. xxvi. 36. Iloe found of a flmking leaf
fhall chafe them, and they fhall flee as fleeing
from a fword, and they fhall fall where none
purfueth ; ^ or, you taking them for fuch as re-
turn from war, take fear and flee before them.
^ A learned Chriftian alfo embraceth this inter-
pretation ; only that the latter words he ex-
pounds, that thofe that pafs on quietly in their
way, feem fuch as return from war, i. e. You
for fear cafting away your garments, the tra-
veller that mindeth no fuch thing, finding
them in the way, cometh home with them as
if he returned loaden with fpoils from the war.
To this alfo may our tranflators feem to point
in their marginal reading, viz. over-againft a
garment. <^ Another expofition is this, That
God having before declared that his words do
good, that he promifeth and giveth good
things to him that walketh uprightly, fheweth
now how incapable they are of hearing or re-
ceiving good from him, by defcribing their
ways contrary to his : as if he fhould fay.
But not to you (whom yet he termeth my peo-
ple) who are become as enemies to me, refilling
or fetting your felves againft my command-
ments both before and till now ; viz. in that
you do wrong and violence for a robe or gar-
ment, which injurioufly ye tdke away from them
that pafs on in the ways, thinking themfelves
fecure, as if they fled in the time of war, and
were gotten out of the reach of the enemy ;
or, who are glad when they are cfcaped out of
your hands alive, after you have taken thofe
goods they had, as they ufe to do who are
fled out of wars. And this expofition is con-
I firmed
" See R. Tanch. and R. Kimchi. " Abu Walid. See Abarb. " He takes Lamed for a note of the aecufative
cafe. y RjQii. '; R. Tanchum. Abarb. » Abarb, " Ar. Mont. <= R. Tanch.
i8
A COMMENTAkY
Chap. II.
firmed by what follows after in vtrfe 9. 'the
women of my people ye caft outy &c. as if he
faid, Thefe injuries ye do abroad in the ways v
but within the cities ye do them in another way,
deftroying boufes through whoredom. To the
fame fcopc tend generally the modem tranfla-
tions, as taking the words for a defcription of
the perverfenels, violence and rapine of that
people, though among themfelves they fome
ble what other modem tranflations any {hall
meet with. Some more ancient, as the Greeks
Syriack, and printed Arahick^ are fo wide from
them, that they will not eafily be adjufted
cither with any of them or with the original
Hebrew. The Chaldee ufeth his liberty as a
Paraphraft. Among all none feems to give to
the words their force better than that firft of
the Jewijh Grammarian. It will not be need-
thing differ in expounding and applying them, fill nicely to enquire into the difference between
"* Some, ^ey that were Tejlerday, or heretofore, my
people^ now rife up in hcjlile manner againji me:
ye take away the mantle from above their coat^
i. e. ye ftrip the poor both of their upper and
under garment j tbey that pafs by peaceably are
to you as tbofe that return from war^ i. e. are
taken in war and brought captives, whom ye
may ufe as you plcafe. Others, Tefterday of
late, or, before now, my people is rtfen up as
an enemy j againji me, fay Some, ' Others
the two words, one of which is rendred robe,
the other garment. The firft, "" noSw Sal-
mah, feems to denote a loofer garment caft
over the reft, the fecond, TTK Eder, a clofer,
more fitted to the body. If we compare thcfe
words with thofe of our Saviour, " Aiat. v. 40.
where is firft named coat the under, and after
cloak the upper garment, and, Luke vi. 29.
where, on the contrary, firft, cloak, then
coat, this will look much like a proverbial
among themfelves and againji one another, re- fpeech, and the naming of them both, whether
ferring it to the quarrels of one of the two one or the other, firft or laft, will fignify the
kingdoms, Judab and Ifrael, againji the other, greedy violence of the enemy ftripping the poor
and the injuries and violences done in each of man not in part, but of all that he hath, A
them, by the oppreffion and rapine of the rich manufcript Arab tranflation thus renders,
and potent, againft the poor and weaker : Tejterday my people rejijied their enemy, but now
' Others, before now, a good while fince, my
people hath raifed up, or made, me their God,
an enemy unto them, by thofe their doings, the
mention of which follows. Te pull off the
robe with the garment. ^ Others, differently
diftinguifli the words. He that was before my
people, as if he were an enemy, rifeth up
againji a garment ; ye pull off the robe from
them that pafs confidently, or fecurely, i. e. if
over-againjl a garment, or, at fight of a gar-
ment, ye pull off {the garment) from (perhaps,
he means their clothes, becaufe of, or, for fear
of) thofe that pafs by fecurely, being turned
back from war. Or otherwife, perhaps, his
meaning may be. Heretofore, they made war
with their enemies, but now at fight of a gar-
ment they fall to ftripping thofe that pafs by,
£s?f . they from being valiant foldiers in war, are
ye fee any in a garment that likes you, ye rife turned only thieves and robbers in time of peace.
up in an hoftile manner to take it away -,
^ Others, when there is a robe ye pull off the
garment, i. e. tho' ye have a garment of your
own, not for need, but through meer injuri-
oufnefs, you pull off the robe or clothes from
them that pafs by fecurely, as ' men aver fe from
war, not intending to enter into contention,
or meaning to wrong any ; Others, not much
differently, being quiet from war, thinking
now all things quiet and fafe ; Others, where-
as ye are removed from wars ; Others, return-
ing from the battle or war, having efcaped
thence, and fo now no farther fearing any
enemy ; '' Others, as men returning it. e. you
being as foldiers returning) from war bloody and
infolent. ' A modem learned Divine thinks
9. 'The women of m'y people have ye caji out
from their pleafant houfes, from their children
have ye taken away my glory for ever.
The women of my people have ye caJi out from
their pleafant houfes, &c.] The different ex-
pofitions given" of thefe words are reduceable
to thefe two, ° Firft, that they did by violence
caft out the wives or widows of thofe poor
men whom they opprefled and fpoiled of their
pofleffions and inheritance, or had flain, or
driven away from their houfes, wherein they
had lived with their hulbands and children
with comfort and content : and likewife by
the fame means took away from their children
the words may thus be rendred. But of late he, theglcry of God for ever, i. e. p thofe rights and
i.e. God, hath given up my people to the enemy, privileges which God in his law had given them.
Together with the mantle take away the robe orthatgloriousinheritancewhichGod had given
from thofe that pafs on fecurely and return from them for a perpetual poffeffion, and brought
war ; caJi out the women of my people, &c. as them to fo low and contemptible a condition.
if they were God's commiffion and command
unto the enemy. But this feems harfh. Dio-
dati renders thus. Moreover, heretofore, my
people lifted themfelves up againji the enemy, but
now ye laying wait againji, or, for garments.
that the honour of being God's children and
people did no more appear in them : or, as
Others, by depriving them of their fub-
ftance and patrimony, by enjoying of which
they fhould have had occafion to give
fpoil of their mantle paffengers, which were in praife and glory to me perpetually, you
fecurity, being in quiet from war. To fome of caufe them, being deprived thereof, to curfc
thefe forementioned, I fuppofe, will be reducea- you, and murmur againft me. Others, by
hia-
"• Calv. Gro. « Jun. Trem. Tar. Aben Ez. R. D. Kim.
Chrift. a Caftro. Vatab. Dutch Notes. ^ Jun. Trem. Tar.
Dieu. ■" See De Dieu.
" See Grotiui.
' De Dieu. R. Sal. Jir. « Pagn. edit. Tig.
' Dutch Notes. ^ Vatablus. ' Lud. De
" Abarb. Sec Vatab, p Jun. Trem. Tarnov. Deodat.
Chap. II.
on M I C A B.
i^
hindring them, being robbed and fpoiled from while they lived In obedience to God, to which
fuch honourable marriages, whereby they
might have left a ** pofterity to my glory:
r Others, by feducing them to Idolatry, and
caufing them to follow it, ye have caufed my
glory to ceafe among them for ever, ' that
glory which I fhould have had from them, fo
that they think no more of worfhipping me.
My glory ^ faith one, i. e. ' my temple, which
condition they fhould never again be reftored
by reafon of that their feparation and difper-
fion, which thefe wicked men were caufe of.
Or, by glory, ' Some will have meant that
conjundlion between man and wife by God in-
ftituted for thofe ends, which rightly obferved
are, as all his works and ordinances, his glory
for which and by which men praife him.
by your fins, ye have caufed to be deftroyed. The Greek verfion of this verfe, and printed
But what had thofe. of the ten tribes to do Arahick, are far different from all other, and
with the temple ? The fame hath another ex- from the words in the Hebrew. A manufcript
pofition, ye have caufed that no children be left Arahkk tranflation (I fuppofe Rob. Saadias)
to praife me. Or may it not be ? My glory the women of my people ye thrufl out of the
from them, the glory that I fhould receive
from them, or the glory that they fhould re-
ceive from me. » Some render the lafl words,
and that for ever, i. e. this ye continually do.
" A learned Jew interpreting the former part
of the verfe, as we have faid, diflinguifheth
the words differently, and otherwife reads the
ktter part, thus, 'The women of my people have
ye cajt out from their pleafant houfes together
with their children, (that ye might take and
pofTefs their houfes and their inheritance :) fhall
ye take (pofTefs, or retain) my glory for ever ? for departure and removal from this land, for
houfes of their delightfulnefs (or wherein they
fhewed themfelves dellghtflil and pleafing to
their hufbands ;) from their children ye take my
glory for ever.
lO Arife y and depart, for this is not your
refi, becaufe it is polluted, it Jhall dejlro-j
you even with a fore deJlru£lion.
Arife ye and depart, &c.] According to
this rendring the fenfe is plain, '' Prepare you
t. e. with fuch your evil doings fhall ye conti-
nue in my chofen land my glory the glory of
all lands ? No : as ye have cafl out others from
their pleafant houfes, fo will I cafl you out
from my land, Arife ye and depart, &c. The
fecond way, which other expofitors follow, is
by interpreting what is faid, the women of my
people have ye cafi out, &c. » concerning di-
vorce and parting betwixt man and wife,
•which fome expound of the caufelefs divorces
it may not be, or. Is not convenient that it
fhould be a rejiing place to you after fuch
wickednefles committed by you in it, but it
fhall deflroy you, becaufe it is polluted by you^
and that with afore deJlruStion : and the words
will bear this rendring. It Is, perhaps, "= the
befl : yet do fome differently render, efpeclally
the latter words. The ancient Vulgar Latin
hath to this fenfe, Arife and go, becaufe you
have no refi here ; for the uncleannefs thereof
by which thofe lawlefs men fpoken of did cafl it fhall be corrupted with a fore putrefaStion -,
their own wives out of their houfes in which
they had Kved long with content, and thofe
wives not flrangers or captives, but of their
own kindred and nation, which God called
his own people, and fo took from them his
glory, the glory of his covenant between man
and wife, which redounded '' to the children
born in lawful wedlock, and was taken away
by the refcinding and breaking that covenant :
or in that they lofl: thofe privileges, which
from the good agreement of their parents
would have redounded to them. "^ Others,
of fuch divorces which they caufed between
other men and their wives, by committing
lewdnefs and adultery with them, or by ' giv-
ing their hufbands occafion to fufpeft them,
while without their leave they violently went
fo the Doway verfion hath it. The greatefl
difference In this from Ours is, that the word
nsDD Tameah, which Ours renders as a verb
is polluted, is in It taken for a noun, ^ as It is
by Others alfo, and rendred uncleannefs ; and
the verb Vinn Techabbel, which Ours render
adtlvely, fhall deflroy you, In it is rendred in-
tranfitively or paffively, as ^ Some think It
ought here to be taken, fhall be corrupted or de-
flroy ed: which they might be the more induced
to do, becaufe otherwife you is to be under-
flood, for there is nothing to fignify it ex-
preffed In the original. And for that reafon
may It be alfo, that •> Others render, Becaufe
pollution corrupteth, or, as another, becaufe of
pollution, which corrupteth even with a great
corruption ; otherwife the meaning in both is
mto the houfes of the poor (who are called by much one, and refpeft is had to the fame fig
God his people) where their wives were, to nificatlon of the root or verb '?3n Chabal,
rob and fpoil them, fo that the hufbands there which hath, befide this of deftru£tion or cor-
finding them, fufpefted their wives of lewdnefs ruption, other fignificatlons alfo, which Some
with. them, and fo they caus'd them to di- chufe to follow: as, namely, h'Zn Chebel,
vorce them and put them away out of their fignifieth a cord, and the author of that well
houfes, jn^ which they took delight, and fo approved Tigurin Latin tranflation following
from their little children, whom by this means
they deprived of his glory, " i. e. that grace,
and that fandity, which refided among them
this, renders, becaufe it is polluted and cor-
rupted, and the cord too much ftretched: but he
might have done well farther to have explained
his
1 Chrill. \ Caftro. Tirinas. ' Grot. » Sto!;es. < Peli. " Tun. Trem. Tig. * Abarb. * Tar.
1 See Chiift. \ Caftro. ^ R. Tatith. » R. Kimch. i> R. Tanch. ' R. Kimchi. -i R. Tanch.
• It is that which R. D. Kimchi followeth. f Jun. Trem, « Schind. in hOH, and fee Abarb. Oecolamp
Caftal. t See Syiiack and Tig Schind). in V"1C.
20
A COMMENTARY
Chap. If.
his meaning : he is not, for ought I find, fol-
Jowed by any other. It fignifies alfo a com-
pany, and in tliis fignification a noted Rabbin
(Salomon Jarchi) taking it, expounds the
words, that it may be polluted, it gathers com-
panies, which companies being met, declare
their counfels : and for confirmation of his
taking it in this fignification, he alledgeth the
authority of the Cbaldee, i who paraphrafeth
the words : Arife and be gone, this land is not
en houfe of reft to the wicked: that they may
pollute it they do corruptly ; that you may defile
it ye gather in companies to it, or againft it.
But neither is this by many followed. It hath
the fi^ification, laftly, of grievous pains and
pangs, fuch as of a woman in travel, and the
verb, to conceive and be in pains or pangs of
travel, with pain to bring forth ; and this
here hath place in the opinion of fome learned
Jews. * One of them, taking the verb
73nn 'Techabbel in the firft fignification, and
the noun hlV\ Chebel in this laft, interprets
the words thus, Becaufe it is polluted by you it
fhall deftroy you, and there fhall be fore pains,
viz. to it, /. e. to you its inhabitants ; ' or,
faith he, the verb alfo may be taken in the
laft fenfe, and then interpreted, becaufe it is
polluted by whoredom, viz. fpiritual, (that is,
idolatry) and carnal, pains fhall come upon it,
and thofe pains or pangs fharp, or grievous. And
fo doth the manufcript Jewifh Arab tranfla-
tion render them, Arife and be gone, this is not
a refting place for you ; becaufe it is polluted, it
fhall be in pangs, and the pangs fhall be fharp.
And the meaning thus will be good and agree-
able to the fcripture way of denouncing pu-
nifhments to a finful nation, viz. that the
land defil'd by their idolatries and abominable
lewdnefs, and all manner of wickednefs, fhall
be pained as it were a woman in travel and in
pangs, defirous to be eafed of them her bur-
den, and not be at quiet till fhe be delivered of
them, and they caft forth of her. By the
pains and forrows attributed to the land are
noted thofe evils that "^ fhall feize on the inha-
bitants thereof. The like expreffions fee Jer.
xiii. 2. and xlix. 24. Pfalm xlviii. 6. Hofea
xiii. 13. Ifaiah xiii. 8. with many other.
As for the meaning of the judgment here de-
nounced, either according to the firfl or this
laft interpretation, it may be compared with
Lev. xviii. 25. 28. and xx. 22. the meaning
is, that this land, which God had given them
for a reft, and they promifed to themfelves for
a fure refiing place, now being by them con-
trary to his command defiled, fhould no longer
bear them, but as a foul ftomach corrupting
what it hath in it, violently vomit and caft
them forth, or, as a woman at her full time
defirous to be eafed of her burden, fhould be
grievoufly pained, till it were rid of them, as
being weary of them.
II. If a man walking in thefpirit nndfalfiooa,
do lie, faying, I will prophefy unto ihee of
wine and ftrong drink, he fhall even be the
prophet of this people.
If a man walking in the fpirit and falfbood,
do lie, faying, &c.] Or, a$ in the margin,
walk with the wind, and lie falfly. Thefe in-
terpretations are all one in fenfe •, for if mn
Ruacb be render'd fpirit, then will it be, a
man that pretends to the fpirit of prophefv,
whereas he hath it not, but follows his own
falfe fpirit, which is no better than wind, and
vanity ; " and the word fignifies as well wind
^fpirit: fo that the meaning will be, » jf
any falfly pretending to the fpirit of prophefy
and infpiration from God, but, indeed, walk-
ing with the wind, and following what is vain,
and falfe, fliall forge a lie, and fay, he hath
commiffion to prophefy unto thera of wine and
ftrong drink, \. e. to bid them drink and be
merry, and to enjoy themfelves, not fearing
thofe evils, which the true prophets denounced
to them, f or that they fhall have plenty of
wine, and all good things, or, floall fay, I
will prophefy to thee for wine, and ftrong drink,
i. e. 1 1f thou wilt give me a cup of wine, I
will prophefy and foretel good things to thee,
not deftrudion and calamity, as thofe do that
tell thee, they are fent with fuch fad meflages
from God, Even he fhall be the prophet of this
people, him will they readily accept of for
fuch a prophet as they would have, and
hearken unto him^ whereas they wlJl net
hearken unto, or endure the true prophets,
who reprove them, and denounce God's
judgments againft them, if they will not re-
pent of their fins, and turn from them, but
filence them, as ver. 6. and fee Ifaiah xxx.
10. This way of expounding thefe words is
fo evidently agreeable to them in the original,
that to enquire after othei-s would rather make
them obfcure, than add light to them. For,
as for that rendring of the Vulgar Latin:
' would God I were not a man having the
fpirit, and that Ididfpeak a lie? it can hardly be
fitted to the words in the original. The particle
17 Lu, doth indeed fignify would God as well
as //. But then, what ground is there to add
the negative / were not ? it would in this kn(e.
rather found, would God I were a man, &c.
Again, by what interpretation can this be made
a wifh befitting the prophet ? He might, per-
haps, wifh that no fiich fevere meflage had
been fent by him, as of deftrudion to
thofe his people, out of his compaffion to
them ; but to wifh that what by God's com-
mand he fpake, were a lie, would be an injury,
not to himfelf only, but to the Spirit by which
he fpake, the Spirit of truth, with whom
falfhood is not to be mentioned, much lefs either
in word or wifh attributed to him. If he had
only wifhed, that himfelf by his fufi-ering
might
' It may be enquired whether here be not two rendrings in Chaldee clapt into one out of different readings : that
which is cited by Rab. Salomon is only the latter. •= Abu WaliJ. R. D. Kim. in Rad. Mich. Yophe. ' R.
Tanch. and fee Ab. Ezra. "• R. Tanch. " See Ezek. xiii. 3. Hofea ix. 7. Jer v. 13. • Abu Walid. R.
Salo. Jar. Ab. Ez. Abarb, R. Tanchura, p Tarnovius, Diodati, Drufiuj. ^ R. D. JLirachi, Vatablus, Drufius.
I Do way Tranllation.
Oiap. II.
on M I CA E
Vj K..!
A
24
might have redeemed them, it had been an pafs in and out ; or for thenifelves to en- ■•
aft of charity ; but not to wifh that God had ter, and to lead them out to captivity : and-
fent a lie by him. St. Paul faith he could wifh their king, viz. the enemies king, Jhould pafs ■■
himfelf even accurfed from Chrift for his bre- before his army to lead them on j and not only .
tbrens fake, Rom. ix. 3. i. e. fuffer any evil fo, but the Lord himfelf in the head of them,
to fave them, and win them to Chrift, but to give them viftory over thofe whom he hath
not that the gofpel or doftrine that he taught given up to be deftroyed by them : and fo this
them were a lie, rather than that they might prophecy may be looked on as fulfilled in the
fuffer for refufmg it. taking oi Samaria by the King of y^m,
2 Kings xvii. 6. and of Jerufalem by Nebu-
12. I will furely affemhle, O Jacob, all of chadnezzar, 2 Kings xxv. i, (^c. Others,;
thee, 1 will furely gather the remnant of who yet look upon it as then fulfilled, do dif-
Ifrael, I will put them together as the fheep ferently expound the laft verfe, to wit, that ■
0/ Bozrah, as the flock in the midft of their "" by the breaker, fhould be underftood the
fold ; the-j fhall make great neife by reafon of enemy, but then that for fear of him they fhould
the multitude of men.
13. The breaker is come up before them : they
have broken up, and have -paffed through the
gate, and are gone out by it, and their king
make breaches themfelves in their walls to get
out at, and pafs out at the gates, to efcape if
they could by flight, their king himfelf leading
them the way, (as " of Zedekiah 'tis faid,
2 Kings xxv. 4.) but being taken, fhould be
Jhall pafs before them, and the Lord on the carried captive, and they after him ; and all'
head of them.
I will furely affemble, 0 Jacob, all of thee,
&c.] Very different opinions are there concern-
ing the fcope and meaning of thefe two verfes.
Some taking them as a denunciation of judg-
ment and utter deftrudion to them, as both
before and after is threatned by the prophet
from the Lord : Others as a promife of mercy
and reftauration after difperfion, as 'tis ufual in
the prophets to mingle promifes of mercy with
threatnings of judgment. Others, thirdly,
make them the words of the falfe lying pro-
phets mentioned in the foregomg verfe, bid-
ding them not believe the true prophets threat-
ning them with fevere judgments, but telling
them, that however they threatned the con-
trary, it fhould be well with them. The firft
this becaufe the Lord was in the head of them,
i. e, the enemies, to execute the judgments that
he had denounced againft that people. But
this feems harfh to interpret them, in before
them, firft of the Ifraelites, then in the fame
continued fentence, on the head of them, of
the enemies. Others therefore expound^it,
fiall y be on the head of them, i. e. over them
for evil, and to execute his vengeance on them,
and to fee that they fhall not efcape. Others,
and the Lord fhall in the head, or beginning,
i. e. before, forfake them, and withdraw his
prefence, by which he was wont to prote6t and
defend them •, which ^ a learned Jew notes to
be a far fetch'd interpretation.
The fecond expofition, viz. that in thefe
words is a gracious promife of reftauration to
Ifrael after their difperfion, is preferred " by
of thefe ways is taken by divers learned men, many learned men, both Jews and Chriflians ;
both ' Jews and Chriflians ; and the words with this difference, that the Jews (the mo-
muft then be expounded to this purpofe ; dern at leaft) underftand it as a temporal re-
That God threatens, that he will gather to- ftoring of the kingdom of Ifrael; the Chri-
gether the whole pofterity of Jacob, and the ftians of a fpiritual deliverance by Chrift, and
remnant of Ifrael, (for many of them had the calling them into his kmgdom, and gather-
already been deftroyed, or carried away cap-
tives) i. e. all that remained both of the ten
tribes, and alfo the two other of Judah, and
Benjamin, in great multitudes, as flocks of
ing them into his church, together with the
called of the Gentiles, as one flock into one fold
under one fhepherd. See John x. 16. The
words being fo taken, we need not (faith ^ a
fheep in Bozrah, a place noted for abundance learned Jew) look after any connexion with
of fheep ; that as a flock are gathered into their
fold, and there fhut up, fo they fhould be ga-
thered into their cities and towns, that they
might be taken together, and there, by reafon
cf the multitude of them that were fhut up,
befieged, and diftreffed together, (• or by rea-
the foregoing, or following, it being not unu-
fual to have gracious promifes fo mingled
with threatnings of judgments, where feems
no coherence betwixt them. Or elfe the con-
nexion may be made thus, "^ faith another^
God having before threatned fevere things
fon of the enemies that in fuch great number againft the people, both in this and the former
furrounded them,) fhould make great noife, chapter, as that their inheritance fliould be laid
and be much troubled, as a great flock of wafte, and they caft out of it, be deftroyed,
fheep ftiut up in a fold, are difturbed " when and carried away captives ; left they fliould ut-
any comes in upon them : viz. becaufe the terly defpair of deliverance or falvation, inter-
breaker, i. e. the foldiers of the enemy, who mingles this merciful promife of a gracious re-
fhould break down their walls, fhould come fkuration, that he will again after the difper-
upon them, and make free paffage for them- fion with which he hath threatned them, j-^/^^r
felves, by breaking open their gates, to them together in as great multitudes as the
Vol. I. K Jheep
• R. D. Kimchi, Calvin. Paraeus, Drufius, De Dieu, Tirin. Grot. • « Grotiiu. " De Dieu; * Tarn.
Jofeph Ki'mchi. * Jer. xxxix. 4. and fee Ezelc. xii. 1 2. y Druf. R. Tofeph Kimchi in R. D. Kimchi. f Ra'
» Ch;ld. Paraph. R, Sol. Jarchi. R. Tanch. Abarb; " R. Taneh. ' Abarb, . .
Tantb,
A COMMENTARY
22
ffjeep ef BozHh, and as flocks arc gathered to-
gether into their fold •, fo that there Jhall be a
great noife by reafon of their concourfe, as if
their pkcc were too ftraight and narrow for them.
J/iwixlix. 19, 20, And then a /owrj/Z'/w^,
or mighty growing king^ ^ according to one
fenfe of the word \^"© PeretSy or, a breaking
king, fhall break through all impediments
(according to another fignification of that
word) and beat down the enemies; fo that
they following him ftiall, breaking through all
difficulties of gates (hut againft them, pafs
in and out as they pleafe, their king going
before them, and the Lord being on the head
of them, as leader of the Vauntguard, ;*. e.
to protect, and help them by his providence
and mighty wonders, and to hinder the ene-
mies from hurting them. Thus a learned
Jew, underftanding the words literally •, who
in the mean while notes, though thefe words
be of the preterperfeft tenfe, have broken up,
have paffed, are gone out, yet that they are to
be underftood as in the fixture, Jhall break up,
Jhall pafs, Jhall go out ; as fuch change of
tenfes is not unfrequent. And fo " do others
of them, who follow the fame way, take it
as a prophecy "IPVV Leatid, belonging to the
time to come, i. e. to the times of the Mejfiah,
which they deny yet to be come, and vainly
expeA, promifmg to themfelves great carnal
felicity therein. The ' Chriftian Interpreters,
who look upon thefe words as a prophecy of
good things, do look, as taught in the gofpel,
after a more fpiritual meaning, interpreting
them as made good by Chrift's calling, and
gathering together, into his church, his
fold, the Ifrael of God, his difperfed flock,
who were before as fheep going aftray ; in
which they fhould grow into great numbers,
like the flocks of Bozrah. The comparing
with thefe words, John x. to ver. 18. will ferve
much for the illuftration of them in this fenfe
underftood. And in what numbers they came
at firft into the church, the hiftory of the firft
times, as ^^s xi. 41. and iv. 4. and elfe-
where, and of fucceeding times all the world
over, teftifies. They ulually underftand by
the breaker, and by their king, the fame per-
fcrt, viz. Chrift, to whom that title of breaker
may well agree, for his breaking down all ob-
ftacles, the middle waH of partition betwixt
Jews and Gentiles, Eph. xi. 14. * breaking
open the gates of death, and hell it felf, fo
that neither he himfelf could be detained by
them, nor his *" be hinder'd by them, from
following him into rfie kingdom of heaven,
the gates of which haVing conquered death,
and triiimphed over all enemies, he fet open to
them^ fo that they might without hindrance go
ih and out, and find pafture, Johnx, 9. he
going before thein, and his fheep following him,
4. and the Lord protedting them. It
Chap. 11.
or groweth to power, it may likewife aptly be
attributed to Chrift the King of the church,
who is called the branch, Zech. iii. 8. and vi.
12. and of whom it is faid, that of the in-
creafe of his government there fhall be no end,
Ifaiah ix. 7. and the rod of the Jlemm of Jejfe,
and a branch that fhould grow out of his roots,
liaiah xi. 1. and a root of Jeffs, whofe reft
fhould be glorious, by whom God would fet his
hand again, to recover the remnant of his peo-
ple ; and that he fhould fet up an enjignfor the
nations, to affemble the outcafis of Ifrael, and
gather together the difperfedof Judah, ver. 10,
II, 12. To him that was promifed to be as
fuch, and was exhibited as fuch, and hath
made good in himfelf what was promifed,
well may the title of ^12,1 Haporets, in this,
or indeed in both fenfes agree. But if any
think, that by VIBH Haporets, the breaker^
and DD^Q Malcam, their king, fliould be
meant two diftindt psrfons, let him hear,
what the ancient Jews (as cited ' by the modem)
fay, for expofition of this place. Haporets^
the breaker, that is,. Elias, and Malcam, their
king, that is, the branch, the fon oi David \
and then obferve, what our Saviour himfelf
hath taught us, that John Baptiji was that
Elias which was to come, Mat. xi. 14. and
xvii. 12, 13, and what the angel faith of
him, Luke i. 16, 17. that many of the chil-
dren of Ifrael he fhould turn unto the Lord their
God, and that he fhould go before him in the fpi-
rit and power of Elias, without fear, and with
courage, as he, ^ rebuking fin, and removing it
out of the way, to turn the hearts of the fathers
to the children, and the difobedient to the wif-
dom of the juft ; to make ready a people pre-
pared for the Lord : and how the prophecy of
Ifaias Is applied to him preaching repentance,
viz. that he was, as he faith alfo of himfelf,
John i. 23. the voice of one crying in the wil-
dernefs. Prepare ye the way of the Lord, make
his paths ftraight : every valley fhall be filled^
and every mountain and hill fhall be brought
low, and the crooked fhall be made flraighty
and the rough ways fhall be made fmooth, Luke
iii. 4, 5. and what our Saviour (kith, Ihis is
he, of whom it is faid. Behold, I fend my tnef-
fenger before thy face, which fhall prepare thy
way before thee ; and that from the days of
John fheBaptifi, the kingdom of heaven fuffered
violence, and the violent took it by force ,
Mat. xi. 10, 12. men breaking as it were*
and paffing through the gate, by his preaching
repentaiice laid open, that they might go in
and out : and it will be eafy to apply to
him this title of the breaker : and fo fhall we
have in the words, a moft illuftrious prophecy
of Chrift, and his forerunner John the Baptift,
which it will be no reafon to let go, feeing the
Jews themfelves fo readily yield it to us.
Efpecially, when the words moft nicely ex-
amined, will be more punftually appliable to
this expofition than any other that is brought,
obferving only to look for thefe promifes to be
fpi-
* R. Tanch. • jft. t). Ritn. and Ra(h. in MSS. for in Bux. Bibles thefe words are left out. ' Pelic. Oecohmp.
•l>iodit. Riber. Sa. MeHoci. \ 8et Col. xi. 15- * S«e Mat. xvi. 18. ; R. D. Kimchi and Abaft.
k Gtot. Mat. xi. 14. - . J
ver.
•may be obferved too, that if the word Y*1Sn
Haporets, be taken in that other fenfe men-
tioned, as it may fignify one that increafeth.
Chap. III.
on MIC Am- *
^■
23
Ipiritually performed, which the Jews expedt
only as carnal ; and becaufe they have not yet
had any fuch temporal deliverance, think the
prophecy not yet fulfilled. Neither is it by
divers Chriftians looked upon as yet com-
pleatly fulfilled, but, in another regard, viz.
becaufe it refpeds Chrift's calling, and gather-
ing of his, not only here, into the fold of
the church militant, the kingdom of grace,
' but hereafter into the church triumphant,
the kingdom of glory ', in the heavenly Jeru-
falem. This needs not be looked on as a new
expofition, but a completion of the former,
which it neceflarily prefuppofeth. The third
way of expounding the words is, of a learned
° Jew, who taketh the former of the two verfes
to be the words of that lying prophet, fpoken
of in the foregoing verfe, as if he fhould fay
to them. Drink and be merry, and fear not,
for the Lord hath put into my mouth to fay
unto you, that he wUl furely gather together
all that are difperfed of you, and you fhall be
in your cities in great multitudes, as flocks of
fheep in their proper folds and paftures ; and
thus the falfe prophet leading them the way,
they follow like fheep one after another, when
one of them hath gone out of a gap, and even
their king likewife doth the like, the Lord,
at their firft breaking out from his obedience,
removing his prefence, and providence from
them. Thus he is explained, by another " of
his nation, who yet rejeds his opinion, becaufe
thefe words were fpoken before the difperfion
of the Ifraelites by captivity ; fo that if they
had been a promife from their falfe prophets,
they fhould rather have told them, that they
fhould not be fcattered, nor go at all into cap-
tivity, as the true prophets denounced, and
not have prophefied to them of a return after
captivity. Yet, do <> Some Chriflian Inter-
preters alfo fo far follow him, as to think the
former of the two verfes, to contain the words
of the falfe prophets, but fo as retorted by God
upon them ; that whereas they promifed them,
that they fhould be gathered together, he
would indeed fo gather them, but not for good,
as they falfly promifed them, but for evil, and
a general deflruftion. It may be here ob-
ferv'd, that whereas the mofl take Bozrah for
the proper name of a place, noted for abun-
dance of flocks, mentioned Ifaiah xxxiv. 6,
and Jer. xlviii. 24. yet by Others, it is not
taken for a proper name, but tranflated ^ in a
Jheep cote, or fold, taking it to be in fignifica-
tion like nX2Q Mibzar, a fence, or, place of
defence ; 1 Others, in tribulation, or ftreights.
Why Abarbanel and Montanus fhould take
Bozrab for Rome, there is no reafon, tho' it
might be of old a place for feeding fheep.
CHAP. III.
Verse i. jind I faid, Hear, I pray yeu,
O heads of Jacob, and y princes of the
boufe of Ifrael: Is it not for you to know
judgment ?
'i S=m!li"" ^ ^'":°' . u"" ,^'°' ^'"- " ^ Tonch. ° Jun. Trem. Grot. &c.
< Septuag. Synack. Arabick. ^ R. D. Kimchi. «• Abarb. « Grot.
2. Who hate the good, and love the evil, who
pluck off their fiin from off them, and their
fiejh from off their bones.
3. Who alfo eat the flefh of my people, and flay
their Jkin from off them, and they break their
bones, and chop them in pieces, as for the
pot, and as flefh within the cauldron.
THAT it may appear, how juflly de-
ferved God's judgments, which he
threatned to execute on Ifrael, are, he pro-
ceeds to declare more particularly, the great
corruptions that were among them ; and,
firft, the avarice and cruel oppreffions, exer-
clfed by fuch as had the government over them.
They who by their office ought to know juftlce
and judgment, and to dired the people In the
ways thereof, and encourage thofe that walk-
ed accordingly, and to fhow love and favour
unto them ; were fo far from doing according
to their duty, that on the contrary, xkf^ hated
thofe that were good, and favoured, and en-
couraged, thofe that were evil, * or, hated to
do good, and loved to do evil : yea, inftead of
cherifhing the good, did themfelves pluck off
their Jkin from off them, &c. by which figu-
rative expreffions are fet forth their great oppref-
fion of them, and the favage cruelty they ufed
towards them, in refped both of their perfons
and eflates, extorting from them, and violently
and unjuftly fpoiling them of all that they had
to live by, that which was unto them as thek
fkin, their flefh, and their marrow ; and in fo
doing, fhewed in themfelves, i- by their feve-
ral ways of extortion and opprefCon, as great
cruelty, as would be in a fhepherd, who
fhould deal with the flock which he were to
feed, according to the literal expreffion of
the words, that fo thereby he might Juxuri-
oufly glut and feed himf^lf.
4. Then Jhall they cry unto the Lord, but he
will not bear them : he will even hide his
face from them at that time, as they have be-
haved themfelves ill in their doings.
Then Jhall they cry unto the Lord.] What
fhall be the end or if^e to them, whofe wick-
ednefs he hath declared, he fheweth, viz.
' that thofe heavy judgments, which he before
denounced, fhall certainly feize on them j and
then they not able to free themfelves from
them, and deftitute of all other helps, /^ cry
unto him for deliverance, as acknowledging
him alone able to fave them ; but all in vain,
for in that time he will not hear their cry, but
be as one that turneth his face away from fuch
as put up their fult to him, denying to fhow
any regard to them. And he addeth the rea-
fon or fuch his averfatlon, or turning away
from them, viz. becaufe they behaved them-
felves ill in their doings: by which illnefs
of their behaviour (by reafon of the particle
yiM2 Caafioery fignifying as, or even as, and
f Chaldee Piir. Vulg. Lat.
h C OMME NTA RT
becaufe God often proportioneth the punifh-
ment to the fin, rendring, as the Jews fpeak,
^ meafurefor meafure) may well be meant their
flopping their ears againft the cry of the poor,
whom they themfelves opprefled, or would
not deliver from their oppreflbrs, as they ought
)to have done, and their turning away their
faces from them, having no regard to them in
Iheir need : according to which their inflexibi-
lity, will God now with great feverity, in the
time of their great need, behave himfelf as re-
gardlefs of them, and fhow himfelf inexora-
ble for all their cries. He will fend againft
them an enemy « which fhall deal as cruelly,
and as unmercifully with them, as they did
with -the poor ; or more generally, as you
formerly turned the back to him, < and would
not hearken to him calling on you, fo will he
then behave himfelf to wards you, Jamesyi. 13.
■5. Thus faith the Lord concerning the prophets
that make my people err^ that bite with their
■ teeth, and cry. Peace : and he that putteth
- not into their mouths^ they even prepare war
againft him.
That bite with their teeth, &c.] Here God
proceedeth to declare the iniquity of the falfe
prophets, of whom mention was made, chap.
li. 1 1 . and to denounce his judgments againft
them. Although the fignification of the
words be clear, yet as to the meaning of them
there are different expofitions. By their biting
with their teeth, « Some, will have meant their
bitter inveighing againft the true prophets who
denounced God's judgments, whereas they on
the contrary promifed peace. '' Others, that
•while they fpeak peace to that finful people,
"and bid them to expeft it, and flattered them
.in their wicked ways, they did indeed bite
them, and occafioned hurt and mifchief to
'them by thus deluding them. ' Others, that
they were fuch, who while they had given to
them what they might bite with their teeth, or
feed on, ^YO^h&fitS. peace to fuch as fed them :
which may feem confirmed by the following
words, {hewing that againft fuch as did not fo
treat them, they prophefied evil, waranddeftruc-
tion, and fet themfelves, and ftirred up others
ag^nft them, to do them all the mifchief they
'could, which is called their preparing war
againft them; fhewing that they prophefied
for gifts and rewards, as ver 11, and accord-
ing to the rewards that they received, propor-
tioned what they prophefied either for good
€: Therefore night fhall be unto you, that y&
• fiall not have a vifion, and it fhall be dark
• unto you, that ye fhall not divine, and the
fun fhall go down over the prophetiy and the
day fhall be dark over them.
Ghap. Ill;
7. Then fhall the feers be afloamed, and the
diviners confounded: yea, they fhall cover
their lips, for there is no anfwer of God.
Therefore night poall be unto you, &c.] Of the
judgment in thefe words denounced againft the
falfe prophets, the plaineft meaning fcems this.
That fuch confufion fhall feize upon them, by
reafon of the great calamides that fhall befal
them,exprefled by terms oi night, and darknefs,
and the going down of the fun, and the day
being dark upon them : it fhall be with them as'
with men in utter darknefs, who know
not which way to turn themfelves, much
lefs can pretend to direft others, or fhow
them which way to go : and when things
fhall be fo with them, they fhall be afhamed and
confounded, their impoflures being made mani-
feft to all : and that what they pretended as
meflages from God promifing peace, being fo
far from being made good that the clean con-
trary is hapned : were meer delufions of their
own, and being fo now difcovered, ^ they
fhall not dare to proceed in their former ways
of falfe divinations, nor pretend any revelation
from God, but cover their lips, as men put to
filence, not able to fay any thing that fhall be
accepted, or daring once to open their mouths.
For it cannot be interpreted, as if God fhould
now ceafe to put his words in their mouths, or
to fend any meflage by them, for they never
were before employed by him, but pretended
falfly to have received from him what they
fpake i which falfhood of theirs being now by
the contrary events difcovered, they fhall be fo
confounded with fhame, as not to dare any
more to open their mouth to the people. ' So
that thofe laft words, for there is no anfwer of
God, feem not fo much a reafon, why they now
Ihould hold their peace, viz. becaufe God now
refufed to anfwer or fpeak by them (for he had
not at all done fo) as to declare, that thefe
things which now came to pafs, difcovered
that they never fpake by the Spirit of God,
and this difcovery brought neceflary filence
with fhame to them. Covering the lip was a
cuftom of Lepers, Lev. xiii. 45. confefling
their uncleannefs, a fign of forrow and fhame,
a token of forrow, Ezek. xxiv. 17, 22. Here
it feems to fignify the "" ftopping of their mouths
from fpeaking.
8. But truly I am full of power by the Spirit of
the Lord, and of judgment, and of might, to
declare unto Jacob bis tranfgreffion, and to
Ifrael bis fm.
But tr'uly 1 am full of power, &c.] He op-
pofeth himfelf to thofe feducers, his commif-
fion, his feithfulnefs in executing of it, and
his behaviour -to theirs. They being not in-
fpired by God's Spirit, noriiaving any meflage
v' J* Abub.'! ' ' « R. D. Kimcki. ' Tirinnsr « Chrift. a Caftro. (although it be not KirteW's expoStion, a? he
would have.it) Tirin. '' Ab. Ezra. R. D. Kimcti. R. Tanchum, Prov. xxviii. 6. ''■ Raihi. R. D, Kim,
R. Tanch. Abarbincl. " Abea Ezra. R. D. Kimchi, ' R. Tanchum. " R. Tanchum.
«*i.
.ul f jlN.:3 1 ' .-jil ,)-:^l
ll^ij.'
.d-<:
.t; .
.J ..1
Chap. IIL
on
]^ I CA jfi, '^ ^
t^
or anfwer from him, but led by their own er-
roneous fpirit, direded all that they fpake to
their own ends and advantage, and flattered
fuch as fed them and made much of them,
and promifed good unto them, with thofe that
did not fo, dealing otherwife : but he is truly
infpired by God, full of his Spirit, and by
virtue of that full of power y freely and with-
out fear or partiality* without any felf refpefts
or by-ends to utter the meflage with which he
is fent from God ; and of judgment , by which
to ° difcern between right and wrong, and
what and when to fpeak ; and of might with-
out fear of men or their greatnefs to fpeak it,
even to declare unto Jacob his tranfgreffion,
end to Ifrael his fin, not refpefting peribns or
foothing any in their evil ways, but boldly
and freely reproving all of what condition fo-
ever, that fo they may turn to Gbd by repen-
tance, or elfe know what judgments they are
to expert. And fo by the word full of judg-
ment, ° Some under ftand the judgments of the
Lord to be denounced* as if he were by the
Spirit moved to denounce them ; though
p Others prefer the notion of ability in difcem-
ing between things, and fo rightly applying
what he {hould fpeak, and knowing how and
when to do it.
9. Hear this, I ■pra-j you, y heads of the
houfe of Jacob, and princes of the boufe of
Ifrael, that abhor judgment, and pervert all
equity.
Hear thisi, ye heads of the hdufe of Jacob,
and princes of the houfe of Ifrael.] The like
compellatlon we had, ver. i. That it may
well agree to the whole twelve tribes is no
doubt, though after the divifion of them into
two kingdoms, the name of Ifrael be often
particularly given to the ten tribes. See note
on chap i. 5. Here in this chapter in both
places thefe titles feem to many Interpreters to
be attributed to the fame, viz. thofe that were
in dignity and authority in both kingdoms:
but 1 a learned Jew, confidering that the judg-
ments denounced in the former verfes may
well concern the kingdom of Ifrael, thinks by
the princes of the houfe of Ifrael^ in the firft
verfe, to be meant thofe of that kingdom as
diftinft from Judah, and in thofe following this
verfe, feeing Zion and Jerufalem are exprefly
named, atid the judgments particularly concern
them, by the heads of the houfe of Jacob, and
the princes of the houfe of Ifrael, to be meant
particularly thofe of Judah, and them to be
called by the fame title with the others, be-
caufe they were like them in fins ; as Ifaiah i.
10. they are termed rulers of Sodom, and the
Jews the people of Gomorrah, becau'fe their
deeds were like to theirs.
The power of the Spirit of the Lord m him
he fhewethi by darings even to thofe of
greateft authority, to declare their tranfgref-
fions without fear of their greatnefs, and to
reprove them, for that whereas they ought to
have known judgment, (as he fpeaketh, ver.
Vol. I.
" Grot. Tarri. " Ribera, ^a, &c. p Tarn.
Arab. Verfion MS. k. Tanchum. « Kimchi. " R.
See Chrill. a Caftio. r R. Tanch. » Abarb. '
I.) to have themfelves walked in the ways
thereof, and caufed others to obferve them,
they did clean contrarily abhor it, and per-
verted all equity, all that was right, even fet-
ting themfelves i:o do what was contrary there-
to as things hateful to them, and fcorning to
be guided by the rules thereof which were
contrary to their ends.
10. They buildup Zion with blood, and Jeru-
falem with iniquity.
They build up Zion with blood.'] So accord-
ing to the fehfe it is rendred, as being a farther
defcription of the fins of thofe fpoken to ;
otherwife the word, being in the fingular
number, and founding he buildeth up, may be
expounded ' Every one of them buildeth, &c.
or, » as ftill fpeaking to them, O thou which
buildefl, &c. or. Every one of you which
buildeth tip Jerufalem, i. e. build therein
houfes and palaces with blood (or, that think
it fhall be built and inhabited when fuch things
are done in it.) With blood, that is therein
fhedj faid the Chaldee, i. e. with wealth got-
ten by the murdering violently or unjuftly,
putting to death the owners thereof, whicK
they did fo frequently, that blood touched
blood, Hofea iv. 2. or ' by money which they
took df ttiurtherers to fave therii contrary to
the law, which required life for life, blood for
blodd. Others " think that the word blood is
not neceflarily here to be properly taken, but
more largely, as elfewhere, for bloody hainous
things of leveral forts ; and " Others more
particularly for violence, fraud and oppreffion,
by which the goods, which are taken from the
poor owners, that fhould thereby fuftain the
life of themfelves and their families, were " as
their blood, and the taking them from them
as fhedding their blood.
y Others refer the word build, hot to thofe
unjuft rulers fpoken of, but to God the builder
of Zion, and to be fpoken by way of admira-
tion or interrogation to this fenfe. Shall God
(or, fhall I? as in the perfon of God) build
up, or eflablifh Zion with blood, and Jerufalem
with iniquity ? that is, when fuch fins are
committed in it : ^ or. Did he build Zion with
blood, or Jerufalem with iniquity? And this
fenfe would well agree with what precedes
and follows j but the other meaning is more
received.
ir. The heads thereof juige for reward, and
the priefts thereof teach fof' hire, and the
prophets thereof divine for money : yet will
they lean upon the Lord, and fay. Is not the
Lord among us ? no evil can come upon us.
■•■■'■ 'i.'' '
The heads thereof judge for reward; &c.]
He proceeds to declare the fins of all forts of
thofe, by whom the people ought to have
been governed and direfted in the right way.
The heads, (who were by the laW forbidderi to
take any gift, left they fhould be perverted,
according to what is faid, Exod. xxiii. 8. Thou
L Jhalt
"i Abarb. ' Aben Ezra, Kttnchi. » R. Saadf.
Tanchum. " Kimchi. * See Ecdui. xxxiv, 21, 22.
^
A C 0 M M £ NT AR t
lap.
Ill/
Jhalt take no gift, for tbtlift jbliitdetb the wife.,
and fervertetb the words of the righteous ,
an4, again, to the very fame purpofe, is re-
peated, Deut. xvi. 19.) do ju^e for reward,
and accordingly for gain wreft judgment, be-
ing guided in their fentence by the bribe they
iKiCjeJve, and not by the inerits of the cajufe.
'The friejls, whofe lips fhould keep Jcnowledge,
and at whofe mouths they (hould feek. the
law, as being the meflengers of the Lord of
Hofts, and by him given for teachers and
right interpreters of his law, Mai. xi. 7. ney
teach for hire: their mouths are opened only
to thofe that will give to them : and then will
teach them not fo much the truth as pleafing
things', fuch as they fhall defire, not what
they ought to hear. And whereas no prophet
Ihould undertake that fundion but fuch as
were fent by God, and fuch fhould impartially
deliver his meflage, without refpeA of per-
Ibns, fear or flattery, or any by-ends, there
were among them many that pretended to be
prophets, who divined for money, and that
they might ge* thereby, vented falfe vifions,
atnd feigned meflages from God who never
fent them. See Ezek. xiii. 6, &c. (following
the ways of Balaam, who loved the ways of
unrighteoufnefs, 2 Pet. xi. 15.) To any that
would believe them and put into their mouths,
ver. 5. and reward them for it, they would
undertake to foretel fuch things as fhould beft
like and pleafe them, and footh them up in
their ways ; to others the clean contrary : in
fiimm, all thefe, in that corrupt flate fo with-
out regard to jultice and truth, made their gain
not God's glory their end, and yet for all this
would * flatter themfelves with vain hope of
iecurity and confidence in God and his prefence
among them. He had own'd them for his
people, chofen Sion for his habitation, pro-
mifed to dwell in the temple at Jerufalem ;
^ they had there the ark of his covenant, and
t)\t figns of his majeftatick prefence, fo that
they thought him even tied to a perpetual re-
fidence among them -, and fo long as he was
among them, they thought themfelves fure
th^t no evil could come upon them, he would
not call off his people, nor let his city and his
temple be deftroyed. Such vain confidence in
the Lord by them who forfook the Lord and
his ways, and yet hoped not to be forfaken by
him, fee defcribed likewife, Jer. vii. 4, 8,
iSc. where he fheweth on what terms only he
would continue his prefence with them and
defend them i which conditions feeing thefe
here obferved not, how vain and groundlels
their confidence is, the ifTue fhall Ihew, and
that is in tj^e next words declared.
.'..: ■ . , '. \ ?;.'
1 2 . Therefore fhall Zion for-jour fake he flowed
tA a field., and Jerufalem fhall become heaps,
and the mountain of the houfe, as the high
. placef of theiforeji.
Therefore fhall Zion for your fake, &c.]
They feem'd to think for Zion^s fakie, and
Jerufalem% ^ad the houfc of the Lord'* fake,
they fhould be fecure, however they beharcd
themfelves ; but God declareth, that on the
contrary, for their fakes, and the evil of thedr
doings, whereby they had made thofc places
which fhould have been kept holy to him c a
den of robbers, of murderers, adulterc;-s, ido-
laters, ajid the Ijke, even thofe places them-
felves fhould be given up to utter ruin and
deftruftion ; liis anger toward the people
fhould extend it felf even to the place it felf
which was defiled by them, it no longer re-
taining its holinefs than they continued holy.
For your fake fljall Zion be plowed as a fidd^
&c. Thefe words are cited, Jer. xxvi. 18.
where it is fhewed that they were fpoken iti
the days of King Hezekiah. Plowed as d
field, the buildings thereof being all thrown
down, it fhall be laid plain as a field which
fhall be plowed, or * which the enemy fhall
plow up, that he may leave no fign of a place
ever inhabited, or a fign that it fhould never
more be inhabited ; and Jerufalem as an heap
of fl ones, the flately buildings thereof being
demolifhed, not one flone left in order on ano-
ther, but all thrown down. Mat. xxiv. 2. and
laid in rude heaps. And the mountain of the
houfe, the mount Moriah, on which the' glo-
rious temple fl:ood, as the high places of the
forefl, as hillocks on which trees and weeds
fliould grow, as in a wild place, not regarded
or inhabited by men, but only by wild beafb,
Hofea il 12. All -thefe are expreffions of
utter ruin and defolation. The latter words
rendred, high places of the forefl (or of a
wood) a "= learned Jew faith may be rendred,
as high places of the f boar of the forefl, in re-
ference to what was done to that place by
Adrian the emperor, who to make the place
more odious to the Jews, % kt up in feveral
places of the city the images of hogs and
other things deteftable to them ; and he would
have this prophecy to refpeA what was by the
Roman emperors done when they deftroyed
Jerufalem, when one under Titus who deftroy'd
it, ^ plowed up the ground where it flood, in
token that none might, without the emperor's
leave, build any more any houfe there, and
when fuch things were done by Adrian, who
built there a city which he called Mlia, and
built up and down in feveral places idols tem-
ples. But, however, this prophecy may feem
to him and others to ' extend it felf fo far,
and then to the utmoft of the letter to have
been fulfilled, or the whole of what is here
faid done, yet we may juftly look upon it as
limited to a fliorter time, and fufHciently, as
to making good thefe defcriptions of great'de-
folation, fulfilkd in the deftruftion of Jerufa-
lem and Ihe temple by the Chaldeans, by whom
the city and temple were made heaps of rub-
bi/h or dufl. Neb. iv. 2. 2 Kings xxv. and
2 Chron. xxxvi. 19. in the time of King Zede-
kiah,. till when, though it was before fpoken,
it feems to have been difl=ered on their re-
pentance, as is intimated in the forecited
Jer.
* Ifa'uh xlviii. 2.
f Pfelmljox. 13.
'' Kim. Abarb. Grotius.
t Calvifiui in, Chrilli. 135.
« Jer. vii. 9, &c.
^ Ciilv. «n, 123.
^ Grot. Chrift. a Caftro. «• Abirb.
' Sec Chrift. 5 CaAro.
Chap. IV. '
on
M i c A a.
J 0 A
}
Jer. xxvi. 19. though tR the other alfoj in re-
peft of the things done agreeable to thefe ex-
preflions, it may not unfitly be applied. See
alfo R. Saadias his Arab tranflation. And the
mountains of the houfejhall be chapels, or houfes
of other wor/htfs, or, as fome fay, a wood.
CHAP. rv.
Verse i. But in the lajl days it Jhall com to
pafsy that the mountain of the houfe of the
Lord fh all be efiahlijhed in the top of the
mountains, and it fhall he exalted above the
bills, and people Jhall flow unto it.
BUT in the laft days it Jhall come to pafs,
that the mountain of the houfe of the
Lordf &c.] According to God's ufual method,
in the midft of judgment remembring mercy,
here are to thofe grievous judgments before
denounced, fulyoined gracious promifes of
great mercy. In the foregoing words he
threatneth an utter defolation to the mountain
of the Lord ; here he promifeth a gracious
reftauration, eftablifhment and exaltation : in
thofe the obftinate finners are given to under-
fland the feverity of God's unavoidable judg-
ments to them ; in thefe penitent believers are
given to expedt his mercies, that never fail
thofe, who are qualified to receive them. How
far the mountain of the houfe in the foregoing
words, and the mountain of the houfe of the
Lord in thefe, agree or differ, in what is figni-
iied by that expreffion, will appear in what
Ihall follow.
In the laft days, &c.] That by the laft days
(though more generally may be fignified any
time to come after, yet) are here meant the
days or time of Mejfiah or Chrift, is fo far
agreed on both by » Some Jews of as good
authority as any, (giving, I fuppofe, the
common receiv'd opinion among them) and
mofl Chriflians, that if any thidt otherwife,
we have not reafon to be fwayed by their au-
thority. But though both Jews and Chriftians
fo far agree to the fignification of the words,
yet in their applying them is there great dif-
ference -, the Jews denying the promifed
Mejftah to be yet come, the Chriflians believ-
ing, and acknowledging him to be long fmce
come : the Jews looking for his kingdom as
of this world ; the Chriftians looking on it as
fpiritual : and fo what the Jews fay is not per-
formed, underftanding the words literally ac-
cording to the outward found, the Chriftians
acknowledge to have been already made good,
and according to the true meaning and import
of the words in an higher and fpiritual mean-
ing, underftood as they ought to be, per-
formed. All the advantage that we may ex-'
peft from the Jews, is a concefTion that fuch
or fuch paffages have refped to the promifed
Meffiah, or to Chrift and his times, how they
are accomplifti'd we muft learn from the hiflory
of the New teftament and Chriftian Inter-
preters.
In Ifaiah ii. 2, t?f, we have mueh the like
expreffions as here, as if one of thefe prophets
had borrowed words from the other. Whe-
ther one did make ufe of the others exprefTionr,
as of words already known to the people, or
for what end, we need not further enquire;
'tis fufKcient to know, that God's prophets did '
not fteal his word one from another, as 'tis
faid of thofe prophets, Jer. xxiii. 30. but
that being all full of power by the Spirit of the
Lord, chap. iii. 8. they fpake as they were
moved by that Spirit, which reprefenting to
them fometimes like vifions, moved th'em to
utter and declare them in like words and expref-
fions. So Ifaiah and Micah here : fo in Oba-
diah, ver. 4, ^c. and Jer. xlix. 9. and 16.
and in the one and other are they the words of
the fame living God, fuggefling to them what
to fpeak, and infpiring them to declare the
fame things in the fame language. ,, .: ;[. j^
The mountain of the houfe of the Lord, &c. j
That is, according to the letter, the mountain
on which the temple, call'd the houfe of the
Lord, ftood, viz. mount Sion, or that part
called mount Moriah. Of this the Jews un-
derftanding it (the foberer of them) to omit
fome wilder and abfurd expreflions at leaft
(though we may think they meant not to be
underftood literally, as if hill fhould be fet on
hill for exalting it) obferve, that by faying, it
fhall be eftablijhed on the top of the mountains ^
and exalted above the hills, is not to be under-
ftood that it fhould be increafed in meafure
of height, but fhould be made illuftrious by
glorious privileges confer'd on it, tokens of
God's peculiar grace and favour and prefence
in it, and the temple on it : in confideratioi^-
and admiration of which, many people fhould
with reverence and refped look towards it, and
in great multitudes flow unto it ; for the word
nnj Naharu in the original feems to fignify
both thefe i firft, to look, or fet the eyes upon,
and fecondly, to flow like waters of a river
continually flowing : in this latter fenfe it is^
as by our, fo *" by moft Intei-preters rendred r ^
but fome learned " Jews prefer the former.
The fcope of both will be much one, viz. to
fhew what great refped, and regard, and affec-
tion people fhall have to it, as to a place more
eminent and defirable than all others, by reafon,
of the glory that God fhall confer on it, and
the privileges that he fhall beftow on, and in
it. Thofe privileges here promifed are fo
great, as '' that the Jews, minding temporal
concerns, do not acknowledge to have been
under the fecond temple after their return from
captivity 'made good, and therefore yet exped
the coming of a Mejfiah, under whom they
fhall enjoy them. But Chriftiaiis looking on
them as concerning fpiritual things, acknow-
ledge them to be already made good by the
coming of Chrift, and fetting up his fpiritual
kingdom by the preaching of the gofpel, and
the gathering of peeople to it. If we look oii
the place here called the mountain of the houfe
of the Lord according to the found of the let-
ter<
• R. D. Kimchi. Abarbmel. «> R. Solo. Ab, Ezra.
Tanchum. ^ R. Tanch.
R. D, Kimchi, Abarb. ' R. Saadias, Abu Walid, R,
I
28
A C 0 M M E N r A R T
Chap. IV.
ter, even that was highly exalted and made what zeal and afFedh'^n, not only Jews but
illuftrious, filled with his glory at his coming. Gentiles alfo, whom God promifed to Chrift
the glory of the latter houfe (landing on that for his inheritance, P/alm ii, nov/ made one
(according to what is prophefied, Haggai id. willing people of Gpd, Pfalfncx. 3. themid^
9.) greater than of the former^ made fo, ' not die wall of partition, which before feparated
ib much by the external pomp of it, as by his them, being broken down, fhould flock to the
prefence, and the miracles oy him and his church of Chrift, he here exprefleth, in that
Apoftles wrought, and the Holy Ghoft, and they Ihould mutually exhort onc,another, fay-
many graces by him confer'd in it. And with ing. Come, &c. The thing fignified being
what refpeft people may be faid to have looked done, ' though thofe words fhoi4d not be ex-
up to it and flowed unto it, appears by that prelly by them fpoken. Is that which makes
early converfion of fo many out of every na- good the expreflion •, although we cannot
tion under heaven, as are reckon'd up. Alls ii. doubt, but oft among them fuch exhortations
5, 9, 41, 46, 47. chap. iv. 4. This, if we
ihould fo far reftrain the name of the mount of
the houfe of the Lord, fufficiently proves this
prophecy in great meafure made good in refpeft
to what was done in It, and about It. But that
we may fee the more evident fulfilling of the
whole, it win be convenient to take thofe
words in a larger acception, with many, if
not moft of Chrlftian Interpreters, fo as to de-
note the church or ' kingdom of Chrift, which
to ftir up one another to embrace the doftrine
of Chrift, have been in words us'd, as well as
we hear, ■" Andrew exhorting his brother Si~ ■
man, and " Philip Nathaniel, and ° the woman
of Samaria thofe of that city to come unto
Chrift. Nor need we look on it as any fuffici-
ent ground of cavil for the Jews, that all thefe
nations came not In perfon up to Jerufalem^
and the mountain where the temple ftood •,
that is not the thing required ; but the coming
from thence had Its rile, and of which that in to Chrift, and embracing the gofpel, which
mountain and houfe of the Lord, or temple was began firft to be preached at Sion, and from
a type, fo that It may well bear Its name : which thence went forth info other nations, is (though
alfo^ In the words of Chrift, * Mat. v. 14.
ihay be compared to a city that isfet on an hill,
riiore Illuftrious Indeed than Jerufalem It felf,
dr arty the moft eminently placed and exalted
cities, yea kingdoms : and then in the large
fpreading of the dodrine of It, by fo many
converts and fo many nations looking and
flocking unto It, will the utmoft that can be
expedled from the words be made good.
What is faid, fhall be eftdblifhed, a learned
'' few obferves to be an expreflion denoting
continuance And perpetuity, that it fliall contl-
done at the greateft diftance from Jerufalem,)
a going up to the mountain of the !Lord, ex-
alted above all otlier mountains, the church,,
which now extends It felf wide on the face of
the whole earth, where they may now as pro-
perly and acceptably worftiip God, as formerly
in the court of the Gentiles, at the mount of
the material houfe of the Lord. That hour is
now come, John Iv. 21, 23. The houfe of
God is the church, iTim.'i. 15.
And he will teach us of his ways, and we will
walk in his paths, &c.] The end which they
nually remain on its fettlement ; and this well are to propofe in their coming Into the church,
agrees to the church of Chrift, of which he Is here ftiewed to be, not that they may obtain
faith. Upon this rock will I build my church, wealth, wordly honour and dignities, but that
and the gates of hell fhall not prevail againft it, they may learn his will, that they may know-
Mat. xvl. 18. Sohie of great note from of
old, by the mountain of the Lord^s houfe, will
have Chrift himfelf td be here underftood :
but whether it be underftood of Chrift the
head, or the church his body (that temple
built upon the foundation of the apoftles and
how they ought to walk ; and accordingly
they muft refolve to walk In his ways, which
lead to falvatlon and true happinefs, which he
alone teacheth. They feek not temporal but
fplritual good things -, for his kingdom (as he
declareth) is not of this world, John xvili. ^6.
prophets, Jefus Chrift himfelf ' being the chief The miftake of thofe things, which were to be
corner-ftonCi in whom all the building fitly expeded from Chrift at his coming, did at firft
framed together groweth unto an holy temple of keep the Jews from acknowledging him, and
the Lord) ^ as they are one, fo the fcope and ever fince hinders them from coming in to
meaning will be one ; although the former ac- him. To learn of his ways and walk in his
ception of the words Is moft followed. paths is not that felicity which can fatisfy their
expeftations from him ; but here we are taught,
a. And man-j nations fhall come, andfa-j, Cofne, that that ought to be the chief thing defired in
and let us go up to the mountain of the Lord, his church and kingdom, that we may know his
;. and to the houfe of the God of Jacob, and he
will teach us of his ways, and we will walk
. in his paths : for the law fhall go forth of
■ Zion, and the word of the Lord from Jeru-
falem.
And many nations fhall come And fay. Come
iet us go upt &c.] In what multitudes and
ways, and be happy in pradHfing and doing ac-
cordingly, otherwife to know them will be vain.
For the law fhall go forth of Zion, . &c.]
Thefe words, which by moft are taken for
the words of the prophet, (though •■ by Others
for the words of thofe people fpeaking among
themfelves ; the matter will be all one) declare
the reafon why they ftiould go up to the moun-
tain
« See Grotius in Haggai. ^ See Parasus, Ifaiah ii. 8 See Dr. Hammond. * Abarb. ' Eph. x'l. 20,
•ji. ^ See Tirinus on Ifaiah xi. 2. «nd ParwuJ on Mi«h. J Ribera, Tar. ° John i. 45. 2 Ver. 46-
,» John iv. 29. P Abarbinel. r£ ^ . ' 7. '. " "" »
Chap. IV.
on M/ C A H.
^
tain of the Lord that they might learn hi'^ jpeople is his word, by which he inftrudteth
ways, viz. becaufe there only fhould be hadj them in his ways and governeth them ; and by
and thence proceed the true and clear know- this he fliall judge, diftinguifh, and teach them-
ledge of God and his ways. Of old the law to difcern between right and wrong, that they
went forth from mount Sinai, and then feated
it felf as it were in Sion, and was even the pe-
culiar of the Jews, for then he Jhewed his -word
unto Jacob, his Jiatutes and judgments unto
Ifrael ; but dealt not fo with any other nation ;
and as for his judgments they were not known to
them, Pfalm cxlvii. 19, 26. But in the laft
days here fpoken of,, the times of Chrift, it
was to go forth of Zicn, and from Jerufalem,
hiay walk in the ways, and obferve the rules
of juftice and charity, whenfoever, or where-
foever they be or live, and rebuke them that
do otherwife than they ought, that they may
amend their ways. The King Meffiah (faith a
" learned Jew) fhall, as Lord over all nations,
judge among them, fo as that if any have
quarrels or differences with others, they ihall
make addrefles, or refer the matter to him.
there firft to be divulged, but not confined to and he fhall bid him that hath done wrong, to
it, but to be preached all the world over, and do right to his neighbour. He fhall compofe
communicated to all nations, according to our all quarrels and differences between them. He
Saviour's commifTion to his difciples, that they fhall « judge and rebuke not by the fword or
fhould go and teach all nations. Mat. xxviii. fpear and violence, but by his word and Spirit.
19. which being accordingly by them (who The efFed: of which his fo judging and rebuk-
were to be witnejfes to him both in Jerufalem ing fhall be, that being wrought on and difci-
and in all Judea, and in Samaria, and unto the phnated by his word, they fhall lay afide all
uttermoft ■parts of the earth) executed, their animofities and diffenfions, and defire to live in
found went into all the earth, and their words peace one with another, which is expreffed by
to the ends of the world, Rom. x. 17, .18. faying, they fhall beat their fwords into plow-
And that law, that word, viz. the gofpel, pares, &c. /. e. they fhall be fo averfe from
which by this means wfent forth of Zion, and war one with another, that they fhall turn their
Jerufalem, mufl all of all nations, that will inflruments of war, (as having no more need
learn of the ways of God, and be inftrufted of them, or refolving no more to ufe them)
rightly to walk in his paths, embrace and attend into fuch as are proper and necefTary for times -
to, as the only dodtrine that teacheth what of peace, (an exprefTion contrary to what is
ought to be known of him and his will, and us'd, Joel iii. 10. for expreffmg times of war
how to pleafe him, and fo to obtain thofe good and tumult. Beat your plow-fiares into fwords,
things promifed to the obedient fubjefts of his &c.) This being promifed as the effeft of
kingdom. Chrifl's reigning and the preaching of the
• gofpel, which we call the word of God, the
3. f And he Jhall judge among manj people, Jew, who acknowledges not Chrifl to be yet
and rebuke Jtrong nations afar off ; and they come, requires us to fhew how this hath
Jball beat their Jwords into plow-Jhares, and
their fpears into pruning-hooks : nation fhall
not lift up a fword againjl nation, neither
Jhall the-j learn war an^ more.
- 'tis I
And he fhall judge among many people and
rebuke, &c.] Who is this that fhall judge and
rebuke ? The Lord, '' fay Some, mentioned
laft in the foregoing words ; his word, ' fay
Others, there likewife mentioned : which,
without doubt, fhall be done by the mediation
of one conftituted by him, which fhall divulge
fuch truths as fhould be received from him:
' Others, Sion, or the mountain or houfe of the
Lord, that is, the church. Some Jews of
great learning and authority among them ex-
prefly fay, Meffiah, though not exprefled, is
here meant (according ' to the manner of fcrip-
ture, leaving the perfon which is neceflarily
underflood, unnamed) that he is the teacher,
in the former words, the judge and rebuker in
thefe fpoken of •, and fo diverfe Chriflians ;
been made good under the gofpel, that
fo we may prove this prophecy to have been
made good, and fo Chrifl to be come ? For"
anfwer to which objection feveral things are
faid, as, firft, '' that thefe words are figura-
tively to be underflood, not precifely accord-
ing to the found of the letter, not fo much of
outward peace in the world, as of inward peace
of confcience, that peace which being juftified
by faith we have in God, Rom. v. i. that
which Chrifl promifeth to his, that they fhall
have in him though they have trouble in the
world, Johnxvi. 33. and this peace have Chri-
flians always found, and fhall find in Chrifl :
he left it with his and will continue it to them.
Secondly, that the gofpel is a dodtrine of
peace, commending it to men and difpofing
their minds to it ; fo that whofoever as much
as lieth in them live hot peaceably with all men,
Rom. xii. 18. live not according to the rules
thereof, and animofities, wars, and diffenfions
argue a deficiency of faith in men, and that
and this way taken comprehends all the rell, they '' have not afcended up to the mountain of
God in the church judging by Chrifl, and he
by his word : for the Father having fet Chrifl
as king upon his holy hill of Sion, Pfalm ii. 6.
hath committed to him all judgment, and the
feepter by which he judgeth or rebuketh among
Vol. I.
1 R. Tanchum. ' Abnb. See Chrift a Caftro.
Kimrl i. * Chriftoph. a Caftro. Abaib. » Tar.
the houfe of the Lord, nor learned (as they
ought) his ways to walk in them. But feeing
the word of Chrifl inflrufteth to bear wrongs
and not to revenge, i^c. and difpofeth to
peace, and requireth it, it may be well faid,
'M that
' Ribera.
f Paraeus.
» R. D. Kimchi, Aben Ezra.
R. D,
30 K C 0 M M E NT: A RT Chap. IV.
that by the preaching thereof men (hould be among many difFerent nations on the preach-
fo dlfpos'd, as ^ that they jhould beat their ing of the gofpel.
fwords into plow-Jhares^ &c. that they fhould
not levy war any more. 4. But they Jball fit every man under Us vine^
Thinily, Some * think this made good in and under his fig-tree^ and none Jhall make
that about the time of Chrift's coming, there them afraid : for the mouth of the Lord of
was peace in the known world under Augujius, Hojls hath fpoken ic "H^,
in token of which the gates of the temple of
Janus at Rome were (hut, as after again imder But they Jhall fit ^ &c.] A figurative expref-
Nero^ &c. but that peace feems to others not fion of great fecurity and tranquillity, ^ elfe-
much to refped this peace, as not being an where likewife ufed, the effeft and fign of
efFeft of preaching the gofpel. peace •, and fo is to be underftood, as the for-
Fourtmy, it may feem rather to have been mer promife of peace, whether of outward or
fulfilled in what is faid, that when great mul- inward tranquillity : which that they may
titudes were converted to Chrlft by the preach- without doubting exped, is added for confir-
ing of the gofpel, "" they were all of one heart, mation, that the mouth of the Lord hath fpaken
end one foul. Ads iv. 32. and as the dodrine it, who can and will make good whatfoever he
farther diffus'd it felf, fo did alfo peace and faith without fail, however improbable at pre-
charity, among all thofe many and of dif- fent it may feem.
ferent nations that received it, fo far as that it
was a note and charader of Chriftians "^ ac- 5- J^or all ■people will walk every one in the
knowlcdged by the unbelieving heathens, who name of his god, and we will walk in the
were forced to fay of them with envy and ad- name of the Lord our God for ever and ever,
miration. See how they mutually love one ano-
ther. If it continued not fo, it argues (as we For, &c.] This particle fhews thefe words
faid) in men a falling as from their firft love, to have dependence on fomething before faid,
fo too much from the faith, and is a fign of and to give a reafon of what was (aid ; and
thofe perilous times that the Apoflle foretold they feem fpoken by the prophet in the name
fhould come in the laft days, 2 Tim. iii i, i^c. of thofe, who (hould go up to the mountain
They that faithfully adhere to Chriftj and of the Lord, and to the houfe of the God of
fincerely love him, will ftill be known to be Jacob, and learn of his ways, and walk in his
his by their loving one another, and living paths, and had promife of peace and fecurity
peaceably as far as is pofTible with all men : to them ; rendnng a reafon why they might
and of fuch only '' to fome feems this prophecy certainly exped a performance of thofe good
to be fpoken, and to have refped not generally things promifed to them, viz. from their*ac-
to all men* but to the godly, and true be- knowledging him only for their God j adhering
lievers, who have always endeavoured, and to him, and conftantly walking in obedience
always will endeavour to make it good, and to him, and affiance in him. For zs all people
ihew it fulfill'd m themfelves. If any think v^ill walk every one in the name of him, whom
not thefe anfwers fuflicient, but exped a more they take for their God, and ufe fo to do ; (b
literal fulfilling of the words by a general peace they by a conftant walking in the name of the
in the world, they muft exped ' what time Lord, will evidence, that they acknowledge
will hereafter produce ; and if they be the him for their God, and fo have reafon to ex-
Jews, that this anfwer may fuffice them, and ped the good things which he hath promifed,
that there is no force from the argument to and will without fail perform to thofe that
prove that the Meffiah is not yet come, will (as they refolv'd to do) conftantly cleave to
appear from what diverfe of their own dodors him, faithflilly ferve him, rely and depend on
fay, that the time or kingdom ^ of Meffiah him, and his protedion and favour. This
lafteth on earth many thoufands of years, expofition may be illuftrated by what is faid,
(doubtlefs to the end of the world.) So that Jer. ii. 11. Hath a nation chang'd their gods,
if ought fpoken as concerning his time be not which are yet no gods ? But my people have
yet fulfill'd, it may be longer expeded without changed their glory for that which doth not profit.
denying him to be yet come. Again, as to It was formerly the perverfenefs of Ifrael ac-
them, their dodors alfo fay, ^ that weapons cording to the flelh, that they would forfake
of war (hall not ceafe even in the days of the name of God, and his worlhip, and fol-
Mejfiah, but only in the world to come : and low vain idols ; but here the true Ifrael of
fo do fome '' Chriftians interpret thefe words, God, the faithful members of his church (out
as that they are to have their full completion in of what nation foever call'd) unanimoufly pro-
the world to come after the fecond coming of fefs conftantly and for ever to adhere to him
Chrift. But the prophecy may feem rather to alone, as conftantly as other people did to their
refped what (hall be done in this world than gods, and in fo doing may juflly promife to
that to come, and we may well reft fatisfy'd themfelves the benefits of his providence and
that it is already perform'd, even in refped protedion, out of which they will not, by
t of that outward concord, which followed their own fault and defedion from him, put
them-
"^ See Sane. » Rib. See Chrift. a Caftro. ^ See Afls ii. 42. and 44, &c. * See Tertullian's Apology,
p. 35. Edit. Rigalt. ■• Rilwa. "= See Grot, de Verit. ' Chelec. p. 361. Edit. Cochi. e See Raimund
out of Shabat. ^ Sec Diodati* &c. Umli ii. See Chiifi. » Qi&xo, Parxui, [ See Jerem. to Sunia and Fretcla.
k I Kings iv. 25,
Chap. IV.
Oh MtCAH.
^i
themfelves. And according to this expofition
the word UHJiil Veanachnu, rendred by many.
But we, will be rather rendred as it is by ours,
And we, as it properly fignifies. A ' learned
Man gives the meaning thus, No marvail that
God ftiould have fo lingular a care over us : for
other nations, for performance of their matters,
call every one on their gods ; but we do and ever
will walk in the name of our God the true God.
"■ Another^ No marvail that we Ihall be fafe,
or fecure, feeing we have God for our pro-
testor, againft whom neither our enemies, nor
any other gods can prevail. The fenfe, I
fuppofe, according to them, muft thus be
made up. As long as we adhere to the true
God, no fear but we Ihall have his promifes of
fecurity made good to us ^ feeing the nations
that are againft us truft in falfe gods, which
can neither help them, nor annoy or hurt us,
under the protedbion of our God, to whom we
conftantly cleave. Some of the " Jew doftors
thus expound the words. Till that time all
people Ihall walk in the name of their gods,
for they Ihall not return to the right way, till
that time when the King Mejfiah fhall turn
them into the right way : but we of the houfe
of Ifrael will walk in the name of our God for
ever ; though the temple be deftroyed, and
wc led captives out of our land, yet will we
not change our God for another, but walk in
his name always. " Another thus. For all
people, which now walk every one in the
name of his God, and we alfo the fons of
Ijrael, all of us, both we and they, in that
time will walk in the name of our God, i£c.
The connexion of inference, I fuppofe, in all
thefe muft ftill be the fame, viz. that therefore
they will faithfully exped; that thofe bleflings
of peace and fecurity, which God hath pro-
mis'd, ftiall be made good to them : which
profefllon the Prophet makes in the name of
thofe that are fpoken of, that fhall come in to
God, as joining himfelf to them. •■ Some
give the meaning thus. Although other people
ftiall worftiip other gods, yet the faithful be-
lievers will conftantly acknowledge and worftiip
the one true God, and ferve him alone. And
by them the particle ^D Ci, (which we render,
for) is taken (as fometimes it is) for a word of
afleveration only, as much as to fay, certainly,
or although. Vatablus in his notes in the edi-
tion in folio by Robert Stephens faith, that this
expreftion of walking in the name of God, or
the Lord, iSc. is an Hebraifm, (why it need
fo be called I know not) he faith that the
meaning of it is, to worftiip or ferve God.
T -c like expreftion occurs, Zach.-m. 12. they
ftiall walk up and down in his name, and there
in the lefler editions of thofe notes in 4^0 and
Zvo he faith the meaning is fret i auxilio Dei,
trufting on the help of the Lord. And, in-
deed, both thofe doth it manifeftly feem to
imply, I , To own God for their God, and to
cleave only to him, and him duly and faith-
fully to worftiip, inVocatCj ferve and obey, and
to conform their lives to his will and precepts,
which is called walking with God, Gen. v. 22.
or before him. Gen. xvii. i. as the contrary
behaviour, walking contrary to himj Levit.
xxvi. 21. 2ly, To have affiance in him to
place their truft and confidence in him, and on
him, whofe name is a ftrt)ng tower, Prov.
xviii. 10. to rely profefting that their help is
in the name of the Lord, Pfalm cxxiv. 8.
Thefe notions of walking in his name, 'how-
ever they may be confidered as diftindt, yet
cannot be fevered in the fubjedt fo as that they
ftiould be one without the other. For he tha:t
doth not rightly own God, and cleave to him
alone, and faithfially ferve him, cannot
have any grounds to rely or truft on him for
good and proteftion, but he that doth adhere
to him, and duly ferve him, may with
confidence depend on him, and ftiall find from
him afliired protedion. Thefe meanings wifl
eafily be made out of the ufe of the ftngle v/ords,
which they have befides their proper fignifica-
tion, as walking is ufed for living or framing
the courfe of ones life, or converfation, be-
having or deporting onefelf, or continuing in
any courfe of living, and as the name of the
Lord is ufed either for his doftrine, worftiip,
religion, will and commandment, or elfe his
power, afliftance, blefling and proteftion.
They will live in conftant fear of him, and
obedience to him, and without fear of anv
others in confidence of his afliftance and pro-
teftion. To walk in the name of God will be
to give up their felves to him, either as the
objed: of their worftiip, or of their confidence :
the expreflion here we look on as including both
thefe, and that feems the fiill import of it.
6. In that day, faith the Lord, will I affemble
her that halteth, and I will gather her that
is driven out, and her that I have affii£led.
Ift that day, faith the Lord, &c.] In that
day, at that time, (ver. i . call'd the lajl days)
when God in his judgment remembring mercy,
ftiall gracioufly vifit and redeem his people,
he faith, that he will affemble, or gather, or,
as Some will, ' heal (for in ' that fignification
alfo is the word ufed, and may here well
enough be applied,) her that halteth, or is
' lame, broken or maimed, /'. e. fuch of Ifrael
as are weak and helplefs, inwardly and out-
wardly afflided, fo that they are not able to
bear up and fupport themfelves, and fo juftly
likened to a poor, lame, maimed ftieep, that is
not able to go upright, or keep her way. This
feems a more fimple interpretation than that of
' Some, who would have this epithet given to
them as the pofterity of halting Jacob, Gen.
xxxii, 3 1 . and, perhaps, than that of Others
too, who would " have it to denote their waver-
ing or unftedfaftnefs in their religion, and the
fervice of God, in which regard they are elfe-
where
' Grotias. " Sanfl. " R. D. Kimchi MSS. and fee Aben Ezra. • Abarb. So Montanus alfo diHinguifli-
eth the words, and compares Galatians iv. 8. and 9. and Ephefians ii. 11, 12. p See Montanus and Sandius.
1 R. Solomon Jrirchi. ' 2 Kings v. 3. 6. • R. Tanchum. Septuagint. Arab. Verfion. J Abarb. An Monca-
nus. » Hierom. Ribcra, Menochiuj.
S<2
A COMMENTARr
Chap. IV.
This his bringing them into his fold, the
church, by his own preaching, and that of his
apoftles and difciples, was a mote fignal and
illuftrious aflembling of her that haJted, and
gathering her that was driven out and afflifted,
than any reftauration of theirs, or brin^g
them home to their own country frorti among
_^__ ^ ^ the nations where tliey were difperfed. That
die fame epithet is us'd that is here, and in the did but make way for this greater healing of
where faid to halty i Kings xviii. 2 1 . though
the wor4 be there different in the original ; (al-
though fuch halting was caufe of their other
halting or fainting under afflidions thereby
pulled on them.) The word here us'd, is elfe-
wherealfo us'd for fainting, or failing for want
of ftrength to go upright , as Pfahn xxxviii. ly.
a;id Jer. xx. 10. And in Zephaniah iii. 19
Ikme fenfe, and hath the fame word fubjoined
to it, viz. her that is driven out, &c. I will
gather her that is driven out from her own
country, and from the more vifible prefence of
God, and his protedion, which they had in
manifeft manner formerly enjoyed, caft out by
God, and from him, * whom being her
hufband Ihe had like an adulterefs forfaken and
difperfed among the nations : Jnd her that I
have affli^edy ^nt evils and afflidions upon,
and evil intreated, for the fins of my people
(as the Chaldee adds.) Thefe epithets here
being in the feminine gender, it may be inquired
what the perfon, or fubftantive underftood,
to which they are to be applied, is, whether
the houfe of Jacob, or, the kingdom of Ifrael, tho' now they be caft far ofF^ and feemingly
their breaches^ and better benefit to them -, in
defcription of which proceeding, he fays,
ver. 7.
7. And I will make her that halted a remnant \
and her that was cafi far off, a firong na-
tion : and the Lord fhall reign over them in
mount Zion, from henceforth even for ever.
And I will make her that halted a remnant,
&c.] God referving them for better things,
though they be diftrefled and difperfed, will
not fuffer them utterly to fail and be loft, or
perifh, but fo preferve them, that there ftiall
be a remnant that fhall return and increafe r yea
(without diftinguifhing between that of Judah,
and that of the ten tribes, as fome "" jews do*
applying the firft to the one, and the fecond to
the other) or ^^ fynagogue, or congregation, or
^ daughter of Sion, or Jerufakm, mentioned
'ver. 8. Or elfe whether the feminine gender
here be put (as ufually) for the neuter, and fo
may be rendred or underftood, whatfoever
halteth, &c. i. e. all that halt, and are driven
out, all Ifrael, all or any of them who are in
fuch condition. But (which will ftill be to
the fame fenfe and purpofe) if we fhall (as a
» learned Jew direds^ for the better perceiving
the meaning of thefe words, compare them
with what is faid, Ezek. xxxiv. 16. I will
feek that which was loft, and bring again that
which was driven away, and will bind up that
which was broken, and will flrengthen that
which was fick, &c. where the epithets are
as here in the feminine gender, her that was
lofl, &c. and manifeftly agree to Z?'^?/', or cat-
tle, to which the weak of God's flock, that
is, of the people of Ifrael are compar'd ; and
withal confider how it is the ufual cuftom of
the fcriptures to call God's people, his fheey
in a loft condition, they fhall become a firong
nation. Which promife may appear manifeftly
made good in the flourifhing and growing con-
dition of the church, from beginnings low in
the fight of men, growing to fuch a height
and greatnefs, as it hath attained both for ex-*
tent, multitude and power, by the calling into
it, firft, the loft fheep of Ifrael, that remnant
according to the eleStion of grace that fhoiild be
faved, Rom. ix. 27. and xi. 3. in fo great
multitudes, as appears by the hiftory of the
Ads of the Apof^les^ and then thofe of the
Gentiles alfo, which were .before aliens from
the commonwealth of Ifrael, and flrangers
from the covenants of promife, and fo every
way far off, out of all parts of the world, in
fuch abundance, as it Is ever fince to this day,
as that In all regards they may be juftly call'd,
not only a remnant which fhould continue
without fear of failing, but a firong nation,
agalnft which the gates of hell it felf have
never finee been, or ever fhall be able to pre-
vail : (that we may not confine this appellation
of a ftrong nation only to the apoftles, who
were for the effeding of this '' endued with
and to compare fuch as are dlflreffed, or go power from on high, and with a mouth and
aftray among them, to filly weak or loft fheep,
as Jer. i. 6. My people hath been lofl fheep,
and wr. 17. Ifrael is a fcattered fheep : confi-
dering, I fay, thefe things. It may feem very
agreeable to underftand here likewife, fheep,
or cattle, the weak or dlftrefTed of Ifrael
(God's peculiar flock :) and then will this pro-
phecy appear manifeftly to be fulfilled in what
Chrift faith, Mat. xv. 24. that he was fent to
ihe lofl flieep of the houfe of Ifrael; and his
commanding his apoftles to go to the lofl floecp
of the houfe of Ifrael, and to preach to them,
faying, the kingdom of heaven is at hafid ; and
wifdom, which no adverfaries were able to
galnfay or " refift (as '' Some feem to do ;) nor*
' yet to the ftrength and undaunted courage
of the martyrs •, but extend It, as due, to the
whole church, in regard to their multitude
above any nation, and their fplrltual ftrength.)
This part of tliis prophecy, though it might
feem (as Some will) partly fulfill'd In the re-
turn of the Jews from the Babyloniflj captivity,
and ^ that form of a kingdom which under
Zorobabel they were reftored to, and under the
fecond temple which was then built -, yet do
the following words plainly fhew that it can-
to heal the fick, to cleanfe the lepers, to raife not be faid to have been wholly then fulfill'd, and
Jhe dead, and to cajl out devils. Mat. x. 6, i^c. thatwhat was then done In the reftoring oijews
and
" TarnoviiJs. " Abarbinel. "> Ribera, Menocliius, Tgmovius. ^ Dutch Notes. » R. Tanchurn.
* Luke xxiv. 49. 'Lukexxi. 15. "i Rib. S*, Menoc. ' Hierom. Tar. f R. Tanch. Tirinus.
Chap. IV.
on
M I C A H. :> A
33
land Ifraelites from their difperfion, was but to
Erepare and make way for greater things after to
e done under Chrift, for the making good of
what is here promifed ; for it follows, and the
Lord Jhall reign over them in Sion from hence-
forth even for ever. Now that this hath not
been according to the letter, and in any tem-
poral refpeft fulfiU'd to the Jews, is manifeft ;
all form of government being long fince cut
off from them, and Zion (that place properly
fo called) in the hands of their enemies ; fome-
times one nation, fonietimes another having
born rule there. But take Zion (as it is ufual)
for the church, and in that God hath from the
firft beginning reigned, and ever doth, and
for ever fhall reign over his in Chrift in it. It
is faid of Chrift, Luke i. 33. that he Jhould
reign over the houfe of Jacob (his church j for
ever, and that of his kingdom there fhall be no
end. Wherefore « Some not abfurdly make
thefe words an argument for proof of the di-
vinity of Chrift, becaufe he is here call'd by
Jehovah the proper name of God. It will be
all one to fay, the Lord, /'. e. God the Father
ih Chrift ftiall reign, or Chrift the Lord ftiall
reign, or reigneth over his in Sion, he and his
Father being one. What hath been intimated
in thefe words will farther be confirm'd in the
next verfe.
8. f Jnd thou, b tower of the flock, the
Jirong hold of the daughter of Zion, unto
thee fhall it come, even the Jirjl dominion, the
kingdom Jhall come to the daughter of Je-
rufalem.
And thou, O tower of the flock, the flrong
held of the daughter of Zion, &c.] O tower
6f the flock. The word rendred _/?oc^-, and fo
otherwife fignifying, being in the Hebrew
*ny Eder, there is fome difference between
expofitors concerning the interpretation of it ;
Some looking on it as the proper name of a
place. A place fo call'd is mentioned. Gen.
XXXV. 21. I" beyond which it is faid Ifrael, i. e.
Jacob fpread his tent, after he had journeyed
from Bethlehem, (about a mile's diftance from
it) where they conceive the fhepherds to have
been abiding, when the ' angel brought to them
the good tidings of Chrift's birth, and fo of
that his kingdom, that firft dominion here'
fpoken of. Others taking Bethlehem it felf to
be meant by it, will have what ^ is here pro-
phefied, to be the fame that is repeated chap.
v. 2. and there to be explained. But others
think it the name of a tower at the gate in the
walls oijerufalem, ' call'd xhs.fheep gate, Neh.
iii. 32. through which " Some conceive Chrift
to have rid into Jerufalem when he was re-
ceived with Hofanna's. But by Others more
probably is here thought to be defigned the
tower of David, " or rather all Jerufalem it
felf, which was as it were the tower and fold
of God's flock, Ifrael, becaufe (fay Some ° of
Vox.. I.
the Jews) all Ifrael there • convened, or were
gathered together three times in the year, as a
flock in their ^ fold : and the fame to be like-
wife called in the words fubjoined, the flrong
hold of the daughter of Sion. The word ren-
dred ftrong-hold is bsy Ophel, which befide
this fignification, is alfo the proper name of a
place at Jerufalem, or in the wall thereof, as
Neh. iii. 26, (^c. and 2 Chron. xxvii. 3. and
xxxiii. 14. It hath alfo the fignification of
obfcurity and darknefs, attributed by Some to
it, as 72S Aphal, another word of like found
fignifies, and is accordingly here 1 interpreted,
though to no perfpicuous fenfe, which we fliall
not here therefore infift on, but take it, as by
Ours well rendred, to denote whole Jerufalem,
though perhaps properly fignifying a part
thereof. And that which then we are to take
notice of is, that as the name Jerufalem it felf
and Zion are taken in the prophetical fcriptures
not only precifely for thofe places properly fo
called, but for the church of Chrift, of which
they were ' types and figures, and which had
its firft vifible rife and beginning in or from
them, and thence fpread itfelf ; fo that thefe,
and other like denominations, and appellations
given to them, fometimes may and ought to
be applied to that and underftood of it : and
that the prophecies, feeming to be fpoken to
them, do contain more than can be reftrained,
or limited to them, and neceflarily are to be
expounded of it : and in fuch latitude muft
thefe appellations of tower of the flock, and
flrong hold of the daughter of Sion, be here
taken. And, indeed, they more defervedly
agree to that which is the fold of Chrift's
ftieep, and that mountain eflablifhed in the top
of the mountains, and exalted above all hills,
ver. I . that temple fo firmly built on a rocket
that nothing can ftiake it, nor the gates of hell
prevail againfl it, than they ever did to that
Jerufalem of mens building, though in its
time the glory of the whole earth, and after
by man again deftroyed. This it will be ne-
ceflary to doj that we may fee how the fol-
lowing promife hath been made good. To
this it evidently hath, but not to that : and to
this therefore 'twill appear more properly to
belong, than to that. The promife made is.
Unto thee fhall it come, &c.
Unto thee fhall it come, even the firfl domi-
nion of, &c.] ' Some of the Jews, by a nice
obfervation of the accent in the word, rendred
fhall it come, fo diftinguifti the words, as if
this word had reference to the remnant of halt-
ing Ifrael, of her that was caft far off, men-
tioned in the foregoing verfe ; and fo the
words to found, Unto thee Jhall it, that is,
that remnant that halted, or of her that halt-
ed, i^c. come, and to thee fhall come the firft
dominion, which is the kingdom of the daughter
of Jerufalem. But • Others of them will not
have here any confideration to be had of
that diftindion, but rather the two verbs of
N the
« Munfter. * Chrift. I Caftro. Tirinus. ' Luke ii. 8. ^ Grot. ' Jim. Trcmel. DlodAti. "■ Tiri-
nus. ■> Ab. Ezra. » R. D. Kimchi, R. Tinchum. p Some think it fo called from its poor condition. See
Calvin. 1 Chald. Greek, Vulg. L«. ' Jun. Tremel. Diodat. ' R. Sol. Jarchi. Sm Abarbinel, ' Abtn.
Ezra, R. D. Kimchi, R. Tanehara*
34
A C 0 M M E N r A R T
Chap. IV.
I. e
the fame fignification to be referred to the fame Jiians, will it be agreed that this prophecy
fubjeft, to wit, the firft dominion, only for was to be fulfilled in the MeJ/iah, and refpedls
confirmation fake, and to found, Unto thee his kingdom, and the times under him > but
Jhall arrive and come the firji dominion, &c. with a vaft difference between them, the Jews
Unto thee Jhall certainly come the firji do- looking on it (as we faid) as a promife of an
earthly kingdom in this world which is not yet
come, nor any Mejfiah, in earthly pomp and
fplendour to aflert it, yet revealed, for their
fins as the Chaldee intimates retarded j but that
fuch a one fhall come, and make good what
they expeft agreeable to the literal fcnfe of the
words according to their interpretation : but
Chriftians firmly believing the promifed Chrift
to be already come, and to have made good
all that by virtue of the prophecies was to be
expefted in that way that they are to be under-
whom what is promifed was to be made good, ftood, to wit, in a fpiritual way, and of bet-
By the firji dominion may be underftood fuch ter things than the things of this world. And
a dominion and kingdom as was at firft to to him do we fay, and to the Sion and Jeruja-
them under David and Solomon, (fo the Jews km here meant, viz. the church, that the
moftly underftand it •,) or the chief dominion ; words may, as they ought to be, in their beft
or, thirdly, that the dominion fhould in that and higheft fenfe and full latitude be applied,
firft place come to the daughter of Zion or To him, and in him, to Jerujalem did the firjl
mtmon, " which Jhall be the kingdom to the
daughter oj Jerujalem, or, " fuch as was the
kingdom of the daughter of Jerujalem. And
this emphafis is well expreffed in our tranflation
by fome little tranfpofition of the words, and
underftanding the laft as a repetition of the
former, that this kingdom or dominion fhould
come to the daughter of Jerujalem. But this
makes no great difference or difficulty. It is
to be enquired what is meant by the firft domi-
and how that came to Jerujalem, or in
mon.
Jerujalem. Now how in any of thefe fenfes
or all of them, it came, or it was to come to
them, and in whom it was feated, or in whom
it was to be, or is, made good to them, is
the main enquiry. In Zorobabel firft (fay
fome " Jews) and under the fecond temple it
-was made good to them. But fure Zorobabel
dominion, i. e. that of David and Solomon,
come. So the angel of him, that the Lord
God fhould give unto him the throne oJ his
Father David, and that he Jhould reign over
the houje oJ Jacob Jor ever, Luke i. 32, 33.
over the whole houfe of Jacob, all the twelve
tribes ; and not only over them, but that his
never ruled in that greatnefs and fplendour as kingdom (he fet by God on his holy hill of
to be compared to David and Solomon, or that Sion) fhould take in the heathen aljojor his in-
his dominion might be equalled to theirs over heritance, and the uttermoft -parts oJ the earth
JJrael. And he that relates that opinion of for his pojjejjton, as David prophefieth of him.
theirs, confeffeth that in thefe prophefies are
greater things (as thofe in the firft verfe)
^oken, then can be faid in him to have
been fulfilled, or under the fecond temple,
though this and fome other paflages he thinks
to belong to thofe times, but that the other are
yet to be expeded •, and fays withal, that by
Some all thefe prophecies are looked on as be-
longing to the times of MeJJiah, the fpeedy
coming of whom he and they earneftly defire.
And that indeed feems the opinion of moft of
PJalm ii. 7, 8. So that under him is no dif-
ference between Judab and Ifrael, no nor be-
tween Jew and Gentile, all believers in him
being as one all the Ifrael of God, Gal. iii. 28.
Col. iii. II. Ephef ii. 12, 6ff. To him "ssas
given dominion and glory, and a kingdom, that
all people, nations, and languages, fhould ferve
him, and his dominion be an everlafting domi-
nion, Dan. vii. 14. Unto all whom the found
of his kingdom went forth, Rom. x. 18. And
fo in the fecond notion the firft, that is, the
them, viz. that thefe are things not yet fill- chief dominion came to the tower of the flock to
filled, looking on them as carnal and tempo- Jerufalem, in and by him, a dominion and
ral promifes of an earthly glorious reign of kingdom greater and larger than that of David
Meftiah on earth, wherein he fhall rule over
all Ifrael, all the twelve tribes, as '' David
and Solomon did, having his feat at Jerufalem,
■which fhall never more be deftroyed, which
ftate of his power they look on as fignified by
the firft ^ dominion. And that this prophecy
was antiently looked on as refpefting the
Mejfiah, is plainly declared by the Chaldee pa-
raphraft (of great antiquity and authority
among them) who makes him by the name it
felf oJ tower oJ the flock to be defcribed, thus
rendring it, And thou, O the MeJJiah, or
Ghrift of IJrael, which art hidden becaufe of
the fins of the congregation of Zion, unto
thee Jhall the kingdom come, and the firft (or
antient) dominion Jhall be to the kingdom oJ the
congregation oJ Jerujalem. So that on all
hands, as well the moft of the Jews as Chri-
or Solomon, or any other. David in Spirit
therefore called him his Lord, Pfalm ex. i.
Mat. xxii. 44. and of himfelf he witnefleth,
and his witnefs is true, that he was greater
than Solomon, Mat. xii. 42. and hath there-
fore deferved a name given him. King oJ Kings
and Lord oJ Lords, Rev, xvii. 14. and xix.
16. Prince oJ the kings oJ the earth, chap. i. 5.
None of their dominions were ever like his for
extent or duration. David's and Solomon's
were in all their greatnefs but types of hi^,
their kingdom being even quite overthrown ;
and the " tabernacle o{ David, which was fallen
down, was in him raifed up to a greater height
and more excellent manner than ever it was in
under the Jews. Thirdly, to the tower oJ the
flock, to Sion and Jerujalem, to the nation of
the Jews, in and by our Lord Chrift, came
the
" Abarb.
Kimchi. * R. Tanchum. I Abarb. f Kip^hi, l Afts zv. 16.
Chap. IV.
on M I C A H.
35
tbefirft dominion^ i. e. there It was firft fet up
and divulged by the preaching of the gofpel
of the kingdom to the Jews and loft Jheep of
Ifrael, there he himfelf proclaimed it, and
fhewed his difciples, that repentance and remif-
Jion of Jins Jhould be preached in his name among
all nations, beginning at Jerufalem, Luke xxiv.
47. and fo St. Paul tells the Jews, that // was
neceffary the word of God Jhould have been firft
fpoken to them, Afts xiii. 46. And it may
perhaps not be Impertinent to obferve, that he
was even at firft acknowledged for the expefled
King at Jerufalem by much people, when rid-
ing on an afs into the city (whether through
that gate which was called the fljeep gate, and
properly denoted by Tli* blJQ Migdal Eder,
the tower of the flock, ^ as Some think, or
not, it will not concern us nicely to enquire ;
by which facft of his is faid to be fulfilled what
was fpoken by the prophet, "Tell ye the daugh-
ter of Sim, Behold thy King cometh to thee
meek, and fitting upon an afs, &c.) he was
received by the acclamations of great multi-
tudes, faying, Hofanna to the Son of David,
&c. Mat. xxi. 4, 5, &c. or, as St. John hath
it, Hofannah, Blefj'ed is the king of Ifrael that
oometh in the name of the Lord, John xii. 1 7.
or as in St. Mark xi. 10. Blejfed be the king-
dom of our Father David that cometh in the
name of the Lord, which cometh nearer to
thefe words of the prophet here, and fo Luke
xix. 38. So far were they convinced by the
great miracles that he fliewed, fuch as were
before never fhewed, and his power not
only over men (as when he drave out of
the temple thofe that profaned it) but over feas,
and winds, and devils themfelves, that they
could acknowledge him no lefs ; and therefore,
had he not declined it, would have by force
made him a king in another manner than he
would be fo acknowledg'd, viz. an earthly
king, John vi. 15. And fo far it appears,
this opinion of him prevailed among the peo-
ple, that it was put in as an accufation againft
him by thofe that would not acknowledge him,
that be faid he was a king, Luke xxiii. 2.
though it was not he himfelf but the people that
faid it ; and in refpedl to that common vote did
filate fay, bringing him forth to the Jews, Be-
hold your King, and put for the fuperfcription
of his accufation on the crofs. The king of the
Jews, {Mark xv. 26. and the other Evangelifts)
giving him indeed, though but in fcofF, his juft
title ; at which the chief priefts offended, de-
fired him to change it, and not to write, the
king of the Jews, but that he faid, I am the
king of the Jews, John xix. 21. though he
never faid it, nor challenged to himfelf any
fuch kingdom as they pretended contrary to
Cefar's ; but only fuch, as he himfelf told
Pilate, that was not of this world, John
xviii. 36. And that was it indeed which was
his crime with them, becaufe he challenged
only fuch a kingdom. Had he come in the
lower power and fplendour of an earthly kmg,
they would, the chief of them, have been as
forward as the common people were to have
acknowledged him -, whofe dominion, becaufe
he did not fo, they rejeded, and for the fame
reafon do their pofterity ftill deny and rejeft it,
and fo will not acknowledge thofe prophecies,
as this and other like, concerning his kingdom
to have been in our Lord Chrift fulfilled, but
fWl vainly look for another in whom they fhould
be fulfilled to them, in a kingdom that is of this
world, wherein keeping his feat in an earthly
Jerufalem reedified, he fhould rule over Judah
and Ifrael, by force of arms fubjeding the reft
of the world to them. But we having learned
from himfelf the nature and manner of his
kingdom wherein he ruleth, and which he,
beginning at Jerufalem, fo miraculoufly propa-
gated through the whole world, not by carnal
arms and force, but by the power of his Spirit
and Word, do fee and cannot but acknowledge
the utmoft of what by virtue of this prophecy
could be expedted, made good in and by him ;
and that it plainly belongeth to him. After
all this, may be taken notice of yet another
conftruftion of the words, by Some = followed,
yet tending ftill to the fame purpofe, Thou, O
tower of Eder (or the flock) that is, Bethlehem,
that art obfcure, to thee fh all come the daughter
of Zion, and there fhall come from thee the firft
dominion, that is, the kingdom to the daughter
of Jerufalem, fuch a king or kingdom which
fhall bear rule in Jerufalem, i.e. in thee Meffiah
the king of Jerufalem fhall be born : which,
though fome fay, may be partly applied to
"* Zorobabel, yet no otherwife they fay than as
he was a type of Chrift, who was to fpring of
the fame race. In fumm, thefe words, how-
ever they be interpreted, are a prophecy con-
cerning Chrift and his kingdom, which can-
not be eluded : in him and by him, are they in
the amplieft manner, and in none other perfon
ever yet were fulfilled: he it is that fhould
come, and in vain do the Jews look for ano-
ther to come and bring an earthly dominion
and kingdom to them.
9. Now why doft thou cry out aloud ? Is there
no king in thee ? Is thy counfellor perifloed ?
for pangs have taken thee, as a woman in
travail.
Now why doft thou cry aloud, &c.] Having
in the latter end of the former chapter de-
nounced very heavy judgments againfi the in-
habitants of Jerufalem, and in the foregoing
verfes of this made very gracious promifes of
great good things, now in what follows he fo
mingleth a repetition of both threats and pro-
mifes, as to fhew, that the one does not hinder
nor crofs the performance of the other, but
that both fhall in their time have their due ac-
complifhment, fuccefTively one after the other,
firft, the judgments, then the promifes,
though by the evils which they fhould fufFer,
they might feem to have caufe to defpair of
ever feeing good again. In the firft place, to
fhew the certainty of the evils to come on
them.
* Tiiinus. <: Grot. Stokei.
Grot.
^
A C 0 M M E N f A R T
Ciiap. iV*
them, he, to whom all things to come art
prefent, and whatfoevcr he has determined is
as already done, fpeakcth to them as if they
were already befallen them, and expoftulates
with them concerning their behaviour under
them, as favouring too much of infidelity
and diftruft.
Nov) why, &c.] What is the caufe of all
thy fad complaints, of thofe expreflions of
grief, like thofe of a woman's pangs in travail
jn child-birth ? (which is in the fcripture an
ufual expreflion of great forrows.) Is it be-
caufe the enemy hath deprived thee of thy
king and counfcUors, under whofe conduit
and gpvernment thou formerly enjoyed'ft tran-
quillity and comfort ? This feems the moft li-
teral and fimple fenfe of the words, and in
this way they may be compared with what is
£tid, Hof. xiii. lo. as the words are by many
rendred, and well bear. Where is thy king now
that he may fave thee, or thy judges, &c.
The hiftory of their being bereaved of king
and counfellors, is read in chap. xxiv. and
XXV. of the fecond book of Kings. And
from the words fo expounded, may be inferred
and will be included that, which " Others give
as the fenfe of them, Is there no King in thee ?
that is. Is not God, for all this that thou fuf-
fereft being deprived of thy earthly king, thy
king and thy counfellor, fo that thou mighteft
in him find ftrength and comfort to fupport
thee, and from him counfel to diredb thee,
and by him be at laft delivered from all thefe
eyils ? But at prefent Ihe, i. e. Jerufalem, or
the church of the Jews, deprived of all vifi-
bie comfort, hath no king of her own nation
to proteft her, no fenate nor counfel to direft
her, and God her heavenly King hath for the
prefent withdrawn the wonted figns of his vi-
sible and gracious prefence and protedKon from
her •, and therefore may fhe feem to have juft
caufe of bemoaning her condition in moft paf-
fionate figns of grief: and therefore by way of
conceffion befpcaks he her in the next verfe,
lo. Be in pain, and labour to bring forth, O
daughter of Zion, like a woman in travail :
for now fhalt thou go forth out of the city,
and thou fhalt dwell in the field, and thou
fhalt go even to Babylon: there fhalt thou be
delivered, there the Lord fhall redeem thee
from the hand of thine enemies.
Be in pain, and labour to bring forth, &c.]
Or as fome change the imperative into the
future, by way of afcertaining her that thefe
things fhe muft for a while endure, 'Thou fhalt
he in pain, thou Jhalt be as in labour, or, as a
woman in travail, in great anguifh. For thou
fhalt certainly go forth out of the city j fhe
fhall be forced to lye abroad in the fields, with-
out houfe or home of her own, and then led
into captivity as far as to Babylon : fo that in-
deed fhe hath vifible occafions of great forrow.
But thofe forrows, though great as of a wo-
man crying out in labour and travail, yet fhall
be as hers alfo in another refpeft, viz. that
they (hill end in joy^ John xvi. 21. for there
even in Babylon, where fhe might fear utterly
to perifh, and that her name and pofterity
fhould utterly be cut off, doth the Lord pro-
mife to fave her, and redeem her out of the
hand of her enemies, that had done fiich de-
fpite unto her. So that here is joined to a cer-
tain denunciation of judgment, a certain pro-
mife of deliverance again from it : that they
may not defpair under what they fhall fufFer,
but with patience and comfort expedb the joy-
ful ifTue in God's good time ; which is alfo the
fcope of the following words. But before we
proceed to them, we may take notice of a
different expofition of the ninth verfe, from
what has been given, which we then omitted
that we might not interrupt the kn{e ; it is
' of Jewi/h Interpreters of good authority
among them, fattening another fignification on
the word rendred cry aloud, to wit, fFhy doft
thou feek to make friends to thee, viz. the
Egyptians and Affyrians, that they may fave
thee from thofe evils which God for thy rebel-
ling againft him hath threatned to fend on thee,
and why does the approach of the enemy af-
fright thee .? Dofi thou not confider that he is
thy King and counfellor, and that in turning to
him would be thy only fafety i" But now for-
getting him and feeking to others, and finding
them not able to fave thee, pangs have taken
hold on thee, and thou art greatly diftrefTed?
and thou liaft great caufe fo to be. Be in pain
therefore, and bow down thy felf as fainting
under forrow ; for now, according as he hath
determined, fhalt thou go into captivity ; but
he then that is thy King llill, when he hath fo
humbled thee, will in the midft of judgment
remember mercy and deliver thee, &c. This
according to that rendring would be the nearefl
meaning : but this Interpretation though anti-
ent is by few followed. But following our
tranflation, (with which mofl others agree)
there may alfo be given another expofition,
fomething different from the former. Now
why dofi: thou cry out, &c. Is there not a King
in thee ? Haft thou not counfellors and directors,
to fave thee ? Thefe fhe once afked. Give me
a King and Princes, Hof. xiii. 10. and fhe
had them, and in tliem trufted -, but now
doubting that they are not able to fave her, and
fearing the force of her enemies, fhe is in an-
guifh as a woman in travail ; and defervedly,
for for all that they can do to help her. She
fhall be driven from her home, and led away
captive to Babylon. Yet that fhe may not de-
fpair, fhe is afTured of help from the Lord, who,
when fhe hath been made to know, how vain
all other helps are, will fhew his power in
delivering her, even then, when there feemed
no hope to be left to her : and fo will there be
a plain connexion alfo between thefe and the
following words. But the firft expofition may
feem the plaineft.
II. f Now alfo many nations are gathered
againft thee, that fay. Let her be defiled,
and let our eye look upon Zion.
Aben Ezra. R. D. Kimchi, Drulius. I Chaldee Paraphrdft. R. Sol. Jarchi. and f«e Abarb.
nc
OVf-
Chap. IV.
bn^m I C A H. > A
?*
'PNow alfo many nations, &c.] In thefe words
ktid the following, he gives a farther repre-
fentation to her of what evil fhall befal her for
a time, and then an afTurance that llie fhall
in the end overcome all that afflidl her, and by
the might of the Lord prevail over them, and
bring them under. But though this be evi-
dently the fcope of this and the following
verfes, yet (for making it plain) are fome diffi-
culties to be cleared: as, firft, who thofe
inany nations were that are fpoken of: fe-
tondly, when they here fpoken of had thefe
promifes of viftory made good to them : and
before fome forms of expreffion in the words
are to be explained for the better underftand-
ing the ground of thefe queries, and the folv-
ing of them. Thofe many nations that are
gathered againft Zion fhall fay. Let her be de-
filed. « The word fignifieth fometimes, pol-'
' lution, or, defilement by fin, fo Jer. iii. i.
Shall not the land be greatly polluted? and
Numb, XXXV. 33. Tejhall not pollute the land
notion to found She is, or let her be, then Sht
was, or hath been.) In fine, it is an expref^
fion of their defires, that all manner of mi(^
chief and fhame might befal her to her utter de^
folation (like theirs, Pfalm cxxxvii; 7.) and
their hopes to fee it that they may rejoice at it
and infult over her, as is farther exprefled by
the next wordsj and let our eye look upon Zion,
let us fee our defire upon her, as the word is
likewife ufed, Pfalm liv. 7.
1 2 . But they know not the thoughts of the Lord
neither underftand they his counfel : for he
fhall gather them as the fheaves into the flcor.
13. Arife^ and threfh, O daughter of Zion:
for I will make thine horn iron, and I will
make thy hoofs brafs, and thou fhalt beat in
pieces many people: and I will confecrate
their gain unto the Lord, and their fub-
ftance unto the Lord of the whole earth.
But they know not the thoughts of the Lord,
wherein ye are, for blood it defileth the land. &c.] So they thought, and fo they wifbed,
as was aforefaid, that Zion fhould by their
hands be laid perpetually defolate ; but the
Lord had other ends -, to chaflife his people
by them, but then to return their malice on
their own heads, and to bring that final de-
flruftion, which they intended to others, on
themfelves. Such difference betwixt God's
And this fignification feem they to refpedt not
only who render it as Ours -, or they more
manifeflly " who render, She fhall fin, or, be
wicked ; and they again who render fhall be
condemned, or, be guilty, or, be obnoxious :
but they alfo who render, ' Let her be fioned,
•viz. as a defiled adultrefs : and perhaps the
as
their meaning,
Greek alfo, who looking not fo much on the counfel and thoughts, and the thoughts of
' "" ■ '■ ■' ' '' ■ ■— the enemies of his people which he makes ufe
of fometimes, for humbling and chaflifing his
people, fee likewife defcribed, Tfaiah x. 5.
and following verfes. He when he hath done
his work by his enemies, fhall again in mercy
receive his people into favour, and deftroy
being forfaken by him let her be dealt with as thofe to whom for a time he gave power over
fuch, defpitefully ufed and deftroyed, that we them ; which deflrucftion he exprefleth by fay.
fignification of the words
render it. Let us infult, (although they
change both number and gender.) For what
will be the intent of all thefe but as much as
to fay, Let her be looked on as defiled with
fins and made loathfome to her God, and fo
may infult over her ; we cannot now doubt of
being able fo to ufe her. But then defiled here
will be referred not only to exprefs her guilt,
but rather the miferable condition they hope to
■bring her to, in polluting her with blood and
flaughter, and contemptuoufly ufing her.
mg, he will gather them as fheaves into his
floor, and bidding the daughter of Zion in his
might, to arife and threfh them, trample on
and triumph over them, for that he will enable
her fo to do ; for that end he will make her
horn iron, and her hoofs brafs, that flie may
without refpeft to her former holinefs, and as beat in pieces many people, that is, he will give
■ ' '■ ' '•" • " -• ■' her irrefiflible flrength and power fo to do.
In thefe exprefTions, the like to which are elfe-
where ufed, is manifeflly alluded to the cuflom
in thofe countries, both of old and flill, to
bring the corn, after it is gathered in, made
up in fheaves, into a floor in an open place,
and then laying the fheaves in order, to lead
about oxen over them, drawing after them a
pair of dented iron wheels, or, as in fome
places, planks ftuck with fharp flints driven
into them, that fo the corn may be trodden or
much as in them lies abolifhing all figns there-
of. In much like fenfe feems the word de-
filing (though the word in the Hebrew be dif-
fering, yet of like fignification) to be taken for
contemptuous ufing or deftroying, as it is faid,
Jofiah defiled the high places, 2 Kings xxiii. 8.
and Ezra vii. 24. God threatens, that their
holy places fhould be defiled by the heathen,
and Pfalm Ixxxix. 39. 'Thou haft profaned his
crown, by cafting it to the ground. In much
like fenfe may the word here be underflood,
It has alfo another fignification, of doing hypo- forced out by the hoofs of the oxen, and the
critically, or, being an hypocrite ; and Some
k here chufe to take that. So the Tigurine
verfion, fhe was an hypocrite. The intention
mufl flill be. Let her have the condemnation
or punifhment of, or, be ufed as a profane
hypocrite (for the word is not of the preter-
tenfe but of the future, and is rather after this
Vol. I.
flraw by the wheels or flints broken in fmall
parts like chaff; and then the corn purged
from the flraw is laid up for the ufe of men,
and the flraw for the ordinary food for their
cattle. This cuflom is elfewhere alluded to in
fcripture, Deut. xxv. 4. This being obferved,
it eafily will appear to be the meaning (as was
faid)
t c ^\ "^""f ''• '' ^^'^''- ^'''''"- ^" Chald. Paraph, R. Solomon Jarchi, KimchJ, Mnnft.
" See Anal Montanus and Chrift, I Caftro.
\
Vulg. Lat.
p
s^
A COMMENTARY ^ap;l^.-
ikid) that their enemies ihould be gathered for fourfcore and Jave thoufand in the camp jof -the
deftruftion, and they (hould have power yljfyrians, and atl the leaders and captainsy fo
given them, to bring them under and utterly that Senacheriby after all his proud brags and
Aibdue them. Some ' learned men, becaufe the infijltations, returned home with fhamc unto
expreflion is borrowed from the treading out his own land. To what may be oBjp^Sed,
of corn, which the oxen do not by the ufe of that here the daughter of Zion is bid to arife
their horns, but their feet and hoofs, think it and threjhy &c. and that fhe fliould beat in
more convenient here, not to underftand by
born the horns on the head, (although by
thefe ftrength is elfewhere rendred) but the
horny fubftance on the feet of the cattle, to
wit, their hoofs, which by faying he will make
iron and brafs, is meant (as alfo if the word
pieces many people, but that (he had no hand in
this, but all was done by the angel of the
Lord -, it may be anfwered, that what was
done by the Lord for her fake, though by
other inftruments, " is not unfitly attributed to
her, and fhe is called to trample on and tri-
horn be properly underflood) that he will give umph over them, whom in her behalf, and
them unwearied ftrength and irrefiftible power
in fubjeding and prevailing over their enemies.
The Chaldee therefore without mentioning
born, or hoof, renders, / will make the people
in thee Jirong as iron, and their remnant firm
as brafs. The fubduing of their enemies feems
farther exprefTcd by the following words alfo,
for her fake, he had brought under her istt i
and it may be well faid that the Lord had by
his utter deftruftion of them, ° devoted them
and their gain and fubfiance to himfelf. So
that we need not inquire after the truth of
what ' Some affirm (perhaps without any good
grounds) that Hezekiah confecrated to the
and J will confecrate their gain unto the Lord, Lord many fpoils taken from thofe Affyrians ;
&c. Of confecrating or devoting fpoils and though it may be taken notice of, what is
goods taken from enemies, read in 'Numb, faid, 2 Chron. xxxii. 23. that upon the vic-
xxxi. 28, 50, i^c. and Jofhua vi. 17, 19. tory many brought gifts unto the Lord to
and to omit the cuftom of other nations in con- Jerufalem. But Others think, that there
fecrating fpoils taken from their enemies to ought not that ftrefs here to be put on the
their gods, Nebuchadnezzar may feem to particle now, as to the defigning of the time.
have confecrated the veflels taken out of the
Lord's houfe to his idols •, for he carried ofF
the veflels out of the houfe of the Lord to
Babylon, and put them in his temple at Baby-
lon, 2 Chron. xxxvi. 7. in the houfe of his
gods, Ezra i. 7. That which we take no-
tice of is, that the confecrating and devoting
the goods and fpoils of the enemies, imports
and is a fignal and memorial of their defeat
and deftrudion. So that the words are a re-
petition, or continuation of God's promife of
but 1 that the import thereof here is for af-
furance, that what is fpoken fhall as certainly
come to pafs in the time by God determined,
as if it were already done, and therefore that
to be faid to be done now, which was a good
while after without fail to be done. ' Some
Others therefore underftand by the many na-
tions, fuch as were in the army of the Chal-
deans, by whom Jerufalem was taken and de-
ftroyed, and the Jews carried away to Babel.
But wtiat viftorv had the Jews ever over
viftory to his people over thofe many nations them ^ (the like objedion to what was againft
•which fhould be gathered againft them, and of the former opinion.) The anfwer muft be,
his denunciation of deftnufHon to thofe na- God gave them into the hands of the Medes
tions. But then who are by thofe nations and Perjians to be threfhed and deftroyed, fo
meant, and how, or when this prophecy was, that the Jews then in captivity under them.^
or was to be, made good on them, are the might juftly infult and triumph over them,
things to be inquired : and they may be joined and what God did by others for their fakes
together. Firft, as for thofe nations " Some be attributed to them. And the confecrating
innfting on the particle now, in what is faid, their gain to the Lord, ' Some think to be
Now alfo many nations are gathered againft made good by God's bringing it to pafs, that
thee, as if it denoted fomething nigher at the veflels by them taken out of the houfe of
hand than the Chaldeans coming againft Jeru- the Lord were fent back again. Others,
falem and to be done before that, will have to looking on this as no fatisfadory completion
be underftood thofe that came up in the army of this prophecy alone, ' think it ought to be
extended to the times of the Maccabees, and
that in their hiftory may be found that, where-
by all that is here fpoken may be well faid to
have been fialfilled. But with none of thefe
are the Jews fatisfy'd, and therefore look on
this prophecy as not yet fulfilled, but to be-
long to the times of the reftoring their capti-
vity, the bringing down all their enemies, and
reeftablifhing their kingdom under the Meffiaby
whom they yet expedl, and " by thofe many
nations underftand. Some, of them which at
■went forth, and flew in the night an hundred that time fhall come up with Gog and Magcg,
being,
' Diodat. Ludovicus de Cieu. " Chrift. a Caftro, Menoch. Tirinus. " Diodat. • According to the no.
tion of the word ^nC^nn Hecheramti. ' Tirinus out of Jofephus, but in Jofephus no fuch thing is espreilsd.
q' R. D. Kjmchi. ' Rib. Grot. * Grot. < S»n£liHi. " Ab, Ezra.
of Senacherib King of jiffyria in the fourteenth
year of King Hezekiah, whofe gathering toge-
ther, and taunting infulting fpeeches, and
threats againft Jerufalem are defcribed in
Ifaiah x. and xxxvi. and xxxvii. as alfo,
2 Kings xviii. 19. And that the prophcey of
deftruftion to thofe nations with its expreffions
was made good on them, they prove from
the hiftory in the forecited places, which
ftith, that when they were gathered together
to fet upon Jerufalem, the angel of the Lord
#
Chap. Vk
V
5:
Ml CAMK
being, though they promife to themfelves the
deftrudion of Zion, " by God ftirted up and
gathered together, that they may be them-
felves deftroyed : Others, the armies of the
Romans, by whom Jerufalem was facked, and
the fecond temple deflxoyed, and alfo fuch
» armies of the Chriftians and Saracens alfo,
* as afterwards invaded, or fhall hereafter at
that time of reftoring the captivity, be ga-
thered by God to that place, and there be de-
ftroyed, or, (as before} the armies of Gog and
Magog j and accordmg to their feveral fancies
exped the fulfilling of all thefe things here
faid : whofe dreams as Cbrifiians do defervedly
rejedt, fo in this do they (at leaft divers of
them) join ifliie with themj that whatever
elfe may be faid otherwife to have been done
towards the fulfilling of the things here faid,
as to the deflrudlion of the Affyrians, or the
Chaldeans, or thofe of diverfe nations in the
times of the Maccabees, yet the full completion
of them to belong to the times of MeJJiah or
Chrift, (not yet to be expeded, as the Jews
•would have it^ but already come) under whom
they have been and are manifeftly fulfilled.
But then things are fpiritually (as before was
obferved) not carnally to be underftood, and
the daughter of Zion not to be the earthly Je-
rufalem, but the church of Chrift, which in-
deed (as was above faid) from Jerufalem took
^ its firfl rife, and thence fpread it felf over the
face of the earth, and brought under many
nations and much people. With what rage
and malice both at the beginning and in fuc-
ceeding times they gathered themfelves againfl
her, is manifeft : yet were they by the power
of Chrift, the fword of his Spirit, and iceptre
of his Word, and by thofe whom he im-
ploy'd fumifhing them with weapons, not car-
nal, but mighty through God to the pulling
down of ftrong holds, and to the cajiing down
imaginations, and every high thing that fhould
exalt it felf againfl the knowledge of God, and
to the bringing into captivity every thought to
the obedience of Chrift, gathered into his floor,
brought down, and put under his feet, wil-
lingly fubjeding themfelves in obedience to
him, and confecrating and dedicating them-
felves and their fubftance to his honour. Did
we look on things after the flefh, or according
to worldly concerns, it might not be hard to
fhew that the. Chriftians (under godly empe-
rors) have had fo great vidories over the in-
fulting enemies of the church, as might ac-
cording to the letter of this prophecy be jufl-
lier faid to have been a fulfilling thereof than
any things by thofe of the Jewifh church :
but Chrift having declared his kingdom not to
be of this world, we are not fo much to judge
of his conquefts by what hath been wrought
by the arm of flefh, though by his power and
in his name, as by thofe wrought by the fword
of the Spirit, not againft fiefh and bloody but
againft principalities and powers, againft the
rulers of the darknefs of this world, againft
fpiritual wickednefs in high places, feph. vil fjl
againft the rebellious minds of obftinate m^
to the fubjeding all to himfelf. It is obferved
by '' Some concerning this prophecy, that it is
to be in fulfilling to the fecond toming df
Chrift, (for he muft reign till he hath put all
things under his feet, i Cor. xv. 25.) In
that day certainly will it appear hoW the things
here fpoken (as every other word of God)
have without the failing of one tittle, been
fully made good, though perhaps till thenj
men will not well agree concerning the inanner
how, or time when. • •
At
CHAP. V.
)t>
Verse i. Now gather thy felf in troops.^ 0
daughter of troops : he hath laidfiege againft
us : they fhall finite the judge of Jfrael with
a rvd upon the cheek.
Now gather thy felf in troops, () daughter
of troops, &c.] It will not be eafy in
few words to give account of the different ex-
pbfitions of thefe words, which are found in
Interpreters, or to pafs judgment between
them. They differ in giving the fignification
of fome of them ; and then in applying them.
The grounds of which that we may fee, it is
to be obferved that the root "^nj Gadad (from
whence is the word ^lljnn Tithgodedi, ren-
dred by Ours, Gather thy felf in troops, and
the word inj Gedud rendred troops) hath two
fignifications ufually attributed to it, one of
gathering together in troops, the other of cut-
ting, and hence have Interpreters, atcordirig to
their different judgments, taken occafion of
different interpretations. As for the firft
word ' Some taking it from the firft of thofe
fignifications, render it, Now fhalt thou gather
thy felf together, or. Gather thy felf together
in troops, or. Troop together ; Others, '' Thou
fualt be compaffed and befet with troops, or^ in-
vaded by troops, or, ' Now fhalt thou go forth
in troops, or, Ihou ^ fhalt make an impreffton,
on give an onfet, and the like. To this feems
the Greek alfo to have refpeft, rendring it^
Now fhall be fhut or blocked up the daughter
with a fhut ting or blocking up, that is, fo fliut
or blocked up with troops furrounding her,
' that fhe fhall not be able to go forth. Al-
though if we fhould take their meaning froni
the Arab printed verfion, which moftly fol-
lows the Greek, and here renders, Now fhall
be hedged up the daughter of Ephraim with an
hedge, one might think, that by miftake of a
letter, they deriv'd it from TW Gadar, which
fignifies to hedge, or, wall about, inftead of "{HJi
Gadad, to gather in troops, putting "1 r for 1 d,
which differ in the Hebrew very little. Others
preferring the latter fignification, render, ^ Some,
Thou fhalt be deftroyed, or, fpoiled ; *■ Others,
Thou ftoalt be cut off; " Others, Thou fhalt be
wounded. The fame word, in the form here
ufed, is alfo elfewhere ufed for cutting ones felf
in
' R. D. Kimchi. ^ Abarbinel. r Calvin. • P^gninns, Rafhi, Jun. Tremel. &c. •> Michlal Yoplie,
Munfter. Drufius, and fee Kimchi. ' Interlineary. '' CalWio. " Caivin. ' Vulg. Lat. t Grot
» R. Tanch. Abarb. " ■ ' • j , "
4<>
A COMMEN'tART
ftlia^'-VS
in token 6f forrcw or tnouming, Deut. xiv. i .
and may perhaps in that fenle be appliable,
Now cut thy felfy &c. ; vt
Accordingly do they differ in rendring the
noun. Some rendring, O ' daughter of troops
or troops ; (or» Ihou that haft an army., or «r-
#»/"«,) Others, " 0/ the fpoiler, or robber ,
' Others, Daughter of the cutter off.
More difference yet is there in the applica-
tion of tke words as to the perfon fpoken to.
To Jerufalem, fay Some, are they direfted,
and all of them concern her, fo as to fhew
what fhall befal her and the reafon why, to
this fenfe, O Jerufalem, daughter of the fpoiler,
or robber, (which art full of fpoilers and rob-
bers, or which haft great ftore of military
troops,) nowfhalt thou be fpoiled, thou which
di4fi layftege againft, or in hoftile manner deal
with us, "■ the prophets and mefTengers of God,
and in which they fhall fmite the judge of Ifrael,
Chrift himfelf, with a rod on the cheek. This
fenfe is harfh in refpeft both to the con-
llruftion and to the coherence. For if there
be any coherence between thefe and the
following words (as there manifeftly is) thefe
things muft be fulfilled before Chrift was to be
bom in Bethlehem, and fo he that was after to
be bom could not be he that is here faid fhould
be fmitten. (Which exception lies againft all
Others ■> who would have by this judge of
Ifrael to be underftood the Meffiah, or Chrift,
however differently tliey expound the former
words.)
It is a clearer fenfe which is given by Others,
who taking Jerufalem for the perfon fpoken
to, in the former part of the verfe, take their
enemies as fpoken of in the latter part; fo
making it a repetition or farther declaration of
thofe evils above threamed to Jerufalem,
which fhe fhould certainly expeft to undergo •,
■and telling by whom, and in what manner, or
how far they fhould be inflifted on her : and
that, whether the former words be interpreted
in that fignification already mention'd, or in
the Others alfo above fpoken of. If in the
fame fignification that thofe Expofitors already
mentioned take them, then thus, Now, ere
long, thou fhalt be fpoiled, " O daughter of the
fpoiler, or robber, &c. for he, that is, the
enemy, hath laid Jiege, i. e. fhall certainly do
it, (fpeaking of the thing •■ as already done,
in token of the undoubted certainty of it in its
time by God determined :) and fhall fo far pre-
vail, and bring them under, as by way of
contempt to fmite the judge {or judges, taking
here _ the fmgular in the fenie of the plural,)
/. e. the chief men, the governours and rulers
of the people of Ifrael, with a rod upon the
cheek, as being in their power to abufe them
and deal with them as they pleafed.
Of the fame concern as to the Jews do
Others alfo make this paffage, who yet render
the firft words in the other of the two fignifica-
tions mentioned, viz. of being gathered in
^troops, whether thus, Now thou fhalt be in-
vaded or compaffed by hoftile troops, O Jerufa-
lem, therefore •* defervedly called daughter of
troops, i. e. the affembly or rendezvous, and
meeting place of troops that come againfl thee :
he (the enemy) hath laid ftege againft us, (of
Jerufalem) i. e. fhall certainly, in that time
determined, befiege, ^c. Or, ' Now fhalt
thou be gathered in troops, or, all thy troops
be gathered, and fhut up together in thee, not
able to go forth, O daughter of troops, (wliich
hadft, and wert wont to fend forth many
troops :) for he, (that is, the enemy) bath laid
Jiege, &c. Or, imperatively, (as the future
indifferently may be rendred either as future or
imperative) Now, (things being thus ordered
by God) gather thy felf in troops, thou daugh-
ter of troops, • that wert wont to have and
fend out many troops to fpoil others, now
affemble thy troops, and gather all thy forces
together, to refift the enemy, and fave thy felf
if thou canft : all fhall be in vain ; for be, the
enemy, hath laid ftege, fhall as certainly lay
fiege as if it were already done, againft us
(the prophet fpeaking in the perfon of the
people, or making himfelf one of them ;) and
fhall- fo far prevail, as to fmite even the judge of
Ifrael, with a rod on the cheek, i. e. moft con-
tumelioufly ufe the chief among us, abufe and
vilify them ; which is the import of that ex-
preflion.
According to thefe expofitions, Jerufalem^
or the people of the Jews, is here bid to ex-
ped: thofe evils before intimated, chap. v. 9,
10, 1 1, and told that they fhall certainly and
inevitably befal them before they fhall enjoy
thofe good things, and obtain that redemption
and vi6tory promifed there, ver. 10, 12.
God hath threatned the one in the firft place,
and promifed the other after to fucceed, and
in making good both in their due time, will he
fhew his veracity. This verfe concerns the
evils that they fhall fuffer, and then in the fol-
lowing is farther affurance given of their re-
demption, and Redeemer, or. Saviour. Againft
thefe latter interpretations, there is no apparent
obje6tion from either the fignification, or con-
ftmftion, or coherence of the words, with
either what preceeds or follows ; yet do Others
prefer a different way of expounding them,
by underflanding, the perfon fpoken to of the
enemy, not of Jerufalem it felf But great
variety is there between them in affigning who
is the enemy then meant. It will not be need-
fiil to infifi on that expofition, though of z
very ' learned man, which would have thefe
words diredted againft Gentilifm, or Heathen-
ifm in general, all thofe falfe religions which
fet themfelves againft Chrift and Chri-
ftianity, and contumelioufly ufed and de-
rided them, and perfecuted them, to telt
them, that though they abounded in troops
and number, yet they ftiould be brought
to nought by the preaching of the Apoftles,
and the prevailing power of the gofpel : for
this rather fhews how the words may be ap-
plied.
' R. Tanchum. '' Vulg. Lat. ' Grot. " See in Chrift. a Callro.
.p. 246. . « Pclicanus. f Tanch. ^ Kimchi. [ Calvin.
Montanuj.
" Aben Ezra. Capell. Crit. Sac.
Diodat. Dutch Notes. ' Arias
t
chap. V.
on
M I C A H.^^ ^'
plied, than gives the prime literal meaning of
them, which we feek for. But who is then
the enemy fpoken to and of? Rome, or the
Romans fay " Some, and their forces under
7'itus which facked Jerufakm, to this fenfe.
Now thou /halt affemble thy troops, 0 daughter
of troops, (Rome, that haft fo many troops)
that thou mayefi lay ftege againft Jerufalem, and
thy men Jhall finite, &c. Or, as Others, " Now
jhalt thou he fpoiled or cut off, or compaffed with
troops, O Jerufalem, daughter of troops : for,
thine enemy, viz. the Romans, fiiall lay Jiege
and prevail againft thee ; or as a '' learned
Jew, Now cut and make bald thy felf {viz. in
token of forrow, as Deut. xiv. i.) for the
many evils that thou (halt fuffer, 0 daughter of
troops, thou which fenteft fo often many troops
to diftrefs Jerufalem and lay her wafte {viz.
the Romans and other nations with them ;) for
God at length in his appointed time, ftiall
bring thee there to take vengeance of thee, in
the place where thou didft that mifchief.
^ Which vengeance, he faith, God will bring
on them for two caufes mentioned. Firft,
becaufe they laid fiege againft Jerufalem, when
they took it, and deftroyed the fecond temple.
Secondly, becaufe they ufed contumelioufly
the chief of the Jews, whom they carried
captives, as is ftiewed by the expreflion of
fmiting with a rod upon the cheek. Thefe,
though otherwife differing, yet in this agree-
ing, that they underftand by the enemy fpoken
of, the Romans who took Jerufalem and de-
ftroyed the temple, are all liable to a common
objeftion, viz. that the things here fpoken ac-
cording to the feries of the words, were to be
fulfilled before that ruler in Ifrael, prophefied
of in the words next following, to wit, the
Meffiah, was to come forth out of Bethlehem,
that is, to be born there ; whereas the fiege
and deftruftion of Jerufalem and the temple
were after Chrift's time. To the fame excep-
tion, lies open alio the opinion of other
* Jews, who by the enemy here pointed out
underftand the numerous armies of Gog and
Magog, which they will have to be yet to
come ag^nft Jerufalem long fince deftroyed.
But if they fay this objed:ion toucheth them
not, becaufe they hold the Meffiah is not yet
come, we muft anfwer, that we are afltired by
the fulfilling as of all other prophecies concern-
ing him, fo of that immediately following, (as
in the confideration of it will appear) that he
is already come, and that Jefus our Chrift was
he, and therefore their obftinate denying of
that truth, doth not juftify their error or
miftake in this interpretation, which perhaps
they therefore take up, that they may feem to
have fome colour for that grand error and their
obftinacy in it, by faying fuch things ought to
be done before the coming of the Meffiah,
which are not yet done, and that therefore
they cannot believe him to be yet come. As
for what "^ Some anfwer here, that the particle
now, feems to import a time nearer to the pro-
VOL. I.
4^
phet's uttering this prbl^fiecy, than' the coming
of the Roman armies was, it is perhaps not
much to be infifted on, becaufe that "^ may be'
interpreted of its due time, or time determined
for it by God, to whom even what was fartheft
off, was then as prefent. ■* But Others there-
fore more probably by the enemies here meant'
underftand the Affyrians under Senacherib'
(whom alfo they underftand by thofe many na-.'
tions mentioned, chap. iv. ii.) and that thefe
words are a threatning of cutting off, or de-
ftruftion to them. What is elfewhere threatned
to them i kclfaiah-x.. 12, i^c. and xxxiii. i.
and what deftru6tion befel them, chap, xxxvii.
36, ^c. as likewile, 2 Kings xix. 35, iic.
Againft this expofition, appears nothing in the
words, or context, which may be objeded, if
Senacherib's fending a great army to Jerufalem
by Rabfhakeh, and Rabjhakeh's infolent car-
riage towards the king and his meflengers, and
reproachful language, and Senacherib's own
blafphemous letter to the fame purpofe, may
feem fufficient to. make good what is faid, he
hath laid Jiege agaittft us, they fljall fmite the
judge of Ifrael with a rod on the cheek -, and
' then may the former words be expounded
either, ^ Now in the mean while fhalt thou ga-
ther together thy troops, O Jffyria, daughter of
troops, and bring thy army which fhall lay ftege,
&c. or in the other fignification. Now fhalt thou
be cut off, or deftroyed, O daughter of troops, or,
the fpoiler ' that ufeft to fend out thy troops to
fpoil others. Yet do Others prefer to apply
what is faid, to the Babylonians or Chaldeans,
who with numerous armies did both befiege and
take Jerufalem, and defpitefully ufed the King
Zedekiah, and flew his fons, and then put out
his eyes, and bound him with fetters of brafs,
and carried him to Babylon, and flew alfo their
priefts and nobles, 2 Kings xxv. i. and that
whether the former words be expounded ac-'J
cording to the one of the forementioned fignifi-'
cations, or the other, either to this (^nie:. Now
gather thy felf in troops, or, prepare thy army,
O daughter of troops, which may lay fiege againft
us and fmite, &c. for fo far fhalt thou pre-
vail : but then thofe judgments denounced,
chap. iv. 12. fhall befal thee, and Ifrael fhall
have a Redeemer, as follows here in the next
verfe : Or, Now in the time appointed fhalt
thou be fpoiled, O daughter of troops, or owner
of that army which laid, (9r fhall lay) fiege
againjt us, and which fmote (or, fhall fmite,
&c.) or. Now Jhalt thou be cut off, or, fpoiled,
O Babylon, daughter of the cutter off or,
fpoiler, (viz. '' Nimrod the greater fpoiler)
who hajl laid fiege to us and fmitten, &c. or,
' Now fhalt thou cut and tear thy felf for for-
row, O daughter, &c. But among all that go
this way (againft which lies no apparent excep-
tion) none more perfpicuoufly makes out the
fenfe, together with the coherence and con-
ftruftion, than a learned '' Jew, thus. Hav-
ing defcribed what fhould befal them, that
they fhould be led captive to Babylon, and how
P the
• Vatablus. » Lyra. Chrift. \ Caftro. 1 Abarb. « Abarb. » R. D. KimchI, Michlal Yophe,
* Ribera, Cl^ift. ii Caflro. ' See Kimchi and Abarb. ■• Chrift. a Caftro. Menochius, Tirinus. « Chrift. 3
Caftro. f Tifinus. e Chrift. a Caftro. " Grot. ' Pelicanus. " R. Tanchum.
42
A COMMENTART
Chap.-V;
the Chaldeans Aiould prevail over them, and
then promifed that in a fhort time they Ihould
be refeafed, he declares that it fhould be by
cutting off the empire of the Chaldeans^ as it
came to pafs \ and therefore, as addreffing his
fpeech to them, faith, Thou Jhalt he wounded,
or Be thou alfo wounded, or cut with the fword
of the enemy, that is, tafte of that which
thou haft made us tafte, O daughter of troops,
i. e. owner of that army which hath laid, i. e.
fliall furely lay Cfor it was not yet done, ac-
cording to the ufual language of the prophets,
Ipeaking of what ftiall certainly be as already
done)^^^ againft us, and which Jhall finite the
judge of Ifrael with a rod on the cheek, mean-
ihg their contumelious ufage of their King
Zedekiah, i. e. this ftiall befal thee, becaufe
thou haft done thefe things in befieging us,
and defpitefuUy ufing our prince and king.
And then having intimated what contempt
Ihall befal the houfe of David, he fubjoins
(according to God's ufual method) a declara-
tion of what dignity they ftiall again attain to,
in the time of their reftauration, faying. But
thou Bethlehem, &c. So will the coherence of
the words one with another be manifeft, and
that there is in thefe words a prophecy of the
firft (/. e. the Babylonifh) captivity, and the
fii-ft reftauration, /. e. that from that captivity,
ahd not meant as fome other, as we have feen,
■^^ould have it, of thedeftrudionof 7^r«y«/(?»»,
i^d fecond captivity, as they call it, by the
Romans, from which they are not reftored.
And what he fubjoins. And thou Bethlehem
Ephratah, &c. will be a promife to the houfe
of David of the return of the kingdom to
them, to be expeded in the time of the
Meffiab. And fo according to this way of ex-
;^fition, is a plain way made, to the confidera-
tion of thofe words, which concern the king-
dom of the Mejfiah, whom they expeft, and
•we fay, ijf already come, viz.
i. But' th'ou Bethlehem Ephratah, though thou
be little among the thoufands of Judah, yet
eut of thee fhall he come forth unto me, that
is /o he ruler in Ifrael : whofe goings forth
have been from of old, from everlafiing.
But thou Bethlehem Ephratah, &c.] Thefe
words being a prophecy concerning him, in
and by whom God would make good to his
people that redemption, and thofe good things
jSromis'd to fucceed the evils, which they
ftould firft fuffer, defcribe him by the place of
his nativity, and condition of his perfon ; as
ijvill appear by confidering them in order. Thou
Bethlehem Ephratah, i. e. Bethlehem of Judea,
Mat. ii. I. or which was in the land of Judah,
as there, ver. 6. where thefe words are cited,
it is called, and fo alfo Bethlehem Judah, Judges
xvii. 7. xix. I. zn6. Ruth \. i, i3c. in which
book, chap. iv. 11. is the name of Ephratah
alfo mentioned, both being names of the fame
town, as appears from Gen. xxxv. 19. and both
here joined diftinguift\ it from another town
called by one of them, to wit, Bethlehem,
which was in the lot of the tribe of Zabulon
mentioned, Jofhua xix. 15. In this town
here fpoken of did David's father live, and he
was bom, i Sam. xvii. 12. John vii. 42.
Ihough thou be little among the thcufands (f.
Judah. Thefe words cit^ Mat. ii. 6. are.
there read. Thou art not the leafl among the
princes of Judah, which fenfe feems almoft
contrary to what is here read, according to the
ordinary tranflations {art little.) To folve the
feeming contrariety, Expofitors have fought
out feveral ways, amongft which are thefe.
Firft, that which our tranflation gives, byfup-
plying the word though as underftood. Se-
condly, that of Others reading the words inter-.
rogatively. Art thou little? and that of
1 Others, // is little that thou be, &c. By all
which the fenfe will be brought to be ntar the
fame in both places. But the plaineft way of
reconciling them feems that which " a learned
Jew, who probably never knew what is writ-
ten in St. Matthew, and would certainly never
have ftrained to fay what fliould make for
juftifying the gofpel, or advantage of Chri-
flians, gives us, which is this, that the wont
l^yX Tfair here ufed in the Hebrew, and by;
Into-preters ufually rendred little, hath t(vo
fignifications, viz. little, and great, or of
great note and efteem, and that in this latter
fenfe it is here to be underftood in this place.
That the word hath both thefe fignifications
(as many other words have both in the Hebrei»
and other languages, and in contrary fenfes) he
proves " by inftancing in other places, in
which though frequently it fignifies little, it i»
to be rendred, great, or chief, or prince. (The
fame is afiirmed ° by Others . of good autority
and among the chief mafters of their language.)
His words are to this purpofe ; Whereas others
take this as fpoken by way of diminution to
that city or family of that tribe, as if it were noC
■worthy to have the kingdom over Ifrael pecu-
liar to it, unlefs God had peculiarly chofen David
becaufe he was acceptable in his fight, fron»
whom their grandfather they inherited that right,
it is a better way to underftand the word, l^yjc
Tfair, in the contrary notion, of chief, or
ruler, that the meaning may be, thou /halt be
chief, prince, or ruler among the thoufands of
Judah. So that if that rendring of their anci-
ents in reporting this prophecy in St. Matthew^
viz. not leaft (which is all one with great in
renown) had been ftiewed him, he muft have
acknowledged it to be the true meaning, of the
word in the Prophet. And with great empha-
fis feems that word here put which fignifies at
once both little and great, or, of great renown,
to fliew that as fome other things which are
little in bulk or quantity, are yet in other re-
gards of more efteem and value above others
in fight greater, fo it was with Bethlehem^
though jjerhaps otherwife little in number,
bignefs, or account, among the thoufands of
' Judah,
' D«; Dieu,
and Arab.
" See Porta .Moiis, Cbaldee Paraph, and Zach. xiii. 7, in Syriack and Greek,
• Abu Walid. Glofs. Heb. Arab. •
"> R. Tanch.
Ghap. V.
on M I C A H.
43
Judahy or, as in St. Maiihew, among the other Chrift than him whom we acknowledge
princes of Judah, which in fenfe is all one, to be born there. In our Lord Chrift did both
alluding to the cuftom of the Ifraelites ^ of thefe concur, that he was both a " branch out
dividing their tribes into thoufands (as among of the root of Jeffe the Bethlmite^ ^ of the
us the fhires are divided into hundreds) over houfe and lineage of David, and alfo (God fo
every one of which thoufands was a prince or
chief: fo that to fay among the thoufands, or
princes {viz. of thofe thoufands) is all one.
The fame word which is here ufed and fignifi-
eth a thoufand. Judges vi. 15. is rendrsd fa-
mily, and fo here is by Some '^ Jews expound-
ed families, by ' Others, cities. To fay then,
thoufands, or princes of thoufands, or families,
or cities, will be in this regard as to the mean-
ing all one. And though in any regard Beth-
lehem among thefe might according to the one
fignification of the word be accounted little.
diredting it by his providence) Iforn in Bethle*
hem. So that in him all that can be by this ex-
preflion in this prophecy underftood or ex-
pedted, was fully completed : as alfo what is
farther exprefled, that he, that was to come
forth out of Bethlehem, to have his rife thenc^
and that for the place of his nativity, was to
be ruler in Ifrael. Who he is, that is fpoken
of as fo, is inquired. An ancient *' Commen-
tator mentioning fome, who would have it
Hezekiah, faith of them, that they do more
Judaize than the Jews themfelves, for fo little
yet indeed the other fignification did defervedly do the things here fpoken, of agree to Heze-
agree to that place, of being not leajl, yea
great and illuftrious, even chief and prince
among them. That by which it was fo
ennobled follows, becaufe, out of thee fhall he
come forth unto me, that is to be ruler in
Jfrael, i. e. that it was to be the birth place of
die great ruler by God promifed to Ifrael to
fave them.
Out of thee fhall he come forth. That is, in
thee fhall be bom, for fo this word that fignifi-
eth to come forth is ' elfewliere ufed, as Gen.
XXV. 25. and Ifaiab xi. r. And that in this
fenfe it is here to be taken appears by that
anfwer, which by the chief priefts and fcribes
of old was given to Herod the King, enquir-
ing of them where Chrift fhould be born,
iW«/. ii. 5, 6. they readily anfwer to him,
that he was to be born in Bethlehem of Judea,
becaufe it was fo fpoken in the prophet here,
that out of Bethlehem fhould come a gover-
nour that fhould rule God's people Ifrael;
and likewife by what we read, John vii. 41,
42. where fome by miftake thinking that
Chrift, becaufe he had been much converfant
in Galilee, was born there, thought that a fuf-
ficient proof to deny him to be the promifed
Meffiah, becaufe (as from this prophecy I fup-
pofe they had their only ground which they
took for undoubted) that he was to come of
the feed of David, and out of the town of
Bethlehem where David was. None could
they then acknowledge for the Chriji, who
was not born in that town. And to their in-
terpretation muft we ftick that we may not
kiah who was not born in Bethlehem, (if he
were not born before this promife of one to be
born, as probably he was) that the Jews
themfelves would not go to attribute them to
him. And the fame cenfure will in great part
take hold on thofe who attribute them to Zoro-
habel, who neither was born there, and in
whom fuch other things as are here fpoken
'- cannot by any means be faid to have been
made good. For though by what is delivered
by fome " ancient Fathers of the Chriftian
church, we may think that heretofore
fome Jews did avow the perfon here fpoken
of to be Zorobabel : yet, thofe ^ who bet-
ter confidered the matter, and have given
us their mind in writing, fay no fuch thing,
but unanimoufly (none we fuppofe contradid-
ing) affirm, that perfon to be the Meffiah, or
King Meffiah: in which fo far they agree with
us Chriftians, but with great difference other-
wife, they affirming the words to note fuch a
Meffiah, as is not yet come, and labouring
from thefe and the following words to prove it,
we, that he that is here promifed, the true
Meffiah, is already come, and that thefe words
prove that he is fo, and that it appears from
them, that our Lord Jefus Chrift is he that
fhould and did come forth of Bethlehem, and
be ruler in Ifrael. As this is here foretold of
our Saviour Chrift, fo when he was now to be
born into the world, the angel brmging to his
mother the good tidings thereof, faith, Luke i.
32, 33. The Lord fhall give unto him the throne
of his Father David, and he fhall reign over
give advantage to the latter Jews, who think the houfe of Jacob for ever, and of his kingdom
it fufficient for the fulfilling what is here faid, there fhall be no end ; and this was made good
that he was to have his extract from Bethlehem,
t from the lineage of David who was there
born, though himfelf was born elfewhere ;
probably to avoid that argument of the Chri-
ftians of old, who thought it a proof, (as ap-
pears out of " Tertullian) that Chrift was al-
ready come, becaufe Bethlehem was now
brouglit to ruin and not inhabited by the Jews,
that there might be any probability of any
in him. But here the " Jews objedt, Jefus
ruled not in, or over Ifrael, but they ruled
over him, and put him to death, and as yet
neither do believe in him or ferve him. The
anfwer to which is eafy : they did indeed and
had power over him fo far, but not to hinder
or impair his dominion over them here pro-
mifed : but more to difcover the true nature of
it, which they were, and continue miftaken in,
and
f See Hammond on Mat. ii. and fee i Sam. x. 19. Exod. xviii.
• Grotiuj. ' R. D. Kimchi, Abarb. " His book againft the Je
25. 1 Raflii, Abatb. ' R. D. Kimchi.
^ - - Jews, chap. 13. edit. Rigalt. * liiiah xi. i.
* Lui(e ii. 4. y Lyra. ^ For fo R. Tanchum confeffeth on ver. 3. » Theophylaft on the fecond of Mat-
thew, b Cbaldee Paraphraft, R. Solomon, R. D. Kirachi, Abarb. R. Tanchum, Nitzachon. ' R. D. Kimchi,
Nitzachon.
44
A C 0 M M E N TAR Y
Ghap. V.
and to further the manifeftation and propagation
of it, not only over Ifrael in the narrow fenfe
wherein they appropriate it themfelves alone,
who are Ifrael according to the flefh only, but
over the whole Jfrael of God, all thofe that
truly know him and believe in him, and are
his chofen people. Herein was the miftake of
their anceftors, and is ftill theirs, that they
cxpefted him to be a carnal ruler, whereas his
dominion was to be fpiritua], as he declares
that bis kingdom was not of this world, which
duly obferved is an anfwer to all their cavils.
Had his kingdom been of this world, bis fer-
vants would have fought that befhould not have
been delivered to the Jews, John xviii. 36.
and whofe fervice could he not in that kind,
have commanded, whofe '' command even the
winds and waves, yea the devils themfelves
obeyed ? who by his word cured the blind,
deaf, dumb, and lame, and every way impo-
tent, raifed men from death to life, and could
have obtained from his Father more than
twelve legions of angels for his guard. Mat.
xxvi. ^'^. Or could he not by the bare breath
of his mouth, have made all his enemies fall
to the ground, as he did fome of them that
came to take him .'' John xviii. 6. But then
how ftiould the fcriptures have been fulfilled.
Mat. xxvi. ^6. thus far /'/ behoved him to
by the groundlefs cavils of Jews, or any other
againft his dominion, by yielding him willing
obedience, to approve our felvcs in the number
of thofe, in and over whom he ruleth, fo fliall'
we approve our felves to be the ' true Ifrael of
God, whilft other falfly and in vain fo call
themfelves. Where he is not ruler, there is'
no true Ifrael. 1
JVhofe goings forth have been from of oU,
from everlafiing, or, (as in the margin) the
days of eternity. He goes on in defcribing of
him, who, he faith, ftiould come out of Beth-
lehem, and be ruler in Ifrael, by another more
eminent coming or going forth than that from
that place, even before that place was, from all
eternity, which is fo fignal a defcription of the
divine generation before all time, or, that going
forth from everlafting of Chrift the eternal Son of
God, God of the fubftance of the Father begotten
before all worlds, and afterwards in time (ac-
cording to what is faid, that he ftiould come
forth of Bethlehem) made Man of the fub-
ftance of his Mother and born in the world,
as that it appears that this prophecy belongs
only to him, and could never be verified of
any other. Yet the " Jews who deny the
divinity of Chrift, endeavour to put us off^
from this proof of it, or, our fo applying the
words to him by another interpretation, viz.
fuffer, for fulfilling them, and through ' fuffer- that thefe words import no more, than that his
ing, enter into his glory. It behoved him to going forth, viz. his extradtion, ftiould be
be lifted up upon the crofs that he might draw from David, between whom and him here pro-
all men to him, John xii. 32. His fo far fub-
mitting himfelf did not diminifti but increafe
the glory of his dominion. That blafphemous
fcoflF of the ancient Jews, Mat. xxvii. 42,
t If he be the King of Ifrael let him now come
down from the crofs, and we will believe in him,
could not then hinder many as well of the
mifed ftiould be a long time, a great number of
years and ages, and fo according to them it
ftiould fo only be rendred, from of old, from
days of age, or, antiquity, i. e. a long time
fince, and not from everlafting or before time^
(and fo ' Others who are not Jews following
their expofition, think that, the words may
Jews as of other nations from coming in to well enough be applied to Zorobabel, who was
jiim, and believing that he was truly the King of the pofterity ox David, who was originally
of Ifrael, and the obftinacy of many of their from Bethlehem, and fo had anciently his ex-
pofterity in ftill perfifting to fay, we will not
have this man whom our anceftors crucified
% to reign over us, muft not beat us off^ from
acknowledging this prophecy fo far fulfilled in
him, as that he was the perfon here fpoken of,
that ftiould come forth to God out of Bethle-
traftion thence. But this the Jews themfelves
do not fay, who (as was before fhewed) do not
apply them to him, but to a MeJJiah, whom
they yet exped: to come of the lineage of
David.) Another "" Jew expounds them in
fomething different words, viz. the caufes of
hem and be ruler in Ifrael; but, confidering whofe production have been from of old, and
how all the other prophecies feeming to them
to crofs this, were together reconciled and
jointly fulfilled in and by him, to infer with the
Apoftle Peter, Ads ii. 36. therefore let all
the houfe of Ifrael know affuredly, that God hath
made that fame Jefus, whom ye crucified, both
Lord and Chrift. Thofe that do otherwifc,
and will not acknowledge him fo, do not prove
him not to be fo, but themfelves not to be the
' Ifrael of God, though infifting on the out-
who hath been from long time foretold of and
promifed. But the fame anfwer will ferve to
all thefe, that we may not let go the plain
meaning of the words, which our tranflation
gives us, as an evident proof of Chrift's eter-
nal generation, and fo of his divinity, feeing
he that is eternal, muft confeftedly be God.
Our anfwer will beft be framed by taking the
words in order, and, firft, that the VPSIJIQ
Motfaothaw, rtnArtA. whofe goings forth, doth
ward privileges of the flefh they call themfelves manifeftly and properly fo fignify it cannot be
Ifrael. That is the true Ifrael in which he denied, and that it neceflarily implies, in the
ruleth, not by a carnal fceptre or weapons, but perfon of whom it is fpoken, an having been
by his word, of which his fceptre the greateft or gone forth aftuaily, when or before the
part of the world hath fo many years feen and prophet fpake thefe words. In the former
acknowledged the power : and that therefore words where he fpeaks of his being born in
which moft concerns us, is, not being moved after-time (which was to come to pafs after
the
•* M»t. vii. 27. Luke viii. 25. ' Luke xxiv. 26. ' Mark xv. jz. ^ Luke xix. 14.
I Gslat vi. i6. |[ R, D. Kirachi, Abatbincl. } Grotiuj. ^ R. Tanchum.
^ See Romans ix. 6.
Chap. V.
on M I C AR.
A\
" another underftands it, of priority of eternity^
by priority of neceflkry exiftence, not of timi
properly fo called, becaufe time was afterwards
created. To this may be added, as for this
ufe of the former word Dip Kedem, that in
Pfalm Iv. 19. He that abideth D"lp Kedem, of
old, i. e. from eternity : and for the fecond,
ZD'1'\]} 01am, what is fald, Pfalm xc.
t. e
the uttering this prophecy) he puts the future
tenfe {^fhall come forth^ but here fpeaking of
a going forth, which was before that time
from of old, the preter tenfe muft needs be
imderftood, and is well fupplied in our tranfla-
tion, by [Jjave been,~\ the verb fubftantive
being according to the ufual property of the
i/^f^rfw language not exprefled but underftood. ■ '\ ' ' -•' -• -•
We fay it is well fupplied by the tenfe denot- £371^ "IJ? U'!\^UMeolam ad Olam, neceffarily
ing the time paft ; for the future can here have rendred from everlqfting to everlafiivg : to
no place : it will be no fenfe to fay a thing omit the many other places, where it is necef-
ihall be from of old : that would be to con- fary fo to be underftood. And as for that word
found paft and to come in one. This going too which is rendred from days, that alfo is
forth having been from of old, cannot be faid ufed fometimes to fignify that eternity in which
to have been made good, by the being of the was no diftindtion of days or parts of time ;
perfon fpoken of in his anceftors loins, nor by fo Ifaiah xliii. 13. Kin ^JS DVQ Miyom ani hu^
the caufes of his being having been of old. word for word p from the day I am he ; that is.
That would note only that there was then a as the Jews themfelves interpret, and Ours
poflibility of his coming forth, not be properly rightly render, before the day was^ i. e. from
called an actual going forth, as it is here eternity. And fo God is called according to
called, no more than 'twould be proper to fay, the ufual expofitibn, the ancient of days, Dan.
that in Adam''s time all men had their goings vii. 9. not that he Is circumfcribed by days of
forth, or were then born and in adbual beings, the greateft number or antiquity, but eternal.
becaufe they were all then in Adoin's loins, and Now if thefe vj'ords fingly, any of them,
there were then caufes which Ihould in after- may denote eternity ; how much more, being
times produce them. To fay then that the all put together. In that order as here, muft
perfon here fpoken of had his goings forth, they increafe and heighten the fignlfication ;
becaufe he was to come forth out of the family and fhew that^ of the perfon here fpoken of.
of David, after this was fpoken, can be no
proper expofitlon of this word, becaufe it de-
notes goings forth that had actually been, not
that were to come. Neither If he had been
as having adlual goings forth, the nature of
which Is fo defcrib'd when the words were
fpoken, they are in the moft improv'd fignlfi-
cation to be taken ? Which will be farther con-
aftually bom in David's time, or any of his firmed by adding that advantage, which is not
anceftors before him (although neither he nor only urged by *) divers Chrlftlans, but fug-
any of his anceftors are here exprefled) could gefted by that ' yew himfelf, who moft ear-'
this make good what follows In the next words, neftly endeavours to deprive us of this proof
from of old, from everlajling, or, from days of for Chrift's being God of the fubftance of the
eternity. But then the rendring of thofe Father, coetemal with his Father. To this
words alfo muft be vindicated from the glofles he argues. That the Chrlftlans concluding
of the Jews, who would have them to fignify from thefe words, that Jefus is God, becaufe
only from fame long time ago, (fome hundreds he had his goings forth from of old, i^c. and
of years) and not from eternity, or before time their faying. Who is from days of old but God?
properly fo called. We fay therefore, that as is falfe, becaufe God was before the days of old ;
the words here ufed, (to wit, Dip Kedem, and whereas they fay his goings forth were from
by our tranflators rendred of old, and CD^^y of old, from days of Olam, (age or long ago)
Olam, rendred everlafting) do fometimes fignl- Implies that then he went forth ; but God is an-
iy, the firft, time long fince, and the latter, cient, (or, eternal) without beginning : and what
long duration of time, whether paft or to come ; is faid from Olam to Olam, i. e. from age or anti-
fo they do alfo fignify eternity, of days and quity, and to age, thou art God, fignifies from
time, (that we may fo. In the language of before age or the world, as he faith there, before
fcriptures, which fpeak to men in their own the mountains were brought forth : and fo what
way of fpeaking, call that eternal continuance Is faid, Prov. viii. 23. / was fet up Meolam,
. which was before time or days properly fo from Olam, or age, or antiquity, is, before Olam,
called.) We need not feek far for proofs of or age, or the world, as he there adds or fi;fr //^^
this. That in Proverbs viii. 22, 23. may fuffice earth was. In this his obfcure way of arguing
for a teftimony of both, where the heavenly is to be obferved, that he mifreports the opi-
wifdom faith, God poffeffed me in the beginning nion of the Chrlftlans, as If they faid. Then,
of his way, ii<Q V7ySQ iOr(\> Kedem Mipha- In age or ancient time, Chrift went forth {i. e.
lau Meaz, before his works of old, and I was had his beginning and was not before) whereas
fet up, D7iyQ Meolam, from everlajling, from God had no beginning : whereas we do not
the beginning, or ever the earth was. That fay fo, but that he had his going forth or
both thofe words there fignify eternity is mani- emanation from the Father, his eternal genera-
feft by the context, this being faid to be before tion without beginning of time, or priority ;
the earth was : and it is manifeftly to be ex- but fo as that he is coeternal with the Father,
pounded, " as one of their own there glofleth And fo what he faith, as if we give to Chrift
It, before the creation of the world, or, as a beginning of his goipg forth, comes ta
Vol. I. Q^ ■ nothing,
" R. Solomon Jarchi. • Aben Ezra. f Compare Pfalm ii. 7. « Tarnoviuj, Glaffius, Hacfpaii.
' Kimchi. " ,j ,
46
A C 0 M M E NT A'R Y
nothing, as a meer fiftion of his own. But
what he adds, is that which makes wholly to
our advantage, i. e. that the prepofitive letter
or particle Mim, which is here put to thefe
words, may be, and in the places cited ought
to be underftood, as fignifying not only from,
but before. And (o then may it here alfo be
underftood, and fo is ' by divers learned Chri-
God's decree maketh things aftually to havi^
been, before ever they were produced in the
time determined for their produftion, (except
other circumftances make it neceflary fo to
underftand it, as according to feme. Rev.
xiii. 8. but of that place, lee Dr. Hammond,
who otherwife underftands it.) Thoiicrh by
virtue thereof all things are prefent to God.
ftians ; and will fo prevent any advantage, and as certain to be as if they already were ; yet
it will not be language intelligible to men, by
taking away all diftindion of times, to lay,
fuch a man hath been already bom into the
world, becaufe God hath decreed he fhould be
born. Add, that if it were fufficient fo to
that may by any be taken from attributing
here to Kedem, of old, or, Teme Olam, days of
age, any narrower fignification, than that of
eternity ; by rendring it, before what was of
old, or, the beginning ; or before days of age
(before any days or age began,) which then underftand the words, here would be nothing
will be all one with from everlajiing ; and fo more faid of this eminent perfon here fignally
our conclufion ftill be confirmed, that the per- pointed out, by fome great thing peculiar
fon here defcribed by his goings forth, of that to him, by which he ftiould be known and
nature as the words neceflarily require, muft be diftinguiftied from all others, than might be
eternal. No other fenfe will agree to the faid of any other ever after born in Bethlehem,
words fpoken of goings forth, which were in of all which it might be alfo verified, that their
adtual being when the Prophet fpake this ; nor goings forth thence had been from of old, i^c.
can they agree to any that then were not in becaufe their anceftors lived there, and God had
being, as hath been ftiewed. And that the decreed they fhould be bom there. This ex-
words are to be applied to our Lord Chrift, pofition then cannot be fufficient or farisfadory,
and were fpoken of him, hath been alfo Whofoever will foberly and ferioufly and with-
ihewed. All the cavils and objecftions of the out partiality confider the words, fhall per-
fews have nothing in them that may fhake our ceive in this verfe, the perfon fpoken of (who
principles, or weaken our belief in him, but is Chrift the tme only Mefftah) defcribed, by
lather confirm them ; and at once fhew, with
what vain hopes they deceive themfelves,
while they will have thefe words to be a pro-
mife of a Meffiah, and yet, denying the tme
Meffab, in whom they are fully made good,
exped: one by virtue of them, to whom they,
can by no means agree, viz. one who had had
no aftual goings forth, when thefe words were
fpoken, nor yet hath, and they do not expert
that he fhould have, till he take his whole
adual being, as other men do, at the time of
his birth, being till then only in the loins of
his ancient ftock : whereas thefe words cannot
a twofold emanation, coming, or going forth ;
the firft in order of the words his birth as
Man, in time, after this prophecy uttered, at
Bethlehem ; the other his eternal emanation or
generation from the Father, which he had
when this was fpoken, aiid from all. eternity,
before the beginning of times or days properly
fo called. The firft of thefe though fingular-
to him, in that it was without concurrence of
an earthly fether, yet in this common to him
with Others, in that he was born of a woman
in time, and in Bethlehem, and fo fhews him
to be a Man : but the other wholly peculiar to
be verified of any perfon, but fuch a one as himfelf and diftinguifhing him from all Others,
inay fay, as Chrift of himfelf, John viii. 58
Before Abraham was (much more before Da-
vid, yea, before Adam, before the ancienteft
of times) / flw, by an eternal being. Out of
what hath been faid may likewife appear
(although Calvin doth not deny that Chrift's
eternal being and divinity may hence be
proved) the invalidity of another expofition,
by Some, though interpreting the words con
becaufe it was from eternity before all time, and
fo fhews him to be God eternal and one with the
Father. Before we pafs from the words, one
thing more may be obferved, to wit, concern-
ing the wonderful aptnefs and fuitablenefs of
the word, Pi^XlQ Motfaoth, or goings forth
here ufed, to the thing fpoken of, in as much
as the fame word, V,VU Motfa, coming, or,
going forth, is ufed for expreffing a word.
ceming Chrift, fo expreffed, as to give advan- which is the produftion and going forth of the
tage to the Jews, viz. that thefe goings forth mouth, as tleut. viii. 3. iS iiSIQ Motfa Pi,
ai Chrift, are ftill to be underftood, as the and U'TW) KX1Q Motfa Shefhataim, the going
former words, of his being made Man and forth of the lips ; it is therefore very appofitely
bom at Bethlehem, which is faid to have been and fignificantly here ufed to exprefs the going
from days of etemity, becaufe from all eter-
nity it was decreed, that there in time he fhould
be born. But, why thefe goings forth, from
of old, from everlafting, which the perfon
forth, or eternal generation, of him who is
called the word of God, of whom it is faid,
John i. I. In the beginning was the word, and
the word was with God, and the word was
fpoken of is fkid to have had when this was God, the fame was in the beginning with God.
fpoken, cannot be the fame with that coming
forth which he fhould have afterwards in time
to come, out of Bethlehem, by being bom
there, hath been fhewed. Again, it cannot
with any propriety of fpeech be faid, That
All things were made by him, &c. Which
words fhew the fame that here is faid, that
Chrift (there called the word) had his goings
forth before all time without begimiing to be,
being eternal with the Father, and gave certain
evi-
• Hacfpan, Tarnovius, Gl»ffi«s, J Calvic, Bren,
chap, V.
on M I C A H.
47
fcvidence and demonftration of that his eternal them ftiall return to their land, and the King
being, or goings forth before time, by creating Meffiah fhall rule oyer them. Or, as " another
and giving goings forth to time it felf, and all faith, the ten tribes 'fhall go up firfl: into the
things that are dated or meafured by time ; land of Tfrael to war againft the Chriftians, and
which " Some alfo will have here fignified : other people of the Eaft, and North, and then
though doubtlefs his own eternal being, as their brethren of Judah and Benjamin lliall re-
diftind: from his birth at Bethlehem^ is the thing turn, or come unto them, according to his fan-
tere chiefly defcribed, and not only the mani- ciful explication of fome foregoing paflages, as
feftation of it in his works in time even at the chuf. iv. 13. and the firft verfe of this chapter,
beginning of it.
3. Therefore will he give them «/), until the
time that Jhe ivhich travaileth hath brought
forth: then the remnant of his brethren fhall
return unto the ■children of Ifrael,
'Therefore will he give them up, until the time
that fhe which travaileth hath brought forth,
&c.] How thefe words are inferred from the
foregoing, as the word therefore (hews them
The confl:rud:ion of the words according to
this expofition muft be with a fupply, unto a
time like the time of her [i. e, a woman] that
bringeth forth [or was with child] and hath
brought forth. But this fupply of like the
time is harfh, and hath no grounds for it -, as
neither to fay, that this denotes a time of for-
row and pangs. Thofe are yet while fhe is in
travail, and hath not yet pafled her labour,
and brought forth. When fhe hath once
brought forth, and is delivered of the child.
to be, will be the better perceived, when we her anguifh is turned into joy, becaufe i a man
fiiall have inquired into the meaning of them, is born into the world. And here is nothing in
Many and different expofitions are given of thefe words, that fignifieth pain or anguifh,
them : that we may fee which to prefer, fome but it is only faid word for word, until the time
of them are to be taken notice of. " The that fhe that beareth hath brought forth. Se-
Jews report a faying of fome of their ancient condly, ' another expofition, by fome of them
Doftors grounded on what is here faid, That given, is, by expounding He not of the Lord,
the Son of David, i. e. the Meffiah, fhould but of the ruler promifed to come forth out of
not come till the kingdom of wickednefs (or, Bethlehem, and the word, fhall give them up^
» as Others read, the fourth kingdom) had by fhall permit, or fuffer, or leave, or let
overfpread the whole world for nine months,
as it is faid, therefore will he give them up,
until the time that fhe that travaileth hath
brought forth, &c. '' This the latter Jews
cite, but do not much infifl on the explication
alone, (as it is ufed. Gen. xx. 6. therefore ' fuf^
fered I thee not to touch her, word for word
gave I thee not, &c.) Thus the Meffiah fhall
fuffer them, i. e. fhall defer his coming to
them [or helping of them] till fuch a time, as
of it. Perhaps they received (' faith OneJ by in the former explication. Or, as Thirdly,
tradition from the days of the Prophets, that Others give the meaning, Till the time that fhe
exaAly fo long the trouble fpoken of fhould that beareth hath brought forth, i. e. till the
endure, according to the time of a woman's time of birth be come, the time of appearance
going with child. But feeing they labour not for him, and them ; according to what is faid
farther to inquire, or cannot tell us, - ic t their
ceftors meant, it will not cone .1 us to trou-
ble ». felves about it ; V . rather to look,
what expv^ '"^ns the"^ '^ jmfelves give. Such
are, Firft, " That God will leave Ifrael, or de-
liver them to their enemies, till their condition
fhall be like the condition of one that is with child
in Ifaiah ix. 6. Unto us a child is horn, &c.
or, as he faith, Ifaiah Ixvi. 8. Zion travailed,
fhe brought forth her children. Or, yet.
Fourthly, fomething different, as f another
hath it. He fhould give them up, i.e. that they
fhall continue in captivity, //// the time that fhe
that travaileth, &c. i. e. Zion, of which he
near her time of bringing forth •, and then fhall faith, chap. iv. lo. be in pain and labour to bring
the (promifed) ruler, and his near relations ap- forth, O daughter of Zion, like a woman in
pear, and return to be, or become a ruler over
the children of Ifrael, as he faith, with the
remnant of his brethren fhall return unto the
children of Ifrael. Or, as " Others exprefs it.
In the day of falvation (when God will bring
falvation to Ifrael) he fhall deliver them into
great tribulation, fo that pangs fhall take hold
travail, and that in Ifaiah Ixvi. which we
have feen, without farther explication of the
meaning of this bringing forth : and then,
that the meaning of the words, and the rem-
nint of his brethren fhall return unto the chil-
dren of Ifrael is, that they all fhall be compre-
hended under [the name of] Ifrael, and ftiall
of them, as pangs of a woman in travail, as not be any more as two nations, nor any more
he faith in Daniel xii. i . and there fhall be a time
of trouble, fuch as never was ftnce there was a
nation even to that fame time : then the remnant
of his brethren, i. e. of the Meffiah, i. e. the
tribes of Judah and Benjamin, which were
left, when the ten tribes were led captive, fhall
return unto, i. e. with, the children of Ifrael,
the ten tribes, vi'z. they and thefe, all of
divided into two kingdoms. Thefe expofi-
tions have we from the Jews, which we have
thus more largely related, becaufe it is in a
prophecy concerning the Meffiah, in which is
the great controverfy between them and us,
left it may be faid, that we follow our own
opinions without taking notice of what they
fay. Befides thefe, there is alfo another expofi-
tion
• Jnn. Tremel. Pet. a Fig. See Tarnov. " Talmud, lib. Yoma. c. i;
» R. Tanch " R. D. Kimchi, MichUl Yophi. \ Abarbinel.
' Lipman in Niizakon.
» Yalkute. y KJnichi, -^ Abarb.
^ John XV). 21. f R. Tanchum,
48
A COMMENTARY
Chap. V.
is underftood the Blefled Virgin's bearing, and
bringing forth Chrift : which though ° Some
look on as forced, yet is by Others preferred
before the reft, and will perhaps upon the ex-
amination be found the moft fimple proper and
genuine among them. To the farther expla-
nation of it may be premifed, that the word
rendred therefore^ may fignify alfo, but yet,
HOtwithJtanding, or neverthelefs, agreeable to
its fignification in the Arabick tongue, and as
p Some obferve it fometimes to fignify in the
Hebrew ; and then the words yield this mean-
ing, Becaufe God hath determined, that that
ruler in Ifrael, whofe goings forth have been
from of old, from everlafting, fhall in time
come forth out oi Bethlehem, and be there being
made Man born of a woman ; therefore till
that time, till fhe which is to bring him forth
hath there brought forth, will he give them up
to be afflidled, and troubled, and not prefently
fhow to them his promifed falvation in full
manner : but then after that he is come forth
and manifefted, his brethren the converted
Gentiles by faith being become children of
Abraham, and fo brothers to this ruler, and
"^ to the true Ifrael, fhall return unto him, and
be altogether faithful fubjeds and members of
his kingdom, and he Jhall Jiand, zndfeed, or
rule them all, &c. Or elfe, Though God
hath certainly decreed and promifed to give
falvation unto J/rael, by him whofe goings
forth have been from of old, from everlafting ;
yet he hath determined withal, that he fhall
come forth unto him out of Bethlehem : and
therefore notwithftanding the certainty of this
falvation by him promifed, it fhall not pre-
fently be manifefted to them, but he will defer
it, till fhe that fhould bring him forth, hath
there brought him forth -, and then fhall it be
manifefted by his calling into his kingdom the
remnant of his brethren, the Heathen, that
fhall be converted to him, who fhall together
with thofe of Ifrael turn unto him, and he
Jhall Jiand, and Jeed, or rule among them in
the Jtrength oj the Lord, &c. What is there
in this explication that is forced either as to the
plain and proper fignification of the words, by
all agreed on, or as to the connexion ? And
this prophecy fo underftood will well agree
with that of IJaiah vii. 14. where, as a fign
of falvation to them, and to point out the
time when- it fhall be brought to them, it is
faid, Behold a virgin Jhall conceive, and bear a
Son, which is the fame that is here promifed,
and faid to have been made good by the Blefled
Mother of Chrift, her bringing him forth in
Bethlehem, Mat. i. 22, 23. Thefe two Pro-
phets, IJaiah and Micah, lived at the fame
time, and in their prophecies were directed by
the Spirit of God to fpeak fometimes the fame
things, as appeareth by what we have feen,
chap. iv. I, 2. and fo both agree concerning
the birth of Chrift of a Virgin, or Mother in
Bethlehem, that he might be the Saviour of
the Ifrael of God all the world over : for the
pro-
, « Calvin. ^ Grotins. ^ Munller. Vat. edit. Steph. in fol. ^ See Dutch Notes. ' Vatabl. Ed. 4.to
and 8vo Hierom. Lyra, Tarnov. See Cafta. ™ See Chriftoph, a CaDrg and Pelican. ^ Riber*. ° Calvin.
f 'S. Tanchum on Hofca ii. 14. ^ DiodaC.
tion hinted by Abarbinel, as extravagant as any
of the other: viz. Therefore, i. e. becaufe
the children of ^rael forfook the houfe of
David (of which the ruler ought always to
have been) God fhall give them up into their
captivity, until the time that fhe which travels
hath brought forth, in many diftrefTes and
forrows, fo declaring that the deftmdion of
the ten tribes fhould be for that fin ; and as
for Judah and Benjamin, which did not for-
fake David their King, yet they alfo fhall go
into captivity as well as the other, wherefore
he faith, and the remnant of his brethren fhall
return unto the children of IJrael, i. e. to go
into captivity as they went. Thus he faith
the words may be alfo interpreted ; but I fup-
pofe none elfe will h think, except fome who
as he will feek to fay any thing, without con-
fidering whether it agrees with the words, or
makes any probable or tolerable fenfe (as this
expofition plainly doth neither) rather than
embrace the true meaning, if it make againft
what they are obftinately fet on.
Now as for Chriftian Expofitors there is
among them alfo great difference in giving the
meaning of this verfe, s Some fo giving its as
if it fhould fignify. That therefore, becaufe
things fhould be fo ordered, as before fpoken,
by God, he would give up the Jews for a
while to be grievoufly afHifted ; but their
afflidions fhould have a joyful ifTue, as the
forrows of a woman in travail, which when
fhe hath brought forth are turned into joy ;
and that to fuch a woman he compareth the
body of the people of the Jews : fo that their
fufFerings under the hand of their enemies are,
^ according to them, compared to the pangs
of a travailing woman, their deliverance to a
happy birth. Or, 2ly, that before the com-
ing of the Mejfiah (Chrift) the Jews fhould be
delivered up for a certain time to fufFer great af-
ilidions, and then Mejfiah fhould ftand up, i^c.
' Others, he fhall deliver them up unto the time,
that the church fhall by a fpiritual birth (^ the
converlion of the Gentiles by the preaching
of the gofpel) bring forth, and the remnant of
the Jews alfo with thofe of the ten tribes fhall
turn unto him. ' Others, far otherwife as to
the firft words, "Therefore will he permit them,
that is, bear with the Jews, and fuifer them
(who were afterwards to be deftroyed by the
Romans) fo long to live and remain in their
country being returned from the Babylonijh
captivity, till the church by the preaching of
the gofpel hath brought in many brethren of
the Gentiles, as well as IJraelites, in the time
betwixt the paffion of Chrift and the deftruc-
tion of Jerujalem ; or much to that purpofe,
as One in few words gives it, "" till the Syna-
gogue hath brought forth Chrift, or the
church, or till " Gentilijm hitherto barren,
hath brought fons to God, brethren to Chrift.
And there is yet another Interpretation
brought, in which by thefe words, until the
time that Jhe that travaileth bath brought Jorth,
Chap, V.
^ 9. bn M I C A HO ":> /•
49^
promife of God was not only to Ifrael accord-
ing to the flefh, tui to all alfo that were afar
cff, even as many as the Lord our God Jhould
cally Adls ii. 39. and all thefe are called the
remnant of his brethren, even thofe that were
before aliens from the commonwealth of Ifrael,
and afar off^ are now in Chrifl made one with
them, Eph. ii. 12^ iSc. all brethren among
themfelves, and all brethren to Chrift their
ruler. Having taken on him their nature in
the flefh, he is not afhamed to call them foj
as the Apoftle fpeaketh, Heb.u. 11. confirm-
ing it out of Pfalm xxii. 22. where in the
perfon of Chrift he faith, I will declare thy
name unto my brethren. And there is no rea-
fon to take the name of brethren here in a
narrower fenfe than to comprehend all. the
remnant, whom the Lord fhall call, Joeln. 32.
whether the Jews or Gentiles, and to reftrain
it with fome only to the Jews, though they
were nigher of kin to him according to the
flefh, and were firft invited to come in. We
are taught of Chrift himfelf to give the word
this latitude, when to the Jews who appro-
priated that name to thofe who were meerly
related unto him in the flefh, he gives anfwer,
that whofoever fhould believe in him, and do the
will of God, is his brother, andftfier, and mo-
ther, ' Mat. xii. 46, i£c, or as Z-«^f viii. 22.
My brethren are thefe which hear the word of
God and do it. Now he, that great ruler in
Ifrael, wliofe goings out were from everlaft-
ing, being come out in the time appointed
out of Bethlehem, and being there born of a
womanj and fo ' God manifefted in the flefh,
and having called thofe his brethren unto him,
and fet up his fpiritual kingdom among men, it
is added,
4. ^ And he fhall fland and feed in thefirength
of the Lord, in the majefty of the name of
the Lord his God^ and they fhall abide : for
now fhall he be great unto the ends of the
earth.
And he fhall Jl and and feed^ &:c.] He ftiall
perfift, and continue to feed, or fet himfelf to
feed, /. e. he fhall with all care, and pru-
dence, watchfulnefs, and diligence, and ten-
demefs, rule, and guide, and conduft, and
provide for, and fupply with neceflaries his
iubjefts, which are his flock, as a good fhep-
herd (to which good princes, and rulers are
ufually likened) doth his ftieep. And this he
fhall do in the firength of the Lord, not as an
ordinary man, but as one, who hath extraor-
dinary, and plainly divine power conferred on
him from the Lord to enable him fo to feed
and rule, not to be hindred, or overpowered
by any that would oppofe him, or do wrong,
or violence, and prejudice unto his flock under
his protection : and in the majefty of the name
cf the Lord his God, fo as plainly to evidence,
that the majejlick ' name of the Lord his God is
in him, that God hath glorified him, and is
glorified in and by him ; and under the pro-
VOL. I. , ^
' See likewife Mark Hi. jj. • i Tim. iii. i6.'
* lb, ver. 9. y Mac ixviii. 19. Afl« i. 8. Rom. x. i
teftion of his gi'eat pov/er and majefty, the_i
his {uhje6ts fball a bide^ be in a fare and ftedfaft
condition, fecure againft all other powers : for'
now, when he fhall enter on his rule, fhall he-
be great unto the ends of the earth, extending
his name, glory^ and dominion as wide ag.
the world, and to the utmoft parts thereof.
Thefe exprefTions (faith a " learned Jew)
evince^ that the ruler here fpoken of can b6
no other than the Meffiah ; not Zorobabel,
who never attained to this height and happi-
nefs. So fay we ', and that our Lord Chrift is
the here and elfewhere promifed Meffiah, and
that all here fpoken evidently agrees to him as
fulfilled in and by him, who is that mler in
Ifrael, that " good and great fhepherd of
God's flock, which ftandeth and feedeth them
continually, that in '" fafety they go in and
out, and find faflure, and defendeth them in
the ftrength of the Lord (all power being given
to him in heaven and in earth. Mat. xxviii. 18.)
fo that they fhall never perifh, neither fhall any
pluck them out of his hand ; for no man is able
to pluck them out of his Father's hand, who is
greater than all ; and He and his Father are
one^ John x. 28, 29, 30. In his name doth
he keep them, ib. ver. 11, I2; and they fliall
therefore abide, never mifcarry under his pro-
teftion. For he is and will be with them alway
unto the end of the world. Mat. xxviii. 20.
and in gathering and guiding his, will fhew and
extend the greatnefs of his power and his
glory '' unto the ends of the earthj among all
nations, as it is this dayj and ever fhall fo be.
He fhall be great, that is> the name of the
Meffiah, faith Kimchi.
But while we apply thefe words to our Lord
Chrift, another ^ Jew fteps in and endeavours
to raife cavils and objeftions out of them
againft us. Having faid that Chrift is not ac-^
knowledged as ruler by Ifrael, which hath
been already anfwered ; he adds and argues
from what is faid, in the majejly of the name of
the Lord his God, that therefore he (here
fpoken of) hath a God, and therefore is not
himfelf God : and if they fay this is fpoken
of him as Man, or in refped of his manhood.
Was Man from of old, from everlafting ?
Again, This King hath brothers j again, Is it
not fo that at his birth no new thing happened?
Only they fiy that at the hour of his death he
reigned. Further, His dominion is not to
the ends of the earth, t?^.
His words are fhort, but fo as his meaning
appears 5 and he thence infers that hence is
proved, that the promifed Meffiah is not yet
come. But thefe are flight cavils, and fignify
nothing to us, who profefs that our Lord
Jefus Chi(ift the Son of God^ is God and Man,
God of the fubftance of the Father begotten
before the worlds, and Man of the fubftance
of his Mother born in the Word, perfed: God
and perfect Man, equal to the Father as touch-
ing his Godhead, and inferior to the Father as
touching his Manhood. In thefe words is no-
thing that may crofs what we hold and believe,
^ but
• Exod. xxiii. 21. " R. Tanchum. * John x. 14,
8. * R. Lipman in Ni^Bachon.
50
A COMMENTART
Chap/V:
but fully confirms it. In that the Meffias
here fpoken of had his goings forth from of
old from cverlafting, it is manifeft that he is
God, as hath been before (hewed : in that he
was in time to come forth out of Bethlehetn,
and God is called his God, and men his bre-
thren, it is manifeft that he is alfo Man» par-
taker of flefh and blood. But do we therefore
fay, that man, or flefh and blood was from
everlafting, or eternal ? By no means, but that
he that was eternal God before time, was in
time made Man, and fo though in the firft
rcfpeft one with the Father, coequal to him,
God himfelf» yet in the latter refpedt, after
him and inferior to him : fo that one Chrift is
both God and Man, yet without confufion of
fubftance and natures. So that if what is af-
firmed of him according to one nature fhould
be objefted as not agreeing to the other, and
fo a proof againft its being in the fame perfon,
will be no more, than if any fhould objed againft
him that affirms, the reafonable foul of man
is incorruptible, that therefore he affirms the
body, which together with that foul makes one
man, to be alfo incorruptible. As he is one
God with the Father, fo is he the Lord and
God of men, (as Thomas acknowledged him,
John XX. 28.) as he is man inferior to the
Father, fo he calleth men his brethren, and
their God his God, John xx. 17.
Why he fhould here take occafion of ob-
jefting, that no new thing happened at his
birth, I know not. Had there not, it might
be an anfwer to him, that » his own greateft
Dodors tell him, that no new alteration in the
■world ought to be expefted at the coming of
the Mejfiab, But we know there did happen
fuch ftrange things as never did at the birth of
any other, as (not to mention that he was
born of a Virgin without father on earth, as
never any other was) that ftrange ftar, the ap-
pearance of which made thofe wife men from
the Eaft coming to Jerufalem to afk without
doubt or more ado, Where is he that is born
King of the Jews? Mat. ii. i, 2. and that
glorious apparition of the Angel, Luke ii. 10.'
proclaiming to the fhepherds, I bring you tid-
ings of great joy^ ivhich fhall be to all people,
for unto you is born this day in the city of
David (which is Bethlehem here fpoken of,
and the thing here fpoken of it) a Saviour,
which is Chriji the Lord. What he adds,
cnly at the hour of his death (or concerning the
hour of his death, for his words are obfcure)
they fay that he reigned, feems to intimate, as
if he fancied that Chriftians, becaufe they
could not avoid that objedion. That no ftrange
thing happened at his birth, did therefore date
his kingdom from his death ; or elfe that he
upbraids us, that we fay, that he that was
overcome by death reigneth. Be his meaning
•what it will, his objection is of no force againft
us, who profefs that Chrift was both born
King, and all the time of his living on earth
evidently fhewed himfelf fo, by fuch means,
as we have formerly fcen ; infomuch that iV<2-
thaniel convinced by what he faw, plainly
confefTeth him fo, Rabbi, that thou art the Son
of God, thou art the King of Ifrael, John i,
49. and the people not doubting of it, would'
needs have taken him by force to make him a
temporal king as he fhewed himfelf^ fpiritual
one, John vi. 1 5. befides their openly pro--
claiming him fo, Mark x\. 10. Luke \\x. c^S}
and that his death whereto he humbled him-'
felf^ did not (notwitftanding the blafphemous
fcoffe of the chief amojig the Je^Ms, Mat.
xxvii. 42. Mark xv. 32.) evidence that he
was not a true King or put an end to his king-
dom, but more advanced it, and did but ferve
to draw his fubjeds (even a great part of the
world) all men unto him, John xij. 32. And
at that too, as ignominious as they fought to
to make it, happened fuch ftrange and unufual
things, as made the centurion, and thofe that
were with him watching Jefus, to confefs him
not an ordinary King, but to fay. Truly this
was the Son of God, Mat. xxvK. 54. Mark
XV. 36. So far was he from having his power
lefTened by his death, that by it he overcame
death it felf, and defiroyed him, that had the
power of it, that is the devil, Heb. ii. 14.
and in his crofs triumphed over them, and all
infernal powers, openly and difcernably to all
that would not fhut their eyes, Col. ii. 15.
Then his refurre(aion after his death (that not
being able to hold him, Afts ii. 24.) which he
made evident by fo many ways, as we find in
the gofpels, and by appearing fo many times,
and to fo many witnefTes, (as is recorded,
I Cor. XV. 4, 5, iSc.) and then his afcending
vifibljr into heaven in the fight of his Apoftles,
ASis \. 9. Mark xvi. 19. make it moil evi-
dent, that the fame Jefus, whom they crucified^
God made both Lord and Chrifl, Ad:s xxi. 36.
and that he is the Meffiah, the ruler in Ifrael
here prophefied of, and that we are to look fof
no other. But faith he, his dominion is not
unto the ends of the earth. Here call we in
the whole world to witnefs againft him. He
living in Germany (far enough from the land of
Ifrael) could not but know how far and wide
over the face of the earth the dominion of
Chrift hath fpread it felf, and in how many
nations he is acknowledged as Lord, and
King, and his name adored, and maghified ;
fo that he would not have made this cavil, ex-
cept he had willingly ftopt his ears, and ftiut his
eyes, or would not underftand what he heard,
or perceive what he faw ; fuch obftinatenefs
doth his way of arguing difcover. There is
nothing therefore in what he hath faid, that
may take us ofF from applying thefe words of
the prophecy hitherto to our Lord Chrift, and
affirming them to be all in him fulfilled in their
true and utmoft meaning. His cavils out of
the following words are of like nature, as in
due place will appear.
But before we pafs from thefe words one
thing more may be obferved, viz. that the
word QtyM Veyafhabu, by Ours rendred, and
they fhall abide, is '' by fome Others rendred
fhall return, or, fhall be converted: into the
reafon of which it will not be needful nicely to
m-
* Miiimonidss, Yad. Tnft. Melchim. cap. ult. ^ Chaldec Paraphrxfe, Vnlg. Latin.
chap. V.
^^ Von M rc A h::)
■^■s
^^
inquire, whether it were becaufe inflead of
what is now read 13tUM Veyajhabuy which fig-
nifies and jJoall abide, they did read UHyi
Veyajhubu, which fignines they Jhall return ;
or whether reading it, as it is now read, they
thought it to fignify the fame that niW^ Tajhu-
bu, taking the words HHy Shub, and yU"^ Ta-
pab, to agree in the fignification of turning
alfo, as they fometimes do in the other of
abiding, as appears by what we read, Pfalm
xxiii. 6. wliere Tl^iyi Vejhabti, by confent of
all, is rendred abide, or, dwell, though the
theme 1W Sbub, moft ufually denotes to re-
turn. They that follow this interpretation
make the meaning to be. That many fliall be
turned and flock in to Chrift, becaufe now he
fhall be great, or that now he may be great,
unto the ends of the earth. But there is no
reafon to forfake our tr^flation, and the ex-
pofition before given.
5. And this Man Jhall be the peace, when the
AJJyrian Jhall come into our land : and when
he Jhall tread in our palaces, then fhall we
raife againjl him feven Jhepherds, and eight
principal men.
6. And they Jhall wajie the land of AJfyria with
the fivord, and the land of Nimrod in the
entrances thereof : thus Jhall he deliver us
from the Affyrian when he cometh into our
land, &c.
And this yi'icci fhall be, &c.] A learned Jew
as it is feid, and he fhall fpeak peace to the
nations, Zech. ix. 10. that great bleffing was
he to be the author of to his : and therefore
our Lord Chrift being the only true Meffiah,
of him is, agreeably to the words, here feid,
He is our peace, Eph. ii. 1 4. At his birth,
was by the heavenly hoft proclaimed peace on
earth, Luke ii. 14. and he entring on his mi-
niftry, Avhile he was on earth, came and
preached peace to them which were afar off,
and to them that were nigh, Eph. ii. 17. and
when he was again to leave the world, he be-
queathed peace to his, gave it to them, and left
it with them, John xiv. 27. So that well
might it be faid of him by way of prophecy.
This man fhall be peace, or, the peace.
And this fupply of the perlbn may fcem
as agreeable to the meaning of the words
as any.
But then of us, i. e. of Chriftians, who
thus underftand the words as affirming that oar
\jytdi1&{as,Q\i.rA. fhall be peace, or, the peace,
may be demanded by the Jews or Others',
what peace we mean ; or, how that peace,
which we fay he is the author and eftablifher
of, may agree with that defcription, which is
given of it in this and the following verfe, to
wit, fuch as fhould be made good by repelling
the Affyrian, by raijtng againfi him feven fhep-
herds, and eight principal men, by wafting the
land of Affyria with the fword, and the land cf
Nimrod, &g. and by delivering from the Affy-
rian, &c. To which we have to anfwer,
that thefe expreflions are figurative, and fo
' laith of thefe words, that though the fignifi- the literal fignification of every word is not
cation of the words be plain, yet the meaning nicely to be infiflied on, fo we may but have
and fenfe of the whole is very abftrufe. In the whole meaning appofitely given.
I
this they and Chriftians agree, that what is
fpoken in them agrees to the Meffiah and his
times or kingdom. But in the application
thereof muft needs be a vaft difFeraice, they
faying that the promifed Meffiab is not yet
come, and fo (the moft of them) that the
things here fpoken of are not yet fulfilled, but
are to be accomplifhed, when the Meffiah fiiall
come : we, that the Meffiah, who is our Lord
Chrift, is already come, and fo the things by
him and under him fulfilled, and in fulfilling,
as they ought to be underft:ood, and that no
That diverfe expreffions of fuch benefits as
were promifed to be made good under the
Meffiah are figuratively to be taken, is that
which cannot be denied, and by the learnedeft
of ' the Jews themfelves confefled : as for in-
ftanee, that which is likewife a defcription of
the peace by him to be effedled, that ' the wolf
fhall dwell with the lamb, and the leopard lye
down with the kid, the calf with the young lion,
and a little child fhould lead them, &c. and the
lion fhould eat flraw with the ox, &c. and all
this fhould be becaufe the earth fhould be full of
other Meffiah is to be expefted, nor other ae- the knowledge of the Lord, which none will fay
complilhing of thefe prophecies. The truth thofe beafts are capable of, or expeA there
will appear by going over the words in order. ftiould be fuch a ftrange change in their nature.
This man fhall be the peace. There is nothing And it muft therefore be confeffed, that the
in the original text exprefled that fignifieth expreffions are figurative, and denote only that
man ; but the words barely found. This fhall great change in the natures and difpofitions of
be peace, without mention of perfon or thing, men which ft\all be wrought by the Doftrine of
which hath caufed difference among Expofitors Chrift, and that mutual accord in love and
according to their different underftanding of meeknefs which thereby they ftiall be difpofed
what is to be fupplied, as pointed to by the to. And why may not thefe words be under
particle this. Some underftand it of the per-
fon before fpoken of, as our Tranflators, who
therefore add man. This man fhall be peace.
1"he fame do many other Expofitors under-
ftand, both Chriftians and Jews alfo. So
•■ one cf them. It is to be underftood of the
ftood fo too, i. e. figuratively ? They muft
needs fo be, if we read. This man fhall be
peace, that is, the peace here defcribed ftiall be
wrought by the Meffiah (for reafons which will
by and by ap^ar.) And fo figuratively takert,
what do they but, under the type of a com-
Meff.ah, becaufe he ftiall be the caufe of peace, pleat temporal peace to the Jews, reprefent to
us
' R. Tanrhum.
' ifaiih xi. 6, &c.
" R. D. Kimchi.
Maim, in MeUc. cap. ult. and in hit Epiftle of the RcAirreAion.
3
52
A COMMENTARY
chap. V.
us that more excellent fpiritual peace^ that his feem a Nummary of \*'hat is hert itx)ken
comprehenfive blefllrtg of peace with God, and prophefied of. ' ''"I'-'' ''• "•^'^
peace among themfelves (and as far as in them If any of fuch who {a read the wot^s, 'th'ii
lies, peace with all men) and peace within man jhall be peace, that is, the Mejftah, like;
themfelves, not to be difturbed by the aflaults not of this way of expounding them, but fay,
(of any enemies thereof, which is by Chrift whethei' Jews or Others, that under the
given to his church and the members thereof, MeJJiab^ they ought according to the proper
the fubje<fts of his kingdom, and wrought by found of the letter to be fulfilled, '' St. Hierom
the preaching of the gofpel, maugrc all that
fhall oppofe it .''
The AJfyrians and Chaldeans were then the
known enemies of the Jews., fuch as invaded
their land, and trod in, or entred into their
Salaces, and wafted all things •, if now God
lould raife unto them any, under whofe con-
duft they fhould not only rejiel thofe enemies.
teacheth us thus to argue with them, Thefe
things fpoken here as to be effefted by Mejfiah
are either fulfilled, or yet to be expedted and
not fulfilled. If they fay^ they be fulfilled,
let them give us the hiftory thereof by autho-
rity of ancient books confirmed, and tell uS
when the AJfyrians and Chaldeans were ever*
fubjefted to the Jews, conquered and governed
butpurfuethem,andwaftetheirland,andwholly by them •, (we may add, if they fay they are.
fubjedl them fo as that they ftiould no more
have caufe to fear them, would not this be a
very great blefling, a bringing in and eftablifti-
ment of a moft defirable peace, and a thing
marvellous in their eyes, the greateft they
could then wilh for ? By reprefenting this
therefore to them to be done, he figures out
that greater blefling, that defirable peace,
which that Mejfiah, whom in the foregoing
words he had promifed, and defcribed, fhould
be the author of, and make good by conqueft
of more malicious and potent enemies than the
AJfyrian or Chaldean, even Satan himfelf with
all his infernal hoft (whom with his own wea-
pons and in his own territories he hath van-
quiftied •, through death ^ having dejiroyed him
that had the power of death, and given to his
the viftory over death, and the fting of it,
iin) and the principalities and powers and
rulers of the darknefs of this world and fpiritu-
al wickednefs in high places, Eph. vi. 12. and
all the world that lies in wickednefs, and the
enemies of the truth which with imappeafable
malice conftantly feek to invade the church
and infeft the members thereof, and to difturb
their peace. Againft all thefe, and all that
can be named, will he fecure it to them, and
continually raife up fuch a fufficient number of
fuch as fiiall maintain his truth and beat down
whatfoever fhall oppofe it, and furnifh them
with the irrefiftible power of his Spirit for that
end, fo that none fhall be able to take from
his that true peace which he giveth. With
him is power alfo to fecure to his an outward
peace, and to raife up fuch as fhall bring under
all that fhall infeft that alfo.
And this alfo he often doth by wonderful
means, as he feeth moft for his glory and the
good of his church. But that we do not look
let them then confefs that the Mefftah, who
they confefs was to be the author of that
peace, by the conqueft of thofe enemies, and
delivering them from tliem, is already come.)
But 'tis not likely, that they will fay this. If
then they fay that they are not yet fulfilled,
nor Mefftah yet come, as they do, ' but that
they expedt that they fhall be, according to the
found of the letter, fulfilled when he fhall
come, and that if the Affyrian fhould offer to
invade them, (as in the Prophet's time he did)
the Mejfiah with his princes and chieftains,
denoted here by feven fhepherds, and eight
principal men, fhall fo fubdue them, as to de-
liver them from all further fear of annoyance
from them, we then demand, "Where are their
palaces in any land, that they may call their
own, for the Affyrian to enter into and tread
in ? Where (if they had fuch) any Afjyrians
(they being fo long fince cut off from being a
nation) to tread in them ? Shall the Meffiahy
that he may fulfil thefe things according to
the letter, build up for them palaces, which'
may be troden in, and raife Affyrians Out of
the duft, who have fo long ceafed to be a-
known nation, to come and tread in them,
that fo he may drive them out of Ifrael's land,
and wafte theirs with the fword ? This would
be fuch a ftrange miraculous change in the
courfe of the world, as the greateft of their
Dodtors (as we have faid) will not admit them
to exped: at the coming of the Meffiah : and
for this reafon is it that, as above we intimated,
thefe words muft neceffarily be underftood
figuratively, if underftood as to be efleded by
Chrift, becaufe that before his coming thefe
nations, viz. Affyrians and Chaldeans, had
been fo utterly deftroyed, as not to be reckoned
among nations, much lefs to be in any fuch
and much
on as the thing here principally meant or pro- power as to invade the land of Ifrael, and
mifed, but that fpiritual peace of a more di-
vine nature, which we have fpoken of, accord-
ing to what he promifeth, John xvi. 33. that
. in him they fhould have peace, though in the
world they fhould have tribulation, bidding
them therefore to to be of good cheer, becaufe
he hath overcotne the world ; which words of
annoy them in hoftile manner :
more now ftands the cafe fo.
This objeftion feems '' to one among the
Jews (no lefs learned nor obfervant of his own
advantages than others) fo evidently prefling
and fo unanfwerable, that he plainly profefTeth,
that what is here fpoken cannot be looked on as
» Heb. li. 14. I Cor. XV. 57. *' On Micah v. ' Judari in adventu Chrifli quern fibi limulant \\xc omni»
jozta literam futura elTe contendunt. Hieronymu}, and fee R. Sol. Jarchi, and R. D. Kimchi ani Abarbinel.
*■ R. Tanch.
Chap. V.
*t otl M I C y4 H^ 7,
5.^
a promife of things yet to com^i and to be ex- phecy was to be expefted from the Meffiah
peded : There Is, faith he, no fignification (or bath had its due acconiplifhment, though he do
place) for a prdmife that AJfur (or the Jjjyrians) not look on thefe prefent words as fpoken of
fhall in time to come be cut off or deftroyed by his perfon ; in which fome among Chriftians
the fword, feeing they are periihed and cut off agree with him alfo, and do not underftand by
already, fo that there is now no remainder of this^ this man, or perfon, but ' Some taking
them, by which they are known to be : and it for a note of time, iTyis time Jhall be a time of
this makes him look after other ways, by peace, or, then Jhall be peace and profperity,
which the words may be expounded, fo as not when, i. e. after, the AJyrian and Chaldean
to fufpend their fulfilling on the coming of Jhall have invaded our land, &c. for then we
the Meffiah ; as, firft, not referring the word fhall raife, (to wit, by our prayers to God)
this to the perfon before fpoken of, or what is
before faid of him, but to what is after in the
following words defcribed, and fo fupplying
thing, or time, viz. this thing fliall be our
peace, or the condition of our peace, at that
time by this fhall out peace be procured^ or
againfl him feven fhefher^s, viz. Cyrus, with
other kings, and eight principal men, viz.
great peers or captains, and mlers, Jer. li. 28.
and they fhall fub'due with their weapons the
land of Aff^ria, and Babylon, and free us, fo
that we fhall not any more fear their coming
efiablifhed, viz. that when the Affyrian fhall into our land, and treading in our borders, as
come, &c. then we fhall raife. Sec. So mak-
ing it a confolation to Ifrael in thofe days,
who flood in fear of the Kings of Ajfyria, and
were threatned that they fhould be led into
captivity by them, but are here promifed (to
we did before. Others not much from the
fame purpofe, fo joining that particle with
peace, as to denote the condition of it, as
after defcribed, viz. ■" This fhall be our peace,
or thus the condition of it, and it thus ac-
fortify them againft that fear and put an end quired, viz. by the defirudion of the Affyrian
to it) that after that another nation fhould rife army, which invaded Ifrael, by the Angel of
up againfl them (that is, againfl the Affyrians) the Lord (they might add, and of his king-'
with many princes and commanders, who dom by the Chaldeans) and of the Chaldeans
fhould revenge their quarrel on them, intimat- who facked Jerufalem, and led them captives,,
ing, that the King of the Chaldeans fhould by Cyrus and Darius, and thofe many princes
prevail over them and deftroy them ; as, faith with them (whom by their prayers to God
he, it is exprefly foretold in the prophecies of they raifed up, that they might perform this
the Prophets in many places, and as it was work) who fubdued and deflroyed bcith Affy-
adually brought to pais : (for otherwifq this ria and Chaldea. And then fome takjfe it as to
promlf^ can fignify nothing, if it be interpret- the connexion to depend on what went before,
ed of the many commanders and captains of viz. For now fhall he be great unto the ends of
the forementioned ruler, as if they fhould the earth, as if this here were promifed before
with their fword deflroy thofe, who were hand to come to pafs " as a pledge of that pro-
already deflroyed, long before that ruler was niife of Chrifl and his greatnefs, that feeing
bom.) Or elfe he faith, there may be another this come to pafs, they might not doubt of
expofition given, by reading the word, 01*712/
Shalom, which is rendred peace, in the fignifi-
cation of recompence, or reward, as Q'7iy Shil-
lam, DlVtU Shillum, |1cVtt; Shalmon, other
forms from the fame root do fignify, that fo
the words may found, and this fhall be the re-
compence of AJfur, who, or becaufe he, (taking
>3 Ci, when, to denote here as much as AJher,
who or becaufe he) fhall come into our land, viz.
that.
But if tlus expofition 1)e "followed, t^e
words fhould feem rather, to have refpedl
to what IS before promifedj chap. iv. 10, . &c.
Among all thefe expofitions, that of,, the
Chriftians firfl of all mentioned is moft Fol-
lowed, and (as we have fhewed) hath nothing
in it why it fhould be excepted againfl: ;' but
withal there is no danger in following any oF'the
that there fhall rife up againfl him fuch as fhall reft, except that only of fuch of the Jezvs,.-who
bring him to ruin as before : and this' expofi- expeft yet a literal fulfilling of thefe things by
tion he likes of, and thinks that no objedion
ought to be made againfV it from grammar
rules concerning change of vowels in con-
ftruftion, and diftindion of accents, feeing
they are rules that do not always unalterably
hold. ' ' ^■''■■
the Meffiah, and would therefore prove him
not to be yet come, becaufe they are not yet
fo fulfilled. The vanity and abfurdity of
which opinion Ifath been fufHciently fhewed,
and is evident.
Having thus at large fpoken of different
This Rabbin plainly denies and takes away opinions concerning the meaning of thefe tvyo
from thofe of his own nation and fed all verfes in general, occafioned chiefly by their
ground of any argument from thefe words, different applying of the firft word This, it
whereby they would prove againft Chriftians, will be ^convenient to look more particularly
that the Meffiah is not yet come, becaufe that into the import of fome other of the words in
is not done by our Lord Chrift, which they
exped fhould be done by the Meffiah ; but
doth not in his expofitions fay any thing which
may contradid what we believe, that our Lord
is the Meffiah fpoken of in the foregoing
them, to fee how they are, or may be accom-
modated to thofe different meanings, that we
may accordingly judge thereof.
And, firft, concerning Affiir, (or .the Affy^
rian) and the land of the Affyrian, and the
verfes, and that all that by virtue of this pro- land of Nimrod., fome take thefe to be both as
\r_, T C • ' 'Mil ••. ■ -■ I A f.l -
Vol. I.
,2^»
' Drufiuj, Grotius. » See LXX. and fee Chrift. \ Caftro. " Idem ex Theo.
54
A COUkENtART
Chap. V.
one* and that by the land of Nttkrdd^ is mfcaht t^en AJhur Jhall cotire.] The particle O C;*
no other ° than /fjjyria, viz. Nineveh, and its rendred zuhen, and fd properly fignifj'ing, yet •
territories or provinces. Others diftinguifh having other ufes, is by " Expofitors different- 1*
them fo, as by the land of Affyria to under- ly taken, by Sorhe for '■joben, by Others for /y,/
ftand that diftinftly, which was ufually fo by Others after that, by Others, bccaufe^ of '
called, under the dominion of Nineveh for that, as they can bed {bit it to their feve-
and the kings thereof •, and by the land' of ral expofitions, aiid in the fixth vcrfe, by
Nitnrod, p that of the Chaldeans in the land of Some ' leaji that, and fo in this alfo by a'
Sbinar under the kings of Babel, in which Jewijh Arabick Traiiflator.
Nitnred began firft to reign, Geti, x. lo. and Seven fhepherds and eight principal tnen.
out of that land went into Affyria, and built That is, '' maii^, fay Interpreters'} feven if
Nineveh (according to the Margin in our Bi- felf being fometim^s put for an indefiivite num-
bles, which tranflation a very l^imed man ber denoting niany, and much ittore eight .
^ prefers, and is of the firft opinioh'.X ' x /
As the name of Affyria is iometime fo'ufed "
as to comprehend ' both thefe, fo it is manifeft
that at other times they are taken as diftin(St
being added to it, as in like manner the farnff'
expreflion is ufed, Eccl. xi. 2. Give a portiolt'
to feven, and alfo to eight, and Otllcrs not urt- ■
like elfewhere of the number of feven and"
.kingdoms, and came leverally t6 invade the feventyj for to fake thefe precifcly (o fignify'
Jews 1 firft, the Affyrians, who took Samaria, the number exprefled, is that which Interpre-
and deftroyed the kingdom of fhe ten tribes, ters agree to be no way lieceffafy or agreeing to
and then the Babylonians or Chatdeans, who thefcopeof the words.
took Jerufalem and captivated the Jews ;
and they themfelves Were feverally deftroyed,
but both many years before Chrift's being born
at Bethlehem ; and therefore thefe names (as we
have feen) by thofe who underftand the words
Here fpoken as a defcription of things to be
done by Chrift after his coming In the nefti, are
rtot properly underftood according to the let-
ter, but fo as to denote any enemies, efpecially
fpiritual, reprefenting them as terrible, fierce
and rrialicious, as the Affyrians were then to
the Jews ; ' nothing could then exprefs a
greater enemy, or in higher terms, than the
li^e of" Affyrian, a nariie moft formidable to
them.
Some ancient Jews indeed feem fo to take
them, and reckon them up by hame, viz.]
the feven Ihepherds to be, David in the midft,'
^ Adam, Seth, and Methufaleni, on his right
hand, Abraham, Jacob, and Mofes, on his
left ; then the eight principal men, jeffe, Saulf
Samuel, Amos, Zephaniah, > Zedechiah, Elias,
and Meffiah ; but the latter Jews wonder on
what ground or tradition they did this ; and
whatever it were, *" one of them plainly faith
that It makes nothing to the expofitlon of the
prefent words (and therefore though in feveral
books and copies there be fome difference in
reckoning up thofe names, it is not material^
one name may ferve as well as another, none
A Je'iv of great note, ' who properly under- of them ferving to the purpofe.)
ftands thefe words, and expefts the prophecy "^ What fome alfo think, that in the naming
yet literally to be performed by his Meffiah, of feven fhepherds or rulefs, there is an allu-
aiid fo interprets them, as to denote- that iii fion to the number of feven princes and couh-?
the latter days the Affyrians and Babylonians fellors of the PerJians, mentioned, EJlher i.
fhall be at peace with Ifrael, and come no
otherwiie than peaceably Into their land, and
ftiall be obedient to their king, having Jerufa-
lem for his Metropolis, and ruling over the
whole world, ftaits occafionately a queftlon,
14. and Ezra vii. 14. may feem alfo an ob-
fervatlon of more nicety than much to be
infifted on. ■ ■,' . ^^ . .:,,„,„„,..
That which dti all hands bbth by Jewiffy
and Chriflian Expofitofs will be agreed on, is.
Why thofe nations are here named, and not that the Import of the expreffion in this place
Edom (which in his language are the Ro- is, that God fo ordering it there ftiall not want
^i^j^ or gener^ly Chriftians ?) and makes his many, and thofe fufficiently qualified with fuc^
XrifWer itro this purpofe, Becaufe Edom, or the endowments and power as is requifite, to main-
%dimites, are , the chief of their enemies, and tain and make good againft all oppofers and
therefore they."'fiiill havte rib. mercy, but be enemies thereof, that peace which is here pro-
Utterly cut off, whereas the others on their mifed, to thofe to whom it is promlfed ; and
fubjedtlng therrifelves ftiall be received to terms t^lofe fo qualified are here called ftiepherds, ^^
of peace. So he ftiews his gpdd will aixd de- principal men, or princes of men. "",
ifires, but confers nothing to the true rneaning Both thefe titles * Some take to fignify th^
of the words. fame thing, viz. rulers, governours,
*'■ Snoh '^ a&hy Affyrians m.6. Babylonians take.
Iiere to be meant Gog arid Magog, feem to have
no good ground for their opinion from the
%6raS, nor will it be eafily made appear that
are here meant.
com-
manders, chieftains,, chief men : which they
that more literally expound the words, under-
ftand of military men, or warlike commanders •,
' they that expound them figuratively, of go-
>..,,.« vernoufs
"I' \Q ;
• R. Tanchum, Bochirt. PeJeg. p. 260. f R. D. Kimchi, Aben Ewa, R. Sol. &c. 1 Bocfisrtiis.
* Grotiui. ' See Caftalio. ' Abarbinel.. " Mead. " Solomon, R. D. Kimchi. " Grot. «nd fee R.
Kimchi. ^ Sec Aben Ezra. D. Kimchi, Tanchum, Abarbiael, and fee Ribera. ^ In Kimchi, Seth, Enoch,
ai^d Methufala: but in a manufcript as we have put it. This is had out of the Talmud, Succah. cap. £. fol. ^w.
' in fomchi and Lipman, Ezckiah ; fo that the books and copies differ : and Yalkut for Amos hath Amram. . T> R.
TahgUuni. f Tarnovius. * R. D. Kimchi, R. Tanchum. « See Dutch Notes and others.
chap. V.
on MIC AH.
15
vernours and paftors of the church of God,
and minifters of the good thereof, and propa-
gators and defenders of the truth, and endow-
ed with the Spirit of God, and thereby en-
abled for performance of that office. That
difference which ^ Some make, as if the latter
(viz. QIH ''3^03 Nejiche Adam^ princes of
men) did denote fuch as were taken out of the
common fort of men, becaufe Adam, the .
common name of a man, is. often taken for an
ordinary man, in diftindion from Wif> IJh, a
man of greater quality, and fo did import,
that God fhbuld from the meaneft of the people
raife up many, who Ihould be fo qualified and
enabled, as that they fhould be able to perform
that, which is here faid they fhould, maugre all
the oppofition of mofl potent enemies, how-
ever true it is in it felf, yet may perhaps to
fome not feem to be of that weight, as that it
may be much prefled or infifled on as a necef-
fary meaning of the words undeniably con-
cluded from them.
Thefe, whoever they be, it is faid fhall be
raifed againft him, z. e. againft the enemy,
denoted by the name of AJjur or the AJJyriaM.
Or, faith a learned ^ Je-iv, it may be rendred
with bim, that is, with the Meffiah before
fpoken of, as to denote, that they fhould by
him be fet on work, and be employed under
or with him in that work which he hath to do.
But this interpretation is neither by himfelf
preferr'd, nor by others followed ; however,
it would alter nothing in the fcope and mean-
ing of the words : as neither will that much
■which is by '' Some faid. That by the naming
this number Shepherds and Princes, is fignified.
And the land of Nimrod in the etitranses
thereof. In the Margin our Tranflators read,
or with their oizn naked fwords. The word •
in the original, n^HPS Petacheah, being from,
the fame root with JTinDS-' Petechoth, Pfalm .
Iv. 21, rendred drawn fwords, and with,
D^nrS Petachim, which fignifies, doors, gates,
or, entrances, makes Interpreters doubt whiqh
to take. Our Tranflators, as loath to deter-
mine, put one in the text", the other in the
margin.
If it be rendred fwords, then to fay with
their own fwords, will be as much as to fay,
they fhall turn their own fwords upon them, or
conquer them with their own weapons, fuch
as they find in their own l^d, for the word
with that affix which it hath put to itj will lite-
rally found, with the fwords of it, that is, of
their own land, and not with their fwords, i. e.
the fwords of the conquerors ; or elfe (as one^
' notes in a little different fignification of the
word, which he fuppofeth it to have) with the
edges of that fword mentionedi, for fo he thinks
the word alfo to fignify the mouth, or edges of
the fword. So as that the meaning may be.
They fhall deal with their land or with them,
according to their own dealings, fo make ufe
of the fword toward them, as they have ufed^
it towards others. If it be rendred entrances,
"■ then will the meaning be, that they fhall
conquer their land, and flay them in their
own gates, and entrances of their own
country.
Yet fome of the fewsi, who are for a literal
interpretation of the words, and a fulfilling
them accordingly, will not have it fo far lite-
V
that this promifed Meffiab fhould be a greater rally underftood, as that they fhould by virtue
defence to them, than the help and force of of what is faid,. deftroy and cut them off with
feven Shepherds or Princes, which were Men, the fword ; for, faith » one of them, the Pro-
could be } fo that it fhall be abundantly fuf- phet here promifeth peace and hot war, and
ficient that they have him to oppofe againft all therefore the meaning only is, that they fhall
enemies, and in confidence of that they are in- openly and manifeltly every where rule over
troduced as fuppofing themfelves to have fuqh them in their land and cities.
forces. jjp-j
Thefe alfo, whoever be underflood" by
them, it is faid that they fhall wafie the land of
Afjyria with the fword, &c, ; ,,..^^, ■, >.t,,(' r,>/n
They fhall wafle. In the Margin of pijr
Englifh Bibles, is \>\xt, Heb. Eat up. The
word iy^ Raau, in the Hebrew is fuch as
may indifferently be deduced either from the
word T\'y^ Raah, to feed, feed on., or, eat itp^
or from yyi Raa, to break, and accordingly
° Another of them faith, that by Swords
here fpoken of are to be underftood thofe pu-
nifhments that fhould come oh them, viz. the
Affyrians, from heaven by virtue of the
prayers of Ifrael, according to what is faid,
Jfaiah xxxi. then fhall the Affyrian fall with the
■fipord, not of a rnighty man, and the fword not
.af a tnean man fJoall devour him, &c. viz. be-
<;fiufe he was deflroyed by an Angel. So that
though hence may feem to be concluded, that
by fome is tak^ in the one, :by ibme in the even after the coming of the Meffiah there fliall
other of thoie notions. '-Some therefore be wars, yet it is probable, that thefe fevcn
would have it rtndr&d fhall break (i. e. deflroy fhepherds and eight princes of men, fhall have
or rule over with tyranny,) Oths-xs, fhall ffed, no need of ufing the fword againft y^«r-, fo
^ e. feed on, or eat up, i. e. likewife deftroy -, that ^ they themfelves here do not think that
for '' that feeding, which is for the good of
the cattle that, feed, ,is the deftrudtion and con-
fuming of thatw(hich they feed on, or eat up.
So that the meaning here of the word as
, the literal fignification of every word ought
,|lri6lly to be infifted on.
But according to that figurative acception pf
the words embraced by moft Chriftians, which
taken from either of thofe roots, will be the .,y/e in the fij-ft place mentioned, the meaning
fame in effeft, ftJU deftruAipp, and is w.^ll _,will be evident, That by the might and power
.cjcpreffed by our Tranflators by the word wafle. of Chrift, and fuch as fhall be by Iiim qualified
and
' Jun. Tremel. Tarnov. De Dieu,
* R. Tanchum. ' R. Tanchum.
binel, and Chrillian Interpreter*.
8 Kimchi. ■'' Parasus, and f« Dlodati. ' R Solomon, R. D. Kimchi.
" Idam. " Abarbinel. •'If. Tanchum. f R. D. Kimchi, Abjr-
56
A C 0 M M E N r A R T
Chap. V.
and commirtloncd for the fpreading and main-
taining of his truth, all that oppofe it fhall be
brought under and made to yield as evidently,
as when an enemy (fuch as the AJyrian then
Was to Ifrael) is by many commanders and
their forces beaten in his own country, and
with his own Weapons, forced from him and
turned back upon himfelf, fo that he fhall not
be able to create farther difturbances.
And he Jhall detiver, i. e. the Mejfiah or
ruler in Ifrael, Chrift, by his own power, and
the miniftry of thofe whom he mall qualify
and employ for maintaining his truth and his
peace, fhall deliver us from the hands of fuch
enemies as fhall aflault us, that we fhall not
have need to fear them. They C faith he that
rendreth it recompcnce inflead of peace, as we
have feen) /. e. thofe denoted by the feven
fhepherds and eight principal men, (fo taking
the verb here put in the fingular number to
ftand for the plural h'^XH Hitfil, for iV^Xn
Hitfilu,) fhall deliver us from the AJJyrian that
invadeth us and maketh incurfions on us -, or,
that he may no more come, i^c. ' as Some.
Thus may it feem convenient to take notice of
the fignification of fome of the words, that fo
they may be adjufled and accommodated to
that expofition which fhall be embraced, as the
fcope fhall direft and require. Our tranflation
renders, ihus Jhall he deliver us, i. e. by thefe
means : but that which they render thus, pro-
perly fignifieth, and, and is fo by moft rendred,
though the meaning will be one.
7. And the remnant of Jacob pall be in the
midjl of many people, as a dew from the
Lord, as the Jhowers upon the grafs, that
tarrieth not for man, nor ivaiteth for the
fans of men. - . ■ ;
8. % And the remnant of Jacob fhall be among
the Gentiles, in the midji of many people, as
a lion among the beafis of the forefl, as a
young lion ampng the flocks of fheep, who if
he go thorow, both treadeth down, and
teareth in pieces, and none can deliver.
And the refrtnant of Jacob fhall be, &c.]
.« A learned Jew maketh here a queflion, whe-
ther thefe words are by reafon of the note of
connexion and, to be joined with the words
immediately preceding, .viz. (as he would
have it rendred) and this fh all be our peace, or,
(as he rather thinks it fhould be underftood)
and this fhall be the reward of Affiir, &c. and
fo to be underftood of the happy condition,
which they enjoyed jkfter their return from
their Babylonifb captivity under the fecond
temple, or to be referr'd and bear refpeft to
:the other words that went before, viz. the
fixth verfe, and he fhall ftand and feed, &c.
and fo to be looked on as a promife, the ful-
filling of which is yet to be expefted, when
their yet expefted Mt^«^, fhall be come : no in-
convenience or abfurdity he thinks will be, to
which foever it be applied.
This obfervation of his concerning the coti-
nexion of the words, it will not be amifs to
obferve, becaufe among Chriftian Expofitors
' there are Some, who interpret what is here
faid, as to refer it to the Jews that returned
from the Babylonifh captivity, and their condi-
tion before Chrift's coming : and if their opi-
nion be followed, then perhaps will the con-
nexion be more proper with the words imme-
diately foregoing. Others, to the times of
Chrift after his coming in the flefh : and then
may they be referred to all, not from the
fourth verfe only, but from the fecond alfo in
a continued feries, but with difference from
what that Jew would have it, not as a pro-
mife which is not yet fulfilled, but which hath
been already made good, and is ftill in making
good, and fhall be fo till Chrift's coming again
at the end of the world.
T^he remnant of Jacob, &c.] In chap. iv. 7.
he promifeth, that fhe that halteth, or was
afBiited, fhould be made a remnant. By the
remnant of Jacob here " Some underfiand thofe
that fhould of them return from Babylon ;
^ Others thofe of them, that fhould any where
be left of them among the nations, and could
not return home; * Others, thofe of them
that fhould remain with God after they were
tried or refined in the furnace of afHidion, ac-
cording to what he faith, Zech. xiii. 19. And.
will refine them as filver is refined. ^ Di verfe
of Chriftian Interpreters expound it of the
Apoftles, and apoftolick men, and fuch as
fhould fucceed them in the church for propa-
gating the knowledge of Chrift and his gofpel.
But probably this title may be extended to as
many as the Lord fhould call', to all to whom
the Apoftle faith the promife was, A^s ii. 39.
That remnant which fhould be faved, Rom. ix.
27. the remnant according to the eleSlion of
grace, Rom. xi. 5. thofe whom our Saviour
calls his little flock, Luke xii. 3.2. by a title
well anfwerable to this of remriant of Jacob,
or in a word, to the whole church and true
members thereof, which in refpeft to the
many, that are out of it, are but a remnant,
and that remnant a remnant of Jacob, though
not all according to the flefh fprung from him
(as the firft of them who were called were) yet
all by faith the Ifrael of God.
To this remnant (however taken) are here
great promifes made, and peculiar privileges
attributed, and thofe fet forth under two fimi-
litudes of differing nature in different refpedls,
in one they being compared to dew, in the
other to a lion. t. They pall be in the midft of
many people, as the dew from the Lord, as the
Powers upon the grafs, &c. Of thefe words
are two fomewhat different expofitions given,
the one of which maketh them a defcription
of the condition of that remnant of Jacob \n
refped to thertifelves, how it ftiall be with them
by
1 R. Tanchum. • ' David Kimchi, Chaldee and Syriack. • R. Tanchum. ' Grotius, Tin'nuf.
Grot. * Ab«n Ezj-a, Abarbinel, and fee Pelican. * R. D. Kimchi. X "Vjitablus edit. 4.to and Svo, Ribeu.
.rnoajtT'. : . . • ^ ■»'!'!' ' . ~
Menoch. Chrift. a Cadro;
Chap. V.
on M I'^ A ti.
r\ —s
/.
57
by the bleffing of God j the other in refped
to others, or how they (hall be to others
among whom they are •, the firft ^ attri-
buting thofe latter words, that tarrieth not
for man, &c. as an epithet not to g'rafst
but to dew from the Lord and Jhowers upon
the grafs^ and maketh out the meahing
to this purpofe ; That as the dew and
bigger rain, which falleth on the grafs^ is only
from God, and " fo difpofed or as he will,
without man's help or difpofal, fo the remnant
of Jacob fhall depend -only on God, and his
goodnefs, not on man's help or contrivance,
or affiftance, and by his help and bleffing fhall
in the midft of many ptople, many enemies
encompaffing and expofing them, be yet pre-
ferved and maintained, fo as ftill to fubfift and
wonderfully on encreafe to the admiration of
thofe many that fhall behold them. Accord-
ing to this expofition it will not perhaps be
amifs (as a Divine of '' great note obferveth) by
remnant fpoken of fhall be in behaviour to-
wards thefe many people in the midft of
which they are, rhakes the meaning of them
to be. That they fhall be loving to, and deal
kindly with', thofe that deal courtebufly with
them, and do good to them, as dew doth to
the grafs, and that of their own good nature,
without refpedt to profit or reward : to them,
he means, and to them alone, being of con-
trary behaviour to others, as will aj)pear by
what he faith on the next words. And if
this be all, that he thinks meant, furely he
falleth far fhort of fhowing the duty and pro-
perty of true Ifraelites (who by this remnant
are meant) who are taught to do good to all men^
Gal. vi. I p. to love not only thofe that love
them, but alfo even their enemies, and to do good
to them that hate them. Mat. v. 44. that the'^
may be children of their heavenly Father, who
fendeth rain on the jufl, and on the unjujt. So
muft they be as the dew from the Lord, and as
dew, or rain on grafs, to underftand grafs, or rain by him given in the midft of many peo
fields of grafs, nourifhed, or refrefhed by dew pie, flriving to extend their good to all thofe
and rain, without the help and cultivation of many, that as many as are capable of receiving
men, by the fole hand and bleffing of God. good by them may receive it. Mean while he
The fecond way of expofition is, by refer- may fuggeft to us another property, which the
ring thofe words that tarrieth not for man, to comparing them to dew and fhowers requires
the grafs, by God's watering It with dew and
rain from heaven, cherifhed and caufed to
grow and fiourifh ; and fo the meaning will be,
c that that blefled remnant fhall be in the midft
of thofe many people, among whom they are
difperfed, by whom they are entertained, and re-
ceived, and hearkened to, as beneficial to them,
as dew from the Lord, as fhowers on the grafs,
which caufe them to grow, and fiourifh with-
in them, viz. foftnefs and gentlenefs in their '
behaviour, in the midft of thofe; or ambngft
thofe, that will receive them, and hear them ;
which will the better bring us to the coiofidera-
tion of what is meant in the fecond fimilitude,
which lis, that they pall be as a lion, &c.
They, which fhall be gentle and foft in theil:'
behaviour, as communicative of all good to
thofe that will receive the truth, fhall againft
out the help of man -, their dodrineyZ^a// drop all that oppofe it, though many and ftrong, be
en them as rain, their fpeech dijlil as the dew,
as the fmall rain on the tender herbs, as the
Jhowers on the grafs, Deut. xxxii. 2. fb they
by their heavenly doftrine and good example
and communicating of fpiritual bleffings, fhall
caufe them, who are otherwife as uncultivated
of a lion-like courage, and by God be enabled
with power to beat and tread down all before
them, and prevail over them, fo as none may
refift them, as a lion doth over the beafts of the
foreftj and a young Hon over the flocks of the
fheep. This their power may well be defcribed
herbs and plants, to grow in grace and fiourifh by the words of the Apoftle, 2 Cor. x. 4, 5^
in the houfe of Godj and bring forth fruit
unto him only by his bleffing, and not by any
art of man i Or, (as ■* a learned Jew thinks
the words may be expounded) without expeft-
ing reward from men. To which may be
added perhaps not unfitly, that they fhall be
thus beneficial to all among whoifn they live,
by drawing down God's bleffingS oh them for
their fakes, as Laban confefTed, that God
blefTed him for Jacob's fake. Gen. xxx. 27.
and by cooling and mitigating God's wrath,
which otherwife would fpeedily bum them up,
if thefe were away, as the moiftning dew and
fhowers preferve the grafs and herbs from the
fcorching of the fun (fee Gen. xviii. 26, &c.
and xix. 22. and Mat. xxiv. 22. Mark xiii.
20.) This may be looked on as comprehend-
ed in, though not the main intention of the
words.
A Jewijh ' Dodlor expounding thefe words
6. in that by the weapons of their warfare,
which are not carnal, but mighty through God
to the fulling down of Jirong holds, they caji
down imaginations, and evtry high thing that
exalteth it felf againft the knowledge of God,
and bring into captivity every thought to the
obedience of Chrift : fo hath Chrift promifed to
them, a mouth and wifdem, which all their ad-
verfaries fhall not be able to refift ^ Luke xxi.
15. This was made good in the Apoftles, and
fuch as have fince fucceeded them in their em-
jjloyment, and adminiftration of Ghrift's king-
dom; and others the true members thereof, and
he will never leave his church deftitute of a rem-
nant of futh valiant defenders of the truth and con -
(Juerors (through the power of his Spirit) of what
is contrary to it : though all the powers of hell
jbih their forces againft them, they fhaD dif-
perfe thefn;
' Some learned men refer what is here fpoken
in this manner alfo, viz. as defcribing how the to the times after the BabyloniJh captivity, and
Vol. I. T^'L^^Wi ../■.•;., hv efpecially.
^ R. D. Kimchi, Abarbinel, Munfler, Grotias, Diodati. » Compare Pfalm ex- 3. and fee F!ai. Illyr. anc!
Bavan. ^ Galvin. <= Vatab. edit. 4(0 and 8vo; Ribera, Menbch. 6uCch Notei, Chrift. J Caftro; ■> JSbarSi-
nel. « AbarLineL ' Tirin. Grot. i ' ' ' '
S8
A c 0 M M E Nr A n r
Chap. V.
cfpecially thofe of the Mu^cal/ees, wherein
the Jews under valiant commanders overcame
diverfe ftrong enemies, and with Kon-like
courage kt On them and brought them under ;
which though it nuy be granted, and their
vidories looked on as a fulfilling what is here
fpoken in part, yet fure it will appear to have
beai more evidently and fully made good
fince Chrift's coming into the world, and fet-
ting up his foiritual Icinadom among men by
thefe conquefc by his little flock obtained over
the devil and the world, fin and error, never
fo deeply rooted and ftronsly backed, and
all that may be comprehended under thofe
names by tne Apoftle given them, Epb. vi.
i''2, ■ of principalities, powers, rulers of the
darhfds cf this zvcrld, and fpiriiuaj wickednefs
in hi^b fUues.
The conquering anxl di^erfing (hefe (as by
the church of Chrifl in the power of his
mi^t and invincible force of his Spirit hath
been wonderfully done) aiod converting rebel-
lious finners, are things of a higher nature,
and figns of a greater ftrength and courage,
than arty that is fhewed in the conquering and
deftroying the greatefl: and moft potent nations
that ever were on the earth, as to any temporal
dominion or concerns, in as much as the bring-
ing the minds of fnen into fubjeftion is harder
thai! the forcing their bodies. And fure
though God's remnant have promifes of tem-
poralthings as well as of fpiritual, yet where
fuch are mentioned as concern them as mem-
bers of Chrift's kingdom (as the things here
fpoken of from the fecond verfe all along have
been fhewed to be) it is manifefl:, that they
chiefly relate to their fpiritual eflate, the things
thereto pertaining being the peculiar privileges
of his church and flock as fo, being a king-
dom not of this world, and the happinefs of that
and them being according to thofe to be valued,
whereby their dignity may be made appear
not fb much by their being great in this world,
as .their being great in the kingdom of heaven,
and their prevalency not over temporal and
carnal, but over fpiritual enemies, which are
vrorfe, and require a greater force than thofe
to flibdue them ; in the conquering of thefe is
the flrength of the lion of the tribe of Judab
chiefly feen.
E The yew lafl: cited faith, that as Ifrael
(hall deal kindly with thofe that have fhewed
kmdnefs to them, fo on the contrary ihall they
deal with their enemies that have done ill to
them, behaving themfelves towards fome of
them, to wit, the Ajjyrians, as a lion amor^g
the beafls of the forefl;s, killing whom they
pleafe ; and towards •others, viz. the Edomites,
(fo .they call Ramans or Chrifiians) to whom
they have ereateft hatred, as a young lion
among the flocks of fheep, utterly deftroying
them, and fufFering none to efcape. You,
may fee in them flill the leaven of their old
dodtrine in their falfe interpreting of the law,
by Chrifl; reproved, Mat. v. 43, 44. IIdqu
jbaU love thy neighbour, and hate thine enemy ;
i' AtorUriel.^ ' ' ^ R. D. KimcK. ' j Dtufius, Chr^.
nd Tirnov. " Abirbinel.
but the Jews generally i> in expounding thefe
wbrds run on in their old error, whieS they
will not retraft, viz. that the things here
fpoken concern a time not yet come, viz.
when thofe nations by this rnan mentioned, or,
(as others of them) when Geg and Magog fhall
come to fight againft Jerufalem -, becauie they
will not acknowledge the Meffiah, on whofe
coming the fulfilling of them depends, to be
yet come : and again in that they expe<ft them
to be fulfilled, only in a grofs literal fenfe, by
a bloody malTacre of their enemies with the
edge of the material fword. We may make
ufe of them as for finding out tlie fignificatioft
of the words, as in other places, fo in fuch
paflages of the Prophets alfo as concern Chrifl:,
his coming, and kingdom, and the privileges
thereof j b^t as to the fenfe in fuch we muft
exped to have it as wide from the truth, a$
they can wrefl; it, being obftinately refolved
not to acknowledge hi?a as,y^ cpffle.
0}
'.f.-^-^ ;■■> r
9. Thine handjhall be lift up upon thine adver--
Jaries,^ and all thine energies. fi>all.b^ cut.og^^
Thine hand fhall be lift up, &c.] Iljine band
(O remnant of Jacob.) That feemeth the
nearefl; perfon to be underflood, Thou fhait
have the upper hand or viftory over all that
oppofe thee. Others refer it to God, Thy
hand ' O God, '' or, O Chrifl : it will come all
to one pafs ; they doing what they do by the
power of his might, and he being exalted and
magnified in them by what they do by his
power. What is to be underftood here by the
cutting ofF of the enemies ' may be taken from
the former verfe, they fhall be cut off from
being enemies, all (if underftood of men) that
makes them enemies to Chrifl, and his church,
their fins and errors taken out of the way.
Some " of the Jews read, let thy hand be lift
up, underftanding the enemies as before, viz.
adverfaries to denote the fons of Efau, and
Ifmael, flill looking for what is fpoken as yet
to come, as we have faid.
10. And it fhall come to pafs in that day, faith
the Lord, that I will cut off thy horfes out of
the midfl of thee, and I will deft ray thy chariots.
11. And J will cut off the cities of thy land,
and throw down all thy ftrong holds.
12. And I will cut off witchcrafts out cf
thine hand, and thou fhalt have no more
foothfayars.
1^. Thy graven images alfo will T cut off, and
thy ftanding images out of the midfl of thee :
and thou fhalt no more worfhip the work of
thine hands.
And it fhall come to pafs in that day, faith
the Lord, &c.] Here, that the connexion of
the words may appear, is queftionable, what
is the time defigned by that day, and who the
« Cattro.
:■)
'' Sa, Menoch.
' See Hierom. Ribcri
Cliap. Va;
.*.r..
oil
M t c A a.
^^
perfon, or perfons here fpoken to are. Some
among " Chriftians think, tliat the connexion
is between thefe words and the firfl: verfe, as
if all coming between were a parenthefis, and
that the day here fpoken of is the fame with
that wherein the things there mentioned were
to be made good, and that the perfon here
Ipoken to is the fame that there, namely, Ba-
bylon, and that what here follows are threats
and comminations ta her, anfwerable to thofe
things, that aie elfewhere in Jeremy, and
Other Prophets threatned to her.
° A learned Jew thinks the words to be
coupled not with the promifes immediately
preceeding, but with the threats, that were
before by our Prophet denounced againft the
Jews, and Israelites, as containing farther
threats, and fo the time to be the fame, in
which the things before in this prophecy
threatned againft them Ihall have eiFedb by their
enemies coming on them, and they ftill the
perfons fpoken of and to, and the words alfo
to have connexion with what foiloweth, chap.
vi. I . Hear ye nsw what the Lord faith.
But to Others both Jews and Chrijiians
(the moft of them) this breach feeming wider
than fo to refittne the connexion of the words ;
they refer what is now fpoken to the words
immediately preceding, and will have the time
to be that wherein the things therein mentioned
fhould be fulfilled, and the perfons ftUl fpoken
to, Ifrael (or the remnant of Jacob) and the
words, though feeming to have the form of a
threat, yet to be indeed a gracious promife of
that peace, and fecurity, which they fhall enjoy,
and have no need of feeking other helps, fuch
as they and other nations then ordinarily made
ufe of, but relying on God alone,' and cleaving
faithfully to him., fhall find him all-fufficient to
them, ■" yea therefore will he take from. them
fuch things, that they may learn to depend upon
him : '^ fb the Jev^s to this fenfe, / will cut off
thy horfes, &c. /. e. I will by giving thee
firm and fecure peace caufe that thou fhalt have
no need of multiplying horfes, or chariots, or
walled cities, or ftrong holds : or, for fear ef
the enemies to fly to witchcrafts, and inchant-
ments, or to foothfayers to dired: thee when
to fight with fuccefs, nor for want of help In
me to betake thy felf to idols, and to worfhip
them. So that the cutting off, and deftroy-
ing thofe things to them, and depriving them
of them, will be In their fenfe the cutting off
and deftroying their enemies, the fear of whom
made them formerly fly to them.
They do llkewife cite their Chaldee JPara-
phrafe, who goeth in a different ftrain, ren-
dring, / will cut off the horfes of flrangers
from among thee, and their chariots, and the
cities of the people, and deflroy all their firofig
towers, and I will cut off alfo witches from
umidft thee, and thou fhalt have no foothfayers,
J will alfp cut off the images of the people, and
their ftatues out of the midjl of thee, and thou
floalt no mare ferve the works of thine hands;
and I will root out the plantations of the Gen--
tiles from amidfi thee, and deflroy thine enemies i.
This paraphrafe ' they cite, as in confirmation
of their own expofitlons -, with which It agreeth
Indeed as to that, which they make the fcope
in general, to denote, that they fhall enjoy
peace and fecurity, and truft In God, and
ferve him alone ; but in this, much differs
from it qnd from the text. In that what Is attri-
buted according to them, to Ifrael, is in It at-
tributed to their enemies, their horfes called
their enemies horfes, of which they give no
reafon ; perhaps they might think they meant
Ifrael themfelves, tho' in refped; to them they
Inftead of their name put in their enemies, i^c.
left the words, that feemed to Import 111 unto
them, might be joined with It, as elfewhere
' by the enemies of David they will have to
be underftood David, as i Sam. xxv. 22. and
by the enemies of the Lord, the Lord hlm-
felf, ^8am.yyVi. 14. making there the meaning
to be, thou hafi provoked the Lord, whereas
the letter founds the enemies of the Lord.
But a ' Chriftian Interpreter makes farther
ufe of the Paraphraft's expreflion, viz. for
confirmation of his opinipn, that thefe things
here fpoken belong to the times after Chrlfti
and that the perfons fpoken to are not only
thofe of Ifrael, but of all other nations, that
fhould be converted to Chrift, becaufe elfe an
objedion might be made againft It, for that
after the return from the Babylonifh captivity,
and when Chrift came, and fince, the Jews
were not guilty of idolatrous worfhips and
witchcrafts, i£c. that they fhould be promifed
to have them cut off from them, and that
therefore the words cannot be looked on as a
promife of good to thdm, and therefore that
the horfes and cities, and witchcrafts, and idols,
are to be underftood of fuch as were among
other nations, who were to be converted to
Chrift, and fb be made the remnant, and
Ifrael of God, ;. e. that thofe things in which
they did before truft, and fo hardly receive the
gofpel, he would now take away, or at leaft
make them no longer to be the caufe of their
rtfifting the gofpel, but that all fhould yield
and give place to it. But though that wliich
he faith be true as to the main, viz. that God's
Ifrael comprehends as well the Gentiles that
were to be called Into Chrlfl's^thurch, as the
Jews, and that there were among the Jews no
idols, or idol worfhip at Chrlft's coming, and that
this promife was to be fulfilled as well to the
believing Gentiles as Jews, yet that there Is
need to Interpret the words therefore, as if by
the things named were to be underftood thofe
among the Gentiles, becaufe at Chrift's coming
no fuch were among the Jews, or that the
Chaldee Paraphraft meant them of thofe, is
pelther evident, or need to be itififted on, or
fcrupled at, becaufe the Prophet feems to
fpe^k of things as they were in thofe times
when
» Grot, and f«e Chrift. a Callro, and Stokes. " R. Tanchum, fo Cyril. Alexand. p Cilvin, Drufius.
■> R. Sol. Jarchi, Ab. Bira, R. D. Kimchi, Abarbincl, and R. T ahchum mentioneth this way of interpreting though
h.e approvcth it not. ' R. D. Kimchi. • Kimchi. R. Tanch. &c. See Kimchi de Rad. in "liy. « Ribera j
and {«e Sa. Mcnoch. and Tirinus. " .. ui'i.V ..". '
6o
A COMMENTARY
Cnap. V.
vhen "he foake, and to fay that in future time, upon the hills, Mid under every green tree, and
when God would fulfil his word here fpoken
by the Prophet, he would caufe that it fhould
be otherwife ; they whom he fpeaks of fliould
not make ufe of or confide in fuch things as
they now did. That in the Prophets time
you fhall overthrow their altars, and break their
pillars, and bum their groves with fire. So
we read that Ifrael ferved Baalim and the
groves. Judges iii. 7, and again, chap. vi. 25,
28. we read of Baah grove ; and the Ifra-
21
as
fuch things were among the Jews, and they elites tb keep them from idolatry are command
peccant in forfaking God to rely on them, ap- ed not to plant a grove of any trees near unto
pears by what is faid in the Prophet Ifaiab the altar of the Lord their God, Deut. xvi.
who was contemporary with Micah, Ifaiah ii.
6, &c. Therefore thou haft forfaken thy people
the houfe of Jacob, becaufe they be replenifhed
from the Eaft and are foothfayers, &c. Their
land alfo is full of horfes, neither is there any
end of their chariots, their land alfo is full of
idols, they -worfhip the work of their own hands.
1 Where we fee are reckoned up fuch things,
as are here mentioned, and their fin Ihewed
to be their relying on and pleafing themfelves
in them to the negleft of God and his ways -,
fo that well may here be underftood that he
faith, that for the future, the time here pointed
at, he would caufe that it fhould not be fo
with them, (and hence by the way may be
notwithftanding which command, __
Ifrael afterwards fell to idolatry, fb they fell
alfo to planting of groves to the honour of
idols, and worfhipping them in them. So
Maacah the mother of jifa, made an idol in a
grove, I Kings XV. 13. And j^hab {cttm£ up
the worfhip of Baal made a grove, 1 Kings
xvi. 33. and had his Prophets of the groves,
chap, xviii. 19. fo of the grove in Samaria we
have mention, 2 Kings xiii. 6. and that the
Ifraelites doing things that were not right
againfl the Lord, fet them up images and
grovts, ibid. chap. xvii. 9, 10. and rnade
them molten images, even two calves, and
made a grove, wr. 16. and that Judah left
taken another conjefture why the Chaldee Pa- the Lord their God, and ferved groVes and
rzphrzA ihould intend of thy horfes and cha- idols, 2 Chron. xxiv. 18. by comparing
riots, &c. put the horfes of ftrangers, &c. which and like places will here eafily be under-
viz. becaufe thefe things they had from other flood what is meant when he faith. He will
people. (So " Some expound thy horfes., i. e. pluck up thejr gipves, viz. that he will take
the help of Egypt which thou relieft on to away thofe parts of idolatry alfo, whether the
furnifh thee with horfesj or learned the ufe of words be taken with fome as directed to the
them from other people, and ufed them as Chaldeans, or with others to the Ifraelites,
they did. But we need not be much inquifi- the ufe of groves in the worfhip of their idols
live after his meaning, that bdng to be reduced having beeji common to both.
to the text, and not the text to that. Mean
while, that thefe words are to be looked on,
as a promife for good to thofe whom they con-
cern, viz. a promife of peace and fecurity in
God alone, and encouragement to rely on
him alone, without dependence on any human
helps or ways, rather than a menace of evil to
thofe fpoken to, we may well be inclined to
think by the application of much the like
words to the peaceable condition of the king-
dom of Chrift, w Zech. ix. 10. I will cut off
the chariot from Ephraim, and the horfe from
So will I, (or and I will, for fo in the He-^
hrew) deftroy the cities. In the Margin is put,'
or enemies, and fo the Chaldee Paraphraft takes
it. The word "^ny Areca, in the Hebrew,
fignifieth both thefe, cities; and enemies, and
fo is that meaning to be given to it, which the
fenfe of the place requires, or fhows to be mofl
convenient. Here therefore according to their
feveral judgments fome take one, and fome
the other. It is not unfitly obferved by a
» learned Jew, that if here the words be takeil
as a menace, or denouncing evil, then it muft
Jerufakm, and the battle bow fhall be cut off, neceflarily to make congruous fenfe be rendred
and he fkall fpeak peace unto the Heathen
14. And I will pluck up thy groves out of the
midft of thee : fo will I deftroy thy cities.
And I will pluck up thy groves out of the
midft of thee.] Of what ufe confecrated groves
were anciently, in the times of idolatry, we
may eafily perceive out of the ancienteft re-
cords, viz, the books of Mofes, as Exod.
xxxiv. 13. where Ifrael bemg forbidden to
make any covenant with the Amorites and Ca-
itaanites, and other idolatrous nations, are
commanded to deflroy their altars, break down
their images, and cut down their groves (as
wherein they worfhipped, or did honour to
their idols) as appears again, D^«/. xii. 2, 3.
Ye fhall utterly deftroy all the places wherein interpret the preceding words from ver. 10. as
the nations, which ye fhall poffefs, ferved a promife of good unto the church and be-
thdr gods, upon the high mountains and lievers, this will kindly follow, as fhowing
how
■ R. Solomon. " See R. Sol. and R. D. Kimchi on that pJice. » R. Tanch. y Chrift. a Caftro, See Ab. Ezra,
cities, but if it be taken as a prediction of
good, then it may be rendred either way. To
what may be faid, that it is not here to be
taken for cities (though diverfe Interpreters fo
take it) becaufe he had before faid, / will cut
off the cities of thy land, ver. 1 1 . fome an-
fwer, that '' there are meant cities of defence,
here cities of idolatrous worfhip, in which
were their groves and idols temples.
15. And I will execute vengeance in anger,
and fury upon the Heathen, fuch as. they
have not heard.
And I will execute vengeance upon the Hea-
then fuch as they have not heard.] On that
former expofition of moft Chriflians, which
Chap. VL
Oh MtCJB
6t
HEAR ye now what the Lord faith^ &c.]
Although it be not neceflary perhaps to
how much contrary it (hall be with fuch as re^
ceive not his dodlrine and refufe to obey.
Having fo difpofed of things for the good and
fecurity of his fubjefts, on his enemies lie will feekfor a connexion between every chapter, of
execute vengeance. But then mod of them all other paflages in the books of the Prophets,
render the laft words which have not heard^ or in as much as they fpake them at feveral times,
will not hear, hearken to his word, or doc- and fo when they committed them to writijig,
trine, or becaufe they would not hear the law, fet them down as they were fpoken, without
faith the Chaldee, the preaching of the gofpel, neceflary dependence of every part one orl
fay Chriftians, and fo refer the relative which another, and fo this might be looked on, as
to the Heathen. But the words are capable of
that rendring which • Ours give, and is by
2 Some others alfo approved, by referring it
to the vengeance fpoken of, viz. which or
fuch as they have not heard of.
That " Jew which (as we faw) takes the
foregoing words as a threat againfl Ifrael, on
the Jews here doth not take QMJ Goim, (m
a new addrefs (as the Prophet was by the
Spirit moved,) to the People : yet of the co-
herence between it and the foregoing parts of
this prophecy, we may not unfitly take an hint
from a Jewijh ^ Doftor to this purpofe ; that
whereas God had fometimes threatned to them
heavy judgments to the dejftrudtion both of
Samaria and Jerufalem, Ifrael and Judak,
tions, or people) for the Heathen, but for the and then again given them gracious promifes,
people of Ifrael, or thofe nations and people, of vidory over their enemies, and great tran-
(viz. Ifrael and Judah,) that God would take quillity and profperity, lefl: any fhould thence
vengeance on them for their refufing to hearken take occafion to fufpeft, that his ways were not
to him, making it a continuation of the com- equal, and he not conftant in his purpofes,
mination, but various and changeable, one while intend -
That '' other Jew which expounded Ifrael's ing and declaring one thing, then another, and
being as dew, &c. of their being kind and repenting him at one time of what he had faid
profitable to them that dealt kindly with them, or done at another ; he here bids the Prophet
expounds this, that God will feverely punifli to declare the methods of his proceedings to
thofe that would not hearken to them to pity
and ftiow kindnefs to them. Such as make
the Babylonians or Chaldeans the perfons fpoken
to, and here threatned with deftrudtion: by
thofe ^ that will not hear, underftand fuch of
them, by rehearfing what he hau done for
them, and their forefathers, and what juft
things no way grievous were required of them,
and how they behav'd themfclves towards
him, and laying open what tranfgreflions they
thofe nations under that empire as fhould op- were guilty of, that fo it may appear, that he
pofe Cyrus, and refer to Ifaiab xlv. i, ^c. was always inclin'd to mercy and to do them
There is another "' Tranilation of great note, good, but that they by the unequal temper of
which making the words from the tenth verfe their behaviour, and perverfe rebellious ear-
to the end, a promife of good by Chrift to his riage, provoked liim to ufe feverity towards
Church, gives yet a different conftruftion of them, and to deal with them in judgment, that
them from what we have feen, viz. For it he might not feem a patronizer of wickednefs j
_fi>all be in that day, faith the Lord, when I the caufe was from themfelves and not from
Jhall have cut off thy horfes out of the midji of any inconftancy in him, the change in them,
thee, &c. (i. e. have much afBided thee, and not in him, who was ftill the fame, the Lord,
fo purged thee from thy wicked doings and the Lord God merciful and gracious, &c. but
the inftruments thereof ) that I will defiroy thy that will by no means clear the guilty, Sec.
Exod. xxxiv. 6, 7.
For making this evident therefore, the Pro-
phet thus begins and befpeaks them. Hear ye
now, ye people of Judah and Ifrael, what the
Lord faith, &c. The Lord faith it, and
therefore it requires their due attention, the
Lord faith unto him, Arife, (O Micah) con-
tend thou before the mountains, &c. The
Margin hath, with the mountains, for fo the
particle PS Eth, more ufually fignifies, but it
is by the Hebrew ' Grammarians obferv'd here
to denote as much as "rx El, to, or before, in
prefence of the mountains. TJie mountains and
hills (faith a '' learned Jew) are dead inanimate
things, and cannot be guilty of fin, why then
Ihould he reprove them .? The fenfe then muft
be (faith he) rebuke and reprove the fin of
this people with fuch vehemence, publickly,
and with fo high a voice, that even thofe in-
fenfible creatures the mountains and hills may
hear it ; as much as to fay. Contend with or
adverfaries, and execute vengeance on the na-
tions which have not heard. But this confl:ruc-
tion feems much more harfh, than that which
is commonly received, and by Ours given •,
although Ours feem to exprefs much the fame
that thofe Tranflators would have, by putting
ver. 14. So will I defiroy, inftead of what
Others put, and I will defiroy, efpecially if, as
in the Margin, we read, their enemies.
CHAP. VL
Verse i. Hear ye now what the Lord faith,
Arife, contend thou before the mountains,
and let the hills hear thy voice.
2. Hear ye, O mountains, the Lord's contro-
verfy, and ye firong foundations of the
earth : for the Lord hath a controverfy with
his people, and he will plead with Ifrael.
Vol L U
* Calvin, Drufiuj. * R. Tinchum. ^ Abarb.
^ Abarbinel. " R, David Kimcbi. ■" Abarb. ;
« Grot. * Jun. and Tremel.
re-
• &ot.
62 hCOMMENTART Chap. VI.
reprove this people in the prefencc of the mod convenient, as declaring the msuefty of
mountains, and that fo loudly and vehemently, God, to retain (as we faid) the proper fignifica-
as if thou would'ft make even thofe things,
that have no fenfe of hearing, the very hills,
to hear thy voice.
« Some render, with the mountains, and let
thefe hills bear, i. e. thofe of Judaa that
mountanous country : and then the mountains
and hills may be taken for ' the inhabitants of
them. « Others think them cited as if they
tion of the words, mountains and hills.
Thefe being fummoned (as fit witnefles for
their conftancy and (lability) to hear, he de-
clares what they are called on to hear, viz. the
Lord's ^ controverfy with his people, and his
impleading them for matters between him and
them. He that is fovereign Lord of all, and
cannot do any unjuft thing, nor could be ac-
were guilty, becaule on them they worfhipped cufed of injuftice m doing what he will with
idols and committed abominations. Others his own, much lefs in punifhing them who
Kgwtv^ both. J ewszwdLChriJlians, by mountains have done otherewife than they Ihould, in re-
and hills take the princes and great ones to be belling againft him and tranfgrefling his corn-
meant, as fometimes in fcripture they are by thofe mandments, yet with wonderful condefcenfion.
names defigned, and then the particle with,
muft m its ufual fenfe be underftood, (but the
controverfy feems more general with all peo-
ple.) The Chaldee Paraphrafe is cited by the
' Jeijuijh Expofitors as rendring mountains by
puts himfelf as it were on equal terms with this
rebellious people, and ' chunng rather to mani-
feft his juftice and equity than the right and
power of his dominion, calleth in all creatures
to be witnefles and judges between himfelf
fathers, and hills by mothers ; as if he fhould and them, of the juftnefs and even neceflity
call on Abraham, Ifaac, and Jacob, and Sarah, of his proceeding with them. That he may
Rebec cah, Leah and Rachel, in their graves, before all be juftified in what he fpeaks, and
to hear how ill they had requited the Lord for ' cleared in his judging (or contending) even
all his goodnefs fhewed to them, (and fo in themfelves being judges, he gives in his rea-
fome ^ Editions of the Chaldee it is read : but fons, and calls on them to give in theirs, or
in others, and thofe more common, otherwife,
mountains and hills, as in the Hebrew.)
any arguments they can produce for themfelves
in their behalf, according to what he elfewhere
faith, Ifaiah xliii. 26. let us plead (or ' let us
be judged) together, declare thou, that thou
mafft be juftified; if thou haft any thing
whereby thou mayeft juftify thy felf, produce
it, and let it be heard.
3
0 my people, what have I done unto thee,
and wherein have I wearied thee ? teftify
againft me.
VIZ.
But there is no need of taking mountains
and hills in any other than their proper fignifi-
cation, ' it being agreeable to the language of
the Scripture "" elfewhere, when God fpeaketh,
or any thmg is fpoken from him, and in his
Name, the more to affedt the hearts of men,
and make what is fpoken to fink into them
and be attended to, to call in heaven and earth
and lifelefs infenfible creatures as witnefles agamft
them, and judges between God and them, for the
folemr.ity of the matter, and to fhow the juft-
nefs of what he doth or faith, and how more
fenfelefs and ftupid they are in not hearkning on them to produce what exceptions they have
and obeying than any of thofe lifelefs creatures, againft him and his fervice ; for their forfaking
which obey all his will as readily as if they it might feem to import, as if he had ill treated
had ears and were of quickeft hearing. As them, and been an hard mafter to them. He
they fpeak loudly without voice to declare bids them therefore, if they have any thing to
" the glory of God, and witnefs to his truth, fay for themfelves againft him in that kind, to
fo do they hear without ears when the Lord produce it. O my people, what have I done
unto thee, and wherein have I wearied thee ?
" Some for explication add, What evil have I
done unto thee ? viz. that thou fhouldft thus
behave thy felf towards me, as thou doft :
Wherein have I wearied thee ? What com-
mands have I given thee, or what have re-
O my people, what have I done unto thee, &c.]
Thus he begins his plea with them, by calling
fpeaks. ifrael therefore refufing to hearken to
the Lord, out of thefe doth he raife up fuch as
ftiall hearken to him, and call on them fo to do.
Hear ye, O mountains, the Lord's contro-
verfy, and ye ftrong foundations of the earth.
Inftead of hills in the firft verfe, here in the
fecond verfe is put ye ftrong foundations of the quired to be done of thee, the doing of which
earth (Or, ye ftrong ones the foundations of
the earth :) fo are the mountains and hills called,
as the ftrongeft and firmeft parts of the earth,
and therefore ° likened to the pillars or founda-
tions thereof. ^ They that by mountains under-
ftand the kings and princes of the world,
'fcgji by thefe to underftand their deputies and
■magiftrates, who do as it were fuftain the
pillats thereof, Pfalm IxxV, 3." - But it feems
might be a trouble and wearifomnefs unto thee ?
becaufe they were apt to fey. What a wearinefs
is it ? Mai. i. 1 3. So that to this expreflion, will
be agreeable what we have in the New Tefta-
ment. His commandments are not grievous,
I John V. 3. and what our Saviour faith. Mat.
xi. 30. My yoke is eafy and my burden light.
Others much ^ differently expound the- firft
words, not underftanding evil, but good.
What,
, «. Jun. Trem- ^ / Grot. .. « A. Lapide, Tirin. Tarnov. •■ R. Tanchum, Vatab. Ribera. ' R. D.
'kihichi. Abarb. and fee R. Tanchum, and R. Solom. '' See Bib. Reg. Buxt. Polyglot, &c. ' Ainfw. in
Deut. xxxii. i. "" Ifaiah i. 2. Micah i. 2. " Pfalm xix. 3. Luke xix. 40. Hofea ii. 21. • Compare Deut.
xxxii. 22. and Pfalm xviii. 7. p Abarb. ^ See Hofea iv. 1. ' Grot. Pelican. * PfaJra li. 4.
' Vulg. Lat. » Aben Ezra, R. D. Kimchi. * R. Solomon, Abarbincl.
Chap. VI.
on M I C A H.
63
/ brought thee up^ &c. and redeemed thee
out of the houfe of fervants, i. e. out of the
houfe or place of '' fervitude or bondage, where
thou wert a fervant. The words are the very
fame, that are ufed in the preface of the ten
commandments, both Exod. xx. and Deut. v.
and there rendred the houfe of bondage, and
hath the fame meaning here.
Diverfe ' both Jews and Chrifiians mention
here another reafon of this appellation of houfe
of fervant 5 y viz. thsX Egypt may be called fo
in refpeft of the Egyptians themfelves, who
were inheritors of that curfe laid on their fore-
father Cham, and his fon Canaan, that he
fhould be a fervant of fervants unto his brethren.
Gen. ix. 25. But this (however otherwife
true) feems here rather a nicety not much to be
infilled on, ^ though this may feem to heighten
the greatnefs of the benefit of his redeeming
them thence, where they were in moft vile bon-
dage and low condition, fervants to fervants.
And I fent before thee Mofes, Aaron and Mi-
riam.'\ The Chaldee thus paraphrafeth thefe
words. And I fent before thee three Prophets,
Mofes to teach the tradition, (or way, fo I fup-
pofe n"l^DQ Mefirah, rather is, than tradition
which is miDQ Maforah) of judgments, /. e.
to give them laws ; Aaron to make propitia-
tion for the people ; and Miriam to inftruft the
women. {Aaron hath the title of Prophet
given him, Exod. vii. i. and Miriam of a
Prophetefs, Exod. xv. 20. where ftie went be*>
fore the women in finging praifes to the Lord
for their deliverance from the Egyptians ; and
they both feem to challenge that title, as be-
longing to them, as well as unto Mofes, Num.
xii. 2.) Thefe he faith he fent before them,
/'. e. gave them for guides to them to go be-
fore them, to conduft, inftruft, lead, and
affift them, both in their going forth of Egypt,
and in their paflage through the wildernefs.
° Some by his faying, that he fent them be-
fore them, underftand, that he before hand,
before their going forth out of Egypt, fent
them to give them the joyful news of their de-
liverance, and prepare them for it. Thefe be-
ing both true, and the word comprehending
both, both may be looked upon as meant, to
the minding them of all thofe benefits, that
God made thefe three his inftruments of con-
ferring on the Ifraelites, from the firft begin-
ning of his great work of his redemption of
them out of Egyptian bondage, as long as they
continu'd together amongft them, which was
even till the time of the next great work or be-
nefit here particularly mentioned, viz. what
concerns the ftory of Balak and Balaam, and
fo all from their firft moving to come out of
Egypt, until they came to Shittim, all God's
wonderful works and mercies towards them, as
in the books of Mofes recorded •, for before what
is mentioned of Balak, Miriam died, Num. xs?.
2. and fo did Aaron, Num. xx. 28.
The putting them in mind therefore of what
was done as well after their deceafe as before, is
ulhered
' See Deut. vii. 15. viii. 4. Exod. xv. 26. '' Ch. a Callro. ^ R. Tanchum. ' ' '^ * I. Jun. Trem.
2 Kimch. 3. R. Solom. ]n. " Chald. Greek, &c. ■= Kimchi, Abarb. Vatabl. and others. ^ See Chrift.
a Callro. « R. D. Kimchi. - i
What, i. e. how much, good have I done unto
thee ? how great mercies (hew'd to thee ? And
then the following words much as before : and
wherein I have wearied thee by my command-
ments, what trouble thou haft been put to
in doing them, teftify thou and declare. The
Chaldee paraphrafeth the former part of the
verfe, what good have Ifaid that I would do to
thee, and have not done it? which meaning
may agree with either of the foregoing : and
the latter part thus, and what hard [or grie-
vous] infirmity have t multiplied upon thee ?
» as if he had refpedt to his preferving them
continually in health in all their travel through
the defert : and fo fome Others underftand this,
not fo much of God's not wearying them with
his commandments, as of his '' not having in
any kind put them to hardftiip and difficulties
in their coming out of Egypt, and travel in
the defart, through which he bare them as on
eagles wings, Exod. xix. 4. and Deut. xxxii.
II, &c. and led them through the deep as an
borfe in the wildernefs, that they fhould not
fiumble, Ifaiah Ixiii. 13, &c.
But the firft of thefe expofitions, as to the
whole verfe feems more naturally to flow from
the words, and may be compar'd with and
confirmed by what he faith, Jer. ii. 5. JVhat
iniquity have your fathers found in me, that
they are gone from me ? &c. and ver. 3 1 .
Have I been a wildernefs unto Ifrael, and a land
cf darknefs ? the meaning of which a ^ learned
jew thus gives. Have I put upon them any
great difficulty, or burdened them with any
hard command, that they are fled from mine
obedience ^
"Teftify againft me.'] He challengeth them to
produce their grievances, if they have any
againft him, before thofe mountains and hills
fummoned in to witnefs between them. If they
have no fuch things on their part to produce, he
hath his great benefits conferred on them and
their forefathers, by which he deferved and
might juftly challenge their faithful obedi-
ence, to produce on his part : which therefore,
to convince them of their great ingratitude, he
proceedeth to recite.
4. For I brought thee up out of the land of
Egypt, and redeemed thee out of the houfe of
fervants, and I fent before thee Mofes,
Aaron, and Miriam.
^. 0 my people, remember now what Balak
King of Moab confytlted, and what Balaam
the fon of Beor anfwered him from Shittim
unto Gitgal, that ye may know the rigbteouf-
nefs of the Lord.
For I brought thee up out of the land of
Egypt, &c.] For the particle ^D Ci, fo rendred,
* Others render otherwife, as, i. When,
2. But, furely, 3. Although, and the like :
but the coherence is by none made plainer
than by reading it For, as it plainly fignifies.
64
A COMMENTARr
Chap. VI.
ufliered In with a new addrefs, O my people, re-
member now what Balak King of Moab confulted,
ice. iponfulted, i. e. ' what counfel he took,
viz. how he might by any means bring about
their deftru(5Uon. The ftory of what was agi-
tated betwixt Balak * King of Moab, and Ba-
laam the i* Sootbfayer is recorded. Num. xxii.
xxiii. xxiv. Balak finding himfelf unable to
accomplifti his defigns on Ifrael by force of
arms, thought to do it by bringing God's curfe
upon them, for which end he fends for Balaam
(who it feems had then the repute of an holy
man and great Prophet) to come and curfe
them, for I wot, faith he, that he whom thou
bleffefi is bleffed, and he whom thou curfeft is
curfed. Num. xxii. 6.
How willing Balaam was to have complied
with him in this pernicious defign, is manifeft
by his carriage in the relation of the hiflory,
but God would not fufFer either of them to
have their will. Balak hired againfl Ifrael Ba-
laam to curfe them, neverthelefs the Lord their
God would not hearken unto Balaam, but
turned the curfe into a blefling unto them,
Deut. xxiii. 4, 5. Jofhua xxiv. 10. Whenfo-
ever by building altars and offering facrifice he
fought to procure a curfe againfl them, the
meflage that was put into his mouth to return
to Balak was a blefling, which he could not
chufe but utter. So that he being forced to it
faid, howfhall I curfe whom God hath not curfed,
or how fhall I defy whom the Lord hath not de-
fied? Num. xxiii. 9. and, behold I have re-
ceived commandment to blefs, and he hath bleffed,
and I cannot reverfe it, ver. 20. He confefled
that no inchantment could prevail againft Ifrael,
ver, 23. and in fine, therefore Inflead of curfing
them, plainly pronounceth bleffmgs upon them,
and curfes and deflrudtion to thofe who would
have had them curfed and deflroyed. Num.
xxiv. 15, i^c. So that 5aM's defign in get-
ting Balaam to curfe Ifrael ' feems that which
is intimated by, remember what Balak confut-
ed ; and Balaam's blefTing them inflead of
curfing them, that referred to by thofe words,
and what Balaam the fon of Beor anfwered him.
But there is one thing more in that hiftory
to be taken notice of for the fliller underfland-
ing of what is here fpoken, and that is, that
though Balaam could not by his curfes prevail
to hurt Ifrael, yet he fought and taught Balak
by another way to attempt it, viz. by feducing
them to do that, which if done by them fhould
certainly pull down God's curfe on them, viz.
fornication and idolatry. ^ This is by Some
thought to be intimated in what he faith to
Balak, Num. xxiv. 14. / will advertife or
(ounfel thee. But though no fuch counfel is
there more flilly exprefl, yet it is afterwards,
chap. xxxi. 16. where Mofes reproving the
people for faving alive the Midianitifh women,
faith, behold, thefe caufed the children of Ifrael
through the counfel of Balaam, to commit tref-
pafs againfl the Lord in the matter of Peor, to
which alfo reference is made, Rev. ii. 14.
' Abarb. « Num. xxii. 4. '' Jofliua xiii. 22.
Num. xxxiv. 16.
Ci&XQ, and Ribeia.
' Ribera, Menochius, Tirinus.
p Num. xxii. i. and xxv, i.
where 'tis faid that Balaam taught Balak to Call
a flumbling block before the children of Ifrael,
to eat things facrificed to idols, and to commit
fornication. That counfel of his is there called
the do(ftrine of Balaam, and that may, not
perhaps unfitly, be here included in what Bala-
am anfwered to Balak, as calling to mind, as
a great fin of their forefathers, fo together a
fignal mercy of God, in not fufltring that
counfel to prevail to the utter definition of
them, but to end in the punifhment of part of
them only {viz. twenty-four thoufand. Num.
xxv. 9.)
And this ' Some look on as chiefly here re-
ferred to, joining with thefe words the follow-
ing, namely, from Shittim to Gilgal, making
the meaning thus to be, And what pernicious
council Balaam gave for working mifchief to
them in their pafTage betwixt Shittim and Gil-
gal, viz. that in all that way (as far as his do-
minions extended) he fhould fend into the
camp of Ifrael of the fairefl of his women,
to entice them to fornication, and confequently
to idolatry ; that fo by that means, which he
could not do by any inchantments, he might
prevail to bring God's curfe upon them : which
counfel if it had taken efFed:, had certainly
done what he intended. For being begun to
be praftis'd in Shittim, we fee how it provoked
God to fend a plague among the people to the
deflrudion of twenty-four thoufand. Num.
xxv. 9. and had it been feconded or continued
in their further march toward Gilgal, had pro-
bably brought definition on the whole people
before they could arrive there, but was defeat-
ed by God's fo timely taking notice of it, and
by the early punifhment of thofe that were at
firft feduced, and afterwards by the ■" cuttintr
off the Midianitifh women,' who were intend-
ed to be a fnare to them. So that the plot was
dangeroufly on Balaam's part laid, and God's
great mercy in defeating it was very confpicu-
ous, and worthy to be had in remembrance.
But Others do otherwife expound thefe
words, " fome taking by the words, from Shit-
tim to Gilgal, to be denoted the feveral flations
to which Balak took Balaam, that he might
view the camp of Ifrael, and curfe them,
{viz. thofe named, Num. xxii. 41. and xxiii.
14, 28.) but " thofe places were not between
Shittim and Gilgal, but eaflward of Shittim
to the wefl of which Gilgal was : and if it be
faid, that it is meant, that thence he might fee
their camp, as it lay between Shittim and Gilgal,
it will be again anfwered, that the camp then
■" pitched in the plains of Moab, did not reach
farther than Shittim, nor feems to have been
extended farther towards Gilgal.
Others therefore, 1 both Jews and Chrifti-
ans, di^oining the words, from Shitti-m unto
Gilgal from thefe, and what Balaam anfwered
him, and repeating the word, remember, as
again having influence on thefe, thus fupply
the fenfe •, And remember thofe things which I
did for thee in the way from Shittim to Gilgal,
from
' Ab. Ezra. R. D. Kimchi, Aharbinel. " Alnf. on
" Num. xxxi. 17. ■• Tanchum. • See Ch. a
% R. D. Kimchi, Munfter, Vatabius, Grotius, Aharbinel
Chap. VI.
on M I C A H.
from Shittim in the plains of Moab eaft of Jor-
dan, where they finned, (in the matter of
Peer, Num. XXV. 3, 18.) and deferved all to
be cut off, had not God been merciful to them,
unto Gilgal on the other fide of Jordan in the
promifed land^ ' At Shittim they abode till
after Mofes's death. From thence after Mofes's
death Jojhua conduded them over Jordan
(the waters of which were, as formerly the
waters of the Red Sea under the condud of
Mofes, miraculoufly divided to let them pafs
through as on dry land) unto Gilgal, where
they firft encamped in, and took firm pofTeffion
of that promifed land, which ever fince they
had enjoy'd : and there God renewed his co-
venant with them by renewing circumcifion,
which had been omitted in their journeyings
through the wildemefs, and fo rolled away
from off them the reproach of Egypt ; for
which caufe the place had its name Gilgal,
(which fignifieth rolling.) Joih. v, 9.
So that as in the former words they are put
in mind of all the great things, that God did
for them vmder the condud of Mofes, and in
his time, fummed up, Jofh. xxiv. 6, i^c.
fo in thefe of thofe under the conduft of
Jojhua and after his death : and fo, in fumm,
of all that he did from his firft beginning to
redeem them from bondage, and bringing
them out of Egypt through the Red Sea,
through the defert and through Jordan, till
he had fettled them in the promifed land : and
fo confequently of all that he did afterwards
for them there, in driving out of their enemies
and fettling them in it till this very time,
wherein they had fo far provoked him by their
unthankful and rebellious behaviours, that he
thought of cafting them again out of it, and
threatned by the mouths of this and other
Prophets fo to do, except they fhould prevent
it by ferious and fpeedy repentance, and new
obedience, which all the Prophets, calling on
them in his name, could not perfwade them to.
All thefe things with the notorious circum-
ftances attending them, and variety of tranf-
aftions, whereby God manifefted his infinite
wifdom, power, juftice, mercy, and truth,
in his miraculous prefervation of them, and
deftruftion of, and defeating the counfels
of their enemies, in his puniihing them fome-
times for their rebellions, yet in great mercy
fparing and preferving the main body of them,
and not fuffering any good promife, that he
had made to their fathers to fail, till he had
fulfilled all, do thefe comprehenfive heads of
the ftory exprefled put them in mind of.
There was no need of reciting all particulars,
they being things that they could not be igno-
rant of, being recorded in the books of the
law and Jojhua, and by mouth from the fa-
thers, (according to God's command) all along
from the time that they were firft done, re-
lated to them i only they laid them not to
heart, to make that ufe of them as they ought
to have done, thence to take occafion of con-
VOL. I.
6s
tinued thankfulnefs, exprefled in faithful ad-
herence and obedience to God ; fo that they
might juftly be thought and faid to have for-
gotten them : and therefore are by a brief
mention of thefe main heads put in mind of
them, and bid to remember them, that fo they
might know the righteoujnefs oj the Lord.
Righteoujnejs.] B'l^'l^ Righteoufnejjes ; a
word of latitude, according to feveral afts in
which' righteoufnefs fliews it felf, as of giv-
ing or doing what is right and juft, uprightnefs
in dealing, juftice in judgments, and in dif-
penfing puniftiments, and rewards, mercy, and
beneficence, fidelity, and veracity, and juft-
nefs in a caufe : and to all 'tis appliable accord-
ing as the place where it is ufed requires, and
is here therefore indifferently interpreted by
' Expofitors -, Some, his juft dealings in all
matters betwixt IJrael and their enemies, and
in what concerned them among themfelves ac-
cording to their different behaviour, when they
rebelled and when they obeyed, when they
finned and when they repented ; " Some, the
great mercies of the Lord ftiewed to them,
and benefits conferred on them ; " Some, the
faithfialnefs of the Lord in making good all
his promifes made to their forefathers, not-
withftanding all thofe impediments, which
flood in their way, through the enemies en-
deavours and their own rebellions and fins.
Whichfoever of thefe be taken, the thing will
be true, and the word may well be taken in
its full latitude as it comprehends all thefe and
ought of like kind, for examples of all its
meanings and all that it can import, will be
afforded in the hiftories pointed out, and they
will inftrudl them to know the righteoufnefs of
the Lord taken in what fenfe or notion you
will -, yea, though we ftiould not lock back
on all thofe paflages from Egypt to Gilgal,
but only on thofe from Shittim to Gilgal,; as
fome feem more particularly to refer thefe
words only to them. So the Chaldee Para-
phrafe. Have not great things been done Jcr
you, Jrom the plain oJ Shittim to the houje, or
place, of Gilgal, that the righteoujnejs of the
Lord might be made known ? ' and fome Chri-
ftian Interpreters, who for making the words
as they fuppofe the plainer, (though the ufual
reading feem more plain) render thus, that thou
mayeji acknowledge the righteous dealings of the
Lord from Shittim to Gilgal, and fay, &c.
But though all thefe may (as we faid) agree
to the {e.n(e. of the words, and be looked on as
true, yet if we look to the words foregoing,
wherein God faith that he hath a controverfy
with Ifrael, and calls on them, as it were to
plead the cafe, and debate the matter with
him, before witneffes, that it may appear on
which part the right ftood, or the fault lay,
that he hath taken up a quarrel againft them,
and it will feem perhaps a clofer and more na-
tural way of making the inference, or giving
the meaning to expound them, that ye may
know (or that it may be known, for the word is
X only
' Jofli. iii. I. • Moreh Nevochim. Nic. Fuller concord.
■ Cal. Diodat. Grot. Drufius, R. Tanchum. " Vat.
Chtill. a Callro. 'Juaias and Tremellius.
« Pifc. Tarnov. Dutch Notes ; fee R. Tanchum.
Ribera Tirinus, Menoch. Sa. Diodat, &c. and
66
A C 0 M M E N'T A R Y
6¥ap..VI.
6nly nyi lyoV Lemaan Daat, to know; or, of them, our firji born, all of thefe would we
for knowing, withoxit exprefling the perfon) willingly offer for making atonement for our
the righteoufiicfs of the Lord, /. e. ' that the fms, whereby we have provoked him, and
fight erf the caufc is on his fide, and he is very for appcafing him, if all would do.
juft in what he doth now, in accufing thee of Not much different as to the meaning will
mgratitudc, and threatning to punifh thee for be what ' Others fupply, viz. If any of you
it, that there is no injuftice in his doings (and (or every one of you for his particular) fhall
fo may it be compared with that expreffion, fay, wherewith Jhall I come before the Lord, bic.
Pfalm li. 4. above-mentioned.) Thofe great On all hands it will be agreed that the words
things done for them which he calls to their are fpoken by the Prophet, as in the perfon of
mind, and pleads, are manifeft evidences on the people (agreeable to what their behaviour
his part againft them, to juftify him :. they fhewed to be the thoughts of their hearts) as
having nothing to anfwer for themfelves, or a reply to what God hath faid in his plea
teftify againft him, what fhall they do but as againft them for evidencing his own righteouf-'
inen.wholly convifted, and in great conflifion, nefs, and their great ingratitude, whether we
fay as follows. look on them as an acknowledgment, that
they are convinced of their own guiltinefs, and
6. f IVherewith Jhall I tome before the Lord, defire to acknowledge their fins, and repent
and. bow my felf before the high God ? Shall I of them, which they would teftify by any
come before him with burnt offerings, with means, if they knew what would be accepted.
calves of a year old ?
. Will the Lord be pleafed with thoufands of
rams, or with ten thoufands of rivers of oil?
Shall I give my firfl bom for my tranfgreffion,
the fruit of my body for the Jin of my foul ?
Wherewith fhall I come before the Lord,
or fuflice in that kind : tacitly implying that he
had not wearied them in any fervice, but
'■ that there was nothing fo wearifome, or
troublefome, or expenfive, which for pleafing
him they ought not to do, or would not wil-
lingly do ; or whether as a juftifying of them-
felves, ' That all was true indeed that God.
had faid -, and as for themfelves if they had
&c.] This abrupt, pafTionate, form of fneech been defedive in their duty, and fo difpleafed
feems to require fomething to be underftood, him, it was through ignorance, becaufe if
and fupplied, whereby it may be joined to the they might be informed what would pleafe
preceding words, and that ^ Some would have him, were it never fo great a matter, they
to be and mayeft fay : which then muft be un- would willingly do it.
derftood with fome caution, not as if the Pro- However it be, the Prophet by putting this
phet fhould fuggeft to them words, which he queftion in. their name in thefe terms, '' makes
thinks convenient that they ftiould, or he
would have them to fay (becaufe they are fuch
as he could not but know were not to be faid.
way for informing and inftrufting them in the
true means of pleafing God, which, as in an-
fwer to their queftion, he declares in the fol-
being not agreeable to the ways of worfhip for lowing words. But before we come to thofe
making atonement, and pacifying God, by words, wherein he pofitively fets down, what
God himfelf in the law prefcribed, who would things God required, and was to be pleafed
not be pleafed with any other things than what with, we muft necefTarily fuppofe a denying the
he himfelf chofe, being not profited by any, things in this queftion on their parts exprefled
nor accepting of any, but what himfelf ap- to be pleafing, or acceptable to him, viz.
proved) but rather mentioning them as fuch, multitude of oblations and facrifices above
which probably they would be ready to fay, what he required in his law, as if by the
being convinced of God's righteoufnefs in his greatnefs and precioufnefs of them their pardon
plea, and having nothing to teftify againft him, were to be bought out. Offerings and facri-
or anfwer for their own juftification : as if they fices were indeed in the law of God's own in-
fhould fay. We confefs God's righteoufnefs,
and acknowledge all that he hath faid to be
true, and that he hath better deferved at our
hands, than we have repayed him, and would
ftitution, but thofe all of fuch nature as God
might, for all that he had commanded, juftly
afk, wherein have I wearied thee? They were
neither fo coftly, nor fo many, as that they
be glad therefore by any means, and on any had reafon much to be aggrieved at •, they
terms to make our peace with him. If offer
ing thofe ordinary oblations, which the law
Inquired (which asr'fpeaking in their perfon he
may fecm to intimate they would fay they had
not failed in) will not fuffice, what elfe fhall
were all of fuch things as were» at hand eafy
to be gotten, and of the ftore wherewith he
had bleft!ed them, fo that ° if any were poorer
than others, in many of them regard was had
to his poverty. And that they might know.
we do ? be it offerings of things never fo ex- that it was not the value or great price of the
jjeiifive (as by thofe hyperbolical expreflions of offering that he looked after, appears, in that
thoufands of rams, and ten thoufands of rivers for greater fins oblations ' of lefTer value were
cf oil feems denoted) or things never fo dear, or enjoined, and for * fome great fins none at all ;
precioiis fo us, oiu- chil,dren, yea the deareft that thereby the heinoumefs of them might
f: ■: •.)(7t;njiQtti! '^>:;" ->■• •.■•"■ -' ' ••', ■•■-> -'i«»> lonu,.-. ../:ki oj;*. ^-^
y Th? word . righteous is fo ufed, Gen. xxzviii. 26. Deut. xxv. i. Jer. xii. i. ^ Junius Tremelliuj, Grot.
and fee R. Tanchnm. » R. D. Kimchi, Aben Ezra, Ch. a Caftro. "^ See Abarbinel. " Sec Parous.
•' R. Tanchum, Corn, a Lapide. ' See Levit. v. 11. chap. xii. 8. and chap. xiv. 21. [ Moreh Nevothim.
lib. 3. cap. xlvi. Grot, on Levic. iv. 3. & Grot, de fatisfaflione, cap, x, and oa Pfaln; li.
3
"N.
on
Chap. VI. ''
appear. And to think therefore, that by
adding to the facrifices, which God had pre-
fcribed in the law, as by changing fingle beafts
into thoufands of the beft fort, or inftead of
beafts to offer, to facrifice, the deareft of their
children, could be no fafe rule to go by in
feeking to appeafe the wrath of God for their
fins, and prefent themfelves acceptable in his
fight •■. They were not to add (o, no more
than to diminijh from -what he commanded,
Deut. iv. 2. and xii. 32. Therefore did their
offerings even of fuch things as he allowed
and required to be offered at any time pleafe
him, becaufe offered in obedience to his com-
mands, and of fuch things, for fuch ends,
and in fuch a manner, and with fuch a mind
in them rightly prepared and difpofed accord-
ing to his will in his word declared, not for
any thing otherwife of intrinfick goodnefs in
the things themfelves, or the value or multi-
tude of them which he efteemed. And for this
caufe, becaufe they thought otherwife, and
neglefting thofe other circumftances, whereby
the offerings were to be made acceptable, and
were never without them, thought to pleafe
him with facrifices, and oblations, as if the
bare offering them and external performance,
■were as much as he required, and a fufficient
performing of their duty, whereby they fhould
gain his favour, is it that we often hear him
reproving them even for their legal facrifices,
and rejecting them with indignation, as things
which he delighted not in, but even loathed
and hated, as Ifaiah'x. 11, &c. bcvi. 3. Jer.
vi. 20. Jmos v. 22, &c. and as things that
though by them he thought good under the
law to exercife them in obedience to him, and
* to inflrud them and bring them to repen-
tance and faith, yet were not ^ his prime and
main intention, nor things which meerly of
tliemfelves could pleafe him ; as appears, Jer.
vii. 21, 22, &c. Here therefore is moil true
what ' Some fay, though it feem not the pro-
per conflrudion, or interpretation of the words,
while they would thus read and expound them.
Shall I give, or offer in facrifice my firji born ?
This would be my tranfgreffion, (it would be a
very great wickednefs and not fit for me to
do ;) or Jhall I offer for a facrifice the fruit of
my body ? this would be the Jin of my foul ; and
how fhall I do this great wickednefs ? It is
certain, that however with the greatefl; zeal and
ftiew of defire to be reconciled to God, they
fhould have pretended, and been willing to
have done any fuch thing, (and ought if he
had required to have been willing) yet this (as
the cafe flood) had been but more and more to
provoke, not to appeafe him, by offering fuch
things never by him required, as though of the
greatefl efleem in their own eyes, yet were to
him an abomination, "" however in their idola-
trous worfhips they were commended and
looked- on as moft meritorious ads. And
therefore this queftion, for what end foever
put by the Prophet in their perfon doth fo ne-
eeflarily include a negative anfwer [No, thou
* Prov. XXX. 6. i Calv. ^ Morch Nevochi;ii. I
Arabick Tranilatiom. " Jer. vii. 31. "See Calv
iV M / C ^ H ^ ^-
bj
fhalt not come before the Lord with fuch
things ; he will not be pleafed with thy giving
fuch things] that taking it as granted, he doth
not farther infill on it, but proceeds in pofitlve
terms, to inftrud them what is pleafing to
God, and what good for them to do, and re-
quired, that they may in acceptable manner
come before him, and that they may find ac--
ceptance with hirti.
8. He hath fhewed thee, Oman, what is good i
and what doth the Lord require of thee, but
to do jujlly, and to love mercy, and to walk
humbly with thy God?
He hath fhewed thee, . O man, what is good,
&c.] This is an anfwer given by the Prophet
tQ the queflion in the preceding, words, put as
in the perfon of the people, or any of them,
and gives a full refolution to the main of the
queflion, viz. what it is wherewith the Lord
would be pleafed, though not fuch as perhaps
they who Would put the quefliofi in fuch terms
as it is put, did, or would expet5t, for they
make their queftion concerning things without
themfelves, by what in that kind they might
pleafe him, as taking it for granted that by
fuch things God was to be pleafed : not making
queftion of any thing within themfelves, or
how their own hearts and minds were to be
difpofed, and their converfation was to be or-
dered. But the anfwer refpefts only this,
with exclufion of the other, as without this
not worth the mentioning, and of no value,
yea rather abominable in the fight of God,
Their whole flocks and herds, yea their dearefl
children would they part withal to make fatis-
faftion for their fins, " but mention not the part-
ing with thofe fins, or redifying their inward
man, and amending their ways. This in their
eyes was a great offer, a way to gain accep-
tance, but he fhews them that in this they
were clear miftaken, God looking to them and
their behaviour, not the greatnefs, or coftlinefs
of their offerings ; and therefore that if they
would In acceptable manner come before him,
and have him pleafed, they mufl bring witli
them, not what feems good in their own eyes,
but what he hath fhewed them fo be good,
a*id hath required, fo that without that it is in
vain to talk of, or pretend to offer any other
gift, though never fo coftly, or of things
without themfelves, never fo dear to them.
This, except willingly, they could not be
ignorant of, fo that they might have made
themfelves anfwer, or not needed at all to put
this queftion, for he had fhewed it to them,
and declared it in his law, wherein he had
plainly fet down all that he required of them.
Yet doth the Prophet fummarily repeat it to
them, and what doth the Lord require of thee,
but to dojuftly, &c. What but thefe things-?
fo as that all othei- things required are but 11^
order to thefe, or with fuppofal of thefe, and
without thefe neither good nor required ; fb
where he feems to rejed thofe facrifices which
:: 1 .; I 1 ,.,;:is -flther-
ib. 3. c. xxxii. SceAbatb.^ '""''■ And fotTirS^ti^ckahd
68
A COMMENTARY
Chap. VI.
otherwife the law enjoined, as by them offered,
he doth explain what was the main thing by
him intended, and required, fo as that with-
out it the outward performances fignified no-
thing. So Ifaiab i. ii, &c. when he had
fhewed that the multitude of their (acrifices to
him was to no purpofe, ^c. he faith, Wajh
ye., make you clean., put away the evil of your
doings from before mine eyes, ceafe to do evil,
learn to do well, feek judgment, relieve the op-
prejfed, &c. So Jer. vii. 22, 23. telling them
that he fpake not to their fathers concerning
facrifices, he adds, iut this, thing commanded I
them, faying. Obey my voice, &c. And fo
Amosv. 22, &c. telling them, that he will
not accept their burnt-offerings, (3c. that they
may- know, wherewith to be accepted, he
adds, ver. 24. But let judgment run down as
waters, and righteoufnefs as a mighty flream.
To the fame purpofe, Hofea vi. 6. faith he, I
dejired mercy and not facrifice, and the know-
ledge of God more than burnt-offerings : as Sa-
muel told Saul, I Sam. xv. 22. Hath th; Lcrd
as great delight in burnt -offerings and facrifices
as in obeying the voice of the Lord ? " Behold,
to obey is better than facrifice, and to hearken
than the fat of rams.
Thefe and the like places all aim at the fame
thing that the words of the Prophet here,
though the terms be different, all fhewing that
the offering of a man's felf to God, by for-
faklng his fins, and ordering his converfation
aright before him, is that which is good and
acceptable In his fight, and required more than,
and preferred before, all oblations, and out-
ward pompous ceremonious performances or
fhew of worfhip to him •, and all fpeak that
which was before faid in the law (and Is noted
in the Margin of our Bibles in this place,)
And now Ifrael what doth the Lord thy God re-
quire of thee, but to fear the Lord thy God, to
walk in all his ways, and to love him, and to
ferve the Lord thy God with all thy heart, and
with all thy foul, to keep the commandments of
the Lord and his fiatutes, &c. Deut. x. 12,
13. There being put the fame quefl;Ion that
here, what doth the Lord require of thee ? but,
with what follows as In anfwer to It, Ihews
the duty required In both places to be the fame,
and the words to aim at the fame thing,
though In found they differ.
Now the whole of that duty Is here compre-
hended in three parts, or fummed up under
three heads. FIrft, To dojuftly. Secondly, To
love mercy. Thirdly, To walk humbly with God.
I'o which will eafily be reduced all the com-
mandments of the law ; thofe concerning our
duty to our neighbour, and our behaviour to-
wards him to the two former ; thofe concern-
ing our duty to God and our carriage before
him to the laft. To do juftly, to give to every
one, whether fuperlors, equals, or inferiors their
due, to do in all things what is equal and right,
not oppreffmg any, nor defrauding them, In
dealing with them in any kind, not to hurt
X,:
them by word, or deed, nor ihjufe them in
their perfons, eftatcs, or good lume, or any
thing belonging to them.
It comprehends (faith a ' learned Jew) all
thofe commands, which are concerning a man's
behaviour, or dealing, between a man and his
neighbour. '' Another, faith that what it
imports Is juftice and equity, and implies the
taking away all fraud and injurioufnefs between
men, and likewife comprehends the avoiding
fuch greedinefs in following the defires, or
lufts, as is hurtful to the foul, and fuch excefs
In purfuit even of fuch things as are needful,
as is hurtful to the body, in as much as USiyQ
Mifhphat, judgment, right, or juft dealing, is
the bringing of every one that hath right to
his right.
' Some Chriftians fo far extend it as to com-
prehend all that Is due from a man to God, to
men, and to himfelf, that in all thefe he give
to each what is his due and right, and perform
what juftice requires, • Others reftrain it to a
man's doing juftice, or judgment in judging
himfelf impartially for his fins, not indulging
to them, or fparing them for his own fake, or
the love he hath to them, but condemning"
them in himfelf, and himfelf for them, and fo
labouring by judging himfelf, by cafting away
his fins and repenting of them, to prevent
that he be not judged of the Lord.
In all thefe ways the word may be perhaps
not unfitly applied, and In other like which it
may In its latitude comprehend, and fo (aa
« Some will have the meaning to be) to require
obedience to God In all that he requires to be
done (all his commandments being true, juft
and righteous, and the perfedt rule of juftice.)
But comparing thefe words with thofe that
follow, ver. 10, 11, 12. we may think doing
juftly to be more particularly here referr'd to
what is required m mens dealings between
themfelves, and others, or their behaviour in
their dealing with them, and fo are a fumming
up of the duties of all the commandments of
the fecond table, containing our duty towards
our neighbour, and requiring the performance
of them, according to the rule of juftice.
And If there be ought, which the rule of
charity may add in the performing of them,
above what men willing to do no more than In
rigour of juftice they may think required of
them, that is ftiewed In the next words to be
amongft that good which God alfo requires of
them : viz. To love mercy, not only to give to
every one what they might In juftice " accord-
ing to mens laws and known right require, but
to be kind, merclfiil, pitiful, exercifing all
adts of charity and beneficence, which the let-
ter of the law would not force them to, where-
by they might be in any kind helpful to any,
and remitting of their own right for the good
of others, not being harfti, cruel, hard heart-
ed toward them, or exading upon them i and
this willingly, cheerfully, and out of choice, and
without expeding recompence from them, as
the
» See PCilml. 14. f R. D. Kimchi 1 R. Tanchum.
« See Tarnoviuj. " pH mWU 'JS"? Abarb.
' Tirinus. • Ribera, Ch. I Caftro.
Chap. VI.
on
M I C AE. ^ A
6^
the word love imports. And this alfo refers to ix. 20. not murmuring, not difputing againft
the commandments of the fecond table, as the any of his commands, Phil, ii. 14. but readily-
meaning of them is fummed up by our Saviour, aflenting to all that he hath faid, or required to
Thou fkalt love thy neighbour as thy felf. Mat. be believed, as undoubtedly true, and to what-
xxii. 39. Mark xii. 31. agreeable to that com- foever he hath commanded, as neceflary to be
prehenfive rule of his, Jll things -whatfoever obeyed, and performed, however contrary the
you ivould that men Jhould do to you, do ye one may feem to man's reafon, or the other to
even fo to them. Mat. vii. 12. and to that pre- his intereft, "^ not raifing doubts, or fcruples
cept of the Apoftle, To do good, and to com- againft either, and acquiefcing in his revealed
tf.unicate forget not, for with fuch facrifices truths and will, without fearching after the
Cod is well pleafed, Heb. xiii. 16. Such he hidden things of God, or things too high for
here requires. For the queftion being put con-
cerning what facrifices would be acceptable to
God, the anfwer mentioneth not any fuch as
were named, as by them intended, but fhews
this > to be good, and required.
men to comprehend.
Others (moft "* of the Jews) render the
word (according to a fignification of it ufed in
their Rabbins) to "walk in fecret, i. e. in fince-
rity, and uprightly, as heedfully in fecret.
Thefe two heads feeming thus to refer to, where no eye of man fees, as in publick in the
and comprehend the duties of the fecond table,
the third comprehends thofe of the firft, viz.
And to vsalk humbly with thy God [or to hum-
ble thy felf to walk, or in walking with th
God.] To walk with God is to frame the li'
\
fight of all, fo making it their end to pleafe
God and approve themfelves to him, not to
make a Pharifaical fhew before men, or gain
applaufe from them. Such behaviour as our
Saviour commends in alms, prayer, fafting.
and converfation in refpeft to God, or for what and confequently all fuch afts of piety, as
concerns a man's .behaviour before him, or to- require, not men, but God, which fees in
wards him in all things, that may concern a fecret, to be Witnefs to, and Judge of them,
man betwixt him and God, or pertain to his Mat. vi. i, &c.
duty towards him : fo the fenfe here feems to This little differs from the fbrmer meaning ;
require that it be underftood, though elfewhere they neceflarily go together, fincerity and hu-
it may feem, to fignify to adhere to God, and mility, and they cannot be one without the
to pleafe him, as Gen. v. 24. it is faid Enoch
walked with God, which by the Apoftle is in-
terpreted he pleafed God, Heb. xi. 5.
In, or for, fuch walking, it is required of a
man, that he humble himfelf. This humbling
himfelf or humility is requifite and is to be
fhewed, in his doing, in his fuffering, and in
his aflent, or believing, iji. In doing, by his
ready taking on him his yoke, and fubmit-
ting to all his commandments without grudg
other, both excluding all pride, and oftentati-
on, and ftubbornnefs, and contradifting.
There are other Tranflations which render
' to walk folicitous with God, ' Others to be
ready or prepared to walk with God. We need
not go to prove, that the word hath thefe fig-
nifications, as well as the two former, for as
long as it fignifies either of the former, either
of thefe will be included in the meaning,, and
not ill exprefs it : for whofoever walketh hum- ■
ing, or refifting C contrary to that ftiff-necked- bly, or fincerely with God, will be very foli
nefs fo often complained of in the Jews) and citous in the performance of his duty, that he
not looking on his own performances as profit- avoid all things ofFenfive to "God, contrary to
able to God, or deferving ought ^ from him,
but faying when he hath done all, I am an un-
profitable fervant, I have done what was my
duty to do (as our Saviour teacheth us to fay,
Luke xvii. 10.) * contrary to pride, or confi-
dence in his own doings, and requiring an
abafement of himfelf, out of confcioufnefs of
his own ill defervings, and a reliance only on
God's mercy and goodnefs for acceptance, and
fo working out his falvation with fear and
trembling, Phil. ii. 12.
Secondly, In fufFering, viz. * that he take
in good part whatfoever God ftiall pleafe to
lay on him, and humble himfelf in the Jight of
God, James iv. 10. znA. under his mighty hand,
I Peter v. 6. and in whatfoever he fhall fuffer
according to the will of God, committing the
keeping of his foul to him in well doing, as unto
a faithful creator, i Peter iv. 19. without
grudging and repining againft him, as if he
UifFered more than he deferved.
Thirdly, In his afient, and believing, by
not replying in any thing againjl God, Rom.
his will, or word, and be very diligent alfo in
ferving him, ready to aflent to all that he
fliall fay, and to fubmit to all that he fhall re-
quire his obedience in.
The words however taken, manifeftly (as
we faid) refer to the commandments of the'
firft table, comprehending, as ^ a learned.
Jew notes, the acknowledging of one God,
and the loving him with all the heart, and with
all the foul ; and fo plainly agree with that
fum of that table given by our Saviour in the
forecited Mark xii. 29, 30. The Lord our God
is one Lord : And thou fhalt love the Lord thy
God with all thy heart, and with all thy foul.,
and with all thy mind, and with all thy firength.
The performance of which, together with the
other (fumming up the fecond table) which
there follows, but is here put in the firft place,
(as they cannot be feparated by any that will
pleafe God, and walk uprightly with him)
the fcribe there faith, agreeable to what is here
intimated, is more than all burnt-offerings and
facrifices, which were never required, nor ac-
Y cepted.
Vol. V
* See Hofeavi. 6. above cited. * Rihen. ^ Aben Ezra. " Ch. a Caflro. »'Carvm.
5. Tarnovius. « Abaibincl. ■" R. D. Kimchi, R. Tanchum, AbarbiBfl ♦ Vulg. Lat.
lUck, and Arabick. « R. Sol.
»' Heb. xii.
f Greek, Sy-
70
A C 0 M M E N r A R T
Chap. VL
cepted, but as fubfervient to thefe neceflary faith to them. Hear the rod, /. e. the rod of
duties, at all times aiid at all places good and punifliment, faying, hear how grievous this
required, whereas thofc were not in themfelves decree is, and hear who hath appointed this
ablolutely good, nor required, nor accepted, decree to bring it, for he that hath appointed
but with regard to time and place and other it, can bring it to pafs, as he hath appointed
circumftances, yea, when not rightly ofFer'd, it, becaufe there is power in his hand.
' abominated, even fuch as were otherwife Thefe explications feem to give the meaning
permitted by the law, how much more fuch of the words in the plaineft fcnfe, and nioft
which ' God commanded not, neither came agreeable to the letter of the words, of any ;
into his heart, fuch as fome in the foregoing
verfe mentioned. Now the Jews, or Ifraelites,
as appears by the following verfes, ftood
guilty of the negleft and breach of all thefe
duties of doing juftly, ver. lo, &c. of loving
mercy, ver. 12. of walking humbly, fincerely,
or carefully with God, ver. 16. and fo long as
they continued fo, it was in vain for them to
enquire with what facrifices they may come
before the Lord, or he may be pleafed and
yet will it be expedient for the judging of this,
to take notice of others given by Interpreters
both ancient and of great authority.
The Chaldee Paraphrafe thus expounds them,
" IVith their voice the Prophets of the Lard
cry unto the city, and the teachers fear the name
[of the Lord.] Hear., O king and rulers,
and the rejl of the people of the land.
A Jewifh ° Rabbin notes, that he interprets
not according to the letter : yet need we not
appeafed. If they ftiould offer all things moft therefore witli '' Some, who approve the fenfe
dear to them, they fhall not be able to appeafe
him, or turn away his wrath : He continues
to cry out againft them for their fins, and
threaten them with his fevere judgments, as
*■ the following part of the chapter declares.
g. the Lord's voice crieth unto the city, and
the man of wifdom fhall fee thy name : Hear
ye the rod, and who hath appointed it.
The Lord^s voice crieth unto the city, and the
by him given, conjefture that he read the
words in the Hebrew text, otherwife than they
are now given : he might take the liberty of
a paraphrafer, to give more at large (not tying
himfelf clofe up to the words) that which he
took to be the meaning. Only we may ob-
ferve, that what thofe before rendred ^ to fee,
he will have to fignify fear ; and fo do Others
alfo (as we fhall fee -,) and what is by them
rendred rod he feems to take for fcepter (as it
feems elfe where taken) as Pfalm ex. 2. and fa
man of wifdom fhall fee thy name : Hear ye the to denote the king, or ruler to whom it be-
rod, and who hath appointed it.] That there is
difficulty in this verfe appears by the different
expofitions tliat are given of it, according to
the feveral judgments of Interpreters. The
plainefl amongfl which feems that, which is
given by divers both Jews and Chriftians,
agreeable to what our Tranflators read in the
text, which a learned ' Jew thus expounds ;
By the city is meant either Samaria, or Jeru-
falem : and whereas in the text is faid only
wifdom, there is to be fupplied man [the man
of wifdom] will fee thy name, 1. e. will appre-
hend the greatnefs of thy power, and learn
it ; and that which he cries, or proclaims, is
what is faid. Hear the rod, i. e. take notice of
die punifhment, and know who hath flirred
it up, and prepared or ordered it, ufing the
name of rod for punifhment, becaufe punifh-
ment is inflided by it, or it is an inflrument
of punifhmg, "" Another much to the fame
purpofe, The Lord's voice, that is, the word
of the Prophet prophefying in the name of the
Lord, cries to the city, that is, the people of
the city, viz. Jerufalem, or Samaria, calling
on them to return by repentance ; but when I
the Prophet, fays he, proclaim thy words in
the midfl of that city, only he that is a man
of wifdom among them will fee in the midft
of his heart thy glorious name, and that it is
meet to bow before it when the Prophet men-
tions it, and mentions his word -, but other
men will not fee : and that man of wifdom
longs, and then perhaps he might take the
following words to fignify, And he who (or
whofoever) efpoufes, or owns it, /'. e. acknow-
ledges himfelf a fubjeft to that fcepter, or to
thofe that hold it, which are the reft of the
people of the land. This feems nearer than
to introduce a different reading (as Grotius
doth for my 'Q1 Umi ycadah, reading
r~nyi ^Q"1 Rame veadah.) But this man hath
the liberty of a paraphrafl.
Among thofe that only tranflate, the LXX.
or Greek render. The voice of the Lordfiall cry
to the city, and fhall fave thofe that fear his
name. Hear, O tribe, andwho fhall adorn the
city ? The Vulgar Latin, Tl^e loice of the Lord
crieth unto the city, and falvati en fhall be unto
them that fear thy name. Hear, O tribe, and
who will approve it ?
in thefe it is manifefl, that what is in the
firft mentioned Tranflation rendred wifdcr,;, viz.
n^iyin Tufhlah, is taken for falvation, or
[afety, not becaufe they read the word in the
Hebrew otherwife than now it is, as ' Some
think, but becaufe they took it to figjiify
falvation, as it is elfewhere alfo rendred in tiie
Greek, SLsJohnxxx. 12. and Prci;. ii. 7. both
in the Greek and Vulgar Latin. That likewife
which is rendred y^if, they take to fignify /^^r,
as the Chaldee doth, the words that fignify the
one and the other being very near in found,
and differing only in the lafl letter, for as
rni^l^ yireh, with m He, in the end doth fig-
nifv
•> Prov. xxi. 27. ' Jer. vii. 31. "^ See Aben Ezra, of this way of ronneiion. ' R. Tanchum. "• R.
D. Kimchi. " Or perhaps, the voic; of the Prophets of the Lord cry unto the city- " R. Solonion.
p Grot. "^ Viz. r"*wT yireh. \ CapcUus, Crit. fac. p. 277. Sec Buitor., \'indic. p. 6S2.
chap. VI. on M I C A H. 71
nify Jhall fee, fo ^K"!^ yire with yod in the end word which he ufeth cSiU» yonadi, in another
fignifics thofe that fear, or are fearing. And way of conftrudiion, viz. not with the prepo-
it was anciently an opinion of ' a Jew of note, fition Be, but with an accufative cafe may figni- ^
that the n He or // in the end was but fubfti- fy fhall, or will know, or fee, as well as to
tuted for / or yod (as quiefcent letters having make known or declare ; and in which fenfe he
the fanve found are not unfrequently put one took it may be doubted,
for the other without change of the fignifica- Another of good note (viz. R. Solemn
tion) and the word had the j[ignification of Jarchi) thus expounds the words to this mean-
fear, and the fenfe to be, they will learn wif- ing. The voice of the Prophets of the Lord
dom, that fear thy name. Though Aben Ezra to the city, who preach to them repentance,
thought he was out, yet many we fee of great and the Prophet crieth or preacheth to them
authority are of the fame opinion with him, fo [rH'tyin 'Tufhiah'] wifdom, [even the Prophet]
far as to take the word in the fignification oifear. which fees thy name, that fets his heart to un-
Then as to the word nDQ Matteh, which derfiand and fee thy ways, [fo that r^^WlH
is rendred rod, they preferring another fignifi- 'Tufhiah, wifdom, is referred to the word crieth
cation, which it elfewhere often hath, render going before] : Incline your ear, and hear the
it tribe. The laft word alfo which we render rod of revenge or punifhment which Ihall be
appointed it, the Greek rendring fhall or will upon you or chaftife you, which the Prophets
adorn, may feem to refer it to another root, warn you of, and hear who it is which hath
viz. as if it were a future tenfe from my appointed that revenge (or punifhment) whe-
Adab, to adorn ; yet it may be probable enough ther he hath power to make good what he hath
that they might think the word ny^ yaad, decreed. This expofition differs but little from
which more ufually fignifies to appoint, order, what .we faw in the other Jews, and takes the <.
or prepare, might fo far extend it felf, as to words much in the fame fignification.
fignify alfo to adorn. And the Latin gives to But another, ^ a learned man, and of fbme
it the fignification of «/'/'ro^7«^, and the ^ymf^ antiquity, differs much in the acceptlon of one V
of tefiifying to, rendring the whole verfe, ^e word, viz. "l^yV lair, which Others render
voice of the Lord upon the city preacheth doc- to the city, and interprets it to awaken or fiir
trine to thofe that fear his name. Hear, O tribe, up, viz. to repentance: and that the word
him %vho witneffeth ; although thefe alfo may may fo fignify, and (as to the prefent verfe, if
feem to refer the word to another root, as a taken by it felf) would make a good fenfe, is
more ' modem Tranflator, who gives it the no doubt, but that the conflrudion of the
fame fignification, doth feem to Some to have words fo ordered, as to refer to it in ver. 12.
<ione, viz. " to that root from whence is ly Ed, require that it fhould be a noun, and. fignify to
a witnefs, and is by them blamed, in regard the City, it being there faid the rich men thereof,
that no fuch form, as the word is now read or of it, i. e. the City called unto and fpoken
in, can thence be regularly deduced. But the of ; and none elfe of them therefore follow his
author of that modem tranflation fhews them opinion.
to be out in their conjedure concerning his There is yet '^ another Jew of great name
reafon of fo rendring it, feeing he in a " Diftio- among his nation, yet of later flanding than
nary by him compiled, doth to the root or any of the aforementioned, and who had feen
verb *iy^ yaad, for which they fuppofed him what they faid (and perhaps the ancient Latin
by miftake to have taken another, give in the too) who cavils againfl the firfl mentioned in-
firfl place, as the prime of all, the fignification terpretation, and then gives another much
of witnejjing, as he will have a word from the different from it, and all the refl. His cavils
fame root alfo to fignify, Jobxx.. 19. as the againft that interpretation are, that there is no
Vulgar Latin there alfo fo rendreth it : fo that need of faying the voice of the Lord crieth to
if he be miftaken it is not becaufe he miftook the city, if it be underflood that the Prophets
the root, but becaufe he gave to the root a fig- of the Lord fpake and preached concerning (or
nification that they think it hath not, but he againfl) the city Jerufalem or Samaria, feeing it
thought it to have. is known that this whole book is prophefies qf
Farther yet, by reafon of the different ac- the Prophet. Then that if the word r~JS"l^
ception of the words, much variety is there yireeh, fhall fee, be referr'd to the noun
among Interpreters, both Jews and Chriflians. n^iyiP 'Tufhiah, wifdom, it ought to have
As for the Jews, " one of good antiquity who been ni^ip Tireeh, in the feminine gender,
tranflated the Scriptures out of Hebrew into as the noun is. Then that wifdom hath not
-Arabick, renders the words, The voice of the eyes to fee with, and a name is not a thing to be
Lord of the worlds crieth or proclaimeth to the feen : and if it be faid that here is underflood
^ity, and he that hath wifdom [or underftand- ^;ii< Jfh, the man, which is of the mafculine
ing] will proclaim in thy name .;X«wIj befmeka, gender, it will yet be to be objedted, how it
or will declare thy name. Hear the rod, and can be faid that the man of wifdom fhall fee his
'jchohaththreatned it [or with it.] The greatefl name ; it fhould be rather faid, fhall hear (or,
difftrence in this is, that the word rendred, hear of) thy name. The expofition that he,
fhall fee, he feems to render fhall fhew, or de- rejecting this, himfelf gives, taking the word
dare, ox make known, although otherwife the r~lUQ Matteh, which we render rod in a clean
dif-
• R. Japhet in Aben Ezra and R. TancTium.. ' Munller. " See Tarnovius. " MunBer in his Hebrew
Difli'.inary "ly^ leftificatuj ell. * I fuppofe R. Saadias, though he put not his name. '' R. D. Kimchi fays hit
iiither lo interpreted it. * AbarbincL
72
A C 0 M M E N r A R T
Chap. VI.
different fignificatlon, which it is alfo capable
of, is to this purpofe : That thofe of Judab
and 'Jerusalem above all ought to do juftly,
and all that God requires, becaufe the city Je-
rufalem was that to which above all other cities
the voice of the Lord cried, /. e. to which the
f)rivilege of prophecy was even peculiarly be-
onging ; and thy name, O Jerufalem, inti-
mates or imports wifdom, making the words
CdVu/ nsi^ yireeb Jhalem, of which he fays
the name of Jerufalem is compounded, viz.
from what Abraham faid, the Lord, ?~1S"\^
yireeb, will fee, and Jkalem, as the city was
called in MelchifeM's time, and m^'yUiP HS"!^
yireeb Tujhiah, fhall fee wifdom, to import
the fame thing, and citing in confirmation of
his opinion what their Doftors fay. The air of
Jerufalem makes wife. Hear _>v,] both he
that perverteth or turneth afide the voice of
the Lord, and declineth or turneth afide him-
felf from doing thofe things which are in the
foregoing verfe fhewed to be good and re-
quired ; and he that hath efpoufed or addifted
himfelf to wifdom, or that godly courfe ; or
elfe, and him that hath appointed it to come
upon them, fo that the meaning is. He that
perverteth the voice of the Lord, and turneth
it contrary to whdt it commands, he is truly
a wicked perfon, and worthy of much pu-
nifhment, but he that efpoufeth or taketh to
himfelf wifdom fhall be delivered from it.
This is the import of his words, in which his
cavils or objedtions againft the former inter-
pretation, are frivolous. To the firft he can-
not himfelf diflemble that there is an anfwer
before-hand given by fupplying tbe man, which
he cannot deny to be allowable here as well as
in rnVsn ""JH Ani Tefhillah, I am prayer,
i. e, a man of prayer, Pfalm cix. 4. and as
for the other, viz. that it were proper to fay
fhall hear, not fhall fee thy name, it feems cap-
tioufly fought, that by difparaging that inter-
pretation he might make way for his own ; for
he well knew that the word fignifyingy^^, is
not reftrained only to the fight of the eyes, but
taken as well for the fight of the mind, ° to
perceive, to underftand, to be aware of, to
take notice of, to obferve, to conftder, and the
like, yea even to hear alfo, and what is the
office of other fenfes, as well as of the feeing,
or elfe why may he not as well quarrel at what
is, faid, Jer. ii. 31. See ye the word of the
Land; and Exod. xx. 18. and all the people
faw ni^lp Koloth, the voices, or, thunderings,
and, fee' the fmell of my fon. Gen. xxvii. 27.
As for his own expofition, it is fo far fetched
and fo harfh, that few we may fuppofe will
embrace it : and we had not need to have men-
tioned it, but for the great name and credit of
the man, left any fhould think that fo famous
an Expofitor had faid fomething better than
Others, which had not been taken notice of
It is his cuftom to cenfure Others, and to ftrive
to bring fomething that Others had not faid,
but not always better, as manifeftly here.
There is yet difference betwixt modern Chri-
ftian Interpreters, fome taking the words in
the fame way and order of conllrudion as they
are in the text of our tranflation ; and the dif-
ference betwixt them is from the different figni-
fications that they take tlie words in. The lirft
word n^iyiP i'ufioiab, whicli is rendred tbe
man of wifdom [by fupplying the man'] ^ Others
making the fame fupply, render the man of
fafety, or (^\v^tvon fhall fee thy name. " Others
without that fupply, wifdom fhall, &c. Of
the proper fignification of the word more fhall
be faid by and by.
Then the word rendred fhall fee << Others
render fhall fear, which one thus explaineth %
When the voice of the Lord crieth to the city
it is wifdom (or the part of wifdom) if any
fhall (or for any to) fear thy name, i. e. revere
or dread thy majefty. They fcem to think it
more proper to fay one fhall fear thy name,
than fhall fee, Bcc. yet in this is no impropriety,
feeing having thofe acceptions which we have
before feen -, and to fay they fhall fee bis name
in the Prophet that cries in his name, /. e. per-
ceive that the name of his God is in him, that
the word is not the word of man, but the
word of God, and evidenceth his power and
majefty -, is very intelligible language, and will
amount to as much as to fear, and necefErily
produce it. But it cannot be doubted that the
word r~1K"»^ yireeb, more regularly and gram-
matically fignifies_/2)a// or will fee, than fear.
Farther, the words rendred who hatb ap^
pointed, ' Some of them render who calls for
it, ^ Others ■zfi'o attefis it, or bears witnefs to
it, and the like : but thefe are without diffi-
culty reconciled.
^ Others do befide the different acception of
fome words clean invert the conftrucftion, in the
middle part of the verfe, putting that laft
which Others put firft, and rendring it, and
thy name fhall fee, or doth fee that which isy
i. e. as fome of them explain it, whatfoever is
done in the city, in as much as all things are
open to thine eyes, and thou feeft all the
wickednefs that is committed in the city, or
the very being of whatfoever is, as it is, and
whatfoever is moft fecret and hidden in it,
therefore thou crieft unto it, /. e. the inhabi-
tants of it, and reprehendeft them, and
threatneft them for their evil doings, and they
ought to hearken, thofe reprehenfions and
threats ought to be heard, hearkened, and at-
tended to.
That which makes them chufe thus to place
the words in the conftrudlion, and to prefer
this rendring before the other, feems to be,
becaufe that they fuppofe it to be more agreea-
ble to analogy of grammar, becaufe in joining
nKT" yireeb to n^U^ip, and rendring it wif-
dom fhall (or will) fee, the noun rendred wif-
dom is the feminine gender, and the verb fl:all
fee the mafculine ; but to this we fuppofe a
fufficient anfwer hath been ' already given by
faying that ly^S IJh, a man, or tbe man, which
i&
• See R. Tanchum on Jer. ii. 31. ^ Manlier. * See Chrift. a Caflro, and fee Ar. Mont. * Ar. Mont;
« Grot. ^ Jun. Tremel). « Munft. Calvin. J" Jun. TremcU. Capc'.l. Tarnov. Dutch Npte*. ' Sec Tar*
novius and Buxtorf. Vindic. p. 682. ., a.,Jt«dK •
Chap. VI.
on M I C A H.
73
I
among all the tranflations cited, thefe two feenl
the fimpleft and leaft forced. <> Divers, as we
faid, prefer the latter; our Tranflators, that
the reader rftay have his liberty, give both,
the one in the text, the other in the Margin i
by putting the firft in the text they feem
moft to incl'nc to that, and upon due confide-
ration it may feem reafon to agree with them
in it to this fenfe. The voice of the Lord by
the Prophet crieth unto the city to ftir them
up to repentance, and whofo is wife will, O
Lord (and cannot but) fee thy name in that
Prophet, and acknowledge him to be the mef-
fenger, and the word in his mouth to be thy
word, and not his own, while he crieth, ^ Hear
the rod, and who hath appointed it, hear what
fevere judgments ate threatned againft you,
and who it is that threatneth them, he that is
able to bring to pafs whatfoever he fays, that
fo being aware hereof you may feek to make
your peace with him by timely repentance, for
as the cafe ftands, you are in manifeft danger.
There are grievous fins with you to provoke
him to ufe great feverity, and the judgments
that he hath determined to bring upon you,
except you prevent him by breaking off your
fins by repentance, are very fevere. That
God's juftice and righteoufnefs may [in all this
controverfy, ver. 2.] appear, both their fins
contrary to what God requires of them, ver, 8.
and his judgments that he denounceth againft
them, are in the following verfes declared,
1 all that he might bring them into the right
way, and they might efcape the danger being
warned of it.
10. Are there yet the treafiires of wiihednefi
in the boufe of the wicked, and the fcant
meafure that is aboininable ?
jAre there yet the treafures of wickednefs in
the houfe of the zvicked? &c.] Such difference
is there between Interpreters in the rendring of
this verfe alfo, that it cannot but feem ftrange,
till the reafon and ground of that variety be
looked into. That rendring which our Tranf-
lators put in the text is agreeable to what the
Chaldee Paraphraft, the ancienteft of Jewijh
Interpreters hath (underftanding in him as well
as in the Hebrew in, viz. in the houfe, or at
the houfe, otherwife his words may found. Is
there yet the houfe of the wicked, treafures of
wickednefs ?) and to what an ancieht Arabick
tranflation dorte out of the Hebrew hath, and
fome of the beft ' Hebrew Grammarians, as
well fkill'd as any in their own language direcfb
to, and diverfe modern ' Interpreters follow.
But our Tranflators give in the Margin another
rendring alfo, viz. \Is there"] yet unto every
man an houfe of the wicked ? The difference
betwixt this and the former is from hence,
that what is in the former rendred, are there,
is
k Aben Ezra. ' See Glafl". Gram. p. 488. "" See Buxt. Gram. lib. 2. cap. 10. " R- D. Kimchi here,
and in Rad. where Elias Levita fays according to R. Levi Ben Gerrom, that this noun properly fignifies any right, or
good way, or law, which it ii convenient for a man to conform himfelf to, and that therefore the law and wifdom are
denoted by that name .""•^tt'in Tufhiah. <> And fee Diodat. and the Dutch Tranflation. p It would not be fan
from this to render, with a modern Jew, The voice of the Lord crieth, and the man of wifdom which fees thy name
(i. e. the Prophet) crieth, Hear, &c. Aben dana in Michlal Yophc. i See Calvin on ver. 6, &c. [ Abu Walid,
R. Solomon, D. Kimthi. ' Munfter. &c.
of the mafculine gendef is here underftood,
and to the verb anfwers to that. And it would
be eafy to illuftrate it by other examples befideS
that already cited out of Pfabn cix. 4. in
which the thing exprefl'ed implies and denotes
the perfon in whom it is, or to whom it per-
tains, as Prov. xiii. 6. wickednefs overthrows
Jin, i. e. the man '' of fin or finner, and Prov.
XX. I. wine, for a man of wine, with other
liite taken notice of by ' Grammarians. And
again, it is not unufual to find a verb of the
mafculine gender coupled with a noun of the
feminine form, as in H^Hp IQS Amar kohe-
leth, if that be to be accounted a feminine,
Eccl. i. 2. and vii. 8. A gift deftroyeth the
heart. The noun rnJDQ Mattanah fignify-
ing gift is femmine, and the verb n3H^ yeabbed,
deftroyeth, mafc. with many Others alfo which
^ Grammarians obferve : fo that here feems no
objedion in prejudice to that tranflation.
As for the fignification of rn^tyip Tufhiah,
■which in our text is rendred wifdom, and they
render that which is, it will be convenient to
Ipeak fomething, becaufe it will have influence
on all the translations for adjufliing them. It
3S taken to come from a verb HtD^ yafhah
(though not in ufe, but W^ yefh put for it) which
iignifies to be or exift, or be in being, or have
exiftence, and this noun thence derived to fig-
nify primarily being, exijience, folidity, or
Jirmnefs, and thence to be tranflated to fignify
the law and. wifdom, and any good and right
action, becaufe, fays ° Kimchi, the law and
Tvifdom remain firm and permanent when all
other things turn to nothing. It is fometimes
tranflated by our Tranflators wifdom, as here,
and fo Job VI. 13. and xii. 16. and Prov.
xviii. I. {om× found wifdom, as Prov. \i.
■y. and iii. 21. and viii. 14. fometimes y«^-
Jiance, as Job xxx. 22. or as in the Margin
tvifdom, fometimes enterprize, or as in the
Margin any thing. Job v. 12. fometimes the
Jhing as it is. Job xxvi. 3. or that which is,
as Job. xi. 6. and here in the Margin -, fome-
times working (or work) as Ifaiah xxviii. 29.
Thefe are moft, if not all^ of the places in
■which this word occurs in the Scriptures, in
■which how it is by other Tranflators rendred
■who pleafes may fee, and judge which comes
neareft the fignification of the root. It is
enough to our prefent purpofe to fee how
Ours have done it : and then when it fliall be
obferved that it is equally agreeable to grammar
rules, which of the two nouns be put firft in
the conftruftion, whether the noun n^iyip
Tufhiah, which the firft interpretation puts
foremoft, as it ftands in place fo in conftruc-
tion, rendring the man of wifdom fhall fee thy
name, or "|Qii; Shemeca, thy name, which the
laft puts firft in the conftruftion. Thy name
fhall or doth fee that which is, it will be left to
the reader to chufe which he will to follow : for
Vol. I, Z
74 K COMMENTARY Chap. Vf.
is in this rendred every man ', and that inter- according to their verfion, who (ball adorn the
pretation of the word is by many likewife, city ? Shall fire and the houfe of the wicked
both Jews and Cbrijlians abetted, viz. the treafuring up treafures of wickedrtefs ? &cc. 'So
rendring of the word by man^ and then mak- the Vulgar rer.dring it, as yet there is fire in
ing the conftrudlion fo as it is in the marginal the houfe of the impious, treafures of iniquity.,
rendring, or [Is tliere] yet a man of a houfe and a leffer meafure full of wrath. So the Sy ■
of the wicked, &c. any that hath, or, hath riack alfo, and the printed Arab, who follows
any man, or, every man ' an houfe gotten by here the Greek, take it to fignify fire ; and a
wicked means, and treafures heaped together '' learned Jew alfo, who expounds it, There
by rapine, unjuftice, and like ways, i^c. or to fhall be yet, or perpetually, a fire in the houfe
like purpofe. Another, every man in the city of the wicked, by reafon of the treafures of
is not only wicked by bimfelf, " but hath alfo
fcant meafure. Another, " O man, is there
yet in the houfe, &c. Some by the fame word
take to be fignified not barely a man, " but a
wickednefs, ^c. i. e. thofe treafures unjuftiy
gotten fhall be as perpetual fire to confume
him, and all that he hath. This of his ex-
pounding it will be convenient to obferve, that
man "of greater degree and dignity, and ex- it may not be thought neceflary to fay, that
povmd it. Is the man of renown and dignity, thofe others which take the word in this figni-
or great place among them, (or without an in- fication did read otherwife than is now ufually
terrogation, the man of, i^c. is, ^c.) yet in read in the Hebrew, viz. tySH Haefh inftead
the houfe of the wicked, taking part or going of lyHH, for it is certain that he did not^
flures with him in raking together by fraud and why fhould it be thought they did .? That
and oppreflion, and for this means ufing falfe he did not we fhall prefently fee, in giving the
and fcant meafure, which is abominable, hate- reafon of this variety of rendrings : the reafon
fill, and difpleafing unto the Lord ^ ^ Or,
notwithflanding all that the Lord hath cried,
his houfe is flill as the houfe of the wicked,
filled with treafures wickedly gotten, ^c
IS a feeming ambiguity in one word, viz.
tyST Haifh, in which n ha makes not in it
felf ought as to the fignification, but as it is
fubfervient to the following fyllable tyS .^,
A modern Jew takes it to fignify the man, either as a particle of interrogation or admira.
1. e. fays he, that man of wifdom, viz. the
Prophet, fpoken of in the foregoing verfe,
and then in reference both to the preceding and
following words thus expounds it. The man of
wifdom that fees thy name, crieth aloud to
them in the ftreets and open places. Hear the
tion, according to Some, " who fay that the
vowel pathach which it hath, fhews it here to
be ; or as an article put before a noun according
to Others. Then the word tys Ifh written
only with aleph, having the vowel Chirek,
that is (i) under- writ, for being a confonant in
rod, and who hath appointed it ; and befides the Hebrew language (though put as anfwering
this he goes into the houfes of the wicked to to A the firft letter of our alphabet, which is it
reprove them for their doings, and to warn felf a vowel) hath no found of it felf, but ac-
them, and yet they give not heed unto him to cording to the vowel that is joined with it, and
turn from their evil ways ; that is it which he therefore as having here the vowel Chirek
fays, yet the man is in the houfe of the (/. e. i) it is read lys Ifh, fo if it had the
wicked, as much as to fay, while as yet the vowel "Tzeri (i. e. e) it would be read lys EJhy
Prophet is in the houfe of the wicked, where- which undoubtedly fignifies fire, and the " fore-
in are treafures of wickednefs and fcant mea- mentioned learned Jew thinks it, though read
fure, which is abominable, crying with (or
uttering) the voice of the Lord, and reproving
him for his iniquity, and faying unto him.
Shall I count them pure, &c. and threatning
him with evil from the Lord, faying, thou
fbalt eat but not be fatlsfied, ^c. even then
this very while, while the man, the Prophet,
reproves and warns the wicked in his houfe,
the ftatutes of Omri are kept, and all the
works of the houfe of Ahab, and ye walk in
their evil counfels, and leave the good counfel
with Chirek, or /, to have here the fame figni-
fication, as other words that he inftancerh in,
viz. ' ^n chen, and \T\ chin, p ben and ]2
bin, have the fame fignification when written
with tzere, i. e. e, and when written with
Chirek, i. e. i, the firft grace, the fecond a
fon, and fo therefore he would have it to be
rendred _^rf, as likewife Others (as we faid)
not becaufe they read it otherwife than it is
now ufually read. But Others think the dif-
ference of the found and vowel to import a dif-
of the Prophet, and will have none of his re- ference in the fignification too, and therefore
proofs. This expofition, as novel and differ-
mg from all others', I thought good to fet
down at large, that the reader might Judge of
it ; perhaps he will find fome harfhnefs in it.
Another acception of the word we have yet
in fome verfions very ancient, and of great
authority, in which it is rendred fire. So the
Greek, couplmg it with the preceding words
looking more to the found than the letters,
take it here to be the fame in fignification with
the word ty'S, which founds, as this doth IJhy
and fignifies a man, ' though that be ufually
written with another letter, viz. yod [or /] be-
tween 8 and ty, which ferves only to make the
vowel longer, and otherwife makes no dif-
ference in the found, for that it is not unufual to
have
♦ Grot. " Abarbinel. * Abu Walid. " R. Tanchura. y Ab. Ezra. * AbentJans in Michlal
Ypphe » Doway Tranflat. ^ R. Jofeph Kimchi. R. D. Kimchi's father. See Kimchi in lib. Rad. in Wt*.
See James V. 3 See Ribera. "^Kimchi. * Kimchi Rad. in ty'X. 'Jobxli. i2. thouth it be there written
^^n. '' It is a Rabbinical defcant of Abarbinel, that perhaps it is here written without that letter, to intimate
that in the hgufe of the wicked miin, fiull be a fire not blown, Job xz. 26. which (hall confume it.
Chap. VL
on MIC AH.
75
have that letter omitted in the exprefling the
vowel without altering the figniiication. And
that (o it is both here and alfo 2 Sam. xiv. ig.
the only other place where the word is found
thus written ; and in both they would therefore
have it fignify man (and there our Tranflators
feem fo to have taken it.) Others, thirdly, feeing
it is neither written as U;k Efi., fire, nor Wif,
man, take it to have a different fignification from
either of them, viz. the fame with the word
]j}i yejh, and to denote' that which in our lan-
guage, is agreeing to it in found, is-, or is
there, or in the plural number are there : fo
both here and in that other place (2 Sam. xiv.)
will they have it ^ to fignify : (and by the way
the word fb fignifies literally in the Hebrew^
but by that every one will eafily perceive to be
meant that which is fcant, or lefs than it (hould
be, not of juft bignefs : and fuch meafure is
faid to be abominable, hateful to the Lord,
and highly provoking him to anger, as alfo are
falfe balances and deceitful weights, as Prov.
A falfe balance is an abomination unto
XI
the Lord, and Prov. xx. 10. Divers weights
and divers meafures, both of them are alike
abomination to the Lotd. And fo falfe ba^
lances are not good, ver. 23. ?)0 Amos y\\\. 5.
they are reproved for making the Ephah (which
is the word here rendred meafure, it being the
name of the meafure chiefly ° of dry things)
it may be obferved, that in that place the Greek fmall, and the floekel great, and faljifying the
and ancient Latin fo render it, though here
otherwife. It is not (i. e. not pofTible) to turn.)
And for confirmation of this makes not only
the authority of the ancient Chaldee Paraphraft,
who, as we faid, fo here renders it, but the
word alfo which he in that dialeft exprefles it
by, viz. ryv, Ith, which (as alfo the fame
^ in the Syriack dialed:) feems made from this,
only bv changing \U fh into T^ t, as is ufual in
words taken in thofe dialedis out of the Hebrew^
as alfo u-j' Ais ' in the- Arabick here ufed in
the ancient MS. tranflation, which all write
this word with Aleph in the beginning, as here
it is written, and ufe it to fignify is. (It may
be obferved alfo that W^H "^ written full, with
all the letters that it ufually hath when it figni-
fies a man, is by fome of the Jews faid to fig-
nify »J, or are, or there be, Prov. xviii. 2^.
and fo there rendred by the Chaldee and Syriack
Interpreters.) This rendring hath as good
authority, and as probable proofs for it as any,
and therefore do we look on it as well preferred
to be read in the text by our Tranflators, feeing
balances by deceit. All thefe are contrary to
the exprefs commandment of God, Levitl
xix. 35,- 3-6. ■ Tefhall do no unrighteoufnefs in
judgment, in mete-yard, in weight, or in mea^
fure : jufi balances, jufi weights, arid a juji
Ephah, and a jufi hin fhall ye have; and Hetti,
XXV. 13, 14, 15, 16. Thou fhalt not have in
thy bag divers weights, a great and a fmall^
nor in thine houfe divers meafures, &cc. Fojf
all that do fuch things, and all that do ««-
righteoufly, are an abomination unto the Lord
thy God, they cannot be in themfelves pure or
jufl:ifiable, nor will God in any wife juftify
them, or account them jufi, ^a§ in the nex^
words follows. i- . r. t ;.»:.>
1 1 . Shall I count them pure with the wicked
balances, and with the bag of deceitful
weights ?
Shall 1 count them pure with the wicked ba^-
lances ? &c.] In the Margin our Tranflatorsr
put, or, pall I be pure with ? &c. The word
it makes the clearefl fenfe of any •, and fo the r~tD1K Ezceh, in the form that it is here put,
words of this verfe are (as indeed according to may feem mofl regularly to fignify 1 fhall be
any of the tranflations) a reproof of thofe pure or jufi intranfitively ; and if fo here
fpoken to, or of, for notorious injuflice, and taken, muft be underftood, as if the Prophet
fins, contrary to what God requires in the firfl fhould fpeak in the perfon of any of the peo-
place, ver. 8. viz. todojufily, and that whe- pie, ^ or to fhew what every one of them
ther fpoken ' by way of quefl:ion, or admira- ought to fay with himfelf, the queflrion import-
tion, tliat after fb much calling on, and warn- ing a denying of the thing, and to be as much
ing, they fhould perfifl in their wickednefs, as to fay, / cannot certainly be pure or jufi
I
and continue to do fuch things as they are
charged withal ; or whether as if God, in the
perfon " of a Judge, did queflion and examine
them concerning thofe things, that fo their
guilt, and his juftice in punifhing them, might
with fuch things, and fo implying. As I would-
be counted pure therefore, I ought to put
them from me, or elfe I fhall jufl:ly be punifhed
by God, or '' as Some think the letter n He
prefixed, fignifies rather an aflirmation than a
be made manifefl:. The things they are charged quefl:ion, a report of what every one of them
with are, that they retain flill in their houfes
treafures of wickednefs, goods gotten by ill
and unjufl: means, and that for lucre's fake they
keep fcant meafures, whereby to give forth in
their felling lefs than they fhould, and as it is
added in the next verfe, wicked or falfe ba-
lances, and deceitful weights, " light ones to
fell with, and heavy ones to buy with. For
the fcant meafure our Tranflators put in the
Margin meafure of leannefs, to fhew that
did fay. Certainly I fhall be pure, though I ufe
falfe balances, i£c. or with a fupply of. Wilt
thou fay I fhall be pure, fcfr . or as if the
Prophet fhould fpeak in his own perfon,
' Should I, though a Prophet, and talking
heed to the reft of my ways, be pure if I
ufed falfe balances, i£c. no furely ; much lefs
then, they who are otherwife alfo wicked,
and add this to their many other tranfgrefTions
hereafter mentioned, with which alone it were
im-
* See R. Sol. Jarchi, R. Ifaiah, R. Levi on the 2 Sam. xiv.
Goliu9 in (j*ij1. '' See Kimchi. Rad in ^"|^ and Schindler.
in Rad. V.iUbl. "» Calvin. " Chald, Kimchi, Grotius.
' Abarbincl.
^ See de Dieu on the place. ' See Kamus and
' R. Solomon Jarchi, Kimchi on this place, and
» Grot. P R, D. Kimchi. 4 R. Tanchum.
76
K C 0 M M E NT AR Y
Chap. VI.
Jmpoflible they ftiould be looked on as pure or
innocent.
The Cbaldee, and Greeks and Syriack chang-
ing the perfon. Shall they, or he, be juftified,
feem to have had regard to the meaning more
than to the word, which is in the firft perfon,
Shall I, &c.
• Others, both Jews and Chrijlians^ as
Ours in the text, take the word here to figni-
fy tranfitively, and to be fpoken as in the per-
fon of God, Shall I juftify or account them
pure, and deal with them as fo ? 'A Chriftian
Interpreter of great note, who takes the words
in the fame fignification that Ours do, yet
propofeth another meaning, which he fays
will perhaps be preferable, to this purpose.
Are there yet, &c. /. e. yet a little while and
the treafures of wickednefs fhall not be found
in the houfe of the wicked, Ci?f. for they
Ihall be violently taken from them, for God
will not juftify them, nor defend them in fuch
doings, but will feverely punifh them for them.
But the former fenfe feems pl^er.
12. For the rich men thereof are full of vio-
lence, and the inhabitants thereof have
fpoken lies, and their tongue is deceitful in
their mouth.
For the rich men thereof are full of violence,
&c.] Thefe doings of theirs, here charged on
them, are " contrary to that fecond head of
thofe good things which God requires of them,
ver. 8. viz. to love mercy, for to that is vio-
lence (fuch as hedefcribed, chap. ii. 2.) appa-
rently contrary. For, or '^ as for the rich man,
&c. or, fo it is that the rich men thereof
are, fcff.
[Thereof] i. e. of the city mentioned, ver.
g. are full of violence, i. e. =" have their
houfes filled with goods taken away from
others by violence and oppreffion, or are
wholly given to violence and oppreflion, even
they who have enough of their own, and need
not to take from others ; and the inhabitants
thereof, the other inhabitants thereof, faith a
learned " Jew, that have not fo much power
in their hands, for any advantage to them-
felves, fpare not to lie and fpeak deceit.
^ Another expounds this of the inhabitants
thereof in general, that they fpeak againft God,
or falfly concerning him, faying. The Lord
feeth us not, or the Lord hath forfaken the
earth, as thofe, Ezek. viii. 12. and ix. 9.
or as he fays, Hofea vii. 13. they have fpoken
lies againji me, and fo he makes what is here
fpoken contrary to that third thing required,
ver. 8. viz. to walk humbly or Jincerely with
God: but of their finning, contrary to that,
he feems more clearly to fpeak ver. 16.
13. Therefore alfo will I make thee Jick in
fmiting thee, in making thee defolate, becaufe
of thy ftns.
^therefore alfo will 1 make thee _fick in fmiting
thee, &c.] Having declared fome of thofe fins
for which he cried unto the city, he now in
part defcribes that rod which he bad them to
hear, thofe punifhments with which lie ap-
pointed to chaftife them.
/ will make fick thee, O city, or inhabitant
pf the city, fo ' fupplying the perfon which
in the Hebrew is not exprefled -, in fmiting
thee, I will fo fmite thee as to make thee fick.
As thou by ufing violence and oppreffion hadft
made fick the heart of the poor opprefled,
fo will I by my '' grievous and fevere punifh-
ments make thee fick, or afflid: thee, by a
grievous ftroke, and by bringing defolation on
thy fins, or on thee for fuch thy iniquities,
[or as ' Some according to another fignifi-
cation, to caufe men to wonder and be
aftonifhed at my fevere punifhing thee for thy
fins.] Inftead of / will make thee Jick, feveral
ancient '' Interpreters render, / alfo will begin
to fmite thee, or / have began to fmite thee,
and fo alfo fome more ' modern ; the occafion
of which feems a hkenefs between *?^n Chalal
and nbn Chalab, the roots of thofe verbs
whereof one fignifies to make fick, the other to
begin : fo that they thought the fame fignifica-
tion to belong to both. For fo Munfler in his
Diftionary fhews himfelf to have done, putting
this word, as he fays, according to the opinion
of fome under the root VVn Cbalal, yet read-
ing it, as it is ufually now read, whereas more
regularly it fhould belong, as Others put it, to
nm
14. Thoujhalt eat, hut not befatisfied, and the
cajling down fhall be in the midji of thee, and
thou Jhalt take hold, but fhalt net deliver :
and that which thou deliverejl, will I give
up to the fword.
Thou fhalt eat, but not be fatisfied, &c.]
He here more particularly ' reckons up fome
of thofe punifhments v/ith which he will flrike
them, and make them fick, and to languifh or
be wafted even to defolation. And for punifh-
ment of their greedinefs of heaping up more
than enough by unlawful means, he threatneth
that they fhall eat, but not be fatisfied, viz.
the curfe of God going along with what they
eat, it fhall ^ not fatisfy nor nourifh with
wholefome nourifliment, but fhall, as the
Chaldee and fome other *■ Jews add for expli-
cation of the following words, breed in thee
' evil difeafes, and pams in thy bowels,
which fhall bow thee down, and caufe thee
to couch and ftoop. It is not meant, fays
'' one of them, of want or fcarcity of what
they might eat, but that the digeftive faculty
in them fhould be vitiated, weakned, and cor-
rupted, that it fhould not perform its duty,
and fo, though they eat, they fhould not be
fatisfied. Both thefe are elfewhere called /he
bnak-
Vulg. Lat. See R. Tancham, Munfter, Jan. Tremel. Grot.
' Calvin. " Abarbinel. " R. Tanchum.
» R. D.'kimchi. '' R. D. Kimchi. ^ Abarb. • Vatab. •> Abarb. "^ Kimchi. "i Gnek, Syr.
Arab. Vulg. Lat. * Munft. { Ab»rU. « Kimehi. 5Jce Druf. ^ See R. Solomon, and Ice Tainov.
f Verf. Sytiac. ^ Abarbinel.
Chap. VT.
on M I C A H.
77
' Others by that -which they fhould take
hold of, think meant their goods, or part of
them, if they (could : but it is manifeft that
what is fpoken of muft be perfons from what
follows, that they fhall be given up to the
fword. " Others, therefore, underftand it of
their children. * Others rendring the word a
little differently. Thou fhalt overtake the ene-
mies, which lead away thy fons and daughters
into captivity, but fhalt not refcue them, and
if thou refcue any of them, their end fhall be
to be deflroyed by the fword. '' Others yet,
underflanding the things fpoken of to be their
wives and children, and what is mofl precious
to them, yet interpret the verb in a far dif-
ferent fenfe, viz. Thou fhalt remove them out
of the way, and hide them, to fave them if
thou canfl, but fhalt not be able to fave them
from the enemies hand •, and what thou favefl
for a while, I will at laft deliver to the fword :
and it is manifefl that the word is ufed in both
thefe fignifications, whether written with D
Samech or ly Shin, as we faid, chap. ii. 6.
'' Others make the perfon fpoken to, the land
or city., that fhall endeavour to hold fafl and
keep fafe her people, . but not be able to do it.
15. Thou Jhalt fow, but thou JIjuU not reap :
thoujhalt tread the olives., but thcu Jhalt net
anoint thee with oil ; and fweet wine, but
Jhalt not drink wine.
Thou Jhalt Jqw but Jhalt not reap., &c.]
The like judgments are threatned, Levit. xxvi.
16. and Deut. xxviii. 30. and forward to ver.
38* 39^ 40, 4i» &c. Amos v. 11. Hagg. i.
6. ^ Sweet wine, i. e. grapes to make fweet
wine ; for they are them that are trodden, not
the wine it felf Abarbinel goes particularly
to adapt the judgments to their fins againfl
what is required, ver. 8. but not fo fully to
the purpofe.
»
1 6. f For the Jtatutes oj Omri are kept, and
all the works oJ the houje of Ahab, and ye
walk in their counfels, that I Jhould make
thee a defolation, and the inhabitants thereof
an hiffing : therefore ye Jhall bear the re-
proach of my people.
For the Jtatutes of Omri are kept, &c. In
the Margin our Tranflators put, or He doth
much keep the Jtatutes, &c.] The reafon is be-
caufe the word IQnW yijhtammer is fuch as
may fignify either pafTively it is kept, or //
Jhall be kept, for it is the future tenfe, but that
is ufed to fignify the prefent, and fometime
alfo the time paft, efpecially when it hath the
letter 1 V before it, which fignifies and; or
elfe he doth warily keep or Jhall keep it. And
whereas the verb is of the fingular number,
and the noun joined with it (according to the
firft rendring) of the plural, that is eafily falved
by an ufual obfervation in fuch cafes, by un-
derflanding every one of the Jtatutes, which
a would
' R;r,cra, Grotiuj. "> Kimchi, Dutch Notes. " Ribera, Menoch. • Calvin. P Ab. Walid, Ab.
EzM, R. D. Kii.chi. 1 Calvin. ' Abarb. J^D. • See Cant. vii. z. < Diodat. " Ribera. Sa
" R. Sol. ' Jun. Tremel. Fife. Tarnov. 1 Calvin. ^ Kimchi.
breaking of the Jlaff of bread, viz. the not
giving virtue to nourifh, and taking away
lufficiency. But ' Others underfland it of
fcarcity and want of what may fatisfy them ;
that which they have to eat fhall not be fuffici-
ent for that purpofe : and fo where the very
fame words occur, Levit. xxvi. 26. it feems
to be underflood : and the following words,
fhy cajiing down Jhall be in the midjt of thee,
n Others take as a defcription of a differing
punifhment from the former, expounding in
the midft of thee, not of their bowels, but of
their city or own country, in that thou fhalt
be brought low before thy carrying into capti-
vity, there thou fhalt with many evils, which
fhall bring thee down, be afflifted in the fiege ;
or, the caufe of your deflruftion fhall not be
fo much from without from Others, as from
within your felves, " your own fins fhall pull
it on you, or, ° though no enemy from abroad
ihould infefl thee, there fhall befal thee evils
at home, as in thy own bowels, by which thou
Ihalt be confumed, and brought down through
the curfe of God upon thee. Thefe fenfes are
not fo different, but that they may all be com-
prehended in the words.
Thou fhalt take hold, but fhalt not deliver,
&c.] What they fhall take hold of, and what
jiot deliver, or what is the meaning of thefe
phrafes, is queftioned. The ^ Jews for the
mofl part expound it of taking hold of feed
or conception, and not delivering to be not
bringing forth a mature birth, but mifcarrying
by abortion, not being fafely delivered -. as if
he fhould fay. Thy women fhall conceive and
be with child, but fhall mifcarry, and not
bring forth. The word JDH Taj] eg is fuch as
may be rendred either in the fecond perfon
mafculine. Thou Jhalt take hold, or in the
third perfon feminine, Jhe Jhall take. hold, and
fo the other verb U'bsP Taphlit, either thou
Jhalt not deliver, or Jhe Jhall not deliver : and
<i fome learned men like well that it fhould fo
be taken in the third perfon fiie, i. e. the wo-
man, or thy wife. But this need not nicely
to be infifled on, as making a difference j for
if it be faid of a nation or inhabitants of a
city. Thou Jhalt conceive, but not bring forth,
it will eafily be underflood to be meant, thy
women in thee, and fo, and that which thou
deliverejl, i. e. thofe children which thy wo-
men bring forth, or are delivered of, will I
give up to the fword to be flain by the enemy,
and fo will the fecond perfon be kept, as in
the other words. Thou Jhalt eat, &c. Thy
cajting down, &c. thou Jhalt fow, &c.
' Another Jew, who makes the fenfe much
the fame, yet refers this word JlDP to another
root, fo as to fignify ' Jhalt encompafs or fhut up,
meaning their wombs fhould through corrupt
humours be as fhut up. (So it is faid. Gen. xx.
J 8. that God had clofed up all the wombs of
the houfe of Abimelech.) But this, though
coming to the fame purpofe, yet as to the de-
rivation of the word feems far fetched.
Vol I. A
78
A COMMUNtARY
Chap. VI.
would be tlic fingular, and fo it is by the
» Jewijh Interpreters faJved : and fo in the fe-
cond rendring, He doth much keep, &c. to
nuke it agree with what precedes fpolcen to
them in the fecond perfon, and with what
follows and ye walk (in the plural number
and fecond perfon) may be fupplied, ' every
one of you doth keep.
A learned ' Jew here obferves, that when a
nation or people is fpoken to, they are
fometimes fpoken to or of, in the mafcnline
gender, fometimes in the feminine, fometimes
in the fingular number, fometimes in the plu-
ral ; and we may add that it is likewife not
unufual to <• change perfons without interrup-
tion in the fentence, fo as that the fame perfon
may feem to be fpoken of, as abfent, and io,
as prefent in the fame fentence : and this being
obferved, will keep the reader from being
troubled with fuch feeming difference, where
it occurs •, and therefore the Vulgar Latin and
Syriack, though not obferving the third perfon
ufed in the original, but rendring in the fecond
"^ou haft kept, may be thought to have given
the meaning well enough. What " Others
give for the meaning, literally rendring the
word in the future, Theftatutes of Omri, &c.
will be kept, as if it were by way of predic-
tion, and he fhould fay, that notwithftanding
all that had been or fhould be faid, or done to
them, they would continue flill in their per-
verfenefs, and run on in their wicked idola-
trous courfes •, feems not fo proper to the
place, wherein they feem charged with fins
that they were already guilty of, rather than
to tell them what God faw they would do, till
they had pulled upon themfelves utter de-
•ftrudtion.
The fins that they are here accufed of, are
the keeping the flatutes of Omri, and the
works of the houfe of Ahab, and walking in
their counfels, by which what is meant will
eafily be difcemed, by looking into the hifkory
of thofe two Kings of Ifrael, as fet down in
the 1 6th Chapter of the firfl Book of Kings,
where is fhewed how both Omri and his fon
jibab fet up and eftablifhed fuch ways of ido-
latry, as Jeroboam had brought into Ifrael -,
and did even worfe things to the perverting and
extirpating the true worfhip of God, and from
them did the Kings of Judah learn to do the
like, and eftablifti, as by a law, the like
wicked ways and things as they did, among
the Jews alfo : for fo of Jehoram, King of
Jttdah, it is faid, that he walked in the way of
the Kings of Ifrael, as did the houfe of Ahab,
1 Kings viii. i8, 27. of his (on Ahaziah,
that he did evil in the fight of the Lord, as did
the houfe of Ahab^ as alfo, 2 Chron. xxv. 6,
&c. and xxvi. 3.' fo of Ahaz, 2 Kings xvi.
.3. fo of Manaffeh King of Judah, 2 Kings
xxi. 3. fo that whereas there is difference be-
twixt Interpreters, whether the things here
fpoken be meant of Samaria or Jerufalem, or
■ Ifrael or Judah, or both, from the words
themfelves there is no certain direftion, for de-
termining either on the one fide or the other,
except there were fome Way to fhew whether
this particular part of the prophecy were
fpoken before the taking of Samaria, or after
it (as f Some think it was) inafmuch as our
Prophet prophefied in the days of Jotham^
Ahaz, and Hezekiah (in the 6th year of whofe
reign Samariab Was taken, 2 Kings xviii. 10.)
both concerning Samariab and Jerufalem ; and
it is manifeft that both kingdoms were guilty of
thefe fins, of keeping the flat utes of Omri, and
all the works of the houfe of Ahab, and walk-
ing in their counfels, as it is faid of Ahaziah,
that he walked in the ways of the houfe of
Ahab, becaufe his mother was his counfellor to
do wickedly •, and that he did evil in the fight of
the Lord, becaufe they were his counfellors^
after the death of bis father to his deftruStion,
and he walked after their counfel, 2 Chron.
xxii. 3, 4, 5.
As for thefe fins, they are manifefHy con-
trary to what is required in the third place,
ver. 8. viz. to walk humbly or fincerely with
God. Whereas he required that they fhould ac-
knowledge him alone the only true God, and
worfhip him in thofe ways by himfelf pre-
fcribed, they forfaking him, fet up and wor-
fhipped falfe gods, according to the flatutes
and ways by thofe wicked kings introduced,
and followed therein their counfels, direftions
and prefcriptions. What heavy judgments on
their fo doing fhould enfue the next words
declare, viz.
That I fhould make thee a defolation, and the
inhabitants thereof an biffing, &c. Therefore
ye fhall bear, &c.} Here is that change of
perfons and numbers and genders, which we
before mentioned. Thee in the fecond perfon
fingular, inhabitants thereof (i. e. of that city)
in the third perfon and feminine gender, and
ye fhall bear, the fecond perfon plural mafcu-
Hne, all fpoken of the fame perfon, viz. the
city or the inhabitants thereof.
That I fhould make thee.] That doth not
here denote the final caufe or intention, as if for
this end God would have it fo, that they fhould
do fuch things that he might bring them to de-
flru6lion, or that it was e their intention by fo
doing to pull on themfelves definition, but to
fhew the neceflary confequence from their
wicked doings to his judgments, that feeing
they continued perverfely in fuch their doings,
it would neceflarily follow ( juftice fb requiring)
that they fhould by him be fo punifhed, and he
would make them a defolation, or as the Mar-
gin ^ an aftonifhment, which will neceflarily
follow on the other, viz. when all that be-
hold how a nation lately fo flourifhing was
made defolate, fhould be aftonifhed (as Jer.
xviii. 16. and xix. 6.) (the word indifferently
fignifying, and fb including both) and the in-
habitants thereof an biffing : That they that
fee what is befallen them, fhall hifs at them in
token of fcorn and derifion. The like ex-
preffions
» Aben Ezra, Kimchi, R. Tanchum.
yaubl. Calvin, Ch. a Caftro. ' Abarb.
^ See Pifc. ' R. Tanch. ' Glafl". Gram. facr. p. 91c.
« Druf. Tarnpv. ■> So the Syriack.
See
chap. VII.
(' <^
on
MIC AH, > O A
79
preflions are ufed lA feveral other places, as
peut. xxviii. '^y. i A}'«g-j ix. 7, 8. 2 C/&ro«.
xxix. 8. y^r. XXV. 9, 18. and xxix. 18. and
xlix. 17. and li. 37. Z-«?«. ii. 15, 16.
'Therefore ye Jhall bear the reproach of my
people.'] As to the fignification of thefe words.
Interpreters do not at all differ, yet in the
giving of the meaning of them in other words
do much differ, ' Some thus expounding them.
Reproach, in lieu of that reproach wherewith
ye have reproached my people, /. e. the poor
innocent opprefTed ones [which the violent op-
prefTing rich and great men have reproachfully
and contumelioufly ufed] the reproach which
the Heathen fhall cafl upon you fhall be a re-
compence or punifhment of that. "^ Others,
That reproach wherewith in my law I threatned
my people if they fhould forfake me -, and
ihofe whom I had chofen to my felf for a pe-
culiar people, and done fo great things for, as
are called to their mind, ver. 4, 5. juflly de-
ferve for their unthankfulnefs and rebellions
againfl me. ' Others, ye (O ye rich men,
ver. 12.) fhall bear the reproach of having
pulled all thofe evils on my people ; they fhall
lay the reproach and fhame on you for it.
■" Others looking on this as fpoken to the
kingdom of Judah and Jerufalem, after that
Samaria was taken, and the Ifraelites, or ten
tribes carried captives, take it as a threat that
the like fhould befal jerafalem as had befallen
Samaria, and that the fame reproach which the
ten tribes (whom they think meant by my
people) had fuffered, the other two fhould alfo
ere long bear, and fhameflilly be led into capti-
vity, as they already were, and their kingdom
alfo be laid wafle. « Or that they fhould not
think to wear out the fhame of their evil
doings among other nations, but fhould flill
continue to be reproached, for that being the
people of God, they had forfaken him, and
by their evil doings had provoked him to cafl
them out of his land. " Some by reproach
underfland thofe greater punifhments which
they fhould bear, for that having been by God
owned for his people, they had not efteemed
as they ought their privilege, nor behaved
themfelves worthy of it ; (compare Amos iii.
2.) or as the Reverend Diodati expreffes it,
the ignominious punifhment for having pro-
faned the name and title of being my people
and church by your fins, according to what is
faid, Ezek. xxxvi. 20. And when they entred
unto the Heathen whither they went^ they pro-
faned my holy name, when they faid to them,
thefe are the people of the Lord, and are gone
forth out of his land (and fee Rom. ii. 24.)
and Others perhaps otherwife give the mean-
ing ; fo that the words plainly fignifying as
they are in our tranflation rendred, it will be
left to the judgment of the reader to take that
expofition, which he conceives to give the moft
genuine and fullefl meaning of them. What
additions to, or difference from other tranfla-
tions are in this verfe found in the Greek,
and •" fuch as follow them, will not be to our
purpofe much to infifl on^ or inquire into,
that intended by us being to fee what expofi-
tions the Hebrew, as now read (of the fince-
rity and incorruptnefs of which reading we
make no doubt) will admit, that fo the reader
may take his choice, feeing q they that make
it their bufinefs to adjuft and juflify that ver-
fion, give no good account of it ; only whereas
fome, becaufe they render not of my people,
but of the peoples, think they read not ^Qy
Ammi, as is now read, which ufually fignifies
my people, but Q^oy Ammim, which mofl
frequently is ufed for peoples ; it is by ■ Others
manifeflJy proved that there is no necef^ity to
fay fo, in as much as plural numbers, though
more regularly ending in n M, yet often are
without it.
CHAP. VII.
Verse i. Wo is me, for I am as when they
have gathered the fummer -fruits, as the
grape-gleanings of the vintage : there is no
clufier to eat : my foul defired the firfi^ripe
fruit.
T 7f 7 0 is me, for I am as when they have ga-
V V there d the fummer -fruits, Sec] The
Prophet in the former part of this chapter
(whether in his oWn perfon, or in the perfon
of the church, and company of the true wor-
fhippers of God, as the fiate of things in
thofe times which he defcribes flood) fadly
complains of the great and general corruption
of thofe times, which hath made » Some to
think, that he rather fpake by way of predifti-
on of things as they fhould be in the following
times of Manaffeh, than as they were in the
days of Hezekiah, that good king and great
reformer of religion, under whom he feems to
have fpoken thefe things : for he prophefied in
the days of Jotham, Ahaz and Hezekiah. But
if we confider that Ahaz was a very wicked
king, and promoted to the utmoft both idola- .
try and all abominations of the Heathen, and
the ways of the Kings of Ifrael, 2 Kings xvi.
2, 3, &c. we may well think, that not only
in his time (in which alfo our Prophet lived
and uttered part of his prophecies) but in the
fucceeding times of Hezekiah alfo (at leafl till
the reformation by him made) there were great
corruptions of manners among the people, as
well of Judah as Tfrael (to both which it is
faid he prophefied) as appears out of the hiflo-
ry, and the great need there was of a reforma-
tion, both of their worfhip and manners, and
the great pains and care that Hezekiah was put
to in effeding it, as appears, 2 Kings xviii. 4.
and 2 Chron. xxix. 3, &c. and his declaration
of their great wickednefs, and the heavy
judgments that they had thereby pulled on
JudahznAJerufalem, expreffed there, ver. 8, 9.
in much like terms as we have here, chap. vi.
16. viz. that the Lord delivereth them to trou-
ble.
' R. Tanchuni, Ab. Ezra, D. Kimchi. Vatabl. ^ Jun. Tremcl. Tarn. &c. ' Grot. Stokes, Ribera.
"■ Abarbinel. " Id. and fee Calv. " Calvin. f Arab. i Nobilius, Capellus, p. 251. ' See Buzt.
vind, p. 6z6. and Not. Mifcel. ad Port. Mofis, c. 4. p. 60. Aven. Gramin. p. 422. » Grot, Stokes.
8o
A C 0 M M E Nr A R Y
Chap. Vfl.
hk^ to ejionijhment, and biffing^ &c. So that
as our Prophet Micab even in the times of
Hezekiab prophefied, and fpake to all the
people of Judaby faying, That Zion Jhould be
plowed like afield, and J erufalem jhould become
heaps, by which means Hezekiab was moved
to fear, and befought the Lord, and to the
utmoft of his power fought to reform what
was amifs, and the Lord repented him of the
evil which be bad pronounced againjl them,
Jer. xxvi. i8, 19. fo may it be perceived,
that in the times before Manajfeh, there was
occafion enough for the Prophet to utter this
complaint. But whatever the times that he
particularly fpeaks of were, the corruption of
them it appears was very great, which he thus
both bewaileth and defcribeth,
ff^o is me, for J am as when they have ga-
thered the fummer-fruits, &c.] Or as in the Mar-
gin, as the gatherings of fummer, as likewife
the Syriack verfion hath it. Some of the an-
cient tranflations otherwife. The >■ Greek, as
he that gathereth ears let fall in the harveft \
the " Vulgar Latin, as he that gathereth in
Autumn the clujters of the vintage, and modern
* Interpreters alfo differently, as when the
fummer-fruits are intercepted or taken away (fo
that a traveller feeking fuch wherewith to re-
frefh himfelf, can find none.) Thefe all,
however they differ in the expreffion of their
meaning, yet feem not much to differ about
the fignification of the words in the Hebrew,
but all do take the firfl word, ''Wif. Afphe, to
have in it the fignification of gathering, and
the fecond, Y^P Kaits, the fignification of
fummer or fummer-fruits : and in the intention
of the expreffion they likewife, as they are
ufually expounded, feem to agree, viz. that
it is to denote the paucity of godly men then
among them, that there were no flich remain-
ing among them, as were to be accounted of.
So that if the words be looked on, as fpoken
in the Prophet's own perfon, it will feem a
complaint much like that of Eliah, 1 Kings
xix. 10. That he, even he was left alone,
that truly and fincerely worfhipped God, and
he could fcarce find any other : or a bewailing
of his condition that it was his lot to live or
prophefy in fuch a time, wherein ' there were
very few good and pious men to be found.
It was as hard and rare to find them as good
figs or grapes ' after the time of in-gathering
or vintage. Which makes him wifh that he
had lived in thofe former times, when there
were fuch as were like the firft ripe fruits, ex-
ceiling in their kind, and they not a few, but
as a full harvefl or vintage. Or if as fpoken
in the perfon of the people of God, or his
church, or nation (as a learned * Jew fpeaks)
which feems moft convenient and agreeable to
the place, then will it be a complaint of that
church or company of the paucity of truly
pious men in her, as rare and hard to find, as
good fruit after the fummer-fmits are diligently
gathered in, or clufters of grapes after the
vintage: few will be found, and thofe not very
good. For fo we may well fuppofe the qua-'
Rty and imperfedion of thofe that are to be
found to be in thefe words complained of, as
well as their paucity for number. This the
fore-mentioned learned Jew well fuggefls to us
by his faying, that by the gatherings of the
fummer, or fummer-fruits, are meant or figni-
fied fiich fallings or fruits as are gathered up
by the poor, which either falling in time of
gathering, and fo being fouled, fuUied, mar-
red, or flained, or otherwife nought, the
owners think not worth the taking up, or
gathering them in, but leave them behind for
who fo will to take them up. •> So that here
by this fimilitude feems intimated not only,
that there were but few good men left, but
that thofe few alfo that went for fuch, and
had fome good thing in them, yet came far
fhort of thofe good men in former ages, as
fhort as fallings or refufe fruits left behind,
of thofe that were carefully gathered for their
goodnefs, or fome few fower grapes left on a
vine do of fuch a clufter as a man would chufe
to eat. (So R. Solomon obferves, the Chaldee
Paraphrafl by the gatherings of fummer-fruits
to have underflood while he renders the lafl fivs
ill refufe figs.) Better might be defired, but
fcarce found, that is it which he fays, my foul
defires the firfl-ripe fruit, i. e. fuch truly vir-
tuous men as the primitive times did produce,
fuch as excelled other men, as far as the firft
and kindly ripe fruits do fuch after-growing,
unkindly fruits as come not at all to maturity
and perfeftion. That by firfl ripe fruit fuch
of the beft fort and mofl; grateful in their kind
are meant, is manifeflly more agreeable to the
ufe of the like expreffion, Hofea ix. 10. and
to the fenfe of the place, than with ' Some to
underftand it of unripe fruit, not yet come to
maturity : as if the Prophet fhould fay, that
feeing the fcarcity of good men and difficulty
to find them, he was content even with fuch
as he could find, for he rather with eamefl
longing doth defire better than he could find.
What reafon he had for his complaint thus
made in his own or the Churches name in
figurative terms in the next words he farther
explains, faying,
2. The good man is perifhed out of the earth %
and there is none upright among men : they
all lye in wait for blood: they hunt every
man his brother with a net.
Tlje good man is perifhed out of the earth (or
as in the Margin) the godly or merciful man.']
Our Englifh word good well anfwers to the
Hebrew word in the original, Ton Chqfid,
which fignifying both a holy godly or pious
man, or a kind merciful man, hath occa-
fioned fome little difference betwixt Interpre-
ters : '' Some rendring it the holy or godly man:
' Others the kind or merciful man. To both
thefe is the Hebrew word appliable, and h is
our
'■ Druf. ^ Doway Tranfl. * Jim. Tremel. Pifc. Tarn. • Abarb. ' Compare this expreffion with
Ifaiah xvii. 6. * R- Tanch. '' So Jer. xxiv. good men are reprefcnteJ to the Prophet by good fies, and evil
men by evil figs. ' Hieroin. Pelicin. See Chrill. a Callro. ^ Vulg. Latin, Greek. ■ Jun, Tremel. Pagai.i. Tig.
Chap. VII.
on M I C A H.
8i
our Englifl} to fuch a one as hath regard both
to his duty to God, and exprefles that in an
holy and godly converfation, and to his duty
to man expreifing that in ads of charity or
mercy and doing good to others ; both thefe
in obfervance of the commandments concur to
the making up TDn Chafid, a good man ; they
will not, where there is fmcerity, be feparated,
and fuch the Prophet defires to find, but can
find none of them, they are perifhed out of
the earth or land, (for of that part of the
earth, that country where he lived of Judah
and Ifrael he fpealcs :) fuch have formerly been,
but now are dead and gone, and 'tis in vain to
feek. for them, for there is none upright among
men, among fuch as are now living in the land,
/'. e. "" fcarcely any to be found. For that we
may fo underftand it as to the greater part, and
not precifely, that there was not any one fingle
fuch man on the earth, we may obferve what
the Lord anfwered to Eliah, complaining in
like manner that he was left alone, and there
was none that feared God, i Kings xix. 14,
19. and Rom. xi. 3, 4. and fo is this com-
plaint like thofe which we have, Pfalm xii. i .
and xiv. 3. and Rom. iii. 10, 11, 12. which
at leaft import the great paucity and fcarcenefs
of good and upright m.en, which are fo few
in refped of thofe which are otherwife, that it
may in refpedl of the generality be faid there
are none fuch, they are loft among the multi-
tude. That he hath juft reafon to fay fo, he
farther makes evident by defcribing the con-
ti-ary behaviour of the generality, viz. " That
they all lay wait for blood, and hunt every man
his brother with a net.
Lie in wait for blood.'] i.'e. to take away the
lives of men, or, as ° Some, to fpoil them of
their fubftance, and what they have, which is
to them as their blood, and wherewith their
life is fuftained : probably both are compre-
hended in the name ■" bloods (for it is the plu-
ral number) and coveting of other mens goods
and rapine, often endeth in cruelty and mur-
der. That men greedy of gain may obtain
their prey they will not fpare to take away the
life ot the owners thereof, "^ Prov. i. 19. and
by all crafty cunning and hidden means do they
feek, and take occafion to efFedl this.
They hunt every man his brother with a net.]
As a hunter, fowler, or fiftier that fpreads
his net, ufes all arts to get his prey into it,
that he may catch it, and deftroy it, fo do
thefe ufe all poflible arts, whereby they may
infnare any, by whofe deftruftion they may
gain ought to themfelves. This rendring is
plain and proper, and the meaning of it per-
fpicuous ; yet do fome (and thofe of the anci-
enteft Interpreters) render otherwife, viz. they
hunt every man his brother to death or deftruc-
tion, ' fo the Chaldee, Syriack, and Vulgar
Latin. The reafon of this diverfity is mani-
feft to be from hence, becaufe the word nnn
Chercm fignifies a net and alfo deJlruRion, and
it cannot be thought that they who rendred it
Vol. I. ^ B
according to one fignification, were not aware
of the other, becaufe in other places they ufe
it, but took that which they thought here moft
agreeable to the fenfe and meaning of the
place. So they that here render it deflruElion
or death, Hab. i. 15. render it net. Here
they thought; it feems, that of deflruSlion more
agreeable to what goes before. They lay in wait
for blood, and tending to the fame fenfe.
They that render with a net, underftand the^
prepofition 3 Be (as if it were CZnn!3) they
that to deflruElion, the letter ^7 L, as if it were
Ll3"inV ' Lecherem.) The ' Greek rendring the
words they offliEl with affli£iion, or firaiten
with flraitning every one his neighbour, feem
rather to have given the meaning, than to
have attended to the literal fignification of the
words. They that feek after various read-
ings, might perhaps fay, that here inftead
of IIIX^ yatfudu, they hunt, they feem to
have read Ills'* yatfuru, they firaiten, or affli£l,
and inftead of Din Cherem, a net, 3"in
Hereb, much, or fome other word : but fuch
conjedures are no fafe or fure way of folving
difficulties, or reconciling differences. The
meaning will be otherwife well enough made
up, by faying, that by firaiten with fir aitning,
or affliSl with affiiEfion, they would exprefs
what is by the Prophet in figurative terms ex-
prefled, inafmuch as the hunter's intention by
laying his net, is to bring thofe creatures,
which he would catch, into a ftrait, that fo
he may have them at his pleafure, and ufe
them how he will.
3. % That they may do evil with both hands
earneftly, the prince ajketh, and the. judge
afketh/or a reward : and the great man ut-
ter eth his mifchievous defire : fo they wrap it up.
That they may do evil with both hands ear-
neftly, the prince ajketh, &c.] In thefe words,
wherein he farther taxeth the great corruption,
avarice, and cruelty, of fuch efpecially who
were in authority, and ought to have done
juftice, and feen it done, and thofe that were
rich and potent, there is fome difficulty. A
learned " man well verfed in the language of
the Scripture, confefTeth that this place did
long and much perplex him, that he could not
fatisfy himfelf in the interpretation of it, and
perhaps was not at laft fatisfied. And fuch
different expofitions are brought of it, that
the reader who takes notice of them, will
perhaps be put to ufe his beft judgment and
difcretion, to choofe which he may prefer and
fatisfy himfelf with. The former part of the
verfe, in which is the chief difficulty, confifts
briefly of thefe words, ^-\r\ '?y Al Haraa, for
evil, or to do evil, D'S3 Cappaim, hands, or
both hands, TX^'^zh Liheitib, to do or make
good, or to do well. From the underftanding
of thefe words, and joining them in conftruc-
tion one with another, and either taking them,
fo as to make a diftindl period of themfelves,
b or
■" See Eftius, Doway Bible, Grotiuj. " See Hofea iv. 2. • Chrift. a Caftro, Vatablus. i" See Note on
c. iii. 10. 1 See Diodaii's Notes on Prov. i. 19. ' So Verf. Tig. • See DruC and Schindler in DIP.
82
A C 0 M M E N t A R Y
Chap. VII.
or in conjunftlon with the follovving words, words may run, to do good or right againji him
the prince ajketh^ &c. arifeth that diverfity of that is of wicked hands^ the prince ajketh, &c.
interpretations : the more ancient Tranflations or. Is good and right to be done againji him that
thus rendring, viz. the Greeks for evil do they is of wicked bands ? (i. e. if right be to be
prepare (or make K&dy) their hands, and fo the done, idc.) or the hands are (i. e.oughttohe)
Arabick following them •, the Vulgar Latin, for doing good, or right, againji evil, or inter-
the evil of their hands they call good. The rogatively are the hands for doing right againji
Chaldee Paraphrafe, they do evil with their evil? but they abufe their hands, inftead of
hands, and do not do good. The Syriack ac- doing right with them, they ufe them only to
cordingly, their hands are prepared (or ready) take bribes, the prince ajketh, &c. But there
to do evil, and they do not do good. Among more feems no reafon to depart from that fenfe
modern Interpreters there is yet more variety, which our Tranflators follow ; underftanding
Of the Jews » Some thus expound the firft by earnejlly, fully, with diligence, and the
words by thcmfelves, alfo. For the evil (or utmoft of their power. It feems well to agree
for a reward of the evil) oj your hands, do ye to the words, except we fhall think it a plainer
hope that he will do good unto you ? (or, as
a MS. copy reads, that / will or jhall do good
unto you ?) " Others taking the Letter 1 L
prefixed to the laft word, to import here, as
fometimes it doth, for, or injlead of, thus,
for the evil of your hands, becaufe it is to you
inftead of doing good, is, or fhall this come :
or as r another expounds it, For evil two hands,
I. e. two portions, injlead of doing good, i. e.
they render double of evil, for, or inftead of,
good. This feems very obfcure, and would be
plainer thus, for doing, or to do evil, i. e
way to render it, for evil (or to do evil) two or
both hands [viz. ' are ready] or they hunt
with both hands, but to do good, the prince
ajketh, &c. that the meaning may be. They
are ready with both hands, /. e. with all their
might to do evil, they have two hands for
that, but muft be hired and largely bribed to
do good. Whereas the Chaldee (as llkewife
the Syriack) renders, and do not do good, a
learned ^ man thinks that inftead of 3^tD^nV
Leheitib, which fignifies to do good, he read
D^Wn S7 Lo hetib, in two words, which fig-
Ihey do of evil twice as much as they do of fies he hath not done good, but there is no necef-
good, or double evil to what, or inftead of '"' * -• /• i -i i . -
what, they ftiould do of good.
^ Others will have the words to be thus ex-
pounded, Ihey fet thcmfelves as for the evil
that is in their hands, that they may do it well,
i. e. confirm it, or do it effectually or throughly,
that they may take bribes : fo that In their opi-
nion the meaning of the word, to do well, is
to do .firmly and throughly. Againft which
• another of them excepts, becaufe it is impro-
per to fay, a man may do ill well ; but to that
may feem an eafy anfwer, that the doing it
well, imports not any goodnefs in the thing
fity to fay fo, but rather that he read it as it is
now ufually read, and took the letter ^ L to
import, as we faid fome think it to do, as
much as, for or inftead of, and fo gave the
meaning of it in equivalent terms ; for to fay
they do evil and do not do good, is all one with,
they do evil inftead of doing good.
"The prince ajketh, and, &c.] Here are three
forts of perfons accufed of combining together
for the perverting of juftice, defcribed by their
feveral titles, the Prince, the Judge, the Great
One. Firft, b the Prince, i. e. either King or
chief Ruler, or the Magiftrate, he that ftiould.
that is done, but earneftnefs and putting to overfee all, and look that judgment be impar-
force in doing it : which in other '' languages tially done, even he looks after bribes, and re-
is not unufual to fay, that a man doth fuch a quires prefents from thofe that feek for juftice.
thing well, when he throughly and earneftly
doth it, though the thing it felf be not good.
And therefore do Ours with other ' modern
Tranflators and Expofitors take this meaning.
The meaning which he that excepts againft
this, gives, is, When any defires to have any
evil, that is in the hands of any, or is done
him by the hands of any, redified, any wrong
or injury done to him redrefled by thofe that
•> Others by the Prince underfland fuch as are
in chief authority under the King, who, be-
caufe it were a ftiame for him to aflc, do afk
gifts for him. Secondly, the Judge, he that
Ihould determine the caufe and pronounce fen-
tence according to right, without refpeEt to per-
fons in judgment, Deut. i. 17. and not take
any gift, Deut. xvi. 19. he is ' for a reward,
or aflceth a reward, and is fwayed by what he
are in authority, they to do him right, require hopes to gain, or that which ftiall come to his
bribes and gifts ; fo that the remedy ftiall be ^ (hare of the money given, not by the merits
worfe to him than the damage that he hath of the caufe. And the great man, i. e. fay
fufiered, and defires to have made good to 1 Some, he that is great in the King's court,
him, and will coft him more. This meaning ■" Others the Advocate, the Pleader, or he
doth a late learned <• man likewife give, viz. that is to fet things in order for a legal proceed-
that it cannot be obtained of thofe that are in ing, and to inform the judges, and inftruft
aiithority and place of judicature, to defend thofe that have fuits in law, and order their
and do right to an innocent opprefled man plea to the beft advantage. " Others, any
againft him that is of wicked hands, without great, potent, or rich man. He uttereth his
giving them bribes and rewards i fo that the mifchievous dejtre, or as in the Margin, the
" R. Solom. fee Abarb.
Kimchi, and Miclal Yophi.
Note?. '' Lud. de Diea.
D. Kimchi. ' Idem.
» Ab. Ezra, from R. Marinuj. and fee Abarb. ^ R. Tanch. * R David
> Abarb. *> See Druf. <^ Jun. Trem. Tig. Druf. Tarnov. and fee Dutch
« Grot. Stokes. f Grot. R Abarb, •> Kimchi. | R. Tanch. "^ R.
" Abarb. ° Calvin, and R, Tanch.
Chap. Vir.
mifchief of his foul, i. e. either the mifchief
which he hath conceived within himfelf, or as
" Some, that which fhall be, or prove
mifchief to himfelf, or as divers •" ancient
Tranflations, the deftre of his foul. If the
great man be taken in either of the two
former fignifications, the meaning will be,
either, that thefe three one under another,
jointly confpire to fet juftice to fale, not as
right, but as their own gain and advantage
{hall require, and be advanced by, though it
will end in the deftruftion of their fouls ; or
as 1 Some, (though perhaps not fo appo-
fitely to the place) that whatfoever the
Prince, though never fo illegally, requires
on M I c A H.
83
Latin, they trouble it, I. e. confound, or,
make confufed the matter : and this fignifica-
tion is agreeable to that of the word dL^^t Aba-
tha mArabick, to mingle together or confound,
in which language likewife c^kcAphatha, with
change of the b into p or ph is to twift or
wreft, although in this fignification alfo it may
be underftood as the former, to make difficult
or hard to be folved. Then the pronoun af-
fixed to that verb which fignifies /'/, is regu-
larly appliable, fo MUiii HIH Havoth Napfljo,
" rendred his mifchievous defire, or mifchief of
his .foul, ut. that mifchievous unjuft defigii
which the great rich man hath conceived in
himfelf, and now utters, that by the affiftance
from any, both the judge and the great man of the prince and judge whom he hath gained
do further his defire in it, and care not what,
how contrary to law, right, and juftice, fo-
ever they fay, or pronounce in his behalf for
effecting his defigns, out of hope of advan-
tage to themfelves too, and that they may
fhare in the gain. But if it be taken in the
third fignification, then the meaning will be,
that the great or rich man, who hath in his
mind or defire to get any thing by wrong from
any other ' poorer or weaker than himfelf, and
who hath done wrong in any kind, feeing both
the prince and judge have both their hands
open to receive gifts and bribes, is not afraid
•or afhamed to utter what mifchievous defign
he hath in his mind, being fure of their af-
fiftance in whatfoever he defires -, andfo how
unjuft foever the caufe be, yet by their mutual
compliance, they make it firm on his fide, or
fo wrap it up and involve it, that the right
fhall not appear. The verb miniy" yeabbetuha,
rendred they wrap it up, being in the plural
number ' feems to include the three forts of
perfons mentioned, viz. the prince, tht judge,
and the great man, fhewing that they all con-
fpire in that which is done. The fignification
of it may be taken either from rnny Aboth,
firft, as it fignifies a cord ftrongly twifted,
whence is faid, ' Ifaiah v. 18. that draw Jin,
as with a cart-rope, and fo it will be to twift
ftrongly together, fo as it cannot be eafily un-
done or broken ; and fo the meaning will be,
that the matter however weak in it felf, as
being altogether unjuft, is by thefe three twift-
ing it up made as firm and ftrong as a " three-
fold cord, that it fhall prevail againft right,
and not by any that hath better right on his
fide be diffolved ; or, fecondly, as it is fpoken
of a tree or bough with many thick branches
or leaves folded, and as it were twifted one
with another, and fo to fignify they branch
out or divide into many branches the matter
(as fome learned " Jews expound it) or proba^
by promife of bribe, it may be juftified and
made to prevail againft any that oppofe it.
This fignification of mifchief, or naughtinefs,
or calamity, or deftrudion, or the like, is
agreeable to the often ufe of it in the Scrip-
ture •, that other, which fome ancient Inter-
preters (as we faid) give it, is confirmed by
the frequent ufe of the fame word \^a> Hawa,
in the Arabick tongue, in that notion of defire.
[In the Francfort Edition of the Greek Bible
1597, it is obferved in the notes or various
ledions, that this verfe, ^c. in the Greek dif-
fers much from the original Hebrew, and fo it
doth both from that and all other Tranflations
(except fuch as were out of the Greek) that it
will be in vain to feek to reconcile them ; it be-
there read, and the judge fpeaks peaceable
mc
words, it is the defire of his foul, and I will
take away, &c. But it is more our bufinefs
to fee v/hat the Hebrew will bear, and what
rendrings beft agree with it.]
4. The beft of them is as a briar : the nioft up-
right is fharper than a thorn-hedge : the day
of thy watchmen, and thy vifitation cometh \
now fhall be their perplexity i '■'
The beft of them is as a briar, &c.] Of
them, whether of thofe forenamed, the prince,
the judge, and the great man (as '' Some) or
more ^ generally, of all the whole multitude
of the people, of the prefent generation (agree-
ably to what was faid, ver. 2.) is like a briar,
or thorn \ and he that is the moft upright
among them, is as a bough of thorns •■ out of
an hedge made of thorns, or ftiarper (as is well
fupplied) than a thorn-hedge. Both thefe
words rendred briar and a thorn-hedge are
joined together, Frov. xv. 19. and there ren-
dred an hedge of thorns. So mifchievous are
they, that there is no dealing with them with-
out receiving hurt from them, as he that '> med-
bly, they make intricate the matter, as thick dleth with thorns, or handleth, or goes through
branches of trees complicated and wrapped to- a thorn-hedge, cannot efcape either having his
gether, fo that men may not eafily difcern be-
tween the right and the wrong, nor diftinguifh
one from the other. Agreeable to which
meaning feems the rendring of the Vulgar
hands pricked, or his flefti or clothes rent, or
receiving fome mifchief.
The day of thy watchmen and thy vifitation
cometh, &c.] The word rnSXQ Metzappeh,
as
• Kimchi, R. Tanch. p Chald. Greek, Syrlack and Latin. ^ Ribera, and Chrlft. a Caftro. ' See chap,
ji. t, 2. ' Aben Ezra refers it to the people that hear it, and reKJilv confirm it with their fufFrages. ' See
Ecclef. iv. 1 2. " See Grociuj. " Ab. Walid. and R. Tanch. >■ R. Tanch. '' Abarb. » Vatab. in
fol. • Ciuld^R. Tanch. Vulg. Latin. ^ Compare it with 2 S.im. xxiii. 6.
84
A C 0 M M E N T A R Y
Chap. Vlf.
as likewife HB^X Tzopbeh, (from the fame root
figmiy'mg to look abroad, or about, tofpy, and
fometimes to look for, or expeSl, &c.) proper-
ly fignifying a watch-man, one that is fet in
fome eminent place to look about and fpy what
he can difcover, as the approach of enemies,
or other comers to a place, or any likelihood,
or occafion of danger, and give report thereof
to the inhabitants, that they may be aware of
it, is in the Scripture applied to Prophets from
the likenefs of their office, who were alfo an-
ciently called y?er.r, i Sam. ix. 9. as Ezek. iii.
17. and xxxiii. 7. as for the fame reafon it
may be attributed to other " teachers or gover-
nors, who have overfight and care of people,
or oOght to watch for their good, and take
care, or warn them to take care to prevent any
evil, that they may fee coming on them : and
of fuch governors, is the word by fome under-
ftood. Now what titles or epithets foever did
belong to true Prophets, no doubt, falfe Pro-
phets did pretend to and take to themfelves,
and thofe that were deluded and feduced by
them would attribute to them. Accordingly
is this name here underftood by fome of true
Prophets, by fome of falfe ones. Thofe that
underftand it of the true Prophets, thus give
the meaning ; "The day of thy watch-men, i. e.
which the Prophets, whom God gave as
watch-men to thee to warn thee of the danger
and deftruftion, which, if thou fhouldft con-
tinue in thy finful courfes, would certainly
come upon thee ; did forewarn and tell thee
of, is now (becaufe thou obftinately goeft on
in them) ■* come, is now at hand, and thy vi-
fitation, the time that God will vifit and punifh
thee for thy iniquities, is (according to their
words) come.
Now (fuddenly) fkall be their perplexity,
either of thofe ' mentioned, the prince, the
judge and great man, and fuch as before in-
dulged all liberty and freedom of wickednels
to themfelves, and perplexed others, or, more
' generally, as if he had faid to the people, now
fhall your perplexity be, now fhall you be
be brought to confufion ; fuch change of per-
fbns being not unufual in fpeaking to, or of
any. Thofe that underftand it </ the falfe
Prophets, give it either thus, i . The day of
thy falfe Prophets, who made thee truft on lies,
thou fhalt now fee what it will prove, whether
good or bad. For behold the day of vifitation
for thine iniquities is come, now fhall be their
perplexity, i. e. ^ the perplexity of thofe falfe
Prophets : or as "^ Others explain the fame
meaning, in the day wherein thy falfe Pro-
phets faid that all .things fhould be happy and
profperous unto thee, fhall thy vifitation come,
i. e. God fhall punifh thee, and now fhall they
be perplexed in mind, /. e. God fhall punifh
them for the injury done by them to the poor.
And to this interpretation feems reduceable the
Chaldee Paraphrafe, and ' Others explaining it,
in the day that thou didji expeSl or look for
good, the day of the vifitation cf thy wickednefs
Cometh. Or elfe, ily. " The dy of thy falfe
Prophets, the day wherein they fhall be pu-
nifhed, fhall come ; for fhortly fhall come the
day of thy vifitation. To which is reduceable
the expofition of others, who explain it in the
day of, /. e. ' when thou fhalt fee tlie day, that
is, the deftruftion of thy Prophets, know th::t
thy punifhment is come: (where by Prophets I
fuppofe he muft mean falfe Prophets.) The like
way of conftrudlion follow ■« they, who fas we
faid) underftand by watch-men, the governors,
princes, or magiftrates. To either of thefe
expofitions agree the words, as in our tranfla-
tion read. But a " Jew of later ftanding, who
had feen what thofe antienter faid, pretends to
give a properer meaning of the words, and
denying the word which is reiidred watch-men,
to be put here as a title either of true or falfe
Prophets, will have the words thus rendred
(as ftill having refpedt to thofe afore-named,
the prince, the judge, the great man, joining
together in feeking for bribes and gain, and
fetting juftice to fale.) In the day (or all the
time) that they are looking after, (for fo fome-
times the word may fignify, viz. to exped: or
look for,) or exped thee to bring to them
gifts or rewards : heed fhall be given to thee,
cognifance of thy caufe fhall prekntly be had,
and no longer : when they have gotten all they
can, and they expecft no more from thee, thou
mayft feek for juftice, but no regard flmll be
had to thee, or notice taken of thy caufe.
But now the land being laid defolate, they fhall
be in perplexity, and have no more occafion of
fpoiling in matter of judicature. This man
(as hath been elfewhere faid) loves to go diffe-
rent from others, and to pretend to underftand
the words better than they did : but however
his meaning may pleafe any, his conflxudion of
the words here feems harfh. Another " Jew
ancienter than he (but whofe works have never
yet been printed) taking the word watch-men,
in its more literal fenfe, thus expounds it. The
day cometh, or is at hand, that thy watch-
men (thofe that are fet on high places, to fpy or
difcover afar off what is coming and give re-
port thereof) v fhall fay, thy vifitation cometh,
i. e. the enemy or thy puniftiment cometh.
Or elfe, fdth he, the day of thy watch-men,
/. e. the enemies who expeded or waited for
thy deftruftion, i.e. the time that they waited
for, and the day wherein thou fhalt be vifited
with punifhments for thy evil doings. Now
fhall you be brought to perplexity and confu-
fion. With this man (as to the firft v/ay)
agrees alfo a Chriftian <i Interpreter of good
note, who expounds it. The day of war,
when thou fhalt fet watch-men on thy walls,
cometh, fuddenly fhall men be in a hurry or
tumult. If this meaning pleafe any, the
words in our Tranflation may be accommodated
to it alfo.
5. f Trujl
' Calv. Parius. ^ Ab. Ezra, Druf. Grot. Rib. &c. ' Ab. Ezra. •" R. Tanch. s R. D. Ktnrhi.
I" Vat. edit. 410 and 8vo. ' R. Solomon Jarchi. ^ Vatab. in fol. and Munft. ' Lud. de Dieu. ™ Calv.
Par. " Abarb. " R. Tinch. p So al 0 may Ab. Ezra's words be underftood. t Caftilio.
Chap. VII.
*f r^ \ on MJ GAR. : /'
H
5. f Truft ye not in a friend^ put ye not con-
fidence in a guide : keep the doors of thy
mouth from her that lieth in thy bofom.
Trufl ye not in a friend, put ye not confidence
in a guide, &c.] The word P)"lVs Muph ren-
dred a guide, is ' elfewhere put to fignify a
prince, a great man, a chief man, or leader,
f£c. and fo is by ' Some here taken. Againft
which a learned ' Jew excepts, as not well
agreeing to this place, . where he complains of
the defedl of faithfulnefs, and friendfhip
amongft men, and the falfenefs and fraud that
was amongft thbfe who were of neareft relation,
and had greateft ties of friendfhip betwixt
them : and thinks therefore the word here to
be much of like fignification with the fore-
going, friend, and to denote a companion, or
familiar friend and acquaintance, with whom a
man hath ufed moft familiarly to converfe.
Which is the mind alfo of a learned Chriftian,
viz. " Lud. de Dieu. Another learned " Jew^
underftands it of an elder brother, viz. as he
that ought to be the leader and diredor of
the reft of the family. * Another takes
it to fignify here an hufhand, who is by that
title elfeWhefe called in refped of the wife,
viz. sjiVk Alluph, the guide of her youth,
y Prov. ii. 16. that fo as in the next words,
the hu/band is counfelled not to truft his wife ;
fo in thefe, the wife fhould be cautioned not
to truft her huft)and, ^ to fhew the great cor-
ruption of the times, when man and wife muft
beware of one another. This expoiition may
feem perhaps too nice, though of a ferious
man. To any of thefe fignifications, will our
Englijh word, guide, well fit, whether any
iuperior by whom we ought to be faithfully
directed, or any equal, whofe advice we would
take ahd truft, and repofe our felves with con-
fidence in.
That jewifh Doftor, Abarbinel, whoj as
before we faid, loves to go different from other
ExpofitoVs, here by z friend, underftands, the
^'«^^^ before mentioned, hY^ guide, the prince,
and that thefe he forbids to put any truft in,
yet withal warns a man not to fpeak ill of
them, or curie them, not fo much as in the
greateft privacy, betwixt himfelf and his wife,
accordirtg to what is faid, * curfe not the king,
no not in thy thought, and curfe not the rich in
thy bed-chamber. Which expofition of his,
fls we can fee no reafon to follow, though
fome *■ Chriftians follow it, fo much lefs, thofe
allegorical ones, which he brings out of former
Rabbins, enigmatically applying the words to
the evil concupifcence, to God, and to the
foul, and the like -, which it will be much be-
fides the purpofe to rehearfe, much more to
make ufe of.
Keep the doors of thy mouth from her that
lieth in thy bofom.'] i. e. Utter not even to thy
Vol. I. C
wife that which thpu wouldeft have to be kept
fecret, left fhe divulge it to thy prejudice : for
fo wicked and falfe are all, negleding all obli-
gations, that even fhe that is one with thy
felf, will deceive and betray thee.
6. For the fen dijhonoureth the father; the
daughter rifeth up againft her mother, the
daughter-in-law againft her mother-in-law ;
n man's enemies are the men vf his own houfe.
'.W.r't'.'.';.' jO,':
For the foH difhonoureth the father!] Not
only thofe that are equal with a man, but thofe
alfo that are inferior to him, and depend ort
him, and are by all laws of duty moft bound
to refpedt him, and to endeavour to preferve
his fafety and reputation, caft off all the re-
fpefts that they owe by the laws of God and
nature, as iii thefe relations here mentioned :
and are ready to do him all difgrace, defpite
and mifchief. So that he need fear not only
enemies from abroad ; in his own houfe and
family he fhall find them-, even among thofe
from whom he might exped: the greateft love
and refped:. Much the fame expreflions iii
which the Prophet here bewails the corruption
of his times, doth our Saviour ufe in declaring
fuch perilous times as fhould be under the
gofpel alfo, ■= Mat. x. 21, 35, 36. And his
counfel to be vnfe as ferpents, and harndefs as
doves, and to beware of men (there ver. 1 6,
17.) agrees well with our Prophet's cautiort
here, not to truft in any of them. By the
enumeration of thefe feveral inftances is made
good what was faid, ver. 2. the good man ii
perifhed out of the earth, and there is none up-
right among men, and that may feem fufficient
for the connexion between thefe and the pre-
ceding words. Yet others (not unfitly) make
thefe words to follow as a more full explication
of that perplexity which, ver: 4. he faid
fhould be upon or among them, viz. that fa
great it fhould be, as fhould make them forget
all bonds of relation, all duties owing from one
to another, and every one fhifting for them-
felves, and looking after their own concerns
and fafety, take no care of, nor fhew any
refped to thofe, whom they owed moft to,
but fo behave themfelves towards them, as if
they were ftrangers and enemies, fo tliat there
was need of cautioning them that would be
fafe, not to put confidence in any of them.
(What fome would have this caution to import,
that they fhould not truft or put confidence in
their falfe Prophets, ■■ who by fair fpeeches
would deceive them, and with feigned words
make merchandife of them, may by way of in-
ference be accommodated, viz. 'If the neareft
relations fhall not be faithful, much lefs will it
be fafe to put truft in thofe whofe end is to de-
ceive J but is not that which the letter feems to
aim at.)
■ ' ; 3rJ yi '■!
7. Tberg'
' N. Fuller Cone. MS. • Grsec. Vul. Lat. Lyra, Vatab. « R. Tanch. See Chal. Par. and Syriack.
• On the place, and on Pfalm Iv. 13, 14. * R. D. Kimchi. See Munft. Vat. Grot. " Ab. Ezra. See Chrift.
3 Caftro. ^ See Jer. iii. 4. ^ See Abarb. » Ecclef. x. 20. •> Ar. Mont. See Ch. a Caftro. ' Mark
xii. 12. Luke xxi. 16. Compare 2 Tim. iii, i, i, 3, ic. ^ R91H, xvi. 18. 2 Pet. ii. j. « Lvw, fee Chrift. a
Caftro, Ribera, Ptlic. > " uj. ..jo.
86 KCOMMENrARY Chap. VII.'
Nor will it be inconvenient to take in with them
7. ^erefore I will look unto the Lord : I will any other that did fhew like hatred to the Jews
wait for the God of my falvation : my God at that time, and rejoiced at their calamity, all
will bear me. thofe her enemies, whofe behaviour towards
her is defcribed, Lam.'xi. i6, 17.
Therefore will I look unto the Lord., &c.] Some of the Jews will have particularly to
The times being fo corrupt, and fuch danger be meant " Rome, or the Romans (whom they
from all fort of men, no fidelity in, no fecu- ufually call Edotnites, and under that name
rity from, even thofe who ought to be a man's comprehend other Chriftians) whom they look
greateft helps, and fupports, what fhall a man on as their " greateft enemies, and expecS and
do ? whither fhall he betake himfelf for refuge ?
The Prophet fpeaking as of himfelf, in the
perfon of any ' godly and prudent man, or of
the true * Ifrael, or God's people, or Jerufa
pray for their deftruftion more earneftly than
for that of the Mahometans or any other, and
have much lefs kindnefs for. But there is
more than exprefllon of their hatred to thenfi
lem^ or in the '■ perfon of that nation in capti- in this their interpretation, for from this grant
vity,- leads by his example the way, and fhews ed they would make an argument to perfwade.
that God alone is to be trufted on in fuch times of
difficulty, who is a rock of falvation, a fure re-
fuge, and in his due time will not fail to hear and
anfwer them, who wait on him, as fhall be beft
for them ; he will not fail or fhiftrate their ex-
pedfation, they fhall not in vain rely on him.
The Prophet having hitherto denounced
that the Mefjiah is not yet come : at whofe
coming they expeft that thefe their enemies
fhall be totally deflroyed. That which fhe faith
to her enemy is. Rejoice not againji me ? &c.
She reprefleth the enemies taunts, and takes
comfort to her felf from her afTurance that
things fhall not always continue in that con-
judgments, now (according to the cuftom of dition with either of them, as they now are.
the 'Prophets) ' draws towards his conclufion
with confolatory words and promifes.
8. % Rejoice not againji me, O mine enemy:
when I fall, I pall arife ; when J fit in
darknefs, the Lord fhall be a light unto me.
9. I will hear the indignation of the Lord, he-
eaufe I have finned againfi him •, until he
but there fhall be a change, to her for better,
by the mercy of God to whom fhe will turn by
repentance, and ftedfaflly cleave, and to her
inmlting enemy who contemned God and
defpitefully ufed his people, for the worfe, by
his juflice in due time exerting it felf, though
for a while conniving at them, or making u(e
of them for the correftion of his children, and
bringing about his ends for his own glory,
■plead my caufe, and execute judgment for me : not to give them caufe of boafling of them-
be will bring me forth to the ligh^t and / felves, and their own might. Of fuch God's
-ifijall behold his righteoufnefs . method in correcting his people, and taking
--i vengeance on thofe whom he makes ufe of as
^-jRejoice not againfi me, O mine enemy, &c.] his inflruments for that end when they grow
It' will eafily be conceived that the Prophet proud and infolent, fee Jfaiah x. 5, 12, &c.
here fpeaks in the perfon of the church, or and xxxiii. 1. Jer. xxx. 8, 10, &c. and
nation of the Jews, looking on her felf, as other like places. As for her felf fhe faith,
now under hard prefliires, and in that captivity when I fall I fhall rife, ^ when, if, or though,
under the hand of her enemies, which the I fall from my dignity, be deprived of power.
Prophets had foretold, and bid her to expedt ; or fall into calamity, I fhall by God's help be
and in that regard comparing her felf to a reflored and raifed again.
poor, diftrefled, dgefted woman, and her ene-
mies to a proud, imperious, infolent dame, in-
fulting over her, as quite cafl off, and given
Up irrecoverably to deflruftion, and deftitute
of all hope. Who is her enemy that fhe fpeaks
to? Babylon, fay '' many, more particularly,
' which led her captive, and triumphed over
her. Others underftand it rather of Idumaa,
or the Edomites, who are every where fet
forth as the mofl inveterate enemies of Ifrael,
that had " a perpetual hatred againft them.
And though they themfelves were not able to
I fhall arife-l The word is of the preter-
perfed tenfe, and word for word fignifies, I
have rifen, to fhew the certainty which fhe
hath of it, 1 according to the ufual expreflion
of the prophetical flile, fpeaking of thofe
things, which by virtue of God's promife or
word are to be expefted, as of things already
done or come to pafs. This is the ufual and
received expofition; but there is among the
Jews ' one, who thinks it more convenient to
take the words, T have fallen and T have rifen,
as they are in the form, fo in the fignification
do them fo much mifchief as others, yet they of the preterperfed tenfe, thus, Rejoice not
made it up in fpite, and whenever any calamity againft me, O mine enemy, hecaufe of my cap-
befel them, rejoiced greatly at it, and infiilted tivity, in which I now am, as thinking that I
over them, and did the befl they could to fhall not come out of it any more, feeing the
help againfi them. Obad. ver. 10, 11, &?c. wrath of God is kindled againfi me, for behold
That both of thefe may be here well joined I have formerly many times fallen into capti-
under that title, may appear by what is faid tivity, as in Egypt and Babylon, and have
refpefting of them both. Pfalm cxxxwu. 7, 8. rifen or recovered from thofe falls, and return-
ed
. , I.
• ' Druf. Grot. « R. D. Kiinchi. »" R. Tanch. ' R. Kimchi.
• Jer. 1. II. "" Ezek. xxxv. 5. " Sec Vatab: Edit. 410 and 8vo.
of whofa Of inien Tec alfa on chap. \, 5, 6, £ R. Tanch.
^ R. Solom. Hierora. and may others.
D. Kimchi, and efpecialiy Abaxbinel,
1 R. D. Kimchi. ' Abarb.
chap. VII.
^ $\
on MtCAH.
0 0 A
§7
ed from thofe captivities, and fo fhall it now
be. That although I fit in darknefs, the Lord
fhall be a light unto me, and, after this dark-
fome night, fliall arife (to me,) a bright light,
as at other times it hath been, becaufe this my
fell hath not been a thing that hath come by-
chance, but by the providence of God for pu-
nishment of my fins, to which is a determined
time, and therefore when I arife he will re-
deem me. 'Tis true, that I do in this my
captivity, bear the indignation of the Lord,
becaufe I have finned againft him, but this is
not to be perpetual, but ftill he hath pleaded
with me his controverfy, and inflifted on me
that punilhment which I ought to bear accord-
ing to mine iniquities. And fo likewife is to
be underftood, and execute my judgment^ i. e.
that judgment which it was due to execute on
me. And when he hath made an end of
doing this, then Ihall he bring me forth to the
light, from the darknefs of my captivity, and
then jhall I behold his righteoufnefs, viz. the
righteoufnefs and mercies that he will exercife
towards me. To this purpofe he. But though
a convenient meaning might be made of the
words by interpreting thofe words in the pre-
terperfeit tenfe, and from help formerly af-
forded from God, faithful penitents may have
affurance upon unfeigned repentance of finding
the like again, when any calamities befal them,
and they may to that purpofe make ufe of
thefe words on occafion : yet we cannot here
go along with that Doftor in as much as he
feems to drive at a falfe end, (as we have al-
ready faid on this prefent verfe) and taking the
deliverance from the Babylonijh captivity, which
feems here particularly intended, only by the
way, looks for the completion of this prophecy
by a deliverance and reftauration from the cap-
tivity or exile that they are now fince Chrift's
time under, by a deftruftion of the Romans or
Edomites, as he calls them (as we faid) which
he hath not from thefe words any ground to
exped:.
When I fit in darknefs., &c.] Darknefs is
often put in Scripture to fignify adverfity,
mifery, calamity or trouble, as on the contrary
light, for profperity, joy and happinefs.
• Here the unhappy condition of captivity may
feem called, and compared to, darknefs, by
reafon of the withdrawing of God's providence,
or its feeming to be intercepted, in comparifon
of what appears of it, in the time of falvation,
' although it in it felf be ftill remaining, and
fhall, that darknefs being difpelled, again with
much luftre fhew it felf to the comfort of the
penitent and patient fufFerer. The Lord, who
now feeming to be withdrawn from him, hath
left him as in darknefs, fhall again lift up the
light of his countenance upon him, and be a
light and comfort unto him. In affurance of
this fhe faith, / will bear the indignation of
the Lord., i. e. " fhe will patiently bear the
punifhment, that he hath feen fit to inflid on
her, as being fenfible that fhe hath juftly de-
ferved it, (faying, becaufe I have finned againfl
• R. Tanch. ' Compare Lev. xxn. 44. » R.
Pfalm zxii. 7, 3- and xlii. 10. an4 Mat. xzvii. 43. j[
him,) and will expeftj till being reconciled to
her, he {^zW plead her caufe, and execute judg-
ment for her fake on her enemy, who being
by God made an inftrument for correding her,
infulted over her, as if fhe were worfe than
her felf, and ufed the occafion put into her
hand to wreak her own fpite, not to execute
God's command. When he hath thus per-
formed his whole work of chaftifement upon
her, then will he return in mercy to her,
bring her forth to light, reftore to her comfort,
and the joy of his falvation, and fhe fhall be-^
hold his righteoufnefs, which he will exercife
toward her in delivering her, and recompencing
vengeance on her enemy ; "' or his goodnefs,
loving kindnefs, and faithfulnefs, the word
including all. Having thus declared her own
condition, and what fhe afHires her felf of, fhe
proceeds to declare what her enemy is to expeft^
:v:,„.,.,rf...;- \
10. Then fhe that is mine enerny fhall fee it, and
fhame fhall .cover her which faid unto me..
Where is the Lord thy God ? mine eyes fhall
behold her : now fhall fhe be trodden down as
the mire of the ftreets.
"Then fhe that is mine enemy fhall fee it, and
fhame fhall cover her which faid, &c.] She that
now " infults over me, as if I were utterly
forfaken and caft off by God, and derides me
for ftill putting my truft in him, who, fhe
thinks, either cannot or will not deliver me,
feeing the good hand of God upon me, in my
gracious reftauration, fhall in that ftrange al-
teration, which fhe fhall fee in things concern-
ing m^ contrary to her defire, whereby the
Lord will approve himfelf flill my God ; have
enough to cover her with fhame, by being
fruftrated in her expeftation, but much more
from what fhall befal her felf : for from the
height of her pride fhall fhe be caft down into
the loweft and bafeft condition, to be even
trod down and trampled upon with all con-
tempt, as the very dirt and mire of the ftreets.
Ana whereas now fhe cannot pleafe her eyes
more with any thing than her looking on my
mifery, then, on the contra.ry Jhall my eyes be-
hold and look on her in her defpicable condi-
tion, to their full fatisfaftion. See the like ufe
of the word, Pfalm Wv.ult. and lix. 10. and
Micah iv. 11. The word rendred Jhe Jhall
fee, as taking it for the third perfon future fe-J
minine. Others take for the fecond mafculine,
as likewife the following verb, and thus render
the words, as in the Margin, and thou wilt fee
her that is mine enemy, and cover her with
fhame. But the former is the more received
interpretation, and there is no reafon to depart
from it.
This prophecy, if applied to Babylon and
the Chaldeans, was then fulfilled when Babylon
was taken, and their empire deftroyed by the
Medes and Perfians, Dan. v. 30, 31. and it
is '' obfervable, that that grjeat turn of their
fortune was made in that very night, when
Beljhazzar with his nobles did infult afrefh and
lifted
Tanch.
Tarn.
I t/.,'i'
Druf. R. Tanch. . v Ji * s** '^.I.'If* itf^^ip
S8
A COMMENrART
Chap. VIL
lifted "up themfelves againft God, and his pep- iii fuch places where they meddle with Chrifti-
ple tliat trufted in him alone, and praifed their
own gods of gold and filver, ^c. as 'tis in
that chapter, ver. 2, 3, 4. ' They that ap-
ply it to the Tdumaans^ look on it as made
^ood, cither when they were taken alfo by
the Chaldeans, not many years after Jerufakniy
or after the return of the Jews when they were
overthrown by the Maccabees, lib. i . cap. v.
3, £^f. Of deftruftion threatned to them,
fee Jer. xllx. 7, &c.
ans. By the fame means is it, I fuppofe, that
in another of their Commentators, R. Solomon
Jarchi, in fome copies manufcript and printed
is put, mine enemy, i. e. Babel and RonUy but
in others is put >. Babel and Perfia, in others
' Aram. In this digreflion it may likewife be
obferved, that in fome editions of the Chaldee
Paraphrafe is here put, " Rome mine enemy,
though in other editions the name Rome is not
found. And it may well (according to the
Some of the Jews (as we have intimated) conjecfhire of a learned ' man) be thought to
would have us look on it as a prophecy not
yet fulfilled, but hereafter by the deftrudion
of the Romans, by whom they were fince car-
ried out of their country, and fuch, under
whom they are ftill thence detained, to be ful-
have by fome latter Jews been put in, for
adding authority to their opinion. For if
Jonathan, the author of the paraphrafe on
this, and the other Prophets were fo ancient,
as he is taken to be, it is not probable that it
filled. By their falfe principles on which they was ever put in by himfelf, though in thofe
go, they are neceflitated fo to do : their an- paraphrafes of other books which were not fo
ceftors having denied and rejeded Chrift when ancient. It be no wonder to fee fuch glofles of
he came, and God having rejefled them fo their own, agreeable to their own opinions,
long fince for it, which they are refolved not put in.
to acknowledge, but to perfifl; ftill in like ob-
ftinacy, they have nothing to pretend as a co-
lour for it, but that thofe prophecies of a
temporal deliverance from the hands of all
their enemies, to be wrought (as they would
have it) by the Mejfiah, are not yet made good.
And thefe enemies they will have particularly
to be the Romans, (on whom they beftow the
name of Edomites) and fo pafling over the
Babylonijh Captivity, before which our Prophet
fpake thefe things, and their reftauration from
It, (of -which he plainly prophefied that, which
was by what fell out In their carrying to Ba ■
lylon, and the deftrudion both of their other
enemies that then infulted over them, and of
II. In the day that thy walls are to be built^
in that day jhall the decree be far removed.
12. In that day alfo he fljoll come even to thee
from Afj'yria, and from the fortified cities,
and from the fortrefs even to the river, and
fromfea tofea, and from mountain to moun-
tain.
13. Notwithjianding the land fhall be defolate,
becaufe of them that dwell therein ; for the
fruit of their doings.
In the day that thy walls are to be built, Scc.J
Babylon it felf afterward, and their reftoring to That there is no fmall difficulty in this and the
their own country again, evidently and fig- following verfe, appears by the irreconcilably
nally made good ;) fix new times, and uncer- different expofitions which are by Interpreters
tain periods, that fo they may ftill fofter their given of them, in refped both to the perfon
error, and keep up their pofterlty in a vain fpoken to, and the things which are ^ken
hope of having thofe, and the like prophecies concerning that perfon. As to the perfon
(which have lorig fince been accordmg to the pointed to by the word or pronoun thy, on
true Intent made good) yet fulfilled according ftating of which much depends the underftand-
to their own groundlefs defires, as they have Ing of what is either promlfed, or threatned,
kept themfelves for ihany hundred of years paft. fome will have to be meant Jerufalem, or the
To this purpofe Is it what a ' Dodor of great nation of the Jews, God's church or people ;
note among them exprefly faith, that the enemy
here fpoken of, and bidden not to rejoice, is
Rome the wicked, under whofe power their
captivity had been prolonged above a thoufand
Others, on the contrary, the infulting enemy
before mentioned, whoever fl:ie be. If Jeru-
falem or the people of the Jews be meant,
then will it be a promife of good to them.
vears (when he wrote this, and fome hundreds which according to ' Some will be to this,
of years are paft fince.) This I particularly purpofe. In the day that the Lord ft\all again
take notice of, becaufe the name Rome is here build up thy walls, (or there ftiall be a day
in fome editions of that author left out, and wherein thy walls ftiall be buiJt up and) in
in a Manufcript fo blotted out as yet to appear, that day ftiall the decree be for removed (or
by order it feems of the Inquifitors. Although * that day ftiall far remove the decree) ;. e. 4y
by the epithet, which is left behind, viz. tne *■ Some, the decrees and exadlons of thy ene-
wicked, is fufficiently underftood what they mies whereby they exaded tribute of thee,
mean, to warn fuch as look into the Jewijh or tyrannically ruled over thee, and opprefted
writers that they do confult feveral editions or thee : or as ' others, the decree made for hin-
manufcript copies if they have them at hand, dring thee to be rebuilded, viz. the decree
if they would fee what the JewiJh writers fay made by Artaxerxes, Ezra iv. 21. thefe ftiall
''■■■ be
'),* Ch. i Cillro, Menoch. Tirin. » R. D. Kimchi. ^ Edit. Buxt, <= Laft Venice edit. fol. ^ Ed.
Venet. Bombcrg. "^ Pet. fig. Of divers things foifted into tlie text of the Targum, (gr Chaldee Paraphrafe) or
altered in it, fee Buxt. Lex. in ^1V and ^OIT and dSr ^ R. Tjinch. Vul. Lat. « Calvin apd S<;hindl«.
\ Cb«l. Pjiraph. Ab. Ezra, aud R, Tanch. \ Chr. \ QalUo^ ,jr_ '^ ,:, f ....:^ ^..ii
Chap. VIL
bn M I C A H.
^
be no longer in foi'cd agalnft thee, but thou
Ihalt be freed from them, and enjoy thy liber-
ty. ^ Others, the decree fhall be far extended
or go far abroad, /. e. the decree of punifh-
ment to be brought on thine enemies. In that
day alfo he jhall come unto thee^ &c. /. e. fay
» Some, he, i. e. any of thy difperfed, cap-
tive, exile children that (hall be in any of the
places after named, fhall come home and re-
turn unto thee : ■" Others, there fhall be, that
fhall come unto thee from all thofe parts, viz.
Agair., it may be cohfidered whether, by
the decree, may not be underftood, the decree
of God by his Prophets denounced, concern-
ing the deflrudion of Jerufakm, the captivity
of the Jews, and the laying their land defo-
late for their evil doing, and fo the promife to
be, that when God in mercy fhall fee time to
reftore again Jertifalem, that then the decree
fhall ceafe, be as it were laid afide and re-
verfed, and then fhall her exile children come
again to her from all parts, thdugh their land.
fuch fhall be the glory of Jerufalem again after mean while, by virtue of that decree^ Jhall be
her reflauration, that " many of all nations
fhall flock unto it. Not far from this is that
expofition of ° fome Jews, That day fhall cer-
tainly be, and in it fhall be fubjeft unto thee
the inhabitants of thofe nations, \i. e. I fup-
pofe, fuch of them as fhall join themfelves to
the Jews, and join with them in ferving their
God, not as if all thofe nations fhould be fub-
je6led to them.] This reflauration of Jeru-
Jalem (as is by p Some obferved) was made
good, and the prophecy corporally and typi-
cally fulfilled after the feventy years of the
Babylonijh captivity, i when the Jews had li-
berty again to return to their country, and
build their city and temple : but fpiritually and
principally, when the kingdom of Chrift was
after his coming fpread through the whole
earth, and the decree went forth far abroad,
the dodtrine of the gofpel ; that decree
2. e.
mentioned, Pfalm ii. 7, 8. by virtue of which.
defolate, &c. ^
By the decree, ' Some who more fpiritually'"
interpret the words, underftand human laws
and traditions contrary to God, which fhall
give place to God's, and be removed to make
way for that, and that then diverfe of all na-
tions fhall come in unto the Lord. Thefe
ways of expounding the words are there, if
they be looked on as fpoken to and of Jeru-
falem, as our Tranflators by citing in the Mar-
gin, Amos ix. II. feem to do, and not with-
out good reafon. But Others, as we faid^
will have them direded to the enemy, and
then is there farther variety of expofitions.
" Some by the enemy meaning Babylon or the
Chaldeans, and thus giving the meaning, it
will be a day, /. e. a long day, or long time
ere thy ruins fhall be repaired : In that day of
thy being trodden under, the power of fend-
ing abroad decrees among the nations * fhall
he was to have the heathen given him for his be far from thee, (according to that expreflion,
inheritance, and the uttermofi farts of the Nahumn. 13.) In that day he, i. e. Cyrus,
earth for his foffeffion, and by the dodrine of fhall come unto thee from Affyria, and to thy
the kmgdom they were to be called in to him
from all parts. Surely that this higher manner
of the fulfilling this prophecy, by building
the fpiritual Jerufalem, i. e. the church of
Chrifl, may well be attended to, and chiefly
looked on by Chriflians, and fo compared with
what is faid, Amos ix. 11, &c. that God
would raife up the tabernacle of David which
ivas fallen, and clofe up the breaches thereof,
&c. and fo applied as that is, AEls xv. 16,
17. is not to be controverted : but we rather
fenced cities, and fhall fubjedl to himfelf the
places, or regions here defcribed.
And the land, i. e. Chaldea, fhall be defolate
with it's inhabitants, becaufe of their many
impieties and flaughters, and rapines, by them
formerly committed. This fenfe is given by
a great learned " man, but feems fomewhat
harfh. '' Others taking the v/Ords as referred
more generally to the enemy, (without parti-
cularly defigning who is meant) thus. At that
very time when thou fhalt eflablifh thy king-
at prefent look after the plain literal fulfilling dom, and rife up with all thy might againft
of it, which it long fince fo fully -had, that
we may on good grounds fay, that the Jews
in vain and without reafon look for it as yet to
come.
If the word ptl"!^ yirchak fignify to go far
abroad, and be divulged, as we have feen
' Some to bterpret it (though • Others queflion
it, becaufe it more ufually fignifies to be re-
moved, or put far off) then might it, being
applied to the decree of Cyrus, Ezra i. or of
Darius, Ezra vi. be expounded thus. Then
me, the decree of God fhall be far and wide
extended, and his judgment fhall come on
thee, who haft fo contumelioufly ufed me,
from Affyria, &c. /. e. from one nation to
another, till all mine enemies be deftroyed.
A learned "^ Jew, likewife taking it as fpoken
to the enemy in that large fenfe, looks on it
as a threatning from the Jewifh nation to
them, that fhe fhall be revenged on them for
their infulting over her, faith, that the mean-
ing may be. At the time that you fhall think
fhall the decree for thy reftauration be fent or to plaifter or make up your buildings, the de-
promulged far and wide, and by virtue thereof
thy children from all thofe parts where they
are captives, fhall come unto thee, though
literally underftood ; and not only of the
promulging of the gofpel, according to that
expofition formerly given.
Vol. I. D
cree of God fhall be far removed from you,
concerning it, i. e. he fhall determine the con-
trary. That day fhall certainly be ere long,
and fhall appear made good in the countries
here named, by their being taken by Nebu-
chadnezzar, or afterwards ; Affur or Affyria
d being
* Lud. de Dieu. ' Id. and Chal. Paraph. "■ Calvin. " See chap. iv. i,
^ See Ezra i. and Neh. iii. ' L. de Dicu, Tarn. ' Calv. '. Pelican,
fliall be far removed, gr denied thee. " Grot. ^ Bren. » R, Taiich.
" R. Tanch. p Tarnov.
Grot. * Vat, Thy tribute
90
A C 0 M M E N r A R Y
Chap. VIL'
bang ih the firft place named as IfraePs enemy, by fca, which is that which he faith, and from
that at that time prevailed over them, and led fea, i. e. on the fea fhall they come from fea,
them captives, (jc. and then from mountain to mountain, as much
Others of the Jews, who look on the words as to fay, alfo of the inhabitants of the moun>«^
as direfted to the enemy, more plainly fpeak tains fhall come againft them : and fo in fine,'
out their mind, that by the enemy they mean the land of Ifrael in which the war fhall be.
the Romans or Chrijlians : fo * One of them,
therefore, fpeaking concerning the enemy
faith, In the day that thou thinkefl to build
up thy walls with the fpoils of Ifrael, when
thou fhalt come with Gog and Magog into the
land of Ifrael, in that day fhall the decree
be far removed, i. e. that day fhall be to thee
to the contrary, and thy decree, which thou
determineft over the nations, and Ifrael which
thou rulefl over, fhall be far removed : that
day Jhall come even to thee. That day of the
falvation of Ifrael is a day of the Lord, and.
to thee, the enemy fhall come to deflroy thee,
from Affur, &c. and the land Jhall be deflate,
viz. the land of the people '' with them that
and multitude of people fhall be gathered to-
gether, Jhall be dsfolate becaufe of them that
dwell therein, viz. thofe nations which live in
it for making war one with another ; and all
this fhall be for the fruit of their doings, by
which they did evil to Ifrael. And whereas
the ° Chaldee Paraphrafi interprets it of the
land of the nations, that that fhould be defo-
late by reafon of the flaughter and deflruftion of
the inhabitants, that alfo, fays he, is true.
Thus have we from him a long flory as
puruaually told us, as if he had with his eyes
feen it already a<5ted, and as confidently af-
firmed as if his expofition were as authentick as
t-he text it felf, and had been didated to him
dwell therein. " Another thus expounds it, by the fame fpirit, as the words thereof were
that the fons of Edom, i. e. the company of
Chriflians fhall come up to conquer Jerufalem,-
which, fince Titus deflroyed it, had been in their
hands, and was taken from them by the Ifma-
elites, or Mahometans. The kingdom of Edom
(faith he) fliall go up thither to build their
walls i but the matter fhall not fucceed accord-
to Micah : but fuch is it as the words afford
no ground for. Confider when Micah pro-
phefied, and what happened after, of the
taking of Jerufalem, and the captivity of the
Jews, and their reftauration, and coming from
all parts again to Jerufalem, after the land had
for feventy years been defolate for their fins ;
ing to their thoughts, for in that day the de- and that if there be any thing beyond this in
cree fhall be far removed, that is to fay. The an higher fenfe to be looked after, it was fully
decree which was in their hands, i. e. the . made good in the fetting up the church, the
(juflom of taking it, as at other times they kingdom of Chrifl, and by fb many nations
had done : and how that decree fhall come to bein^ called into it by the preaching of the
be removed (or altered) he fheweth, faying,
that is a day and it Jhall come unto thee, i. e.
that is a day, a peculiar fignal day, a day unto
the Lord, and to thee, O enemy, fhall it
come, even to th^ neck fhall it reach. And
gofpel ; and it will eafily appear that this pro-
phecy hath in the utmofl extent of it been
long fince fo fulfilled, as that thefe Jews look-
ing for a farther completion of it, by freeing
them in flich a way as they fancy from their
fo he mentions that againfl the kingdom of prefent condition, will (as we before intimated)
Rome fhall come the kingdoms of Affyria, and
of the fons of the Eaft, that is it which he
fays from Affyria, and the fortified '' cities,
which he fuppofes to be Chaleath and Chabor,
by the river Gozan, and the cities of the
Medes, of which Jofeph Ben-Gorion fays, that
the people of them Alexander the Macedonian
did fhut up within the mountains that they
fhould not come forth. Thefe the Prophet
faith fhall now come forth againfl this enemy.
evidently appear to proceed only out of obfli-
nacy to maintain and make good their ground-
lefs fuppofition, that the promifed MeJJiah is
not yet come, but yet to be expeded as a
temporal Saviour, whofe kingdom fhould be
of this world.
Befide thefe ways of expounding, fome
taking the words as diredled to Jerufalem, or
the nation, or church of the Jews, others ta
their enemies, there is yet another, which
and by faying from IISQ Matfor, or the <for- feems to part them between them, given by
trefs even to the river, he intimates that the
ten tribes alfo which were there in reflraint
and captivity, fhall come againfl them, and
the other people which are in the North- Eaft
even to the river, viz. Euphrates, which is
one of their ancienter Commentators, viz. R,
Solomon Jarcht, who liking the firft words as
referred to the enemy, which faid. Where is
now thy God ? as if fhe alfo faid to Jerufalem^
The day wherein thy walls fhould be built.
between Jerufalem and Babel fhall all come up which thou expefteft, the decree of that day is
againft them.
And becaufe the Chriftians fhall fome re-
main in fhips on the fea near the land of
Ifrael, and others be on the land, therefore
he firft reckons up the people that fhall come
agjunft them by land, from Affyria, and from
the fortijied cities, and from the fortrefs, and
then prophefies that there fhall come againft
them, that are on the fea, ftrbiig nations alfo
far removed, i. e. the time of it fhall be pro-
longed, it fhall never come : then makes the
following to be the Prophet's anfwer to this
purpofe, That day which you mock at, fay-
ing it is loft, it is come to nothing, is a day
referved, and kept with God, and fhall not
be fruftrated, and fhall come even to thee, O
enemy, to wafte (or deftroy thee) from Affury
which was the firfl, or chief of thofe that did
. » R, D.Kimchi. V^y.
fuch thing expreft. ^
I Abarb. * 2 Kings xvli. 6.
us
' In the copies that we have there is no
I
Chap. Vir.
t ^on MICA /71 O > /
tts mifchief, and the fortified cities, /. e. and
unto the fortified cities, which Jonathan the
paraphraft calls Churmani the great •, (perhaps
Armenia) and the ftrong city or fortrefs is
Rome, as he faith, who will bring me into the
ftrong city, Pfalm Ix. 9. and cviii. 10. and
they fay in the Midrajh of Elleh haddebarim
Rabba, (i. e. the great allegorical expofition the Perjian gulph to the Syrian, or that part
91
them as a threatning deftrudion to Babylon ot
the Chaldeans, take them as a defcription of
thofe places and countries which Cyrus, King
of Perjia, fhould fubdue, and take from the
Chaldeans, by the ftrong cities, underftanding
Babylon, Borjippa, and other like -, by th^
river, Euphrates ; by from fea to fea, from
of Deuteronomy,) that is, Rome, &c. This
we give at large out of a manufcript copy,
becaufe in the ordinary printed copies, both
the name of Rome and other words are want-
ing. And the land flo all be defolate, i. e. (faith
he) the land of the nations.
It may feem tedious that we have reckoned
up all thefe ways of expounding thefe words ;
but perhaps it was neceflary, left any finding
any of them omitted might fufpedl that it had
in it fomething appofite, or of moment for
of the Mediterranean fea ; by from mountain
to mountain, from mount Taurus to mount
Carmel. ^ Others look on them as a defcrip-
tion of the countries of thofe enemies of the
Jews, which bordered on their land, as Egypt
(defigned by the words from fea to fea) and
the Idumeans (or Edom) Moabites and Ammo-
nites denoted by from mountain to mountain^
i. e. mount Hor, about which thefe countries
did lye, which Nebuchadnezzar fhould alfo
take. According to thefe and the like grounds.
underftanding the text, which was not taken do they appropriate the defcriptions here given
notice of. to different places. 'All that we can fay is.
Having now the chief of fuch interpreta- that without doubt, when thefe words were
tions as are given, any may ufe his own judg- fpoken it was well underftood what places
ment, and I fuppofe none will feem plainer, were meant by the defcriptions given of them ;
and more agreeable to the words, than the firft, but now fo long after, whatfoever can be faid,
taking the words as fpoken of, or to Jerufalem, is but by conjefture, and cannot be certainly
or the nation, or church of the Jews, that to affirmed, fo as to conclude for one opinion, to
her is promifed, that there fhould be a day, the filencing and taking away pretence of pro-
■wherein her walls fhould be built, and in that babillty from all others.
day her exile children fhould come again to
her from feveral places of their difperfion ;
though it fhould not be till after the land, for
the evil of their doings, fhould be defolate,
and they be removed from it ; before the
making good of this gracious promife, that
judgment or punifhment afore thrcatned fhould
Having been thus long oh thefe words, we
fhall not difmifs them without taking notice of
what is faid in the Dutch Annotations (as
tranflated into Englifh on ver. 13.) viz. that
by the land they rendring it, this land, is to
be underftood the land of Canaan, and what
is faid, it fhall become a defolation, this hap-
take place for chaftifement of them for their pened firft in the time of the Babylonian de
iins. The particle 1 V rendred notwithftand-
ing, by it felf fignifies fimply and : but accord-
ing as the words, among which it is placed,
be conftrued or underftood, will halve other
meanings, as here according to our tranflation,
notwithftanding, i. e. though thefe things be
vaftation, and afterwards in the time of the
New Teftament, and continueth fo to this very
day. In this note feems to be fome conflifioni
for it feems to make thefe two defolations, viz.
that occafi6ned by the Babylonians, fo many
years before Chrift, and that by the Romans^
promifedi yet before they come to pafs, the after Chrift, to be one continued defolation.
land fhall be defolate, &c. or, thefe things
fball be, though the land be made defolate,
or as in the Margin, after that the land hath
been defolate thefe things fhail be.
As for the places named in the 1 2th verfe,
there is no fmall difference in affigning them.
or both in this one prophecy to be prophefied
of, whereas the long diftance of time, and
the reflauration of Jerufalem after the firft de-
vaftation and the condition of the Jews com-
ing between, fhews them to be of different
and diftind: confideration as to the letter of
Interpreters according to their expofition of the what was fpoken, though what was fpoken of
other words, feeking to fit them to it. ' They one, may in another fenfe be applicable to the
that look on the words as a promife of an happy other.
reftauration of the Jews, take them as a de- Again, what Drujius faith, that by fome
fcription of thofe places in or about Ajfyria, the nth and 12th verfes are underftood as of
and beyond it, where they were detained, and denunciation of punifhment to his people for
from whence they fhould returri ; whether their fins, and then, ver. 13. is to be under-
niSQ Matfor be taken for the name of a place,
or for any fortified city, and the whole country
to be denoted, both that of it which vras about
its rivers, and on or about its mountains, or
t elfe a defcription of the land to which they
flood of Ifrael ; I know not by whom it is,
or how made out, I fuppofe they muft then
underftand the words as fpoken to the Jews
or Ifraelites, In the day that thou thinkeft to
build up thy walls and fortify thy (df againft
fhould return to pofTefs it, by all its borders, thind enemies, thy decree (or determined pur-
both for length and breadth ; there being in pofe) fhall be far removed, or fruflrated. In
both thefe countries i> places to which the that very day wherein thou thinkeft to fecure
words may be applied. ' They thit look on thy fetf, fhall the enemy froih all parts, and
into
* R. Tirtch. « T'irm 1" SeeDeut.xi, 24. Ezet.xlvli. 13, kc. Joel ii. zo. \ Grot. " See R.
Taoch.iand R. D. Kimcbi.
9»
k C 0 M M E I^YA R r
Cliap. Vti]
to a flock or /heep.) So in the Arabick
tongue, by one " that hath a fmooth, foft, or
gentle rod, or ftafF, is exprefled, one that
gently rules and guides his flock ; by one that
hath " a rough and hard ftafF, one that roughly
*fall I Jhall arife^ &c. expreflions of aflurance or harftily behaves himfelf towards them ; ac-
of comfort and falvation, and what follows to cording to which, Pfalm ii, 9. that which we
the fame purpofe, ver. 14. to the end of the render, thou Jhalt break them with a rod of
chapter ; it will appear, that if they be looked iron, is reridred by p Some, thou Jhalt feed or
on as fpoken of God's people, they are con^ rule them with an iron rod ; to exprefs fevere
folatory, and a promife of good, though, dealing toward thofe fpoken of Contrary to
into all thy quarters come unto thee, and the
land fhall be by them made a defolation, i^c.
The words taken by themfelves might bear
this fenfe, but as here they ftand confider-
ing what went before, ver. 8, &c. If^en I
that thofe who continue in their wickednefs
may not fnatch at them, and thence take oc-
cafion to encourage themfelves in evil •, it be
added, (to fhew that thefe things ftiall not be
made good to them, but upon repentance, and
after "they have been chaftifed for their fins,
according to the prophecy going before to that
which is that, Pfalm xxii. 4. Thy rod and
thy Jiaff, they comfort me. 1 It is an inftru-
ment botli for direftion, and corrcftion, to
guide, and to reftrain, as the Ihepherd fees to
be needful, ' And fo by it here will be meant
God's care over them for their good and pre-
fervation, by direfting them to what is good
purpofe) notwithjtanditig the land Jhall be defo' for them, and keeping them from evil, his
late., &c. or (this fhall be) after the land bath
been defolate becaufe of them that dwell therein
for the fruit of their doings. If they be
looked on as comminatory, they will more
properly feem to belong to the infulting enemy.
watchful and peculiar providence over them,
who are called by a note of peculiarity his peo-
ple, the flock of his heritage, as elfewhere,
the Lord having taken Ifrael to be unto him d
people of inheritance, Deut. iv. 20. and chofen
as declaring what fhall betide her for her pride them to ht a fpecial people unto himfelf above all
and infolency, and like behaviour,
14. % Feed thy people with thy rod, the flock
of thine heritage, which dwell folitarily in
the wood, in the midjl of Carmel : let them
feed in Bafhan and Gilead, as in the days of
eld.
Feed thy people, or as in the Margin, rule,
&c.] The word being ufed in both fenfes, the
firft fimply; the fecond figuratively. A learned
' Jew notes that thefe words uttered in form of
people that are on the face of the earth, chap. vii.
6. For the Lord's portion is his people, Jacob
the lot of his inheritance, chap, xxxii. 9. fo
therefore every where in Scripture called, and
owned by him, viz. as his people, and fo alfa
his flock, Ifaiah xl, ir. and Ezek. xxxiv. 8.
and feveral other verfes : and fo his people^
and the fheep of his pafiure, Pfalm c. 3. and
fo our Saviour calls his church, his Jheep,
John X. 27. and his flock, Luke xii, 32.
Thefe he prays (faith Aharbinel) that he will
feed or govern henceforth with his own rod.
a prayer, are a good promife, and declaration and not with the rod of the enemy, becaufe
(or prophecy) of what fhould be, according they are, fays he, the flock of thine heritage.
to the ufual cuftom of prophecies, that God Which dwell folitarily in the wood, in thp
would keep them by his providence. On the midfi of Carmel, &c. Thefe words being con-
contrary it is by "n another noted on Pfalm cife, it hath caufed diverfity of expofitions, of
Ixix. and cix. that the imprecations and curfes which before we give farther account, we may
there ufed, are not properly curfes by him obferve that the particle in, viz. in the wood
wifhed againfl: his enemies, but rather denun- is not exprefled in the original text, but fup-
ciations or foretelling of fuch evils, as God plied as underflood : and, again, concerning
would fend upon them, which he direfted
him, as elfewhere other Prophets, in fuch
forms to utter. That which the Prophet
either for the people, or in the name of the
Carmel, that it is a name of a mountaih.
» Two mountains are obferved to be called by
this name, one in the northern part of Judea,
near the fea, in the confines-of Affur and Ze-
people afks (and by afking fhews that God bulun, of which is mention in the hiftory of
will fo bring it to pafs) is. Feed thy people with Elijah, i Kings xviii. 19, 20. and ver. 42.
thy rod. The word, as it more generally figni- and in the hiftory of Elifha, 2 Kings ii. 25.
£es a rod cut from a tree, to be carried in the and iv. 25. The other more foutherly in the
hand, fo is figuratively ufed, fometimes for a mid-land near Hebron in the lot of the tribe
Jcepter, fometimes for a fhepherd's ftafF, with of Judah, of which is mention in the hiftory
which he guides or direfts, and orders his of Saul, 1 Sam. xv. 12. and in which it is
fheep. And according to his ufing it in driv-
ing, ordering, or directing them, is his beha-
viour towards them, exprefled, (and fo the
belmviour of princes or governours, who
are ufually compared to fhepherds towards the
people, or thofe that are under them, likened
/
faid that Nabal's poflefTions were, i Sam.
XXV. 2. and to this mountain they refer ufually
what is fpoken by the Prophets, concerning
the paftures of Carmel, as Jer. 1. 19. Amos i.
2. and here: although, as a learned ' man ob-
ferves, they may aptly enough be referred to
that
' R. Tanchum. and fee R. D. Kimchi. , "■ R. Saadias, or who elfe it is that tranflated the Pfalms into Arabick,
with fome notes upon them, MS. See Note on Hofea ix. 14. " Usx!! j^aJ or cAtX*^- ° L*flxJ' t-»X<o or
O^y^ ZamachQuri jn lib. Afas.
f £ocharc. dc Animalibus, p. i. lib. 2
P Grsec.
C.48.
Syi
. and Vulg. Lat.
Ibid.
"i Nic. Fuller. Concord.
' R. Tanch.
•H
Chap. VIL
oh M I C A U.
93
that Carmel which Elijah did frequent. A
learned " Jew obferves, that this name was
given to the mountain or place fo called, as
being a place of fields, and trees, for that the
word doth otherwife fignify a place of trees,
fruits and fields (abounding in com or grafs)
iind therefore is fo rendred elfewhere a plentiful
or fruitful field, as Ifaiah xvi. lo. and xxix.
17. and xxxii. 15. and Jer. iv. 26. and xlviii.
33. (fo in our Tranflationj for in divers others
the name Carmel is retained as a proper name.)
The name alfo fignifies a full green ear of corn,
as Lsvit. ii. 14; and elfewhere. We may by
the way alfo note that the word iy^ yaar>,
rendred wood, is alfo elfewhere fometime
joined with this word Carmel, as Ifaiah x. 18.
the glory of his wood, and of his Carmel,
which Ours render of hii forefl and of his fruit-
ful field, and xxxvii. 24. the forefl of his Car-
mel, as if in Carmel were a wood or foreft.
Bafhan alfo and Gilead were places noted for
plenty and richnefs of pafture ; a land for cat-
tle. Numb, -xxxxi. I. Deut. xxxii. 14. and
elfewhere often. Again, we may obferve that
feveral " Interpreters do differently diftinguifh
the words, fome joining the words in the midfi
of Carmel, with thofe that go before, others
with thofe that follow. Thefe things being
obferved, we fhall the better perceive the
grounds on which they that give difi^erent ex-
pofitions go, and how to difcern or judge be-
twixt them.
Among the feveral expofitions we have
thefcj \fi. That of the Ghaldee Paraphraft,
Feed thy people with thy word^ the people of
thine inheritance, in the age (or world) which
is to be renewed; (he means, perhaps, after
their t-etum from captivity) they fhall dwell
(or let them dwell) alone, which were folitary
in the wood, and they fhall dwell (or let them
dwell) in Carmel^, and they fhall feed (or let
them feed) in the land of Mathnan, i. e. Ba-
fhan, and Gilead as in the days of old. In re-
ference to this, and other expofitions may be
obferved that it was foreprophefied as a
bleffing, that Ifrael fhould dwell alone, &c.
hfumb. xxiii. 9. and Deut. xxxiii. 28. in fafety
and fecurity, without dependence on other
nations, or fear from them, or mixture with
them. 2ly. That of a learned Jewifh " Ex-
pofitor, which dwells i. e. that they may be
alone in their land, and no other people with
them. In the wood, in the midfi of Carmel,
i. e. Let them dwell in the wood ais in Carmel,
which is an inhabited place, of fields^ vine-
yards, and trees : as if he Ihould fay, they
fhall then dwell (or let them then dwell) con-
fidently or fecurely in the wood, which is a
place of hurtful beafts, and not be afraid of
them, as a man that dwelleth in the midft of
Carmel where there is no caufe of fear, as he
faith, Ezek. xxxiv. 25. They fij all dwell fafely
in the wildernefs and fleep in the woods.
^ly. ^ Another of them, feed, them which
dwell folitarily (feparated to the fervice of
Vol I. E
God, after that the other nations are cut off)
as [in] the wood (or foreft) in the midft of Car-
mel ; fo let them feed in Bafhan and Gilead,
i. e. all thofe other countries being free to
them in their pofleffion and occupation, none
hindring them, as woods on the mountains
are free to all that will, to feed, or gather
wood in them ; fo let thofe rich places be free
to them. 4/yi '' Another, O Lord our God^
feed thy people Ifrael with thy rod and ftafF,
not with the rod of the enemy^ becaufe they
are the fheep of thine heritage, and therefore,
them dwelling alone in the wood, in the midft
of Carmel, feed, fo as that thefe flieep may
obtain to dwell fecurely aloncj and no other
dwell with them in their wood in the midft of
Carmel, thereby denoting the land of Ifrael,
and Jerufalem, becaufe Carmel was a place of
good fields and viheyards, and fo fhall the
land of Ifrael become again good, fmitful,
and green, or flourifhing. Let them feed in
Bafhan and Gilead, which are countries on the
other fide of Jordan, (as in the days of old)
when Reuben and Gad, and half the trib^ of
Manaffeh were in them.
Thefe expofitions have we from the Jews.
Amongft Chriftians is yet farther variety.
' Some to this purpofe giving the meaning.
Feed thy people, &c. thofe which pow being
fcattered among ftrange hations, the Chaldeans
and others without any paftor or guide, are
as if they dwelt folitarily in a wood expofed
to dangers, do thou feed again in the midft of
Carmel, and bring back, that they may feed
again in Bafhan and Gilead in their own coun-
triesj as in the days of old, i. e. in fecurity
and profperity under thy proteftion, a^ their
fore-fathers did. This much agrees with the
Chaldee, and to the fame fenfe are the words,
as in our Tranflatibn readj perfpicuoufly para-
phrafed by a learned and famous '' Bifhop of
our church. In this mean time, viz. of the
defolation of the land, O God, take thou care
of thy people. Oh do thou feed and govern them
by thy gracious proteElion, lead thou this flock
of thine heritage, which now dwell folitarily in
the wildernefs of their captivity, into the midft
of thy fruitful paftures of Carmel, let them
feed in the rich fields of Bafhan and Gilead, as
in former times. Others, though not differing
in the fignificatlon and fenfe of the words, yet
di verily pointing them, <; make part of them'
the words of the prophet, part the words of
God, as if the Prophet having faid. Feed thy
people with thy rod, &c. which dwell folitarily
in the wood, God fhould anfwer in the midft of
Carmel fhall they feed, and in BafJjan and Gi-
lead, i. e. they fhall be brought back from their
captivity, and poflefs their rich land again, as
formerly from their coming to it out of Egypt
till their captivity. Or as fome <i Others, the
Prophet's words are, feed thy people, &c.
which now dwell in their captivity, as in a
wood, (feed them, I fay) in the midfi of Car-
mel i and God's anfwer, they fhall feed in Bafhan
e and
* R. D. Kimchi in dift. * See Chr. a Cafbo. "^ R. D. Kimchi, taking H as by wiy of promife from God
that it (hall be fo with thetn. f R. Tanch. » Abarb. » Pelican. Calvin. Chr. a Caftio, &o, " Bifhop
Hall's Par. ' Ribera. "» Tirin. ' ' - "
y
A C 0 M M n N t A RY Chap. VII:
fpoken to, and of, the Prophet, God, and
the nation, or at lead the church of the Je-'JOSy
implying (as we faid) a prophecy, or gracious
promife of return out of captivity to their
own land, and that under the protcftion of
God, taking care of them as his people, his
flock and fheep, they fhould enjoy all things
neceflary, and conducing to their well being
94
and G'tkad to the fame fenfe that before.
' Others, feed them dwelling in the wood of
their captivity among the Chaldeans, as fe-
curely as if they were in the midft of Carmel ;
tliai adding by way oi afilirance, when thou
haft brought them back they fliall feed in
Bajhan, &c. ' Others, that dwell folitarily
in the wood, /. e. without mingling them-
felves with other nations, that they may ferve in abundant manner, fet forth by a fimilitude
tlice alone, i^c. Thtfc all agree in this at of fheep feeding in thofe rich paftures named.
leaft, that they make the firft words to be the Although withal it cannot be doubted that all
words of the rrophet by way of petition to thefe good things promifed to the Jnvs are in
God, and fo including a prophecy of what a higher manner made good to the church of
ftiall be accordingly. But there is a learned Chrift, and all faithful believers refcued from
t Commentator, who looks on them all, as the fin and fatan, and brought back into his fold ;
words-of the Prophet to Ifrael, bidding them, who, as he faith, flmll le fared under his pro-
and fo comforting them with afTurance that tedion, and go in and out, be kept in fafety
diey fhould, feed their own people, their own and fecurity, and find pafture, /. e. fpiri'ual
fheep, as they had, for the time of their cap-
tivity, fed their enemies fheep, ferved them ;
but fhould hereafter be their own men, look
in fafety, fecurity, and liberty after their own
affairs in their own land. But this expofition
is not fo agreeable to the words, as that we
fhould foruke that wherein others agree to
follow it. However, in this all hitherto
food for their fouls of his word and facra-
ments, and all things conducing to their com-
fort and eternal good. And to this ultimate
fulfilling of this prophecy under Chrift, doth
the Chaldee Paraphraft feem to point, making
them as a prayer to God that lie would feed
his people with his word, in the age that was
after to be renewed, as above was faid. This
acrce, that the words contain a prophecy of paraphrafe is faid to have been compofed fome
the Jews return from captivity to their own
lajid, and that they fhould there be in fecurity
under the protection of God, live in plenty
a^ad profperity, and be fupplied with all things
good for them, as fheep in thofe rich paftures
under the condud: of a good and careful fhep-
herd. ^ Others take other ways, looking on
the words as the words of God the Father to
Chrift, bidding him to take care of his church,
and to feed them with evangelical food : or,
i at leaft, as the words of the Prophet to
Chrift, praying him that he would bring Ifrael
into his church, and feed and guide them,
though deftitute of help, like fheep in woods.
k Others, as the words of God to the paftors
of the church, Chrift's fellow labourers, pre-
fcribing to them how they fhould take care of
the flock, of which he had made them over-
leers, under the type of the ancient church.
• Others, as the words of the church to Chrift,
the chief fhepherd of the church praying him
that he would feed his people, /". e. his church
fcattered all abroad upon the earth, and hated
by the children of this world, (with his ftafF)
his word and fpirit, thofe his flock of
thirty years before Chrift. This place will be
well illuftrated by comparing it with another,
promifing the fame bleflings in very like ex*
prefTions, Jer. 1. 17, 18, 19.
15. According to the days of thy coming out of
the land of Egypt will I fhew unto him mar-
vellous things.
According to the days of thy comhg out of
the land of Egypt, &c.] Thefe words are ge-
nerally looked on, as fpoken in the perfon of
Godj in anfwer to that former petition of the
Prophet, Feed thy people, &c. afflirihg him
that he will fo do •, and that he may not doubt
of it through any feeming difficulties, puts
him in mind of thofe former great things
which he had done for their fathers in bringing
them with his mighty power out of Egypt,
with mighty figns and wonders. He that
could do that, can do this ; his power Is ftill
the fame •, of that they cannot doubt, and he
afliires them he will do it ; though confidcring
their forlorn condition, how low, and weak
they are, how many and potent their enemies,
and what great obftacles are in the way, it
cannot be done without fhewing unto them
marvellous things, like thofe of old, fuch as
fhall be wondrous in their own eyes, and in
often perfecuted and^ driven into folitudes) and the eyes of all that behold them : fo that they
z.
fheep, as they are often compared, that dwell
alone as a feparated people, not intermixed
with the reft of the world, with Seds and
Hereticks, (for which reafon they are alfo
yet living in fafety and confidence againft all
enemies, and hell gates under the proteiftion of
their fhepherd, &c. But though thefe are
pious meanings, yet we look on as more appo-
fite to our purpofe, and giving the natural
meaning of the words, the former expofitions,
and among them, that '" Paraphrafe, which as
fhall fay among the Heathen, The Lord hath
done great things for them, Pfalm cxxvi. 2.
yea that in fome refiTcdls that which God
would do, in their bringing back from Baby-
lon, and their other difj^x-rfions, and their won-
derful reftauration, fhould be rather more mar-
vellous, than what he did in the days of their
we faid, is agreeable to them, as in our Tranfla- coming out of Egypt, appears by what is faid,
bou read, making the perfons, fpeaking, Jer. xvi. 14, 15. Behold, the daj's come,
faith
' Ch. a Caftro.
••■.Dutch Nctci. •
f Ibid. « Sana.
BilKbp HdU's P«r.
I See Chr, a Caftro.
See JDiodat. andPifc.
^ Jun. Tj;jm.
Chap. Vir.
on M 1 C AH.
^l
faith the Lord, that it Jhall he no more faid.
The Lord liveth that brought up the children of
IfraeU out of the land of Egypt ; hut the
Lord liveth that brought up the children of
Jfraeli from the land of the North, and from
all the lands, whither he had driven them, and
I will bring them again into their land that I
gave unto their fathers. With much the like
wordsj chap, xxiii. 7, 8. which feem to make
as if in, and for efFefting the latter deliverance,
even greater marvels were wrought and greater
power fhewed than in the firft. For what
reafonS it may be fo faid, will not be to our
prefent purpofe to enquire, our prefent words
reprefenting them as alike marvellous ; and
they were both manifeftly " types of that
greater deliverance by Chrift wrought, and
thofe more marvellous things by him done,
for the delivering of his people from the
power of hell and the devil. And fo may we
look on the words both here, and in thofe
places of Jeremy, as direding us to that won- dom, and flourifhing nation, that the nations
of a different kind, which wouid indeed be
lefs than what hath been already done. Thy
coming out of Egypt.'] ° Thine, O Prophet,
or people, in thy fathers. / will Jhetv unto
him.] i. e. the people of Ifrael. The change
of perfons fpoken to in Scripture is frequent,
and doth not alter the meaning ; all is meant
of the people.
rv.- }«•. '-)
1 6. f The natidns jhull fee and he tmfoundei
at all their might, they jhall lay their hand
upon their mouthy their ears floall he deaf. ;'
The nations jhall fee, and he confounded ai
all their might, &c.} Thefe again feem to be
the words of the Prophet, defcribing the ef"
fe<5ts of thofe marvellous things that God
would work : fo unlikely was it that the Jewi
being in that low and fervile condition, which
they were brought to in the Babylenijh capti*
vity, fhould be reftored to be again a king*
derful deliverance, for a fuller and higher
completion of thefe prophecies, than was
either by the deliverance in bringing them out
of the Egyptian bondage, or Bahylonijh capti-'
vity, though more immediately the words
point at thofe, and in this the expreflions of
the Jews themfelves will concur, vin,. that the
final completion of thefe prophecies, is to be
by what Ihould be done by Chrift or the
Mejfiahi So Kimchi on Jer. xvi. 14, 15.
faith, that what is there faid (hall be made good
in the days of the MeJftah, (as likewife Abar-
binel, as being the opinion of their ancienter
Dodors.) But mean while, though thus far
in words they agree with us, yet in the appli-
cation of them to the matter fpoken of, there
is a vaft and irreconcileable difference. For we
fay, that as for any temporal deliverance by
thefe words foretold, it was made good in a
marvellous manner by bringing back the dif-
perfed Jews from the Bahylonijh captivity.
But as for that more marvellous delivery, by
this typified and given them to look for under
the MeJftah, it is wholly fpiritual, (his kingdom
being not of this world) and hath been ac
feeing what marvellous things God had fhewed
in reftoring them, could not but wonder, and
be confounded to fee all their own might, which
they tnifled in, brought to nothing ; and thof^
whom they fo much defpifed to be advanced tor
that height, and power, that tliey are not abi^
to hinder or hurt them ; ' Some by their mighti
underftanding the might of the enemies them-"
felveSj "> Othei-s, the might of the people that
are faved. And the manifeft {igns of their
confiifioh, and confternatioh fhould appear, iti
that they floould lay their hand upon their mmithy
be filent and mute, as not knowing what to
fay, nor daring to fpeak againft God or his
people, nor able to contradid what they faw.
With this exprefTion may be compared, chap.
iii, 3, 7. and Exod. xi. 7. Jojhua x. 21.
Judiges y.-^\\\. 19. Jo^y. 16. and xxi. 5. and
xl. 4. Pfsim cvii. 42. And that their e-arf
jhould be deaf: fb ungrateful fhould be the
things that they heard, as that they fhould be
aftonifhed by hearing them, and being not able?
to bear them, even ftop their ears agajnlt them,'
as wifhing themfelves ev«i rather deaf than to
hear fuch marvellous tilings, as God had dontf
cordingly fulfilled by refcuing his people (and for thofe whom they hated. This their con-
thofe as well Gentiles as Jews) from a worfe
captivity under a more potent enemy, than
either the Egyptian of old, or Babylonian af-
terward, even the devil, and the power of
hell. But the Jews, that they may look for,
by virtue of thefe prophecies, a temporal re-
ftitution from the captivity they are now under,
iince their reiefting of Chrift, pafTing by that
deliverance from the Bahylonijh captivity, as a
fmall thing, though God fet fo fignal a cha-
rafter on it, apply the words to that which they
yet expeA, without any grounds of a promife
to be wrought for them, by their MeffiaV's,
fubduing all nations to them, efpecially the
Chriftians, whom they hope to fee totally cut
ofF, as hath been above faid, and his making
them lords over them in this world. We
fufion is alfo expreffed in the next words,
17. They jhall lick the duft like afef'pmf, f^^
jhall move out of their holes like worms of
the earth ; they jhall he afraid of the Lord
our God, and Jhall fear bccaufe of thee.
They jhall lick the dujl as a jerpent, &c.]'
Thofe infolent enemies, who crft wliile fey
proudly infulted and triumphed t)vcr God'S'
people, and magnified their own ftrength,
fhalj now be brought to the lowtft, and moft
abjed: condition, as if they were womis and
ito men : which is elegantly fet forth by thefe
expreflions. They jhall lick the duft as a jerpent :
ib caft down fhall they be, fo humbled as not
to be able to raife up themfelves, and fo
have already feen thofe marvellous things done, through fear behave themfelves, as if they
and ftill doing, which make us exped no other were condemned to the fame ' pofture and
food,
" Tirnov. " R. Tanchum, Calv. r So the moft. « Jun. Tiem. Tarn. Stokes, ' (Sen. iii. 14.
96
A COMMENTARY
Chap. Vil.
food, with that accurfed creatxire. The like
expreflion have we, Pfalm Ixxii. 9. Ifaiah
xlix. 3. And they jkall move out of their holts
like worms '(or creeping things) of the earth.
The word MJ"I^ yirgezu, rendred, move^ is
fuch as is taken > ufually to fignify a trembling
motion, or motion with perturbation, whether
fpoken of a bpdily moving from a place, ' or
of the mind being moved with feme pafTion,
as of fear, or anger, or the like ; the effedts
of which are commonly feen in the trembling
motion, or gefture of the body alfo. It is
therefore by " Some rendred, they fhall be
difiurbed : " by Others, they fhall be moved
with fear, or tremble, or the like. The word
in our Tranflation includes the latitude of the
word, any motion with its circumftances of
fear, and difturbance, or the like, which it
feems here to intimate. The word rT'JDQ
Mifgeroth rendred holes, being from a " word
that fignifies to 'fhut up, or fhut in^ properly
denotes a place wherein any is fo fhut in, or
remains, any inclofure, and may therefore be
applied to a dwelling place, a caftle, or hold.
it is ufed elfewhere for a prifon ; as Pfalm
cxlii. 7. and Ifaiah xxiv. 22. and by fome
of the Jews taken for chains, as whereby pri-
ibners are reftrained, Pfalm xviii. 45. where
Ours render it clofe places, as likewife, 2 Sam.
xxii. 46. ftill the fame notion of the word is
retained, and fo in this place, whether it be
rendred (as by Ours) out of their holes^ with
refpeft to the worms, or creeping things of
the earth ; their holes being to them the places
wherein they are inclofed ; or as by '' Others
in refpedl to the men (the enemies) that are
compared to them, their manfions, or ftrong
holds, wherein they fhut themfelves up for
fecurity ; it will be neceflarily fuggefled to us
that as worms, or like creeping things move
themfelves with confufion out of their holes,
when the earth is difiurbed about them : fo
the enemies of God's people fhould in con^
fufton, and tumultuoufly, with fear and con-
fternation, leave their manfions, and flrong
holds, wherein they thought to be fecure, not
able to lift up themfelves againfl God, and
thofe by him fent againft them, or made to
prevail over them ; ^ fo that they fhall deliver
up to them the places wherein they trufled.
The words are flill an expreflion of great con-
fufion, diflurbance, and confternation, which
ihall befal them 5 and the reafon of that con-»
fternation to them is in the next words given,
becaufe they fhall be afraid of the Lord our God,
&c. This is the import of the ufual expofi-
tions, which are ampng themfelves eafily re-
concileable. But there is a » Doftor of the Jews,
who here (as often as we have elfewhere inti-
mated) takes a different way from Others, and
will have the word rendred, holes, to fignify
captivity, (although that alfo would be from
the fame notion) and the fenfe to be, that the
enemies of Ifrael, being cafl down wounded,
Ihall tremble, by reafon of, or in revenge of
2
» Abu W»lid Kimchi. « Nic. Fuller Concord.
y Aben Ezra, R. Tanchum, &c. ^ Grot. • Abarb.
t As Pharaoh, Ezod. v. ii. and Senacherib, 2 King^
t Jun. Trem. and fo an Arab. MS. Verfion.
the captivity which they brought on Ifrael,
God now taking vengeance on them, for the
evils they did to thofe his people in their cap-
tivity. But his expofition is fo harfh, and
violent, that few, I fuppofe, will follow it.
•> Another, by reafon of their own reftraint,
they fhall be afraid of the Lord our God, and
pall fear becaufe of thee ; fo fubmifTively and
humbly fhall they behave themfelves, through
fear of God, who hath done fuch marvellous
things in exalting thofe, whom they erfl while
trod upon, and triumphed over, and cafling
them themfelves with all their might down to
the ground ; fo may thefe words be looked on,
as the caufe of that great conflemation in the
former defcribed, or elfe they may be looked
on as an effedtj or farther defcription of their
conflemation, that they fhall now be really
' afraid of God, whom before they ■' defpifed
and reproached, and with fear arid crouching
addrefs themfelves to him, as forced to ac-
knowledge that there is none befides him.
And fhall fear becaufe of thee.'] Here is a
change of the perfons ; as if with admiration
addrefTing Ins fpeech to the Lord, he now on
a fudden fpake to him, of whom he was
fpeaking. Except, with ' Others, we fhould
lock on it as a turning to Ifrael, or the people
of Godi for whom he did fuch marvellous
things to the confufion and conflemation of
their enemies. As if he faid they fhall be
afraid of the Lord, whom they fee to be our
God, and they fhall alfo fear thee, whofh be-
fore they infulted over^ faying to thee, wheri
is the Lord thy God? ver; lo. now feeing
him to own thee in fo fignal a manner by
thbfe great things that he doth for thte. The
fcope of his words will be flill the fame, viz.
to fet forth both the goodnefs, and the great-
nefs of God, manifefled in the marvellous
things, which he doth for the delivery and
exaltation of his dejefted people and deflruc-
tion and bringing down of their proud enemies,
both which, viz. the goodnefs and power of
God, he proceeds alfo to admire and magnify
in the following verfe, in another regard, viz,
the taking away that which was the caufe to
them of their former mifery, (fee ver. 9.)
that fo it may not prevail to keep them flill
miferable.
18. Who is a God like unto thee, that pardon--
eth iniquity, and paffeth by the trangreffion of
the remnant of his heritage ? he retainetb
not his anger for ever, becaufe he dehghtetb
in mercy.
19. He will turn again, he will have compaffion
upon us : he will fubdue our iniquities, and
thou wilt cafl all their fins into the depths of
the fea.
Who is a God like unto thee, that pardonetb
iniquity, &c.] f Some, that they may with
greater emphafts give the meaning of the
word
" Greek. Vulg. Latin. « Munft. Tigur. * "»J0.
^ R. Solomon Jarchi. ' Jun. Trem. R. D. Kimchi.
xix. 10. and hwe, ver. 10. * R. D. Kicmhi, DruC
Chap. VII.
on MICA B,
97
word bs El in our Tranflation fimply rendred,
(jod^ render it, a mighty God i and fure the
mightineis both of his power and mercy is fo
evidently exerted, and made manifeft in the
following ads mentioned, as that the Prophet
by his queftion here put, denying (as that is
the manifeil force of the expreflion in form of
admiration, or interrogation, and fo therefore
by ^ Some rendred negatively,) that any be-
fides him can do thofe things, aflerts him to
be the one only trae God, and that there is
none among all that were ever worfhipped by
the Heathen to be compared to him, and that
he, and only he, is infinite in mercy and
■ power, and fo able to do fuch things. The
iiffs mentioned are, that fardoneth iniquity^
with the others fubjoined, as concomitant, or
farther explications of it. This is a title or
property which God challengeth to himfelf ;
and whereby he proclaimeth himfelf that he is
a God pardoning^ or forgiving iniquity^ Exod.
xxxiv. 7. and Numb. xiv. 18. where the words
in the original are the fame that here, and this
was alv/ays accounted the property of God alone :
fo fay they, Mark ii. 7. [^ He giveth repen-
tance and fpareth or taketh away punifhment.]
And pajjeth by the tranfgrejfion of the rem-
vaiit of his heritage.^ Pafjeth by, i. e. v/inketh
at, and doth not rigoroufly enquire into it to
take vengeance for it to the uttermoft, but as
One that '' pafTeth by a thing that he will not
take notice of, doth not impute to the remnant
of his heritage their tranfgrefTions ; thofe (fay
Some, both " Je-ws and ' Chrijtians) who fhall
be left remaining of the Jews at that time
when God fhall rcflore them from captivity.
Above, chap. iv. 7. God promifeth to make
her that halted a remnant, the people of his
inheritance fhall not fo be deflroyed, though
they be chaflifed, and though the wicked be
cut off from among them, but that an holy
feed, a "" remnant fhall be preferved, and
faved, Rom. ix. 27. and to thefe is the pro-
mife here made, not to all in general. He
that is a GoA^ forgiving iniquity, will yet by
no means clear the guilty, i. e. faith the Chal-
dee, the guilty that will not repent, or turn,
and be converted, as he faith in the fame place,
Exod. xxxiv. 7. but to thofe that turn to him
he will fhew mercy, as is here defcribcd, and
they for their paucity in refpedt to the others,
who perhaps would call themfelves his people,
but go contrary to him, are called the remnant
of his heritage, and of thefe he doth not fay
that they are altogether " innocent, and with-
out fin, but fuppofing their repentance inti-
mated, ver. 9. th"at he will pardon, or take
away, their iniquity, and pafs by their tranf-
greffion, becaufe they are his heritage, not for
their deferts, but of his own free mercy, it
being his property not to retain anger for ever,
to be implacable in his wrath, becaufe he de-
lighteth in mercy ; fo is his nature oft defcribed,
as, befides the forecited places of Exodus and
Vol. I. F
Numbers, in many others. / ar,i raetciful,
faith the Lord, and I 'will not keep anger fqf
ever, Jer. iii. 12. and fee Pf aim cm. 8, 9.
though they have nothing in themfelves to
deferve it, yet faith he, /, even, I am he that
blottcth out thy tranfgreffons for my own fake,
and will not re-member thy fins -, Ifaiah xliii. 25.
I'his property of mercy (as all others) in him
is unalterable, and therefore as he hath for-
merly fliewcd mercy to his people, fo will he
agai/i ° do, he will turn again, he will have
ccmpaffion upon uSf which according to the or-
dinary ufc of that word, turn, p may either
be expounded, he will again have compafTion
upon us, as he hath formerly ufed to have, or
elfe with refpedl to what went before. He re-
taineth not his anger for ever.] He will after
he hath chaftifed us, for our iniquities, by
which we have provoked his wrath, in mercy
1 turn again from his wrath, he will not in,
anger fhut up his tender mercies, Pfalm Ixxvii.
9. but will ' turn us to himfelf, and turn hlm-
lelf to us, and have compafTion upon us, ac-
cording to what is faid, Jonah iii. 9. with
like ufe of the word, ' who can tell if God
will turn, and repent and turn away from his
fierce anger, that we perifh not ? and Zech. i. 3 .
Turn ye unto me, faith the Lord of Hofls, and
I will turn unto you, &c.
He will fubdue our iniquities.'] The word
fubduing, or bringing down or under, which
is ' ufually applied to the bringing under ene-
mies, is here well applied to fin, the worfl of
enemies^ and the fubduing of which is a token
of greater power than the bringing under any
bodily enemies : in the fubduing thefe will the
greatnefs both of God's mercy, and power
appear ; in fin is confiderable both the power
whereby it prevaileth on men, captivating,
and inthraliing them to it felf, and the " evils
which it pulls on men, or punifhments, that
it makes men liable to j the taking away both
thefe, the word fubduing will include and re-
quire, and both thefe will God do for his peo-
ple, by giving them grace and power to refifl
fin, and fhake off its yoke, and by taking
away the punifhment th.reof, and freeing
them from it. The fame is meant by " thofe
that render and expound he fhall put their ini-
quities under his feet, as things that he will
not look upon any more, but put out of fight,
and mind, quite fupprefs, or not fuffer to rife
up and come in fight. In the New Tejlament
are feveral expreffions which agree to this,
and make for illuftrating it, as, dellroying the
body of fin in God's children, that they fhould
not henceforth ferve it, Rom. vi. 6. that it
fhould not reign in their mortal bodies, ver.
12. nor have dominion over them, ver.
14. that God fhall bruife or tread Satan under
their feet. He will fo fubdue, and put under
their iniquities, that they fhall not farther have
dominion over them, nor '' rife up in judg-
ment againfl them. To exprefs further the
f cer-
« Chald. Syriack. ^ Ribera. ' Grot. ^ R. D. Kimchi. ' Druf. Rib. Menoch. ■" See Calv.
I.'siah vi. 13. and ii. II. Jer. xxiii. Ezck. vi. 8. Joel ii. 32. " See Abarb. and Kimchi. » See Calv. on ver. 19.
P Druf. Grot, and Others. See Pfalm Ixxi. zo. Jliturn, and ju^ken, i. t. quicken again. 1 Druf. ' Pfalnx
Ixxx. 3. and Zcch. i. 3 • Joel ii. 14. ' Druf, » R. Tanch. * Grot. Vat. * Dutch Notes.
98
A C 0 M M E N T A Rt Ctiap. VU.
certain, and utter abolition of them, he adds.
Thou wilt caft all their fins into the depth of
the fea.'] Thofc things which are fo drowned
in the bottom of the fea, and covered by it,
are looked on as out of fight, out of mind,
oW of regard, no nioi*e likely ever to be taken
notice of again. ' Some here think an allufion
to be had to a cuftom ufed amongft the Jews^
■who when they would have any thing to be
away out of memory or regard, and from
further ufe, would deftine it to be caft into the
fait fea, or fea of Sodofn. Of which cuftom,
or expreflion, fome examples out of their
v^ritings are brought by the learned Doiftor
Lightfoot in his Centuria Chorographica, chap-
5. (and fee him on Mat. xviii. 6.) but whe-
ther any fuch cuftom among them was in our
Prophet's time, may be queftiohed. Others
think him to allude to the drowning of Pha-
i-aoh and his hoft (the Egyptians) in the Red-
Seay of whom it i§ faid, lie fed covered them^
they faHk as lead in the thighty -waters, Exod.
3tv. 10. of whom he faid, chap. xiv. 13.
See the falvation of the Lord, ivhich he will
jhew you to day, for the Egyptians whom ye
have feen to day, ye fhall fee theh again no
more for ever. Efpfecially he having faid above,
15. According to the days of thy coming
ver.
cut of Egypt, I will fliew unto hifn marvelloui
things. But howevet ■v^ithout looking after
iilufion to any particular cuftom, or hiftory,
the fcope of the phrafe, according to the
cuftomary expreflion Of all natiofts and lan-
giages, will be mahifeft, fo as to fignify, that
od will blot out their iniquities, (as he fpeaks,
* Tfahn li. 9.) cover them, and no more fufi^er
iherti to be in his fight, or t-ettiembrance to
provoke him to anger, or to rife up againft
them for their deftrudtion. Here again (as
hath been obferved,) and in the following
■words, is a ' change of perfonS, the third,
And the fecond. He, and thou promifcuoufly
ufed, as fometimes fpeaking of God, fome-
limes to him, yet Without making more dif-
ference in the fenfe, than if he had in all the
vierbs uftd the fame, either the third or (rather
'1^ a •> learned few thihks) the fecond : which
makes that fome ' Tranflators have not thought
heceflary fo exaftly to fet them dowrt, as they
ire in the Original, but tt> puf one in the place
of the other, the fenfe being ftill the fame, as
to any that perufe them will appear.
20, Ithu hvilt peiforfh the truth to Jacob, and
the mercy to Abraham, which thou haft fworn
unto our fathers from the days of vld.
Thou wilt perforfn the truth to Jacob, &c.]
I'hat which gives him aflurance, that God
will do for them thofe good things nlentioned,
is God's faithful promife made from of old to
them, in their fore-fatherS, which he had con-
firmed by his oath, and to it put his feal,
which the Jxwifh ■• Dodors do not xmfitly fay,
is truth : fo that by thefe ' immutable things,
in which it was impoflible for God to lie,
eftablifhed, it could not fail, but give always
firm confolation to thofe who had right in it.
And from it therefore doth the Prophet here
give afliirance, that God will fo as he defcribed,
have mercy on them ; neither their enemies,
nor fins ftiall be able to hinder it, becaufe fo it
Was ncceflary that he might perform, and in fo
doing ftrould perform the truth to Jacob, and
the mercy to Abraham, which be had fworn,
&c. That by Jacob, and Abraham, are
meant, not only their perfons, but their pofte-
rity, is on all hands agreed, the promifes per-
taining to, and having been made good, mortf
to their pofterity, than their perfons. Here
is ufually made a queftion concerning the dif-
ferent meaning of truth, and mercy, and why
one is faid to be performed to Jacob, the other
to Abraham. The ordinary anfwer, both by
divers ' Jews, and ^ Chrijlians, is, that the
good promifes Of God as made to Abraham at'
firft, were mercy, mere merey, but in refpeft'
to Jacob, truth. God's truth was engaged to
make good to him, and his pofterity, as heirs
to Abraham, What of free mercy Was pro-
mifed to him, and his feed : which is an eafier
expofition, and more agreeable to the words^
than what Rab. Solomon gives, viz. as if the
promife which he ftiould thake good to Jacob,
were the reward oi Abraham's goodnefs, which
he ftiewed ih teaching his fohs to keep the
way of the Lordv fiut here •" other queftions
^re alfo ftarted, as, why Ifaac is not here
named as well as Jacob and Abraham, and
why Jacob is riamed beforte Abraham : but
whatever pleafing or probable artfwers are. Or
may be given to thefe queftioHs, it feerhs not
convenient at all to make them, t'or this
would be to queftion Why the Holy Spirit by
the Prophets fpake as he did, and not as mert
would think fit he ftiould have fpoken, as if
they were fit to teach him, or prefcribe a me-
thod tb him. We ftiall not therefore infift Otl
them, only we cannot but take notice, what
Occafion that fierce Jewifh Do<5tor, Abarbinel^
takes in his anfWer to the firft of thofe quefti-
ons, of venting (as on all occafiohs he doth)
his malice againft Chriftiahs, while he thus
faith, " Becaufe from Abraham came Ifmaely
" and the Affyrians, which ftiall hereafter be
" at peace with Ifrael, therefore he faith*
" that when God ftiall perform the truth to
" Jacob, i. e. the truth of thofe things which
" he revealed to him in the vifion of the lad-
" der. Gen. xxviii. 12, iic. wherein, he
" faith, God fliewed to him all that concerned
" both the captivity, or difperfion of his
" pofterity, and their reftauration therefrom,
" in the redemption, or reftauration of his
" feed. He will ftiew mercy alfo to Abraham,
" in that the Affyrians, the fons (he faith) of
" Keturah, which came from him, and tlie
*' fons of Ifmael ftiall receive the law of God,
" and
. y Arlus ^lont. feibera, ate. ^ See Jer. 1. 20. » D. Kimclii. So the Proirouns, «/, cur, ibeir. ^ R.
iTincKum. ' See GrsfC. Vu)g. Lat.^ Syr. and Arab. * Talmud Sabbat, c. .5. p. 55. Ikkarim, part 2. c. 22.
Suit. Lex. mag. in |0K Aatan. * Heb. vi. 17, rt. «■ R. D, Kimcbi, R, Tanehum. « See Cbr. I
Caftro. "> Atajt.
ehap. Vir.
bn M I C A H,
99
*» and fliall be fubjed, or Tubmit themfelves
*' to Ifrael. But he makes no mention of
" Ifaac, becaufe Efau^ who came from him,
" Ihall have no portion, or inheritance in the
*' law of God, nor in the peace of Ifrael, for
*' there (hall be none left remaining to Efau."
This is his precife determination of the quefti-
On, in which his aim appears to be, to cat off
the pofterity of Efau from any lot, or part in
thofe bleffings promifed of old to Abraham,
and from all mercy. But though Ifaac be not
■named, yet was not his fon Efau then in his
grand-father Abraham's loins, as well as other
of his pofterity, and fo under him compre-
hended as well as they ; though Jacob (as to
the land of promife) carried away the blefllng
of the inheritance : and fo did Ifaac from
Ifmad, and the fons of Keturab ? And what
is here to exclude him more than them ? Bc-
fides the promife made to Abraham is of larger
extent, reaching to all nations, and families of
the earth. Gen. xii. 3. and xviii. 18. and
xxii. 1 8 . Among thofe all fure thofe of the
progeny of Efau alfo muft be included. And
though Ifaac be not here exprefly mentioned,
yet is he according to the judgment of the
Chaldee Paraphraft, who adds his name, ma-
nifeftly cotnprehended, and underftood, and
to him the like promife was made, as to Abra-
ham, that in his feed fhould all the nations of
the earth be bleffed. Gen. xxvi. 4. i With
him he did eftablifh alfo the blefling of all
men and the covenant, fo that though he
made it reft more peculiarly upon the head of
"Jacob, and the right of primogeniture being
transferred to him, his pofterity enjoyed the
ijromafed land ; yea, and as for fpintual blef-
ings they had the preeminence alfo, in that
they had the ^ Oracles of God committed to
them, his law to direft them for obtaining the
promifed blefling : and to them did * pertain
the adoption, and the glory, and the covenants,
and the giving of the law, and the fervice of
Cod, and the promifes ; yea, and that of them
according to the flefh, Chrift, that promifed
feed, "■ in whom the blefling was to be ex-
tended to all the nations, and kindreds of the
earth, came : and therefore at his coming, he
was firft fent to blefs them, A£ls iii. 26. And
it was neceflary that the glad tidings thereof
fhould firft be publiftied to them, A3ls xiii. 32,
46. yet was there by virtue of the promife made
to Abraham, and repeated to Ifaac, mercy alfo,
and a blefling for all other nations that ftiould
come in. Why ftiall Efau\ pofterity be ex-
cepted againft, and utterly excluded, even
Ifaac'?, fons, to whom he gave alfo a blefling,
though inferior to Jacob's, whenas the woid
all is general without limitation ? and we fee
Amos ix. 12. a promife of the reception of
the remnant of Edom alfo, as well as of other
nations. But what do we plead for Efau's
pofterity, when it is manifeft that the Jews
quarrel is not here againft them that are really
fo, but againft thofe whom he, with others
of them, is pleafed to beftow that name or
' Ecclcf. xliv. 2Z. ^ Rom. iii. 2. ' Rom. ix 4.
Tieatiles, at ihe end of Cozaii. » i Cor. x. 18. ^
title upon, viz. Chriftians, without any " rea-
fon at all, but what is abfurd , ridiculous, and
altogether falfe. Only, the Edomites, or EfaU,
were a name moft hateful to them, (contrary
to the plain command, Deut. xxiii. 7. Thou
fhalt not abhor an Edomite) and therefore to
fliew their irreconcileable hatred to them, they
would call tliem by that name. We have no
reafoh to take it to our felves, nor acknowledge
it : but with greater reafon than they who are
" Ifrael only after the flefti, do all true Chri-
ftians (of what nation foever, and from whom-
foever defcended) challenge to themfelves the
name of Ifraelites, to be the '' Ifrael of God,
and being of the faith of Abraham, to be the
children of Abraham, Gal. iii. 7. and fo to
have right to the truth, which God had by
oath confirmed to Jacob, and his mercy to
Abraham, to w horn was before preached that
gofpel, in thee fhall all nations be blefjed, ver.
8 . for the promife was not to Abraham, or to
his feed through the law, but through the
righteoufhefs of faith, Rom. iv. 13. and is
fure to all the feedj not to that only which is
of the law, but to that alfo which is of the
faith of Abraham, who is the father of us allj
ibid. ver. 1 6. On refelling his calumny, there-
fore in calling Chriftians, Edomites, or Efauites^
and excluding us in that notion from any part
in that mercy to Abraham, we fhall not longer
fland, it having no other groitnd than the in-
veterate malice of thofe who have refufed their
own mercy towards thofe, who have embraced
and laid hold on it. That we may return
threfore from this digreflion to the words of
the Prophet, we may from the words, and
conceflions of him, Who hath occafioned it by
this queflion and anfwer to it, take advantage
for our fumming up of what is given us to
underftand from them •, as, 1 . That the mercf
in them mentioned, bdongeth not only to
Ifrael after the flefh, but to thofe of other na-
rions alfo, as he allows to the ciiSdren of
Ifhmael and Ketureh, who fhaU come in ta
God, by t^e obedience of faith, and fo be-
come of his Ifrael, being of IfroiPs faith.
ily. That the mercy here promifed was to be
made good at, and by the coming of the
Meffiah, which is meant by the time of re-
demption, or reftauration by him mentioned.
Thus therefore as to the fee pe of the words,
we conclude, that thefe word.' , as a conclufion
of the former Prophecy concerning the reftau-
ration of the Jews, and the confufion of their
enemies, contain an afflirance of a temporal or
corporal deliverance to them, and were ac-
complifhed when God remembring his cove-
nant made with their fore-fathers, accepting
of their converfion, pardoning their fins, and
blotting out their inquities, did free them from
the Babylonifh captivity, and bring them back
into the promifed land ; but that the expref-
flons are fuch as giving to expeft all that by
virtue of God's truth to Jaccb, and mercy to
Abraham, and oath to their fore -fathers, was
to be expefted, feem to include a promife of
Chrfft,
" Gal. iii, 16.
C2I. vi. 16.
• Set the KafoM in Buztorf'j
lOO
A C 0 M M E N r A RTyUz. Chap. VII.
Chrift, that feed of jibrabam, in which all the
s kindreds of the earth were to be blefied,
with all the benefits of his redemption, and
fo were by him fulfilled in an higher manner,
not of giving to the Jews any vidtory over all
nations, and earthly pofleflioiis, and dominion
as they fondly expeft, (as we have above
fhewed, and the author we have laft men-
tioned, here plainly intimates in his words
cited) but of refcuing all that come in to him,
and lay hold on his redemption, both Jews
and Gentiles of all nations, out of the hands
of worfe enemies than the Babylonians., even fin
and Satan, and making them citizens, not of
the earthly, but of the heavenly Jerufalemy
heirs" of the kingdom of heaven, and confer-
ring on them all fpiritual bleffings. This alfo
being comprehended in thefe words, was fially
made good by Chrift's taking ' on himfelf the
feed of Abraham, and coming into the world
for the work of our redemption, and fetting
up his kingdom among men, and calling them
without exclufion of any nation or condition,
into his church. Thus to underftand the
words of Chrift, and his kingdom we learn,
both out of the hymn of the Blefled Virgin
Mary, and of Zachary, in the firft chapter of
St. Luke, in both which much like the fame
expreflions are ufed as here : and in the firft it
is ^d, that by God's fending of Chrift, he
bad holpen bis fervant Ifrael in remembrance of
bis mercy, as he fpake to our fathers, to Abra-
ham, and to his feed for ever, ver. 54, ^5.
and in the other, that God had vifited, and re-
deemed his people, and had raifed up an born of
falvation for us, in the houfe of his fervant
David, as he fpake by the mouth of bis holy
Prophets, which have been Jince the world be-
gan ; That we fhould be faved from our enemies,
and from the hand of all that hate us ; To per-
form the mercy promifed to ovr fathers, and to
remember his holy covenant ; the oath which he
fware to our father Abraham, that he would
grant unto us, ver. 68, i£c. In Chrift there-
fore was that which is here mentioned, God's
truth to Jacob, the mercy to Abraham, which
he had fworn unto tlie flithers from the days
of old, performed : in him fully, * yet fo as
to be ftill in performing unto the world's end,
by his calling into his church, both Jews and
Gentiles, and offering his falvation to them,
and bkfling them with all fpiritual blcfTmgs,
which falvation that the Jews will not aclinow-
ledge but rtjeft, and him that brought it, to
expedt only a temporal reftauration by one
whom they fancy yet to come, is their meer
groundlefs obftinacy, envying the extent of
God's boundlefs mercy promifed in the feed of
Abraham to all natioiis, for which we pity
them, and defire God that he would open their
eyes, that they may fee, and acknowledge,
and lay hold on his falvation, ' which he hath
prepared before the face of all people, a light
to lighten the Gentiles, and the glory of liis
people Ifrael.
Thus much as to the words of this Prophet.
We may only add an obfervation, which the
forementioned Jew takes from an ancient
" Author of theirs, viz. that there is not any
denunciation of hard things to Ifrael, which is
not concluded with promife of mercy. Among
other inftances (as out of Mcfes, Hofea, Joel,
Amos, Jeremiah) he brings this conclufion of
Micah's Prophecy, in which after feveral
judgments, he ftiuts up all with words of
comfort. And very remarkable in that kind,
is indeed this conclufion, which to fhew how
greatly God delights in mercy, is uttered in
words giving afllirance of mercy, not only to
Ifrael after the flefti, upon their repentance,
but to all that ihall in Chrift, the promifed
feed, by faith lay hold on his promife made
to Abraham, and in him to all the kindreds
of the earth, fo that the Gentiles alfo reading
it, cannot but -glorify God, and rejoice with
his people, and fing unto him that hymn
which the * Apoftle Ihews to be fitted to them,
viz. 0 praife the Lord all ye nations, praife
him all ye people, for his merciful kindnefs is
great towards us, and the truth of the Lord
enduretb for ever, praife ye the Lord.
s A£ls iii. 25. ' Heb. ii. 16. • Mercer, on Amos ix. 13. « Luke ii. 30, &c. " Abarb. out of SifFre,
in which Book it is, p. 60, at the beginning of his Expofition of Deut. xxxiii. and fee Yalkut. ^ Rom. xv. 9,
10, II. Pfalm cxvii.
'the LORDV Name be pralfed.
COMMENTARY
O N T H E
PROPHECY
P t
M A L A C H I,
By EDWARD POCOCK, D. D.
Canon of Chrijl-Churchi and Regius Profeflbr of the Hebrew Tongue,
in the Univerfity of Oxford.
Vol. I. G g
/.
Y h A\
rx >:'
JT
M.
XV.
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T O T H E
Right Reverend Father in God
THOMAS
Lord Bifliop of EXETER.
My Lord,
AMONG ST the encouragements which I have had to
proceed in explaining fame of the lejfer Prophets, have
been your Lordjhip^s perfuajions, which defervedly ought
to have with me the force of commands. The fame have
given me holdnefs to recommend this part of that Work to your
Lordfhifs Patronage : by whofe countenancing of it, others will be
encouraged to took into it with hopes of receiving fome benefit by
it. That which . is prefented to your hands is an Expofttion on
Malachi, the lafl of the Prophets, as in order, fo in time : and
even for that reafon by. me chofen io fix my thoughts on, before
others, hecaufe nearefl, therefore, in conjunBion with the Gofpel ; to
which it leads us by the hand, and delivers us over : for that be-
gins where he ends ; fo that from that, looking back, according to
our Saviour s own direBion to fearch the Scriptures of the Old
Teftament, which tefiify of him, for confirmation of the New ; and
to fee how, what in this is recorded as done, was in that foretold
as to be done ; we prefently light on thofe things concerning Chrifl
and his forerunner John the Baptift, with report of which the
Gofpel begins, fo clearly fet down by this lafi of the Prophets, as
that we cannot but admire that the Jews of thofe times did not at
the appearance of them in their ofiices, without more ado, confefs.
That what Malachi prophefied, was now come to pafs, and acknow-
ledge. That both Elias, the Lord's meffenger, whom he would fend
to prepare the way before him ; 'and the Lord of the Temple, whom
they fought, even the Meffenger of the Covenant, whom they delighted
in (they that were to come) were come, and they were to look for
no other : and no lefs is it to be wondred, that their pofierity fhould,
even to this day, continue in the like obfiinacy, and fimt their eyes
againfl thefe manifefi truths ; ?iotwithfianding they have long fince
feen fully executed en their nation all thofe heavy things which in
this Prophecy alfo were denounced againfi fuch as fhould not embrace
them. Tet do they, taking no notice of thefe things, perverfiy flill
fiand out, and feek all ways, by falfe glojjes, abfurd miftnterpreta-
iions
The EPISTLE;
tt07JS and mi/applications of thefe Prophecies Jo 'long Jince fulfilled^
as if they were things yet to cojne, to elude them-t J^J^d deceive them-
felves and their pofierity. Their cavils I have endeavoured^ as God
hath enabled me-, to remove \ and fo by afferting the place for Chriffs
birth defgned by Micahj and the time for his cotnipg by Malachi, to
clear thi way fdV the better Underflanding of all f^h other Prophecies
as foretold of other things in and by him to be fulflledy and by the
exaB accompliflDtnent of which the Gofpel proves hitn to he the Chrift,
Thefe I thought convenient-, therefore-, to begin with-, as the Gojpel
doth-, as preceding in execution divers others that were before them
uttered. The due fulfilling of theje, and the nature of them being
vindicated from the glojfes of the Jews, the other will be better
underfiood ; and fuch cavils alfo as are brought in the expounding of
thefn-, be eafier removed-, the being and coming of hint whom they con-
cern being efiablifhed. What I have done in this kind-, or any other
which may conduce to the true meaning of this Prophet., I mufi
humbly fubmit to the judgment of your Lordfhip and others. What-
ever the Work be-, I defire it may be a teflimony of my dutiful refpeBs
and gratitude to your Lordfhipy in many years enjoyment of whofe
love and friendfhip I have been formerly happy-, and now more in
that I fee that the change of your Lordfhip" s condition to an higher
degree of dignity in the Churchy hath nothing altered your affeBions, of
which I have real proof in your Lerdfhifs favour fhewed to fome
of 7nifie for my fake. Long may your Lordfhip C07itinue in health
and happinefs-, to be an injirument of projnoting God's glory and
the good of the Church, So are the hearty prayers of
\A 4>
';.<.\
My LOR D,
Your Lordship's Moft Humble Servant,
EDWARD POCOCK.
3 '^5 ) ^ 0
So'
COMMENTARY
O N T H E
PROPHECY
OF
M A L A C H I.
C H A P. r.
ViRSE I. The burden of the word of the Lord
to Ifrael by Matachi.
THE burden of the word of the Lord
to Ifrael by Malachi.'] Whereas
there is nothing elfewhere fpoken
of this Prophet in Canonical Scrip-
ture, it hath given occafion of feveral conjec-
tures concerning him. His name being inter-
preted fignifying, my angel, or my meffenger^
hath made ' Some to think, that he was an
angel appearing in form of a man, for the de-
livery of God's meflage to the people of that
time. But this opinion by >" Some ancient
Chriftians of great authority entertain'd, is by
Others that followed, defervedly rejected, as
having no folid grounds. If any will make
any inference from the derivation of the name,
he may rather think him defign'd as a "^ man
of holy, angelical qualities, or in office re-
Tembling an angel, rather than a natural angel.
A man therefore he is taken to be ; but who
Is that man? An ancient Jewifh ^ Doftor would
make him the fame with Mordecai, but hav-
ing no ground for it, is not by Others fol-
lowed. That wherein ' more of them agree,
and among them the Chaldee FaraphnA alfo,
is, that he was the fame with Efdras^ to which
divers Chriftians alfo feem to incline. ' But
the arguments brought to prove it, on exami-
nation are no way convincing : and therefore
the truer and more probable ^ opinion is, that
he was a diftinit Prophet, call'd by this name
Malachi; a name well agreeing tOj and at-
tefting his funftion^ as a Prophet fent by God
Vol. I. H
ih his meflage. He prophefied after the re-
turn of the Jews from the Babylonifh captivity,
and the rebuilding of the temple, and was the
laft of the Prophets that God fent to them^/ .
leaving them for the future to exped: the com-
ing of Chrift, and to long after it, for farther
manifeftation of his will. Of Chrift and his
forerunner John Baptift, he moft evidently
prophefied, and till their coming God left
them for direftions to the law of Mofes, chap.
iv. 4. The authority of this prophecy is af-
ferted in the New Tejlament, where it is cited;
Mat. xi. 10. Mark i. 2. Luke i. 16. and vii.
27. Rom.'ix. 13. and elfewhere. *" The tra-
dition of the Jews is, that prophecy remained
among them forty years under the fecond tem-
ple : in which time Haggai and Zachary, and
Malachi prophefied : of which Malachi Was
the laft : and fo his prophecy Concludes thd
books of the prophets j it ends with the pro-
mife of him, with the hiftory of whom the
Gofpel begins, viz. John the Baptifl, and his
preaching repentance.
His prophecy is here called Sl^Q, Maffa^
"The burden of the word of the Lord., by which
name prophecy is ' elfewhete often called,
and ufually glofTed where it occurs, a burden-
fome prophecy., fuch as denounces heavy things.
'' But I fuppofe this nicety, as concerning the
fignification of burden:, and hurdenfomnefs is
not to be infifted on in the interpretation of
the word. My ground is, becaufe the Ifraelites
feem reproved for fo ufing or underftanding
it, Jer. xxiii. 34, i^c. As for the Prophet^
and the priefi, and the people, that fhall fay.
The burden of the Lord, I will even punifh that
man and his houfe. Thus fhall ye fay every one
h to
» See the Prologue to Mai. in Bib. Mag. ^ Hierom. Prxfat. in Mai. ' Chr. a Caflro. ^ See Abarbinel
in Mai. e Talmud Megillah, c. i. p. 1 5. ' Idem, and Kimchi.. R. Solom. in chap, ii- 10. Ch. a Caftro.
' Rihera. c R. Ab. Ezra, Kimchi, R. Tanch. Abarbinel. •» R. Tanchum. ' 2ach. ix. i. and xii. 1.
^ Diufiuj on Nah. i. 1. » , -i 1 ,
^d^6
\ C 0 MM E^rA R r
Chap, I.
to bis neighbour, and every one to bis brother , phecy from him received, tnd by his commiflioix
vobat bath the Lord anfwered? and what hath delivered, by the haiid or miniftry of Malachiy
the Lord fpoken ? And the burden of the Lord to Jfrael. Which name, as before the divifiont
yZ>fl// ye mention no more, for every man's word of the two kingdoms of Judah and Ifrael, \t
Jhall be bis burden : for ye have perverted the
words of tb* living God, &c. Here feems a
prokibiticn for taking the word in that fenfe :
The occafion of which, according to the ex-
pofition of divers of the beft ' Jewifh Inter-
preters, was thus. Whereas the word Maffa
(taken from a ^ root that fignifies to bear, carry,
take up, and the like) is of ambiguous fignifi-
was common to the twelve tribes, though
afterwards it became a peculiar title to the teft
tribes : fo here it is given to the two tribes,
and to all of the other who join'd themfelves
to them in their return from Babylon. Thefe
having had late experience of God's great fa-
vour Jn turning their captivity, and reftoring
them to their own land, and again fettling his
cation j and fignifies (among the reft) fometimes worfhip among them, fhould have been very
a burden, fometimes what is born, or carried,
or delivered from one to another, whether
n thing, or word, and fo was ufed for a pro-
phecy or meflage from God, (as often in Scrip-
ture) and for other fpeech or dodlrine (as Prov.
XXX. I.) the Jews looking on the meflageS
received from God, and delivered to them by
careful in reforming their ways, and fincere in
their obedience : but it was otherwife. Many
enormities, and adions contrary to God's law,
and difpleafing to him, and figns of their
treat ingratitude to him, and unmindfulnefs of
Is benefits, were found among them : for
which therefore, feeking ftill their good, he
the Prophets, as things grievous and burden- fends this his Prophet to reprove them, and to
feme, when they enquired of the Prophets exhort them to repentance ; and for the com-
concerning them, ufed this word, and meant fort of the godly among them, to give them
it in the worft fenfe, in fcofi^, or contempt of afTurance of the coming of the promifed Mef-
them. God therefore feeing the evil meaning Jiah in his due time, to fet all things right for
of their hearts (though otherwife their Ian- their good : as will in order appear in what
guage feemed to be fuch as was ufual for fig- follows of this prophecy, which thus begins,
nifying that which they enquired after, and to
Kave no harm in it) difcovers their hypocrify
to the Prophet, and charges them with per-
verting his word in their ufe of it, and therefore
forbids them any more fo to abufe it, but if
they would enquire of the Prophet to do it in
other words, viz. what hath the Lord an-
fwered? or what hath the Lord fpoken ? which
was as much as was by that word meant,
when it was ufed by the Prophets, and fhould
have been meant by them when they ufed it,
but was perverted and abufed by them to ano-
ther meaning. Hence taking direAions we
conceive that here (as in other places) the
■word is not flridly to be taken in the harfh
2. I have loved you, faith the Lord: yet ye
fay. Wherein baft thou loved us ? was not
Efau Jacob's brother ? faith the Lord : yet
I loved Jacob.
3, And I hated Efau, and laid his mountains,
and his heritage wafie^ for the dragons cf
the wildernefs.
I have loved you, faith the Lord.'] Here
feems intimated a reproof of Jfrael for their
great ingratitude and unkindnefs to the Lord,
whilft he tells them, that certainly they ought
to have loved him, fince that he had firfl:
f\gm^ca.tion of a. grievous or heavy burden, but loved them, and ought therefore to have found
ttther as a burden (if we may take the word grateful returns of love from them : but how
in a gentler fenfe) or mejfage ° taken or received
from God to be delivered to the people.
That it doth not always import heavy or bur-
denfome words or meflages may appear by its
ufe, Zach. xii. i. where it is prefixed to the
promifes of good things to Jfrael, not heavy
things againft them : as likewife Z,flw^«/. ii. 14.
where the pretended prophecies of their falfe
Prophets are called t^ll^; ni«U;0 Majjeoth
fhav, which is rendred/a//? burdens ; whereas
contrary behaviour he found from them, he
fhews in that queftion, which he fays, that in-
flead of a ready acknowledgment of his love,
they were ready to put ; implying little lefs
than an abfolute denial of his kindnefs, Tet ye
fay, wherein haft thou loved us ? So that he
fees it neceflary by a particular inflance or proof
in the next words, to make evident wherein
he had (hewed his love to them. JVas not, &c.
The fcope and fenfe will be much the fame.
they appear to have fpoken to them not heavy if with <) Others we interpret thofe words, yet
but pleafing and flattering things, as he there
complains that they did not difcover their ini-
quities : fo that both real and pretended pro-
phecies are fo called whatfover they contained.
The word therefore being of fuch latitude,
"we need not here prefs its fignification of what
ye fay, by. And if ye fay, wherein, &c. it
will ftill intimate their ingratitude, and that
they were ready fo to fay •, and that it was ne-
cef&ry to prevent or anfwer that perverfe
queftion, by confirming by that inftance given
what he had faid, I have loved you, viz. with
is burdenfome, but in its larger notion looking greater love than ordinary, and fhewed to you
on it, take it as fufficient for the meaning of greater tokens of love than to others. Ano-
what is here delivered, that it is the ' »»(^j-e ther learned ' Jew reads the queftion put
or irtiport of the word of the Lord : a pro- fomething differently : not wherein, as if they
utterly
• R. D. Kimcht, R. Tanchum, Abarbinel. ■" VUDl Nafa. " Gen. xljii. 34. " See R. Sol. and the reft.
» The vifion of the word of the Lord. Syr. Arab. The prophecy of the word of the Lord. Another Arab.
3 Cb«ld. Paraph, and Arab. Verf. MS. R. D. Kimchi, R. Tanchum. ' Abaib. 1
Chap. f.
on
M ALAC HI.
107
I
utterly denied God's love to them, which was
manifeft to all, but wherefore haft thou loved
lis ? as if they fhould intimate that there was
Ibme reafon for it, why he fhould love them j
viz. in requital of their father Abraham^s love
to him; fo that it was not a free love and
mercy to them, but a love (as it were) of
debt, due to them for Abraham's fake, and
then the inftance given fliews how perverfe
this thought of theirs was. For if it had
been only fo much love as was due in requital
of Abraham's love to him, why then had not
£fau, who was defcended as well of Abraham
as Jacob, had as much right to it, and as great
a fhare in it as Jacob ; his pofterity, as they ?
"Whereas by God's loving Jacob, and hating
Efau his twin-brother, 'twas made manifeft
that there was more in it than fo ; and that
his peculiar love of Jacob, and efpecial favours
to his pofterity, were not for Abraham's defert
alone, but of free grace and mercy to them,
and therefore deferved all poffible returns of
love, gratitude, and obedience from them.
This he makes to be the meaning and con-
nexion of the words, which though in his
way it may feem plain, yet is there no need to
leave the former interpretation for it.
Was not Efau Jacob's brother ? faith the
Lord ; yet I loved Jacob, and I hated Efau.']
This the Lord gives as an inftance of his free
love to the Ifraelites, the pofterity of Jacob,
that whereas Efau and Jacob were twin-
brothers, one as well as the other defcended
from Abraham, both fons of Ifaac, by one
fnother, twins, born at the fame time, yet he
loved one, and did not love, or hated, the
other, and fo derived that love and hatred to
their pofterity, and accordingly fhewed to them
the tokens and effefts thereof. The Apoftle
St. Paul in Rom. be. 11, 13. improveth this
argument from hence, that this love to the
one, and hatred to the other was declared,
when thofe children were not yet born, nei-
ther had done any good or evil. So that it
could not be faid one had deferved better than
the other, and therefore his love to one above
the other muft needs appear to be of free
grace and choice, eleding one and rejefting
the other ; and the diftinftion or difference that
he made between them may be illuftrated by
the feveral advantages that by his love one had
over the other in feveral matters concerning
both their fplritual and temporal eftate. But
the literal explication of the words here in-
tended, requires no more than the view of
the particular efFed: of his love to Jacob's
pofterity, artd hatred to Efau's here inftanced
in, viz. the utter defolation of Efau's country,
and the reftitution of Ifrael's, when he had
given them both into the hand of their ene-
mies to be punifh'd for their fins i that punifh-
ment proving to the one for their utter de-
ftrudion, to the other but as a fatherly cha-
ftifement to make them fenfible of their errors,
and to amend them, that fo they might again
be reconciled to him, and taken into favour.
Of EfaUf therefore (or his pofterity, the £^0-
• Druf. « Kimchi. • R. Sol. Ab.
tnites) he fays that he declared his hatred to
him (or them called by his name) in that he
laid his mountains and his heritage wafte for
the, dragons of the wildernefs.
His mountains.] In Deut. ii. 5. we read
that God gave mount Seir unto Efau for a
pofleflion, and fo again, Jofhua xxiv. 4. fo
that though the occafion of his going firft thi-
ther out of the land of Canaan be expreffed.
Gen. xxxvi. 7. to have been becaufe their
riches (viz. his and his brother Jacob's) were
more than that they might dwell together,
and the land could not bear them both, yet it
appears to have been by God's defignation and
appointment, that fo Efau might take that
country, which is defcribed by naming it3
chief mountain, which was Seir, for his pof-
feffion, and to his pofterity, and leave Canaan
to Jacob, which his pofterity had after for
their poflefTion.
Mountains'] ' here put in the plural number,
intimates that in it were more mountains, or
that it was a mountainous country. We need
not here infift on that note which ' Some
make, that God's giving at firft to Efau a
craggy, mountainous country, and referving
for Jacob's pofterity the more pleafant country
of Canaan, was then a fign of God's love to
Jacob, and hatred to Efau, however true it
be. That which is here given us to look on
particularly as a fign of his hatred to him,
being that thofe mountains, and that heritage,
that he then gave him, and his pofterity had
hitherto pofTefled and flourifhed in, he had
now laid wafte, and difpofiefTmg them thereof,
gave it to be inhabited by the dragons of the
wildernefs.
Dragons.] So the Latin, and fo the moft,
if not all latter tranflations ; and fo divers of
the " Jewifh Expofitors feem to take it. But
another learned Jew * excepts againft this
rendring, and faith, that the creatures by this
name meant are not Serpents but Jackales, a
wild howling beaft that lives abroad in defolate
places : and that whether the noun be put
iniJn Tannoth in the feminine form (as here)
or CD^jn Tannim in the mafculine, as Micab i.
8. and elfewhere -, it is all one as to the figni-
fication. Compare this with Pfalm xliv. 19.
where is, The place of Tannim : and that with
Pfalm hail. 10. where we read, A portion for
Foxes, (for Foxes and Jackales are not far dif-
ferent in kind or nature.) The name Jackale,
or Chakale, according to the Turkifh pronun-
ciation, is borrowed from the Perjian language
in which is written Jlisi Shegal, and is plainly
from the Hebrew ^yiiy Shual, which is put
in the places cited, and elfewhere, for a Fox,
and may feem therefore to comprehend both
thofe kinds. Thefe Jackales will prey on
dead bodies ; yea, dig them out of their
graves, if not well covered. So that thefe
words, Pfalm yXw. 19. may have this fenfe.
Thou haft caufed or fufFered us to be fmitten
in open, wafte, unhabited plains, the place or
habitation of Jakales, where fuch wild beafts
prey on the flain bodies, none hindring them :
and
Ezra, Kimchi in Rad. Z R' Tapchum,
io8
A C 0 M M E Nt A R Y
Ghap. I.
and fo wiU it, in fenfe, be much like what is
faid, ffalm Ixxix. 2.
A ' Jew that in that place of Mcah, in
his tt'anflation into Arabick, fo renders Tannlm
(the mafculine) as the other would have* it,
r/2. Jackalcs, tf^l uiLo Benat Awi, yet here
renders Tannotb (the feminine) by ^.>«JI Al-
butfie. Owls, why I know not. Concerning
the word, fee it more largely difcourfed there
on Micah. But however there be this diffe-
rence concerning the kind of the creature by
this name fignified, all tends to the fame pur-
pofe ; namely, to denote that their Jand ftiould
be fo laid wafte as that riohe but fuch creatures,
as live only in wafte defolate places, mould for
the future inhabit it, and there fhould not be
men to affright them, or keep them thence.
An expreffion, the like to which is elfewhere
alfo ufed to fignify the utter defolation of a
place that was formerly well peopled and inha-
bited, as Ifaiah yim. 21, 22. and xxxiv. 13.
and 7^'". ix. 11. and x. 22. and li. 27. And
therefore feveral ancient Tranflators feem to
have thought it fufficient to give the meaning
of the words by fuch expreffions which might
import, that this country fhould be laid wholly
and utterly wafte, without particularly giving
the fignification of this word : as the Chaldee
who renders it, into waftenefs of the wildernefs
(or a wafte wildernefs ;) the Syriack into habi-
tations of the wildernefs ; the Greek into houfes
of the wildernefs, which the printed Arabick
verfiort following by a plain miflake of the fcr
cortd letter of the word (reading J^otxara for
^aixara) renders, into gifts of the wildernefs:
not that they are to be fuppofed to have j,ead
in the Text otherwife than we now do, ^•\»x\
becaufe (as we faid) they thought it fufKcieiit
fo in more general terms to give the fcope qf
the words. .... . ..
A learned ^ man conjedures the Gxe^i In-
terpreter (or Interpreters) not to,^.haye ■ read,
as it is ufually in the Hebrew 'TWITH Letan-
noth, but rmJnV Lechanuthy which fignifies a
Shop, an Inn, a place where people fit and
abide to work, or buy, fell, or reft, or the
like : but it is hard to follow fuch conjedtures
as require a change of the received reading in
the Hebrew text : and here feems no need of
it, if we would juftify the Greek Verfion. If
what was before faid will not fufHce, it will be
eafier and more probable to fay that they took
Tannoth to fignify habitations, the fame that
Neoth elfewhere, as Jer. ix. 9. and Joel i. 19.
marg. and perhaps it might antiently be ufed
in the Hebrew tongue in that fignification, as
well as it (or what is' very like it) is ftill in the
Arabick dialed, which is of fo nigh affinity
with it, that learned men, even the Jews
themfelves, often have recourfe to it, for find-
ing out the fignification of fome words which
are of feldom ufe in the Bible ; and in that
SLo Tenaah, or in Hebrew letters nKJn figni-
fies a man/ton, or habitation.
Like threats of deftruftion to the children
of Efau, the Edomites, are elfewhere alfo de-
nounced, as Jer. xlix. from ver. 7, to 22.
and Ezek. xxv. 13. and the whole 35th chap-
ter, and in the Prophecy of Obadiah, which
is particularly direded againft them ; and Joel
iii. 19. and all thofe things which are there^
fpoken of them, we caimot doubt were punc-
tually fulfilled on them, becaufe by God
fpoken, the leaft tittle of whofe words cannot
fail, but as furely be all performed as if it
were already done, when fpoken ; although
remaining hiftories fhould not leave on record
every circumftance, when or how it was done
and made good ; at Jeaft their being no more
taken notice of, may feem a part of fulfilling
thefe ptophecies, that they fhould be fmall
'among the Heathen, and defpifed among men,
Jer. xlix. 14. that he fhould not be, ver. 10.
be as though they had not been, Obad. ver. 1 6.
* yet will from ftory appear, what is here faid to
have been made good on them hy theChaldeanSy
and what followed by the Jews in the Macca-
bees time. For this prophecy is faid to have
taken place, or been made good by the de-
ftruftion of the Edomites about ^ five years
after the Jews were led captive. From which
devaftation it appears by the words, that they
flattered themfelves with a! recovery, as well
as they faw the Jei&s a:fter 70 years captivity
to be reftored, but God fhews that what they
promife themfelves in this kind fhould be iri
vain. So he adds,
4. Whereas Edom faith. We are impoverifhedy
but we will return, and build the defolati
places ; thus faith the Lord of hofis. They
fhall build, but I will throw down ; and
they fhall call them. The border of wicked-
fiefs, and the people againft whom the Lord
hath indignation for ever.
Whereas Edom faith, we are impoverifhedy
but we will return and build the defolate places,
&c.] " Some give the fenfe thus, " If Edom
" fiiall fay, Though we are now become poor
" and low, and our land laid wafte, yet we
" will again return, and build the wafte places,
" as Ifrael have done : " which feems nearer
than what ■' Others of the Jews give, " From
" the beginning we have been poor, but
" henceforward, being we are enriched with
" the fpoils of Jerufalem, we will return and
" build up our wafte places." Another Jewi/b
« Dodtor looks on the manner of fpeech to in-
timate as if they fhould fay, ^ " It is not his
" hand that fmote us, but by (accident, or)
" the fortune of the world we have come (or
" fallen) feveral times into a low condition
" and poverty, and fo have our land laid
" wafte, but we will (or fhall) again return
" and build our defolate places." This differs
not much In fenfe from the firft (which Is cleareft)
only in that he undertakes to give the grounds
of
* MS. Arab. '' Baxtorf. Vindic. p. 641; ' Capell. Crit. Sac. p. 255. • Grot, on Ezek. xxv. 14. and
Jofephus, and the Books of the Maccabees. ^ Grot, when Nebuchadnezzar overcame alfo the Moabites and Ani-
inonites, Jofephus, 1. 10. C. 1 1. f R. D. Kimchi. ^ R. Sol. Jarchi. f Abarb. [ See i Sam. vi. 9.
Chap. I.
on
M A L AC H t.^ r.
109
I
of their t'loughts ; but whatever was the
ground of their faying thus with themfelves,
God's anfwer to them is. They Jhall build^ but
J ivill thrc-jj down'] their ftriving to recover
themfelves fliall be all in vain, he will fo noto-
rioufly fruftrate all their endeavours in that
kind, that all people feeing how ill things fuc-
ceed with them, and how irremoveably heavy
God's judgments and curfe lye upon them,
ihall call them, The border of wickednefs, a
land of finful people, curfed for the fins of
its inhabitants -, a people agalnft whom the
wrath of God is fo incenfed and continued as
never to be appeafed ; fo that inftead of that
recovery of profperity, which they promifed
themfelves they fhould ftill grow poorer and
poorer, and at lafl: be. utterly deftroyed, as it
is at this day, wherein there is no memorial of
them, no people owned by that name, except
fuch, as we have elfewhere Ihewed, as are by
the malicious Jews out of mere malice, with-
out any ground, fo called, viz. Romans^ and
in general, Chriftians : and therefore they ex-
peft this prophecy yet on them to be fulfilled^
as Abarbinel, minding nothing but the de-
ftruiftion of the Chriftians.
The word IJiytyT Rujhjhajhnu rendred we
are impoverijhed, is by other ancient Tranfla-
tors rendred, are deftroyed: as by the Greek
and Latin. And fo a learned ' Jew, both
here, and on Jer. v. 17. obferves two figni-
fications to be faftned on it, viz. according to
Some, we are imfoverijhed ; according to
Others, we are cut off, or deftroyed. And fo
in Miclal Tophi on this place, out of Kimchi,
on Jer. v. 1 7. The fenfe according to either
will be indifferent.
5. And your eyes Jhall fee, and ye fhall fay, the
Lord will be magnified from the border of
Ifrael.
And your eyes fhall fee, &c.] So evident, fo
fully ftiewn are thefe tokens of God's love to
you, and hatred to Efau's pofterity, as that
your eyes, you being reftored to your country,
and theirs continuing defolate, fhall fee them,
and you fhall fay [muft needs fay] The Lord will
be magnified (or is magnified, or, be the Lord
magnified) from the border of Ifrael, ■" which ftill
fhall be called by their name ; whereas the
country of Edom fhall be looked on as an ac-
curfed land, and called The border of wickednefs.
From the border^ In the Margin, upon, or
from upon ; and it is noted there that fo it is
in the Hebrew, and fo it is ^yo Meal. But
it is by a learned Jew ' noted that Q Me, or
the firft letter, or the prepofition prefixed
which fignifies from, is fometimes redundant
in fuch cafes, and that it may be all one, as
if it were without it, only '~?y Al, upon,
above, or over. The fame learned Jew far-
ther adds for explication of the fenfe, more
words, which becaufe his book is not printed,
nor common, it will not be amifs to give, or
the meaning of them, which is, [That the
meaning of thefe words together in connexion
Vol. I. I
with the former is. Ye have or (fhall have)
affurance of his love to you, and providence
over you, when you fee that you your felves
are returned to your own land, and have
power of building and inhabiting it, but they
have not power to do the like, but they build,
and I throw down, and ye therefore praife
(or fhall praife) and magnify my name for it,
faying. The Lord fhall be magnified on the bor-
der of Ifrael, that is, his greatnefs fhall be al-
ways manifeft upon (or over) you ; or elfe it
may be fupplied thus ; The Lord fhall be
magnified, who protedeth the border of Ifrael,
or the like. Or the meaning is faid to be, It
would have become you that you fhould fo
do, and have continued fo to do {viz. to have
taken due notice of this, and to have faid. The
Lord be magnified, &c. but you have done the
contrary ; as in what follows is declared. Or,
faith he, in the opinion of Some, the words
from the border of Ifrael, are to be joined with,
and ye ; as if it were thus to be conftrued.
And you that refide on (or dwell in) the bor-
der of Ifrael, fhall fay. The Lord be magnified. '\
Thus he, which we the rather take notice of,
becaufe it will arm us againft what another
'' Jew faith that this may be interpreted. And
your eyes fhall fee the deftrudion of Edom in
the end of days (or the laft days) and then ye
fhall fay. The Lord be magnifi'ed from the border
of Ifrael, that is to fay. In all the world fhall
his name be magnified ; according to what is
faid. Then will I turn to the people a pure lan-
guage, that they may call upon the name of the
Lord, toferve him with one ctmfent^ Zeph. iii.
9. He feems to look upon this prophecy as
not yet fulfilled^ but hereafter to be fulfilled
by the utter deftrudion of Edom, (which cer-
tainly hath been long fince deftroyed) and fet-
tling Ifrael again in their land. They willingly
catch at any thing whereby to eherifh them-
felves in their fond error of expeding a Mefftab
yet to come, who fhall reftore to Ifrael a tem-
poral kingdom, and fubdue under them all
their enemies, and cut off thofe whom they
pleafe to call Edom, by which name we have
fhewed whom they mean. He runs in this
the fame way that Abarbinel doth. Yet here
Abarbinel, though he promife to himfelf a far-
ther fulfilling of it in that way, yet could not
but confefs it be already fulfilled, viz. under
the fecond temple, and that reftitution of
Ifrael from their Babylonifh captivity, and the
deftrudion of Edom in thofe times, and there-
fore faith. Perhaps this promife was fpoken
concerning both times, viz. that fo long fince
paft, and that which they exped yet to come.
The verbs being in the text in the future tenfe,
as of what was then to come, will not advan-
tage thofe who would make that ufe thereof,
as if it were yet to be expeded : for though
their eyes had already feen Edom fubdued, and
their mountains laid wafte, yet there was there
that which they were farther to fee and ad-
mire, viz. that the Edomites fhould again
ftrive to recover themfelves, and rebuild their
wafte, as Ifrael had done theirs, but through
i the
« R. Tanch. •> R. D. Kimehi, 1 R. T«nchum.
Marginal additions i;i Miclal Yophi.
110
A COMMENTARY,
Chap. I.
the continued indignation of the Lord upon deeds make good, but rather contradtfted : for
them fliould never be able to do it. if they did look on him as a Father, why did
What we read, The Lord will he magnified, they not then duly honour him ? or if as a
' Some read Great is (or, be) the Lord^ the Mafter, why did they not reverence and fear
Lord ■" doth magnify himfelf over, or upon, him ? and fo includes a reprehenfion of them
the border of ifrael, "viz. by taking efpecial for not attefting to their outward profeffion by
care of it. " Your eyes fhall fee from the their refpeftive behaviour, but by that fhewed
border of Ifraely and you Aiall fay. The Lord
doth magnify himfelf The Chaldee expounds
it. And ye Ihall fay. Let the glory of God be
multiplied, for he hath enlarged the border of
Ifraet, which " Some well like of, and fo it
will well agree with what Drujius obferves the
their heart not to be right with him.
For a fon honoitreth his father, and a fer-
vant his majler.'] It is their duty fo to do ;
and they tranfgrefs not only their duty, but
the ordinary cuftom : they who do not fo, are
unnatural fons, perverfe, ill-natured fervants
word ""^Q meal properly to fignify beyond ; unworthy of thofe appellations, not doing
but thefe fmall differences make no great alte- what they require and fuppofe will be per-
ration in the fenfe and fcope.
The inference from what hath been (aid Is
plainly this. That feeing God had in thus de-
claring his peculiar love to them above others,
whom he might for the fame refpefts, they
alfo being the feed of Abraham, have made
objefts of his love, as well as them, certainly
they ought to have requited him with more
than ordinary love, ana teftified It by their
formed by all that are called by them : and
fuch the queftions here put, where is mine ho-
nour ? and where is my fear ? ftiew them to
have been •, as neither yielding to God that
honour which from fons is due, and is ordina-
rily performed to a father -, nor that fear which
fervants owe, and ufually fhew to a mafter.
The queftion Imports a denial, viz. that they
did not this their duty : and becaufethey would
obedience to him, which feeing they did not, , perhaps deny themfelves to be peccant in what
they are juftly reproveable. To Ihew the juft- Is objedted to them, he proceeds by pecuUar
nefs of his reproof of them, and aggravate Inftances to convid them as guilty ; direfting
the unreafonablenefs of their ingratitude and what hath hitherto been faid more generally,
perverfe behaviour towards him, he in the as to all the people, more particularly to the
following words proceeds farther to explain
his benefits and relations that he ftands in, to
them, for which tokens of his love to them
they ought alfo to have fhewed fuch refpefts
to him, as thofe relations required, but did
Hot. He adds therefore,
€. ^ A fon honour eth^ns father, andafervant
his mafter. If then / be « father, where is
mine honour ? and if I be a mafier, where
is my fear ? faith the Lord of bojls unto you,
O pr lefts, that defpife my name ? and ye fay,
Wherein have we defpifed thy name ?
A fon honoureth his father, and a fervant
his mafter, &c.] God had all along fhewed
fuch fatherly love to Ifrael and paternal care
over them above all other nations, that they
could not but acknowledge him their Father :
not only by a common right, as he is Father
of all, as Creator of all, but by a peculiar
right, as having adopted them unto a greater
privilege, and nigher relation of fonfhip
than others : and fo had he by his peculiar
guidance and protedlon, direftion, and go-
vernment of them, fhewed himfelf a Lord
and Mafier to them, that they could not deny
him by a particular right of title to be fo to
■■them. This they could not, they would not
deny, but rather fo challenge him to themfelves
in thefe refpeds % as if he were not fo at all
to other nations, either a Father or Mafter to
priefts, who gave ill example in this kind to
them, and fhould have taught them better.
Saith the Lord of hofts unto ycu, O priefts,
that defpife my name.] This reading couples
thefe words with the foregoing part of the
verfe, though that feem fpoken more generally
to all the people, and this doth not exclude
them, though '' particularly direfted to the
priefts, as thofe who fhould have prevented
fuch ill behaviour in the people, but now
feemed to be occafions to them of defpifing
God's name by their defpifing it firft ; ' as if
his fpeech to the priefts began at, A fon ho-
noureth his father, &c. Others putting a ftop
after where is my fear ? or after, faith the Lord
of hofts, will have what Is fpoken peculiarly to
the priefts to begin at, The Lord of hofts faith,
or fpeaketh, to you, O priefts, who defpife my
name, viz. The Lord accufeth you for de-
fpifing his name. This puncftatlon feems to
follow the Latin in fome copies ; and > Others
underftanding. To you, 0 priefts, who defpife
my name, I fay thefe things. But this nicety
feems of no great import. That which the
priefts are accufed of is, that they defpife his
name, and have him in contempt, which Is
' contrary to that honour which as a Father ;
and that fear and reverence, which as he is a
Lord, or Mafter, Is due unto him. This
were manifeftly a great fault ; they feem not
to think otherwife, or to juftify it In them-
felves, but rather would juftify themfelves as
th«n. The word If, therefore doth not put not guilty of it, and therefore to fay, Be It
<)r fuppofe it as a thing which they doubted,
or fuch as in words they would deny, but fuch
as while with their mouths they confefled, or
could not but confefs, they did not in their
far from us, we have done no fuch thing,
wherein have we defpifed thy name i " furely
in nothing that we know of. He anfwereth
them therefore in the next words.
• Drufius. " Tarnov. " Jun.Trem. » Grot. p See how fome of them explain Deut. iv. ig.
* See Chrift. a Caflro. ' See Abarbinel. » Drufius. ' R. D. Kimchi. " Drufius.
3 ■ _ " y.Te
chap. i.
on M A L A C H t /-
tit
7. Te offer polluted bread upon mine altar, and
ye fay, Wherein have we polluted thee ? in
that ye fay, "The table of the Lord is con-
temptible.
Te offer polluted bread upon mine altar, &c.]
Of bread to be offered to God we read of
two forts, the one called the fhew-bread, to
be fet on a table before the Lord, of which
mention is made, Exod. xxv. 30. as likewife
of the table on which they were to be fet in
the foregoing verfes, and diredtions for order-
ing this bread are given, Levit. xxiv. 5, &c.
Of other bread, called, a meat-offering, to be
brought to the altar, and part thereof to be
btimt on the altar, either as a voluntary obla-
tion, we read Levit. ii. or elfe as a necefTary
and commanded oblation, of which is men-
tion, Exod. xxix. 40. and Numb, xxviii. 5,
&c. Of the former of thefe forts, viz. the
Jhew-bread, will " Some have the bread men-
tioned underftood. Againft which " Others
objeft that this bread here is faid to be offered
on the altar, whereas that was fet on a table
for that end ordained. But if there be no
other difficulty, a fufficient anfwer to this may
feem, what is given by Some, viz. that altar
here is taken for table, as manifeftly elfewhere
table is the fame that altar (as Ezek. xli. 22.)
and here in this very verfe what is called altar
is likewife called table. Yet do '' Others choofe
to underiland bread here rather of that meat-
offering that was offered with the daily facri-
fice, which was the fecond fort that we men-
tioned, and was part of it burnt on the altar :
but both thefe go on the fame grounds, that
bread here is taken in that proper notion by
that word nn"? Lechem ufually underflcod :
but Others look on it as in a larger fignilica-
tion, as it peculiarly denotes, not only bread
properly fo called (and ufually by that name
underflood) but any food, or flefh, or meat
that is eaten, as well as bread : and fo thofe
parts of the facrifices, which were burnt on
the altar, are called CDnV, the bread of the
offerings made by fire unto the Lord, ^ Levit.
iii. II, 16. (that is, as Ours in a word of
larger fignification render it. The food) accord-
ingly, as ver. 12. in this chapter, in a more
general term he calls what is offered on this
table iVdS Oclo, the food thereof : and fo
thofe parts alfo of them which the priefls
did eat, fpem called, The bread of their God,
Levit. xxi. 22. Looking on it therefore in
this larger notion (not as fignifying only bread,
which ufually in the Hebreis and Syriack lan-
guages it is taken for, nor only flefh, as in the
Arabick, but as it comprehends both, yea all
food or meat,) they take it here to denote any
facrifice or oblation offered to God on his altar,
which was as his table, and what was thereon
offered and burnt, called his food or meat :
=> fo that under the name of polluted bread may
come thofe blind and lame, and fick facrifices
in the following words mentioned ; yet '' Some
like not thiis. We need not trouble our felves
in deciding the controverfy between thefe dif-
fering opinions, or difpute which is to be pre-
ferred. An eafy way of reconciling them^
and compofing the matter feems ihat which is
by a learned ^ few fuggefled, viz. That there
is no doubt but that the names altar and table
may be indifferently ufed for fignifying either
the altar, or the table of fhew-bread ; and by
polluted bread may be underftood either bread
properly fo called, or elfe the flefh of the fa-
crifices ; and then whether by this variety of
words he underftand ftill the fame thing, or
elfe di verfe, viz. the fhew-bread by fome of
them, and the facrifices by others, the fcope
will be the famCj viz. to fhew the contempt
they had of his fervice, and that not in one
particular kind only, but in all ; and to make
good the accufation againft them, by inftancing
whether in one kind or more, and pafTing from
one to the other. Two faults ^ they feem here
accufed of ; the firft, that they accounted that
holy enough, which was not fo, viz. offer-
ings that were polluted, that is, not fo ordered
as God had commanded fuch things as he
would accept of as holy, to be orderedj and
therefore reputed in his fight as unclean. Se-
condly, in accounting that contemptible which
was in it felf to be reverenced, and looked on
as holy, viz. the table, or altar of the Lord.
' As for the firft, viz. thofe offerings, there
was the pollution or defecft in the things them-
felves manifeft. As for the fecond, the fault
was in themfelves, in their evil and contemp-
tuous thoughts, in that they faid, or would be
ready to fay, at leaft thought in their minds,
which was in his fight, or ears, as much as if
they openly fpake it, though perhaps they
were not fo impudent as openly to profefs it.
By doing the firft they are faid to defpife his
name, in defpifing and fetting light by his or-
dinances, and the manner by him prefcrib'd
for the right performance of them ; by the
fecond, they are faid 'to pollute him in con-
temning that which was hallow'd to him, as^
defpicable •, the contempt of that God looks
on as redounding to himfelf.
The queftion as in their perfon put, wherein
have we polluted thee ? (as if they fliould fay,
though the bread or things that we offer be
polluted, yet what pollution or difhonour doth
thence arife to thee ?) and then God's anfwer^
In that ye fay. The table of the Lord is con-
temptible, plainly fhews it, viz. that he looks
on it, as if they did, as far as in them lay,
pollute him himfelf The contempt offered to
his table or altar, or that whereby they de-
clared themfelves to look on it as contempti-
ble, feems to confift in this, that they thought
any thing though not qualified with thofe con-
ditions that the law required, good enough to
offer to him on it. Why they did fb contemn
it f Some give reafons, as that it was, becaufe
there was not in the altar, now under the
fecond
" Hierom. and Others. " Druf.
* See Abarbinel and Tarnov. '' Ribera.
rom.
y Grotius, Riber.
' R. Tanchum.
^ And fee Numb, xxviii. z. Levit. xxii. 25.
■• See Abarbinel. • R. Tanchum.-, f Hie-
tli
A COMMENTARY
Chap, f J
fecond temple, that richnefs and fplcndour,
knd therefore neither (as they thought) that
holinefs that was under the firft temple, * oi"
}n that the things offered were but few, and
fo their gain or income but fmall, or (as fome
•> Jews) becasfe there was offered on it fat and
blood, and fuch things as they looked on as
defpicable, not considering why God required
them, or that it was enough, that he com-
hianded. But thefe are but conjectures i no
ground for them in the text. It was mani-
feftly a fign of irreligion, and difrefpeft to
God, and his worfhip in them, fliewed in this
inftance of their dealing with his table, and
the things thereto belongings (both here in-
cluded together, the offerings and the altar)
for which they are therefore reproved as con-
temners of God ; which their contempt is far-
ther illuftrated in the next verfe.
8. And if ye offer the blind for facrifice^ is it
not evil ? and if ye offer the lame and fick^
is it not evil ? offer it now unto thy gover-
nour, will he be pleafed with thee^ or accept
thy perfon^ faith the Lord of hojls.
And if ye offer the blind for facrifice^, is it
not evil ?'\ This queftion put, though with a
conditional particle, If intimates that they
did prefume to offer fuch things : therefore in-
ftead of. If ' Others put 'That you do offer ^
&c. is it not evil? or, '' In as much, or,
whereas ye offer, &c. is it not evil F Do you
not hereby manifeftly profefs your opinion that
the table of the Lord is contemptible ? as if
they were the words of God, and fo is the con-
fequence of thefe words on the former evident.
But ' Others read without an interrogation.
And when ye offer the blind, &c. it is not evil,
viz. in your opinion ; or ye tell the people
that bring them to you to offer for them, that
they are not evil, (as if they were their words,)
they are good enough to be offered on God's
altar ; clean contrary to God's command,
Levit. xxii. 22, iic. Deut. xv. 21. And by
this doing likewife they faid, or fhewed that
they thought the table or altar of the Lord
contemptible, and that they defpifed him -,
for had they had any refped: unto him, any
reverence for his altar, they would not have
prefumed to offer thereon to him fuch things,
as they would not think to find acceptance for
(or with) from any among men, who was in
place or honour, and whofe favour they would
feek. So faith he, Offer it now to thy gover-
Hour, will he be pleafed with thee ? &cc. Cer-
tainly not. Thou wouldft not think that he
would accept thy perfon with a prefent fo dif-
graceful, fo dirfionourable, for him to take.
He would look on it as a great difrefpedt of
his perfon, and difregard of his honour, and
therefore be much difpleafed with him, that
fhould fhew fo little efteem of him. How
much more fhall the Lord, the great gover-
nour of the world, from whom they have all
that they have, and who hath no need of any
thing that they have, look upon it as a great
contempt to himfelf, ™ if they fhould prefiime
to offer to himj what they would not dare to
offer to one, though in dignity and authority
above them, yet a man like themfelves .? efpe-
cially feeing he had commanded the contrary,
and deckred that he would have no fuch obla-
tion brought to his altar. For " thofe that
were not able to bring greater gifts, he had or-
dained lefs, and of fmaller value, yet ftill (as
a learned ° Jew obferA'es) required that all of
thofe offerings fhould be of the perfefteft in
their kind, left fuch things as were offered td
him and his fervice fhould become contempti-
ble J as here it is fhewed that it was come to pafs
among them, and he complains of them, and
reproves efpecially the priefts for it. For
though the people were much in fault for pre-
fuming to bring fuch illegal and undue obla-
tions, yet much more ^ the priefts in receiving
them from them, and offering them ; who
fhould have taught them what to bring, and
denied to receive what was not fit, when they
brought arty fuch, and to have refufed to offer
it : in that they did not this, but rather tell
the people it was good enough, they fhewed
difrefpedt to God and contempt of him. He
reproves them for it, and expedts they fhould
repent of it. So the Prophet fhews in fub-
joining verfe the 9th.
9. And now I pray you, befeech God, that he
will be gracious unto us : this hath been by
your means : will he regard your perfons ?
faith the Lord of hojis.
And now I pray you, befeech God, that he
will be gracious unto us, &c.] A learned "i y^w
thus gives the connexion of thefe words with
the preceding, " He fhews them the remedy
" againft their difeafe, ftirring them up to re-
" pentance, and that they would make inter-
" ceffion for Ifrael, that fo wrath might be
" removed from them, and they might find
" mercy (as he faith that he will be gracious
" unto us) for that belonged to the • priefts,
" how much more, when their fault or fin was
" caufe thereof, {viz. * of God's wrath to-
" ward them, or curfe on them) feeing the
" matter was in their hand, and they occa-
" fioned it, and might have hindred it, as he
" faith J this hath been by your means, or from
" your hand." Thus he ; and then the words
that follow, will he accept your perfons, muft
thus be fupplied, except you fo do, viz. re-
pent, and make fupplications to him, but fhall
continue to do as you do, will the Lord accept
your perfons ? To the fame purpofe do Others,
both ' Jews and Chrijiians expound the words,
as to denote, that if they did fincerely repent,
and feek by prayer for mercy from God, he
would yet have mercy on them ; but if not,
they ought not to think, that he who is no
accepter of perfons would accept any of them,
or
e Chr. a Caflro, Grot. Pelicanus. * Kimchi, and Abarb. ' Chald. " Syriack, Jun. Trcm. ' D.
Kimchi, R. Tanchum, and lee Druf. •» R. Tanchum. ° See Levit. v. 7, 11. ° Maimonides in Moreh,
1. 3. c. 46. 1" See R. David Kimchi and Abarbinel. 1 R. Tanchum. ' Joel ii. ; Kimchi. \ R. D.
Kimchi, Ribera, Chr. a Caftro. .Menoch. Grot.
Chap. I.
on M A L ACUL
^n
or fpare to reprove them for their doings. Or
as "Some of them, that they fhould thus ear-
neftly pray, to fee whether God, though much
difpleafed, would yet accept them, and be
gracious to Ifrael ; which is agreeable with the
old Latin Tranflation. * Others prefer to
look, on thefe words as ironically fpoken, to
this purpofe ; .Now therefore behaving your
felves thus wickedly in God's fervice, do what
is farther, your duty, ye priefts, to whom
that office belongs, befeech the Lord that he
will be gracious unto us, for the evil is come
upon us by your means, and now fee whether
was required of them, according as the M\V
required it to be performed ; and feeing they
are notj he is juftly difpleafed at them, and
hath no pleafure in them, neither will accept
an offering at their hand. This feems to be
the connexion, and -the meaning of the words
according to the rendring which our Tranfla-
tors give. But I have heard exceptions taken
againft our Tranflators for it •, but thofe that
blame them for it, fhould confider that they
go not alone in it, but have the confent both
of other approved Tranflations and learned
Expofitors, who feem to embrace it. out of
ye (being fuch as ye are) can prevail for your choice and deliberation, not becaufe they frfw
lakes to "have it removed. God hath confti
tuted you interceffors for the people, and
promifed to accept of your intercefTion,
while you behave your felves in your office as
you ought •, but will he now accept of your
perfons, and hear you for them, or for your
felves ? furely ye will find your felves much
deceived if you think he will : your office fo
ill performed will not make you acceptable.
Tloat he will be gracious unto us!\ Here is
no other, or were not aware that the words
were by Some, or might be, otherwife ex-i.
pounded. For to the. fame fenfe the ancient
Latin renders them, and fo Junius and Tre^
mellius among the modern, whom together
with Ours they mufl tax, as likewife thofe
I Expofitors, which go the fame way, which
are many and learned. Yet if any like not
this,: .nor be moved with thofe authorities^
anothet expofttion, by many likewife both
» obferved, that the Prophet, though not Jews and Cbriftians given, is this. Who is there
guilty of thofe fins which he reproves, yet alfo among you^ i. e. I would there were anyj
faith not unto you, or unto the people, but unto that would Jhut the doors againfl you, that you
us, as joining himfelf in the number, either might not bring in fuch illegal and unacceptable
cut of modefty, or humility, or fympathizing oblations, nor kindle Jire on mine altar '^ in
with them in the evil, which fhould come vain, or to no purpofe, or profit to you, for
upon them. So Mofes, Exod. xxxiv. 9. / have no pleafure in you, faith the Lord of
praying for the people that had finned, faith, hofis, neither will I accept an offering at your
Pardon our iniquity, and our Jin, though he hand : Any offering, though it were in it felf
had no part therein ;. which way of fpeaking good, you being fuch as you are, much lefs
he learnt from God himfelf, who finding fault fuch illegal offerings ; thefe fervices were even
with the people, joins with them Mofes, who better let alone, than be fo performed as they
was not guilty of that fault. How long do ye are by you. This fenfe being agreeable to the
refufe to keep my commandments, Exod. xvi. 28. Chaldee Paraphrafe, and given by feveral Jewifh
'■ Expofitors, fure thofe who, as we have feen.
10. Who is there even among you that would
Jhut the doors for nought ? neither do ye
kindle fire on mine altar for nought, I have
no pleafure in you, faith the Lord of ho/is,
neither will I accept an offering at your hand.
• JVho is there even among you that would fhut
the doors for nought ? &c.] (or that doth fhut,
follow . the fame wiay that our Tranflators do,
and likewife our Tranflators themfelves, fo
learned, attentive, and diligent men as they
were, could not be ignorant of, however they
chofe to follow what they have done. The
reader feeing, and confidering both (or if he
find any other) may take his choice too. He
may only obferve that in Ours the word, for
fcfc.) Having fhewed the great fault of the nought^ is for making the fenfe plainer twicd
priefts, in their negligence in his fervice, and
not taking care for the right ordering of things
in it according to the law, here he feems to
aggravate it, in that they receive abundant
wages, for what they fhould do, and are well
repeated, whereas it is in the original only
once, and that in the lafl place -, and it is fo
likewife repeated in the tranflation of Junius
and Tremellius. ^ Some of the Jews, though
to this purpofe which we have faid, giving
paid for it, even for their leaft fervices they do, their own meaning, yet tell us of another expo
as the very fhutting of the doors of the tem- fition or glofs given by fome of their ancient
pie, and kindling fire on his altar. Did he Dodors, as making it to include an argument
require their fervice for nought, as juflly he a minori ad majus to this purpo{e. Two things
might, then they might have fome pretence there are which a man will not refufe to do,
for their negligence •, but now being fo plen- yet have no reward for them. If one man fay
tifully rewarded by the portions in performing to another. Shut the door after thee or me,
their feveral offices allowed them, fure if they or light this candle for me, he for doing it^
would not out of love do it, yet in juftice afks, or takes no reward : but who among you
they ought to be careflil in performing what hath fhut my doors for nought, neither have
Vol. I. K k ye
" Grot. * R. Solomon Jarchi, Abarb. Draf. Tarnov. &c. Dutch Notes. * R. D. Kimchi, Vat. Druf.
y Hierom. Cyril. Riber. Menoch. Tyrin. Grot. Caftalio. Dutch Notes, Tarnov. ^ The word Djn Chinnam;
£gnifies both, /or nought and in vain, &c. The ChaVdee paraphrafeth it. That you might not ofFer on mine altar ^ft
abominable offering. » R. Sol. Jarchi, R. D. Kimchi, Abarb. R. Tanch. ^ R. Sol. Jarchi, Abarbinel, YiMt
(We chiefly follow R. Solomon's reading ta being plainell;] out of Torath Cohanim.
114 K C 0 M ME Nr A RY Chap, t
ye lighted mine altar for nought, how much by God looked on and accepted as incenfe and
a pure offering. To this purpofe fpeak ^ Some
of their more ancient Dodtors : and it is agree-
able to the Chaldee Paraphraft, who gives this
fenfe, " For from the rifing of the fun, unto
" the going down thereof, my name is great
" among the Gentiles, and at all times that ye
" do my will, I will receive your prayers,
" and my great name is fanftified by you, and
" your prayers are as a clean offering before
" me, for my name is great among the Cen-
" tiles, faith the Lord." But this is evidently
iefs have you done for nought any of thofe
things which ufe to be done for reward ? "There-
fore I have HO pleafure in you. They give no
farther explication of their Doftors meaning :
it feems to make for the firfl expofition.
J I . For from the rifing of the fun, even unto
the going down of the fame, my name fhall be
y .great among the Gentiles, and in every place
incenfe fhall be offered unto my name, and a
pure offering ; for my name fhall be great
among the Heathen, faith the Lord of hofis. liable to exceptions, in as much as Ifrael is not
• mentioned in the words, but what is faid fhall
For from the rijing of the fun, even to the be done^ is faid fhall be done among the Gen-
going down of the fame, my name fhall be great tiles, and fo confequently by them. And for
among the Gentiles, and in every place incenfe this reafon is it by one of their own Doftors
fhall be offered unto my name, and a pure offer- excepted againfl (viz. Abarbinel) and he with
ing, &c.] If God will have no pleafure in * Others find out another way, by which they
thofe whom he had chofen for his people, fay, it was then done among and by the Gen-
and will not accept of offerings from them, tiiles themfelves, viz. in as much as though
whom by his law he had inftrufted concerning they did worfhip idols, or the hofl of heaven
fuch offerings as he would accept, and refufed as inferior Gods, and as mediators between
all others, " what then will he do unto his great them and the chief God, yet him, and the
name ? what people will he find, or make ufe magnifying of his name they ftill chiefly in-
of to magnify his name, and to bring to him tended, and ultimately direited their worfhip
fuch offerings as he may accept ? Thus might and all their oblations, the purefl they could
the Jews be ready to reply, but this objection think of, with pure zeal to him the chief and
doth he prevent, in thefe words, by fhewing God of gods, the Caufe of caufes, as they
that the greatnefs of his name doth not depend
on their magnifying it. The whole world,
from one end to the other, fhall give witnefs
to it, and celebrate it, though they defpife it ;
and though they offer polluted bread on his
altar, fo that he will accept no offering at their
hand, yet he fhall not want acceptable offer-
learn him to be (as he faith) from (/. e. by) the
continual motion and conftant rifing and fetting
of the fun, and fo in ' ferving their idols aimed
at ferving him. So that the words may be a
reproof of them, who would not learn even
from the Heathen to magnify his name, but
contrary to what even they did, polluted and
ings : in every place incenfe of a fweet favour, profaned it. ^ Others yet, fomething diffe-
and a pure offering fhall be offered unto his
name ; '' fo that he hath no need of them,
nor will be at a lofs in his worfhip through
their denying it to him. The Jews differ
among themfelves in the expounding of thefe
words, " Some taking them to include a fup- as if they offered to me incenfe and a pure of-
rently, make the meaning to be, that in re-
proving Ifrael for contempt of liis worfhip and
facrifices, he faith. My name is great among
the nations, and magnified by them, and their
magnifying of my name, is accepted by me.
pofition, thus. All the people of the world,
from the rifing of the fun even to the going
down of the fame, if I had inflrufted and
commanded them as I have commanded you,
would readily have obeyed, and my name
jhould have been magnified among the Gentiles,
while every where they would have offered to
it incenfe and a pure offering, and not have
fering, for as much as it is not facrifice that I
require for it felf. And therefore as long as
ye honour not my name, which without doubt
is great among all nations (however out of
greater refped to me they fancy to themfelves
mediators in their approaches to me) I will not
accept you. Thefe two lafl interpretations,
what are they Iefs than even an excufe or apo-
polluted it as ye do, by offering polluted bread logy for (if not a commendation of) idolaters
on mine altar ; ^ fo that I fhould not have
been at a lofs. But the text exprefles no fuch
fuppofal or condition. Others therefore, with-
out any fuch fupply, interpret it as a defcrip-
tion of what was done, and that fay fome by
Jfraelites; though not by thefe fpoken to, and
reproved for doing o'therwife in their own land.
and idolatry, as from the mouth of God him-
felf, and fo then blafphemy againft him, who
in the law and Prophets all along, hath fhewed
them and their ways to be all mofl abomina-'
ble to him, fuch as he utterly feeks to root
outj and will have his people have nothing to
do with. And can he be thought here to fay
yet by fuch of them who were difperfed in that he accepts of what is done to idols, as a
other parts of the world, among the Gentiles, magnifying of his name, or what facrifices are
who did in all places where they were, magnify offered to them, as a fweet fmelling favour, or
God's great name, whofe daily prayers and acceptable facrifice offered to himfelf ? Un-
conftant devotions, and fludy in the law, were worthy certainly is this expofition even of
Jews
' Jofh. Vil. 9. as fome of the Jews expound thofe words. R. Tanchum. ^ See Mat. iii. 9. « Aben Ezra,
R. D. Kimchi. *■ R. Tanchum. « See Yalkut, and R. Solomon Jarchi. ■» Matmon. Moreh. I. i. c. 36.
and fee R. D. Kimchi, and R. Tanchum. ' R, D. Kimchi, in tad, and Michlal Yophi. " See R. Tanchum^
itibcn Ezra, R. D, Kimchi in rad, and fee Akidah. i ~
chap. r.
on
M'ALACHi:
115
Jews themfelves, or any that acknowledge one
God, and his name only great, and how jea-
lous he is of the honour of it, fo that he will
not be called by any name common with idols,
Hofea ii, 16. Another expofition yet 1 fome
of them give, viz. that this is faid in refpedl
of all kings of the nations, which brought
their offerings to Jerufaleniy and did honour
and adorn the fandluary of the Lord with their
prefents, in the time of the fecond temple,
which offerings are called a pure offering. But
how doth thisagree with the words, which do not
fay that mjerufalem., but in every place, incenfe
and a pure offering jhould be offered to his name?
In fum, none of thefe expofitions given
by the Jews come up to the words of the
text, nor have we therefore recited them, as if
any of them were to be followed, but to fhew
how, that we may have a full meaning of
them, and fee how they are made good, they
are of iiecefTity to be underftood, as Chrifti-
ans take them, for a prophecy of what fhould
be done at, and after Chrifl's coming, when
by the preaching of the gofpel the knowledge
of God fhould be communicated to all nations,
and his name fhould become great unto the ut-
mofl parts of the earth, be acknowledged by
remote nations, who before knew him not,
and by them all and every where he fhould be
adored and worfhipped with acceptable fervice -,
the Jews^ who defpifed his name, being re-
iefted, the Heathen fhall fucceed, who fhall
acknowledge the greatnefs of it. This, how-
ever improbable in the eyes of the Jews., who
thought it incredible, that ever he would own
any other people but themfelves, or be owned
or magnified by any other, or would choofe
any other place for his worfhip than Jerufalem,
he will certainly effeft, and therefore for the
better ^ affurance thereof repeats it, for my name
Jhall be great ; that, which by you, a handful
of men, is now defpifed, fhall be great among
the Heathen, by all acknowledged as fuch.
Thefe words were, when fpoken, fpoken of
what fhould after he, but by Chrifl's coming
into the world were made good : fo appears it
by what he faith in his difcourfe with the Sa-
maritan woman, who thought of no other
place where men ought to worfhip God, but
either the mountain of the Samaritans (mount
Garizim) or Jerufalem, John iv. 21, &c.
Woman., believe me., the hour cometh, when ye
Jhall neither in this mountain, nor yet at Jeru-
falem worfhip the Father. And, the hour
cometh and now is, when the true worfhippers
fhall worfhip the Father in fpirit and truth, for
the Father feeketh fuch to worfhip him. God is
a Spirit, and they that worfhip him muft wor-
fhip him in fpirit and in truth. The confidera-
tion of which words will give us the true im-
port of thefe, and compared together they illuf-
trate one the other: for his faying that God did
no longer confine his worfhip {i. e.) the out-
ward performance thereof, by fuch rites and
ceremonies as were ordained, to Jerufalem, or
' Aben Dana in Michlal Yophi, out of Meor einaim.
It V»ttb. in 8vo.
any other fingle place, what is that, but the
verifying of what is here faid, that his name
fhould be great among the nations, from the
rifing of the fun even to the going down of the
fame ? And what he faith, that the true wor-
fhippers fhall worfhip the Father in fpirit and
in truth, not only there, but every where,
fheweth that as his name fliould be great and
magnified among them, by their acknowledg-
ing him as Father, fo what is to be meant by
that incenfe and pure offering which they fhould
offer unto his name, viz. not futh as are lite-
rally fignified by thofe words, and were then,
to be ordered according to the prefcription of
the law, but fuch worfhip as though exprefTed
by the names of thofe carnal things under the
law, then in continual ufe and known to all,
yet is indeed fpiritual, " joining the foul witli
the external performances, agreeable to the na-
ture of God who is a Spirit ; of which thofe
ordinances of worfhip under the law were types
and fhadows. And indeed the change of the
place neceflarily imports a change of the wor-
fhip, or things offered for exprefTion of it ; for
the incenfe, and other offerings by the law
prefcribed, were not to be offered any where
elfe but in the temple at Jerufalem, after that
was there fettled for the place of his worfhip,
Deut. xii. 13, 14, 26. rhofe therefore that
he will have in every place to be offered to him
are manifeflly of another nature ; though called
by thofe names, which then included generally
all the external worfhip of God under the Old
Teftament, while the Jews were God's peculiar
people : they, now ° figuratively underftood,
denote the whole fpiritual worfhip of God un-
der the New Tejlament, fince the calling of the
Gentiles, and people of all nations unto God's
church, the kingdom of Chrifl-. The incenfe
therefore of the Gentiles converted to Chrifl:,
and by the gofpel inftrufted in the true know-
ledge of God, and taught to celebrate his great
name, and their pure offering, are devout
prayers. Rev. v. 8. holy praifes, thankfgiv-
ings, and alms-deeds, and works of charity,
Heb. xiii. 15, 16. their whole felves, Rom.
xii. I. Divers of the ancient Chriflian Fathers
look on the words as an exprefs and undoubted
prophecy of the Chriflians folemn worfhip of
God in the Eucharifl or Sacrament of the
Lord's Supper, called the Chrijlian Sacrifice,
to which how they are appliable, is fhewed at
large by the learned Mr. Mede \h his difcourfe
on thefe words : where he gives to note that
under the name of the Chrijlian Sacrifice, by
the ancient church was underflood, not the
mere facrament of the body and blood of
Chrifl, but the whole facred aftion, or folemn
fervice of the church aflembled, whereof this
facred myftery was a prime and principal part i
and therefore defines it to be Jn oblation of
thankfgiving and prayer to God the Father
through Jefus Chrijl, and his facrifice commemo-
rated in the creatures of bread and wine, where-
with God had beenjirji agnized, viz. by them
fanftified
*
^ Giilv, " Dr, Hsmmond on John j^. ?4. * eajy.
ii6
A COMMENTARY
Chap. 1.
fanftified by being offered and fet before him as a
prefent to acknowledge him the Lord and giver
of all.
This whole fervice duly performed is (as at
large he there fhews) defervedly ftiled incenfe
and a pure offering, both in refpeft that it is
purely or fpiritiially offered, and in refpeft of
the purity of the confcience, and affeftion of
the offerers, throughly perfuaded of the great-
nefs of God, and in refpecft of Chrift, whom
it fignifies and reprefents, who is a facrifice
without all fpot and blemifh : and by this be-
ing offered to his name in every place, he
faith, the time fhould come, when it fhould
be great, magnified, and acknowledged as
great among and by all nations, though the
Jews did now profane it, as he makes the con-
nexfon/by rendring that, though, which our
Tranflation renders, but. But the fenfe will
be much alike in reading but, viz. to this pur-
pofe, the time Jhall come when from the riftng
of the fun, &c. my name jhall be great among
the Gentiles, who yet have not true knowledge
of me, but will, when I fhall fee due time to
reveal it to them, readily embrace it. Mean
while it ought to have been fo among you,
and duly magnified by you, to whom I have
from of old revealed it, and given you ordi-
nances and ways of worfhip, by obferving of
which you fhould have magnified it, but you
on the contrary have by defpifing thofe ordi-
nances, and perverting thofe ways of worfhip,
profaned it.
When thefe words were fpoken, and thence
forward, (as all along before, fince the giving
of the law,) till the time of this diffufing the
knowledge of God and his name, and this al-
teration and reformation of his worfliip here
fpoken of, the Jews had for their diredlion the
law of Mofes, and ought duly to have attended
to it, as they are warned, chap. iv. 4. but
they did in all things go fo contrary to it, as
that neither they, nor any fervice they did,
were acceptable to God. So notorioufly, fo
obftinately peccant, were they both priefl and
people, that he fees it not fufficient to have
once reproved them, by reckoning up to them
their faults, but again repeats them, that fo
they may be fenfible how greatly they have
offended him, how difpleafing it is to him,
that they fhould continue to do fuch things,
having been warned of them, and that it is
worfe than what the Gentiles, when he fhall
call them, will do.
12. f But ye have profaned it, in that ye fay.
The table of the Lord is polluted, and the
fruit thereof, even his meaf,, is contemptible.
But ye have profaned //] viz. my name, fo
ver. 6. they are faid to defpife it, and ver. 7.
to pollut-e hims contrary to acknowledging of
it as great, or magnifying it. If they fhall be
ready to afk as before, wherein have we pro-
faned it ? he tells them wherein, viz. in that
they fay the table of the Lord is polluted, fo
ver. 7. ye fay that the table of the Lord is
f contemptible. Their ■« ordering of the things
that pertain to it, as common defpicable things,
and without due reverence, fliews that they
efteem it fo, and is as much as if they openly
faid fo in exprefs words, though perhaps they
were not fo impudent as openly to utter them.
The table of the Lord is polluted] his altar
not fo highly to be regarded, as a facred thing,
or with fo much care and reverence to be ap-
proached ; and the fruit thereof, even his meat,
is contemptible, viz. his meat, or its meat, or
the meat thereof} for the affix is the fame
that in the former word, and may therefore
be referred to the fame perfon or thing : and it
will be all one whether we refer it to the table
or to God ; for as the table or altar is his, fo
all belonging to it is his, the fruit thereof his,
the meat his. But then it may be queflioned
what is meant by the fruit of the altar, and
his meat, (or its meat) whether that which
was offered on the altar as God's part of the
facrifice, or that which he had out of the fa-
crifices (by his right) given to the priefls, as a
reward for their ferving at his altar. The
words fo rendred, as we read, are indifferently
appliable to both ; and therefore in as much as
both thofe may be called the fruit thereof^
and his (or its) meat, as well what God took
to himfelf, as that which he allotted to the
priefls ; they are capable of a double meaning,
as they are looked on with refped, either to
the one or the other ; iff. With refped to the
firfl, as if their faying or thoughts of their
heart were, the fruit thereof, (i. e.) that which
is allotted to the altar to be offered on it, and
his meat (' or its fruit, its meat, i. e. which is
its meat) is contemptible, viz. being the fat,
and the blood, grofs and defpicable things (as
• fome of the Jews expound it) and therefore
not to be had in fuch great efteem, and with
fuch care to be ordered, as the law requires.
zdly. With refped to the fecond, or the por-
tion of the priefts, as if they faid, the fruit
thereof, or t of its meat (or " as for its fruit,
the meat thereof) that which is taken of it
for meat or allotted to us for our provifions,
for our eating, is contemptible, little, and of
fmall value, not worth fo much care and pains
as we mufl take in our waiting on it. Thus
according to this rendring. But there are
among the Jews who render it otherwife as to
the word U^J Niho, which Ours, with many
Others render the fruit thereof, reading his
word or faying. And here they differ in tell-
ing us whofe word they mean i ' Some making
it the word of God, as if they faid. The' table
of the Lord is polluted, and his word concern-
ing the meat thereof, viz. by which he. com-
mands fuch grofs things as fat and blood to be
put on it, for his, or its meat, is contemptible. ,
[This would be ftrange impudence in them to
have faid, yet thus Abarbinel among the Jews
expounds it, and Montanus among Chriflians
fol-
I" So R. D. Kirachi makes that word and this here the fame in fenfe. ^
feira. ' R, D. Kimchi, and Abarbinel. \ R, Tanchum. " Pifc.
Cyril. R'^era, S«, Calvin. ' Aben
* Absrb.. t ,
chap. I.
T on
M A L AC H h^ A
1^:7
fallows him, as in many other things.]
» Others make it the word of the prieft, or
him that facrificed, or others of them, as if
it founded. Ye fay the table of the Lord is
polluted, his Word or Speech, or that which
he, viz. the prieft, continually hath in his
mouth is, that his meat, or its meat, vix.
God's or his table's, is contemptible, being fat
and blood, grofs, naufeous things : Although
'' Some take the ground of their complaint to
be, becaufe the altar it felf ftill devoured the
fat, and left nothing to them but lean con-
temptible meat. Xkat the word 3^3 i^ih, may
be taken for wor-d, or fpeech, in a figurative
fignification is no doubt, as it is the fruit of
the lips, that which is put forth by them, as
it is ufed, Ifaiah Ivii. 19. yet that it ihould
be fo taken here, there is no neceffity ; yea
both the fenfe and ^ conftruftion will be more
harfh if it be. And though there be Doctors
of great authority among the Jews that would
have it fo taken, yet » Others are there neither
of lefs learning, nor authority, who think it
ought to be taken in the more proper fignifi-
cation of fruit. And fo it appears to have
been taken by moft'of the ancient Tranflators.
For fo while the Chaldee expounds both the
words, this and the other rendred meat put
together, as denoting the fame thing, the gifts
of it ; it is manifeft that he took them both,
as denoting the fame thing, viz. thofe offer-
ings which were brought to the altar. And
fo the Greek likewife while they render, the
meats (or food) that are put thereon, whom
the printed Arabick likewife follows, and the
Syriack including both in one word, its meats,
agreeable to what a learned *> Jew notes, that
as if the two words were fynonymous, or
words denoting the fame thing, the putting
both doth but double or repeat the fame thing.
* Another expounds the meaning of the words
fo put together, fo as to import, either, the
fruit of its meat, though the affix its or thereof
be joined with the firft of the words, as well
as the latter ; or elfe fo as he before, taking
them for fynonymous. Its fruit, its meat,
t. e. its fruit, and its meat (or its fruit which is
Its meat.) And as for the word that we fpeak
of, it's manifeft that the author of the ancient
Latin Verlton took it in the fame meaning,
whilft he renders it, that which is laid there-
upon, which is that which is meant, by the fruit
thereof : but then he differs from all the reft,
in rendring that which is by Ours rendred his
meat, by, with the fire that devoureth it ;
taking iVdS Oclo, that which is eaten or de-
voured, to be as much as 1^3lK Ocelo, i. e.
that which devoureth it, which being the fire
on the altar, he exprefleth it by name, though
In the original it be not expreffed ; as if they
fhould fay, that the altar and all belonging to
it were contemptible, * or that that which was
offered at the altar were contemptible, becaufe
ferving for no other ufej thah to be devoured
Vol. I. L
by fire. In the. Hebrew concordance the word
is put under both fignifications, as being doubt-
ful, which is to be preferred : but when all Is
done, that which Ours follow, fo as at firfit
expoundedj .fe^ms ^leareft. -.;.,.
13. 3? faid Alfa, behold, what a weaririefs is
it ? and ye have fluffed at it, faith the Lord
of hofis ; and ye brought that which was
torn, and the lame^ and the ftck : thus ye
brought an offering : fhould I accept this of
your hands ? faith the Lord:
Te faid alfo.'\ Proceeding in his reproof,
whether of the ° priefts, or ^ people, or rather
both E jointly, for their perverfe behaviour in
his fervice, he objefts to them that they faid,
Behold what a wearinefs is it ? and ye have
fnufFed at it, (or as in the Margin, whereas
you might have blown it away, &c.) Of the
words fo read as they (appofitely to the origi-
nal) are in the text of our Tranflation, a plain
and eafy meaning may be thus paraphraftically
jgiyen ; that they faid, or fo behaved them-
felves, as if they plainly faid, What a deal
of toil and labour are we put to in ordering the
offerings of the altar, and the things pertain-
ing thereto, and our felves in refpedl to them,
according to what the law nicely requires ?
And that they therefore fnufFed (or puffed) at
it, in token of indignation and diflike, or dif-
pleafiare at it : and therefore, or befides this,
the priefts to fave themfelves that labour, and
(the people) that coft and charges, which ac-
cording to the prefcription of the law they
fhould be at, took any illegal •> thing, whether
torn, or lame, and fick, ^r a facrifice ; and
' brought with it their meat-offering, as if this
were fufficient to put off God with it. But
he (though nothing profited by what they
offer, yet in refped of his commandment,
which they were bound to obey, and that re-
verence and honour, which he required to be
fhewed to his name and altar) fhews that he
takes due notice of what they do, and how
they do it, and will by no means accept or
take it at their hands : Should I accept this of
your hands ? faith the Lord. The queftion
imports a negation. This expofition feems
plam, and very agreeable to the words, and is
warranted by the authority of learned Inter-
preters. As firft, of a Jewifh Doftor, R.
Tanchum, an Author as dextrous in expound-
ing the Scripture as any among them. He tells
us that the word rnsbpQ Mattelah being
compounded of nQ Mah, which fignifies,
what, and r*1K7j*^ Telaah, which fignifies,
labour, affliction (or ill accidents) fignifies.
What afflidion or mifery is this ^ and that
their ineaning is, (he taking it as fpoken of
the priefts) what a toil or wearifomnefs is it
(that we are put to) in purifying and hallowing
our felves for eating this fmall pittance or por-
tion ? So as that the words are a reproof of
1 them.
* R. Solomo Jarchi, R. D. Kimchi, and fee Abarb. who differently cites R. Solomon's words from what is read
in him. v Pelic. Occol. ''• See Calv. > Abu Walid, Aben Ezra, and R. Tanchum. •■ Aben Ezra.
* R- Tanchum. * Chr. a Callro in his Paraphrafe. f Oecohmp. Ch. a Caftro. '^ R. D. Kimchi, Abarb.
» Calv. * Levit. xJtii- 20, &c. ' Abarb.
ii8
A C 0 M M E NtAR T.
them, for tfieir looking on it as a toilfomc
thing, that they fhould make or keep them-
felves clean for eating of the holv things, and
their" rejeaing it therefore, arid contemning
that portion •, which is exprefled by what he
faith, and ye have fnuffed (or puffed) at it.
IPIK CSnnBm Vehippachtem oto, the "proper
Signification of which word (faith he) is, ye
hfow it (or at it) the meaning whereof is, ye
jock on it as contemptible (or exprefs contempt
of it,) as he that blows on his hand in token
of contempt of a thing, or when one takes a
thing in his hand, and blows (or puffs) at it.
Other expofitions alfo he mentions, but prefers
this as moft agreeable to the words and place.
And thus much have we mentioned of his
words, becaufe his book is not yet printed,
and becaufe it makes for confirmation of the
meaning that we gave, only that he reftrains
the reproof more particularly to the prieftsj
iand what concerned their ill behaviour ; whereas
"we rather extend it both to prieft and people.
And fo do alfo among Chriftian Expofitorsf,
Calvin, and Lud. de Dieu, who faith, the
fenfe of the words is, you complain that you
are wearied with the burthen of my command-
ments, and too mxich opprefled, in that ye are
bdund to offer to me none but of the beft and
foundeft cattle, and therefore ye fnuff at it, and
for your own eafe offer to me any corrupt
thing.
Having the fenfe that we gave thus war-
ranted, we might well acquiefce in it, but that
our Trahflators in the Margin reflefting on
another rendring, give us to look into that
too, and the grounds of it ', which while we
do, it is no little wonder to fee how differently
thefe words, which may (as before expounded)
feem plain, are by Interpreters underftood,
and fo made difficult. That which in our Mar-
gin is reflefted on, feems to go on thefe grounds,
"which Some, both "^ Jews and Chrijiians, fup-
pofe here intimated -, viz. that they brought a
lean beaft for facrifice on their fhoulder, and
then that they might make people believe that
it was fat and flefhy, they would cry, what
a labour or wearifomnefs hath it been to me
to bring this heavy beaft .'' and would puff and
blow at it, ' as if they had been heavy bur-
dened with it ; whereas it was indeed fo lean
and light, that with an eafy breath or blaft
they might have blown it down. This is that
tvhich the Margin in our Bibles feems to point
at. "" Others, fuppofing the fame, differently
render the lafl: words, and ye threw it on the
ground by way of contempt (or indignation)
which Kimchi alfo would have to be the mean-
ing of the Chaldee Paraphraft, " though the
word that he ufeth, otherwife fignifies, ye
jlrangled or choked it. " Others on the fame
fuppofition render them, and ye blew it up,
viz. by blowing puffed it up with wind, that
it might feem fat. And befides this, ye bring
that which is flolen or torn, or lame or fick
4:lfep. I.
things," that "have fu'ch blemifhes in them, as by
the law make them unlawflil for offerings, and
together -with them you bring your meat-
ofiering. Andjhall T accept this of your handsy
the facrifice being illegal, fhall I accept the
meat-offering brought with it ? By no meanst
f Others will have it fuppofed that what
they thus brought, and pretended themfelves
wearied with bringing, was fome flolen cattle
taken by force frorrt the owner ; and fo render
the words which we render •, and ye have
fnuffed at it, by, and ye have grieved him,
viz. the owner for his lofs. '' Odiers, and ye
have deprived its owner of it, or caufed it to
go from him by force. Of this the forecited
R. TanchUm making mention, prefers that
already cited before it. And whereas they
that embrace it would confirm it by what fol-
lows, and ye brought 'mu Gazul, that which.
vfzsftolen, fb rendring that which Ours render
torn ; he faith that thefe words have no re-
ference to that. Whether either pf thefe
things fuppofed were true or no, here is nothing
in the words, that proves them fo. Others
do yet give other rendrings, R. Solomon Jarchi
makes the word, which is rendred in Ours,
and by Others, what a wearinefs is it, to fig-
nify a lean cattle, as if they faid. Behold it is
a lean beafl, ' but we are poor, and are not able
to bring any choice ' vow : and then renders
the. words miS DfinHini Vehippachtem oto,
and ye have grieved him, which Ours render,
and ye have fnuffed at it. And he notes that
this word is one of the eighteen that are called
lD^"1S1D X^yr^ 'Tikkun Sopherim, the cor region
of the Scribes, and that IDIS Oto, him, is put
inflead of ^PIS ' Oti, me, and that for ' reve-
rence to God, (becaufe he or his name fhould
not be joined in the firft perfon with a verb of
fo ill fignification,) the perfon in the pronoun
was chang'd, and inftead of grieved me, put,
grieved him : but this is a groundlefs thing,
and fo to fome of the more learned " Jews
themfq^es feems. And here again R. Tanchum
notes that they are far from the truth, who
refer the pronoun it, or him in this place to
God, as if it were fpoken of him, that they
did afflid, or grieve him : yet Diodati feems
to like it. Aben Ezra expounding the word,
as before, what a toil or wearifomnefs is it,
gives another reafon of their faying fo, viz.
as if they faid it by reafon of the curfe and
famine, that was in the land, fo that there was
not bread (or food) to put on the table (or
altar :) as for the following words, he doth
not fufficiently explain his meaning, faying
only that u3nn3n Hippachtem is from the fig-
nification of n^3 Piacb, Afhes, Exod. ix. 8, lo,
viz. that which is as afhes, and there is not
what is fufficient on it, perhaps he means. Ye
put on the altar, what is no better than afhes
to be blown away j or, and ye look on it, or
make it as afhes, nothing worth. This is all
that is in the printed copy of him that we
have :
■* R. D. Kimchi. ' Kimchi's Father, Jun. Trem. Vatab. Dutch Notes, and Tarnov. ■» R. Kimchi.
" Sec Lud. de Dieu. " Abarb. p R. D. Kimchi, Miclal Yophi. ■> Abo Wa]id confirming it by the ufe of
the fame word, Job xxxi. 39. caufed to go aWay gr expire. ■■ Dcut. xii. 11. • And of this reading S. Jerome
ukct notice. \ Aben Dana in Miclal Yophi. || Aben Ezra, fee Bust. Lcz. in jpH. i
chap. T.
on MALACHlt ^^
119
\
have : but Abarhinel feems to have had a copy
that had more in it, whence he gathers, that
he underftood this word in the fignification of
grieving. But befides that compofition of the
word rnsbno Mattelaah, according to which
it is rendred, 'm-hat a wearincfs or labour, there
is yet another given by Others, according to
which it fignifies as much as Mittelaah, from
labour, (which " Kimchi fhews to be juftifiable
by other examples, without thinking that thofe
that give this fignification read the word with
another vowel, than it is ordinarily read, viz.
Mittelaah with /, inftead of Mattdaah with a,
(as " Some think they did.) And this expofi-
tion follow many ancient Interpreters, as the
Chaldee, "jchat we bring is of our labour ; and much
alike the Greek, the Sjriack, printed Arabick,
and Vulgar Latin which hath, '' Lo! of labour;
which perhaps might be fo underftood, as to
found much one with -what a labour, or how
great labour is here, but '■ is ufually expounded,
Lo, what we bring is of labour, or affliftion,
viz. the beft that is left us by reafon of our
late afflidion in our captivity, which hath im-
poverifhed us, and the wearifomnefs we and
cur cattle endured in our tedious way home.
And fo laying puff at it, or make it fit for
nothing, but to be puffed at by me (and fo
the Greek changeth it into the firft perfon, and
/ have puffed at thefe things) or as by * Others,
Lo, what we bring is gotten by our labour, not
given to us by the people ; 'tis out of thofe
tenths, which Ihould belong to us, and (o the
price of our toil and labour. Thus by reafon
of the different reading given in the Margin
of our Bibles have we looked (perhaps more
than enough) into the moft of other rendrings,
which we have met with, out of any of
which, or perhaps altogether, will not be
made up any meaning fo facile and agreeable
to the words without any force or ftraining, as
that in the firft place fet down. '' [Their fay-
ing, what a wearinefs is it, feems contrary to
what God faiths Micah vi. 3. wherein have I
wearied thee.']
And ye have brought that which was torn,
&c.] By what hath been faid, appears the
word ""JIU by Some to be rehdred ficlen, by
Others, torn, viz. by wild beafts, or the like,
the latter of which divers prefer, and "^ Some
except againft the former, as improper for the
place : yet I doubt whether the word will elfe-
where be found in the fignification of torn :
however either of thefe would make the thing
■> unfit for an offering to the Lord, as b'kewife
thofe defefts or blemifhes after named ; as ap-
pears out of Levit. xxii. 20, 22, 24.
Thus ye brought an offering, &c.] viz.
« thefe illegal things for an offering, or (accord-
to others as we have feen) together with thefe
vour Mincha, or meat-offering, as if all were
done according to the law, but it is contrary
to it, and therefore fhall not be accepted at
your hands. The Lord hath faid it.
14. But curfed be the deceiver, which hath in
his flock a male, and voweth and facrificetb
unto the Lord a corrupt thing : for /am *
great King, faith the Lord of hojls, and my
name is dreadful among the Heathen.
But (or and) curfed be the deceiver, &c.}
Having reprehended them for their mifbeha-
viour in other daily facrifices, he farther pro-
ceeds to reprove them for their mifbehaviour
in matter of vows, or fuch offerings as being
not otherwife liable to, they did by vow oblige
themfelves to. Concerning fuch we have what
the law requires, fet down Levit. xxii. 18,
&c. the oblation for a vow was to be a male
without blemifti, ver. 19. perfect, ver. 21.
whatfoever was otherwife fhould not be ac-
cepted, ver. 20, 21, 23. But to that pafs it
feems were thefe people now come, that there
were of them fuch who deceitfully dealt with
God (rather indeed with their own fouls) in this
kind. Out of pretence of piety, and greater
devotion, they would by vow bind themfelves
to offer an oblation to God : but when they
came to perform their vows, would deal de-
ceitfully, and inftead of a male, a perfedt
beaft, bring a corrupt thing, an imperfect one,
with fuch blemifhes as made it illegal, and
that (which aggravated their offence) when they
had in their land fuch as the law required,
and might duly have made and performed
their vow : ' which had they not had, their
pretence for bringing fuch as they brought,
though not fully fuch as the law required, yet
the beft they had, might have been more
plaufible, and been at leaft a feeming excufe,
and leflened their fault, although it had been
more agreeable to the law^ if they had not
had what had been fit for a vow, not to have
vowed at all, Deut. xxiii. 2 1 . but now having
vowed, and having wherewith to perform
that vow according to the law, and yet deal-
ing deceitfully with the Lord by offering in
place of what they had vowed, and what
they had in their power to pay, a blemifhed
illegal thing, as if he could by fuch falfe deal-
ing be deceived, muft needs fhew great con-
tempt of him who is a great King the Lord
of hofts, and whofe name is dreadful among
the Heathen, and therefore expedls accord-;
ingly, to be reverenced as is his due, which
feeing they negleft to do, they that think fo
to deceive him, to his difhonour^ and the con-
tumely of his name, fhall receive that reward
which fhall fhew that he takes notice of their
doings, and Inftead of that bleffmg which by
guile they thought to get from him, pull on
themfelves his curfe.
Curfed be the deceiver, &c.] ^31 J Nocel,
the fraudulent, ^ hypocritical, falfe, or deceit-
ful dealer, who makes a fhew of one thing,
and doth, or intends another, or doth not
what he would feem to do, as here, pretend-
ing devotion to God, when his heart is not
finccre
* In radic. mi^*?. « Capel. Crit. p. 222.
» Grot. b Out of Aben Dan* in Miclal Yophi.
« R. Tanch.
y Doway Bibl. * Jerom. Ribera, Tirin. Metioch. &c.
' Calvia. ^ See Ifaiah Ixi. 8. ', Druf. '_ Abarb.
1126
A C 0 M M E Nr AR Y
Chap. II.
fmcere with him, nor doth in fincerity, and
to the utmoft of his power what he would
make fhew of doing, as if he could deceive
■God in doing in his fervice otherwife than he
requiredj and yet be accepted by him. It is
from the root Hd^ Nacdi^ which fignifies to
think or deal deceitfully. The Greek (and
printed Arabick following it) rendring it. He
that is ahle^ feem to refped another root, wz.
^y YacaU which fignifies to be able.
IFhich hath in his flock a male.] i. e. a per-
fe<ft male,] •• the fenfe requires it, though that
epithet be not here added, becaufe the law ad- they ought to reform, and are feverely threat
things, feeing they could offer no other than
were brought (or by fuch like excufe) he here
addrefles his fpeech to them by name, and tells
them this commandment, ' that which he is
commanded now to fpeak, or this command-
ment, viz. "" either that which hath been al-
ready fpoken concern!^ a due care in offering
fuch things only to God, and in fuch manner
as are according to the law, and looking to it
that his altar be not polluted, profaned, or
contemned, ' or elfe that which fhall now be
fpoicen concerning other enormities, which
mitted no other for a vow, Levit. xxii. 19,
21. and fo by a corrupt thing will be denoted
whatfoever is otherwife, ' whether not a male^
or if a male, fuch as is not perfeft, but had
fuch blemifhes or defeds that made it illegal.
He that thus dealeth is curfed, becaufe he
lied, if they fee not to it that they be duly re-
formed. To them is this peculiarly direded,
to fhew them that they are chiefly accountable
for what was done, "^ not only by themfelves,
but by the people alfo. Becaufe matters con-
cerning Gcxrs worfhip, and obfervance of the
are
threatned as follows.
Ihews difrefpeft to, or contempt of the great law were committed to tlieir charge, they were
Majefty, and dreadful name of God, the great to teach the people how to perform them, and
King, who will maintain his own honour with to hinder them from performing them in wrong
more jealoufy than an earthly Prince. (See manner : if they brought offerings which were
ver, 8.) and requireth fincerity in thofe that illegal, they fhould have refufed them. « To
would feem to honour him, and that they them therefore peculiarly is this command,
teflify their due reverence to him in their ferv- that they ofFer not fucn things on God's altar i
ing him, by doing what they do according to and if they take not due care of it,
the rule of his commandment, and to the ut-
mofl of their power. The confideration of
this his greatnefs ought to have made them,
and ought to make all very careful, fincere,
and faithful in the performance of any duty
and fervice to him, to do the befl they can do,
that it may be a holy, perfeft facrifice accepta-
ble to hirrt.
My name is dreadful among the Heathen !\
How much more ^ then ought it to be fo
among you, whom I have loved and chofen
for my peculiar people, fhould you defpife me,
and not dread my name, and fhew by your
2. If ye will not hear., and if ye will not lay
it to heart., to give glory unto my name., faith
the Lord of hofls, I will fend a curfe upon
you, and I will curfe your bleffxngs : yea, I
have curfed them already, becaufe ye do not
lay it to heart.
If ye will not hear, and if ye will not lay it
to heart, &c.] If ye will not hear fo as to lay
j,t to heart, fo hear as to take due notice of
what is faid to • you, and that, you may obey.
doings that you truly reverence it ? His faying and do according to what is commanded (f be
that his name is dreadful among the Heathen, ing not forgetful hearers, but doers of the
though fpoken as of the time then prefent, work,) that fo you mtLy give glory to my name,
and was then and always true, (it being by his give to me the honour due unto me, by wor-
' judgments made oft confpicuous to them) yet fhipping me with holy worfhip, offering duly
becaufe they had not generally then a clear to me fuch clean and perfect things, and in
knowledge of him and his name, it is by
" Some not unfitly looked on, as a Prophecy
of what fhould after be, by the making it
more clearly known to all nations by the
preaching of the gofpel.
CHAP. li.
Verse i. And now, O ye priefis, this com-
mandment is for you,
AND now, O ye priefts, this command-
ment is for you.] Having before re-
proved both priefts and people for fuch faults
and enormities, as they were both guilty of,
fuch manner as in my law I require, (contrary
to that defpifing his name, chap. i. 6. and
polluting him, ver. 7. and profaning his
great name, ver. 12. for which they are there
reproved) / will even fend a curfe upon you.)
The ancient Latin reads, I will fend upon
you, want, or poverty, which not imfitly ex-
preffeth the meaning, according to that notion
which the f- Jewifh Doftors give of it, that it
imports fubftra«51:ion or diminution of good,
and fo is contrary to nD"*3 Beracah, blejfmg,
which imports increafe and addition of good,
at leaft it exprefleth the caufe, which is God's
curfe, by its efFed, viz. want which it caufeth.
Upon you.] '' All of you, both thofe that
and the things which follow likewife concern- bring fuch illegal abominable offerings, and
ing them both, that the priefls might not ex- you, O priefts, that receive and offer them,
cufe themfelves, as lefs guilty, by cafting the fay Some : fb that though the fpeech be ad-
fault on the people, who brought fuch illegal dreffed to the priefts more particularly, who
fhould
'' R. D. Kimchi. ' R. Tanch. * R. D. Kimchi. ' Tuno^f. and Chr. i Caftro. ■" Calv. Vatab.
Edit. 410 and 8vo, and Sa> * Riber. Menoch. i" Tarn. ' Vatab. <■ R. D. Kimchi, and Abarb.
" ■ ■ f James i. 25. « R. Tanch. R, D. Kimch. Rad. in "jia and "llN. t R. D.
"^ R. Solomon Jarchi.
Kimch. Druf. Calv.
i R. Tanch. R,
1
Chap. II.
-i on M A L A C E L
fhould prevent fuch mifcarriages, yet the curfe
thereby .provoked is fuch as is denounced to
all ; only the particular appellation of them
warns them, that they fhould not efcape by
cafting the fault on the people that bring fuch
things, but that they fhall be looked on as
guilty in the firft place, and fo the curfe take
hold on them in eminent manner. ' Others
look on thefe words as particularly concerning
the priefts ; and thofe that follow, to concern
the people. It will be a fafe way to look on
all as. concerning both, though chiefly the
priefts in the nine firft verfes.
And I will curfe your hlejfings!] In expound-
ing what is meant here by bleffmgs^ is fome
difference betwixt Interpreters, Some, to this
purpofe explain them, your hleffings, i. e. where-
with you blefs, or pray for ^ your felves or the
people, ' as the prieft's office was to do, thofe
fhall be turned into curfes or have the iffue of
curfes, as to all thofe things that they blefTed
them in. So we have a contrary exprefTion,
Z)^«/. xxiii. 5. of turning a curfe into a bleffing.
This expofition "^ Some look on, as flender or
not full enough, and underftand it of all the
benefits and good things which by God's blef-
fing they did enjoy, and wherein and where-
with he had blefTed them, as plenty, peace,
health, or the like, of which he threatens,
they fhould not find joy and profit in. Con-
fonant is this to what fome alfo of the Jewijh
Expofitors give. So R. D. Kimcbi, who find-
ing fault with " One before him, who reftrain-
eth here hlejjings to the fignification of offer-
ings or gifts, which it fometimes hath, ex-
pounds it, the bleffings wherewith I have
blefled you fince the building of the houfe : as
if he faid. Seeing you have defpifed me in
your offerings, I will turn the blefling into a
curfe. And fo Abarbinel, The meaning is.
That, I will turn to you the bleffing wherewith
I ° blefled you, fince the foundation of the
temple was laid, into a curfe. And what this
turning the bleffing into a curfe means, we
may fee by reading the 28 th chapter of Deu-
teronomy here cited in the Margin of our
Bibles, wherein are defcribed the bleffings for
obedience, and curfes for difobedience. Much
.like in meaning is what R. Solomon Jarcbi faith,
I will curfe you in all which hath need that I
fhould blefs to you, your com, and wine,
and oyl. Another learned ■" Jew gives an ex-
pofition, wherein he feems to comprehend, at
leaft to point at, all thefe, thus explaining
what is faid, I will curfe your bleffings^ that
inafmuch as the prieft's office was to pray or
intercede for the people, and to teach them
their duties, he threatens, feeing they defpifed
his offerings, and negleded to dired: the peo-
ple to what was fit and right in that kind,
that he would curfe what they blefled, [or
wherein they fhould be blefled] fo as that the
punifhment fhould extend to all, in that there
fhould fall a dearth or fcarcity on their corn
and cattle, and they fhould be ftraitned as
Vol. I. M
121
concerning what they fhould offer to God ;
and the prieft's dues fhould be few alfo.
l~ea I have curfed them already,'] them, i.e.
your bleffings. The words thus read, fhew
that they fhould not deceive themfelves in
hope that the evil threatned fhould be delayed,
or put off i but if that they would take no-
tice of it, the curfe was already gone forth
againft them, and had begun to feize on them,
from the time that they began to defpife his
name, and he faw that they did not lay it to
heart to obferve his ordinances : fb fome of
the '' Jews. And to this purpofe ' divers un-
derftand it. Others read it, yea I will alfo
(or certainly, or farther) curfe them, or z/,
/. e. the bleffing, or every one of your bleffings.
[So they render it, becaufe though the fore-
going noun be plural, the affix is of the fin-
gular number and feminine gender, which way
of conftrudion is of conftant ufe among the
Arabians, and feems not to have been unufual
to the Jews in thofe times.] So as that the
repeating of the threat may add a confirmation
to denote the certainty of it. And this read-
ing divers ' ancient Tranflations, and other
' Expofitors follow. R. Solomon Jarchi feems
fomething more nicely to expound the words,
while he obferves, that the words at firft put
with a condition, If you will not hear, and if
you will not lay it to heart, &c. / will fend a
curfe, &c. and here repeated without the con-
dition, intimate as much as if he fhould fay.
But there is no need of fufpending the curfe
on that condition : for certainly you will not
hear nor lay it to heart, and therefore from
this time will I curfe your bleffings. The caufe
of this curfe already gone forth, or certainly
threatned to come, is becaufe they do not lay
to heart, what God hath fpoken, and com-
manded concerning his fervice to obferve to do
accordingly : " fuch contempt of his word he
will not bear.
3. Behold I will corrupt your feed, andfpread
dung upon your faces, even the dung of your
folemn feajts, and one fhall take you away
with it.
Behold I will corrupt, (Margin reprove) your
feed, &c.] The word "lyj » Gaar here ufed,
is noted to fignify both, to rebuke or reprove,
and alfo to corrupt or defiroy [with this dif-
ference, that in the former fignification it hath
the prepofition D be following it ; in the fecond
only the noun, thing, or perfon of which it is
fpoken, without a prepofition (as here it is.)
The fenfe here will be much one in whether
fignification it be taken, the rebuking or re-
proving It will import the hindring it " from
growth and increafe : and fo will the corrupt-
ing It, hinder it llkewlfe. And fo the words
include a curfe on the fruits of the earth, a
threat of ' dearth and fcarcity. Your feed.']
In the Hebrew, To you the feed, or as '^ Others,
The feed becaufe of you, or for your fakes (be-
m caufe
^ Abarb. '' Tarn. ' Grot. Jerom. ■" Calv. See Druf. and Lud. de Dieu. " Abu Walid. » Haggai ii.
18, 19. . P R. Tanch. 1 Aben Ezra, Kimch. and Arab. ' Cal. Tarn. ■ Chald. Greek, Ar.ib. Vulg.
Lat. and Arab. MS. ' R. Tanch. Ribera. .. " Calv. « Abu Walid, R. D, Kimchi, in rad. » Abarb. \
y Calv
MS.
Druf.
122
K C 0 M M E Nr A RY
Chap. ir.
caufe of your wickednefs :) but this makes no
great difference. ' Others by feed here under-
ftand, pofterity, as if he fhould fay, I will
curfe or deftroy your pofterity : but however
this would be a different meaning, yet the
reading in the Hebrew will ftill manifeftly be
the fame. A greater difficulty will be how to
reconcile to our reading that of Others, and
that ancient, who inftead of feed, read arm or
fhoulder. For though the confonant letters of
the word ^p^ Zera, that fignifieth feed, and
Zeroa, which fignifieth an arm or fhoulder, be
both one, yet they differ in the vowels ; fo
that there will be nothing to be faid, but that
and will fcarce be made to accord with it : it
may perhaps be eafier reduced to that which
the Greek hath, I feparate to you the fhoulder ^
although the Greek Father Cyril, otherwife
expound that, faying, th&t T do feparate, is to
be underftood, / have feparated to you, (viz.
allotted to you by the law) that part, which
cuftom I command again to be obferved (faith
he) as if they neglefting the former command,
not being content with that part, had taken
of the flefh of the facrifice what liked them
beft. But what is there in the words, that
may be a ground for this fuppofition, and fup-
ply of the fenfe ? Befides, what warrant or ex-
either they took them in thefe different forms ample is there, for rendring the word "Tyj Gaar^
to fighify the fame thing, whereas now they by feparate ? Which makes another Greek
are ufually diftinguifhed according to the dif- « Tranflator render it according to the known
ference of their found, or form, according to fignification. Behold I rebuke you with the arm.
the vowels, in fignification alfo •, or elfe that But in all thefe there is more of harfhnefs and
they read the word as to the vowels otherwife difficulty than will eafily be folved. If that
than it is now ordinarily, and with joint-con- make for liking the reading of fhouldir, rather
fent read in the Hebrew text. This difference
is ancient, for the Chaldee and Syriack (both
ancient) take the fame reading and fignification
that we now do. But the Greek and Vulgar
Latin, with fuch as follow them, the other.
"What occafioned at firft thefe different readings
than feed, becaufe another part of the lacrifice
allotted to the priefts is intimated, and joined
with it in the next words, (as hath been faid :)
the like reafon will as much make for, and
be appliable to the rendring it, feed, inafmuch
as here is before made mention of the Minchoy
or rendrings will be hard to fay after fo long or meat-offering, which was offered together
time, and as hard to compofe them, there be- with the facrifice, and was made of flower,
ing on both parts fuch as eagerly defend them, and of which after a part "burnt on the altar.
They who prefer that fignification, which the the remnant was the priefts : and befides that
Greek and Vulgar Latin give, (of which the the firft fruits of their com, wine, and oyl,
ia&.hsx.h) Behold I feparate to you the fhoulder, (^c. they were commanded to give to the
the other, " Behold I will cajl forth to you the priefts as well as the ftioulder, and two cheeks,
arm, think this beft to fit this place, as beft and maw of the facrifice, Deut. xviii. 3, 4.
« agreeing with what follows, and fpread dung and fo the corruptmg of the feed will be an
upon your faces, the dung of your folemn feafis, evident curfing of their bleffing, a puniftiment
both having refpeft to thofe dues, or portions, to them ; inaimuch as by thefe means the peo-
which the priefts had out of the facrifices that pie ftiall not have for the '' Mincha, or rneat-
were offered, to whom were allotted the offering, what to bring, nor plenty of firft
<* flooulder and the maw, which they will have
here denoted by the dung, which is contained
in it. So that by his faying he will cafi to
them the arm ; ' Some will have to be meant,
that he will with indignation, as it were, throw
it at them, as one angry with them, not out
of favour as a bleffing from him to them.
But then it may be queftioned on what ground
fruits for the priefts to receive. So that the
corrupting of the feed ', in refpedl: to the
Mincha, will have as good connexion (if it be
to be ftood on here) with what is faid of the
fcattering on their faces the dung of their fo-
lemn feafts, in refped to the facrifice, as the
cafting forth to them, or throwing at them the
ftioulder, (or what elfe they will have meant
the word "lyj Uaar is rendred, / will c^ forth by that expreffion) by way of threat or denun-
to, the fignifications of it elfewhere ufed, be- elation of a curfe.
ing, as hath been faid, to rebuke, or reprove,
or elfe to corrupt and deftroy, which obferve^
hath made ' Some that follow the reading,
which we are fpeaking of, to inlarge the figni-
fication of the word projiciam, I will cafi
forth to, and to explain it by I will cafi forth
from, or take from you ; but then they change
the meaning of the words, as if he ftiould
fay, / will take from you the arm, i. e. your
All things therefore being confidered, there
feems no reafon, why the ordinary reading in
the Hebrew text ftiould be queftioned, or not
be preferred before any other, that can be
pretended, and none therefore why we ftiould
not embrace our Tranflation, which is agreea-
ble to it. That expofition of a '' learned man
who would take in both thofe notions, which
we have mentioned, viz. feed and arm, thus.
ftrength and fuftenance, which you had by as if God ftiould fay, I will repel with my
arm that gift, which with your hand ftretched
forth you offer unto me, and will caft back in
your faces the feed of which it is made : or as
' another correfting him would have it rather,
I will caft forth that (your) arm, with which
you
thofe portions of the facrifices allotted to you,
or by other means, as if the arm were fpoken
of their own arm, or did include both their
own, and that, i. e. the ftioulder of the facri-
fice. This meaning is far from the former,
2
» See Chr. a Caftro. Dutch Notes. Stokei. ^ Doway Tranfl. « Riber. * Deut. xviii. 3. « Rib.
Mcnoch. Grot. ' Lyra, Cbr. a Caftro. Tiriii, i Aquila. Sen Nobil. •" See Joel i. 13. and ii. 14.
» Abarb. " Arias Mont, ' Chrjll. a Cattro.
Chap. II.
on M AL AC H L
123
you ofFer me a gift, and fcatter the cake it felf,
or feed on your faces, may be admitted per-
haps as a wide paraphrafe, but will little help
in determining the reading or literal rendring.
Andfpread (or fcatter) dung upon your faces,
even the dung of your foletnn feafis\ i. e. of
your facrifices (lain at fuch times. "" Becaufe
at their folemn feafts many facrifices were
killed, and offered, therefore is the fame name
jn Chag, which fignifies a fe^Ji, ufed alfo for
facrifice, as Pfalm cxviii.-2 7. Bind (jn Chag)
the facrifice unto the horns of the altar : and
in the fame notion, £jcoi. xxiii. 18. the fat of
my facrifice, ^jn Chaggi, and therefore in the
Margin is put feafi, and fo n Ifaiah xxix. i.
Spread dung upon your faces, even the dung,
&c.] Inftead of dung the Greek read, the
maw, which fome » Expofitors, both ancient
and modern, look on as the thing fignified,
by naming that which is contained in it, by
way of greater reproach. So that there is no
great reafon why a late learned p man ftiould
hence gather, that the Greek did read otherwife
than we now do in the Hebrew, viz. |y"»3 Ce-
refh for iy"i3 Perefh. And we may obferve
that though the word Cerefh may fignify the
maw, panch, or belly, as Jer. li. 34. yet that
is not the word ufed for the maw, where it is
affigned to the priefts, but n^p Kebah, Deut.
xviii 3. but here it will be more emphatical to
take the word Perefh in its proper fignification
of dung, though in a figurative expreflion,
the meaning of which may be given in diffe-
rent manners, but all will tend to the fame
fcope or meaning ; and fpread dung upon your
faces, even the dung of your folemn feafis!]
Your holieft of your facrifices, thofe that you
offer on your folemn feafls, being fuch illegal
ones as you offer, fhall be in my fight as dung,
all as defpicable, as loathfome *> as dung ; and
I will be fo far from accepting them at your
hand, that I will rejedt you, and what you
offer, with as much contempt as if I took the
dung in the panches of your facrifices, and
threw it in your faces ; ' or I will look upon
you as loathfome, and make you appear to
be as loathfome in your moft folemn profef-
iions of holinefs and devotions, as if I had
took the very dung of your facrifices, and
threw it in your faces, which were the greatefl
note of difgrace, that can be fhewn, and fo
would make all men look on them with con-
tempt, as on fuch whom God had by fuch an
open affront fhewed himfelf to loath and abo-
minate, and expofed to the fcorn of all, as
things no more to be regarded than to be taken
away, and cafl forth with dung. R. D. Kim-
cbi fo expoundeth the words, as if God faid
to them. As you have contemned me in your
facrifices, fo will I fhew contempt of you in or
by them, by calling back in their faces that
which is moft defpicable in the beafts, viz.
their dung, as if he fhould fay, I will make
you a reproach or contempt by reafon of fa-
mine, in that I will corrupt your feed which
you fow, and ye fhall be in want of bread,
and fhall be for a reproach to the nations*
which are round about you ; for fo fhall they
be in famine (according to the exprefTions ufed,
Joeln. 19. and Ezek. xxxvi. 30.) and behold
you fhall be for a reproach and contempt, as
if I had thrown dung on your faces. Abarhi-
nel fo explains it, as if he fhould fay, tha t
thofe facrifices that they offered before his face,
he would caft back in their faces, as a lord that
rejecting a gift brought to him by his fervant,
cafts it back in his face. Whatever variety
there is in applying the words of the expref-
fion, the fcope of the whole is manifeft, s that
he declares that he will not accept of, or be
pleafed with what they bring, inafmuch as it
is contrary to what he required ; but with in-
dignation rejeft both it and them.
And one fhall take you away with it, in the
Margin, or it fhall take you away to it.]
Thefe words, added to the former, are an ag-
gravation of the contempt, that he will pour
on them, or a declaration of the iftlie of it to
them. If it be read as in the text, the mean-
ing according to ' Some will be. That they
fhall be fo filthy, all as befpread with dung,
that he that taketh away the dung fhall alfo
take them away with it, finding ho difference
between them, or take them away with him :
an expreffion of extreme vilenefs and con-
temptiblenefs. " Others reading, one fhall take
you away with him, or to himfelf, by that one^
think underftood, "The enemy, as if it were
faid, and the enemy, or an enemy, fhall take
you, being by me fet at naught, and rejefted.
as dung, or what is moft vile, and I loath,
away, tff . and fo will it be the ifUie of God's
rejefting them. And " Some by that enemy
will hate particularly meant the forces of An-
tiochus, or (as " Others) the Romans. If it
be read as in the Margin, it fhall take you away
to it, then will it be, '' It, /. e. the dung cafl
upon you, fhall fo cleave unto you, cover you,
and make you filthy, that you fhall be reputed
as it, and no better efteemed, but as ^ defpica-
ble, and loathfome, " deprived of all dignity
and refped. A learned ^ Divine, becaufe it is
not exprefled who or what fhall take them
away, looks on it as to fignify as much as.
And ye fhall be taken, and born unto it, as if
it were every one, or any body fhall bear you to
it, making the fenfe thus. Think not that your
faces fhall efcape that dung, which I threaten
to fcatter on them : if you feek to avoid it,
every one fhall carry you to it, that you may
be fprinkled with it. [He quotes R. Solomon
Jarchi, as making to his purpofe. According
to the printed copy, which reads yt^W, they
fhall take or bear you to it, it might indeed
feem fo to do ; but in a manufcript copy it is
Nityi Tiffa, it fhall take you to it, and fo is the
fame that is read in the Margin of our Bibles.]
R. D. Kimchi gives an expofition, which
though it be not a literal verfion, is plainly
enough the refult of the meaning, viz. your
ini-
" R. Tanch. " See Aba Walid in Sjpj . » Htcrom. Riber. Grot. &c. p Capell. and fee Schindler In
tyia. 1 Menoch. ' Druf. • R. Tanch. « Jun. Trem. Pifc. >■ Aben Ezra, R. Tanch. " Grcd.
Tirin. » Stolcc*. '' Paneuj, R, Solomon MS. * Lyra. » Calv. ' Lud. de Dieu.
^
124 K C 0 M M E N T A RY Chap. II.
iniquity fhall bear or carry you to this contempt, ments as he threatens to them, did appeal even
meafure according to meafure, or proportiona- to their own confcience, inafmuch as they had
bly to your doings •, ye have contemned me, his commandment, notwithftanding all which:
and ye rtiall be contemned or contemptible, they did fo tranfgrefs that covenant made to.
The Greeks Syriack, and printed Arabick un- and obferved by, thofe their progenitors, as to
derftand it, as if it were God that (hould take provoke him to thisjuftdifpleafureagainft them,
^hem away, rendring it as in the firft perfon. They that embrace the third, thus, Know
And I will take you away together^ or / wtll ye that I have not fent this commandment to
take you away with it, viz. with the dung. you, viz. that you (hould honour my name.
The Dutch Notes have as a fecond expofi- but becaufe my covenant was with Levi^
tion, The punijhment Pall take you away. The which was publlckly made before all Ifrael,
Chaldee paraphrafing it, " I will reveal the (fpeaking this in reference to the rods which
" confufion of your wickednefs upon your they laid up in the tabernacle of witnefs,
" faces, and will take away the magnificence Numb. xvii. 7.) and therefore it was meet that
" of your folemnities, and. your part fhall be you Ihould confirm (or keep inviolable) this
" reftrained from it, (or your part of it fhall covenant, as a learned ' Jew gives the mean-
«' be reftrained 1) may confer fomewhat as to ing, or as a "^ Chriftian, Know ye that I have
the meaning in general, but makes not much fent to you this commandment by my Prophet,
to the literal interpretation. becaufe my covenant is with Levi, by virtue
- ,, , , r 1 r . ^1- ™ of which covenant I convent you for not ob-
4. Andyejhall know that I have fent ths com- ^^^. ^^^ genemi covenant which
mandment unto you that n^covenan mght j ^ J ^.^j^ theVple, but that peculiar one
he with Levr, fatth the Lord of hofis. , ^;^j^ ^^^ p^;^^^ ^Levites, Numb. viii. 7^
And ye fhall know'] 'Others, for ye know, &c. and xviii. 19. The meaning according
* Others, and know ye. That the word apyiM to this reading is perfpicuous. There is a di^
Vidaatem, may either of thefe ways be ren- ference in it from the former rendrings, riot
dred, will not be much queftionable, by reafon only in the firft word, but alfo in tranflating
of the ufual change of tenfes as to their figni- the word jnvnb Lihyoth, becaufe it was,
fication in the Hebrew tongue, the preter-tenfe which they tranflate, that it may (or might)
(of which the verb here is) being frequently be, or to be.
(efpecially with the letter 1 V, as here prefixed) ■ Some of the Jewifh Expofitors look on
put in the fignification of the future, and " the thefe words as direded to the people, to ftir
future fignification ufed fometimes as impera- them up to fhew reverence and relpeft to the
tive, or bidding to do, ye fhall do, for do ye. Priefts and Levites, as was due by virtue of
But according to fuch diflferent rendring will God's covenant made with Levi, the whole
the meaning of the following words be necef- tribe feparated for attending on God's fanftuary
farily made, fomething (though not greatly) and fervice, and more peculiarly belonging to
different. If it be rendred in the firft way (as the Priefts as chief among ' them, and then
Ours and many Others render it) then the " the meaning of the words, / have fent this
meaning will be to this purpofe. And (or then) commandment unto you, to be, / have com-
when this contempt hath been poured out upon manded you in the law fo to do. But the con-
you, this punifhment inflifted, fhall ye know, nexion of the words requires that it be rather
that this commandment for not contemning looked on as fpoken to the Priefts for reproof
me, this threat of punifhment for your break- of them, and that whether by commandment
ing my commandment, and difhonouring of be meant the commandment given of old in
me by offering illegal facrifices, is fent unto the law, as fome underftand it ; or as Others,
you from me, that you repenting you of fuch the meflage now fent to them by the Prophet
your mifdoing, ^ my covenant which I made to reprove them for the breach of it, and to
of old with Levi (the tribe of Levi of which call on them to reform their mifbehaviour in
■ you are) might ftand firm, and you might not God's fervice, to a due and better obfervance
run on in your wickednefs, to the abrogating of which they were bound by virtue of his
of it, and caufing me to deprive you of the covenant made with Levi : which their mifbt-
blefTmgs and privileges annexed to it : 8 Or, haviour is aggravated, and his juftice in pu-
that my covenant made with the tribe of Levi, nifhing them vindicated, by mentioning that
which you have negledted and broken, may covenant both in refped: to the nature of it,
be obferved and .made good on my part, by and that obfervance of it which was found in
my calling you to account for it, and vindi- their predeceflbrs, and their contrary dealing,
eating it on my part, by difhonouring you, both to the tenour of the one, and example of
becaufe you on your part violate it, by not the other, as is in the four following verfes
Jionouring me, as in that was required at your declared,
hands. This from me is not a breach of it, but
a making it good, being on your part broken. 5. My covenant was with him of life and peace,
h They that foUow the fecond rendring, and I gave them to him, for the fear where-
give their expofition thus, as if God for fhew- with he feared me, and was afraid before my
uig of his juftice in denouncing fuch punifh- name. , ^■..^^..^j
« Jun. Trem. ^ Abarb. and Grot. ' Glaff. Gram. p. 655. ^ R. D. Kimchl, Vat. Munft, Rib. Tirin.
, Menoch. Dutch Notes, Stokei, Bifliop Hall's P»raph. « Calv. "^ Jup. Trem. and Tarn. ' Aburl?.
» Grot. \ Aben Ezra. ^ R. Taneh.
. . . .- ■-....... V'-- . 5. My
Chap. 11.
on
M A L AO H Ij A
t2j
My covenant was with him of life and peace,
&c.] With him, i. e. with him that is here
meant by Levi, that whole tribe ; or more
particularly ■> Aaron and his pofterity, to
■whom the priefthood was appropriated, among
whom Phinehas was eminent for his zeal to-
wards God and his worfhip, and who, "'Some
think, is here particularly pointed out. One,
faith a learned ■" Jew, faith that Jaron is the
perfon here peculiarly fpoken of; Another
that Phinehas is meant. But he concludes
that both are here meant, and not only they,
but as many of their pofterity as were holy
priefts, as they ought all to be, they are all
comprehended under the common name of
Levi their father, and fo fpoken of as but one
perfon, all meeting in the fame ftock, ^I fe-
parated to one holy funftion ; and fo as many
as were fuch as he here defcribes are together
the Levi of God, to and with whom he faith
his covenant was. My covenant was with him
of life and peace, and I gave them to him for
the fear wherewith he feared me, &c.
The meaning of the wordsj thus rendred,
feems plain and good, and this rendririg is
backed by good authority, both of '' Jewifh
and ' Chrijlian Interpreters ; yet by ' One of
great authority too is it excepted againft, as
if it corrupted the fenfe, but he again is by
« another fharply reproved for his exception.
Seeing therefore there is difference betwixt
Expofitors in their interpretations, it will be
convenient to fee how the words barely and
literally found in the original Hebrew, as they
lie, without any alteration, addition, or fub-
traftion, that fo we may better judge of thofe
differences, and of the grounds of them.
The words then thus found. My covenant was
with him life (or of life) and peace, and I gave
ihem to him fear, and he feared me : which
■words, though when they were fpoken^ they
"were agreeable to the then common ufe of
fpeaking, and doubtlefs well underftood, yet
■will now fcarce make a full and plain fenfe,
put into another language, without fomething
added or altered in them. For this reafon
therefore our Tranflators (and thofe who go
the fame way) add the word, for, (in for the
fear) and change and for wherewith (in where-
with he feared me) which fupply (as we faid)
by a man of great note is excepted againft, as
marring the (cnk. The meaning that he gives
is this. My covenant was with him of life and
peace, and I gave to him fear, and he feared
me. (And in this rendring concurs the ancient
Latin tranflation, and much like the Greek,
and I gave to him to fear me with fear, which
the printed Arabick, that followeth them, ex-
plains. My covenant was with him, to (or for)
life and peace, and I gave him fear, that he
might fear me.) And by fear "■ he underftands
a rule, according to which he fhould ferve
God, and by what is faid, and he feared me.
Vol. I. N
that he obferved that rule, kept that law, prd-
fcribed to him ; (and in this fome " Others
agree with him, and the Chaldee feems to have
led them the way, who interprets, and I gave
them theperfeEl " doHrine of my law that he might
fear me, &c.) But he that excepts againft this
Exceptor warns, that while he excepts againft
this fupply, he leaves out that which is exprefly
fet down in the text, viz. the pronoun, them,
for it is faid, "h DJHiiT Vaettenem lo, and I
gave them to him, fear, and he feared me ;
which he ought not to have left out, but t6
have fhewed to what, them, is to be referred,
what pointed to by it. So that he affirms that
rendring to be imperfed, and that, for, ouf^ht
to be fupplied to make the fenfe clear, viz.
I gave them, i. e. life and peace, to him, for
or becaufe of the fear with which he feared me.
Having taken notice of this difference that
we may the better judge of it, and fee farther
into the meaning of the words, it will not be
amifs to look alfo what Others, who follow
neither of thefe ways, fay. '' There be there-
fore who likewife fupply the word, for, but
in another fenfe than Ours and thofe who agree
with Ours do, rendring not, for the fear, but,
for a fear, not as if the promifes of the cove-
nant for life and peace followed on that fear,
but as if that covenant were to efFedt and
produce fear. Though they both concur in
this, that fear and reverence of God and his
namej and a right performance of worfhip to
him, is a neceflary condition for obtaining and
receiving thofe benefits and privileges by virtue:
of God's covenant to be expefted. A learned
^ Jew hath on thefe words this note, which
becaufe his book was never yet printed, we
fhall more at large fet down. My covenant
was with him of life and peace, &c. that is,
" I covenanted with them, to give to them as
" a reward of their obedience to me, life in
" this world, and fecurity (or fafety) from
" evils, or if you will fay, happinefs in this
" world, and happinefs in the world to come,
" which is true peace : and > Some fay the
" meaning is, I have made a covenant with
" them concerning (or with) fuch precepts or
" commands, by which they fhall receive (or
" fhall be received or obtained) life and peace.
" And what he faith, and I gave them to him,
" fear, is faid in refped to thofe precepts,
" that he fhould fear to tranfgrefs them, or to
" let flip the receiving of them. And Others
" fay that what he faith, and I gave them, is
" meant of Ifrael, viz. I gave them to be
" governed by him, >> that they fhould reve-
" rence him, and fear him. Then faith he,
" he proceeds, and faith, that he did fo,
" viz. as I commanded him, which is that
" which he faith, and he feared me, &c."
thus he. Then concluding, " This is fpoken
" of thofe ancient righteous men, who bear
" the office of the high priefts, exciting thofe
" who in thofe times bear it, that they fhould
n " imitate
" Kimchi, Abarb. Druf. " Grot. v Abcn Ezra. '' Kimchi. ' Vatab. in 4to and 8vo. Jun. Trem.
Druf. Tarn. • Calv. ' Druf. » Calv. « Grot. " Whether did be think KIIQ Mora to fignify
Doflrine, as if it were from !~T\' Yarah. y Dutch Notes. ^ R. Tanch. » See in Aben Ezra. i So
Aben Ezra, I gave them that they fliould fear him, and hs (hould fear mc. ' *" ■'."_
126
A COMMENTARY.
Chap. II.
*' imitate (or be like them) by their diligence
*♦ in their obedience, and a good converfation."
R. Solomon Jarchi thus expounds the words.
And I gave them to bim fear, that bejhould re-
ceive them in [or -with'] fear^ and fo he did.
And he feared me, &c. which words may fug-
geft to us another rendring, viz. My cove-
nr.nt was with him of life and peace, that I
would give them to him [in, or with, or on]
fear, viz. if he (hould fear me, [for fo I fup-
pofe aJDKl Vaettenem may be rendred, that
I "would give them, as the conjunction Va, is
fometimes rendred by, that, fee Pfalm li. 1 6.
njnsi Veettenah, that I Jhould give it, as in
the Margin of our Bible.] The fame author
thinks this here to refpe<5i: that covenant which
was made with Phinehas, inafmuch as it is
faid of him, Numb.-xxv. 12. Behold I give
unto him my covenant of peace, though to his
pofterity alfo it was entailed, as there follows.
And be fhall have it, and his feed after him.
And there be ' fome of the Jews that look
upon it as more fignally made good to him,
in that his life was prolonged to him above
three hundred years, as they gather from that
he was alive in that time when the war was
between the Tfraelites and Benjamites defcribed.
Judges XX. where, ver. 28. it is faid. And
Phinehas the fan of Eleazar, the fan of Aaron,
flood before it [i. e. the Ark] in thofe days,
which from the place which that ftory hath in
that book, being the laft tranfadion recorded
in it, they conclude to have been the fpace of
above three hundred years after the firft men-
tion of Phinehas. And this fome •' Chriftian
Interpreters alfo mention with fome feeming
ailent. But a learned Jew but even now cited,
viz. R. Tanchum, in his commentary on the
book of Judges, looks ^on this iconclufion
concerning the length of Phinehas hs life from
thefe words, as very groundlefs, and thinks
that very paflage, that Phinehas was then
there, to be an evident proof that that tranf-
aftion, though placed laft in that book, yet
■was before feveral other things therein put be-
fore it, and not long after the Ifraelites entring
into the promifed land. [Probably by the
penman of that book fet down, where it is
as a ftory by it felf, and not having depen-
dence on others, that he might not interrupt
the feries and connexion of the hiftory.] The
lame alfo he fays to be done in that ftory of
the Danites, and Micab, Judges xviii. both
he thinks to have been before that of Je-phti ;
and that the like alfo may be obferved in other
places where the penmen of the books of Scrip-
ture, for reafons beft known to themfelves,
and to avoid interruption in what they.were
about, placed fuch things after others in their
writing, which were done before them. The
opinion likewife of Others, who fay that Phi-
nehas lived yet longer, and was Eliah, he
there confutes as very abfurd. And in ' Aaron
this may be faid to be fulfilled, who lived an
hundred and twenty and three years, Numb.
xxxiii. 39. But it will not concern our prefent
« R. D. Kimchi, ye» and fome fay that he was El
' L. de Dieu. k Abcn Ezra. " R, Tanch. \
Notes. " Jun. Trem. i" Tainov.
purpofe to examine fuch things i fufficient it
will be to us from the prefent words, to be
inftrufted that God did, to thofe compre-
hended under the name of Levi, as well as
Others, as Aaron, Eleazar, and Phinehas,
make good on his part his covenant to
them of life and peace, and all conducible to
their profperity and happinefs in the beft man-
ner, and ftill would to as many as ftiould keep
covenant in fearing, reverencing, and obeying
him, as thofe their anceftors did. If thefe
now find it to be otherwife with them, it is
from their own, not his breach of covenant,
by which they fondly expedled to have him
bound up to them, while they would wickedly
break it, and deal falfly in it towards him.
A late very learned ^ man gives this expofi-
tion of the words, that whereas they literally
are. My covenant was with him of life and,
■peace, and I gave them to him fear, &c. the
fenfe is to be made up, by fupplying either,
and, viz. And I gave them to bim, and fear,
or elfe with, viz. And I gave them to bim with
fear, that the {^rxk may be. My covenant was
with him, or I made a covenant with him of
life and peace. And as I promifed them by co-
venant to him, fo I gave them to him : nor
gave I them alone to him, but alfo my fear,
or them with my fear ; and fo follows, and he
feared me : this he prefers before thofe ren-
drings above-mentioned, either, and I gave
them to bim for a fear, or for the fear where-
with he feared me. Thus we having fet down
how the words fimply run in the original, and
moft of what is faid, and perhaps of what
may well be faid for expofition of them, the
reader may judge what he thinks will beft
make for the meaning of them ; he will find
that which our Tranflators give, backed with
the authority and confent of men of good
judgment and learning, and to give a plain
and perfpicuous meaning.
Atid was afraid before my name.'] The lame
with the former, and he feared me, s doubled
or repeated. '' He was broken or contrite, i. e.
humbly and with fear or reverence behaved
himfelf before ' me and my name : with
^ great awe and reverence approached to the
performance of my worftiip and holy duties,
' not as ye who defpife my name, (chap. i. 6.)
" Others interpret it, he was broken, or grieved
when he fawmy name profaned, as in the mat-
ter of the golden calf, Exod. xxxii. and the
Midianitifh woman. Numb. xxv. » Others,
he was bruifed for my name's fake, i. e. hath
undergone, and fuffered all kinds of troubles
and hardftiip for my name's fake. There are
■> Some of eminent note, who expound thefe
laft words, (as if they were contrary to the
former) of Levi's being broken, brought
down, deprived of the promifed life and
peace, becaufe they did not fandlify the name
of God according to the covenant : but this is
difapproved by f Others, becaufe he here fpeaks
in commendation of the former good priefts,
and doth not fpeak this of the impiety of the
2 pre-
iah. Abarb ■• Vatab. and Pareui. ' Ch. a Caftro.
Abarb. " Grot. ' Abarb, ■» PiTc. " Kmch
Chap. 11.
on MALACHL
177
I
his. * Others, of peace With men, ^ Others,
with both : and no doubt both muft go toge-
ther ; and he that will have peace with God»
muft, as far as in him lies, live peaceably with
all men, Rom. xii. 18. And a ready way td
have peace with God is to keep peace with
and among men. Live in peace, and the God
of love and peace Jhall be with you, 2 Cor. xiii.
II. fo, blepd are the peace-makers^ for they
Jhall be called the children of God, Mat. v. 9.
but keeping peace with God is neceflarily in-
cluded in the forementioned, walking with
God, and thefe words_ defcribing the manner
of that his walking, and having reference to
what follows likewife in defcription of him,
that he (by fuch means) turned many away
from iniquity, feems to refpeft not ohly his
converfation with God, but before and to-
wards men, whom he was to bring, likewife
with himfelf, near to God. To this purpofe
that Jewifh Doctor, R. Tanchum, faith, that
here by peace are meant his moral virtues, and
the right ordering his converfation among men
with gentlenefs, becaufe by that means will be
occafioned peace among all. Then by "ll^'O
Mijhor, relfitude, is meant the reftitude of
works pertaining to religion and equity. So
before him j^ben Ezra, another of them, in
peace, faith he, that is, with Ifrael ; and in
reSiitude for equity) i. e. by doing my com-
mandments. And that thus by peace thole
more ancient did underftand, may appear by
that faying, in that authentic ' book, wherein
the fayings of their fathers, or ancient fages
are recorded, where is fet down as a faying of
Hillel, an ancient Doiftor, who is thought to
have lived fomething before Chrift's incarna-
tion. Be of the difciples of Aaron, who loved
peace, and ^ followed peace, and who loved men,
and brought them near to the law. In which
faying he manifeftly feems to have had refpeft
to this text of Scripture, and is by Abarbinel
cited in his explication of it, who then for ex-
plaining what is faid, and in rectitude, adds,
he redtified or direded them in their ways
(which feems to agree with the Greek verfion
which hath, in peace, directing he walked with
Pie.} In explaining this word R. D. Kimchi
a little differs from the other forementioned
Jews, as he likewife doth in his expofition of
the former word, as we before intimated. The
whole of his expofition of both is this. In
peace ; Becaufe he did cleave to me to do my
will according to what is faid, he Jhall make
peace with me, Ifaiah xxvii. 5, And in reEli-
tude (or equity) becaufe he walked in the
= ways of men (as the printed copy hath it,)
or in the ' matters of men, or concerning men
(as a Manufcript) in a right way ; and in both
he was with me : ^ for in thefe things I delight,
viz. to exercife loving kitidnefs, and judgment,
and rightecufnefs in the earth. Then proceed-
ing to explain the next words. And he did turn
many away from iniquity, he faith, becaufe he
taught the law continually to all, and many
heark-
9 See R. Solomon Jarchi and R. Tanchum. ' R. Tanch. • Kimchi and Abarb. ' Aben Ezra. " Yalkut.
• See Micah vi 8. * R. D. Kimchi. Driif. Ribera, Grot, and Dutch Notes. ^ Tamov. ^ Calv. » Aben
prefent wicked priefts, nor concerning what
had befallen or Ihould befal them.
6. "The law of truth was in his mouthy and in-
iquity was not found in his lips : he walked
with me in peace and equity, and did turn
many away from iniquity.
The law of truth was in his mouth. '\ In his
mouth, /. e. the mouth of i Aaron, or Elea-
Xar, or Fhimhas, or any, or all of thofe an-
cient holy priefts fuccelTively, (the genuine
Levi^ was the law of truth. God's Law is
the truth, Pfalm cxix. 142. the true dodlrine
of this law did he teach the people, and in-
ftrud: them in the true meaning and intent
thereof, that according to that right rule, they
might frame all their adions, nothing of it
did he conceal from them, nor teach them
any thing contrary to it, or falfe : this was in
his mouth, nothing contrary to it found in his
lips. A learned ' Jew thus expounds it. He
gave anfwer (or pronounced fentence) accord-
mg to the truth in it felf, and did not refped:
the perfon of any in it, nor alter (or pervert)
it for any wordly refped. That is it which
he faith, and iniquity was not found in his lips,
he did not mean one thing in his heart, and
{ay another with his mouth, fay ' Others of
them. He did not take bribe, faith ' Another,
nor refped perfons. Some of their ancienter
» Rabbins more particularly inftance, the law
of truth was in his mouth, i. e. he did not pro-
nounce that unclean, which was clean, nor
that clean, which was unclean, and iniquity
was not found in his lips, he did not pronounce
unlawful, that which was lawful, nor pro-
nounce that lawful, which was unlawful.
He walked with me.] That we may know
■what is meant by walking with God, may be
compared with this place. Gen. v. 22, 24.
where it is faid, Enoch walked with God, and
chap. vi. 9. where it is faid, Noah was a per-
feii man and walked with God, " and Gen.
xvii. I. where God feith to Abraham, Walk
before me and be thou perfeSl, and Heb. xi. 5.
where it is faid, that Enoch had this teftimony,
that he plealed God. By which we may un-
derftand, that to walk with God is fo to walk,
as in all things to endeavour to pleafe him, in
a due obfervance of all his will, and ac-
cording to the rule of his commandments,
as always in his prefence, and therefore
fearing to offend him in any thing, or to de-
part from, or tranfgrefs, his righteous laws,
with refped in all things to him, and his
glory. How Eevi fo walked is expreffed in
the following words» in peace and equity.
Jn peace.] ' Some underftand this of peace
with God, as that by fo walking, and doing
what was right, he kept in peace and friend-
fhip with God, and '' did not provoke him by
difobedience : fo " that whereas God's cove-
nant was with him of peace (ver. 5.) he did
obferve it on his part, that fo God might on
Ezra, and Vatab.
« Jer. ix. 24.
*■ Menoch. ' Pirke Aboth, c. 1. J. la.
See Heb. xii. 14.
^112. *: nana.
128
A C 0 M M E NTAR Y
Chap. 11.
hearkened unto Jiim, and he converted them
from iniquity. In explication of the fame R.
Tanchum faith, Becaufe by fuch truths, as he
taught them, and his gentle behaviour towards
them, and what they faw of his righteous
works, which he exercifed, they were necefla-
rily direfted, and returned from their rebel-
lions without difficulty, being both by his
doftrine and example wrought on. y4i>en
Ezra's note is, Becaufe when the prieft is up-
right, many will be upright. Some of the
Jews (as was before faid) reftrain the things
here fpoken to Aaron, fome to Fhinehas, and
apply them particularly to ^ things done by
them in their times ; but the words feem more
generally fpoken, fo as to concern any of thofe
holy priefts of their race, who fucceeded them
in their office, and rightly did, as they, be-
have themfelves in it ; as where it is faid that
Aaron and his fans offered upon the altar ' of
burnt -offering, &c. i Chron. vi. 49. it muft
neceflarily be underftood not of Aaron in per-
fon alone, and his fons then living, but of any
of his race that fucceded in his, and their room.
7. For the priefts s lips Jhould keep knowledge,
and they Jhould feek the law at his mouth :
for be is the tnejjenger of the Lord of hojis.
For the prieji's lips Jhould keep knowledge,
&c.] "" Some render, do keep, ' Others, pall
keep, "> Others, did keep. The word in the
original, 1"lQiy^ Ttjhmeru, being the future,
properly fignifies Jhall keep, but the Hebrews
having not that variety of moods and tenfes
that fome other languages have, do by one
tenfe and of one mood exprefs that which thofe
other languages do by different, and that caufes
this variety of rendrings, though moft of them
mean the fame thing. They that render do
keep, cannot mean as if the priefts then fpoken
to, did fo ; for they are reproved for the con-
trary : neither would it be to the purpofe in
hand, to underftand ft>all keep, fo as if here-
after only the prieft's lips fhould fo do. They
therefore that either of thofe ways render it,
or follow them, explain themfelves to mean
what our Tranflation more clearly expreffeth ;
as alfo fome of the ° Jews expound it, viz. that
they fhould fo do, or ought fo to do by virtue
of the office that the prieft did fuftain ; it was
their duty fo to do, and men might expedt it
from them. And fo the connexion betwixt
thefe and the foregoing words will be, that
thofe former holy priefts did behave themfelves
fo as they are commended for doing, becaufe
they confidered what was their office and duty,
and that they might accordingly perform it.
That It was their duty fo to do, and a com-
mand laid upon them for it, viz. to know the
law and inftrudt others in the meaning of it,
and to teach them his will, is clear out of the
law, Levit. x. 11. That by a perpetual fta-
tute they fhould teach the children of Ifrael all
the ftatutes which the Lord had fpoken to
them by the hand of Mofes. And fo Mofes
f«th of them, lley Jhall teach Jacob thy judg-
ments, and Ifrael thy law, Deut. xxxiii. 10.
And that the people fhould feek the law at his
mouth, go to him as the interpreter thereof,
to know what was the right meaning and in-
tent thereof, that they might accordingly do
it in an acceptablemanner, and were to ftand
to his fentence and judgment in any difficult
point thereof ; is likewife plain out of the law,
Deut. xvii. 8, 9, &c. and xxi. 5. and out of
the Prophets, Ezek. xliv. 23, 24. » And Hag.
ii. II. they are bid to alk the priefts concern-
ing the law, for (faith he) he is "^sVa the mef-
fenger or ambalTador of the Lord of hofis, one
appointed by God to declare his mefTage, his
will, and commands unto the people, and
1 direft them in the ways thereof. It is the
fame word that fignifies an angel ; and an an-
gel hath that name from his office or employ-
ment, of being fent on God's mefTage (from
"^sV aJ^ in the Arabick Dialed in ufe, and fig-
nifying to fend.) So from his office doth the
learned Grotius note, a Bifhop in the Revela^
tions, chap. 2, fcff. to be called A'yysXor.
And the words by which here the office of the
prieft under the law is defcribed, well agree to
the office of fuch who are employed in the
miniftry of the gofpel, and the teaching of
that. St. Paul faith of himfelf and others in
like employment, that they are embaffadors for
Chriji, 2 Cor. v. 20. (fo that he that heareth
them, heareth liim, Luke x. 1 6.) that a bifhop
is the Jieward of God, Titus i. 7. and ought
to hold faji the faithful word as he hath been
taught, [or in teaching, marg.'] that he may be
able by found doHrine, both to exhort and to
convince the gainfayers, ver. 9. that he ought
to be able to teach, 2 Tim. ii. 2. and apt to
teach, ibid. ver. 24. with many more things
which might be faid in parallel places to thefe
words, in which the prieft's office and duty,
and fo the people's duty, in refpeft to him,
are defcribed. But it will not be to the under-
flanding of the prefent words to infift thereon,
only this by the by, becaufe of the title here
given him.
That which from what hath been faid,
makes to our purpofe, is to fhcw the connexion
of the prefent words with the preceding, ac-
cording to thofe who render or expound them,
that the priejis lips Jhould preferve knowledge,
&c. as fh^wing that what was before faid, that
he did. Of concerning his behaviour, was that
which his duty required, and by confcience
thereof he was moved to do, and did in obfer-
vance thereof accordingly do. They that ren-
der, The prieJls lips did preferve knowledge,
and they did feek the law at his mouth, becaufe
he was the meffenger of God, make it a conti-
nuation of the defcription of the behaviour of
thofe ancient holy priefts, and how they
walked worthy of their office, and performed
all that it required of them. Either of thefe
fuppofeth and includeth the other ; the holi-
nefs of the office importing a holy converfa-
tion, and a holinefs of their converfation,
adom-
» See R. Solomon. ' R. Tanch.
D. Kimchl ^ See Eccluf. xlv. 17.
k Druf. 1 Vulg. Lat, &c.
f R. Tanch.
" Pifcat. Grot.
» R. Tanclt R.
Chap. II.
adorning and fetting forth the holinefs of their
office which required it, and of the rule by
which they framed it. And fo by a commen-
dation of thofe of old, for their walking wor-
thy of their office, fhews how culpable thefe
at prefent fpoken to, were in regard to their
behaviour, contrary both to their duty, and to
the examples of their predeceflbrs, which he
defcribes in the next words.
8. But ye are departed out of the way : ye have
caufed many to fiumble at the law : ye have
corrupted the covenant of Levi, faith the
Lord of bofts.
But ye are departed out cf the way, &c.]
But ye, contrary both to your duty, and to
the examples of your pious anceftors, are de-
parted out of the way, which. the law pre-
fcribed for you, as well as it did for them, to
walk in, and they did diligently keep to and
obferve. They by their inftrudlions direded,
and by their good examples led men in the
right way of God's commandments, and turned
them from iniquity j bu^ ye have caufed many
to fiumble at the law, (or as in the Margin, to
'^fall in the law.) Ye have ' been occafion of
ruin to them in things concerning the law,
either by teaching them what is not agreeable
to the law, or not teaching them the right
meaning of it ; or by your example contrary
to it, ye have caufed them, who thought they
might fafely be guided by your inftrudions,
and do as they faw you do, to tranfgrefs the
law, and run on in falfe and evil ways to their
deftrucftion ; or, which will be agreeable to the
words in the Text of our Trandation, (which
• Others alfo give) • give occafion to them by
your wickednefs to difdain God's fervice :
(agreeable to that expreffion, Rom. ii. 24.
The name of God is blafphemed through you:
and I Sam. ii. 17. that through the fin of
£/;'s fons men abhorred thefacrifice of the Lord.)
The words fpoken indefinitely give to un-
derftand, that in feveral, or many things, they
went afide from, or contrary to the law of
God, and were a caufe of fcandal or oflFence to
the people. But if we enquire after particulars,
the foregoing chapter fhews, that they did fo
in what concerned God's offerings and facri-
fices : and the verfes following in this chapter,
wz. II, i^c. that they did alfo in matters
concerning marriage. And " Some, therefore,
for explication of this place, refer to Nehemiah
xiii. from the 4th verfe forward, where * are
feveral offences againfl: the law taxed, which
feem by the fault of the priefls to have been
occafioned, a.s the introducing flrangers into
the places belonging to the temple, and the
profanation of the fabbath, and marrying
ftrange wives.
Te have corrupted the covenant of Levi, &c.]
Agreeable to this expreffion is faid, Neh. xiii.
29. They have defiled the priejihood, and the
covenant of the priejihood, and of Levi. In
ver. 4, 5. God mentioneth his covenant with
Vol. I. O
on M A L AC H t
1 29
Levi. This covenant » required that they
fhould fandify and honour God by a due ob-
fervance of his ordinances, and teaching and
caufing Others to obferve them. By violating
the conditions on their parts they have cor-
rupted and made void that covenant, and mufl
not therefore expedt from him that life and
peace (ver. 5.) and all thofe benefits which he
had on his part promifed on keeping covenant.
They belong not to fuch covenant-breakers ;
and thence are thofe evils which have befallen,
and fhall befal them, contrary to what they
vainly, without redreffing their errors, and
breach of covenant, did exped. So he had
before threatned them, ver. 2, 3. and in the
next verfe farther declares.
9. Therefore have I alfo made you contemptible
and bafe before all the people, according as
ye have not kept my ways, but have been
partial in the law,.
Therefore have I alfo made you contemptible
and bafe before all the people, &c.] Therefore
becaufe they have thus corrupted the covenant
of Levi, &c. and by their ill adminiflration
of their office, had y fhewed contempt of
God, and defpifed his name, chap. i. .6. There-
fore, faith he, have I alfo made you contempti-
ble, or as ^ Some render, will I make you con-
temptible, &c. It will be to the fame pafs in
fuch fpeeches, to fpeak in the fame language
of what is pafl, and of what is to come, that
which hath not been yet done, being as cer-
tain when God hath laid it, as if it were al-
ready paft.
According as ye have not kept my ways.] So
rendring to them according to their own deal-
ings, and " meafure for meafure. It is that
which God of old had declared, as the rule
by which he would go in judging and dealing
with thofe who ought to take care of honour-
ing him, in looking to the due obfervance of
his commandments, 1 Sam. ii. 30. Them that
honour me will I honour, and they that defpife
me fhall Ife lightly efteemed. The priefts, by
virtue of God's covenant with them, were to
be highly honoured and refpeded by the peo-
ple : and how zealoufly he would vindicate
their honour, appears in that flory of Corah,
Dathan, and Abiram. But upon breach of
covenant with him, if they find on the con-
trary difrefpedt and contempt, it is by his jufl
judgment, and by his juft judgment they fhall
fo find, therefore have I alfo made (or will I
make) you contemptible, &c. according as ye
have not kept my ways, but have been partial
in the law.'\ That contempt which they caft
on him and on his law, by wrefting it out of
refped to perfons, that fo they might gain fa-
vour and refped from them, fo honouring
them more than him, and fceking to pleafe
them more than him ; hath he, or will he, call
back on them, by making them contemptible,
even in the eyes of them from whom they
thought to find by that means refped ; yea,
o made
*> Compare Hofea xiv. the laft words. ' Tarnov. " Jun. and Tram. ' ' Diodati's Note?, and Varab.
• Giot. » See Ezra x. 2. » Abarb. 1 ^ R. D. Kimclii. Abarb. 1 Tig. Grot. » R. D. Kimehi.
130
K C 0 M M E NTART
Chap. IL
made or will make them bafe before all the riages with infidels ? Was not Adam one com-
people. To this purpofe a learned •> Jew ex- mon father to us all ? Hath not one God ere-'
founds the words : and ' Others agree with ated us all ? Why do ye therefore chaise ui
im, that by being partial in the law, is for with treacherous dealing with our brethren,
men's fakes to approve of that which the law and profaning the covenant of our fore-fathers,
approved not of ; and not to reprove men, in that we do promifcuoufly match with our
when they did contrary to it, as in particular, heathen neighbours? as the learned BlfhopfTa//
in that out of refpeft to thofe great men that paraphrafeth the words according to their
brought them, they did accept of, and offer
illegal facrifices, (as in the former chapter is
fhewed) and not rejeft or reprove them for
bringing fuch things contrary to the law ;
whereas perhaps (as ■* Some add) from a poor
man they would not have accepted them. But
the words = feem more general, and to com-
meaning. And they in their Notes take no-
tice of the grounds that" thefe making their
excufe do go on, viz. in that all being from
one common Father, and all by one created,
they are all equally lawful as for liberty of con-
trading marriages with them. And again, as
it is no treacherous dealing therefore with their
prehend any wrefting of the law, either out of brethren, fo it cannot be a profanation of the
favour to themfelves or others, when in de- covenant made by God with their fathers, in-
claring the meaning thereof, or determining afmuch as by this means they called others into
any thing according to it, they did not deliver partaking of the covenant, which was a moil
the truth, but refpeft the perfons, in whofe jufl thing. ' Another going along with them,
cafe they were to deliver their Judgment, and as to the firft part of the verie, and taking for
fo accordingly interpreted it in favour or hatred included therein all that they fay, makes yet,
unto them ; and, as ' Some think, more par- the latter part, viz. why do we deal treache^ '
ticularly In cafe of extortion and ufiiry, they
favouring the opprefTors : and this in any kind
■was contrary to what the law commands, Lsvit.
xix. 15. Thoujhalt not refpe£i the perfon of the
■poor, nor honour the perfon of the mighty •■, but
in righteoufnefs fhalt thou judge thy neighbour.
And Deut. i. ly. Te fhall not refpe^ perfons.
And Beut. xvi. 19. ^ou fhalt not wrefi judg-
fnent, thou fhalt not refpeSl perfons. This is to
roufly, &c. to be the Prophet's anfwer unto
them, by retorting on them their own words,
and putting it to their own confcience, bidding
them to afk themfelves, why do we, that
know God's command for not marrying with,
the Gentiles, deal treacheroufly every matt
agalnft his [Jew] brother, by cafting ofF his
fifler or daughter, whom we have mar-
ried, to take in her place a ftranger, fo pro-
fce partial in the law : our Margin tells us, it faning the covenant of our fathers, by which
is literally according to the Hebrew, ye have
accepted faces : it is ufually elitwhere rendred,
to refpeSf perfons, Thefe three exprefTions are
in meaning all one : but our Margin gives us
likewife another rend ring, viz. Te have lifted
up the face againfi the law, viz. prefumptu-
God required that they (hould not pollute
themfelves with ■» fuch marriages, and they
did faithfully keep it. But as for the firfl of
thefe opinions, it is excepted againfl: by a
learned " man, as reftraining fo thefe words to
the priefts, to whom the foregoing words
oufly done or taught what is contrary to it ; were fpoken, whereas the things, now taxed,
which although by « fome Interpreters fol- were common to all ; and the fecond feems
lowed •, and the word t-Wl Nafa, doth not much to mend the matter : both make the
doubtlefs fignify as well to lift up as to accept, matter harfh, and require fuch an abrupt change
and the meaning be good -, yet is by '' One of perfons in fpeaking, as the words feem to give
found fault with, becaufe the common and re-
ceived ufe of the phrafe Is to denote ' refpett
ef perfons, and not elfewhere taken in that
fenfe of lifting up the face.
10. Have toe not all one Father ? Hath not one
Cod created us ? Why do we deal treacheroufly
every man againfl his brother, by profaning
the covenant of our fathers ?
Have we not all one Father ? Hath not one
God created us ? &c.] '' Some, efpecially they
no ground for. They more plainly and clearly
flow, if they be all taken as the words of the
Prophet, proceeding in his reproof, but not
of the priefls only, as before, but of all.
" They that in the preceding verfe underfland
by their being partial in the law, their partia-
lity in determining in behalf of opprefTors and
exaftors, think that fin of exadion here efpe-
cially taxed, and the Iniquity of it fhewed, in
regard that they were all children of one father
Jacob, and fo equally free, and having equal
right to jufllce, according to the law, without
who render the former words by lifting up the refped of perfons, and by one God created.
face againfl the law, will have this verfe to be
the words of the prlefls or people, apologizing
for themfelves, againfl that which the Prophet
in the following verfes, accufeth them for,
and reproves them, viz. their contrading un-
lawful marriages with infidels, or heathenifh
•women : as if lifting up the face againfl the
law, which forbad them fo to do, they fhould
/. e. made his people : why then do we deal
treacheroufly every man againfl his brother,
in opprefTing him, and by unjufl ufury exading
of him, which is a manifefl profanation of the
covenant of our fathers, or that law given to
them, which forbad to lay ufury on any of
God's people, their brethren, as Exod. xxli.
25. Levit.xxv. 36. Deut. xxui. 19, 20. And
fay, Why do ye tax us for our unlawful mar- for their ground of this expofirion and confir-
mation
>> R. D. Kimchi. « Abarb. ^ Munft. Vatab. Tirin. « Grot. Rib. Menoch. ' Grot. « Jan. Trem.
* Tarnov. [ So here R. Tanch. J^ Jun. Ttcm. | Tarnov. '' Exod, xxxiv. 16, » Pifc. » Grot.
Chap, it*
on M A t A C n t.
H^
matioii of it, they refer us to the hiftory of with whom God firft made that covenant, by
the Jews, in thofe times about which this
Prophet lived, as particularly fet down in Ne-
bemiah, chap. v. 3, 4, 5, 6, 7, tfc. where
their oppreffion of the poor by ufury, and
exadlions, is defcribed, and a reformation
thereof fought by Nehemiah. With thefe
p Others agree, who will have here all wrong
dealing taxed. But Others, the Jews gene-
rally, and divers q Chriftians, follow another
way of expofitionj which feems more agreea-
virtue of which, they, as his feed, were ac-^
counted his peculiar people, and heirs of the
promife. And of him that they were wont to
boaft as their father, we learn in feveral paf-
fages in the New Teftament, as John viii. 38^
39. and > elfewhere. And Ifaiah li. 2. God
bids them to look unto Abraham as their fa-
ther, whom he called [one^ or] alone. So
that in refpeft of either of thefe it may be faid
they had one Father. Nor will it make any
ble and coherent to the following verfes ; and difference as to what is thence urged or con
that is, (whether with refpeft to the foregoing
words, as ' Some will, or without refpecft to
them, as fome of the Jews, who look on this
as a beginning of a new prophecy, as ' One
fpeaks, or a new matter of reproof, or a ' new
fedion i) that thefe words are the words of
the Prophet reproving them for what they did
under the fecond temple, after their return
from the Babylonijh captivity, contrary to the
law in what concerned their marriages ; in
which they were peccant in two regr.rds.
" I . In taking wives that were of another nation
and religion. 2. In oppreffing and hard deal-
ing with their Ifraelitijh wives, either by dif-
miffing them, or ufing them defpitefiilly and
contumelioufly, and denying them what was
due to them, in favour of thofe ftrange wives
which they took with them, and preferred
before them : in which kind how peccant
eluded here to them : it will be as to the pur*
pofe all one which of them be underftood, as
likewife if they fhould name alfo Ifaac, who
was between Abraham and Jacob. ^ Others
think by this one Father to be meant God, • it
following. Hath not one God created us? and
him may they truly (a call ; and we hear them
faying in the forecited, John viii. 41 . IVe have
one Father, even God. And thus taken, it
would make for inferring the fame conclufion
of not dealing treacheroufly^ nor violating the
covenant made with their fathers ; but as it is
<^ obferved, would not bring it fo clofe home,
nor prefs it fo far upon them, as if it be un-
derftood of their one Father in the flelh, in
whom they were by God received into cove-
nant, and made his peculiar people, diftinA
from other nations ; and ought therefore, by
fo prefervlng themfelves without mixture with
they were, both people, and priefts, and Le- other profane people, to obferve that covenant
vites alfo, is Ihewed at large, Ezra ix. without violation of it. If it fhould be un-
This fin the Prophet coming to reprove, ar- derftood of Adam, (as by ■* Some it is) this
gues, as Some obferve, and aggravates the way of arguing would be yet wider and loofer,
heinoufnefs and unreafonablenefs thereof, in and not much to conclude againfl that which
regard that it is the violation of the tye of a feems here in the firft place more efpecially
double relation, which fhould have kept them
from doing it. i. In that they had all one
Father, were of one kindred and family, have
•we not all one Father ? and fo in violating the
rights of that affinity, did deal treacheroujly
every man with his brother. 2. In that they
were all of one religion, the people of one
God, all acknowledging and profefTmg to ferve
him alone, and to obferve his laws, Hath not
one God created us ? and fo in doing, as they
did, contrary to his law, profaned the cove-
nant of their fathers, that covenant by God,
who made them his peculiar people, made
with their fathers ; by virtue of which, ' as
he was one God, fo they were to be one peo-
ple feparated to him, and not mingle them-
felves with the idolatrous Heathen, and parti-
cularly by making marriages wrth them, Deut.
3. That this meaning may be made plain,
vu.
it will be convenient to obferve fomething con-
cerning fome of the words -, as firft, who is
that one Father, which they all have. By
him the '' Jews underftand to be particularly
meant Jacob, the more immediate father of
tht twelve tribes, from whom they all fprung :
and ^ Others (many Chriftian Expofitors) under-
ftand Abraham, from whom alfo they all came,
fpoken againft, viz. their taking wives of other
nations, although againft thofe things joined
with it, viz. their putting away the Ifraelitijh
wives which they had, or taking more ftrange
wives with them ; it fo would firmly conclude
according to our Saviour's way of arguing.
Mat. xix. 4, 5, &c. Yet feems it moft
agreeable to the argument of this place, to un-
derftand either Abraham or Jacob.
Hath not one God created us .?] It feems not
ill obferved by ' Some, that the word of cre-
ating, is here not meant in that general fignifi-
cation, whereby it is common to all men, all
being created by God alike, but in a more re-
ftrift fignification of making, or framing, or
conftitudng to be a feleft people to himfelf,
wherein it was peculiar to Ifrael his chofen,
whom for that purpofe he brought out of
Egypt, and did, as it were, form and model
anew. In which fenfe it is likewife ufed, Ifaiah
xliii. I . The Lord that created thee, Jacob, and
fo ver. 7. And in the New Tejiament m much
like ufe, Eph. ii. 10. We are his workmanfhip
created in Chrift Jefus unto good -works : for if
any man be in Chrifi, he is a new creature,
2 Cor. V. 17. Or if it be ufed in the more
ufual fenfe, it will tend to the fame purpofe,
and
f Lyra, and fee Chrift. a Caftro. 1 Cyril, Sec. ' Ribera. » R. Tanch. ' R. Ab. Ezra. " Id.
and Abarb. " R. Tanch. Abarb. Hierom. Montan. Ribera, Ch. a Calfro, Menocb. * Abarb. Deut. xxvi,
17, 18. y Ab. Ezra, R. Tanch. R. D. Kimchi, Abarb. ' Cyril, and moft Cliriftian Expoficors. » Mat.
iii. 9. Luke i. 73. '' Fife. Diod«ti. ' Calvin, '' Lyra, vid. Ct. i Caftro. • Ch. a Caftro. Grot.
132
A QOMMENTART.
Chap. II.
and conclude with the fame force being thus been moft careful of their behaviour, and
underftood. Hath not one God created us ? given good example to others, even there
*. e. Do not we, the Jews, all ' acknowledge they profaned the holinefs of the Lord which he
one Lord, one God the Creator of us, and of loved, &c. The Lord is holy, perfed holi-
all things, and profefs to fcrve him alone, nefs, his name holy, and all things more par-
contrary to other nations, who do not fo ac- ticularly related, or pertaining to him, holy,
knowledge him, but ferve falfe gods ? And His law, covenant, and all his ordinances and
how then fhould we all, agreeing in the true inftitutions, holy -, Ifrael his peculiar people,
religion, and by it diftinguiflied from others, and holy people : the fanftuary or temple, and
violate thofe refpefts and duties which that all things therein confecrated to him, holy i
religion binds us to obferve one towards ano
ther, as brethren and partakers of the fame
covenant, which by dealing treacheroufly or
falfly one with another, we do profane.
Every one againjt his brother.'] The matter
Jerufalem, the city of the great God, holy ;
yea, the whole land of his inheritance, holy ;
fo that whofoever doth not obferve thofe due
refpefts, which to any of thefe belong, and
preferve with religious care that holinefs which
according to the expofition we are fpeaking of, belongs to them, may be faid to have profaned
rather > feems to require, that it fhould be faid the holinefs, which he loved, commanded and
his filler, viz. thole Ifraelitifh women, whom required : and fo is it differently expounded by
by taking Heathenifh women with them-, or ' Some, of one of thefe, by Others of ano-
jnftead of them, they injured. The word, ther, as, of the temple, of the people, i^c.
brother, may therefore be taken, either fo as
to include the relation of kindred and family,
(which was '' accounted brotherhood) whether
males or females, fifters as well as brothers:
his wife is meant, (faith Abarbinel) as if it
founded, a man againft his wife, i or elfe
while they fo wronged their wives, they
wronged thofe whofe daughters or fifters they
wronged, and dealt treacheroufly with them.
Why do we every man ?~\ This intimates,
that the fault fpoken of, was very common
among them, many guilty of it ; yet not fo,
that we may think every one was guilty in
that kind, nor the Prophet himfelf among
them : though to fliew how he, and all the
reft that were members of the fame body and
community, were concerned in thofe fins which
were by many among them committed, he
fpeaks in general, and feems to include all,
even himfelf too. We every man. There is
nothing in the original that exprefly denotes
every, but indifinitely a man againft his brother,
or one againft another. The Greek, therefore,
as exempting the Prophet, render not we but^^.
The fin wherein they dealt treacheroufly,
and by it profaned the covenant of their fa-
thers, though not particularly exprefled in this
verfe, yet is in the next verfe fet down«in ex-
prefs terms, fo as to favour the laft expofition.
1 1 . f Judah bath dealt treacheroufly, and an
abomination is committed in Ifrael, and in
ferufalem : for Judah hath profaned the ho-
linefs of the Lord which he loved, and hath
married the daughter of a flrange God.
Judah hath dealt treacheroufly, &c.] The
But if we confider what is before faid of their
profaning the covenant of their fathers, and
here joined in the accufation of them, that
they married the daughter of a ftrange Gody
and what follows afterwards concerning their
ill and falfe dealing with their lawful Ifraelitifh
wives, called the wives of their covenant ; we
may well aflent to them, who by the holinefs
here faid to be profaned, underftand more
efpecially his holy inftitution of matrimony
among them, not fo much in general, as it
was a holy inftitution at firft made in Paradife,
as "" Some think, but as fo limited and re-
ftrained among this peculiar people of God,
as that by obferving his commands concerning
it, they might fanftify him, and preferve
themfelves a holy nation to him, and " feek,
and propagate a godly feed, by marrying with-
in themfelves, and cleaving to, thofe wives as
one flelh, and not mixing themfelves with
Heathens and Idolaters, by taking wives of
their daughters, although by their negleding
his commandment, and breaking his covenant
in this kind, all other things that had the im-
prefs of his holinefs were at once profaned ;
his holy people themfelves, by bringing in a
mixed fpurious generation of half Jews, half
Afhdodites, Ammonites or Moabites, or the
like ; (Neh. xiii. 24.) his fanftuary or holy
temple, by bringing into it fuch wives and
fuch children ; his holy covenant made with
their lawful wives, while they either " put them
away, or wronged them for the fake of thofe
illegal ftrange wives, taken either into their
places, or together with them ; and fo by ne-
ceflary confequence his whole holy law, which
he that willingly tranfgrefleth in one part p is
people of Judah, or the Jews, together with guilty of the breach and profanation of all ;
thofe Ifraelites of the other tribes, which ad
joined themfelves with them in their return
from the Babylonifh captivity, are accufed for
treacherous and falfe dealing, and committing
abomination, as in the other parts of the land,
fo in Jerufalem it felf, the chief city '' and
place of the temple : where they fliould have
and fo his holy name that was called on them,
and himfelf, who was their God, and com-
manded them to be holy as he is holy : in
fum, all the holy things of God, (as the Greek
comprehenfively renders it) all that holinefs
which he loved, delighted in, commanded and
required.
' R. D. Kimchi. « Ab. Ezra, Druf.
D. Kimchi, Calv. Grot. ' Tig. Vatab.
on ver. 10. Ch. a Caltro. and fee ver. 16. infra.
2
•> See Montan. Chr. a Caftro, and Hierom. ' Munft. ^ R.
" See Ribera. » Ver. 1 5. ° See Hierom. Ribera, Pareus,
t James ii. 10.
Of
Chap. 11.
Oh M A L AC H t
*33
Of thefe words, 'vohlch he loved., we have in defcribed. But a learned w man well notesj
the Margin of guf Bibles another reading, viz. that the Word ly^s'? La-TJh, may according to
which he ought to love : this is a tranflation the more frequent ufe of the letter or prepofi-
which fome "^ Others of good account give, tion, *? L, for a note of the dative cafe, be
and explain it, which holinefs Judah ought to rather rendred to the man, i. e. froin the man^
have fo loved, as not to profane it by placing than by omiti ig it, as Ours and Others do,
their love on any other to the violating ana fimply the man., as threatning to cut off not {o
profaning of it. And ' Others render it other-
wife, as, which, i. e. which Lord, loved her,
i. e. Judah. A ' later very learned man,
which, i. e. which Lord, he, that is, Judah,
bad loved, viz. formerly, and was efpoufed
much, or not only his perfon, but thofe that
were in fuch or fuch relation to him. And (o
the Chaldee Paraphrafe renders itj Ihe Lord
Jhall dejlroy to the man that doth this, &c.
Thofe that he threatens to cut off, whether we
to, but now profaned his holinefs, and married underftand the perfon himfelf finning, or thofe
the daughter of a ftrange God. The Spanijh related to him, are in the next words thus de-
renders, Judah hath defiled the holinefs of the fcribed, the majler and the fcholar (whether lie
Lord by loving and marrying [or in that he be fo or fo) and in the Margin of our Bibles,
loved and married] himfelf to the daughter of as another reading we have, or, him that
a ftrange God. But among all, none feems tvaketh^ and him that anfwereth, which (as a
more genuine, than that given in the Text of Jewijh Expofitor notes) is the proper fignifica-
our Englijh Bible, fo unoerftood aS we have tion of the words, though diverfly interpreted
faid, in that fo it is oppofed to what follows, by Others, " Some rendring, him that c&lleth,
ver. 1 6. where he faith, The Lord hateth put- and him that anfwereth, {eeming to take the
ting away, and that any {hould tdce other iile- word in an adive fenfe, as i Others do, him
gal wives to his lawful wife, according to that
expofition which there ibme follow, thofe
thmgs are contrary to that holinefs here fpoke
of ; as thofe he hates, fo this he loves and re^
quires.
that wakeneth. " Others, the majler and the
fcholar, ' Others, the author and him that
obeyeih ; * the Lord and the fervant, " priefl or
laic. The Chaldee, fan and fon's fon, and the
like : of which may be faid., as that Jewifh
The dattghter of a firange Cod.'] Of what Expofitor faith of the Chaldee, that they ren-
nations they that then tranfgrefled in this kind der '' 3y ^ay of interpretation, or by giving
took wives, we read Ezra ix. i, 2, &cc. from the meaning, as they thought the words to
which place, and this, is manifeft, that the import, not as they nterally fignify. And as
•prohibition in the law, Deut, vii. i . did not to the following words, and him that offereth
only m^e it unlawful to take wives of thofe an offering, ' Some expound as a defcription of
feven nations there named only, but of any
«rther heathenifh idolatrous nation : and fo the
" Jewijh Doftors, by comparing the words of
Ezra with that command there given, con-
dude. And fuch women of thefe nations,
which had not one Farfier, (ver. 10.) nor ac-
knowledged one true God that created them,
the priefts and their fons : as ^ Others do the
former words likewife, to be a defcription (jf
the priefl:s and other Levites, e officers about
the temple, as porters and fingers, and tlie like,
i" Others render, when (or althoygh) he fhall
offer a gift to the Lord to make jitonement for
his fin. And fo accordingly do they differently
as Ifrael did, are called daughters of a ftrange give their expofitions of the whole ; as ' Some^
I
God. As thofe that acknowledge, worfliip,
and ferve the true God, are called his fons and
daughters, Deut. xxxii. 19. fo they that wor-
fhipped any ftrange God, are by like reafon
here called the daughters of that God : hence
the " Jews fay. He that marrieth a heathen
woman is as if he made himfelf fon-in-law to
■an idol.
12. The Lord will cut off the man that doth
•this : ihe mafter and the fcholar out of the
tabernacles of Jacob, and him that c^ereth
an offering unto the Lord of hojls.
The Lord will cut off the man that doth this,
&c.] So with Ours mofl: Interpreters render
it, as if tire Lord here threatning to punifii
him that did fuch things, and tranfgrefled in
that manner fpoken of, threatned to cut off
and deftroy him, \yhether fuch or fuch were
his condition, as is here in the following words brought,
Vol. I. P p
that the Lord will cut off both the man that
tranfgreffed in -this kind, and alfo his abettors
and defenders, though he would feek to expi-
ate his fault by gifts and facrifices offered to the
Lord by '^ himfelf or others. ' Others that he
would cut off from him, either himfelf that
looked after fuch women, or from him that
defended hliji, thofe fons begotten of them,
yea though he offered gifts, &c. A " late
very learned man, having confideretj the dif-
ferent expofitions of Others, gives thus his
own opinion, that in this verie is threatned
punifhment to thofe that were guilty of that
treadherous dealing in the precedent yerfe men-
tioned, viz. that God would cut off from
them, I . Such who would watch for (or over)
fhem in (or with) prayers and admonitions.
2. Such as fliould anfwer them, when they
fhould alk concerning the law. 3. Him that
fhould offer to God fuch fecrifices as they
So that together he may be undef-
ftood-
*! Jun. Trem. Pifcat. ' Genev. in de Dieu. • Id. L. de Dieu. • Maimon. in Iffure biah, c. 12. J. i.
" See R. D. Kimchi and Abarbinel. " L. de Dieu, and Vatab. 4to and 8vo. « Ab. Walid. and R. Tanch,
y Munfter. ice. '• Vu!g. Lat. and Kimchi in Rad. ' Tig. •" Calv. « Seokw, <" ^jL*5' ^m }^.
• Child. R. D. Kimchi, R. Tanch. ^ Caftal. « Diodati, Dutch Notes. " Jun. Ttem, Pijfc. piot.
Jun. Trem.
Dfuf.
Pifc«. "■ Lud. de Dieu.
134
A C 0 M M E N r A R T
Chap. II.
ftood to threaten the priefts, (fpoken of in
the former verfes of the chapter) that they
fhould be removed from their office, and like-
wife all the people (fpoken of in the verfe im-
mediately foregoing) that they fhould be de-
prived of their priefts. But to me there feems
no more facile or confpicuous expofition than
that given by that learned " Jew^ at firft men-
tioned, (agreeable likewife to what " Others of
the fame nation give) viz. that (he will de-
ftroy to or from them, or) they jhall (be de-
ftroyed, or) perijh : fo that there Ihall be none
left among them, to whom fhall pertain (or
agree) any of thofe epithets that import life,
[fiich as are waking and anfwering, as if this
were a •" proverbial kind of expreflion to de-
note as much as any living foul, as if he
fhould fay, I will cut off every living foul, fo
that there fhall be none in his houfe, that may
call or anfwer, none at all living.] And this
imprecation (or menace) faith he, comprehends
the tranfgreflbrs in this kind of all Ifrael ; as
he faith, (firft) out of the tabernacles of Ja-
tob, and then particularly applieth it to fuch
of the priefts as did fo, faying, and him that
cfferetb an offering to the Lord of hofis, (or,
and of him that offereth,) viz. out of the ha-
bitations, both of the common people of If-
rael, or the laity, and alfo of the priefts ;
which laft expofition comes nigh to what the
Creek hath, from or out of the tabernacles of
"Jacob, and from or out of thofe who bring an
ofFering to the Lord Almighty : although in
the rendring the words immediately preceding,
they be very wide from any yet mentioned,
\xendring until he be brought down, which
V Some afcribe to the reading it differently from
what is now read in the Hebrew: but whether
lb, or that they did it by way of interpreta-
tion (as we before faid of Others) thinking it
a proverbial fpeech, and that to be the impor-
tance of it, which they fet down, though not
in a literal rendring, it will not concern us to
enquire ; our bufinefs chiefly being to fee
what meaning the Hebrew Text as now read
(which we doubt not to be the true and incor-
rupted reading) will naturally bear, and to ad-
juft with it our Englifh Tranflation, and fome-
times, as occafion gives. Others alfo, from it,
as now read, derived.
Out of the tabernacles of Jacob.'] The
Chaldee Paraphrafe rendreth. Out of the cities
of Jacob. From the ancient and frequent ufe
of living in tents or tabernacles in thofe coun-
tries, and the long cuftom of their anceftors of
living in fuch, was the word afterwards ufed
for any habitations, cities, or houfes in which
they dwelt : and Jometimes ' for the congrega-
tion or company of the people themfelves that
dwelt together in them. So that by cutting
. off thefe linners out of the tabernacles of Ja-
'., cob, may be underftood the extirpating them
out of the land, the dwellings, or the ' con-
gregation of Ifrael. ' Some thinking this
2
fpoken more particularly of the Priefts or Le-
vites, think by this exprefTiqn to be meant the
cafting them out of the temple, or from the
altar, fo that they ftiould not be admitted or
fufFered any more to ferve there. But this
feems to be too narrow a reftridlion of this
menace only to the priefts, which (as appears
out of the foregoing verfe) is denounced againft
all Judah and Ifrael. And though it appear
out of the forecited books of Ezra and Nebe-
miab, that fome of the priefts were guilty in
this kind by taking ftrange wives, yet was the
fm more general, and fo the puniftiment me-
naced feems extended to all of all forts that
had fo done, whether priefls or lay-people.
By " Some the word tabernacles is thought
ufed to put them in mind of their unfettled
condition.
13. And this have ye done again, covering the
altar of the Lord with tears, with weepings
and with crying out, infomuch that he re-
gardeth not the offering any more, or re-
ceiveth it with good will at your hand.
And this have ye done again.] Again, ryyi]}
Shenith, fecondly, or a fecond time, or in the
fecond place, or * this fecond thing ; fo that
he feems proceeding in his reproof to tax them
of a fecond crime added to a former. The
former, to which this now to be fpoken of, is
fecond, is by ^ diverfe taken to be that in the
foregoing chapter, and the beginning of this,
taxed ; their ofFering to God illegal facrifices,
and in illegal manner, and fhewing contempt
of his altar, and want of due regard to his
fervice. ''Others look on this as called fecond,
in refpe<a to that fpoken of, ver. 11. viz.
their profaning the holinefs of the Lord by mar-
rying the daughters of firange-God:, idolatrous
wives ; to which, though the fins after fpoken
of, have refped:, and be of the fame kind,
yet it is another additional degree of it, an
heightning and doubling of it: fo that the
word again or fecondly may well be referred to
it. And it will not much matter which of the
two opinions be followed. [But the Greek,
and fuch as follow them here, (as the printed
Arabick) render the word n'3^ Shenttb much
differently from both, viz. things which I
hated, ^ taking, it feems, this word to be of
the fame fignification with NJJty Sane in ver.
16. which fignifies hating, and is a different
root.] The fault with which they are taxed
is, that they covered the altar of the Lord with
tears, with weeping and crying out, &c. which
by the generality of the Jewi/h and moft of
Chriftian Expofitors, is underftood of the ef-
feft of their treacherous dealing with their
lawful Ifraelitifh wives, whom, by eitheir dif-
mifTmg them to take others, or by taking with
them ftrange women, to whom they fhewed
more refpeft, love, and kindnefs than to them,
and with them dealt unkindly, and otherAvife
than
» R. Tanch. " R. D. Kimchi, Abarb. P Chr. a Caftro. 1 Capell thinking they read .""IJ-' iy Ad
yeunne' for nJiy^ iy Er veoneh. ' Flac. Illyr. » Bifhop Hall. ' Dutch Notes. " Oecolamp.
w Pifcat. . " Aben Ezra, R. D. Kimchi, R. Tanchum, and feveral of the Chriftian Interpreteri. y R. Solo-
mon, Abarb. &c. » See Schindler in r~UK/.
Chap. II.
•^t :oti M A L A C H I
than they ought, depriving them of what was
due to them ; they caufed to pour forth abun-
dance of tears before the altar of the Lord, as
it were covering it with them, " from the fight
of God, or which God looked on '' as if they
fell on his altar^ and to utter there their fad
lamentations and doleful complaints for the in- received expofition
juries done them, as defiring help, redrefs,
and juftice from God : by feeing and hearing
of which he was fo far moved and provoked,
that he would no more regard or receive with
good will any offering that was there offered
by the priefls, " either for themfelves or others,
who had committed fuch things. Yet this
expofition, though by fo many agreed onj
K 135
out of the law, and offer gifts fcJr them, he
fhould here add. And this Jeconaly Jhall ye do,
yejhall cover my aaar with tears, •aeeping and
cries : why ? hecaufe there Jhall be no more re^
fpeSt to any offering of yours, &c. But it will
be fafe to follow the firft, and more generally
14. Tet ye fay, ijcherefwe ? hecaufe the Lord
hath been witnefs between thee and the wife
of thy youth, againfl whom thou haft dealt
treacheroufly : yet is fie thy companion, and
the wife of thy covenant.
Calvin rejefts, thus rendring the words;, And
this fecondly haVe ye done, by covering the altar
cf the Lord with tears, with weeping and cry-
ing, hecaufe there is no more any refpeil had to
the offering, nor any good will or acceptable
thing received at your hand : giving then the
meaning to this purpofe, that the priefts by
their ill behaviour in God's fervice, fo provok-
ed him, as that he would no more refped any
offerings offered by them, nor accept them
■with good will and delight : which difpleafure
of God the people perceiving, inftead of com-
ing with praifes and rejoicing into the courts of
God, now came only full of grief, with tears
and cries, as thinking all they did to no pur-
pofe for the pleafing of God. But in this his
way of interpretation, he feems not either to
make the fenfe of the words, or the connexion
of them fo clear, as to perfuade ^ thofe, who
otherwife have great refped for him, to follow
him in it ; but they rather choofe to embrace
the former expofition. There is another inter-
pretation given by an ancienter " Expofitor,
who underftands thefe tears, &c. of tears fhed
by thofe who are accufed before, of fuch ill
doings as are fpoken of, as if they in fhew of
forrow for their offences, did approach God's
altar with many tears and lamentations, and
cries, as defirous of pardon, yet ftill continued
to do the fame wicked things, and would ftill
retain their ftrange wives ; for which their falfe
dealing, God refufeth any more to refpe<5t or
accept their offerings, though they cry never
fo much and fo loud. This would be no ill
meaning : but the firft mentioned is more ap-
proved and followed, as beft agreeing with
what follows. [Nor is that way followed
which Cyril mentions ; as if by the tears, &c.
were underftood fuch as were drawn from the
covetous offerers, ^ loth to part with thofe
things which they were to offer, as forry for
the lofs they were to be at •, wherefore he that
loveth a cheerful giver, could not with good
will accept things with fo ill will offered.]
There is yet another way by a very learned
Tet ye fay, &c.] Yet ye '" Are fo impudent
as to ftand up in defence of your fin, and to
fay. Wherefore^ &c. or as Others, if ye fay,
wherefore ? i. e. wherefore is the Lord fo an-
gry, that he will no mere accept any offering
from our hands ? the anfwcr is ; hecaufe the
Lord hath been witnefs of the contrad:, or ma-
trimonial promifes made according to his law
in his name, viz. with invocations of it, and
calling him to witnefs, (and therefore called
the covenant of God, Prov. ii. 17.) between
thee and the wife of thy youth, i. e. which thou
tookeft in thy youth, with whom thou now
dealeft treacheroufly, though fhe were thy
companion, made fo according to the inftitu-
tion of God, that thou fhouldeft ' cleave unto
her as one flefh with thy felf.
And the wife of thy covenant. 1 By mutual
covenant efpoufcd to thee ; the conditions of
which covenant God '' being witnefs to it,
looks on as neceflarily binding on both parts,
and requires the due performance of it from
both : and therefore hearing her juft complaint
of the breaking of it on your parts, moved
with juft indignation, will not accept of you,
or look on any offering from you fuch treache-
rous covenant-breakers, as pleafing to him.
This feems a plain expofition of tiie words,
and in which will be included, or eafily reduced
to it, what is by Others faid ; as what Kimchi
faith, that by, hecaufe the Lord hath been wit-
nefs between thee, &c, is meant, that whatever
they pretend, God feeth, and is witnefs, that
they did not love their wives ; their heart was
not towards them, but they dealt treacheroufly
with them, and fo gave them juft caufe of
complaining to the Lord : as likewife what
Abarbinel faith, who makes the import of the
queftion, wherefore ? which impudently ftand-
ing on their own juftification they afked, to
be, wherefore do thofe women weep and com-
plain ? as if they knew no caufe they had :
and then explains the anfwer much according
to what was at firft faid, that it was becaufe
God was witnefs to thofe rites and inftruments
of matrimonial contrad and covenants made
« man (in the foregoing verfe mentioned) given, between them, which the women having kept
which making it an aggravation of the punifh-
ment in the foregoing verfe denounced ; as if
having there, according to his interpretation,
threatned to cut off from them the prieft that
fhould watch over them, give them anfwers
* Oecolamp.
L. de Dieu.
" R. Tanch.
Abarb, »
' Pelican.
Gen. ii. 24. Mat.
unviolated on their parts, and behaved ^hcrn-
felves as faithful companions and covenanted
wives to them, when they faw them violated
by their hulbands taking other wives with
them, did addrefs themfelves to the Lord their
wit-
<■ Pifcat. Diodati, Dutch Notes. « hyti, f Chap i.
xix. 5. H R. Tanch.
«J-
136
A C 0 M M E N r A R Y
Chap. II.
witnefs, and complained of the wrong done
to them : by which moved, he flicws himfelf
juftly difpleafed for fuch their treacherous
deab'ng.
By Go^s being witnefs^ ' Some underftand
his precept or command for keeping covenants
inviolable betwixt man and v/ife, according to
the firft inftitution of marriage. Gen. ii. 24.
By wife of youth, " Some underftand a wife
taken in her youth or flower of her age, which
being now paft, they fet her at nought, and
" either put her away, or took other ftrange
wives, whom they more loved, with her : and
by companion and wife of covenant, a partaker
of the fame holy rites, (or religion) and in the
fame covenant of God. And it is by ° divers
obferved that here are put, as feveral aggrega-
tions of their fault in thus mjuring their wives,
1. the witnefs of God, 2. the wife of thy
youth, 3. thy companion, and, 4. the wife of
thy covenant. [Kimchi obferves that by thefe
iexpreflions is denoted the dereliftion of any
Ifraelitifh wife legally married, whether in
youth or age, inafmuch as the notion of com-
f anion and wife of covenant agrees to either.]
1 5. And did not he make one ? yet had he the
rejidue of the fpirit : and wherefore one ?
that he might feek a godly feed : therefore
take heed to your fpirit, and let none deal
ireacheroujly againji the wife of his youth.
And did not he make one ? yet had he the re-
fidue [Marg. Or, excellency'\ of the fpirit, and
vohcrefore one ? &c.] This verfe is confefledly
difficult. It appears fo by the feveral different
expofitions that are given of it. We (hall in
the firft place take notice of that which feems
«ioft agreeable to our Tranflation in the Text.
And did not he, i. e. that one God who created
all, ver. 10. make one? i. e. one man, and
one woman, made out of the rib of that one
man, one only pair •, fo that that one man had
5only one wife, though he had the rejidue of
■the fpirit, •" being the father of fyirits, and fo
could have at his pleafure created more fpirits
or fouls, and infufed them into more women,
fo that that one man might have had more
■wives if God had fo pleafed. But now he gave
him only one, and made only one couple, and
that for this end, that they might in chafte
wedlock and fincere love, and undivided af-
-feftion, propagate a godly feed or holy feed to
-God : whofe example, therefore, ye ought to
4ook on as a perpetual law fet to you : and
therefore in imitation of that firft man, take
'heed you alfo every one to your fpirit ; that
fpirit by God infufed into you, that ye impart
(and communicate it Only to one, and that with
Sincere affeftion, and let none of you deal
treacheroufly againji the wife of his youth, by
defpifing or relinquifhing her, or taking any
other ftrange wife with her. This feems an
eafy and very probable interpretation, and the
rendring is agreeable to the words, without
force or violence to anv of them, or to the
conftrudlion. And it will be confirmed by our
Saviour's way of arguing againft divorce, (and
confequently Polygamy,) Mat. xix. 4, 5, 6.
Have ye not read that be which made them at
the beginning, made them male and female, &c.
by which is well expounded this expreffion
here, did not he make one ? that is, one couple,
which by that relation, as he there adds, be-
came one flefh, and are no more two but one
flefti, one man, as {Gen. i. 27.) they both to-
gether are called, and therefore fhould be of
one mind and one fpirit al(b, the unity of
which they ought faithfully to preferve, with-
out dealing treacheroufly one with the other,
to the making a divifion betwixt them, or by
taking in ftrangers to corrupt that holy feed by
God required, and introduce a fpurious un-
fandified generation, like that by fuch means
brought in. Gen. vi. 2, &c. But though this
feem a plain and good expofition, yet becaufe
far different ones are by Others given, it will
be convenient to take notice of fome of them
at leaft, left we fliould be thought to take this
becaufe Otliers were not confidered.
In the next place, therefore, we may take
notice a? that reading, which the ancient Z^i-
/;■« Tranflation gives, Nonne unus fecit, ^ re-
ftduum fpiritus ejus eft, &c. which, according
to the Doway Englijh Verfion of it, is, dtd
not one make, and the rejidue of the fpirit is
bis ? or, as it may found, and [it] is the reji-
due of his fpirit. They that follow this read-
ing, wherein one is the nominative cafe, differ in
their expofitions ; for if it be aflked, what did
one make ? Some underftand one man, and one
woman, Adam and Eve ; which was the refi-
due of his fpirit : of whole fpirit ? whether of
the fpirit of God or the man.? this Jerom
fliews to have been a doubt betwixt Interpre-
ters even in his time. If of God ; then they
expound it, that God having refidue of the
fame fpirit, i. e. ' like in kind, and of the
fame nature to that which he had infufed into
the man, infufed it into the woman taken out
of him, that fo they might be of one mind,
and joined in mutual affeftion. And to the
like purpofe ' they that expound it, the re-
mainder of the fpirit of Adam, viz. that into
the woman was infpired the like fpirit as into
him. ' Others, by that which be made, un-
derftand Eve, into which he infpired the re-
mainder of the fpirit, i. e. the like fpirit, or
of the fame kind, that he had infpired into
Adam ; and then proceed in like manner as the
other, as to the fcope of the words : and then
he adds, what doth one feek but the feed of
God ? i. e. for what end did God do fo ? fo
join them into whom he breath'd the like
fpirit, but for the propagation of a godly feed
of men that might ferve him ? which by your
taking ftrange heathenifti wives will not be
preferved, but neceflarily adulterated. For
caution, in which kind, he infers, keep ye
then, (or therefore) your fpirit , i. e. fay fome
of
1 See Ribera, Ch. a Caftro, &e. «■ Grot. " See Hierom.
Vindic. p. 568- ' Ribera, Corn, a Lapide, Menoch. &c.
and Cor. a Lapije.
• Chr. a Caflro,
Chr. a Ciftro. •
Tirin. &e. P Buxtorf.
Sa, aod fee Chr. a Caiko,
Chap. It
bh
M A L A C ti I.
t3^
of themi ' your wives, which are the remain-
der of your fpirit, as it were making " onfe
foul with you, and wrong them not ; or^
* jour affe£iion, which from that relation ought
to be in you towards them : or (as Others
more generally) your fouls and fpirit s^ from
committing any fuch fin by taking ftrange
wives to the wrong of your lawful wives,
which from your youth you have had : orj
* as you love your own foul and fpirit, take
heed of doing fo. Thus they who follow that
rendring. A learned '• man, who doth not
farther follow it, yet if the words be fo ren-
dred, Did not one make ? thinks this would be
the meaning. That the one, viz. God, with
whom is the excellency of the fpirit, yea {o
great abundance of it, that there is ftill re-
mainder of it with him, did make that which
is in the end of the foregoing verfe faid. That
the wife fhould be a companion to the man,
and in covenant joined with him. And what
in that doth he look after ? He feeks a feed of
God, a divine or godly feed, of which hei
may be called the author and father. There-
fore take heed to your fpirit that you offend not
againft him, (with whom is abundance of the
fpirit, and who by that abundance moft wifely
ordered matrimony,) by dealing treacheroufly
•with or againft your lawful wives. This ex-
pofition he fets down, but doth not acquiefce
m it, but gives another Avhich he more ap-
proves of, which is thus j And not one, i. e.
none doth this to whom there are any remain-^
ders of fpirit : and how fhould any one do it,
feeking a feed of God ? take heed therefore td
your Jpirity that none deal treacheroufly, &Ci
that the fenfe may be^ Thou dealeft treache-
roufly againft thy wife, who is thy companion,
and joined with thee in covenant. None doth
this, ^ who hath any thing at all of the fpirit
of God remaining in him, and how fhould
any do it, who feeks a feed of God ? J^ there-
fore ye feek that, take heed to your fpirit that it
deal not treacheroufly ^^ &c. Another fenle he
alfo mentions, ijiz. For he made not one alone,
and abundance of the fpirit is with him : and
why, or to what purpofe, fhould he have made
one feeking a feed of God ? Take heed there
fore, &c. The fenfe is j God would that the
woman fhould be a companion to the man,
and his confederate ; for he made not only
man, not a male alone, but a woman alfoj and
that moft wifely, inafmuch as he hath the re-
mainder of the fpirit } and to what purpofe
fhould he do it, whereas he fought a feed of
God, which could not be born without wed-
lock ? Therefore take heed, &c. But this, he
faith, pleafeth him not fo well, as that before
it, inafmuch as the word ISiy Shear, fignifies
not excellency (abundance as it notes excellency)
but remainder only.
Having feen this variety of expofitions,
(befides what we fhall hereafter fee) among
Chriftian Interpreters, if we fhall look into the
Jews, we fhall find yet more, they almoft all
Vol. I. CL
' Chr. a Caflro. Menoch. • See Cyril,
de Dieu. » See Chr. * Caftro, Senf. +.
chap. xir. 24.
differing one from another. The Chatdee Pa-
raphraftj the ancienteft among them, thus pa-
raphrafeth the words : " Was not Abraham
" one alone, from whom was created (or pro-
" created) the world, or a world ? " (It may
be fuppofed he refpefts the bleflings promifed
to Abraham, that from him fhould be a multi-
tude of nations^ and in his feed all the families
of the earth fhould be blefled. Gen. xii. 3.
and xvii. 4, i^c. and xxii. 17. or, that by
the world he underftands the people of Ifrael,
God's peculiar in the world. Gen. xxxii. 8, 0.)
" and what did that one feek, but that there
" might remain to him an offspring from be-
" fore God, or in the fight of God : Take
" heed therefore to your felves, and deal not
" falfly with the wife of thy youth." R.
Solomon Jarchi, though after him many ages,
yet the eldeft Commentator, gives an expofi-
tion ■i.o this purpofe, according to his own
words, " and as by Abarbinel explained -,
" Did not God make one, i. e. one pair,
" Adam and Eve, and not one man with two
" women ^ and the refidue of the fpirit was
" to him, or was his, /. e. to, or in, Adam
" the firft man : the reft of the fpirits of men
" were in him^ from him they all proceeded.
" And if fo, why doth one, who is in mar-
" riagej feek to find occafions againft his wife,
" which is coupled to him, and which is the
" feed of God .'' why doth he profecute her fo
" as to defpife her ? " This is his chief, or only
expofition, according to what is in the printed
copies, and what is reported frbm him by
Abarbinel. But in a manufcript copy there is
before this put another expofition different
from it, viz. to this fehfci " Did not the holy
" God prepare a help for Adam (or man) and
" join to him his wife at the beginning .? and
" the remainder of the fpirit was to him ; (or,
" his fpirit remained unto him) but now ano-
*' ther '' fpirit is come upon him to hate her,
" and he hath chofen to him the daughter of
" a ftrange God : and why one ? he feeketh,
" (or what doth that one feek .?) a daughter
" of i/rtff/, whichisthefeedofholinefs." This
I muft defire the reader to examine by fome
other manufcript copy, if he meet with any ;
and for that end I have put the Hebrew words,
as they are in the copy which I had ufe of.
nn vVy nay r^tsv"^ h mi "ixtyi nymvn
nnsn noi "ly ma "h -inai nnixjty^ mns
tt>"iip yii s^"ny 11 Vsi;y' ra nx lypao
Another expofition he Hkewife mentions out
of the ancient Rabbins, m which the words
are made as it were, a dialogue betwixt the
people and the Prophet ; as if thofe that had
married ftrange wives, coming together to the
Prophet, faid, Did not Abraham do fo, who
took to him Hagar with his wife ? And he an-
fwered, " But the refidue of the fpirit (or ex-
" cellency of fpirit) was with him ; his mean-
q " ing
" Tirin. * Chr. \ Caftro, Verf. Tig and fee Tarnov. y L. .
» SeeBujtorf. Vindic. p. 568. i* See Numb. v. 14, ja atid
138
A C 0 M M E N r A R Y
Chap. IL
" ing was not as yours ; he fet not his eyes
" upon her ; he had another meaning. They
" faid to him, and what did that one feek,
*' what was his meaning? he faith to them,
" That he might have a feed of God." Ano-
ther alfo in the manufcript copy to this purpofe,
as if the people did objeft, " Did not One
*' make us ? did not he that created Ifrael,.
♦' create the nations alfo ? why doth he make
" it unlawful for us to join in marriage wich
*' them ? are not alfo all the reft of the fpirits
*' . his ? the Prophet did anfwer. And what
" doth that one require ? a feed of God. Take
" heed, therefore, unto your fpirit, and let
" not thy fpirit deal falfly with the wife of
" thy youth."
The laft but one of thefe is plainly the fame
with what "David Kimchi gives, as his father's
opinion, (without mentioning either R. Solo-
mon, or any other from whom he tool^ it,)
only a little more explained, viz. " That the
" firft are the words of the people to the Pro-
" phet. Did not Abraham, our father, who
" was one, do fo as we do, who let alone his
*' wife, and married Hagar his maid, although
*' there was in him excellency of fpirit, and
*' he was a Prophet ? " Then the Prophet's
anfwer in the next words, " What did that
" one feek ? a feed of God : as if he fhould
" fay. When he married Hagar, he did it not
*' but to feek a feed of God, becaufe he had
" no feed hy Sarah his wife, ^ and withal he
*' did not deal falfly with his wife, becaufe by
*' her good will, and her command, he did it.
*' But do you take heed to your fpirit, and let
*' not any of you deal treacherouily with the
*' wife of his youth, to leave her and marry
*' the daughter of a ftrange God." That
which he gives as his own interpretation is,
*' Abraham, who was one, and the father to
" all who come after him, in his faith, did
" not fo as ye do : for he followed not his
*' luft, neither married any ^ that was lawful
*' to him, {' no not Sarah, no not of his ' own
*' flefh, or kindred ;) but that he might leave
*' a feed of God, as he commanded to leave
*' feed, faying, Increafe and multiply. Gen. i.
" 28." And by the word n^iy Shear, he
fays is underftood excellency, not as in other
expofitions, rejidue of the fpirit. [To this
opinion, of making Abraham the one here
fpoken of, feveral * Chriftians alfo incline : and
amongft them Grotius, who yet in the ex-
pounding the other words differs from them,
by the words which they take to fignify excel-
lency of fpirit, he taking to be fignified, . that
they, the Ifraelitei^v/ere the refidue of his
fpirit, i. e, all drew and derived their fpirit
from his : and then what is rendred. Take heed
to your fpirit, underftands, reftrain or refrain
your anger.] The changings of perfons and
numbers here in the Hebrew, (as, Take ye
heed to your fpirits, in the plural number and
fecond perfon, then the wife of thy youth in the
fmgular, then let him not deal treacberoufly in
the third perfon, without exprefTing who is
meant, whereas it might feem more agreeable
to what precedes to fay, do not ye or thou,
which fome fupply by putting in any, let not
any, or let none deal, (3c. "" Others making
the preceding word fpirit the nominative cafe,
that is, and let not your fpirit deal treacheroufly,
&c.) are ways of change fo ufual in the dia-
lecft of the Scripture, that none that looks into
the original thereof, can raife any fcruples or
difficulties from it.
Abarbinel having confidered and recited
Kimchi's expofition, as likewife fhewed how
the opinion of thofe, who underftand that one
of Adam, is, as he fuppofes, to be managed
moft agreeably to the fcope of the words, (viz.
that the firft words be taken as an objedion to
the Prophet that reproved them for their tak-
ing ftrange wives ; " We are all the children
" of the firft man Adam, children of one fa-
" ther, and then none can be accounted a
" ftrange woman -, which is that which is faid,
" Did not one, i. e. the holy God at firft create
" one man alone ? and the refidue of the fpirit
" was with him, ;. e. the reft of the fpirits
" came forth of his loins, viz. of that firft
" Adam, who was one : and then that the
" other words be the Prophet's anfwer ; to
" this purpofe : Will you make your condition
" to be equal, or like that of the firft man
" Adam, when he was alone in the world ?
" for he did not feek ought but a feui of
" God ; children that fhould ferve God ; not
" following after his concupifcence as ye do,-
" and therefore it is meet that ye Take heed to
" your fpirits, &cc." Which expofition, how
clear it is, I will not examine :) yet feeing that
neither Adam nor Abraham are mentioned in
the Text, thinks the words are capable of
another more fimple expofition, which he thus
gives. And not one hath done it, viz. not one
only among you hath committed this evil. So
that you may fay. Shall one man Jin, and ivilt
thou be wrath with all the congregation ? (as .
Numb. xvi. 22.) One man alone among you
hath not done this ; fo as that to the reft,
their fpirit is with them, /'. e. they keep entire
their foul and fpirit, which fhall return unto
God who gave it. And if it were but one
alone among you, I would afk him what he.
did feek by this marriage ? whether he did
feek that the children, which were born unto
him fhould be a feed of God ? this is not pof-
fible as long as their mother is the daughter of
a flrange God. And feeing the matter is fo,
that ye have all tranfgrefled, not one only of
you, and feeing that he that fo tranfgrefTeth in
this, knows of a truth, that his feed will not
be the feed of God, it concerns you, that ye
take heed to your fpirit, (for there is nothing
more precious to a man than his foul) and that
you keep your fpirit, that it break not fortb
after its lufts, and then it will not, (or let it
not, viz. that fpirit) deal treacheroufly with
the wife of thy youth ; Becaufe, &c.
This is a literal interpretation of his words :
and this his opinion a learned ' Chriftian em-
2 braceth ;
« See Kimchi on ver. 10. '' So a MS. « Buxt. Bibl.
A'at»b. Parsus, Stokes, &c. * So R. Solomon, and Ab. Ezra.
'' As other Editions.
* Arias Montanus.
« See Calvin, Druf.
chap. JI.
on
M A L A C H 1,
139
braceth ; but a modern '' Jeia who cites it,
having confidered it, prefers another of his
own, wherein he takes by the one to be meant
Ifrael, whom God chofe to be to himfelf one
peculiar people among all nations, a people
that fliould dwell alone, and not be reckoned
among the nations, (as Balaam fpeaks of
them. Numb, xxiii. 9.) and were therefore to
preferve themfelves a holy people, and to
.*'•"
fpirit t where by he (feeing it. is "to be afked
who is meant by it) it will be the readieft and
plaineft way to underftand any one-, that by sV
i-Ko'twi, he hath not done^ may be meant the
fame as by sx tVi ttoiwv, there is not that dothy
i. e. not one that doth good, Rom. iii. i2_
and fo then there is not any one (inS Echad^
one) that hath done good., and there is a re-
mainder of his fpirit ; (or reading the laft
keep their genealogy and ofTspring entire, not words only, with an interrogation, and is there,
mingled with other nations, nor making mar- atty remainder of his fpirit ? i. e. fo as that
riages with them, whereby the holy feed, the there is a remainder of his fpirit, or his fpirit
feed of God might be mingled with the
daughter of a ftrange God. So that the Pro-
phet's reproof here will run thus, Did not
God make Ifrael one nation in the earth, and
to him was- excellency of fpirit, i. e. Did not
God give to Ifrael, that one nation, an excel-
lent fpirit above all nations? and what is it
that that one feeks, or fhould feek ? It is a
feed of God, a feed that God hath blefled to
IS entire. This being allowed, it will be all
one with that Jewifh expofition mentioned, the
one's fupply of Cedat, according to the law
well anfwering to the others xaKov good : and
if fo, all that I fhall at prefent fay is, That
then this interpretation is not novel, and withal,
that perhaps there is no reafon why » y.aKcv,
not good, ftiould be changed into s*' aKKov^ as
a late learned "" man would have it, that fo he
take (or in taking) a wife of the daughtere of might have occafion of finding fault with the
Ifrael, who are the feed of God, children of ordinary reading in the Hebreiv. ,,
the living God ; and not the daughter of a This expofition R. Tanchum having cited,
ftrange God, 'Therefore take heed to your fpirit, rejefts, for this reafon, becaufe that fault was
left there be made a breach in that high degree not fo general, as that all may be faid to be
and excellency which God hath imparted to guilty of it, but only fome particular perfons,
you, in making you one holy people, leparate who are reckoned up in Efdras, chap. x. .1 8,
from all other people. And this expofition he i^c. and M^. xiii. 28. except they may there-
confirms, by looking back to the loth and fore be all accounted guilty, becaufe they did
1 ith verfes. Have we not all one Father, &c. not difapprove it. Another expofition, there-
which he will have to import. That God our
God is one, and he is our Father, who created
us to be to him a peculiar people, one people
of one God, and if we take ftrange wives of
the nations of the earth, we fhall deal treache-
roufly every one againft his brother, and pro-
fane the holy covenant of our fathers, our
feed, which is the holinefs of the Lord,
which he loveth.
There are yet other expofitions ancienter
than fome of the forementioned, which yet
becaufe the ' author, from whom I take them,
is not yet printed, as the others are, and in
fome confideration to the expofitions them-
felves, I put in the laft place. He tells us
fore, he gives of his own, viz. And there is.
not one who hath done this, and hath his fpirit
remaining to him, i. e. but ftiall certainly pe-
rifti in his fin. Then he afks, as by way of
derifion, and what is the end or purpofe of
any one in doing this ? Doth he thereby feek,
a holy feed that fliall fet it felf to obey God,
therefore it behoveth you to look to your
felves, as you would fave " your fpirits, . that
you abftain, (or to keep your fouls, by abfti-
nence from fo doing) and that he deal not"
treacheroufly ; the third perfon being put for
the fecond, as in many places it is done, i. e,
and do not thou, or you, deal treacheroufly
with the wife, of thy, or your youth, he
that the meaning of the words is faid (by more fpeaking to them in the fecond perfon.
perhaps, becaufe he names no particular,
though the words in which he gives it, are
exprdiy Jben Ezra'^ ;) to be, " That there
»* is not any among you but hath done this,
" that the conftruftion of the words, with a
*' fupply of what is to be uhderftood, may
" run thus. There is not one of you that hath
" done, jmD Cedat, according to the law,
*' and his fpirit (or whofe fpirit) remains to
" him, fo as that it hath not been mingled
" with the daughter of a ftrange God." This
There being this variety of expofitions irre-
concileable betv/een themfelves, I knew not
how better to make way for the reader to ex-
amine them, and judge of them, and fo to
enquire after the truth, than by thus giving
him the chief of them at large : and for more
facilitating yet the matter, it may not be amifs
to give the bare fignification of the words,
which are fo diverfty expounded, as they ftand
in the original Text, which are ']r\H S7l f^elo
Echad, and not one, rntWy Afah, hath done.
expofition, though he approve not of, yet it or made, 17 nil "IKtyi Ufcar ruah lo, and the
may be obfervable in regard that it agrees with
the ufual reading of the LXX, or Creek Ver-
fion, which hath x^ »' v.ciKct i7ro/»)o-§, k^ uiroX^.'Jt-
lj.a Tnilncfif^ «Jt», which being read without
an interrogation, though it is ufually read with
one, would found, And he hath not done that
which is good, and there is remainder of his
remainder (or, as fome will, excellency) of
fpirit to him, "insn nOI Umah Haechad, and
why, or what ? one, typ2Q Mebak-kefJo, feek-.
ing, or feeketh, D\nVs yil Zera Elohim, a
feed of God. From the different putting toge-
ther and conftrudion of thcfe words, and di-
ftinguiftling them, and reading them either
with
'' Aben Dana in Miclal Yophi, on the place. ' R. Tanchum. " Lud. Capell. " J^m^ liw^a
^'^ Cy* S'^^^fi Thiit^e keep your fouls in (or, by) abllaining from that.
ii
140
A C 0 M M E Nt Ak r.
Chap. Ih
with or without an interrogation, arlfe thefe Co
different fenfes; which when the reader fhall
have well confidered, he Ihall perhaps find the
firft, which is according to our Englijh Tranf-
lation in the Text, or the laft of the 'Jewijh^
which is R. Tanchuni's., moft eafily appliable
to the words, and according to either of them,
and indeed of all, they will be a forcible argu-
ment agalnft either their putting away their
legal Ijraelitifl) wives, or taking with them
other ftrange wives •, yea more generally againft
either divorce, or polygamy, all treacherous
or unfaithful dealing againft the covenant of
the marriage bed •, which is alfo farther ex-
preffcd in the following verfe.
1 6. For the Lord, the God of Ifrael faith that
he hateth putting away : for one cover eth
violence with his garment, faith the Lord of
hofis, therefore take heed to your fpirit, that
ye deal not treacheroufly.
For the Lord God of Ifrael faith, that he
hateth putting away, (or as in the Margin) to
put away, &c.] In this verfe alfo are feveral
interpretations, and it hath its difficulties, of
which our Tranflators give notice, by their
putting in the Margin, as a different rendring,
of which the firft words are capable. If he
hate her, put her away. And this marginal
reading is agreeable to what moft ancient Inter-
preters, to omit modern, have it : fo the Greek
and ancient Latin, and Arabick, If thou hate
her, put her away ; and fo the ancienteft
among the Jews, the Chaldee Paraphraft. Yet
neither is the other, which Ours follow in the
Text, novel : they are both mentioned in the
o Talmud, and fince that, by fuch Expofitors
as have followed, fo as you may perceive they
doubted which to prefer, though fome inclin-
ing more to the one, others to the other.
Kimchi following that which the Chaldee hath,
makes no mention of the other ; Men Ezra
following the other, as the truer in his opinion,
mentions not that. R. p Solomon only tells us
of both without preferring either : and fb doth
Abarbinel and R. Tancbum. So that it will be
necefTary to take fome notice of both, that fo
the reader may at laft ufe his own judgment
which he will follow ; which will be the better
done when he fhall have likewife confidered
the following words, which are in our l>anf-
lation rend red, for one cover eth violence with
bis garment. Concerning the expofition of
which words there is likewife no little diffe-
rence betwixt Interpreters, both concerning the
GonftrucSlion of them, viz. who, or what one
it is, that is faid to cover, and what to be co-
vered, or which with which is covered, the
violence with the garment, or the garment
with violence ; and concerning the meaning
of this exprelTion. i . As to the conftruftion,
that which our Tranflators follow in the Text,
makes the perfon fpoken of, {vix. he that
doth that wrong to his wife whom he putteth
away,) to be him that covers j and violence
' Trafl. Gittin in the end.
As likewife the Syriack doth.
to be that which he covers, and his garment
to be that with which he covers it. For one
(fay they) covereth, ;. e. He whofoever he be
that doth this, as Bifhop Hall well para-
phrafeth it, covereth violence with his gar-
ment : fo taking the prepofition '^y Al, which
otherwife fignifieth, upon, or above, here to
fignify the fame that ufually the prepofition a
Be doth in conftriKftion of verbsy i. e. with.
So do, befides fome other modern i Interpre-
ters, fome ancient jews alfo take it to do, as
the Chaldee Paraphraft, and R. Tancbum v
although the firft of thefe doth not render the
former words as Ours do, but. If thou bate
her put her away, yet in thefe he fo takes the
particle (as we faid) to fignify with, rendring,
and cover not fin with thy garment. That he
changeth the perfon from he to thou, his to thy,
is by the liberty of a Paraphraft, that gives
the meaning according as he takes the intent
to be, not of a literal Interpreter. But whereas
he puts in ' not, which is not in the Text,
this Grotius fblves, by faying that he read it
interrogatively. And fhall, or may any fo doing
cover his iniquity with his garment ? which may
likewife be applied to what R. Tanchum faith,
who fays that the firft words being interpreted,
when a man hateth his wife let him put her
away, (/. e. it is permitted to him to put her
away) viz. by a legal bill of divorce, that fo
another Ifraelite may marry her in a legal way,
and he do not deceive her, by taking another
ftrange wife unto him ; the conftrutftion of
thefe muft be, and let him not cover violence
with his garment : and fo a Latin ' Verfion of
good account renders it with an interrogation.
Shall he therefore cover violence with his gar-
ment ? That which from what hath been faid
we gain to our purpofe is. That our Tranfla-
tors in rendring, covereth violence with his
garment, go not alone, but have others of
good authority, concurring with them in their
opinion, that the words ought fb to be rendred.
Yet Others do differently render them, fo as
to make violence the thing covering, and their
garment the thing covered : fo the ancient
Latin, But iniquity fhall cover his garment^
and fo before him the Greek, as we may well
fuppofe, though now in the ordinary copies it
is read, impiety pall cover over thy thoughts^
hSr-tinr\iJt.ara' aov. But a learned ' man well
fuppofes it anciently was read and ought to be
read ivJ^unard cov, thy garments, which is.
confirmed by the printed Arabick, which he
that was the author of foUowbg the Greek,
appears fo in his time to have read it, by his
rendring it jLIaj Thiyabeca, thy garments. And
with thefe agree feveral others, whom we need-
not name, becaufe they go in their fteps. A
late learned " man confidering the ordinary ufe.
of the prepofition Vy Al, which we before
fpoke of, affirms it to be the righter way of
rendring, and fo renders it. And injury bath
covered his garment. Much the fame conftruc-
tion of the prepofition * he obferves, that ren-
ders. For he covers with violence his garment,,
it
' See the MS. for the printed copy is imperfeft. ■) Tig. Jun. Trcm. Pifcat.
• Tigurin. • Sciiindler in ^U'2'7- I L- de Dieu. ; Draf.
Chap. ii.
Oh M A L A G ni.
141
it founding, he draws violence as a covering
over his garment. But now all thefe that go
either of thefe ways, hitherto mentioned, take
the verb rnOD tiff oh to be the preter tenfe,
whether rendred hath covered^ or for making
with her, and think it enough thus to cover
his inward hatred of her, by making a ftiew
of refpeft by retaining her, whereas his taking
a ftrange wife with her, argues that in his
heart he hates her ; or according to ■' Others,
the fenfe as they would have it, floall cover, it is a violence or injury that will not be hid,
, or the like. But a learned " Jew faith, that
according to that rendring of the former words
he hateth ■putting away, it may and muft be
taken for the infinitive mood, which hath the
force of a noun, and may be rendred to coven,
or the covering \ as alfo the foregoing verb
th"^ Shallach, as it is ■ by them taken, who
render it to put away, or as Ours putting
away, or jhall put her away, or let him put her
away. As alfo '' Drujius in another rendring,
whereas he hates putting away, he covers vio-
lence with his garment, v/hereas Others who
render it, put thou her away take it for the
imperative mood ; as alfo " Such who render,
becaufe God hates that word of yours, put her
away : and then it being fo taken, the whole
will run thus. For the Lord God of IJ'rael faith
but appear to all, aS any thing that is above
his garment. Is it at all meet, faith R. Solo-
mon, that thou fpread thy garment over her to
retain her for a wife, when violence or injury
covereth this garment, (viz. under that pre-
tence of retaining her, thou doft a continual
wrong to her) hating her in thy heart, and
always Vexing and afflidirig her ? for fc, I fup-
pofe, R. Solomon's wcrds muft be r^ad interro-
gatively, or elfe they will make no clear fenfe.
[In whofe words Figuero feems to miftake
riyjin Hogaata inftead of HJJin Hoganat,
rendring, Thou haft laboured^ &c. for Is it
meet?] , -i-'ctstI <; - •'."■
In a manufcript copy of the' fame R. Solo-
mon we have another expofition, which in the
ordinary printed copies we find not, viz, Thai
that he hateth to put (or putting) away ; and he that putteth away his wife, draweth a co-
that he hateth to cover, (or covering of) vio^
lence with his (or ones) garment. And this
perhaps will be the cleareft way of connedling
the words of the former and latter parts of
the fetitence together. But this now being faid
of the conftrudion of the words, it remains
to be enquired what is the meaning of the ex-
preffion, according to any of thefe rendrings.
And firft as to the Jews, by * Some of them
the violence here mentioned, is the refufing to
vering of violence over his other garments td
bimfelf; agreeable to that expreffion, Hab. ii.
17. The violence of Lebanon fhall cover thee:
the end will be, that the violence done to her
fhall be revenged on him ; his meaning feemi
to be, he makes himfelf guilty of violence.
Which God will revenge. But this is to be ap-
plied to that other rendring of the preceding
words, viz. he hateth putting away, which (as
we have feen) others of the Jews alfo follow.
put away his Wife by a legal way of divorce, who yet as concerning thefe words, fcarc give
whom yet in his heart and covertly he hateth,
■whereas by legally difmiffing her, that fo fhe
might be married to another, who would love
her, he might have done her more right -, his
now retaining her, and for colouring his hatred
keeping her to himfelf, as a garment that he
would not put off from him, yet taking a
ilranger with her^ is a great injury to her -, or
us enough, whereby to difcern what they
thought of the hieaning of them, as particu-
larly R. Aben Ezra, who hath no more than
only thefe words. He hateth him that putteth
away his wife that is clean, and he hateth him
that covereth, or God feeth his violence, or in-
jurioufnefsj which is in fecret. By which
words all that we can fee of his meaning is.
as •> Others of them, is a manifeft Injury co- that by covering violence with his garment, is
vering his garment, openly confpicuous, for meant harbouring in fecret hatred of his wife,
all his pretence of doing her right in retaining Which God feeth under what pretence foever co-
her. Their words in exprefTmg their meaning, vered, and hateth it. R. Tanchum alfo having
as a learned ' man obferves of fome of them, declared for the meaning of the words, what
are fhort,and obfcure : that which they aim at We have feen, aS appliable to the other rendring
is manifeflly this^ That if they hated their of the former words, doth not add any other
wlves, they ought to put them away by legal as particularly appliable to this rendring, ex-
divorce ; their not doing fo, but retaining cept out of his explaining them thus, " That
them, though In their hearts hated by them,
and taking in with them other ftrange wlves^
whom they more loved, was a great injury, a
violence done to them and to God's law, whe-
ther it be interpreted a violence covered with
their garment, i. e. with a pretence ; or vio-
lence covering their garment and manifeft to
all. Then, according to that interpretation,
which as we have feen, the Chaldee and Others
follow, viz. If he hate her, let him put her
away, thefe will thus follow ; For will he (or
can he) cover his iniquity in taking another
ftrange wife, by his retaining ftill his former
Jfraelitifh wife ? /. e. let him not deal falfly
Vol. I. R
* R. Tanchum, and fee Ab. Ezra. y See R. Solomon, Michlal Yophi, and StokeV
D. Krnichi, R. Tanchum. ^ K. Solomon, Abarb. f Pec. fig. i Abifb;
he hateth putting away, or divorce, in this
kind, that a daughter of Ifrael ftiould be
" put away for the daughter of a ftranger's
" fake, /. e. that he might take in her room a
" ftrange heathenifh wife ; " we may pick out
this meaning, that the putting away an Ifraeli-
tifh wife for that reafon Is called a covering
violence with his garment. All therefore that
I can fay is that the Jewifh Expofitors in giving
the meaning of thefe words, are (as we faid)
fomewhat perplex and obfcure. Let us fee if
the Chrlftians fpeak more plainly.
They that render as Ours in the Text, tt-
to that purpofe, for the Lord faith he hateth
/' "^!>
'%^«v,
arn.
u.
142
A COMMENTARY
Chap. II.
putting a'joay -, for one (or and, or hut be) co-
"veretb violence with bis garment, muft make
this the meaning, that what he doth is hateful,
though he hath for a covering or pretence, that
the 'law permitted to put away his wife, whom
he did not like. For though God, to prevent
greater mifchief of cruelty and polygamy, did
permit, or rather leave unpunifhed by the po-
litick magiftrate the doing fo, ' yet for all that,
it was ftill hateful in his eyes, really violence
and iniquity, however, he might cover it with
that cloak of permiflion in the law. And fo
if it be read (as in our Margin) // be bate ber,
put ber away, to the fame meaning follows,
c yet the ufe of this permiflion is only a cover-
ing of violence with a politick coverture ; and
not a thing pleafing to God. Or '' as Others,
snd'let bim cover violence ivith his garment,
i. e. with a hill of divorce, which is likened
to a garment, becaufe as a garment defends the
body from the injury of weather, and covers
the (hame ; fo that ferved to defend her, that
was put away, from that cruelty, or hard ufage
which fhe fhould find, if retained ; and from
that contumely and difgrace, which fhe would
otherwife be obnoxious too ; and therefore
• Some look on the putting their wives away,
•yvithput that covering of a bill of divpr*??, as
the violence or injury here meant. -;j J" . :
From what hath been faid will eafily refiilt
what Calvin takes to be the import of thefe
ivords, That God doth not in themjhew any ap-
probation of divorce, yet that feeing he had con-
nived at it in bis law, ^ it would be a lefs fault
than the taking in flrange illegal idola(ro^s wives
with their lawful Ifraelitifh wives. And the
fame meaning ' they feem to aim at, who by
violence underftand the Ifraelitifh wife retained
for a cover, though hated and abufed, and
having another taken in above her ; though
Calvin thinks that a very forced interpretation.
To thefe may be added, becaufe they follow
the fame order iri conftruifbion of the words,
fuch who yet give a far different meaning of
the phrafe, by taking the prepofition Vy Al in
its moft ufual fignification for upon or above,
^n<X fo render the words as a ■" proverbial fpeech,
and he hideth violence upon his garment, i. e.
though he pretend the Hberty of the l^w in
divorcing his wife, yet his doing fo is a m,ir
iiifeft violence or injury, no more to be hid than
what a man bears or holds on the outfide of
his garment. But this will be mych the fame
meaning which they give, who clean differently
order the words in the conftruftion, which,
. as we have feen, the Vulgar Latin and Others
-dc^ rei>djriug, but violence fhall cover his gar-
ment, i. e. " for all his bill of divorce, it is fl:ill
- open violence and an injury, which will not,
or cannot be concealed : or, taking with
" Others; violence or iniquity for the pi'nifhment
of violence -, for all that, the punifliment of
;fiis violence or injury done to his wife, fhall be
made confpicuous to all, p both the fa,ult and
^e punifhment fhall cover (or be overfpread
over) his garment, and his body too (as Je-
rome by the garment underftands the body,
which i& as the garment of the foul ;) and
make him infamous to all. 1 Others, the ini-
quity of his wife (made known by his divorc-
ing her) fhall cover his garment, defend hini
from that infamy which his wife did afperfq
him with.
This expofition feems not much to the pur-
pofe ; as neither that of ' theirs, who woul4
have it, If he bate ber, put her away, faith
the Lord, who covereth violence as with his,
garment, by permitting to put ber away with a
bill of divorce. Lud. de Dieu, having confi-
dered thefe words, and affcrted this conflruc-
tion of them, and violence (or wrong) coveretk^
(or hath covered) his garment, giveth as his
opinion for the meaning of them, " That God
" here reproveth them, for that, whereas they
" with their garment ought to have covered
" their wives ; violence or wrong did cover
" their garment, while they did treacheroufly
" hate their wives, and put away thofe whom
*' they hated, that they might marry flrange
" wives : or elfe, that by thefe words, vio-
" lence covereth bis garment, is denoted the
" filthinefs of adultery, wherewith he was
" wholly covered, according as the garment
" fpotted by the flefh is taken, Jude, ver. 23."
To which his meaning he maketh way, by ob-
ferving. That it;^ matters concerning wedlock,
the name of garment is ufed for fidelity and
conjugal protedion, as Ezek. xvi. 8. I fpread
myjkirt over thee, &c. and Ruth iii. 9. Spread
thy Jkirt over thy handmaid : and fo concern-
ing the ufe of the marriage bed, is ufed the
expreffion, To difcever the Jkirt of the garment .^
Deut. xxii. 30.
In all this variety prefented to the readers
view, he may judge what meaning will befl
fatisfy him, and feem to give the mllefl fenfe
of the words. For my part I muft profefs my
felf not fully fatisfied with any of them, and
am of opinion, that by this figurative and per-
haps proverbial expreftion, (which then when
uttered was well underflood, though not fo at
this diftance of time) was fomthing meant,
which none of our Expofitors give : concern-
ing which though I have nothing confidently
to affirm, yet I fhall make bold to'propofe 3
conje<5ture, which I fuppofe will, as concerning
the ufe of the words, be eafily made probable.
The conjeAure is this, that by the words,
taH.mg that conftruftion of them which we
have feen Abraham Aben Ezra, and Rab-
bi Tanchum to afford, and which feems to
be among all that are given the plaineft,
viz. He batetb putting away, and he hat-
eth to cover (or rather to put, or that
one fhould put a$ a covering, or fuper-
induce) violence ovfr his garment ; is meant the
fuperir^di^cing or marrying an illegitimate wife,
over (or with, or abpve) his legitimate firft
wife. So that by violence may be fignified a
fecond wife, with v/ro.og to the former taken
m
-^ ?- Deut. xxiv. I, &c. ' See Jun. Trem. Pifc. Blfiiop Hall. E Dutch Notes, Diodati. •■ Brennius.
;,Vatab. ^ Aad fee Dr.nr ia m»rg. _ ' Oecol»nip. .„ • J J2<t,,?^F^g. °-.MfPO(d(L. ^r.i,C^J^ft^^'« Eawph.
■*Riber. ^ Tirin. « Sec (^hr, a Aftro. J JM-
Chap. 11.
^: on M A L AC H I.
143
in -with her, and by his garment, his former
wife lawfully taken. For making which ufe
of the words probable, to begin lirft with the
laft word, we may obferve, befides what hath
been already mentioned of the ufe, if not of
the very \vord, yet of another of like fignifi-
cation in matter of wedlock, that which (ac-
cording to the fimpleft expofition of the words)
is by Abitnekch faid. Gen. xx. 16. That
Abraham was to Sarah his wife a covering of
the eyes^ i. e. faith the Cbaldee, a covering of
honour. And by like reafon that the hufband
18. Now that the noun fignifying violence or
wrong, or oppreffion, fhould in the abilradt ba
taken for one that doth violence or wrong, is
no marvel, it being very ufual to put nouns
fignifying goodnefs or badnefs, or the like, in
the abftrad:, for fuch as are eminent in thofe
kinds good or bad, profitable or hurtful : and
fo violence for a wife, that will certainly do
wrong or violence ; or by taking of which,
violence or wrong is neccfiarily done to the
former wife ; with more reafon, I fuppofe
(though much the like) than " Some by vio-
may be faid to be to the wife a covering of the lence take to be meant the former wife violently
I
tyes, to keep her from looking after others,
pr others from looking after her, may the wife
be faid, to be to the hufband a covering of the
eyest to keep him from looking after any wo-
man but her. If this be not enough to prove
fuch accommodation to raan and wife of words
retamed, and not difmifled, that fhe might be
married by another. And if garment may be
ufed for a wife, then the verb fignifyinp- to
cover, or put on a garment, (as r^DD CiJJah
here) may by the fame reafon be well ufed for
the taking a wife. And tliefe things being
fignifying covering or garment, in the language allowed (as I know not why they fhould not
pf thofe times ; yet if one Eaftern language be) as to the fignifkation of the words, then
inay ferve for illuftrating and giving teflimony will the meaning which we have given be plain,
to the expreflipns of another of fo nigh affinity as to the reading of the foregoing words, which
to it, that they may be accounted almofl one, is the Text of our Tranflation, For the Lord
and one but a dialetft of the other, as the Ara
hick is to the Hebrew, fo efteemed by the
Jewijh Writers, and therefore ufually had re-
^urfe to for finding out the ufe and fignifica-
tion of Hebrew words, where any doubt or
difficulty occurs ; then here will the Arabick
tongue help us, and teach us to pronounce
faith he hateth putting away, and for a man to
take a firange (a wrongful injurious) wife,
above (or with) his lawful former wife. For
the particle 'ry Al is " noted to fignify as well
uDy im, i. e. with, as over or above, the fenfe
will be all one : and as to the marginal reading
it will well agree with that alfo thus. If he
. your wives,
you are a
might not
be allowed
boldly of fuch words, as fignify a garment or bate her, let him put her away : he may have
' ■ ■' .•../-•/- ^ras. colour from the permiflion of the law fo
to do, but he doth not that, but retaining her,
though he hates her, takes over her, or toge-
ther with her, another firange idolatrous inju-
rious wife, which is a greater wrong and vio-
lence offered to her : or, but by him another
wrongful wife is taken with or above his former
legal wife ; to fit it to that conftruaion, vio-
lence covereth, &c.
Another meaning might be, according to
the fame notion, given agreeable tq that con-
ilrudion, let him put her away, and cover the
wrong towards, or againfl, his wife, called his
garment, viz. by a bill of divorce ; fo that
'f^ Al may fignify towards or againft.
The fame meaning will be eafily applied to
fuch other rendrings, as are given and war-
ranted by the fcope of the place, as coming
fully home to it, which, from the loth verfe
to thefe inclufively, is a reproof of the Jews
of that time, for their injury done to their
lawful Ifraeliti/h wives, by either illegally
putting them away, that they might take the
daughters of a firange God -, or &\k if they
did reta.in them, yet fecretly hating them, and
taking in above them fuch firange idolatrous
wives, whom, with manifeft injury to their
former, they did fhew more affeftion to, and
make, as it were, miftrefTes over them. And
this the '' Jews think to be all that is meant,
accounting both divorce, and taking more If-
raelitifh wives, not to be (for all that is faid)
sny way prohibited, or difpleafing to God.
But to us learning from. ^ Chrift the true im-
port;
Op. 2. " Moiled in "1^!t. " Oecoramp.. » Abu W..lid. i' Soe
Mat. V. 30, 31. and xix. 3, &c. Lukeavi. ~'"^^
covering, that they are applied to fignify man
pr wife refpeAively. So faith a learned ' Gram-
mariany that Xla. Hollah, which fignifies an
upper garment or robe, is ufed to denote a wife ;
and fo likewife ^y. US Lebas (which anfwers to
the Hebrew word tyi^V Lebufh here ufed) to
denote either the hufband or wife refpeftively ;
and he cites a teflimony out of the < Alcoran
it felf, (wherein he that compiled it endea-
vours very often to imitate Scripture ex-
preflions :) as if God fhould fay to the men,
^ ^jj^ ^\) Jl y-W y* Honna lebas lacom,
waantom lebas lahonna, they, i. e,
are a garment to you, and
garment to them. And why
this figurative fignification alfo
anciently, to this and like words in the He-
brew tongue, from which the Arabick might
borrow it .? And if by his garment here
be underfl;ood his wife, 'twill eafily be thought,
that by violence or wrong, may be denoted
another ftrange wife, with open injury taken
in with, or above her. The name proper for
fuch a fuperinduded wife, is in th,e fame Ara-
bick language of nigh fignification to it, which
is 'ij-o Barrah, which, as other nouns from
the fame root, fignifies hurt, affiiition, oppref-
fion, force, and the like -, as " alfo in the He-
brew tongue, in which fuch a wife is called
mx Tfarah, one that afflittoh, is enemy to,
or doth injure, and opprefs the other. Whence
in the law is forbjddev to take one wife to ano-
ther, ""tS/ Litzrory tfi vfix hep^ \.s,s'it. xviii.
* ^bn Athic in Yih.WiS&oaxpy-
R. D. Kjmcbi and H- Taochum,
u+
A COMMENTART
Chap. II.
port of the Scriptures, it will be more abfo-
futely a prohibition from God, both of the one
and the other, viz. both divorce and polyga-
my \ which having fhewed how hateful it is to
him, he concludes with a repetition of his in-
jundion or caveat given in the foregoing verfe,
therefore take heed to your fpirit^ that you deal
not treacberoujly : take heed to your felves as
you love your fouls, and the prefervation of
your fpirits, that ye offend not by indulging
to your unbridled lufts in either of thefe kinds,
' and prevaricate againft the facred tye of wed-
lock, by God inftituted for the joining one to
one, in an indiffoluble knot of affedion in legal
manner. And this till fome plainer way be
fhewn we embrace, as the fulleft and propereft
meaning of this verfe, it being agreeable both
to the conftruftion and fignification of the
■words, and manifeft fcope of the place.
%y. ^ Te have wearied the Lord with your
words : yet ye fay^ fVherein have we wearied
him ? when ye fay ^ Every one that doth evil,
is good in the Jight of the Lord, and he de-
lighteth in them j or where is the God of
judgment ?
Te have wearied the Lord with your words,
&c.] A JewJfh * Doftor notes this to be ano-
ther fedion, and the things therein fpoken to
belong to the time to come, and fo '' fome
Others make it the beginning of a new chapter,
as not having dependence on the preceding
words, but referring rather to what follows in
the next chapter, in which is anfwer to the
doubts they raife, and a vindication of God's
iuftice, which they feem here to call in
queftion : yet may there well enough be a con-
nexion made between them and the preceding
words too, if we look on them as a defence
of their obftinacy in not hearkning to God, or
the Prophet in his name, reproving them for
fuch faults as have been hitherto mentioned ;
for that ' there feemed to them no fuch care
taken by God of what men did, when they
faw thofe that did otherwife than he com-
manded, yea more plainly wicked and difobe-
dient, to profper as much or more than Others,
~ that made more confcience of their ways, and
therefore there was no neceffity to them of
amending their ways, or ceafmg to do what
they did. Or as Aharbinel makes the tranfi-
tion from the former words to thefe, that,
after he had reproved them for their evil deeds,
both priefts and people, he here proceeds to
reprove them for their words and thoughts,
which were even worfe and more wicked than
their deeds j in that the wicked ones of that
generation did return in anfwer to the reproofs
of the Prophet, ^here is neither judgment nor
judge, God hath left the earth. His reproof
of them, therefore, for this he gives, faying,
Te have wearied the Lord with your words.
Here is by feveral of the '' Jews noted (as well
as by Others) that that is fpoken figuratively
according to the language of men, or in fuch
as is paffable among men, but cannot be pro-
perly faid of God, who cannot be wearied. It
denotes that their words were fuch as would
weary any man in authority, and provoke him
to anger, and fo did provoke God to deal fo
with them, as that by the effeds they might
judge him to be weary of hearing from them
fuch words, and could no longer endure them :
which is that which the Greek exprefles by
rendring it, who have provoked the Lord to
wrath. Rabbi Tanchum thus expounds it, Ye
have caufed a reftraint of his (care and) provi-
dence, or caufed him to withhold his provi-
dence from ordering your affairs, by doing
fuch things as he cannot bear, according to
what is faid, / cannot away with it, &c.
Ifaiah i. 13. and again, / am weary to bear
them, ver. 14. Jbarbinel thinks there is no
neceffity of making any ' metaphor or figure
in this fpeech, but that it may be underftood,
not that God was wearied by their words but
that they in faying what they did, did afcribe
to him wearinefs and impotency, and defed irt
his power and providence : for if he did not
know what wicked men did, or did not regard
it, or would not, or could not hinder or puniih
it, this would argue him weary, impotent,
and deficient. Which of the two ways of
expounding this word we take, will not be
much material, nor make any difference in the
fenfe or coherence with the following words.
But there is no reafcn to depart from the firft
and more followed way.
The Prophet thus reproving them as feulty
in this kind, they are reprefented, as impu-
dently denying tiiemfelvcs fo to be, or to have
fpoken any words, that fhould be fo offenfive,
Tet ye fay, wherein have we wearied him ? (or
according to the other way, whereby have we
attributed to him wearinefs or impotency .?) Or
if we interpret the words as Others to include
a fuppofition of what he knowing their evil
thoughts, faw they would be apt to fay. If ye
fhall fay, Wherein, &c. He gives them an
anfwer in which he declares what it was they
faid, or thought to the affronting of God,
and highly provoking him, when ye fay. Every
one that doth evil is good in the ftght of the
Lord, and he delighteth in them, or, where is
the God of judgment? It is eafily fuppofed,
though not expreft, that they, feeing the prof-
perous condition of fome openly wicked men,
not only of the idolatrous nations, as f Some
would have it, but among themfelves alfo,
they being « preferred in dignity above Others,
and flourifhing more than themfelves, who in
their own conceits, were much better deferv-
ing ; took thence occafion of uttering thefe
blafphemous words, " contrary to what the
Prophets affirmed concerning God's juflice and
judgments on finners, thus retorting, and con-
tradiding them, " Is it not certainly, as you
" fay, but on the contrary, fuch as do evil
" ZKgood in the fight of the Lord, and he de-
" light eth in them^ it fo appears by their prof-
" pering ; and where then is the judgment of
" that
» Ab Ezra. '' See Lyra, and Ch. 5 Caftro.
* Hierom. « Groc. !" R. Tanchum.
« See Tarnov. * Ab. Ezta, and R. D. Kinichi.
Munft.
ton M A L AC H L
Chap. It.
*' that juft Judge, that you tell us of? which
" yet R. Tancbum thinks not to imply that
" they utterly denied the being of fuch a
" Judge, (for then it would not have been
*' added, And where is, &c.) but fpoke by
*' way of contradidtion to what they heard
*« from the Prophets, as a proof of God's
«' flow proceeding in his ordering and dif-
•« pofing of things. And in giving this fenfe^
<' he takes the particle 18 O, or, to be, as if
" it were, the copulative 1 Fe, and." By
Others, he laith, the meaning is thus givenj
as if they did fay, thus or thus ; fometimes,
every one that doth evil is good in the fight of
God, and he delighteth in them ; at other tirhes,
where is the God of judgment ? and by Others,
Jf it be not fo as we fay, where then is the God
of judgment ? In thefe ways of expofition by
him given, is comprehendai moft of what is
feid by other Expofitors ancient and modern,
they following the fame way in conftruftion of
the words. But a late learned ' man thinketh
it more convenient and agreeable to the nice
rules of Grammar, to render the former words,
when ye fay every one that ^ maketh evil, (or,
the evil) to be good, i. e. with him that faith of
evil, or of him that is evil, that it, or he, is
good in the fight of God ; God is delighted •,
or, he that fo faith is acceptable to God. But
this doth not make much difference, as to the
fcope or intent of what blafphemy they are
charged with : viz. that they fliould make
God a favourer of wicked perfons. He differs
from Others likewife in his opinion, concern-
ing the rendring of that particle IS O, which
is rendred or (and R. Tanchum would have
rendred And, as he faith it elfewhere fignifies,
viz. ' Levit. iv, 24, 28.) and would have it
to be taken for a particle of exclamation, O ;
and fo that and the following words to be the
words of the Prophet, admiring the patience
of God, who fo patiently bears with fo great
impiety, and doth not punifh this their blaf-
phemy. But though in his Notes on Ifaiab
xxvii. 4. he make it probable that this particle
may fometimes fo fignify, yet whether it ought
here fo to be ufed (efpecially, making, as he
doth, the following words, where is the God
of judgment ? to be the Prophet's words) may
feem queflionable, inafmuch as then the Pro-
phet would feem guilty in the fame kind that
thofe whom he reproves were ; viz. in queftion-
ing God's juftice, as (hewing favour to wicked
men, they did it becaufe God feemed in their
eyes to favour others more wicked than them-
felves, more than he did them ; he fhould do
but much the fame, becaufe God fo much fa-
voured, or bare with them. But if any will
have it fo rendred, I fhould rather think the
following words fhould ftill be the words of
thofe wicked men, as Others take them to be -,
and then the fenfe will be but the fame, as if
it were rendred or, or and, only with a little
more vehemency 5 and either a denying or
complaining of the flownefs of God's juftice :
they thus (probably, as we faid, in defence of
Vol. I. S
H5
' Lud. dc Dieu.
f R. Tancb.
* Compare Ifaiah v. 20.
See
their own obftinacy in perfeverihg in thofe evil
ways, for which the Prophets reproved them,)
" arguing, " What need we fear, though we
" go on in fuch courfes, as you reprove us
" for ? do we not fee thofe, that do that,
" which you call evil, profper .'' fo that we
" may well conclude, either that their doings
" are well liked of by God ; or elfe, if it be
" not fo, where is the God of judgment ? fure
" either there is no fuch, (as Aharbinel notes
" this way of fpeaking to denote the not being
" of a thing ;) or elfe he is very negligent and
" flow in his executing judgment : elfe why
" doth he fufFer fo long fuch things, and not
" punifh them .'' " (fo thofe fcofFers, 2 Peter
iii. 4. where is the promife of his coming ?) fo
intimating, that from the ill ordering of things
in diftributing of juftice, " they thought either
that God faw the evil things that were done,
and was not difpleafed with them : or elfe did
not fee them, nor regarded them, and fo was
not a God of judgment. Such impious fay-
ings of theirs he fhews that God was highly
offended at, for their undertaking to be judges
of the feafons and circumftances, which he
hath referved the ° judgment of to his own
knowledge and power, and to fubjed: the
depths of his judgments to their own fhallow
reafon ; and with this reproof of them is this
chapter concluded. But out of his great con-
defcenfion in the next chapter, he returns fuch
an anfwer to thefe their caufelefs objeftions, as
may teach them to difcern between the righteous
and the wicked, between him that ferveth God
and him that ferveth him not ; as he fpeaks in
the 1 8 th verfe of that chapter.
Grotius interprets what is rendred, ye have
wearied, &c. by ye will weary, &cc. and when
ye fay, by in that ye will fay, &c. viz. fo as
to be a foretelling of their behaviour in that
interval, that they fhould now be without
Prophets and miracles for many years, between
the time that this was fpoken, and the coming
of that mefTenger and Lord, in the next chapter,
ver. I . fpoken of. And it is but reafon, and
agreeable to the words, that we fhould take
in, together with what the Jews had done,
fince their return into their country, and with
what at prefent they did, all that they fhould
do in that time, God forefaw what they would
fay or do, as already faid or done. But to pafs
by all that was in that time done, and to look
on the words, as reporting by way of prophecy
what is now by them done in their prefent
difperfion, after the real completion of thefe
prophecies, as fome ■" Jews do, (according to
what R. Tanchum thinks convenient, both here
and chap. iii. 14.) is wholly to elude this
prophecy ; as then fpoken, and to make void
all that we believe, and all that the hiftory of
the times teftifies of the completion of it, by
the coming of Chrift, and the deftrudion of
the Jews in the following words threatned,
and to perfuade us to look after that, which
they vainly do, as if Chrift were nor yet come,
but we were to look for another, to fhut our
s eyes
Abii Walid in 1H. "" Tarnov. » Abarb. » Grot.
146
A C 0 M M E NT A R Y
Chap. III.
eyes againft what hath been, and to look for fpoken, yet was afTuredly to be done ; and
what mail never be, to take off the Prophets was therefore fpoken of in the prefent tenfe.
words from the times that they concerned,
and apply them to fuch as began not till all
that he fpake was manifeftly fulfilled, fo mak-
ing by a perverfe method the end to be the
beginning. Though they be now guilty of the
fame fin that the men of that generation then
were, yet are not they the men then particu-
larly fpoken of and defigned.
C H iL P. III.
Verse i. Behold I will fend my mejfenger,
and he Jhall prepare the ivay before me : and
the Lord, whom ye feek, Jhall fuddenly come
to his temple : even the mejfenger of the co-
venant whom ye delight in : behold^ he Jhall
come, faith the Lord of hojts.
B
But Ours, in regard that it was after a time to
be fulhlled, exprefs it not unfitly in the future,
I uill fend, as agreeable to the fenfe, and not
difagreeable to the letter, which will well
enough bear either ; feeing the participle, as
is here n'Tlty Sholeach, fending (B.hold J fend-
ing, i. e. am fending, or will' fend) is frequently
ufed to denote the prefent tenfe, but •" fome-
times the future alfo.
DS'7Q Malachi.J Which fignifies either my
angel, or my mejjenger, the word fignifying
both an angel and a mejfenger, an angel becaufe
a mejfenger, agreeable to the root of the word,
of which fee chap. i. i. and ii. 7. from which
our Prophet had his name Malachi : it is here
rightly rendred my mejfenger.
My mejfenger.] •Who is defigned by this
title we Chriftians cannot doubt, it being in
E HOLD I will fend my mejfenger, and he thofe forecited places in the gofpel, exprefly
Jhall prepare the way b^ore me, &c.] attributed to John the Baptijt : and he in two
of them, viz. Matthew and Luke, is plainly
faid by Chrifl: himfelf to be him of whom this
was written. But the unbelieving "Jews deny-
ing Chrifl:, whofe meflenger this was to be.
How thefe words depend on thofe foregoing
with which the former chapter is concluded,
hath been already intimated, vtz. that here is
an aiifwer given to that blafphemous queftion
of thofe perverfe ones of that time, who from are at a lofs likewife concerning this meflenger :
what they faw of the profperity and flourifh- and by difagreeing among themfelves fo far as
ing condition of fuch whom they looked on they do, and by the abfurdity of what they
as deferving other ufage, took thence occafion affirm, fhew that they are either all ignorant of
of queflioning God's juflice ; God afTuring, the truth, or will none of them confefs it, as
that there fhould come a time, wherein they
fhould perceive that he was no favourer of
■wicked men, or their pradifes ; a time, wherein
he would by his executing his jufl judgment
on them, fhew that he took due notice all
along of what was done by them, though he
by a brief view of them we may fee. R. So-
lomon Jarchi interprets it (if Abarbinel give u3
the meaning aright) of the ' angel of death,
who fhall take the wicked out of this life to be
fent into hell torments. In the copies of him
that we have, are no fuch words exprefled.
might feem for a while to connive at it ; and but only My mejfenger, to take out of the wayy
that time fhould be at the coming of a righte- ox cut off the wicked. CD'ytynn PH "lyD^ 0K'7Q,
ous King, whom he fhould raife up to fet
things in order, viz. the King Meffiah : as I
choofe to utter in the words of a Jewijh » Ex-
pofitor, that fo it may appear, even by con-
feffion of his enemies. That the words are a
moft illuflrious prophecy of Chrifl, by which
this laft of Prophets before Chrifl's coming,
afTured them oi, and warned them to exped
his coming : for which to prepare them, they
fhould have no more Prophets fent them, till
a MefTenger, which fhould immediately before
his coming, appear to prepare his way before
him. How this Prophecy was in its due time
and fo accordingly interprets the angel of the
covenant, an angel that fhall revenge the
[breach of the] covenant. Which expofition
of his fo underftood, the fame Abarbinel thinks,
though true in the general (that however the
wicked here may profper, yet after death ven-
geance fhall certainly be taken on them) yet
not to agree to this place, where is a prophecy
of a fignal particular day, and not that which
is continually and necefferily feen, and always
was, and will be fo, without any new remark
to be ufhered in with a Behold, as of a new
notorious thing : as is likewife intimated to be
fulfilled, the hiftory of the gofpel clearly and pointed out here in what follows. But who
fully fhews : fo that there is nothing in the may abide the day of his coming, &c. And he
cavils of the Jews, or any other that acknow- fhall purify the fons of Levi, &c. which are
ledge not the truth thereof, that can raife to not things properly and peculiarly denoting the
us any doubt, as to the fcope and true mean- ftate of fouls after death,
ing of the whole -, though in the explaining of Aben Ezra faith that it is probable, that by
the particular words may be fome difference -, this meflenger is meant Meffiah the fon of
which as far as may feem convenient, we fhall take Jofeph. But it is fo far from being probable
notice of, in going them over as they lie in order.
Behold [faith God] / will fend.] Others
tranflate, / do fend, as more agreeable to the
letter ; and fo alfo is it recited in the New
'teflament ; as. Mat. xi. 10. Mark i. 2. Luke
fo to be, that it is moft certain it is not fo.
For what is that Meffiah the fon of Jofeph,
but a mere figment of their own brain, whom
they fuppofe to be of the tribe of Ephraim,
on whom they may faflen thofe prophecies,
vu. 27. Becaufe the thing, though not done, which foretel of the fulferings of Chrift, that
or in prefent doing, when thefe words were fo they may take them off from Meffiah the
3 fon
■ ' ' » R. Tanchiim. ^ Buxtorf. and other Grammars. « See Mofea Alflickh.
Chap. III.
on M A L AC H L
147
foh of Bavid, to whom they will have none
but glorious and triumphant things to pertain ?
as if they could not belong to one perfon, who
through ■* fufFerings fhould enter into his glory.
And this they do without any ground or war-
rant from Scripture, only that they may deny
our Chrift to be the true and only Mejfiah, by
the Prophets fpoken of : fo that to us, who
believe the gofpel, this fignifies nothing, nor
hath in it any thing that may make it probable,
fo far as in this place to be embraced by others
of their own profeffion. R. D. Kimchi thinks
that by this meffenger is- meant an angel from
heaven •, " If, faith he, ye alk concerning the
" judgment of the wicked In this world,
" there fliall come a time that you fhall fee,
" and then he will draw near to you for judg-
*' ment to confume the wicked that are among
« you : and that fhall be the day when / will
«' fend my angel, and he jhall prepare (or clear)
*' the inay before me, and he fhall be an angel
" from heaven, as it is written. Behold, I
*' fend my angel before thee to keep thee in the
*' -way, &c. Exod. xxiii. 20. and he fhall clear
" the way before me : this fhall be in the ga-
*' thering (or refloring) the captivity, fo as
*' that they fhall not find in their way any ad-
" verfary, or evil occurrent." This expofition
of his appears, not to have pleafed Abarbinel,
by his taking no notice of it, when yet of his
expofition of the other words he doth •, and by
that he himfelf gives another far different from
that or the others that have been mentioned :
which is, " That by this meffenger is meant
*« the Prophet himfelf that here utters thefe
*' words from God, whofe name is the fame
" word here ufed, viz. ^DsVo Malachi, and
*' being interpreted fignifies, my angel, or my
*' meffenger : " which cannot but feem flrange
to any, that the Prophet fpeaking of things
to come, fhould be thought to prophefy of
himfelf. But, to put the beft colour he can
upon his opinion, he would perfuade men,
that Interpreters are out in interpreting thefe
words wholly of the time to come, but that
they are to be underftood partly of what was
at prefent, partly of what was to come, partly
of what was pafl : of what was prefent. Be-
hold I fend Malachi my Prophet ; of what was
to come, The Lord whom ye feek fhall fuddenly
come, viz. the Shecinah, or majeflatick glori-
ous prefence ; of what was pafl. And the mef-
fenger of the covenant, whom ye delight in
(viz. the King of Perfia) hath already come :
as if, to flop their murmurings by reafon of
the profperity of the wicked, he had now fent
the Prophet Malachi to tell them what punifh-
ment is determined for thofe wicked hereafter -,
(as in the following part of the chapter he will
Ihew) and fo to clear the way before him by
folving their queflion, Where is the God of
judgment ? and feeing they murmured, becaufe
the Shecinah, or glorious prefence did not ap-
pear in the temple they had now built; (in
which were wanting the Shecinah, and glory,
and fire from heaven, and anfwer by Urim and
Thummini, which were in the former temple :)
and objefted that God's providence was re-
* Luke xxiv. 26.
moved from them, and all things were ill
ordered •, therefore, to afTure them, that the
Shecinah fhould afTuredly come again into the
temple that fhould hereafter be builtj he faith.
And the Lord whom ye feeji fhall fuddenly come
into his temple, there fhall his glory and ma-
jeflatick prefence dwell, even that Lord which
they now fought in their murmurings. And for
a proof of this, and that this promife fhould
certainly be performed, he inflanceth in what
they had already feen in what concerned the
King of Perjia, who was the Lord's angel,
or meflenger, and MefTiah or anointed, for
deflroying of Babylon, and bringing back the
difperfed of the Jews to Jerufalem, according
to what Efay prophefied of him, and made
with them a covenant of peace : of whom
therefore he faith. And the meffenger of the co-
venant whom ye delight in, i. e. to honour and
love him, do you not fee, that he came ac-
cording as was promifed to you ? fo fhall the
Lord, whom ye feek, come fuddenly and una-
wares, in the time of redemption and gathering
of the captivity, &c.
This is his meaning, as far as I can make it
out in his Commentary on this place ; and I
fuppofe I have faithfully given it, and the
giving of it is a fufficient confutation of it : {o
doth he diflra<5b the conflruftion of the words,
fo blend and intermingle them with flrange
notions ; that as he rejefts the opinions of
others of his own profeffion, fo I fuppofe none
of them will embrace this of his. All that we
can gather from this, or any yet named, is,
that they, not willing to fee or acknowledge
the truth, which the Chrifllans inflrudted by
the gofpel embrace, do flrive to go as far
from it as they can ; mean while taking fuch
different ways, and difagreeing among them-
felves, as that it is manifefl they had no one
probable thing to inftfl on.
There is yet another opinion among them,
(which Abarbinel glanceth on for a referve, as
a pofTible one, if the other of his own be not
thought fufficient, although he doth not fo apply
it as others do) and that perhaps much anci^
enter than any of thefe we have yet feen ; and
fuch as by a right interpretation of the words,
though not according to their meaning, might
be reconciled to the truth. And that is,
" ' That by this meffenger is meant he who,
*' chap. iv. 5. is called Eliah, whom fome of
" them would have to be Eliah the Tifhbite
*' in perfon : Others, not neceffarily fo, but
" fome great Prophet like him in degree, and
" therefore called by his name." So the often
cited R. Tanchum reports their opinion on that
place, chap. iv. where will be occafion to fpeak
again of it. That this opinion among them
was ancient we learn, not only out of their
own records, but out of the gofpel alfo. Mat.
xvii. 10. where we hear the Difciples afking
Chrifl, Why then fay the Scribes that Eliah
mufi firfi come ? their opinion then was, that
before Chrifl Elias oixght to come, as a mef-
fenger and forerunner : and Chrifl doth not
fay they were out in expeding fuch a one, as
was to be looked on as Elias ; but in this that
they
See Note on Micah ii. 13.
148
A C 0 M M E N T A R Y
Chap. III.
they did not acknowledge him that was under
that name expedted to be already come, faying,
Elias was truly firjl to come : but that indeed
he was already come, and they knew him not,
&c. By which anftver his Difciples under-
ftood, that he fpake unto them of John the
Baptijl, of whom alfo he had before told
them, and the whole people, that he was he
of whom it is written. Behold I fend my meffen-
ger before thy face, &c. Mat. xi. 10. and the
Elias which was for to come. To thofe Jews,
therefore, who are of the laft opinion men-
tioned, we have from thofe words of our Sa-
viour a ready anfwer, and to any objeftion
that they fhall raife from it, againft their be-
lieving this prophecy to be fulfilled, and the
Mefftah to be come. Whereas ' Some of them,
making it an argument in that kind, fay, that
this prophecy is not fulfilled, becaufe Elias is
not in perfon come, and therefore neither the
Mefftas i we refer them for anfwer to thofe of
their own fed:, who confefs that neither thefe,
nor thofe other words of Malachi, nor any
other prophecy, require that Elias fhould
come in perfon, but only fome great Prophet
or prophetical man in degree like to Elias.
And then to thefe, if they fay that not any
fuch hath yet appeared, we fay. Yes, there
hath, and that John the'Baptift was he, for he
came before the Lord in the fpirit and power of
Elias, to make ready a people prepared for the
Lord, Luke i. 17. He was by all that then
lived and beheld his works, counted and hol-
den for a Prophet, Mat. xiv, 5. and xxi. 26.
yea, he was more than a Prophet, than whom
there was not a greater rifen among them that
were born of women. Mat. xi. 9, 11. fo great,
that they doubted whether he were not the
Mefftah himfelf.
What was required from this meflenger,
and from him that was promifed under the
name of Elias, viz. that he fhould prepare the
way for the Lord, he did fully make good by
preaching repentance. Mat. iii. 2. by baptiz-
ing unto repentance, ver. 11, by bearing wit-
nefs to Chrifl, and pointing him out to the
people, that they might believe on him, John
1. ig, &c. if there be any thing in that anci-
ent 8 tradition of theirs, that Eliah was to
prepare the Mejfiah to his office ; that may be
faid to have been fulfilled by John's baptizing
Chrifl before he began to preach, at which
baptizing the Holy Ghoft defcended on him
vifibly from heaven. But this is befides the
expreffion of the Scripture, and fo not to the
prefent words. John then being fuch as to his
perfon, and fo having performed that office,
for which it is faid here that he fhould be fent,
what can it be but mere obftinacy to deny him
to be the Lord's meflenger here prophefied of?
and what can they exped: in any, which was
not in him found ?
From the time of this prophecy till the time
of its completion by the Lord's fending him,
was their opinion true •, that fuch a one, who
for his excellency and the fpirit with which he
was to be endowed, might be called Eliah,
was to come as a mefTenger and a forerunner
of the Mefftah, to prepare his way before him :
but fince thefe things have been all fulfilled,
flill by virtue of the fame prophecy, to expeft
another, denying him, is great perverfenefs.
According to their own rule, '' that prophecies
and promifes of God are at their manifejlationy
to be difcerned and acknowledged as fulfilled^
they ought fo to difcern and acknowledge
this, and could not but io do, did they not
willingly fhut their eyes, becaufe they will not
accept of Chrifl. God be thanked, who hath
opened our eyes by the gofpel, fo as to ac-
knowledge this meflenger, who by what is
therein declared, is evidently approved to be
John Baptift. He it is, without doubt, of
whom he here faith, my mejjenger. So our
Tranflation renders it, others rendring my angel.
The word is indeed that which is ufed to Sig-
nify an angel, but as well likewife any other
mejfenger or ambajjador ; (from a root that fig-
nifies to fend :) and that fignification of mejfen-
ger is by our Tranflators well chofen to put in
this place, as taking away or preventing thofe
needlefs queflions, which from rendring it an
angel, might be raifed : as. How John was an
angel .? or. Why called fo ? which is ' reported
anciently to have given occafion, to fome, of
an erroneous opinion, that he was not only fo
by office, but by nature alfo.
The word rnjSl Pinnah, which Ours and
Others (agreeably alfo to what is in the gof-
pels) render prepare, is from a root Panah,
that hath alfo the fignification of looking on,
and is therefore by the Greek in this place, ac-
cording to that, rendred ivrtSKi-^iTat, fhall
look on ; and fo by the printed Arabick, which
therein follows them. Which certainly cannot
be fo agreeable to the meaning, except we ex-
tend it fo far as to underftand by it, to look to
it, fo as that it be as it fhould be, which tjien
will be the fame with preparing. But the
word in that form that it is here, is not ufed
for to look and conftder, or the like ; but to
clear and make clean, to prepare by removing
what is amifs or ofFenfive : fo likewife ufed
Ifaiah xl. 3. Prepare ye the way of the Lord,
make firaight a high way : which words are
likewife applied to the fame John Baptiji's
office here fpoken of. Mat. iii. 3. and Mark
i. 3. and Luke iii. 4. and he fhewed to make
good what is thereby required, by calling to
repentance, and by preaching the baptifm of
repentance, for putting away thofe fins which
might hinder them from receiving Chrifl, and
fo were obflacles in his way. And in that
place it is rendred by the Greek alfo prepare,
and fo probably they might here do.
Having obferved thefe words to be cited by
the Evangelifls, we cannot but take notice
that in them they are cited fomething diffe-
rently from what is read here : for wkereas
here he faith, my mejfenger, and before me, or
my face, in the fiirfl p^erfon, as fpeaking of
himfelf-, there it is flill faid before thy face,
and
' Trypho in Juftin. Martyr, p. 208. Edit. Comel, 159}.
laft chapter. ^ See Ribera.
In the fame place. ^ Maimon. in Yad, the
Oil M A L A C tfl
Chap. III.
ahd thy way before thee, as fpeaking to, and
of another. Which hath caufed feme queftion
to be made, which of the perfons of the Tri-
nity here fpeaks, whether God the Father, or
Chrift. But though it be true what ^ Some
here obferve, that fuch works of the Trinity,
as are external and common to all the perfons,
and not proper to one, may indifferently be
attributed to either ; yet the plaineft way of
expounding thefe words here feems to be, to
look upon them, as fpoken here (as well as in
the Evangelifts) by God the Father concerning
Chrift -, here of him, there exprefly to him.
And then the faying here, my meffenger, before
me •, and there, thy way, before thee, making
the fame way to be called God's way here,
and ' Chrift's there, affords us an evident proof,
that Chrift is one God with the Father, '" and
that in Chrift God came, and was mahifeft iri
the flefti.
For the proving the fame, viz. That Chrifi
is one with God the Father, Some " would take
from what is here faid, before my face, an ar-
gument, thence proving that Chrift is called
^he face of God : but ° Others obferve, that
according to the ufe of the Hebrew Tongue,
before my face, is no more than, before me.
And therefore our Tranflators fo rendring it,
fhew, that they thought not in the word my
face to be included any argument for proving
the Divinity of Chrift, on which any great
ftrefs ought to be laid : and they that think it,
ought to fhew '' how then the words, as here
uttered by the Prophet, and as cited in the
gofpels, may be reconciled. For if by my
face be here meant that Chrift is the face of
of God, who then fhall be there underftood
by thy face ? who fhall be called the face of
Chrift ? It follows.
And the Lordwhom ye feek fhall fuddenly come
to his temple, &c.] Who by this Lord is meant
is agreed on, on all hands by Chriftian Inter-
preters : viz. that it is Chrifi, whom God hath
made both Lord and Chrifi, Afts ii. 36. and
•who is Lord over all, ibid. x. 36. ' by whom
all things were made, by whom all things are
fuftained and governed -, who is (as the root of
the word imports) the bafis and foundation,
not of any private family, tribe or kingdom,
but of all •, by whom are all things, and we
by him, i Cor. viii. 6. and whofe we are alfo
by right of redemption ; and fo he is Lord of
lords, and King of kings. Rev. xvii. 14. and
xix. 16. defervedly intitled The Lord.
Among the Jews there are fome who under-
ftand it more generally of God ; (o R. Solomon,
The God of judgment, R. Aben Ezra, The God
of glory ; a.nd (o Abarbinel, The glorious Name,
i. e. the glorious God, whofe words may be
by a Chriftian well interpreted alfo of Chrifi,
though not fo by them meant. But others
of them more plainly agreeing fo far with
us, exprefly fay, he is the King Mejftah, fo
Kimchi ; yea ' iL£ % Belafhaccin, that with-
out doubt it is meant of the Mefftah : and fo
Vol. I. T
H^
fay we, though as to his perfon, andtherigKt
of his title to that appellation of Lord, they
will not agree with us. This Lord is defcribed
by that epithet, whom ye feek, which may be
referred to what is before faid, where is the
God of judgment ? as an anfwer to that que-
ftion, and is therefore by ' Some looked on, as
if it were fpoken in ill part, as much as to
fay, whom ye fcoffingly feek, faying, Where
is he? Why doth he not fhew himfelf? Al-
though it may be (as by many learned men it
is) taken -, as fpoken of a ferious expeftation,
and feeking of the promifed Meffiah, by many,
if not the generality of the people, whom all
along from of old they longed knd waited for,
according as that faying of Jacob, I have,
waited for thy falvation, O Lord, Gen. xlix. "
18. and what we read of Simeon, Luke ii. 25.
that he waited for the confolation of Ifrael,
and ver. 38. that Anna fpake of him (being
brought into the temple) to all them that
looked for redemption in jerufatem, manifeftly
fheWs that there ' was fuch a feeking, a wait-
ing and longing for the promifed Shilo among
them by fuch ^sferioufiy wilhed for it, as wen
as others did in feoff afk after him, or murmur
at his delay.
Of him that was fb fought, it is faid, as to
the circumftance of time, that he fhould fud-
denly come, /. e. fuddenly after that his mef-
fenger had come and prepared the way before,
as Chrift did after John Baptift*s preaching : or
fuddenly, i. e. unawares, when men fhould not
think on, or be aware of him, as Kimchi takes '
the word here to fignify ; the time being not
precifely in the Prophets determined, accord-
ing to what is faid in Daniel, The words are
clofed up and fealed^ till the time of the end,
chap. xii. 9. Whence perhaps it is that the
Jews reckon the Meffiah among the things that
come " unawares, or when men think not of
them : and in this fenfe, as it is here faid of
his firft coming, fo it is faid of his fecond
coming, which perhaps may be comprehended
under this here fpoken of, that except they
diligently watch for it, it fhall come upon them
unawares, Lukexxi. '3,6. fuddenly, Mark xiii.
36. in fuch an hour as they think not. Mat.
xxiv. 44. So doubtlefs fhall his laft coming
at the day of judgment be ; which is that
alone which the unbelieving Jews, having
overflipt the former, here mentioned, without
taking notice of it, can now (whatever they
vainly promife to themfelves, as if this Lord
were not at all yet come) farther expert ; as
farther appears by the circumftance of the
place, to which it is here faid. He fhall come,
that is, his temple. However, by his temple.
Some " have anciently underftood Chrift's hu-
man nature, or body, of which he fpake,
John ii. 21. or his church ; Or all faithful be-
lievers, who are called likewife the temple of
God, I Cor. iii. 16. or the like j. yet no doubt
but here is meant that temple at Jerufalem,
built then lately (when thefe words were
t fpoken)
'' Riberi. ' See Dr. Hammond on Mat. xi. " i Tim. iii. 16. " Galatin. Janfen. " See Chr.
a Caftro. ^ See Ribera, and Chr. a Caftro. "i John i. 3. ' R. Tanchum on chap. iv. j. • Jun. Trem.
Tarn, ' Grot. « Buxt. Lex. mag. io nOl " See Ribera, Chr. a Caflro, Pareas.
150
A COMMENTARY
Chap. III.
fl>oken) after their return from the Babyhnip fan of David, BleJJed is be that comth in the
captivity, which whatever alterations were name of the Lord, Mat. xxi. 9, 15. but the
made in it, was ftill looked on as one, till the fame, viz. that the Lord was riow come to
time that it was deftroyed by the Romans 1 his temple ? and fo it is witnefled that accord-
and by the Jews called the fecond temple in ing to this Prophecy, and that of Haggai, he
refpeft to that former built by Solomon, and was by the Jews of that time expected to
denroyed by the Chaldeans. To this temple come to that temple then m being. And fa
it is here fald that the Lord (here fpoken of) to us do they togetlier afford an unanfwerable
fhould come j and fo did Chrift, whom we argument againft the later Jews, all that have
fay to be that Lord : and of his coming to it, lived fmce that time, that that temple was
and his appearances there at feveral times, we (landing, and deny the Mefftah to be yet come,
read : He was there Jirjt prefented by his mother, thus ; Mefftah was to come while the temple
Luke ii. 22. there again when he was twelve was (landing, and therefore feeing the temple
years old, found fitting among the Dosflors, hath fo long fince been deftroyed, it is mani-
•ver. 46. where, in his anfwer to his mother, feft that he is long fince come, and in vain is
who told him that they had fought him for- now by them expeded. For what is it elfe
rowing, he may feem to allude even to this but blafphemoufly to accufe God fpeaking by
prophecy. How is it that ye fought me ? wiji
ye not that I muft be iv toTs t» nargof /lou, in
my Father's " houfe ? Was it not foretold that he
fhould come to his temple ? Was not that the
proper place for him to be in, and for them
to look after him in ? Several other times we
read of his going to it, preaching in it, con-
duced to it, and received with '' Hofannahs,
and Bleffed be he that cometh in the name of the
Lord: and in it exercifing his authority, as
Lord of it, in purging it, and vindicating the
dignity of it, and driving out thence thofe
his Prophets of falfhood ? fo poor a fhift is it,
which is all they have to flee to, to fay that
there is yet a third temple to be expedled, un-
der which thefe prophecies are to be fulfill'd ;
as that it cannot any way fhake our faith, but
ought more to confirm it, while we fee that
they have for fo many hundreds of years,
above a thoufand, expeded what they without
any ground or warrant from Scripture look for.
It cannot without wilful blindnefs and obftinacy
be denied, that the temple here mentioned was
that fecond temple, and more plainly when
that profaned it. Any of thefe his appearances Haggai looking on, and defcribing that temple
there, is fufficient to prove, in, and by him
to have been made good, that which we take
to be the main drift of this expreffion in this
prophecy : viz. that the Lord (Chrifl or Mef-
fiah) here fpoken of, was to come while the
temple (that temple then built) was ftanding.
Which is likewife evidently foretold by the
Vto^htt Haggai, chap. ii. 7. that into it fhould
come the dejire of all nations, and it fhould be
filled with glory, yea, that thereby the glory of
that latter houfe fhould be greater than that of
the former, ver. 9. though it were then in their
eyes as nothing in comparifon of it, ver. 3.
^ By virtue of thefe fignal prophecies it is
without queftion, that thofe ancient Jews who
then built, faith exprefly, this houfe ; by this
houfe, to underftand a houfe after this (as Abar-
hinel doth) is fuch a perverting of words and
meaning, as we cannot without lofs of our
own reafon admit of. Yet this is the only
falvo that they have, or can have. And this
their great Doftor >> Maimonides feems to make
ufe of, when finding no temple for their yet
vainly expefted Meffias to come to, faith,
" That the King Mefftah fhall hereafter come,
" and reftore the kingdom of the houfe of
" David to its old former effate, and fhall
" build a ' fanduary or temple, i^c. and that
" in the fame place where formerly it flood."
And in that regard perhaps they will have it
lived before Chrift's coming, did exped that called his temple (as here it is) and fo fhift off
he fhould come while that temple was ftand-
ing. And it is evident that old Simeon, to
whom it was revealed by the Holy Ghoft,
that he fhould not fee death till he had feen
the Lord's Chrift, " who came by the Spirit
into the temple, when Chrift was thither firft
another argument againft the Jews, who deny
Chrift's divinity, which is by Chriftian '' Inter-
preters hence ufually taken, viz. that becaufe
the temple is called his temple, it is thereby
made manifeft, that he who fhould come to it
as a man, was not only fo, but God alfo ; it
brought, and taking him in his arms blefled being proper to God only to have temples, or
God, and defired of him then to depart in houfes of worfhip ereded, and appropriated to
peace, becaufe he had feen his falvation ; didfo him: and fo we know that at J erufalem to
underftand it ; and that the Lord was now, have been dedicated to the only true God.
according to this prophecy, come to his tern- Here therefore it being called Chrift's temple,
pie : he defired to fee no more for the com- it fhews that he is true God, one with the Fa-
pletion of it. And fo holy Anna alfo, who ther. This argument, though pious and con-
coming in that inftant into the temple, gave clufive to Chriftians, yet a learned = man would
thanks likewife unto the Lord, and fpake of not have to be much infifted on, as to the fig-
him to all that looked for redemption in Jeru- nification of the word "^DM Heical, inafmuch
falem. And what elfe is proclaimed by all thofe as it doth not only fignify a temple, or houfe
multitudes, who at his going to the temple, of worfhip, but alfo a palace -, and fo he thinks
and at his being in it, cried, Hofanna to the the Jews may put it off by faying it fignifies
. 3 0"Jy'
» See Grot. &c. on that place out of Nic. Fuller. f Mat. xxi. 9. Luke xix. 47. John ii. 1 4. and xiv. and viii. 2.
and oft elfevvhere. ^ See Grotius on the place, and lib. 5. de Vcritate Rel. Chrift. " Luke ii. 26, &c. •■ In
Vad. lib. ult. cap. 2. ' ©HpOil. ^ Vat. Riber. Chr. a Caftro. « Pet. a Figueiro.
Chap. III.
Oil
MA LAC U L
i5t
only, the Mefftah /hall come to his palace.
But I fiippofe they would not fly to that, I do
not find any of them that do.
The brdinary Expofitors that we have of
them (as R. Solomon Jarchi, Aben Ezra^ Da-
vid Kimchi, as likewife R. Tanchum) do not
at all meddle with interpreting this word : only
Abarbinel (who, as we faid, interprets the
Lord, not of the Meffiah, but of the Shecinah
or glorious prefence of God, or God himfelf)
explains it, to his '^D^H Heical, which is
WlpQ n'33 Bebeith mikdajho, in his fan£fu-
ary : by which he will have to be meant P^^^H
TPyn Habbeith haatid, -that houfe, or temple,
which is to come, oxjhall hereafter be built : or,
as in his Commentary on Haggai he calls it,
Wh^ T\'''2 Beith Jheli^i, the third houfe. By
it then here I doubt not but they all under-
fiand a temple properly fo called. But how-
ever they may otherwife feek to evade the force
of this argument (and this I mean of them
who confefs by the Lord here to be meant the
Miffias ;) whether by faying, it may be called
his, becaufe by him built (according to Mai-
monides) or becaufe he fhould frequent it, or
otherwife ; certainly the other argument for
proof of his being come, becaufe the temple,
to which he was to come, is fo long fince de-
ftroyed, is unanfwerable, and their talking of
a third temple, without any ground in Scrip-
ture, fo long and ftill in vain expcfted by
them, under which this prophecy is to be
made good, (as if it were not long fince ful-
filled, while that fecond temple was flanding,
as we are aflured that it was) is a mere dream
of men choofing to themfelves y?ro»|' delufions.
Which left any of theirs by enquiring into it,
Ihould difcover, they (weary, it appears, or
afhamed of the length of the time of their
vain expeftation, or not knowing how they
fhould fatisfy fuch as (hould enquire into it -,
have long fince, by a fevere way mterdided all
fuch enquiries, by faying ' ^l^ynQ btW Dnn nSH
CD'Xpn Tippacb rucham (or Atfmam) fhel Me-
cbafhebe hakketftm. Let them burft (or, breath
out their fouls) that enquire after the ends (or
periods) and terms of time, viz. concerning
the coming of the Mefftah. And that perhaps
may be the caufe why their Expofitors in this
place fay fo little of it, viz. how, or when,
the Lord ftiould come to his temple. Certainly
without acknowledging Chrift the true Mefftah,
and him to be come in the flefh, and both
God and man, there cannot any thing be faid
that can give the true meaning, or Ihew what
was requifite for the fulfilling of this prophecy
here •, and that cited out of Haggai of fuch affi-
nity with it. And no wonder to lee them who
willingly and obftinately decline the one only
way of manifeft truth, to run on in fuch dif-
ferent tra<fts of error. It follows in the Text,
Even the mejjenger of the covenant whom ye
delight in.] Where our Translators rendring
the copulative 1, which ordinarily fignifies and,
by even, give us to look on thefe words as a
ferther delcription of the fame perfon who was
called the Lord ; and that is (as hath been iaid)
Chrifl Jefus, who though he be one with his
Father God eternal, yet humbled himfelf for
men's fakes to be as a Meflenger from his Fa-
ther to them, to declare unto them his will,^
and to be unto him obedient in all things that
he gave him to do. This proves not, that he is
not one God with the Father, though as a Son
he yielded obedience to him, and performed
his work. Here is nothing in this that takes
away either ^ unity of effence, or equality of
power. So that we need not to depart from
this notion of Meffenger, or Angel, to render
it Prince, as a learned *" man, by the ufe of
the word in another language ', thinks it may
be proved in the Hebrew, and here alfo to
fignify. It will come but to one pafs, he is
Prince of the covenant, for the fame reafon
that he is called Meffenger ^ or Angel of it :
which is becaufe in him God founded the new
covenant of grace, and by him as Mediator of
it, adminiftred it •, he, not only declaring it,
but ratifying it with his own blood, and re-
ceiving into it as mahy as lay hold on him -,
even that new covenant (of which he is Me-
diator, Heb. xii. 24.) better than the old, and
eftablifhed on better promifes, Heb. viii, 6, 8,
Off. fpoken of, Jer. xxxi. 3 1 . no more com-
prehending Jews alone, but Gentiles alfo. In
which regard God faith of him, / will give
thee for a covenant of the people, for a light of
the Gentiles, &c. Ifaiah xKi. 6. in whom he
was reconciling the world unto himfelf,
2 Cor. v. 19.
In this that we lay, that it is but the fame
perfon who is called both Lord and Meffenger,
we have moft of the Jewifh Expofitors con-
fenting. So R. Solomon, and Aben Ezra, and
Kimchi, and R. Tan chum, and Abarbinel, in a
fecondary expofition -, but yet in this divided
among themfelves, that "^ Some of them lay by
both is meant God himfelf, i. e. God the Fa-
ther, by Others the Af^fl^. Againft the for-
mer is hence aii evident proof, that of God
the Father it cannot be meant, becaufe a Mef-
fenger is necelTarily a diftind: perfon from him
that fends him. The Lord therefore and Mef-
fenger here fpoken of, muft, as we aflirm of
Chrift, needs be fo. As for thofe who inter-
pret both, as we do, of the Meffiah, though
much differing from us, as concerning the na-
ture of his perfon •, yet there is no occafion to
difpute with them concerning that here, in that
they agree, that the perfon by both titles de-
fcribed is the Meffiah. As for Others, who
take by the Lord to be meant one, by the
Meffenger of the covenant, another ; fo' vain
and abfurd are their fancies, that to name them
will be fufficient confutation of them, as not
only that uncouth as well as novel opinion of
Abarbinel, making it to be the King of Perfia,
who had fent them home from their Babylonijh
captivity ; but alfo that of fome more ancient,
who would have to be meant Eliah, whom
they would have to be called by that title, be-
caufe he always prefides at the rite of circum-
cifion.
' Maimonides, as above, chap. xii. and Talmud Sanhedrin,
' viz. iEtliiop. " R. Solomon, and Ab. Ezra.
* Polan. lib. 3. c. 10.
^ l^d, de Dieo.
152
A COMMENTARY
Chap. in.
cifion, the fign of God's covenant with them,
which they thus make out, " God feeing his
*' zeal for circumcifion, when thofe ot the
" ten tribes were negligent of it, gave him
*' this privilege as a reward of his zeal, that
*' that facrament fhould never be adminiftred,
*' but that he Ihould overfee it, for which
*' caufe always at every circumcifion they fet
*' a chair of ftate for him, as being Angel,
*' Meffenger, or Prejident of the covenant, and
*' fo here called." A pretty ftory, whereby
to delude themfelves, and amufe the people
from further enquiry after the truth, which if
it were found only in trivial fabulous books
might pafs as a fancy, but that it fhould be
quoted by their ferious and grave ' Authors,
as a thing pertinent to this place, and ground-
ed on it, cannot but feem as ftrange, as it is
groundlefs and ridiculous.
What is added, whom ye delight in, fhews
that with great longing they expefted of old
his coming, as a time that fhould bring much
caufe of joy and rejoicing to them : and what
follows as repeated. Behold be Jhall come (or
(ometb) faith the Lord of hofis, fhews the cer-
tainty of the thing, as fure as if it were al-
ready done. God engageth both his truth and
bower in it, he fays it, and every word of his
is truth, and he that fays it, is the Lord of
hofls, God of all power, and can and will
effed whatfoever he faith.
Behold he cometh'] not as AbarUnel (as we
have feen) would have it, hath or is already
come, that fo he might apply it to the King of
Perjia, who made with them a covenant of
peace ; but \^83^ yabo, fhall certainly come,
l3Qn Bizmano^ in his time, as Kimchi truly
explains it. And not only {o, but if we look
on the place before named to which he fhould
come, viz. his temple, it will give us necef-
farily to underftand, as to the time too ; that
he was to come while that temple was yet
ftanding, as Grotius well obferves.
And here before we proceed, it will be con-
venient to take notice what the fame learned
man fuggefls to us on the next verfe, viz.
That Chrifl's coming, when fpoken to, and
of the Jews, denotes not only his firft mani-
feftation in the flefh, or the temple ; but all
the time from his firft preaching to the deftruc-
tion of the city of Jerufalem, and of the
temple. Otherwife, more diftinftly the word
is applied to a "" threefold coming of Chrift,
1 . His coming in the flefh, to be born among
men. 2. His coming in judgment for ven-
geance to his enemies, and deliverance of his
fervants in this world, as he did come at the
deftrudtion of the Jews. 3. At the end of
the world, at the day of judgment. And fo
underftanding it as particularly refpedbing the
Jews, we fhall eafily perceive here a full and
fatisfaftory anfwer to thofe murmurers and
fcoffers of thofe times, who feeing the profpe-
rity of fome wicked men (as it is in the lafl
verfe of the preceding chapter) laid, every one
that doth evil is good in the fight of the Lord,
and he delighteth in them, or, where is the God
"f judgment ? though fuch who impioufly
queftion God's juftice, defcrve no other an-
fwer than to feel it, yet in much condefcenfion
he here vouchfafes them fuch an anfwer as to
let them know, that though he doth not pre-
fently proceed, as they would have him, but
feem to negleift or wink at the doings of wicked
men ; yet he is not negligent, but in his own
appointed time will fo order things, as fhall
make it manifeft to all, that he took notice all
the while of what was done. This time, as
to them, he here exprefTes to be that coming
of Chrift, which is in thefe and the following
words defcribed ; in which time was his juft
judgment fignally executed before the whole
world, as to what concerned their nation : and
fo the queftion, why God fufFers the wicked,
oft, moft to flourifh ? as to them of that na-
tion, the people then by the Prophet fpoken
to and of, is fully decided by what was in that
fpace of time by him brought to pafs, fo as to
flop the mouth of any other, who fhall in like
blafphemous manner queftion his juftice -, by
warning theni to leave to him his own time to
execute his juft judgments, and rather to pre-
pare themfelves for that time, which certainly
fhall come upon them, than in any way to
doubt of it.
The things here fpoken do more particularly
concern the Jews, but are to all, and to us,
for " examples, and are written for our admo-
nition, God having feveral ways of executing
his judgments, but proceeding ftill according
to the fame rule of juftice. They likewife con-
cern rather more general and national impieties,
and judgments accordingly executed ; yet fo,
as every particular man may thence take in-
ftrudtion, that none who taketh care of his
ways, feeing fuch as are openly wicked to
profper and flourifh, fhould thence take occa-
fion of murmuring and queftioning God's
juftice, nor any wicked man that profpers in
this world, fhould, becaufe God lufFers him
fo to do, for that juftify himfelf, or think him-
felf good in the fight of the Lord, or that
God delighted in him, but be afTured that a
time will come, when God will execute juft
judgment on him, however for a time he for-
bear him, and fo deal with him in particular,
as he here threatneth to do with the wicked of
thofe times. He hath other ways of coming,
befides that here fpoken of: to every man, at
his death, and after judgment, which though
R. Solomon, as we have feen, doth ill in mak-
ing the prime and literal meaning of this place,,
as he doth, yet fo far he is true, that certainly
God will by it come to every man in particu-
lar, and then judge and diftinguifh them ac-
cording to the things that they have done, not
the things that they have enjoyed in this
world. His deferring them till then is not a
fign of hia liking to them, but ftiall make (if
they by repentance prevent it not) for their
greater condemnation and mifery, and fo fhall
It appear that they are out, who for what they
fee them here to enjoy fhall account them
happy. See Luke xvi. 25.
This
1 R. D. Kimchi, and Abarb, in focum. f| Dr. Hammond on Mat. xxiv. Note \ ° i Cor. x. 6.
Chap. III.
on M A L A C nt
tS3
This may feem a digreflion, as not pertain-
ing to the literal meaning of the words, yet
may be not impertinent, in regard that both
the p^fent words and other paflages after in
this chapter, cannot but fuggeft fuch confide-
ration of God's juft judgment both for private
perfons, and whole focieties of men, to us.
That fome " Chriftians anciently fhould inter-
pret the word, come^ in the firft place, of
Chrift's firft coming, and in this fecond, of his
coming to judgment, cannot but feem ftrange.
Doubtlefs, here is but one and the fame com-
ing fpoken of, and the repetition of the pro-
mife of it, doth but confirm the certainty of
it, and that was the firft coming of his, then,
when thefe words were fpoken, to be expedled
by the Jeiics. The words will naturally bear
no other fenfe.
2. But "who may abide the day of his coming ?
and who Jhall Jiand when he appear eth ? for
be is like a refiner's fire, and like fullers fope.
But who may abide the day of his coming ?
&c.] By looking to what precedes in the laft
verfe of the former chapter, and the firft of
this, the connexion of thefe words with the
former feems thus. The Jews of thofe times
feeing (as they thought) all things out of order
then amongft them, the godly opprefled and
the wicked exalted, murmured againft God's
juftice, and having had promifes from God of
one who fhould fet all things to right, as doubt-^
ing of the truth of thofe promifes, feeing them
fo long deferred, alk'd, p Where is the God of
juftice ? where is the promife of his coming ? he
anfwereth them therefore, that he is not negli-
gent of their affairs, nor flack concerning his
promife, but what they counted flacknefs was
long-fuffering towards them, that they might
be prepared for receiving that Lord whom they
fought after, that Meflenger of his covenant,
whofe coming they longed to fee, as expefting
that then all things fhould go according to
their defires, and they fhould have great caufe
of rejoicing, in feeing the wicked feverely dealt
withal, and themfelves eftablifhed in wordly
profperity and pleafure ; mean while, not ex-
amining themfelves how they were fit for fuch
things as they expeded. He therefore tells
them, that certainly without any failing on his
part, that Lord fhould come at his appointed
time ; but that before him alfo fhould come a
Meflenger to prepare his way before him, by
calling them (that thought beft of themfelves)
to prepaie for his coming ; for that it fhould
not be fo eafy to them as they fancied to them-
felves, without more ado to give them what
they expefted of worldly enjoyments, and
without farther trial to give them what they
thought themfelves worthy of; but that it
Ihould be with great feverity, and fo as in ftridt
juftice to proceed after trial made of all, fot
good to thofe who fhould be found faithful
and fincere, and for deftrudion to thofe that
were othcrwife ; fo that the righteous fhould
Vol. I. U
° See Ribera, and Chr. a Caftro, &c. p 2 Peter iii. 4. 1 1 Peter iv. 18.
Tarn. • John ;(vi. 33. " Ibid. ix. 39. * Sabbath, fol. 118. Sanhcdr. fo). 98.
not without q difficulty be faved, but for the
ungodly and finners they fhould not be able to
appear. This is that which he faith, ' but
who may abide the day of his coming ? and who
fhallftand when he appear eth ?
Who .?] of the wicked, fay « Some : which
as it is moft true, and the coming of that day
fhall be to them moft terrible and intolerable ;
yet may the queftion feem more generally put
as concerning all, even the beft as well as the
wicked, to Ihew, that the time fpoken of fhall
be full of difficulties, fuch as will put all to a
hard trial, fuch as will prove them to the
uttermoft, though the ifTue thereof ftiall be;
indeed for joy and falvation, to thofe that are
found faithful and fincere ; even they fhall be
faved, but fo as by fire. For in that day
many fhall be made white, /. e. tried, faith
Kimchi, in the words of Daniel, xii. 10. even
the righteous fhall pafs a hard trial, that they
may be purified and made white, though not
confumed and deftroyed as the wicked : fo that
even to them the day of his coming fhould be
terrible, though falutary. This that they might
exped, and yet among thofe difficulties find
comfort, Chrift himfelf having taken our fins
upon him, took on him the crofs, that he
might enter by it into his kingdom, and fhew
to his the way that they muft alfo go, if they
will enter thereinto, viz. by taking up their
crofs and following him. True peace and joy
he promifeth to them, but not without the
preceding trial of ' troubles, and affildions,
and fo inftrudteth them that they might know
that he came not to fend peace on the earth.
Mat. X. 34. not fuch peace as the Jewifh na-
tion generally expefted at his coming ; but
that " for judgment he came into this world,
(as is here prophefied that he fhould) which,
if we take his coming in that latitude as before
we faid, we fhall fee with fuch feverity to have
been executed, as that in refpeft thereof we
may fee there was good grounds for this ex-
preffion of it by way of queftion, who, (not
only of the wicked, but of the beft of men)
may abide the day of his coming ? or who fhall
ft and when he appeareth ?
Though the generality of the Jews did, I
fuppofe, then exped nothing but prefent joy
and profperity at his coming, yet we may well
think that thofe that better confidered the pro-
phecies, had other notions like thofe, that we
have expreffed, of the day of his coming and
appearance, by that tradition which, thofe fince
report to us, as from them, of the n'lyQ^'ti? iVin
Cheblo fhel Mafhiach, The pangs or doluors of
the Mejfiah, fuch great affliftions as fhall be to
Ifrael at the coming of the Meffiah, fpoken of
in the * Talmud : which Abarbinel mentions,
as here pointed at, if the words be expounded
(as we have fhewed they ought to be,) of the
Meffiah. And certainly fuch tradition may be
as well founded on thefe words as any paffege
in the Prophets, although this place be not
cited, where it is mentioned in the Talmud in
the Traft of the Sabbath, chap. xvi. fd. 118.
u but
' Compare Rev. vi. 17.
«54
A CO M M E NTART
Chap. Illi
but that which is repeated concerning the fanie
day that is here fpoken of, chap. iv. 5. where
it is called the coaiing of the great and dread-
ful day of the Lord.
The fame Jbarbiuel fpeaking of thci fame
Mat. xxiv. 22.) to whom the ifliie fhould be
^ falutary, as concerning the wicked, to whom
it fhould be for deftruftion, JVho may abide the
day of his cotning? and who fballfiand when be
appeareth ? which in St. ^ Luke is exprefled by
opinion of theirs in his Comment on Daniel, being accounted ivorthy to efcape all thofe things^
fol. 68. col. 2. faith, [That the Difciples of that fhould come to pafs, andtoflandbiforetht
Jefus received from the wife men of Jfrael Son of man. What we, with moft Others,
(among other things that he there mentions) render, who may abide, &c. is by the Vulgar
that in the days of Meffiah affliftions fhould Latin rendred, who fhall be able to think of the
he multiplied, which they call n'lyon "hlPi day of his coming, and who fhall ftand to fet
Cheble hammefhiach, the pangs or dolours of ' "
Meffiah, infomuch that they faid. Very happy
(hall he be that fhall not fee them, and in
whofe time they fhall not be. And concern-
ing them (fays he) it is faid in their gofpel.
Wo (or alas) who fhall live with (or in the time
him? to exprefs emphatically, I fuppofe, the
terror here intimated. For if none can think
of it by reafon of the power or dreadfulnefs of
his Majefty, who fhall be able to abide or bear
it ? fays St. Jerom, including both fignifica-
tions. Not that the word *~73^DQ Mecalcel,
of) thofe great affiiSiious which ft/all be feen in or its root doth properly fignify to think of (if
theldft days? which are the pangs or dolours of is no where elfe fo found) the properer fignifi-
M^ias, which by tradition they had heard of]
The words which he mentions, though they
are not literally found in the gofpel, yet may
(as the kn{€) thence be colleded, as a fum-
mary inference out of what our Saviour faith*
as in Mat. xxiv. Mark xiii. and Luke xxi. It
is well obferved by Buxtorfius that the word
? «V7vif, by our Saviour ufed in his defcription
of thofe days of his coming in judgment to
the Jews (that here called likewife. The day
of his comitfg and appearance) doth properly
and particularly anfwer to the Hebrew, S^n
Chebel. or O^Van Chabalim, or in conftruc-
tion nan Cheblo, or i^an Cheble, as they
cation being to bear, or fuftain, which it hath,
Jer. XX. 9. And fo farthtr defcrib'ftg the terror
of thofe times, or giving a reafon of the ter-
ror of them, he adds. For be is like a refiner* s
fire, and like fullers fope. In words taken
from things of known and ordinary ufe, he
defcribes the feverity of thofe judgments,
which fhould then come on all in that country,
for trial to all, and deflruftion to the wicked.
He is (fays he) like a refiner's fire, or as the
conflruftion will alfo bear, as » refining fire,
though the other feems more proper. The
ufe of that fire is to melt metals and try them,
that fo what is pure may be by it felf retained.
denote bitter pangs, as of a woman in travail, the drofs being either confumed, or fo fepa-
and fo ufed for any great pains and afHi6i:ions. rated as to be taken away from it. And then
$0 that, if that tradition among them were the people being compaied to mixt metal, that
smcienter than Chrifl's coming, and the gofpel, hath in it what is pure and what is drofs ; and
it may not be improbably thought, that our the Lord that fhould come in judgment, being
Saviour did by fuch terms as were then in'ufe compared to fire, which fhall throughly try
among them, and in their mouths, fet forth
thofe dolorous times which they did talk of
and expeft ; fo to warn them to prepare for
them, as now at hand -, and a certain proof,
that Meffiah, of whofe being come they were,
by their own confefUon, to be a fign, was now
come, and they ought to acknowledge it.
And in exprefTions fo fiill of dread doth he
defcribe thofe pangs, forrows, or afHidions,
of that time and day of his coming to the
Jews (which were accordingly made good in
that fpace of time, which we faid to be com-
prehended under the day of his coming, and
his appearing) as that nothing can furpafs or
equal them, but the day of his lafl coming, at
the terrible day of judgment, to all people at
that metal ; the meaning will be plain (as R.
Tanchum exprefles it) that he will confume or
take away the tranfgrefTors' and rebellious
amongfl them, as the refiner's fire confumes or
feparates the '" drofs of melted metals, and
cleanfeth them from what is falfe and unfin-
cere : and this fo, as that the good and fincere
fhall at once be put to fevere trial, every one
in their own perfons, as the good metal alfo,
the fincere gold or filver endureth the hardfhip
or trial of the fire, though preferved, and at
laft coming forth more pure, refined and
purged : fo as this may be applied to what
concerns them in their particulars alfo, which
by thofe trials and afBidtions fhall be made fen-
fible of their fins, and what is amifs In them.
the end of the world ; infomuch that It may that fo purging themfelves from them, they
even feem doubtfiil, whether that day were may become vefTels of greater honour, fanfti-
not meant by divers of them, in thofe chapters fied and meet for the Lord's ufe, and prepared
of Mat. xxiv. Mark xiii. and Luke xxi. unto every good work, as the Apoflle's words
which we have cited. At leaft, this is fet forth are, 2 Tim. ii. 2 1. But the words feem here
as a type and figure of that : infomuch that as more to concern the whole mafs or community
well in refped to this time of fuch tribulation, of the people, all calling themfelves by the
as had not been from the creation, here fpoken fame name of God's people ; but marry of
of^ as of that, might be faid, as well concern- them being not fo, whom now by the refining
ing even the eledl among the Jews, (for whofe fire of his judgments he would difllnguifh
fakes our Saviour faith, thofe days fhould be from the true Ifraelites, and by the fame
fhortened, whereas elfe no flefh fhould be faved, means prove the one, and bring to deftrudtion
the
« Mat. xxiv. 8. Mark xiij. 8. '' Luke xxi. 28. » U, »i, 36. » Vulg. hat. R. Tauch. ^ Pfalm cxix. 119,
Ghap. in."
on
M AEAO H t?
t5^
the other; as was -adually done by.thofe day of his coming ; including the time (as we
heavy calamities, which ended in the deftruc- faid) from his preaching to the deftrudion of
tion of the country, city .oi Jerufakm^ and the temple, brought on them by their ofjfti-.
the temple, by the Romans., about the feven- nacy in refufing to hearken and turn to him :
tieth year of Chrift. The fame is plainly and fo what is here faid, to intimate what, Is
likewife the meaning of the other fimilitude more fully declared by Chrift in the gofpejs"
added, . a7id like fullers fope, the ufe of which concerning that time. The other ' expofitiort_
is to fcour wool or cloth, and purge out all . alone perhaps will hot, gain much from them.
fpots and ftains in it, and take them away. As to the expreffipn her^, ufed, it may be
leaving the wool or cloth, though by the compared with feVeral others in the Scripture^f
fame means fretted and rubbed, the more fo {zsAbenEzra znd Kimchi will) with vflxat
white or brighter coloured. As that takes, is faid, Zecb. xiu. 9. where God faith, I will
away all fpots, fo fhall he take away 'all wicked iring the third part through the fire, and I will ^
ones, faith R. Solomon. The wicked may well refine them asfilver is refined, &c. as likewife.
be compared to fpots in the garment of a peo
pie, as St. Jude calls them in the aflemblies of
the Chriftians fipots in their feafts of charity,
Jude, ver. 12. The word n^U Borith,
which Ours and Others render fope, the Vul-
gar Latin and Others alfo render fullers herb.
Concerning the primary fignification of the
word, there is doubt both among the <= Jews
and Others : but, which is all that is to the
purpofe, it is by all agreed on to be fomewhat,
which in thofe times and places the fullers, or
Ifaiah i. 25. / will turn my hand upon thee,
and purely purge away thy drofs, and take away
all thy tin: and Ezek. xxii. 18, 19, 20, 21,
22. as they gather ftlver, and drofs, and iron^
and lead, and tin into the midfi of the furnace,
and blow the fire upon it to melt it ; tfo will I
gather you in my anger, and melt you, &c*
(ver. 20.) asfilver is melted in the midfi of the
furnace, fo fhall ye be melted, &c. (ver. 22.)
and Luke xii. 49, I am come to fend fire on the
earth, &c. and 2 Theff. i. 8. ^ where h?.
fcourers of cloth, ufed to take away fpots and fpeaketh of a time, when the L,ord Jefus Aiall|
ftains, cleanfe and whiten cloth withal, having , be revealed , from heaven in flaming fire, &c.
(as Grammarians will) for its root lltJ barar, with other like places. Which what judg-
which figniiies to cleanfe, make white and' ments they concern will , not be to our purpofe.
clean, as Daw. xi. 35. Now what our Tran- at prefent to enquire; but only thus mi^ch,
flators, and moft Others fupply by, he, attri- that it is ufual to compare God's feverity in,
buting it to the Lord fpoken of, Kimchi doth, proceeding againft fin, to fuch purging and
it by, /V, attributing it to the time called the refining fire, which melts, and tries the whole;
day of his coming, and when he fhall appear ;
and takes refining for an epithet to fire, but.
then maketh the fenfe the fame, thus. And
that day ftiall be as fire which purgeth the drofs
from filver ; fo ftiall that purge or feparate the
wicked from the good, and the wicked ftiall
be deftroyed, and the juft or righteous ftiall
remain : and fo in the other fimilitude.
Here we may not pafs unobferved, that di
mafs, but purifies the good, and i refines it,
and feparates and confumes the drofs. So thofe
judgments often fall promifcuoufly on all both
good and bad ; but the end is different, and
when the wicked are deftroyed, the godly arq
only purged and made more precious in the
fight of Gpd, yet fo as that in regard of that
fevere examination and trial, which they fhall
endure ; even in refpedt of them alfo it may
vers Chriftian J Expofitors interpret this, not juftly be afked, who may abide the day of his
of thofe vifible judgments and afBiftions which coming ? &c. According to the fame notion he;
we have fpoken of, but of the irrefiftible force adds in.refped: of the prefent trial here fpoken of,
of Chrift's word and preaching, which may be
compared indeed' to fire, as Jer. v, 14. and
xxiii. 29. and is exprefl!ed by things of greateft
force and power, which nothing can refift, as
Heb. iv. t2. hy. a two edged fword, piercing
even to the dividing afunder of foul and fpirit,
&c. and called a difcemer of the thoughts
and intents of the hearts, which fpared no fin,
3. And he fhall fi.t as a refiner and purifier of
ftlver : and he fhall purify the fans of Levi,
and purge them as gold and filver, that they
may offer unto the Lord an offering in right-
eoufnefs.
And he fhall fit as a refiner and purifier of
or finner ; and of the efficacy of his ' grace ftlver, &c.] R. D. Kimchi, as before, fo here
and fpirit working 00 the obdurate hearts of alfo, what Oufs and Others attribute to the
men, and the like : which may be added to perfon of the Lord, takes as fpoken of the
what hath been faid, as the words feem to re- time called the day of his coming, thus giving
quire it fhould'. Otherwife, I fuppofe the way the meaning of the words, " As a judge that
ttiat we have taken to give a fuller and more " fitteth to judge the people, and to diftin-
proper meaning of the words, and fuch as will " guifh the offender from the innocent ; fb
be of more ufe in dealing with the Jews to " fhall be that day, which fliall refine and
convince them, that all here fpoken hath been " cleanfe the filver, and takeaway from it the
fulfilled, all thofe calamities, thofe pangs of " drofs, or refufe ; and they are the wicked.'-
the Meffiah, which they expeded that the
coming of Meffiah fhould be accompanied
with, did accordingly fcize on them in that
3
But the word aiy^ properly fignifying to ft,
may fcem more to agree to the perfon, than
time, though it make not much difference in
the
« R. Tanch. and R. D. Kimchi in radic. ^ Riberi, Menoch. Tirin. Quiflorp. • DIodat. f Jn the
above cited, Mat. xxiV, &c. 8 See Jer. xxix. ■■ See Dr. Hammond. ' See i Peter iv. t 2. T/vfant-
156
A C 0 M M E N r-A R Y
Chap. IIl.^
the meaning. And it cannot be here ftridly
taken in the notion oi fttting^ however it be
attributed to the perfon ; but rather to fignify
his fet purpofe and refolution of fo doing, as
one that fits to a work. He fhall fet afide all
other works, that he may be as a refiner, faith
R. Solomon^ fcarce warily enough ; inafmuch
as one work hindrcth not him from attending
to others ; except we take his meaning to be,
that he fhall fo fully do that bufinefs, as if he
attended wholly to it. The Chaldee renders
it, " He fliall be revealed, or reveal himfelf,
*' to melt and cleanfe, as a man that melteth
" and cleanfeth filver." He means (faith R.
Tanchum) " He fhall try and cleanfe Ifrael^
" or the people, as filver, /. f. •= as filver is
" cleanfed and purified, or, he fhall fit, as
" one that refineth filver." The letter or par-
ticle"D C, which is a note of fimilitude, being
cither way omitted, becaufe the meaning is clear.
And he Jhall purify the fans of Levi, and
purge them.'] He fhall cleanfe them as filver
that is tried in a furnace of earth, purified
feven times, Pfalm xii. 6. The fans of Levi.]
Of the priefts who were the fons of Leviy we
have in the former chapters heavy complaints,
that they in nothing performed their duty aright,
but profaned God's holy name, his altar, his
offerings, and fervice •, and adulterated and
violated his law : of them therefore feems here
particular mention made, and promifed or de-
nounced, that he would take them (who fhould
have diredted and been examples of good to
Others, but were wholly corrupt, and ill ex-
amples to them) in the firft place into a flrift
examination, and reform what was amifs in
his worfhip and their performance, fo far that
he loathed their offerings, that hereafter he
might in an acceptable manner be worfhipped,
and have offerings offered to him in righteouf-
nefs, fuch as fhould be pleafing to him.
But who are meant by the fons of Levi is
not well accorded by Expofitors. Who of
old were called by that name is manifefl ; but
now the outward part of God's fervice being
altered, the perfons alfo, by whom it is to be
performed ought to be fo too, though under
the fame name fet forth. The change of the
law, and the change of the priefl:hood or mi-
nifters, neceflarily accompany one the other,
Heb. vii. I2. By the fons of Levi here there-
fore 1 Some underfland in general all Chriflians,
who are all in Chrift made a holy priefthood
to offer up fpiritual facrifices acceptable to God
by Jefus Chriji, i Peter ii. 5. all priefts unto
God, Rev. i. 6. and v. 10. " or the whole
church, by naming the Leviies, who were an-
ciently the chief part thereof " Others un-
derfland the priefts or minifters under the New
Tejiament, who fucceed under the gofpel, in
the place of thofe under the law ; as the
Apoftles and Difciples of Chrift, and their
fucceflbrs : " Others, the fons of Levi, pro-
perly fo called, or the race oi Aaron according
to the flefh, of whom this is verified ; in re-
gard that many of them by the power of the
word of God, were purged and purified from
their former corruptions and errors, and re-
duced to the acknowledgment of Chrift, and
true worfhip of God, according to the perfeft
rule of the gofpel, as it is faid. And a great
company of the priefts were obedient to the faith.,
A(fts vi. 7. All thefe may be true, and well
joined. As to the laft which underftands it of
the fons of Levi properly fo called, as of that
race ; of fuch as were won to the obedience of
Chrift by the word of his gofpel, and had their
hearts purified by faith in him ; of them may
it be truly verified, that they were purified
and purged as gold and filver by him fitting
as a refiner and purifier of ftlver : and it can-
not be doubted, but that they had their parts
in that fharp trial of afflidions too in thofe
days. And as for them who were all drofs,,
and would not be purified, but continued in
their corruption, what became of them, the
fad ftory of the deftrudlion of the city and
temple (which we take to be deciphered by
this day of his coming, and the trying and
purifying here defcribed) fhews, when fo many
of them together with the temple, perifhed by
fire : as that if the expreffion here were properly
meant of material fire, it might be faid to have
been verified in them ; although we do not
here take it as fo meant, but only to exprefs
the ftridnefs and exadtnefs of the trial. It is
faid that he fhall fo purify and purge them,
that they fhall offer unto the Lord an offering
in righteoufnefs. In the times when this was
fpoken, that they did not fo, is fhewed in the
preceding chapters. Becaufe they were fo per-
verfe in their ways, fo wicked in their doingsJ
he tells them that he regarded not the offer-
ing, (by which they thought to fatisfy his
law, and do to him acceptable fervice) nor re-
ceived it with good will at their hands. As
likewife, Ifaiah'i. 19, &c, he calls the facri-
fices they pretended to do to him, while their
hands were full of wickednefs, vain oblations i
the incenfe they brought, abomination unto
him ; their feaft, iniquity and trouble to himy
and that, when they make many prayers, he
will not hear. Before they can do any thing
that fhall be acceptable to him, they muft wafh
them, and make them clean, put away the evil
of their doing, ceafe to do evil, learn to do
good, &c. The perfons muft be firft made
fuch as he will accept, before their offerings
can be ^ acceptable or their facrifices fweet unto
him. That therefore among thefe that are
here called fons of Levi, (whether be meant
all Chriftians, or thofe that are peculiarly fepa-
tated to the miniftring to God in holy things,
or fuch of the Jewifh Levites that were con-
verted to Chrift) there may be fuch as may
offer to him an offering in righteoufnefs,
rightly, lawfully and acceptably, not to the
farther difpleafing of him (as thofe in this Pro-
phet reprehended then did) he faith, that he
will firfl purify them as ftlver, and purge them
as gold and ftlver, from all drofs and corrup-
tions that are in them, by fuch means as he
fees
>« See the LXXII Verfion. ' Pareus, Diodati, Montan. See Chr. a Caftro. "> Druf. " Vatab. ed. 410
and 8vo. Ribera, Sa. Chr. a Caflro, Menoch. Bifliop Hall. « Grot. Tirin. Stokes. ' Jer. vi. 20.
chap. II.
on MALACHI.
157
fees convenient, whether by the powerful effi-
cacy of his word, grace, and Spirit, or farther (if
he fee neceflary) by the fiery trial of fuiFeringSj
by the "^ fpirit of judgment and of burning, to
feparate the fincere of them from thofe that
are not fuch : and then they being fo purged,
and with fincere hearts and pure hands pre-
fenting their offerings in righteoufnefs to him,
fhall be accepted, both they and their offer-
ings : fo faith he in the following words.
4. then /hall tbt offerings of Judah and Jeru-
falem be pleafant unto the Lord, as in the
days of old, and as in former years.
Then fhall the offerings of Judah and Jeru-
falem be fleafant unto the Lord.'] Judah and
Jerufalem are named (faith Kimchi) becaufe there
was the temple or fanftuary. It will be eafy
to tranflate the names to the church of Chrift,
of which that city was a type, and which
thence was to have its ' rife and beginning,
though fince fpread abroad through the world ;
fo that it will be all one to fay the offerings of
the church. But what offerings are then to be
underflood ? Not certainly fuch legal facrifices
or Mincha's, as were then under the law of-
fered. For this is fpoken of what was to be
after the coming of the Mefjiah, by whofe
once offering of himfelf all fuch legal offerings
had an end put to them, and wf re for the fu-
ture to ceafe. By the offerings (the Mincha or
offering, as it is in the fingular number) of
Judah and Jerufalem therefore muft be meant
all the fpiritual offerings and fervices of the
church, and the faithful members thereof;
their • prayers, ' alms, praifes, euchariflical
iacrifices, their whole felves offered to God, as
a living facrifice, holy acceptable to God, Rom.
xii. I. all comprehended under that pure
Mincha, or offering, ° chap. i. 11. they being
all made a holy priefthood to offer up fpiritual
facrifices acceptable to God, i Peter xi. 5.
Much of the fervice under the law confifling
in offering oblations, that name is transferred
to all evangelical fervices.
It is faid, they fhall be pleafant as in the days
of old, and as in former years, in the days of
the pious Patriarchs, fay " Some. " Others,
in the time of the fu-ft temple, and when the
worfhip of God flourifhed in Judea : or '' the
time of the tabernacle that Mofes pitcht.
But it will not concern particularly to defign
the time, the text having not fo defigned it,
it will be fufficient to underftand it, that the
fervices in the time here fpoken of, by fuch
and in fuch manner, as he defcribes, done, fhall
be as acceptable and pleafing to God, as any
ever heretofore by holy and pious men in due
manner performed, were, and not loathfome
and difpleafing to him, as thofe offerings of
that prefent age by wicked men, unduly and
with negled and breach of his law offered, were.
But here is obfervable that from what he faith,
that the fans of Levi fhall be purified, and then
Vol. I. X
offer offerings in righteoufnefs, and pleafant unto
God, as thofe of holy men of old, on, and after
the coming and appearance of the Lord the
Meffiah, there is an evident proof, that by that
coming of his here fpoken of, is not meant his
laft coming to judgment (inafmuch as after that
will be no time for fuch fervices : they are to
be performed in this life and this world, not
in the life and world to come) but a coming ih
this world, after which it fhould yet laft, in
which is a time of purging ; the other being
a time only of remuneration, according to
what men have in this done. They are an ar-
gument in this kind looked on, not only by
^ fome Chriftian Expofitors, but by a Jew alfo.
Abarhinel makes it as a proof againfl R. Solo-
mon's interpreting what is here fpoken, con-
cerning death, and the punifhments in another
world, becaufe, fays he, that which is here
faid of offering offerings, Vy h'lB^ kV m HJn
niQn ins niiySjn is a thing that doth not be-
long to fouls after death. This is to be obferved
not only in refpeft to what hath been already
faid, but in refpeft of what follows alfo in the
next verfe, and other paflages which are betwixt
this and the end of this prophecy : by which,
taken by themfelves, the judgment after this
life and world may feem deciphered ; and we
ought to be put in mind of it. Yet if we con-
fider to whom, {viz. the nation of murmuring
Jews,) and on what occafion the words v/ere
then fpoken, and how there is in them (as this)
that which agrees to things in this life and
world, not fb properly to that ; we fhall fee
that they muft have refpedt to fuch judgments
as God would exercife towards that nation in
this world, and taking the time denoted by
the day of the Lord, -the Meffiah's coming, for
that time, which (as we faid) was from the
firft preaching of John Baptiji, and Chrift, un-
til the deftrudtion of the country, city, and
temple of Jerufalem ; and confidering what
was done in thofe times, we fhall eafily per-
ceive that all by the Lord in this Prophet
fpoken, was fo far fulfilled, as that in regard
thereof alone^ not one word of his may be
faid to have fallen to the ground : though, as
then the words might warn them, who werfe
then in the Prophet's time living, and fhould
die before the execution of fuch God's publick
judgments on the community or nation, of a
certain account that they fhould after this life,
if not before, be brought to, for their doings ;
fo they ought ftill to warn all, whether parti-
cular perfons, or whole nations, to expeft in
God's due time to be brought to judgment, at
leaft after this life, if not in it too : what hap-
pened to them, being for example to all, and
their concern fo to make ufe thereof, that pu-
rifying themfelves before hand, and doing to
God acceptable fervice, they be not confumed
as drofs.
5. And T will come near to you in judgtnenti,
afid I will be a fwift witnefs againji the for-
X cerers.
1 Ifaiah iv. 4.
the Notes thereon.
Calbo, p. 572.
' Tirin. and fee Notes on Micah iv. i, 2. • Pfalm cxli. 2. ' Heb. xiii. 15, 16. " See
» CyriL Vatab. Grot. &c. » Druf. Aben Ezra. ^ Abarb, » Ribera, fee Chr. I
158
A C 0 M M E N'T A R Y
Chap. III.
ctrerSy and againji the adulterer s^ and againft for want of evident witnefs, againft them, their
falfe /wearers y and againft tbofe that opprefs crimes having been committed in fecret, and
the hireling in his wages, the widow, and oft fentence is delayed that ' fo enquiry may
the fatberlefs, and that turn afide the ftranger be made, and witnefles fought for; he tells
from his right, and fear not me, faith the them that here it fhall not be fo, he himfelf
Lord of hofts. that is the Judge will alfo be witnefs. And
^ all things being open to him, even thofe things
And I will come near to you in judgment, inc^ which are done with greateft privacy, as well
An anfwer to their former groundlefs murmur- known to him, as thofe that are done in the
ings and queftionings in the laft verfe of the face of the fun, and before many witnefles, he
preceding chapter, he hath in the former verfes will not delay for making farther fearch and
given, and in this and the next verfe continues enquiry, as in doubtful matters, and where
it in terms coming clofe to the queftion there circumftances may not be plain, or men's me-
by them made, where is the God of judgment ? mories may fail, as by men done, but will be
he here anfwers, I will come near to you to a fwift witnefs, will without more ado, con-
judgment. Before he fpake as of a third per- vince them of their fins, and as fpeedily exe-
fon, "The Lord fhall come, &c. and he fl^allftt, cute fentence on them being convided, none
&c.- and he fhall purify, &c. vi2.. the Lord being able to flop or hinder his proceeding,
Chrift, the fecond perfon of the Blefled Tri- when once he takes the matter in hand, as he
nity ; here in the firft perfon, as of God the here afllires, that in his appointed time, (which
Father, / will come near, &c. This alters fhall then feem too fudden to them, though
nothing in the fenfe, but only gives us to un- now they accufe him of delay) he will do.
derfland, that God will judge by the Meffiah, Againft whom he will fo proceed, he Ihews
God the Father in and by the Son. For the by reckoning up divers notorious fins, which
Father hath committed all judgment to the Son,
John V. 2 2. and hath given him authority to
execute judgment, ver. 27. he coming, there-
fore, faith, / am come in my Father'' s name,
ver. 43. whether therefore this be looked on
as fpoken in the Father's name, or in the per-
fon of the Meffiah, as ' Vatablus will, it is all
one, for he and his Father are one, John x. 30.
He will come near to them in judgment, to
his fpecifying fhews to have been then com-
mon amongft them : and befides that, he will
in like manner proceed againft all others guilty
in other like kinds of fins contrary to his law,
as thefe exprefly are. Thefe being named, we
cannot but think others included.
Againft theforcerers.] Of this fin forbidden,
Deut.xv'm. 10, 11, 12. is fhewed, that they
were much guilty even under the firfl temple.
12
cxercife judgment, which they complained was in Ifaiah, chap. ii. 6. Jer. xxvii. 9. Micah v
not executed. fFill come"] at the end of the
world, at the laft judgment, faith the fame
learned man, following *■ fome Others. ' Others
expound them of both comings of Chrift,
that already paft, and that to be at the end of
the world •, as much as to fay, I will come
down in the flefh, and enquire into the corrupt
manners of men, I will come alfo at my laft
coming to judgment.
Or, I will come in judgment, firft '' to cor-
reft, and alfo as occafion fhall ferve, to punifh -,
but will perfeftly complete it at the day of the
laft judgment. But what to fay of thefe fee
in the note on the former verfe, as likewife of
R, Kimchi's note on the place : I will come near,
viz. in that day which he hath mentioned, to
you ; that is, to that generation which fhall be
in that day, and the generations that are paft.
And how under the fecond, and in the
later degenerate times, they addifted themfelves
to the like vain diabolical arts, (one here
named comprehends the reft, which in the
law are diftinguifhed by feveral names) is
proved by the learned Dr. Lightfoot by feveral
inftances on Mat. xxiv. 24. And of^ the reft
of the fins here reckoned up, the fame will be
to be faid, that as they of former times before
the Babylonifh captivity, and deftruftion of the
former city and temple, were guilty of them,
and by them pulled on the whole nation thofe
heavy judgments, befides thofe which in their
particular perfons they were for them liable to,
either in this life or the other, fo thefe alfo,
after their return from that captivity, (not
taking warning by what had happened to their
anceftors, and they had either tafted of, or
if they received not their judgment in this could not but have frefh in memory,) cafting
world, they fhall receive it in the world to
come ; and of what Abarbinel here faith, who
though he rejefts R. Solomon's opinion, as to
the former verfe, yet will have it here to take
place, viz. that by his faying I will come near,
is meant that before thofe things fo far off to
come, which Malachi fhould tell them of, he
off the fear of God (which in the laft words of
the verfe is afligned as the caufe of their fo
doing) did again give themfelves up to the like,
fo far, that God again threatneth them with
like national judgment. In rendring the words,
whereby the laft fin here fpoken of is defcribed,
viz. and that turn afide the ftranger from his
will more fpeedily come to the particulars of right, the words from his right being put ;n
them by death, which fhould fend them to different charafters, fheweth that they are riot
hell ; making that the import of ^n3"lp I "^Hl expreffed in the original Hebrew, but are fup-
be, or am near to you. plied for making clearer and fuller the fenfe ;
And I will be a fwift witnefs, &c.] That the words literally founding only, that turn
none of the tranfgreflbrs may think to avoid his aftde the ftranger : fo do fome of the * Jews
judgment, as in human judicatures many do think a fupply for that end neceflary, and
there-
» Edit. 4to and 8vo. ^ See Chr. a Caftro, ' Tirinus. "i Menoch. 'SeeAbarb. '^ See R. Kimchi. « R, D. Kimcbi.
Chap. III.
on MA LAC H L
59
therefore underftand 035^0 Mi/hpat, judgment^
as if it were "Ijn ttStyO 'OQl Umatte mifhpat
hagar, and that turn ajide, or pervert, the
judgment of a fir anger ; which is in the text it
felf put in, where a curfe is denounced againft
this fin, Deut. xxvii. 19. (and there is the
word nOQ matteh, perverteth, in the fingular
number, and therefore with the letter T\ H'm
the end, whereas it is here in the plural, and
therefore with ^ / in the end. Which I fup-
pofe is all that the Maforites, or thofe that
took care of the right writing and reading of
the Hebrew Text, would have here to be ob-
ferved by that note of theirs, which *" Some
take notice of, viz. that it is not elfewhere
read with ^ yod in the end ; not that they
would have us think it ought here to have
been written with fl H ; for here it is in the
plural, as the reft of the nouns here are, as
R. Tanchum notes -, of which yod in the end
is a fign, and the letter H // of the fingular.
That among the fins here reckoned up as
provoking God to come in judgment, is not
mentioned idolatry (as great as any, and which
the former Prophets under the firft temple did
oft inveigh againft) Abarbinel notes the reafon
to be, becaufe that under the fecond temple
that fin was not found amonft them. The
fame Do<5lor on the laft words, and fear not
me, faith the Lord, notes, that he intimates,
that if they ftiould fear him, and ' repent of
thefe fins, he would pardon them.
Saith the Lord of hofis.'\ This intimates the
certainty of what he faith Ihall be, that they
may take due notice of it, which is alfo aflured
In what follows, ver. 6. ^ Divers conned
the laft words with the former thus, and
againft thofe that do not fear me, ' including,
with thofe guilty of the former fins, all others
who fear not the Lord.
6. For I zm the Lord, I change not : therefore
ye fons of "Jacob are not confumed.
For I am the Lord, I change not ; therefore
ye fons of Jacob are not confumed.'] Thefe words
are very differently expounded, at leaft applied,
by Interpreters ; efpecialiy as to the latter part
or them. The connexion of the former part
of them with the preceding, according to the
way that we have gone, will be eafy -, viz.
That although we have fo long forborn to take
vengeance of the wicked, yet they are not to
think, that it is becaufe he approves of their
doings, or is grown negleftful of thofe that
take care to ferve him ; but that he will in due
time execute his judgments on the one, ac-
cording to what he hath threatned againft fuch
as go on in evil ways, and fhew his care of the
other -, inafmuch as he is ftill the fame God of
judgment, unchangeably the fame, a hater and
c<\rtain avenger of evil, and a lover of good :
and therefore all his threats and promifes,
however feeming to be deferred, fhall in their
due time certainly come to pafs, and have their
due efFeft. But how then doth what he fub-
joins, therefore, (or and) ye fons of Jacob are
not confumed, follow on thefe ? Becaufe (as we
faid) Expofitors in giving the meaning of thefe
words much differ, it will be convenient to
take fome of their interpretations diftindtly.
R. Solomon's note on this place is. Although
I do defer my anger, I have not changed my
mind [or purpofe] from what it was at firft,
as that I fhould love the wicked, and hate the
good. And ye fons o{ Jacob, although [fome
of you] are dead, or have died, in their ini-
quity, and I have not taken punifhment of thofe
wicked in this life, yet ye are not confumed;
ye are not confumed, or brought to nothing,
before me ; I have left your fouls to execute
my judgment on them in hell : according to
Jonathan^ Chaldee Paraphrafe which is. And
ye of the houfe of Jacob think that he who dieth
in this world, his judgment ceafeth : as much
as to fay. Ye in your opinion fay, my judg-
ment is fruftrate, or ceafeth, becaufe there is
no farther time to take vengeance on him. But
our ancient Doctors, faith he, otherwife ex-
pound it, I have not changed or returned, or
done a fecond time, I have not fmitten any
other nation, and returned, [or ■" been changed,
to it, or fmitten it a fecond time.] But you
have I preferved, or caufed, to abide after
many punifhments. " My arrows are con-
fumed or fpent, but ye are not confumed.
R. D. Kimchi's Expofition is thus, for / the
Lord change not, for whatfoever I have fpoken,
though for a long time to come, fhall certainly
fo come to pafs ; for I change not, neither do
my words change : and all the things to come,
which I have fpoken to you by my Prophets,
fhall fo be, or come to pafs. The verb "^TVyj}
Shaniti hath the fignification of changing, as
if he fhould "ly, I change not from word to
word, from purpofe to purpofe, or liking to
liking, /. e. that I ftiould one while fay or like
one thing, and another while another. And ye
fons of Jacob are not confumed ; as other na-
tions are confumed, of whofe name no memory
is left, and who are deftroyed from being a
nation : but ye are not confumed, neither fhall
you be confumed -, for ye fhall always be fe-
parate among the nations, that ye may be one
nation in the earth ; although you be led cap-
tive, and difperfed to every corner, your name
remaineth, or fhall remain, in every place.
The evil that I have done to you, I have done
for your iniquities. And as I change not, fo
ye alfo fhall not be confumed, and in the latter
days ye fhall return to your dignity, and fhall
be high above all the nations of the earth.
But Jonathan paraphrafeth it thus, " For I
" the Lord have not changed my covenant,
" which is from of old, but ye, O houfe of
" Ifrael, think, that he that dieth in this
" world, his judgment ceafeth." Thxxs Kimchi.
Abarbinel, though he diflent from R. Solo-
mon on the 2d, 3d, and 4th verfes, (as we have
feen) yet here agreeing with him, as feparating,
what is fpoken in the 5th and this verfe, from
what is fpoken in them, as belonging to a di-
ftind:
*> Buxt. vindic. part 7. cap. 4. pag. 502. ' See Cyril. ^ LXXII. Arab. Chr. a Caftro, Parous, Grot, &c.
I Vat. Edit. 4(0 and 8vo. *" In the Concordance the word 'H^JU/ is put in both thefe (ignific^tions. " Deut. xxxii. 2j.
i6o
A C 0 M M E N r A R Y
Chap. III.
ftinft time and judgment, as not feeing in his
way how well to join them, thus here fpeaks •,
" For / the Lord change not, i. e. I have al-
*' ways loved judgment and righteoufnefs, but
" if it be not in this world, it (hall be in the
" world to come, that is it which he faith,
*' and ye children of Jacob are not confumed,
" for although you die, behold your fouls re-
*' main to receive the recompence of yovu-
" doings."
Thefe words and opinions of thefe Dodors
we recite, not as if they conduced to the right
meaning of the place, for they are far from
it } 9s R. Solomon's, in that, what is fpoken
of a particular fignal day and judgment in this
world, he expounds of that which continually
did befkl, and ftill doth befal all men in their
times ; viz. the day of death, and of the im-
mortality of the foul, which things being com-
mon to all men, and before known to all the
Jews, cannot be the utmoft meaning or con-
clufion of a new Prophecy direded to the Jews ;
and particularly concerning their nation, to
Ihew them fome new thing that fhould betide
them, and fatisfy that queftion then in their
mouths. Where is the God of judgment ? with
fome new anfwer. However, that which he
faith be in it felf true, it is not here, by it felf,
to the purpofe, and it feems to proceed on his
former wrong fuppofal, that ver. i. by the
Lord's meffenger is meant the angel of death,
and by the Lord here fpoken of^ the God of
judgment, without refped to the Mejftab ;
and not to come home at all to the taking
away the murmuring of the people, of which
he complains, and fhews it to be caufelefs,
and through ignorance of what he now declares
to them.
This objeftion againft him Abarhinel fuggefts
to us, in what he faith on the firft and fecond
verfes, but here, where he falls in with him, it
(lands firm againft himfelf : for here we are
not (as he doth) to look on thefe words, as
fpoken of a diftind time, or perfons, or judg-
ment, from thofe that are in thofe former words
fpoken of, but as concerning ftill the fame day
or time, (as Kimchi, as we have feen, well
notes j) and all direfting to fome vifible judg-
ment, whereby God in that appointed time
(hould clear his juftice, which they now look-
ing on the prosperity of the wicked called in
queftion, and make manifeft his immutability in
his hatred of the wicked, though he do not pre-
fently execute fentence on them, and his love to
the godly ; whom though he fufFer to endure
for a while perhaps hard trial, yet he ftill takes
care of their final prefervation, and will in his
due time make it apparent, by what fhall be
then vifibly done b.y fome diftinguiftiing judg-
ment: which to the particular day of men's dy-
ing, and the judgment that they ftiall then be
brought to, mvifible and unknown to others,
(fo that thereby God's love and hatred to the
one or the other are not eafily difcerned, » one
thing, as far as man can difcern befalling them,
and one dying as the other dieth,) is not fo
kindly appliable. i
• Ecdef.
As for David Kimchi^ neither can his expo-
fition here take place, it running (as to the
latter part) on a ralfe fuppofition, which may
not be granted, viz. that the Lord and his
meffenger, who were, as is evident (ver. i.)
to come to the temple then ftanding, which is
long fince deftroyed, and by whom the judg-
ment fpoken was to be brought near unto
them, (ver. 5.) are not yet come, nor that
judgment yet executed, but are yet (no man
knows when) to be expefted, and that the
judgment, with which that nation is here par-
ticularly threatned, was to be executed only
on other nations, there remaining for the Jews^
only a triumphant return to their ancient dig-
nity, and a flouriftiing eftate in this world ;
which certainly are no way intimated in the
words, but on the contrary a deftruAion of
all the finners among them by a national judg-
ment) though the godly among them were not
to be thereby confumed. All which hath been
already fo fully compleated in the deftrudion
of that people, within few years after Chrift's
coming, that to pafs by what hath been done,
and look after things to be done, not at all by
God here, or elfewhere promifed, is to delude,
and not to give a true expofition of this
prophecy.
From none of thefe expofitions therefore
(as we faid) have we certainly the right mean-
ing of thefe words, as to the fcope of them ;
all that we may gain by them to our purpofe
is a juftificatioa of the fignification of fome of
the words, as they are by our Tranflators ren-
dred, and particularly of the two verbs, the
firft in ^n'3'y!/ vh Lojhaniti, I change not ; the
other in lDFT'VD vh Lo celitem, ye are not con-
fumed : in the giving of the meaning of which,
R. Ab. Ezra, and R. Tanchum agree with
thofe already named, only that the latter of
them thinks that both of them,- though in the
form of the preterperfed: tenfe, ought to be
rendred in the fignification of the future, I will
not change, and ye fhall not be confumed ; making
the former to include a reafon of the returning
of God's providence to them as it was of old,
and giving for the meaning, " Thefe promifes
" ftiall certainly come to pafs, although they
" be deferred for a long while, for no change
" or failing ftiall happen to me : and likewife
" ye ftiall remain by the remaining of my law
" among you, neither ftiall you be confumed
" or ceafe to be." Into which meaning we
ftiall not further enquire, he not fully exprefling
of it. If he mean the fame that Kimchi doth,
the fame anfwer will ferve. That which we
take notice of, is, that according to thefe the
meaning of the firft word is given, by faying
that God doth not, or will not alter his pur-
pofe and decree, concerning his hatred of the
wicked, and in his appointed time bringing to
condign puniftiment obftinate finners, or his
love to the good and care of them ; fo that
however he delay the time of his evidencing
thefe things by open judgments, his juftice is
not to be queftioned, as if he now liked or
ap-
iz. 10,
"^
Chap. Ill
on M A L A C K 1.
I:
i6i
approved of fuch things or perfons, which he
had formerly declared his diflike unto.
This while with them we look, on, as the
import of the word here, we cannot but won-
der at the impudence and folly of that railing
Jew ■" Lipman, who faith that Chriftians go
contrary to the meaning of what is here faid,
in afErmIng, that God, who before had not
flefh and blood, was changed to be flefii and
blood, or, as another copy hath it, who was
before only the Father, and the Holy Spirit,
was afterward changed, to be the Son. In
which objecftion of his is only much malice and
Impertinency ; inafmuch as by nothing that
the Chriftians fay, nor by any confequence that
can be drawn from what they fay, can it be
concluded that they affirm any change or alte-
ration in God or the Godhead, with whom they
profefs to be no variablenefs, neither fhadow
of changing, either in his nature or any of his
attributes, all things remaining in him, the
eternal Trinity, one God in three Perfons, as
they were from eternity ; nor by Chrift's tak-
ing the manhood into God, was there any
change of God into man, nor confufion of
fubftance, or alteration of perfon. Again,
inafmuch as, that he might pick a cavil againft
Chriftians, he takes the word which here de-
notes God's immutability in his will, word,
decree, ahd purpofe, which with the Jews the
Chriftians abfolutely affirm, as if it imported
here immutability of nature or fubftance,
(though that be moft true alfo :) fo that it is a
cavil fought, not offered to him, either by the
•word as here ufed, nor any thing by the Chri-
ftians affirmed. He had no occafion to fay
this, but he having faid it, it was convenient to
take fome notice of it, left others of his fedt
might applaud him in it, and think to be true
what he feigneth.
But of the concurrence of the other Jews^
in rendring the latter verb in the fame notion
that our Tranflators do, who render it are not
confumed, we take more notice, becaufe fome
learned Chriftians take it in another fignifica-
tion, and would have it rendred, And ye fons
of Jacob '' do not dejifty or leave off to do evil:
fo in Munjler and the Tigurin Tranflations more
lately i and the Septuagint of old feems fo to
have taken the word to fignify, reading this
word with the two firft of the following verfe,
jind ye fons of Jacob have not receded from the
unjuji dealings^ or wickednefs of your fathers :
as likewife the printed Arabick Verfion follow-
ing that, and the Syriack alfo. And from the
word in that notion rendred, would flow a
very convenient fenfe, taking the whole verfe
as a confirmation of what is before faid ; and
that they certeinly muft expeft that judgment
denounced to come in its appointed time, in-
afmuch as the Lord is unchangeable in his
purpofe of punifliing incorrigible, unrepenting
finners, and they would not leave off their
evil courfes, nor repent them of their fins,
nor defift from them.
Vol. I. Y
But others, aild they the major part, viZi
all that follow the Vulgar Latin and divers
others alfo of modern Interpreters, prefer, with
the forementioned Jewifh writers, the other
notion of being confuwed, as more ufual to the
verb in the conjugation or form here ufed ;
according to which our Tranflators render are
not confumed : but then in giving the meaning
and connexion of the whole verfe, there is
among thofe who embrace this fignification of
this word fome difference. Some taking it as
fpeaking of the time paft or prefent, make the
coherence with what goes before, and the
meaning, to this purpofe, as may be colleded
out of them put together ; that doubtlefs it
fhall be fo as he faid, he will come in judgment
to thofe finners. For he (the Lord) who hath
determined and pronounced that he will not
leave impenitent finners unpuniflied, doth not
change his will and purpofe. But how then is
it that the fons of Jacob, whofe fathers and
themfelves have been great and obftinate fin-
ners, have not long fince been, or are not yet
confumed ? It is from the fame unchangeable-
nefs in God, who as he is juft, fo is likewife
merciful and long fuffering, not willing the
death of finners, but rather that they fliould
come to repentance : and therefore determined
as to execute juftice, fo not to be hafty in exe-
cuting it, but to give fpace for repentance,
that fo the neceffity and equity of his judg-
ments executed on fuch as would not lay hold
on his mercy by repentance, while they had
time allowed for it, may appear : and befides,
that he might fhew how juft he was in keep-
ing promife, and his covenant made with their
forefathers, Abraham, and Ifaac, and Jacob,
in fo long fparing for their fakes their rebelli-
ous pofterity,, who would make no end of
finning : fo that it was not through any change
in him, that they have not yet been confumed,
but fhall now be feverely puniflied ) but from
his mercy and their obftinacy oppofing and re-
jefting it. So that they cannot but fay (if they
will rightly confider the matter) // is of the
Lord's mercy that we are not confumed, becaufe
his compqffions fail not. Great is thy faithful"
fiefs. Lam. iii. 22, 23.
This, however they differ in expreffions,
feems to be the fcope that the moft of ' Ex-
pofitors will have thefe words to aim at.
There are that read them by way of interro-
gation or admiration, " For I the Lord change
not, and are not ye, O fons of Jacob, confumed?
how wonderful a thing is it that the Lord being
immutable in his judgment againft refradlory
finners, they fhould not yet be confumed !
how hath mercy prevailed againft judgment !
this falls in with what hath been already faid,
and requires the fame anfwer.
There may be propofed another way thus,
" Exped: certainly the execution of the judg-
" ment fpoken of, and that I will in due time
" call to an account finners, for I the Lord
" change not : " 'of which that you may not
y doubt.
P See Wagenfel Correfl. Lipm. <« Stokej. ' Pelican. Ribera, Chr. a Caftro'i Paraph. Tirin. Tamov,
Stock. &c. ' Sanftiiu. ' See Vatab.
l62
A COMMENTARY
Chap. in.
doubt, you have from a contrary efFed and being from God warned to go out of the city,
evidence of my immutability a proof', for while there was an opportunity offered, which
therefore ye fons of Jacob are not confumed ; accordin^y they did to a place called Pella, fo
though the wicked have hitherto domineer'd,
and wickednefs reigned, yet you true fons of
Jacob, that fear me, as Jacoh did, have been
preferv'd ; by virtue of my promife and mercy
they have not been able to root you out.
But as we faw before, that by a learned Jew
it is noted, that this verb is to be rendred ra-
that there was not one Chriftian left in the city
when it was deftroyed, but all efcaped, as
Eufebius teftifies in the third book of his
hiftory, cap. 5. and Epipbanius de Ponderib.
cap. 15. * we cannot but fee all that is here
fpoken from the beginning of the chapter to
the end of the 6th verfe, to have been fo fully
ther in the fignification of the future, and with made good by evidence of faft, that there is
refpeft to what was to come, not to what was no ground by virtue of this prophecy, to look
paft or prefent ; fo it is by ' Some of good for any thing yet to be expefted, which hath
judgment and learning among Chriftians alfo not been made good, as the Jews, that they
(kken, that the words may be rendred. There- may keep up themfelves in their willing error
fore, or and, ye fons of Jacob fhall not be con- of denying Chrift yet to be come, would have
fumed, as part of the prophecy of what fhould us do : and that there is in them a full and
be to the godly, when the Lord fhould come fatisfaftory anfwer to that blafphemous mur-
to execute his judgment fpoken of on the muring and queftioning in the laft verfe of the
wicked : and for making out the meaning to preceding chapter, God delighteth in them that
this purpofe, they underftand by the fons of do evil, elfe why doth he fuffer them to prof-
Jacob the godly amongft the Jews, (they who per ? or. Where is the God of judgment ? fo
being of the faith of Jacob, and following that, in refpeft to thofe who fo fpake, and ta
his fteps, deferved peculiarly to be called his
children or fons, according to what we learn
in like kind, whom properly to call children
of Abraham, Galat. iii. 7. and Rom. ix. 7.)
and then the coherence will appear thus, I will
certainly come near to you in judgment, againfl
the ftnners among you. For I am the Lord
whom thefe things were then fpoken, viz. the
people of the Jews, there is no need of look-
ing farther. Mean while, what happened
then to them is to all others for example, to
teach them that though God for a while in his
forbearance and giving time to repent, fufFer
the wicked to profper, yet he will doubtlefs in
and change not, but am flill, as ever, inexo- due time manifefl his juflice in punifhing them
rable to obftinate and impenitent finners, one
that will in due time take vengeance on them
however for a long time I have fpared them j
but ye true fons of Jacob, ye whofe heart is
right with me, and who lay hold on my pro-
for their evil doings ; and if he do not in this
life, whether by perfonal judgments on parti-
cular perfons, or national on wicked nations,
yet he certainly will after death, and at that
general terrible judgment at the lafl day ; of
mife to him made, and by walking in his fteps which that fevere judgment then on the jewijh
approve your felves his genuine children, heirs
of his faith ; ye, as you are not partakers of
their fins, fo neither fhall ye be of the judg-
ments brought upon them : I will make a way
for your efcape, that ye perifh not with them.
nation, was fo lively a figure and emblem ; as
that it cannot but put all that will confider
things in mind of it, and warn them to expedt
it, though it be not that which is here prima-
rily meant. And this feems the mofl plain
And that fo he efFedled it, is made evident by and the literal way of the expounding thefe
the hiftory. "When the judgment here prophe- words hitherto.
fied of had its execution and completion in the
deftrudion of the city and temple of Jerufa-
lem, and the wicked obftinate finners of the
Jews in it ; God provided for the efcape and
deliverance of fuch as had embraced the doc-
trine of Chrift, and yielded obedience to him :
fo that they were not confumed, as, if God
"had not taken a fpecial care for them, they
% Even from the days of your fathers, ye
are gone away from mine ordinances, and
have not kept them : return unto me, and I
will return unto you, faith the Lord ofhofis :
but ye faid. Wherein fhall we return ?
Even from the days of your fathers ye are
muft neceflarily have been. And fo taking by gone away from mine ordinances !\ The con-
that day of the hordes coming to be meant the nexion of thefe words with the former is by
fpace (as we have faid on the firft and fecond Expofitors differently given, according to their
verfes) betwixt John Baptifi^s and Chrift's be- different expofltions of thofe. According to
ginning to preach, and the deftru6tion of the thofe that render the foregoing verb in the
temple ; and by that fwift judgment the de- notion of dejifling or ceafing [from evil] thefe
ftruftion of the wicked among the Jews, to- words will be a farther declaration of what was
gether with their city and temple -, and by the by it faid, viz. that they continued ftill to do,
fons of Jacob thofe that believed in Chrift, as all along from the days of their fathers they
whom Jacob fo long before waited for, and had done, and would not be brought to repent
tranfmitted the expeftation of to his pofterity ; of their evil doings and forfake them, which
and by what is faid that they fhould not be con- now yet they are exhorted to do, and in the
fumed, their efcap and wonderful prefervation following words fome of thofe their fins par-
from that fo univerfal a deftruftion, by their ticularly enumerated.
» Caftal. Grot. » Idem adverfui Haerefet, p. 123. And fee Grot. Dr. Hsmmond on Mat, xxiv. 16. Sim-
Ibn'i ChroQ. pait 7. p. 46. Anno Chrifti 67.
According
Chap. III.
on
M A L AC H L
163
According to thofe who render It in the no^ thgt the latter word IDJy Shamar Is ufually
tlon of being confumed, and take It In the fenfe applied to negative precepts : but without this
of the time paft or prefent, they will be an nicety of dlftincftlon R. D. Kimchi gives the
amplification of God's mercy In that they have meaning in plain and perfpicuous words, thus.
not been, nor are yet confumed, by aggrava-
tion of their fins from their long and obftinate
continuance in them, without repentance of,
or turning from them, which by the fame un-
changeable mercy they are called on yet to do.
But according to the latter way (which we
prefer) of rendring it ye jhall not be confumed,
there is not any fuch cbnnexion to be looked
after, but the former part of this chapter con-
taining an anfwer to what was, whether by
impatient murmurers or fcofFerS objected agalnft
A lo.ng time is paft fince that ye have not
kept (or obferved) mine ordinance^, both
" ^ ye, and your fathers : therefore h^ve I
" brought evil on theiti, And on you : but
" now from henceforth return, ^c.*' In much
like manner Grotius ; " Ye now fq live as ye
" formerly lived when ye deferved to be car-
" ried away Into captivity, and will again de-
" ferve to fufrer the like." That here, while
he mentions their doings, are intimated fuch
evils and judgments, as they had already pulled
God's juftlce and immutability of his methods down on themfelves, and fhould farther puU
in proceeding agalnft wicked doers, being in down If they continued In thofe ways, is ma
the fixth verfe concluded, he pafTeth to a
» new matter, a diftlnft part of the chapter, a
new conteft agalnft the people of that time for
other fins, by which they had provoked him
to fend on them already fome previous judg-
ments ; for removing which, and preventing
thofe moft terribles ones mentioned In the fore-
going verfes, and which he doth again before
the end of this prophecy put them In mind of,
he fhews them the only way to be, to return
unto him by repentance, ana therefore in com-
paffion to them calls on them fo to do.
So R. Tanchum faith that though thefe words
are not diftinguifhed [from the former] in the
writing, yet ni fenfe they are, being an addrefs
to the people of that time alone. So 'Junius
> and Tremellius look on It as a new conteft or
expoftulation, added to thofe former, agalnft
contempt and p-ofanation of his worflilp
(chap. I. ver. 6. and chap.'u. 10. 2ly, Agalnft
illegal marriages, polygamy, and divorce (thence
to ver. 17.) 3/)', Agalnft their murmuring,
repining, or fcoffing at his juftlce and judg
nifeft by what follows ', as In the fubfequent
verfes, where fjch evils are named, fo in the
next words of thefe, wherein he exhorts them
to repentance, as the only means to remove
what they already fufFered, or were further
threatned with, and to reconcile him whom
they had provoked, to thernfclves, and regain
his favour. Return unto me, and I will return
unto you. Return unto me by repentance,
and I will return unto you in mercy and favour,
and care over you, by my good providence.
Remove you the evil of your doings, and I
will remove the evil of my judgments, the
effefts of rny difpleafure fqr that evil. » God
neither recedes nor returns, but when he ftiews
tokens of his difplea,fure he is faid to turn
away ; when of his favour, to rettrn.
But ye faid, "wherein fl^all "joe return ?"[ The
Import of thefe words Is by ^ Some here given
(as of like expreflions before In this Prophet) if
ye ftiall fay wherein ftiall we return ? and R.
Tanchmn well notes that the partlcje 3 be, itty
or with. In the word r^Q^ Bapimeh, in -whaty
ments, (ver. 17. of that fecond chapter) with or wherein, hath here the force or fignlfication
an anfwer hitherto. And now, 4/)", here
agalnft facrilegious detention of tithes and
things belonging to God, hence to ver. 13.
where and In the following verfes he adds ano-
ther agalnft their flighting of his worfhip and
of repentance. So Grotius looks on It likewlfe
as a diftlnft fpeech, faying that here leaving
off to fpeak to whom he fpake In the laft
words, he returns again to fpeak to the wicked.
And according to this fuppofition, that here Is
a tranfitlon to a new matter of expoftulation,
without mingling this verfe with the preceding,
in conftruftlon or continuation of fentence, will
be the plalneft way of proceeding to what follows.
Even from the days of your fathers ye are
gone away from mine ordinances, and have not
kept them.l Abarbinel notes that in thefe words,
ye are gone away from mine ordinances, God
accufeth them of breach of his affirmative pre-
cepts, or thofe that Injoined them to do fuch
things, as he commanded : In the other, and
have not kept them, of the breach of his nega-
tive precepts, or fuch as forbad them to do
fuch, or fuch things, which he faith Is agree-
able to an obfervation of their ancient Doftors,
« Stock. y Jun. Trem. on chap. i. 6.
Kimchi, and Grot. f Abarb. f Grpt.
of ^0 frotn, as In fome other places ; for that
the fenfe is not in, or with, wh^t thing ftiaJI
we return unto thee ^ hut from what thing fhall
we return, ^c. whether they openly ^nd in
words faid thus, or Inwardly and in their
thoughts, is all one •, what they thought or
faid In their hearts, being as well known to
God, as what they uttered with their moijths ;
It argues their "^ great impudence, who being
called on by God to return from thejr fin,
would not acknowledge themfelves guilty of
any thing that they ftiould repent of, or amend
In themftlves, but In juftlfication of themfelves,
fay, J what Is there jn us that needs to be re-
formed ? Kimchi thus paraphrafeth It, " Is
" there any other matter befides what thou
" haft hitherto reprgved us for, of matters of
" Illegal facrifices, and concerning women [or
" tranfgreflion In matter of marriage] men- .
*' tloned In the firft and fecond chapters ? " To
this He returns them an anfwer by fpecifying
what befides thofe things they were guilty In,
viz. in their defrauding him In tithes and of-
ferings : and he fo doth It, as to give them no-
tice of the halnoufnefs of that fault, faying,
See Ejra ix. 7, and Neh. ix. » Calv. ^ R. Tanchum, R. D.
• ''» '"-' i. t^ mil
164
A C 0 M M E N r A R Y
Chap. III.
or taking away by force, or robbing, may be
8. % tFill a man rob God ? yet ye have robbed looked on as a metaphorical ufe of it, as agree-'
me : but ye fay^ Wherein have tve robbed ing in the ad of violence or force with it.
thee ? in tithes, and offerings. But however they fall in together iii this com-
mon notionj I know not why that given by
Will a man rob God? &c.] Of thefe words the Jews may not be thought as proper a fig-
we find far different tranflations, as, i/. That nification of the word, when that tongue
of the ancient Latin, Si affiget homo Deum^
quia vos configitis me, which the Authors of
the Doway Tranflation in Englijh, render, Jhall
a man f often God ? becaufe you do f often me,
with which though a harfh fenfe, the Tigurin
Verfion alfo agrees; though noting in the
Margin, that otherwife it might be rendred,
do violence to, and pierce, and otherwife, take
away by force, and that inftead of God, may
be rendred, judicem, the Judge, ily. That
fiourifhed in its latitude anciently among them v
except we fhall tliink the notion of doing vio-
lence, to have been the more general and anci-
ent notion of it. Surely the places which it is
found in, in the Hebrew Text, which we have
cited, do feem to require fome other fignifica-
tion than that o{ fixing or faftning. And the
Doway Tranflators who here render it, faften^
in the parallel forecited place of Prov. xxii. 23.
render it peirce. And R. Solcmon on that
of the Greek, will a mon fupplant God ? be- place, notes that in the Syriock Tongue it f.g-
caufe ye hhve fupplanted me. And, 3/)', of
the Chaldee, will a man provoke a Judge to
anger ? becaufe ye provoke me to anger. And,
4/y, the interlineary Verfion, Will a man take
away God by force, (which muft be underftood
of ^iie things pertaining to God.) 5/7, Ought
a mon to fnatch (or take away by rapine) thofe
things that are God's ? becaufe ye fnatch away
thofe things that are mine, as Pagnine. 6ly, As
Munfter, Will a man do violence to the judges ?
becaufe ye do violence to me.
nifies alfo, to rob, as he proves by an example
out of the Talmud, However thefe two, of
robbing, or taking by violence from, zn^ faftning,
are the two main fignifications attributed to the
word, to which all others given to it ought to
be reduced, and what is fpoken in expofition
of it to be examined by.
Now of thefe fignifications, the Jewifh Ex-
pofitors more generally follow that which, as
we faid, they give us, of violent, fpoiling,
taking from, or robbing. And fo doth one of
That we may judge between thefe, and if them, who tranflating this with the other Pro-
there be any other that differs in fenfe from phets into Arabick, render it by ty,^i Gafaba,
fome of thefe, and clear the fenfe, it will be which is violently to take away. But the Latin,
expedient to enquire into the fignification of as we fee, follows the fecond, of fixing, or
the principal verb in this expreflion, becaufe faftning ; which yet divers of thofe Expofitors
on the acception of that depends the main of which follow that, will not have to be under-
the matter, either for preferring any of thefe ftood properly of faftning, but rather of pierc-
before the other, or reconciling them, if it be ?«^and7?^z^^«|'or7?/V^;K^/«j that fo the mean-
poffible. That word (or verb) rendred by Ours, ing may be, that by finning againft God, as they
rob, is y^p Kaba, of which we may obferve, did, they did as it were, pierce and wound him^
that it is found but feldom in the Scriptures,
'viz. here in this and the following veiife four
times, and in Prov. xxii. twice in the fame
verfe, viz. the 23d verfe, and not elfewhere,
I mean in the form of a verb, for to look after
fome nouns which have the fame radicals,
. which are but two neither, in Scripture, viz.
yilp Koba, a helmet, and jnyDp Kubaath,
dregs, will not be much to our purpofe. And
this feldom ufe of it makes the fignification not
to be fo well known as that of words oftner
ufed. Divers of the " Jewifh Grammarians
t. e. grieve and afflidt him. So ^ divers learned
men tliat follow the Vulgar Latin, giving to
the word a figurative fignification. But if we
were to follow this tranflation, I fhould rather
choofe to take the word faften in a more pro-
per notion, as it will denote, to reftrain, as
what is faftned is reflrained, bounded, or li-
mited, that it cannot go farther, and fo is as
it were fhortned, or kept fhort, ftinted and
flopped.
This notion may be illuflrated out of the
ufe of the word in the Arabick Tongue, wherein
and Interpreters tell us that it fignifies, to take the root ^ ' Kabaa fignifies to fhrink in, or
away by violence, to rob (as Ours well here ex- " * ' '
prefs it) or to fpoil, as in the forecited place,
Pr<w. xxii. 23. they render it: for in both
places, viz. kere and there, it feems to have
the fame fignification. f Others looking on it
■1 as a Chaldee or Syriack word, at leafl of more
"ufe in that language, thence would have us
take or look for the fignification of it : and in
that the mofl ufual notion of it is, to fix, or
faften, to ftick in, and the like. If this, as the
learned Nicholas « Fuller obferves, be looked
on as the primary fignification, then becaufe
this is done by a violent percuffion, or flriking,
the other which the Jews give of oppreffing.
« Abu Walid, R. Tanchum, R. Solomon, R. D. Kimchi, Abarbinel. ' R. Solomon.
MS. ^ See Ribera, Chr, i C»ftro, Menoch. and Tirin. j Ebn Athir, Karaus, &c.
pull, or put in, as when a tortoife fhrinketh his
neck into his fhell, or a man his head uito his
fhirt, or garment, to hide it ; and to turn in,
as when one turneth in, or doubleth inward or
outward the mouth of a fack, or bag. Ac-
cording to this notion, to faften God, in refped:
to the matter of tithes and dues here fpoken
of, will be, to fhorten that proportion that
was due to him, to refl:rain and flop his allow-
ance, and detain part of it from him, not
giving the full of that which he by his law
required, nor in its due time, but limiting and
bounding it, according to what they thought
fit. And to this meaning feems Aben Ezra
to
K Capit. Concord.
Chap. III.
on MA LA C H L
165
to incline, while he expounds it, to retain,
or detain that -which is due, which will alfo be
confirmed by what follows, ver. 10. Bring ye
in all the tithes ; intimating that part of them
were detained and flopped by them. And this
being granted, thefe two tranlktions, will a
man rob God ? and will a man faften God ?
though at firft hearing they feemed very wide
from one another, do meet in a middle notion
of Jiraitning, or rejlraining ; he that detains
ought of a man's allowance, that pincheth (as
we fay) or fhortens him in it, and doth not
give him with a cheerful- eye his flill and due
proportion, doth rob him, as well as he that
by force takes away from him what he hath.
And fo to faften, or fix God to their allowance
and ftint him, not giving him his whole due,
is to rob him.
And fo thefe two expofitions, which feemed
moft different, being brought thus far to agree,
it will not be hard to reduce the reft to one of
the forementioned fignifications. As for the
Latin or modem verfions, it will be plain. The ,
ancienter Greek rendring the verb by fupplant,
feems to have taken it to have the fame figni-
fication with apy -^kab (which confifts of the
fame letters though otherwife tranfpofed) to
fupflanty defraud, or deceive (whence Jacob ac-
cording to Efau's interpretation, had his name.
Gen. xxvii. 36.) but it falls in well with the
firft fignification, according to which the other
Greeks render it more plainly, a* TrofsguVa, will
a man defraud his God. The Chaldee rendring
it, by, provoke to anger, ufeth his liberty of
a Paraphraft, rather than a literal Tranflator,
the provoking of God to anger being an effedt
of what they did, he exprefleth the fin by its
efFe(5ls and confequents ; and fo in rendring
judges (wherein he is as we faw by fome others
followed) what we and moft others render Cod,
taketh the word in a fignification in which it is
alfo ufed elfewhere in Scripture, viz. to fignify
k judges, who fupply the place of God, and
not only God himfelf.
By this enquiry into the fignification of that
word which we propofed, have we not only
difcovered the grounds of the difl^erent tranfla-
tions of this place, but in part alfo fhewed
how they are between themfelves more recon-
cileable than at firft fight or hearing might be
judged. By what hath been faid will alfo eafily
appear, that among all there is not a more
convenient or juftifiable rendring than that of
Ours, who tranflate it to rob, which will ex-
prefs wherein they finned in defrauding God,
either by taking away or abridging and detain-
ing what was due to him : and fo from this
neceflary digreffion in looking into the fignifi-
cation of the words, return we to confider the
fcope of them.
IVill a man rob God?'\ This queftion thus
put ferves not only to convince them, that they
were guilty of the breach of God's ordinances,
which they denied themfelves to be, but fhews
together the greatnefs of the fin wherein they
offended, as a thing which even the common
*■ Exod. xxi. 6. '
confent of men, and their reafbn fhewed moft
unfit to be done. Do ye not know that it is
not fit that a man fhould rob his God ? faith
Abarbinel, his God, or Gods, for the word
Elohim is f4ie plural number, in which though
it be ufually fpoken oi the one true God, yet
it is alfo otherwhere fo ufed as to comprehend
alfo idols and falfe Gods, fuch as men made
and took to themfelves in the place of Godj
though they were indeed no Gods. And
' Some conceive, it ought here fo to be taken,
and that fo there is a greater emphafis in the
words and force, for convincing them of great
impiety, by ftiewing that they who knew and
acknowledged the only true God, and pre-
tended to ferve him, did yet that towards him
which any idolatrous, ignorant heathen would
not dare, or offer to do toward their falfe Gods.
Would any of them rob, or facrilegioufly de-
fraud thofe whom they took, though falfly,
to be gods, of fuch dues, as under that no-
tion of God, were looked on as belonging or
due to them, though they were fuch as could
do them no good ? none of them, but would
abhor it as a wicked thing. Ye therefore are
worfe and more wicked than any of them, for
ye have robbed me, your benefadlor, from
whom ye have all that ye have. They alfo
who take (as we before faid) God here for
judges, or great men, look on it as an argu-
ment concluding from the lefs to the greater.
If men dare not, or will not, or ought not
to provoke fuch perfons as are in authority
among them on earth, by defrauding them of
what is due to them, as it is plain they will
not, or ought not ; how much more ought
you to beware of offending againft me by rob-
bing and defrauding me }
let ye have robbed me.] Ye have done itj
yet ye deny it : Ihey faid, or were, or be-
haved themfelves as if they faid, wherein have
we robbed thee ? Seeing they will not perceive
or acknowledge wherein they had done it, he
particularly exprefTeth it to them, faying. In
tithes and offerings, in that they detained, and
did not duly and willingly bring in thofe dues,
which he that gave them all that they had,
did require, that they in acknowledgment of
his bounty, fhould offer and return to him, as
a portion by him refer\'ed to himfelf for the
maintenance of the Priefts and Levites, and
fuch as waited on his fervice, and for the re-
lief of the poor, out of fuch encreafe of their
fields, and fruits of the earth, and the like
which he gave them. In detaining thefe from
the Priefts and Levites, to whom by his com-
mand they were to be given, and fo robbing
and defrauding them, they, he faith, robbed
him himfelf. If they thought by this means
to have ■" any eafe or greater ftore to themfelves,
being, as it appears by what follows, then
under a judgment of famine and fcarcity, he
gives them to know that they are in this de-
ceived, and their penury, not their ftore, fhall
be encreafed by the continuance of his curfe
upon them, faying in the next words,
Calvin. " Abarb.
r
Vol. I.
Z z
9. Te
i66
A C 0 M M E N t A R Y
Chap. Ilf.
9. 7> are curfed with a curfe : for ye have
robbed me, even this whole nation.
Te are curfed with a curfe, for ye have robbed
nUy &c.] The words thus read, give us the
efFeft, and ill confequence of that their fin of
robbing God in tithes and offerings, and fo the
of him, while detaining to themfelves the beft
things which were due to him, they gave him
only the worft, and that which they cared not
for. And for that, he thrcatneth, if they
would not amend it, to fend a curfe upon
them ; yea, tells them that the curfe was al-
ready gone forth : they that would rob him in
that kind, would not flick to rob him in others
coherence is plain, and is that, which by many, alfo, though not fully exprefTed till now, viz.
if not mofl, Expofitors is followed ; and will in defrauding him by detaining their tithes and
be all one as to that, whether it be read as offerings, which here mentioning, he mentions
by Ours, and Others, in the prefent tenfe, ye again that curfe by their evil dealing brought
are curfed, as fpeaking of a curfe already on upon them, and tells them that it fhould not
them, or (as Grotius takes it) in the future, of
a curfe to come, or at leafl to be continued on
them, ye fhall be curfed ; viz. for this your
fin, even becaufe ye have robbed me, great
be removed, till they brought in all the tithes
into the florehoufe -, fo that we may conceive,
the caufe of the curfe to have been their rob-
bing him, and then the curfe being a curfe of
evils (fuch as appear to be in the following fcarcity and penury, that to have caufed them.
▼erfes, "' penury and fcarcenefs) fhall come
upon you -, as if he fhould fay, becaufe you
have fcanted me, I will fcant you, and repay
you in your own meafure. But a late learned
" man thinks the meaning to be miflaken in
this rendring, and that to be put for the efFeft,
which was indeed the caufe of their robbing
God, vix. that therefore they robbed him,
becaufe they were curfed with that curfe of
fcarcity. He doth not (faith he) make the
that they might make themfelves whole, as
much as they could, to detain what they fhould
have given him, which he fhews to have been
a wrong courfe, and a farther caufe to him of
continuing the curfe on them, which fhould
not be removed but upon their amendment of
their doings ; fo that, if it be afked what was
the caufe of the curfe on them, we may fay .
with ours and other Interpreterr;, that it was,
their robbing of God : if, what was the caufe
robbing of God the caufe why they were that they pretended for their robbing of God,
curfed, but his curfe the impulfive caufe why we may fay with that learned man, that it was
they robbed God : for they pretended that it the penury or fcarcity which by the curfe of
was not to be thought much that they detained God was brought on them : they pretended
the tithes and offerings ; feeing they were that his tithes and offerings would be more than
forced to it, by reafon of the want of the they could fpare out of that fmall ftore which
fruits of the earth caufed by the curfe of God, he gave them, or their wicked thought (as if
But God required that though they had fear- they flood on even terms with him) was, that
city, and his curfe were on them, yet they feeing he had flinted and abridged them of
fhould bring m his full tithes of what they what he " was wont to give them, they would
had, which if they did, he promifeth to re- abridge him of what they were commanded
turn and blefs them. This expofition he pre
fers before any, though he name another alfo,
vi%. by way of interrogation, ye are curfed
with a curfe, and do ye rob me .'' /. e. Is it not
a wonder that ye are not deterred by the pu-
nifhments which I have fent on you, but do rob
me even when ye are curfed ? or without an
interrogation, ye are curfed, and yet ye rob
me, even this whole nation : as if he fhould
fey, I cannot but accufe you of great perverf-
nefs and flubbornnefs, who when ye be curfed
and ought to give him : if then it be farther
afked what was the effed: of this proceeding to
rob him •, that it was a continuance of his curfe
to them. So that though we look on what he
faith as true, in refpedt of the caufe which
they pretended for the robbing of God, yet
we cannot but according to what Others fay
look on that their fraudulent dealing, as a caufe
provoking God to fend his curfe on them, and
fo to join both expofitions together. And in
this the Jewifh Expofitors fhew us the way.
by me, go on to rob me, and that your whole "R. Solomon Jarchi thus expounds them, " Te
nation. This he faith, excepting againfl the
ordinary tranflations and expofitions. But if
we confider the words in refpeft to what pre-
cedes, we fhall find them to comprehend what
is by either faid.
In the fecond chapter, ver. 2. we hear God
threatning to fend a curfe upon them, yea,
telling them that he had already curfed them.
The fins for which he there threatens them are
manifeft out of the foregoing chapter, to have
are curfed with a curfe for this iniquity, be-
" caufe I fend a curfe on the works of your
" hands, and yet notwithflanding ye do rob
" me." Aben Ezra thus, " Becaufe ye fay,
" How fhall we give with a good eye (or cheer-
" fully) out of this little? but this is not
" good (or well) that ye rob me, becaufe of
" the curfe and fcarcity with which ye are
" curfed, and are in want ; but this do. Bring in
" all the tithe, and I will pour upon you a blef-
been their mifbehaviour in bringing their offer- *' Jing, &c. that they fhould not give with
ings to God, in that they offered polluted
bread upon his altar, and in that they brought
to him, to whom the befl of their fubflance
was due, that which was torn, lame, fick, and
corrupt. Tliere was in that plainly a robbing
an evil eye. By the curfe you ought to
have been corredied, (or amended) and not
" provoked to rob me." R. David Kimchi,
thus, " Ye are curfed with a curfe : for thofe
" tranfgreffions which were before mentioned.
So the Yulg»r Laun, Ye an (urjtd teitb ftnurj. I Lud. de Pieu,
as
Chap. 111.
on M A L A C H I.
167
" as he faid, yea^ I have curfed you. Yet
" farther, ftill you do add iniquity to iniquity,
*' and ye rob me out of that which you ga-
" ther, in that you do not give me of it the
" offering, and the tithes, and ye fay he rob-
*' beth us of rain, and fends a curfe on the
" fruits, and fhall we ^ive him the offering
" and the t'thes ? " And laftly Abarbinel,
>' Do ye think to get eafe by denying to give
*' to me the tithe and offering, as ye ought ?
*' the matter is not fo, for for this iniquity ye
*' are curfed with a curfe by me. Yet not-
" withftanding ye rob me, and fo the matter
*' is become hurtflil to you, and hurtful to
" the Levites and Priefts."
What is added, even this whole nation, R.
David Kimchi thinks to intimate, that the whole
nation was not equally guilty of the other
forementioned fins, but of this they were.
p Some join thefe words with the former words,
thus, ye are curfed with a curfe, even this ivhole
nation, hecaufe ye have robbed me : but the
plainer conftrudlion feems that which Ours fol-
low, ye are curfed with a curfe, and (or for)
ye have robbed me, even this whole nation, all
of you have done it -, joining them with the
immediately preceding words. The fenfe will
be much the fame, and one infer the other, a
general fin and a general curfe ; fo that thefe
words will neceflarily be referred to both, and
fhew both the extent of the fin, and of the
curfe, all the whole nation being concerned in
both. And for the punifhment they repined,
but did not repent of the fin, but rather more
obftinately went on in it, and thought to have
flood it out with God ; but they took not a
right courfe herein, they could not by this get
the better of God. If they would be eafed of
the curfe, it muft be by pacifying him, not by
thinking to make themfelves whole out of his
part I and therefore he fhews in the next words,
what is the only way for them to take, even
to amend in themfelves their error.
10. Bring ye all the tithes into the Jiorehoufe,
that there may be meat in mine houfe, and
prove me now herewith, faith the Lord of
hojis, if I will not open you the windows of
heaven, and pour you out a blefpng, that
there fhall not be room enough to receive it.
1 1 . And I will rebuke the devourer for your
fakes, and he fhall not dejlroy the fruits of
your ground ; neither pall your vine cafl her
fruit before the time in the field, faith the
Lord of hofts.
1 2 . And all nations fhall call you bleffed : for
ye fhall be a delightfome land, faith the Lord
of hofls.
Bring ye all the tithes into the florehoufe, that
there may be meat in mine houfe, and prove me
now herewith, &c.] Their fin, it appears, con-
fifted, in that they detained part of thofe
tithes, which they ought, according to the
law, to have paid, and did abridge God of his
due •, fome (it feems) they brought in, as much
as they thought good, not fo much as he had
commanded. So that by this means there was
not fufficient maintenance for thofe who were
to wait on his fervice, the Priefts and Levites,
and were by that his due to have been main-
tained, that without diftradtion they might
attend on their office ', this their doing is called
robbing of God.
For illuftrating the things here faid, it will
be convenient to look on what we have of the
hiftory of thofe times recorded in the book of
Nehemiah, in which we read, chap.y. 3. that
there was a great dearth among them. And
this curfe, here fpoken of, feems to have been
a prefent dearth or fcarcity, not only one
threatned for the future : then chap. xiii. ver.
10, &c. that " JV^/6fOT<'^/& found that the por-
" tions of the Levites had not been given
" them, fo that they forfook their work, and
" fled every man to his field to get a liveli-
" hood." And the occafion of this appears
to be, becaufe all the tithes were not paid, for
fo upon Nehemiah's contending with the rulers
about it, it is faid, ver. 1 2 . ^en brought all
Judah the tifhe of the corn, and the new wine
and the oyl into the treafuries, or ftoreheufes,
as in the Margin, and as here tranflated ; the
word being in both the fame, denoting fuch a
room as was at the temple appointed for the
laying up of thofe things brought in, as
I ver. 5. of that 13th chapter is defcribed,
viz. a great room, or rooms, where they kid
the meat-ofFerings, the frankincenfe, and the
vef?els, and the tithes of the corn, the new
wine, and the oyl, which was commanded to
be given to the Levites, and the fingers, and
the porters, and the offerings of the priefls.
But thofe things were not duly given to them
as it apj-iears by reafon of the people's defcft
in bringing them in. Grotrus thinks that the
fin, here found fault with, was, that where^
out of the Terumah or offering mentioned,
Deut. xviii. 4. and fuch other gifts as were
due to the priefls, they ought to have main-
tained the daily facrifices -, they either did it
not at all, or in fuch illegal fraudulent manner
as is reproved in the firft chapter, and that the
priefts took the whole tithes to themfelves,
and did not give to the Levitts what ought to
have been diftributed to them, viz. nine parts
of them, and that the whole nation became
guilty in robtsng God, becaufe that when they
faw the Levites were not maintained out of
the tithes, they abflalned from bringing them,
and fo God was robbed -, both becaufe fuch
things were not performed to him, for which
the offerings were given, and becaufe the Le-
vites were not maintained, as they ought to
be, but forfook his fervice for want of fufte-
nance, and fo he was deprived of their miniflry.
But neither here, nor in Nehemiah, is any
thing fpecified in thefe kinds, but only the
people accufed for not bringing in all their
tithes, by which failure in them, there was
not meat in his houfe, /'. e. maintenance, for
his altar and thofe that miniftred at it, and did
fervice
p See Dutch Notes, and Stokes. I See chap. x. 38.
68
A C 0 U M E NT A RT
Chap. III.
fervlce in his houfe, whether Priefts or Levites.
For which fin he is angry with them, and
commands it here to be redrefled by the whole
nation, which were all guilty, by their bring-
ing in all the tithes into the ftorehoufe ; and To
in Nehemiah it is faid that that zealous Gover-
nour caufed all Judah to do, and that he then
fet treafurers over the treafuries, to fee them
diftributed as they ought. How long before
that was done, this was fpoken by the Pro-
phet, the hiftory of the Scripture doth not
make clear. But herein do thefe two books
well agree, in that both here and there a dearth
is fpoken of: and as here the people are re-
proved for robbing God in tithes and offerings,
lo there it is teftified that they did detain them ;
and whereas, here they are exhorted to redrefs
, that fin, by bringing them all duly in, for re-
moving the curfe that was on them ; fo there
we ' read that Nehemiah prevailed on them fo
to do, as perceiving that there was no other
way for averting God's wrath from them.
"What was the ifi!ue on their doing fo, the
hiftory doth not proceed fo far as to declare,
but here in the Prophet we have affurance,
that if with a willing and pious mind they
fliould do fo, it ihould be good •, God would
remove the curfe, and abundantly blefs them.
If they would be fo juft to God, and kind to
themfelves as to put it to the trial, by but
doing what they ought to do, they fhould
find that God would not fail in any meafure of
his promife, but would on their obedience do
more for them than by virtue thereof they
might ordinarily expeft. This he gives afili-
rance of in the next words. And prove me now
herewith^ faith the Lord of hojis, if I will not
open you the windows of heaven^ &c.
The connexion of thefe words with the for-
mer verfe, and the meanmg of them, as like-
wife with the following, Abarhinel thus gives,
[And if ye fhall fay that this ciu-fe on the fruits
of the earth, is not becaufe of this, but that
it is an accident to you, come now let us make
a trial. Bring ye all the tithes into the fiorehoufe,
as much as if he fhould fay, give the tithes
and offerings in full meafure, and with a good
eye, and bring them into the Lord's ftorehoufe,
that there may be meat, i. e. fuftenance, and
maintenance for the minifters of my houfe,
the Priefts and Levites, and prove me now by
this. For (faith he) though the law faith, ye
fhall not tempt the Lord your God, Deut. vi. 1 6.
• yet now for your information at this prefent
(on this prefent occafion) prove me, and tempt
(or try me) if I will not open you the win-
dows of heaven, to give the rain of your land
in its feafon, in fuch a manner as that I will
pour out upon you-a blefling to n 'hi Beli dai,
i. e. not to enough only, and fuch as fhall be
fufficient, but more and more than enough,
that is, a great addition : (but R. D. Kimchi,
faith he, expounds it, till there be not veflels
to put it in •,) and by this ye fhall know that
for tranfgreffing in matter of tithes, this curfe
hath been on the corn (ot- encreafe of the earth)
hitherto. And becaufe the locuft and the ca-
terpiller came upon them, and devoured their
fruits in the fields and vineyards, therefore he
faith, and I will rebuke for you (or for your
fakes) the devourer, viz. the locuft which dc'-
voureth the encreafe, (or fruits of the earth)
in fuch a manner as that he fhall not deflroy
any more to you the fruit of the ground, and
of the vine ; ' for by the will of God are the
ways of them ; the beaft of the field, and the
fowl of the air fhall make peace with thee,
and the earth fhall yield her encreafe in full
perfeftion, fo that in refpeft of the abundance
of the fruits which you iTiall have, all nations
fhall call you blefTed. And whereas you have
been a reproach amongft the nations, becaufe
of the famine occafioned by the curfe, with
which I curfed you, for your iniquities -, now
when all the fruits fhall be blefTed, ye fhall be
counted blefTed, and profperous in the eyes of
all nations, and they fhall fay that your land is
a land of delight, in which I delight, and
that therefore the fruits thereof are blefled.]
Thus have we given his words at large, be-
caufe they give an entire and good paraphi-afe
and expofition of thefe three verfes, viz. lo,
II, 12. without interruption, yet becaufe of
fome different expofitions of others, we fhall
again more particularly refled on fome of the
words and expreflions.
Prove me now herewith, faith the Lord of
hofls, if I will not open, &c.] " Some look on
this as an implicit form of oath, and an im-
perfed: fpeecli to be fupplied, by adding after
it, if I will not open, &c. then let me be ac-
counted worfe than my word, or the like •, be-
caufe it is ufual with the Scripture, when things
are to be exprefled, which feem to denote fome-
thing which may found of blafphemy, or con-
tain any thing unfit to be faid, to be filent, and
rather kave men to conceive them, than to
utter jmem, or elfe to ufe fome more comely or
hondft expreffion. But however this rule may
be elfewhere appliable, here feems to be no
need of it. According to thofe here is a ftop
made after, prove me now herewith, and a di-
ftindt member of the fentence to begin. But
read all, as in our Tranflation and Others in a
continued fenfe, and the meaning is plain with-
out any fuch fupply, or any abruptnefs, in the
fpeech, as if he fhould fay, you, in doing
what you do, take a wrong courfe -, neither
your detaining my dues, nor murmuring againft
my juftice, fhall any thing pi-evail for good or
help to you in this curfe of penury, under
which ye fufFer ; but if you will find relief, do
what I prefcribe to you. Bring in all your tithes^
&c. and thereby prove me whether I will not
quickly remove the curfe, by giving all necef-
fary caufes and means of a contrary blefling.
And fo it implies a promife, that he will do it,
they fhall certainly find it ; * and that the
parting with that which they detainedj as fearing
the parting therewith fhould diminifh their ftore,
fhall
' In the forecited place, and in ch«p. x. JC, 36, &c. • Compare Ifaiah vii. 1 1, &c. ' Or, for when their
ways pleafe the Lord, Prov. xvi. 7. » Pjfc, Rib. Menoch, Stock, and fee Chr . a Cattro, in Paraph. " Conv-
f ue Haggai ii. 1 5. <md foryviirds.
chap. III.
oil
M A L AC kJ. ^
i5g
ihall be a way, the only way for great encreafe
of it.
To this purpofe R. D. Kimchi explains the
words, " Bring in all your tithes, &c. that
*' there may be meat for thofe that ferve me,
*' and withal repent you of the faults men-
*' tioned ; if ye do not, I will punifh you
" with other punifhments ; but if you do
*' bring in all the tithes and offerings as ye
*' ought, I will give you raiii, and pour out
*' on you a bleffing."
Pelicanus, a learned and ferious man, in this
expofition follows him, who alfo from what
is here faid, with great reafon urgeth on Chri-
ftians under the gofpel, a diligent care of due
and willing paying fuch tithes and oblations,
as are for the maintenance of the miniftry,
(^c. As likewife " Oecolampadius, faying, that
Chriftian liberty exempteth none from tithes
that were wont to be paid. But to receive what
either they or any other in like kind, deduce
and conclude from thefe words, will not be to
our prefent purpofe, which is to clear only the
literal expofition of the words, and ftiew what
meaning they will bear.
If I will not open, &c.] Thit which is here
promifed, is generally agreed on to be a plen-
teous rain, by reftraint of which, there was
occafioned a dearth in the land, and this the
Lord faith, he will give. 'Though the rain
proceed from natural caufes conftituted by God,
as other things in the order of nature do, yet
the ordering of thofe caufes and effedts, as con-
cerning rain, hath always been looked on as an
immediate ad of God himfelf, whereby his
power and mercy towards men have been as
vifibly declared as in any thing, and as a par-
ticular aft of his providence, in caufing it to
come, (or not come) whether for correElion, or
for his land, or for mercy. Job xxxvii. 13. .It
h therefore an ancient faying among the t Jews,
that there be three keys which God hath referved
in his own hand, and hath not delivered to any
•minifter or fubjlitute, viz. the keys of life,
and of rain, and of the refurreftion of the
deid ', in the ordering of the rain they look on
his great power to appear, no lefs than in
giving life at firft, or afterwards raifing the
dead to it : agreeable to which St. Paul faith,
that God left himfelf not without witnefs, in
that he did good, and gave rain from heaven,
and fruitful feafons, Afts xiv. 17. It was a
manifeft teftimony always to all nations of his
divine power, and fo acknowledged ; fo that
it will not be necefiary to look into thofe many
places of Scripture, wherein he fpeaks of it
as fo, either by promifing to give it for a blef-
fing, or reflraiti it for a curfe and punifhment.
When he reftrains it, he is in a figurative
fpeech faid tojhut up heaven, as Deut. xi. 1 7.
and Luke iv. 25. and to Jtop the windows of
heaven. Gen. viii. 2,. equivalent to which is
another exprelTion of making the heaven brafs,
Deut. xxviii. 23. and Jlaying it, Haggai i. 10.
When he giveth it in abundance, he is faid, to
epen the windows (or as ^ Others the catarads
Vol. I. A
* On ver. 8. '' Talmud in Sanhedrin. cap. Chelek. and in Taanhh. c. w
Engl. * Compare a Kings vii. 19. ^ And fo the Interlinearjjr.
or flood-gates) of heaven -, as here -, and like- .
wife. Gen. vii. 11. but there it was for a curfe*
(as fometimes he difpofeth it, as we have feen
out of Job xxxvii. 13.) here for a bleffing.
Which' way foever it be intended, there is no
doubt but that the exprefTion is (as Aben Ezra
notes) a proverbial phrafe for fignifying " great
abundance : and becaufe abundance thereof
may be (as we faid) as well for a curfe at fome
times, as a bleffing at others ; and it is in the
difpofal of God to order for which it fhall be,
to fhew that his promife here is for good, he
adds, and pour you out a bleffing, viz. of
plenty, contrary to their prefent condition of
penury. Both the rain, and the making it a
bleffing, is from him and his ordering. And
he faith of that bleffing, that there fhall not
be room enough to receive it. So accordino-
to our Tranflation ; and fo (as we already noted
from Abarbinel.) R. D. Kimchi (reporting it as
from his father) faith that the meaning is, in
fuch plenty that you fhall not have vejjels, or
florehoufes fufHcient to receive it. The words
in the original are concife ^ 1^:3 ly Ad belt
dai, and literally fignify only unto not enough^
which being an expreffion not fo intelligible in
other languages. Interpreters differently render
and explain it in their own tongues, which
rendringg it will be to no purpofe to recite,
inafmuch as they all agree in this, that it is an
expreffion to dfenote great abundance, which
fhall afford them not only enough to fatisfy
them, but more, than enough, that they fhall
havetofpare, plenty without meafure, or fuch
as for its abundance cannot be meafured, as
R. Tanchum expreffes it. Inflead of what is
in the Text of our Bibles, is put in the Margin,
" empty out, which either muft be underftood j
as that in the Text, or elfe will not be fo clear
an expreffion, inafmuch as it may feem to im-
port, that God's flore may be emptied, which
can never be. L. de Dieu would have it un-
derflood, as long as there is fufficiency, which
is perpetually, for God's fufficiency cannot be
exhaufled. But for the completing to them a
bleffing contrary to the curfe under which they
fuffered, it would not be fufBcient that they
fhould have rain and fruitful feafons ; thefe.
might make the earth yield her encreafe^ and
bring forth in plenty all manner of grain and
fruits, and yet they by other means be de-
prived of them, as by locufts, canker-worms,
caterpillers, and the like devouring creatures,
which God Calls his great army, Joel ii. 25.
which in a fhort time oft have deflroyed the
hope of the whole year, and occafioned great
famines, when there hath been expedlation of
greateft plenty ; and probably thefe were part
of that curfe now upon them. For perfecting
therefore the bleffing here promifed on their
amendment of their ways, he promifeth alfo
to fecure them from thefe, and all hurt by
them, faying, / will rebuke the devourer for
your fakes, (or to, or for you) i. e. that all
things may profper to you. llie devourer •,
becaufe there were many forts of fuch creatures.
a a
as
\ See Vulg. Lat. and Dow«jr'
I7&
k ^p M MP Nir4^R r rtap. flr.
as ^y devoured corrupt t^e CQcn^nd.fcw't^i £■ ?tf.y/if<H^ -p J^d. tp.be defired and cholera
f\p puts a generafname that cpmprehqvds all > for its pleafantnefs, and excellency, to the ianie
ell of tl^em will he refukty i. ,e. ,hind£;r fyom iepfe ^i^t it is ^d,; \wjWcK is the glory of all
Uti4Sf * p^. i«, 6, .15. 'Others with
4hflrbiMel ^nd^ftaod it, a iand of defire, or
welj pleafvng to God, /. t. fuch as he tdkes
.delight in, a«d jhews cKtraprdinary refped
,ai^d &yovf to, both to the perajle and the land,
.(as 4i>in .M^*'^) P? he faith dlewhere of ZAOfi^
xh^t.jQ?(pfh^yl4 he .called Hephzibah^ Ifaiah Ixii.
4. i. e. my delight is in her, becaufc, faith h^.
doing hurt. They ate wont to do hprt, not
only to the trees oi the ground, the cqrn ap^
hcrtwge, but to the. fruit-trees ^Up, by caufing
"them alfo not to be able to bring any fruit to
rerfeiftion, as appears by Joel'}. 7, according
to what Cpnie there ejcppund^h? yprds. ^w-
ever .th^t pjace he underftpgd, the thi^ig i»
knpwn and jnaniFeft, and th^ft^ore ho,th <^;^
Ber and the" pgurin Latin Verfioo, jiiifte^ pf .tkf Lfri deligj^teib in thee : and the comparing
what Ours render, neither Jhall your vine caji th^X. pl^ce jvith this, .feems to make for this
her fruit before the time itf the field-, ^c. tpan- expo|fi^i9i>, wvd it will be well illuftrated by
flate it, ;ieither fliall he (i.e. the devopier) what js ^d, Pmf.vi, ti. fi land which the
iTiaice your vine barxqn (or i^fxwitfuJ to ygiix'm t^rd thy Qq4 cifretbfor, (or fedceth,) the eyes
the ^eld,) and to that d9th th^t fxpo^app oi of flfg IfOrd thy Cod are always upon it, from
Abarbtnel (Vliich we hjiye feen) feera l;o n^- the beginning of the year, even unto the end ef
dine. The verb HdU/P 'Tejkaccel is of that the year, ifiz. to give it its rain in due feafony
form, as that it iignihe? foffi^tip)^,? to cauje to the firft rjy n tp maJce jt fpring up, and the lat-
make abortive, " to ^prive t^f, at\d the like m ^ ter ^9 Je hrf'lg »t 60 perfedion, and fo to pre-
aftive fenfe, as Beuf. xjcxii. 25. The fwqrd, fcrvf thp fruits of the earth, that they might
&c. fhall deflrpy, or bereaiye, ^ Ezek- xiy. gather in tfieir corn, and their -wine, and their
IS- if I (^^Hf? ^jf"^ ^^^^ ^<i Pdfi (i'rf'igk the
land, mnV^tyi Vejhiccelqttqh^ and tbeji fpoil
it, or bereave it. Ap4 if> ^k^ ^^pl? ^enfe,
Hofea ix. 12. a^rf?!?'^ Shticfaltm^ f luil] jf-^
reave them, to omit other eyamplps : ^ji4
fometimes again in an abfolute fenfe, viz. t(f be
abortive, (0 be deprived of, or (o/ifrtfit before
it be perfect, as Gen. xxxi. 3 1 . ^hy ewes and
thy fhe-goats, I^DtW V^ t^o fhiccelu, have not
cafi their young '{or been abprtive,) and J^b
f^, vfj-. 14. which is the fame care, and the
fame bleffing that is here promifed. This
exppfrti^^ the ^yr^qck follows, rendring it
tAX.^ib^} \-^\] Ar'o detzebyoni, A land of
ny deUghtt gopd wijl or pleafure, /. e. to
which I hear gpod will, or have good liking
tp. Thp Chdldee lik^wife taketh it in, rendring^
^rid all nations fijall praife you, becaufe you
dy^ell in the Iqi^d qf the houfe of my majeflatick
xxi. 10. Th.eir cow calveth^ HdWH h'?! Vela frefenfe, apd do therein my pleafure. He fug.
'■ ^^ • ' ■ "■ ^' " geft? therein a double meaning or refped to the
■vvo!:4 VSn Chepbefs, as, firft, that they or their
l^d ihpyld be called a land of delight, or
good willj becaufe Gpd delighted to dwell In
}tj and, fecondly, becaufe the inhabitants thereof
did the good pleafure of God and delighted to
do his wiil i and therefore he dehghted in
thetpj and to do good to them, as appeared
by his extraprdinary bleflings poured out upon
thejn» nip^re than on other people, which they
ihpuki ^U acknowledge and call them blefled
fpf it j (o faith the Lord of hefts, of all the
hpfts pf heaven and earth, who hath power
and command of all, and therefore fo fhaU i^
certainly be, as he 6ith.
^efhaccel, and cafteth not h.er cajf. T^ofe
therefore mpntionpd take thp y^rb in the for-
mer fignificatlon ; Oufs and iTloft Others,
ittpth Jewifk and ChriJUqn ^^xpofitor^, in the
ktter, to which we the mqrp incline, becavife
btherwile here will be a ch^rjge of the genfier
in the v'erh, fpeaking of thip fame thing, for
that in the vford deftrpy is m^fculinp, but here,
is feminine, fp that they feem one to. ^gr^e
with the firft noun iot^fi-, 'Which is of thg
mafculine gender, and the pther with vine in
the feminine, however fuch change of genders,
may be admitted : and feeing though the Ip-
cufts deftroy not the vinps, yet there may be
other means, as blafts, pf ^gh^s, apd hurt-
iiil winds, and like caufes, vxhether from within,
or without, which ma,y rn3,ke them lofe or
caft their fruit before it cpmes to n;\aturity,
even after a great fhew and likelihood of
plenty ; frpm hurt by all fuch caufes, whether
from, fuch d,evouring creature^ or an,y pther
means, God here promifeth t;©. fecure them,
^pon their hirning to him, and to, give them,
both the encreafe of the earth, and fruit of
th^ vine, and fo all neceflary things in (iich
plenty and perfe^ion, that all nations feeing
God's gteat goodnefs fhewed unto thprn, fhall
call them blefledj For ye^ (feith he) fhall he
ytj^n V"IS Erets chephets, a delightfotne Iqnd, or
l»id of delight, or defire -, worthy to be de-
fired, faith the. Vulgar, i. e. (a& ' Some will).
a land that m^n, wpiil^^ 4i?f«;e. tp liv^, io^. Soi
* Jerom. &c.
i §ee 9iip. xi. 16. jm4 fo Zwlv vii. 14- rmOTl \'%.
13. ^ Tou^r words have been fiout agaittft me^
faith the Lord: yet ye fay. What have we
fpcken fo mtch agajnjl thee ?
14. Te ha-ve faidy ItisvaiKtoferve God ; and
'ifihat profit is \^ that we have kept his ordi~
rufnce, and that, we hqve walked mournfully:
before the I^rd of hofts ?'
15. And now we call the proud happy: yea^
they, that work wickednefs are fet up, yea^
they that tempt God are, even delivered,
i,^, f Then they, that feared the Lord, fpake
often one to another, and the Lord hearkened,
tuid heard it ; and a book of remembrance
•was
• R. Solomon Jarchi, Aben Ezra,
I.
Chap. III.
on
MJ^LAC-HE- A
VMS written before hint, for thein that feared
the JL&rdi and that thet^ht upon his riame.
Tour words have beenfiout agaiiifl me, faith
the Lord.] Thefe words may be eoupl^ed with
fpeakin^, tAit a c6n&ri3ikl, ^e'rfefrated, or fhti^'h
"«hd frequfeht fpeaking » )md "fo he*e dbtL^Kfe
Ghaldee ftHder, wh&em have 'ive iMiHfplfik
fpeaking, or fpoken much, againfl thee ? '^hftK
-v^y Ours "thef^fdipe tiikfe : OthBft ftehl ilbi to
the former, as if they were a complaint of the 4ay slny foeh W6igh"t ti{5on it, but firiipiy YeVi-
Jews ftubbornnefs, that though God had re»- dei- Jt^ itibat^'ik we fpok^ afdi^Jifhh} JW4
proved them for their fins (fuch as have been ^fieJatly Ihfey rgnder it ^diVely, is it is dlB
exprefled) and by fome judgments warned
them of his difpleafure for them, and likewife
had. invited them to repentance, and promifed
upon their repentance to remove thofe judg-
ments, and turn the curfe, with which he had
wheireuifed, asP/2!/»z€xix. 23. Fh^ices \SilVi
Mi kiiibaru, Jplike 'dgdinfl nk % and ■E^'t'k.
Oiifis 1-eMder fiiH tatkif^ againft. Yet he^S
>4lHirbtnel tWnfe ft ftiay be Hidfe cdnvemetttl^
curfed them, into a bleffing, ' yet this was fd taken for a verb ^ffivfe, as well in fighifiBtHoii
far from working in them repentance that they as in forfh, afi^ be Vehdted, iffhit -dYe vdt
grew more and more infolent, and inftead of j^i^sn if to -th^ %\dt ft Jaid df fas td W^l
acknowledging their faults and ill deferts, pro- or what i«t We refiwifed by ^alfe accniferS \6
ceeded in fpeaJcing againft him and. his juftice^ have faid agaihft thee, as ttlern ufe 1:6 d6 whfeii
as if ie inflided on them worfe than they de-*
ferved, not accepting of any fervice from them<
and mean while feemed to favour thofe that
were notorioufly wicked, and tempted him,
and defpifed him, * and fo fet at nought what
by the Prophets was fpoken to them fof their
good. Wherefore he proceeds farther to t-e-
prove them, and mind them of the ill Cohfe
they tfre ScculM of 'foint HI tH^ tHfeV Mve
fpokeh ih fee^l:, to fay to him that telfs them
t)f it. What TaHe repchi is this, that hath bfee;i
brought to yeia etJheerhih|; tjist' \\Ai'<kiji\to
MbntaAus ceiwmehds; Ihoii^ fttit iflBiSSMM
Whofh he follows in il. The T^drdseltMt
Way takCA, slcfetie a denial of th^ fa^ aht!
fhew theif fdiry ift thinkth^ that UM dhJ Jfoi
quents of fuch their ill behaviour, which fhall know Whflt fhey tRoWghi afld !aJd Ih fecMj
be occafion of more heavy judgments, and
final deflxuftion, as between this and the end
of the chapter he fheWs. Or we need hot be
folicitous of the coherence of thefe words With
thofe immediately preceding, but may look
upon them as a new reproof, or at leaft afrefh
even in th^ir fteirtS-, except itft^y jfp'^ke , li
openly and Ibudriy ih the cars of all; oY elffe
fohie to whom they fpake i^ JKoUld te'pbft M
td God. J^ fhterefbre, to ifeev^ that Re kiiSt^
bbth what wjis in thfeir rftouihs drid hfe^riS,
and to ebttvinee them of their guiltinefs in th^t
refumed ; and on what follows aS a beginning which he accufeth them of, attlwdrS tHei^i fey i
or continuation of a prophecy ^ for the time to
come, and of the terrible day of the Lord }
after the former Words inferted fbf fhewing
them what was the caufe of that judgment of
famine at prefent upon them, and by What
means they might remove it, fbf the fault
here objeded to them, is much the fartie with
pafticiilat deelaratibri of what f he^ laid. If ye
fey^ what have wfe fpoken igairift' ttiee ? k' i4
this, ye havefdid, it is vain tofefi/i Gbd, &S.
Ye have Md fo',- at leaft fhbbghf ifi yotiif
hearts,- Which ia all dii(: with fj>eiKifig, ih tfii
eifsbf God. // is vain to fir've God, ~\'^ ii\^
Q'n^ Shav ttbbd Elohif^: Thfc Gfe^l^ dhd
that mentioned in the laft verfe of the fofego- afieJerit LafHia^ W ii vdin ibatfttvtW GSd, U
ing chapter. However we make or judge of if they had f6ad i3l^ Obed, he t^i fetvetB^
the coherence, the meaning of the wocds \ii i6t Abodj tofef^e: birt I db hot fiipjjo'fe thefn
themfelves will be the fame, jour words huvi t® haVfe fead f5,> B*t Ml^ tcf lisfye" gr\^'^n' tfi'^
been fi out againft me, ' ftout and great. Of fr^ Weaning as tfiey' fHbtfglit' ibhVerii'dW, folfifii
folent words have ye fjx)ken againft me, fiiith all one to fay. It is in vain' to do fiach a thin^,
Jbarbinel > and that will be the fenfe hoWevef ©fy He' is ■^'ain thdt dotfr ftfch' i thiii^ •, tM
fiteanihg of both bteing. If iS to rio' pu*-p6f^
that- he doth fuch a thSgi or he Ibofet'h his la-
fedur that doth it,' he gefe nothing by" it, ai' thS
CMdee here pafephrawtR It, fie gairts fidihi^^,
which ferve^s the Lofd. ft is vaifi : tb'vnx, to
him' that fo dotli : though' it may, a^ ° Sbi^^
tfhink, be referred tb Mm fb' v^/hohlit is d'bnel
/•. &. rtty profit to Gbd if a^^' ferve hiitt': acf^
cording to* wKat i^ feiU, 7<^ x'xiirv.' 7. *' If
thotf be- fighte&e(s,- what ^iveft fhoid M^? iyf
•wkctt reMveth be of tiUna haiid? blit'Ae fbr-
rfier' is the plkiner. Thfe dJ^preittoH giVeS't'cJ
ftippofe, that they ferS'^^d Gbdj and'tHiS fup-
pofition the' .?)^/^* taking ihre'ndersr, M vdTft
ha>ue ive ferved Gody and (0 it Well a^teers vs'TtK
Wh^ follows, and' what profvf is it that wS
ha'Of kep his or^diMftei \What" J^ami^tf, ot*
. ■. ^ ■ . ■ -s^edith;
*■ Sei Cyril. « See Abarb. •• As Aben Ezra notes, This Prophecy is TJ^J)^ Leatid»- concerning the- time
to come. ' Abarb. and fee the Grtelt. " See VUlg. Lat. Chald. Syriicit, &c. Ribera, «:c. '.Vat.andft*
C»lv. >" See Abarb, here, anion Ezeic. xxxiii. 30. 2 Ab«l^, » Read'Job'xxii. i, j. ' "'
there be fome little difference between " Tran-
flators in exprefling it. For all look upon it to
denote that their words were Ibeh as would b«
irkfome, grievous, and burthenfome to any
man, and overcome his patience, by calling
hard and odious things on him undefervedly j.
and fo (God {peaking in the language of men)
looks on them as to himfelf v ' or, that cheif
Words were more and more infolent againft him.
Tet ye fay, wherein have we f-poken fo' mucif
againft thee. The words fo w^fi^'are filpplied^
or added above what is in the letter or the;
Hebrew Text •, I fuppofe to exprefe what Somef
(as namely "" Kimchi) obferve that the WOttt
13"i;213 'Nidbarnu, being ina paffive form' tiiough-
adive fignification, implies more than irt JP
fimple adive form, fo as to denote not only
17^
A C 0 M M E NT A R f
Chap. Hi.
wealth, have we gained ? (kith the Cbaldee,
(as if it were for Mimmon\ fake only that they
ferved God, and fo indeed not God at all, but
Mammon.)
His ordinance, or as in the Margin, bis ob-
fervation,'] i. e. that we have obferved thofe
things that he hath commanded us to obferve.
"What advantage have we gained by it ? yea
though we have -walked mournfully (or as the
Margin hath it) in Mack, •■ which is the habit
of mourners : or, as Others, with bowing down,
or the like fubmifs gefture, before the Lord of
hqfts ; and mewed in our behaviour all figns of
penitence, and "^ awful fear of him by mourn-
mg, fafting, and humbling our felves in con-
trition of fpirit (as the Chaldee hath it) before
him and the like. Which laft words Abarbinel
feems to expound otherwife, viz. " We have
*' not only not gained any thing, but withal,
*' have been forced to walk mournfully and
*' afflidtedly before the Lord, /. e. becaufe we
*' have kept his commandments." But the
former conftru(5b'on feems plainer, in that the
particle D Ci, that, or becaufe., with which
the h]^ foregoing member of the fentence is
joined with what goes before, is here again re-
peated with a copulative conjundion, that we
have done that, and that we have done this.
Their complaint (accordmg to him) was, that
there was no profit in ferving God, either on
God's part or their own, no advantage to
either ; and therefore that it was a vain labour :
they were happier that faved themfelves that
trouble ; fo it follows.
And now (or ' now therefore) we call the proud
i>appy.'] Pi-oud, infolent, prefumptuous men,
who will not be kept in by any bounds, nor
obferve God's ordinances, as we do, nor walk
humbly before him, ' but tranfgrefs all laws of
religion and juftice. [The fame word ufed,
Pfalm idx, 13. fubftantively is rendred /inWf/,
or prefumptuous Jins ; but here adjeftively, pre-
fumptuous Jinners.'] Such we look upon to be
in a condition, more to be envied and defired,
than pitied or. feared for, inafmuch as they en-
joy all Wordly pleafures and profperity, nor are
overtaken, or, as far as we can perceive, like
to be overtaken with any punilhment or mif-
chief, in their perfons, or any belonging to
them ; yea fo far is it from that, that they that
work wickednefs (fet themfelves purpofely to
do it) dre fet up (or built, as the Margin hath
it, for fo the word 1333 Nibnu literally figni-
fies) ;'. e. are firmly eftablifhed, like a new
building, faith ' One, not likely quickly to fall
or decay. They flourifh in their offspring, fay
" Others, alluding to the name p Ben, fon,
in refped to whicn the verb that fignifies build-
ing is ufed for to obtain children, and fo by
Ours rendred. Gen. xvi. 2. and xxx. 3. i. e.
they raife their houfes and families, as * One
paraphrafes it here : " they are not cut off, but
leave a numerous pofterity to keep up their
name ; or generally, they flourifh and profper
more and more, all things thrive and profper
With them, yea, farther yet, they that fet
themfelves fo impudently to fin, as to tempt
Cody as if they did it on purpofe to try and
prove him, whether he could or would puni(hi
finners, and to provoke and dare him to do
his worft, to execute judgment jf he be a God
of judgment ; even thele are delivered, and
efcape without any of thofe punifhments in
the law, or by the Prophets threstned againft
obftinate, impenitent finners. Thefe are the
words, or thoughts of thofe unfound ones in
their religion, and unfincere in their- pradtice,
who, looking on what they faw af prefent,
and not on what fhould certainly in due time
be made manifeft for clearing God's juftice,
and his perpetual love to good, and hatred bf
evil, did hence take occafion of queflrioning
whether there were any juft Judge or judg-
ment : and of repining and murmuring againft
God's ordering of the affairs of men, and fo
of contemning and fetting at nought what was
by the Prophets, reproving them for their fins,
and calling them to repentance for removing
fuch judgments as were on them, or prevent-
ing of others, faid unto them. . Who they
were that faid thefe words, and when they
faid them, and concerning whom, it is not
particularly expreffed, R. Tanchum therefore,
as he did alfo, chap. ii. 17. looks upon them
as reprefenting words which fiiould in time to
come be fpoken by Ifrael in captivity, fuch at
leaft, as if they did not fpeak or profefs, yet
might feem to have occafion to do it. And
that they are here recited for reproof to them
that fiiould be impatient under the length of
their captivity, and forfake their religion, and
fpeak thus in refpeft to what they fhould per-
ceive of the profperity of heathenifh nations
notwithflanding their impiety : to which is
added in the following words a declaration,
that thofe that endure patiently and ftick to the
truth, fhall in the end be rewarded in the befl:
manner, as in the two following verfes, Then
they that feared the Lord, &c. and then is
added a mention likewife of the punifhment of
thofe that are not fo affeded, and the punifh-
ment of the wicked injurious nations alfo, (as
he faith, ver. 18. and chap.lv, i. then fhall
ye return and difcern between the righteous and
the wicked, &c. Behold the day cometh that
fhall bum as an oven, &c.) But as to the
former part of his words, it cannot be made
out of what is here fpoken, as neither out of
the laft verfe of the fecond chapter, but is de-
ftruftive to the right meaning of them.
T'he words being diredted to them that were
returned from the Bahylonifh captivity, mani-
feftly concern the behaviour of them now again
fettled in their country, which was not fuch
as it ought to have been, and therefore they
are reproved for it ; that which is here ob-
je6ted to them, appears to have been a fin of
impatience and blafphemy againft God, and
his providence and juftice, of which too many
or moft of them were guilty •, yet not all, for
while the difcontented ones among them fpake
thus impioufly of God and his juftice, there
were
■ P Druf. « Abu Walid, and R. Tanchum. » Vulg. Lat. • R. Tanch. ' Abarb. • Grotius. Se«
Rib. and Chr. a Caftro, « Stoke*. J Rtbera. ' ., ^ x "
Chap. III.
on
MA LA C B I
17^
r
were others that feared the Lord, and fpake
among themfelves otherwife, as is manifeft by
the next words. But he feems to mean it of
the time of the captivity, that they are now
under, and a future judgment yet to come,
wherein he is manifeftly wide of the matter,
and pafling over the times of the Prophet, and
the prefent people of which he fpake, trans-
fers the words to fuch times as they do not pro-
perly concern, times now prefent and yet to
come : and taking no notice of that day of the
Lord, which was here prophefied of, as then
indeed to come, but which is long fince come,
would have another yet on earth to be expefted,
as if the Lord, the Meffiah^ wliofe coming
was that day, were not yet come, which is
the common error of the J^i^'J, which hath
been already difcovered, and will in confider-
ing the following words be farther difcovered,
if God permit.
As for what, therefore, is fpoken by way
of reproof and comfort, it muft be applied to
the right perfons concerned therien, which
doubtlefs were in the firft place thofe of that
prefent time, and then fuch as fhould fucceed
them betwixt that and the deftrudion of Je-
rufalem by the Romans ; the completion of that
day of the Lord's coming, both before, ver. 2 .
and after chap. iv. i . fpoken of Thofe at that
prefent for the moft part of them murmured
againfl: God's juftice, in the manner here de-
fcribed, yet, then mean while (as it follows
in the next verfe,) they that feared the Lord
'' hearing what the Prophet faid, fpake often one
to another. The word, often, is not exprefled
in the Hebrew, and therefore the words are
by Others rendred, only fpake one to another.
But our Tranflators thought good to fupply it)
as being included in the word IIUIJ Nidbaru,
according to what we have feen to be obferVed
by feme of the force of the verb in this form
on ver. 1 3 . What they fpake is not here ex-
prefled, except we render it otherwife, as
* Some do, fpake one to another, faying, cer-
tainly God hearkneth and heareth, &c. as if
the words following were thofe that they fpake.
But this ^ feems fomewhat harfh, in regard that
the copulative, and, which is in the original,
'in 2iyp'1 F/zyc^f/^, and the Lord hearkned, is
wrefled to another fignification. It is more
eafy to underftand it thus to be meant, that as
the wicked fpake much among themfelves, fo
thefe alfo did, but contrary things •, they againft
God's juftice, " thefe in vindication of it, be-
lieving what the Prophet faid, and expedling
the completion of it : and what they faid was
not in vain to them, for the Lord hearkned,
and heard it.
But before we proceed to thofe words, we
may here take notice that as Abarbinel (as we
fliewed) differs in the underftanding of this
word "l^nj Nidbar, in the 1 3th verfe, fo here
he goes much more wide from them, taking
it in clean another fignification from that which
he himfelf gave it there, and Others both
here and there give it. For here he would
have the words rendred, as continued with the
Vol. L B
'' See C»lv. ''■ Jun. Trera. and Dutch Notes, »
former, and part of what thofe blafphemet-s,
before mentioned, faid, tjiz. that then they'
that feared the Lord were defrayed, from ano-
ther fignification that the fame root hath, and
is ufed in, as in other places according to him
and fome others. So in 2 Chron. xxii. 10.
13"im Vattedabber, and fhe defiroyed all the
feed royal ; and from it is the noun 111 De-
ber, which fignifies the plague, or fuch deftruc-
tive ficknefs : fo that according to him the
fenfe is, that when the prefumptuous fmners,
that work wickednefs, are fet up, and though
they tempt God by expofing themfelves to the
greatefl dangers, are yet delivered ; then at
that very time they that fear the Lord perifh,
are cut off and destroyed, one together with
another, Vk el, to, being here the fame that
ay Im, with, (or, are by evil accidents in-
tangling them, made deftnidtive and caufes of
perdition one to another,) as if the hand of
God were upon them to confound and deftroV
them. Thus far he would have the words of
thofe that fpake againft God's juftice to reach,
and then the following words, the Lord heark-
ned, &c. to be an anfwer from the Prophet to
them ; as if he fhould fay to them. Know
and confider that to all this that you fay, God
hearkneth and heareth it, and that both the
rightcoufnefs of the righteous, and the wicked-
nefs of the wicked are as manifeft before him,
as if all were written in a book of remem-
brance, that it might remain many days, till
the time of due recompence and reward, l£c.
And the fame way of expofition with him
doth Arias Montanus follow, and gives it as
his own conjedure or opinion, probably having
feen Abarbinel, elfe he would fcarce have fal-
len in fo fully with him here, as he doth in
many other places, without mentioning him
in expofitions lingular to them : and this he
commends as moft agreeable to the words, but
I fee no reafon to be of his opinion, but choofe
rather to follow that interpretation which our
Tranflation, with the mofl both of Jews and
Chriftians, gives, not making thefe firft words
a part of thofe ftout words which the wicked
fpake againft God, but a declaration of the
behaviour of thofe that feared God ; and the
following, of the good confequence thereon.
So R. D. Kimchi perfpicuoufly expounds them
and the following. " The former words were
the faying of thofe who did not underftand
the ways of the Lord and his judgments ;
and when thofe that feared the Lord heard
thofe words from thofe men, who denied
the providence of God over thefe things
below, they fpake one with another and
multiplied, or often repeated thofe words,
and argued the matter, till they found by
their underftanding, that all his ' ways are
■' judgment, that he is a God of truth and
without iniquity. And the Lord hearkned,
i. e. God bleffed for ever attended to their
words, and gave them their reward for this.
' And a book of remembrance was written be-
' fore him, a proverbial exprefTion according
' to the language of men, among whom
b b " kings
See Pifcat. ^ See R. D. Kimchi. « Deut. xxxii. 4.
174-
A COUMENTARY
Chap. III.
*' kings write a book of memoriak ; (for always think of, or meditate in the ways of
there is no forgctfulncfs with God,) accord- the Lord, and the knowledge of his Godhead,
*' ing to what is faid, hlot me out of thy booky
" Exod. xxxii. 32. and every one that pall
" be found written in the book, Dan. xii. 2."
Thefe words of his we have fet down at
lai^e, becaufe they give exaftly that notion
for his name is himfelf, and he (himfelf ) is his
name. Jben Ezra underftands it of the wife
in heart, who know the fecret (or the myftery)
of the glorious awful name. He feems to
allude to what is faid, Pfahn xxv. 14. The
concerning the diftindion of the words from fecret of the Lord is with them that fear him.
the former and the fignification of the verb
^1313 Nidbaru, which our Tranflators choofe
to follow. And it is that wherein moft both
Jewifh and Chrijiian Expofitors do well agree ;
as likewife in what is meant by what he faith,
and the Lord bearkned and heard it, and a
book of remembrance was written, viz. that
the Lord took due notice of what was faid,
(both by bad and good, fay '' Some ; which
though it be true that he doth fo, yet here
more particularly it feems to be referred to the
good,) and kept it in perpetual remembrance,
in the regifter of his memory, if we may fo
fpeak, as certainly as if it were written in a
book, according to the cuftom of men % who
R. Tanchum faith that the word ^2tyn Chofljebe
rendred that thought on, imports or includes
honouring and magnifying -, according to the
ufe of the word 31ti;n Cha/hub, for one in
dignity and high efteem : fo that it may be
expounded, fuch as knowing the fecret of
that glorious awful name, do accordingly
magnify it. The Greeks that reverence his
name.
It will not be any great digreflion to look a
little back, and fee how the Greek renders the
word 11313 Nidbaru, of which we have al-
ready fpoken, becaufe they feem to differ from
the Latin and other Tranflations, rendring it,
xartXciKiitrav, which ufually fignifies to war-
note down in writing, or caufe to be regiftred, mur or fpeak againfi, or to fpeak of with dero-
fuch things as they would not forget, but be gation. Thefe things (faith that Tranfiation)
fure to call to mind, and fhew that they took murmured they, that feared the Lord. So that
due notice of, as meet occafion and opportunity S. Hierom, to give their fenfe, faith that they
fhould ferve ; to reward thofe that had done took the words they that feared the Lord ironi-
them any fervice or deferved well, or whom
they had a mind to do good to. Of God's,
book, and things being written in it, there is
•we know often mention in the Scriptures, be-
fides thofe places which Kimchi recites, both
in the Old and New Tefiament ; and every
where is much alike to be underftood, viz.
cally, viz. for fuch as made fhew of fo doing,
but did not truly and really fear him ; and fo
to belong ftill to thofe who fpake thofe ftout
words before mentioned : except we fhould
think that they took it, as if even the righte-
ous were, by what they faw of the profperity
of the wicked, moved to fpeak otherwife, than
that the things fpoken of are as furely known, they ought, of God's juflice and providence, as
and had in remembrance with him, as if they
were written down before him. And fo where
the books are faid to be opened, it is the
making manifeft his knowledge of thofe things,
by his paffing fentence on men accordingly for
the Pfalmifl by the fame confideration was, as
he confefTeth, almoft moved fometimes to do,
Pfalm Ixxiii. 2, &c.
But befides this fignification it hath another
given it, viz. * to fpeak much, to overwhelm
good or bad : fee Dan. vii. 10. and Rev. xx. with fpeaking, to fpeak one down, as we may
12. and Ifaiah Ixv. 6.
The book of remembrance, is here faid to
be written for them that feared the Lord, and
that thought upon his name, viz. to give them
afTurance that their faithfiilnefs to him, ' how-
ever he did not prefently reward them openly
for it, yet was duly taken notice of by him,
and in due time he would make it known by
his diftinguifhing them from the wicked, and
his great care of them to preferve them from
thofe heavy judgments, and that deftrudion
which fhould feize on the others, as will ap-
pear in the following words.
But before we pafs to them, we may take
notice of what is by Some obferved concerning
the fignification or force of that word which is
rendred, and that thought upon his name, viz.
fay, which if it be here taken, and may be
ufed in a good fenfe, only for much and ear-
neft fpeaking, then will it be but the fame
which our Tranflation gives, and Some as we
have ke.n obferve to be the import of the
word, viz. that thofe that feared God, hearing
what Others impioufly fpake, derogatory to*
God's juftice, did in zeal to his glory fpeak
much and often, and earneftly one to another
in vindication of it, and to cry down the folly
of thofe blafphemous ones, and ■ hinder one
another from doing as they did. But whatever
may be thought of this, the plainefl: meaning
will be that which we have given, agreeably
to our own Tranflation, and that way which
moft Expofitors (as we have faid) take ; and
according to that way have we a clear pafTage
that it imports not a bare thinking of, but a to the next verfe, wherein the Lord having
due efteem and awful regard of, fo as with all alTured them that their words are had in re-
care to avoid all things that may tend to the membrance, and their reward with him in- due
difhonour of it ; conftantly to endeavour fo time to be manifefted ; he proceeds farther to
to walk as befeems fuch who profefs to know declare it, and to affign a certain time of it.
God and to ferve him, as always in his pre-
fence, and with refpedt to him, and fear of 17. And they fhall be mine, faith the Lord of
him. Thofe, faith Kimchi, are meant who ho/is, in that day when I make up my jewels,
2 and
? See Cht, a C»ftro, Mcnoch. Tirin. « See Efthei ri. 1, &c. f R. Solomon, » Steph. Lex. * R. Solomon.
Chap. III.
on
M A L A C H 1.
^1^
and J will /pare them as a man fpareth his
own [on that ferveth him.
And they fiall be mine., faith the Lord of
boftsy in that day when I make up my jewels
(or fpecial treafureSy as the Margin hath it,)
fl?f.] According to this reading by Ovirs and
■ feme Others followed, the meaning will be
plain, that though God fuffer his, who are his
jewels and peculiar treafure, to lie for a while
mingled with the rubbifh and drofs, without
diftinftion made betwixt them, yet there (hall
come a day of difcrimination, in which he will
fever them one from another, and make up,
and take into his peculiar care his precious
jewels, and rejed: and caft away what is vile
and rubbifh ; and then (hall appear who are
his, and who are otherwife ; though till then
it may not appear, yet by what befals them as
to the ordinar)' affairs of this world, it may
be judged that he rather owns the wicked, and
thofe that tempt him, than thofe that fear him,
and duly think on his name : but then he will
put a diflrinAion between the vejfels of his
wrath, and the vejfels of his mercy, Rom. ix.
2 2, ^'},. vejfels of honour, and vejfels of difho-
nour, 2 Tim. ii. 20.
But if this rendring pleafe not any (as a
learned ^ Critick feems to except againft it,
both for rendring mine, and likewife make up
my peculiar treafure, as harfh and unufual ;)
we have another by moft of Interpreters given,
viz. they fhall be to me, in the day that I fhall
make (or, in the day that I fhall do what I laid,)
a peculiar : (o joining the lafi word in order of
conllruftion with the firft, (as ' Some exprefly
note that it ought to be) and not joining it with
the word make, as if it were governed of it,
viz. they fhall be to me a peculiar in the day
that I floall make : and the fenfe is plain then
too, there fliall come a day of difcrimination
by me defigned, and then, though it doth not
yet appear that I make any difference between
the wicked and the godly, in that day there
(hall be put a manifefl difference between
them, by my feparating the godly to my felf,
-and by taking a fpecial care of them, as pecu-
liarly belonging to me, and which I will pre-
fervc as carefully as men do what they moft
efteem, love, and delight in.
The word T~\7yD Segullah, rendred by Ours
jewels, and in the Margin fpecial treafure, is
taken to denote any choice thing of great price
and elleem to any, and which he looks on as
his own proper goods, and chief in his care ;
as " of filver, gold, or precious flones, which
he lays up in his treafure : and fo ufed for any
thing which he takes fpecial care of to preferve
to himfelf. Such it was promifed to Ifrael for
a fpecial privilege and preeminence above all
nations, that they fhould be unto God, as
Exod. xix. 5. If ye will obey my voice, and keep
my covenant ye fhall be rnVjD Segullah, a pe-
culiar treafure to me above all people. And fo
Deut. vii. 6. where is nVjD Dy Am fegullah,
a fpecial people. " And Pfalm cxxxv. 4. the
Lord bath chofen Jacob unto himfelf and Ifrael,
Ip^JoV Lifgullato, for his peculiar treafure.
It is a privilege that they ftill boafl much of,
all that can pretend to be of the race of Ifrael \
but it appears to be reflrained by the fame
limits that the name of Ifrael is, and agrees
only to fuch who truly defer ve that name,
viz. the true Ifrael of God: as all are not
Ifrael which are of Ifrael, Rom. ix. 6. fo nei-
ther are they all his, mVjD Segullah, his
jewels, his fpecial treafure, his peculiar people,
but only fuch who are ° the true Ifrael of God ;
fo here out of all Ijrael doth he fay, that in
that day, only they that feared the Lord, and
thought on his name, fhould be to him,
niJD Segullah, a fpecial treafure or peculiar
people. Which title, as well as that of Ifrael,
in the New T^eflament being transferred unto
Chriflians in Chrift, who gave himfelf for us,
that he might redeem us from all iniquity, and
purify unto himfelf a peculiar people, Titus u.
14. and fo I Peter ii. 9. we cannot but like-
wife look on, as bounded with the fame limi-
tations ; and therefore they that will have com-
fort in it, muft approve themfelves not only
Chriflians in name, but in deed, by abandon-
ing all iniquity, by being pure and zealous of
good works, by being an holy nation, and
fo fhewing forth the praifes of him who hath
called them out of darknefs into his marvellous
light. By having thefe conditions in them
muft they approve themfelves his fpecial trea-
fure. Ordinary ftones will not pafs for jewels
with him, nor rubbifh and dirt for treafure in
the day of trial, though till then they may
not be perhaps difcovered.
This diftinftion between the Jews here
fpoken to, is faid fhould be, in the day which
he fhould make (or bring on them) or the day
wherein be fhould do, what he determined to
do, or faid he would do, for both thefe fenfes
are the words 'rXli\) ij« "Hys Afloer ani Ofeh,
capable of, and fo are by Some in the one, by
Others in the other way rendred, all much to
the fame purpofe ; In the day which I fhall
make or bring to pafs, fo R. Tanchum, and
fome in Vatablus ; and fo the Greek. In the
day of judgment wherein I fhall execute judg-
ment on the wicked, faith Kimchi. They fhall
be to me in the day wherein I do, or make, for
a peculiar, faith the Vulgar Latin, (not as the
Doway Verflon renders, in the day that I do
to my peculiar.) The fame way Others take j
and that fo thofe words fhould be rendred by
themfelves indefinitely, viz. in the day which
I n:ake (or fhall make,) or wherein I do, (/'. e.
will certainly do.) And the word peculiar not
governed of that juft in place before, viz. do
or male ; but be referred to the foregoing,
viz. they fhall be to me, may be confirmed by
their coming again in the fame manner, chap.
iv. 3. in the dry that I fhall do or make,
without any thing added after it. Yet doth
the ancient Syriack Verfion make the laft word
to be governed of that immediately preceding
it, as Ours do, though rendring that otherwife
than
' Jun. Trem.
■" Kimchi in R«d.
■■ Druf. on the place, and in Qiiaefit. per Epift. Eph. i.
» Deut. iv. 2. • GaL vi» 16.
' Aben Eara, and R, Tanchur
176
A C 0 M M E N r A R Y
Chap. III.
than Ours, viz. a congregation^ 'They Jhall be
mine in the day when I Jhall make a congrega-
tion. So the Latin Tranflator points it, al-
though poflibly by otherwifc diftinguifliing the
words, it might be rendred. They Jhall be to me
in the day, -which I make, a congregation. R.
Solomon Jarchi feems to give an expofition
different from all thefe, to this purpofe, " In
" the day which I make a referved treafure,
" /. e. which I have treafured and laid up
" with me, therein to perform (or pay) my
" recompence." And if it were fo underftood,
the expreflion would agree with that, A^s i. 7.
wherein fpeaking of thofe times. In which
they expefted that Chrift ftiould r^ftore the
kingdom to Ifrael, he calleth them times and
feajcns "which God had put in his own power.
But whatever differences inay be betwixt
Expofitors as to the rendring the words, the
day in them fpoken of is ftill the fame, viz.
the day of the Lord's coming., mentioned before
in this chapter, in the fecond, third, and fifth
verfes, and again in the following chapter, in
the firft, fecond, and third verfes ; namely,
the day wherein God ftiould execute his judg-
ments on the nations of the Jews., for work-
ing revenge upon his enemies, and redemption
to thofe that fear him, and revere his name.
Though fuch difcrimination fhall be fully made
between all the godly and the wicked at Chrift's
fecond coming, the general day of judgment,
(to which, therefore, what is here fpoken is
by f divers referred,) yet certainly here what
is faid, refpedls more particularly the nation
of the Jews., and the time of that national
judgment denounced againft them. What hath
been before faid, and what is here faid, and
what fliall be after faid in this prophecy, will
not be fo properly applied, and clearly under-
ftood by applying it to any other : mean while
may the words well be accommodated, to any
other people with whom it ftiall be fo, at any
time, as it was then with the Jews, and whom
Gpd fliall in like kind vifit with a national
judgment or exclflon •, '' what to them hap-
pened being to Others for example, and like-
wife to that great day of difcrimination, the
day of 'the general judgment ; yea, likewife to
the day of death, as for what concerns parti-
cular men ; but ftill thofe whom the words
feem properly to concern as here fpoken to,
and of, are the nation of the Jews, then in
being in their own country, a nation feparate
from others, and bearing then the name of
the Lord's people. In that day when the Lord
^lall do fuch things, he will ftiew by making
a manifeft difference, who are his, and who
are not his : his ftiall be feparated from the
,reft as his own ' peculiar, from fuch as he will
not own or regard ; and when he executeth
judgment in niry on others, he will fpare
them, and keep them that thofe evils which
deftroy the wicked fhall not touch them, as a
man fpareth his own Jon that Jerveth him.
Thefe words are a farther declaration of
God's exceeding great favour, and compaflion
p See Chr. a Caflro. *• See Dr. Hammond on Mat.
« Pelic. and Calv. " Grotius. ^ And Munfter.
to thofe whom he would own, and look on as
his peculiar, in terms of greateft elegance and
height of expreflion. The companionate af-
fecftion of a father is great to any child, though
he be unprofitable to him, yea hurtful to him }
how much more when he is profitable to him,
and honoureth him i fo notes R. Tanchum, and
to the fame purpofe Kimchi, and other Expo-
fitors • alfo. There is another thing alfo here,
by ' Some taken notice of in the expreflion,
which may well be added, as making for the
amplification of God's goodnefs, and the con-
folation of thofe that fear and honour him, viz.
that he faith he willjpare them, which imports
that though there be found in them detofts,
and they have done and fpoken things that
they ought not, and which in rigour of juftice
might deferve puniftiment, yet as long as their
hearts are right with him, and they fincerely
honour and obey him, and have reverent
thoughts of him, he will forgive their tranf-
greflions, and in great mercy fave them, when
he will ftiew no mercy to the wicked, but
according to their deferts in feverity deal with
them.
18. Then Jhall ye return, and difcern between
the righteous and the wicked, betwern him
that Jerveth God, and him that ferveth him
not.
"^en Jhall ye return and difcern between, &c.]
Then, when that day ftiall come, fuch an al-
teration of things ftiall there be, that though
you now think all things go alike to all, or
rather for the worfe to thofe that mofl: fervc
God, yet then you ftiall change your minds,
and difcern that God did always obferve the
adions of men, and put a difference between
the righteous and the wicked, thofe that ferved
him, and thofe that ferved him not ; though
till now he did not make it fo apparent to men
of corrupt judgments.
Some difference here is betwixt Interpreters
in rendring, and expounding thefe words,
" Some following a reading that is in fome co-
pies of the Vulgar Latin, (viz. i^ ccnverti-
mini, and be converted, or return) give us to
take it as an exhortation to thefe wicked ones
who fpake blafphemoufly of God's juftice to
return and repent : and then they ftiould difeem
that diftindion between the righteous and the
wicked, which they would not now perceive.
And with this reading the Tigurin »■ Verfion
alfo agrees ; fo it will found, now tberefort
return, &c. to which will be reduced alfo that
expofition of Pelican, If ye Jhall repent, ye
Jhall dijcern. Others following another read-
ing, which " Some obferve to be more corred,
and indeed comes clofer to the letter in the ori-
ginal, though that admit of both ; viz. 6f
convertemini, and ye fhall return, or be con-
verted, underfland it of the late and bootleft
repentance of thofe blafphemers, )• or a conver-
fion which they ftiall be forced to, by what
they ftiall then, nill they, will they, necef-
larily
xiii 49. ' R. D. Kirachi. • Rib. Druf. Tarn. &o
* RibcM. \ See Lyra. ' : .
chap. IIJ.
on
M A L A C B L
177
Ikrily difcern and acknowledge of the "" diffe-
rent condition of thofe that ferve God, and
thofe that ferve him not. "With this rendring
agrees Ours, and they " alfo who render, then
being converted, or returning, you Jhall difcern.
A late very learned '' man would have it ren-
dred, and ye Jhall again fee ; that the meaning
may be. Heretofore, when I blefled my church
with profperity, then did appear a manifeft
difference betwixt the righteous and the un-
righteous i now becaufe my whole church is
under afRidion you deny that difference, but I
will make or bring again a day wherein ye Ihall
again perceive that diff^ence. Now all thefe
look on the words as direded to the wicked,
who thought it vain to ferve God, as if he
took no notice of what was done by men,
fpoken to ver. 13, 14, 15, ' There are who
think, they may be taken as direfted to thofe
that feared the Lord, next before fpoken of,
as if the meaning were, that fuch a change of
things (hould be, that though now they could
not perceive any difference betwixt themfelves
and the wicked, yet then looking on what was
come to pafs, they fhould evidently difcern it,
and perceive God's efpecial care over them,
and that fo here is a change of the perfon,
which is not unfrequent in the Scriptures : for
whereas before they were fpoken of, in the
third perfon, they are here fpoken to in the
fecond. But without nicer enquiry into the
perfons fpoken to, and the nature of the con-
verfion or returning here mentioned, of whom,
or whether true or falfe, it may fuffice as to
the meaning, to take the fcope of the '' words,
to be as at firft we intimated. That fuch a
converfion, turning, or change, fliall then in
that day be in the face of things, that all,
both the godly and the ungodly, looking there-
on, fhall neceflarily fee that there is no place
for doubting of God's juftice, in his ordering
of things for the punifhment of the wicked,
and prefervation of the righteous, and that he
always doth put a diftinftion between them,
though to men judging by the prefent outward
appearance of things, it is not always fo appa-
rent. It fhall be made beyond all doubt appa-
rent in that day. By this, faith ' Vatablus,
he points out the future refurredtion : and fo
lihink ' Others, as well Chriftians as Jews, as
exprefly * Abarbinel, who therefore interprets
this returning of the fouls of men, returning
to their bodies at that day ■■, for the thing in
it felf is true, as to a general diftinftion between
all the righteous, and all the wicked that ever
were, or fhall be in this world. At the refur-
redion of the dead, and the general judgment,
there Ihall be an apparent difference made be-
tween them, and the one feparated from the
other, though before in this world mingled one
with another, as when a fhepherd divideth his
fheep from the goats. Mat. xxv. 32. and we
willingly grant that the words point at that
day, fo as to put us in mind of it, and warn
us to think thereon. But we do not look on
^ See Wifd. v. i, &c. » Jun. Trem. and Druf.
SanAius. ' Edit. Steph. in folio. ' Qecolamp.
^ 2 Peter iii. 9, and fee Mat. xxiii, 34, &c. and Luke xiii
Vol. I. C
that as the primary and proper fcope of this
prophecy, but that it defcribes to us in the firft
place, and as its main intent, that national
judgment which God threatned to the Jews^
and accordingly executed on them in this
world, fhortly after the firft cqming of Chrift,
or at his coming j that word including all that
time from his firft preaching to the deftrudion
of Jerufalem. That was the day in which the
diftindion here fpoken of was to be made, and
accordingly was fignally made, as hath been
already faid, and will be in looking into the
next chapter, wherein is both the certainty of
the coming of that day, and the nature or
manner of it more fully declared, and de-
fcribed in prophetical expreffions : in finding
the true meaning of which, as well as of the
prefent words, as to the words and fignifica-
tion of them, we may ftill make ufe of the
Jewifh Expofitors, but not as to the fenfe
and intent. For that day to be meant, which
we fay, agreeable to the words and hiftory of
the times alfo, is meant, they muft by no
means grant. That thofe things belong to the
time yet to come, and are to be fulfilled, either
at a reftauration of Ifrael, and fubduing their
enemies, at the coming of their fancied MeJJias,
which with much earneftnefs they long for^ or
at the day of judgment, or to particulars at
the day of death, they will tell us ; but that
they were fulfilled (as manifeftly they were) at
that long fince paft deftrudion of their nation,
and holy city, and temple, they muft obfti^
nately deny, or they muft grant and acknow-
ledge, as we do, that Chrift is already come ;
in oppofing and denying which the whole of
their religion now confifts. This therefore in
their expounding this prophecy are they filent
of, as if no fuch thing had been. This here
fpoken (faith yiben Ezra) was fpoken to the
men of that generation, becaufe this is the end
of all the prophecies. So fay we too : for
after Malachi was no other Prophet fent to the
Jews, till John Baptifl, Chrift's forerunner,
and what is faid therefore concerned them, the
people of the Jews then being, and all their
pofterity, till that time that this prophecy was
fulfilled (as by fucceffion ftill one people) to
warn them by repentance to prevent the judg-
ment threatned and declared for that end to
them, '■ by the great mercy, and longfuffering
of God, not willing that any Jhould perijh, but
all Jhould come to repentance. But feeing the
generality of them would not be brought to
repentance, nor know the things belonging to
their peace, in that their day, as Chrift com-
plains of them, Luke xix. 42, 44. the judg-
ment was, fo as here defcribed, then in God's
appointed time executed, and fuch a diftindion
and difcrimination, as is here fpoken of, vifi-
bly to all the world made, in the prefervation
of fuch among that people who feared God,
and believed in Chrift, and the deftrudion of
his enemies.
•■ Lud. de Dieu. ' Pet. a Fig. " See Calvin and
s The laft page bqt one of his Comment, on the Prophets.
.34.
c c C -H A p.
178
A C 0 M M E Nr A R Y
CHAP. IV.
Ciiap. IV.
confcnt with them, there is no reafon, yea
much to the contrary, that they may not
thereby confirm them in their error, as if Chrift
were not yet come. Yet what might move
fome Chriftians fo to do, we Ihall perhaps have
occafion to fee, when we come to the 5th
verfe. Mean whiJe we take that which we have
given, viz. that this concerns primarily that
national judgment on the Jews, not many
years after Chrift's coming, (about forty after
his death) executed by the Romans, the inftru-
ments of God's wrath on them, in that terri-
Verse 1. For behold, the day cometb that
Jhall burn as an oven, and all the proud,
yea, and all that do wickedly pall be jtubble :
and the day that cometb pall burn them up,
faith the Lord of hojis, that it pall leave
them neither root nor branch.
^OR behold the day cometh, &c.] The con-
nexion and neceflary coherence of thefe
words with the former, as being, as we fdd, ble deftruftion of their city and people, to be
a declaration of the certainty of the coming of the trueft and moft proper way of expounding
that day in them fpoken or, and a defcription the words •, and according to that fhall proceed :
of it, is fo apparent as that it may feem no however by way of accommodation allowing
reafon why they (hould be fevered from them, them to be applied, either to the particular or
and. made the beginning of a new chapter, general judgment, to be expeftcd by all other
and therefore by Some are continiwd with them. men. And though we cannot confent with
But we need not much infift on this, the di- the Jews in their opinion, yet may we take
ftindion of chapters not interrupting the fenfe. notice of fome things that they fay for illuftrat-
As to the fcope of them it is well given by a ing our own •, or for fhewing the incongruity
learned • man, viz. that they are an image or
defcription of the final judgment on the Jews
(in their deftrucftion) and an image of reprefen-
tation of the laft general judgment on all man-
kind. That was certainly then to come on
the Jews (if not prevented by their repentance,
as it was not,) when the Prophet then fpake
this, but is long fince come 5 this is yet ftill to
come, but Ihall in God's appointed time, as
certainly come, as if it were already prefent.
Of both, therefore, it might then be faid ;
Behold the day cometh, i. e. fhall certainly
come, and the defcription is fo full of terror,
as that it may well be applied both to the one
and to the other, yet certainly was it that for-
of their opinion, or for enquiry into the figni-
fication and literal meaning of fome of the
words. And by the way we fay, that what is
faid that the Jews all confent in this, that the
peculiar day here defigned is the day of the
laft general judgment, is fpoken but at large.
For indeed they do not agree in it, as Abarbi-
nel, who doth himfelf fay that it is the tinie
of the refurrection and the day of judgment,
plainly fheweth in his Commentary on this
place, and feeketh to prove that fome do agree
with him in it, but confefleth that others of
their Doftors do not, who refer it to the pu-
nilhment that feizeth on the fouls of the wick-
ed immediately after death, and that Others
mer, which the primary intention of the Pro- fpeak fo obfcurely that it cannot be pofitively
phet was here to defcribe, and to the latter are
the words appliable only by way of accommo-
dation. For to the nation of the Jews did he
then fpeak, -as a meflenger peculiarly fent to
them, to reprove them for their fins, and de-
clare to them, fuch things as concerned them,
•and not immediately fuch things as were com-
mon to the whole world, though what things
happened to them were enfamples to all other
people : and like judgments on like behaviour
' they may juftly expeft in this world alfo, be-
sides that laft general judgment which fliall in-
volve all, both Jews and other nations, which
faid of what time they underftood it, whether
of the reftauration of Ifrael which they look
for, or of the refurreftion of the dead. So
that all that can be faid, that they confent in,
is, that they do not expound it of that day
which we do, as their intereft leads them, as
we have faid, to do, though among themfelves
not agreeing in one opinion, and all erring
from the right.
Nor do all Chriftians neither agree among
themfelves in the matter. ' Some of good
note and learning going the way that we take }
with whom we may rank '' Others alfo, who
{viz. to what people the Prophet was peculi- interpret the place, not of Chrift's fecond com-
arly fent, and fpake, and when) they did not ing at the end of the world, but of his firft
feem to confider who paffing over what befel coming, though they perhaps extend not that
the Jews, according to this prophecy, expound name of his coming 10 far as we do, but in
thefe words, as primarily and properly belong- their explications of it, expound it rather of
ing, to that laft general judgment (and taking his preaching, while he was on earth, by which
in too the particular judgment of particxilar he convinced thofe hypocrites of their impiety,
men at their death, as fome will,) as many do. not fparing their fins, while they do not ex-
'Tis the confent (faith *" One) of Jews and prefly mention his terrible judgments executed
Chriftians, that it fhould be fo expounded of on the Jews in the deftrudion of Jerufalem.
the day of judgment. Why the Jews muft « Thofe alfo diflent from that opinion, which
m their own defence and maintenance of their take this day to include all the time from that
other opinions fo expound it, or elfe of fome wherein this was fpoken to the firft coming of
other time yet to come, hath been already Chrift, and *■ they alfo, who underftand it,
fhewed i but why Chriftians ftiould therein that this day began with the firft day of Chrift's
» Grot, and fee Tam. and Stokes.
• See Membly's Annotat. and Tarnov.
f m-
^ Ribera. « Tarn. Grot, and Stokes. ^ Arias Mont, and Calv.
' See Dutch Notes.
Chap. IV.
on
M A L A C^l
m
incarnation, and is to laft until he fhall again
appear in the clouds, to the laft judgment,
which certainly allow too large a time to that
day, which is fo defcribed by the Prophet, as
that day (that ' day of punifomerit, as an ancient
Arabick Tranflator, not unfitly for expreffins
the fenfe, renders it) that which he before faia
concerning a certain difcrimination to be made
to fliew it to belong to a ^ peculiar and parti- between the righteous and the wicked, fhould
cular day, *" a great and notable day of the be made evident, he defcribes in the following
Lord, wherein he fhall execute the fignal
judgment here threatned ; called again, ver.
5. the great and dreadful day of the Lord.
To proceed therefore to the explication of
the words and expreflions, which to the way
that, according to what hath been faid, we
take, are plainly agreeable, and according to
it and no other, run in an equal tenour, he
faith. Behold the day cometh, that fhall burn as
an oven, &c. We had before an expreffion
to the fame purpofe, chap. iii. 2. efpecially
according to their explication, who there read,
it, i. e. the day of the Lord's coming, the
day here again fpoken of fhall be as a refiner^ s
fire, as we faid Kimchi doth. The words as
here fet down, with behold for ufhering in the
ftrangenefs of the thing, prefixed, found out
the greateft horror that can pofTibly be exprefTed,
ajid beyond which nothing but the inexprefTible
words the effefts of it, and firft as concerning
the wicked, faying, and all ihe proud, yea and
all that do wickedly, all thofe that obftinately
went on in wicked courfes, and contemned God
and his laws, fhall be Jiubble^ and the day that
Cometh fhall burn them up, faith the Lord of
hofis, &c. Where is now therl any occafion to
fay, as they did, chap. iii. 15. we call the
proud happy, yea they that work wickednefs are
fet up, yea they that tempt God are delivered^
what fhall now become of their happinefs, and
of their glory, when they fhall be, but as
ftubble before the fire, which fhall without
delay or refiftance be certainly confumed ?
where is now that deliverance that they talked
of ? how fhall they deliver themfelves ? who
fhall deliver them } no efcape fhall there be
found for them, fuch utter <leftru6tion fhall
that day that cometh in that dreadful manner
terror of the conflagration of the whole world bring on them, as if they were clear burnt up,
at the laft day (of which tlierefore it is, as we fo that // fhall leave them neither root^ nor
have faid, ufually interpreted) can be imagined -, branch, which is apparently contrary to that
and nearer to which no terrible judgment in being fet up, or built, chap. iii. 15.
the world ever on any people executed, came This alfo is a "^ proverbial fpeech to exprefs
(or can well come) than this here fpoken of. utter deftruftion by a fimilitude taken from a
While he faith that the day fhall burn as an tree, deftroyed not only by having its boughs
oven, what doth it lefs than reprefent the con- and branches cut off, but its roots alfo plucked
dition of thofe whom the judgment fpoken of up. The Chaldee Paraphraft renders it, fhall
fhall then feize, to be as if they were fur-
rounded with fire, without pofTibility of avoid-
ing the fury and dire efFefts thereof, than which
nothing, we know, is to men more terrible -,
as if the heavens were on fire over their heads,
and made an hideous noife, and the elements
melted with fervent heat about them, and the
earth and all the works therein were burning ;
that we may take in, and fo compare with
thefe, thofe not unlike expreflions in 2 Peter
iii. 10, 12. by which ufually the terror of
the day of the laft general judgment, is thought
to be defcribed : but in the opinion of the
learned Dodor Hammond, this that is here
fpoken of, viz. that of the judgment threatned
to the obftinate Jewifh nation.
The words (as there, fo here alfo) are fuch
not leave them fon nor nephew : becaufe, faith
Kimchi explaining it, the firft fon is as the
root, and his fon is as the branch ; (but we may
rather fay, it fhall leave neither them nor their
pofterity : the Father being the root, the fons
and pofterity branches from him.) That in-
terpretation of the Chaldee being by moft of
the Jewifh Expofitors followed, Abarbinel not
feeing how that may be fo conveniently applied
to the punifhmeht of the wicked at the refur-
reftion, finds out another explication which he
thinks more convenient, vi%. That what is
faid, is concerning the good works of wicked
men, for which, becaufe in this world they re-
ceive their reward, God will not there leave
to them any rootj or branch of any command-
ment by them performed, or any good Work,
as no figurative or hyperbolical expreflions that for which they may receive reward in the day
can be poffibly ufed for fetting forth a moft
dreadful judgment can furpafs, yet fo great
was the judgment according to this prediction
executed on them, as that we may look on
them not as a figurative but real defcription of
what fhould be. What could be faid lefs to
exprefs the face of things, when their ftately
city, and magnificent temple were all at once
on fire, and none could quench it ? may it not
of judgment, according to a faying of their
Rabbins, " That he the moft of whofe works
" are evil, and the leaft part good, he is re-
" warded for his fmall righteoufnefs in this
" world, that he may be wholly punifhed in
" the world to come." This he gives as his
own opinion, though a very far fetched one»
not knowing how to adapt otherwife the words
of the text to that pumfhment of the day of
well be faid, that the day there then burnt judgment, which he here thinks to be the day
Jike an oven, and in words appofitely here fpoken of. Other opinions he mentions alfo,
appliable, though fpoken to another fenfe, as of Some, that by branch is underftood the
Ifaiahxxxi. 9. that God* s fire was then in Zion, infants of wicked men, as if they fhould not
and his furnace in Jerufalem ? To fhew how in be admitted into the world to come ; and
other-
« THVOn TnVl DVn Ab«rb, h Aa» ii. 20. i v^' f>i. "^ Druf. Compire JobxvJii. 16. f9;
8o
A C 0 M M E N r A R T
Chap. IV.
otherwife that by not is underftood the foul,
and by branch the body, with the like, ' nei-
ther root in this world, nor branch in the
world to come.
Among Chriftian Expofitors alfo they who
expound the Text concerning the day of judg-
ment, are at fome ■" difference in applying the
expreffion to the matter or thing fignihed, but
to them who go the way that we have chofen,
of expounding the Text concerning the day of
the dcftruftion of the Jews and their city by
the Romans, there is no difficulty i but the
proverbial fpeech may be interpreted as nigh to
the letter as may be, to denote, fathers and
children, the wicked and their pofterity. Well
may that day be faid to have burnt them up,
and confumed them, fo as to leave them nei-
ther root nor branch ; when at that time hifto-
ries teftify, that in die fiege and taking of the
city, tliere perifhed of them by fire, famine,
and fword, no lefs than eleven hundred thou-
fand i to which if we add thofe vaft multi-
tudes, and many thoufands of others which
were immediately and within the fpace of few
years after by the fame enemies deftroyed
(which all we may account as confumed by the
time, which is called that day, having the
authority of a Jew, Kimchi himfelf, fo far to
extend the notion of that day, and reckon all
for one continued day of definition, while he
faith, although it be faid, that the day fhall
burn them up, yet their definition fhall not
be all in one day, but they fhall go on in pe-
rifhjng, and in a fhort time be confumed) : add,
I fay, thofe great multitudes to the former, (if
there be need,) and what lefs can be faid to
exprefs the greatnefs of the defolation and de-
finition, than that they were cut off root and
branch, fo far that it is no fmall wonder that
there fhould be any remainder of them.
Thefe things are manifefl out of the hiflo-
ries of thofe times, efpecially out of Jofephus^s
hiflory of the Jewijh war, in the fixth book,
according to the Creek divifion, the feventh
according to the Latin % and Eufebius, lib. 3.
c. 5. as to the main and firfl part concerning
the deflruftion of the city, and thofe multi-
tudes that were then there gathered together,
and perifhed j and as to the gleanings of that
day, as we may call the following deflrudions
of the Jews, out of fuch other Hiflorians as
relate the great variety of miferies and calami-
ties which one on the back of another befel
them, by their pride, as it is here called, and
obflinate behaviour towards the Lord, pulled on
them. If any have not opportunity of con-
fulting thofe hiflories, he may without fartlier
trouble find enough colleded out of them by
Dr. " Hammond, in his Annotations on the
J^ew Tejiament, (in which he applies feveral
things, which by reafon of the dreadful ex-
prefnons in which they are fet down or de-
nounced, are ufually by Interpreters applied to
the lafl general judgment, and deftrudlion of
the whole world, particularly to this day of
Jerufalem, which we look on as here meant,
to fhew, that if what is here faid, in the
highefl language that a fcene of horror may be
reprefented by, be applied to what was then
really done, there will be found no great hy-
perbole, or figurative exceeding in it, but ra-
ther a plain draught, or defcription before
hand, according to which things were after-
ward afted.
By what hath been faid, appears what little
reafon there was to account the proud happy,
and thofe that work wickednefs fet up, and that
God delighted in them, becaufe at that time they
were fuffered to profper ; but whether there
were any profit in ferving God, and keeping
his ordinances, and what would be done for
them by which any might difcern betwixt the
righteous and the wicked ; that part of the
queflion remains yet unanfwered, for if they
perifh with the wicked, be involved in one
common judgment with them ; what is their
cafe yet better than theirs 1 To this therefore
a full anfwer follows in the next words.
2. f But unto you that fear my name, fhall the
fun of righteoufnefs arife with healing in his
wings, and ye fhall go forth, and grow up as
calves of the flail.
But unto you that fear my name, fhall the fun
of righteoufnefs arife with healing in his wings,
&c.] In thefe words is fafety and happinels
aflured to the righteous, in the day that the
wicked fhall be miferably deflroyed, fo that
there fhall be a manifefl difcrimination between
them. What St. Peter faith, Tlie Lord know-
eth how to deliver the godly out of temptation.,
and to referve the unjujl unto the day of judg-
ment to be punifhed, 2 Peter ii. 9. which he
infers from two examples before given, viz.
his faving Noah, when he brought in the flood
upon the world of the ungodly ; and his de-
livering jufl Lot, when he turned the cities of
Sodom and Gomorrha into afhes, and brought
them to utter definition by fire from heaven,
ver. 5, 6, 7. is here manifeflly aflerted, in
that the fame day which fhall come as a burn-
ing oven to the proud wicked ones, to burn
them up and deflroy them, fhall be to thofe
that fear the name of the Lord, as a glorious
day wherein the benign fun fhall arife with
his befl influences of comfort to them, to che-
rifh and refrefh their drooping fpirits.
It is well known that the word npIS Ife-
dakah here rendred righteoufnefs, is ufed to fig-
nify both jujlice or righteoufnefs, and alfo be-
nignity or mercy ; and both fignifications will
to this place well agree : for that falvation and
comfort, then to be reached forth to the righ-
teous, is a demonflration both of juflice and
mercy ; by it fhall be declared the righteouf-
nefs of God, whofe juflice thofe wicked ones
queflioned, faying, where is the God of Judg-
ment, chap. ii. 17. in that he now rewardeth
them for their obedience, when he punifheth
., ,1 thofe
' Talmud. Abod» Zara, chap. 1. fol. 4. col. i. " See Ch. a Caflro. " See him in his Notes on Matthew
xziv. and on Mark ziii. note S and on the fecond of Peter ill. note », and on Revelations vi. note <*, and note *,
with other places. i
Chap. IV.
on M A L A C H I.
1^1
illuftrate this expreffion. '' 'the fun ar'ifeth,
the infirmity decreafeth, that is, As the fun'
rifeth, fo infirmities decreafe. Much more of
This Sun might it be faid, that he did at his
arifing to thofe that feared the Lord, bring
healing with him in his wings to them in that
day of diftrefs, worfe than the dariceft night,
the fhadow of death it felf, which without his
arifing to them would neceflarily have fwal-
lowed up them too in defl:ru6tion, and could
not but by the apprehenfion of it, make them
as even fick at heart according to what he faid,
chap. iii. 2 . who may abide the day of his com-
ing ? fo terrible fhould it be, that all men's
hearts fhould ' fail for fear, in contemplation
of thofe things that fhould come on them, yet
even then, in regard of his falutary effedls
that his coming fhould have toward them that
feared his name, he bid them % when thefe
things, thefe terrible things fhould begin to
come to pafs, to look up and lift up their
heads, for that their redemption then drew
nigh, their deliverance from the perfecutions
by the unbelieving Jews^ which they had en-
dured, and from the dangers which threatned
them, as, except by his extraordinary provi-
dence inevitable, and his making that which
was for the defl:ru(5lion of his enemies, occa-
fion of comfort and profperity to them, may
well l^e termed healing. But we may not con-
fine it only to the refcue of their perfons, and
prefervation of their bodies, nor the outward
joy that they fhould find from that, but look
on the inward fpiritual comfort, and the heal-
ing of their ' broken hearts,^nd fainting fpi-
rits, in preferring them from failing by fear
and defpair, as a greater part of it, and there-
fore not unfitly doth Grotius interpret this
arifing of the fun of righteoufnefs with healing
in his wings, of the collation of the Holy
Spirit, which Chrifl fhould fend to his to
fhine in their hearts, and bring perfeft health
to their minds ; that Spirit of Comfort, the
only true comforter. In regai-d of both thefe,
viz. both his refcuing and delivering thofe
that feared his name, and protefting and deli-
vering them from their outward fears and dan-
gers, and perfecutions, and his inward illumi-
nation and comforting of them by his good
Spirit, fhewing himfelf in all ways a Sun and
Shield to them ; was this prophecy that he
fhould arife to them with healing in his wings,
evidently and abundantly made good to them
in that day. And certainly in all refpedis doth
that title of the Sun of righteoufnefs agree to
Chrift the fountain of true heavenly light,
who enlightneth every man coming into the
worlds " John i. 9. and whom God hath fet
forth to declare his righteoufnefs., Rom. iii. 25^
26. and the Author of all true comfort, who
giveth to his fuch joy, as fhall fwallow up all
worldly forrow, John xvi. 20. fuch joy as no
man can take from them, ver. 22. and never
leaveth his comfortlefs, John xiv. 18. but
fcndeth to them from the Father, the Com-
forter, the Spirit of truth, John xv. 26. to
d d aiide
• See Dr. Hammond on Luke i. 78. i* See Calvin, "f Baba bathra, cap. i. fol. 16. col. 2. ' Lukee xxl z6.
lb. 28. ' Sec Pfalm cxlvii. 3. " See Dr. Hammond on that place, and Tee John viii. 1 2. and xii. 46.
thofe that would not obey, and by it alfo his
mercy in fparing them, though perhaps having
many defeats in them, in that day of judgment,
as a man fpareth his own fan that ferveth him,
as he promifeth, chap. iii. 17. And this
would be a clear fenfe if we fhould no farther
prefs the lefter of the words than fo by way
of fimilitude, to denote that the fame time
which fhould be to the wicked, a day of utter
definition, confuming them as fire, fhould be
by the juftice and mercy of God to the godly,
as a fair day wherein the fun doth kindly
arife, and benignly and largely impart his
light (as Drujius explains the expreffion) for
the comfort of men and other creatures -, a
gracious and comfortable day, a day of faving
health to them : fb Kimchi, not unaptly, notes
that the words import, that they fhould be
delivered from all evil, and rejoice with a good
(or glad) heart. But Interpreters think it not
enough to flop here, but farther enquire who
is meant by this Sun, and Chriflians generally
agree that Chrift who is, " Luke i. 78. called
the Day-fpring or rifing Sun, is by this title
meant ; and this day, here fpoken of, being
the day of his comity (as it is, chap. iii. 2.
called) he being entitled a Sun, his coming
in it may be well called his rifing. Why
Chrift may be fb called, many reafons may be,
and are, brought by. Interpreters. But among
them to our purpofe in this place, and accord-
ing to our undeftanding of the time here
fpoken of, the moft agreeable will be ; becaufe
as by the fun's rifing thofe things, which be-
fore were covered in darknefs, are difcovered
and made apparent, fo that by his coming in
this manner both ' God's juftice, and his mer-
cy to them that feared his name, which before
was not fo difcernible while he fuffered them
to be mixed with the wicked, yea infulted
over by them, as if he did not own them
more than others, nor take any peculiar care
of them, fo that they fate as it were in the
fhadow of death, fhould now be made confpi-
cuous to all, in his freeing them from their
oppreflions, delivering them from thofe judg-
ments by which the wicked were deftroyed,
and fignally rewarding them for their obedi-
ence, 10 that they that fate before in darknefs
now fhould fee a great light, and joyfully
walk in it. Such a difference fhould be in
their condition from what it was before, as
that it might well be faid. The Sun of righte-
oufnefs, of juftice and mercy, was rifen to
them, and that with healing in his wings, /'. e.
his comfortable rays or beams, as all agree by
wings here to be meant. The ordinary fun
kindly arifing in the morning, may at any time
be faid, to bring healing in his wings, to dif-
fufe and communicate health by his rays, both
to men and other creatures, which after his
letting, and in his abfence, all the night feem
to droop, languifh, to be fick and out of order,
and thofe that are fo otherwife, in that while
to be more fo. Whence the Jews have a pro-
verbial fpeech, which may ferve fomething to
Vol. I. D
l82
A C 0 M M E Nt A R Y
Chap. IV.
abide with ihemfor ever^ and to dwell in them^
and to be in them, John xiv. i6, 17. and in
the fame regard lilcewife may he be laid to arife
or come with healing in his wings to them, as
in all other ways alfo, diffufing health in all
kinds. When he was here on earth, great
miiltitudes from all parts flocked to him to be
healed of their difeafes •, and they that were
vexed with unclean fpirits, and they were
healed. And the whole multitude fought to
touch him : for there went virtue out of him
and healed them all, Luke vi. 17, 18, 19.
And the woman which had been twelve years
difeafed with an ifllie of blood, did not doubt
but to find the efFefts of that virtue, who
therefore coming behind him, touched the
hem of his garment, for fhe faid within her
felf If I may but touch bis garment^ Ifball be
whole. Mat. ix. 20, 21. and fKe did accord-
ingly find it, for ftraightway fhe was healed of
that plague. And Jefus perceived, though he
faw not the woman, that virtue had gone out
of him, and fhe before all acknowledged it,
Mark V. 28, 29, 30, ^c. and Lukevm. 44,
6ff. on which pafiage in Mat. ix. Grotius
notes, that it may well be looked on as having
reference to, at leaft good correfpondence with,
this place. The word n^BJDi Bicnapheiha
rendred, in his wings, being capable of being
rcndred, in fimbriis, in the hems or borders
of his garment, as he obferves it to be elfe-
where rendred : and it may be not unworthy
of confideration. But withal, that healing
virtue in him fhewed it felf, not more in the
healing bodily diftempers, than the worfe ma-
ladies of the foul, as appears in his words
■when he cured fome bodily difeafes, in faying,
rjot. Be well or healed, arife and walk, but,
thy fins be forgiven thee, "^ Mat. ix. 2, 5. that
diey might know that he had power to forgive
fins, ver. 6. and was no lefs a Phyfician of
^ck diftreffed fouls, than of difeafed bodies.
In all regards then, as we iaid, doth the title
of the Sun of iTghteoufnefs arifing with healing
in his wings, well agree to Chrift our Saviour,
and all things that thofe words can give us to
exped from him that is fo defcribed, have been,
and are, by him abundantly made good j fo
have thofe that faithfully believe in him and rely
on him always found, and ftiall find. But as
to this prefent place, the words feem limited to
thofe benefits of outward prefervation, and
inward comfort which thofe that feared the
Ix>rd were in that day of difcrimination, which
the Lx)rd faith he would make, to expedl ac-
cording ta his promife here made, and did ac-
cordingly find, with what more he adds in the
following words for expreffing his goodnefs to
them. But before we proceed to them, we
piay here take notice of a ftrange conceit of
the fews, which they here bring for explica-
tion of what is here faid concerning that day
that fhall burn as an oven, and devour the
wicked, and that Sun of righteoufnefs which
fhall arife to them that fear the. name of the
Lord, and how the difcrimination fhall be
made between them. The fun, " they tell us,
is now inclofed in a cafe or fheath (befides that
God, out of a pool before him, dead* liis
force with water) that fo he may not burn up
the world, but at the day of judgment he
fhall be unfheathed, ai;d fo coming forth ia
his full flrength, fhall (as he now doth in
melting fome things and hardning others,) fhew
contrary eflTedls, according to the difference of
the fubjeds that he hath to work on, and fo
burn up the wicked as ftubble, but heal the
godly of all thofe bodily defe<5s and imper-
fedlons with which they fhall then arife ; this
is the fum of what they fay, as improved to
its befl meaning by Marbinel. But what to-
lerable meaning it may have at beft, I cannot
perceive ; fure it is fucli as hath no ground at
all from Scripture, nor agrees with it in any
meaning. To prove that the fun is in a fheath
or cafe, becaufe it is faid, In them hath he fet
a tabernacle for the fun, Pfalm xix. 4. and
that in the lafl day it fhall be unfheathed, be-
caufe it is here faid, the day cometh that fhall
burn as an oven, are ways of proof that will
have certainly no force with any, but thofe of
the Jews that muft think all that their ancient
Rabbins have faid to be true, how abfurd and
groundlefs foever, yea though both contrary t<»
Scripture and reafon. What proof, mean while,
for the pool of water, in which the fun is
cooled ? I fhould have paffed this by, without
taking notice of it in this place, as thinking it
only a conceit of their Dodors given in
ftrange terms, to amufe their Difciples when
they would not fpeak plainly to them, with
fome hidden meaning in them (as many in that
kind they have, and in particular, that w hich
alfo may feem to refer to this place, ^ that
Abraham had a precious flone hanging about
his neck, which when any fick people looked
on, they were healed, and when he died, God
faflned it in the fun by which means the fun
hath healing virtue in him ; by which ^ Abar-
binel interprets to be meant that Abraham while
he lived convinced men of the unity, truth,
and power of God by folid arguments, but
after his death they being deprived of fuch an
oral Teacher, they had a vifible one in the fun
by his wonderful motion undeniably demon-
flrating the fame ;) but that by the » gravefl
and mofl ferious of them I fee this cited as
literally to be expounded, and to give the
true meaning of this place, from which, and
from being true in any kind, it is certainly
mofl wide, and in it felf very ridiculous. As
fo therefore leaving it, we pafs on to the fol-
lowing words, in which he farther defcribes
the happy condition that thofe that fear his
name fhall be in.
And ye fhall go forth and grow up as calves
of the flail.'] i'e fhall go forth, i. e. fay fome of
the Chriflian '' Expofitors, who undeiiland the
time
" Mark ii. and Luke v. » Talmud Nedarim. cap. I. fol. 8. col. 2. Abo da Zarah, cap. i. fol. 4. Berelhith
rabba, Seft. 6. See Buxcorf. Lex. Mag. in pjnj- 1 Baba Bathra, cap. i. fol. 16. co). 2. Yalkut. -^ On
chap. i. II. * R. Solomoo, D. Kimchi, Abarb. and fee Maimoo. on cap, 10. of Saahedrim. p. 157. in porta
Mofij. '' Jerom, Vat,
Chap. IV.
on
MA LA C H I. ^'
183
time here fpoken of, of the day of the laft
general judgment, out of this worlds in which
ye have hitherto been detained, as in a prifon.
£ Others to much the fame purpofe out of your
graves, and fo enjoy that happinefs and joy-
ful eftate in the next words defcribed. But
this though applied to that time undoubtedly
true, and fuch as may well mind us of that
day, yet will not well agree to that way which
we follow, taking the day fpoken of for that
particular day of judgment, wherein God pro-
ceeded to the punishment of the Jews by
bringing deftrudtion both on the city and
people.
In refped: to that, the explication of a
learned '' Man comes clofer, which is, God
fhall as with his hand bring you out of the
city ready to be deftroyed ; according to that
way of taking care for the prefervation of his
faithful fcrvants, wheh deftrudtion is fent on
the wicked among whom they are, of which
we have many examples. Our Saviour gives
us two,/ Luke xvii. 27. the one of Noah, at
the general deluge, whom he taught firfl: to
make an ark for his prefervation, and brought
not the flood on the ungodly till he was firft
by that lecuned, but as foon as Noah entred
into the ark, the flood came and deftroyed them
all. The other of Z,o/, v. 29. to whom God
purpofing to deftroy Sodom, fent angels to
lead him by the hand out of the city, by
them telling him that he could not do any
thing till he was efcapcd. Gen. xix. 2 2 . But the
fame day that Lot ivent out of Sodom, it rained
fire and hritnftone from heaven, and deftroyed
them all. And a vifion there is prefented to
the Prophet Ezekiel, chap. ix. 4, fcfc. to the
fame purpofe, where by God's command a
mark was fet on the foreheads of fuch as feared
the Lord, that they might not perifh in the
common deftrudiion of Jerufalem ; and thofe
tJiat were to deftroy the inhabitants thereof
old and young, women and children, without
fparing any, were yet charg'd not to come
near any man upon whom was God's mark.
Hat to look after more examples •, this pro-
mife of deliverance to thofe here to whom he
iaith, le fkall go forth, was manifeftly made
good to the Chriftians that were in Jerufalem,
when it was deftroyed, by God's miraculous
• warning them to go out of the city, afford-
ing them occafion fo to do, by which means
they wait forth and were preferved, as hath
been above faid on chap. iii. 6.
Calvin's words alfo for explaining this word
■will well fit the lame purpofe, (though not
fully by him diredied to the fame, but to the
renovation of the church more generally) that
the word going forth is oppofed to the hard
ftraits they had been before in, but ftiould now
have liberty of going forth, and find open mat-
ter of joy. But there may be other ways of
expounding this word without looking on it,
as denoting properly a going forth out of the
place where they were : but being joined to
the next word, and grow, to denote that they
ftiall ^ proceed to grow, i^c. i. e. having re-
ceived that healing, and falutary influence of
the fun of righteoufnefs, ftiali go on in prqf-
pering, according to what the next words de-
clare. Or as a learned ^ Jew faith, it may be
expounded, ye fhall go forth to, or in, or by
the light of that fun of righteoufnefs arifing to
you ; and in this ferrfe may it be well enough
applied to that warning of them to go out of
the city, which before we mentioned ; or as
''another, Wherefocver ye go ye fhall grow, &c.
Which of thefe notions it will be beft to take,
(if it be not indifferent to take either,) as tb
this word, it will be better difcerned when we
ftiall have confidered thofe joined to it, and
grow up as calves of the ft all : in rendring the
firft of which words, viz. QPiysn Upifhtem
(which Ours render, and grow up, there is
fome difference among Interpreters, fome ren-
dring it, and ye fhall leap, fo the Greek, ;^
o-KifTTi'o-tTs, (ufing here the fame word, which
is, Luke vi. 23. where he bids his rejoice,
when they are perfecuted, and leap for joy.)
And fo the Latin, and the Syriack : the
printed Arabick to the fame purpofe, ye fhall
move your felves, or leap for joy, the Chaldee
Paraphrafe alfb, ye fhall do or go ' wantonly ;
the fame fignification doth the Greek give to
it, Jer. 1. 2. likewife the Syriack and the
^ Chaldee more plainly than here. So doth R.
Tanchum fay, that it fignifies here playing and
leaping for alacrity and joy, which he thinks
aHb may moft conveniently agree to that other
forecited place of Jeremy ; that it may be there
rendrcd, becaufe ye Jkip or leap. And not far
from this fignification is that notion which the
fame root, viz.. ^pi Phafha, hath in the Ara-
bick Tongue, in which it fignifies to vaunt or
bo^, to go ftruttingly or proudly, but ' Others
prefer here to give it the fignification of mul-
tiplying, waxing fat, growing or encreajing,
whether in number, as Some feem to under-
ftand it, who render it " Multiplicabimini, ye
fhall be multiplied ; or in ftrength, and well
liking as ° they who render it ye fhall waxe fat,
or whether more generally in any way, as
Others who ufe a word appliable to encreafe in
any way, as ° augefcetis, or ^ crefcetis, with
wrhich our grow up agrees. This fignification
alfo R. Tanchum recites, both in this place, and
the forecited, Jer. 1. as likewife Nahum iii. 1 8.
and Habbak. 1. 8. and R. D. Kimchi both in
this place, and that of Jeremiah, puts it as the
proper expofition of it ; here he expounds it,
Te fhall encreafe and multiply as calves of the
ftall, which grow great in flefh and fatnefs. It
is confirmed by the common ufe of the fame
word in the Chaldee Tongue, and the learned
Lud. de Dieu confirms it alfo by the ufe of the
Mthiopick Tongue, in which '' he notes the
word to fignify, to be found, healthy andftrong,
and fo would have it here to fignify ye ftuall be
fat.
<^ Ribera, Mep.och. and fee Chrift. a Caftro. ^ Grot. = Eufeb. Hill, ]. 3. c. 5.
T»rn. and Stokei. « Aben Ezra WW^TS niS*? and Abarb. •> R. D. Kimchi.
'' pXTin. ' See Mnnft. Tig. Jun. Trem. and fee Bootii Animad. 1. 3. c. 4. J. 3.
Tig. fupra. " Jun. Trem. f Pifc. 1 On Heb. i. 8.
f Jun. Trenn. and fee
l">'7iam, feeL.deDiew.
■" Pagnin. " Munfleir.
i84
A COMMENTART
Chap. IV.
faty lujly audftrongy and becaufe calves when more eafily be conjeftUred, than what a learned
they are fatted and lufty, ufe to frolick, and " man fuppofeth that the Greek by change of
to leap and Ikip up and down in wanton man- a letter read pniQ Meretak^ becaufe pIDI
ner, therefore he faith, it was that the Greek Rattok fignifies bonds ; but that the one took
and' Latin render it, jhdl leap. But perhaps it for a > calf taken out of the herd, and put
they looked on it as a proper fignification of
the word diftind from the other, as well as
befides them R. "Tanchum^ who intimates that
the word having different fignifications, that is
into a ftall to be fatted i the other having
reiidred the verb ye Jhall leap, thought it ap-
pliable to flailed calves^ not while tied in the
ftall, but fuch which having been full fed in the
to be taken which the fenfe of the place re- ftall were grown lufty and wanton, and would,
quires, or beft agrees to. Both indeed of the if let loofe, frolick it and leap about, and there-
forementioned fignifications well agree to this fore thought it more appofite to the fcope of
place, and that in Jeremy alfo, and both are that word to exprefs the other, by rendring
joined by Abarbinel, who laith the meaning of calves loofed from the bonds with which they
the words to be, that the fun of righteoufnefs were tied in the ftall. The fame word is nkdi,
ftiall arife to them with healing, and they ftiall i Sam. xxviii. 24. and Amos vi. 4. and is
go forth to (or in, or by) the light of that fun, doubtlefs a ftall, or place in which cattle are
and- mM yjyn' delight or fport themfelves tied up and fatted, though in the firft place it
and encreafe (or multiply or grow up) as calves be rendred by the Greek and Latin, a feeding
of the ftall, which will lignify, as R. Tanchum or a fed calf; in the fecond by both an herd.
well expreffeth it, according to that notion. Nor was it neceflary that that learned man
increafe in bappinefs. ftiould have changed a letter to find in the
Another fignification is attributed to the word the fignification of bonds : the word as
word, viz. of fpreading or difperfing, and in
that fenfe Men Ezra would have it here un-
derftood, as appears by what he notes on
it is read would as eafily afford it, if he had
confulted the Arabick, which is of great affi-
nity with the Hebrew, in which R. Tancbum,
Nahum iii. 18. where indeed that fignification (on that y place in the i Sam.) notes that Jiy
is by many given to the word, and by Ours Rabko or rabak is a cord, with which calves
rendred, is fcattered, as likewife Habbuk. i. 8. or other cattle are tied, that they may be fat-
where Oiu« and many Others alfo render it, ted, and thence paiQ Marbek, a place wherein
Jhall fpread tbemfelves, although in thofe places they are fo tied for that end, a fatting houfey
alfo ' there be who would have it to obtain the a flail. This by the way for juftifying the
fignification of multiplying and increafing. But
in this place he hath not many that go with
him, although R. Tancbum in his Notes on
Nahum, intimate that Some do, viz. take the
word here to fignify as it doth there to fpread
or difperfe tbemfelves. But that fignification
may be alfo referred to the former of multi-
plying. There is anotha- notion that the lame
root, iMJSi ' Pofh, hath in the Syriack Tongue,
viz. to remain, to ceafe, to reft and be quiet,
i,ff,<iOs Pufho, an interval, refling or inter-
mijfion between any motions. And to fay that
here according to that notion it might fignify
that they fhould have reft and intermiffion
from their troubles, and be fecure and quiet,
as calves in a ftall, would be no wide conjec-
ture, nor difagreeable to the purpofe. But the
two former fignifications, viz. of leaping, or
growing firong and luJly, are the moft followed ;
•and both agree to the comparifon taken from
calves in a ftall, by confidering which words,
guefs is to be made of the fignification of this.
As to the fignification of thofe, I fuppofe
there can be no doubt made, but that they pro-
perly fignify as they are by our Tranflators
rendred : nor is any made by any, although
they have not all agreed ' in the rendring -, for
Some render, as calves loofed from bonds (they
mean I fuppofe let loofe out of the flail.)
• " Others, as calves of the herd, not that they
read inftead of pa"lQ Marbeck, by tranfporta-
tion of a letter, 1p3Q Mibbakar^ as might
reading of the word in the Hebrew Text.
The comparifon that is ufed in the forecited
fer. 1. 2. is much like to this as to the fcope,
viz. of expreffing vigour and luftinefs, or ala-
crity, but there inftead of the word 'p'y\t^fiall
in this place, is SU/I Dafha where (the verb of
the fame root being there, that here) Ours
render the expreffion, ye are grown fat, (big,
or corpulent, as in the Margin) as the heifer
at grafs, but ^ Some think better to render it
as a calf, or heifer (the word may indifferently
be rendred, calf or heifer,) that treadeth in
the floor ; (and fo being permitted to eat what
he would, grew lufty and wanton.) However
the words there be rendred, and however that
expreffion differ from this here, the meaning
is much alike, and therefore the Chaldee there
alfo renders calves of the flail, regarding more
the fenfe than the word. And however the
words be here rendred, according to any of
thofe interpretations that we have menrioned,
the fcope will ftill be the fame, whether we
follow thofe that render ye fhall leap, or thofe
that render ye fhall gro-w up, be. lufty or fat and
ftrong, like fatted calves. The fcope will, I
fay, be flill the fame, viz. to be a promife of
great happinefs and profperity, and fecurity
and occafion of joy and exultation to thofe
fpoken to, that they fhall not only find healing
by the arifing of the fun of righteoufiiefs, but
alfo find occafion of delight and joy, as ' a
Talmudical Doftor expreffes it. And this
profperity
' See Schind. Lex. and fee in R. Tanch. on thofe places. ' See Bara Ali Lex. ' Greek and Arab.
• Vulg. Lat. and Syriack. * Capel. pag. 255. * See Chr. a Caftro. y And in liis Diftion. and Aba
Walid in his. ^ Abu Walid, R. Tanchum, R. D. Kijnchi, and R. Solom, and Boot. Acimad. 1. 3. p. 44.
; Tra£l. of Idolatry, cap. i. fol.4. col. i.
Chap. IV.
on MALACRl
i8j
profperity and exultation fo comparatively de-
fcribed do they that by the day here fpoken
of, underftand the day of judgment, and to
concern all, apply to the joy and happy con-
dition which then the Saints fhall be made
partakers of: but certainly that is "" fuch as
neither eye hath feen nor ear hath heard, nor
can by the heart of man be conceived, nor
by any fimilitude taken from earthly enjoy-
ments, or any expreflions of joy, or alacrity
in any creature in this world be let forth.
This comparifon may feem more to agree to
fomething that fhall in this life be enjoyed,
and fo therefore do we apply it to denote the
fecure and happy condition, which in that
dreadful day of Jerufalem's deftrudtion (which
by this day here we underftand) God would
of his mercy place thofe that feared his name,
and fincerely embraced Chrift's Do(fhine, in.
There is no doubt a promife to them of fafety
and deliverance in that dreadful day : and that
were great kindnefs from God to them, and
an evident fign of his love to them and pro-
vidential care over them, if it were only fo,
and they needed not any thing more for proof
of it, than their deliverance frorti fo great and
unavoidable deftruftion, according to what he
faith to Baruch, Jer. xlv. 4, 5. That which I
have built will I break down, and that which I
have planted will I pluck up, even this whole
land. And feekeft thou great things for thy
felf? feek them not, for behold I will bring evil
upon all flefh, faith the Lord : but thy life will
I give unto thee for a prey in all places whither
thou goejl, (as likewife to Ebed-melech he laithi
chap, xxxix. 16, 17, 18.) And had his pro-
mife now to thofe that feared his name, been
only fo far, as that he would fecure them and
fave their lives, when fo many perifhed, this
had been, we fay, evidence enough of his pe-
culiar love and fartherly compaffion to them,
by which they might fufficiently difcem be-
tween the righteous and the wicked, between
whom there appeared hitherto no difference,
in the common opinion : but here is withal an
evident promife of greater things, of joy and
profperityj and well being as well as being,
fet out in this comparative exprefTion. But
though righteoufnefs hath the promife of the
good things which refpedt this life^ as well as
thofe which refpedt that which is to come, of
outward as well as inward good things, yet
confidering the nature of Chrift's kingdom and
his promifes, we cannot but think refpeft to be
had here alfo to that joy and comfort of fpirit,
and ' peace of confcience^ which in the inward
man they fhould find through the prefence and
afTiftance of the Holy Spirit, the Comforter, by
which they fhould have occafion, according to
our Saviour's '' Precept, to rejoice and leap for
joy, whatever outward trouble they fhould
find i this inward joy fhould be fo great, as to
exprefs it felf in vigour and alacrity, of the
outward man alfo, as it feems here by this
comparative expreflion intimated, and what
they now felt, could not but be to them a
pledge and certain token of finding the like
Vol. I. E
deliverance in that laft general judgnient alfo,"
when they fhall not be as calves of the fiall,
but as angels, their bodies being made like
Chrift's glorious body, and they by feeing
God as he is, be made like unto him, and in-
flated in all fulnefs of joy for ever, without
any mixture of forrow : though we do not with
many look on that as the thing primarily here
meant (though put in mind of, and given to
look up to it,) but that liberty or happy condi-
tion, which in and by that fearful doom of the
Jews which hitherto perfecuted themj they
fhould be brought to. And this i§ not only
defcribed by telling them in what happy plight
and condition they fhall be in themfelves, but
amplified by declaring how it fhall be with
them in refpeft to the wicked who before
lorded it over them, fo as that now there fhall
be an evident difcrimination between them
compared one with the other. That follows
in the next verfe.
3. And ye fhall tread down the wicked; for
they fhall be afhes under the foles of your
feet, in the day that I fhall do this, faith the
Lord of hofls.
And ye fhall tread down the wicked ; for they
fhall be as afhes under the foles of your feet, &c.]
In the foregoing chapter, ver. 1 5, the wicked
are looked on by men judging according to
the prefent face of things, as happy men, men
fet up, and ' delivered to do all thofe abomi-
nations whereby they tempted God, fo that
they thought it in yain to ferve God, no pro-
fit to keep his ordinances, or to walk mourn-
fully before him : but fee, in that day appomted
by God foi- a difcrimination between them,
what a ftrange alteration fhall be. They which
before were kept under fhall now tread down
thofe that were fo high, and the proud ones
being by that burning day brought to deftruc-
tion, be as afhes (or duft) under the foles of
their feet whbni they thought to trample on.
By this expreflion is manifeftiy fet forth the
difference which fhould then be made by God
betwixt the wicked and the godly, fo as that
the one fhould appear to be owned by him,
and by that means not only in a fafe but in an
happy and honourable condition, the other re-
jected by him^ and given up to deftrudion,
and fo in the vileft and loweft condition that
any can be brought to, which is expreffed by
comparing them fo duft and afhes under the
feet of others.
And it were fufficlent thus much to under-
ftand by the phrafe, as a figurative expreflion
concerning the difference of their conditions,
by which fhould be made good what is faid,
chap. iii. 18. Then fhall ye return and difcem
between the righteous and the wicked, &c. This
is all that they who look on thefe words as de-
fcribing the day of the laft judgment, and what
fhall then be done, ^ when the jufl fhall awake to
everlaffing life, and the wicked tofhame andever-
lafiing contempt s can require for the making good
of the exprefTion, and as much alfo as under-
ftanding it of the day of his proceeding in judg-
e e ment
* I Cor. ii. 9. * Grot ■' Luke vi, 23. « Jer. vii. 10. '' Dan. xii. 2.
i86
A COMMENTARY
Chap. IV.
ment againft the Jeuoi at the deftruAion of an outward (or literal) fenfe and an inward
Jerufalem, wc need require, or ' they alfo who meaning. As to the outward meaning, it ex-
take this day to include all the time! between prefleth what fhall be in the days of Mefmh^
Chrift's coming in the flefh, till his laft coming to wit, that punilhment (hall then encompafs
Rt the day of judgment. Yet the learned Gro- the wicked, and they fhall be confumed toge-
!ius tliinks that the words literally, and as with- ther and be burnt up, as he faith, Behold the
out any thing of figure in them underftood, day cometh burning as an oven -, but as for the
may be looked on as made good at that time, righteous of Ifrael^ the light of divine provi-^
inafmuch as after the deftrudlion of Jerufalem^ dence fliall arife upon them, and they fhall be
wherein fo many were confumed by fire, fuch healed by the manifeltation of truths, from that
of the Chriftians as did after come thither, did grief which they fuflained by reafon of their
really tread on their afhes. And fo fome of the being hidden from them ; and that is it which
ancient " Jews who underftood this day of the he faith. And there Jhall arife to you that fear
laft day of judgment, have found out a de- my name, the fun of righteoufnefs^ and healing
vice to tell us how this ftiall then alfo be lite- in his wings, &c. But as to the inward mean-
rally made good, viz. in that the bodies of the ing, it fignifies, as to thofe that feared the
wicked (ordinary fmners at leaft) after they Lord, and thought on his name, viz. which
have been tormented in hell flames for twelve fincerely did fo after their knowledge of him
months ftiall then be confumed to afties, and and walking in his ways, that there ftiould be
the wind fhall fcatter them under the foles of to them an everlafting duration in his prefence,
the feet of the righteous, according to what is which is that writing down of their nghteouf-
here faid. A pretty invention for fuch as will nefs in a book of remembrance before him,
believe it on their authority. But I do not fee and they fhould be a peculiar to him among
that the foberer among them do ; otherwife they mankind, which is what he faith. And they
would probably have made more ufe of it in fhall be to me, faith the Lord of hofls, in the
their expofitions of this place. Abarbinel in- day which I fhall make (or, when I ftiall do
deed makes mention of it, but tells us that the this) a -peculiar, &c. But as for the wicked,
fimple meaning in thefe words is to Ihew, to them fhall the day come burning as an oven,
" That if we fee the way of the wicked to which is the puniftiment of the world to come,
" profper, and the righteous to go mournflilly, accordingly as our wife men have declared, as
" behold that is it which happeneth in this dark likewife what is faid, and the day that cometh
♦' world, but when the Lord of hofts fhall fhall hum them up. And by ' day he expref-
" arife a fun and fhield in his divine day, and feth both happinefs and mifery, for two difFe-
" fhall judge all living, he ftiall give to every rent meanings (or reafons) i. happinefs, in re-
*' one according to his ways, and according to gard of the light which is found in the day
*' the fmit of his doings." Neither R. Solomon, after the darknefs of the night, like that clear-
nefs of apprehenfion that fhall accrue to the
perfedted foul after its feparation from grofs
matter, i. e. the matter of the body; then
mifery, by reafon of extreme heat, that is
nor Aben Ezra, nor David Kimchi mention it
at all ; the laft of thefe thus expounding the
words, " He faith, that now the wicked bear
" rule over you, but in that time ye fhall
" trample them under the foles of your feet, found in the day proportionable to the griev-
What he faith njhes, is a proverbial or com.
" parative exprefTion, becaufe he had before
" faid that the day that fhould come, fhould
" burn them up." It appears then that he did
not think that afhes here ought literally to be
meant, but to denote the vilenefs and con-
temptiblenefs of their condition. Neither find
we any mention of it in R. Tanchum, who
•thcugh he differ from what we follow, in that
oufnefs of that condition, and the extremity
of the pain thereof, as he likewife compares it
to fire, faying, burning like an oven. And
becaufe the wicked fhall be burnt with that
fire, whereas the degree of the righteous fhall
be exalted, he compareth them alfo to afhej
under their feet, faying, and ye fhall tread
down the wicked, for they fhall be afhes under
the foles of your feet. And he explains his
he looks on the things fpoken as not yet ful- comparing happinefs to light, in what he faith,
filled but to come, yet affords us words which And there fhall arife to you that fear my name
■we may well make ufe of in our way, which the fun of righteoufnefs, &c. And that is an
though he put at the end of the chapter, yet intelledtual light which fhall accrue by the right
may here conveniently be put, as having refpeft difpofition of the foul, and the reftification of
to what hath been faid already, more than to the deeds, by theclearnefs of the fhining of
what follows -, and they thus found, [Confi- which the foul fhall find reft, and be healed
der (faith he) the great wifdom in the expref- from the pains of the diftradion of the fenfes,
fion of the prophetical revelation, however it and their difturbance (or ftruggling, or contrary
be to be underftood, that whereas there is for morions -,) that is it which he faith, with heal-
ths righteous a reward in this world, and in ing in his wings. And to like purpofe, faith
the world to come, and for the wicked on the Ifaiah, chap. Iviii. 8. Then fhall thy light break
contrary punifhment in this world, and in the forth as the morning, and thy health fhall fpring
world to come, thefe paflages of Scripture are forth fpeedily ; and thy righteoufnefs fhall go be-
fitted to both intentions at once, according to fore thee, the glory of the Lord fhall be thy re-
•t-'l' '■ ward.
t Dutch Notes on ver. i. •" Talmud, in Rofh hadiana, cap. i. fol. 17. and fomething differently reported in
Yalkut. ' Aben Ezra and Otheri note by fun, ver. 2. to be fignifi?d, day, the rifing of the fun caufuig the day.
chap. IV.>
on MALACHl.
187
ward. We beg of the Lord therefore that he
will aflift us for attaining to thofe inward (or
hidden) promifes, by haftning the outward
(or vifible) ones, that our knowledge and
worfhip of him may be fincere, and that may
occafion to us an encreafe of appropinquation
to his Majefty, or, bring us nearer to him, and
that may be made good to us, which he faith,
Ifaiah y.yxv. 3, 4. Strengthen ye the weakbands.,
and confirm the feeble knees, fay to them that
are of a fearful heart. Be firong, fear not :
behold your God will come with vengeance, &c.]
Thefe are his words (which if opportunity
ferve we fhall at the end of thefe Notes fet
down in his own language.) I thought con-
venient to give them at length, (though per-
haps not all to our prefent purpofe) becaufe
though he be out in the main matter of timing
things, yet what he faith applied to the right
time, will illuftrate and confirm what we look
on as the trueft way of expounding them, viz.
that literally and primarily they defcribe to us
9. day wherein God would proceed in judg-
ment againft the nation of the Jews, for mak-
ing a difcrimination betwixt the righteous and
the wicked, which becaufe it was at that pre-
fent, when this Prophet lived and fpake to
them, not fo difeernible, they took thence oc-
cafion to quefl:ion his jufl;ice, and fpake fi^out
words agaivfi him, faying. It is vain to ferve
Cod, &c. and where is the God of judgment ?
that day.it appears, chap. iii. 1,2. fhould be at,
or, by the coming of Chrifl:, and by his com-
ing is meant (as we have fhewed) his coming
in judgment to them at the deftruftion of Je-
rufalem. In that our forecited Author is out,
that he thinks Chrifl: not yet come, and fo
that day not yet come : whereas we (as the
truth is) look on both as already come ; and
that being granted, then we fay that in that he
is right, that here is defcribed a day of difcri-
mination to be made in this world, as there
was then made by the terrible deftrudtion of
the wicked among the unbelieving Jews, and
gracious refcue and deliverance of thofe that
believed in Chrift •, but withal, that by the
wonderful wifdom of God, that coming of
Chrift, to judge them then, is fo defcribed, as
to fet before our eyes another coming of his to
judge all the world at the laft day, wherein
jfhall be made a perfeft feparation between the
righteous and the unrighteous, thofe being re-
ceived into joy and glory, and perfe6t happi-
nefs in the prefence of God and the fun of
righteoufnefs, '' the Lamb that fhall be their
light ; the other adjudged to perpetual burn-
ings worfe than of an oven, or furnace, to
everlafting fhame, and contempt, and mifery •,
however in this world they thought themfelves
happy, fet up, and delivered. The firft of
thele days is here properly defcribed in fuch
figurative expreflions as neceflarily fuggeft to
us the condition of the fecond, and cannot but
put us in mind of it. To either of them is
appliable what is faid in the next words.
In the day that I fhall do [this] or, (accord-
ing to the letter, and as the Interlineary Latin
I
^ Rev. 1X1. 23. 1 See Syriack and Arabiclc.
here renders, as likewife ' fome Others) in the
day that I make, or fhall make. The fame
expreflion which we had before, chap. iii. 17.
and is an expreflion alfo elfewhere ufed, "" This
is the day which the Lord hath made, DVH
mn^ niyy, and that title may be well applied
to fuch a peculiar, fignal, day wherein God
hath done fome " extraordinary thing either
for good or bad, for punifhment to his ene-
mies, or falvation and deliverance to his.
Though, he made all days, yet fuch a day
might feem of a new make or fingular creation,
and be Angularly attributed to him as its Maker.
And fuch may well be called the days of Chrift's
incarnation, his preaching the gofpel, his re-
furreftion, his coming to judgment againft the
Jews of that generation, which all may be
(according to what we have before faid) looked
on as one day, the day here {pokeri of, efpe-
cially the laft ad mentioned, and here peculiarly
pointed out, wherein was brought a terrible
deftruftion on his enemies, and wonderful de-
liverance to his friends ; and for the fame rea-
fon may the day of the laft judgment be fo
likewife called, which (as we faid) may well
be looked on as here pointed out, though not
primarily meant as Some feem to take it with
omiflion of the other. In this day that they
might know what he had faid fliould certainly
come to pafs, he adds his folemn confirmation.
Saith the Lord of hofts,'] He who hath all
power in his hand, at whofe beck are all crea-
tures in heaven and earth, as ready minifters
to execute his pleafure, and therefore can make
good whatfoever he faith, and who is true in
his fayings, and will not alter the thing that is
gone out of his mouth, he hath faid it the
mighty, the faithful God hath fpoken, and
who fhall difannul it ? he hath faid it, and it is
therefore as certain as if it were already done.
According therefore to what he faid, did that
day come on the Jews, the people here fpoken
to, in the time appointed, and all thofe things
here foretold, come to pafs. And as certainly
fhall that other day, here (as we faid) typified
or intimated, come on all the world in the
time appointed for it, becaufe the Lord of
hofts hath though not exprefly here faid it,
yet not obfcurely intimated, and elfewhere
more plainly faid it ; fo that all muft expeft
that as certainly to come on them all, as they
have feen the former already to have come on the
Jews. They deny it indeed to have been yet
come on them, and would have it to fignify
fome thing to come not on themfelves, but on
their enemies, but it is becaufe they wilfully
fhut their eyes againft that which all the world
befides hath feen, and with amazement ac-
knowledge it. A ftrange thing that that terri-
ble deftruftion of their country and nation,
fuch as was never yet parallel'd by any thing
that happened to any nation befides, nor can
be out-done by any thing imaginable, but the
day of general judgment and conflagration of
all the world, which it not obfcurely reprefent-
ed, fhould work no more on them. Our prayer
for them therefore muft not be in their own
words,
^ Pfaira cxvJJi. 44. ° Moreh. 1. z, c. 29.
i88
A COMMENTART
Chap. IV.
words, that God would haften the coming of
that flrft day, that fo they might with better
preparations expeft the fecond, but that he
would open their eyes to fee, and incline their
wills to acknowledge, that to have come upon
them, which God here threatned, and fo be
turned and brought near to Chrift, for rejed-
ing whom was all that come on their anceftors,
and thcmfelves ever fince, that fo, what fhall
come to pafs of that laft coming of his, may
not be fo terrible to them, but he then may
appear to them as the fun of right eoufnefs with
healing in his wings to their falvation, who
before came in flaming fire, as a burning oven
to deftroy them, who would not receive and
obey ° his gofpel. So fhall they prevent by
their repentance the evil of that day, though
their anceftors would not, though by God
warned, feck to prevtnt the evil of the other :
would not, I (ay i for though God here fhews
the certainty of the coming of that day, by
faying, faith the Lord of hqfis, and he knew
what they would do, yet that it implied a
condition of their perfifting to do as they did,
and that by their repentance and change of
their ways it might have been prevented, ap-
pears by what he adds (not certainly to no
purpofe) to move them to it, by bidding them
to remember the law of Mofes^ &c. and pro-
mifing to fend Eliah to feek to convert them,
left he fhould come, &c. to whom if they would
not hearken, they fliould inevitably pull on
themfelves deftruAion.
4. f Remember ye the law of Mofes my fer-
vant, which I commanded unto him in Horeb
for all Ifrael^ with theftatutes and judgments.
Remember ye the law of Mofes my fervant,
&c.] Aben Ezra's glofs on thefe words is not
amifs. Remember the law of Mofes, &c.] /. e.
(faith he) keep (or obferve) it j for it will
teach you the way of the fear of the Lord,
and fo when the mentioned day fhall come,
ye fhall be delivered. But the other Jews go
wider, as, by confidering their words, we fhall
perceive. Abarbinel thus gives the coherence
of thefe words with the former, " Forafmuch
" as the worfhip (or fervice of God) which
" fhould bring them to that laft true reward
*' at the refurreftion, was the worfhip accord-
*' ing to the law and commandments, and that
*' great rebellion which fhould bring to that
*' punifhment, which he mentions, is the
*♦ omifTion (or rejedtion) of the law, therefore
" he fubjoins to this which he hath faid, Re-
*' member the law of Mofes my fervant, to
" declare to them that by means of that they
♦' fhould attain to the reward, and true prof-
" perity." That in which he errs in this expo-
fition is, in that he refers what is here fpoken
to the day of the refurredtion, which belongs
to that day of Jerufalem's vifitation, the evil
of which that they might prevent, or in it find
deliverance, he commends to them the remem-
brance and obfervance, in the mean while, of
the law of Mofes as a faithfiil rule, feeing they
fhould after this have no more Propliets to
direft them, till his fending to them Elias at
the approach of that day. Much in like
kind errs R. Tanchum, viz. in mis-timing the
things fpoken of, faying, " i;hat this was
" given as a precept to thofe of jthe captivity,
" he commanding it to Ifrael by the hand of
" this Prophet, becaufe after him prophecy
" ftiould ceafe from among them, by reafon
" of the obfcurity of the captivity ; and the
" meaning (faith he) is that he that would at-
" tain to the happinefs fpoken of, and delive-
" ranee from punifliment, ought neceffarily to
" obey the commands of the law, continued
" (or delivered down) among them." In which
expofition he pafTeth over the time to which
properly belonged what is fpoken, viz. that
between this prophecy, and the coming of the
Eliah here meant, wherein prophecy (as he
obferves) fhould (and did) ceafe among themy
and fo the coming of that day of judgment
and difcrimination ; to faften it on times, which
did not begin till after the completion of this
prophecy, according to its proper and primary
meaning, viz. fince the d^flrucftion of Jeru-
falem. David Kimchi is not content to run oil
in the like error, but ftrives to juftify it by
accufing Chriftians of error in mifinterpreting
the words ; his expofition runs thus. He faith,
until the day of judgment come, remember
ye in every generation the law of Mofes my
fervant to do all, or according to all, that is
written in it. Which I commanded unto him iti
Horeb, i. e. as I commanded him in Horeb, not
according to the ^ words of the Chriflians,
which fay that it was given for a time accord-
ing to the literal fenfe, but an Interpreter
(Jefus) came and interpreted it fpiritually ; this
Text is an anfwer to them. His meaning
feems this. That here is a command that till
the laft day of judgment they fhould precifely
keep the law of Mofes, according to all that
was written in it, and according to the letter
of what was written, juft as it was given to
him and from him to them, and that therefore
the words refute the Chriftians who fay, that
the law was to endure but for a time, accord-
ing to the literal meaning of it, but that the
literal meaning was to yield to a fpiritual mean-
ing according to which Chrift interpreted it.
But we fay that this man frames an argument
on falfe grounds, and that the Text makes not
againft us, as he would have it, and hath in
it an anfwer to, and refutation of them, not of
us, who embrace them, both according to the
letter, from which he departs, and the' true
meaning of them, which he perverts. Firft,
in that he faith that here is a command that
they fhould remember the law of Mofes in
every generation until the day of the laft judg-
ment. If he mean (as manifeftly he doth)
the day of the laft judgment, it is manifefl
that what is fpoken hath not primarily refpeft
to that, but to that day of God's national judg-
ment to be executed on the Jews, continuing '
in obftinate rebellion againft him ; that was the
day of the Lord in this chapter of this pro-
phecy.
; z Theflal. i. 8. f See Port* Mofis, Not. Mifcel, c. i. p. 342
Chap; IV;-
on M ^ l^ 4Ali&'^ ^
189
phecy, and the foregoing, properly fpoken of,
as we have fhewed, though fo defcribed as to
reprefent to us, and neceflarily to put us in mind
of the laft general judgment too. Befides, the
words are indefinitely fpoken without referring
to any fet time : if we will enquire till what
time they may feem to bind ; that will moft
conveniently be anfwered to, from the next;
following words, viz. till he fend Eliab the:
Prophet before the -coming of the day of the:
Lord ; warning, that till his coming they Ihould
look to the law of Mofes as their diredor. So
that hence is no evident- ground from which to
conclude the perpetuity of the law, againft
fuch as fhould deny it. That it fhould laft in
force till that day, is as much as can from thefe
words be concluded, and that which our Sa-
viour faith. The law and the Prophets were iM-
til John, Jince that time the kingdom of God is
preached, Luke xvi. 1 6. Farther, in that h?
faith, according to all that is written in it, and
as I commanded him in Horeb ; meaning that
every thing in the law was juft as it is written
in it, and every thing punftually in that man-
ner, and according to the letter as it was com-
manded, is his glofs ; whereas in the Text it
is only "Hys, which I commanded, and not 11^83
as ; which though in it felf it may feem to
make no great difference, yet according to his
meaning it manifeftly doth, according to what
he adds, not according to what the Chriftians
fay, that it (i. e. the law) was given for a
time only to be obferved, according to the
letter (as it founds) but that Jefus came and
interpreted it fpiritually, and fo hereafter it
were to be obferved or underftood according
to that fpiritual, and not its literal meaning.
For anfwer to all this we might bid him only
to clear himfelf, by anfwering to what is faid,
5^(?r. xxxi. 31, 32. Behold the days come, faith
the Lord, that I will make a new covenant with
the boufe of Ifrael, and with the houfe of Judah,
not according to the covenant which I made with
their fathers, &c. whence we may conclude
with the Apoftle, Heb. viii. 8. that in that he
faith a new covenant, it. is manifeft that the
firft was to be made old, that the new might
take place. But to deal more diftindly with
him ; in that he finds fault with the words of
the Chriftians, let him take from Chrift him-
felf what they fay, Think not that I am come to
dejlroy the law, and the Prophets, I am not
come to dejlroy, but to fulfil. For verily I fay
unto you, till heaven and earth pafs, one jot,
or one tittle fhall in no wife pafs from the law
till all be fulfilled. Mat. v. 17, 18. What is
here fpoken any way derogatory to the law of
Mofes ? Is not here the perpetuity of the law
as plainly aflerted, as the Rabbin himfelf could
aflert it? But then his glofs "WHO, all juft as it
is written, is not to be admitted as if every
thing were ftill fo to be obferved as at firft it
was, and juft as it was given to Mofes ; as if
all things in it were of like moment and equally
efltntial : for in it were diverfe things which
were to be fulfilled, and being fulfilled, could
require no farther obfervance ; fuch were thofe
Vol. I. F
9 Heb. ix. 26.
ceremonious parts of it, whieh were types and'
Ihadows, and could not but by the coming of
the fubftance, which was Chrift, have an end
put to them, and neceflarily be done away,
not by being mean while violated but_ com-
pleted. The other more fubftantial parts, viz..
the moral precepts are fo far from being- abro-
gated by him, as that being purged from all
thofe corrupt glolles, and traditions of the
Jews, by which they were almoft made void
and of none effed, they have not only their
true meaning and extent given them, but are
backt and confirmed anew by his authority,
and commended to the perpetual obfervance!
of all his • followers. And for what he looks
on as a fault to be objeded, that we affirnx
that Chrift interpreted the law fpiritually, as if
it were no more literally to be underftood, I
know not what he would make to be the force
of his objedion, but to conclude againft them-
felves that they are carnal, and fo would not
have any thing of the law fo underftood as to
crofs their carnal minds, or to require any more
than the carnal performances of the outward
man, which to think, appears to have been
from of old their error, and fuch as they are
willing ftill to continue in. For the law is fpi-
ritual, Rom. vii. 14. and always fo was •, that
which made it not to be fo underftood, and
not to have anfwerable eflfeds, was the carna-
lity of men, not the fault of the law. If
Chrift vindicated it from the wrong by them
done to it by their grofs and falfe underftand-
ings, and require the obedience of the inward
as well as outward man, fhall that be accounted
an injury to it^ or a deftroyiiig of it .'' If he
mean that we fay that the former types and
fhadows direded to more than was by them out-
wardly performed, and that what was by them
really meant, was by and in him completed,
and fulfilled in a more excellent manner, when
he appeared to put away fin by the '' facrifice of
himfelf, and-fo to make all other facrifices ufe-
lefs, and by the fprinkling of his blood to put
an end to fuch other carnal ordinances as were
impofed on them till the ' time of reformation
only ; if I fay by what he calls interpreting the
law fpiritually, he means any of thefe things ;
he fpeaks of that which was a reftoring the law
to its tiue meaning, and a perfeding, not a
violating of it : fo that in thefe words is no
anfwer (as he tells us it is) againft any thing
that Chriftians fay, but they fhew of him, and
thofe of his religion, that they themfelves do
not duly remember the law of Mofes which
God commanded by him, nor cohfider or un-
derftand aright what that commanded them.
If they would duly look into it, and apply the
prophecies thereof to what they concerned, and
the types thereof to what was fignified by
them, they could not but perceive that by
them they were direded to Chrift, and belief
in him againft whom they now urge them.
This were fufficient for anfwer to him ; even
the bare fetting down the words of Chrift,
and his Apoftles, which fhew that they taught
nothing derogatory to the law of Mofes, or
ff .by
; Ejufd. V. 10. " •
by which they might be thought to violatearty fides the purpofe. As they^ere given'thUf^hi
coniittahd, given either here or elfewhcre for manifeftly a command to them of thitiijh'itd
due obfervance of -it •, if there were here any an obfervatrori bf all the parts thereof, arttj the
occafion given to him of cavilKng in that kind meaning of them is evideritU^ 'thus : ijtdknot
againft them : but we look on this, which by henceforth for an ordinary or continued-^lc-
occafion of his objeftion we have hitherto faid cefllon of Prophets, as you liitherto have Itad^
as a mere digreflion^ there being (however he but that yon rtiay prepare your felves for medt-
hath fought occafioh) no occafion, as we have ihg the Lord in that day by Malachi told you
already intimated by the words rightly under- of, remember duly the law of Mojes, ,witH
ftood, giveh tb him, as will appfear by tht the ftatuteS and judgmerlfe thereof ; take thai
fcope 6f them duly confidered, which We may for your rule and diredlidn; Whereby tb fquare
in brief thus fum up. The Lord having by this your lives dhd -adions. Neceflary was it that
Prophk' reproved the Jews '^-pnany fms, they (hould remember and dlily attend to that^
both by the priefls and peibple committed all of them j for though if was delivered tb
wherein they {hewed great contempt.or negle6t them by thfe hand bf M^Ps the fervant of God,
of the law by Mofes given whtb' themi for and therefore called his law^ yet wa? it by
whith he delayed yet to puriifh thett, oi did
but lightly punifh them, giving them time to
repent^ and for that they for the generality,
or ilibrt: of them took thence occafion rather
d himfelf commanded iihto him for all
rael, all of it with all the fiatutes and judg-
ments therein contained, all the parts thereof.
By the law ' Some will have meant the moral
to applaud themfelves in their wicked courfes, . precepts of the law, hyftatutes the ceremonial,
than to repent of them, and td f^eak ftout hy judgments the judicial. Abarh'mel (as the
words' againft him, as if he delighted in fin- Jews commonly) by CS^pn. Chukkim, ftafutesy
ners artd their ways, and were nbt a God of will have to be underftobd " fuch things for
judgmeiit, nor had refpeft to them that ferved which no other reafon is to be given, biit God's
him, arid therefore it were ill viin to ferve command, hy tD^\>i^1l}nMtJhpatim, Judgments,
him, and having told them that he would in
due time make it rhanifeft, that he took all the
while due notice df what they wickedly did
and faid, and would for that end fend both
fijth the reafon of which was manifeft. But
without farther enquiry iiito the notion of the
words we take to be in the words as here put,
all the parts of the law whatfoever, and of
his meflenger to prepare the way before him, what nature foever, even every jot and tittle
and the Lord the Meflenger of the covenant, thereof (as our Saviour fpeaks) compfe-
who fhOuld bring All their doings to an exa6i: hended, inafmuch as every one of them was
trial, and fo he would come near to them in then (when this was fpoken) in force, not any
judgment, and bring on them fuch a day of of them completed by having had its due end,
difcri-mination betwixt the righteous and the And therefore by being bid to remember them.
wicked, wherein the- wicked among them fhould
be utterly deftroyed, and the godly (who hi-
therto feemed to be neglected) find falvation and
deliverance ; and to move them therefore to
repentance, having defcribed the terror of that
day; doth here, as it were, warn them, that
if this would not move them, they fhould not,
as they had hitherto had, have any more Pro
they are told what was a duty neceflarily in-
cumbent on them. P'or all of them were com-
manded to all Ifrael, and they ought to obferve
all, and not forget or negledt' any of them,
and as this was a duty neceflary to them, fo
was- it a thing that would be greatly beneficial to
them. So that it was the great kindneis of God
to call upon them to remember that which he
phets to call on thefn, but be left only to that had made formerly their duty, and might in
law, which they had hitherto fo much negleded, juftice without farther delay, or warning have
for their dire<5tor ; which was indeed a fufficient proceeded in judgment againft them for their
direftdf to them, aHd had they duly hearkned many neglefts and breaches of it, which by
to it, as they ought, they had not hitherto had this Prophet he hath convinced them guilty of.
fuch need of other ftophets to call upon them,
and mifld them of their duty. But now feeing
he hath refolved to fend them no more in that
kind, till he fend his mefienger, whom he
calls EUah, to prepare the way before him at
the approach of that great day of difcrimina-
tion which he hath threatned, he urgeth on
them a due remembrance of that law, and fe-
rious heed, and obfervance of all commanded
in it, as the only way whereby to prepare them
for the receiving of his Eliah, that they might
be converted by him, and fo prevent the evil
of that day, whetein he would fmite with a
curfethofethat did not prepare then to meet him.
This being plainly the intent of the words,
to raife from them a queftion concerning the
:perpetuity bf tlie law, or hence to think to
"prove it in all parts unalterable, is quite be-
! Druf. Vat»b. 4to and 8vo. Riber, &<;.
The benefits of remembring of it, would have
been the reftifying of them in their ways,
which they had greatly perverted, thereftrain-
ing them from, and warning them to repent
of, thofe many fins, which he hath convinced
them to be guilty of, whereby they had greatly
provoked him as he hath fiiev/ed, and tb fet
them in fuch v/ays, wherein walking both they
and their fervices fliould be accepted by him :
and farther, to inftruft them, concerninfr the
Lord, the Mejjiah, whofe coming he hatli here
warned them of, and how to receive him, and
his meflenger that he would fmd to prepare
the way before him. And this efpecially ' Some
will have to be underftobd as that for which
he would have them reriicmber the law of
Mofes. That indeed did both point him out
bcrore hand in many types and figures, and
exprefly
( Munfter, and fee Chr, » Caftro.
^.
7^
Chap. IV.
exprefly command ofeeidience to him,. wHeii he
ftiould come, as Deut. xviii. 15. as that place
is cited by St. Peter , and fhewed to be meant
of him, A5is ii. 22. and our Saviour himfelf
tells lis that Mofes wirdte fo plainly of hiij^, that
if they had believed Mofes, they would have
believed him. And i^at the caufe that they
believed' ttbt his words, ^ was becaufe they be-
lieved not the writings of Mofes, John v. 46,
47. The law, (with which it may not be
amifs, with u Some, to take in the Prophets as
appendages for expofioon thereof, as our Sa-
viour joins them, "They have Mofes and the
Prophets, let -them Bear them, Luk.e 3tvi. 29.)
in thefe and other regards was plainly a School-
mafier (as St. Paid calls it) which attended to,
would have brought them to Chrift. .^ And fo
the remembring of it would have been emi-
nently beneficial to them. But we look not
WaL^ c h
L
I
191
'lit ■)■■■. Yrjli^ o' ■■ r' ;■•.' '"ir-i'iff' "■ '^')t-f
*' into heaven^ mto a body which Ihall be cre-
" ated like his firft body, becaufe his firfl body
" turned to earth at his afcenfion, every ele-
" ment to its like element ; and after that he
" fhall caufe him to live in his body, he fhall
" fend him to Ifrael before the day of judg-
" njent, which is the great and dreadful day
" of the Lord, and he (hall warn both fathers
" and children together, to turn with all their
" heart unto the Lord, and they that turn fhall
" be delivered from the day of judgment, as
" he faith, &c." Aben Ezra feems to be of
the fame opinion, but to think that Eliah conr
tinued ftill in the fame body, and to believfe
that he appeared fometimes in the days of their
holy wifemen, and prays God to haften the
time of his coming. So " Others of them.
Abarbinel here thinks the fame as to his perfon,
though not determining whether he fhall come
oh this billy (though of chief regard and in- in a new raifed body, or in his old body, which
eluding the reft) as that wherein it would have ' ~ ~
been advantageous to them to have remembred
the law of Mofes, but with this on all the other
mentioned. By fo doing they fhould have been
fo prepared for the coming of the day of the
Lord fo often before, and immediately again
fpoken of, that it ftiould not have for deftruc-
tion come upon them : and their not remem-
bring it would (as in the event manifeftly it
did) bring with it all its dreadful efFeds on
them. It was then God's great kindnefs to call
on them to remember it for their own good.
Yet is not that the utmoft of his loving kindnefs.
That they may fee his mercies never ceafe,
where men do not obftuiately rejeft them, and
he never put off, " God, faith he, fliews
" them that the firft which fhall arife at the
" refurredtion fhall be Eliah the Prophet^,
" whether he fhall rife as others do, if his body
" were confumed, when he was taken up, as
" fome of the modern Dodors affirm, or
" whether he miraculoufly remain in his body
" and foul in the earthly paradife, as out wife
" men thought, and that God will, fend him;
" before the great and dreadful day of the
" Lord come, which is the day of judgment
" ^or all hving." All thefe think that here is
a promife of fending Eliah (the old Elijah) irt
perfon. Others of them of no iefs authority,
think it not neceflarily to be fo meant, but of
forfake them, though they may not expeft fending fome other great Prophet, who becaufe
any more Prophets of an , ordinary rank to he fhould be like to Eliah in dignity, and
warn them when they forget the law, by ob- knowledge, is called by his name, as appears
ferving which they fliould prevent the terrors by what R. Tanchum notes on this place^
of his day ; yet that they may not have any whofe words are in their own language, partly
excufe, or pretence at all to fay that it came on fet down in the Mifcellaneous Notes in the
them unawares, he promifeth hard before the book called Porta Mqfis, chap. vi. page 219.
coming thereof, an extraordinary one, whom and tranflated into Englifh, found thus, " This
' ~' " ' " " without doubt, is a promife, that there
" fhould appear a Prophet in Ifrael a little be-
" fore the time of the appearance of the
*' Meffiah, and fome of the learned men do
" think that he is Elijah the Tifhbite himfelf,
" and that is the opinion that is found in moft
*' of the allegorical expofitions -, Others think
" it meant that he fhould be fome great Pro-
" phet like unto him in degree, and occupy-
" ing his place as for what concerns the know-
" ledge of God, and the making manifeft of
" his name, and therefore called by the name
" of Eliah. So exprefly declares that eminent
" great Dodor Rabbi Mofes, the fon of Mai-
" man " at the end of his great juridical work
" called Mifhneh 'Torah (or the repetition of
" the law) and perhaps according to this opi-
" nioa may be underftood to be Meffias the
" fon of Jofeph, as he faith alfo." Thefe
words feem to intimate that that fhould be faid
by Maimonides in that place. But I do not
find any fuch thing in him there at all, either
in any printed copies or manufcripts, which I
have feen. He mentions indeed in the pre-"
ceding
p. 218, &c. * Viz, Traft. Melakim, cap. nit.
he calls Eliah, to endeavour even then to con
vert them if they would be converted. So
follows it in the next verfe.
5. ^ Behold I will fend you Eliah the Prophet,
before the coming of the great and dreadful
day of the Lord.
Behold I will fend you Eliah the Prophet,
Sec] As to the connexion of thefe words with
the former in fuch manner as we have faid,
Kimchi thus notes. " Although I warn you
" to have recourfe to the law (^ Mofes in every
" generation, yet notwithftanding for your
" good I will fend to you Eliah the Prophet."
But concerning the perfon, who is here meant
by Eliah, is no fmall controverfy and diffe-
rence betwixt Expofitors. The Jews agree not
among themfelves ; the forementioned Kimchi
with leveral others of them, think it meant of
that Eliah himfelf in perfon who lived and
prophefied in the time of ylhab King of Ifrael^
1 Kings xvii, tff . The meaning, faith he, is,
*' That he will put again his foul which afcended
Caltr.
See Not. in Porta Mofis, c. 6.
k G 0 M ^^ NTA.R r
192
ceding chapter there, two Mefllahs, but the
firft he faith was David Who delivered Ifrael
from their enemies, and the fecond fhould be
of the pofterity of Davtd who fhould fave
Ifrael from the hands of the children of E/au
(the Romans he means) according to that ob-
itinate error of theirs, expefting that Chrift
fhould come to reflore a temporal kingdom to
them, and deflroy their enemies : but of a
MefTiah the fon of Jofeph (by whom what
they mean hath been elfewhere fhewn, viz.
fuch a one as fhould be of the pofterity of
Jcfepb^ and coming before the Meffiah, the
Son of Daviili undergo all the fuffering part of
fuch things as are in Scripture fpoken of Mefliah,
and leave only the glorious, and triumphant
part alone for the Son of David,) I find not in
him any mention. R. Tanchum goes on and
faith, " That here is faid the fame that was
•' above faid, chap. iii. i . Behold J fend my
*• meffenger, and he fhall -prepare the way before
*' me., and that what he there faith. And the
*' Lord whom ye feek fhall fuddenly cojne to his
** temple^ even the Mefjenger of the covenant,
*' &c. is meant no doubt of the King Mefliah:
>' may he quickly be revealed. But the truth
*' of the matter as to thefe promifes will be
*' diflindlly known by their manifeflation (or
** fulfilling.) For there is none that hath any
f* certain tradition concerning them, but every
*' one fpeaks according to what appears to
*' him, and preponderates with him among
*' the interpretations of the Texts of Scrip-
*♦ ture, as ^ there alfo the fame Mofes the fon
*' of Maittwtt declares." Out of thefe words
of his appears that among them is this dif-
ference, that Some underfland Eliah in perfon
to be here fpoken of, Others not fo, but fome
great Prophet in degree and dignity like him.
The fame difference and doubt feems anciently
to have been among their anceflors, as appears
by their queflioning John Baptijl, whether he
were the Meffiab, or Elias, or that Prophet,
John i. 19, 20, 21. for what can thofe words
more probably feem to mean, than whether he
were Eliah in perfon, or that Prophet which
was prophefied of, called by the name oi Eliah?
And we may think that the Scribes moflly
thought that it fhould be Eliah in perfon. Mat.
xvii. 10. This difference and doubt he thinks
cannot be determined but by the event and
fulfilling of the things themfelves : no man
(faith ^ Maimonides) can know how they fhould
be, till they be fulfilled. This therefore that
we except againfl them for, is, why fince they
have been hilfilled, the things concerning the
meffenger, and ' Eliah, in John Baptift, the
things concerning the Lord, fpoken of, in
Chrifl, they will not yet for all fuch demon-
ftrations by the performance of their offices, ac-
knowledge them -, but rejeding them, and fhut-
ting their eyes againfl what hath been already
fulfilled, look on them as things not fulfilled,
and expeft both Eliah and the Meffiah, as here
promifed, yet to come. But perhaps they will
here be ready to retort, and afk why then do
,9jiap. ly.
Chriflians yet diflent among thernfelves, conr
cerning the expofition of this prdpnecy, fome
of them affirming that here is rrieant Eliah in
perfon, and that he is yet to come, as well a?
any Jews 4o ? It is to be confefTed that here lis
a wider difference betwixt ChrifHans than might
be wifhed there were, though on othpr grounds
than the Jews go. The Jews whether they
underfland it of £//rt^' in perfon, bf any other
great Prophet fet forth by his name, all drive
at this end to prove that the Meffiah is not yet
come, becaufe no fuch Prophet hath yet apr
peared : againfl whom we need not add to what
hath been faid on chap. iii. i. Their not ac-
knowledging them is no proof that they are
not both long fince come. The Chriflians all
in this agreeing that the Meffiah or Chrifl is
already come a firfl time, and fhall at the end
of the world come a fecond time, and in this
alfo that John Baptift was the promifed mef^
fenger fent before him at his firfl coming, and
that he was defervedly called Elias, yet in this
differ, that fome of them do not think that
the Elias here mentioned is the fame with the
meflenger before promifed, chap. iii. i. nor
the fame coming of Chrifl fpoken of, that
there : but that there, is to be underflood his
firfl coming, and John Baptift his forerunner,
at that, but here his fecond coming to judg-
ment, and, as Mr. Mede thinks, either Eliab
in perfon, or fome other called by that name,
who fhall come before him at that : whereas
Others rightly take the Eliah here mentioned
to be the fame with the meflenger there pro-
mifed to be fent, viz. John Baptift, and in
both places the fame coming of Chrifl to be
meant, viz. that ufually called his firfl com-
ing. And this we fay is manifeflly the truth.
It appears by what is fpoken by Chrifl himfelf
in the gofpel. Mat. xvii. 9, i^c. and Mark
ix. II, (^c. in the flory of his'transfiguration,
where the Difciples, Peter, and James, and
John, which he took up into the mountain
with him, after they had heard what Mofes
and Elias talked with him (probably concern-
ing the fulfilling of the prophecies in this
chapter of Malachi mentioned, concerning the
approach of the great and dreadful day of the
Lord, wherein he fhould deflroy his wicked
obflinate enemies, the unbelieving Jews, and
deliver his faithful fervants that believed in
him, out of that deflruftion, before which it
is here faid that he would fend Elias to fore-
warn them of it, and to preach repentance for
the averting of it, whom they did not difcern
to be yet '' come ;) afked him, IVhy then fay
the Scribes that Elias muftfirft come, and Jefus
anfwered and faid unto them, Elias truly fhall
Jirft come, (or cometh firfl) and fhall reftore all
things : but I fay unto you, that Elias is come
already, and they knew him not (or acknow-
ledged him not) but have done unto him what-
foever they lifted, &c. " Thefe words, I fay,
make it fo plain that the Elias here meant was
then already come, and that no other for ful-
filling this prophecy, on which that faying of
the
^ Mehcim, c. 2- V 2. * Ibid. » See Notes on chap. iii. i.
Bote ', and Luke ijc. oote ^ and 2 Peter i, note S
^ As Dr. Hammond proves on Mat. Jtvii.
1
j
Chap. IV.
on
M A L A C U L
T93
the Scribes (or Dodors of the law among the
Jews) was grounded, was to be expefted be-
fore the commg of the great and dreadful day
of the Lord, that there feems to be no place
for queftioning It. Yet do they, who would
have Elias that ancient Prophet to be here
meant, take hence their chief argument to
prove that he here fpoken of is not yet come,
and therefore that the day here mentioned is
likewife to be underftood of the day of the
laft judgment, before which they expedl he
Ihall come, becaufe, fay they, it is faid in the
futiire, Elias truly JhalL firjt come., and rejiore
all things, as if it were a thing yet to come,
but furely the following words, But I fay unto
you that Elias is already come, make it evi-
dent that that interpretation cannot be put on
the former, fo as to infer from them, that
Elias is not yet come, but that they muft be
expounded thus, It was truly faid, Elias fh all
come, &c. or, // is true that Elias fhould firJt
come (or was firft to come :) and fo it appears
the Difciples underftood it, of whom it is faid,
ver. 13. Then the Difciples underftood that he
fpake to them of John the Baptift, which is a
plain proof that they, that underftand it of
any other, underftand it not aright. They,
though the opinion be ancient, and have many
both of note and learning which follow it,
(for what end it will not be to our purpofe to
examine,) may feem (as a great learned ^ Man
obferves) to have taken it rather from fome
tradition, that they had heard from the Jews,
than to have warrant from the Scripture, or
any good ground for it. Sure the words of
our Saviour in the place cited, make not for
them, but evlciently againft them, while he
concludes^ all, with affirming that that Elias,
which they fpake of, was already come, not
faying that another v^as to be expedted, though
one were already come. To the fame purpofe,
as clearly makes what he elfewhere faith, con-
eerning John Baptift, Mat. xi. 10. Ihis is he
of whom it is written, behold I fend my meffen-
ger before thy face which fhall prepare thy way
before thee, and ver. 14. And if ye will receive
it (if ye will receive and believe the truth) this
is Elias which was to come, (0 [kiKKm "i^yi^a-x)
fpoken there as of the future as well as in the
forementioned words, which fhall come, to
fhew that he was when the Prophet Malachi
fpake, to come afterward, not that when our
Saviour fpake he was yet to come : he plainly
fheweth, by faying thus, that he was already
come. By all this our Saviour makes it manl-
feft, that all that could in Malachi be inter-
preted of Eltas was made good in John Bap-
tift, ^ who came in the fpirit and power of
Elias, and was to be underftood of him alone,
as much as if he had in exprefs words faid,
that he only was the Elias, that was to come,
and they were not by virtue of Malachi'^
Prophecy, or any other, to look for another.
And of him becaufe he is here ftiled a Prophet,
doth he fay, that he was more than a Prophet,
Alat. xi. 9. yea much more, Luke vii. 26.
Vol. I. G
for (faith he) ver. 28. I fay unto you among
thofe that are horn of women there is not a
greater Prophet than John the Baptift. And
in Luke i. ^^6. Zecharias faith of him that he
fhould he called the Prophet of the Higheft,
and all the people were perfuaded that he was
fo, Luke XX. 6. his denying himfelf to be that
Prophet, who the people afked him If he were
he, John i. 21. fhews only that they were
miftaken in their conceit, concerning that Pro-
phet which they afked after, as likewife they
were, in their queftion concerning Elias, which
likewife he denied himfelf to be, viz. Elias in
perfon as they expefted, but not that he was
he that Is here called Elijah the Prophet. '
Here the Greek Verfion inftead of Prophet
puts the epithet oiTifhbite, which was the
appellation of the Prophet Elijah of old, and
by that « they who would here have it to be
underftood of him in perfon, ftrengthen their
opinion : but fure that adds no ftrength to it,
befides that this Is a manifeft change of the
word in the original, which ought to be of
greateft authority, there Is no doubt but that
by the fame reafon, and f figurative way of
fpeaking, he may as well be called Elijah the
Tifbhite, as Elijah the Prophet, that only fhew-
ing the country of that Prophet, as the other
word his office ; If he deferved to be called
Eliah the Prophet, he deferved to be called
Eliah the Tifhhite. For that Eliah the Prophet,
whofe name, becaufe he came in his fpirIt and
power, he was called by, vf2>s ?l Tifhhite : m
this there is nothing of force to prove that
here, and in the third chapter, ver. i. are
meant two different Eliahs. We conclude
therefore from the exprefs words of our Sa-
viour, that he that is meant here by Eliah is
John the Baptift and no other, and remit the
Reader for what is of him affirmed, and con-
cerns us to know more of what Is faid of his
perfon, to what hath been fpoken on chap. ill. i .
That which is added in this verfe concerns the
time of his coming, viz. that he fhould be
fent before the coming of the great and dreadful
day of the Lord. That day Is the fame which
is fpoken of, chap. ill. 2. called there the day
of his coming and his appearing, and ver. 1 7.
the day which the Lord fhall make (or accord-
ing to our Tranflation) the day wherein he
fhall make up his jewels, and in this chapter,
ver. I . the day which fhall come burning as an
oVen, and fhall burn up the wicked as ftubble,
but wherein to thofe that fear the name of the
Lord, ifie fun of right eoufnefs fhall arife with
healing in his wings, and again, ver. 3. the
day which the Lord fhould make, or wherein
he fhould do what he had fpoken ; fo fignal a
day as that it may above others be called g the
day of the Lord, as fhewing more of his
power and prefence, than ordinary days, though
all his. And that day we look upon (as we
have before fhewed) to be that day or time
which fhould end in the dreadful deftrudlon
of Jerufalem, fo comprehending under it (as
we have faid on chap. Hi. '2.)' ^11 the- time from
g g . Chrift's
' Grot, on, Mat. xvii. 10. ^ Luke i. 17.
( See on ver. 3. out of Moreb, ! 3. c. 19.
Rib.
Tirin. I RMnold^s de lib. Apo^r., ptekfl 97. p. \ igo.
,151. >' !i> '^ «■ ."lli-" ". ■•' ■■'•- • ^. ' <• •'
19^
A COMMENl'ARr
Xhap. IV.
Chrift's firft beginmng to preach to the Jews and fhould «pt l«ave in her one ilone upoa
to that deftruftion of them and their city,
^nd all this may be called the day o( his firft
coming, to liiftinguifli it from that wjiich is
ufually called his fecond coming, w>. his
coming at the laft day to judge all djie >vorld.
Otherwife if we will more nicely diftlixguifti
and confine the day pf his firft coming to his
another, becawfe tfhe Jknew not the <iay of her
vifitation, /'. e. becaufe fhe would not repent
upon all his callg, Luke xix. 43, 44. and that
generation, he ^ith,/o«i/ not pajs till all thefe
things were fulfilled. Mat. xxiv. 34. and Laike
xxi. 32. within the life-time of fome that there
were then alive all that he {aid fliould be cer-
tirth, and the fecond to his cqming at the day tamly fulfiikd. That time in which thefe and
of doom to judge the wgrld, tWs will be to like dreadful thiqgs were fpaken by him who
be accounted a middle day, or coming between fpake as one having authority, as the people
thofe two (as the learned Pr. Hammond calls it
on Mat. xxiv. 3. and Luke ix. 31.) for ven-
geance on his eneiTiies, and ^ellveraiice x?f his
fecvants.
But it may feem convenient tp comprehend,
as we faid, all that time from his ^rA mani-
acknowledged. Mat. vii. 29. the Lord him-
felf then on earth, whofe words were as things
done, njay well be called a great and dreadful
day of the Lord, at leaft an awfiil day, ot
day to be feared (as. ' Some would have it ra-
ther rendred,) how much more when we (hafl
feftation till his executing that fearful national look on it as concluded before that generation
udgment on the Jews, under one notion of was pa/Ted away, witliin a matter of forty-
is ■firft coming. For though that which makes years, '' with the fearful and total deftruftion
h; _ ^ .
thefe titles of great and Ireadful is mpft fig- of Jerufalem ? fo that comprehending all that
nally appliable to that day pf vengeance j yet time, both of Chrift's being on earth, come in
.all along in his preaching and fipretCilling, and. the fjefh, whereb he threatned fuch deftruc-
threatning them with that doom ^ certain to tion to the Jews, and of his coming in that
xome, if they continued gbflinate and would ftiort fpace after his leaving the earth, to exe-
not Tepent, as if |it were already prejfent, is cute what he had threatned under the name of
that which may deferv^dly denpminate th^ his firft coming, we fay that by the day here
whole time, a great and dreadful 4ay ,to*hem. called the great find dreadful day of the Lord,
John the Baptifi's words, wherein l?e defcribes that is meant. If any ftiall fo diftinguifti the
jt, and fprewarns of it, found T^Q lefs, ^is Mat. p^rts of this time as to call the time ^ his be-
iii. 2. where he be.gjns his preaching with jng on earth, the day of his firft coming, and
'Repent ye, for the kingdom of Qod is at hand, the deftruftion of Jerufalem, a diftind coming
and ver. 7. 0 generation of vipers, who hath
warned you 4o flee from the wrf,fl^ ta c/im? ? and
z'er. 10. Now the ax is laid ta t})f root of the
trees, therefore ev^ry free wMcb kriftgetb not
forth good fruit is hewen down apd cfji into the
fire, and ver. 12. w)iefe he t&\\ tjiem of
thrift's cpming with his fan jn hffi^- The
day ox time thus defcnf)^ i^ 3. day pf terror,
iand that fo defcribed is the day of Qirift's fiift
coming then already beg^n. Puf (Savioijr'?
D>vn preaching and bel^avfopj" while he was op
from it ; that which we fay is, that by the
great and dreadful day here meant, feems chiefly
tq be underftood that of Jerufalem's deftruc-
tiqn, though we think it better to join both
thefe together under the notion of one day,
as we have faid, and that which we would
eyince is, that it is not literally and primarily
jppant of the day of the laft judgment, as di-
vers would have it, efpecially they who will
haye by Elias to be meant Elids in perfon 1
the one opinion depends much on the other.
earth was likewife very trouhlefqme tp the vjn- A chief argument of fuch of them as are Chri-
be|ieving Priefts, Scrjbe?, an4 Pharifpp? ; t)ieir
quiet by both he dij^qrbs by cQHtinyal n)i»^d-
ing them of, and fhairply reproyirig t}ien> for,
their fins and hypocrify, an4 4eOWncing %q
tjiem mapy fad wPe? fpr theip -^k]^ fevereft
tHfeatsj ye ferpents^ yg ge»erat\on gf vipers,
hew can ye efcdp^ t^e damv^tio,n^ gf hdl? Mat.
xxiii. 33. and telling them, l^eholi^. jjour houfe
IS left into you. defo\at(, yer. 38. if, a. . the •> de-
fqla'tion of your temp^?, cif^j ar^4 natipn ip
irrevei^fibly at hand^ a?, certai^ily ftial^it be ap
jf it were already dope. Again, wh^ of that
ftately admired frarp.e of tl\eiif terpple, which
his Difciples ftnewed him as a thing tp, t^ won-
dred at, he falth,_ Veri}y I faj. u,ntp you, there
jball no't be left one flom upoJi another wl>ich
'fliall not he thrown down. Mat. xxiv. %. and
likewife that the 4ays ftioyld cpme upon Jeru-
fdlem, that her enemies fhould caft a trench
about her, and compafs her round, and keep
ligr in on every fide i and Aould lay her evea
■with the ground, and her chjUdrei^ within he^<,
>> Dr. Hammond's Paraph,
de Romano Fontifice, 1. 3. c. 6.
ftjans, feems that taken from the epithet it
fe;lf, given to this day, becaufe it is called a
dreadful day, ' which they fay is proper to
the day of the laft judgment, whereas the day
of his firft coming is not fo called, but an ac-
ceptable time and day of faivation. But fure,
by what hath been already faid, it appears that
the day of his firft coming taken as reaching
to the deftru(5tion of Jerufalem (as we do take
it) may well fo be called, and was indeed fo.
To the fame purpofe may be added to what
hath been faid, that which Simeon faid unto
Mary when fhe prefented Jefus in the temple,
concerning him. Behold this Child is fit for the
fall and rifing again of many in Ifrael, Luke
ii. 34. that is, as it is well and appofitely to
Giu; purpofe paraphrafed by the learned E^.
Hammond, " is appointed by God to be a
" means of bringing punifhment and ruin
" upon all obdurate impenitents, and on the
** other fide to redeem, reftore, and recover
SS thofe that will be wrought upon by him."
He
' Druf. I' Dr. Hajnmond on Mjrk xiii. jo. and Luke xxi. 32.
and fee Chr. a Caftro, and Ribera.
Bellarm.
jChap. IV.
on
M A L AC H L
h
195
He that was a chief comer Jlme, eleSi and pre- coming, as that of his' fecond : .an3 the Qthef
cious, precious indeed to thofe that believed, circumftances make it evident that it ought to
was at once unto the difobedient a ftone of be undefftood primarily here of the firft, how-
ftumhling, and a rock of offmce^ \ Peter ii. 6, ever appliable to the fecond.
7, 8. fuch a ftone as whofoever fhould fall on In the Prophet ^oely chap. ii. 31. we read
fijould be broken, but on whomfoever it Jhotdd of a day of the Lord defcribed -in the very
fall, it fhould grind him to fowder. Mat. xxi. fijne terms, and concerning the day de'figned
44. and whereas " they ui^e in confirmation thereby is much the like difference of opinions,
of their opinion, thatChrtft at his firft coming as here. " But St. Peter m.ABs ii. 20. mani-
<:atHe not to judge but to be judged, not to dejlroy feftly interprets t^at alfo of the day -of Chrift's
but to fave, we may oppofe what he faith, firjft coming, and fo from all which hath been
fohn ix. 39. for judgment am I come into this faid we conclude that by the great and dread-
world, fo as to Ihew -that that cannot be fo ful day, before the coming of which the Lord
tmderftood, as to contradift this. And that bids them here take notice that he will fead
^lace of John xii. 47. where he faith he cana Eliah the Prophet, is to be under ftood the
■Hot to judge the world, may, as 'Dr. Hammond day of Chrift's firft comijig, "which includes
obferves, be well underftood, that he came his coming in judgment particularly, againft
not to accufe -, but certain it is that the Father the nation of the Jews, and ended in the de-
committed all judgment to the Son, and gave ftrudtion of the unbelievers amengft them and
him authority to execute judgment, John v. 22, of their city, before which John the Bajitifi,
a.'], and that as he came for judgment into the defigned here by the name and title of Eliuh
•world, fo he did execute it being come, both the Prophet, was according to this prophecy
by his preaching while he was among men, fent ; and not of his coming to execute the
laying the ax to the root of the tree, and fe- general judgment on the whole world, at the
verely putting home the blow ;it the (ignal day of doom, which fhall end in the deftruc-
deftrudion of the unbelieving dbftinate Jews, tion of the whole, fiirther than as this was a
in few years after his departure out of the » type of that, before which that he will fend
world, when they who before refufed to be -an harbinger, as he did before this, is but .the
judged by him, and to fce convinced by his conjedure of p thofe that afSrra it, and that
preaching, of their evil ways, and to repent for which there is not froi» thefe words any
of them, that fo judging themfelves they might
luve prevented the farther judgment of the
Lxjrd, and thought to prevent that, by judg-
ing him, and crucifying him, did by their ob-
ftinacy pull it on themfelves, and felt the fad
evident proof.
ttat which hath made rae fo long to infift
on the clearing of this expofilion, even to te-
dioufriefs, is becaufe the expounding the words
otherwKe, and as of a thing yet to come.
effeds in fo dreadful a manner in that particu- would be to give up to the Jews an argument,
lar judgment on that nation, that nothing but which ought not to be given up to them.
that fearful perdition of the whole World ex- For if it be granted to them that Elijah in
pefted at the laft day, can be imagined more perfon be to be expeded before the coming of
terrible : fo that that deftruAion of theirs be- Chrift, here fpoken of, and that the day here
ing comprehended under the day of his firft fpoken of be not yet come, they will think
coming (in the way that v/e have faid,) makes they have teafon to fay (as they obftinately
it defervedly called, the great and dreadful day do) that the true Meffiah is not yet come, and
of the Lord, as well as the laft day of his com- yet to expedt another Chrift as well as another
ing to the general judgment may be fo called, meflenger ; whereas if it be made evident (as
And whereas, as they fay, that the day of hie we fuppofe it is) that that Ettah here foretold
firft coming is called an acceptable day, a day of, is already come, and the day here meant,
of falvation, it is to be conndered to whom >t alfo come, they c^ have nothing more but
was fo, vi%. to fuch as received him with
good will as a Saviour, believed in him, and
obeyed him, but to others it was far otherwife,
a day burning as an oven to deftroy them. In
like manner alfb may that day of the future judg-
mere obftinacy to pretend why they ftiould
not believe in Chrift, and forfake that error
received from their fathers.
Farther arguments for confirming what we
have faid, the following words alfo afford, as
ment be termed, and fhall be to the righteous we (hall fee in taking them in their order ; be^
a day of falvatipn, a welcome day, a day fore we pafs to which we may take notice of
longed for by them, and in fefped to the cer- the Greek rendring the word HIl^H hannora,
tain cxpeftation of whif h they hold up their which other translations render terrible, dread-
heads againft all th6 preffyres and perfecutbns, ful or awful, hj tTri^avij, as likewife in Joel ii.
which from ungodly men they fuffer before 11, 38. illufirious or notable, as Ours tranflate
hand, and are by the Appftie bid to comfort
one another with thofe words, i Theffal. iv. i S.
fo that m thefe epithets here put to the day
here fpolven of, there is nothing which maketn
why it may not be attributed as well to the
one as to- the other, to that of Qhrift's fiift
A£is ii. 20. where that fecond place of Joel is
QJted, which hath made 1 Some to think that
they read in the copy, that they followed,
i*nsl3n Hannireah, from ns"! to fee ; where-
as iilljn is from K"!^ yare, to fear : but ano-
ther learned ' Man is fo far from their opinion.
as
"■ Bell, ibid, See. Jqhn iii. 17 *i>d ;cii. 47, ■ RainoW- de lib. Apocryphis prael. 95. and C;>tneron oii Mat.
Tvii. II. • rBiif. P MeJc's dlfcouife on Mat. i. 14, &c. 1 Schind. L^x. in KT and Capel. Cric. p. 60. 1. ?.
' L. de Dicu, on Afts ii 20.
196
A C 0 M M E Nr A RY
Chap. IV.
as that he thinks that the Greek word men-
tioned is not there to be taken in its ordinary
fignification of illujlrious or notable, but rather
for terrible, and fo likewife to have that notion
in the title of Antiochus Epiphanes, who he
thinks was not called fo much illujlrious as
terrible. But this neither makes much for or
againft our purpofe in giving the meaning. To
the day fpoken of may well agree, either of
thofe epithets : it was terrible and dreadful,
and therefore notable, and perhaps there was an-
ciently that communication of fignifications be-
tween thofe roots in the //(?^r^w as to juftify both.
6. And bejhall turn the heart of the fathers to
the children, and the heart of the children to
their fathers^ left I come and fmite the earth
with a curfe.
And he fhall turn the heart of the fathers to
the children, and the heart of the children to
their fathers, Sec] As in the former verfe we
had him whom God in mercy would fend to
them for preventing their utter deftrudion, de-
fcribed by his title of Eliah the Prophet, and
by the time of his coming, before the coming
of the great and dreadful day of the Lord, fo
in this we have him defcribed by his office,.
viz. that he fhould turn the hearts of the fa-
thers to the children, and the heart of the chil-
dren to their fathers, to which are added the
good efFefts which fhould be produced by his
performance of that office, viz. the prevent-
ing of God's coming and fmiting the earth with
a curfe. Thefe words are referred to by the
angel, huke i. 16, 1 7. with a farther explica-
tion of them, and applied to John the Baptijl
thus, and many of the children of Ifrael fhall
he turn unto the Lord their God, and he fhall
go before him in the fpirit, and power of Elias,
to turn the hearts of the fathers to the children,
and the difobedient to the wifdom of the jufl, to
make ready a people prepared for the Lord.
That thefe words are there referred to, is ma-
nifeft, and the perfon fpoken of, fo exprefly
declared to be fohn the Baptift, called there-
fore Eliah, becaufe he fhould come in the fpi-
rit and power of Elias,. xhzt there can be no
reafon why that fhould be doubted or difputed
of among Chriftians ; or Elias in perfon, or
any other by that name called, fhould be ex-
peded by virtue of them, (as before we have
faid.)
As concerning the meaning of the words by
which his office is exprefled, whatever they
think concerning the perfon, it will be indiffe-
rent to all to enquire. They mufl have the
fame meaning, whofoever they are applied to,
whether by Jews or Chriflians. For the mean-
ing of them, therefore, we may look what
they do or ought to agree in, comparing them
one with another. To which enquiry it will
be convenient to premife an obfervation con-
cerning that word or prepofition, which in our
Tranflation is rendred to, and is in the Hebrew
Vy Al, viz. that it is (as ' Grammarians ob-
2
ferve, and examples convince) of divers ufes
and fignifications. It fignifics mofl ufually
above, over, on ; but not only fo, but withal,
to, with, for, by, near, agai'njl, in, and other
like, of which examples occur in the Hebrew
Text. And according to the words with
which it is joined and the thing fpoken of, is
the fignification thereof to be difcerned and
diflinguifhed. Again, concerning the appella-
tions and titles of fathers and chilJi-en, that
they are not only attributed to thofe that ai-e
fo by nature, but to others alfo, who for other
refpeds or relation one to another, have thofe
names given them ; as older people that of
fathers, younger that of children -, and fo
learned men, or teachers, are looked on as
common fathers, in refpedk to their difciples, or
fuch as learn of them, or are inflruded by
them, and the like.
This concerning the natiu-e of thofe words
being obferved, will help us to judge of fuch
expofitions as are given of the whole fentence.
The fignification of the forementioned prepofi-
tion which our Tranflators choofe to give it in
this place, is to, or unto, which it often mani-
feflly hath elfewhere, as Jofhua ii. 8. Jhe came
up, an^Vy Akhem, to them : and i Sam. ii.
II. went Vivzh^ Al Beito, to his houfe, with
many other • places. And it is likewife em-
braced by mofl of Interpreters : but then ac-
cordingly as they apply it to fathers and chil-
dren, and their different underflanding of what
is meant by them, do they differ in giving
the meaning. They that underftand them of
fuch as fhould be then together in prefent be-
ing, whether natural fathers and children, or
others who might be called by that title (as
Ours feem to do) take his office, fo as here
defcribed, to confifl in taking away fuch dif-
cords and differences as fhould be betwixt
them, and fettling peace, and love, and cha-
rity among them, fo as that their hearts fhould
be propenfe and kindly affedionated one to
another, and they fhould be of otte heart and
one foul among themfelves, as it is faid of the
believers, A£ts iv. 32. and with one confent
hearken to God and receive the truth preached
to them. So that this difpofition and behavi-
our, which it is here faid, it fhould be the
work of the promifed Eliah to work in their
hearts, may feem (as a learned " Jew obferves)
contrary to that v/hich in the Prophet Micah
is defcribed, as bemg found among them in
his time, chap. vii. 6. the fon dijhonoureth the
father, or that which on their hearkning not to
him our" Saviour faith, fhould "be in after-times,
the father fijall be divided againfl the fon, and
the fon againft the father, Luke xii, 53. Such
diffenfions among them in thofe times here
fpoken of, are " obferved to have been caufcd
and fomented by the feveral fedls that were
among them, as of Sadducees and Pharifees,
and the like 5 which had fuch ill influence as
to banifli thofe due refpedls which ought to have
been betwixt parents and children, fuperiors
and inferiors (or whofoever under the title of
father
» Abu Walid, apd R. D. Kimchi in Radic.
Grot, on the place, and on Luke i. 12.
« See R, D, Kimchi in Radicibuj." ' ''',' '•''kien Ezr>.'
•■- S«
Chap. IV.
on M A L AC n I.
197
father and fon may be comprehended -,) and
that love and charity, which fhould have been
betwixt all orders and degrees of men, whofe
hearts EUah (i. e. John Baptiji coming In the
fpirit and power of Elicih) fliould be fent to
reduce (if poflible) to better order, to mutual
agreement among themfelves, and joint obedi-
ence to God. This feems to have been the
ancienteft underftanding of the words among
the Jeiiijh « Dodors, who fum up the mean-
ing of them in other words, faying, " That
" he fhould be fent, ppi^nOH T^^Wnh Le-
" bajhvcth bammachloketh, to compofe diflen-
" fion, or reconcile differences, Hlti^Vv
" CDH^r^ DlViy y Leafoth Jhalom binehem, to
*' make peace betv/een them, that they might
" all agree in the profefTion of one religion : "
and thus feem the Greek Interpreters to have
imderftood them, who inftead of the fecond
member of the fentence, and the heart of the
childrefi to their fathers, put for the meaning
of it, and the heart of a man (or every one) to
bis neighbour. Againft this expofition I know
not what may be excepted ; yet do Others,
taking the forementioned prepofition in the
fame fenfe, of to, give Others : '■ Some, he
Jhall turn the hearts cf the fathers to the chil-
dren, &CC. i. e. of the Jews to the Gentiles, and of
the Gentiles to the Jetts ; which though it may
be true, and that John did fo, and it was as
well an effed: of his preaching and baptizing,
as of the gofpel, yet, I fuppofe, is not the literal
meaning of thefe words, which were fpoken
to the Jews, and more particularly concern
them between themfelves. ' Others, he Jhall
turn the heart of the fathers to the children, &c.
i. e. of God to Ifrael, and Ifrael to God ; who
is called their Father, and calleth them fans.
That this is comprehended within the latitude
of thefe words we doubt not, inafmuch as we
hear the angel, where he refers to thefe words,
putting as part of John's office, many of the
children of Ifrael Jhall he turn to the Lord their
God ; and indeed for that end was he to turn
their hearts one to another, that they might
all with joint hearts, or one heart, turn to the
Lord. Yet can we not think that to be the
literal meaning of the prefent words : God is
called their Father elfewhere, but I fuppofe
fathers here put in the plural number, cannot
be properly ufed of him.
Another '' expofition of Camerarius, who
makes the meaning to be, that he fhould re-
duce the hearts of the fathers to the children,
and of the children to the fathers, i. e. " Should
" turn or bring back the hearts of the fathers,
" fo as that they fhould take care of the pious
*' education of their children, whereas they
*' had been negligent in the right inflruding
" and difciplining of them, and the hearts of
*' the children who had been difobedient to
*' their fathers ; fo as to yield due reverence
*' and obedience to them, may be well reduced
" to the firfl." But as to that which ' Others
give, viz. that by //Jif /a/^^n fliould be meant
Vol. I. H
the old Patriarchs, Abraham, Ifaac, and Jacob,
&c. and by the children, thofe of that genera-
tion when this Elias fhould come : I do not
underftand how it can be made good. To fay
that the hearts of the children fhould be
turned by their converfion to the fame faith
that was in thofe ancient holy men is intelligi-
ble ', but how the hearts of thofe fo long fince
dead fhould be faid to be turned to thofe of
that generation, is not fo eafily conceived.
Thefe hitherto mentioned all take 7y Al here in
the fignlfication of to. There are of the Jews
who would have it here to fignify by, or by
the hand, or means of ; fo R. Solomon out of
an ancienter Doftor, fhall turn the hearts of
the fathers by the band of the children, i. e.
" Shall fpeak to the children to perfuade their
" fathers to embrace the way of the Lord, and
" on the other hand to the fathers to perfuade
" their children." The fame fignlfication of
it takes Abarbinel alfo, and gives this flrange
interpretation, making the time fpoken of to
be according to his fancy after the refurreftlon,
which he will have to be before the end of
the world, " If any be then at that time liv-
" ing who hath children dead, he fhall by
" them, being raifed from the dead at the
" coming of EUah be converted to the truth,
" and on the contrary fuch children as are
" living, by their fathers being raifed ; that
" fo before the end of the world all may be
" turned to the truth, that all be not de-
" flroyed." But this is fo uncouth an expofi-
tion and fo little agreeing to the words, as that
it will be much from the purpofe to fpeak more
of it, nor doth that by R. Solomon mentioned
agree with them, there being fhewed in them
what God would do by the hands of his Elias,
not what Elias fhould do by the hands of others.
But there is yet another acception of the
word, which is by Others, both Jews and
ChriJlians, preferred, as giving the plainefl
meaning ; and that is by taking it here to fig-
nify not, to, but '' with, as manifeftly in fe-
veral other places it doth. As for example,
D'llQ by Al merorim, with bitter herbs.,
Exod. xii. 8, 9. his head by with bis legs,
and chap. xxxv. 2 2 . and they came, Q^t^J 7y
Al najim, with women, i. e. as Ours tranflate
it both men and women ; with feveral like in-
flances. Thus R. D. Kimchi here will have it
taken, giving thus his expofition, " He fhall
" warn or call on both fathers and children
" together, with all their heart to turn unto
" God, and they that turn fhall be delivered
" from the day of judgment ; " fo that Vy is
to be looked on as fignlfylng the fame that
□y im, with, fathers with the children, and
of children with their fathers, all of them to-
gether. So likewife R. Tancbum, the meaning
(faith he) is, " That he fhall feek to redify
" (or reduce into order) the fedt (or people)
" that they may be all of them of one heart,
" In the obedience (or worfhip) of God, and
" the word by is In the fignlfication of ay,
h h " with.
» Tilmud. Trafl. Edaioth. cip ult. ' Ibid, and Maimon. cap. ult. * See Ribera, and Lightfoot. » See
R. Tancbum. '' See L. de Dieu. ' Rib. Mcnoch. Tirin. &c. and fee Chr. a Caftro. ^ So an Arabick
Ttanfl. MS.
198
A C 0 M M E N r A R Y
Chap. IV.
" with^ i. e. faith he, he fhall feek to reftify
" the hearts of the fathers among them, with
". the hearts of the children ; and the repeat-
" ing (or doubling) of the words, fwz. and
" the heart of the cluldren with their fathers,)
" is for greater confirmation fake." Thus fay
thofe Jews^ with whom do concur (as we faid)
divers « Chriftians alfo, and are urgent for it,
fo as that the words may denote that he fhould
convert or call to repentance all of them toge-
ther, both old and young, young and old,
that fo they might all be a people -prepared for
the Lord, (as Luke i. 17. he fpeaks) and rea-
dily receive him, and with jomt hearts obey
him i this expofition gives a clear and plain
meaning, and is eafily reconcileable with the
firft mentioned •, both even neceflarily go toge-
ther; viz. the converting all together, one
with another, and one to another, m obedience
to God, and love one to another : and there-
fore we may well look on the words as com-
prehending both, and that for giving a full
meaning of them, both ought jointly to be
taken in ; and fo are they taken in likewife in
that one word, in which our Saviour elfewhere
fums up that office of this Eliah herein more
exprefled, viz. ' aTtoKala^nirei vrdvra, Jhall re-
ftore all things, reduce all things to right order,
which could not otherwife be done than by
turning them all one to another, and one with
another to the faith of Chrift. In much like
manner to that of our Saviour's, do fome
of the R Jews likewife fum up the import
of thefe words, concerning his office whoever
it be that is meant, faying that he was
CDlV ^Dn^l hvrW^ 'W^'l Leyajher Ifrael ve-
lehacin libbam, to redify Ifrael, and to prepare
or put in good order their hearts.
In the forecited place, Luke i. 17. where
thefe words of Malachi are plainly referred to,
the words, and the heart of their children to
their fathers, are not put as they are here read,
but inftead of them, and the difobedient to the
wifdom of the jufi, which the learned Dr. Ham-
mond, in his Notes on that place fhews to be as
a glofs or paraphrafe on the Prophet's words,
to explain his expreffion ; both importing that
a general reformation fhould be endeavoured
to be wrought by the perfon fent for that end,
among the Jews, for fitting them to receive
the Lord Chrifl. From the fame fpirit did
both expreffions proceed, and it will not con-
cern us to be inquifitive why he fhould change
his language or expreffions. By what he faith
by his angel there in Luke, it is evident that
what he here fpake by his Prophet was fpoken
of John the Baptiji, and not of Eliah in his
perfon. And with what JSZ/Vw-like zeal John
did fet himfelf to perform the office here de-
figned for him, appears by what we read in
the gofpel of his miffion, and his preaching,
and the time thereof, and the contents and
effeftsofit, as M«/. iii. Mark'i. Z-a^^iii. and
John I. He that fhall duly confider what is
in thofe places faid of Jobn^ and what he did.
and compare them with what is faid here of
the Eliab promifed, that he fhould do ; will
eafily perceive all that is here prophefied to
have been already made good -, that there will
be no ground left to him for expe<5ting a farther
completion of it, by Eliah in perfon, or any
other under tJiat name to be expeded before
the coming of the great and dreadful day of
the Lord here fpoken of. Here God faith.
Behold I will fend Elijah the Prophet -, in the
gofpel it is faid, there was a man fent from God
whofe name was John, John i. 6. and that that
John was Elias which was for to come. Mat.
xi. 14. Here, that he was to be fent befort
the coming of the great and dreadful day of the
Lord. There the time of John's coming is
defcribed that it was when the kingdom of God
was at hand. Mat. iii. 2. when the day of
wrath was coming, ver. 7. when the ax was
laid to the root of the trees, and every tree that
brought not forth good fruit fhould be bewen
down and cafi into the fire, ver. i o. when he
was now coming whofe fan was in his hand.,
and he would throughly purge his floor, and ga-
ther bis wheat into his lam, but would bum
up the chaff with unquenchable fire, ver. 12.
which expreffions (as we have before fhewed)
are an evident defcription of the great and
dreadful day of the Lord here fpoken of : here,
that this Eliah fhould turn the heart of the fa-
thers to the children, and the heart of the chil-
dren to the fathers, t preach to all forts young
and old converfion and repentance -, there in
the gofpel, that John fhould turn many of the
children of Ifrael to the Lord their God, and
the hearts of the fathers to the children, &c.
Luke i. 16, 17. and that he did preach to all
the baptifm of repentance, Mark i. 4. Luke iii. 3.
and that with fuch power and good effedt that
Jerufalem and all Judea, and all the region
round about Jordan, went out t a him, and were
baptized of him, c on f effing their fins. Mat. iii.
5, 6. and Alark i. 5. i. e. multitudes of all
forts and conditions of people out of thofe
places, Luke iii. 7. of the common fort of
Eeople ; ver. 10. of thofe that might feem to
ave leafl of the fear of God before their eyes,
leafl regard of, or charity for other men, pub-
licans, ver. 12. foldiers, ver. 14. and were at
freatefl difference in opinion one from another,
'harifees, and Sadducees. ' To all thefe dt4
he inflil precepts of charity, Luke iii. 1 1 . the
hearts of all thefe it is manifefl that he did
turn one to another, in that they '' agreed and
were united in one common baptifm by him.
What can more punftually agree than the pro-
phecy here> and the matter of fadt fet down
in the gofpels thus paralleled, do, to fhew
that the pei-fon who is here fo charadlerized in
refpedt to what was to be, and there to what
was made good in him, is one and the fame,
and that no other ought to be expedled by vir-
tue of this prophecy i* certainly when we con-
fider how exadly all things do concur of what
is foretold of in the Prophet, and reported as
done
= Chr. a Caftro.X. de Dieu, and Dr. Hammond on Luke i,
■3 is ill printed for 7^. ' Mat. xvii. 1 1 . and fee Mark ix. 1 2.
wond on Mat. iii. note '. \ Grot. * Lightfoot.
17. in whofe Notes, where he refers to this pljce,
« Maimon. Melakim, c. uk. ^ Dr. Ham-
Chap. IV.
on
M A L AC H L
199
done in the gofpel, in the one perfon of 'John
the Baptiji, and how all things here defigned
to be done by this perfon named Eliah, were
by him in a fignal manner performed •, we
ihall perceive that there is little grounds for
that argument which is by ' Some here taken
to prove that Eliah in perfon is to be expefted
before the day of the laft judgment, bec^fe
(as they fay) John did not fulfil all that is
here required, in the converfion of the hearts
of the fathers and children one to another, or
as it is fummed up by our Saviour in reftoring
all things. Mat. xvii. • Not to enquire what
other anfwers may be, or are, given to that
objeftion, abundantly fufficient for confirma-
tion of that expofition which we have foUow'd,
as to the fcope and meaning of them, and to
fhew that they do not aflFord any good grounds
for any fuch argument, will be the confidera-
tion of two things which would by thofe who
draw that argument here from them, be other-
wife (I fuppofe) eafily granted. 1. ■" That
words which are put to import that fuch or
fuch a thing fhould be effefted by any, do often
fignify rather his endeavour, and t)\Q doing of
what would or might be fufficient for the ef-
fefting of them, than a full accomplilhment as
to the efi^eft, or confequents on his endeavour.
So that what is faid that the perfon here fpoken
of Jhould turn the hearts of the fathers to the
children, &c. and Mat. xvii. 10. that he
fhould rejlore all things, may well be faid to be
fulfilled, if he did diligently that which tended
to the producing, and was fufficient to have
produced, fuch effefts, though through de-
fault in the fubjefts on which he was to work,
the hearts of all were not turned, nor all
things, or men (as " Some think it may,
though put in the neuter gender, be particu-
larly applied to them) fully reftified and re-
duced into right order. 2. ° That the word,
all, is not always to be taken in that extent as
to comprehend every particular (whether it be
applied to perfons, things, times, or places)
but only a great number, and to fhew the dif-
fiifive nature, of that which is faid fhould have
refped to all, to be flich as might be extended
to more, even to all that fhould come in its
way, or be offered to it, or were rightly qua-
lified to receive its operation, or required to
make good the truth of what is fpoken of.
To omit other examples, which are fre-
quent, one already mentioned, and which is
to our prefent purpofe will make it evident.
It is faid, Mat. iii. 5. that Jerufalem, and all
Judea, and all the region round about Jordan
-went out to John, and "were baptized of him.
It will not by any be thought that every perfon
in thofe places did thus, but a great multitude
or flore of them, and if more had come, or
his preaching had prevailed on more, John
was ready to perform his office to them. This
is thought enough to juftify the expreffion,
that all the country came unto him, and were
baptized of him. Here is not in our Prophet
the word all expreffed, but indefinitely, with-
out any number mentioned, faid, fhall turn
the heart of the fathers and the heart of the
children ; but becaufe where Chrifl fums up
what is here faid, or gives the meaning of it,
he adds it, viz. and pall rejlore all things, it
is by them looked on as here underftood, and
the "" exceptions therefore taken, that by Elias
is not here meant John the Baptijl, becaufe to
reftore all things is to convert to the true faith
all Jews and Hereticks, &c. which John did
not efFedt, and therefore Elias in perfon is yet
to come, and do it. But if we fuppofe that
all is to be here underflood, furely that by all
were to be meant no more than we have faid,
/. e. many of all forts, all that fhould hearken
to his peaching and receive his Doftrine, we
may learn from the angels defcribing of the
fame office of his that is here defcribed by this,
that many of the children of Ifrael he fhould
turn unto the Lord their God, going before htm
in the fpirit and power of Elias to turn the hearts
of the fathers to the children. The all and the
manydxi then fignify the famething in this matter.
And thefe things being obferved, furely by
what we read of John's, performance, it is evi-
dent that the words here fpoken of this Eliah
to be fent, were in, and by him, fo far (even
to wonder) made good, that to expeft another
to fulfil them in greater meafure, is not v/ar-
ranted by virtue of this prophecy. He was
zealous in the highefl degree in performing
what he was fent to do, and on very many did
his endeavours take effecft. That they did not
on more, on all among them without excep-
tions, prevail, was not through any defedt or
default in him, but becaufe, as the Scripture
exprefly declares, concerning many of the
Pharifees and Lawyers .{^ many of which yet
came in unto him) they rdeded the counfel of
God againft themfelves, i^K^^vii. 30. the like
efl^e<5ts which our Saviour, who came to con-
vert them all and to fave all, complains his
own preaching to have had, among that fame
people, through their obftinacy, faying, O Je-
rufalem, Jerufalem, that killefi the Prophets,
and floneji them that are fent unto thee, how
often would I have gathered thy children toge-
ther, even as an hen gather eth her chickens un-
der her wings, and ye would not. Mat. xxiii. 37.
' Some are fo far from thinking that on thefe
words can be grounded any argument to prove
that the Elias here meant was not John Baptijl,
and that it is one yet to come at the end of the
world, before Chrift's lafl coming, as that they
look on them as an argument to prove the clean
contrary ; becaufe this Elias is to come before
the great day of the l!ord, and to call to con-
verfion and repentance ; for which was a fit
feafon at Chrift's firft coming : but at the laft
day of his coming, the day of judgment, is
no farther time for repentance, but for reward
or execution of judgment and punifhment ;
therefore that day, not this, muft here be
meant, arid this Elias one already come, not
one
• BelUrjn. de Rom. Poniif. lib. 3. c. 6.
refpicitnr. " Hammond on Luke i. note '
' T*rnov. Cameron on Mjt xvii.
■" Grot, on Mat. xvii. lo. Non tarn fruflus opetse, quara opera ipfa
" Sec him on i Cor. note. p Belbrro. ut fupra. 1 Mat. iii. 7.
200
A COMMENTARY
Chap. IV.
one then to be expeded. What we have faid
vill farther be confirmed by confideration of
the next words, in which is declared why he
fliould be fent to convert them, viz. left (faith
the Lord) / come and fmite the earth with a
curfe.
As the former words concerning the miflion,
the time and the office, of the perfon here
named Eliah the Prophet do (as we have feen)
exadly agree to John the Baptijl, and fo as
that they cannot fo be applied to any other,
fo do thefe alfo which declare the end for which
he fhould be fent at that time, to perform that
office, no lefs agree with thofe in which in the
gofpel we are fliewed for what end John did
perform his, by preaching converfion and re-
pentance, viz. That being converted they
might ftee from the wrath to corne. Mat. iii. 7.
and the axe being now laid to the root of the
trees, they bringing forth good fruit, might
efcape from being cut down and caft into the
fire, ver. 10. that they might be as wheat,
and gathered into the Lord's garner, and not
as chaiF which he fhould burn with unquencha-
ble fire, ver. 12. Add how the angel explains
it, Luke I. 1 7. that he fhould, (and as appears,
chap. iii. accordingly did endeavour to do)
turn the hearts of the fathers to the children,
and the difohedient to the wifdom of the jufi.
For v/hat end ? to make ready a people prepared
for the Lord, a people fit to receive him, and
to find mercy and falvation from him at his
coming. Who will not at firfl hearing or
reading perceive, that thofe things faid con-
cerning the end of his preaching, are the very
fame with what is faid here of this perfon's
performing the office he is fent for, viz. that
he fhould do it, to prevent, left the Lord
fjjould come and fmite the earth with a curfe,
or utter deflruftion. The fame words which
are given, even by fome of the Jews, for ex-
plication of this expreffion of the Prophet,
will as appofitely be ufed for fumming up the
meaning of thofe in the gofpel. Such is that
expofition of R. Tanchum, The meaning,
fzuth he, is, " He fhall fairly perfuade them,
" that he may reduce any of them who may
" pofTibly be reduced ; to wit, fuch who have
•' not evil habits fo firmly rooted in their
" minds, that they cannot return from them
*' till the punifhment which fhall feize on all
" the rebellious tranfgreflbrs, overtake them."
Surely this which he gives for the meaning of
what is here faid of this perfon here denoted
by the title of Ediah, for fhewing for what
end he fhould perform his office, is manifeflly
the meaning of what is in the gofpel faid, con-
cerning the end for which fohn was fent to
preach repentance, and did preach it, and bap-
tize unto it. Not much different as to the
purpofe, is that meaning which ' another among
them gives of thefe words, viz, " Therefore
" he fhall warn them, that they may be
" brought to repentance againfl that day come,
" that he may not fmite the whole land, (or
" the land with a confumption) and it be a
" curfe." Thus far, well -, and fo as to fhew
the end which this Eliah was to aim at, to be
altogether the fame that John did aim at, and
labour to effeft, fo far as that we cannot but
look, on him as the perfon here defigned, and
have not reafon to expeft any other for making
good, as we have before faid, this here fpoken.
What this lafl Rabbin adds. They that will
not be warned by his admonition, fhall be con-
fumed and perifh in the wildernefs of the peo-
ple, or at the day of judgment in the land of
Ifrael, doth only fhew that he knew not well
what to fay as to the curfe, or deflruftion here
fpoken of, when, or how it fhould be, not
willing to underfland it of that deftrudion of
Jerufalem by the Romans, on their rejeding
both John*% and Chrifl's admonitions, which it
is (as we have before fhewed) evidently meant
of. He knows not on what to fix, and fo
fpeaks at random that which fignifies nothing,
and leaves tlie Reader in a maze. But if it be
applied to that, all will run clear, not fo if to
any other. For againfl that which (as we have
feen) many concur in, that it fhould be meant
of the day of doom at Chrifl's lafl coming to
judge the world, the form of the expreffion
(as is by ' Some obferved) affords an evident
argument, left I ccme, faith the Lord, and
fmite, &c. that fhews that this judgment might
by their repentance and converfion be pre-
vented, which is confirmed by what our Sa-
viour faith, Mat. xxiii. 37, 38. and Luke xiii.
34> 35- that therefore their houfe was left
unto them defolate, becaufe they would not
be gathered when he would have gathered
them, nor be brought to repentance by his
call : and that all thofe evils, and a terrible
deflruftion came upon them, becaufe they
would not know the things that belonged to
their peace, nor the day of their vifitation,
when they were told of them both by John
and himfelf, Luke xix. 42, 44. But that ge-
neral judgment is a day that cannot by any
means be prevented, but fhall in God's ap-
pointed time certainly come, fo that left I come
cannot be applied to that. For certainly he
will come, without any peradventure. As
for the explication of the word, earth, viz.
that by it is here meant the land of Judea,^
the people fpoken to, and of, and not the
whole earth in general is evident. " That it is
in that reflrained fignification for the land of
Ifrael and Judea, peculiarly often ufed both in
the Old and New ^eftament, is a thing fo con-
feffed as that there is no need farther to infifl
on it.
Abarbinel feeming to take it more generally
thence infers, " That the deflrudion that is
" here fpoken of fhould be of things generable
" and corruptible, fuch as are on th* earth,
*' not of the heavens and the hofls thereof,
" (or things therein,) fo as it was at the uni-
" verfal deluge, when God deflroyed * every
" living fubflance : in fum, all only that was
" in this lower world." What he aims at in
this inference he doth not farther explain : if
he
• Kimchi. ' Rainolds ut fupra, p. 1201. " See Cameron on Mat. xvii. 11. and Hammond on Mat. v. 6.
»nd on Rev. vii. V and xii. ^ " Gen. vii. 4, zj.
I
Chap. IV.
on M A L A C H I.
201
lie would have it that at the end of the world,
only the earth and the things that are therein
fhoiild be deftroyed, we have to oppofe againft
him that conftantly profefled truth, that as
ivell the heavens as the earth are referved unto
fire againft the day of judgment^ as St. Peter
fpeaks, 2 Peter iii. 7. and fhall be difiblved
therewith •, but otherwife, if there be weight
in his way of argument, it will make for our
purpofe, viz,, that the day here fpoken of is
not that day of the laft judgment, becaufe it
is a day of fuch deftrudlion as was to be exe-
cuted on earth only, and therefore in this
world, viz. (as we have all along faid) the
deftrudion of Jeriifalem.
By the earth., or land,, will eafily be under-
ftood by a moft ufual notion, Ahlol ardi, the
■people of the earth., or inhabitants of the land.,
(as an Arabick Tranflation done by a Jew hath
it) together with the land it felf. » They that
expound it " earthly minded men., fuch as fol-
" low earthly things, and will not make ufe
^' of the time of grace, and embrace God's
*' falvation offered to them, fay what is true,
*' but feem not to give the full latitude of the
*' word." Such of the people only were de-
flroyed, and thofe that turned to God were
faved, yet for the fake of the many obflinate
rebels, was the land together deftroyed and
made defolate. As for the laft word Din
Cherem., which is rendred a curfe, it may be
likewife (as it is by v Several) rendred, deftruc-
tion or utter deftruElion. So R. Tanchum faith,
he means an univerfal deftrudlion according to
the fenfe of the verb in that place. Numb. xxi.
2. ^DQ'inm vehecharamti, then I will utterly
defiroy their cities,, and fo do our Tranflators
in Zaccb. xiv. 1 1 . render the fame word that
they render here a curfe,, by utter deftru£iion ;
and the fame verb that "^ Numb. xxi. 2. they
render I will utterly defiroy, do they render,
Micab'iv. 13. I will confecrate., and Levit.
xxvii. 28, 29. the noun, the fame that is here
ufed, is rendred a devoted thing, and Deut. vii.
26. a curfed thing. So that looking into the
Scriptures we fhall find the root of this word
to have thefe fignifications, of cutting off, or
deftroying, and curfing, and confecrating, (to
omit another notion in which it fignifieth a
net.) The prime " fignification feems to be that
of cutting off, or defiroying, which appears in
the other two -, in that of curfing, which is a
devoting to deftruftion, manifeftly ; and not
obfcurely in that other of devoting or confe-
crating, inafmuch as that is a "^ cutting off (as
it were) and taking out of the way from com-
mon ufe that which is fo devoted. In this place
it is manifeft that they that render it curfe,
mean the fame with thofe that render it de-
firu£lion ; not fuch a lighter curfe for corredtion
as is fpoken of, chap. iii. 9. but a curfe ending
in a final excifion and u^er deftruftipn. For
what is here meant "by what is threatned, the
event and manner in which it was fulfilled on
them to whom it was fpoken, makes evident j
Vol. I. I
the generality of the Jews having tejedted thfe
admonitions of John Baptifi, who was fent to
warn them to fiee from the wrath to come,
by embracing Chrift and his Doftrine, whom
they not only refufed, but procured to be cru-
cified, and pulled on themfelves a curfe by
faying his blood be on us and on our children,
God, feconded it with his curfe and fent on
them that curfe which ended in that fearful
deftruftion of them, and their land^ from
which they could never recover^ and which
makes undeniably manifeft to all the world
that this prophecy had its full accomplifhment
in them, and in vain do they feek to elude it.
Thus here ends this prophecy, in the He-
brew Bibles and all that follow them ; but in
many copies of the Greek, the verfes are fo
tranfplaced as that the fourth verfe being taken
out of its place is put after this, viz. Remem-
ber the law of Mofes, &c. and fo made to con-
clude the prophecy ; on what occafioh, or for
what reafon I know not. <: One faith it was
done in imitation of the fuperftition of the
Jews, and to conclude the whole Trgor &<^i\-
fxicrixov that all might end in good words, or
words of a good found. The fuperftition of
the Jews, which he mentions, is this, that
whereas the laft words here, andfmite the earth
with a curfe found harfh in their ears, and
feem to bode evil ; that they might conclude
with fomething more pleafing, they repeat the
words going before, again after them, viz.
Behold I will fend you Eliah the Prophet before
the coming of the great amd dreadful day of the
Lord, and he fhall turn the heart of the fathers
to the children, and the heart of the children to
the fathers % or at leaft fome of them, fo as
ftill to leave out the laft harfh words, which
conclude with a curfe. The like do they do
in fome other books for the fame reafon, as at
the end of Ifaiah, and of Ecclefiafies, and the
Lamentations, in which after the laft verfe,
they repeat again the verfe going before it.
And for warning thereof, cafting the initial
letters of the names of thefe books, viz.
p^i /, y, K, K, into an artificial word, fb
as to be a fignal or memorial of them, / ftand-
ing for Ifaiah, "T, for 1tyyi*in Tereafher, i. e.
the twelve minor Prophets, of which Malachi
is the laft : and the firft K for Kinoth, i. e.
Lamentations, the fecond for Koheleth, i. e.
Ecclefiafies, they ufually write or print that
fignal together, with the words which they
would have to be repeated, all or fome of'
them. How ancient this cuftpm was among
them I know not : it favours of the humour
of thofe of ancient times among them, who
faid to God's Prophets, Prophefy not unto us
right things, fpeak unto us fmooth things, Ifaiah,
XXX. ID. They feem to think that the put-
ting away from them the mention of <> the evil
day, that they jnight go on in their fins in fe-
curity, fhould fecure them from it, fo invert-
ing and fruftrating to themfelves God's graci-
ous method, who, that they might not perifh
i i in
« See Jerom. Menoch. and Tarnov. y See Chald. Syriack, Arab. MS. Tig. Caflal. See. * See ver. 3.
» See Druf. and of the ufe of this word fee Selden de Synedr. 1. i. c. 7. p. 121, &c. ^ R. Tanchum in lib;
Morfhed. ^ Notei on the Greeic Bible, Edit. Francf. 1597. f AmoJ vi. 3. "
202
A C 0 M M E N r A RT, ^c.
in their fecurityi caufed thofe words in the lad
place to be inculcated to them, that (o they
might fink deep ihtb fhem, and work in them
repentance, whereby alone the evil mentioned
might be prevented, whereas their refufing to
give that attention to them would pull it on
them to their unavoidable deftruftion, as in the
example of thefe here fpoken to, it manifeftly
came to pafs fo as to be for caution to all in
like kind.
As for the prefent place, ' Some are of opi-
nion that the Jews do here repeat thofe words,
Behold I fend you Eliab, &c. to ftrengthen
themfelves in their opinion and hope, that the
MefTiah is not yet come, but is to come. If
fo, or out of what refpe<5t foever they do it,
we have from the Mefliah himfelf, what to
oppofe to them, and add to what they would
conclude with, viz. ' But I fay unto you Elias
is come already, and they knew him not, but
did unto him whatfoever they lifted. The
MefTiah alfo is already come, and they would
not know him neither, but rejected him, and
defpitefuily ufed him : for which their obfti-
nacy, that great and terrible day of the Lord
is alfo come upon them, and he hath fmitten
the earth, i. e. them and their land with fuch
a curfe, fo terrible a deftruftion, as makes good
all that is here fpoken, and fhews that not one
word of this prophecy is fallen to the ground,
but hath had its full accomplifhment on them ;
fo that now they remain an enfaraple to all
others that fhall defpife or negledl the means
of grace offered to them, as they did, and
putting far away the evil day, will not, while
God gives them fpace, ^ know the things which
belong unto their peace, nor think of the time
of their vifitation. For how fhall any that re-
jeft the coimfel of God againfl themfelves, as
they did, (any people or nation) but exped: to
be fmitten with the like curfe as they were,
even in this world ; how fhall the jufl God,
which fpared not that his chofen nation, his
once peculiar people, the feed of Abraham his
friend, fpare others guilty in the like kind ? fo
ithat though thefe words were fulfilled in that
deflruftion of Jerufalem and the Jewifh nation,
the people then peculiarly fpoken to and in-
tended, yet may all others fee in them, what
. may concern them alfo, even in this world.
. But if it fhould fo pleafe God, that any obfli-
-nately wicked, and impenitent people fhould
efcape the like judgment in this world, yet
befides that prime and literal meaning of the
• words, already (as we fald) fulfilled, on them,
r * Rainold de lib. Apocryph. prsle£l. 95. pag. 1163.
. zvi. 31. I 2 Peter iii. 11, 12. : \
.■.. . .47..: f
'\ yjsw« gfjL;
aiap. IV:
we cannot but by them be put in mind of that
more great and terrible day of the Lord, and
look on it as by this typified ; the judgment
of which, none either whole nations, or par-
ticular perfons that ever lived fhall efcape, and
which fhall unawares feize not on any one
land only, but on the whole earth and all
therein, yea and the heavens too, with greater
terror than that by which this concerning the
Jews, is here, ver. i. orelfewhere, defcribed,
or can by any words be exprefTed. Wherefore
feeing what God hath done, and being there-
by warned, and by his word certainly afTured
what he will do, what manner of perfons ought
we to be in all holy converfation and godlinefs ?
(as *" St. Peter will teach us to infer) locking for
and haftning unto the coming of the day of God.
All thofe admonitions to the Jews, and all
God's methods toward them for peparing
them for that day of his coming here mentioned,
equally concern us in refped of that other day
of his coming by it typified, and it will be
neceflary for us to apply them to our own con-
cerns, and to make ufe of them to our felve?,
without expefting of another Elias, to be fent
to forewarn and convert us. We have not
promife of any, and it would be to no purpofe
to have any. We have ' Mofes and the Pro-
phets, we have the admonitions of John Bap-
tift and Chrifl himfelf, and the example of the
mifcarriage of the Jews for not hearkniiig to
them i and if we will not hear, and be warned
by thefe, neither will we be perfuaded if Elias
or John Baptift fhould rife from the dead, or
Chrifl fhould come again in the flefh among us
to convert us. Sufficient to us to make us to
prepare our felves for what we are certainly to
expeft, or leave us without excufe, are thofe
admonitions of his, extending to all genera)-
tions. Watch therefore, for you know not what
hour your Lord doth come. Mat. xxiv. 42. and
again, ver. 44, Iherefore be ye alfo ready, for
in fuch an hour as you think not the Son of Man
cometh. There is no generation which can
afllire themfelves but that in it may be made
good, as to that other day, what our Saviour
faith to the Jews concerning the day of their
vifitation. Verily I fay unto you, this generation
fhall not pafs, till all thefe things be fulfilled.
Mat. xxiv. 34. 9^^ Lord is not flack concern-
ing his promife, as feme men count Jlacknefs,
but is long fuffering to us ward, not willir^
that any fhould perifh, but that all fhould come
to. repent ance^ z Peter iii . 9 .
f
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An
All A P P E N D I X.
Whereai nve have by the Jews, in their Commentaries both on this and other Prophets-,
often mention made of a MeJJiah, the Son of Jofeph, of the Tribe of Ephraim, whoje
name they make ufe for eluding many Prophecies which belong to the true andonlyMejjiah,
Chriji : and we have therefore occafion to vindicate fuch places from tbeir falfe expoji-
tions, I thought it might not be unfit to add this fiort difcourfe, on occafion made concern-
ing that matter, wherein I have endeavoured to difcover the grounds of that fend opinion ^
and colleSlJiich things as are by them /aid of it, becauje they are not Jo commonly found put
together. I thought beft to print it in Latin, as it was atfirjl penned, feeing as much as may
concern fuch as underjland not that language, to know for the prefent purpofe, is in fuch
places of the Commentary as there is occafion to make mention of it, faid in Efiglijh.
j^ ^ j^ jjj J quern ampledli noluerunt, fine omni vel ratione
vel autoritate adhuc expeftare viderentur, quo
haberent, quod pervicacias fuae obtenderent, ex-
cogitata, & quafi a Patribus accepta pofteris ob-
trufa fuerit. Antiquiffima, ni fallor, qua; ei con-"
firmandse adducunt, teftimonia e Paraphrafi in
Exodumxl. 1 1. Jonathan! faIfoafcripta,& Para-
O N eft mihi impraefentiarum animus fin- phrafi in Cantica & unico Talmudis tradlatu Suc-
gulas hujus commatis voces ad Gramma- cah depromuntur. In ea ad Exodum mentio fit
^ ■ '■ ' anSS ">2 Sn^iya Meffiae filii Ephraim, cujus
ope Ifi-aelitas vincent Gogum, & turmas ejus m
finedierum. Cant, cap.iv. 5. verba ilia, "l^ntyjttf
Dnsy ^JtyD & duo ubera tua ficut duo hinnuli
gemelli capreas, fie enarrat Paraphraftes ^np
innSI rW&? ran DHES 13, quss etiam, cap.
Ecce ego mitto Angelum meum, fcf prafaraUt
viam meam, i3 Jiatim veniet ad "Templum
fuum Bominus, quern vos quaritis, fc? Ange-
lus fcederis, quern vos vultis, ecce venit, dicit
Domitms Exercituum.
N
ticorum Canones exigere, fed nee genumum
verborum fenfum pluribus confirmatum vel
illuftratum dare, de quo dubitare nos non finit
divina Evangelii Veritas ; quas hie dida in Jo-
hanne Baptifta Chrifti Anteambulone, & in
Chrifto novi foederis Angelo completa atque
eventu comprobata efle oftendit. Dicendorum
materiam fuppeditabit unum magni apud fuos vii. 3. repetita) duo liberatores tui, qui liberaturi
nominis Dodtoris R. Aben Ezr^ gloflema, quo
prima ftatim verba corrumpit, Ecce ego mitto
Angelum meum P|DV p n^tyQ mvnb lDn% con-
venit (inquit) ut fit [Angelus ifte] Mefliah
Ben Jofeph. quod licet abfurdum plane atque
a Scripturae veritate, & ratione maxime alienum
funt te, Meffias filius David, & Mefiias filius
Ephraim, fimiles Mofi & Aharoni. Sed Para-
phrafes iftas, fc. Jonathani in legem falfo tribu-
tam, & alteram in Cant, incerti authoris & iu-
certas astatis, commentis fcatere Rabbinicis ob-
fervatum eft a Doftis ; nee ejus funt autoritatis.
fit, paulo attentius confiderandum & ad examen ut vel ipfos Judasos in fententiam fuam trahant ;
revocandum duximus, ne falfo ipfius aliorumque ideoque nee R. Solomon, nee Aben Ezra in locis
ejufdem farinas commento non hoc folum fed & illis explicandis eam ampleftuntur, quorum ille
alia Prophetarum oracula corrumpi atque eludi,
adeoque ea, quibus Veritas propugnari debuerat,
arma nobis eripi, atque in hoftium contra pug-
nantium manus tradi, nefcii atque incauti patia-
NotifTimum enim eft apud Rabbinos in
mur.
verba, cap. iv. de Mofe & Aharone vel de ^JW
rrini*? binis legis Tabulis, vel (ut cap. vii.) de
Rege & Sacerdote fummo •■, hie de duplici'^lege,
fcripta & ore tradita, accipit, nulli Mefiia; filii
Ephraim feu Jofephi fadla mentione : [quamvis
fuis ad libros Propheticos Commentariis aliifque Aben Ezra, cap. vii. fTiX coUum tuum ficut tur-
ipforum fcriptis frequenter Mefllae Ben Jofeph ris eboris, quod ftatim fequitur de rT'UJQn "l'7Cr»
vel Ephraim (e Tribu fcilicet Ephraim Jofephi Rege Meffia, fc. Davidis filio exponat.] In Tal-
Patriarchae filii oriundi) mentionem occurrere ; mude Traft. Succah c. Hachalil dido, verba Za-
idque eo potiflimum fine ut quas de vero, eoque charia; e c. xii. i o. 1"lp"I "HyX HX ^Vs 1U^!ini &
uno, Meffia Ben David Chrifto Domino noftro afpicient ad me quern transfixerunt, & plangent
intelligenda funt, fi fieri poffit, alio detorquentes fuper eum veluti planftum fuper unigentum ;
nondum ea completa efie, adeoque ipfum adhuc Doftorum aliqui, (alii enim aliter) de Mefl[ia Jo-
expedtandum probent. Quorum fententiam dum fephi filio Jiinjiy qui in bello occidet, intelligi
€xplodimus, ut merito id a nobis fieri conftet, volunt. Eodempofteacapitehaechabentur,Tra-
dunt Doftores noftri. Dixit Deus benedidlus
Meffias filio David, Fill mi pete quid velis, & ego
tibi dabo ; fecundum quod didlum eft, Enarrabo
decretum, Dominus dixit ad me filius meus tu,
&c. Pete a me & dabo gentes hasreditatem tuam
& pofleffiionem tuam fines terras, Ille cum videret
Meffiam filium Jofeph occifum efle, dixit coram
eo, DomineMundi, non peto a te nifi vitam. Di-
cit ei SandtusBenedidus, Antequam eflesjara va-
necefle eft, ut quem per Ephraimitam iftum JO'
fephi filium indigitant, atque unde, quae de eo
narrant, defumferint, prius inquiramus -, ne de re
nobis ignota ftatuentes, temere, & fine jufta ra-
tione, parte fcilicet inaudita altera, haud aequum
ftatuere videamur. At in hiftoria ejus pertexenda,
quo tandem duce utemur .'' Neminem fane repe-
rimus, cujus autoritas tanti apud nos efl"e debeat,
ut ea permoti rem pro certa imo vel probabili ha-
beamus i Fjufmodi enim eft, qus; ut non lucu- ticinatus eft dete David pater tuus, Vitam petiit a
lento aliquo facras Scripturae textu, in quo Meflias te, dediftiilli, Ac rurfus Zach. i. 20. & oftendit
iftius mentio fit, ita nee vel Paraphrafewn anti- mihi C3^?yin HyDilS quatuor fabros, explicans.
quiroum (Onkeli puta vel veri Jonathanis) vel
ipfius Textus Talmudici, quem Mifnaioth vo-
cant, autoritate commendetur; adeo ut primo
loco novitatis fufpicione laboret, nee dubitari
poffit, quin diupoftChriftumincarnemanifeftum
& completa de eo vaticinia, malitia eorum, qui ne.
Quinam funt inquit quatuor fabri ifti ? Dixit Rab-
bi JlO "13 njn dixit R. Simeon Sandlus, ifti funt
Meffiah filius David, & Meffiah filius Jofeph,
& Eliah, & p^^{ \rO Sacerdos juftitias.
Nefcio an alias inTalmude Meflias hujus men-
tio occurrat. In his, quas inde exerpfimus, quas-
dam
204
An APPENDIX.
dam habcmus fabulae iftius veftigia, fed adeo ob-
fcura, ut queratiir R .DavidKimchi, Do<5lores illos
hand apertius ea de re egifle. Sic enim ad Zach.
xii. lo. Dcxftores noftri, inquit, ha»c interpretati
funt, de Meffiah filio J ofephi, qui in hello occiden-
dus -oDi K^ii icDD i'« atyn'3 'S7 ;:k noni
b^D, i- e. Mirorautemegoiiiterpretationemeo-
rum, quod rem obfcure tradiderint, ncc totam
explicaverint. Ut ut egerint, hinc ipfos traditio-
nem haufifle haud altius derivatam liquet, turn e
R. Solomone ad vcrbaifta, 8c praediftum e capite
primo locum, ubi tradatum iftum Talmudicum,
non traditionem aliquam antiquiorem citat. Ex
lutulento igitur hoc rivo ad porteriores Rabbinos
fluxifle videtur quicquid de Ephraimi feu Jofephi
filio ifto nugantur, cujus fparfim in ipforum com-
mentariis fit mentio, dum fabricae haud altius fun-
datae facileque ruituras fulcimenta minime fibi
conftantia hinc inde quasrunt. Interim cum nihil
hac de re clari vel certi, ne ab ipfis quidem Dod:o-
ribus Talmudicis (nedum antiquioribus) accepe-
rint, ipfi in cerebri fui officina fabulam male con-
cinnatamcudere, &fragmentis undique conquifi-
tis confarcinare coguntur ; quam tamen fi mte-
gram audire cupias haud adeo facile in ipforum
icriptis reperies. Author quidem libri Abkath
Rocel, eum aliquatenus depingit, lib. i . part, i .
Signis 6° 7° 8" & 9% aflerens, tempore Regis cu-
jufdam Romani, qui novem menfibus univerfo
orbi imperabit, atque Ifraelitas graviter affliget,
revelatum iri Mefliam filium Jofephi, cui no-
men Nehemias filius Hufiel, cum Tribu Ephra-
im, Manafle, Benjamin, & parte filiorum Gad,
aliifque paucis, qui ex omnibus provinciis&urbi-
bus ad ipfum congregabuntur, regemque ilium
fuperaturum, ipfumque interfedturum : deinde
verofurrefturum regemalium nomine Armillum,
quemGentes, inquit, Antichriftum vocant, mon-
ftrum hominis, quale nunquam finxerunt nobis
poetse, ut pote, ftatua marmorea foedis libidinibus
contaminata prognatum, cui altitudo duodecim
cubitorum latitude totidem ; contra quem etiam
arma movebit Nehemias ifte filius Hufiel five
Meflias Ben Jofeph, fed in praelio occidet ; po-
flea Mefliam filium David cum Elia venturum,
qui Armillum iftum e medio toilet, & Mef-
fiam Ben Jofeph e mortuis fufcitabit, ac tum
omnium gentium Reges totius orbis Ifraelitas
humcris fuis impofitos ad Deum dedudhiros.
Similia fere habet alter ille, quifquis tandem fit,
cujus verba Munfterus ad finem notarum fuarum
in Malachiam refert de Nehemia ifto, quem
Mefliam Jofephi filium appellant. Sed & hi, ut
& quos diximus, apud ipfos, Scripturas interpre-
tes, aliique eorum Scriptores plerique, ita rem
narrant,ut quaj dicuntpro conceflis haberivelint.
Nihil probare fatagunt. Nemo omnium, quos
videre mihi contigit, id facere conatus eft, praeter
R. Saadiam Haggaon libro Emanoth, cap. viii.
nemo rem plenius quam ipfe enarrat. Earn ita-
que, fi operas pretium videbitur, fufius & qua
potuit arte adornatam ipfius verbis accipite. No-
vimus, inquit, nifi perredta fuerit poenitentia no-
ftra, expedaturos nos donee completum fuerit
tempus captivitati noftrae a Deo prasftitutum :
cujus fi advenerit finis antequam poenitentiam
egerimus, fieri non poteft ut contingat liberatio
nobis peccare non ceflantibus. Siquidem in cap-
tivitatem nos egit propter peccata : cumque diu
jam extorres fiierimus, nee pcendteotiam egeri-
mus, nos nondum idoneos fados reducet.^ fruftra,
hoc eflet. Vcrum Majores noftri tradiderunt
eventuras nobis affliftioncs multas & graves, qui-
bus ad poenitentiam adafti digni evadamus, qui
redimamur. Hoc eft quod dkerunt, Si poeni-
tentiam egerint Ifi^elitae, redimentur ; fin minus,
conftituet Deus fuper ipfos Regem, cujus de-
creta non minus gravia erunt, quam Hamanis,
quo fiet, ut refipifcentes liberentur. Cujus rei
caufam futuram dicunt, quod in monte Galilseae
furredturus fit e Tribu Jofeph quidam, qui con-
fluentibus ad ipfum e popularibus noftris paucis
quibufdam Hierofolymam, poftquam in poteftate
Edom (id eft Chriftianorum) fuerit, profecfhis,
ibi ad tempus cum ipfis fubfiftet ; poft quod
adveniens Rex Nomine Armillus bellum ipfis
infcret captaque urbe alios neci dabit, alios cap-
tivos abducet, maleque muldabit: Eritque ille^
quem diximus, Jofephi tribu oriundus e numero
occiforum. Hinc magnis opprimetur gens noftra
calamitatibus, inter quas non alia gravior futura,
quam quod male fe habiturae fint res eorum
apud omnes ubique populos, dum foetidi ipfis
reddentur, adeo ut in deferta ipfos ejefturi fint,
ubi fame & fiti cruciabuntur, Ac prae gravi-
tate, quae paflliras funt, malorum fiet, ut multi
a lege defcifcant -, erunt autem reliqui fordibus
purgati ac mundati, quibus tum manifeftabitur
Elias, venietque liberatio. Haec, inquit, cum
de calamitatibus iftis dida. audirem, animum,
Scripturae adverti, atque in ea textum aliquem
quo fingula confirmarentur reperi. Ac primo,
quod tempore redemprionis Hierofolyma in po-
teftate Edom feu Idumasorum (Romanes feu
Chriftianos hoc Nomine indigitant, quo quaj
ipfis vifum fuerit vaticinia de iftis interpretentur)
futura fit, inde probatur quod did:um fit Obad 12.
fcf afcendent fervatores in montem Sion ad judi-
candum montem Efau : deinde quod bellum
cum iis gefturus fit quidam e pofteris Rachel
(tribu fcilicet Ephraim Jofephi, ac proinde Ra-
chelis, filii) e Jeremias xlix. 20. propterea au^
dite confilium Domini quod confultavit fuper
Edom^ £3" cogitationes ejus quas cogitavit fuper
habitationes Temam, fi non traxerint eos n^yS
]SXn Parvuli pecoris. Et quod pauci futuri
fint qui ad ipfum confluent, non admodura
muhi, ex eo quod didlum eft Jer. iii. 14. Et
affumam eos unum de civitate £j? duos de familia.
Quodque qui contra illos afcendet ipfos capturus
fit & captivos abdufturus atque interfefturus, e
Zach. xiv. i . Ecce dies vsnit Domino £5? divi-
detur fpolium tuum in medio tui, & congregabo
omnes gentes ad Jerufalem in pr^lium, &? capi-
etur civitas £5? diripientur domus. Quodque ille
(Jofephi filius fcil.) qui regnum occupabit ftitu-
rus fit e numero casforum, ipfumque defleturi
fint, e Zach xii. 10. V*?** ID^^Hl ^ afpicient
ad ilium (fie enim pro 'Vs legit vVs, pro me,
ilium) quem transfixerunt, & plangent fuper
eum veluti plandtum fuper unigenitum, &c.
quodque afllidio gravis futura fit time temporis
genti (Judaic^) e Dan. xii. i. 6f erit tempus
anguftiiS cujufmodi non eft faSium ex eo tempore
quo fuit gens ufque ad diem hunc. Quodque
odium magnum fiiturum fit inter ipfos & mat
tos e^ gentibus, adeo ut ipos in deferta pellant
ex Ezek. xx. 35. Et adducam vos ad defer tum
populorum fcf ibi vobifcum judicio contendam:
quodque famera & fitim & anguftiam pafilirt
fint
An APPENDIX.
205
fint, quemadniodum pafli funt patres eorum, ex
ejufdem cap. v. 36. £5? judicio contendam vo-
bifcum ibi facie ad faciem, ftcut judicio con-
tendi cum patribus vejlris : quodque futurum
fit ut ibi expurgentur & explorentur, » prout
ferre poterunt, & fecundum firmitatem fidei
ipforum e ver. 37. fcf tranftre faciam vos fub
virga, ^ adducam vos in vinculo foederis
fperaverit j eadem facilitate, ^icquid inane
Nutrit^ Judaicis qua pingitur India veliSy
fide dignum cenfeat. Gratulatur Haggaon ma-
joribus fiais qui hsec ordine tam conclnno difpo-
nere potuerunt ; fibi potius gratulari debuit,
qui quicquid vel ab illis, vel a fe, fidum fue-
rat, teftimoniis tam luculentis e Scriptura petitis,
probatum dare potuerit. Quis unquam Pro-
quodque haec in caufa flitura fint illis, quorum phetarum verba tam mifere torfit, vel tam im-
fides infirma eft, ut a religione fiaa defcifcant di- pudenter proftituit ? Quid tandem tam abfiir-
cantque ^ Hie eft in quo fperabamusy atque hoc eft dum, tam a ratione alienum excogitari poteft,.
quod ab eo nobis contigit e ver. 38. tf repurgabo quod non pari ratione e difertis Scriptural ver-
e vobis rebelles £5? pravatricantes in me : quod- bis authoritatem fibi conciliet ? Haud difficile
que illis qui fiipererunt raanifeftandus fit Elias, fijret, pleraque ab eo allegata, aliter tam ab
& corda eorum converfiirus, e Make. iv. 5. antiquis quam a recentioribus etiam Rabbinis
Ecce ego mitto vobis Eliam Prophetam^ ante-
quam veniat dies Domini magnus iS terribilis,
i^ convertet cor patrum fufer filios. En (inquit)
n'Tli^n Dnain ^rjy verbomm iftorum fenfiis
in fcriptura perfpicue traditos. Hoc autem ad-
intellefta probare, nee ad Mefllae Ben Jofeph,
vel ex eorum fententia, rem facere. Singulis
ne immorer, quae vel recenfiaifi"e, abunde refu-
tafle eft, illud, quo uno e pofteris Jofephi fu-
turum aliquem, qui fe ducem Ifraelitis adverfus
diderunt priores feu majores noftri, quod fingula hoftes fuos prasbeat, quique ab illis pro Rege
in ordinem digeflerint prout fcripta funt. Cele
bretur autem qui magnam in nos mifericordiam
exercuit, dum calamitatum iftarum nos prasmo-
nitos efle voluerit, ne nos improvifo invadentes
ad defperatlonem adigerent : de quibus eventu-
ris rurfus dicit Ifaiah xxiv. 1 6. ab extremo terra
cantus audivimuSf &c. ufque ad finem capitis.
His prasmiflis dico (inquit) ob duas fimul ratio-
nes, viz. vel, fi non convertamur poenitentia,
adeo ut contingant accidentia fiJii Jofeph, vel
fi convertamur & non evenerint ; fubito nobis
appariturum Mefliam Ben David. Quod fi ante
ipfum venerit (ille Jofephi filius) erit ipfi inftar
nuncii & qui idoneam rcddat gentem (ei recipi-
endo) viamque ipfi paret (quemadnx)dum dixit
Malac. iii. i.) Ecce ego mitto angelum meum ^
praparabit viam ante me : fcf ut qui explorat
igne, illis qui gravia commiferint peccata, 6? ut
qui abluit fordes fmegmate, illis qui leviorum
rei fuerint, ficut poftea dicit ver. 2. fcf quis
fuftineat diem adventus ipjius i^'quis poterit
ft are cum apparuerit ? Nam ipfe eft tanquam ignis
confMntis, i£ tanquam fmegmafullonum. Quod
fi non venerit, tum veniet Ben David cito,
ficut dixit, ver. i. Et ftatim veniet ad Templum
fuum Dominus quem vos quaritis, adducetque
fecum populum Hierofolymam ufque -, & fi
fuerit ea in poteftate Armilli, ipfo interfedto,
habeatur, probare nititur, Jer. fcil. xlix. 20.
ubi a parvulis pecoris trahendi dicuntur (non
alio puto nixum fundamento, quam allufione
ad nomen Vm quod ovem denotat) quam fu-
tile ? quam non modo aliorum apud ipfos
Dodtorum Interpretationibus, fed & inconcuf-
fis fidei Judaicas fundamentis plane contrariam ?
Hoc enim, tefte "^ Maimonide, inter fidei eo-
rum articulos de quibus dubitare nefas eft, lo-
cum habet, in \a sVs b»'\wh l'7a «*? ]S
mtV.3 noViy boi \n\ Non futurum Ifraeli
Regem nift Davide oriundum^ eumque e proge-
nie Solomonis. Pofito hoc fundamento, quis
Regi e Jofephi pofteris locus ? Corrult quicquid
de Meflia ifto nugantur. Caute ergo hie agit
Abarbinel, atque ideo in bello occifum iri ait
Rege miftum Mefliam Ben Jofeph, quod impe -
rium fibi vendlcaverit, cum e Tribu Ephraim,
non Judae, ad quam jure id pertinebat, fiierit :
adeo ut erroris fui moniti Judasi, cum Ilium in
quo fpes fuas coUocaverant periifl'e viderint,
exclamaturi fint, Annon quod regnum familiae
Davidic£e deferulmus, ha^c nobis mala contige-
runt, occldltque Meflias ifte ? & ad Dominum
Deum fuum & Davidem Regem fuum fe con-
verfuri. At Mefliam interim iftum Ephraemi-
tam virum plum, Domini timentem, eique ca-
rum futurum, quique nee ob peccatum fuum
cam capiet, & hoc eft quod dixit Ezelc. xxv. neci dabitur, nee ob peccata eorum qui ipfi ad
14. Et dabo ultionem meam in Edom per ma-
num populi mei Ifrael •, vel fi in alterius cujuf-
dam poteftate fuerit -, erit etiam ipfe ex Edom,
& quoniam non venit filius Jofeph, ideo con-
feaituri funt a filio David, quod cor ipforum
haeferint, cum nee ipfi impli aut peccatores fu-
turi fint, fed pll, fi qui alii, ac fandi : adeo ut
ipfius casdem in omnes gentes ulturus fit Deus,
(Ipfique banc repofiturus mercedem (tefte R.
Saadia capite jam laudato) ut primus ad feculi
ftabiliat, & fradluram fanet, & animos erigat, futuri gaudia refurgat.) At quam funt haec
ficut Ifaiah Ixi. i . dixit, Spiritus Domini Dei dau^ara & a ratione prorfus aliena, ut morte
fuper me, ea propter unxit Dominus me ad Evan- mulftetur vir tam Sandus, tam Deo earns, una-
geltzandum manfuetis^ mifit me ad ligandum con- que pereat virorum, qui a^^^i<D fanftitate An-
tritos corde, adpradicandum captivis libertatem, gelis pares, multitudo, quod Illud fecerlnt^ quod
&c. ad pradicandum annum beneplaciti Domini, ante tot fecula Deus per Prophetas fuos futurum
En vobis Meflias Jofephi filii a Judacis totles praedlxerat, quodque ut exitum fortiretur, ille
praedicati (dum venifle eum, qui a Patribus ex- mittendus erat, ut diftum, Ecce ego mitto, &c.
pedatus fuerat, pertinaciter fibi negandum fta- vel ilium, vel illos Ita comparati cum eflent,
tuunt) hlftoriam, dicam, an fabulam Prophe- illud fafturos quod legl contrarium Deoque in-
tice defcriptam ? ;. e. corrafis undique Prophe- gratum eflet ? unumque ac Idem facinus fceleri
tarum verbis contextam, quam qui veram ere- imputatum, ac mox vita asterna remuneratum
diderit, vel eventu comprobatum aliquando irI irI? Nee minus mirandum, quod Haggaon poft-
VoL. I. . . K k k • quam
• Arab, ficut argenium & aurura, ut dignofcatur quomodo fc habeaf patientia, & quomodo fides ipforlim. •> Arabo
hue non cxpcflabamus. ' Ad. Sanhed. c. 10. fund. iz. 1
2o6
An A ? P E N 13 I X.
qitainx tot vaticiiiiis prsEnunciatum Mefliarh
iftum oftendere conatus fuerit, rem in dubio
tandem relinquat, venturus unquam fit necne ;
^1 fenim Judsi poenltentiam egerint, non ventu-
rum. Quo ergo tot iUuftres Prophetias? om-
niumne evcntus a Jiidasorum arbitrio pendet ;
fi illi poenitentiam egerint, fruM erit quod hie
Malachias pra:coriio publicatum, Ecce ego mitto
nunchm ntetim, qui pr^paret viam ante faciem
ffietim ; fniftra illud Zachariae oraculum, Et
af^icient ad me quern trattsfixemnt, £5? plangent
fupcr eum veluti plan^ium fuper umgenitum, &c.
qui certe locus e pnecipuis qui ipfos ad com-
mentum hoc de Meflia ifto Ben Jofeph exco-
gitandum impulit, videri poffit. Nam cum in
eo de Meflia agi negare non poffint, eoque trans-
figendo ac mala pafluro, qualia Meflia; Davi-
dis filio, cui omnia in hoc etiam feculo profpera
aufpicantur, pati turpe & inglorium putant,
alium fibi finxerunt, cui & Mefltas titulum &
dignitatem Regiam tribuerent, licet e tribu fa-
ftigii iftius non capaci, quo Chriftianorum ar-
gumenta contra ipfos vaticinio ilb pugnantium,
Chriftumque per adverfa & mortem ad regnum
idque fpirituale, non terrenum pervenire de-
buifle probantnim, eludant. Ac JH^ ^Q Quis
concedat ut loco ifto pro ""Vi* Elai, ad me, fub-
ftituere liceret v"^S Elau, ad eum, & afpicient
ad eum quern transfixerunt. Quam illud percu-
piaiit, ex eo patet, quod tarn in Talmude, quam
R. Saadia ita citentur verba. Hoc enim pafto
nee idem eflet transfixus ifte, cum eo qui initio
verfus fe fuper habitatores Jerufalem fpiritum
gratiae & deprecationum effiifurum dicit. (Ac
proinde ipfe Deus -, cum hasc folius Dei fit,
prasftare) ipfifque injurias illi fadbe fcelus a fe
ad alios amolirentur. At cum hoc 'non liceat,
fruftra eft quicquid moliuntur ne argumento
hoc premi videantur, & folutionem fuam ha-
bet nxa Betziddo (ut vel ipfius Lipmanni
verba contra ipfos, ' ac fuos populares retorque-
amus) a latere fibi conjunAam. Neque enim
patiuntiir Grammatica; leges, ut aliter expona-
mus verba quam afpicient ad me ^netn transfix-
erunt, ut non ad ilium quern., ita nee ad me,
propter eos quss Jfunsfixerunt, ut David Kim-
chi ipfeque Lipmams.
■ Sed ut eo unde digrefli fumus revertamur.
Quam^hiale interim (fi in eoruth poteftate
■fitum fit) de fc & Meflia ifto fuo merentur
Juda?i, quod mala fibi ipfius adventu impen-
dentia, maturata poenitentia pra3vertere nolint,
cum (ex Haggaonis fententia) fi refipuerint,
nee venturus fit ille, nee ipfi graV-ia ifta paflii-
ri ? fi (quod fentiunt nonnuUi, $c probare co-
nati funt Raimundus & Galatinus, e libris pau-
"cis, ficubi extant, Chriftianorum vifis, (qui-
que ah omnino extent dubitari poflit) non alium
Mefliam, quern sSxerunt Jofephi filium, ab
illo Davidis voluerint antiquiores Judaei, non
. alia de caufa illi nomen hoc ab ipfis inditum
■^utaverim, quam quo va^rkv defcriberent,
quique Jofephi Jacobo filii inftar male multan-
<ius eflet, graviaque paflbrus; Nifi forfan qui
primum banc fabulam confixerunt, anfam arri-
■puerint a nomine Jofephi Mariae fponfi, Mef-
fflalh, Jofephi filium comminifcendi, quod mul-
to probabilius, quam quod ait Abarbinel Chri-
fti difcipulos, multa de Meflia Jofephi filio a
Patribus accepta, dogmatis fuis immifcuifle.
Sed revera non hoc inter rd uVo tcov d^^aim
di(5ta, nee vel inter antiquiores tradiriones nu-
merandum cenfeo, fed magis nuperum fequio-
ris jevi commentum, multls poft Chriftum ca
paflum annis, efiiftum, ob eas quas fuperius
innui rationes, quodque nunquam univerfalis
apud ipfos traditionis nomen meruit. Huic
adftipulatur etiam Maimonidis authoritas, qui
de prajcuiibre Mefliae verba faciens, quem Sa-
pientum nonnullos Eliam fore, ftatuere ait,
addit yi' «b DH^ KXVD1 Dn^nn iVs h'DI
vn^iy ny vn> "\^S DIS haec &quje eo fpeftant
omnia nemo diftinfte noverit antequam exitum
habuerint : obfcura funt quae a Prophetis de iis
dicuntur Dn2"l3 m^DP DH*? r« CD^QDnni
pIDSn ylDH '3*? «*?« ih'S nee apud fapientes
de illis traditio eft, praeter illud quod ex fcrip-
tura neceflario infertur. Quae & fie ex ipfius
inente enarrat R. Tanchum L~ ^'S] uLXs?^
•^-0 y^D J^yij L_«J{ Jj iJii:^ Jju L^ jc»^ ^
ob^jij ij* !t<XA£ ^^ynj^ ti j^^t ^ ^~ Ays ^
fjoy»aJi\ quomodo fe habitura fit res in iftis pro-
miflis, tum demum diftinfte percipietur, cum
extiterint, nee eft cupiam de iis traditio aliqua
certa, verum unufquifque profert quod fibi vi-
detur ex iis, quas apud ipfum praeponderant,
fcripturae intepretationibus. Sapientem ilium
Rabbinum (Maimonidem intelligo) alias religio-
nis Judaicas aflertorem fatis pertinacem, putidi
iftius de Meflia Ben Jofeph commenti puduifle
videtur. '' Ubi enim quaecunque ad MeflTiam
fpeftant exponenda fibi proponit, ea quibus duo
Meflias innui videantur non de aliis intelligi vult,
quam de David, eoque qui ipfo oriundus fit,
nulla Jofephi filii fafta. mentione. Deque ipfius
prascurfore (quem R. Saadias, & Aben Ezra
ut vidimus, Mefliam Ben Jofeph autumant) licet
Eliae nomine appelletur, non tamen certo con-
ftare ipfum futurum Eliam, fed faltem Prophe-
tam aliquem, viz. qui Elias dignitate, gradu,
& fcientia par fit, (explicante eam fententiam
R. Tanchum) ac de hoc certe apud antiquiores
Judaeos olim difceptatum videtur, ex eorum
verbis, qui ad Johan. Baptiflam a fynedrio
mifli percunftatum quis eflet, interrogarunt ?
efletne Chriftus .'' efletne Elias ? efletne Propheta
ille ? Mefliam ergo expeftabant illi unum, Da-
vidis filium -, expeftabant etiam, vel Eliam,
vel prophetam aliquem infignem. Nihil de
Ephraimi aut Jofephi filio quaerunt. Faceflant
igitur commenta hominum, indubitatas Dei ve-
ritati, mendacia a fe confifta praeferentium.
Facefl"at IrfeotpuXor ifte Mefllas •, Hofanna filio
David. Quifquis animo non praefumpta opi-
nione corrupto, prophetarum verba infpexerit,
quicquid ab Angelo ante Domini faciem feu
Apparitoris vice, mittendo expeftandum erat,
in Johanne Baptifla •, quicquid ab Angelo illo
foederis, feu ipfo Meflia, in Jefu Chrifto exi-
tum habuifle, adeo ut extra dubium fit, iUum
fuifle qui venturus erat, nee alium expeftan-
dum, facile perfpipiet,
oba/;t'pi's fmjUidoiqcnoj
• xn»-.rfyi I
* Ad Milac. iv. Yad, Melac. c. 1 1;
■•Il^clMi cjtr:.^' ; '.uc
r
COMMENTARY
O N T H E
i
PROP If 1^ C Y
O F ^- .r.,H
JOEL,
By EDWARD POCOCK, D. D.
Canon of Chrijl-Church^ and Regius Profeflor of the Hebrew Tongue,
in the Univerfity of Oxford.
A
r;^* .5; ■ _ rT. ' yT 'T ^
^, J.
fe.. -.
-1 A ^1.
Imprimatur.
>" L) JONATH. EDTFART>S-
Vice-Cancel. Oxon.
August iq,
169 1. - ' .
r-i
i\ ij ,>i:>o:jO'^ Qiiii.
.~\ n,-. r!
J
TO THE
Right Reverend Fatheji in God .
JONATHAN
Lord Bifliop of EXETER.
My LoRDj
WHAT is, as to the general, intended for the
publick good, I make hold in particular to make
uje of as a token of thankfulnefs for the great
favours, which I have received from your Lordfhip,
Tour freenefs in conferring them makes that I . cannot
doubt of your candour in receiving this hearty, though
flender acknowledgment of them. The fuhjeci is fuch
that deferves acceptance from all Chriftians, it being a
Prophecy in peculiar manner foretelling them what won-
derful effujion of the Holy Ghoji, and plentiful conferring
the graces thereof, fhould be under Chrifl, and fo by St,
Peter cited, to prove tJjat he was come, and the good promifes
of God by him fulfilled. Many difficulties there are in
this Prophet, which were incumbent on me to endeavour
to clear-, of which my endeavours I humbly crave your
Lordfhip* s favourable acceptance^ and pardon wherein I
have any way failed.
My LORD,
,;;.x ^:
'- Your Lordship's Moft Humble Servant,
■ •.^^^'
EDWARD POCOCK.
Vol. I. L 1 1
THE
PREFACE.
-#•
I Shall not with many words trouble the Readfer to acquaint him with
my intention or metliod in my Commentary on this Prophet, they
being the fame, which I have declared my felf to take in thofe on
Micah and Hofea : I fhall only remind thofe, who are not acquainted
with fuch languages as Hebrew and Arabicky that the giving the mirid
of fuch, whofe opinions I cite in their own words, needs not to flop
them in their proceeding, the meaning of them, as far as concerns the
matter and our purpofe, being all given in Englijh. As to fuch who
are acquainted with thofe languages, I fhall defire them to take notice,
that fuch pafTages as are taken out of Arabkk Tranllators, Commen-
tators or Lexicons, are put fometimes in the Arabkk Characters proper
to the language of which the words are ; fometimes in the Hebrew^ in
which they were written, as the ufual cuftom of thofe '^ews^ who lived
in fuch places among the Mahometan Arabians^ wherein the Arabkk
Tongue, as the learned language of the Eaftern parts, was both ftu-
died and vulgarly fpoken, was in thofe times to do. The reafon of
which, I fuppofe, was, that their books concerning their religion might
not be Commonly read by the Mahometans-, enemies thereof: which
likewife may be the reafon why the Syrians publifli in Syriack Charadters
what they write in Arabkk. The exprefflng them fometimes in Hebrew
Charafters may, I fuppofe, not be unufeful to the Reader skilled in
thofe tongues, for acquainting him with, and exercifing him in their
cuftom, if he meet with books fo written, as many they have.
But the main thing which I am to give fome reafon of, is the draught
or fcheme of the area of the Temple, and the different parts thereof,
which I have procured to be engraven and here put. In chap. ii. 1 7.
^.282. I commend to the Reader a draught of the feveral parts of the
Temple, and courts belonging to it, which I find in an ancient MS. of
Maifnonidesy in his Commentary on the Mifnakth^ or the Text of
the Jewijh Talmud, in the Trad: called Middoth, out of a Manufcript,
(which I have probable reafons to think is as ancient as from the Author's
own time.) I cite it, becaufe in the printed Copies and Tranflations of
it into Hebrew, I find no fuch draught ; though an ancient Edition
leave fpace for this, and other fchemes that are in him, only with white
blanks, yet putting before them. And this is the 'rT\'\'i Tjurah ov figure.
And to this prefent figure both in the Arabick and Hebrew is put, that
it is a general figure which he had injeveral places of his Comment pro-
3 mijed.
•r
The P R E F A C E. A
fnifedj and referred the Reader to ; and that // did comprehend all that
had been before me?nioned. Which fhews that in the Author's own Ori-
ginal there was a draught or fcheme, which he would have the Reader
take notice of, and be direded by- So likewife in an ancient MS. in
the hand of my worthy friend Dr. Huntington^- of another book of
his ftiled Tad Cha/aka^ being a fum of their Talmudical Dodrine,
(wherein was written by a learned "Jew^ who had been owner thereof,
that he had cbrredled it from a Copy of Rabbi Mofes his own hand)
written, I fuppofe, after the former, is the like fcheme found, though not
In the printed copies thereof. So that for communicating it to the
Reader as from him proceeding, I faw no other way, than to get thi$
Scheme agreeable to his engraved. We have indeed among modern
Authors feveral fchemes of the fame thing, which as the Reader
meets with, he may compare with this which I have chofen to
exhibit to him, both becaufe of its antiquity, and in refped to its
Author. And of this having two feveral draughts, as we faid, one
in his Comrrient on the Mifnaioth^ the other in the MS. of his Tady
we have taken the former as feeming the more ancient, and being
the more elegant of the two. And though neither of them be fo
exad: in drawing lines proportionate to the meafure of the feveral
fpaces as fome latter are, yet this exceptiori is taken away, by the
meafures belonging to every fpace, being in their proper places fct
down in words at length, from which, rather than from the lines,
the Reader is to take them. Which words we have likewife given,
though not engraven in the figure, as in the Manufcripts they are
written, the fpace not being in the engraving fo well capable of them.
A.
A. mr». The Eaft. B. an^^D. The Weft. C. pav. The North.
D. Dm. The South.
The firft Partition.
I. Ca^Wjn ni^y. The Women's Court. 2. zyV^n Tl n3tt;V. The Woodhoufe.
2. onMjn m3ty*7- The Nazarites Chamber. 4. l^yilXOn PDtZ;'?. The Lepers Chamber,
5! m^iQU; nu nDty"?. The oil-room.
7J^ fecond Partition.
6. -llJp^J lytO. NJcanor^s Gate. 7. tyn'TOH DHiB nDloV. The Veftry. 8. n^3 rOiyV
J'pan ^lyiy. The Cake-maker's Room. 9. DMjn HDtt;?. The Paved Room. 10. nDWb
h^On. The Salt-room. 11. '-IVrm" TTW)- The Ifraelites, or the Men's Court. 12. ra^"}
VniT??! n^tyV »M1 VVf^- The Wooden, or the Counfellor's Chamber. 13. n'7yn PDiy*?.
The Well-houfe. 14. ;^nnOn HDU;^- The Bathing-room. 15. nilSn DDW^. Pirva's
Chamber.
TZ^i? /i6zri Partition.
16. ca^jn^n niiy* The Prleft's Court.
72>f fourth Partition.
17. n2*Q. The Altar. 18. VDJ. The Afcent to the Altar. 19. niyaD. The Place of
the Rings where the Sacrifices were killed. 20. mjnVu;. The Tables. 21. JiDJJH DIpQ
D^TOttOn rn^3 1*<M1V The Sacrificers-room, where the Sacrifices were flay'd. 22. IVJ. The
Laver according to the Text of the Scripture ; according to the Rabbins, the carved or flower'd
Work.
The fifth Partition.
23. D'?i«n "lyty. The Porch-gate. 24. dVik. The Porch. 25. '^'^^r:s^ ri^a "lytt;. The
Gate of the Fire-room. 26. IpIDH rT^a. The Fire-room. 27. D^«'7Dn n3^V. The Lambs
Room. 28. rn^'3Dn ITia*? DHII^ mau; n3tt>^. The Place through which they defcended
into the Bath. 29. r\1\Ur\ "jaK njjl n3^ PDiyVi The Room wherein they put the Stones of'
the Altar. 30. Q^JSH DH'? ^IW^y nD^y?. The Shew-bread-makers Room. 31. pH T^h"^
03^13^- The Upper-chamber of Abtines, or the Perfumers-room. 32. ""Jiun "lytt?. The
Great-gate. 33. aHTH n210. The Golden Altar. 34. ^D^^. The Temple. ^5. \rh^.
The Table. 36. miJOH. The Candleftick. 37. D''ian "lyty. The Water-gate. 38. "lyttf
P"li3n. The Sacrifice-gate. 39. ]3"lpn lyu;. Another Sacrifice-gate oppofite to it. 40. U;np
D^tynpn. The Holy of Holies. 41. pVtn nyiy. The Lightmg-gate, where the Candles
were lighted. 42. V^X^H lyiy. The Bright-gate.
• a The Length of the Women's Court is m/Qrn n^ty'?tyi rn«a. 135 Cubits.
^ The Breadth of the fame, as alfo of the whole Fabrick of the Temple, D^W'TtOI HSO
tyani. 135 Cubits.
c The Length of the whole Stru(fhire from the Women's Court, yityi D^JlQWl rnSQ. 187
Cubits.
d mQ« nniyy nnx. 1 1 Cubits /« Z-^w^ //&.
e nQ« n"<U;y rn«. 1 1 Cubits in Length.
f nsnm mc;y DTIW. 12 Cubits t and half in Breadth.
g a^iy^ty. 30 Cubits in Breadth.
b n^ntUI D"'ty'?ty- 32 Cubits in Breadth^ and as many in Length,
i nJIDty. 8 Cubits in Breadth:
k y^nSI D''"liyy. 24 Cubits /« Breadth.
I n>QH n31D^i;. 8 Cubits in Breadth.
m rnxnai miyy D^nw. 12 Cubits i and half in Breadth,
n rnjIQU;. 8 Cubits in Breadth.
c WTWy D^"1lUy. 22 Cubits /« Length.
p CDTiiyi DniUy. 22 Cubits in Length,
q WrW\ Oniyy. 22 Cubits in Length.
r □'•niyi Dnu;y. 22 Cubits in Length.
s m^DK riKQ. 100 Cubits in Length.
t n^Qi* ni<Q. 100 Cubits ?■» Length
II m«;y nn«. 1 1 Cubits /« Breadth.
I'tymnwmJa^f. fo/./.f. hm
B
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41
3S
31
D
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( 213 ) ,
COMMENTARY
O N T H E
PROPHECY
O F
hiw
T'Sft
f
J
o
E
L.
CHAP. I.
Verse i. The word of the Lord that came
to Joel the Son of Pethuel.
■HO Joel and his father Pethuel
were, is a queftion that might
here in the firft place offer it felf,
as likewife where and in what age
they liv'd, and this Prophecy was uttered.
The Scripture neither here nor elfewhere in-
forming us concerning thefe things, nor any
ancient records of thofe times remaining ; it is
manifeft that all that is by Interpreters of later
date faid of them is only conjeftural, without
any thing of certainty therein. More JoePs^
fi-om whom this Prophet is diftinguifhed by
his being faid to be the fon of Pethuel we
read of, but the name of Pethuel we do
not elfewhere find : fome therefore of the Jews
(I fuppofe going on that uncertain rule of
theirs, that where the father of a Prophet is
named together with him, it denotes that his
father was not only a man of good note in
thofe days, but a Prophet alfo) make him to
be the fame with Samuel. " Samuel had a fon
that was named Joel, but as neither the time
when he lived feems to permit that this fhould
be the fame, fo neither what is faid of that
Joel makes it likely that he fhould be a Pro-
phet, being '' taxed as a man of evil life and
behaviour ; and why this Pethuel fhould be
thought to be Samuel, no reaforr at all can be
given : That which Rab. Solomon gives feem-
ing very weak, viz. that he was fo called be-
caufe ip'jSnD ^K^? T\V\'& He perfuaded or
•Lvr ought upon God by his prayers. For the
fame reafbn might any other Prophet or holy
Vol. I. M
man be fo called, as well as Samuel ; there being
no better authority for it ; on the contrary we
may well fay VsiQiy irs ^KinSl Pethuel is not
<^ Samuel, and therefore Joel fon not to him,
but fome other. When he lived and prophe-
fied (it being not in the Scripture at all men-
tioned) is likewife as uncertain, nor doth Aben
Ezra without reafon fay Tin PyiV 1*11 ]^H
V«lQiy \2 13J^« Utysn ^sVl that there is no
way to know his age, and in plain language he
was not the fon of Samuel ; it is no ways pro -
bable that he was fo ancient, vh "131 P)1D *
m>sa «n3nbKv y-ij «V ijhjhi 3inDn n«a
rvn -in mr«3l n\T lODty i. e. in fum, the
Scripture hath not declared, and we do not
(cannot) know, as to the Prophet Joel, of what
« tribe he was, nor in what age he was. Hence
is it that Expofitors much differ in afligning
the time of his prophefying. ' Some, befides
what we have before mentioned of Rab. Solo-
mon's opinion, placing him under the reign of
Jehoram tHb fon of Ahab, when there was e a
great famine in the land (which they think by
this Prophet fpoken of) for the fpace of {even
years : Others making him cotemporary with
Hofeah placed before him, building on a rule
•■ uncertain, if not plainly falfe ; ' that when
the time of a Prophet is not exprefjed, it is to
be looked on that he was in the fame time with
the Prophet placed next before him : Others
thinking he prophefied under Manajeh, which
is the opinion of feveral Jews, following therein
their '' Chronicle of good authority among
them ; ' Others that it was in the time o{jojiah
King oijudah, and that what is by him fpoken
(as they think) of a famine, refers to the fame
which is fpoken of by Jeremiah xiv. 'r, 2.
mm A
» I Sim. viii. 2. ^ lb. ver. 3. ' Abarbinel. ^ Abarb. ' Epiphanius, who faith he was of the tribe
of Reuben, for what reafon I know not. ' Kimchi. K 2 Kings viii i. '' Tarnov. ' Jerom. prsef. in
1 2 Prophets. '' Seder Ohm. Kimchi. ' D.ineus. / ■
/
214
A C 0 M M E N r A R Y
Chap. I.
A proof that he lived under thefe later
Kings is by them, who fo place him, thought
to be, becaufe his not mentioning the ten tribes
in his Prophecy, but only the two, and fpeak-
ing what concerned only them, is a fign that
he -jirBphefied after that the ten Iribes were
led away into captivity. Such viriety of oen-
jeiben^s fliers 'ttie thfeg *o be n« way c*tai»,
and the Scriptures being filent in it is an argu-
ment that we need not be follicitous concern-
ing it. It is fufficient for us to know tkat
Joel which was the fon of Pethuel (and fo
diftinguilhed from any other of that name)
was in that time, when <be lived, one whom
God thought and made fit to be employed in
his meflage to his people, and to fpeak in his
name, which is fhewed by faying what is re-
corded in this Prophecy was the naord of the
Lord that came to Joel ; and this gave autho-
rity to it, viz. its being the word of the Lord,
not its being the word of Joel, and out of
this afllirance, and the authority that it brought
with it, was it conftantly received into the
canon of tte Scriptures, among thofe books,
which, though more particularly in feme re-
fpeds concerning thofe of that time to whom
the words were {poken, yet were to be a {land-
ing rule to all fucceeding generatioHS, to in-
ftrud tliem alfo in the will of God by exam-
ple, and to be "> profitable to them for doc-
trine, for reproof, for corredion, for inftruc-
tion in righteoufnefs. That it did not con-
cern only that prefent age, but future times
alfo, is witnefTed to us by St. Peter ; who quotes
it as a foretelling what was afterward to befal
them in the time of Chrifl (A£ls ii. 1 7, &c.)
wliich lb evidently it doth, as that the Jews
themfelves cannot but confefs it. So faith
Kimchi, This Prophet prophecies firji cf the
Loctifis whkh Jbould come up on the land of
Ifrael fer their Jins, and afterwards utters a
prophecy n^WOH PIQ^*? m-'T\'9 "vohich fhall
come to fafs in the days of the Meffiah : even
the fame of which St. Peter there faith, this
is that which was fpoken by the Prophet Joel,
which we fhall in its due place m^t with, and
have farther occafion of particular enquiring
into. This at prefent may fuffice by way of
preface : what the whole of this Word of the
Lord that came to Joel was, follows now in
order.
a. Hear this, ye old men, and give ear all ye
inhabitants of the land: hath this been in
your days, ereven in the days of your fathers?
3, Tell ye your children of it, and let your
children tell their children, and their chil-
dren another generation.
The Prophet by God commifTioned ; and
having words put into his mouth, that he
may bring thofe ftupid finners, whom he is
fent to, to a due fenfe of their fins, and to
a fpeedy and effeftual repentance, that fo they
might remove God's heavy judgments, which
they had by thofe their fins (which yet they
■> 2 Tim
continued in) provoked him to fend on them,
begins with a declaration of the ftrangenefs of
thofe judgments and the nature of them, that
fo duly confidering them, they might perceive
that they were not fuch as ordinarily befel men
ia thp ufual courfe of thir^, and muft need*
thaprfore rriake them to perceive tlwt God's
e»tra»rdinafy haftd was in it, and made it evi-
dent that they had in an high and extraordi-
nary manner provoked him, and that therefore
they could not look or hope to have them re-
moved from them, till they had made their
peace by fcrious repentance with him, who
alone, as he had fent them on them, fq could
again remove them, and make good to them
what evil they had fuffered by them. The
ftrangenefs and grievoufnefs of them he fets
forth to be fuch, as neither any of them had
ever before feen, or heard of, and fuch as
their following generations, when told of,
would admire at, as things not elfewhere
found or known. This is the import of the
2d and 3d verfes, in which by way of queftion
he puts it to thdr own confideration, all forts
of them, whether they muft not needs confefs it
to be fo. Hear this, ye old men, and give ear
all ye inhabitants of the land,"] Hear, what I
fay, ye old men. They had feen and known
both by their own obfervation, and by what
they had heard from others, what had for
many years happened, and fo were more fit to
judge of what fhall be now faid, whether it be
not a defcrjption of a heavier judgment than
they had ever feen or heard of ; you together
with all the inhabitants of the land, (or as
fome will, of the whole earth, any lands) give
ear, well ponder and confider, whether at any
time, or in any place, ever they had feen or
heard to have been in their days, or in the
days of their fathers, any fuch grievous thing:
if they have not, then will it gfeatly concern
them to fearch into the caufe of this ftrange
work ; and not to be neglectful of it as an ordi-
nary accident ; but fuch as former ages had not
feen, nor future were like to fee. Having
thus ftirred up their attention, he proceeds to
the defcription of that judgment which he
fpeaks of according to fome, as already a(5hi-
ally come on them ; or according to others, as
fare to come, as if it already were.
4. "Jliat which the Palmer-worm bath left,
hath the Locufi eaten ; and that which the
Locufi hath left, hath the Canker-worm
eaten, and that which the Canker-worm hath
left, hath the Caterpillar eaten.
That which the Palmer-wcrm hath left."]
Our Tranflators in the Margin note that in the
Hebrew is the rejidue of the Palmer-worm, fo
the words r\'T»r\ '7D« DtJIH "in^ yether haga-
zam acal haarbeh, literally found. The rea-
fon why they render it as they do is, I fup-
pofe, for avoiding an ambiguity which that
literal rendring may feem fubjed to -, as if it
founded. The Palmer-worms that were left,
the Locufis have eaten. It is by Rab. Tanchum
taken
iii. 16.
chap. I.
on JOEL.
taken notice of, «^ l-« CDUH "IH^ *'>*j «xj^
y^»; ^Zjij y o<»;^' "-"^^ ij*> ^'^ means by Yether
hagazam,' /-J'^ reftdue of the Palmer -worm,
that -which they have left of the plants of the
earth, not the remainder of them themfelves ;
ft) fendffed, as in our laft Tranflation, it is
phainer than that in the Geneva, which hath,
that which is left of the Palmer-worm. Four
kinds of noxious creatures fucceeding one ano-
ther, and the latter devouring what was left
by- the former, till all that was defirable of
the grO'Svth of the land was confumed, are
here named as executioners of God's heavy
judgments upon them. The firft is DU Ga-
zam by Ours rendred the Palmer- worm, both
here and Amos iv. 9. having its >> name from
\\y Gazaz to (hear, to cut, or pluck off, with
the letter D m added in the end -, or elfe from
DU Gazam, which though not found in the
Scriptures, we may think to have been then
in tife in the Hebrew Tongue, as it is in the
Rabbins, as likewife ^^ in the Jrabick in
Hce fignification of cutting off, fo therefore
called nsunn n« m3ty becaufe it (hears the
corn, as Kimchi explains it. The fecond miH
Arbeh, by Ours rendred here, as Exod. x. 4.
and oft elfewhere, the Locuft, and fometimes
Grajhopper : which is looked on as having
its nzme from T^yy Rabah, to be many or xmA- . ■
tipHed, by reafon of the great multitude of 1J"Q7 Haarbe Lemino, the Locuft after his
±1^
wherein the other three named are unqueftion-
ably fo, and of all faid that they did eat, and
that the following did eat or devour what the
foregoing left ; all then more than probably,
by eating taken in a proper feiife, and as it
agrees to living creatures : they being then all
fo taken and look't on as feveral forts of ani-
mals, ' it is by fome very learned men much
doubted what names in Latin may aptly be
afligned to them : the like then will of other
languages be faid, how in them they may be
properly called and diftinguifhed . In Arabick
there are no doubt particular and diftinft names
for them, yet how to apply them properly to
thofe meant, it will not be eafy to fay : except
a man faw them in that country, and heard
them called every one by their names, it will
be hard precifely to fay they were fuch or
fuch, and fo or fo are diftinguifhed in form,
or property. And therefore do fome Inter-
preters rather choofe to retain in fome of them
the ' Hebrew names than to tranflate them. It
may I fuppofe fuffice us to fay with a " learned
Jew that i> dl;^^ 6>i-> ^ ^^^ Ifw^' « j^*
tAs. 'iii\fi.A y^Jj aSj :i\j^ thefe names all
are of fome forts of Locufts, and are fynony-
mous, or feveral names of that creature, of
which that there are feveral kinds appears by
what is faid in the Law, Levit. xi. 22. nmHH
that fort i the root and the noun are joined,
Jer. xlvi. 23. flDTltQ 13*1 rabbu mearbeh,
which Ours read, they are more than the Graf-
hoppers. With another noun alfo dircfting to
the fame fignification it is coupled, Jud. vi. 5
kind; that name Arbeh which is put here as
the name of one fort, is there put as compre-
hending under it feveral forts ; fo that it ap-
pears fometimes to be ufed as a more general
name, fometimes as a more fpecial u-UIsj aJ^
"yh iTJlS nD Cede arbeh larob, as Grafhop- '/l^ ^t^' S^ "^ .n»V' the name of one of
pers for multitude. The third is pT Telek^
by them here as aHb, Jer. li. 14. rendred the
Caterpillar; and Nahumiii. 15. the Canker-
worm, importing as much according to the
ufual derivation affigned to it, as licker : for fo
the forts (as he fpeaks) being ufed of all. Here
we fee they are four of them diftinftly put,
feeming to have their different names from
their different way of doing hurt, yet all con-
curring in doing hurt and devouring the fruits
will they have it referred to the root pp7 /.«- or produds of the earth ; and as fuch, I fup
kak, to lick, Ityyn n« im*^1 ppi^' KiniU be-
caufe he doth as /'/ were * lick the herbs, as
Kimchi fpeaks, and fo devour them. The
fourth b^On Cha/il, which they render the
Caterpiller, as here, fo elfewhere ; which
name feems to import a covfumer, from the
pofe, are by our Tranflators very well rendred
by names of fuch known creatures as do con-
cur in fo doing, though in differing manners,
fo that if any thing efcape one, another will
be fure to meet with it, till between them they
have made an utter end of all . But now it being
verb Von Chafal [' except the verb be rather agreed that thefe names do literally fignify
made from the noun) fignifying to confume,
and fo by Ours rendred, t>eut. xxviii. 38.
n^'^wn UVon^ Tachfilenu haarbeh, the Locuft
fViall confume it : the Greek render it here
»^ff(C»i, and the Vulgar Latin '^ Rubigo, (which
the Doway render blaft,) yet do the Greek elfe-
where render the fame by the name of a noxi-
ous living creature, as Bjsx©- Bruchus, 2 Chron.
vi. 28. and axg/r a Locuft, Ifaiah xxxiii. 4.
and fb the Vulgar Latin by Bruchus in both
thofe places : and (if it be granted that the
word may fignify both thofe ', as Some will,
and both be very noxious to green com or
other things) certainly the taking it here for
the name of a living creature, feems much
more convenient and agreeable to the place,
" Ab. Ezra, R. Tanch. Fuller, Cap. Concord,
fuch noxious deftrudive creatures, there is a
queftion made whether what is fpoken, as con-
cerning them, be to be underflood of them,
and of what hurt they do according to the
found of the words -, or of fome enemies
compared to them, and fet forth under their
names by reafon of the deftrud:ion and defola-
tion by them wrought, like to the worft which
could by thefe all of them together be made.
This queftion is ancient ; and fuch difference
of opinions hath been about it as is not yet re ■
conclled, both among Jews and Chriftians.
St. Jerome mentions it, and appears but du-
bious in it, yet fo as rather to incline to thofe
that interpret it of fuch enemies as invaded the
country of the Jews ; fo he faith fome of the
Jews
" And fo Aben Ezra. p R. Tanch. 1 So alfo the Ti-
garin and jMun&er.
" R. Tanchum.
' Ribera, Petr. a Fig. Ch. a Caftro. • Ar. Moutanus, Boihart.
Pagn. Interlin.
/
2l6
A COMMENTARY
Chap. I.
"Jews before him (whom he means we find Potentates, and Revenging Kingdoms. So that
not) underftood it, taking the firft name to it appears that in his time there was fuch di-
point out the AJfyrians, Babylonians, and Chal- vernty in interpretations. Among the later
deans : the fecond to denote the Medes and Jews, long fince Jerome's time, the fame is
Perfians •, the third the Grecians ; Alexander continued. R. Sol. Aben Ezra, and David
and his fucJceflbrs, and particularly Antiochus Kimchi, the moft known Expofitors, expound
Epiphanes, under whom were the wars of the the words as moft properly concerning Locufts.,
Maccabees ; the fourth the Romans, by all
which, at feveral times fome deftrudion was
brought on the Jews, and their lahd made de-
folate. Yet other Jews, he faith, do think
that in the days of Joel fuch an innumerable
multitude of Locufts came on the land of
Judca that they filled all things, and devoured
not only the corn, but vines alfo, and the
bark and boughs of the trees, of the truth of
which he feems to doubt, and to deny it, in
as much as he finds no where elfe in the hiftory
of the Scripture mention of it, as we do of
other famines, and concludes with doubtful
words, while he only faith, that under the
metaphor of Locufts the coming of thofe fore-
mentioned enemies is defcrib'd, and that he
feems to have found out fomething in the
meaning of the Prophet (viz.) that the wick-
ednefs (or cruelty) of thofe enemies is defcribed
under the figure of Locufts, and again the
Locufts themfelves are fo defcribed, as if they
were compared to enemies. Ut cum Locuftas
legeris, hoftes cogites, cum hoftes cogitaveris, re-
and fuch noxious vermin, which did deftroy
the fruits of the earth, and occafion a fore fa-
mine or dearth in the land. R. Tancbum
looking not only on thefe words, but on thofe
alfo verfe the 6th. For a nation is come up
upon my land, for fuch as may be well under-
ftood of Locufts and like creatures, faith withal
is not abfurd to fay that all that he mentions in
this narration concerning the nature of Locufts
and their doings, is a parabolical expreffion of the
coming of enemies, and their multitude and
their deftru£iion of the land and fpoiling of it,
which he thinks confirmed by other expreflions
in the following narration, as in that great ter-
ror that he ftrikes into them from the confide-
ration of thefe Locufts. Again oy what he
faith that there fhould none efcape but the
remnant whom the Lord fhould call, (chap. ii..
32.) whereas it can fcarce be imagined that
that incurfion of Locufts fhould fo far prevail ;
deas ad Locuftas : That when you read what f^r which m^ikes likewife his fubjoining that he
is faid of the Locufts, you muft needs thinlc of
the enemies, and when you have thought of
the enemies, muft needs again return in your
mind to the Locufts. Thus is the matter left
but as in doubt by him. Cyril appears to un-
derftand it likewife of fuch enemies as did in-
vade the Jews, as Others at other times, fo at
laft SalmanefJ'er, Nebuchadnezzar, Antiochus,
and the Romans, yet (on ver. 14.) faith again
that what is faid will be true, though it be un-
derftood of the Locufts, and other hurtful
creatures fpecified. ^heodoret mentioning fome
who underftood the words tropically of fome
Kings of Affyria, as Tiglath Pilefer, Salmanef-
fer, Senacherib and Nebuchadnezzar, faith that
he thinks thofe things to be indeed true, yet
withal that ;^ rd xara to puTc'v vo^ixtva t^ ovrwf
yeytvt*^, that thofe which are literally underftood
did really happen. But Ruffinus is pofitive that
they are fo literally to be underftood of crea-
tures named, as to refiate them that at all un-
derftand them of the enemies. So appears,
among thofe ancient Chriftian Interpreters La-
tin and Greek, to be a difference concerning
this matter : who were thofe ancient Hebrew
Doftors that Jerome mentions I find not. The
Chaldee in the prefent place and elfewhere for
the moft keeping to the letter, and rendring
the names here e'xprefled by fo many in the
language that he wrote in, anfwerable to them,
yet chap. ii. 25. where they are again (though
not in the fame order repeated) doth not fo,
but to exprefs the meaning that he took them
to have, rather than the letter, puts iriftead of
them Kn'iD'7Ql S':0'7li;i ii'2Wn) S^D"« X'COy
nuyl^S Nations, People, Tongues, Languages,
will take. vengeance on the enemies, when he
faith (chap. ill. 2.) I will gather all nations
and will plead with them for my people, and for
my heritage, &c. and what have ye to do with
me, 0 Tyre and Zidon, &c. Swiftly and fpee-
dily will I return your recompence upon your
own head, &c. And although (faith he) In-
terpreters and Expofitors make this to be no
other than a narrative concerning Locufts,
which were to, come upon the land of Ifrael, yet
doth that which I have mentioned feem to make
,yA««jl Anfab more proper.
By this we fee how he was inclined to un-
derftand thefe exprefTions as nothing concern-
ing Locufts, and thofe like hurtfiil creatures,
farther than as to the borrowing their names,
fo as to call the deftrudtive enemies of the
Jews by them. Abarbinel (later than any of
thefe) is yet more pofitive, and peremptory for
this opinion, viz. that as to the things here
fpoken, and diverfe of the exprefTions in this
defcription nDlsn ^'^ 8Uin DIQK vh the
Prophet did not fpeak them concerning Locufts
Diyn n^iH '71; DK o nn ra^^nVa -h rt^hrs
loy n« I'rjm m^n pk lannnu; Far be it
from me that I fhould believe this, but that be
fpake them concerning the enemies of God,
which deftroyed his city, and carried captive
his people : and thofe enemies he will have to
be thofe four kingdoms of the Babylonians,
Perfians, Grecians and Romans, to which he
fuppofcth feveral of the following exprefTions
to agree fo, as that they cannot be properly
underftood of Locufts, and fuch noxious ver-
If we ftiall look to the more modern
mm.
Chriftian * Expofitors, we fhall find ftill the
fame
OecoUmpadius, Ribera, C. Caftro, Grot.
Chap. 1.
on
JOEL.
2lj
fame variety of opinions, Co that we fliall have
but to repeat the fame things which we have
before faid ; fome preferring that expofition
which would have the words not literally un-
derftood of Locujis, iScc. but of fuch enemies
as are under thofe names couched, and the
deftruftion by them brought on the Jews, and
they yet differing among themfelves in the
affigning of thefe enemies -, Others of that
which taketh the creatures named, and the
mifchief -by them brought on their land, to be
the thing primarily and properly meant ',
amongft whom the learned Bochar'tus plainly
oppofeth the opinion of Abarbinel the laft of
the Jews mentioned, and fo by confequence
all thofe Others, who, as he, deny the words
to be properly meant of fuch creatures as are
named, but of fuch enemies as fhould bring
on them deftruftion. '' Others think both be
intended, one having been a forerunner of the
other, as r Some have obferved the coming of
the Locujis to have preceded, and, as they
thmk, portended the invafion of enemies.
But not to intermingle our felves farther in any
controverfy about the matter, fure the plaineft
and fafeft way will be the moft fimple, which
is to explain the words literally as they found :
then will it be lawful to any to apply them to
Other things as he pleafeth : fuch expreffions,
as any party infift on, we fhall meet with as
they come in their order, and fee what force is
in them. But then they being fo taken, there
will ai-ife other queftions, which, for clearing
the hiftory of them, it will be convenient to
anfwer. As, firft, how what is faid here con-
cerning thefe hurtful creatures, and the mif-
chief done by them. Hath this been in your
days, or even in the days of your fathers ? ^c.
can agree or be reconciled with what is fpoken,
Exod. X. 14. concerning thofe Locufts which
God fent on the land of Egypt, that they were
xery grievous, before them were no fuch Locufts
as they, neither after them fhall bi fuch. Se-
veral anfwers are to this given ; as, firft,
' That in Exodus is fpoken of the bignefs of
the Locufts, here of the multitude, and fo
both are true (viz.) that there were never feen
any fo big as thofe there fpoken of, nor fo
many together as here. Secondly^ That in Egypt
were fuch fo great and fo many ' of one kind,
as never had been or fhould be feen together,
but here fuch a multitude of more kinds, as
had never flocked at once together there or
elfewhere. Againft this may be excepted,
that though there in the law be mentioned only
Locufts, yet under that comprehenfive name
were other kinds alfo included, as appears out
of the Pfalmift, who, having refpedt to that
hiftory, faith, he gave their increafe to the
Caterpiller, and their labour unto the Locufts
Pfalm Ixxviii. 46. and cv. 34. that both Locufts
came and Caterpillers, and that without num-
ber ; yet Kimchi thinks this to hold in regard,
that only Locufts, as principal, are in the law
mentioned. Thirdly, That what is in Exodus
may well be faid in " refpedt of the coming of
Vol. I. N
* Pet. a Fig. " See Mercer. Tamov. ^ Daneus.
<^ Rab. Solom. and David Kim. '' Pet. I Fig. Mercer,
thofe Locufts altogether in one day, or for i
few days ; and what is here, in regard to their
fucceffive coming four years together, kind
after kind. But this, to wit, that they are td
be underftood to have done fo, will have need
of farther proof Fourthly, A clearer anfwer
feems tb be, that that in Exodus is fpoken in
refpe6t of what had been feen in Egypt, this
here in refpedt to Judea, and both true in re-
fpedt to the places meant. Yet is againft thi^
an exception of Abarbinel, viz. that what is
faid in Exodus concerning the quality or quan-
tity of thofe Locufts is >'i^'2 ""Iflbnn abfolute
and univerfal, not reftrained to the land of
Egypt, as that before cbncerning the hail is,
of which it is faid that it would be fuch,
Exod. ix. 18. and that it was fuch, ver. 24,
as never had been till then in the land of
Egypt, and this he feemS to make to himfelf
a reafon why he ftiould rather underftand thefe
words of enemies than proper Locufts, and
fuch worms, becaufe then there fhould be no
contradiftion between thefe places. But may
we rtot think that that limitation reftraining
the hail to the land of Egypt, hath alfo influ-
ence on the following plagues, as that of thefe
Locufts alfo, to confine them to that country,
as that what is faid of them, may be under-
ftood particularly of that .-' Whatfoever be faid
for reconciling thefe Texts, which doubtlefs
do not really contradidt one the other, it is
manifeft that each in its feveral place is a de-
fcription of a very fignal and extraordinary
plague ill that kind, and as fo to be taken no-
tice of as a fingular token of God's difpleafure,
that they might repent of that by which they
had provoked it.
A fecond queftion Is, when what is here
faid was fpoken by the Prophet. As there is
nothing in the Scripture fpoken elfewhere of
the age, or time wherein our Prophet lived
and prophefied, fo neither is there of fuch a
judgment or famine as he here defcribes.
' Some will have it indeed to be that famine of
which Elifha fpake, 2 Kings viii. i. which
was for feven years together, which that they
may make to be the fame with this, they will
have the firft four years fcarcity to have been
caufed by thefe four noifom worms here men-
tioned, devouring the growth of the earth,
and then that of three others by want of rain \
but there being nothing that may make it either
certain or probable that Joel lived fo early a^
the time of Elifha (viz. under King Jehoram)
nor that this was the famine of feven years,
or any other in the hiftory of the Scripture
mentioned. Others take it for granted that it
is not at all therein exprefly recorded ; and
Abarbinel makes that an argument that it is
not at all to be underftood of fuch a famine,
at any time, by fuch devouring creatures a§
are here named, brought upon them, but of
fuch deftruftion as was effefted by cruel ene-
mies under thofe names couched. But '' Others
again think this argument from the Scriptures
being filent elfewhere of any fucli thing, hot
n n to
* See Sol. Jarchi and Kimchi, chap. ii. 2. ^ fcmchi.
2l8
A COMMENtARY
Chap. I.
to be of any validity, in as much as many
fignal and notorious accidents fell out, of which
there is not yet exprefs mention made in the
hiftory of the Scriptures, as, for example, that
earthquake mentioned as very notorious, Amos
i. I. and Zacb. xiv. 5. and that it was not
the proper bufinefs of the Scriptures to give a
particular account of fuch things, as appears
• by the mention of other famines in it, which
are not fo much mentioned for their own fake,
to give only an account of them, aS for illu-
ftrating fome other thing that was then done j
as that famine which was in the land of Ca-
naan in Abrabani's time, to fhew the caufe of
his going into Egypt, Gen. xii. 10. and tliat
in fjaac's time to (hew what occafioned hixn to
repair to Abimelech King of the Philtftines,
Gen. XXV i. i . and that of Teven years by Jofeph
foretold of, Gen. xli. to make way for all thofe
remarkable hiftories concerning jo/epb and his
brethren, and the children of Ifrael's bondage
in Egypt, and their wonderful deliverance
thence j and that in Ruth, mentioned to fhew
the occafion of Elimelech's ^oing into the
country of Moab ; when yet m the hiflory of
the book of Judges under whom it happened,
there is no mention made of it. And that in
2 Sam. ii. 21. occafioned" by Saul's injury to
the Gibeonites, which could not be appeafed
without the hanging up of feven of his fons,
that fo it might be known how David's king-
dom was eftablifhed : an4 thofe again under
Elijah the Prophet, i Kings xviii. 2. and
under Elijha, 2 Kings iv, 32. to fhew the oc-
cafion of the great miracles by them in thofe
times wrought. Many other famines in the
fpace of fo many years very probably happened,
yet none other of them being mentioned, and
thofe that are being out of other refpecfts
ipoken of, (as we have feen according to the
learned Bochart's obfervation, who obferve^
alfo the like concerning fuch as are mentioned
in the New Teftament,) it cannot be wondred
that this here by Joel fpoken of, fhould be
omitted in the hifliorical books of Scripture.
It may feem an undoubted truth that fuch
a plague of Locufts, and fuch a famine by
them caufed there certainly was, becaufe the
Prophet here defcribes it, though we do not
here or elfewhere find the certain time of it
dffigned. If it had been neceflary for us, or
profitable for our inflruftion, precifely to know
It, ^ Spiritus San£ius dixijfet, the Holy Ghofl
would have revealed it. Mean while of the
ftory it felf it will concern us to make that ufe
which was by him intended, and will be rfe-
Guired of us. But the queflion arifing from
thefe words concerning the time when the
Prophet fpake thisi is not properly fo much
conceniing the age wherein it was, as concern-
ing the circumftances of the time which, he
fpake in, viz. whether he fpake of the famine
direftly by way of predidion before it was, or
whether by way of dcfcription of it already
pafl, or at prefent in being. The ground of
this queftion is, becau/e, the ve^b? hefe, 1^^
.■;.'- ' ' I ' ■- : .:
arc in form of the prxter-tenfe, founding as
if they fpake of what was already paft, or at
leaft began, and in prefent doing ; but then
withal it is a known rule in the prophetical
languages, that the form of the prjcter-tenfe
is ufcd in the fignification of the future, as de-
noting what God faith fhall be done, to be as
certain as if already done and pafl. Hence is
here diverfity of cxpofitions. Some taking the
words as a predid:ion of what was yet to come
to warn them of it, to feek to prevent it by
repentance •, Others as a defcription of what
had already happened to excite them to make
right ufe of it for their returning to God,
whom by what they fuiFered, they were given
to perceive how greatly they had provoked,
that fo he might repdr to them thofe lofles
which they had for their rebellions againfl him
fulFered. Rab. Solomon, as aJfb Aben Ezra
and Rab. David Kimcbi, underflanding the
noxious creatures mentioned literally and pro-
perly (for if they be otherwife underflood as
by Others, as we have faid they are, of ene-
mies at feveral times to come, there will be no
occafiop of this queflion) fay that he foretels
of them U^wn jni«3 1»ai Wa^ty « that they
fhould come, and that they accordingly did
come in thofe days, *■ bemg brought by God
on tlieir land for their iniquities. Of the fame
opinion are ' Some likewife among Chriflian
Expofitors, de futuris loquitur in praterito.,
he fpeaks of things to come, as of things al-
ready pafl, Prophetico more, as the Prophets
ufe to fpeak. But Others on the contrary
think that he fpeaks of things already pafl.
Calvin faith that in his opinion they who look
on the words as a denouncing punifhment, yet
in future time to come, do Errare i£ corrum-
pere genuinum Prophet a fenfum, err and cor-
rupt the proper meaning of the Prophet,
whofe intention is to reprove the flupidity of
the people which were not fenfible of the
plagues they fufFered, and that they were by
God chaflened for their fins. Becaufe they
were not fenfible of this, ^ idea prateritas pro-
ponit calamitates, docens ejfe panitendum pec'
catorum, therefore he fets before their eyes
fuch calamities as were pafl, that he might
warn them to repent of fuch fins as had
provoked fuch judgments. Thefe opinions
feem contrary one to the other, yet I fuppofe
may well in this place be both joined, and
each have its fhare of truth -, for apparent it is
that the plague here defcrib'd was of fome
years continuance, and that they were not freed
from it when this was fpoken, from chap. ii.
25. / will reft ore to you the years that the Lo-
cufl hath eaten. Sec. Probably then this might
be fpoken after the plague began, and had for
fome time continued, yet fo as to denounce a
farther continuance of it to them continuing in
their fins ; for it was not ended ; the years
which thofe worms had eaten were not yet re-
flored •, nor the famine taken off from them.
So that fome Others feem not ill to exprefs it,
tjiat it is a defcription of a judgment, ' qualis &
V tunc
« Bochirt.
i" Mercer.
^ Oeco?.
I DancKS.
8 R. Sol, h KiiBcM, Mercor. | S<;e Mercer. Pet. a Fig. and Bochart.
43hap. 1.
on
jot L'^ '^ A
^^
•\;^iTns'by his might aijle'fo ^^roy, ahd hrrri^
down the glory and greateft confidence of men.
Befides that this verfe is, as it were, the Tdct
to the following Sermon of the Prophet, oh
which he inlargeth in it, and infers from it
what therein he inculcates to them. So that
for having his drift therein and underftanding
what he faith, it is inconvenient that the terms
and all circumftances belonging to it fhould be
explained.
5. Awake ye drunkards, and ''weep, and howl
all ye drinkers of wine, becaufe of the new
wine, for it is cut off from your mouth.
Siich a judgment as is in the former verfe
defcribed, as either having already in part
feized on them, or being threatned by God,
and fo unavoidably hanging over their heads
teady to fdze on them, fhould certainly, if
they had not been very ftupid and fottifh, have
awakened them from their fleep in fin, and
caufed them to turn and look unto God, whofe
hand was ftretched out againft them, ftriking,
and ready farther to ftrike. But that fo ftupid
they were as not to be fenfible of the mifcry
of their condition, appears by the Prophet's
befpeaking them aS he doth, arid loudly call-
ing on them to awake, and fo behave them-
felves as he prefcribes to them to do. The
words may feem, and are by " Some thought
to be an exhortation to repentance, as afterwards
he doth ferioufly exhort them, ■■ but withal
from the terms ufed, and the reafon added
why they fhould do as he bids, they appear to
contaih an upbraiding them for not having
fooner been aware of it, as if he fhould fay^
that it was time they fhould have done it al-
ready of their own accord, and that now it
was come to that pafs, that they fhould do it
whether they were willing or no, in as much
as thfere was now ho matter, no occafion of
finning in this kind left to them •, they mufl
of neceffity awake from their drunkennefs and
excefs, becaufe there is no more wine, no
pleafing intoxicating liquors left to them, by
which they might bring themfelves to a fleep-
ing condition, and fo hath a declaration,
though under the form of exhortation, of
what 1 necefTary efFeft, the judgment defcribed
fhould have on them, fuch as even thofe that
are leaft fenfible of things, even drowfy,
fleepy, fottifh drunkards fhould be forced to
be fenfible of.
Awake ye drunkards. 1 It may feem probable
that that fin was among others then much in-
dulged to, and by that the people of that age
made fo fottifli and flupid, as drunkards ufu-
ally are, and much fleeping ; yea being always
as men afleep : fb that they did not regard the
work of the Lord, nor had any regard of
what concerned their own good. To them
therefore more pardcularly doth he feem to
addrefs his fpeech, as by that cjptKtus fin
having pulled the prefent judgment on therp-
felves, and their country. To them the
Wofd
" Jerom. He names them, ut qnx fingnl* raro eveniunt, omnia fimul fafla memorentur, & ide^.
° See Cyril. Tarnov. ^ Mercer. ^ Diodati in his Analyfit.
tunc ex parte fentiibatur, & maps adhuc perci-
fpietida erat, fuch as was already in part felt, and
Aould yet more be felt, ^ quid hue ufque pafft &?
^id pr^eterea pajfurijint commemorat (as Ano-
ther) he reckons up what they had already fuf-
<fered, and what farther they fhould fufFer.
Another queftion here raifed is concerning
-the time and order of the coming of thefe
jioxious creatures, whether they came in feve-
lal years fucceffively in that order as they are
tiamed, or whether all in one year. David
Kimchi is of opinion that they came fuccefTively
in feveral years, in the firft the DU Gazam or
Palmer-worm came and devoured, and in the
fecond the Locufl, and eat up what he had
left, and fb as to the following. For faith he
Tr» nimi D'j^on nyans i«a «V the four
forts came not all in one year, TW "inx m 8*78
•DU!^ y3'lfc*3, hut one of them after another in
four feveral years, as it is after faid ^HoVtOI
CD'Jtyn rw UZh and I wHl reftore to you the
years that the Locuft both eaten, the Canker-
worm and the Caterpiller, and the Palmer-
worm . But Others are o f the contrary opinion ,
viz. that they came all forts together in one
year, and that they think manifeft by what is faid
OUn "ip^ the refidue, or reliques of the Palmer-
worm, i^c. viz^ becaufe had that, which the
Palmer left, not been eaten in the fame year
by the following fort, it could not have been
called 1JV Tether, the refidue or remainder of
what that worm had left that year, being the
produd; or new growth of another year, till then
imtouched, and that it is therefore manifeftly
to be underflocd of their coming all together,
or one after another in the fame year, fo as
that if one fort left any thing remaining, ano-
ther devoured it, fo that between them they
made a clear riddance of all that grew out of
the earth : and fo the years mentioned will
fhew their continuing to do fo for more years,
not to diftribute the years betwixt them.
Again the different placing of the names of
thofe worms in that place of chap. ii. and
putting that name laft which in thefe words is
firfl, doth not obfcurely make for proof of
their being all of them together, fo as one
might follow to devour what the other left in
a field or place. Which coming of fo many
forts in one year " Jerome looks on as making
this judgment fignally miraculous.
Some of thefe queftions may feem perhaps
not much material, as that we fhould fo long
have infifted on them ; as not ferving for doc-
trine, for reproof, correftion, or inffaxidtion in
righteoufnefs, or like ends for which the Scrip-
ture is given ; yet do they conduce to the
clearing of the terms of the whole verfe,
■rt'hich is profitable for them all, giving us an
example of God's juftice and feverity in punifh-
ing national fins with national judgments ; and
withal giving us to know that when he will
punifh, he hath all creatures, even the moft
ungoverned among them, ready inftruments
for executing his will, and even the meaneft
and moft contemptible of them, the vileft
■" Gualter.
mirabilia fint.
"■^r.
220
A C 0 M M E Nr A RY
Chap. I.
word IX^pn HakttzUi awake^ is very aptly /aw, for fuch juice as is fqueezed out; or
accommodated, as properly direifted againft ' ob laticem. The Cbaldee hath rT^Q IQn
the fottifhnefs of that fin, and the property pure wine^ Rab. Sol. good wine aiUH ]"•
and ufual cuftom of thofe that indulge to it. Druf. faith it properly fignifies Finum duke i^
So to the drunkard, and as contrary to his in- recens exprejfutii, fweet wine newly prefled out.
fenfibility of fuch mifchiefs as befal him, it is The LXX. render D"'Dy by «/ ^ft^, becaufe of
applied, Prov. xxiii. 35. Elfewhere it is ufed the new wine u « j /xs3tiv (and the printed Ara-
to denote the raifing of a man's felf from fe- hick following them /->»J3) to drunkennefs ; the
curity in other fms, as Rom. xiii, 1 1 . and Vulgar Latin in dulcedine in fweetnefs. I do
Epbef. V. 14. The other words added to this
(viz.) iVVm 1D1"> Ubecu Vehdilu, and weep
and bowl, fet forth the greatncfs of the cala-
mity, which fhould not only be fuch as fhould
roufe them up from their quiet fleeping, but
fhould alfo provoke them to fhew forth and
not think either of them to have taken the
word A/is in other fignification than it is by
Others, as we have feen, taken : not the one
to have thought it to fignify properly drunken-
nefs, but ftrong wine apt to intoxicate and
make drunk -, nor the other abftradtedly fweet-
exprefs the greateft figns of being deeply af- nefs, but fweet, pleaiant wine. But the caufe
fedted with fenfe of mifery, whether with for- of their fo tranflating in a way differing from
row-fpr their fins, whereby they had deferved that, which we fee Others fince them prefer
it, or out of impatience or inability of bearing to make, to be from their different diftinguifh-
what they fufFered (which perhaps is as much ing the words in conftruflion, and then their
(as before we faid) as is at prefent yet meant :) taking the prepofition ^ al, put before ajis,
the exhortation to true repentance, upon due in a different notion, not of, for, or becaufe
confideration of their condition following in wr.
13. Wherein this calamity did confift, which
fhould provoke them to fuch expreflions of
grief, is declared both in the defcription of the
of, but of a'r to, or in, on, or with : for
whereas Ours with Others, not only modern
but ancient alfo, as the Cbaldee and the Syriacky
make the words al ajis (which the Cbaldee
perfons fpoken to, drunkards and" drinkers of renders n"Q "IQH Vy for or becaufe of tbe un-
wine, and in the declaration of what had hap
pened, or fhould happen to them in thofe
words, becaufe of tbe new wine, for it is cut
off from your moutb : viz. becaufe they were
deprived of what was their joy and delight,
and without which they could not enjoy com-
fort in their life. The word rendred by Ours
new wine is D^Dy ofny which, according to
the fignification of the root, feems to fignify
mixed (or new) wine -, the Syriack j ^^a* xO^
for the wine) to refer to, and make one claufe
with the verbs weep and bowl, as declaring
for what they fhould weep ; they refer them
to the other, which declare who fhould weep
and howl, viz. the drunkards and drinkers of
wine, as defcribing their condition of drinking
exceflively flrong wine, unto drunkennefs, as
the LXX. take it, or with pleafure and de-
fuch liquor as is by prefTmg or treading forced light, as the Vulgar : and the words fo joined
out of grapes or other fruits ; for fo the word and literally founding, drinking wine, witb,
is ufed for treading, Mai. iv. 3, DHlOyi or upon Afts, ftrong wine, or new pleafant
CD^yiyt Veaffotem Refhaim, and ye fhall tread ^ine, will well enough make out the mean-
do^n (or upon) tbe wicked ; and thence this j^g which either of them give. ' But then in
name D^Dy Afis is given to wine ' cr''>J *J>^ the claufe of the verfe, for it is cut off from
jj.«9)J5 (j^s- becaufe it is trodden out when firft your mouth, mufl fomething, either again the
made. Kimchi extends the name to r^pU/Q 'TD
rnDnm miypD n^ by V.V^ any drink or li-
quor which cometb by pounding (or fqueezing)
and treading. A proof feems to be had.
Cant. viii. 2. where is read ^JQ*1 D'^OyO Meafis
rimoni, which the Interlineary renders, de vino
dulci mali granati mei, of the fweet wine of
my pomegranate ; our Tranflation, of the
juice of my pomegranate : but this proof will
not fo well hold, if we fhould take R. Tan-
chumps interpretation of thofe words, who ex-
plains it to mean C^^^ d^l j^S ^\ wine as
red of colour as a Pomegranate, fo that, according
to himi it fhould found of Pomegranate like
coloured wine, not wine made of Pomegra-
nates : but whether, it be fpoken of other li-
quors it matters not here to enquire •, here it
leems particularly fpoken of wine, the produdt
of the vine, and not ill by Ours rendred new
wine, by Others muftum, as for fuch being
ufually taken, though Others choofe to render
it more ambiguoufly, ' propter fuccum expref
fame word, or fomething equivalent be under-
flood ; and fo the Vulgar Latin leaves it to be
underftood : but the LXX. « according to the
more ufual copies fupplies, tuipg^o-uvn xai ;tasa»
becaufe joy and mirth are taken from their
mouths. But the other way of diftinguifhing,
and conflrudtion of the words feems plainer,
and is followed not only by modem Interpre-
ters, but by the Cbaldee and Syriack alfo more
anciently ; by the manufcript Arabick alfo»
whofe words, becaufe not printed, we fhall
put down, 1^ !>J>!i> '^JCjIj cf/lXw Ij \y]eSMMt\
*X*5 y* ^'^^ i' ^A«fl*11 t^ yi-S j^Li ysa
which need no other tranflation than what our
Englifh gives of the Hebrew, except we read
the lafl words, feeing it is cut off from your
mouth. According to thefe the AJis, or new
wine, is not that which they did drink with
pleafure or to excefs, but that which they were
to lament, that they could not have it to drink,
becaufe it was cut off from their mouth,
wholly taken away from them, that they could
not
' R. Tanch. in his Lexicon
witb drunkennefs.
Tigur
Caftal.
The old Latin Verfion of it, in ebrietate, in, or
'^ for it i» wanting in that which Jerome follows; and forae Others. See Druf. Conjsft.
I
chap. L
'•i' ft
bn
JOEL.
221
not fo much as wet their lips, or fill their very fame that are here fo called, naiiiely Lo-
mouth with it, the Locujis having wholly de- cujis, as appears by examples brought out of.
ftroyed "" the grapes of which it fhould have feveral Authors by the learned Bochartiis; and
been made. The fame way of conftrudion among Others in the Jral^. Language, whereirt
follow alfo Some of thofe, who by thofe in- jUl Ommaton nation, is ufed for a company of
ftruments, by which their wine would be cut any living creatures, and among them for Lo-
off from them, underftand not properly the cufts alfo, as in that faying afcribed to Maho-
Locujis and like vermin named, but the ene- met, that God created a thoufand nations, 600
mies by fuch names figured. So Abarhinel in of which are irt the fea, 400 on the land, and
that way gives a perfpicuous expofition of the that i^i^* l^ the firjt that jhall perijh of theje
verfe. Awake, ye drunkards, and weep, fc?f . nations (for fo I take thefe words to mean not
i. e. Te who are drunken with the vanities of prima pejiis, the firft or chief plague, as Ba-
the world, and the delights of meat and drink chartus renders it) are the Locujis, after which
all the day, and do not regard the work of the the reft ftiall perifh in order : fo that it is well
Lord, awake from your drunkennefs, and weep faid by R. Tanchum (although he be inclinable
and howl for the dejlruSlion of your land. For to take it in another way) of the word, that
the wine and muji, being of the delightful things jj jg »iL-il »*lit, *3^ :>\jj^ •ij.[>Xm\ a meta-
ef the produ^s of the earth which ye did eat phgrical expreffion of Locuji's in regard to their
and drink, are now cut off from your mouth, multitude, and the much fpoil that they make,
by the coming up of the enemy on your land to ^nd there is no reafon that becaufe they are fo
defiroy it.
6. For a nation is come up upon my land, flrong
and without number, whofe teeth are the
teeth of a lion, and he hath the cheek-teeth of
a great lion.
In this and the following verfe have we a
farther defcription of the executioners of God's
judgments mentioned, ver. 4. and a more par-
ticular declaration of the manner and means
called, to fay, it is not meant of Locujis what'
is faid in the foregoing verfe, as Abarhinel
will J nor yet that though there Locujis be
fpoken of, yet here are Others meant to whom
that appellation may more properly agree, as
'' Others, thihk, viz. enemies : neither are they
fimply called a nation, but with addition of
fuch epithets as may make them very confi-
derable among nations, and terrible to others,
viz. that they are jtrong and without number,
tahofe teeth are like thofe of a lion, jlrong ;
by which they did or ftiould efFeft that mif- though the creatures named feem in themfelves
chief, which is faid was or ftiould be done by
them. Thofe inftruments of God's wrath
before-named, the Palmer-worm, Locujl, Can-
ker-worm, and Caterpiller, are here for their
condition called ^U, a nation jlrong and with-
out number, whoje teeth are like the teeth of a
fingly weak and contemptible, yet fure "^ \yhen
by God armed, and fent with his .commiflion
for executing his judgments, that the ftrongeft
nation among men is not able to refift tliem,
appears by what is here faid was done in what
follows, and by what was done by them in
lion, &c. Their being fo called feems to Some Fgypt of old. Nihil enim leve aut infrmum.
an argument, that by the names before given,
are not properly and literally meant thofe nox-
ious worms thereby ufually known ; but men
as hurtful as they, thofe cruel enemies by God
fent to invade and (poil the land. So Abarhinel
T» ""3 minsn '75; nosa m H^ijn iqk i>iV
mn^ntynV p«n ^y l'7yti;, i. e. The Pro-
phet doth not fpeak this really of the Locujis ;
eji quod Deus contra nos armat. For there is
nothing contemptible or weak that God arms
againft us. What wants in their ftrength taken
fingly, is made up by their multitude, which
ufually is very great ; fo that fome forts of
them are (as above was intimated) looked on
as thence having their name ; and fimilitudes
are taken from them to defcribe great numbers,
Judges vi. 5. and vii. 12. Jer. xlvi. 23. and
for how fhould he call them a nation and multi- here therefore is added that they are without
tude of nations ? but he fpeaks it of fuch ene
mies as came upon the land to defiroy it : but
his argument, taken from the attributing that
name to them, feems not to be of force.
That name though (perhaps moft properly and
ufually) attributed to a multitude of men, yet
may not unfitly be attributed to other creatures
alfo, as well as Dy am, a people, is, Prov.
XXX. 25, ^c. and thofe fame alfo in the next
chapter, ver. 2. and therefore it is perhaps not
without reafon obferved by Kimcbi, that "^"2 and that they had the cheek-teeth of a great
v\l «"lp"» "^nn \n V^^p '^fiy congregation, or Hon, is a manifeft hyperbole, to fet forth the
multitude of living creatures is called ^U Goi, ftrength and " ftiarpnefs and '' power of doing
a nation. So in other languages alfo are the hurt that even their fmaller teeth have, chiefly
names of nation and people obferved to be if we ftiall .confider what great mifchief they
taken and applied to other creatures as well as have been known to do with them, eating not
men, and particularly this of nation to the only green tender things, but omnia morfu ero-
VoL. I. O o o dentes,
* Kimchi. ^ Calvin. ^ See Gualter. • Bochart. i> So elfewhere things of great force to do hurt,
«K compared to the teeth of a lion, Ecdef. xzi. z. Pfalm Iviii. 6.
number. It is alfo added to ftieW how they
are by God armed for executing his will, that
their teeth are the teeth of a lion, and they
have the cheek teeth of a great lion, which 'tis
well known how terrible they are, and what
hurt they will do. The like comparifon have
we. Rev. ix. 8. where of thofe Locujis there
defcribed it is faid that their teeth were as the
teeth of lions. In faying that the teeth of
thofe little vermin were the teeth of a lion.
222
A COMMENTARY
Chap. I.
denies^ etiam fores te£iorum (as Pliny fpeaks)
gnawing in pieces all things, even the doors of
Boufes ; fo that there is good reafon for the
cxpreflion and comparifon, though between
creatures otherwife io different in bignefs and
ftrength. The hyperbole is heightned for ex-
prefling their great force and power of doing
mifchief, by faying not only the teeth of a
lion, but even* the cheek-teeth of a great lion,
lb as to fliew the /harpeft and ftrongeft in that
kind to be meant •, they havfe not only CD^JU;
Shinnnim, fharp cutting teeth, and thofe as of
an ordinary lion, but r^lVi^HQ Matlaoth, firong
grinding teeth, and thofe as of a great and full
grown lion. As to the word niJnnO Matla-
oth rendred cheek-teeth we may obferve that it
is elfeiwhere with a different placing the letters
niynbo Maltaoth (as Pfahn Iviii. 6.) The
word l^^aV Labi, by Outs here rendred a great
lion, is by Others rendred otherwife. The
Xhaldee Paraphraft hath ^inK-I^D as of a fon
of lions, and the Greek, Vulgar Latin, Syriack,
and printed Arabick, all underftand by it a
lion's whelp. Againft the propriety of which
rendring is by ' Some bbferved to be a valid
proof .of what is faid. Job iv. 1 1 . where is
read l*»t^3b ^ J3 Bene Labi, which Ours render,
the ftout lions whelps, where that called Labi
is manifeftly diftinguifhed from thofe that are
called whelps, as older and bigger. '' Others
on the other hand render here, vetuli Leonis,
of an old lidn ; againft which alfo exceptions
are taken, becaufe an old lion, < non habet den-
ies validos, hath not ftrong teeth, wherea^ the
ftrongeft in that kind feem here to be Eluded
to. Others render it, ^ Leana of a Lionefs
(as the Vulgar alfb in other places renders it)
which rendring two grea:t men of the laft age
Grotius and s Bochctrtus feem to prefer, and
think it proved from the ufe of the word 2j*l
Labwat, which as »UJ Labah and **aJ Labiyah,
and the like in the Arabick Tongue, are parti-
cularly fpoken of the female, not the male.
But whether that be a fufficient argument to
prove that J»<''a'7 Labi in the Hebrew, which
is of a form agreeing to the mafculine, Ihould
therefore be proper to the female, becaufe thofe
names which are of form feminine are in the
Arabick fo, though no name from that root
ihould be ufed of the male, I knowrnot. Yet
can I not fay but that in that language alfo the
mafculine as well as the femtnijve is known,
though not of fo frequent ufe. For in the
MS. Arabick Tranflation -we feem to find it,
who renders n'TDh'bx 2K"':K'I, and in Arab.
letters «J >a\5' V^J'i Waanyab allabici laho, and
it hath the long teeth of a Labu, which why
ftiali we not render, it being in form mafculine,
without that note of feminine termination
which the other hath, as diftind from it, in
the mafculine, of a lion ? but this, as to the
fenfe here, will not much make tw marr, a
fhe lion being accounted as fierce as the male,
and not the Tex, but the ftrength^ being al-
luded to in this exprefTton. That chief Ht^
brew Grammarian Abu Watid faith that it it
ufually faid tlat •> H'? Lnbtto in the Arabick
Tongue is alfo a lion, but that he had not
found it in any authentick books that he could
rely oh. But however it be as to the Arab.
Tongue, whether this name be ufed in it only
in the feminine gender for a lionefs, or in thft
mafculine alfo for a lion, this is no cogent ar-'
gument to prove that in the Hebrew 'I'ongug
it fhould be in the mafculine form taken^ to
fignify only the female fex. I think it more
reafonablc to fay with Ktmchi that in it th*
mafculine form Labi doth denote a lion, efpe-
cLiUy it having a feminine form of the famfe
word for a lionefs, which occurs Rizek. xix. 2.
^^aV, which, though written with the fame
letters as Labi, is otherwife voweled, viz. Le*
biya, which according to Abu IValid and Kim-
chi is the fame that riK'3*7 Lebiah in a more
ufual and regular form would be ; which why-
it fhould be excepted againft^, as by tlie learned
Bocbartus it is, I fee no reafon, but think,
that from the beginning it was fo read and
known in that form for the female, whereas in
all other places where it is read Labi, it will
feem more properly to agree to the male, as it
is by the forecited Hebrew Grammarians and
Others generally wxderftood. And we have
making for this the plural mafculine Q'tJ^V
Lebaim from the one, and the feminine niioS
Lebaoih from the other. Here, as we faid,
we need not be put to any quefiion concemintr
diftindtion of fex, but only on the confidera-
tibn of the ftrength of the noble creature
named : in refpeft to which it is moft generally-
agreed that this name is attributed only to a
lion of full growth and ftrength, not to a
' whelp which is not yet come to that, nor to
a decrepit t)ld one, which is paft it, and there-
fore feems well rendred here by " Othere, a
great lion, though elfewhere they render it
fimply iJ lion, as Hofea xiii. 8. it is noted by
Kimchi to be m^Kn ^Q b^'M one bigger or of
greater force than the word Aryeh going before
it (being a more general name for any lion)
doth necejjarily import : Ming fo placed as to
heighten the comparifon made, between the
teeth of thofe feemiiig weak creatures, and
this ftrongeft of beafts, as to their power m
doing mifchief, their teeth being not only fuch
as of an ordinary lion, but fuch as is come to
that bignefs, age, and flrength, as to be called
Labi. If thofe infc<5ts the Locujis, &c. in
the foregoing words named, be (as we have
interpreted them) literally underftood by the
names giventhem, fo then will alfo their teeth,
and cheek. teeth, properiy be underftood of fuch
as they have ; but if by thofe names be under-
ftood thofe tjnemies y>-hkhAbarl'incl znd Othere
underftand, then by teeth 'and cheek-teeth muft
fomething clfe be underftood in thofe enemies,
that may be likened to them, wherein their
force and power of doijig mifchief doth con-
fift.
« Lively, Dnif. ^ Caftal. shd Frencli cited by Druf. ' Druf. ^ Tigur. e De Animal, part 1. p. 710.
•i The laft letter in the MS. is almoft worn out, but I think it can be no other by the (pace, if it were K it would
be the fame thing, but the room will fcarce permit. * Except we miy think that by lions whclf j, they had re&ofl
to the kind, not the age. '' Jun, Trem. Immanis L«rti».
chap. I.
on
JOE L.
fift. ' Arias Montanus therefore thinks there-
by to be denoted their weapons, fome for
fharpnefs, as fwords, fpears and arrows ; others
for their greater force, as rams for battery,
fcff . Jerome thinks it enough that it be in ge-
neral taken to exprefs ferocitatem £5? cruddita-
tem, their fiercenefs and cruelty ; and fo Abar-
hinel, that it is IQXyi in3*7 \U^^ an expreffion
intimating their force and ftrength. Grot. Ra-
piditas hie ftgnificatur.
The executioners of God's judgments being
thus defcribed, as to .their quality and condi-
tion, their force and power of doing mifchief,
the manner of the execution thereof is alfo de-
clared ; while he faith he is come up upon my
iand^ he hath laid my vine -juafte, &c. He is
tome up upon the land with irrefiftible force,
none being able to reftft or repel him, or hin-
der him from doing what is faid he did. Upon
wy land, faith he, •Whoever he be that fpeak-
eth, and hath laid my vine wajie, and barked
t»y Jig-tree, Here comes in our way a que-
ftion from the pronoun affixed in thefe words,
being of the firft perfon ; he not faying inde-
finitely the land, the vine. Sec. but as an
owner thereof, my land, &c. who it is that
thus challengeth the right of thefe things to
himfelf, and fo is to be looked on as utterer of
ihefe words. Kimchi feeing the conftruftion
ambiguous faith Dtyv ^^ZH QH CD^'lJDn ^73
K^33rT n^l an is X'^tf.T^ all thefe pronouns
Jhew the words to be eithtr the words of the
inhabitants of the land, or the words of the
Prophet. " Others add another member, thefe
words may either be verba Dei, Vel Pro-
phetas, vel ipfius etiam populi, the words of
God, .or ef the Prophet, or of the people them-
felves. And fo Ihujius, Deus loquitur, aut
Propheta,, aut quilibet e populo dicet. God thus
fpeaks, or the Prophet, or any one of the
people Ihdi fay. That the words are uttered
by the Prophet by the Lord's order, there is
no doubt, but whether he (o fpeak them as to
reprefent the Lord fpeaking, or the people, is
the queftion, feeing each of thefe might fay
of the land, my land, and call the other things,
mine. If he perfonate the Lord fpeaking,
and give his words, then will they be a decla-
ration of what he had fent, or purpofed to
fend upon the land, which by a more peculiar
right, with the things therein, were by him
owned as his, though in fuch relation to him,
and therefore might be thought fhould be
taken fpecial care of by him (as he faith, his
eyes were upon it always^ from the beginning of
the year, even unto the end of the year, Deut.
xi. 12.) yet that even that now was for the
wickednefs of the inhabitants given up to de-
ftrucftion, and to be kid wafte. Which being
brought to their confideration could not cer-
tainly, except they were very " ftupid, but
awaken them, and make them fenfible of the
condition they had brought themfelves to, by
provoking God to caft them off, and put them
out of that peculiar care which he was wont
to have of them, and fo flirs them up to feek
' AvA Titinu*. "• Pefr. a Fig. •• See Calv.
every one of the Jews, in which to utter his compkint of
223
to regain his favour by fpeedy repentance, to
call them to which feems the main drift of
this part of the prophecy.
If he fpeak as in his own perfon, then may
they be looked on as his publifhing what he had
received from God to denounce to the people,
to make them fenfible of the miferies that
they had pulled on themfelves, and a bewail-
ing of them ; if as in the perfon of the peo-
ple or any of them, then may they be as a form
of lamentation by him put into their mouths,
whereby they would or fhould bewail their
fufFerings, by an enumeration of fuch grievous
things which befel them, and could not but
extort from them fuch laments. ° So Mercer
thinks that from the words. Awake, ye drunk-
ards, Sec. IS lamentationis formula, a form of
lamentation. To which foever of thefe per-
fons the pronoun be afligned, the thing will
be the fame. The land, the land of Judea,
and the trees, the trees that grew therein.
That was the Lord's land, Hofea ix. 3. that
the Prophet's land of his nativity and habita-
tion, the people's land of their inheritance ;
each of them might challenge fo much right
in it as to call it, mine, and for the fame rea-
fon fo to call the things that grew in it, theirs.
"What befel, or Ihould be^l this land, and
the things in it from that nation faid to be
come up upon it, is farther defcribed in the
following words.
7. He hath laid fny vine wafie, and barked my
jig-tree: he hath made it clean bare, and
caji it away, the branches thereof are made
wloite.
He hath laid my vine wafle, Sec] or turned
into defolation my vine ; he hath by eating,
gnawing, or other means fo marred it, as to
be become altogether unprofitable, not yielding
any fruit but cumbering only the ground. The
Vulgar Latin renders it, Pofuit vineam meam
in defer turn, he hath laid my vineyard into a
defert, as the Doway Translators render it.
Of which Bruftus faith that it is minus re£}e^
not fo well, the word |SJI Gephen more pro-
perly fignifying a vine, as u313 Cerem a vine-
yard ; yet it is not certain that that was his
meaning, feeing vinea may as well fignify a
vine as a vineyard. However a vineyard being
but more vines, the thing will be all one : and
of them that take it in the particular notion of
a vine, do feveral tender it in the plural, p vi-
tes meas, my vines, as looking on the noun
to be ■> colledively taken, not only for one
fingle vine, but for more or all of that kind,
all which this hurtful nation of vermin hath
laid wafte ; and fo likewife will ' they have
the following word, fig-tree, alfo taken for
fig-trees, to which to exprefs farther what mif-
chief v/as or fhould be done, he faitli, and
barked my fig-tree, or, as the Margin hath it,
for a more literal expreffion of the Hebrew
words, .— la^pV ^nSjpl Uteenati Liktfapha,
laid my fig-tree for a barking. In the ^me
notion doth the Vulgar Latin take the word
' So Tarnov. faith thefe vroWs were put into the month of
what befel. p Jun. & Trem. 1 Merc. ' D/uf.
2 24
A C 0 M ME NT A RY
Chap. I.
t? ficum mam decorticavit, juft the fame that tree into fuch excrefcencies, being from the
Ours have in the Text, (which the Doway froth or refembling it, as Grotius fpeaks, i/i?-
render, and he hath peeled off the bark of my hraa vox fpumamjignificat, IS fic videntur per
fig-tree.) In the fame likewife other more Jimilitudinem appellari clavi arboi-um, that the
moAcmTnrSbAoT^^iS ficum meam in decortica- Hebrew word fignifies froth and foam, and
tionem., which is that which the Margin of our that by way of likenefs the mufhrooms in trees
Bibles hath. A»»fi'/ alfo mentions the fame as are fo called. To this may be referred that
theopinionof Some, wz. that mSXpA(f//d/>^fl, expofition of Aben Ezra., who taking this
fhouM be the fame with mS^bp Keliphah, word to be of the fame notion with B|xp Kit-
barking, as he faith that 5)Xp Ketfepb, may feph, Hofea x. 7. where Ours tranflate it,
alfo fignify, Hofea x. 7. the bark of a tree ; foam, faith that it is a thing WUQ 13 pStt; in
and in his book of roots mentioning the fame, which is no folid fubjiance, res nihili, a thing
adds as the caufe of it, WDVH yon T\ShpVU of nought, as Buxtorf'm his lefler Didionary
when it is barked by reafon of much drynefs.
So Vatablus, pra nimia fcil. Jiccitate ^ aridi-
tate, vel quod Locufta decorticavit fcf comedit
earn, viz. when the bark comes ofF through
overmuch drought and heat, or becaufe the
Locuft hath peeled off the bark and eaten it.
But feveral other notions of the word are there
here given by other Interpreters both ancient
and modern : R. Tanchum rendring it by
o'^'^ i^^* fcorching and burning, and fo
renders it, in which regard, according " to
him, would the Chaldee Paraphrafe go this
way, who renders ' lySJ nnSQ*? efflationem
anim^e, (as Mercer, or as Others) exbalationem
anim^e, i. e. a puffing out of the breath :
which according to Some, is as he notes, as
much as to fay nihilum, or leviffmum, a thing
of nought, or very light thing, quod anhelitu
diffiatur, which is blown away with a puff of
breath : except with Others, as he faith, we
before him Abu Walid explaining the word by take them to exprefs and denote ^a breatJiing
*5^1j iieyS. he hath fcorched or burnt it ;
which fignification to agree to the word R.
"Tanchum proves from the frequent ufe of
Scripture, of the roots and forms thence de-
rived for burning or boiling heat of anger ;
which notion if agreeing to the word, we may
look on as well agreeing to the thing, it being
out of the foul, that fo it fhould found, in
mcsrorem quo anima tandem effiatur, into forrow
through which the very foul is breathed forth,
or forrowful Jighing, viz. J for the great lofs
fuftained ; and if it be fo taken, then will it
be manifeft that he hath rather refpeft to the
former fignification of the word, viz. that of
obferved by thofe ^ that write of the nature of ^^^^ or anger, which as well as forrow caufeth
things to be a property of Locufts, multa con- puffing, blowing, and fighmg, efpecially when
ta5fu adurere, to bum, parch, or fcorch many they meet together, produced by the fame oc-
things by their touch. So that trees do ' ejus cafion, as here, where was fuch deftruaion,
contaSiu perire & exarefcere, by the touch of fo ^^^t they may be both jomtly underftood.
them perifh, and dry up or wither. And to /he LXX. yet differently render xa, rai an-
this notion of heat, and burning of anger, "«? na w ' avyK\aff(xov, tS ficus meas in con-
refpeft is had by Others alfo, who render it framonem, and lay my fig-trees mto a break-
(as the " MS. Arab.) W^ anger ; or as Kimchi ^"g *« P'^^^«' (°' ^^^ ^'"^ "^ P'^"^) ^'^^
miSObl CDyibl ^Sp*? to anger and indigna-
tion, and a curfe ? i. e. as Mercer thinks, to
fuch a condition as caufeth in the owner ira-
cundiam 6? mcerorem intolerandum, anger and
intolerable grief: or we may fay fuch, as is a
fign of God's '^ wrath, or curfe towards it, or
the owner of it, as if bringing it to fuch a
condition as the "^ fig-tree was brought to by
our Saviour's curfe. Befides this notion of the
word, it hath alfo another, of foaming and
frothing, which '' Some look on as the primary Kajiph) as if the meaning were that thofe Lo-
fignification of it, and from whence the other cufts did, by eating and gnawing, break into
of foaming anger they take to be derived ; and pieces the boughs of the fig-trees. In this
which agree likewife the Syriack \.»*.9.Ci^'^
Lephujhoco (which the Latin renders ad divul-
fionem, to plucking in pieces) and the printed
Arab, leltaphfich gv*»**M ad difcerptionem, to
tearing in pieces, which Bochartus looks on as
the moft proper fignification of the word, con-
firming it from the ufe of it in the Arab.
Tongue, in which «-«*aS Kafapha fignifies to
break (and that properly the bough of a tree
which fo broken is therefore called ui**aS
this Others having refpedl to give another dif-
ferent rendring, viz. in * Spumam hath turned
into froth, as Vatablus obferves fome of the
Jews to do ; and others confonantly * in cla-
vum, or fungum, into a toad-ftool, (or the
like) caufed by the froth, or moifture, not
rightly difFufing it ffelf into all parts of the
they are not wide from that rendring, which
Ours choofe to follow, viz. that of barking,
only that breaking feems to imply, the break-
ing of the wood as well as the rinde, but
barking that of the rinde or barke only ; both
are breaking, and fo therefore may we well
adhere to that tranflation, which our Tranfla-
tree, by reafon of fome impediment or drought, tors after Others give us, extending it yet fo
but breaking forth in the lower parts of the far as to comprehend the gnawing, and fo
breaking
• Plin. fee Bochart. ' Bochart. " Which he notes that he prefers before what Others render it by, viz.
j^ Gamo forrow. * Pelr. a Fig. " Mat. xxi. 19. >' Nic. Fuller in concord. '• Bux. lex. Tarnov.
» Jun. Tr. Grot. Tarn. '' In his greater Diftionary. ' See Job ii. 26. ^ In dolorem animx, eft enim
gravis dolor, cum fruges & arbores devaftantur. Pet. a Fig. In efflat. anima;, i. c. tantam vaftitatem ob quam non
immerito quis animam abjiciat vel defpondcat. Tarnov « Bibl, Polyglott. for Other* read otherwife yhVKMtfuf,
which Drulius obferves to be ill done. i
chap. I.
t S^
on
JOEL.
breaking into pieces the ' tender boughs,
which to be done by the Locufts as well as
the other we cannot doubt. Againft the lite-
ral underftanding thefe words, ^ one mentions
as a probable argument, that it cannot but
feem ftrange, that Locufts fhould ordinarily
hurt or eat the leaves of fig-trees, much lefs
the bark thereof, becaufe of the bitternefs
thereof, and therefore that it is probable ac-
cording to Jerome that it fhould not be pro-
perly to be underftood of Locufts, but of the
hurt done by their Babylonifli enemies to them
and their land •, or if it be underftood of Lo-
cufts properly, it muft argue tantam fuijje ip-
farum voracitatem, that fo great and extraor-
dinary was the greedinefs of thefe Locufts,
that they fpared not either the leaves or the
bark even of the fig-tree. But this objeftion
is by ■» Others quite taken away, who from
what is found by experience, and obferved by
writers of the nature of things, affirm on the
contrary that the vine and fig-tree are particu-
larly named, quia Bruchi (sf Locufts utrique
infeftifunt, becaufe the Caterpillers and Locufts
are very hurtful to both of them. It follows
in the defcription of the mifchief thereto done,
He hath, made it clean bare and caft it away,
&c. [//] the affixe following immediately the
noun fig-tree will be neceflarily referred to it ;
but as Kimchi thinks, not to it alone, but alfo
to the other noun, vine preceding, fo as that
what is done may be underftood as done to
' both, and fo do ^ Some therefore render it,
eat them. //, then (or them) the fig-tree, or
both vine and fig-tree, cpn '=]"Hyn Caftioph
cajhaph, and fo the MSS. Arabick "l^iypn
j^nityp h making bare he (called the nation)
hath made bare, i. e. as Ours, hath made clean
bare. By that the Chaldee thinks to be meant,
the gnawing the bark off, rendring it ^bpQ
3'7p barking, hath barked it ; but Bochartus
links that by making bare, that is not necef-
fary to be underftood, it being fufficient for
making good that expreftlon, that a tree be
fpoiled of its leaves, fruit, and bloffom,
though not of its bark. The LXX, renders
it Igsuvoav «^»ietuvi)<r«v a'uTiQV, fcrutans fcrutatus eft
earn, as likewife the printed Arab. Ui*iAJ cxixi
Scrutata eft fcrutando (i. e. as the Latin
Tranflator of it gives it, diligenter fcrutata
eft, hath narrowly fearched into it) this makes
1 Some to conjefture that they read not as now
it is read in the Hebrew rnSlDn ^'<UV\ Chafoph
Chafapha, but TW^n U;Bn Caphos Chaphafah,
by tranfpofition of the letters, feeing that Ca-
phas is more frequently ufed in that fignifica-
tion o( fearching : but I know not why Caphas
having confefledly both thofe fignifications of
uncovering and making bare, we may not think
that Cafaph alfo agreeing with it in the one,
might anciently be looked on as agreeing with
it in the other alfo. Befides that the notions
are not fo wide one from the other, but the
one may denote the other, things being laid
• open and made bare, that they may be fearched
Vol. I. ^ P
2 25:
into, and fo thofe Locufts might make bare the.
fig-tree, that they might ftarch after the ut-"
moft of fuch food, as it might afford them.
The Syriack without repeating the word hath,
only OLhmJLS) divulftt earn, plucked it afunder.'
It follows 1''7iyni Vehiftilic, and caft away^
where Ours add it, as underftood, viz. It
which they have gnawed, and chewed of the
leaves, fruit or bark, letting fall what they
have not fwallowed thereof, that bark having
fucked away the moifture that is between the
bark and the wood, of which [faith Kimchi
referring it to the vine,] having eaten the
leaves they let the green grapes fall to the
ground ; and by means of what they have
done r~lUn?y "13^2 Vn Hilbinu ftsarigeha, the
branches thereof (of vine or fig-tree) are made
ivhite. The verb, though of a form ufually
tranfitive, yet here intranfitively taken, made
white, viz. either becaufe the bark and all
that is green being eaten off, the bare wood
which is white appeareth as Some take it ; or
becaufe, as Others, the " bark it felf, or leaves
and fprouts being by the touch, and fucking
of noxious vermin marred, and made rotten
loofe their verdure, and grow white : we may
well comprehend all -, the word being a de-
fcription of the great hurt, that thofe noxious
vermin do to thofe trees, which they feize on.
And what is here faid to happen to the vine
and fig-tree, may well be thought to be un-
derftood of all trees alfo, as more are named,
ver. 12. thefe may feem efpecially named as
of moft ufe and profit, the fpoiling of which
might therefore be looked on as a greater cala-
mity,' than the mifcarrying of other trees.
Some think thefe particularly mentioned as
fuch, in the fweet fruits of which" the drunk-
ards mentioned, ver. 5. took more delight,
and therefore would be moft affeded with,
and moft fenfible of the lofs.
The word CD^jniy Sharigim, by Ours ren-
dred branches, as by the Vulgar ratni, and by
Others to the like meaning, is by Junius and
'Tremellius rendred, botri illarum, their clufters,
viz. their green grapes, which being robbed
of their juice grow wan and white. Pifcator
cenfures them tor it, both in that they refer it
to the vine, whereas he thinks it more properly
to belong to the fig-tree, and becaufe they
render that by clufters of green grapes, which
more properly fignifies palmites, vine-branches ;
himfeif renders it alb^ evaferunt frondes ea-
rum, the leaves thereof are become white,
thinking the word though properly fignifyinfr
as he faid, yet molli metaphora, by a gentle or
eafy metaphor, to be transferred to denote the
leaves of the fig-tree, which he looks on as
here peculiarly fpoken of, and the pronoun to
belong to it. Abu Walid compares the word
with the root gy* Saraa in Arabick, which is
ufed for twigs or branches »:iJX<l 5ii when they
ftretch forth themfelves. The " chief Arabick
Lexicographer faith, that the noun ^« Sarao
P P
f Bochart. « Pet. a Fig. ^ Bochart. de Animal, part. poft. p. 469.
» Merc Druf. "• Bochart. part 2. p. 469. " The Author of Kamus.
fignifies
' Ar. Mont. '' Jun. Trem,
A C 0 M M E NT A RT
226
fignifies *^:i-J u4«5J ^^S v^iS tender boughs of
the vine, of the firfi year, or <^) i^i Jfe
any moifi (or green) twig. The fame tells us
that fij-J' arfargo, with £ ^ (which comes
nearer to the Hebrew in found) is ^^ v^*
/Z)(r /w/^ (or branch) of a vine. They that
look more nicely into the Hebrew root, will
have It properly to fignify fuch » boughs as m-
terweave, or intangle one with another, as thofe
of the vine are apt to do i yet ufed for branches
in general.
By the words thus explained, and taken m
their proper fignifications, we have the literal
meaning of this verfe alfo, agreeable to the
foregoing, as a declaration of what was fo done,
or to be done, as is defcribed by thofe hurtful
worms to the trees and fruits of the land : in
which way it is by many taken ; but thofe
who take the preceding words in an allegorical
way, here alfo continue the fame figure, and
according to them, by the vine or vineyard,
and fig-tree, are fignified the people of the
Jews, (of whom it is faid, Ifaiah v. 7. ^e
vineyard of the Lord of hojis is the houfe of
Ifrael, and the men of Judah his pleafant plant,)
and by the vines being laid wafte, and the fig-
tree barked (or made an indignation or curfe)
and both being made bare, and caft away, and
the branches thereof made white by the Locufis,
and other vermin named, to be meant the de-
ftruftion brought on that people by the enemy,
their being deprived of their honour and good
things they enjoyed, and their being carried into
captivity, and made poor and defolate. So among
the Jews Abarbinel, and among the Chriftians
' feveral,
8. Lament like a virgin girded with fackclotb
for the hufband of her youth.
What reafon there was for thofe whom he
before fpake to, and particularly names, drunk-
ards, and drinkers of wine, fuch who give
themfelves to luxury and pleafure, to weep and
howl, viz. becaufe they were deprived of thofe
fruits, in which they took pleafure and delight,
is manifeft ; but the mifchief did not only re-
dound to them, but to others more ferious and
fober, and that in refpeft of things moft highly
concerning them, to wit, not in what concerned
their bodily comforts, or pleafures only, but
as to what concerned them in their performing
the due fervice of God, according to what was
then by the law Injoined, and required from
them ; in that they were difabled to perform
that -, and therefore to thefe alfo, even to the
whole people, doth he now addrefs his fpeech,
and call on them alfo to confider what is befal-
len them, and lay it well to heart ; Lament
Chap. 1.
like a virgin, &c.] The verbs in ver. 5. were
of the plural number, and fo the nouns to
which they refer, but this here of the fingular*.
and of the feminine gender, requiring a noun ■.
of the fame conditions, which being not ex-
prefled is neceflarily to be underftood •, which
Kimchi with the Chaldee Paraphraft not impro-
bably fuppofeth to be bsiiy^ nOJD the con-
gregation of Ifrael. Aben Ezra thinks it may
be either r^QIS 6 land, or ity33 Naphfhi, my
foul. R. Tanchum ^ f^, (-• s^ ^VX na 0
daughter of Zion, or fomething like. To ex-
preft what great forrow the calamity befallen,
or to befal her, deferves, or may extort from
her, for aggravation's fake he exprefleth him-
felf by a comparative expreflion drawn fromi
fuch, as in that kind ufeth to be among the
higheft, bidding her to lament not like an or-
dinary perfon, and on ordinary occafion, but
like a virgin girded with fackcloth for the huf-
band of her youth, i. e. as one that being a
young virgin was married to a hufband fuitable
to her, and hath untimely loft him, and fo
cannot but be fuppofed to conceive the greateft
forrow for his lofs, and by the moft evident
outward tokens, as (according to the cuftom
of thofe times, as appears by many expreflions
and examples in Scripture) the putting on of
fackcloth, and doleful lamentations to exprefs it.
That the nouns which we here have n*7iP3
Betulah, rendred a virgin, and '7yD Baal ren-
dred a hufband, do fo properly fignify as they
are rendred, there is no queftion ; yet the fenfe
feems here to require, that the one of them at
leaft be not fo ftriftly taken ; for how ftiall ftie
be properly called a virgin, which hath had a
hufband, and known the marriage bed ? This
makes that Some take the one in a larger no-
tion. Some the other, as either that the firft
fhould not denote ftriftly a virgin, but a 1 young
woman that had been fo till of late married ;
or elfe the fecond, not only a hufband aiftually
married, but one that was contrafted to a wo-
man, though the ceremonies of marriage were
not yet completed betwixt them. Among thofe
that take the firft way is Kimchi, who giveth
this plain expofition of the words. He fpeaks
this as to the congregation of Ifrael, Lament
for this evil, and make great mourning, as a
virgin that is given in marriage to a young man^
and he dieth while fhe is yet a girl, becaufe then
is the time of their having greateft joy • one of
another, and therefore if he die fhe grievoufly
mourneth, and puttetb on fackcloth injlead of
her attire and ornaments : and this way • feve-
ral follow as the plaineft ; Others keeping this
noun in its ftrifteft fignification, inlarge the no-
tion of the other, and take it here to denote
not ftridlily an ' hufband, but more largely one
that
• Ramus tortilis atque implexus. Etenim Radix hxc proprie fonat perplefti, implicari, contorqueri. Nic. Fuller.
Cap. Concord. f Ar. Mont. Chrift. a Caftro. Brent. "i And that m7T3 fo lignifies. Some think proved by
what is added to it when it is fpoken of Rebekah, Gen. xxiv. 16. r.tilhir bad any man knoteit htr, if the bare name
ftriflly fignified fuch a one as had not been known by a man, why ihould this be added to defcribe a pure virgin ?
Druf. ' So Ab. Ezra, nPnCW 'O'll 'n the days of her joy. ' Betulah eetacis hoc nou integretatis nomen.
Merc. Lively, and Druf. ' Mercer feems not conllant to himfelf, faying in his firft Notes on this verfe, that Baal
properly fignifies Amafium, a lover, not maritum, an husband. But in his latter Notes, that it fignifies non Amafium,
not a lover; but maritum, qui jus habet in uxorem, an husband which hath full right to the wife. And fo in hia
former Notes on Hofea ii. 18. he faith that Baal doth fignify both Dominum & Amafium, a lord and a lover; and in
his latter, that what Some fay that Baal doth in Hebrew fignify Amafium, a lover, falfum elt, is falfe.
Chap. I.
't £ > oft JOE L.
227
that hath indeed fet his afFeftions on a woman,
and is efpoufed or contrafted to her, but not
yet married : fo Pifcator by hufband here faith
to be underftood, is qui uxorem virginem ftbi
defpondit quidem, fed nondum cum ea confuevit,
qtiippe tnortuus ante confuetudinem conjugalem
of which Drujius conjeftures the caufe to be i
double tranflation of the word ''7S Eli., which
fo read, fignifies. Lament, but with the fame
letters, Elai, to me, and both of thefe by
fome fcribe anciently to have been put in toge-
ther v fo that for reducing it to agree with the
One that hath efpoufed indeed to himfelf a Hebre-w, he fuppofeth the fecond ought to be
virgm but hath not yet kept her company,
viz. as dying before the ufe of the marriage-
bed : of this opinion feems the Author of the
MS. Arabick Verfion, though not fo much
from any thing in his rendring the latter noun,
which he rendreth ^sj ^^n hujhand, as from his
rendring the firft i— »il.c- which fignifies a girl
ripe for marriage, but not yet feparated from
her parents to abide with her deftgned hufband;
^>j ^ V^' Cy (^ ^■> Jauhari. Another
thingln Pifcator obfervable is, that what Ours
■with Others render the hufband of her youth^
which founds to whom (he was married in her
youth, he would have to found literally, ma-
ritum juventutis fuum, her hufband of youth,
and fo means, maritum juvenem fuum^ her
put out ; he likewife fuppofeth thatwhereas they
read utvIq vu'/.i(|)»)v, which muft be rendred, above,
or more than, a new married woman, it was
at firft written ws-Trsf, like as, agreeably to the
Hebreiv word n^iP^D Cibtulah, and by a
miflake of the fcribe changed into OTrsf : by
ttvJ^pa auTflf f -Kxz^mwv, her virgin hufband,
Jerome, as Others, will have underftood, her
firft hufband, which married her when fhe was
yet a virgin, * fo called, quod primus florem
virginitatis abflulerit.
What Aharbinel takes to be alluded to, by
taking this comparifon from a virgin in fuch
condition as is defcribed, appears by his expli-
cation of the words. Lament thou, O congre-
gation of Ifrael, which wert as a virgin, in
as much as no people had dominion over thee.
young huftmnd, that fo the age of her hufband -^ .^ ^^^^ ^ .^^ fackcloth for the hufband of
Ihould be pointed out by it, not that of the
fpoufe ; in which Grotius feems to agree with
him, while he explains the words, Solent enim
mariti afceminis magis amari, quibus adolefcen-
tulis adhuc nupta fiint. For hufbands are
wont to be more loved of women, to whom
being yet young men they were married ; but
this conftruftion though there be fome exam-
ples brought of it, yet is certainly more harfh
than the other, and I know not whether it be
more or fo much conducing to the matter here
intended, viz. for the exprefTion of the great-
nefs of fuch forrow, as is ufually found in
fuch a perfon as is here defcribed, a virgin
(efpoufed, or a young woman) lately married,
that hath loft by untimely death her (fpoufe or)
hufband. We may well think the tendernefs
of her own years to confer as much to the
thy youth, which is God (blefled for ever) be-
caufe his majejiick prefence is departed from thee.
This he may feem to have taken from Jerome,
who hath much " the fame conceit.
9. The meat-offering, and drink-offering is cut
off from the houfe of the Lord, the Priefts,
the Lord's minijters mourn.
According to the plain literal meaning of
the words, here is a declaration of the caufe
which they had of lamenting in that manner
which he mentioned, even the whole congre-
gation of them. Although Aben Ezra looks
on it, as ftill more particularly concerning the
drunkards before mentioned, as if it were a
confirmation of what he faid, that the wine
as if he
or ner own years to comer as mucn to mc .^^ ^^ ^^^ ^nr r^ ^^^ -^ ^^^^^^^ ^
greatnefs of her pafTions, as the youth of her ^^^j^ r ^^^ ^^^ ^^^-^^ ^^ ^^^ ^^^^
^..n..^A . as to the matter, both may here j-^^^ ^^J^^-j ^j^^^ ^^ ^^^ meat-offering and
hufband
feem intimated, a young woman loofing a
young hufband, whom fhe moft pafTionately
loved, and fo bitterly lamenting his death, and
(hewing all figns of grief for him, fo that
from her behaviour is aptly taken a comparifon,
» ad gravifftmum lu£lum arguendum, to defcribe
•very grievous mourning.
The Greek fomething differently in words
drink-offering, the neceflary duty or oblation
of the whole congregation, which, if there
were wherewith to perform it, ought not to
be omitted, is cut off from the houfe of the
Lord [there being nothing whereby to offer it]
fo that the priefts, the Lord's minifiers are
forced to mourn for want of it ? but we may
rather think that this is a new addrefs to the
from Others, though riotm meaning, renders, ^j^^j^ congregation, fhewing what reafon not
een'vBffov Teof jxl uVIe vuM(plv_Tfe'<«cr,xiv.,v ca%- . ^j^g drunkards, who could not be fatisfied
xev, Wi Tov avcOga aurru tcv 7r«e3<.v,)tov, and ^j^j^ ^^^ j^ fiifficient, but even they who did
the printed Arabick following it, ^Sj' Jc Si^
tfjyjjJJ l^; t)c ^yJ^i f^lfj/i^ o-j;;« (>, and
the ancient Latin Tranflation of the LXX.
renders it. Flange ad me fuper fponfum accinc-
tum cilicio, fuper virum fuum virgineum, which
not require more than what was requifite for
neceflary ufes, and even that without which
they could not perform their duty to God,
which they ought to have more regard to than
any thing that concerned their own particular
in Englifh muft found. Lament to me above, profit, or pleafure, was cut off from them,
(or more than) a bride, (or new married wo- had to lament of : this meat-oflfering and
man) girded with fackcloth, for her virgin hus- drink-offering he faith is cut off, viz. (accord-
hand, in which verfion there is added Trgor y.t, Jng to the literal fenfe of the former words)
to me, above what is found in xh& Hebrew; becaufe thofenoxiousvermin(mentionedwr.4.)
had
» Lively. * But Cyril's explains it by OTtffliwxei' te i^ 'ifti^oy yvuvfUy, as if it denoted the youthful age of the
, at is CO be feen by Others. >> And Ice At. Monc.
228
A COMMENTARY
Chap. I.
had devoured thole fruits of the earth of which
they were to be. The nnjQ minchah, or
meat-offering, of what it confifted, and how
made, we have it defcribed in Lm/. ii. i, &c.
and vi. 14, Off. Numb. xv. 4, &c. and xxviii.
5, i^c. The name indeed is elfewhere more
generally taken, for any gift or oblation, but
[or have fate] in mourning, and the priefts that
tntnijler to the Lord. The word Kings we have
not, as far as I have feen, in any other tranfla-
tion, nor is there ought in the original anfwer-^
ing to it, or any ground for it, except we may
think, it a double tranflation of the word Coha-
nim, as if that figrlified as well Kings as Priefts^
more peculiarly in the law attributed to fuch and the Author would put in both, as think-
as is there defcribed, and I fuppofe " here ing both comprehended. I find indeed in an
meant, the chief ingredient of which was fine Hebrew- Arabick Gloffary ]nD rendred as well
flower. The drink-offering called "^03 Nefec
is in the fame likewife defcribed, as confifling
of wine, Numb, xv, 5. and xxviii. 7, 14.
So that the wheat and the wine of which thefe
were made being by the Caterpillers, Lx)cufts,
and like noxious creatures marred, fo as not to
produce their fruit, thefe, viz. flower and wine
mufl needs be cut ofl^, and fail, and they in
^UaX*. Soltan a King, as a Prieft, as he would
have it to be where it is faid. Thou art a Cohen
for ever after the order of Melchifedec •, and it
is elfewhere ufed for a prince or chief man }
but whether that was the Syrians ground or no,
I know not, but there is no ground for us tc>
follow them in it: the words added for exprefTmg
who are meant, viz. the hordes minifiers, or
fo great meafurc failing, as there was not to be they that minifler to the Lord, plainly reflrain
had of them, fo much as might ferve for tak- '' -" '- ■ -■' >• -r ■ r . -n
ing of the one for a meat-offering, and of the
other a drink-offering to be offered in the houfe
of the Lord, mufl: certainly argue great penury
and fcarcity, fuch as could not but be a caufe
of great lamentation, fuch as he here defcribes
or calls for, to the whole people that fuffered
fuch things, and more peculiarly to the priefts
who miniftred to the Lord in his houfe, and
the word here to the fignification of friefis,
who had caufe to mourn for the reafons before
mentioned.
Of thofe who by thofe noxious creatures
above named, will have to be underftood the
enemies, and not really thofe creatures, there
be who underftand the cutting off of the meat-
offering and drink-offering from the houfe of
the Lord, " to denote the defolatlon brought
there, according to their duty, continually of- on the land by thofe enemies deftroying the
fered to him fuch holy things while they were fruits thereof; or together, as '' Others, by their
to be found ; and therefore as he calls on the making the ways impaflable for thofe that "^
whole congregation to lament in fad manner, would from the feveral places of the land,
fo affirms he of thefe that they do lament, bring up their offerings to the temple. Abar-
binel takes another way, or goes farther, tak-
ing hereby, as from what is likewife faid ver.
10, to be intimated the deftrudlon of the
temple wherein they were to be offered, that
The Greek indeed doth here render this verb
alfo l'73S which Others take in the preferit or
praeter tenfe, do mourn, or, have mourned, in
the imperative mood, TrfvO-nfjars, mourn ye.
and fo joins the word not fo much to the pre- they are faid to be cut off, not fo much for
ceding, as to the following words, which give
the like reafon why they fhould mourn, as
well as thefe do why the whole congregation
fhould : this, though as not fo much agreeable
with Others in the conftrudlon, will not much
defeft of thofe things whereof they confifted,
as for that the ' place where they were wont to
be offered, was deftroyed. But the words are
eafily retorted on him as a '' proof to the con-
trary, viz. that the calamity was a judgment
alter the knk, and give much the fame reafon that befel them while the temple was yet ftand-
for their mourning. Why the priefts are more ing. It is not faid the houfe fhall be cut oflT
particularly concerned in this kind are apparent from the offerings, but they from it, and how
two reafons -, one the great love and zeal
that they had for God's fervice, which in thofe
times could not without thefe offerings, which
to the other facrlfices were neceflarily Joined,
be duly performed : the other a neceflary de-
privation to themfelves of their maintenance
by God allotted to them, among the other
tribes ; fo that they had not any other part of
inheritance in the land with them. Numb, xviii.
8, 9. and xx. Among thofe who are faid
fhall thus mourn, I know not how, or on
what grounds the Syriack Interpreter reckons
Kings : alfo his tranflation is ^iQfo •, ^,\
>oo&k' V***-^? oi^SiAa ^^ ^aoojo
Jla^O (.2!^^, &c. The flower [offering]
and afperfion [or drink-offering] is gone [or
can they be faid to be cut off from it, if it
were lectin being?
10, The field is wafted, the land mourneth, for
the corn is wafted : the new wine is dried up^
the oyl languifheth.
He proceeds In a farther explication of that
calamity, which had befallen (or fliould cer-
tainly befal) them, and hath the bad effedls
mentioned by reciting the particulars In which
it appeared. His fo punftually defcrlbing the
particulars, and repeating In more words what
might feem by fewer to be underftood, feems
(as is by Some obferved) to argue the great
= ftupidity of the people, which though in
.- _ __ - - fuch an ill condition, as they could not but be
ceafed] from the houfe of Lordy the Kings fit highly fenfible of, and groaned under, yet do
■ ; 2 not
r Minchah being the feminine gender, the Arab. MS. adds before it, Korban, as underftood with it, as it is ex-
rreffed, Levit. ii. ;. becaufe the verb D^Dn Hocrat, is mafcuiine. ^ Jerom. » Ribera, Menochius.
Gualter. ' So the Dovvay Tranflators in their Notes, when Jerufalem was taicen.and the temple deftroyed by the
Babylgnians, the facriiice neceflarily ceafed according to this and other Prophets, "i Bochart. «.Calv.
chap. I.
on
JOEL.
not duly lay it to heart, fo as to confider the
caufe of it, and to look unto him who fent it
on them for their great fins, and to work in
them repentance for which he had fent it on
them. Particulars named are, HTtty T1W Shud-
dab Sadeh^ the field is wafted, fo fignifies the to fhout for joy, and fo fing, Pfalm Ixv. 12,
229
For this flj all the earth mourn, ahd xli. 4. Hoia
long Jh all the land mourn ? ^ with feveral other
places ; as on the contrary when it is in a
flourifhing, profperous condition j the hills
thereof are faid to rejoice, the valleys thereof
13. Nor will the like figurative expreffion be
flirange in other languages, in which we have
\^>'^'^T\tbe fields are jpoiled,2Xs.<:\ioX.w^iiyriacK the meadow faid, rider e, to laugh, and the
>Uijb*ljLaL|, andtheMS.yfra^/c^^i^aEvaS^t^ latus ager, a merry, or joyful field, when
they flourifh and abound with plenty : on th^
contrary when they are barren, defolate, and
deprived of fuch things, will they be faid to
mourn, or to be fad, to be fad of face, and in
mourning habit. The Chaldee Paraphraft at-
tending to fuch meaning of the word, in re-
fped: to the fubjeft of which it is fpokeil,
more than the proper fignification of it, ren-
ders it NJyiS nil1"in the land, or earth, s is
defolate. Mean while, how what is fpoken of
the ground, or earth it felf, concerns the in-
habitants of it, is manifeft ; if it mourn as de-
folate and deftitute of what it fhould bring
forth, necefiary will mourning be to them that
live by the fruits and produces thereof, and
cannot fubfift without them. What is the
caufe of the land's being faid to mourn, is de-
clared in the next words, defcribing in like
figurative language, the afflicted condition of
thofe things, in the flourifhing of which it
was wont to exult and pride it felf, viz. be-
caufe \y[ "VW Shuddad dagan, 'the corn is
wafted, or as in the Geneva rendring, deftroyed.
The fame verb have we here that before, and
as by Ours rendred as before, fo by the Greek
alfo, and by the Syriack and MS. Arahick,
but by the Chaldee differently, though much
to the fame meaning, there by Embezizu are
fpoiled, here by ^jD Saph, is confumed, or
failed ; and in the Vulgar Latin, in the firfl:
place by depofulari, to be deflroyed ; in the
fecond, by devaftari, to be wafted. That
which is the moft ufeful among the produft?
of the earth, even the ftafl^ of life in man,
and which ftrengthneth his heart, and from
which was the fubftance of the minchah, or
^ - meat-offering to God, faileth them, whether by
pears not from any ordinary m^z oith.^ Hebrew , ^he noxious vermin before mentioned, cor-
form: we may look on all as aimmg at the ^^^j, or confumed i or as" Some gather
fame meanmg, to exprefs the fad condition of f^om what follows, per nimium ^eftum folis,
things among them, which fhould call or caufe parched and withered by the exceffive heat of
infenfible creatures, even the earth it felf, to ^^g fu„ . ^^ otherwife lyn^n iy^3in Hobijh Ti-
mourn. ^^^ cj-j^g fjg^ ^j^jg j^ jfied up, fo in our
rnm^Adamah. The land [maurntth.-] i.e. ^ext -, but in the Margin, is Jhamed : the
Saith Aben Ezra TVyu^^ \'Tl^the inhabitants ^eafon of which different rendring is the ambi-
thereof mourn, and fo before him Jerome, qui ^^^^^ fignification of the word ly^an Hobift)
verfantur in humo, they which have to deal ;„ ^h^ original, which is fometimes looked on
with the ground, or live on it, of them it ^s having the ordinary no'.ion of the verb \ljy^
may fecm to be more properly taken than of Tabafi, fignifying to be drv, or dried up.
that which hath no fenfe or feeling of what fometimes in the notion of the verb W13 Bok
befals it. Yet it is by Others thought more fig„ifying ordinarily to be afhamed. "■ The
emphatical to apply it to the earth or land it fo^ms and fo the notions of which roots are
felf v and fo it is in other places applied to ex- fometimes mixed and confounded, which hath
prefs the fame face and condition of it, and ^^^f^^ ^ difference betwixt Interpreters in the
the thmgs m it, zslfaiah xxiv. 4. The earth rendring it here, even from of old, the LXX.
murneth and languift^eth, and fo Jer. iv. 28. rendring it I?ne«v3>fl is dried up, and fo the
Vol. I. Q^q q Chaldee,
' Vatab. * Mercer. ^ So it is faid, Lam. ii. 8. That he made the rampart and the wall to lament. ' And
fo fome Others, defulata eft terra, Pagn. ^ Cyril. ' Fife. Din. Tarnov. p'n nimium «ftutB & infc<fla variji.
"" Buzt. Lex. in ty3'> and fee Schindler in the fame root.
verb, viz. to wafl;e, and alfo to deftroy, to
rob and fpoil, fo here the Chaldee \X'\ir^'^
i^'7pn the fields are fpoiled, and fo xSx^Syriack
i L)|i^L|, and the VlS.Arabick i^acvaH tj-y
the field is fpoiled, or robbed, viz. according
to the plain literal fenfe, as before by the Lo-
cufts, &c. confuming what grew in it. The
Creek rtrakancd^tiTat, or in other Copies Ttra-
Xai*co'eii>t£ which word occurring twice in this
verfe, is in this firft claufe rendred by the La-
tin Interpreter, laid wafte, defolati funt campi,
the fields are laid wafte, or deftroyed ; in the
fecond, to be affliSled, or evil affeded, or in a
fed wretched condition, viz. affiiSlum eft tri^
ticum, the wheat is afHidted, or in very ill con-
dition. This is in the Vulgar Latin rendred,
Depopulata eft regio, the region is deftroyed,
as the Doway render it : moft other later In-
terpreters render it by vaftatus eft, as Ours, is
wafted, or laid wafte, deprived of *■ all its fruit
and Increafe. The land mourneth, n'73i<
rnOIS Abelah adamah, the ground hath
mourned, luxit terra, the Vulgar, luxit humus ;
the verb being indeed in the Hebrew in the
praeter tenfe ; fo the Syriack JULa^a &^A&^,*0
\,2kW and the ground hath fate in mourning,
and the Arabick MS. JttiSJl J^J^ the ground
bath been fad, or forrowful : but we need not
make any nice diftin<5lion between thefe ren-
drings, whether we underftand it of what was
already partly paft, or in prefent being, or yet
certainly to come ; the word of the form of
the pra;ter tenfe will be accommodated to any
of thefe : but the LXX. though having ren-
dred the preceding verb in the pneterperfedl
tenfe, as referring it to the preceding words,
puts this in the imperative mood, Trtv^aVa)
I) yri, as the printed Arabick following them
l)ej$\ c,^*y let the ground mourn, or be forrow-
ful } for which, what reafon they had, * ap-
230
A COMMENTARY
Chap. I.
Cbaldet^ the vines are dried, fo the Syriack
alfo, and printed Arabick, with divers more
modern, but the Vulgar Utin, confufum eft
vinum, the wine is ° confounded, or afhamed,
fo the MS. Arahick IsnOOVS MD the new
-wine is aftiamed, and feveral modern, and
fome of the Hebrew Rabbins obfcrve it to be
appliable to either of thefe notions, h ' R.
Tanchum J.^'^ ^>^' '^ *" "^^^ "' /^:
ijJ ID'S T^'^'^^^ n^3in Jt« JLiilj omaaJ*
**J0 v> 6^ o'^ *?>>**- ^ 4'^ ^^ "-h^
"^'l^sin, i. e. // is poffible thai it be the notion
ofjhame, and confufton, andfo is a metaphori-
cal expreffion of its failing, and it is pofible
that it be in the notion of drynefs and wither-
ing, as in Hobajhta Nehuroth Eiton, thou
driedft up mighty rivers, Pfalm. Ixxix. 15.
however taken it is as an intranfitive verb,
though it be in the conjugation of Hiphil in
which verbs are ufually tranfitive.
This being the ftate of the word, and its
being indifferently capable of either of thefe
(ignifications, hath occafioned that difference
betwixt Interpreters, every one taking that
which he thought mofl convenient for the
meaning : which of them our Tranflators pre-
fer appears by their putting it in the Text,
yet that they might not debar the Reader of
his judgment and choice, they give him the
other in the Margin, which by fome learned
men is preferred, (as we have feen) who think
it an elegant exprefTion of the failing of the
vine, and the juice thereof \ by a metaphor
faid to be therefore p fo affeded, as men who
when they fail of what they feemed to pro-
mife, or might be expefted from them, "^ or
what they expefted, are put to the blufh, and
become afhamed. That this notion, though
it properly agree only to ' men, or creatures
that have fenfe in them, yet may by a figure
elegantly be fpoken of infenfible creatures, is
by » Some obferved to be made manifefl by the
like ufe of a vford in that notion, as Ifaiah
XXX. 9. where T'EHH Hechephir, which only
fignifies to be afhamed, but never to be dried
up, is attributed to Libanus, Lebanon is
ajhamed. Mean while however thefe expref-
fions differ in found, the thing expreffed is
here the fame, the new wine being afhamed,
being from the defeft of juice in the parched
or dried grapes, that they could not anfwer
the expeftation of the owner, who looked for
more wine from them tlian they did yield ;
and fo whether the reader fhall take the pro-
per, or figurative exprefTion, the word here
ufed happily affording both, he hath the fame
thing given him to underfland. Caftalio ren-
ders it fcedatum vinum, the wine is become
filthy, or fuch as they may be afhamed of.
inV '7'7D« Umlal ytfhar, the oil languijheth.
The fignifications given to this " word are
^^»3 kJuuoll weaknefs and faintnefs, as Abu
JValid, or nn^DI rVJ3^\n, as David Kimchi,
weaknefs and being cut off. It is by the Greek
rendred w'XiycJdTi, is little in quantity, or di^
minifhed, and fo the printed Arabick, J» : the
Chaldee K'HM I'HJ 'The olives are fallen off.
" So Buxtorf renders it. Others " defluxerunt
oliv<e, or » olea •, and Mercer, foliis fpoliata
funt oliva \ or as in his notes on the place,
defluxerunt (foliis fcil.) ole^e, the olive-trees arc
bereft of their leaves, or have caA their leaves.
The Vulgar Latin, Elanguit oleum, the oil
hath languifhed. The Syriack )b>*\ ft%ii»
the dives are cut off, or deftroyed, the MS*
Arabick \7^'^1}^ »=]p:« which r I fuppofe is to
be read (j*«>>'* «-i*^' Enkaffal dobn, and to be
rendred, the oil is dried up. Several other
expreffions are found in more modern Tranfla-
tors, as fracuit oleum, the oil is corrupt, or
putrified, excifum eft, exterminatum eft, is cut
off, taken out of the way, infirmatum eft, is
weakened, "^ deformatum eft, is marred, « pe-
riit, is perfhed, languit, and elanguit, ia
languifhed j by all it feems to import a i> fai-
lure in the oil, both as to the goodnefs, and
to the quantity, fo that they could not make
that ufe of it as they were wont, or expected
to do, either in their offerings to God, or for
their own neceffary occafions. Thefe three
things, the corn, the wine, and the oil, of
fuch great comfort to them, as that without
them, they could not offer thofe offerings,
which by the law were required of them, of
which they were neceflary ingredients ; nor
themfelves with comfort fubfifl, being, as
Kimchi fpeaks, Dni<n """Tl 1T\ the greateft part
of man's life, bread to ftrengthen his heart,
wine to rnake it glad, and oil to cheer his
countenance, being taken away, and in fb
great meafure failing them, great occafion was
there not only for the priefls, the Lord's mi-
niflers, but for all forts and conditions of men
amongfl them, to mourn : and therefore hav-
ing mentioned their particular concernment in
it, he proceeds to fhew how the others are
alike alfo concerned, and therefore in the next
words makes his addrefs to thofe who were
mofl concerned in looking after thofe things,
and in them to others who depended on their,
labours, and were ferved by them, with far-
ther mention of the failing of other things,
alfo neceflary to them for their well being.
11. Be ye afhamed, O ye hufband-men : howl,
O ye vine-dreffers, for the wheat and for the
barley ; becaufe the harveft of the field is
perifhed.
12. The vine is dried up, and the fig-tree lan-
guifheth, the pomegranate-tree, the palm-tree
alfo, and the apple tree, even all the trees of
the field are withered •■, becaufe joy is withered
away from the fons of men.
The
n Doway " And fo Kimchi. p Tanta cultores fruftratione dccepit, ut mendacium fuum videantur erubef-
cere Ruffin and fee Kimchi and Druf. ■) See Lively. ' And fo Petr. a Fig. takes it here for being caufe of
fliame to thofe whofe expeftation is failed. = Lively, Bochart. ' Sec Hofea iv. 3. » Lex. Cald. » Bib.
Poligl. " Pet. Fig. >• Or rather tJuaJu? as it is, ver. i 2. weakned. ^ Druf. » Fig. a Caft. »> Pa-
rum provenit morbo & erubigine corruptis oleis. Pet. a Figuiero.
Chan. I.
on
JOEL.
The firft word ItyniH Hohjhu is of the
(ame form with ty'^TJ Hohijh in the preceding
verfe, which there is rendred by Ours in the
Text, is dried uf, and in the Margin, is
ajhamed, as capable of either of thofe fignifi-
cations, and as indifferent for the meaning of
that place in either of them : but the fame R.
Tanchum, who notes that of it in that place,
as we have feen, faith that it is here <sj-i-\
Ai 5L. Ja^iLl^ without doubt of the fignifi-
cation of Jhame and confujion, yet do the
LXX. here alfo take it in the other notion,
rendring (according to the ordinary reading
and diftinftion) 'E^/ijavS-rjo-av yeMgyo/, as like-
wife the printed Arahick following them,
y^i.^5 C>*s^ the hujhand-men are dried up^
which makes a very harlh fenfe, which may
feem to be corredled, by otherwife diftinguifh-
ing the words, as Cyril doth, by making
i^rjft'vS-flcrav to be but a repetition of what is
faid in the former v/ords, viz. the things before
fpoken are dried up ; and to begin anew, begins
with, joining the noun only to the following
verb yva^y'oi ^^r^mn Kr^nara, agricol^e lugete
pojfejfiones, ye hufband-men bewai! the pof-
feflions, for what follows, as we fhall by and
by fee. But others generally both ancient and
modern, with good reafon, I fuppofe, take
the word which we fpeak of, in the other no-
tion of being afhamed, and make the noun
hufband-men to govern it, yet is there diffe-
rence between them concerning the mood or
tenfe of the verb, fome taking it to be of the
praster tenfe, and fo reading it, as the Vulgar
Latin, confufi funt agricola^ ' the hufband-
men are confounded, the Syriack )^\ oLOLS
(according to the Latin tranflation of it,) eru-
buerunt agricoU, the hufband-men have been
(or are) afhamed. And among modern Inter-
preters, Junius and Tremellius^ erubefcunt^ are
afhamed ; and Others to the fame meaning,
"• pudet, or difpudet agricolas. But Others
prefer to take it in the imperative mood, fo
the Chaldee snDS lir'ni Be ye ajhamed, O
bujband-men^ (otheMS.Araiick^ trl;^' ^i 'V^'j
the form indifferently agreeing to both.
Kimchi fets a note upon it, that here it is (as
likewife the following verb) ^njj, the imperative
mood, and fo is alfo by divers Others, as well
as Ours, among modem tranflations taken, as
« mofl convenient, and mofl emphatical :
' Erubefcite, or as the Interlineary, pudore af-
jicite vos agricol<£. As both thefe ways of
rendring agree to the form of the verb, fo
will they well agree to the meaning, the im-
port being to fhew the greatnefs of the cala-
mity which either was befallen, or certainly to
befal them, fuch as could not but, or de-
fervedly might, provoke lamentation from
them. If it be taken in the praster tenfe, it
(hews what effeft it had already on them ; if
in the imperative, then what it juflly fhould have
on them, asKimchi fpeaks, ItynPty l3D^ 'IKT ''D
becaufe there is great reafon that you Jhould be
ajhamed, in as much as all labour or works in
« Dow»y. <" Druf. a Caft. « Mercer. Tarnoy.
' Pet, » Fig. * Pagn. Tigur. Munft.
the field are cmne to nought, as will appear by
what is in the following words expreffed. The
perfons here fpoken to, or of, are a^SS Ic-
carim, in the Chaldee tsjiIDH Iccarya, in the
Syriack j^^J Acare in the MS. Arabick j^jjKI
Accarin, the fame root Acar being common to
them all, and the word in them all, fignifybg
nntyn naiy (as Kimchi) they that till the
fields, or as R. Tanchum 6^/*; ts-J^S' (^=>yJi3t
U«;i" ploianen, or hiifhand-men, that plozv, or
till the ground, the Angular number "IDS Iccar
occurs, Jer. li. 23. w^Kich. Abu JValid ex^hms,
ploijoman, which is he that turneth up the
ground by plowing.
In the next words Z3^Q"T1D h'h^n Hclilu
Coremim, rendred, howl, O ye vine-drejjers, of
thefirfl', viz. the verb Helilu, fromh'l'* Talal to
howl, the ^ fame is faid as concerning the flate
and form of it, which was of the foregoing
Hobijhu, viz. that it may be indifferently
taken, either of the prater tenfe, or the impe-
rative mood, and is by moft fo taken as they
took that, and fo by Some rendred as the pras-
ter tenfe, fo by the Vulgar Latin ululaverunt
vinitores, the dreffers of vines have howled,
as the Doway. The Syriack in like way
^>p>l •y CxS^.*^o PTailelu corme, which the
Latin Tranflator renders, ululaverunt vinito-
res, Jun. Trem. ejulant vinitores, the vine-
dreflers do howl ; but by Others as in the im-
perative mood, fo by the Chaldee '^rh'SO l'?^'7S
l>t^Q"lD as in the *" ufual tranflation rendred,
ululate cultores vinearum, and by Mercer,
ejulate. Sec. (though ' Some render both this
and the foregoing verb in him by the praster
tenfe, pudefaSii funt agricola, uliilaverunt vi-
nearum cultores, the forms being coincident)
fo in the Manufcript Arabick (jyo|^S> U 1^^^
howl, 0 ye vine-dreffers ; and fo Kimchi notes,
that it ought to be taken as well as the fore-
going verb, and feveral of the '' modern In-
terpreters take it. The Greek here (as the
printed Arabick following them) diff-er from
the refl in that they tranflate the firft of thefe
verbs in the praeter tenfe, l^n^dv^mav, the fe-
cond in the imperative mood, S-griveiTe, lament.
The perfons fpoken to, or of by this verb are
D^OID Coremim, i. e. D^QIDH naiy Ovede
hucceramim (as Kimchi explains it) fuch as are
employed in the vine-yards, in ordering,
planting, and dreffmg them, fo the Chaldee
M^QID ^n'73Q Mephakchi carmaya, cultores
vinearum, the Syriack J.^|.a Corme, and the
MS. Arabick (jjv-«'yS5 Carramin, in words of
the fame root, found, and fignification with
the Hebrew, viz. vinitorf*, m tke Vulgar
Latin renders it vine-dreflers, and fo generally
all modem Interpreters, but the Greek and
printed Arabick here differ from all the reft ;
the Greek rendring it by xTn'/jtara, the Arabick
i^^yo Cattel, For reconciling the Greek with
the Hebrew, fome conjefture, that inftead of
Coremim, vine-dreflers, they read in the He-
brew
*' Munft. Pagnin. Tigur. « Kimchi. * Polygl.
A COMMENTARY
232
brew Ceramlm^ which fignifies *vines, and then
that in the Greek they wrote xKnfxara., which
fignifies, vitium propagines^ jhoots or plants of
vines^ 'tis Mercer's conjedure, and Dru/tus
faith of it that it is emendatio non mala, no ill
emendation ; yet why we fhould in whole
embrace it, I think there is no reafon. That
they took Coremim in the fignification of Cera-
rnim^ may feem probable, but that it fhould
in them be read xXiijuiaTa, and not xT»i'/jttZTa is
not fo evident, it being againft the authority
not only of the known copies, but of the an-
cient Latin tranflation of the LXX. in Jerome,
which renders it pojfeffiones ; and it's manifeft
that the Arabick alfo read it, while he renders
it, cattel, which will come under the notion
of pofleflions (though not fuch as the Greek
may feem to relate to) but not of vine-plants.
Belides the fame word D"I3 Cerem, is elfewhere
rendred alfo by the word xr^jua, as ufually
reading the Greek copies that we have." So
Prov. xxxi. 1 6. where what is in the Hebrew
b*13 nyDJ Nateab Cerem, ihe planteth a vine •
yard, the Greek renders Kan^xjTtvtn >tT^/m«,
plant avit pojfejftonem, fbe planteth a pofTefTion.
And fo Hofea ii. 1 5. where n'QiD Cerameha,
is in it rendred rd ar^ixara onurrit. There in-
deed Bruftus doth, as Mercer here, think it
probable that it Ihould be read xXo'/ixara, vine-
branches V but what like reafon there is to
change the reading there, we have faid on that
place, and little I fuppofe have we to change
it here, the word yirnixara, pojfejfions, though
not fignifying only vine-yards, will compre-
hend them better than the word that fignifies
only fingle plants or branches, it being fup-
pofed that for Coremim, vine-dreflers, they
did read Ceramim, vine-yards : but then if it
be fo read, (viz. Kriixara) or otherwife, how
fhall the word be taken ? whether as govern-
ing the verb, or governed of it ? the ufual
reading takes it in the firft way, lament, O ye
pojfejjtons, but Cyril otherwife diftinguifhing it,
feems to take it in the fecond, bewail the pof-
feffions ; fo it appears by his explication, which
is, that without doubt the deftrudion of
things in the fields brings forrow to thofe that
till the ground. Such difficulties and fcruples
arife from the verfion, which by keeping to
the plain reading of the Hebrew and the ren-
dring of fuch as adhere to it, as Ours and
Others, there is no caufe of at all.
Thofe that are bid to howl, are Coremim,
the vine-dreflers, thofe whofe chief poflefTions
and emoluments were vine-yards, in the in-
creafe and fruitfulnefs of which, the chief
pleafure and profit both of themfelves, and
Others that lived with them in their country,
and enjoyed the fruits of their labours, did
confift : what reafon they had to howl (though
before fufficiently declared) yet is farther ex-
prefl in the next verfe, but before that, the
reafon why thofe before mentioned, viz. the
hufband-men, are bid to be ajhamed, in the re-
mainder of this verfe, namely, for the wheat,
and for the barley, &c. the chief grains for
man's ufe, and in ordering of which the
Chap. L
hufband-man's care confifls, and on the kindly
growth of which his hope and livelihood de-
pends, being fo deflroyed (according to the
plain forementioned litenvl meaning) by the
' Locufts, and other noxious creatures above
mentioned, (or as Others will, by the enemy)
that there is no harvefl to be gathered out of
the field, but all utterly perifhed, great ca\ife
is there that they whofe hope is thereby fru-
flrated fhould be afhamed and confounded -,
yet by confequence all the people of the
land, being by this means deprived of necef-
fary fuftenance : fo that it is a defcription of a
great and general calamity, which he mentions
that they might all take due notice of it, as an
argiiment of God's great difpleafure provoked
againfl them, efpecially there being added con-
cerning the other fruits, for which the vine-
dreffers are alfa bid to howl, what follows in
the next verfe ; although I know not for what
reafon the LXX. Greek and printed Arabick
here render the words TVW I'Xp Ketfir Sadeh^
the harvejl of the field by the vintage, the
Greek having Tfuynroj \^ dy^S, the Arabick
JXil ^ ^A olkiU the vintage is perifhed out
of the field. Though perhaps the general
word harvejl, might be extended to the ga-
thering of any fruits, as grapes or other, yet
certainly here it appears to be more properly
and flridly taken, for the gathering, or reap-
ing the wheat and barley, about which the
D^Dii Iccarim, or hufband-men are peculiarly
occupied, and they are therefore particularly
bid to be afhamed for them, viz. o'Trif 7ruf8 jA
"g/S'iiif i as the Greek alfo hath it, for the
wheat and the barley ; for I fuppofe the
printed Arabick which follows them, in ren-
dring thefe words, plainly miflakes them, to
the manifeft marring of the meaning, while he
reads _y*«i!'^ ^\«JiJl i> JvS>5 more than the
wheat and barley. The MS. Arabick renders
the whole more confpicuoufly, and agreeable
to the Hebrew iL>a=» ilj >i1 ^<sJ'j Xtij^l ^
?jjs\aH for the wheat and the barley, feeing the
harveft of the field is perifhed \ fo that thofe
words properly concern the hufhand-men, or
tillers of the ground, the following, the vine-
drejjers, viz. The vine is dried up. Here have
we the fame word that we had twice before,
viz. ty^^in Hobifh, which verfe the tenth is
rendred in the text by the notion of drought,
is dried up, and in the Margin by the norion
of being afhamed, and verfe the nth, by the
fignification of being afhamed ; and it is here
noted by R. Tanchum, as alfo by Others, that
it is here capable of the fame fignification that
it was there. And fo find we it differently
rendred, by Some, as by Ours, in the notion
of being dried up; ""by Others, in the other
of being afhamed. So the Vulgar Latin,
vinea confufa eft, the " vine-yard is confounded :
fo the MS. Arab, c^^ m^\ the vine is
afhamed: fo among modern Interpreters Bruftus,
vitem pudet, for (faith he) fucco fuo fi" fruiJu
fpoliata vites quaji erubefcunt, ut homines fo-
lent cum illis mali aliquid prater opinionem ac-
cidity
• Druf. Dan. » So the LXX. Chaldee, Syr. printed Arab, and feveral modern, Mercer, Pajn. " Poway.
Ghap. I.
on JOEL,
cidit, the vines deprived of juice and fruit,
are faid to blufh or be afhamed, as men ufe to
do when fome unexpeded evil happens to
them, or becaufe they fail of what is expeded
from them ; or their being faid to be alhamed,
may be underftood of their » caufing fliame to
their owners, who are fruftrated of their ex-
peftation from them, which foever of thefe
fignifications be taken, either the one of Jhame and falls not on any of them, but that it dejlroys
rant of the nature of thofe peftilent creatures,
and of the mifchief which they are by Others
obferved to do ; amongft others in that kind,
he cites an Arahick Author Al-Damiri, whole
words (according to his copy) concerning Lo~
cufts are, ^ ^3 j'^'^s ' >^*^ ^'^ f- *iW
n^S 'S\ «i« cfii *^ that their fpittle, or moi-
fture, is a very ftrong poifon to plants and trees ,
in a metaphorical, or the other of being dried
up and withered in a proper fenfe, the mean-
ing will be the fame, . viz. their failing of
fruit, or being profitable, which is from their
being dried up, and for that is their fhame.
And the fig-tree, rnb^QS Umlalah, languijh-
eth, the fame verb we had before, ver. 10.
and fo as here by Ours rendred. How di-
verfly it is by Others in that place rendred we
have feen, and may obferve that as they there
rendred it, fo they do here -, fo do the LXX.
the printed Arabick, the Syriack, the Vulgar
Latin, and the Chaldee exprefs it by the fame
word in both places, as do likewife many
among modern Interpreters, though p Some
change the word without much alteration of
the fenfe. The MS. Arabick here hath CA*flJol
Encafaphat (which may be rendred, is weake-
ned or broken) and fo I fuppofe ought alfo to
have been written in that loth verfe, though
there be, by leaving out a letter, in the copy
which I ufe, only yJ^^ Enkaffa. As to the
meaning of the word I think we may well
take Drufius's explication. The juice of the
fig-tree being all fucked out, the tree it felf
languijheth, i. e. debilis ac infirma relida eft.
them, (in my copy is only ^\ 5Jj ^^^ ji— *jI*1
t^i\ S? tsi ti* his fpittle is very ftrong poifon,
which falls not on any thing, but that it defrays
it :) Out of Pifidas alfo he cites, as affirmed of
them, that they make both trees and herbs to
fade and wither ; and himfelf thinks it plain
that what here is faid, is fpoken of fuch mif-
chief as is by them done to the fruits of the
earth and trees. But whatfoever, or whofo-
ever be the inftruments, fo great is the cala-
mity thereby brought on the whole land, that
what caufe of fhame and forrow is here de-
fcribed, manifeftly reacheth not only to the
huft)and-men, and vine-dreflers, who are
named as more immediately concerned^ but to
all the inhabitants thereof univerfally, becaufe
(faith he) joy is withered away from the fons of
men. The particle D rendred by Ours and
" Others, becaufe, is by Others rendred, " Imo,
yea, Tea it is withered, &c. by " Others, fane,
certe, furely, by '' Others, Idea, therefore, (^c
by Munfter, ut fcil. arefcat gaudium, Sec. viz.
that joy may wither. Thefe and like fignifica-
tions the particle being found to have, as one
or another of them fhall be taken, there may
be made fome little nice difference, in conneft-
nec amplius ufum fui praebet, is left weak and ing thefe words with thofc that go before, or
feeble, fo as to yield no farther profit from^ it inferring them from them j but all will concur
felf. So is the vine faid to languifh, Ifaiah in making thefe words a defcription of the ex-
xxiv. 7. and the earth, xxxiii. 9. To thefe tent of the calamity mentioned, to all forts of
are fubjoined for expreffion of the evils befal- people in the land in general, and what great
ling them, feveral other trees, whofe fruit is caufe of forrowing there is to them : whether
not fo neceflary for fuftenance, "• yet for both we look back only to the words immediately
pleafure and profit to men. As, the Pomegra- preceding, wherein the hufband-men and vine-
nate, the Palm-tree alfo, and the Apple-tree, dreflers are called on, or farther back to ver. 3.
even all the trees of the field are withered. ^ where they are in general bid to lament, for
The deftruftion of thefe is put as a caufe why * the evils both before and between that and
the vine-dreflers fhould howl, as ' belonging this, and now again defcribed. As to the ex-
to their care and infpedion, together with their preflion, joy is withered we have in it the fame
vines, the chief among them, and the fruits ambiguous word which we had thrice before,
of which were by them gathered and difpenfed -viz. tt;'3in Hobifh, and concerning it have the
for the ufe of themfelves and all inhabitants of fame note from R. "Tanchum, which before,
the land. Of thefe all he faith ^tya^ Tabefhu, -viz. that it ^ may be taken in the fignification
that they were dried up, fcorched, or withered, of ^^^i Chazyio, fiame, or being afhamed,
viz. according to the plain meaning by many ^^j ^^ to import, (.>>«!'j t^\^-S\ failing and
followed, by the mifchief of the ' Locufts and
other noxious creatures above named, brought
on them. Abarbinel, from this expreffion
draws an argument againft the taking this and
other mifchiefs before mentioned, for hurt
done by thofe creatures, becaufe though they
devoured the leaves and fruits, yet it is not
likely that they could kill the whole trees :
but the learned Bochartus taxeth him as igno-
VOL. I. R
« Petr. a Fig. Confudit, & pudefecit eos, & eorum fpes fruftrata eft. p So Pagnin. ver. 10. excifum eft oleum^
ver. 12. ficus defolata eft. Munft. exterminatum fit oleum, ver. 12. ficulnea enervata eft. "^ Tarnov. ' At.
Mont. Pet a Fig. ' So Jerome here takes it. ' In him it is printed CAaaII but, I think, ill. » Vulg.
Lat. Jan. Chald. Syr. MS. Arab. ^ behold, or fith that. " Pifcat. Tarnov. * Merc, y Grot; « And
fo Kimchi. » So the Doway. «
deprivation, or elfe of olii' being dried upy
or withered, and accordingly have we variety
of rendrings in feveral tranflations. The ancient
Latin appears to take it in the former of thofe
two notions, rendring it » confufum eft gaudium
a filiis hominum, joy is confounded from the
children of men. The LXX. alfo before them
take the fame notion, but with a different con-
r r flruftion.
234-
A C 0 M M E N t A R Y
Chap. I.
ftru(5lion, rendring ^fl/uvav ;fafay hi uiei tw»
avS-PWTuv (whom the printed Aralick follow-
ing of it, both notions will concur fo as to
rjwTuv (whom the'printed Aralick follow- denote a ceafing or failing of fuch joy, as was
ing, c/5' lv»' ^^' ss-i 6^, becaufe the children formerly found, and might now have been ex-
of men have made joy ajbamed^ (or put joy
to (hame) in which their rendring Mercer
thinks they took Hohijb as paflively ufed (I
fuppofe he means, as if the words in Hebrevj
founded, Joy is put to Jhame of, or by the
pedled, if things had gone on in their ordinary
courfe among them, when God's bldling was
upon them and their land ; and fo it is well
given by the Cbaldee Paraphraft, mpDS)
t>innn, and fo thiSyriack Interpreter ^Aio
children of men,) and the Vulgar Ld//« may be jloj-** i&<J^^ai, &c. becaufe joy is ceafed
fo conftrued alfo : but it is otherwife by Expo-
fitors ufually underftood, as we (hall by and
by fee : only by the way we may take notice
of another way which Lud. Capellus takes for
adjufting the LXX. with the Hebrew. He
fuppofeth that for ty-iain Hobijh, (from W2^
Tebafh) in the Angular number they read 1iy"3n
Hebifhu, as " from tyi3 Bofh, and in the plural
number, and then in the following words ]Q
CZJnS ^J3 Min bene Adam, from the children
of men, left out the prepofition Min, from ;
but the former way of reconciling them feems
the plainer, as not requiring that groundlefs
different reading in the Hebrew which the
other doth ; in which will be found only a
more irregular ufe of the word WZ'Vt Hohifh,
by giving to it a paflive fignification, whereas
it is by Others taken in an intranfitive, as by
R. 'Tanchum it is obferved here to be <5'i 'Dhati
intranfitive, nor is it ufually looked on as
taken by the Vulgar hatin otherwife than fo,
while that confufum eji is looked on as fignify-
ing the fame with pudet, or pudefit, in Latin,
and in filiis hominum, rendred, from the chil-
dren of men, not, by the children of men.
The fenfe that ' thofe Expofitors, who follow
that rendring, give, is to this purpofe, that
joy by reafon of the unufual failure of thofe
good things (as com and wine and other fruits
of the earth) from whence it was wont to
arife, and was now expefted to arife to them,
was as it were afiiamed to offer it felf to them,
or to expeft entertainment from them. And
to the fame purpofe are the rendrings of fuch
among either modem or ancient Interpreters,
(or) failed from the children of men ; and Je-
rome himfelf, who renders it by the notion of
being confounded, makes that to be all one in
meaning here with auferri, to be taken away
from. I
By that general exprefTion of the children of
men, is here by * Some obferved to be meant
the inhabitants of that country, on which
that calamity and caufe of forrow lighted ; it
may yet well be ufed as a thing generally
fpoken ; for had the caufe been univerfal, and
reached to aJl mankind on all parts of the
earth, the effeft would have been likewife uni-
verfal, to the cutting off of joy from them
all. By this Abarbinel taking all that fhould
befal them to be from the enemy, thinks to
be noted their nations being led into captivity,
T\r\ naiSyt maiiy, forfaken and " grieved in
Spirit.
13. Gird your felves, and lament, ye priejls :
bowl ye minifters of the altar : come, lye all
night in fackcloth, ye minijlers of my God :
for the meat-offering, and the drink-offering
is witbbelden from the houfe of your God.
However fuch preceding expreffions, though
in form hortatory as that, ver. 5, 8, 12.
may be underftood as not fo much exhortations
to repentance, ' as farcaftical exprobrations for,
and declarations of fuch behaviour and expref-
fions of forrow which appears or fhould ap-
pear in them, forced thereto by what they did
or fhould fuffer, without vifible hope of re-
drefs, and to awaken them from their great
as that of the MS. Arabick (> /j(;**H iSj=- il ftupidity, yet thefe words appear plainly to be
-ji 15VJ feeing joy is afhamed from the fons of
men, who take that notion of the word, and
that of Drufius, Puduit gaudium a filiis homi-
num. Cajialio in that notion alfo renders it,
fcedata humani generis voluptate, the pkafure
of mankind being laid open to fhame, or made
fhameful, or unfeemly, that which was wont
to be their joy being now their fhame. But
moft modem Interpreters preferring the other
notion which Ours follow, render it, ■* exaruit,
is dried up ; their com, vines, olives, and
other fruit-trees, their whole harveft being
dried up and withered, as is defcribed, well
may their ° joy, which was from the flourifhing
of thefe, and the enjoyment of them, ' be
faid alfo to be dried away from them. How-
ever the word be taken, as to the proper and
literal fignification of it ; yet as to the mean-
I
a ferious exhortation thereto, as a remedy
againft, and means for removing thofe evils,
which did either hang over their heads, or
were already fallen on them.
Gird your felves,'] that is, {zith R. "Tanchum,
as ^ Others of the Jews, and Others alfo,
Qip^y with fackcloth, or clothe your felves with
y«t^f/o//?>, which word may here be fupplied from
ver. 8. piy mun Chegurah fak, girded with
fackcloth, or from what follows in this verfe,
where it is exprefled in C3^pty3 U'*'? Unu befa-
chim, lye all night in fackcloth, although
Some think that without fupplying that, the
meaning may be well made out, viz. ' Fefii-
nate, make fpeed to do what is in the next
words exprefled, or " parate vos ad planBum,
prepare your felves for lamentation, agreeably
enough to that fenfe in which .girding up ones
felf
9 * Although by what we have before faid, appears that he might as well have faid Hobifliu, which would be the
fame thing, and lefs change, fince that is ufcd in the fame fenfe writh Hebifliu. ' Mercer, Pudet gaudium hominum
confpeflus hominum. So Ribera, Menoch. Tirinus, Tarnov. ^ Pagn. Munft. Tig. • Pfalm iv. 7. Ifaiah ix.
3, 16, 10. & Jer. xlviii. 33. '' Gaudium metonimicws pro illis rebus ponitur, ex quibus gaudium capiebatur.
Lively. » Fife. ^ Ifaiah liv. 6. ' Mercer on ver. 5. " Aben Ezra, Kimchi. ' Calvin. "• DroC
Chap. I. on J 0 E L 235
felf to fet about a thing is often taken, although to refide, could not but add to the ferioufnefs
° Some think no appofite example of that ufe of their affeftions, and their long continuing
of it in this kind can be given. But the moft in that mournful habit, would (hew that they
take that way in the firft place mentioned as were indeed ferioufly and not {lightly afFedted
moft plain, and fome both ancient and modem with the fenfe of their ill defervings.
What great reafon there was to them for
fuch intenfe, and fuch continued ads and ex-
preffions of penitence, as thofe terms of gird-
ing themfelves, lamenting and hotvlmg, and
lying all night in fackcloth, call for, the next
Interpreters do in their tranflations exprefs the
word fackcloth, as in the Hebrew neceflarily
left to be underftood. So th& Syriack, ^JOLO
I fvfft ^ I "N 'nM facerdotes accingimini faccis.
The MS. Arab. c>*^' 'j*^ g^^^ '^^°^^ y°^ words declare, viz. to be the greatnefs of the
fackdoths. So Pagnin. accingite vos faccis -,
and Munfter, accingimini faccis, that being in
thofe times the ufual habit of mourners and
penitents, as in many expreffions in the Scrip-
ture appears : fo that after his exciting them
to this, properly follow words exciting to
thofe acfts, lament and howl, as they are like-
wife jomed to it, Jer. iv. 8. where the word
D'pty Sakkim, which is here only underftood, is
exprefled ; all of them called for as being both
outward expreffions, and figns of inward
grief, and withal farther excitements to it, the
geftures of the outward man ferving to ftir up
and increafe the afFedtions of the heart, by
which they are firft produced, and conducing
to the humbling thereof, without which thefe
outward adions were to no profit. The per-
fons called on to ufe thefe expreffions of repen-
tance are the priefls, or in other words to the
fame purpofe, the minijters of the altar, fuch
who waited at the altar (i Cor. ix. 13.) and
there miniftred about holy things, viz. whofe
duty was there to offer up facrifice, and per-
form fuch fervices, as by the law were required
to be performed to the Lord, who were the
calamities which their fins had brought oil
them, for the meat-offering and the drink-
offering is withholden from the houfe of your
God. Much the fame expreffion have we,
ver. 9. only what is here faid to be withholden,
y3Q3 Nimna, is there faid riiun liocrat, is
cut off, to the fame meaning, both denoting
the failing thertof, and an affix in your God,
here added, which there is not, otherwife
here needs not any thing for explication of
the words to be added to what hath been there
faid. By calling him, their God, he feems to
mind them of their nearer relation that he had
taken them into to himfelf, in choofing them
out of all the people, to wait on him at his
dtar, and to fee all things belonging to his
worfhip duly performed, and that in fo doing
they might live of his altar and the things
thereon offered. So that the calamity exprefled
in thefe words, for the meat-offering and drink-
offering is wiihholden from the houfe of your
Cod, may be well looked on as in efpecial
manner concerning them, and as a caufe of
niourning in particular to them, both out of
the zeal that they ought to have had to God's
Kriefts, whom likewife in the following words jfervice, which was by this means hindred,
e calls the minijiers of his God, ye minifiers cf and in regard to their being together deprived
my God, the God that he, however Others
forfake, faithfully ferved ; and his God who
« fent him with this meffage to them, or ^ my
God with whom I will intercede for you.
The LXX. here leave out the affix my. The
duty of thofe named was to '' offer up facrifice
both for their own fins and the fins of the
of their own fuftenance, from that portion
which God had allotted to them for doing him
fervice. How thefe offerings came to be with-
holden from the houfe of their God, is accord-
ing to the plaineft way which we have feen,
by reafon of the confumption of thofe fruits
from which they were taken, and the great
people, and to intercede for them ; they there- fcarcity caufed by thofe devouring creatures
fore are here called on to lead them the way in before mentioned, of which the words may
the expreffions of repentance ; they, that the well be looked on as a farther defcription.
people may take example by them, are to gird But ' Abarbinel in his way, which we have
themfelves, to howl, and lament ; and that feen, looks upon it as a threat of the deftruc-
they might ferioufly, and not flightly or per- tion of the temple, the houfe of God, by
funftorily do it, the next words call farther on which all offerings ihould be together cut off.
them, come lye all night in fackcloth ye minifiers
of my God : 1S3 Bou, come. This verb
feems by Ours, as by Others, to be taken as
a particle of ' exhortation, to ftir them up to
the performance of what they are bid in the
next word to do. By Others it is properly
rendred a verb, come or go in, viz. ' to the
and ceafe, which they were to lament, f<'71
'7iD"'3i n'sn pnnD dk o noi^a rm hm
rniDyn, and this (faith he) was not really
done, but by the deflruSiion of the houfe of God,
and the neceffary ceafmg of his fervice. But,
as hath already been mentioned on ver. 9. and
is obferved by Bochartus, the words feem
court of the temple, that there, as in a place to note the quite cpntrary, that what is faid
proper for it, they may perform it, viz. there was happened or fhould happen (" the verb of
lye all night in fackcloth, not fo much as there the praeter tenfe being taken as in the fignifica-
putting it off, or ceafing to mourn, Kimchi, tion of the future, was done or was to be)
Druf. The awfulnefs or the place, by reafon while the houfe of God, into which thefe of-
of God's more peculiar prefence there promifed ferings for God's fervice on his altar were to
be
" Tamov. " Calr, Tarnov. f Mercer. Tarnov. ^ Heb. vii. 27.
into the houfe of God, fcilicet in atrium Templii ut ibi Deum invocctis, Pifc.
Notes on verfe 9. " See Theodoret.
' Merc. Druf. » Enter '^ n^3
' . And fo Ari.is Mont, and Doway
236 K COMMENTARY Chap. I.
be brought, was yet ftanding ; and becaufe, but witJial to abftain from fin and wickednefs,
by reafon of the great fcarcity, and defeft of which is required to a holy and religious faft,
thofe things as they did confift of, they failed fuch as is the duty and fign of an humble pe-
and could not be brought, therefore the priefts, nitent, and which only is acceptable to God,
whofe office was to offer them, having notliing and fo profitable to them that exercifc it,
now in that kind of meat-offerings and drink- otherwife it will be but fuch as God will not
oflFerings to offer, are called on to offer up have regard to, like that which he fpeaks of
" themfelves, and to pour out at his altar, as with loathing, Ifaiab Iviii. 5. Is it fuch a faft
a facrifice that might be accepted, their own that I have chofen ? withal declaring how that
humble fouls and broken contrite hearts, " in is which he delighteth In : and Zach. vii. 5.
prayer, tears, and fupplications, as the only fVben ye fafted and mourned, did ye at all faft
remedy now left them for removing the cala- unto me ? the faft therefore that the priefts
mity (of dearth) befallen them, and obtaining were here to proclaim, is a fanftified faft, both
again from God a reftoring of fuch plenty as by themfelves and the people under their
might enable them for offering again fuch ob- charge, by their example, exhortation and
lations in the houfe of God, which now by inflruftions to be obferved, and therefore he
him, provoked by their fins, were cut off and fpeaks not only to them as of a thing concem-
withholden from it. And to this remedy are ing their particular, but bids them call a fo-
they called on here to betake themfelves, and lemn aflembly. The fins were general, the
as in their own private perfons (in thefe words) calamity thereby pulled on them general, and
to perform fuch duties, and be an example to they were therefore in general to join in the
the flock, fo alfo by their diredions and in- exercife of repentance, for obtaining pardon,
iundions to work on the whole congregation, and averting the judgments by thofe fins pulled
to do the like in the next words. on them. Call (faith he) a folemn affembly, in
the Margin we have, or day of reftraint ; fo
14. SanElify ye a faft, call a folemn affemhly, elfewhere, where we have the fame word
gather the elders, and all the inhabitants of mxy Atfarah in the original, our Interpre-
tbe land into the houfe of the Lord your God, ters put in the Text, as here, a folemn affembly,
and cry unto the Lord. and in the Margin, as a different, or rather
indifferent rendring, day of reftraint, as Levit.
Sanaify ye a faft, &c.] Dl>t "HWlp Kadde- xxiii. 35. b4'n TTW) it is a folemn affembly,
fhu Xfum. So the LXX. dyidaetrt n^eiav, the Text. Margin, day of reftraint, fhewing the
Syriack USCO* OJl^O : the printed Arabick, meaning to include both, viz. a day wherein
^y^\ Sy^iS'^KaddJfu Al-faum, the Vulgar the people reftrained from other their ordinary-
Latin, fanmficate jejunium, as feveral modern occafions, were retained together in a publick
Interpreters alfo, which doubtlefs is the literal affembly for fome extraordinary occafion. The
rendring of the words : as to the meaning the verb nxy Atfar, from which this noun cometh,
Chaldee renders lIU Gezaru, decree a faft : is looked on as chiefly fignifying to reftrain,
the MS Arabick, D1X ny, prepare a faft, as to contain, toftoutup, to forbid, to retain, to
alfo Rabbi Tanchum explains it, fUaBUU? S^i^S ^f^^'"' 0/ *<> "'^M whence may be judged
prepare {or or^tr) days for fafting, znd.' R. So- o^^u^- '"*fP''!j^tions given to the noun,
lomon D1X irOlH, and Aben Ezra by another ^^'^^ is as by Ours in the Text, and Margin,
word of the fame fignification l^Dn Prepare f.^^ ^a^^ 1^"' |o by Others here fomething
a faft, and Kimchi n^Jyn'? Dyn iron pre- differently rendred, though by all perhaps the
pare the people for a faft, and to the fame pur- ^^^^ ^^mg be meant. The Vulgar Latin ren-
pofe among more modern Interpreters, y prs- ^er it c^tum, an aflembly, and fo is it by f^-
parate, prepare, ^ indicite, proclaim, Brufius ^^r\j°^ ?T ^^Pp""^^'^' ^"'^ J^X j^^e
noting it to be an Hebraifm, viz. fanmfy, for ^^f^{^^ Paraphraft rendred iSttTJD Centftia
indicite jejunium, or pr separate jejunium, bid ^"d ^y the Syriack \,^ax.^ Cenufliyo ; fo
a faft, or prepare a faft ; which is all one as by i2. Solom. nS^DH AJpha, and to the fame
if he faid to the priefts, curate ut plebs ad je- fignification by " R. Japhet m'7np Kehalah, a
junium par at a fit, take care that the people be congregation or company (in which fenfe it is
prepared for a faft. So that if in this way the al^o taken, Jer. ix. 2. anJU n"lXy an af-
verb be tranflated, prepare, proclaim, or order fembly of treacherous men, " fo called '2>7
a faft, dedicate, ox fet a-part a day or days for C=n3^D« D1pQ3 Di^DynOl Dnxyjiy becaufe
a faft, it is a good tranflation, juftified by the ^'^0' ^re detained and ft ay ed in the place where
ufe of the word elfewhere in fcripture ; but it ^^^^ ^^^ gathered together, and in this fignifi-
feems more emphatical to retain the proper ^^tto" >s it by feveral more modern rendred.
notion of fanmfy,'^\C\c\x as it includes the Others do otherwife render it, fo as not only
other, fo withal feems to require how the peo- to denote an aflembly of men gathered and
pie, to whom the faft is injoined, ought to remaimng together, but withal to intimate the
prepare themfelves for it, and order and be- i^^fon or occafion for which they fo remain,
have themfelves in it, viz. with more than and the manner of their behaviour there. So
ordinary fanftity and holinefs, not thinking it the MS. Arabick renders ciSDPysVsa n«3
fufficient only to abftain <ttom meat and drink, and m much the fame words Rab. Tanchum,
which is fufficient to denominate a man to faft, *^ olXxeJjL J^ilj proclaim a retention, or ftay-
" Merc. » Druf. '' Pag. ^ Munft. Call. Jun. Tr. » In Aben Ezra. » Kimchi, Radic
Chap. I.
on
JOEL.
ing together for devotion, or •watting on God ;
and agreeably Kimchi on the place, that the
people fhould be reftrained, ISDS^I OnDSbOQ
ntypabi rn^TBD*? "from their work, and ga-
thered together for prayer and fupflication.
Agreeable to thefe have we in Chriftian Intex-
■preters '^ proclamate ferias, that is, diem ceffa-
tionis ah opere, proclaim a day of ceflation
from work, and diem interdiSli., which is by
our Trahflators put in the Margin, a day of
rejiraint : all thefe concur in the fame mean-
ing, and concur to make it a folemn aflembly,
for fuch performances as the occafion required ;
■whether (as in other places for other holy du-
ties) or (as here) to humble themfelves in faft-
ing and repentance, and joint expreflions of
unfeigned humiliation before God, for averting
his heavy judgments from them. The LXX.
here, as alfo in chap. ii. 15. where the fame
words occur, ambiguoufly render it xngu'^are
^iQairaav, which is anciently tranflated in
Latin, pr^edicate ' curationem, proclaim a
healing. So Jerome underftands their word of
a curing their fins by repentance, and fo ^eo-
doret. And the Hebrew word rmxy may
feem capable of that fignification of healing,
as the root "\!ty Atfar, may fignify to clofe
and bind, r vulnera enim confiriElione curantur,
in as much as wounds are cured by binding up,
and fo may it be applied alfo to the cure of
the wounds of the foul j and by the fignifica-
tion of binding, is it by the LXX. rendred
cAsa», Jer. xxxiii. i. But the Greek word
iS-igaTre/a, hath other ^ fignifications by which
Others prefer here to render it, as more agree-
able to the place, viz. '" cultus divinus, wor-
fhip of God, and likewife, famulatus, mini-
Jlerium, ferving, yielding fervice, and attend-
ing on i in which notion the printed Arabick
taking it, renders (in both places) iUixAlj Ijili
proclamate minifterium, proclaim fervice, viz.
warn them to come together for ferving God.
The other Greeli Tranflators, as appears by the
fragments of them left, rendred otherwife, as
Symmachus, ciivoJ'ov, Synodum, an aflembly ;
Aquila, ii/x«eay ffuXKeyrisy a day of gathering
together. Cyril feems to join thefe notions to-
gether, expounding it th'v rav ^Umv ^tknfxci-
Ttuv ixTrXrigawjv, the fulfilling of fuch things as
God wills ; in fine, all appear to mean the
fame thing, a day of a folemn affembly fet apart
from aU other occasions, for their joining to-
gether in fafling, repentance, fupplications,
and like parts of fervice and devotion to God :
for exciting to which he farther adds. Gather
the- elders and all the inhabitants of the land,
&c. D^Jpl Zekenim, the elders. The fame
word have we above, ver. 2 . but there diffe-
rently rendred from what it is here, viz. not
the elders, but old men, by which varying of
their language it may feem that they think,
that it is taken in the one place in fomething a
different meaning from what is in the other j
and fo it is by Others alfo thought, though in
both places they do ufe the fame word, viz.
Vol. I. S
' So Aben Ezra, that no man (hould do any work,
f Pet. a Fig. i Steph. Lex, ^ Mercer, JDruf.
" Tig. Munft. Jun. Trem.
fenes, old men. The mind of feveral Others
we may take in the words of Drujius, Hie
fenes accipiunt alio fenfu quam fupra. Here
they take the word Old men in another fenfe
than above, nam ibi <etatis erat, hie eft officii
nomen, for there it denoted age, but here
office or dignity, viz. magiftrates, or men in
place of dignity, men in authority, rulers,
counfellors, fuch by wliofe prudence, or autho-
rity others are ruled. For it is well known
that ' the word, though primarily fignifying
men of more years, yet is alfo ufed in that
other notion -, men of riper age being ufually
moft fit for fuch employments, and chofen for
them. Yet are there Others that take the
word in the former notion, for fuch who were
flricken in years, to warn that the infirmity of
their age fhould not be a pretence to exempt
them from the duty enjoined, they fhould
even lead the way "^ licet tremebundi £5* fuis
baculis innixi, though trembling and leaning
on their flaves, that fo, canorum authoritate
juvenes ad pcenitentiam moveant, by the autho-
rity (and example) of their grey hairs they
might move the younger people to repentance.
Jerome feems much fo to take the word, w'z,
{or fenes quorum at as vicina morti, maturaque
fententia^ magis timorem &" cultum Dei fufci-
pit, old men, whofe age near unto death, and
more ripe in judgment, makes them more apt
for the fear and worfhip of God : Others -giv- ^
ing to the word its greatefl latitude, take in both,
as well thofe who were elder than others in
age, as thofe who had from their office and
dignity that title of elders, ' both of thefe
Some look on as particularly called to thofe
duties of repentance, old men becaufe their
offences were greater ; men in place of dig-
nity, becaufe their examples lead others to
fin. If either fort be left out in the ftrider
ufe of the word in its place, they will be
taken in here as obliged to the duty called for,
by the following words comprehending them,
viz. and all the inhabitants of the land, the:
conjundtion, and, being by Ours (and ■" feve •
ral Others) fupplied, though not in the He-
brew, gives us plainly their mind, that both
thefe are of thofe that are to be called toge-
ther, viz, \jop\ y^Vc*. JS) 2^ ^y^^ the el-
ders (or old men) with all the inhabitants of
the land, as the MS. Arabick gives it, and fo
both nouns governed of the verb. Gather,
the nominative, to which then will regularly
be the fame which to the foregoing verbs,
viz. the priefts, and fo are all Orders of men,
by which the Jewifh nation was then diftin*
guifhed, here to join, in making up this fo-tf
lemn aflembly, viz. the priefts calling it, tht
elders, the common people, (called the inhabi-
tants of the land, and fo by Jeremiah alfo as
diftinguifhed from princes and priefl:s, the peo-
ple of the land, Jer. i. 18.) called to it.
This is a regular conflrudion, and plain mean-
ing of the words, and mofl generally received, .
yet they being capable of other con{tru<5lions
s s alfo,
'' Caft. Druf. « And fo cited by Tertul. and Cyprian,
I SchindJ. Lex, * Pet- a Fig, » So Calv, Ta^nov.
238
A C 0 M M E N r A R Y
Chap. I.'
alfo, they arc by Others given, who look no
fitfthcr back for a nominative cafe than to thefe
words themfelves, that they may found,
cither ; 0 ye elders^ gather all the inhabitants^
&c. or, O all ye inhabitants of the land, gather
the elders into the houfe of the Lord : the firft
of thefe is given by Aben Ezra, Gather DPK
0*Jp^ ^f, O elders, all the inhabitants of the
land of Ifrael -, and this feems Arias Montanus
to like : the other is obferved as a rendring in
fome copies of the LXX. o-uvaya'y*'''' ""'e^fffu-
T«f«f TrdvTii 01 xaToiXBVTtr t»i» yiiv, Gather to-
gether the elders all ye that inhabit the land j
and this among the more modem Cajlalio
takes, convocate fenes 6 omnes incoU, &c. call
together the elders, O all ye inhabitants, ^c.
Againft this way Mercer cautions, that the
noun" is accufativus non vocativus, the accufa-
tive not the vocative, feeing it was the duty
of the priejis, (not of the people) to call
others together (for fuch duties.) The Syri-
ack goes a different way from all thefe, by
taking the verb not in an adtive but a paflive
fignification QAJ-aLJ, &c. Be ye gathered to-
gether, ye elders, and all the inhabitants of the
land i thefe diflFerences in Others we may ob-
ferve, but mean while have no reafon to fcru-
ple at, or leave, our own tranflation. Ac-
cording to all, or whatever conftruftion it be
taken, manifeft it is, that here is a fummons,
or exhortation to all forts and degrees of men
amongft them, to convene and join in a folemn
national affembly for deprecating God's wrath,
which by their national fins they had provok-
ed, and the averting thofe calamities in which
they were all by that means involved. The
place where they are to convene is the temple,
called the houfe of the Lord their God ; he
himfelf calleth it his houfe, and an houfe of
prayer for all people, Ifaiah Ivi. 7. It was
Solomon's " prayer at his firft dedication of it,
that if there fhould be in the land, famine,
peftilence, blafting, mildew, locuft, or cater-
piller, or if their enemy fhould befiege them
in the land of their cities, whatfoever plague
or whatfoever ficknefs there fhould be, that
then what prayer and fupplication foever fhould
be made by any man, or by all the people
knowing the plague of their own hearts, and
fpreading forth their hands towards that houfe,
(or in that houfe as they render it, 2 Chron.
vi. 29.) God would hear in heaven, or from
heaven his dwelling place, and forgive and do,
i^c. and in the " next chapter, God tells him
that he had heard his prayer, ani had hallow-
ed that houfe, which he had built, and put
his name there for ever, and that his eyes and
his heart fhould be there perpetually. Thus
then flanding the cafe now with the people of
the Jews, in whofe land that temple was,
great calamity and famine being by Locufts
and Caterpillers devouring the fruits of the
earth brought on them, (or according to
Others by the invafion of enemies) thither are
they called on to have recourfe, there folemnly
to afiemble themfelves, not contenting them-
felves with fingle devotions in their pri-
vate clofets. The occafion did require both
their meeting all forts of them together,
by mutual examples to ftir up the afFeci.
tions of one another, and their meeting in"
that place, which could not, being, as it is
ftiled, the houfe of their God, but ftrike into
their hearts awe and reverence, as fuggefting
to them that God was there prefent ; and that
therefore what they did there they fhould do,
as in his prefence, with fincerity, and in fuch
heedful manner as fhould be approved in his
f\ght, and regarded by him the feracher of
their hearts, and overfeer of all their intentions.
To ftir them up to hearken to this exhortation,
and encourage them in it, may' be obferved an
^ emphafis in the pronoun here affixed to the
name of God, viz. your God, which feems to
give afTurance that God will be ready to mefef.
them, and yet to acknowledge them for his, '
and be there found of them, if they fhall in
right manner, and with hearts rightly prepared
feek him, for which behaviour the next word
calls upon them and directs them -, and cry
unto the Lord, put up with ardent defires and
greateft expreffions of inward afi^edion, your
prayers unto God. To fit them duly for this
duty, are the former injundtions of putting on
fackcloth, fafting, and aflembling in the houfe
of God direfted ; without this they little avail^-
for the right ordering of this they conduce, '
which when by men with truly humble hearts,
and joint affeftions put up to God, are pre-
valent with him for removing publick calami-
ties. And fuch prayer doth the word '(^'^\
Zaaku, cry, here call for, though the word
otherwife fignify the lifting up the voice, yet
it is manifefl that here (as elfewhere in fcrip-
ture) // denotes and requires the ardent aflfedion
of the heart affeding and moving the tongue
and lips for fuch expreffion of it in prayer to
God : that for which they are to cry to him,
is that he would remove from them that heavy-
judgment in the former verfes, as alfo in what
follows, mentioned and defcribed. All this
(faith Kimchi) doth the Prophet bid them to
do when the Locufts are come upon them, or
elfe that they might by repentance return to
God before the coming of them, that fo God
in his mercy might reverfe the decree. They
that underftand the evil to be from the inva-
fion of enemies, muft look on the praying
likewife diredted againft them. To the Lord
are they to cry, who being provoked by their
fins, had threatned to them or fent on them
thofe judgments, and who alone could remove
them. What great reafon they had to betake
themfelves to this remedy, as it is evident
from what hath been already fpoken by the
Prophet, fo will farther appear by what he
adds concerning the terriblenefs of thofe judg-
ments in what follows.
15. Alas for the day ! for the day of the Lord
is at hand, and as a deflru£fion from the^Al-.
mighty fhall it come.
The comiefting of thefe words with the
former is inferted or fupplied by Some at the
end
• I Kings viii. 37, &c. • Ibid. chjP- ijf. 3. ' OecoUmp, Mere. Tjrnov.
chap. I.
on J 0 n L.
end of the foregoing vcrfe, or beginning of
this, faying, or and fay, as follows, viz. rXW,
Ahch, Alas, ^c. fo the Syriack Verfion,
©V^Jo, the MS. Arabick likewife, y>S,,
and fay -, Kimchi alfo, TVWit, 11QH, fay, Alas,
as if it were a form by the Prophet diftated
to them, what they fhould cry or fay. So
Jerome takes it for the voice facer datum i£ po-
puli ad Deum damantis, of the priefts and
people aflembled crying unto God ; fo Some
more i modem, fupplying therefore, dicentes,
or dicendo, faying. But Others think that
fupply not to have place,- and that the Prophet
' fpeaks here in his own perfon, in pathetick
language lamenting the fad condition of the
impenitent people, and defcribing the terrible-
nefs of the judgment that he is fpeaking of:
whichfoever of thefe ways it be taken, the li-
teral meaning of the words will be the fame,
Ahah \ the Hebrew word, ' Typ^V, ahah, ap-
pears both by the ufe of it here and elfewhere
to be a particle of exclamation through ' grief
or fear, or both together, "7^ "ID r\'&'''y^ K^n
T\y^'\r\ Vyi lyxn, // is (faith Kimchi) a crying
out fo by reafon of anguifh or folicitude ; .and
therefore is by Interpreters rendred in their fe-
veral languages in fuch words, as exprefs fuch
paffion, " Eheu, Heu, Hui, Hei, Ah, Ahah,
Oh ! The LXX. ctnoi, woe me ! but it feems,
not thinking one fingle word fufRcient to ex-
prefs the greatnefs of the paffion, with which
here the fpeaker feems affeded, befides their
adding IxTsvcur, vehemently, after the preced-
ing word cry, do " thrice repeat the particle,
oitxei, ciixot, 01/401, as likewife the printed Arabick,
^ Jzi^J' ji S.'.j^^ 4 •J^>5', woe is me ! woe is
me ! woe is me ! and that perhaps may be the
reafon why the Vulgar Latin here, as in other
places, trebling the letter a, reads, a, a, a,
if they be fo read diftindly as three letters ;
fo that to pick out thence any other myftery,
^ as Some do, will but lead to vain conjedures :
but '' Some then think all thefe ought to be
read together as one protrafted fyllable, or
'■ that it came by an error in the fcribe, who
fliould have wrote aha. The Syriack Tranfla-
tor likewife twice repeats, o»0? 0»0? ub, uh,
which uh, is a particle, *H' J' a^IxamI of cry-
ing out for help to God -, and in that fenfe ap-
pears the Author of the MS. Arab, to take
the Hebrew to be, rendring c> *M5 ^S cj^S
^,^\ I j^ i^a., I cry to God for help in regard
to (or againft) this day, and fo the Chaldee
Paraphraft, though here he renders it M vae,
yet in fome other places renders it as a particle
of deprecating or befeeching, ^^ ''T\'^^'2 VDP
a'n'?K Receive my fupplication, O Lord God,
as Jer. i. 6. and iv. lo. xiv. 13. xxxii, 17.
Ezek. iv. 9, 8, 14. xi. 13. xx. 49. (the
Greek alfo, Jof vii. 7, render it ^ioneti, I
* 239
pray) That, by reafon of which, or againft
which this lamentation is made, and he fo
dolefully crieth out, or implores help from
" God, is by no other name or indication, than
the day, a fingle day, by what it brings with
it known and diftinguifhed from others, viz,
by the grievoufnefs and calamitoufnefs of it ;
Munfler therefore in his tranflation inferts be-
yond the fimple letter of the Hebrew, O cala-
mitatem diei > illius ! O the calamity of that
day, and Mercer, Hei quajis dies ! O, what /
a day is it ! In the next words he calls it, the
day of the Lord ; that great name added to
any word by way of epithet, ufually betoken-
eth forae great or extraordinary thing denoted
by it. Here it feems to denote fuch a day, or
fuch time as fhould be fignal and notorious for
fome fuch extraordinary judgment, as God
would execute on the people for their ill deferts.
The word day it felf, is ^ obferved to be fome-
times put for judgment, (as by the ApofHe
man's day is taken to be put for man's judg-
ment, and fo by Ours tranflated, i Cor. iv. 3.)
viz. becaufe judgment is denounced on a fet
day appointed for it ; fo that the meaning will
be, the day of the judgment of the Lord. God's
judgments may appear by what goeth before,
and what we have, ver. 25, to have been in
no fmall meafure upon them. So that by this
day of the Lord, may feem to be meant a day
of ' greater evils yet threatned to be fent by
God upon them, except by f^eedy repentance
averted. By whom thefe judgments fhall be
executed upon them, and the coming of which
is called, that day, is not exprefled, they having
been above "named, ver. /^. viz. the Palmer-
worm, Locuft, Canker-worm, and Caterpiller,
noxious devouring creatures, fuch as bring a
famine to the land with them. Thofe we faw
by diverfe literally taken (which feems the
plainefl way) for fuch animals : by Others
figuratively to denote fuch enemies as fhould
invade the land, and lay all things wafle, as
they ufe to do. Such difference is here like-
wife betwixt Expofitors ; by thofe who literally
underfland it of thefe creatures, that day, is
here taken for the time wherein Gpd fent or
fhould fend them in fuch multitudes, as had not
elfewhere been heard of, to devour the fruits of
the earth, and caufe an extraordinary grievous
famine. So here Drufius expounds it, dies quo h-
cufia venient, the day of the coming of the
Locufls ; called the day of the Lord, becaufe
therein God did by that means execute his
judgment on the Jews, and punifh them for
their fins. So the learned Bochartus alfo takes
that to be called dies Domini, the day of the
Lord, that in which he fhould fit as a judge,
ut in Judteos animadvertat , locuft arum agmine
in eos immiffo, to punifh the Jews by fending
a multitude of Locufls on them. Others look
upon
' Pet. a Fig. Pifc. and fee Mercer. ' Written alfo fometimes
' o/*y' yt> it '» «n expreffion of grief, Abu Walid, IHS 131
"* Jun. Tr. and fee Mercer, Oecolamp, &c.
without the letter K at the beginning, T\T\.
of fear, faith Aben Ezra. " 1. Jun. Tr. 2. Dru'f. 3. Calv. 4. Mercer, Gualter. ;. Oecol. 6. Pag. 7. Tig.
Munft. " Although in feme Editions it is not at all mentioned, but only put tKnvSt. which Kircher therefore
puts for the fignification of the word. " Jerom. quia ofFenderant Trinitatem. y Ribera, Modo unicam diaio-
nem proferamus. ^ Pet. a Fig. Ribera, although it be alfo fo put elfewhere, as Jer. i. viii. ■ Diem mceftumr
& CjUmitofum, lugubrem & miferiarum plenam diem, Ar. Mont. Woe to men in that day, fo Pet. a Fig. takes jt to
import, Va hominibus in illo die. ^ Druf. Bochart. ' Lively. i
i4o k t: 0 MM ENTARY &hap. t
upon it as ambiguous whether really meant of Sbaddai -, and the Syriack Verfion omits it,
thofe deftruftive creatures, or figuratively of rendring it, and fpotling jhall come from God.
enemies compared to them : fo Cyril, " He . Aharbinel though not looking on it as redun-
*' calls that the day of the Lord in which his dant, yet thinks it not to be taken as Others
*' wrath was to be executed, either by Locufts take it, for a particle of comparifon or like-
*' fent on them, which fhould devour the nefs, but a particle denoting « time (JQin S|3)
*' fruits of the earth, and put them in fear of as it is fometimes ufed, and fo that the 'words
*' famine, yea of death it felf, or elfe by the fhould foimd, for the day of the Lord is at
♦' Babylonians, who fhould lay all things wafle hand, to take his vengeance -, and when de-
♦' among them, fcff ." "* Some take both in, flruftion fhall be from the Almighty, it fhall
as if the one were a forerunner of the other, come in that day, as a day fet and appointed
as if the Prophet did here declare the decree for evil to them. This way he feems to take
of God, de Venturis Locuflis &f Chald^is omnia as agreeable to his expounding that day, par-
vajlaturis, concerning the Locufts that fhould ticularly of the ninth day of Ab, which we
come, and the Chaldeans that fhould utterly de- mentioned ; but it will not fo well agree with
ftroy all things. But Others, without refpe<5t that way which we with Others take, accord-
to Locufts, and thofe other creatures properly ing to which that particle, as, will not want
meant, underfland it of the enemies, the Ci&aW^- its due emphafis, importing that thefe evils in
fl«j, only: and for this way y^iJ-ar^/wf/ is pofitivci that day to come were not by chance, nor
and therefore by the day of the Lord would things of ordinary courfe, nor from any ordi-
have to be pointed out the ninth day of the nary power, which could not be refitted ; but
month. Ah, (a month, as he ' obferves fig- fuch heavy things as were decreed to be inflided,
nally fatal to the Jews) on which the temple and fhould be fuddenly, when they expefted
was deftroyed, and fo is to them a perpetual not, be inflidled on them by an irrefiftible
day of forrow and lamentation, and crying out power, againft which they fhould not be able
to God in memory thereof. But I fee no rea- to ftand out, as fuch things which are deter-
fon why we fhould forfake the firft plain ex- mined and executed by God ufe to be.
pofition : according to that, though they had As for the words n,'\]}fhod, deftrudion, and
already fufFered evil things before fpoken of, ^nty Shaddai, the Almighty, there is that allu-
yet there appears yet a more grievous famine fion and agreement in letters between them,
to be expefted by them, if not by fpeedy re- as may argue between them affinity in the root,
pentance prevented. That this pathetick ex- though difference in the fignification. The
clamation is to awaken them, and excite them word 'VU fhod, is from the root Tliy fhadad.,
to fuch repentance, is manifeft ; and that it to defiroy, and properly fignifies as it is rendred»
might have due impreffions on them for that deflru£lion. The word 'i'W Shaddai, by which
end, here are two reafons given •, firft, from God is here called, being from the fame root,
the nearnefs of the day •, fecondly, from the may feem properly alfo to fignify a defer oyer.
terror and unavoidablenefs of it by any other And therefore though by feveral of the Jews^
means. Firft, for the day of the Lord is at as Ahu Walid, Aben Ezra, and Kimchi, as it
hand, fuddenly like to come, fpeed therefore is a name of God whereby he called himfelf
muft be madeinufing fuch means as fhall pre- (Gen. xvii. i. Exod. vi. 3.) and is called in
vent it ; no time for delay in this cafe, for Scripture, it be referred to this root as regularly
when it is come, there will be no avoiding, deduced from it, yet doth *■ Abarbinel except
■ no refifting it ; for as defiruSlion from the Al- againft this derivation of it from a word, which
mighty will it come, with irrefiftible force j feems to import violence and injurioufnefs,
prevented it may be by fpeedy repentance be- and doing hurt, or opprefTing, which cannot
fore it come, but when It is come not poflibly be attributed to God. How fhould the Scrip-
be refifted by any ftrength of man, being ture call or defcribe the glorious God, "1S<in3
from the Almighty. The very fame exprefllon T^O '^W'i^ HJUQ by an epithet, or name of fo
have we, Ifaiah xiii. 6. Howl ye, for the day ill a fignification as this ? Nor doth it fatisfy
of the Lord is at hand, it fhall come as a de- him that by Others it is from the fame root
ftru£iion from the Almighty. The words here rendred nX3Q Menatfeach, victor, or conque-
in the Hebrew are, ^<1a' ^WQ 1W31 Ucefhod ror, God not waging war with any creature,
mifhaddai yabo, to which I look on our Englifh nor any creature with him ; the attributes of,
Tranflation exaftly agreeing ; but it will not potent, ruler, guide, governor, are attributes
be amifs to fee what Others alfo fay concern- more convenient to be appropriated to him,
ing the words, and the expofition of them, and not either ^oded or Menatfeach, and there-
or any part of them. As to the particle 3 ce, fore he prefers to have fome other derivation
in Ucefhod, which is tranflated, as, the Author affigned for the word in this ufe, and in that
of the MS. Arab. Verfion (though he himfelf kind he feems to like of the opinion of R,
render it J*-, as, leaving out the conjun6Hon Saadiah ' who would have the word to import
1 «, before it, yet notes that it is by Others ''1 n'7iy7 "IQSti; '0 he that faid to the world,
Ikid to be SJmV ' redundant, and the meaning enough, or fufficient ; which though Aben Ezra
to be only nW ftiod, deftru£f ion fhall come from ^eems to fay he underftands not the meaning
of
<• Pet. a Fig. * As here, fo more at large on Jer. ii. 24. and Hofea v. 7. whence he reckons up feveral evil
things that happened to them on that day. ^ As he takes it to be Jof. vii. 5 in O^Ujh'JJD- * And fo Ar.
Montanus. ^ On Exod. vi. 3. and fee Buxtorf de nomin. Dei. ' Which is alfo faid by Some before him in the
Talmud. Buxt. . »
chap. I.
on
JOEL.
241
of, yet he looks on, as denoting that he at
his good will and pleafure, by which, _ and
not by any neceffity, he created all things,
fet bounds and meafures to them, which they
ftiould neither exceed, nor come fliort of, fay-
ing, when they came to that proportion, // ts
enough (here ftop, go no farther.) He alfo
approves of what Others fay that it figmfies,
which is fufficient, viz. Allfufficient to and in
bimfelf, having his being of himfelf, and never
receiving it from any other, as he with Some
interprets it, or as Others, he that is fufficient
for performing all things, or, who hath "^ tn
him what is fufficient for all creatures, or is
fufficient for fuppiying all their defefts. This
derivation from, '>1, fufficient, with the
letter fhin added to it, Maimonides feems to
prefer (Moreh, p. i. chap. 63.) The fame ap-
pears the Author of the MS. Jrabick to take,
rendring ^Si*3^« \Q anSjVs ' hnC «J fpo'l
from the fufficient, or allfufficient ; others he
thinks not fo convenient, it feems, to men-
tion, though from Others we meet with them.
irew it hath) whence ^\ Afhaddo, fignifies
the ftrength, or flrongefl part of a man's age,
and <Xj<x.i Shadid (anfwering to nty in Hebrew)
flrong, firm, which I find alfo put among the
attributes of God by an '' Eaftern Writer ;
and in Syriack rendred by ^SLaoL ; and in
'' Arabick made fynonymous to ^^ powerful.
Hence have we grounds to think that hereto-
fore, when the Hebrew Tongue was in com-
mon ufe in its latitude, THy was ufed not only
in the notion of wafting and deftroying, but
of being ftrong, firm, potent, as now in the
Arabick it is ; yea that that might be the pri-
mary notion, viz. of having power, and
ftrength in general, which ftrength the being
able to deftroy feems alfo to require, and fo
came to be ufed in that notion, though it were
not only to be limited to it, and may there-
fore, when attributed to God, fo be under-
ftood as to denote in him all power, fuch
whereby he was able to make all things, and
is alfo able to deftroy them. And if it be
fpoken of any other but God, then will it alfo
a?nameIy,thatthisnamelhould be derived from denote fome in whom is great and not eafily
•Hy fhad, a breaft or dug (and DHty fhadaim,
the dugs,) as if he did from his plenty, as it
were from breafts and dugs, fill with good
and nourifh all things j again from Others that
it is from ^iTW Shada, (in Chaldee anfwerable
to nWS A/had in Hebrew) to pour forth ;
refiftible power. This I mention becaufe there
are fome who looking on this as the fignifica-
tion of this word, viz. pin ftrong, and pow-
erful, or mighty, do not yet take it to be re-
ftrained, as Ours and moft Others do, to the
Almighty, to God, but to be an epithet, that
as if it denoted the plentiful effufion of good j^^^y be attributed to any other of great power
on all his creatures, and fuppiying them with
all things neceffary for them. But fure among
all thefe (though for meaning they are good,
and much concur in one) there feems none fo
regular as the firft mentioned referring it to
nrW Shadad, and therefore we fee that it is
So one of great note among the Jews cited both
by Aben Ezra and Kimchi by the name of "VlTi
Hannagid (Prince) faith that IJ^K mn D"lpD3
niDJn Diy ' in this place it is not the name of
the glorious God, but "ISID «« adjeSlive common
to others alfo, and fo denotes an irrefiftible de-
by feveral of as good authority as any among ftrudion brought on them by fome of great
the Jews to it referred, and Abarbinel's ex-
ceptions agalnft it feem not to go on any good
grounds ; they are (as we faid) founded on
this, that that root imports and implies only
deftruftive violence, and fomething of injuri-
oufnefs, and that the word would fignify if
thence taken yQini "^lyO pM, a robber, per-
verfe or injurious, an oppreffor ; things not fit
to be fpoken of God. But he is finguiar in
his opinion of reflraining the word to this
harfh fignificarion, going therein contrary to
the authority of feveral Others who refer it to
this root, and to the reafon by which they are
led. They take it to found, "■ ^^ ^y/e
potent, great, " TVi,ln '^''pD potent, conquer-
ing, overruling, (not as if this word, as he
alfo would have it, did fignify only a conque-
ror in battle, but one who overrules and keeps
under,) and 'X^yp.U Mithgabber, prevalent,
power, from which is no efcaping : and of
this Aben Ezra faith that "IQK r~tS^ he fpeaks.^
well in it : among the Latins alfo Ruffinus fo
takes it, explaining it of fuch a deftrudion,
quam potentifftmus quifque ultor inveheret, as.
any the moft powerful taker of vengeance
could bring on them. But whatever good
meaning this way may give, the moft empha-
tical feems that which is given by taking the
word to be as Ours and moft Others take it,
an attribute or name of God, denoting his al-
mightinefs, and irrefiftible power, and fo giv-
ing to look on deftrudlion by him fent or
brought on them, as fuch as will certainly have
its effeft, and cannot be poffibly refifted or
efcaped. To avoid all ambiguity in the word
whereby it might feem fpoken of any other,
the Chaldee couples with it the name 7-W\V
(Jehovah) and the Syriack renders it fimply by
• 'litnp'w predominant, (as one of them ren- the name of God, |i|^t {OLl^^ --io )L^O
ders it) in Arabick. Their reafon for fo ren- and fpoiling fhall come from God. All thefe
dring it feems to be taken from the ufe of it that we have yet had to deal with manifeftly
in the Arabick Tongue, in which that root read it niD Shaddai, but the LXX. give fuch
aA Shaddah hath the notion of being ftrong, an interpretation as makes fome think that
firm, (not of wafting or deftroying, as in He- they did not fo read, rendring, oJf roKaf^oD^'ia.
Vol. I. T t t
I foppofe it ought to be 3ni'7>'f as it \i in KM', Ifaiah xiii. 6. for ft'Rere" written it
■" Abu Walid. " Aben Ezra, Exod. vi. 3. and Kimchi in Radic. " So K. Samuel cited
by Ab. Ezra. P GlolT^ry Arab, and Syriack MS. and printed. i In the printed copy. ■■ See in Tarnov.
outof Mahana, vaftitas a potente non ab omnipotente, quia non loquitur de Peo, fed viro potenli, cujus valbtipni
nemo refiftat, which he lalUy rejea*.
" R. Sol. Gen. xvii. i.
fignifies a fpoiler.
242
A C 0 M M E N r A R Y
Chap. I.
U TaXacTUg'ai Ji'^a, fliall come as mifery from
mifery, (as the printed Arabick alfo following
them, 4^ *>*^ t> *>*^ J**^) which makes
Capellus conjecture that they read in the fecond
place alfo not as others ^lu; Shaddai, but only
'W Shod, as in the firft word, without the let-
ter ' yod., and fo took both in the fame fignifi-
cation. But it is obfervable that whereas the
fame words do occur in the Hebrew, Ifaiah
xiii. 6. Cejhod Misjhaddai Tabo, they do there
render them in a very different manner, and
more confonant to others, xai cuvlf i^ij xafa t«
hi fl?« (as likewife «MI JaS Cy> j^ .jl*-^^'^) and
contrition Jhall come from God, which feems
an argument that thefe two books, or prophe-
cies were not tranflated by the fame perfons.
Whatever the occafion was that moved them
to do as they did, we need not be folicitous,
having the true reading by all others agreed on.
1 6. Is not the meat cut off before our eyes,
yea, joy and gladnefs from the houfe of our God?
Hav'ng told them that the day of the Lord
was at hand, and threatned them with the ter-
ror of it, that they might not yet through
their ftupidity and fenfeleflhefs put it far from
them, and defer their repentance, the only
means by which it, and the farther ill confe-
quences thereof, might be removed ; he pro-
ceeds to fet the plague as already begun before
them, and to defcribe the nature and condition
thereof to be fuch, as already ought ferioufly
to affeft them, and threatned yet worfe things
to come. Let them but open their eyes and
they cannot but perceive it. How is it already
with them .'' Is not the meat cut off before our
eyes ? yea, &c. The words fo put interroga-
tively do more earneftly and evidently affirm
and aflure the truth of the thing fpoken, {q
that we cannot but look on the particle S»<''?n
halo, nunquid, non, or nonne, or an non ?
what is not ? as having its due emphafis : yet
is it by the LXX. here left out, and the words
fimply rendred as affirmative : xarsvavrr t«v
i!p3>aX/jtaiv ujuwv /3fJ/jtaTa l^wXcS^gsuS-r), before
your eyes meats are perifloed, and fo by the
Author of the printed Arabick Verfion, to the
lofs of that emphafis. In the Syriack that that
may not be, but the force of it ffiewed, it is
changed into a demonftrative, Jo) ho, behold
before your eyes meats are ceafed. There feem, ac-
cording as the words are by Ours diftinguifhed,
two things here affirmed ; their being deprived
of that ordinary food that they ftiould live
upon in their own houfes, and of fuch things
as they fhould offer up to God in his houfe ;
both which the earth with its fruits was wont
to fupply them >yith, and of which one de-
pended upon the other, the latter on the for-
mer, for diftinguifliing thefe two, in our
Tranflation the particle, yea, is fupplied, be-
ing not mentioned in the Hebrew, which
makes Some fo to render as if by both expref-
fions were meant but the fame thing, viz. by
meat in the firft place no other than the offer-
ings, exprefled by joy and gladnefs of God's
houfe, with which they were accompanied ia
the fecond. So the MS. Arabick, ^*7y d^'TK
yo NtjnsVs n^a lo ]3-ip'7s yupas i^jrys
2"1U'7S1 niE'TS Is not before our eyes cut off
the offering from the houfe of our God, with
joy and gladnefs ? and that his meaning may
be underftood he infertS a note, that he calls
the offering ^DH Ocel, meat, becaufe it is
"1SJ7« I'QV.U that which is eaten (or devoured)
of the fire. To much the fame purpofe are
the words of the Vulgar Latin, nunquid non
coram oculis veflris alimenta perierunt de doma
Dei nofiri, Utitia l£ emit at io ? (which the
Boway Tranflation renders ; why, are not the
visuals perifhed before your eyes, joy and exul-
tation out of the houfe of our God?) by feveral
Expofitors interpreted, while by visuals, &c.
they underftand thofe ■ facrifices brought to
the houfe of the Lord, from which the priefts
had their maintenance, from which was wont
to be mutual joy, tarn offerentium quam facer-
dotum, both of thofe that brought them, and
of the priefts ; yet are they by Others fo un-
derftood, as of different things, viz. meat^
more generally of all things « qua ad vi£lum
neceffaria fuerunt, which were neceffary for
their food and fuftenance, and by the other
words, joy and gladnefs, qua? ad lastitiam &
feftorum celebritatem, thofe which pertained to
mirth and the celebrity of their fefiivals. So
that " as one expreffeth the fame meaning, it
is by the words declared, that God had appa-
rently cut off from them not only thofe things,
ex quibus vivamus, by which we (the Prophet
taking in his own perfon with them) may live,
but alfo qu<e fibi a nobis offerri juffu ex terra
fruaibus, ut cum eo lataremur, thofe things
which he commanded by us to be brought to
him of the fruits of the earth, that we might
rejoice with him. To the fame purpofe doth
Cyril make the Greek of the LXX. to found,
-viz. that by the firft, {viz. the mat) are to
be underftood the fruits of the earth now ripe,
the corn now calling for the reaper, and the
grapes fully ripe for the treader, which now
before their eyes, and feeming to be at hand
for their enjoyment, being by fudden invafion
of the Locufts devoured, he faith their meat
was cut off from before their eyes, taken as it
were out of their mouths, when they were
juft ready, when they were ready to eat it : ■
and then by joy and gladnefs, which he faith
were cut off cut of the houfe of their God,
thofe offerings (or facrifices) which they offered
with rejoicing, out of the great plenty which
their fields afforded, as ;j;afifTifeia, offerings
of thankfgiving to him, for his bounty to
them. So among the Jews, David Kimchi in
very like manner diftinguiftieth the words,
and explains them as that by the firft claufe'
Is not the meat cut off before our eyes ? - is
meant, that when the fruits of the earth ap-
peared now ripe, the Locufts came up before
their eyes, and cut them off, and by the fe-
cond, that after the meat was cut off, joy and
glad-
' Si, Menoch, Tirin. « At, Mont. » Tarno*.
Chap. I. on y 0 E L. 243
offering and the drink-offering is cut off from
the houfe of the Lord ; ver. 7. ivithholden from
the houfe of the Lord, of your God, ver. 13.
Aben Ezra looks on it as more particularly de-
noting the defeft of wine, which is faid to
cheer (or make glad) both God and man,
Jud. ix. 13. But that expreflion feems no
proof why this here fhould be underftood only
of fuch joy as proceeds only from the wine-
ofFerings, as we before faw from Kimchi (efpe-
cially thofe at harveft) being fuch as were
to be accompanied with joy, and God himfelf
accepting of them might be faid to " delight
in them, as things of a fweet '' favour to him,
according to the ufual expreflion of Scripture.
By what means thefe things, both the meat^
and the joy and gladnefs mentioned, are (or
■^ fhall be farther) cut off, is not by all agreed :
the fame difference which we before cbferved
is between them : » many think this to be done
by the enemy, and the deftruftion by them
brought on the land. " Others by the Locufts
and fuch other noxious creatures before named.
' Some look upon the matter fo doubtful as to
fay, dum Locujia vel hojiis, while either the
Locuft or the enemy, bereaves us of thofe fruits
of which we hoped even now to have received a
plentiful crop -, and J there is who afcribes it to
the Locufts, as the plaineft, of which ' One
takes thefe words to be probable proof, hie
locus facere videtur pro illis qui veras locuflas
veniffe intelligunt ; this place feems to make
for them who underftand what is faid of the
coming of true (or real) Locufts upon them.
And the learned Bochartus argues from it
againft Abarbinel, who looks on the calamities
defcribed as brought upon them by, or after
the deftrudion of the temple by the Chaldees,
to prove that it manifeftly defcribes fuch evils
as befel them while the temple was yet ftand-
ing, to which they had not now their wonted
offerings to carry, being by the Locufts de-
prived of them, to which that it will be agree-'
able to add the unfeafonable drought of the
weather, the next words make manifeft.
1 7. The feed {or as in the Margin, grains) is
(or are) rotten under their clods, the garners
are laid defolate, the barns are broken down ;
for the corn is withered.
According to this rendring, which I fuppofe
to be the moft convenient of any given, and
ftiall after endeavour to fhew, this which is
faid, is an heightning in the defcription of the
calamity that he fpeaks of, in that not only
fuch fruits of the earth which were already
grown up, and they had hoped to enjoy, were,
as it were, taken out of their mouths for the
prefent, but that there ^ was no appearance or
expedtation of any better condition for the
future : that feed which fhould have grown
up to them into an harveft for the next year,
being grown rotten and withered under the
clods in the earth, and nothing likely to fpring
from it : fo that by reafon of what they
already
" Tigur. Pet. 3 Fig. * Mercer. T Lcvit. xxili, 13. '• So Some take it in the future tenfe. » Abarb. Ar. Mont,-
Ribew. ^ Jerome, Cyril, Kimchi. ? Mercer. * Sanfl. • Pet. a Fi^. ' Ar. Mont. Pet. a Fig.
gladnefs were alfo cut off from the houfe of
their God, becaufe they brought their offerings,
according to what was appointed, at the
time of harveft, and then rejoiced, great being
the joy of harveft, according to what is faid,
according to the joy in harveft, Ifaiah ix. 3.
Aben Ezra, for diftinguiftiing the claufes or
members of this verfe, looks upon the words
n"*!DJ J*<i^n is not there cut off', as to belong
to both the former and the latter words, and
to be before them repeated. Is not joy and
gladnefs cut off from the houfe of our God? In
which way " fome Others alfo follow him,
and it appears to have been the meaning of
the Chaldee Paraphraft, who therefore gives
two words of the like fignification, one con-
cluding the firft claufe, the other beginning
the fecond, rendring the firft SJnjSn my X^H
^D 8"iny \\T\ hath not, even we feeing, the corn
failed, and the fecond MiynpQ D^^Q pD3
y^ai i«nn tvjJn'TSn is not (for that is necef-
farily underftood) ceafed from the fan£luary of
our God, joy and gladnefs ? R. Tanchum feems
to doubt how the words muft be diftinguifhed,
and which of the two ways is to be taken j
fomething he fuppofeth neceflarily to be un-
derftood and fupplied, and that to be the con-
junftion, and, but then looks on it as am-
biguous to what word that fhould be joined,
whether r~\nQW joy, fo as that the words
fhould found. Is not the meat cut off before
our eyes from the houfe of our God, and joy and
gladnefs ? (which way the Syriack takes, ren-
dring, and behold before our eyes are ceafed
meats from the houfe of our God, )a.j)0 )LOf.A»0
qndjoy and exultation ?) or elftrwith'the word
U'TITS Vi'l the houfe of our God, fo as to
found. Is not the meat cut off before your eyes;
and from the houfe of our God joy and gladnefs ?
which is that which our Englifh follow, and
more exactly the Geneva, which hath not,
yea, but, and joy and gladnefs from the houfe
of our God. The difference betwixt thefe is,
that in the one by meat, is underftood peculi-
arly fuch offerings as were brought with re-
joicing to the temple, but in the other by
meat, more generally what they all of them
had any where to live on : and then by joy
and gladnefs, fuch things diftinftly as were
brought into the temple for offerings to God,
and ferved for the maintenance of the priefts :
which of thefe ways be taken it will be much
to the fame purpofe, as to the meaning of the
words, which are a neceflary declaration of
great fcarcity. If the fruits of the earth had
not failed, neither would they have failed of
provifions for themfelves, neither would have
ceafed that joy, with which thofe offerings by
God required to be brought to his temple were
to be eaten, according to his command, Deut,
xii. 7. and xvi. 11. both of thefe failings are
from the fame caufe, and one infers the other,
the ceafing of that joy, a failing of that from
which it fhould have arofc. So that this ex-
preffion may we look on as agreeing with
what is faid above, ver. 9, &c. The meat-
244
A COMMENTARY
Chap. L
already faw and felt, the villages were become
defolate, their gamers and barns negleded,
broken down, or fuiFered to fall, feeming to
be of no ufe to them, as neither having, nor
being likely to have any thing to put in them.
This rtndring and interpretation that we may
juftify agabft others, that are very different
from it, it will be neceflary to go over parti-
cularly the words, and adjuft the fignification
of thein : which that we may make way to,
it will be convenient in the firft place, to fet
before the readers eyes thofe rendrings, which
we fay are fo different from what Ours choofe
to follow, efpecially fuch as by their aixtiquity
and authority feem to challenge refped, as,
1. That of the Cbaldee Paraphraft, who
renders the former part of the verfe, Ibi'DOnK
JinnS^JQ mnn ion ^a-»J ^ by the Latin
Tranflation in the Polyglot Bibles put, compu-
iruerunt ^ dolia vini fuh operculis fuis, the
wine vefTels are grown rotten under their co-
verings, as by Mercer, Soluta funt fiib fuis
operculis dolia vinaria, the wine vefTels are
loofed under, tfc (I fuppofe disjointed,) It is
by Abu JValid explained c::*^*^^ yi-'i 6^5^ '^^*-
Jic^U l,^ l^ (J- the wine vejels Jiink, or are
become mouldy, or mujly, by reafon of their
fiandingfo long empty.
2. That of the LXX. who render 'Ecrxi'eTn-
ffiXV cOa/jia'\aJ stti rati (parvaif a'urwv. "The
heifers leap (or fkip) up and down in their
ft alls ; with whom the printed Arab, alfo agrees.
3. That of the Syr lack ^MjLa^OuO^O
f^dloVo? ^^ which the Latin Tranflator
renders, Inccsnata manferunt juvenca fuper
frafepibus fuis, and the heifers remain with-
out meat in their (tails (although I fuppofe the
word more plainly fignifies roafted than with-
out meat, fo that it might be rendred, are
fcorched, or parched with drought.)
4. That of the Vulgar Latin, computrue-
runt jumenta in ftercore fuo, the beafls are
rotted in their dung. Thefe, we fee, do much
differ from what Ours choofe to follow, and
in which they agree with mod of the Jews,
and more modern Interpreters among Chriftians
alfo. That which is the caufe of fuch diffe-
rence appears to be three Hebrew words in this
claufe, which are no where elfe in Scripture
found, and therefore were by Interpreters ren-
dred by conjefture, as they thought mofl
agreeable to the meaning of the place. The
firfl: of thofe words, as they lie in order in
the Hebrew, is Wjy Abefhu, by Ours ren-
dred, is (or are) rotten, which being not elfe-
where found in Scripture, but another near
upto it, viz. W'^'y^Aphefhu, being in ufe in
their Rabbins, which differs from the root of
tills only by turning 2, b, into % p, _' which
is in other words alfo found done, '' divers of
the Jew Dodors take this to be of the fame
fignification with that, which is to grow mufly,
mouldy, putrefied or rotten, mucefcere, mucidum
fieri, putrefcere. But that antient learned
Grammarian ' Abu IValid choofeth to give the
fignification of it by comparing it with aa.
Arab, word u»*e Abefa, as it fignifies much
the fame with u-a* Tabefa, to grow dry,
which he looks on as beft befitting this place,
viz. becaufe the hurt here fpoken of is rather
done by drought than moifture, as we fhall by
and by fee. The Author of the MS. Arabick
renders it by r^Py Oththat, by which I fuppofe
he means, is worm-eaten, (for in Arabick the
word being ufed to denote worms, or moths
eating of wools, and ci^ Athatho, from the
fame root, ^UJU^ corruption) noting that there
is no derivation of the word found in the He-
brew Tongue, and that therefore tliey interpret
1W2y Abefhu by Aththu, iMy J. as the place
feems to require. Thefe all that we have men-
tioned appear to concur in taking the word to
import fuch a corruption or marring of the
thing fpoken of, whereby it becomes unprofit-
able for that ufe or end, which otherwife ordi-
narily might be expefted and found from it,
and in this do agree with them the generality
of Interpreters in Latin or other languages,
rendring it, computruerunt, (as the Vulgar
Latin doth) or fomething equivalent. The
Chaldee likewife as to the fignification of the
word fuggefls the fame : but as for the Greek
which renders it lanl^rnaa-i, what ground they
had for it I cannot perceive from any thing in
the Hebrew word as now read, and as to the
Arabick u*xc Abefa, which might feem to give
fome light to it, Capellus obferves it to have a
fignification even contrary to that of the Greek
o-xigTau, to leap or fkip, viz. to be forrowfu!„
or grievedy although he faith that a word trans-
ferred from one tongue to another, may, as it
often (he faith) happeneth, have a contrary
fignification in one language to what it had in
the other, and fo I fuppofe he means that
Abefa, fignifying, to be forry, or fad in Ara-
bick, might be from ly^y Abafh, in Hebrevt
fignifying to leap or fkip for mirth. But we
find no other proof for it, than that which
perhaps he would have this of the Greek, ren-
dring it IjH/gTDcrav, to be. He might perhaps
better have compared it to C^^ac Aretha by
change of ty fh, into «-i-*, which is not unu-
fual in thofe tongues, and there fignifies to
play ; but that which he looks on as the main
reafon for their fo rendring it, is, that they
read otherwife in the Hebrew than is now read»
viz. not Hy^y Abefhu but 1l3y3 Baetu from a
verb which fignifies to " kick, to be wanton i
but thefe words ^re fo different in found and
writing, as that it is fcarce likely that in any
corrected copy one fhould be put for the other.
As for the Syriack, if the word wal Tavai,
be rendred as it is by the Latin Tranflator of
it, incosnatte manferunt, they remained with-
out meat •, I know not to which of the figni-
fications before by any afcribed to the Hebrew
*^'y), it will be well reduced : if it be accord-
ing to the more ufual fignification of the word
(as
s In R. TanchuHi it is written ^DSOn'i*. ■" Vafa vinaria. Pet a Fig. » See Kimchi, Druf. •= Ab. E*.
Kimchi, R. Tanch. R. Sol. | In the words «;3y and TIS. » Drut. xxxii. 15.
/
Chap. L
on y 0'^ L 0":^ A
Hi
(as we faid) rendrcd, are fcorched, or parched, prefers generally take it, rendrihg, femina^
it will be reducible to that which Abu Walid grana, fata^ ' femina difperfa, ' gratia femi'
looks on as proper to it. To be dried, which num. But for thofe other rendrings by thofe
fignification alfo the forementioned o*4* Abefa ancient Interpreters which we have namedj
in Arabick hath. Of thefe rendrings of this there is not that probable reafon found, why
word, and the meaning given it by thefe In- the Chaldee Paraphraft fhould render the word
terpreters, we fhall the better judge, by feeing by ")Qn ^^IJ wine veffels, I find no reafon af-
how they underftand the next word with figned but his bare authority ; how the word
which this is joined in conftruftion, which is
jmilB Perudoth, by Ours rendred, the feed,
in which rendring they agree with the moft,
both of the Jews and modern Chriftian Inter-
might in his tinie be ufed, I know not. As
for the Greek d'aixcth.a^ (and the like may be'
faid of the Syriack and Arabick following them)
heifers : that that cannot be a fignification of
preters, who look on the words as fo fignify- the word DMIS Perudoth feems acknowledged ;
ing, and feem to have reafon fo to do both and therefore do ' feveral conjedture that they
from the fignifications of the root in the He- read it otherwife, viz. mns (without the
irew, and fuch dialedts as much agree with letter 1, d,) Paroth, which doth fo fignify,
it, and from fuch forms as are therein derived The fame may be for the fame reafon " faid of
from it. The root "ns Parad, having both the Vulgar Latin rendring it, jmnenta, beafts^
in Hebrew, Chaldee and Arabick, the notion but is by * Some thought to have read the
of feparating, or being feparate, may well words, though with all the fame letters, yet
have derived from it fuch nouns as may figni- with other vowels ; as if the Author thereof
fy that which is fingle and feparate, or divided took it to be the plural number, from TVlTSQ
from others, as grains of corn, and feed fown Pirdah the feminine gender of T12 Perid a
and fcattered in the earth, and fo may this Mule ; and one fort of beaft named to com-
noun therefore in Hebrew here be well thought prehend all the reft of the like nature, beafts
fo to fignify, though of form fingle, not elfe- or cattle in general. But this way of flying to
where " as a noun fubftantive ufed in Scripture,
there being no occafion for it, as well as )L)V^
Pheredto in the <> Syriack, which is of known
ufe in that fignification, (in the verfion of the
'New Teftament,) viz. of grain or feed, and
in its plural, grains, or feeds, and therefore fo
feems it here with good reafon rendred, as by
fome of the p Jews explained nWnn ^IJIJ
TTl^yiyni the grains of wheccHatd barley, or
yiin ^IJtJ, l^c. "! of feeds which are fown,
Separated, fcattered under ground -, and as
Abu Walid in Arabick cjSj^JJi or »^j^<^' V^^'
SejiyM grains fcattered for fowing, and R. Tan-
chum, fjoJSS J o^iJ lyS *fi';;/M s:>jJodl v>^^'
grains prepared for fowing, fo called becaufe
they are fcattered in the ground. The Author
of the MS. Arabick gives it the fame fignifica-
tion, and looks on it as derived from the fame
root, rendring it cliyiill Almotapharredatu
(literally fignifying feparated) in a note ex-
plaining himfelf to mean, n'7K "TSniVs HOp
conjedures of different readings is very uncer-
tain : it muft be proved that they did read fo,
and fome reafon why they fhould read fo,
when that reading from which they vary will
give as good or better meaning as, or than
that which they fubftitute, as here it doth.
Concerning the third word which is here
ufed, and not elfewhere in Scripture, there is
no lefs difference betwixt Interpreters, and
Expofitors, it is Dn^n31JQ Megrephotehew^
rendred to us, their clods. In rendring of this
have Ours alfo going before them, both the
Jewifh, and moft of the modern Expcfitois,
which as to the moft part, do though fome-
thing in their exprefTions, yet not in their,
meaning, feem much (if at all) to differ, be-
tween themfelves. * Abu Walid whom we
look on as among the ancienter of the Jewifh
Grammarians which we have, renders it l^^sS*
fctnWlDD Catuteha, the lines thereof, and ex-
plains it AXj iiCM-lb g/'^? I,,li3=. ^1 k^IaiH tsl
mil n'3 D^b msnO nop in feed wheat, which Z*^^' "^^^'^ ^^^ f^""^^^ draweth with his plow-
IS feparated wheat, in which are no tares mixed, P'^re after ^ *^' — - /-— ' "'i^->^ ^-"^
nap^« 10 htTA miy dW7« zddi isd ik*? he,
becaufe the cujlom of men is to fow the chief
(or choiceji) of wheat. Abarbinel alfo looks
on it as fo called from the fame fignification of
that root, though for a different reafon, viz.
not becaufe feparate and diftinA one from ano-
ther, or from being mixed with tares, but be-
caufe feparated (or hidden) from the fight of
men, as feed in its holes under the ground is.
In all thefe we have the fame fignification, and
the fame root of the noun, though with fome
difference in giving the reafon of the deriva-
tion of it ; and the notion feems fo probable
and proper, that the modem Chriftian Inter-
VOL. I.
i' the corn is fowed, which, faitli
are as u«j^' 4 i^i^^ fcratches in the
ground. And fo ^ again in another place to
the fame purpofe, faying that they are io
called ji^^li o~5'>^W ^*f -jij" f"'"' ^^"^ likenefs
to fcratchings or wounds made in the Jkin by ones
nails, which are breakings of the fkin. The
fame words almoft hath ' R. Tanchum, viz.
that DnTIIStJQ nnn tachath megrephotehem
is t^trnunn nnn under its fcratches, \. e.
u«/^' 4 ^^^ ^^»^-f which the plow diggeth,
which are as it were breaches in the earth,
(which alfo are elfewhere (Pfalm Ixv. lo.) for
much like reafon called DmiJI Gedudim, in-
U u u , cijionsf
» As a participle it ii ufed, Ezek. i. lo. » And TB in the Rabbins. P Ab. Ezra. q Kimchi. Rad. and
Notes. ' Tigur. • Munll. • Merc. Capel. « Grotius. « Ribera, Chr. a Caftr. " Jn the root
^Ij. y Which will be fowing under furrow, except he mean a harrow. » In the root TIB. » Who in
bis Diaionary renders the words »S,\^\ v'/^J u»Ai O^ ^^A\ ^^ yi* the feed ij grown raufty (ot
putrefied) under the rows of earth, heaped up together.
346 A C 0 M M jE N t A R Y Chap. I.
inci/tom., (by Ours tranflated furrufws) from their jtalls^ ot ftables (or by their mangers);
ma Gedad, to cut or make aa incifion. This The Vulgar Latin, in Jlercore fuo^ in their
fignification they confirm from the word P|n;« dung. In both which verfions A2?r«r thinks
Egropb, which is found, Exod.xid. i8. and relation may be had for the derivation of
by Ours and moft Others both Jews and Cbri- the word to the root P|-U Garapb, as it figni-
ftiatis rcndred thejifty but by them ^\f c^U lies to /weep, as dung is fwept away from un-
any thing that wounds or makes a " breach, der cattle, or out of their ftables. But I
*> ^j^ j1 ^ys tssi SiSa. Mean while it is ajv know not how either of them will be fo eafily
T>irent, that liy thefe lines or fcratches (as they intelligible, or agreeable to the word, and the
call them) they muft mean not the flirrowsrlaid P'^^' ^^ ^'^^ "^ "^It" &^^ mentioned, as
hollow and open, but covered with the earth, 7 ""'^ ^^ "^^"7 ^-^^''^ followed i and that
which by the plow or harrow, is broken or therefore have we good reafon to adhere to.
drawn over them, the word nnP tachath, P"^ then doth occur here a queftion, whiclx
tifuier, joined to it, neceflarily requires it fo to '^ ^X ^^o'^' .J^^ embrace that way of inter-
be underflood j and therefore Jkn Ezra ex- Pretation, differently folved ; and that is by
pounds it by ISOT the dull, or earth, and what means the feed m the ground came to be
Kimcbi by -ISyn r^yr\ry fragments or portions I"^*"^^' ^ '\ '« here Ikid to be. The reafott
of duft, (or earth) which Ours therefore ren- '^/y ^"^« g'^^" *« b^, frorn the . abundance
der clods, and moft other modern Interpreters f ^^*' °^ exceffiye plenty of rain. By Others
glebas. For this ' Some fetch confirmation pom great drought and want of rain ; there be-
r .L ^ /,• fc • u- u .1. r .u . • mg no doubt but that either of thefe mav he
from the Arabtck, in which they fay that <J^ ^j^„:^:„„o „ j j a ^j.- ^ l r . i- ^
7«r;)^ fignifies a W ./ ..r/^ iv//^. waQ ?u!Tnrl '?''' to the feed fown in
ie;^ or carries ^^-./with it : fo alfo that it ?' J u^Si^jlnr. ^l '•"ttrng it, the other
may be ufed for gleba qu^vis, any clod of r.^wiTfltT^ fV°- '^'^'"^/' "?'
earth. The root of the word in the Hebrew %^T1^^.TF7. 11 \""^/P- ^"'^"S
, , . A • .x. J I- t ■ r -c thofe that attnbute It to the abundance of rain,
tinj garaph, and in the ^r^^z.^ o^ fignify- jg b the learned ^ 5..^«r/aj reckoned ^.>«.fo-
ing in " both to>..^ and to remove away ^^ofe words by him cited are only thefe
and difperfe, may perhaps not unfitly afford a a^QiyJH ^JEQ yilH njlj ym]fT\\ which he
derivation to a noun that may fignify the earth renders, Putrefcunt grana feminis propter plZ
broken and caft, fwept or drawn oyer the corn ^,-^,, the grains of the fid are perilhed by
by the plow or harrow : the figmfication alfo reafon of the rains. But here is manifeftlv
of a clot or clod may be alfo confirmed by w,il either a miftake in him, or defeft in the copv-
fignifying a piece of broken bread, and fo per- that he followed. For in all the copies that I
haps any fragments or broken pieces of any have feen printed and a MS. there a-e to the
other thing, as clods are of the earth. There words by him quoted added others making uo
is another rendnng of the word made mention the full fentence with them, which ftiew him
of by the Author of the MS. Arabtck (al- to be of a clean contrary mind, in which after
though he render it by the very Hebrew word D'QU;jn ^JHQ by reafon of rains, are >ih)3}
fV/L^). viz. jiU5 which fignifies either corn ^W^. Ty'mi r\'y'V) HMD JD DJ D Ur\h^ nn^
floors, or the heaps of corn in the floors tpH n*7Xn becaufe they defcended not on them, be~
!^«vaJl ^\ b^j ^\ o^. \j^ from which "the '^""ff ^^^^^ "^^^^ ^^ '^V" « great drought (or re-
mjheat (or feed) is removed (or fwept, or taken ^^^'nt of rain) in thofe years.
away) and carried into the field to be fown ; -^^ ™''. T^iod^ti alfo, whom he cites as of
fo making the notion of the root to be the ^^ opinion, it is true the words which he
fame before mentioned, of taking or carrying ^^^^ ^^ i" * one edition found, viz. that the
away. This way feems alfo taken by fome gi^'"s are fo corrupted du foverchie pioggi by
mentioned by Grotius, who render it acervos, overmuch rain, but in i- another later edition,
as if it were faid that the feed (or grain) were '^^^^h the Englifh Tranflator follows, are
marred, and fo made unfit for fowing, or un- found words to a clean contrary meaning, viz.
capable of growing, being yet in the very floor ^*. '^ could not bud (or fpring up) per lefire-
laid up in heaps. All thefe, however elfe rne joccita by reafon of extreme drought, as if
differing, agree in this that the mifchief here ^^ ^^^ ^" doubt, as Others feem to be, whe-
defcribed is fuch a marring of the feed from ^^^'^ ^^ ^"""^ "^^^ ^y the one or the other of
nvhence they were to expeft an increafe, that thefe caufes, ' vel pluviarum frequentia, velra^
there was no hopes of a future harveft. But "''^ tenimia, whether by the excefs, or by the
fis to the other forementioned ancient Interpre- ^efeft of rain, or as " Some feem to join both,
terg, as they are .very wide from this expofi- ^'"- f^ft diuturnos imbres, favientem ftccita-
tion in the tormer words, fo are they in this ^^^n, feu afiumfolis, after long rains, parching
alfo ; accommodating it as they thought beft drought and fcorching heat of the fun follow-
to the meaning that they give of thofe. The '"S- ?"t Kimcbi, as we faid, manifeftly attri-
Ckaldee renders pnnSIJQ Meguphathon their ^"tes it not to the abundance, but to the de-
■{overings, viz. of the wine vejfels. The ^^'^ P'" ^^t of rain, which is manifeftly the
LXX. and agreeably to them the Syriack and opinion of Abu ff^alid, whofe words are that
printed Arabick i-nt rats (farvati «ut«v, in ^^^ meaning of the words Abajuu Perudoth,
the
■«. Abu Wal 5)11 c Boch«t. * Whence i. HS^JO in .he Rabbinicl ami Chaldee Dialed, and in Arab.
A^sl a (hovel or l.ke inOrument to fweep away dirt or dull. « Jw». Turn. ' P. 4-2, . I„ .to Genev. i6or
* Cenev. i64i.inFol. i Pd.ioan. " D^nxm. ' ' ■ ^
Ghap. I*
on y 6 E L
A
Hi
the grains arc dried up, £3^1flynV«^ y^:iyn'7H
obs "1130 sn^'jy bir »*? ih \'\v.'i» nnn
fl^n ^-f io fet forth the foulnefs andgreatnefs
cf the matter of the famine -which feized on
them, fo as that the feeds were dried up under
the ground, by reafon that no rain defcended
thereon, and fo they could not fpring up. R.
Tanchim alfo faith that this happened through
extremity of drought, and this, faith he, fhew-
eth jU*«>5 {"Xs i)^A< ^ 6^ that together with
the Locufis there was defeat of rain, which
alfo appears by what is faid in what follows,
{ver. 2o.) D"'a "'P"'ES ItyT D for the rivers
cf water are dried up. This expreffion (toge-
ther with that, ver. 19. the fire hath devoured
thepafiures of the wildernefs, the flame hath burnt
up all the trees of the field, and that which
follows, ver. 20. and the fire hath devoured the
fafiures of the wildernefs) doth the foremention-
ed learned man Bochartus, bring as an argu-
ttient for proof, that it is extreme drought, and
not excefs of wet that is here intimated.
For proof of the fame he argues likewife, from
that this calamity is joined to the deftruftion
brought on the fruits of the earth by the Lo-
cufts, and other noxious animals mentioned
before, becaufe thofe creatures do moft abound
when there is much heat and drought, not in
times of wet and rain, which are deftrudiye
to them, as he proves out of fuch ' Authors
as write of the nature of them, and in this
way (as he obferves) the feed will be faid, not
fo much putrefcere, to putrefy and rot, which
Vill be from fuperfluous moifture, as vanefcere,
to vanifh away, to come to nought, which
will be wh?n it is withered and fhrunk up for
want of moifture, which we faw to be the
notion by Abu Walid forementioned afTigned
to the word Abafh tUiy, viz. of being dried
up. This tedious infifting on the words have
we been forced to, by reafon of the very
great difference betwixt Interpreters in the ren-
dring of them. As for the following words,
•which are a farther defcription of the calamity
befallen them, we fhall find them though not
at fo great diftance, yet not altogether to agree.
They are, as by Ours tranflated, The garners
are laid defolate, the barns are broken down.
The gamers mnXK Otzhroth, which fignifies
both things laid up for ufe, and the repofito-
ries or places, in which they are laid up, Trea-
fures or Treafuries, as Thefaurus in Latin, and
Onffttugei in Greek, by which this is by " Some
tranflated. R. Solomon adding StUI Y> ^^
\m} of wine and oil, doth not exprefs whether
he mean the ftore of thofe things, or the
ftore-houfes -, but I fuppofe he means the lat-
ter. Kimchi more plainly exprefleth himfelf
fo to do, while he explains it, the treafuries
ni<13ni of the fruits of the earth are defolate
(laid wafte, or forfaken) becaufe there is no-
thing to be carried into them^ and fo they be
or lye wafie. And fo is it manifeft that for
the moft part, modern Interpreters take it,
their words, though different, tendmg to the
' Pliny, Ariftot. as alfo out of Tertullian, tit,
aad Drufl "_ Sec Ribcra, and Pet. \ Fig.
fame thing, as horrea,thefauri, celU, thee a, apo-
theca, reconditoria, granaria ; all taking it for
repofitories, in which things are laid up, or
ftored ; though fome more generally, of any
fort of things, others more peculiarly, of
grain or corn, as Ours do, in rendring garners^
as indeed the place feems here to require it to be
underftood, that being both in the words fore •
going and following particularly fpoken of.
But the Tigurin Verfion, differently from them,
underftands it of the things laid up, rendring,
vafiata funt qua repofiia fuerunt, which with
the preceding words added, which according
to it are, computruerunt femina difperfa fubter
glebas fuas, will found, The feeds that were
difperfed (or fown) are putrefied under their
clods, thofe which were laid up or wafted (or
deftroyed.) Both thefe will concur in one
meaning, to fhew their being deprived of that
ordinary plenty of corn which they were wont
to enjoy, and had need of repofitories to put
it up in. If there be no corn, no need o^
gamers, if the garners be laid defolate, and
let fall, it is a fign there is no corn to be laid
up, and taken care of. But I think it more
agreeable to the place here, and with the fol-
lowing words, that it be underftood of the
garners, or repofitories, wherein thofe things
fpoken of were wont to be laid up, than of
the things ; and fo I fuppofe it taken alfo by
thofe ancient Interpreters the Chaldee and the
Syriack, which ufe words from the fame root,
and of the fame fignification with the Hebrew
i<y^V^)^ Otfraya, tranflated cellaria, or as Mer''
cer, Apotheca and J)*oJ Autzre, horrea, and
fo by the Greek Si-i^av^ot, treafuries, as we
before intimated, and again repeat, that we ob-
ferve that in fome " copies inftead of it is read by
a manifeft error raufoi, bulls, perhaps becaufe
J^aijidKetc, heifers went before in that tranflation.
Much to the fame purpofe with thefe are
the next following words, infomuch that Kim-
chi faith that in them ;^jyn '73D, he doubles the
fenfe (i. e. repeats the fame thing, though in
different words) inafmuch as nmjQQ Memme^
guroth is the fame fignification with DllXS Otfe-
roih, both fignifying repofitories. R. Solomon
feems to make this difference here, by Otferoth, .
are meant fuch in which wine or oil are ftored
up, by Memeguroth, fuch in which wheat or corn
is put. " Others feem to take it otherwife, as
that by the firft fhould be fignified a receptable
of corn and like neceflary provifions, bv the lat-
ter fuch in which wine alfo is laid up. So feem
the LXX. to take it, having rendred the
firft by eno-augei treafures, the latter by
Xnvoi wine freffes ; as likewife the Syriack, who
render the firft by ))»oJ barns, this latter
by ILj^^HiO Maatzrotho, wine preffes (as the
printed Arabick alfo by yo\x.n Maafer.) All
that we may gather from the difference be-
tween them, is that the words feem (as Kimchi
obferves) both of them, indefinitely to fignify
any repofitory, or place, in which things for
neceflary ufe, whether com, wine, or the like,
are
■ Pagn. n Bifil. in foL 1 597- «nd fee Kimchi Concord.
S4B
A CO M M E NTAR T
Chap. I.
»re brought together and laid up. As for this remained of that feed not quite marred, (o^
latter word which we are fpeaklng of, nnjQQ came from it) that was alfo withered above
Memzurotb (which is from the root lU gur, ground, fo that none came to perfedtion, and
in that fignification wherein it fignifies to ga- fo there was nothing left to put into the barns,
tber tozetbtr) Aben Ezra Ikith of it that it is and fo no need or ufe of them, that thev
_^^ ^t^ a ^ord of a ftrange or unufual/orw, (hould take care of keeping them up (which
viz becaufe of the letter Q, »», doubled at makes alfo for them who render the foregoing
the' beginning of it, whereas one fingle m word, barns, as proper for corn, againft them
would have been more regular, and that it that take it for «//rfr^ o/w«f.;
fhould have been nnjQ Megurotb, and fo the The verb p^an hobtjh rendred by Ours
plural number of ' HIIAQ Megurah, which oc- withered, we have had before occafion to fpeak
curs Hagg ii 19. anti there fignifies a barn : of more than once, as on ^-er. 10, 11, 12.
So fith R. Tancbum, nnUQ 6^ o< «*r^ ^^f^-^'^l '' '° ^ dferently ufed and ren-
//J /)/Kr<i/ WKW^ifr ought to have been Megurotht
but by adding of another m, to that m which
form the noun, it is made Mammegurotb. By
adding of that according to him, and moft of
the other Jewijh Expofitors, and Chnftians
alfo generally, is there nothing altered, either
in the fignification or conftruiftion, from what
it would have been in that more regular and
funple form. Only Kimchi obferves, that his
lather thought otherwife, viz. that the firft
tj, m, was not eflential to the word, but as a
m'inifterial particle, or prepofition prefixed to
It, fignifying, of, that fo the fenfe fhould be,
of the barns (fome) are broken down, though
that letter m, hath not that vowel which in
fuch cafes it ufually hath, viz. the vowel, /,
but a. Abarbinel alfo is of that opinion that
the firfl letter is a particle prefixed, and in the
fignification of |Q min, from or by_ reafon of,
and then gives another fignification to the
noun, viz. of fear, and would have it then
with alteration of the order in conflruftion,
to foimd, that the garners were defolate, and
broken down, by reafon of fear, viz. of the
enemy, in as much as through fear of him
there was neither fowing nor reaping. But
viz. of ty3' Yabafh, to be dry, or dried, and
of tU13 Bofh, to be afhamed, 0r confounded, as
the place where it occurs feems to require.
Both are here attributed to it, the one by fome,
the other by others. The firfl is embraced, as
by Ours, fo by many others ancient and mo-
dern, fo the LXX. renders it, %r\ l^ngavS'ii
o-lTOf, becaufe the wheat is withered. So the
Syriack, jja^.^ cA^VtO Vibefb oburo, and
the corn is dried up, (or withered.) The
printed Arabick alfo, u** gk«JUl ^ becaufe,
i^c. Among modern Interpreters alfo many
render it by ' aruit, or ' exaruit, e fecuto,
faith Diodati, is dried up, in one edition, of
as in another ' edition, e periro per la ficcita^
is perifhed through drought. But Others again
take it in the other fignification of being con-
founded, or afhamed. So the Vulgar Latin,
quia confufum eft triticum, becaufe the wheat is
confounded, which u Others alfo more modern
follow, ufing either the * fame word, or fuch
other as is equivalent to it, quod pudefa£lum
fit, becaufe the wheat is made afhamed, and
it is that which among the learned Jews Some
alfo take. So the MS. Arabick Verfion ' <,^
^iXJl the corn is confounded, or afhamed, or
the firfl way mentioned feems, as of the fim- put tofhame. So R. Tanchum excepting againft
plefl in conflruftion, fo of the plainefl mean-
ing, and is as by the moft, fo by Ours, with
good reafon taken. As for the verb ^DlilJ
Neherfu, rendred, are broken down : of the
fignification of it there is no queflion, it im-
porting ruin and deflruftion. Yet doth Kim-
the taking it here in the other fignification of
being dried, or withered, becaufe (faith he)
«J i|^\ jj ^ jii\ o«^a5 y^jt* )i llere is no
convenient meaning in faying the corn is wi-
thered, with what was fhewed that the Locufis'
had eaten it. But this exception of his I fup-
Lnjl Llll^ lUlll UIAU. v*\^xi.» Mw».4v»*. * -.-w «.«« — fJUU CUtCr^ ik . AJUL Llllo tA-l^vptlull \JL 1110 JL k\Ayj—
cbi mollify the exprefTion by faying it may be pofg jg of no necefTity, if the words be taken,
underflood, IDIHJ i'TS^, are as if they^ were ^ above we fdd they may, for repeatmg of
broken down, or ruined, becaufe there is no- ^i-- r-_„^„:.,~ ,.,«_j., n,z>,„;.,«- ,.,1,.,* u^f^i *u_
thing brought into them : but adding, that if
it be properly taken, that they were aftually
deflroyed, or ruined, that it was fo becaufe
there was none that would take care of them,
or repair them from year to year according to
their ufual cuflom, as having no ufe of them,
and fo they fell down and perifhed. For what
reafon they were fo negleded and fufFered to
fell, is exprefTed in the next words ; For the
corn is withered. This added to what he be-
fore faid, that the feed was rotten {or withered)
the foregoing words, fhewing what befel the
corn in the ground under the clods, or if it
be underftood, as we fhewed by Some it is,
for what did remain of the com not devoured
by the Locufts, as it is probable fome might,
though they made great deftruftion. As for
the meaning of the word in his way, he taketh
it not in its proper fignification of confufion
and fhame, which cannot properly agree to
corn, but in a figurative way, ^Uaijslj ^A«Ji
for defeSl, or failing, or being cut off, or taken
ion: irtiu, .«-. .— y V-- -■ --, away, which notion the Chaldee Paraphrafl
under the clods, if it be not a repetition of the ^^.^^ j^ j^^ exprefTing it by pD, defecit, hath
fame in other words, feems to import, i quod f^^^ . g^j fo ^ y Qne for making the reafon
fupererat ex ilia femente. All that was left or ^^ ^ yfl^g ^^^ ^^^^^ ^nd the meaning, plainer,
ex-
p Grotitta compares with it Meguria, by which the Phcen!ciafia called their Cottages and country Village*.
* Jun. Trem. ' Pagn. • Munfter. « 410, 1607. Gen. • Munft. * Tig. Caftalio, quippe fcedata
frumenta, feem all agreeable. " He feemj to r«tain the Hebrew name, which I think is not of known ufe in
4kr»bi^ in that fignification. I Pet. * Fig; i
chap. I.
on JOE L.
^49
ex
plains it, defccit, ^ deficiendo homines con-
fudit^ pudefecit 6f fpe fruftratum eft, hath
failed, and by failing hath put men to confu-
fion, and flianie, and made them fruftrate_ of
their hope, which being taken for the meaning
of the word, may alfo as well agree to the
other fignification of it, viz. of withering or
being dried up. Whatever nicety be made
otherwife in diftinguifhing between them, in
this expreffion hitherto, we look on the cala-
mity fo defcribed, as brought on them by Lo-
cufts, ^c. and drought properly underftood,
which we take to be the plaineft way. They
that underftand the enemies to be by thofe
figured out, as it hath been before faid that
many do, look on all the mifchief here men-
tioned, as done by them : by them all the
fruits of the land devoured, by them the feed
in the ground ^ trampled under foot, by them
the gamers laid defolate, by them the bams
broken down, and fo the corn that was above
ground and laid up in " heaps, marred, and
fpilled, as not having any covering or fhelter
to defend it ; fo Grotius renders the laft words,
idee t" fcetuit triticum, therefore the wheat
ftinks, not as if the failing of that were the
caufe that the bams were let fall, but the want
of the covert of the barn, and fo its expofing
to the weather, the caufe of its being marred,
and made mufty. And fo Abarbinel explains
^3, cit which Ours tranflate, for, by P7^ ve-
lacen, and therefore, as it is ' obferved fome-
times elfewhere to fignify, Idea, propterea,
therefore, quare, quamobrem, wherefore.
However in either of thefe ways, thefe em-
phatical and redoubled expreffions, whereby
the Prophet defcribes the great calamity now
fallen on the people, and to befal them, in
that their land, in which before they lived in
great pleafure, and content, enjoying in great
abundance all good things pertaining to the
comforts of this life, and the ways and inftra-
ments by which they were brought on them,
be underftood, it appears by them, that they
were fuch, as, if they would at all confider,
and be fenfible of their own condition, could
not but make them fee that God was highly
provoked to difpleafure againft them, and fo
excite them to a ferious and fpeedy repentance,
and to return unto him in weeping, fafting,
and praying, for averting his heavy judgments,
/ before they were utterly confumed by them.
If they fhould not fo far confider thefe things,
but look on them as things by chance befallen
them, and fo might go off as they came on,
or they might find other remedy againft, it
muft needs argue them very ftupid and brutifh,
yea lefs fenfible than the brute beafts that were
among them, even which, for their better in-
flruftion, he feems to fend them to in the next
words, wherein he fhews how they were afFefted
by thofe evils, which came on the land.
1 8. How do the beafts groan? the herds of
cattle are perplexed, becaufe they have no
Vol. I. X
pafture : yea the flocks of fijeep are made
defolate.
How, ^ Some render, why, &c. but Others
think that not right, but rather, How, &c.
The firft words being put by way of interro-
gation, argue the great meafure of the thing
affirmed, or vehemency in which it is done,
and fo therefore the Chaldee without interroga-
tion affirmatively renders it, MniKHQ I^in*?
^"il'PD greatly doth the beafi groan. The
word rendred beafts. Is in the Hebrew alfo in
the fingular number, but taken = colledively
in fignification plural, as comprehending more,
and the word alfo is ^ a general name, of
which the particular kinds are after exprefled,
by cattle, and fbeep. Yox the noun Behemah,
niSni is of general comprehenfion, \i) '7Sp^
'tf;«QVK iKrn'7S, isfpoken of fuch living crea-
tures as go on four feet, as Abu Walid gives
the proper fignification of it : agreeable to
which is *»*yj Bahimah in the Arabick dialetf,
* which is f-»l>l ^ij\ cM, J>S» any four footed
living creature, UJ J ^j even fuch as live in the
water alfo, yea more generally y^t, t,s- J*^
^. ^ any living creature without diftinSlion.
The forecited Abu Walid faith of it DB*? ]K
m'TO yKijH ^byi -insi yi3 ^^ yp^ mana
NinjQ nnsi'7S xyuh^ -h^ ^'^■^^ that the
word r~lQn3 Behemah, is fpoken fometimes of
one fort (of beafts alone) and fometimes of many
forts of them, and fometimes of fome one particu-
lar beaft of them. The ^ Jewiffj Rabbins are
obferved to diftlnguifh between it and T~VT\
chaiyah (which is found together with it. Gen. ■
i. 25. and rendred one, beaft of the earth,
the other cattle) fo as that (viz. chaiyah)
fhould be proper to wild beafts, but this Be-
hemah, to fuch as are ' tame, and made ordi-
narily ufe of for their fervice. Under this
more general name then will the following
kinds, denoted by herds of cattle (or kine)
and flocks of fheep be comprehended, and
thofe words be well looked on as a particular
explication of what forts of beafts are here by
it more peculiarly meant, according to Kimchi's
expofition, and it feems a good expofition.
But the name, as appears by what we have (ttn,
extending to other kinds of beafts befides
them, as to horfes, affes, mules, and moft
commonly, as Grotius thinks, when nothing
is added to it, both in Hebrew, Chaldee, and
Arabick taken for them, it is by Others here
tranflated by a word more proper to them,
viz. ^ jumentum, which peculiarly denotes
fuch beafts as men make ufe of for carrying,
drawing, or tillage, as if it were not ufed here
as a general name, comprehending thofe two
kinds here named, kine and fheep, but as a
name of other different kinds ; which being
taken, I fuppofe the note of interrogation, or
exclamation ought to be added, as well to the
following claufes as to the firft, which Is by
1 Some done, but by '" Others put only to the
firft, the others being expreffed by fimple af-
X X firmatlon.
» See Ar. Mont. * In acervis fuii congefta, Grot. i" Taking 1^13 to agree in fignific.ition with iyS3 to
ftlnk. ' See Noldias't Concordance. '^ Vulg. Pagn. Arab. MS. JiL«. ' Pile. f Kimchi, Pet. a Fig.
« Kamuj. ■> Buxtorf. Lex. Talmud. ' Cicur domellicuni, and (ee Ar. Mont on this place. '' Interlin.
Tig. Mund. Jun. Trem. ' Jun. Trem. " Ai Ours; and Pifcator warneth that the two latter claufes are not
to be read with an interrogation.
250 A C 0 M ME NT A RY Chap. I.
firmation. The Vulgar Utln renders it by (o Exod xlv. 13. ^^3 OH a-pOJ, which
S.e general name of^««m«/, the Chaldee and Ours there render by a word of l>ke fign.fica-
5vri Ml^yi 5«><2, and Jv-^a Beirc, non are tntangUdtn the land, wh'ch ^m/-
which feems well to anfwer to the Hebrew '^orlh hkewfe rendnng .t by yet adds as the
wnicn icciiis cii I P,,„,v..L Lexicocra- iteral meaning of it, or perplexed, and fo fe-
Behemah. It is by '\^r''''' ^l^''JJ\^ veral Laiin, ' perpkxi f^t, (o E/iher 3 ult.
phers explained as figmfy.ng fl«^' f^Jx^^J ^^^ dxs SbujhanTyzkl -^as ferflexed, and
BeaP, Cattle, among living creatures, ^^.] ^^^^^ ^^^ ^^^^ ^^^_^^ perplexity, Ifaiah xxii.
I^^J^^t^^^jOUl-iOO \-^3.2CX^^*^^)> ^. znA Micab vn. 4. and this fignification is
. k ^_^ j.jjJ^oSl.'^ f^fOLJ-bOO fuch as well confirmed from the ufe of the fame root
eat^frafs ^ which fom are for meat, fme m th^ Arabick T ongxxt, wherein from the root
for neceffary fervice. But between the LXX. ^yj Bawaca, ^W baca, and i)UJ' Enbaca, are
(and the printed Arabick following them) there fpoken of men, whereas " fJi ^ ^Ac lai;:*? ^\^
is a very ftrange difference from the Hebrew, U.^ 'j-^s ^'^"^ w/«^j (ipr councils) are fa
and thofe who tranflate from it. The LXX. confounded (or in fuch confu/ton) that they find
rendring, T/ «ToS>>iero(jiiv tauroTf -, which m ^^ ^^y fg gg( out (or diftregue themfelves)
the Latin from it in Jerome is, quid reponamus -whether to go or turn, which is much the
nobis ? What ftiall we lay up for our felves ? f^me fignification that Kimchi here gives of
But this no way agreeing with the Hebrew as this word, that the fignification of it is "JuVd,
ordinarily read, have put Some, who have confufion (perplexity) S3'7nDn m»D
looked into fuch things, to conjefture that p-m;yi ^—jq yni ^.^V^ "ipytD as when a man is
they did read otherwife, and their conje(5lure perplexed in his mind (or thoughts) and knows
is that inftead of rnOH^ Behemah, they did „ot what to do. So that there is no doubt,
read ° r^DH^ Behemmah, or C3n3 bahem, that Qurs and fuch other Interpreters, who
and inftead of nnJS3 Neenchah, which is here afcribe to the word, as now in the He-
from n3K Anach, and fignifies, doth groan i^ew read, the notion of perplexity, do give
C rnn33 Ninnecba : as it were from n3^ to to its due and proper fignification. But the
put, or lay up) but this being fuppofed, it »■ LXX. rendring it wXauo-av 3sx6\ia ^uv,
doth not yet fo reconcile the Greek to the He- ijjg herds of oxen wept, hath given occafion to
brew fo read, but that they are forced to fly » feveral learned men to conjefture that they
to the conjefture of a various reading in the did otherwife read it, viz. not Nabocu, (from
Greek it felf, from what is ufually read in the -^^3 ^oc, to be perplexed) but 1D33 Nibcu,
ordinary copies thereof, viz. that inftead of from mD"3 to weep, againft which conceit of
lauToTf to our felves, ftiould be read either (ac- theirs is *' objefted, that as that word or form
cording to Some) auroTj, to, or for them, or jg not elfewhere found in Scripture, fo if it
(according to Others) fcv airols, in them.^ If were found would not regularly fignify, to
the latter of thefe be received, then will it be weep, or bewail, adively, but paffively, are
referred •" to the garners and barns before men- wept for, or bewailed. But indeed I think
tioned, laid defolate and broken down, becaufe that this verfion of theirs doth not make it
there was no need of them. For what fhall neceffary to us to conjecfture, that they did
we, what have we to lay up in them ? If the read it otherwife than now it is read ; though
• firft, then to the herds of cattle, and flocks ?)c\auo-av doth not precifely fignify being per-
of {keep, perplexed and made defolate, the pkxed, yet weeping, wailing and lamenting,
mention of which follows, and fo DH^, in being ufual figns, and effeds of a perplexed,
them, may fland for ■» DlT? lahem, to, or for troubled mind, they might, I fuppofe, well
them, viz. ' what fhall we lay up for them enough think that by expreffing this particular,
(where fhall we find food for them ?) So have they might not improperly comprehend what-
we here conjedure upon conjedure ; which of foever elfe perplexity of mind doth import,
them be the righteft, or whether either of or difcover it felf by. This, I imagine, is an
them be right, we need not be follicitous, eafier and gentler way of reconciling what we
having in the ufual reading of the Hebrew a find in them to what we find in the Hebrew,
far plainer and more appofite meaning, which than to fly to fuch a conjecture as fliall violate
we have all reafon to adhere to. It concerns the rules and propriety of the language by
nbt us to enquire what they read, fo much as confounding aftive and paflive forms in it ;
whether they had any reafon to read fo. How and the fame way of reconciliation will alfo, I
not only one, but feveral forts of beafts are fuppofe, ferve for reconciling to the Hebrew
thus afflided, he proceeds more particularly to fuch other tranflations as are given, not hav-
ftiew, adding in the firft place, the herds of ing the ftrid fignification of perplexity, as,
cattle, "^p3 of kine, and oxen, and ' fuch as are viz. that of the Vulgar Latin, mugierunt,
of that kind, iDOJ Nabocu, are perplexed, the have lowed, viz. we may well fay, as expref-
word is from the theme "|D Boc, which is not fing great perplexity -, that alfo of Munfler,
in its fimple form found in Scripture ; but fuch oberrarunt, wander up and down, and Cafia-
forms or words as are derived from it, and lio, plorant, cry. The reafon of this perplexity
occur therein, have manifeftly in them that in or to them is exprefled, becaufe they have no
notion of perplexity, or being in confufion, pafiure, all that they fliould feed on being de-
ftroyed
n Merc. Draf. Capel, " Mercer. p In illis, viz ^tnv(fn » Awo7«, Druf. i Capel. ' Quid illis
beftiis recondamus ? Mercer. • Armenta Bucera, Grot. ' Tig. Jun. Tremel. " Kanius. * As likewife
the Syriack and printed Arabick. * Mercer, Draf. Cap. ^ Buxt. Vindic.
chap. I.
^
on
JOEL.
^t
I
ftroyed and confunied by fuch means as liave
been before mentioned, and fhall again be
mentioned in the following verfes. For ag-
gravating this calamity that he defcribes, is
added that this penury and want of pafture
reacheth not only to the greater fort of cattle,
which require a greater plenty of grafs, or
fuch things as they fhould feed on, but alfo to
fuch lefler forts of them which might be fa-
tisfied with lefs, as even poor flieep which
might be fatisfied with fcantler food, and
ihorter grafs. So he faith, yea the flocks of
Jheep are made defolate, .even they are in a fad
defolate perifhing condition, not finding where-
with to fuftain themfelves. This import, or
emphafis, for fetting forth the extremity of
the calamity fallen on the land doth Kimchi
obferve to be in the particle CD J Gam, by
Ours rendred, yea, Ihewing It to be fuch as
that even thofe lefler cattle, which often feed
to fuffice them in places where thofe of the
bigger fort cannot ; could not now find what
to feed on. The word jSXn Hatfon, by our
Tranflators rendred, as by feveral Others,
cvium, ftieep, as if peculiar to that kind of
lefler cattle, is by the Vulgar Laiin and Others
rendred by a word of larger comprehenfion,
pecorum (or fecoris) cattle : and it is noted by
the learned Jew Abu Walid to be a name »«3
^<^ /*^l> o'-'^S' that comprehends both Jheep
and goats, fo that he thinks that in Arabick it
ought to be rendred by ^ Ganam, which
likewife fignifies both thofe kinds, and not by
^Uo Ddan, although in letters agreeing with
it, becaufe that in the Arabick is a name pecu-
liar to flieep as diftind from goats. He ob-
lerves likewife that fometimes 6^^' *j O*^:
^U1 i> it is peculiarly fpoken of Jheep as di-
ftin£i from goats, (as i Sam. xxv. 2. where it
is faid that Nabat had three thoufand ]SX Tfon,
flieep, and a thoufand D'^iy goats) The fame
is noted by Kimchi alfo, that it is a name com-
mon to npin rnonan kjfer cattle, viz.
a^yni a^iyiDn flseep and goats, and that
fometimes 0*73 '?"71D it comprehends them
* all, but fometimes is attributed peculiarly to
* one kind, viz. Jheep, as in the forecited,
1 Sam. xxv. 2. and on the contrary that fome-
times it comprehends both rnplH nOHan
"IpHni not only thofe lefler kinds of beafts,
but thofe bigger forts alfo that come under
the name of Ipa Bakar, kine, &c. In that
latitude he thinks it to be taken, '' i Sam.
viii. 17. That it cannot be fo here appears.
It bang put as contradiftind from what Is un-
der that name Ipl Bakar, ' fignifying bigger
cattle before mention'd, underftood, but muft
either be taken peculiarly for fljeep, as it is by
Ours, and feveral Others, or taking In with
them goats alfo, as by them that render it by
pecus, and the Chaldee and Syriack rendring it
t^jy Ono, and the Arabick ^ Ganam, which
words feem common to both thofe forts of
fmaller cattle : Of thefe it is here fald IQtyHJ
Neejhamu, which our laft Tranflators render,
are made dejolate, the Others more ancient to
the fame import, are deftroyed, agreeable to
what alfo the Greek hith ^(^avi^fiUODi, and the
Chaldee nsnX ; the Syriack a2Lio ; the
Arabick MS. l5«i>>Xw? (are made dejolate) the
printed O«ojij' ; the Vulgar Latin dijperierunt,
are periflied ; Munft. damno affeSli Junt ; Caftal.
mul£iabantur : Grotius looking on dejolati
Junt as literally anfwering the Hebrew, explains
it by, ad paucitatem redaSii Junt, are become
few in number. All thefe take the root CDIUK
AJham in that fenfe as it agrees with CDQIU
Shamam, which hath the notion of dejolation,
deftruElion, wafting^ which fignlfication R.
Aben Ezra and D. Kimchi alfo note it
here to have •, as it hath likewife^ Hojea xiii.
1 6. and Ifaiah xxiv. 6. But this root hath
alfo another fignlfication, viz, of finning and
being guilty or faulty, and in that notion doth
the Tigurin Verfion here take it, rendring Cs?
greges avium culpa obnoxii fa5ii funt, and the
flocks of flieep are made (obnoxious to blame)
guilty or faulty, by which I fuppofe he muft;
necefl&rily mean obnoxious or liable to fuch
punifliment, or fuch evils and judgments, as
their owners had by their fins provoked God
to fend upon them ; for it were they, that had
finned, as for thefe poor flieep, what had they
done whereby to deferve what Is befallen them?
and fo underftood, it will well agree with that
explication of R. Solom. Jarchi, In which he
feems to take in both thofe fignifications of the
root Afl:)am, viz. CDHQiysa l'?P*7pn3, which
Mercer renders vaftati funt delilfo fuo, are
wafted or deftroyed by their fin : for explain-
ing which I fuppofe is well added by "^ a learn-
ed man, fc. Ifraelitarum, viz. the fin of the
IJraelites. Mean v/hile they fufFer as If they
had been themfelves guilty, and the fenfe of
their fuflferings they teftify by their lamentable
moans, and groanings, which certainly fliould
have moved their owners, for whofe fake it
was they fufi^ered, to have looked into the
caufe thereof, which was their fins, and fo to
have put up their fuppllcatlons to God for re-
moving his judgments, and thofe calamities
which for their fakes had fallen on the poor
cattle that belonged to them. We may well
look on the words as including a reproof or
upbraiding of their ftupidity, which were hot
fo fenfible thereof, as thefe poor irrational crea-
tures were. Even the cries of thofe ought fo
far to have awakened them. And feeing they
did not, and would not take notice of them.
The Prophet by his example whom they could
not but think fit to follow, proceeds to inftruft
them, and lead them the way In the next words.
19. 0 Lord to thee will I cry : Jor the fire hath
devoured the ' paflures of the wildernefs, and
the flame hath burnt all the trees of the field.
Thefe
« Ai Levit. iii. 6. where Ours render it the flock. » Yet may the naming one kind give to underfland wh.it
fliill be to the other, though the word do not fignify them. ^ Where yet Ours render it fheep. ' Which Some
lookonnotas proper only to kme, but other bigger cattle, as horfes, afles, and camels alfo, Druf. ^ Jo. Leufdcn.
* Margin, or huibitatioos.
252
A C 0 M M E N r A R T
'Chap. I.
Rev. i. 4. J (kiv xai i nv y^ 0 »?^o/j[^©', he
Thefe words are by •" Some looked on as ivhrcb is, and which teas, and which is to come^
ftill fuch as were by the Prophet prefcribcd to (or 3 itropi^©', as Rev. xvi. 5. which Jhall be)
the priefts, to utter in their lamentations for The form of the word in it including the cha-
thofe calamities which had befallen them, con
tinned all along from itr. 15. But by
« Others, as fuch wherein the Prophet, having
in the former fct forth the tcrribletrefs of the
judgments that were befallen them, whereby
to move them to a due confideration of the
miferable condition they had brought on them-
feves, and all belonging to them, their land,
and their cattle, he now declares what he him
rafteriftical letters or figns of all thofe three
tenfes, or times, prefent, paft, and future,
denoting fuch a one as ever was, ftill is, and
fhall ever be, one and the fame everlafting
being. But in that they do not frequently to
exprefs it, but tranflate it in the notion of ano-
ther name, that of denoting abfolute fove-
reigntv and dominion (Lord) they feem to fol-
low tne authority and example of other an-
felf doth, and will do (and fo by his example cienter Interpreters, who fo have done before
incites them to do) for averting thofe heavy them, as the LXX. who do not at all read it,
calamities, vix. by prayer and fupplication according to its letters, but generally render it
hiaking his addrefles to God, that he would by Kjgi^, Lord ; yet that when they fo ren-
have mercy 6n them, and remove thofe evils der it, they took that word in a fmgular and
from them, which by again particularly dc- higher meaning, than when in ordinary ufe it
fcribing he fhews himfelf, as he would have
them alfo, the people, all with whom he hath
to deal, to be duly fenfible of, and to acknow-
ledge, as puniftiments by him for their ill de-
ferts fent upon them. O Lord, to thee will I
try. This is the only remedy that he fceth
for removing thofe great evils which he de-
fcribes, vi%. earneft prayer to God who fent
them, and who only can remove them -, and
that only to the true God, whom he defcribes
therefore by that glorious name proper only
to him, vi%. rmn% which is therefore by
fome of the modern Interpreters retained as a
is fpoken of men in the greateft power, may
appear by what is ' obferved, that Origen in
his copies of the LXX. did over- againft it in
the Margin ftill write the letters J. H. V. H.
TViTV^ in Hebrew, to warn the reader whom he
was in that place to underftand, feeming to
intimate withal that the name was in it feir, to
them avfx^wvoTov, as they call it, and many fo
do, only becaufe they have no proper letters
according to their way of pronunciation to
exprefs the right found of it, and again no one
word by which to give the full meaning of it.
No lefs cautious is the Author of the Vulgar
proi^er name, and written in its own proper let- Latin in abftaining from the eJcprelTing that
ttra, '■ Jehe-oah 5 but by Ours and Others, and name in its proper letters, ufually rendring it
generally all the more ancient, rendred in the Dominus, The Lord, except in one or two
fignification of Lord ; and that not only here, places where he thought it better to exprefs it,
but for the moft part wherefocver elfe it oc- as that it might appear to be a proper name of
curs : for (to fpeak only of our own Tranfla- God peculiar to him, yet neither then doth he
tion) in very few places, among the many in fo exprefs it, but put in place of it another
which it is found, it is fo expreflcd. We find
it fet down, Exod. vi. 3. where we read, by
tny name Jehovah, was I not known to them,
and fo Pfalm lxx:xiii. 18. Ihou alone whofe
name is Jehovah, and Ifaiab xii. 2. The Lord
Jehovah is my Jlrength, and xxvi. 4. in the
Lord Jehovah is everlafting ftrength : but I
believe no where elfe except in fome com-
pounded names, as Jehovah-jireh, Gen. xxii.
14. and Jehovah-niJJi, Exod. xvii. 15. and
Jehovah fialom, Jud. vi. 24. Their expref-
(ing it in thofe places to be read according to
its proper letters and vowels, fhews that they
did not think it a thing unlawful fo to pro-
nounce it, nor fuperftitioufly abftain from it ;
but give us withal to think, that they thought
it could not by any one word, which ftiould
fully exprefs the force and import of it, in
Ours or any other language be rendred, no
fuch one word do we find. St. John by the
Holy Ghoft himfelf infpired, being in another
language to exprefs it, doth it in more words,
Hebrew name of God, viz. Adonai, as Exod.
vi. 3. where what is in the i/^^rifw, my name
mn^ Jehovah, he renders nomen meum Adonaiy
my name Adonai, which he puts likewife in
the apocryphal book of Judith, chap. xvi. 1 6.
It appears that he thought fit out of reverence
to it, altogether to abftain from pronouncing
it in the proper found of its letters, and this
may he feem perhaps to have taken from the
Jews, who do altogether abftain from fo pro-
nouncing it, but in lieu of it ftill read ^JIK
Adonai, which fignifies alfo Lord, except
where that word is joined with it, and then
read inftead of it D\"T^i< Elohim, God : (in
which cafe Ours alfo with feveral Others ren-
der it, God:) the reafon why they abftain
from pronouncing it according to its letters by
the Jews pretended, is becaufe they think the
right pronunciation of it, which was of old
under the firft temple, and for fome time alfo
under the fecond, well known and ufed, to be
long fince loft, fo that they dare not commonly
ad-
f Grot. i Calvin, Merc. Tarn. Ah. Ezra, fcT^JH nn the words of the Prophet. ^ Pagni. Jnn. Trem.
' See the Preface to an Arabick Pentateuch in Bodly's Lbrjry, and fee Procopius by Curterius on Ifaiah. The put-
ting of which letters, at firft done out of reverence, and for good intentions, afterwards proved, as that Arabictc
Tranflator of the Pentateuch (hews, an occifion of a great error to fome Greek?, who being ignorant of the Hebrew
language, miftook them for Greek letters, and reading them the wrong way took them for 11 1 FI I, which they feemed
10 refemble, and fo took Pipi for a name of God j and fo fome Syrians following expreffed it by f fc^tP* Phiphi,
which they thought to fignify 4-»^l the Lord, or ^^UwJI V/'' Alrabbo fla'm.uo, the heavenly Lord, as in Bar. Bahlul'i
Syrian Lexicon rendred.
oh y 0 E t.Vi ?^
I
Chap. I. " "' ovi J U iL L,. V) .? ,' 253
adurttnt, they do by their touch burn (or parch)
many things : and in this way doth Kimchi
comparatively expound the words \D\H, \^)iO
nna maisn iiy "iu;s3 izsna may r-i^n'^i
As it were fire and flame pajfed (or feized on)
thofe things, when the Locufts pajfed or feized on
them. "^ Others underftand that extremity of
drought and heat which (as above we obferved)
Some think to have happened to them, and
to have parched up all things in the land. So
they look on the ' immoderate fcorching of
the fun to be called fire^ Pfalm Ixxxiii. 14.
where he faith, As the fire burneth the wood,
and the flame fetteth the mountains on fire, and
loca folis ardore torrida, places fcorched or
parched by the heat of the fun, to be called '
nmn Chararim, burnt places, Jer. xvii. 6.
If thefe two, viz. Locufts and extreme heat
of the fun came both together, as wc have
above feen Some to think, and it is probable
that they did, they may then be both • well
comprehended under the fame name oi fire,
and they need not be looked on as two diffe-
rent expofitions, nor will that of the Chaldee
be much different from the laft, which renders it
r^tySD ^^pn nnp a violent eaft wind like fire.
Others think it to be underftood of their
enemies, and mifchief by them brought on."
the land ; fo Abarbinel faith that he fpeaks '
:a^Sn nix ^y of the calamity from the enemy i^-
not from the Locufts : and to this purpofe"
' Some among Chriftians, hoc tropo piSlarn;-
belli imaginem volunt, will by this figurative' "
expreflion have to be (as it were) painted out
the face of war •, and fo Munjier thinks this
way it may be underftood, hoftes per ignem £5?
gladium omnia devaflaverunt, the enemies have
by fire and fword deftroyed all things. (And
fo ' fire will be taken in its proper fignification)
as well as in the former way, that pafcua funt
vermibus corrofa ac fi ignis exuffiffet ea, the
paftures were gnawn by worms (or Locufts,
i^c.) as if fire had burnt them up. Which-
foever of thefe things before -mentioned be un-
derftood as the inftrument of working thofe
fad effefts here defcribed, there is no queftion
but that by God impowered and fet to work,
it would have force to produce them, as great
as that of fire let loofe to the moft combuftible
matter •, mean while it is but his inftrument,
and worketh as by commifTion or order froni
him kindled, and therefore by this fire here
doth a learned " Commentator think it more
convenient to underftand it more generally of
the fire of his burning wrath, which is called
the fire of his jealoufy, Ezek. xxxvi. 5. and
fiery indignation, rather than to name any par-
ticular which he chofe whereby to exercife the
fury thereof. Whatever it was that is here
called fire, it was by that kindled, and what
dreadful effefts it wrought, the following
words defcribe. It hath (faith he) devoured
y y rmi
• * Pagnin. Jun. Trem. ' See notes on that place. ™ Kimchi. " Flacius Illyr. that fometimes ponitur
pro re quavis valde ladente. " Druf. p Againft this interpretation may lay that objeflion mentioned by Ab.
Ez. againft R. Japhet from what is faid ver. 20. that the rivers of waters are dried up. (Which may fcem not to bo
done by Locufts.) '' Jan. Trem. Lively, Pifcat. Bochart. ' Lively, Bochart. ' See Mercer. ' Hoftilis
ignis, Ar. Mont. Incendio Chaldxorum, Ribera. fiellum cum incendio confertur quod omnia vaftat, Tarn^v. cx
WinkeL " Tarnov. To Gualtct iftis vero hoftilem r»bieai, vd potiui horribilem Dei vindi^am dcnotat.
adventure on it for fear of prophaning it, or
calling God out of his right name. But divers
learned men of late think this rather a piece of
fuperftition, and needlefs fear, and that it may
ftill rightly be pronounced, and do therefore,
according to its- letters and vowels with which
it is written, read and exprefs it. Ours, as
we have feen, fhcw that they account it no
way unlawful to exprefs it, yet out of refpe<5t
to it, and following, as we faid, the au-
thority and example of thofe more ancient, do
abftain from frequent ufe of it, and choofe to
render it by Lord ; and fo whereas ^ Others
here render. Unto thee, O Jehovah, Ours read,
O Lord, to thee will I cry.
Mean while the word in the original ufed is
by all confefTed the name of God, proper to
him, and incommunicable to any other, his
memorial, as he calls it ' Hofea xii. 5. by it
therefore the Prophet calling on him, fhews
that on him, and him only, the true God, he
boked, as only able to remove the great
calamities which were come upon them, and
who, he trufted, being fought to, would remove
them for his name's fake. Unto thee, O Lord,
"^n*?!! ytyiQ '('i* ^3» becaufe there is no Saviour
befides thee. Thefe ■" calamities he had before
defcribed to his hearers j yet doth he here
again, as the caufe of his crying unto God, in
pathetical terms lay open before God the
fame ; we may fuppofe as to fhew how fenfi-
"ble, he is himfelf of them as judgments from
him, {o to ftir up the people to the like confi-
derations, and withal to move God to com-
pafTion on them by the fenfe that they had of
them. For (faith he) the fire hath devoured
the pafiures of the wildernefs, &c. How
dreadful the effefts of the raging element of
fire are, in devouring and confuming any com-
buftible matters on which it feizeth, is a thing
fo well known, that to compare any other
thing and the effefts of it thereto, is the higheft
expreffion of much mifchief thereby done to,
and utter deftrudtion brought on thofe things,
by that which is fo compared to fire, or called
by its name •, fo that it may well be thought
n nomen generale adverjitatum, a general name
of all adverfities, or things that do mifchief,
and a defcription of very great mifchief brought
by them. This I note, becaufe by moft Ex-
pofitors the name fire is not here taken in its
proper notion, but underftood of other things
thereto likened for their force and the mifchief
that they do. What thing it is that is here
fo called becaufe of its power in doing mif-
chief, is not by them agreed on. ° Some take
thereby to be underftood thofe Locufts and
other noxious vermin before fpoken of, which
are obferved to have in them a malignity like
that of fire in deftroying of fuch things which
tliey light on ; fo is ^ cited from Pliny that
expreffion, faying of Locufts, multa conta£lu
;,vpL. I. Y
254
A C 0 U U E NT: ARY
Chap. I-.^
rMS3 Neotl\ the paftures, (or as it is in the
Margin, habitations) of the wildernffs, which
divers reading fheweth the word fo rendrcd to
W ambiguous. That fo it is, appears by the
different reixirings of it both among the anci-
ent and modern Interpreters. The LAA.
reiidrine it rd we«'«' "^^ «?"'»*''♦ ^ ^ f
vyrmttAJrabick. The Vulgar Latin - f^ctofa
diferti, the beautiful things of the defert-,
agreeably the Tigurin Verfion, am«nifftma loca
Merti, the moft pleafant places of the wilder-
nefs ; with which may well enough be joined
that which " Others have, fa[cua^ paftures,
and y loca herbifera, places that bring herbs.
Thefe all may we look, on as agreeing with
what we have in the Text, paftures. But the
Cha'ldee Paraphraft hath for it ^<-la-IQ Dm
Diroth Maiibera, habitacula (man/iones, fo
Mercer) deferti, the habitations or manfion
places of the defert. The Syriack likewife
IV^r^? )ir^' ^"'^ ^^^ ^^- ^^^^'^^ tj^V
tfVW'*^° the very fame Senfej The habita-
tions'of the defert. So among the modern,
Caftal. Stationes (or Manfiones in the follow-
ing verfe) faltuum. Junius and Trenulhus,
habitacula deferti. Druf habitacula, or ha-
bitationes deferti. Others, caulas, the fheep
cotes., which is the fame that the Jewifh Ex-
pofitors alfo take •, as R. Sol. Jarchi, Men
Ezra, and Kimchi, who in other words ex-
preffeth it by CD'^ynn ^Vnt< the fhepherds
tents : and Rabi TanchuWy who in Arabick
renders it (;;S>l*»-« dwelling places. The LXX.
who here render it as we have feen, d<>,
Pfalm xxiii. (or according to them xxii.) 2,
render it tottov, a place. I do not doubt but
that any of thefe mentioned did know and
acknowledge the word to have both the men-
tioned fignifications, as referrible, and by the
Grammarians referred to fuch ^ roots, of which
fome have one, and fome another, as either
rnW, to ^^ f^^^ °^ beautiful, or rmK, " /<^
defire, or T^l Navah, to inhabit, to each one
of which the noun in this form is looked on
as referrible ; hut that every one of them, in
the place where he found it (as in many places
it occurs) gave to it that fignification, which
he thought moft proper for the place. Mean
while thefe fignifications here given, though as
to the literal notion they differ, yet do feem
to concur in the meaning of the place, and to
be compreltended in it ; inafmuch as the plea-
fanteft places and moft abounding with her-
bage and grafs in the wildeniefs and open
fields, were by thofe that looked after
their herds and flocks often chofen, there to
fct up cotes and cottages for flieJter and habi-
tation to themfeives, as being remote from
any towns or cities, fo that napiing one, the
other would neceflarlly be underftood, the
paftures or feedmg places, together with the
maniions or fhepherds houfes in them. So
faith )Qmcbi on the following verfe, where
the fame words are repeated, that by the
word niH3 'Neoth, he means, graffy places
(iant31 vnu; NtWnn niO'ipO) ■^I'ich were in
the ivildernefs, and calls them Neoth, caulas,
or fhepherds habitations, hecaufe the fhepherds,
who inhabit the defert, do there pitch their
tents, though they were remote from any
other habitations. R. Tanchum fomething
differently, he looking on the word as fignify-
ing j^j£»l-«^ habitations, or dwelling places,
yet feeing in the wildernefs there are not places
of habitation, thinks to be meant the trees,
(SMW J.*M l^ i^liwj tr.j*'^' ^51 cJ^Ij tpJV
tt which the wild bea/ts repair for covert, and
travellers for fhade and fhelter. According to
this the following words, and the flame hath
burnt up all the trees of the field, are a more
particular explication of what is faid in thefe.
And by what hath been faid will it appear eafy
to reconcile the difference betwixt Interpreters
mentioned, and that whether the word be
rendred by pctftures, pleafant places, beautiful
things, or habitations, all which the word
may fignify, the meaning will be flill the fame,
and fuch as comprehends them all ; and fb
fheweth that as well as in the cities, fo in the
fields and wildernefs alfb, all things conducing
to necefTity, convenience or pleafure, whether
to man or beaft, were deftroyed by that which
in one claufe is called fire, in the other flame,
all that might afford fhelter to men, or covert
ahd food for beafts, all which the name of
paftures, habitations of the wildernefs, and
all the trees of the field, which he mentions
likewife, do manifeftly comprehend. In far-
ther explication of the calamity he adds in the
next verfe,
20. The beafts of the field cry alfo unto thee :
for the rivers of water are dried up, and
the fire hath devoured the paftures of the
wildernefs. -
,mj ..v.ijiimii-
The Prophet doth not only himfelf out of
confideration of the miferable condition of
things cry unto the Lord, but hath to bear
him company out of the fenfe thereof, even
the beafts of the field, even thofe that live
abroad, and fo were not * tamed by men, and
find food on the mountains, where Locufts do
not ufually come. The word by which their
crying is exprefled, is Jt"iyn taarog, which
word is fpoken of the heart, Pfalm xliv. i.
Jliyn H^KD As the heart panteth (or brayeth,
as in the Mairgin of one trainflation) after the
water brooks. The word is therefore looked
upon as proper to the noife or cry by them
made, but manifeftly here ufed to exprefs the
noife or cry of other beafts alfo, and therefore
it is by feveral Interpreters rendred by a
word of one general fignification, as vocifc'
rari, clarmre, to make a noife and cry, <: or
the like. The LXX. in a different notion of
the word (though to the fame meaning) ren-
der
* Which Munfter retains. ^ Pagn. ^ Int«rlin. fo Ours render K©1 HWJ Neoth Defhe, green pafturea,
Pfilra jxiii. 2. '' See Note on Hofea ix. 13. "To whkh the Hebrew Concord, refers the word; fo in Ara-
bick tS^ Awah, is to Talce for an hjbitatioD, and then ifjU* maw«, an habitation. J Ki«chi, feras, wild beaft^*
Grot.' as the Syr. )-*->^ Arab. MS. g^>u. f Caftal. Mugire. ' ' " ,
Chap. i.
t ^
6n JOEL.
der it dt\^'Kv\cvi, and the printed Arabick
du5< ^aJ3 denote, as likewife the Vulgar La-
tin, fufpexerttnt, look up unto thee ; agreea-
bly likewife to that of the Chaldee I»<13DQ
*|Q"tp Mefabro Kadamac, fpeSfant coram te.,
expedl or wait before thee, or as Mercer ren-
ders it, in te fperant, hope in thee. Thefe
all feu in one meaning, their cry feeming to
imply expeftation and hope for help. But the
Vulgar Latin inferts here fome words, which
neither in the Hebrew, nor any tranflation are
found, viz. ^aji area Jitiens imbrem, which
the Doway renders, as a garden bed thirfiing
for ajhower. The learned Grotius conjedrures
that inftead of area, a garden bed, might at
firfl be written, and is to be read cerva, an
hart, viz. as an hart thirfting for a fhower ;.
which if fo, then there needs no more to be
feid, than that he laboured to exprefs the pro-
per meaning of the word inyn as properly
iignifying the cry or noife "* of the hart, crying
out, or braying through thirft after water, to
fet forth the eameft crying of the thirfting
beafts, that it was as ' earneft as that of the
thirfty hart: otherwife it may be thought
that he had refpedt to the notion of njiny as
it fignifics a furrow in the earth, made for
fbwir.g of feeds in it. The words here, as to
the conftrudlion, being the noun in the plural
number PtlQni, Behemoth, beajis, and the
verb jmyn taarog, cry, in the fingular, which
literally found, the beafts doth cry, which in
the Latin, as Ours and fome other languages,
being no proper conftruftion, caufeth fome
with a fupply to render it, beftiarum agri qua-
que glocitat, each one of the beafts of the field
doth cry, as in fuch cafes they think it requires
to be done, and fo to found, as Aben Ezra
alfo thinks, mnsi HnK ""73 every one of them.
The Arabick Verfions, both the MS. and the
printed, ufe the fame conftrudtion as the He-
brew, got3 SjS^S ^\.qj MS. all the beafts of
the field doth cry, (the printed jfJiij doth look
up) .jXaJI unto thee, which in them yet, muft
properly found, do cry, and do look up ; it
being the general ufe of that tongue, fo to
join a verb iingu'ar of the feminine gender to
a noun plural, without requiring any fupply,
or any alteration in the fenfe at all, 'and per-
haps that ufe may be thought alfo to have
been known in the Hebrew j and fo no other
conftrudion need be made of it. This their
cry, are thefe beafts faid by the Prophet to
dired: to him, to whom he direded his, viz.
the one only true God : They all (faith he) cry
unto thee, as if that, even thofe which were
void of reafon, and all diftind knowledge of
God, and not capable of receiving it, or be-
ing inftruded in it, yet by natural inflina
guided, did acknowledge a dependence on his
iole providence, and to it feek for a removing
of their fufferings, and fupply of their wants,
in fuch manner as they were able to do it, in
loud cries, which were acceptable by him as
fupplications to him. This the exprefllon of
crying to him feems to import, as likewife
other like expreffions elfevvhere, as Pfalm civ.
.21. where we read, the young lions roar after
their prey, and feek their meat from God:
again, Pfalm cxlvii. 9. He giveth to the beaft
his food, and to the young ravens that cry (i. e.
unto him ;) for though that be not exprefled
in the original, yet is it eafily underftood, and
therefore in feveral tranflations fupplied, as in
the Greek rots sTrixaXB/jisyojr auVov, invocanti-
bus eumy which call upon him j and the
printed Arabick ^H ^^ tf jjl which cry unto
him, and fo in our ordinary ancienter Englifh
ufed in the Church Service, that call upon him^
and fo in Job xxxviii. 41. it is exprefly faid,
who provided for the raven his food? when his
young ones cry Ss Hs, El El, unto God.
It is manifeft, we fee affirmed, that their cries
are fo heard and anfwered by God as if diredly .
intended to him : yet is it in thofe parallel
places cited manifeft, that thofe irrational crea-
tures are, as named, fo, properly meant, and
we doubt not but that here alfo we are fo to
underftand the word in its proper notion of
the beafts of the field, who as the ox is faid
to know his owner, and the afs his mafter's
crib, Ifaiah i. 3. may be faid after their man-
ner, to know and acknowledge God, as him
on whom they depend for their livelihood,
their being, and well being, and by their moans
and cries in their wants or fufferings to teftify
it. Yet doth Abarbinel think this here to be
taken otherwife, viz. by the term of the beafts
of the field, to b& meant thofe other nations,
befides the Jews, whom Nebuchadnezzar con-
quered and deftroyed, and dried up their ri-
vers, even all thofe to whom the cup of God's
fury was to be reached forth, Jer. xxxv. 15,
&?c. and_ him doth Arias Montanus follow in
this, faying, «/ familiar es & fidei domeftici
gregum & pecorum. appellatione definiuntur, fie
gentes eti'am haru7n animantium agri generibus
componi affmilarique folent ; that is, thofe that
are of the family of God, and the houftiold
of faith, are defcribed by the name of flocks,
and flieep, fo other people ufe to be likened
and compared to other kinds of beafts of the
field. _ But againft this a ^ learned Commenta-
tor ob|edls, that thofe heathen nations did not
in their troubles look up unto the true God,
or cry unto him as thefe beafts of the field
are here faid to do, but unto falfe Gods. But
fure there is no reafon why we ftiould
take this name of beafts otherwife than
in- its proper notion. The Prophets joining
the mention of their crying unto nin^ the
Lord with his own, may well feem not only
to fet forth the greatnefs, and univerfality of
the calamity which he is defcribing, in that it
extended both to men and beafts, but to warn
the people that he fpake to, that they might
take inftruftion, not only from him, but even
from the beafts of the field how to behave
themfelves in the condition that they were in,
viz. to addrefs themfeles in loud cries and fup-
plications to the Lord, for removing thofe evils,
which either were come already on them, or were
certain to come on them, if not by their re-
pentancej
t AltlioDgh Jerome on Pfalm xlu. explaiw it alfo area. f See Pet. a Fig. ' Chr. a Caflro.
256
K C 0 M M E NT A R Y
Chap. li.
pentancc prevented, Ihewing that if they did of as what was either akeady paft, or in pre-
not fo, they « were more ftupid than the very fent being. The fame matter in much the
brute beafts, which appeared more fenfible fame method Ihall we find him to profecute in
than they in this kind, and teftified it by their the next chapter alfo.
cries, of which they could not but take, cer-
^' • ■ - CHAP. II.
tainly ought to take notice, and lay it to heart,
and be afliamed if they did not fhew them-
felves to have as much refpeft to God, as they
fhcwcd. The reafon which moved both him
and thefe beafts, and ought to move all the
inhabitants of the land to cry unto the Lord,
is exprefled in the following words. For the
rivers of water are dried up. This may well
confirm the opinions which we formerly men- HT^HAT for fundry occafions, and for fe
tioned, that the miferies in this chapter de- X veral ends, the trumpets were wont to
Ve RSE I. Blow ye the trumpet in Zion (Mar-
gin, or cornet) and found an alarm in my
holy mountain : let all the inhabitants of the
land tremble : for the day of the Lord,
Cometh, for it is nigh at hand.
fcribed, did confift as in the abundance of
Catcrpillers, Locufts, and fuch noxious ver-
min ', fo alfo in great drought, and parch-
ing heat, and want of rain, the proper efFefts
be founded of old among the Jews, and that
by order from God himfelf, appears as by
what we read elfewhere in Scnpture, fo by
what we find, Numb. x. 2, &c. where we
of^which, are the *■ drying up of rivers and have both a command from God for making
brooks of water, which give drink to cattle of them, and diredions for the ufe of them,
and beafts, and caufeth them to fufFer and as, i/, for calling together the congregation,
perifti by thirft. They that afcribe this alfo for holy meetings, ver. 2, 3. 2/y, For giv-
to the mifchief done by the ' enemy, flopping ing a fign to them for the journeying of their
of fprings or otherwife, may alledge what is
faid, as in the name of Sennacherib, 2 Kings
xix. 24. with the fole of my feet have I dried
up all the rivers of the befteged places. Abar-
hinel thereby meant the overflowing of their
kingdom by Nebuchadnezzar, but the former
meaning feems plainer. However this fliews
that they fuff^ercd by thirft having nothing to
drink, and the following words ftiew that they
had neither what they might eat, fo he adds,
the fire hath devoured the paftures of the wil-
dernefs. Thefe are the very fame words which
we have in the foregoing verfe, and therefore
what was there faid may fuffice here, I fliall
only add from ^ Kimchi for explication of the
word 1310 Midbar, tranflated the wildernefs,
that it fignifies niOnirr nyiQ C31p2> the
place where cattle (or beafts) do feed, \tz pini
camps. 2b-> .For giving warning by founding
an alarm, in time of war, or when any ftiould
opprefs them, ver. 9. 4/y, In the day of
gladnefs, and their folemn days, and the be-
ginning of their months. According to the
diflinft founds given, they fcem to have been
given to underftand, what kind the thing or
occafion, thereby given them to take notice
of, was. This blowing here called on them
for, feems to be referred to the third head,
concerning which the ' Jewiflj Mafters note
that by the words in the Text lisn IXn
DDHi^, the enemy that oppreffeth you {^ or
diflrejfer that difirefjeth you) is to be underftood
ZDrri 1X"ty lan Vd every thing that fhall
dijtrefs them, as dearth, plague, or Locufls
(m2"IK1 "1311 miXa) or like things ; fo that
whatever of fuch kind be here looked on as
Ty*? IIQD IK T^i^ whether it were far from inftmments of the calamity here defcribed, it
the city, or near the city, any fuch place, and will equally agree to them ; and fo do the
not only wild, remote, defolate, barren places words of the Prophet found, as a defcription
were called by that name -, and fo the faying
that the paftures ufed to be found in fuch
places, or as others will, the habitations, or
fuch places, where ftiepherds were wont to
find food for, or to feed their cattle, were de-
ftroyed as by fire, will import that there was
of fome great diftrefs, in fome fuch kind,
which ftiould juflly deferve to be given notice
of by fuch fign of blowing the trumpet ta
alarm the people, that they might be fenfible
of their miferable condition, and feek fome
way how to free themfelves from it. And
nothing left, or to be found there, which they this warning of his to them ought as much to
might feed on, and fo were through want aflFed them, as if a watchman had fet the
driven to fend out their cries to God for fup- trumpet to his mouth, and adually founded
plies. And fo have we in this chapter, the an alarm to them. This his warning he re-
defcription of a fad famine, extending both peats in differmg expreflions, fignifying the
to man ^d beaft, and admonitions to them fame thing, viz. lypn and lynn blow and
how to behave themfelves, and by what
means to feek for the removal of fo great cala-
mity, though as to the inftruments or means
of bringing on them that calamity we have
feen Interpreters to diflFer, and fo the verbs.
found an alarm, the more to ftir up their inten-
tions and affedions : by nu^*?;! 1">iy'7
riaiiwnn to fllr up their hearts to repentance
(faith Kimchi). Zion alfo, and his holy moun -
tain, are the fame place, (as Pfalm ii. 6. upon
by which it is fpoken of, to be difl^erently un- my holy hill of Sion) the mentioning of which,
derftood, by Some as of a thing already done being the place of their folemn meetings,
or come, by Others as of what was to come, fliews of what concernment it was that they
though by reafon of the certainty of it, fpoken ftiould all have notice of the thing declared,
and
- % Calvm. Dan.
Taanioth, chap. i. i.
^ I King! xvii. 7,
•• Ainfworth.
I Ar. Mont. Rib. Grot.
^ la bis roots.
* Maimon. Vad in
Chap. Ili
^ < on y 0 E L.
0
2^5
and be admoniflied of, as follows, iet all the
inhabitants of the land tremble^ not only of
Jerufalem^ but of all the country about..
That was the ufual effeft of fuch founding of
a trumpet to them, fo faith he, Amos iii. 6.
Shall a trumpet be blown in the city^ and the
people not be afraid ? It did ordinarily in fuch
a tune founded, give warning of fome fuch
great evil appearing as might defervedly
put them in great fear. That the matter here
Ipoken of was of fuch nature as might require
fuch a founding, and fuch efFeft of it, appears
by the defcription of it in the following words,
for the day of the Lord cometh, for it is nigh at
hand. "The day of the Lord, i. e. a day in
which he will fend very terrible judgments on
the land, and take vengeance on them for their
fins. It is fo called likewife, chap. i. 15.
(where more hath been fpoken of the expref-
fion.) But though fuch were threatned to
them, they might perhaps continue fecure, as
thinking he might defer his coming, and be
flack in it : that they might not fo deceive
themfelves and put far away the evil day
{Amos vi. 3.) he adds, it cometh, it is nigh at
band; fo that if they will prevent it, or fecure
themfelves from the danger of it* they muft
not delay their betaking themfelves without
delay to fuch means whereby they may do it.
' For who may abide the day of his coming, and
who fhall withjland when he appeareth ? (Ma-
lachi iii. 2.) To make them duly fenfible
therefore of the danger of their condition,
and to awaken them from fecurity, he pro-
ceeds to defcribe the terror of that day.
2. A day of darknefs and gloominefs., a day of
clouds and of thick darknefs., as the morning
fpread upon the mountains : a great people
and a ftrcigy there hath not been ever the
like, neither fhall be any more after it, even
to the years of many generations.
A day of darknefs and gloominefs, &c.] A
very calamitous day bringing with it much
mifchief and diftrefs, it being a known ex-
preffion, by '' darknefs to fet forth figuratively
a ftate of mifery and calamity : and on the
contrary by ' light a time, or ftate of profpe-
rity. Although by fome darknefs be other-
wife here taken, viz. properly for darknefs of
the air, caufed by what fhall then befal them
in their land. So Kimchi "yVVO r<WUl T^yin,
r^'^vh •n'wu^ nnntynw ^qd affiisiion is
likened to darknefs, as joy is likened to light, or
elfc, faith he, the expojition is rnaisn 2TT0 "'D
VKH mD^n that through the multitude of the
f Lrcufis the land is darkened, as it is faid,
Exod. X. 1 5. For they covered the face of the
u-hole earth, fo that the land was darkened.
This latter way is by Pifcator thought to be
moft agreeable to the words, as appears, he
faith, by what after follows, of which the
reader, when he hath feen that, will the bet-
ter judge. Mean while I think it moft conve-
VOL. I. Z
nient to take the firft, as moft applicable and
agreeable to all expofitions, whether they take
by God's inftruments in bringing the calamity
fpoken of on them, to be meant, either Lo-
cufts and the like hurtful creatures, or the
Chaldeans, or other enemies, as in this we
have above in the firft chapter feen them much
to differ, and fhall in what follows have occa-
fion to take notice of. This which he farther
here faith. He adds in defcription of the con-
dition of that calamitous day, according to
the diftindion of the words in our Bibles of
the laft tranflations, and feveral others, joining
thefe words to the preceding, or according to
that by many k Others made, joining them
with the following, wherein he defcribes that
people, as he calls them by whom that cala-
mity fhall be brought on them, A great people
and a firong. It will be all otie as to the
meaning which of the ^ two ways we follow,
either underftanding that ' day or that people
to be, as inty Shachar, the morning fpread
upon the mountains. In the expreffions given
of thefe words is as much difference as betwixt
light and darknefs, fome underftanding by the
one, viz. light, and the other, viz. darknefs.
If inW fhachar be rendred as moft generally,
and I fuppofe aptly is, the morning, and the
light thereof meant, then the meaning thereof
feems to exprefs the fudden coming, and the
wide fpreading of the thing fpoken of, and fo
as not to be hindred, in that refembling the
morning light, which in a moment difcovers
itfelf on the tops of the mountains (on which
it firft appeareth) though at never fo great a
diftance one from another. So tfaiah Iviii. 8.
I' To exprefs fuddennefs, is faid, Then fhall thy
light break forth as the morning, and thy health
fhall fpring forth fpeedily. But although this
be a very appofite and perfpicuous meaning ;
and a known and moft ufual fignification of
the word "intU fhachar be, the morning, as in
the Arabick ^ fahar ; yet are thei-e who
have preferred to give to it here a clean con-
trary notion of darknefs. So Arias Montanus,
of whom Chriflopher a Cajiro faith, folus Mon-
tanus intelligit de tenebris, only Mont anus un~
derftands it of darknefs. So perhaps among
the Latin Expofitors before his time : but it
is plain that all that Montanus hath is found in
Abarbinel, and I fuppofe from him taken, for
confirming this opinion, he obferving that the
fame root hath the fignification of blacknefs
or darknefs ; and that thence the morning it
felf hath that name fhachar, becaufe it is the
antelucanum tempus, the time juft before the
day break, and the darknefs gathered together
is thicker than before, as Montanus exprefleth
it, or as Abarbinel, becaufe the blacknefs of
the darknefs is not yet gone, nor difperfed by
the light coming forth on the earth. But this
interpretation is much ancienter than him too.
That ancient Grammarian Abu Walid puts it as
his opinion, and faith he prefers it before that
which Others give of light j his words, be-
z z caufe
« See ver. 1 1. of this chap. ^ Amoi t, 18, &c. « Eft. viii: 16. ' See R. Sol. and Ab. Ezra. % LXX.
printed Arab. CafUlio. *" See Mercer. ) Some refer it to both, dies ille, & cxercitus locuftarum vel Babylgni.
orum. Pet. a Fig. ^ Druf. ' I
258
A C 0 M M B NTAR r
Chap, ir.'
caufc the book is not printed, I will give, felf is defcribed, or to the following, wherein
fbat it is the expofttion of Others that in the is defcribed the quality of thofe by whom it is
words ^^"^nri Vy WnS ~\rW3 Cajhachar fa- to be brought on them. They are jaid to be.
rujh al haharim, ''3 IHIA'^W IS^ynJS TnyU
&Cib'7» n«t!;n3»3 nnuiym Kii'J 7ip
f^^l^, i. e. He likens the Spreading of the
Lmi}s in the country, to the fpreading of the
light in the air ; this is that which Others fay ;
tut the likening it to the fpreading of the dark-
ilefs is more convenient. As it is faid, Exod
a great people, and a firong. " The fame,
that are above, chap. i. 6. called a nation,
feem here called a people. That they that are
called by one of thofe names, may, they fig-
nifying but the fame thing, be called by the
other is no queftion ; but who they are, as
there above we faw, is betwixt Expofitors a
difference not eafy to be reconciled, fome
X. 15. ^ey covered the face of the whole earth, thinking thereby to be meant Locuftsand
fo that the land was darkened. But R. Tan- thofe other like creatures above, chap. \.
chum, who had feen him, and, I fuppofe, well named ; others, enemies, as Affyrians or Ba-
confidered his opinion, thinks otherwife, who bylonians. Others thinking the Locufts to be
having given for the meaning that he likens named but the Affyrians meant. Among the
nKaX"?** 139 tt'?*< "Hf^tyPiKl^ nH1jV« "li<tt;n3S Jews the " moft take the Locufts to be meant*
the fpreading of the Locufts to the fpreading of but Abarbinel the enemies, to whofe coming
the light in thetnoming, adds, Hjrtintt; |K ^p1 upon them, fpoiling them and carrying them
isVs 2Jn^ njS ^K "Tinty \U pntUQ DS'TqVs captive, he refers all that is faid in this and
>^y 1^101030 asSaVs "^Vt r^prWOh the foregoing, and fome of the following
Hnp V.122 ^HUbs, &c. and it is faid (by verfes. In that expreffion, blow the trumpet.
Some) that fliachar here is darknefs, being de- &c. he looks on as alluded to the blowing of
rived from ftiachor, black, viz. becaufe they the trumjpet in the year of Jubilee, LfwV. xxv.
binder (or vail) the light through their multi- though for a contrary end, that being to give
tnde, fo that darknefs is thereby fpread on the notice to every one to go to his own poifef-
moun tains, according to what he faith before, a fion, but this to warn them to depart from it
day of darknefs and gloominefs, a day of clouds into captivity, " U;^«1 iPinSQ u;^« ISX^ltf
and thick de^nefs, agreeably to what he faith m^ja 13*7^ irnSJ^DO, that they fhould every
(Exod, x, 15.) they covered the face of the man go out of his poffeffton, and every one de-
earth. But (faith he) 303X1 IHOK SlH^
the former meaning is more perfpicuous and more
pertinent. Yet among modem Interpreters
Junius and Tremellitts, though they differ not
from thofe who render fiachar by morning, as
to the fignification of that word, feem, as to
die meaning, to agree with thofe others, who
take it in the contrary notion of daricnefs,
while with a fupply of a word, which they
think underftood, they render it, ut ntibes au-
rora panditur fuper montes, fo that according
to them the words run, a day of darknefs and
part from his family to go into captivity. The
•■ day of darknefs fpoken of, and the feveral
words by which it is defcribed he takes to be
13 vn^ nnxni xm^'\ n^3 i3inS ^la a
title or denomination of the defiru5lion of the
firji temple, and of the afflictions that were at
that time, by the great people, &c. thofe that
Nebuchadnezzar brought with him againft Je-
rufalem. From of old hath the like difference
been betwixt Chriftians alfo and not yet decided.
Jerome feems to be at a doubt which opinion
to take, while he looks on the words as fo
gloominefs, a day of clouds and thick darknefs,. properly denoting the Locufts, as figuratively
as a morning cloud is fpread upon the mountains, to defcribe the Chaldeans, as that dum locujlas
which is by them expounded, tempus tarn in- legimus Babylonios cogitemus, while we read of
jucundum atque difficile, &c. a time as unplea-
fant and difficult, as ufeth to be the day, at
die dawning of which very thick clouds rife
up to the mountains, which hide the fun and
the heavens, at the morning light, and darken
the air and threaten the certain coming of
fhowers. But ' Others do wonder at them for
fo departing from the more ufiial tranflation,
which is fo agreeable to the words •, and Pif-
cator faith he rather chufeth, leaving out nuhes
a cloud, to render it, Vt aurora, as the
morning, i.e. {fsi\^\y€) fplendor folis orientis,
the light of the fun rifing. According to one
of thefe interpretations, the words defcribe,
as we faid, the fudden coming and wide
fpreading of the calamity fpoken of -, accord-
ing to the other the greatnefs, or grievoufnefs
of it, and may be (as we have feen Some to
take one way. Some another) joined either to
the Locufts we cannot but think of the Baiy-
lonians. Per metaphoram locuftarum defcribi-
tur impetus Chaldaorum, faith he, by a meta-
phor of Locufts is defcribed the force of the
Chaldeans. Cyril alfo feems to be in doubt of
which it fhould be underftood, of Locufis, or
t^ 6pto(OT«To? auTwv by likenefs or comparifon to
them, of the Affyrians, and that it is iv
diJL(po7v dKn^k true of both. So Theodoret
faith that by what is here faid he defcribes
both, both the Locufts and cloud of the enemies.
Ruffinus looks on it as peculiarly fpoken of
Locufts. Among more modern Interpreters
■• there are, and thofe of note, who are pe-
remptory for underflanding the enemies, Affy-
rians or Babylonians : ' Others are as pofitive
for underftanding the Locufts. 'Twill be hard
to decide the controverfy where are fuch au-
thorities on both fides. I fhall endeavour fo
the preceding words, wherein the calamity it to explain the words according to their literal
^' ■ meaning,
■'"Livtlf. ■" Vet Danxus thinks otherwife, " Abu Walid, R. Sol. Aben Ezra, Kimchi, R. Tancham.
*• Ar. Mont. difFerently explains this. f By which he looks on particularly declared the ninth of the month Ab.
1 (Jalvio. Munft. Grot. Danae, Genev^. notes. [ Jun. Trcm. Fife Bochart. Sec.
Chap. It.
^^"^^Sa^yo ^X.^^ A
i
chap, i; 4.) whereas In the firii (viz. what
was in Egypt) were only Locufts. But Some-
do fay, that this and the like expreflions in the
prophecies, or books of the Prophets n'73
BS7^H ^S nXJ'?K3Q are all hyperbolical lan-
guage, p^pnn Sh n3 1S-\i D"'71, and that it is
not meant that the truth of things Jhould exaSily
anfwer to the precife Jignification of the wordy
(but by words denoting what is exceffive,
meant what is very great, and exceeding the
ordinary courfe of nature, or what is umally
feen.) What is rendred in the Text in our
Bibles, Of many generations^ in the Mar-
gin is noted to iignify literally, of generation
and generation^ viz. "im "in, and fo it is ac-
cording to the letter tranflated by many both
of ancient and modern Interpreters. So by
the Chaldee retaining almoft the fame words
with the Hebrew. So by the Vulgar Latin^
ufque in annos generationis iS generationis.
So the MS. Arabick Jas.^ Jas. f^^ ^ and
many Latin Verfions. Nor do "the LXX. much
differ, £jf Itwv ar ysvsar yevstiv: nor the printed
Arabick SI Jl^i^** ,^ {j^ ^\ unto years to ge-
neration of generations : the^^r. tai)))) caXa!!^
until years of generation after generation. Ju-
nius and 'Tremellius render it as, Ours in the
Text do, ad annos mult arum generationum,
which feems a proper and genuine explication
of the words literally founding, to the years
of generation and generation, the repetition of
the -word, generation twice implying contrariety ^
multitude or plurality, * not only the two
next generations, but a diftance of long time
after the prefent generation, though unlimited
and undetermined, as to the precife number,
yet terminated by bounds of time, as much
as to fay, not in hafte or ordinarily in " every
generation j not till after many years, years of
more than the prefent and next following,
and perhaps more be pafled, i. e. not for a
long time, fuch as God fhall fee fit, fo indefi-
nitely. Mean while the y word years here
added feems to imply that in procefs of time
fuch may or fhall again be, and '- not to be an
utter denial that the like fhaU ever again be,
as Some feem to vmderfland, explaining it by
» nunquam ultra, or ^ necjue ullis faculorum annis
futurus eji, never hereafter, or not in any
years of ages. Thofe that think here meant
the Locufls, take it for a long time indefinitely
as we faid, but they that underfland it of ene-
mies reflrain it to the. time of the coming of
the Romans many years after the Chaldeans,
as among the JevfsAbarbinel, and of Chrifli-
ans feveral. ' • . '. '^"
3. A fire devoureth before them, and behind
them a flame burneth : the land is as the
garden of Eden before them, and behind them
a defolate wildernefs, yea nothing fhall efcape
them.
In this and fome following verfes proceed-
ing to defcribe in feveral high and figurative
, . ^-
" See R. Sol. Aben Ezra, Kimchi. ^ Ne duas
tantum generationes accipe, fed pro fcriptursc ufu multas, Mere, * Cujuf^Uf generationis, Lively. J hx.
"lafir, » Vtt. i" Caftrt-- ^ "'•'••'■, ■'' ■ i " ' .
tnt. • •
meaning, as that though I apply them to the
Locufls, which opinion, I think, mofl agreeable
to them to embrace, as that yet if any chufe
rather to apply tliem otherwife, he may have
the genuine fignification of them. Thefe
fpoken of and called a people, have added to
them the epithets of 31 Rab, great, and
aiSy Atfum, ftrong : great, i. e. in number ;
fo great, it is faid of them, as we have feen,
chap. i. 6. that *1ED0 PS they are without
number ; and ftrong though not fingly and
fimply in themfelves, ' yet by the might of
him that employs them, fo flrong as to bring
deftruftion on the whole land ; for he is ftrong
that executeth his word (by them) as it is faid
below, ver. 11. It is added in defcription of
them. There hath not been ever the like, nei-
ther fhall be any more after it, even to the
years of many generations. Much the fame
concerning this people (as they are called)
fpoken of have we been given to underfland
above in chap. i. 2, 3. where he puts the
queftion to them, whether the like to what he
now fhould fpeak of had ever been in their
days, or in the days of their fathers, and bids
them to tell their children, and their children
again to tell their children, and their children
alfo another generation ; which is plainly to
fhew the fame that is here faid, that there had
neither been the like to what is now feen (or
fhould be feen) in former generations, and
that the like fhould not again be feen in many
generations ; but that they, when they were
told of it, fhould look on it as a miraculous
and flrange thing, not ufually heard of, nor
by themfelves ever feen. In both thefe places
feems to be ground for the fame queftion, viz.
(the nation or people being underftood of Lo-
cuib) How what is in either of them may
agree with what is faid, Exod. x. 14. concern-
ing thofe Locufts fent by God on the land of
Egypt, that before them there were no fuch
Locufts as they, neither after them fhall be
fuch ? "What folutions are given of this diffi-
culty we have already feen on thofe words,
which may, I fuppofe, fuffice for clearing thefe
alfb : yet if it may not be tedious to the rea-
der, as bang but a repetition of the fame things,
I fhall here give him a tranflation of R. Tan-
chum's note on this place. If this (faith he)
be taken as a narration of the coming of real
Locufts, it will be contradiEiory to what God
faith of thofe Locufts, which were among the
plagues of Egypt, before them there were no
fuch Locufts as they, neither after them fhall be
fuch. This contradi^ion ' fbme learned men
folve by confidering the places, viz. that that
faying (in Exodus) was in refpeft of the land
of Egypt, only concerning the Locufts that
were there, and which fhould be never after
them in it : but this here in refpeft to the land
■ of Ifrael alone in like manner alfo. And it is
by " Others faid that the meaning is, that there
had not been the like in regard that there were
four forts of them together {viz. thofe named,
• See note on chap. i. 6. ' This way Bochartus takes,
tantum generationes accipe, fed pro
Mont. > Theodoret, Rib. CaRr.
/'
z6o
k C 0 M M E NfAR T
Chap. II.
exprefllcns the (ad circumftances and effeds it feizeth on things, ufually done; "and the
which (hould attend the coming of that great fimilitude is looked on as very agreeable to the
and ftrong, numerous and mifchievous people nature of Locufts, which by reafon of that
in the foregoing words mentioned and defcrilx;d, noxious quality which is in them, are faid to
he in the nrft place, faith a fire deveureth be- ' bum fuch things as they light on, as hath
fore tbeniy or as in the ancient G^wf-ufl Englifh, been above obferved on chap. i. y. JBut the
and moft Latin Tranflators, as it is in the
Hebrew in the Angular number VJB"? lephanau,
before him : but it being referred to the noun
people going before, which is a name of rrtul-
learned Bochartus, though he thinks the Locufts
here fpoken of, and meant by that people men-;
tioned, doth not think them compared to
fire, and their doings to the efFed* thereof i
titude, though in form Angular, what is re- but by the fire to be meant another thing, viz.
ferred thereunto may indifferently be put in
either number V337 lephanau, before bim^ or
tbem. This word is firft in order in the origi-
nal, and fo fignifies before, as to admit of
Ibme ambiguity, whether it be here to be un-
derftood of precedency in relpedt to time or
place, as being elfewhere indifferently ufed for
great drought and parching heat, which pre-
cede their coming, before likewife fpoken of
in the foregoing chapter, ver. ly, 19. accord-
ing to what we there mentioned concerning
the opinion of him and Others. And then
taking the \yord V3S^, before him to denote
not order of place but of time he faith, utro-
both, and is here therefore differently under- bique agi de fumma ftccitate qua locuftarum ad-
ftood, by fome in the one way, by others in ventumpracefjerat, i^ fecuta/it., in both places
the other, and in either feeming to make a to be fpoken of f extreme drought, which
good and perfpicuous meaning, whatever be both went before and followed (or continued)
by that people underftood : which is like- after the coming of the Locufts among them,
wife to be faid of the word VlnK*! VeacheraUy whereby together with what mifchief was by
which follows, and after him or tbem, that it them done, all things that grew on the
may be referred either to place and pofition, earth, were fo fcorched and coiSumed, as by
what was behind hand, or to time, what was fire and flame ; t which either of thefe ways
remaining after them. Among thofe who re-
fer it to order of place feem to be the LXX.
who render •= ra tynr^o^iv aiirS ttu^ avaX/trxov,
;^ Ttt OTr/ffM aurS KvaTrlejjJ^f) (fXo,^. The
things that are before him a confuming fire,
and behind him a kindled flame, which Cyril
underflanding of the Locufts, faith to be
fpoken becaufe raii twv a\g»</^«v «f*$oKa7f,
by the incur/ton of the Locufts whatfoever (omes
in their way is ftraigtway confumed, and if there
be any thing left behind them «fycv j^ wiro
f?aj Tci'v tTreju^MV T«Tf wgwraTf, that will be
the work of thofe that follow thofe former (to
confume that likewife.) The hke mifchief he
we take, it comes to pafs (he faith) the land is
as the garden of Eden before them, and behind
tbem a defolate wildernefs. Here again the
words before and behind, are capable of being
referred, either to order of place, or time, as
that it may found, either that part of the land
which they were not come to, and that which
in their going farther on, they left behind
them. So Jerome, qua/t hortus G" paradifus
voluptatis omnis terra eft quam non tetigerit :
quafi folitudo fcj" defer turn quicquid fuerit prada-
tus. As a garden and paradife of pleafure
(fuch as was of old the garden of Eden, Gen.
ii. 8, £5?r. called alfo the garden of God, and
fuppofeth may alfo be faid to be done by ene- ufed upon comparifon whereby to fet forth ex-
mies. The Vulgar Latin alfo plainly fo takes traordinary pleafant and delightfome places, as
Gen. xiii. 10, Ezek. xxxvi. 35.) is all the
it here to be meant, rendring, ante faciem ejus
ignis vorans, (^ poft eum exurens flamma,
* Before the face thereof a devouring fire, and
after it a burning flame. St. Jerome gives for
the meaning of it, ^icquid attigerit qua/t vo-
country that they (this people) have not touched,
and as a wildernefs or defert all that they have
preyed upon, or elfe i- before their coming, and
after their departing, viz. that that land which
rax flamma confumet, nihilque poft fe integrum before their coming was fo pleafant as is de-
derelinquet, whatfoever he feizeth on he fhall
confume as a devouring flame, and fhall leave
nothing found behind it. To the like fenfe
R. Solomon, they confume all things as if a
fire devoured before tbem, and a flame burnt
after them. Kimchi alfo not much different. In
fcribed, after they had been there, was left
wholly defolate. This meaning is here taken
even by ' Some who in the former underftood
the words of order and place, and it may
feem indifferent which way it be taken, as to
the thing intended, viz. the defcription of
the place wherefoever they fettle, it looks before great mifchief, the extent and generality of
tbem and behind tbem, as if fire had devoured
and burnt up every green thing before tbem,
faith he, and behind them, becaufe the place on
which they are is covered (at the prefent) by
them. According to thefe (the words before
which to exprefs is added, yea and nothing faall
efcape them, fo Ours well render the meaning of
the words 1*7 HDM Nl*? r-tD"''?3 DJI vegam
pelitah lo hay tab lo, which literally found, and
alfo there fhall be no efcaping to him (or * from
and behind being thus taken) there is a compa- him.) So the word ni3''7S Pelitah, properly
rifon of the Locufts, and what is by them founds ' evafio, efcaping, but withal is often
done, to fire, and what mifchief is by it when fo ufed as to figni^ not only the " aft of
efcaping,
<■ In the printed Arab. ^ Doway Tranflation. ' So that Some will have the name Locufts, to be derived
from loca ufta, fee Bochart. who flights it. ' Tarnov. underftands by lire, Zelus Dei, the zeal (or burning wrath)
of God. « But thofe that underftand not the Locufts but enemies to be here fpoken of, look on by fire and flame
to be denoted, their fctting all things every where on fire. >> Bochart. 'Mercer. "^ Mercer ei, to him,
that is, ab eo, from him. ' Druf. " Aftio & res, Schindler. So it U in pthtr words, as, captivity, fgr cap-
tives, &c. Diuf. fo ver. 3Z. the fame word.
chap. II.
't SV K6h yVE t
261
efcaping, but alfo the things or perfons that
efcape, and remain. So as that, there fia II he
no efcaping to him, will mean, " no efcaper, or
nothing fhall efcape, no ° remainder left. So
Aben Ezra explains it, "IJDQ 0'7aJ!i; "IDT ^i*
there is nothing which hath efcaped, (or may
efcape) from him or them. And fo Kimchi,
Sds t^'?^ noisn \n 131 n^jn s'7iy becaufe
old and weaker people, not fit for fighting,
yet in that army of the Babylonians was not
ib, but confifted of fuch who deferved alfo to
be compared to a flame that burnt up all things
upon the earth ; and by what is faid, there
fhould be to him none that fhould efcape, he thinks
intimated that which befel Gedaliah the fon of
Ahikam, and thofe that the King of Babylon
they have left nothing of fuch things as grow, left with him in the land of Judah, where
which, he faith, they have not devoured. Now
there is betwixt Interpreters a little difference,
in that, what Ours with thefe that we have
mentioned, and Others, -attribute to things,
they attribute to perfons ; fo the LXX. xai
» yi /?5. .;„ ;;-«. —f-,.^ f'R mii f/iliiptur nnn
after a Ihort time ' Ifhmael the fon of Nethaniah-
came and flew them, fo that there was none of
them, that Nebuchadnezzar had fpared, left
remaining.
By that fire before them = a learned Latiti
dvac{alofjitv<Q'ii}<-irai aura, ^ qui falveturnon Commentator would have to be underftood,
erit ei, and the ^ printed Jrabick following, and alluded to that fire. which was by the Chal-
>*vj t> ir^i^ ^nd there is none that can deans (who worfhipped that element as a deity)
efcape : So the Vulgar Latin alfo, nee eft qui
effugiat eum, neither is there any one that can
efcape him, which Jerome explains, neque ullus
poterit inveniri, qui illius effugiat manus, nei
carried before their arraies to direct them in
the way and threaten their enemies -, and that
behind them, that with which they ftiould fet
on fire fuch things as they met with. This.
ther can any be found which may efcape his conceit though he feem much to pleafe himfel^
hands. The Syriack ojoNjtiOl ^^*iKO
tyi tSrs (may indifferently be referred to per-
fon or thing) and there is not that may be de-
livered from him. The Chaldee plainly refers
it to the perfon, M'V TVb >i.1\il3 ^S1
j^iy^^O'lb, and alfo there is no efcaping to him
(or from him, or becaufe of him) for the wicked.
Among more modem Interpreters Some alfo
render, not nihil, nothing, but i nemo, no
body or perfon. Thefe that fo by what fhall
not efcape, underftand men or perfons, may
feem by thofe, from whom they fliall not
efcape, to underfland, not Locuflis, and fuch
creatures, but enemies, who, and not thofe
forts of creatures, ufe to feize on the perfons
of men ; yet if any do fo render the word,
viz. no man, may it make alfo a convenient
meaning, in as much as thofe vermin, univer-
fally devouring all the growth of the earth
whereby men fobfift, they alfo may be lookt
on as fufferers in that general devaftation, and thefe Locufl:s, Rev. ix.' 7. (whoever are meant
none of them be faid to efcape without mif- by them) that the fliapes (or likenefTes) of them
chief to him, or be out of fear of fuffering by were like unto horfes prepared to battle, which
a general famine. But the word riO^Vs being refemblance in whatever elfe it may'confifl;
bf the feminine gender, and fignifying as we we may think by what is by Others obferved
have above feen, doth feem rather here to fa- to be chiefly in their look, their head and face.
with, and may feem a nice obfervation, yet is
by ' Some thought not to be here much to the
purpofe. The plainefl: meaning, if it be un-
derftood of the enemies, will be, their fetting
" on fire round about all things, and fo de-
fl;roying all that they meet with. But I rather
think thofe to be in the right who underftand
it of the Locufts, and fuch other vermin be-
fore mentioned, which, and what they did or"
fliould do, we take likewife to be farther de-
fcribed in the following words.
4, He appearance of th'em is as the appearand
of horfes, and as horfemen fo Jhall they run,
so in btfx V.I ; ; I, ■
insnO Marehu, vijio, vultus, fpecies, ^for-
ma, fades, the fight, countenance, (or vifage)
the form of them, is like that ^ of horfes.
That it was no unknown comparifon to liken
Locufl:s to horfes, appears by what is faid of"
vour the referring it to things in general, than
particularly to perfons : and that will be a
plainer interpretation, to render nothing, than
no man, as taking in both. Among thofe
that think the people here fpoken of to be
meant enemies, and not Locufl:s, the former
words of fire and flame, which are faid to de-
So Theodoret on this place faith, that if any
fliall accurately confider the head of a Locuft
he fliall find it ff(f)o(/ea t^ ts U-Tns loixvlav,
very like to that of an hcrfe, which Bcchartus
obferves to be noted by other later writers.
The Arabians, who are well acquainted witli
thofe kinds of creaturesj obferve the fame of
vour before and behind them, Abarbinel, by them, as in the words by him cited out of Da-
the fire devouring before them, underftands, mirie's hiftory of living creatures, wherein the
the vanguard, or fore part oi the army, by Locufts being faid, though a weak creature
the flame burning behind them, the hinder part yet in the make of its body, and feveral parts
thereof, which though in other atmies it is thereof, to refemble ten forts of creatures of
ufually made up of wpmen, and children, and ftronger kind, there is put in the ^ firfl:
Vol. I. 4 A
» Non erit evafor, Pag.
I" The MS. Arabick literall
places
• Sarflius.
» Schindler
» Reliquiae* refiduum, tiempe quod quafi effugio fuperftes remanfit. Pull. Cap Cono
ally according to the Hebrew, HOyS (T? \y VTJX ^ Fig; ' jer xli. zi.
' Aflemblies notes Englifh. " Grot. Quaqua ibit omnia I'ucebunt incendiii. "^ Full Cap Cone
y 2. The eyes of an Elephant. 3. The neck of a Bull. 4. The horn of a Hart. 5. The breaft
of a Lion. 6. The belly of ij^ " Scorpion, (fo it is in my copy as well as in that of Bochartus, for which hi:
thinks fhoald be read tjljii which is a fort of Eagle.) 7, The wings of an Eagle.
.9. The feet of an Oftrich. 10. The tail of a Serpent. ,:.' c
8. The thighs of a Cameli
262
A COMMENTART
Chap. It.
place U-/5 >^9 7*' A^' "/ ^« ^^'■■^'' ^"'^ *"
t'oct among them in particular manner^ ex-
prcfleth the fame faying, ^t ^ l«t^ ^^i
liJU ^\}\ nimble borfes have conferred on them
\he bead and mouth ; fo that aptly we may
look on the LxKufts in this expreflion in tfie
firft claufe to be compared to horfes, m refpeft
to their looks and appearance, and to the very
make and form of them,^ to wh^h niay be
added what - Others take it to confift of, viz.
their fiercenefs, boldnefs, and undauntednefs,
defcribed, Joh xxxh. 19, &C. Then m the
following claufe have we them again compared
to them, in refpeft to their undaunted fpeed
and boldnefs in their progrefs, when put to it
bv^their riders : and as horfemen fo pall they
run For 'tis ftill the horfe that runs, though
pricked forward by the horfeman ; with fuch
fwiftnefs (hall they overturn all before them,
not to be flopped or ftayed •, and here it feems
to many a very convincing argument, that the
A^brds are to be underftood properly of Lo-
cufts not of the Chaldeans or enemies, in re-
card' that they are faid to be like horfes, and
nice horfemen. For the enemies were really
horfemen riding on horfes, not only like fuch,
they nor their horfes. Some of them there-
fore that will have it underftood of enemies,
for eluding this fay, that the letter 1, c, ren-
dred in Greek ur, in Latin ficut, ufually put
as a particle of likenefs, is yet fo put, not
xapal3cXixwf, by way of comparifon, or fimi-
litude, but, as elfewhere fometimes it is, \ri-
TariKwf, as Theodoret fpeaks, ad intenftonem
ffgnifcandam, for the heightning of the thing
fpoken of, and to fhew that it is eminently
fuch as it is faid to be ; fo that his faying,
their appearance is as the appearance of horfes,
will be as much as to fay, ' that their horfes
appear to be indeed gallant horfes : and as
horfemen they fhall run, as much as to fay,
they fhall fhew themfelves to be gallant expert
horfemen. Others retaining the comparative
fignification will have it to be underftood of
the foot or infantry of the army, as that
even they of them appeared as fierce as
horfes, and were as bold and fwift as
horfemen. Pedites ijli erunt velocifmi, faith
Grotius, Their very footmen fhall be fo fwift.
And Abarbinel, after an impertinent ftory, as
if they were likened to Centaurs, which were
thought to be half men and half horfes,
which he thinks might here be alluded to,
faith that elfe it may be, that their faces were
great, and their members ftrong like the ap-
pearance of horfes, and that their footmen
ran with as great fwiftnefs, as horfemen with
horfes. But Bschartus's cenfure of this is,
Pedites cum equitibus conferri novum eft, 6? in-
auditum. It is a new unheard of thing that
footmen fhould be compared to horfemen,
and, quis Affyrios dixerit ut equites fuijfe, cum
revera equites fuerint, iique magno numero ?
who fhall fay tlut the Afjyrians were as horfe-
men, when they were indeed horfemen, and
they in great number, and as fo elfewhere de-
fbibcd, as £zf*. xxiii. 6, 12, 23. and xxvi.
7, 10, II. Habak. i. 8, &c. yet find we
k another to fay, nee tnirum eft viros belUcofos
comparari equis generojis, pedites equitibus, ad
indicandum fortitudinem & celeritatem eorum.
It is no wonder that warlike men fhould be
compared to generous horfes, and footmen to
horfemen, for fetting forth their valour and
fwiftnefs. But, I think, the moft perfpicuous
meaning to be had, by likening the Lx)cuft9
and other like infefts with them, being em-
ployed by God for executing his judgments,
though otherwife feeming weak and con^
temptible creatures, to fuch as are of greateft
flrength and power. To them like wife will
the other comparative exprefTions in the fol-
lowing words, by which other circumflancea
attending their coming and behaviour for the
fame reafon, aptly agree ; as firft, that whereby
the tumult and great noife which they ftiall
make, in the next words compared to that of
chariots ratling on the tops of mountains, and
to the noife of crackling fire among ftdbble,
or dry combuftible matter, and to that of a
flrong people fet in battle aray.
5. Like the noife of chariots on tbe tops of
mountains fhall they leap, like the noife of a
flame of fire that devoureth the ftubble^ as a
ftrong people fet in battle aray.
The words ^w»i Hy niino Wlp3
inp"l' Onnn Cekol Marcaboth al rofhe haha-
rim Terakkedun, feem capable of a double con-
ftrudion, either fo as to found, that the Lo-
cufts fhall leap (which is a proper term for
their way of motion) on the tops of moun-
tains with fuch a noife as that of chariots jump-
ing, and are therefore by Junius ind Tremellius
rendred, ^afi ftrepitu curruum fuper cacumi-
na (or ^ cacuminibus) montium falient, as with
the noife of chariots on the tops of mountains
fhall they leap, as likewife the Tigurian Verfion
before them, Irruent ftrepitu quodam per cacu-
mina montium ut currus, they fhall rufh (or go
on) with a certain noife on the tops of the
mountains as chariots; or elfe, fecondly, as
the noife of chariots which leap, (or when they
leap) on the tops of mountains, with an ellipfis
underftanding to be fupplied either, which, or
when they leap on the tops of mountains : So that
whereas the words, fhall leap on the tops of the
mountains, are in the firft referred to the Lo-
cufts, or who elfe are fpoken of likened to
chariots, in the latter way they are referred to
the chariots, to which they are likened. This
latter way doth Drufius mention, and it is
that which the Syriack takes rendring, i|^J
** '*
caa>,^^ goLxboj INm^^)^) Ho
UoJL like the voice of chariots, which make a
noife on the tops of mountains. But the former
way
« Mcrr Pet a Fie Ribera. » Revera prse fe ferunt equorum afpeaum & ut vere equites current. Chrift a
r.ftro who obferves «, as, in Greek fo to denote. John i. 14. fo in our ordinary fpeech we fay, he quilted himfelf
r, or'lilic a man. i. e. (hewed himfelf truly fo to be. ^ Brentius. ' Pifcator.
Chap. n.
bh y 0 E L.
263
way is more by other Interpreters followed.
So the LXX. oJf ^ovfl" «f/xaTcuv It) rat xoguipar
Twv ogjuv IfaXsvTat ; and fo the printed and
MS. Arabkk, and the Vulgar Z,i?/?», ^f«/
fonitus quadrigarum fuper capita montiim exili-
enty as the found of chariots upon the tops of
mountains they fhall leap, and fo moft of the
modem ; yet not without fome difference
again, whether only the word they, or all
thofe words, on the tops of the mountains Jhall
they leap, be to be referred to the Locufts, or
only they Jhall leaf , to them, and, on the tops
of the mountains to the chariots. Mercer ob-
ferves it as the opinion of feveral <• Jews, that
all are to be underftood of the Locufts, which
get up to the tops of mountains, whither
chariots cannot climb : fo that though for the
noife and- leaping, they be compared to cha-
riots, and that be common to them both, yet
the doing this upon the tops of mountains be
proper to them ; but himfelf prefers rather to
lake a middle way and part the words, fo as,
to join on the tops of mountains, to the pre-
ceding, like the noife of chariots, and then to
refer, they Jhall leap, to the Locufts under-
ftood in the word they ; fo that the words
Ihall found, fuch a noife as chariots make when
they are driven over the tops of mountains,
fuch do thefe Locufts leaping (or in their leaping)
make : for though it be not ufual to drive cha-
riots in fuch places, yet if they be there
driven, they will make a very great noife, and
fo the comparifon is by that heightned. But
whatever difference be between thefe Expofi-
tors mentioned, as to the conftrudtion of the
words ; it will be indifferent as to the fcope
and meaning which we take, it being ftill a
comparifon brought to exprefs the horrid noife,
which thofe fpoken of fhall make in their ap-
proach, and thereby ftrike terror into the peo-
ple, by their coming in fo dreadful a manner.
How great a noife Locufts ufe to make where
they go, may be gueffed by what Remigius
reports of them, from fuch whofe territories
ufed to be infefted by them, viz. that it is
fuch, ut a fexto milliari audiri poffit fonitus
torum, that it may be heard fix miles off. But
it may be fufEcient for iiluftrating the prefent
words (if underftood of Locufts) to add thofe
of much like found. Rev. ix. 9. where of
thofe Locufts there fpoken of, it is faid that
the found of their wings was as the found of
chariots, of many horfes running to battle.
The joining together thefe two places, fhews
that it was looked on as a proper, and ufually
received comparifon, to liken the noife made
by the Locufts in their motions to that of
horfes trampling, and chariots jumping, which
is known to be great. There follows in the
next words another comparifon, whereby the
frightful noife that they fhall make is exprefled,
like the noife of a Jlame of fire that devour eth
the fiuhble, and " fuch noife as is of ftubble
burned by fire, which is known to make a
great crackling noife. The noife may be faid
to proceed from the ftubble and from the fire,
when fuch f combuflible things, as ftaibble and
fmall fticks, are fet on fire, there is a great
noife made -, with Which expreffion is much
agreeable what is faid, Ecclef vii. S. as the
crackling of thorns under a pot, &c. The
noife in the former comparifon feems to be
made by their motion, leaping or flying ; this
probably meant of that which is made by
their chawing, or eatihg. So Cyril appears to
have underftood it, Who faith, they report
that their falling on the field is not without a
ftoife, and that they make alfo g a great noife
with their teeth, while they chaw the corn
caft down before them, like that of the wind
driving the flame of fire. i\.nd fo Mercer ex*
plains the words, as the noife of flaming fire
confuming the moft combuftible matter, talis
eji fS ejus plant as erodentis Jlrepitus, fo is the
noife of them gnawing of the plants, (or
things that it feeds on) fo Pet. a Fig. Devo-
rantium Locuftarum Jirepitum declarat, he de-
clares the noife of the Locufts devouring
things, '' magno Jlrepitu volant, & in agros
decidunt, tf Jegetes dentibus commolunt, with
great noife they fly, and fall down on the
fields, and grind the corn with their teetli.
Thefe words may be jointly confidered with
thofe preceding, ver. 3. according to thofe
who there take likewife a comparifon to be
made of Locufts to fire (as we have feen,)
and fo both will dired: us to look on the Lo-
cufts, and thofe other infeds with them com-
prehended, under the name of that great and
ftrong people {ver. 2.) as carrying along with
them fire and the fad effeds thereof, wherever
they go. There follows another comparifon
of them. As a Jtrong people Jet in battle aray,
for connefting of which words with the pre-
ceding, ' Some will have to be underftood, and
repeated from them, either {npni yerakkedun,
they Jhall leap as, &c. or elfe '7*ip Kol, the
noije, as the noije oj a Jlrong people, &c. fo
fhall the noife of thefe be, leaving to be infer*
red the latter part of the fimilitude from the
firft being alone exprefled, it being the ufual
cuftom of fuch, who are fo ordered to en-
counter their enemies, to make a great noife
and fhouting, thereby to ftrike terror into
them (as Kimchi fo underftanding the words
explains them.) It feems to * Others enough to
underftand, they are as, &c. eji ut populus
validus ad pugnam injiru6lus, this people (or
thefe people fpoken of) are as a ftrong people
fet in battle aray ; as if from fp^aking of the
noife they made, he paffed to' defcribe the
order in which they went on in executing their
work. Here is obfervable the alteration of
this expreffion from that before in ver. 2,
there thofe fpoken of are called a great people
andjirong, here the fame faid to be as a Jlrong
people ; which is an argument that in that firft
place they are called a people ' not properly,
but
* So of Ab. Ezra, Kimchi, and fo of fome among Chriftians, Qualem ftrepitum in bellico tumultn edunt ciirrus
Altitmtes, tilem hse beftiac edent fuper cacumina montium falientes. Lively. = Druf. ' Kimchi. t j,yj
$XVj(jiif, which word fignifies both weak and ftrong, the iaft feems here moft apt, though Bochart renders it tenucm
iiiull, but Others, non tcnuem, not fmall. » Bochart. ' Druf. ^ Bochart. ' Bochart.
264
A C 0 M M E N T A R T
Chap. II;
but figuratively, becaufe like, or as a people, thors, who were well acquainted with them,
fo rekmbling them in fuch or fuch refpe(5ls, obferve likewife their framing themfelves into
that they deferve in that regard even to be a body ^^^ like an army, in which, when
called by their name, which (eems an evident the firft or leader nwveth, the reft all move,
proof, that " neither the Babylonians, or any and when he fettles the reft all fettle together j'
other, that as enemies fhould invade the land, and therefore they call a company of them
are here meant, but really Locufts and fuch • ^^Ui, Mandhum, which fignifies a thing fet
worms fent by God to execute hts judgments or joined together in order : fo exaft are they
on them, it being ufual for amplifying, or ex^
tolling lefTer things, to compare them to
greater •, not on the contrary greater things to
lefler, except by way of diminution or vilify-
reported to be in fetting themfelves therein and
keeping it, that they may feem to be as expert
in, and as bbfervant of military difcipline, as
the beft martialled foldiers. In this regard the
ing them, " unlefs in fuch particulars where comparifon of them to foldiers fet in battle
they do exceed diem, ^lough in others infe- ^ray feems very apt ; if we take in alfo, with
'^' ''*""^" ^' i---i--i-„ Others, the noife that they make like to fuch,'
it will make for amplifying the terror of their
coming. A dreadfal thing certainly muft it
be to hear and fee fuch circumftances by which
it is here faid to be accompanied. How peo-
rior to them. The refpefts for which thefe
here, (according to this way of underftanding
thefe words, they are, &c.) are faid to refem-
ble a ftrong people fet in battle aray, pointed
out, feem to be, i . their number and power
it, he defcribes in the next words.
t.-j
of doing hurt •, for their number, they are as pig fcvon\6. therefore be neceflarily afFefted with
a people, for their power, /rc^j- : fuch by ex- •■<•'■•••'
perience they are acknowledged to be, » ^id
locuftis innumerabilius fcf fortius, quibus hu-
tnana indujiria reftftere non pot eft ? what doth
more exceed number, and what is ftronger
than Locufts, which no induftry of man can
refift .? fo Cyril faith of them, that they are
devouring things, and J'la 7r\»)3>tul afxir^rov
8x ^y.arayoivirov, ixaWov d'i 1^ cTutraVTnTov,
by reafon of their innumerable multitude not
eafy to be encountred, but rather very dangerous
and unlucky to be met with, and that their
breaking in is ^^rifxa a[i.aym xai c/^uo-xaraycavi-
yov wavTsXcof av^e**''^<"f> '^^ irrefifiible thing
and altogether infuperable by men.
2. Their order and refolutenefs (if I may
fo fpeak) in their progrefs and pofture, in that
he adds in defcription of thole ftrong people,
to whom he likens them, fet in battle aray ;
well difciplined foldiers fo and on fuch occafion
ordered, conftantly keep their ranks and places,
and maintain their ftations. His comparing
thefe creatures that he fpeaks of to fuch,
fhews that they alfo did fo keep order in their
motions. That fo they are obferved to do,
feems intimated by what is faid of them,
fProv. XXX. 26. (according to our Tranflation)
that they go forth all of them by bands, and
more plainly by what the Greek faith in ren-
dring that place, that they go on as in battle
aray guided by one alarm, turaWwr, in good
order, and what the printed Arabick Verfion
there, that all their carriage Tt^^m** in their
army Is vtV id**** ^" excellent order. "^ By
othel- Authors it is obferved of them, that
they keep as conftant in their places, when
they fly, as the ftone fquares in a chequered
pavement, without any moving out of them ;
fo by Jerome as ap eye witnefs : their ftedfaft
keeping their order, and not by any means
fufferlng themfelves to be put out of it, is ob-
ferved by 'Theodoret and Cyril. ' Arabian Au-
6. Before their face the people fhall be much
pained : all faces fhall gather blacknefs.
1>JEQ Mippanau, before his face, i.e. at the .
very fight of them, or as Vatablus, pra mettt
ejus, through fear of them appearing, the
people,^ iTTV' Yachilu, fhall be much pained^
viz. with great ' pain, as thofe of women in
travail. The word, though of greater latitude,
is ufually applied to the Agnizing of thofe,
and fo where it Is otherwife ufed may be looked
on as denoting no ordinary pains, but fuch as
are very grievous and hard to be fufFered : and
therefore do Ours add for giving height to the
fignification of it, the word much, as If It were
In the notion of the verb neceflarily Included,
although not by others fo fully and diftlnftly
exprefled, they contenting themfelves with one
bare verb of more general fignification, as » do-
lebunt, •' cruciabuntur, " horrent, (or y con-
tremifcent.)
How much they Ihould be pained, how
greatly difturbed, fliould be difcovered by
their looks ; fo he adds. All faces fhall gather
blqcknefs, or as In the Margin, pot, which Is
by many looked on as the proper fignification
of the word "IIISS) Parur, as if It were alto-
. gether the fame with "inS Parur, without the
letter S, a, which occurs, Numb. xi. 8. where
it is by Ours rendred pannes, by Others )(^vrza.,
and olla, '^ a pot, or cacabus, a kettle, all to
the fame purpofe, viz. fuch a veflel as things
are boiled in over the fire, and it being there-
fore taken as the fame with that, is literally
rendred, olla, pot. So the Vulgar Latiny
redigentur in ollam, fhall be made a pot, or
turned to a pot, by which, what is meant is
manifeft, and by Others generally fliewed,
viz. to be made in colour » like a pot. So the
Doway Tranflation, which very literally ufed
to render the Latin, exprefleth it, adding thaf
par*
" Pet. a Fig. " As when great armies art compared to Locnfts in rerpeft of their number, Bochart. part pofler.
p. 467. ° Jerome on chap. i. 5, 6. p Of the feveral interpretations of that place fee Bochart. part poft. p. 459:
1 See Bochart. ' Aldamiri. • Kamus, is likewife ^^laj in Afap. « Druf. Tarn. " Jun. Trem. » LXX.
Chaid. y Merc, the ordinary Verfion of the ChaJd. Syr. Bochart. » And Judges vi. 29. i Sam. ii. 14,
*■ Kimchi.
Chap. li.
on
JOEL,
particle of fimilitude in this place, all vifages
jhall be made like a pot. The LXX. vdv Trgo-
ffWTcv 6j; Trgoiritavfxa ^urjar, (as likewife
the printed Arabick which follows them JSs
jAJill ^liw^j n^} every face is (or fhall be)
like the burntnefs, or blacknefs of a pot. The
MS. Arabick likewife all faces, fl^ '>*^*»
jjisim have gathered the blacknefs of a
pot. The Chaldee. All faces are covered
J*«;inpD i"'QDl« CZJnDii, with foot, black as a
pot. T\vzSsriack t^jj ••iGaJ.J ^j.S)J^ao
)j^D) |;.AiQi9L and all faces fhall be black
like the blacknefs of a pot. All thefe, it's ma-
nifeft, underftand alike, a comparifon here to
be drawn from the colour of the pot, and not
the matter or metal of the pot to be meant,
although from that alfo in other refpefts a
comparifon between that and the face may be
drawn, as Ifaiah xlviii. 4. there he faith,
their brow was brafs^ but here it is otherwife ;
and therefore as in thofe tranflations which we
have (een, fo generally in moft of the modern,
in the rendring, refped had not fo much to
the pot as to the colour, as Ours in the Text
reiiders blacknefs^ without mention at all of
the pot which the word properly fignifies.
So " Some render it only, nigredinem, or ni-
grorem, blacknefs. "" Some luridum olla colo-
rem, pale pot colour. ** Some pallorem, pale-
nefs, which the learned Mr. Lively prefers
among the reft, as proper to the meaning of
this place, even though it fhould be granted
that the word did more properly fignify black-
nefs ; and feems to approve Mercer's explain-
ing it, nigricantem pallorem, a black pale-
nefs, or wannefs. AH of tliem agreeing in
this, that by it is meant fuch alteration as is
caufed in the face and looks, through much
fear and perplexity, and is a fign of it, which
likewife is the fcope of another interpretation,
which is clean contrary to this, as to the rendring
of the noun Parur, making it not to fignify
blacknefs but beauty (both here, and Nahum ii.
10. where the fame expreffion occurs) as from
"ISS peer, beauty, fhining comlinefs, (by doub-
ling the laft radical letter) fo that the words
may found. All faces have gathered in, con-
trailed, or withdrawn their beauty, which
way take feveral of great note among the
Jews, as Abu Walid and R. Tanchum, rendring
in Arabick aXaoaSj l^l^ ili*^ -= have gathered
in and contracted their beauty : So looking on
the affixe their as underftood with the noun.
Aben Ezra alfo looks on the noun fo to fignify,
viz. the fame that Peer, beauty orcomlinefs, and
the fenfe of the verb to be ^iDi^n^l V^pH'tt/ that it
contrafts or gathers it felf, f contrary to l3WSn^
Tithpafjet, which is fpoken of a thing when
it openly fliews it felf (or lays it felf open,)
and for illuftration of this expreflion they
bring, that where it is faid QnjIJ ISDN Dn31D1,
and the ftars fhall withdraw their fhining,
(ver. 10. of this chap, and chap. iii. 15.) as
Vol. I. 4
265
looking on »^0i< Afaph, and Y^p Kabats, be*
ing of the fame fignification, viz. of gather-
ing, or gathering up, both alike to denote
withdrawing,) or taking up, or gathering
in. But here Kimchi tells us that his father
excepts againft this interpretation, as not pro-
per, in regard that (as he thinks) the verb
Y3p Kabats, is not ufed for gathering up toge-
ther, or gathering in a thing that is already
prefent, as S|Di< Afaph is, but of gathering to-
gether that which is difperfed, or not prefentj
But for all this nicety, that he will have to be
in the diflind fignification of thefe verbs, Rab-
Tanchum comparing both fignifications of the
words, this laft mentioned fiall draw in or
withdraw their beauty, and the former, viz.
gather blachiefs, or palenefs, faith that this,
is^W fyb (j*»=»', i. e. makes a better and
righter fenfe. Mean while whatever difference
and even contrariety there be in the literal ren-
dring of the words, they meet in one meaning,
viz. to fhew a great change and alteration in
the countenance, from beauty to what is con-
trary to it -, and to fay a face hath loft its
beauty, or that it hath gathered palenefs or
blacknefs, is much the fame thing, the reced-
ing of the one introducing the other. Ours
we fee in rendring it as they do, have the opi-
nion and authority of the moft Interpreters
and Expofitors on their fide.
What juft caufe of fuch confternation, and
efFeds and figns thereof there fhould be to
them, fufEciently appears from the preceding
words, wherein the approach of thofe execu-
tioners of God's judgments by him fent on
them, fo full of terror, is defcribed. The
fame is yet farther amplified in fome following
verfes, by declaring the terror of their afting,
being come and fet on their work. So ver. 7.
7. They fhall run like mighty men, they fhall
climb the wall like men of war, and fhall
march every one on his ways, and they fhall
not break their ranks.
They fhall run like mighty men"] i. e. they
fhall go on with refolution, fpeed, and con-
ftancy, not fearing, failing, or fainting in theii*
way. Such a conftant unwearied proceeding
in their courfe to be denoted by this expreffion
we may perceive, by comparing it with the
like, Pfalm xix. 5. where it is faid of the fun,
that he rejoiceth as a flrong man to run a race,
the word is the fame in both places, viz. Hnj
Gibber (there in the fingular, and here in the
plural Gibborim) fignifying a mighty or ftrong
man ; and in both places by Some rendred
Giant, a known appellation of a man of fuch
condition. The verb alfo in both places is the
fame \y\, ruts, donoting running apace, im-
porting ^ fpeed and ftrength. Both concurring
in thefe fo defcribed, fhews that they fhould
go on '" throughly in their work, as farther ap-
pears by what is added, they fhall climb the
wall like men of war, nothing fhall flop them
B in
Jun. Trem. ' Tig. ^ Caft. « i. e. faith he, o^Aij ^jW isAiJ I4JU ^JiJ^j JV>. f So
Arabick (j^aS Kabad* !> contrary to Ixhm Bafata, to fpread or lay open,
velociuj, Rib. Tarnov. ^ Strenue munus fuum obeunt, Mercer.
8 Conjunda elt enini cum fortitudine
266
A COMMENTARY
Chap. n.
in their proceedings, no fence fecure any thing
from them. If they meet with any fuch they
(hall oxv» i\jdwt %ax d'aixdruv tird^Yticai (as
Cyril fpeaks) being above floth and fear, and
like refolute foldiers fcaling the walls of fuch
places as are thereby defended, climb and pafs
over them, fo that any immured ' gardens in
inclofures fhall be devoured by them, as well
as open the fields ; and in fuch their proceed-
ihg he faith, they Jhall march every one on his
v}ays, and they jhall not break their ranks^
they will not be flopped or put out of order,
but keep themfelves in battle aray, as above,
ver. 5. where what is faid will agree to thefe
words alfo. What Ours render, they Jhall march
every one on his ways, in the Vulgar Latin is
read,- Viri in viis fuis gradientur, which thofe
of howay render, the men jhall march in their
ways, but Ribera thinks it to be an error of
the fcribc, who feeing the verb plural, gradi-
efitur, they fhall march, to follow, thought
that the noun was therefore to be of the plu-
ral number, and made it viri, men, inftead of
vir, which literally anfwers to the Hebrew
ty^K Ijh, which fignifies indeed a man, but in
fuch conftrudions imports as much as, Jinguli,
they every one of them ; fo that the ^ verb is
to be in the plural, though the noun be An-
gular, by reafon of, they, which contain as
many fingulars, each of which did fo, under-
ftood. Evrey one of them fhould in fuch
fteady order march on in his way, that none
of them fhould in the left violate it ; fo
he adds, and they jhall not break their ranks.
Which words in our language as they are of
a clear meaning, fo I doubt not but they give
the proper meaning of the words in the He-
brew ; yet becaufe there is a difference betwixt
Interpreters in their tranflations, as concerning
the literal meaning of the verb by Ours ren •
dred, break, it will be convenient to look
fomething into it, that fo we may fee, how
they and ours may be reconciled one with ano-
ther, and all with the original, which they
labour to exprefs. That verb in Hebrew is
;iD3y^ yeabbetm, of which 1 R. Sol. Jarchi,
»nd "' Kimchi note, that it is not elfewhere in
the Scripture found fo ufed, which makes it
neceflary to enquire more diligently in what
fenfe it is here ufed, and upon what grounds
Expofitors do or may go. For this end the
Hebrew Grammarians look on thefe as the
moft probable ways. Firft, that in giving the
fignification, refpeft may be had to a known
and ufual fignification of the root 103y abat,
which is to give a thing, or take a thing in
pawn, or for a pledge, which thing is called
Uny Abot, and that becaufe a thing fo given
is retained and held back till it be redeemed by
him that pawned it, this verb 0!3y Ibbet
fhould fignify to jiop, or jtay, or retard and
withhold. To this notion the Chaldee Para-
phraft renders it jnnnns \^22]fQ ish\ and
they do not retard their way, or make flop in
their way. In which way feveral Others fol-
low him, fo iibu JValid ^jio ^ ^yt»^k^. 5>
they do not retard themfelves, or make ftop in
their ways : which rend ring is alfo mentioned
by R. Tanchum, and by Kimchi (although they
mention Others alfo) and the reafon for thia
ufe of it which we have mentioned is in R.
Tanchum's words, im lUUy ^y'y^b IQ T^TWQ
riov ^'?y Vi<VQ o^^no iim'Tx \vh imiH
nJKDS, it is derived from abot (in leabot abo-
to, Deut. xxiv. 10.) which Signifies a pledge
(or pawn) inafmucb as what is pawned (of
given for a pledge) is rejlrained and jlopped
for the value of that by which it is to be re-
deemed (or till the value of what it is pawned
for be paid.) Hence they look on it as evident
that the root hath in it the notion of rejlrain-
'"!> ftoppi^S^ or keeping back, and in this no-
tion is it, as by the Chaldee, fo by feveral mo-
dem Interpreters taken, as Pagnin. neque re-
tardabuut itinera fua, and Munjter, nee tardi
erunt in jemitis fuis j and in our ancienter
Englifh Tranflation, that was in common ufe,
it is read, and they fhall not linger in their
paths ; and in that from Geneva, and they
fhall not ftay in their paths,
2, There are who do likewife look on the
meaning of the word here to be taken from
that of a pledge or pawn, but in a refped: dif-
ferent fomewhat from that before mentioned,
vix. in regard that in giving a pledge, a thing
is borrowed and fb transferred by loan from
one to another, as if it founded (as Kimchi, in
his book of roots, gives that way of meaning)
rrh m OnimiH 1T«iy^ kVi, and they jhall
not lend their way one to another, as Mercer
well obferves his words to mean, and not as
by " Some they are rendred, they jhall not ajk
one another the way, as Vatahlus alfo reports it
from Some, non interrogabunt ijie ab illo de
jemitis juis, as if they fhould not {land fo
much as to enquire of one another the way.)
In this acceptance of pawning or lending the
MS. Arabick may feem to take it, rendring
»^«. uy^A ^3 t>jyj**i **:?;^ 4 "^^'^ "^^ ''"^
every one jhall go on in his way, and jhall not
give (to take) in pawn their ways, viz, they
fhall not recede from their ways, or part witn
them one to another, but every one keep con-
flantly their own. And the word being taken
in this notion, a learned " Commentator look?
on it as an elegant exprefTion, by which is de-
noted, quod non permutent inter je, vel non mu-
tuent vias juas unus alteri, that they do not
change among themfelves, or lend as it were
one to another their ways, but every one hold
their own, keeping every one their place which
they firft occupied.
3. There is yet a way different from this,
and not having refpeft to that fignification of
a pledge, but looking on it as fignifying th?
fame that T\V ^'^'^^^ (with which it agrees in
found with a change of letters) doth, viz. to
pervert, wry, or make crooked, as Aben Ezra
and Kimchi fay the word likewife to fignify in
the Arabick Tongue. I think it well obferved
I by
> Pet. a Fig. k Aj likewife fometimes in Latin. • JVQT I*? ,'« it hath no lAfi ."' X'^pOa "I^TI 1^7 I'H
npne is like it in the Scripture. » Pagnin. Lex, • Tamo v.
Chap. II.
on JOEL.
267
by the p learned L. de Dieu, that that word is
not in the Arabick Lexicographers given pro-
perly in that fignification, however Jben Ezra
might find it in his time ufed, and though
fome other notions of it reducible thereto may
be found in it, as of cleavings &c. But how-
ever, it is thought fo probable that the word
in Hebrew hath that notion, that we find moft
to follow it, both ancient, and modern Inter-
preters. The LXX. feem to take it, rendring,
j^ «' (ui») txxXivMffi TTSf Tgi'/Ssf auTcriv. The
printed Arabick follows them, (^ 6>V= ^'
amicis pulcherrimus. videtur, 6? hojiibus frope-
modum inviilus, £5? inexpugnabilis, but an
army well compofed, and ranked in good
order, is both a very fair fhew to their friends,
and a terror to their enemies, and almoft in-
vincible, and hardly conquered by them ; fuch
well ordered armies have at all times and places
done great things. If the words here then
fhould be applied to enemies, as by fome they
are, they would in an high manner exprels
both their courage and fkill in war, and repre-
fent them as very terrible. Being applied to
LixM. : the Syriack alfo' ^to v"aA^*OJ 11° ^ocufts and like vermin, as with others we
»^ v ^ " apply them, who having no king, no com-
mander to fet them in order, yet go forth all
yOO)&SA<)0^ ; and in the Vulgar Latin, non
declinabunt a femitis fuis, all to the fame pur-
pofe, they jhall not decline, turn or go afide
from their paths. Several among the more
modern alfo, among whom we find thefe and
the like rendrings, '' Neque de femitis fuis de-
fle£lunt, neither do they go afide from their
paths. ' Nullus a femita fua defie^it, none,
tf c. » Non pervertent femitas fuas, they fhall
of them in bands fo exaftly ordered, what lefs
Ihall they give to be thought of them ? the
great hand of God, ex cujus jubentis difpofitions
volitant, as Jerome fpeaks, by whofe com-
mand (or ordering) they proceed, muft needs
be acknowledged in them : they mufl; needs
be acknowledged as his great army by him in--
ftrudted and fent among them (as he fpeaks.
not pervert (or make ' crooked) " non obturba- i^er. 25.) for performance of fome great work,
bunt itinera illortm, they fhall not difturb and their appearance muft needs ftrike fuch ter-
their ways. Thefe and the like all appear to ror into them, as hath been defcribed, ver. 6.
take the word in that fignification as agreeing efpecially, when it fiiall be confidered with
with niy Ivvet, as we faid, to pervert ; and what undaunted refolution and fuccefs, not by
their meaning doth our laft tranflation, in Ian- any means to be fruftrated, they fhall in fuch
guage proper to the thing fpoken of, fo ex- their order and unretarded courfe proceed y
prefs, as that likewife it is appliable to either which in the next words is fhewed by his fay-
of the other rendrings, and all of thofe ways
in them mentioned, either the flopping of any
when they fhould not, or their going, or
thrufting others out of their places, or their
not keeping ftraight in their ways, or even with
mg, and when they fall upon the fword they
fhall not be wounded. Their boldnefs and re-
folution is fhewed in that they fliall not fear
the fword, but dare to light even upon that v
and their fuccefs in that, though they do foj
others, but thwarting and crofTing them, be- yet they fhall not be wounded. So » Kimchi
ing»
expounds thefe words "IKtyD TVn StiH ]"'K
CD^IS^IS, &c. this army is not like other ene-
mies, whom you may hinder with the fword from
coming upon you, but thefe light even upon th«.
very fwords, and are not wounded, viz. faith
he, DPlbp'?, by reafon of their lightnefs.
fall upon the fword the-i fhall not be wounded. This might fuffice for giving the meaning of
this verfe, according to our Tranflation which
or caufing, a breaking of their ranks.
By this is their orderly proceeding denoted,
which is farther exprefled alfo in the next words.
8. Neither fhall one thruft another, they fhall
walk every one in his path : and when they
So fteadily fhall they keep their ranks and
their places which they at firft take, that
though they be fo exceeding many, yet they
fhall not throng, or juftle, or take away their
room one from another, but keep every one
exactly in his own path. Such accurate order
being requifite to be obferved in great armies,
left their number rather bring confufion to
themfelves, than hurt to their enemies : it is
we look on as moft agreeable to the Hebrew ;
yet becaufe we find very different rendrings
among ancient Tranflators, as to feveral of the
words, it may be convenient a little more nar-
rowly to feajch into the fignification of them.
And, firft, as to thefe words by Ours rendred,
neither Jhall one thruji another, which are in
Hebrew ]1pm^ Nl"? Vn« U;^S1 veijh achieu lo
yidchakun, and by moft tranflatcd into the
that wherein the fkill of military difcipline fame meaning, as by Ours, giving to the verb
confifts in bringing them to, as that without
which things are not like to fucceed with them,
for " exercitus incompofitus res eft turbulentijfi-
ma, fcf hoftibus captu facillima, fc? penitus
inutilis, a diforderly army is a very trouble-
fome thing, eafy to be conquered, and altoge-
ther ufele^ -, while they hinder one another by
their diforder, how fhall they fight ? Exercitus
vera pulcbre difpofitus, ^ or dine collocatus, (^
the fignification of '' preffmg or thrufting, the
LXX. ufes a word feeming different in fenfe, '
rendring Sxay©' diso ni d^i'h.(^v aurS vv.
«(pf^»Tai, every one fhall not recede from his
brother, and the printed Arabick following
them, v^{ ^ **^' Ct* <>'=*'j ^^>ii and each of
them fhall not fly from his brother, viz. they
fhall not one part from another. This ren-
dring of the Greek makes '^ Some to conjedure
that
» Who ihinkj it may be illuftrated rather from the Ethiopick Tongue. ^ Caft. ' Tig. • Jan. Trem.
' Non obllquent, Merc. " Oecol. fee Diodati Edit, in 4to. * Lively out of Xenoph. * And fo Aha
WiJid. "> Vulg. Lat. coarflavit. The Chaldee and Syriacic having the fame word with the Hebrew; oth«r Latin
Vcifion*, prement, urgebunt, impellent, all to the fame purpofe. * Schindler, Capel.
268
A COMMENTARY
Chap II.
that irtftead of yidchakuti, they read ppm^
inhakun, with 1 inftead of d, from pm R^-
chak^ to be dijlanf, or far from, to r«»W(f
from. But perhaps it may not be neceflary to
fay, that they read othcrwife in the Hebrew
than we now do, but only took the word pm
Dacback in a larger fignification than is ufually
given it, of preffm^ or thrujling^ viz. that,
which in the Cbaldee and Syriack it hath, of
repellcre., profellere, &c. to drive, or put off,
or thrufl away, and fo might think it well
enough exprefled by a word that fignifies to
abftain, to fly, or keep himfelf from Others,
which will be of like import with putting that
from himfelf. As to the next words they fhall
walk every one in his path, they are in the He-
brew xdl'^ inbOQl "131 Geber bimfellato yele-
cun : there is likewife very great and fcarce re-
concileable differences betwixt ancient and mo-
dem Interpreters. The firft word, ID) Geber,
doth ufually fignify a man, one of power,
ftrength, or authority, Sy mDJ "n W'^D
nWHH, who hath power over the woman,
* as Kimcbi explains it, and is properly fpoken
DnS ^32 *~jy of mankind ; yet as the fame
Author obferves, here attributed to Locufts,
or fuch creatures as he had before compared to
Dnn) Gibborim, ftrong men, (ver. •/.) and
ufed as UJ^s Ifh, a man, foregoing, is to de-
note every one of them fingly. The fecond
word, '' nbOQ Meftllah, fignifies properly, a
way caft up, or paved, from ""^tD fatal to
pave or cafi up, yet ufed for a way or path in
general. Thefe being the known and un-
doubted fignification of the words -, How
comes it to pafs that in the Greek there is no-
thing like to either of them } for in that we
read, xaraiSafUjuo/jtfvoi tv To7f oTXoir aoValiv
5regso'ffovTai, they fhall go laden in their arms
(or with their weapons) what is in this recon-
cileable with the Hebrew ? Capellus, that he
may make fomething towards it, faith, that
inflead of IQJi Geber a man (or each one) they
read with change of letters ^3^ Cabed, which
fignifies heavy ; but how then fhall in'7DQ
Mefillato fignify his armour, or what word fo
fignifying doth he think was read by them in
pkce of it ? Perhaps it might be eafy to fay
that they read the firfl word Geber, as it now
is, but looking on it in its notion of a flrong,
great, robufl man (as elfewhere they render
Gibber of the fame note) ToXt/jiirTif, a man of
might, think it here to import a man of arms
or in armour, and that inflead of Iv ToTr ora-Koif,
in arms (which was included in that former
word) was by them put Iv raTf h^d\%, in their
ways, fo that tl>e change was made by the
fcribe, not in the Hebrew Text, but in their
tranflation, except we fhould think that for
•in*7DQ they read "in^'iyQ, or inn'7^;Q Mifhla-
catho, his armour. This I do not mention as
placing any flrefs in it, but as feeming almofl
as probable as the other : as for the whole
claufe we fay with Mercer, that the Greek
reading ad Hebraum contextum applicari non
poteft, cannot be made agree with the Hebrew
Text, nift fenfum' eos potius fecutos dicamus.
unlefs we fay that they followed rather the
fenfe, quaji etiam graviore armatura indutiy
non propterea impediantur quo minus in armis
fuis via fua vadant, as if, though thefe that
fhould fo run like mighty men, i^c, were clad
in heavy armour, yet they fhould not thereby
be hindred from going on even in their arms,
with expedition in their way. But what may
be their intention in their fo rendring we need
not put our felves on uncertain conjeftures,
having fo plain a meaning from the Hebrew^
both m our own and other tranflations agreea-
ble with it, and with the plain meaning both
of the preceding and following words, as we
have. Among Others we have in the verbal
rendring of this claufe on our fide, the Vulgar
Latin, which is, finguli in calle fuo vadent \
but in the next claufe he is farther diflant from
us, than either the Greek, or any other ancient
or modern tranflations that we have, as will
by a brief view of it and fome of them appear.
The words in Hebrew being, nViyn lyai
lyST r<^ I'VE"" Ubead hasfhelach yippolu to
yibtfau, which Ours very well render, and
when they fall upon the fword (or dart, as in
the Margin) they fhall not be wounded. The
Latin renders, i£ per fenefiras cadent, l£ non
demolientur, which the Doway renders, and
through the windows they fhall fall, and fhall
not ' demolifh (or fhall take no harm, as the
Margin hath it.) A very great difference Is
here, we fee, in the rendring the vford fhelacb^
from what is in Ours found, while what we
render fword, he renders fenefiras, windows ;
which fignification why he gives to the word
I know not : a known fignification of it, and
by all received, is z fword, dart, or other like
arms, and in it elfewhere in the fame Vulgar
Latin feveral times ufed. Of the fame notion
is likewife j^^* Salaho in the Arabick Tongue,
and i<r^hw Jhalca in the Chaldee, but the fig-
nification of it for a window, I fuppofe is not
elfewhere given ; nor for the rendring it fo
doth St. Jerome himfelf give any reafon, or
alledge any authority ; yet doth he take notice
of the difference of it from the LXX. who
render h ^tKio-iv on darts, and whom he cen-
fiires for their tranflation of this verfe, as if it
did not at all, expo/itionis ordini convenire^
agree to the order of the expofition : but his
cenfures, I fuppofe, may rather agree to them
in refped of the preceding words, which we
have already confidered, than of this word
which they take in a known fignification, al-
though he faflen the ground of their error on
their fo underflanding this word : but fure as
to this fingle word, they give no improper
notion. The fault that is, and occafion of
difficulty, mufl be from the other words that
they join with it, as befides thofe that, precede,
fo from their fubjoining to it auTOJV tbeirSy
their darts, which is not found in the Hebrew,
and clean alters the fenfe from what it would
be without it ; for whereas without it the
words found, that they fhould fall or cafl
themfelves on any weapons that fhould be held
out againfl them, this mufl either found, that
ther
» In radic. i" Druf. « Others think it ought to be rendred paffively, fluU not be demoliflied, or hurt.
chap. II.
on
JOEL.
269
they (hould fall '' with their own weapons, ftill
keeping them about them, when they light or
reft any where, which feems Theodoret's opi-
nion : or that others fhall fall by their wea-
pons, which feems Cyril's, as if by their con-
fuming the fruits of the earth, and like provi-
lions, with their teeth, which he takes to be
underftood by their darts, or weapons, people
fell, /'. e. were killed through famine : and
then in their rendring the laft words lyXl^ lf?"7
lo yibtfau, by ^ » /xij amniKi^oiji, (^ non
confumentur, they fhall not be confumed, feems
fome difficulty, Theodoret, underftanding it,
they fhall not be fatisfied, viz. in exercifing
hoflility -, and Cyril, that they (viz. the peo-
ple) fhall not be yet at an end, (viz. in their
fuffering what they did by the lofs of the
fruits of the earth, but muft look for farther
trouble and mifchlef from them coming into
their cities and houfes as follows,) but the
printed Jrabick done out of Greek renders the
whole claufe thus, (j>i*^ Xj o^Wi^ fv»^«-^?j
jaculifque fuis corruent, & rem ad exitum non
perducent. And Jhall fall with their own darts,
and Jhall not perfeSl or bring the matter to an
end. By which verfion it appears that he read,
as it is obferved in fome copies to be read,
cuvxiKkaaai, aftivejy, perficient, fhall perfect
or bring to perfection ; which rendring may be
confirmed by the rendring of the Syriack Inter-
preter in this place, ^OLX.*)) jf-DO^ *.20
tA^'^ yOjamJ j[]o yOl^SLJ, rendred in
Latin, pr^ armcrumfuorum pondere cadent, fcf
rem ad exitum non perducent, they fhall fall
through the weight of their arms, and fhall
not bring the matter to an head. But how-
ever thefe may agree one with another, they
differ, which is that we are to fhew, all from
that which Ours take to be the tme meaning,
and fo doth the Chaldee Paraphraft alfo, who
gives for the meaning of this laft part of the
verfe, ]1Ji<n "inS^ T'^^S n^ty^DD^ "13J
11QQ ]^'7apa t^i*?! V'lViJ) Vrvhw, every one
goeth in his path, to the place (or at the place)
whither they are fent, ' they flay (or fight) and
do not take money : where it appears that he
takes the word nViyn Hajhelach, which the
moft render arms, or weapons (only the Latin,
windows,) in the ufual fignification of the root,
fending, as if it devoured the place whither it
was fent, ' or that for which they were fent ;
then he adds, fighting or flaying, which is not
in the Hebrew ; by his adding which Pet. a
Figuiero thinks that he underftood the words
to be fpoken not of Locufts but of enemies ;
then the laft word, iyS3^ Yebtfau, he takes in
a different fenfe, from what the others that we
have feen do, viz, of taking money, as if he
fhould fay that they were not as other enemies,
who would be fatisfied, and taken off for
money v but that was not it which thefe de-
fired. Yet are there among modern Interpre-
ters, who follow him in the rendring of this,
who in the other take the fame way that Ours
do, which gives us occafion to enquire fome-
VoL. I. 4
thing into the fignification of that word. The
root ^Vl Batfa therefore we fliall find to hava
feveral fignifications, as, i. The notion of
coveting, and feeking after gain or profit, as
Prov. XV. 27. yX3 yxn, he that is greedy after
gain, and Uabak. ii. 9. yT y':;^ y^n, that co-
veteth an evil covetoufnefs, and oft elfewhere ;
and in this way the Chaldee, we fee, here takes
it, and fo the lig. nee lucro iyihiant : another
(in Vatab.) non ftudebunt avaritice : arid fo
(in Calvin) non concupifcent : the MS, Arabiik
alfo done out of the Hebrew, u^«Jij ^i^*«J^ \^^
6>**H ^^. '^ey fhall fall after the fword (or
weapons) and Jhall not covet. 2. The notion
of perfecting, or bringing to an end, as Jfaiah
X. 12. "iniyyo bj n« ^^ yX3' O, when the
Lord hath performed, his whole work, and
Lament, n. 17. "iVpQ^ ];'i,1 he hath fulfilled his
word. In this it is here, we fee, taken by the
Greek, printed Arabick, and Syriack.
3. The notion of cutting, cutting off,
wounding, and the like, as Job vi. 9. 'jyu^''!
Vayibtfeni, and would cut me off, and Ifaiah
xxxviii. 12. ""jyU^S he will cut me off, and
Amos ix. I . nyS^I Ubetfaam, and cut them (or
wound them, as in the Margin.) In this fignifi-
cation it agrees with yXS Patfa, (b being
changed into p) which fignifies to wound, and
as it is confirmed by R. "Tanchum from the
Arabick Tongue, in which ^>aj Badaa fignifies
to cut, cleave, or to break in pieces, as alfo in
the Chaldee ; and therefore is it by him, and
by Abu Walid, here rendred by (jj.»y2cu, viz,
they fhall not be wounded. In this notion we
fee Ours take it with many Others, among
whom perhaps the Vulgar Latin may alfo be
reckoned, as by ^ Some demoliri in him is in-
tepreted by concidere, and the meaning faid to
be concident fe, vulnerabunt fe, fhall cut or
wound themfelves. The verb, though in
form aftive, and fo alfo in other places ufed,
yet is here obferved by Kimchi to be IQiy
Omed, intranjitive, and to have a paffive fig-
nification. It having manifeftly thefe different
fignifications, and each of them having thofe
of good note that chufe it and prefer it, we
have, we fee, liberty of choice, and take
which way we will, we have fuch as are of
good credit and authority to bare us company.
But as far as I am able to judge, that, which
Ours with many Others take, is in this place
fo far more confpicuous, (as agreeable to the
undoubted fignification of the Hebrew words)
and of fo good coherence with the preceding
and following words, than either of the other,
as that were it not in refpeft to the authority
of thofe that take them, I fhould think all that
we have faid in mention of them, to be but a
digreflion. To this way therefore we keep,
and by it are diredlly led on to what follows
in the next words, in which is farther defcribed,
what this army of God here fpoken of, being
of fuch boldnefs and agility, as thefe and the
foregoing words fet forth, fhall proceed to
do, viz.
C 9. ney
* Mercer otherwife, in fua ipforum ruunt jacoI».
teucidabuntur. Pet. a Fig. [ R. Sol. « Ribera.
« Trucidant, though Some read frucidantur (Leufdcn) cr
270
A C 0 M M E N r A R Y
Chap. 11
9. 'They Jball tun to and fro in the city : they
Jhall run upon the wall, they Jhall climb up
upon the houfes : they JJjall enter in at the
windows like a thief.
They fhall run to and fro, &c.] The word
fo rendred is Iptt;^ Tafhokku, and that it is pro-
perly fo rendred I think may not be doubted
the firft place, as taken by Others, whom
Ours choofe to follow, we mentioned, and
looks on both of them as n>1"T»y' right. His
reafon wiiy he doth fo is plain from himfelf,
viz. becaufe he thinks them better fo to agree
to thofe of whom he thinks the words here
fpoken, viz. not of Locufts, or fuch creatures,
but of the Babylonians, who having gotten
over the walls into the city, fhall fhout for
being from the root ppW fhakak, and fuch triumph, and not prefently fet themfelves to
fornfs as are derived from it. ^ Kimchi notes the eat and drink and take their pleafure (as other
proper fignification to be mOPna r-\Di'7nn, enemies ufe to do) but arm themfelves for far-
azmiz with continuance (or continual going up ther fighting. The expofition of R. Solomon
and down, as in his notes on this place feems to follow Arias Montanus, in the Inter-
mD^^nn niOnn) and he (as likewife Ahen
Ezra) thiiJcs it to have affinity with the word
pity fhok, which fignifies a leg ; and that it is
here properly fpoken of Locufts, who have
long legs, and with them HU^ K^l n^QH 17in
UyO kVs are continually going, and feldom reft.
But whatever may be thought of the nicety of
that conceit, it is manifeft enough that our
word doth fo fignify, and that it is elfewhere
lineary, putting in urbe crepabunt armis, in
the city fhall make a noife with their arms,
(and Grotius himfelf rendring, adverfus ur-
bem concrepabunt arma, their arms fhall make
a noife (or rattle) againft the city) whereas
Pagnin had before put, per urbem incedent,
they fhall go through the city. But the ren-
dring, which Ours follow, feems much more
agreeable to the words, and the known figni-
alfo fpoken of Locufts, as Ifaiab xxxiii. 4. fication of them, and the following clearly
13 ppiy n'2i ptUQ^. which Ours render, y/j o„.„» ,.,;.u .u»^ ^„.u.;.„ ,„w k.; .
the running to and fro of Locufts fl^all he run
upon them. In this fignification of running up
and down, or going, is the word here by many
Interpreters apparently taken •, as by the Vul-
gar, rendring, Tngre'dientur, they fhall enter
the city ; by Others alfo, per urbem ' gradi-
entur, or " per civitatem ambulabunt, or ' in
civitate difcurrunt, or " civitatem percurrent,
per civitatem current, or • urbem perva-
or
dunt. Thefe all manifeftly take that fignifica-
tion of the word, nor need we to think that
the Greek take it otherwife, rendring, rni
5roXiMf l7riX»)-4/0VTai, and the printed Arabick
following them, X*{^i' wj^^-M they pall take,
or, feize on the city ; or the Syriack rendring
the cities ; and the MS. Arabick jujjH i_
agree with them, declaring, what, being got
into .any city, they fhould there do in every
part thereof, leaving none free or unaflaulted,
none being inacceflible to them. They fhall
run upon the wall. Above, ver. 7. he faid,
they fhall climb the walls, here nQID!!
XsW Bachomah yerutfun, they fhall run upon
the wall, as having gotten pofleflion thereof,
and not to be hindred from going from place
to place, none being able to ftay them ; nor
fhall the houfes in the city be freer from them,
Tlyey fhall climb up upon the houfes ; 'tis not
the height of any of them that fhall hinder
them from getting into them, nor the fhutting
of the doors thereof againft them, that fhall
keep them out, for if they find no other en-
trance, they fhall enter in at the windows
like a thief. That it is the' praftice of
thieves fo to make an entrance into houfes.
:>y^o they Pall pour out themfelves (or rufti ^j^^j ^^gy ^^^^ otherwife fhut or barred, ap-
together) in great multitudes tn the ctty. R. ^^ ^g ^y common experience, fo by that
Tanchum, J1D1T (or ^^^^'^}^'^^^'2a£jL.l ^xprefTion of our Saviour, John x. i. that he
" "" - « *- /;&«/ f»/r?//{» Kc/ /« /^j //&f Juor, but climbeth up
fame other way, is a thief: "^ This feems not
here faid as if they fpoken of were afraid, as
tliieves often are, to be difcovered, but to
fhew that they would not be hindred by any
means of fhutting doors, or the like, but
would find out any Way of entrance, were it
never fo high or uneafy to be come to, and fo
by no means kept out. Thefe words, by
which the bold carriage of thofe in this and
the former words fpoken of, is defcribed, might
well agree to a ftout vidorious army, fuch as
that of the Babylonians, which Abarbinel and
Others would have here to be defcribed : yet that
it may alfo be well fpoken of Locufts, or fuch
creatures which are God's army, may appear
trample. But the Chaldee Paraphraft feems to
go wider off from any fuch fignification, ren-
dring ]^rntQ l>in"lp3, *« uybe armantur, or
in civitate armati, &c. they are armed in the
city, they run, &c. or as Others diftinguifh
the claufes. In the city, being armed, they run
upon the wall, &c. fo that according to him
the verb Tapakku fliould fignify to be armed,
as if it were from p;yj, which fignifies armour.
R. Sol. Jarchi alfo goes as different from what
Others follow, faying that the word fignifies,
bipn jnyo^n ^^ ^^^^ * ^°^fi '• ^^ ^'^^^ '^^'
deed feem to take it for the fignification of the
word in the forecited Ifaiah xxxiii. 4. ex-
plaining it by on: Nohem, ^ roaring, or
making a roaring noife, of which, befides his
authority, I know no proof, as neither of the
. ^ . 1 1 by what is faid of them, Exod. x. 5, 6. that
Chaldees rendnng it, being arnied ; yet doth ^r ^^^^^ ^^^,^^ the face of the earth, that one
Abarbinel feem to like both thefe Interpreters, /j-oaW not be able to fe the earth, &c. and that
and to prefer them before the other, that m fh^y
h In his Notes. ' Pag. Drufius. ^ Munft. ' Tig. ■" Jun. Trem. » life. • Caft. f Yet
mav it be here brought to the firft mentioned notion, if it be underllood uf fuch a noife u they make with their legs,
J, Mercer feems to underftand it. p Merc. Tarnov.
Chap. II.
on
JOEL,
271
they fhould /// Pharaob*s boufes^ and the
boufes of all his fervdnts, and the houfes of all
the Egyptians^ &c. Of them Jerome here
faith, nihil Locuftis invium ejl, that there is
nothing inacceflible to them, they not only
feizing on the fields, corn, trees, but alfo,
entring into cities, houfes, and the moft pri-
vate chambers. Cyril alfo to the fame pur-
pofe : Theodoret likewife, that no height of
walls can keep them from entring, for that
they eafily get over the walls, and like thieves
enter into the houfes through the windows,
which, faith he, as an eye-witnefs, » juiovov
vwo woKtii'tm-, dWd xai uoto dx^lcPoiv ' yiytvn-
fjLivov isrcXXaxir iS'sauafxeS-a, we have feen
done not only by enemies, but by Locufts, &c.
To the fame, that are fpoken of in thefe
words, is refped: had likewife in the following
words, declaring what dreadful things fhall
attend or enfue on their coming with fuch vio-
lence, and in fuch great multitudes.
10. The earth fhall quake before them, the
heavens fhall tremble, the fun and the moon
fhall be dark, and the Jiars fhall withdraw
their fhining.
Y1S nUI Rageza arets, literally, the earth
bath quaked, the verb, as likewife thofe that
follow, being of the praeterperfeft tenfe, and
fo by feveral tranflated ; fo the Vulgar Latin
renders, Contremuit terra, moti funt cceli, Sol
6? Luna obtenebrati funt, fcf flellie retraxe-
runt fplendorem fuum. The earth hath trem-
bled, the heavens have been moved, the Sun
and Moon have been darkened, and the ftars
have withdrawn their fhining, all in the preter
tenfe ; fo are all alfo in the Chaldee Paraphrafe,
and ill the Syriack Verfion, and the MS. Ara-
bick ; and in fome modern tranflations, as the
Interlineary, movit fe terra, &c. Munft. con-
tremuit terra, (^ commoti funt cceli, &"c.
Druf. commota efi terra : yet do ' Others ren-
der them in the prefent tenfe, contremifcit
terra, &c. and Mercer in his tranflation of
the Chaldee, though in that the verb be, as in
the Hebrew, of the preter tenfe. t Others
again, whom Ours choofe to follow, put all
in the future tenfe, and that they do well in
doing fo there is no queftion, in regard that in
the prophetick ftile, the preter tenfe is ufually
put to fignify what is yet to come, it, which
is fpoken of, being (God having determined
and faid it) as certain as if already done ; and
therefore in fuch things, as are fpoken by
way of prophecy, as thefe are, are verbs,
which according to their form fcem to fpeak
of what is paft, as well rendred by the future
or prefent tenfe, as by the preter j and accord-
ing as the matter requires, fo is the time to be
afligned. A greater difficulty will be to know,
in what meaning the words fhall be taken,
whether in their proper fignification, as that the
earth fhall really quake, the heavens tremble,
the Sun and Moon be darkened, Wc. or fo as
to give us to conceive fome other thing, than
what they do properly fignify. For in this is
no fmall dif?efence betwixt Expofitors. Some
will have the words to be properly undenlood
as they found ; that they ought fo to be,
Theodoret thinks it probable, though he thinks
they may be otherwife underilood. But Arias
Montanus is very peremptory for it againfl
other acceptions, faying, that he doth not in-
terpret them hyperbolically, or fpoken only of
men, that by the army here fpoken of (whe-
ther he underflood it of Locufls or Afjyrians,
as I fuppofe he did, will be all one, as to this
matter) they fhould be brought into fuch a
fear, as if the earth fhould feem to them to
tremble, the heavens to be fhaken, the fun
and the moon not to give light, by which
kind of exprefTions, Poets do ufe to fet forth
great fear in men and great diflurbance of
things. What great fear and perplexity the
people fhould be in, he faith the Prophet had
before exprefTed, ver. 6. that before their face
the people fhould be much pained, all faces fhould
gather blacknefs ; but what things are here
fpoken of, he thinks ^tftmpliciter expeSfanda,
fimply and really to be expedted, like thofe
things by it foretold (" Luke xxi. 25.) that
there fhould be figns in the Sun, and in the
Moon, and in the Stars, &c. Of the fame
mind with him feems to have been Drujius, in
underflanding it to denote, that together with
the Locufls fhould be thunder, by which he
fhould fhake the heaven, and an earthquake
by which he fhould caufe the earth to quake,
whether to fhew that the army, with fuch
figns accompanied, was from him, or rather
to flrike the greater terror into the ungodly
people, to deter them from finning and bring
them to repentance. But whatever reafon
there feems to be to thefe for fuch a literal un-
derftanding of thefe words, yet do Others
choofe to embrace that way, which Montanus
rejedis, viz. that the words fhould rather be
looked on as an hyperbolical expreffion, of
what was not really fo as the words found,
but fuch as might make men conceive things
fo to be, or as rare and great above what is
ordinarily feen, as if they were fo. This was
anciently St. Jerome's opinion, viz. that thefe
things are fpoken of hyperbolically (or above
what was really done) non quod Locuftarum aut
hqftium tanta vis fit, ut poffit movere ccelos fif
terram concutere, &c. not as if there were fb
great force, either in Locufls or enemies, as
that they could move the heavens or fhake
the earth ; but becaufe adverfa patientibus pr<e
terroris magnitudine, £«? ccelum ruere, y terra
fluSluare videntur, to thofe on whom any
great calamity is fallen, through the greatnefs
of the terror they are in, the heavens feem to
fall, and the earth to rock up and down, and
withal (as to the laffc words) by reafon of the
multitude of the Locufls here fpoken of, that
fhould cover the heavens, the Sun and the
Moon fhould (it is faid) be turned into dark-
nefs, and the flars withdraw their light, viz.
while by a cloud of them interpofed, the light
of them fhould be hindred from coming to the
earth.
' So Bochart. obfervej it is to be read.
' And fee Mat. zxiv. 29.
• Tig. Caftal. ' Pag. movebit, Jun. Trem. movebitur, ic.
272
A C 0 M M E N r A R T
Chap. II.
earth. This is the meaning of the words by all things into a great hurry, or confufion ; fo
him given, the like to which Theodoret^ befides that things (hall be in as great diforder to
what we have already faid of him, mentions j them, as if thofe things, wliich are literally
Cyril appears to be of the fame mind, under- cxprefled, had been really done. So Dru/ius
{landing it of fuch a confufion made by Locuijis, on the latter words (though different from what
wf i\<?n J'oxav xa\ axirov (f'tePomiS^ rov v^avbVy we faw of his opinion of the whole verfe) ita
&c. as that even the very heaven Jhall feem to videtur metu confternatis, fo it feems to thofe
be Jhakeny and the fun and moon and Jiars, as that are aflonifhcd with fear. He alfo cites
it werey to refirain their light, and fo with that place which exprefleth the old mail's dim-
him alfo is this, ume^eXixcr 5 Xoyof, an by- nefs of fight, by faying the fun light and
perbolical fpeechy denoting an intolerable and moon were grown dark to him, Ecclef.yja. 2.
very grievous calamity to the inhabitants of There is yet another interpretation of thefe
the land : which he faith will hold true, as words by Some taken, who looking upon the
■well if underftood of enemies, as Locufts. expreflions as allegorical, will have by the
The Jewifh Expofitors feem to be likewife of earth to be underftood men, or things of a
this mind, fo Kimchiy TTW^ an*? "WU '73n lower degree, or ordinary rank ; by the fun,
3^nDn "|"l"t ]3 ^D that all the exprejfions are moon, andftars, fuch as are more noble, or of
parabolical (or figurative) to fet forth the great- higher degree, and fo by faying what is fpoken
nefs of a calamity, it being the ufe of the of as to both the one and the other, under
Scripture fo to fpeak, as Ifaiah xiii. 10. The the notions of quaking, being darkened, and
ftars of heaven, and the conflellations thereof -withdrawing their fhining, to be denoted fuch
jhall not give their light : thefunfhall be dark- great fear and calamities, as Ihould befal them
ned in his going forth, and the moon fhall not all in their feveral conditions, none efcaping
caufe her light to {hine, and •" elfcwhere. Jbar- fire. This way '^ Some approve of, and Dr.
bind to the like purpofe, that by faying the Stokes in his Etiglifh Paraphrafe takes his words,
earth fhall quake, is meant, the inhabitants of being, " The terror of the lower and meaner
the land of Ifrael fhall quake by rcafon of
them, and "that mxp an"? becaufe of the
great afBidtion it is faid. The heavens tremble,
the fun and the moon are dark, and the Jiars
withdraw their fhining, nns^ '7ri;Q iVd ^\rW
rmin^ ^33, which all is a parabolical expreffion
cf the calamities of the Jews, like to what
Solomon fpeaks in defcription of fuch accidents,
as befal an old man (or, old age) " "Wlf. iy
IDQiyn "\\ynn ^*^'?, "^bH^ the fun is not dark-
ned, &c. So that the paffions or effefts
wrought, whether by the coming of thofe
clouds of Locufts, which Kimchi looks on as
here fpoken of, or of the great army of the
Babylonians, of which Abarbinel underftands
fort of people may be conceived by the
" fearful efFefts of an earthquake, fo may the
" fad ruin of the nobles by the fhaking of
" the heavenly or higher powers, and the
" woful confufion of all order and command
" (that followed upon that) by the darkning
" of the fun and moon, and the fbrs with-
" drawing their wonted luftre, to the aftonifh-
" ment of all the fpedators, as well as thofe
" eminent perfons, that will be moft concem-
" ed in that calamity." But however this
allegory may otherwife be made good, and
that which thefe fay be alfo true as to matter
of fad ; yet I fuppofe it not fo proper a mean-
ing of this place, as the former, taking tlie
them, y are in the people, the inhabitants of words as hyperbolical, and exprefting things
the land, and who were wont with comfort to more than ordinary in their kind, in terms
enjoy the orderly courfe of the heavens, and agreeing properly to other of an higher nature,
the pleafant light of the fun, moon, and ftars. That fuch inftruments of mifchief as are
are put into fuch diforder, as that all thofe fpoken of, whether Locufts, or even the
things feemed to them to be out of order, and flrongeft enemies among men (as Others will
their ufual courfe ; and not in thofe things have it) fhould work fuch dreadful efTedts, as
themfelves : yet doth Abarbinel withal fay the words feem to import, may feem ftrange ;
that thofe words, the heavens tremble, &c. but all the wonder will be taken off, if we
may in his opinion be literally underftood, fo fhall confider how and by whom they are fet
as to denote that the heavens and the powers on work, by whofe might and command they
therein, fhould now have evil influence on
Ifrael, who had caufed God to hide his face
from them. That the words are in fuch pa-
rabolical, or hyperbolical meaning to be taken,
is likewife the opinion of feveral (we may fay
moft) modern Expofitors among Chriftians,
whether fuch as think Locufts, or fuch as
think enemies here to be fpoken of) viz. that
men fhould be in fuch a confternation through
ad, which the next words declare.
1 1 . And the Lord fhall utter his voice before
his army : for his camp is very great : fcr he
isflrong that execute th his word, for the day
of the Lord is great and very terrible, and
who can abide it ?
Diflxrent expofitions have we of thefe
the clouds of Locufts filling the air, and even words, though all tending to the fame fcope.
darkning the heavens, or through the multi- And the Lord (faith he) nip IPJ Natan Kolo,
tude and great tumults of the enemies putting fhall utter his voice, literally, hath given (or
utterai)
* Ezek. xxxii. 7. * Ecclef. xii. 2. which Aben Ezra alfo quotej. y Aben Ezra. Y^i^ "^TVIV. "Wy^, the
men on earth tremble. ''■ Oecolamp. Danzus, omnibus rebus eum pavorera dcnuntiat futurum Joe), cm minimis
qux terrz nomine de/ignantur, turn etiam maximi} ac emiaentifiimis qux folis lunse ac ftelUrum vocabulu hie com-
prchenduntur.
Chap. IL
on JOEL.
uttered) bis voice; for the word is of the
preter-tenfe, and is as fo by feveral rendred,
amongft others by the Vulgar Latin, ds* domi-
nus dedit vocem fuam, and the Lord has given
his voice. So feveral others both ancient and
modern, as the Syriack cn.'S.P i^OX.* Yahab
Koleh, bath given his voice (though the Latin
Interpreter renders it dabit^ fhall give.) The
Chaldee rniCQ CD'^'IS, hath lifted up his word,
and agreeably to him the MS. Arab, idyo ^^
hath lifted up his voice. So among the more
modern the Interlineary and Mutifter, &c. But
the LXX. give it in the future-tenfe, v,a\
xJei©- c/'coVsi (poi)v»iv <W(T», and the printed
Arabick following them, idyo tyl«J V^5'j>
and the Lord will give his voice, and fo fome
» more modem, which we fee Ours choofe to
follow, rendring, fhall utter, and it is by
Some " noted that the preter tenfe ftands here
for the future. ^ There be alfo who render it
in the prefent-tenfe, edit vocem fuam, or foni^
turn edit, doth utter his voice, or give a found
or alarm. Thefe all have to juftity them the
ufe, which we have formerly <> obferved, of
the prophetic ftile, in putting verbs, whether
they fpeak of things prefent, or yet to come,
as well of things paft, in that tenfe, by reafon
of their certainty, and neceflary accomplifh-
ment : fo that whether we look on the judg-
ment fpoken of (if it be underftood of Locufts
and fuch like nouns above named) as already
begun, and having feized on them, or as yet
only menaced, as to the expreflion it will be
all one. Junius and Tremellius alfo leave it
indifferent, in their rendring the word not in
any of thefe tenfes, but in the participle, which
will be to be underftood as to the time, accord-
ing as that to which it is connefted is. Jeho-
vah autem edente vocem fuam ante copias fuas,
&c. ecquis fujiinebit eum ? The Lord uttering
his voice before his armies, tsfc. who fhall
abide that day ? A greater difference betwixt
Expofitors is concerning that voice of his,
which it is faid the Lord fhall utter before his
army ; what is meant by it we have here in
the firft place the opinion of = feveral among
the Jews, who by this voice of the Lord un-
derftand, ^e word of the Lord in the mouth
of his Prophets, foretelling of the judgment
here threatened, as if he had faid that thefe
things came not (or were not to come) on
them unawares, but fuch as they were fore-
warned of by the miniftry of the Prophets,
that fo they might turn by repentance. But
this interpretation another of them {Aben Ezra)
faith X^hr\ -|-n by UJ'S not to be agreeable to
the language or letter of the words, but the
voice ' to be the great noife by them made,
God giving them power to make fuch a noife,
as that both the inhabitants of the land, and
of the earth itfelf fhould tremble at it, and
t. whereby they fhould be incouraged and en-
courage one another ^ in their going on to exe-
VOL. I. . .J)
cute God's command. ]&ut the firfl of thefe
opinions Mercer cenfures as frigid. And the
fecond (that of Aben Ezra) to be longe alienius,
much lefs to the purpofe. In the fecond place
then among i Chriftians there are, who by his
voice will have to be underftood thunder, with
which the coming of thefe his forces fpoken of
fhould, for teftifying his prefence and ftriking
terror in men, be accompanied. For that the
thunder is elfewhere called his voice is manifeft.
As Ffalm xviii. 13, and xxix. 5, l£c. Yet
do Others not think it neceffary to underftand
it of any fuch audible voice, but of God's or-
dering and ordaining fuch his army and camp,
as he calls it, and putting courage into them
for executing his command or will, "^ which
prevailed on them as much as the voice or '
words of a commander animating his foldiers ;
his fo doing fhewing them that he owned them
as his forces -, and they, his camp being very '
great and numerous, requiring that they ftiould
be fo direfted and ordered by him, that they
might all keep their rank and do their duty,
which they accordingly with irrefiftible force
and courage fhould do. For he is flrong that
executeth^ his word, i. e. he that is employed
by him in executing his word, and is fet on
work by him, ftiall by him be endued with
power and ftrength fo as not to fail, nor pofTi-
bly be hindred in performing what he is com-
manded to do : and by this means great cala-
mity muft needs befal them againft whom they
are by him fent, for the day of the Lord is
great and very terrible, and who can abide it ?
The day of the Lord] ' The time when he
fhall make himfelf known, by executing fuch
his judgments on his enemies, fhall be a very
extraordinary day, and very terrible, by reafon
of the great calamities that he fliall in it by
the inftruments of his wrath infiid: upon them,
fo that none ftiall be able to abide it. The
putting it by way of queftion, who fhall, &c,
is a denying that any ftiall be able to do it.
The learned Bochartus rendring the words,
Dominus dedit vocem fuam ante exercitum fuum,
ut magna fint cafira ejus, ^ multus fit, &c.
The Lord hath uttered his voice before his
army, that his camp may be great, that there
may be many to execute his word ; For great
is the day of the Lord, and very terrible, and
who can abide it ; explains them thus, Domi-
nus verbofuo mult as confcrip/tt copias, ut grave
in peccatores judicium exerceat, quodqiie nemo
fuftinere pofftt. The Lord hath by his word
lifted (or muftcred> great "' or many forces,
that he may execute heavy judgments on fin-
ners, fuch as none ftiail be able to abide : and
this he fa=th feems to him to be the meaning
of the Prophet, quamvis interpretes longe aliter
fentiunt, although other Interpreters feem to
think far otherwife. There are alfo different ren-
drings and expofitions, as the firft, fo of either
of the words 5 for whereas Ours- render, for
he
» Pagnin. •• Vatab. Pifcat. « Tig. Merc. Caftal.
« R. Solomon, R. D. Kimchi, Abarbinel. f Verfe i. 8
* See on chap. i. ver. 4. and the verfe before this,
ic k ir II J V, • J w . ., , Verfe 10. »■ Druf ' Lively, Druf. ''Mercer
'So above alfo called, chap .. ,5. and Ma.monides obferves any fuch day. wherein the Lord manifeft. any fienal
del.verance or execution, to be fo called m this place, part. z. chap. 29. ->, D,„r. obferves that lirong men be
underftood as well of number as ftrength, or that they were many that executed his word
A C 0 M U t NT AR Y
274
he isftrmg that execute tb bis word, the Vulpr
read quia fortia fc? facientia verbum ejus, be-
caufe they (i. e. cajira ejus, his camp) are
ftrong and doing his word. The Greek oti
Icyupa hya X^cav aJra, becaufe tbe works of
hts words are Jlrong ; as likewife the Sy-
riack and printed Arabick, j^ -^ V 1 ■■'^P
wor^, fo the printed Arab. Jyy» *jUXs. JU' :
But the MS. Arab. *iU»^ J«^ ft^ *^ "
prM/ or ftrong that doth his word, as Ours.
But which foever of thofe rendrings or expoh-
tions of the words, that we find, we fhall take,
the fcope of them ftill feems the fame, viz
that they arc to make them duly fenfible of
the treat danger of their condition, that they
muft certainly expeA that thofe heavy judg-
ments, which have all along hitherto m this
prophecy been threatned to them, fhall fall
upon them if not prevented, and that they
cannot by any power of their own be pre-
vented, however the inftruments by which 'tis
faid they Ihall be executed may feem in them-
ffelves not of fuch irrefiftible force, feeing they
aft not of themfelves alone, but by the coni-
mand of God who employs them, and by his
might, which none can be able to refift, and
ftand out againft : fo that there is no way for
efcaping the terror of their coming but by
making peace with him, and being reconciled
to him by repentance, that fo he may recall
his command to them, and repent him of the
evil which he had employed them about ;
which way, as the former words all along
have Ihewcd what need they had to take, fo
the following exhort them to, giving hopes of
good fuccefs in it. / '
12. therefore alfo now, faith tbe Lord, turn
ye even to me with all your heart, and with
fafting, and with weeping, and with mourning.
niy 'rr\r\'^ CiS3 nny D3% literally, and
alfo now the faying of the Lord, Turn ye. As
to the conftruftion of thele words, Druftus
hotes that the particles, alfo now, are not to be
joined with the verb return, fo as to found,
The Lord faith now (or yet even now) turn ye ;
but with. The Lord faith, fo as to found, The
Lord alfo now faith, turn ye unto me : as he had
before called upon them oft by his Prophets,
fo e'ven yet, now alfo, he calls upon them that
they would return. " Others feem to take ra-
ther the other conftruftion, as if that, which
the Lord faid, were, even now turn ye unto
me : which either be taken, the meaning will
be much the fame^ that though the heavy
judgments hitherto defcribed and threatned
were fuch, as they could by no force refift,
nor be able to ftand out againft •, and therefore
the cafe feemed defperate with them, yet there
was a door of hope by God himfelf amidft
his threats opened unto them, which by him-
felf, though by them provoked to fo great
wrath, they were invited and called upon to
Chap. II.
make ufe for their cfcape, either by preventing
them before they were come, or averting them
being come. As to affigning the time to
which this call is to be adapted, Abarbinel
feems to take it to belong to that which was
after the deftruftion of the firft temple, and
the interim of their being captives in Babylon,
o and to have refpeft to their return from cap-
tivity, and the building of the fecond temple ;
as if he ftiould fay, tl^t though they had not
repented before the coming of thofe things on
them, yet even now after that deftruftion and
their captivity God did fay to them, Turn,
&c. With him in this agrees Arias Mont anus
faying, that in hoc loco divina ilia Judaicarum
rerum reftitutio pradicitur, quapoft certos annos,
hoc eft feptuaginta, contigit, in this place is that
prediftion of the reftoration of the Jewifh af-
fairs, which happened after a certain number,
of yearSj viz. leventy, which God fo brought
to pafs, that he might preferve that nation,
out of which the great Redeemer of tlie
whole world was to arife, yet it not being con-
venient, that the greateft benefits of God's
mercy fhould come on men without faith and
repentance, etiam in hoc tempore 6f in hac con-
ditione conftitutos Judteos, even at that time
he exhorts the Jews, being in that condition,
to the exercife of repentance for that end.
But this way of expofition I look on as Angu-
lar to them J Others, fuch as look on the exe-
cutioners of God's judgments before fpoken
of to be Locufts, and fuch creatures above
mentioned, as we have feen, and whofe opi-
nion we think moft probable, looking on thefe
words as prefcribing the only way for prevent-
ing their coming, or removing them being
come ; and fuch as look on them to be other
enemies, taking them likewife to prefcribe the
only way for preventing them ; ftill that way
is the fame, viz. fuch repentance as is by the
words defcribed, by its nature and requifite
conditions, which will by viewing the words
in order appear. Turn ye (faith he) unto me.
The ways, it appears, that they had taken,
and were now in, were wrong, and fuch as
led them away from God, and caufed him to
turn away his gracious prefence from them,
and to threaten to, or fend on them, all thofe
forementioned evils, for averting which it is
neceffary that they change their courfe, and
turn from thofe ways, that they might turn
to him, and to fuch as pleafed him, ny to me,
faith he, /. e. faith the Chaldee ^jri^lS'? lepul-
chani, to my fervice, as if they had forfaken
his fervice, yielded themfelves as fervants to
Others, whether idols or fins be meant, or
moft probably both, both muft they neceflarily
turn from, that they may turn as they ought
to God, who calls on them. Turn unto me,
i"iy Adai, even to me ; fo Ours render it,
adding, above what divers others have, the
particle even, to fhew that there is great em-
phafy in the word for expreffing the manner
of the converfion which is required ; that it
be fuch as do not only caufe them to look
back-
Tamen fi vel nunc faltem refipueritis, &c. Lively, O that even now you would return. Dr.
ipfo ttroporis articulo fpem vraix reftare qlamiut. Tarnov. • 'Jit? JS'I nTpfi? 1Q1 DH.
Stokes etiam ta
hoc ipfo tcmporis 1
Chap. fl.
on
JOEL.
I
backwards towards God, but to come fully
home to him, and with what integrity and fin-
terity that ought to be done, the next words
fhew, being dlOOh S33 with all your
heart. With the heart it muft be done, not
in outward fhew only, but with inward affec-
tion of the heart, and that of the whole heart
n"?i i'73 HDitynn nn^n s^iy (faith Kimchi)
{o that their repentance be not with (or from)
an heart, and an heart, p a double deceitful
heart, an heart divided between God and their
idols, or other fins, which, while it makes
fhew of turning to God, yet hath afFedtion to
thofe other things, fo contrary to him as that
he cannot be entirely loved and ferved together
with them. 'Tis that which he requires in
our love and fervice to him, that it be with all
our heart, with all our foul, and with all our
might, Deut. vi. 5. with all our mind, as our
Saviour ") adds in repeating that firfl and great
commandment, (without obeying which no
other can be duly obferved) Mark xii. 30. In
obferving this the firfl mover and after muft
be the heart, without whofe fetting on work,
all performances of the outward man are in-
fufficient and vain, yea difpleafing. And
therefore in their returning to him it is required
in the firft place, that it be with the heart in
the inward man ; but when this fhall have
duly performed its part, then is not the out-
ward man left unconcerned, but hath his part
to aft alfo in performance of fuch things
whereby he may exprefs, how the inward mart
of the heart is really affefted ; and fo by the
joint concurrence of both is true converfion or
repentance made up. So therefore to what is
to be performed by the hidden man of the
whole heart, he adds what it is to be exprefled
by, or accompanied with, in the outward man.
And with fajiingy and with weepings and with
mourning, i . With fajling, which will make
for the humbling of the heart, which pamper-
ing of the flefh is apt to pufF up, and make
infatiate and infenfible of its own condition,
and forgetful of God and his fervice, as Jefu-
run^ who being waxed fat kicked, and forfook
God which made him, and lightly ejleemed the
rock of his falvation (Deut. xxxii. 15, i^c.) To
waiting therefore on God's fervice and prayer,
is it ufually joined in fcripture, as almoft a ne-
ceffary concomitant, called for by God, and
by holy men pradifed. 2. And with weeping,
end with mourning, thofe alfo are ufually figns ing of the heart not fo eafily, as being a figu-
their example provoking one another. Of
thefe things named (viz. fefting, weepivg, and
mourning) Arias Montanus well faith, h^c
enim,Ji pure fan£leque fiant, non quidem conver-
fio ipfa, fed laudatifftma funt converfionis argu-
menta. For thefe things, if in fincerity of
heart, arid in holy manner done, though they
be not the very converfion, or turning to God
itfelf, yet are they very commendable argu-
ments or tokens of turning to him : what is
required therefore in fuch a turning to God, as
fhall be acceptable to him, he exprefleth far-
ther in the next words.
1 3 . And rent your heart and not your garments,
and turn unto the Lord your God : for he is
gracious, and mercifnl, flow to anger, and of
great kindnefs, and repenteth him of the evil.
That in token of great indignation, grief,
and forrow of heart, and like pafTions, it was
anciently a cuflom among the Jews (not to
fpeak of other nations) to rent their clothes,
is made manifefl by many exprefhons and ex^.
amples in fcripture, as that it will be needlefs
to give any particular inflances of it. It being
grown into a cuflom, there is no doubt but
that it might be as v/ell done in hypocritical
and feigned manner, as well as in real and fin-
cere, as well to make a fhew of forrow only,
as really to teflify it. The Prophet therefore
here exhorting to true and ferious repentance,
with hearty compunftion and grief for fins,
and to exprefs the fame by true figns and to-
kens of it, cautions together againft fuch hy-
pocritical behaviour, whereby If they thought
to deceive God, they would certainly deceive
themfelves. He doth not forbid the ufe of
fuch outward behaviour, by which their repen-
tance might be exprefled ; his calling on them
for fuch as are before exprefTed, fheweth that
he rather required them, and fo his expreffion
here is not to prohibit that here mentioned,
but only to require it to be done in acceptable
manner, which is when it is not only done in
outward fhew, but accompanied with the in-
ward afFeftion and fincere Intention of the
heart, which is called here, the renting of the
heart, and not of the garment (viz.) only.
What is meant by renting of the garments, is
eafily at the firfi hearing underflood, being
plain and proper language : but what by rent-
by which an heart throughly affeded with
grief and forrow expreffeth its pafTions, which,
being by it flirred up, do alfo gain farther, by
a reflexed aft, flir up in it thofe pafTions, and
work in it more forrow, > and fo have their
cfFefts on the perfon himfelf, for Increafe of
his repentance, as well as for the fhewing it :
rative exprefllon, and fo fomething by it
meant, which the words do not properly found.
For here is meant plainly fomething, which
may be for the bettering and reftifying of the
heart, not the total deftruftion of It, as the
rending of it would neceflarily be. I fuppofe
therefore it may be fufficlent to take by rending
befides the ufe of it for flirring up in Others of the heart here. In oppofition to the rending
like paflions, and provoking them alfo to re
pentance ; which in publick aflemblies, or
days of humiliation and penitence, fuch as
here feems called for, will be of great ufe,
and a great help to devotion ; ' people by
i
of the garments, to be underftood, as required
to be In the heart, that which by the rending
of the garments they would make fhew of,
viz. an hearty forrow for their fins, with a
defire of being rid of them, with which a pe-
nitent
* Piklm xil 3. I Chron. xii. 38. ^ Mit. zzii. 38. \ Lament, iii, 51. Mine e^e aflefteth mine heart. •■ Kimchi.
276
A C 0 M M E N r A R Y
Chap. II.
nitent heart really afFeded is ftiled a < broken
and contrite htart, or agreeable to the expref-
fion here a rent and torn heart ; agreeably any
greatly grieving thing in ordinary language is
faid to cut ones heart, or cut him to the heart.
To this purpofe is the meaning of the words
given by the Cbaldee Paraphraft, ytWI ny«1
p33V, (ind remove (or do away) the ivickednefs
of your heart, taking the heart for things con-
tained in or proceeding from the heart, and
(that) not -with the rending of your garments
(viz. alone.) " For illuftrating this expreflion
of rending the heart, " Some compare it with
that other expreflion of circumcijing the forefkin
of the heart, Deut. x. 1 6. which cannot like-
wife be underftood of cutting the fubftance,
or material part of the heart, but of the re-
moving the corrupt afFeftions thereof, the
foolifhnefs or groflhefs thereof, as the Chaldee
there renders it, which is the work of ferious
repentance, and to be wrought on, and in the
inward man, without which any things wrought
on the flefli or garments of the outward man
are but unprofitable fhews, however with it
fignificant, and making both for ftirring up
and giving teftimony of it. And as that is
called circumcijion made without hands (Col. ii.
11.) fo is this alfo a rending of the heart
without hands ; both being of the heart in the
fpirit, and not in the letter (as he fpeaks of the
one, Rom. ii. 29.) both confifting in putting
off the body of the fins of the fiejh. Col. ii. 1 1 .
The work of a truly penitent heart on itfelf,
is cutting off from itfelf thofe fins which by
long continuance were become as it were natu-
ral to it, and part of itfelf. When they ftiall
have thus and for that end rent, and ript up
by a narrow fearch the recefles of their hearts,
to difcover the abominations thereof, and
wafiied them away with weeping and unfeigned
repentance, refolving not to continue in com-
mitting the like. Let them not (though they
have by their former fins fo far provoked God
as to threaten them with fevere and feeming
irrevocable judgments as have been mentioned)
yet defpair, as if there were no hope of efcape,
but turn unto the Lord their God, and yet
beg mercy at his hands. And turn (faith he)
unto the Lord your God. We have in the fore-
going verfe the fame exhortation, as from the
mouth of God himfelf, fpeaking in his own
perfon. Turn to me. Here we have it as
from the mouth of the Prophet fpeaking from
him, with addition of fuch words as may give
them " boldnefs of accefs with confidence, to
him, whom otherwife, confidering how greatly
they had provoked him, and with what terror
of threats and judgments he had hitherto in
this Prophecy revealed himfelf unto them,
they might have feared to approach unto, and
deffair of finding mercy. The names, by
which he is here called niH^ and Elohim, fet
him forth as a God of '' judgment, fo of mer-
cy, as infinite in mercy alfo to pardon in the
former he had fhewed himfelf to them ; his
intent here of difcovering himfelf to them, in
the latter, viz. of mercy, is fhewed fuffici-
ently in theaffixe DD cem, jwrj, by his own-
ing them yet for his people, and calling him-
felf their God, for the Lord will not certainly
forfake' them whom he yet owneth for his.
But this is much more fully yet declared, am-
plified, and afcertained to them by thofe- other
epithets and properties of his fubjoined and
added as a reafon why they fhould not doubt
nor delay to turn unto him, viz. that he is,
gracious and merciful. Thefe attributes o£^
God here mentioned are agreeable to thofe
which he proclaimed, whereby to make his
name known, Exod. xxxiv. 6, The very
words, all the former of them (only with the
change of order in tlie firfl: two) are there
found i though fomething differently tranflated
by Ours, there read by Ours merciful and gra-
cious, long-fuffering, and abundant in goodnefs
and truth, but here gracious and merciful, flow
to anger and of great kindnefs. The words of
all thefe in the Hebrew are the very fame in
both places, though it pleafed our Tranflatora
differently to englifli them in the one from
what they do in the other, of which one may
ferve for the explication of the other, the
meaning being in both the fame, but the laft
attribute rvjT\ *7y CDnjl and repenteth him (or
repenting which Jben Ezra obferves a noun,
adjedtive) of the evil, it is not there in Exodus
exprefly joined to them, though it may be
well underftood out of what there follows,
forgiving iniquity, tranfgreffton and Jin ; for
forgiving thefe will "^ include that which is
meant by repenting of the evil, which he had'
threatned to fend. The former of thefe attri-
butes will to any confidering man be, I fup-
pofe, as well underftood of themfelves, as
they would be by endeavouring - to explain
them in other words, but as for the laft, re-
penting of the evil, it is not fo cafily intelligible i
the meamng of the word repenting admitting
of fome ambiguity. For whereas here and
elfewhere it is faid of God that he repenteth,
as, Gen. vi. 6. that it repented him that he had
made man, and i Sam. xv. 11. that it repented
him that he had fet up Saul to be king, and
Jonah, iv. 2 . as here, that he repenteth him of
the evil : and when Mofes befought the Lord
that he would turn from his fierce wrath, and
repent of the evil that he had pronounced
againft his people, Exod. xxxii. 12. and it is
faid, ver. 14. And the Lord repented of the
evil which he thought to do unto unto his people^
it is elfewhere on the contrary faid that God
doth not, or cannot repent. So Numb, xxiii.
19. God is not a man that he fhould lie, neither
the fon of man that he fhould repent ; and
I Sam. XV, n. of which before cited it was
faid that he repented, it is in ver. 29. faid.
The flrengtb of Ifrael will not lie, nor repent,
for he is not a man that he fhould repent. From
which feeming, at firft hearing, contradictory
places it is manifeft, that repenting or repen-
tance
' Pfalm Ii. 17. " Kimchi alfo fo gives the meaning. If ye would rent your htart and remove from it evil
thoughts, ye (hould not need to rent your garments, as men ufe to do in time of forrow. * Aben Ezra.
» Eph. iii. iz. f Elohim ii obfervcd to be nomen judicii, nirT* nomen gratias. Ar. Mont. Buxtorf. ^- Mercer.
2
chap. 11.
i 9i
on
y 0 E L.
277
tance is taken in different fenfes ; fometimes fo have in the Tpr'mted Jrahick^ which following the
as to be properly and peculiarly fpoken of Greek renders ^^5' g^.^S t^ v'j^j which is
men, but not of God, nor to be attributed to latined, & quern fcenttet fcelerum humanorum,
him: fometimes fo as that it is fpoken of God and who repents of men's evil doings. But
alfo, and attributed to him. Properly there- Cyril, though the words in the Greek, viz.
fore and in its ftrifter fignification taken, it andrepenting for evils, may be taken otherwife,
imports a change of mind in the perfons fpoken faith, that in his opinion the beft meaning of
of, with forrow for fomething done, which them is, that though he hath fet on affliding
proves or fucceeds otherwife than they were finners, yet he will ere long become gentle
aware of, or do now like and approve of, and /x8Ta;f(i)j« yaj ^JxoXms \-n\ ts ^Hkiii^ai to,
could therefore wifh it had not been done, and ;j^gris-a, for he eajily turneth himfelf again to
now feek, if it be in their power, to revoke
and alter it, fuch is ufual in men and their
aftions -, but fure of God and his dealings, no
fuch thing can properly be faid. He is un-
changeable, and fo are all his purpofes, nor
will (or fhew) kindnefs. Manifeft it is that
navLia, as it fignifies wickednefs, or evil done by
men, fo it alfo fignifies evil done to men or
brought on them, and is fo ufed In the New
Teflament, Mat. vi. 34. And as for malitia
hath any thing that he doth, any other iffue ufed here in the Vulgar Latin (as likewife in
than he foreknew and forefaw, and what alte- Matthew) Jerome notes of it. Malitiam in
ration feems to men to be in any of them is not hoc loco non contrariam virtutis debemus acci-
in refped of his determination, but in refpeft pre, fed affliSlionum, that it is not taken in this
to their opinion of them, feeing things fall out place for evil or wickednefs contrary to good-
otherwife, than he feemed to them to have nefs or virtue, but for evil of afflidions. Thus
he defcribes the nature of God, and his man-
ner of dealing, as an argument to move them,
ferloufly, and with fpeed, according to his ex-
hortation, to turn unto the Lord : For farther
perfuading them to which the next words alfo
make, from the good effeds, which they (hall
intended, and the event to be different from
what they expeded, and fuch as if they had
been ordered by men, would have argued a
real change In their minds, and intentions. So
that his forbearing to fend on men repenting
of their fins fuch punilhments, or evils, as he
had threatned agalnft them going on In their ■ probably find on their fo domg.
fin, is In fuch language as men ufe among
themfelves, and of their own doings, called
bis repenting. God repenting therefore of evil
to men Is Indeed nothing elfe but his accepting
of their repentance, on which the removing
or flopping fuch judgments is not from any
change of mind, or new refolutlon in him.
14. Who knoweih if he will return and repent,
and leave a bleffing behind him, even a meat-
offering and a drink-offering unto the Lord
your God.
He had affirmed of God in the former words
but the making good a condition. In the firft that he is apt to return and repent, and why
denouncing thereof included, as he declares it fhall they defpair of finding him In their cafe,
to be in all his threats, Jer. vll. 8. and xxvi. though both their fins, and fufferings, or judg-
3. and on the contrary, that In all his promifes ments threatned were greater than ordinary,
of good to any, there Is included a condition and fuch, as if it were not fuch a one as he,
of their perfeverance in obedience to him. -who is here defcribed, whom they had to deal
Though fometimes not mentioned, perhaps, with, might move them to defpair. But now
left it fhould make them carelefs In their re-
penting, as prefuming too much on his mercy
above his promlfe. So therefore the Chaldee
Paraphrafe gives the meaning, n^"lQ"'Q TPQI
i<U;^3 nKn''i<bi3 and revokes his word from
bringing (or Infliding) evil, and agreeably to
him the Syriack Tranflatlon i|3oi.^O
)JSi-lif'> ^td turning away evil, the MS. Ara-
bick alfo **^' (jc ^*^3 ^nd turning '■ away
from affiilfion (or from infliding evil.) Thefe
rendrings give a plain fenfe of the words, not
only fhewing what is meant by repenting of the
evil, but at once what evil It is that is fpoken
of, viz. not of fin, but of punlfhment, whereas
other ancient tranflations of great authority
feem to leave the matter doubtful, as the Greek
rendrlng, j^ (Xirayom Jti rat! xax/ajr, and the
Vulgar Latin, £5? prtejlabilis fuper malitia,
which the Doway renders, and ready to be
gracious upon the malice ; for although thefe
are by Expofitors underftood in that meaning,
which we have before given, as appears by
Jerome, Cyril, and moft Others ; yet that they
may be otherwife taken appears by what we
Vol. I. 4
his being fuch, gives them to hope, though
not to prefume on flight terms, to obtain
mercy. For fuch Is the expreflion rendred by
an Interrogation, feeming to include doubt,
^ as fpem metu mifcet, doth mingle hope with
with fear, ne aut fecuritatem foveat, aut defpe-
ratione venia illos in luto relinquat, as neither
to cherifh in them fecurity, nor through defpair
of pardon to leave them to fink In the mire.
The like expreffion have we, Jonah HI, 2.
uttered by the king of Nineveh to ftir up the
people to repent on Jonah's preaching deftruc-
tion to them ; Who can tell if God will return
and repent, and turn away from his fierce anger
that we perifh not ? where it Is manifeft that
his drift was not to put them in doubt, but in
hope, of mercy. From the expreffion, feem-
ing, as we faid, to include doubting, yet to-
gether with It, hope and confidence, we may
obferve, that the doubt is not, whether God
will be merciful to thofe that truly repent,
which certainly he will be ; but whether he
will avert his judgments, in that kind which
they could wifti or defire he would. For
T-. ': .(V...! ir;.:-;I. ,.) iit-.O ■' ,
E .M .-.u.-r 1 where
' With which agrees among Latin Interpreters Caftalio, qui fe ab inferendo malo contineat.
Grot.
278
A C 0 M M E NT A R Y
Chap II.
where fin is committed, and God threatens
puniftiment for it, there are two ' things which
by thofe that have committed it, and are now
duly fenfible of their offence and repent of it,
may be defined and fought for at God's hand,
the remiflion both of the fin and of the pu-
nifhment ; as for the firft it is not to be doubted
that God will to the truly penitent pardon it }
it is his property by himielf declared, and un-
alterable, fo to do, but as for remitting and
wholly taking away the punifhment, that is
not that, which he hath promifed always to
do ; and therefore they that are fure of the
other, have not fuch grounds as to afcertain
themielves of that, nor doth he always confer
it, as appears in the cafe of David, to whom
though God had promifed to put away his fin,
yet he would not fpare the child which he had
begotten of Bathjheba in adultery, though for
obtaining its life he fafted and wept, faying
(by way of interrogation much like this here)
who can tell whether God will be gracious to me,
that the child may live ? aSam.xii. 13, 14, 22.
So in this place the doubtflilnefs intimated in
the expreffion, feems not to be fo much con-
cerning the forgivenefs of their fins on their
turning to God by unfeigned repentance, as
how far he would mitigate his fentence of
judgment againft them, and limit that deftruc-
tion threatned againft them, that it fhould not
be total i but there fhould yet be left a blefTing
behind it, as the following words intimate,
and in regard to this alfo the words feem to be
an expreffion, ^ non tarn dubitantis, quam bene
fperantisy £9* opem Dei dejiderantis, not fo
much of fuch as doubted, but of fuch as
hoped for good, and defired for that end help
from God, as not doubting but that as far as
may confift with the glory of his juftice, they
fhall find in refped of fuch temporal evils
alfo, either a removal, or fuch a mitigation, as
that the ifliie fhall be for good to them, for
fatherly corredbion, not for utter deftrudion.
This or the like is to be faid, if the words be
read as by Ours and moft other Interpreters
they be, with an interrogation, and particle of
doubting, as I fuppofe they conveniently are.
But meanwhile it is to be obferved that that
particle is not exprefled in the original Hebrew,
but by them fupplied as underftood, which
hath given occafion to Others of not fo ren-
dring it, but without an interrogation, or fuch
form of doubting. So the Chaldee to the al-
teration of the meaning through the whole
verfe, not, "Who knoweth if, ^c. but yT JQ
^ii'7y onnn^i rn:Q 3in^ i^ain m^a n^«i,
&c. He that knoweth that he hath finned, let
him repent of them, and he Jhall have mercy
Jhewed him, &c. R. Solomon alfo follows him.
Kimchi likewife, having expounded in the firft
place the words, as read interrogatively, doth
give as a fecond interpretation, which he thmks
they will bear, ' He that knows the ways of
repentance, let him repent, and God will repent
of this evil. In thefe all we fee a diflference
from the former way, in that the verb aiiyi
« Lively. ^ Glaff. Grammit. facra. p. 497. « The
fDancut. « Verfe 9. " Verfe 13.
yafhub, will return, which in that b referred
to God, is by them referred to men, to thofe
called on to return to God, as likewife anjl
will repent, by the Chaldee and R. Solomon,
though Kimchi refer that to God. But that
reading by way of interrogation, which Ours
and moft Others follow, feems to give a much
more plain and pcrfpicuous meaning, being fo
an incitement and encouragement to them to
turn (as he exhorts them) to their gracious
God, not doubting, but hoping, that though
they had provoked him to great difpleafure, as
the judgments defcribed fhew, yet upon their
fincere converfion he would alfo return and
repent him in that fenfe, in which that lan-
guage, as we fhewed, agrees to him, viz. fo
as to revoke that fentence of utter deftruftion
denounced againft them, and to be yet graci-
ous, and fhew figns of mercy to them. This
the Hebrew exprefTeth by nnjl 31ty^ will re-
turn and repent, as Ours after Others literally
well render it. So anciently the LXX. lite-
rally, sTirgf-^/ei V.CU jixtravonVa ; and fo the
printed Arabick agreeably to them : but the
Vulgar Latin more to the meaning than to the
letter, convertatur ^ ignofcat, will convert
and forgive. The Syriack y} >i^y^ ^>o
^&^.X ja.A»V-^0 |.JuS>.&»Ao who knoweth
if he will return and have mercy upon us ?
That wherein they fhould defire and hope that
God would fo fhew himfelf merciful unto
them, as a token of his turning and repenting,
is exprefled in the following words, and leave
a blejjing behind him, even a meat-offering and
a drink-offering unto the Lord your God. Such
a blefftng, i. e. fuch plenty of the fniits of the
earth, which now in appearance they were likely
to be altogether deprived of, as that they
might have wherewith to rejoice before God»
and bring unto him fuch oblations as were by
the law prefcribed, thereby to teftify to him
their gratitude for his bleffings beftowed on
them, which would be a f certain fign of his
being reconciled to them, and expefting and
accepting yet their fervice. It was above faid,
chap. I. 9, 13. in the fetting forth their condi-
tion, as fad and lamentable, and for which
they were to fhew the greateft tokens of grief.
The meat-offering and the drink-offering is s cut
off, or ^ withholden from the houfe of the Lord,
ver. 9. of your God, ver. 13. Very fad muft
needs be their condition while it was fo with
them, as that they had not wherewith to ferve
God : as not only denoting fcarcity and penury
among them, but that they were even rejeded
by God, who depriving them of thofe things,
without which they could not do him that
fervice which in his law he required from them,
fhewed that he would no longer have inter-
courfe or communion with them, or accept
any longer any fervice from them : but if he
fhall now again fupply them with fuch things,
it will be a fign of great alteration for the
better in their condition •, and that God did
yet own them, and had good afFeftion and
kindnefs for them, and would upon their turn-
ing
MS. Arab, ftems to agree with thefe, Wm yaT ^"^T (O.
I
chap. II.
on JOEL. ^ 0 A
ing and repenting accept of them, and that
though he had fent heavy judgments on them,
yet bearing ftill love to them, did iwt thereby
intend their utter deftru<5lion, but their amend-
ment, their turning to him that he might re-
turn to them. His giving them wherewith to
ferve him will be an argument that he will ac-
cept of them and be pleafed with their fervice.
It is, in a diftindlion made by the Jewijh
Doftors betwixt judgments or calamities fent
by God on men, obferved, that fuch as leave
ability and opportunity of ferving God, how-
ever (harp and fevere, are yet rniHS ^^ \ HID^
Tiptrin Jhel Ahabah, chaftifements of love,
fuch as argue that he yet loves them, and in-
tends ' to do them good, and to make them ca-
pable of receiving it, by turning them from
what hath withholden it from them. If God
fhall now conclude thefe evils in the former
words defcribed with fuch a bleffmg, whereby
they fhall be enabled ftill to ferve him, it will
be certainly a token that he hath yet a love for
them, and his direding them to defire in chief
ilich a bleffing, whereby they may be enabled
fo to ferve him, and not fuch things as refpeft
their own welfare, profit and difpleafure, Ihews
that fuch his chaftifements ^ ought alfo to in-
creafe their love to him from a fenfe of his
love to them. And withal that the chief end
that they propofe to themfelves in enjoying
fufficiently of worldly good things, ought to
be that thereby they may be able to ferve him
with cheerfulnefs and gladnefs of heart, not
that they may ufe them only for the fatisfadion
of their own lufts, and worldly defires, and
that they ought to look on as a bleffing chiefly
in that regard. And when men in any judg-
ments fent on them by God, have fuch inten-
tions in their praying to God for deliverance
from them, it will ferve to ftrengthen their
faith and hope of delivery, that though they
deferve no fuch thing, yet God will hear them
in ' refped to his own glor)', and for preferv-
ing his own worftiip entire, and encouraging
it. By the mentioning of meat-offering and
drink-offering unto the Lord^ which were then
under the law conftant and neceflary parts,
and requifites of his worftiip, all parts of it,
and all things neceflary to it may feem under-
ftood and included. But Abarbinel, I know
not how, looks on them alone mentioned,
with exclufion of other bleffings, which they
could not hope for, nor have left any more to
them. He not taking the calamities here
meant to be that of famine and fcarcity,
brought on them by Locufts and fuch crea-
tures, deftroying the fruits of the earth from
whence the meat-offering and drink-offering
were taken ; but, looking on the former words,
(as we have all along feen) as a foretelling of
that deftruftion both of their land, and the
firft temple, which fhould be brought on them
by the Chaldeans, to be a prophecy indeed of
their return from that captivity, and rebuilding
of the temple, and being reftored again to in-
habit Jerufalem, and to the worfhip of God ;
279
yet withal to fhew that it fhould not be in that
glory and enjoyment of fuch privileges as they
did formerly there enjoy : they fhould again
be fo bleflfed as under the fecond temple to
offer facrifices, meat-offerings and drink-
ofFermgs unto the 'Lord, but that fhould be
all ; thofe other glorious privileges of having
among them nsn^H, prophefy, D^Qim Dmx,
Urim and Thummim, pIK the ark, rnj^DlDI
and the Shecinah or majeftatick prefence, "18iyi
ZSHJ lIDnti; anann with the other things
which were there ; they Jhould not expeSl or find
in the fecond temple ; niDj; 31iynCi:iVa 7aK
niJ^lpn but the opportunity of offering facri-
fices only fhould return or be refiored to them.
In this Arias Montanus feems to follow and
agree with him ; but I know not what ground
the words here afford them for it ; it may fuf-
fice to have mentioned it as a Angular opinion
of theirs, for I know not whether any elfe
accord with them. The expofition which we
before gave, is that which is more probably
and generally agreed on, whether they look on
Locufts and like creatures, or enemies threat-
ning fuch a deftruftion, as fhould not leave
them fb much as whence to be fupplied with
what the law required they fhould offer to
God ; and that " while the firft temple was yet
ftanding, where they enjoyed all thofe other
privileges.
Before we pafs from thefe words, we may
obferve a difl^erence made betwixt Interpreters
in the conftruftion, befides what we have al-
ready feen, though not much in the meaning,
of fome of the words, as namely in thofe,
and leave a bleffmg behind him, viz. who it is
that fhall leave that bleffing, and who meant
by him, when it is faid behind him, whether
himfelf, the fame perfon, fhall leave that blef-
fing, or fome other, after whom he fhall leave
it. There be who underftand both of the
" great people, or God's " army before fpoken
of, which they underftand of the Locufts.
So R. Solomon aum *^"'Dnn, and Aben Ezra,
perhaps God will repent, nTU S"'nn m TiSiym
and that army fhall leave a bleffmg, out of which
they may make a meat-offering and a drink-
offering. So Drujius in the firft place, pofi fe
locufla, the Locuft fhall leave after himfelf.
R. David Kimchi underftands the firft of God,
but the fecond of the Locufts, "I'lan'' ^Xm
*l"'Stt;% &c. and God fhall leave behind the locufi
a bleffing ; for if ye repent, he fhall far remove
him, and leave remaining in the things grow-
ing out of the earth a bleffing, that all fhall not
perifh, and what remains may be for a bleffing
of which ye may take for a meat-offering and
drink-offering, which before he faid, were cut
off from the houfe of the Lord. So Druftus in
the fecond place, with feveral others rendiing
f pofi ilium. There be again who underftand
both of God, viz. that he fhall leave behind
him, pofi fe, behind himfelf, viz. after that
he hath done, ^ ira depofita, his anger being
now put away, in th« place of the curfe, a
bleffing. This I fuppofe is the obvious mean-
ing
' Pfalm cxbc. 71. " Heb. vr. 5, 6. 1 Calvin. " See aijove, chap. i. 16. ? Vcrft a,
' Jun. Trem. Pifcator. 1 Mercer.
• Verfe 11.
fiSo
A CO M M E NTAR Y
Chap. II.
ing of our trannation, and of ' feveral Others
who render, fofi fe, after himfelf. It may
feem indifferent which of thefe ways be taken,
whatever is done by any as God's in-
ftrument, being done by his power and order,
and their ceafing to do may be faid to be his
ceafmg, who hath faid to them, thus far they
Jhallgo^ and no further^ and what remains after
they have fulfilled his command, laid, to he left
behind him. The Chaldee Paraphraft, who as
we before obferved, leaves out the interroga-
tive at the beginning of the verfe, goes on in
rendring the latter part alfo aflertorily, and
that he may fo make out the fenfe plainer in
his way, both changeth the perfon fpx)ken of,
and alters both the Signification and conftruc-
tion of the words j inftead of, // he will re-
tufn, and repent^ and leave a blefftng behind
him, even a meat-offering, &c. renders. And
brought on by the Affyrians, and other ene-
mies -, but fure we cannot follow him fafely in
this, it being plain that Abarbinet^s drift in
this, is to elude fuch prediding in this Pro-
phecy, the fulfilling of which will neceflarily
prove againft him, and thofe of his religion,
that the Meflias is come -, and the granting
them not to be fulfilled, will be to deny that
he is yet come ; and to bid men to expeft yet
his coming, as will appear by what we fhali
meet with hereafter, as particularly, ver. 28.
The plainer and certainer way therefore, as to
the intent of thefe words; is to take them as
a repeating of what was before faid, and on
the fame occafion, for a farther and more ear-
ned exciting them to the duty of repentance
exhorted to, after he had fhewed what need
there was to them of it, it being the only
means for removing thofe heavy judgments.
ivhofoever fhall repent, his fins fhall be remit- which he had fhewed to hang over their heads
ted unto him, and he fhall receive bleffings and Their fins being national, the judgment on
confolations, and his prayer fhall be as of a man them national, they ought likewife to join in
-which offereth oblations, and drink-offerings of
the Lord your God, but this helps us not fo
much in a literal tranflation of the words,
which we chiefly look after.
the ufe of thefe means by which they may
obt^n mercy and pardon for their fins, and a
removal of the judgments by them called on
them, and that they may not be backward in
fo doing, they are a fecond time earneflly ex-
15. Blow the trumpet in Zion, fanSiify a fafl, horted to it, in proclaiming a folemn publick
call a folemn affembly.
16. Gather the people : fanSlify the congrega^
tion : affemble the elders : gather the children,
and thofe that fuck the breafts : let the bride-
groom go forth of his chamber, and the bride
cut of her clofet.
ly. Let the priefis, the minijlers of the Lord,
weep between the porch and the altar, and
let them fay. Spare thy people, O Lord, and
. give not thine heritage to reproach ; that the
heathen fhould rule over them : wherefore
fhould they fay among the people. Where is
their God ? , .
fafl, in teftimony of unfeigned repentance,
and their concurring in it. For fuch he here
calls, and prefcribes methods for it, or a
' form of it, as by taking the words in order
we fhall fee. .wv;.
Blow the trumpet in Zion.'] On what occa-
fions the trumpet was ufed to be blown among
them, we Have above feen on ver. i . What
the occafion was, for which it was here bid to
be blown, the following words declare, viz.
that it was to call on them folemnly to affem-
ble themfelves, that they might obferve a
publick fafl, and day of humiliation, and
joint fupplications to God, for removing thofe
heavy things denounced againfl them.
or
which they fufFered, or were in danger of
The very fame words have we at the begin- fuflfering under, whether by Locufls, fc? f . or
ning of the chapter. Blow the trumpet in Zion]
and, we may well think, on the fame occa-
fion, and to the fame purpofe, that here. But
Abarhinel thinks that they have refpeft to dif-
ferent occafions, and that they were in the
firfl place to give them warning of the inva-
fion of their land by the Chaldeans, and of
their being led captive by them, and of the
definition of the firfl temple, and their reflo-
xation after it, but here in the fecond place, of
the deflrudion of the fecond tempfe, and the
exile that they are now under, and the reflau-
ration that they exped from it, rn'T'lSJia
rm^nyt» '« ^ redemption yet to come: fo found
his words on chap. ii. i. tjiy ^y ]na XIVU
enemies, according to thofe different opinions
which we have all along feen, fo including
both the firfl and the third of thefe ufes which
we there on ver. i. mentioned, of blowing
the trumpet. This trumpet is to be blown in
Zion, which is alfo, ver. i. called his holy
mountain, as elfewhere, his holy hill of Zion,
Pfalm ii. 6. whither, as it is faid of Jerufa-
lem, (' the whole of which here by naming
that one part of it may well be meant) the
tribes went up, the tribes of the Lord unto
the teflimony of Jfrael, viz. the ark there
placed in the temple, to give thanks unto the
name of the Lord, Pfalm cxxii. 4. their moft
folemn place of their religious meetings. The
inTpB*! ilty^l nu Jann nia^nnni nvbjn affignation of this place fheweth what is bid
m"71i<3"l ""Jiy n'^ pim njiysin ntynsa den there to be done, to be of great and gene-
r~\^3tyn nu;iS3. And him in this feems Arias ral concernment to them : What was by God
Montanus to follow, here taking, in thefe commanded fo to be publickly proclaimed
words and the following, to be defcribed all mufl needs be thought fo ; withal the pro-
thofe calamities fince the Peking of Jerufalem claiming it in that place of greatefl concourfe
by the Romans, but by the former thofe from all parts of the land, was a means of
I . ,- .. making
' Tig. Munft. C»l7. Pet. « Fig. • Jah.'Tretn. I)»n8cn». « Pet. I Fig. on ver. 1. Dmxui.
chap. II.
on
JOEL.
281
making it publickly known to all, whether
for the drawing them thither for obferving it
there, or whether for obferving it "" in all other
places and fynagogues in the whole land, at
that fame fet time. What is the thing there
to be proclaimed, the following words, with
cxpreflion of feveral circumftances, declare,
Sanaify a fajl^ TTW) ^Xlp call a foletnn af-
fembly (or day of rejirainf, as the margin,
chap. i. 14. hath it.) For thefe very words in
Hebrew had we there before, where of what
jnav concern the meaning and interpretation
of them hath been faid what may fuffice.
Verfe 16. Gather the people.'] viz. Caufe
that they come together, w ad publicas fuppli-
eationes, to put in joint and publick fupplica-
tions. San£iify the congregation.'] Of the word
Ityip Kaddejhu, Sandify, which occurs in the
former verfe, as likewife (as we faid) chap. i.
14. hath on that firft place been fpoken what
is here applicable to it. R. Tanchum notes
that the fame fignification will here well agree
to it as in the former place ; and that he takes
to be :s^Ac^', that of preparing or ordering,
and fo the MS. Arabick here alfo renders it
i3y^\ '^A« prepare the congregation, by which,
though the word may feem elfewhere ufed of
any ordinary preparation, the place here will
feem to require to be meant a warning them fo
to prepare themfelves to meet, " as for the per-
formance of a holy duty, viz. of a folemn
faft, with obfervance of fuch rules and circum-
ftances, as by the law were required to be ob- ,
ferved for the performing of it. By this con-
gregation, Grotius underftands peculiarly the
Levites, as hereby bid to prepare themfelves i
but fure that the word may feem to be of larger
comprehenfion, including all forts and condi-
tions of men, of whom gathered together it
was to be made up, the following words by
naming the particulars declare, viz. the elders,
the children, thofe that fuck the breafis, the
bridegroom, the bride, and the priejls. Affemble
the Elders^ By the Elders, the feme learned
Man takes to be underftood, turn ilium fum-
mum fenatum, turn illos qui urbibus Jlngulis
pr^fident, both the whole great council of
Sanhedrim, and them alfo which did prefide in
particular cities. The fame word have we
above likewife, chap. 1. 14. where what was
fpoken may agree alfo to this place. That it
may be, and ufeth to be, applied to fuch as
we may call Senators, men eminent for gravity
and dignity, as well as to men exceeding in
age, is no doubt, yet that it is here more par-
ticularly to be underftood of fuch who in re-
fpeft of their years are fo called (which feems
the more proper and ftrid fignification of it)
^ is probable from what follows, as contradi-
ftinft to it, viz. Children, and thofe that fuck
the breafis. The reafon why thofe Ihould be
called on to aflemble themfelves, in a day of
a national repentance, to be teftified by fafting
and fupplications, is probably given by ^ Some,
both becaufe their fins were greateft, and be-
caufe their example would be prevalent in
Vol. I. 4
drawing Others on In the ways of repentance.
But befides this, the naming them with thofe
that are joined with them, viz. children, and
thofe that fuck the breafts, feems to require
that in this people to be gathered, and a congre-
gation to he fan£iified, there be none exempted
on any pretence whatever, that not only men
of better vigour, age and ftrength, and fa
better able to endure fuch hardfhips as feem'd
in performance of fuch duties of humiUation
to be required, fhould for the end named af-
femble themfelves, but even from all the oldeft,
whofe ftrength was decayed, to the youngeft,
who might feem not yet of ftrength. The
judgments did fo generally concern them all,
as that it concerned all to be joined in feeking
mercy from God, by fuch means as they were
able, for the removing of them. All others
then muft needs be inexcufable, if they do
under any pretence keep back or abfent them-
felves.
Gather the children, and thofe that fuck the
breajls.] Thefe innocents may not be thought
to have by their fins pulled on the nation thofe
judgments, under which they fuffer, nor to
be of difcretion to underftand the methods of
repentance, and what is intended thereby ;
why then are thefe to be gathered together to
the performance of that duty here enjoined ?
What reafon there is for it will be evident,
when we confider, that it is juft with God to
vifit the fins of the fathers upon the children,
and that the fathers confidering the fufi^erings
of their children, and cries, cannot but there-
by be moved with greater earneftnefs, to feek
unto God for removing thofe evils, in which
their innocent children are for their fakes in-
volved together with themfelves, from which
they are not able otherwife to relieve tliem.
Befides that by this means they may hope to
find compaflion from God', who will be moved
with the cry of poor children and infants. He
that feedeth the young ravens, v/hen they cry,
will not negledt the cry of poor children :
what tender refpeft he hath to them in his ex-
ecuting his judgments on nations, appears by
what he faith to Jonah, whom he fent to de-
nounce deftruftlon to Nineveh, giving a reafon
why upon their repentance he reverfed his fen-
tence againft them. Should not I fpare Nine-
veh, Nineveh that great city, wherein are more
than ftxfcore thoufand perfons that cannot dif-
cern between their right hand and their left
hand, and alfo much cattle ? Jonah iv. 11.
In their folemn faft their king proclaimed, and
publlftied that neither man nor beajl fhould tafi
any thing, not feed, nor drink water, i^c.
probably children and infants were likewife
kept fafting, and as the fuffering in the humi-
liation was extended to them, fo by the words
cited it appears that God had in his ftiewing
mercy efpecial regard to them. That it was
thought of old a motive to compaflion in God
to join in children alfo, in their addrefi!es to
him for mercy, appears by what Is read in the
book of Judith, chap. iv. 9, 10, 11, 12.
F where
" Danxui.
* Pifc. Tarnov. » Calv. Merc. y Brenn.
' Calvin. Danzui.
282
A C 0 M M E N T A R Y
where the little children are faid to be taken
into the number, that they might with great
vehemency humble their fouls, and cry unto
the God of IfraelzW with one confent earneftly.
So here according to Kimcbi are they bid to
gather them together with the others named
nns nS'DS3 aViD vrv\ &c. that fo they
might be all in one congregation, and then the
little ones hindred from fucking might cry for
hunger, and thofe of riper age moved by their
crying, might humble themfelves, and repent,
and God might of his great mercy take com-
paflion on the cry of thofe little ones. And
as no age could excufe any from bearing their
part in this duty of publick humiliation, fo
neither any circumftances they could be under,
or any concerns they^ might pretend. If any
might have been born with in that kind, pro-
bably fuch as were newly married might, who
were by the law excufed from other publick
fervices, as of ferving in the army in time of
war, or the like occafions. So we read,
Deut. xxiv. 5. ii-hen a man hath taken a new
ivife, he fball not go out to war, neither fhall
he be charged with any bufinefs, but he Jhall be
free at home one year, and jhall cheer up his
wife, which he hath taken. But here is no
fuch privilege granted in this cafe of publick
humiliation. Let the bridegroom (faith he) go
forth of his chamber, and the bride out of her
clofet. They muft not (as in other cafes they
might) enjoy themfelves, and take their plea-
fure, while Others perform the fervice required,
but they alfo muft here do their part of re-
moving the publick calamity, though in the
very day of their marriage, or while the fo-
lemnity thereof was otherwife to have been
celebrated ; what mirth and jollity would be
otherwife feafonable, and even commendable,
muft now, God calling for other behaviour,
be laid afide. What danger it will be at fuch
a time to indulge to it, appears by what he
faith, Ifaiahxxn. 12, &c. In that day did the
Lord God of hofts call to weeping and to mourn-
ing, &c. and behold joy and gladnefs, &c.
Surely this iniquity jhall not be purged jrom you
till ye die, jaith the Lord God of hojls. No
pretence then may at fuch a time, when God
calls on them for publick humiliation, excufe
from it. Thefe here named are called on to
attend on it, if they ftiall refrain from it, what
ftiall it be but a farther provoking that wrath,
which by it they are put in hope of appeafing,
and diredted by that, as the only means left,
to feek it. Let therefore in the time of pub-
lick calamity, even the bridegroom and the
bride, laying afide thofe privileges of mirth
and folacing themfelves, which at other times
they might lawfully challenge, go the one
forth of his chamber, the other out of her clo-
fet, to join with others of all conditions, in
publick afts and exercife of humiliation. The
word msn Chuppah, by Ours rendred clofet,
is to the fame purpofe generally by Interpre-
ters rendred, in their feveral languages, by fome
fuch word as may denote thalamus, properly
a bride-chamber (as it Is alfo taken, Pfalm xix. 5.)
Chap. 11.
So founds the Chaldce «nj1JJI n^3, which the
Syriack alfo hath OUiax^^^^^a, the Greek
T« Tarhf owTflf. The MS. Arab. I^aA^, The
printed Arabick UjAat, the fame with the He-
brew "nn attributed to the bridegroom, and
rendred chamber : and by him rendred l^JAa
which is in the MS. there v*^ as if the two
words were fynonymous. R. D. Kimchi fay-
ing likewife that this hath the fame fignifica-
tion, with that former word inn, yet gives
another meaning which it may be capable of,
njinnn that he fhouU go out of, or put off
thofe ornaments and attires, with which they
covered her in the days of her efpoufal (or mar-
riage.) The word may be indifferently capa-
ble of either of thefe fignifications, bemg
from nsn chaphah, to cover, and fo appliable
to any covering. Which either of them be
taken the fcope will be the fame, viz. that
laying afide all nuptial pomps, and figns of
mirth and jollity, both the bridegroom and
his bride come forth and join with the aflembly
in fuch folemn rites of humiliarion, and ex-
preffions of forrow and repentance, whereby
both their hearts may be duly affeded with
their condirion, and God moved to compaffion.
The afiembly confifting of feveral orders and
degreesof the pople being thus gathered:
The priefts are in the next place called on to
perform their parts. Let the priefts, the mi-
nifters of the Lord, weep between the porch and
the altar. The priefts as here, fo above,
chap. i. 9. called the Lord's' minifters, and
ver. 1^. the minifters of the altar, and the mi-
nifters of my God. Thefe are bid to weep, not
as if it were not required of the Others alfo fo
to do ; but that they whofe duty was mainly
to attend the fervice of God, and to dired
others in performance thereof, were to lead
them the way in it. What is done by them
interceding is looked on as done by all with
joint affeftions, as they ought to do, accom-
panying them. They are bid to weep for the
fins and calamities both of themfelves and the
people : they are above, chap. i. 13. called on
fo to do, becaufe the meat-offering and the
drink-offering are withholden from the hcufe of
their God. The place where they were to
perform this duty is fpecified between a^isn
Haulam and n31Q Mizbeach, the porch and the
altar. What the □'71H Ulam or porch was
we learn, i Kings vi. 3. what altar here
meant, 2 Chron. viii. 12. in the altar for
burnt-offerings, " which Solomon built before
the porch, in the inner court of the Lord's
houfe, {Ezek. i. 16.) not that other of in-
cenfe, which was within the holy place, or
temple ; although Dru/tus will have to be un-
derftood aram fuffimenti, the altar of incenfe.
But I fuppofe we may better conceive of thd
place defcribed by a draught of the feveral
parts of the temple, and courts belonging to
it, which I find in an ancient MS. of Maimo-
nides, in his Commentary on the Mifnaiotb
in the trad Middoth, of the text of the Talmuf
»
where
Lively.
'-\}f''^
Chap. II.
on
JOEL.
283
■where he thus ordereth them, viz. placing on
the eaft fide, firft ZD^iyjn VTW) Ezrat hanna-
fim the women's court-, 2. "^SltW^ niiy
Ezrat Ifrael, the court of Ifrael ; (or the
people or men.) 3. a'jHDn imy Ezrat hac-
cohanim, the court of the priefts, in which
was n^ia Mizbeach, the altar ; 4. D^IS the
porch, beyond which was 73^^ Heical^ the
temple_(pT holy place) and in that 3mn n31Q
Mizbeach bazzahab, the golden altar (that for
incenfe) and the table and candleftick ; and
5. Ca^tynpn tyniP Kcdejh hakkodaftjim, the
holy of holies. Now the place here defigned,
according to this, will feem to be that {pace,
or part of the court of the priefts, which was
between the altar and the porch, in which
court they were wont to ftand and prepare
their burnt-offerings ; fo Ezek. viii. 1 6. is
that fpace, which is between the porch and
the altar, iaid to be in the inner court. And
of this place feems Kimchi to underftand it,
whofe words found, Becaufe there flood the
friefts to perform their mintftry, and their tni-
nijlry ceajing ; becaufe as he faid {chap. i. 9.)
the meat offerings were cut off from the houfe
of the Lord, there in that place of their mi-
niflring let the7n weep, and put up their pray-
ers unto God, in the houfe of his fanduary
(under which laft word I fuppofe he under-
ftood the whole belonging to the temple,
without as well as within) Aben Ezra likewife
feems to underftand the fame place, faying by
way of explication, D'^H n'23 rxcdl ^D: r«
^JSv ^^^■^!^ it is not convenient to weep in the
houfe of God., in the temple before me ; which
Abarbinel obferves to be well faid by him,
czjwn hyT\-2 mDaV yoi vvim " that it is not
right to weep in the fanSiuary of God : without
it therefore, and before it are they bid to weep,
though even there <: (as Some obferve) it was
prohibited to fhew figns of grief. The fame
place is thought to be that which is between
the temple and the altar, where Zachariah
was flain. Mat. xxiii. 35. The whole temple
may be named, the porch being looked on as
part of it. Why in that place they are bid to
weep, other probable reafons, befides thofe
intimated, are affigned, as firft, from the con-
veniency of the place, fo fituated as that
thence the people from the outward court (fe-
parated from it with a low wall of three cubits
height only) might obferve the humble poftures
and behaviour of the priefts, and thereby be
excited to the like, and to join with them in a
general humiliation. 2. That ftanding in the
place, which was between the temple of God
and the court of the people, they might ap-
pear '' as interceflbrs between them, making
mterceffion to him for their fins : or, '^dly. In
token of their humiliation, out of a fenfe of
their unworthinefs to draw nearer unto God,
like that of the penitent publican, who out of
fenfe of his unworthinefs to approach nearer to
God, ftood afar off, i^c. Luke xviii. 13.
• Some obferve, that becaufe they were to
weep and pray beyond the altar, that this was
to be done after they had firft appeafed Grod
with facrifices. But by what is faid, chap, i.*
13. and in this chapter, ver. 14. it feems that
they had not, or ftiould not have any facrifices
to offer, and therefore, as they were wont to
perform fuch duties as prayer and thankfgiving,
which is to be performed with gladnefs arid
chearfulnefs of heart, in that place, they are
now called on therein to weep ; which why
in that place they fhould do, fuch probable
reafons as we have feen, are or may be affigned,
but here is none exprefled, and therefore is it
not neceflary to feek for any. It is by God.
ordered that in that place they ftiould do it,
and therefore neceffary to them that they
ftiould, as by him required, do what he bids
them to do, even there to weep in token of
forrow for both their own, and the fins and
calamities of that people, and to put up their
fupplications for themfelves and the people ;
for fo is here to their weeping joined, as necef-
fary, praying alfo, to fliew that their eyes are
affedted by their hearts, and that what they do
is not only out of fenfe of what they fuffer,
but of what they do deferve, and out of for-
row for their fins. So he adds. Let them fay ^
prefcribing alfo to them a form of prayer, or
what they ftiall fay, viz. Spare thy people, O
Lord, which form both ftiews how they ought
to be affefted with the fenfe of their own, and
the people's condition, and by what motives
they may hope and endeavour to prevail with
God to have mercy on them. They muft fay.
Spare thy people, they acknowledge themfelves
to be guilty and to deferve punifliment, to
ftand in need of mercy from God, and that
they have no other hope of help but from
that. He being juftly provoked to wrath
againft them, and to inflid: punifliments, and
fend judgments on them ; the motives, by
which they may hope to prevail with him for
pardoning their offences and removing his
judgments, are firft, their relation into which
he had received them to himfelf ; their ac-
knowledging him as the only true God ; his
compaflion to thofe that are in mifery, and the
prefervation of his own honour and glory.
That relation is by them to be exprefled in
calling themfelves his people, his heritage.
2. Their acknowledging him the only true
God in calling him mn'' Jehovah, rendred
Lord, which was his proper name, not com-
municable to any other but him the true God.
3. His compaffion on their mifery, becaufe if
he do not fpare them, but go on in executing
his judgments on them, they ftiall be given
up to reproach, and the heathen ftiall rule
over them. 4. The prefervation of his glory,
for if he fuffer them to be deftroyed, they
will fay among the people, where is their God?
as taking it for a fign that he was not able to
make good to them thofe his promifes, which
he had made to them in their forefathers, or
were worfe than his word to them ; and fo
would
* Mercer, Ar. Montan. &ith that even in that place they are now bid to weep, it was not ordinarily lawful fo to do.
♦ Bifhop Hill's Paraphrafe. ^ Merc. Calv. « Chr. I Caftro.
284
A C 0 M M E NT A R Y
Chap. II.
would thofe idolaters take thence occafion of
blafpheming his name, and his honour, an ar-
• gument elfewhere ' often ufed in fcripture, to
move God to ftiew himfelf what his people
owned, and profefled him to be, and that
they might not feem in vain to put their truft
in him, as their enemies were apt to objeft
they did, as though he were not able to do
for thofe that trufted in him more than the
Gods of the heathens could do for them.
Of how great force this motive is to prevail
on God, appears elfewhere not only from
Mofes's and David's^ and other holy men's
making ufe of it for that end, as Exod. xxxii.
12. Numb.Tfxv. 13, 15, 16, ^c. Deut.ix. 28.
Pfalm Ixxix. 9, 10. and cxv. 20. Dan. ix. 19.
but from what he from his own mouth declar-
cthi that he fpared his people, whom he
would otherwife have fcattered, and have
caufed the remembrance of them to have
ceafed among men, becaufe he feared the
wrath of the enemy, left their adverfaries
fhould behave themfelves ftrangely and fay,
our hand is high., and the Lord hath not done all
this, Deut. xxxii. 26, 27. and what he faith
to the fame purpofe, Ezek. xx. 13, 14, 21,
22. The words OMJ D3 '7tt;Qb Limjhal bam
Goim, rendred by Ours in the Text, That the
heathen Jhould rule over them, and fo generally
by Others to the fame purpofe. We have in
the Margin put as a different interpretation,
Jhould ufe a by-word againft them. They are
fo explained by R. Solomon Jarcbi, who here
expounding the word Limjhal, faith that it is
nrJtyi ^lyO piy*? in the fignification of
Majhal vejhaninah, which words we have in
other places, as Deut. xxviii. 37. where is
threatned to Ifrael that upon their falling away
from God, they fhall become h^U^ T\UD'l
D''Qyn '733 nr:iy'71 Lefhammah lemafhal ve-
lifhninah becol haammim, an ajlonijhment, a
proverb, and by-word among all nations. So
likewife, 1 Kings ix. 7, and Jer. xxiv. 9. in
which places the noun ""JiyO proverb being
ufed in an ill fenfe, as for a taunt, reproach,
and by-word, it is manifeft he thinks that the
verb alfo ought to be here taken in the fame
fenfe ; and the meaning fo made out would be
* convenient enough. But it is by Others ge-
nerally taken in its more ordinary fignification
of bearing rule, and from it fo taken Jerome
thinks here to be made manifeft what was hi-
therto doubtful, viz. who it be by whom the
calamities hitherto defcribed fhould be brought
on them, whether Locufts and other fuch
noxious creatures, or enemies. From this ex-
prefTion he thinks it manifeft that it is not
ipoken of thofe vermin, but of their '' enemies
among the nations. Cyril alfo thinks it hence
made probable, that enemies are thereby meant,
yet that neverthelefs it may be well enough
underftood of Locufts. But among more mo-
dern Expofitors Calvin taking hence his ground
faith. Idea ridiculum ejl, quod multi put ant, con-
texi fermonem de locujlis, &c. it is therefore a
ridiculous thing to think that the Locufts are
fpoken of, and altogether different from the
meaning of the Prophet. But this feems
fomething haftily fpoken by him. As Others
before him, fo Others after him, who had
feen and confidered what he faith, are yet of
opinion, that it may very well, and ought to
be interpreted of fuch ill confeguences as were,
by God's fending of the Locufts among them
to deftroy the fruits of the earth, brought on
them, and fo the Locufts in the preceding
words moft probably, properly meant. Among
the Jews Aben Ezra feems fo to take them,
by reproach, underftanding ap famine, and
explains what is faid that the heathen Jhould
rule over them, becaufe thofe that were oppref^
fed by famine would fly to them, and if they
fhould come againft them, they would have
no ftrength to fight [for themfelves.] And
fo alfo Kimchi, Give not thine heritage to re-
proach, that the heathen Jhould rule over them,
^Vrm' V^«3 3y"l n^rWZ ^D, &c. becaufe
when there was a famine in the land of Ifrael,
many went forth of it to fojourn in Egypt, and
in the country of the Philijlines, by reajcn of
the Jamine, and this was a reproach to them,
and the nations bare rule over them while they
were Jir angers in their land. So that according
to thofe and fuch as go their way, the words
found, ' as one among Chriftians more modern
well paraphrafeth them. Spare thy people, in
removing Jrom them the plague of Locujis,
which ij it continue to run and Jpread among
them, will bring on (hem a very great famine,
and fa thy people fhall be forced for relief of it
to fly to the countries of the nations, arid ferve
them for bread, and to fuffer their rule ani
their reproaches, as of old they fled to the Egyp-
tians, and became their fervants. ^ Other alfo
among Chriftians later than Calvin look on
this as the righter meaning, viz. that it is the
enemy that is here faid fhould rule over them,
but thofe inftruments of mifchief to them all
along before defcribed, not thofe enemies
among the nations, but fuch vermin by which
they fhould be fb impoveriftied, as that they
fhould be forced to fubmit themfelves to thofe
nations, or be eafily overcome by them.
That which is in the verfe faid, let the
priefls weep between the porch and the altar,
manifeftly argues, that what is fpoken was to
happen while the temple, with its porch and
other parts belonging to it, was yet ftanding,
and the priefts had free accefs to it, and liberty
of exercifing there fuch offices as belonged to
their function, which is contrary to what Abar-
binel thinks, that it belongs to the times after
the deftrudion thereof, yea of the fecond
temple, and the condition that they are now
under (compare this with what expreffions we
find, chap. i. 9, 13, 14, and 16. and 14.
of this chapter.) His words in which he de-
clares his opinion are, that he cannot under-
ftand thofe words. Give not thine heritage
to reproach, that the heathen fhould rule over
them.
' Accufabunt enim gentes verum Deum infirmitatis & mendacii quafi qui Tuos tueri non poflit, Danxus. According
to Rabfhakeh's blafphemous way of arguing, z King! xviii. 34. » Mercer. ^ And fee Lyr. ' Pet. a Fig.
" Pifc. Mercer, Druf. Tarnor. " t
Chap. II.
'xi'^on' y-oTtr'"^
2Ss
them, ijnjs -mvt. T\\n !tnsn ni*7Jn '7y cas ^d
an« na nsin"? n ^a^ "/ /^^^ long captivity
in ti'hicb we are for a reproach in the hands of
the Edomites, and that the weeping here fpoken
of is that in this captivity, iV^SPm Dyn ID^iy
□''JiynO "?IP '~7D anibjin in which the people
have wept and mourned in their captivity fo
many years. But how can this be faid to be
between the porch and the altar ? this muft
concern what was done while they were
ftanding.
Having thus exhorted them to a general
humiliation and folemn " repentance, out of
confideration of the calamities that they were
under, or in fear of, and prefcribed a form for
it, that they may not think it in vain to
hearken to him, and duly perform what he
requires them to do, in the next words he
fhews what good efFefts fhall certait^ly enfue
on their fo doing, as certainly as if k were
already come to pafs.
1 8. Then will the Lord be jealous for his land,
and pity his people.
So do Ours and fome Others render the
words in the future-tenfe, will be jealous, &c.
will pity, and fo are the verbs in the Hebrew
of that tenfe t»<ljp^ yekanne, and '~?Dn^ yach-
inol, but then the conjundion 1 ve, and, be-
ing prefixed to them, being of that nature as
ufually to give to the form of the future the
fignification of the preter-tenfe, it is by many
here fo rendred, . hath been jealous, hath pi-
tied ; fo by the Chaldee Dm and D^mi, hath
fpared and hath pitied ; by the Greek, ;^
i^ri'Xtao-s, and ;^ l^elraro, hath been jealous,
and hath fpared ; and the Syriack, ^2JO Vtan,
iXdjkiO Uchos ', and both the Arahick verfions,
^lij wagara, t-SLi^ wafhaphaka, all agreeing
with the Vulgar Latin i£ zelatus ejl, and, ^
fepercit, which the Doway render, and our
Lord hath been zealous, and hath fpared.
Among more modern Tranflators alfo feveral,
as Munfter, and the Tigurin verfion, commotus
ejl zelo, &c. hath been moved with zeal. Juni-
us alfo and Tremellius, Jam Zelotypia affeclus
Jehovah terr^e fua, dementia ufus ejl erga po-
fulum fuum. The Lord hath been already
moved with jealoufy to his land, and hath
ufed mercy towards his people. That the
words are regularly fo rendred in the preter-
tenfe, for the reafon which we have mentioned,
there is no queftion •, yet that they may mean
while be underftood of what is future is as
evident, for another known obfervation backed
with frequent examples (as we have elfewhere
fcen) viz. that the Prophets foretelling things
to come do oft fpeak of them as of things al-
ready paft i what is by God determined to be
done being as fure as what is already done •,
and of that nature are thefe expreflions here
' by many looked on to be. So we fee they
are by Ours taken, and fo by "" Others. Aben
Ezra notes to thefe words, that which he faith
he had obferved alfo before on Others, "131 ^D
Vol. I. 4
"\:ay pty'? Hj; D'«^3:n innos' nrn'? nui
that the Prophets do tife to " fpeak of a matter-
determined to be, in the language of the preter-
tenfe ', and in that tefped Pifcator would hav^
that of Junius and fremellius. Jam Zelotypia
affe^us eji, &c. changed into, tunc Zelotypia
ajfflcietur ^ dementia utetur, Then the Lord
will be moved with jealoufy for his land, and
will fhew mercy towards his people, &c. bc-
caufe, though the other be a regular conftnicr
tion, according to the ufe of that conjundion
1 V prefixed, yet, ipfa fententia hie Jignifica-
tionem futuri pojlulat, the fenfe of the plac4
here requires that the fignification of the futurd
be ufed. Yet is the learned Mr. Lively for
the other way againft it. His opinion is that
the Prophet doth not here fhew quid fatJurus
aut diSiurus Jit Deus, what God would do or
fay, fed quid jam dixerit aut fecerit, but what
he had already faid or done, viz. that upon fuch
repentance and z&s thereof, which he had called
them to, by them performed, he had (hewed
himfelf jealous for their land, and had pitied
them, removing fuch judgments as he had
fent on them : fo that by hirti is declared both
that upon God's warning given in ver. 1 2, 1 3,
15, 16. they had already repented them, and
done fuch things as he had exhorted them to,
and he had removed the evils which their fi;ns
had pulled on them, and had comforted them
with the promifes of many good things to
them. It is bbjedled that there is not any
mention in the hiftory of fcripture of any fuch
publick repentance, or folemn aflembling for
it, or fafts in token of it. This he thinks not;
to be of any moment againft it, inafmuch as
many fuch things, as muft neceflarily be taken for
granted to have been done, are not yet exprefly
mentioned, of which he gives examples, as of
Ifaiah with his fon Shear-Jajhub going to meet
Ahaz, as he was commanded, Ifaiah vii. 3,
fc^f . which it is not to be doubted that he did,
yet not mentioned at all there ; and oiMofes*s
being bid by God to go to Pharaoh and'
threaten him, except he would let Ifrael go,
with fending fwarms of flies on him and his
fervants, Exod. viii. 20, ^c. which accord-
ingly it follows, ver. 24. that God fent, with-
out mentioning between, either what Mofes
did, or P/^r^r^s/^ anfwered, which yet inuft ne-
ceflarily be underftood, viz. that when Mofes
had delivered this meflage from God to Pha-
raoh, and he refufed to obey, then the Lord
did fo, and there came a grievous fwarm of
flies, &c. Then with great modefty he con-
cludes, Hcec mea de hujus loci intelligentia fen-
tentia ejl, quam a doEiioribus expendi cUpio,
this is my opinion of the meaning of this
place, which I defire may by learned Men be
weighed. Jerome's words, fo much ancientef
than he, may perhaps be fo interpreted as to
agree with him, as interpreting all in the preter-
tenfe. But I know not whether any have
taken his opinion into confideration. Ours, we
fee, with Others later than he, and who pro-
bably had feen what he faith, choofe to under-
G ftand
' Mercer, Druf. Ch. ) Ciftro, Tarnov. " On cli«p. i- 7. » ^o Abarb.
iSe KCOMMENrART Chap. \t
ftand what is here fpoken as of the future, faith, Zeltitus eft DominuS terram fuam, quam
and as a prophecy of what fhould be done, ra- prius quaft alienam contempferat, (^ pajj'us fu-
ther than a narrative, of what had been already erat lociifta vaftante poptdari, & in tan turn
done, though « to fliew the certainty of it, pepercit panitentibus, ut eos dignos ftia refpon-
exprefled (as we have faid) in fuch language as /.one faceret, diceretque, &c. I'he Lord
might agree to what was adually paft : with hath been zealous for his ]and, which befon;-
" '" ''"' "' "'" "" -'^ - 1- — •" he had contemned as a ftrange land [belonging
to another] and had fufFered to be laid wafte
by the Locuft deftroying it, and hath fo far
fpared them upon their repentance as to make
them worthy of an anfwer from himfelf, and
God is no diftindion of times, what he will
do is as already done, all things are prefent to
him, and what fhall be as that which hath
b^n. then the Lord will be jealous for his
land, IXIS*? min^ tsJJp^l. He will be jealous
for, with great afFedion be moved for, fo as to fay to them, tff. But as before we faid
to remove what is hurtful, and injurious to it,
and to feek its good, that it continue not
p defolate, and a reproach to its enemies. It
is '' obferved that when this verb is conftrued
with the prepofition "7 le, as here it is, that it
is taken in good part, denoting a being follici-
tous of good to thofe whom one is faid to be
that according to moft. Hath been jealous, and
pitied, is taken for, will certainly be jealous
and will pity (as by Ours rendred,) fo here
again, bath anfwered, &c. is taken for, un-
doubtedly and zvithout delay, or putting off,
will anfwer, &c. viz. when they had in due
manner ' done what was in the foregoing
jealous for, as that when it is conftrued with verfes required of them to do, in token of
a be, it is taken in ill part, denoting a fufpi-
cion of evil in fuch as he is jealous of, or
over, or being evil afFeded to. It is manifeft
that how ever the verb be otherwife ufed fo as
to denote ill of, or to thofe fpoken of, as to
be jealous of, to envy, emulate, or the like, yet
that here it notes intention of good to them,
iot whom it is faid he will be jealous. The
unfeigned repentance, and in fo doing fhewed
themfelves his people. What he will anfwer
and fay, and make good to them is as follows,
Behold I will fend you corn, and wine, and
oyl, and ye fhall be fatisfied therewith. Behold,
take notice of it, as what I will fpeedily and
certainly make good (however contrary it be
to what I threatned) that I will fend corn, &c.
Ch)ildee therefore here gives the meaning of it This anfwer which he promifeth to return to
by " Dn^ and the Lord hath fpared. Such
words denoting paffion, and affeftions being
» fpoken of God, do not (as elfewhere, I re-
member, hath been obferved) denote, him to
be fubjeft to fuch affedtions fo as men are, but
to exprefs in language underftood by men,
fuch efFefts wrought by him as in inen would
argue fuch aiFedlions, and proceed from them.
His being jealous for his land imports his in-
tentions for good to it, for fuch reafon as we
have mentioned from the conftrudtion of the
verb, fo appears it alfofrom the other word joined
with it, which is, and pity bis people, 7Qn^^
lOy Vy, viz. fo as not to deal with them in
them on their turning, and making their ad-
drefles to liim, how feafonable and fuitable in .
refped: to their prefent condition, as well as
gracious it is, appears by what that hath all
along hitherto in this book been defcribed to
be. It is faid in the foregoing chapter, ver. 4. ,
That what the palmer-worm had left to them the
locuft had eaten, and what the locuft bad left the
canker-wdrm had eaten, and that which the
canker-worm had left the caterpiller had eaten.
And ver. 5. The new wine- was cut off from
their mouth. That their vines were laid wafte,
&c. ver. 7, 10, &c. that the corn was wafted,
the new tJbine dried up, the oyl languifhed, the
feverity of juftice according to their defertsi harveft of the field perifbed, all the trees of the
but upon their repentance to fpare and pardori field withered, and fuch a fcarcity by this
them, and remove from them thofe eyils means caufed, that not only joy, through the
which they had deferved : of which they have plentiful enjoyment of the good things of
confidence given them by thofe terms of near this life, was withered away from the fons of
relation to himfelf, by which he owns them, men, but even the meat-offering and drink-
his land and his people, as yet ftill more pecu- offering withholden from the houfe of their
liarly belonging to him than any other ; which God, and joy and gladnefs cut off from them
neceflarily imports and gives affurance that he alfo, ver. 16. yea that the very beafts did
will in peculiar manner yet take care of, ^nd
fhew kindnefs to them, both in removing .evils
from them, which feems the more particular
import of this verfe, and alfo giving goqd
things to them, as is in the foUowmg verf?
more exprefly declared. ^ ^^ ,,,^j ^^■^^
19. Yea the Lord will anfwer and fay unto his
,. people. Behold I will fend you corn, and
ver.
groan, and herds of cattle were perplexed for
want of pafture, ^c. ver. 18, ^c. with like
expreffions fliewing that they were under, or
in danger of fuch extremity of dearth and fa-
mine, by which they were forced to feek out
for relief to other people, and become a re-
proach to them, as not having any God to
help them, chap, iiv 1,7. To men in fuch a
deplorable condition, and with penitent hearts
wine, and oyl, and ye fhall be fatisfied there- feeking for relief from God, what anfwer can
. with : and I will no more make you a re- be more comfortable, more fuitable than this
proacb among the heathen. ,, „,_, that the Prophet affureth them that they Ihall
. ' receive from God, of promife of certain and
Here agam the Vulgar with Others, refpon- fpeedy alteration of their condition, from ex-
dit^ &c. So 7«^«»f expounding both together tremity of want to a plentiful enjoyment of all
things
; Abarb, J Kuachi. ? Aben Ezra ou Zach. i, 14. J Calv. PeCr. a Fig. ! Calv.
/
Chap. IL
on y 0 E L.O O A
2 8 7
things neceflary for their W^'"g' "°'^ °"^y ^^''^ ^'^^ *^^ epithet of northern added,
in fome competent meafurf^^ ^° ^ ^"^^ ^^*'^" • '^^i^^ may note either, ^^ that 'came from the
fadtion, fo that they fhall "^^^ *° ^^^^ °"'' '^^''^^' °'' ^^ Seated or placed northward, makes
for help to others, but " confidence rely again a great " difference betwixt Interpreters,
upon God as allfufficlen '•^^"^ '^ ^^ ^^^^ concerning thofe of whom it ' is to be under-
fend them corn and wi^"^ °^^-> ^^ things flood, whether Locufts and fuch vermin in
neceflary for their being-'^ ^^^' being, and great number infefting them, and devouring
that in fuch plentv t*^^^ ^^ ^^ ^"^^^ ^^ fruits of their land, or elfe enemies inyadr
fatisfied therewith t }, all things neceflary ing and fpoiling it. The words feem fo appli-
for their own ufe a-^'' offerings, meat- able to both, that by Some they are under-
offerincrs and drin'k-'''"S5 ^'^ the houfe of ftood of the one, by Others of the other,
God, with joy and''^"^-^^ ' ^"^ '^^^ "°' ^""^ Some leave it in doubt which way 'fliould
make them any lonr^ reproach among the be taken. So R. 'Tanchum, pDS ""bs mJD:,
heathen » thev fb"° longer be forced to he denominates him from the north, or he is
ferve them for bre '^^*^ ^^^^ fliould fcorn called northern, 'i^ Ct* ^\^^ ^'' ^■y? u^ J*^
them as an indigeP^°P^^» "^^ofe God was 6|^xJ<, as it is by Some faid, becaiife his comings
to wit, the coming of the Locufts was from that
not able to fuppo/^^"^* ^^ ^'^^^ ^^^ forfaken
them. So the r^^^ ^^^^ renders. And I
will not give you 33^ '"l^D'" to be reproaches
(or reproached) ^«»f^^' and famine among
the people, wh i^, as R. Solomon expounds
it, on? n^Dn-*!^^ 1«"lp^iy, that they fbould
call you want °f ^^^^^ (ftarvlings.) That
which he fait'-^ "^^^^ fi^^ y°^ '■°^^ ^^^ wine,
the Chaldee r^^rs. Behold Iblefs (or will blefs)
to you cornP^ "^^"^ ^^^ "y^ » ^"'^ Kimchi
expounds it'"^'^^ ^^"fi f" fP'^^^S (°^ g^°^) ^^
you the Ire"/ the field, and the herb of the
ground, 'at this may be brought to pafs, it
part of Erak (or Chaldea) u\ j-S)t]\ ^^ iUjsS
*! SIa-« o^ and fo liketvife was the coming of
the enemies, if it be a comparative expreffion of
him. R. Solomon likewife faith that it may be
expounded of the army of Locufts, or in
another way, of a people coming out of the
north (country) of the kings of Ajyria. Cyril
alfo having expounded it of the Ajjyrians, as
being toward the north, faith, that if any
fhall expound it of the Locufts, as coming
from the more northern parts of Judea^
there is nothing to hinder why that expofition
is neceffarjhat thofe inftruments of mifchief, ^^^ ^^ approved of; but Others do fo
which ha^eftroyed or would deftroy thofe ^^j^^ ^j^^ ^^^ ^^ ^^ -^^ ^^^ difapprove the
good thin to them, ftiould be reftramed or ^^^^ Abarhind amoncr i\^e. 1f,,m (v^hn. ^=
removed,nd taken out of the way ; that
therefore o obflacle may ftand in the way,
nothing at may make them doubt of the
performa:e of his good promife, as to this
he expr^ adds his promife of removing all
fuch as ey had fuffered, or were in danger
of fuffeig, by adding what follows.
20. But{ will remove far dff from you the
northai army, and will drive him into a
land irren and defolate, with his face to-
•wardhe eaft-fea, and his hinder part toward
the i noft fea ; and his ftink fhall come up,
and hi ill favour fhall come up, becaufe he
bath me great things.
^e nothern army. ^J1Bl£n F^i^l, Veeth Ha-
tfephoni,//^'^ northern one, that is all that is
in the weds expreffed, the word army is here
fupplied is to be underftood by our Tranfla-
tors, as he printing it in different charafters
gives to lote. Nor is there in feveral tranfla-
tions foind more, the Greek rendring -f ana
/3opp«, he Vulgar Latin, eum qui ab Aquilone
eft, thf Syriack, ).*Aa*f>^V.O the printed
Arabick ^.^ Cj» tfj^l* which the Latin
render^ eum qui eft ex Aquilone, (though per-
haps tie word do not properly fignify fo,) the
MS. Jrabick, ^JXDS"ID'7S, him that is from
Chora^an. God's having called thofe inftru-
ments of his wrath, in the foregoing words
all abng defcrlbed, his army, ver. 11. and
other. Abarbinel among the Jews (who, as
we have formerly feen, is peremptory for
having it underftood of the enemy) thinks this
epithet to agree to the Affyrians, the Babyloni'
ansy and the Romans, the two former being
North-Eaft, the latter North-Weft of Judea,
and all thefe he will have under it compre-
hended, and the mifchief by them all done to
the Jews here pointed to, and not any by Lo-
cufts, or fuch creatures literally underftood ;
and what is here faid ftiall be done, to be that
which hath been already done to the former,
and ftiall be done to the latter. " Others think
thereby denoted fingly the Affyrians, who
led by Sanacherib, invaded the land in Heze-
kiah's time •, ^ Others the Chaldeans who car-
ried them captive ; ^ Others the Affyrians un-
der Holof ernes, all fo called from the fame rea-
fon of their fituation in refoeft of the land of
Ifrael. But whatever reafons thefe, any of
them, have for their opinions, they feem not
fo well to agree to what the Prophet exprefleth
both in the foregoing and following paflages,
as that of thofe other learned Men, who look
upon it as denoting the Locufts, and other
fuch noxious vermin before mentioned and de-
fcribed. Thefe both Aben Ezra and Kimchi
(with ' Others following them) think to be
called ^JlSSn, the northern one, as coming or
brought jlSX HKEU o«/ of the northern coafts
to them (though Jerome thinks this a proof,
that it is to be underftood of the Ajjyrians,
and not Locufts, becaufe thefe more ufually
carnp
an
' See ver. 26. " Uc difpergantur ad quxrandum pancm, Ab. Ezra, as it is faid of them. Lament, v. 6.
' The Chaldee fupplies Populum. Others Iniraicum. Pifc. Others exercitum, Pagn. Others Hoftera, Mur.ft.
* Hieron. Theod. and fo the Englifh at Geneva giving for a note, That is, A/Tyrians your enemies. >^ Ch. «
Caft. '■ See in him and Ribera. » Druf. Calhl. 3
A comment: ^r
288
came from the fouth than from the north.)
>> Others rather think thereby to be meant fuch
part of them, as had fettled themfelves on
the north fide of Jerufalem, or the northerly
part of them. Of this part of them he faith,
that he will remove them far off from them^
and drive them into a land barren and defolate,
that is, fays yiben Ezra and Kimchi, into a
land in which they ftiall find nothing at all that
they may eat, and fo die and perifli for want
of food, i. e. faith Bochartus, into Arabia de-
ferta, -the deferts of Arabia. Junius and Tre-
mellius feem to underftand by the northern one,
fartem quam in Aquilonem a regione veflra de-
■pulfurus fum, that part of the Locufts which he
will drive from their country into the north,
and then inftead of, and will drive him, ren-
dring, depellam ex eo, I will drive of him,
i. e. of that army, underftand that part which
was on the fouth, or, he would drive toward
the fouth, where was that horrid defert de-
fcribed, DfK^ viii. 15. But 5of^«r/«J thinks
no mention to be here made at all of the
fouthern part of them, becaufe the city of
Jerufalem, being in the extreme fouthern part
of the land of Canaan, fauca erant refpe£tu
urbis y fub aliis comprehenfce, they were but
few on that fide of the city, and comprehend-
ed under the others that were named, fo that
thofe words, / will drive him, belong to thofe
northern ones mentioned ; then in the follow-
ing words, with his face toward the fea, by
his face he underftands that part of them, qua
ad mundi faciem, i. e. ortum, which had fet-
tled itfelf toward the face of the world, that is,
the eaft. Junius and Tremellius render it, pri-
mim agmen, the foremoft troop, thefe he faith
he will drive towards (or into) the eajl fea,
i. e. the dead fea, which was eaft of Jerufa-
lem, or as Others, Genezareth, or the lake of
Tiberias ; and then by his hinder part, he
with Others will have to be meant, occidenta-
lem ejiis partem, the weftern part of them,
and thofe he riireatens to drive towards, or
into the utmoft fea, i. e. fay they, occidentale
feu meridianum, the weft or Mediterranean fea :
into thefe places driven ftiall they perifti, be
all killed and deftroyed, and his ftink (faith
he) fhall come up, and ipjn^l Tfachanato, his
ill favour fhall come up ; this laft word is not
elfewhere found in fcripture, but its being
joined with the former of more known ufe,
1U;K3, his fii»k, ftiews it (as the ' Rabbins
obferve) to be of much the like fignification,
fo that here S^SD DyUH, the ftgnification is
but doubted, or the fame thing repeated in dif-
ferent words, as Aben Ezra fpeaks, and it is
fo by Interpreters generally taken for an ill or
ftinking favour, except by fome copies of the
Greek and their >i Interpreters, which render
here i /SeoM©* «"t», by his found, but that is
by Bochartus obferved to be a miftake only in
the writing of the Greek word, which he faith
ought to be written ' /3faj/ji©' ; that fo fome
copies of old had it, as plainly to dgmfy Jlench
or ill favour, appears by what is read in the
Chap II.
printed Arat^^^^ ^^^ of it, viz. A*^i
^■^h !^/i and his ftink flmll afcend,-
and bis fmell f^^^ ^p . ^hich is a fign of
their lying de ^ numbers in thoie
places, as eithj^^yg^ q^ drowned in the
fea, and their c-^g ^^^ j,gain on the ftiore,
which to be a V jQ happen to and from
Locufts appears b^j^ expreflions mentioned
in creditable auth ^^ ^^^ of them cited
by Bochartus ; it f fuffice us to give what
Jerome reports, th^ ^[^ time he faw fuch
troops of Locufts ai,^ covered the land of
Judea, qua poftea w /-«rf^«/^ '« f"^^^ /"■'"
mumi^noviffimumprJ^^f^j-u„t_^yf,\{ic\\. after-
wards by a wind arii ^g^e eaft headlong
into the foremoft and u^oft fea •, and then
afterwards he faith that {^oars of both feas
being full of heaps ot^j^ ^g^d Locufts,
which the waters had ca,p^ the corruption
and the ftink of them wai noxious, that it
did alfo corrupt the air, ajj^ed a peftilencc
tarn jumentorum quam homi^^ both among
cattle and men.
This may well give us to nceive what it
is, that God here threatens, { how he will
deal with thofe inftruments ' his wrath,
which were before defcribed,' v?e literally
underftand them of Locufts anche like ver-
min, the names of which are ^de ufe of.
They that underftand thereby Oer enemies,
as Affyrians, Chaldeans, Romans.tr the like,
as we have feen, cannot fo literallieither un-
derftand this defcription of their eftruftion.
But of whomfoever this northern my (as our
Tranflation renders) be underftoocand what
interpretation foever be put on the preflions,
in this threat of God here againft em, it is
plain that he promifeth to his pe»le, upon
their fincere repentance, that he wilJuUy clear
them of them, and free them fronfuch de-
ftruftion as might be feared from thm, how-
ever great things they had formerly one, and
it might be expefted would be fartht done by
them, did not God by his mighty poj^r inter-
pofe. This may the following worts fuggeft
to us, which are niWy*? '^Hjn ^:, rendred
by Ours in the Text, becaufe he hatbime great
things ; in the Margin, as more ajreeable to
the letter, be hath magnified to io. The
Englifh from Geneva, becaufe he hcb exalted
himfelf to do this, as alfo the othr ancient
Englifh tranflation, which as fevral other
tranflations in other languages, thoi^h fome-
thing difiering in the Avay of exprefion, yet
as to the fenfe will eafily be reconci;d, if it
may be agreed who is fpoken of as {> doing,
and likewife what is the import of the particle
ID a, which is the firft word in tht claufe,
and (hews the connexion of it with tie fore-
going part of the verfe. It is a particle that
harh di verfe fignifications, among waich it
may be to our purpofe to take notice of thefe,
' ^(ia, becaufe, cum, poftquam, when, or
whereas, feeing that, or after that, etfi, quam-
vis, although ; it is by Ours and moft Others
tranflated here in the firft of thefe, becaufe,
and
» Jun. Tfem. Lively, Bochartuj. ^ R. Sol. Ab. Eira, KimcW, ' See CyrU. • See Druf. copjeaanea.
' See Schindl. Nold. Cone.
Chap. II. *t '/ on y 0 E L. 289
and fo feems to give a reafon why God would cally underftood, becaufe pride cannot be pro-
do what he faith in the former words, but perly attributed to locufts, and fignify no more
then from it being fo taken arifeth a difference than others more literally render, to do great
between Interpreters in the application of the things ; which anciently Ruffinus obferved,
words following, whether they fhall be attri- fuperbe eum egijfe pronuntians, baud vitium
buted to the enemy, or the locufts, or to God, mentis^ verum magnitudinem calamitatis expref-
which of thofe fhall be faid to do, or to have fit, i. e. faying, that he had dealt proudly,
done great things -, fome we ihall find be for exprefleth not any fault in the mind, (of the
one of thefe, fome for another. Thofe that doer) but the greatnefs of the calamity (or the
underftand before all along the enemy, whe- mifchief by him wrought.) But why then
ther AJfyrian, Chaldean, or other, here think fhould he that was fent to do this, and did it
him alfo fpoken of, and the reafon why God not of his own ill intention be punifhed, be-
will punifh him, as is in the foregoing words caufe he did it ? it may be thought therefore
defcribed to be given, becaufe he did great that the particle ^3 ci, if fo tranflated, becaufe,
things •, or magnified to do, or as the Vulgar hath not fo much refped: alone to the words
Latin renders it, quia fuperbe egit, becaufe he immediately going before, / will remove, &c.
did proudly : and whereas God had fent them and will drive him, &c. but withal to what is
to chaftife his people, ^ did exercife their own faid in thofe before them, wherein it is faid,
cruelty beyond meafure, and ufe all infolency the Lord will be jealous for his land, and pity
toward them, and thought that by their own his people ; and fo it will follow as an effed of
might and power of their own hand they did that his mercy and his pity, that he would re-
all this. All things in the words may feem move thofe inftruments of his former difplea-
agreeable enough to this interpretation, whereas fure, becaufe they had done great things, as
againft thofe that underftand it locufts, feems great as he would now fuffer them to be
to lay an *" objeftion, that it cannot be properly done to his land and people. This feems to
faid of locufts, that there is pride or infolency have been Kimchi's mind, whofe words are,
in them, that they ftiould be faid fuperbe agere, H^ ^sm V"1S3 y") nitOV? SnJH m3"1Hn O
to deal proudly, or magnificare fe, to exalt ID'Oni V""*n 1^ QTin, becaufe the locuft hath
themfelves, or to have done it out of choice, magnified to do (or done great,) evil in the
but according to their nature, wherever they land, but God blejfed for ever, hath had (or
come, and are by God fent at any time for will have) mercy on the land, and deftroyed (or
judgment. This probably may have given will deftroy) him. This feems to take away all
occafion to fome, who all along before look objeftionagainftunderftanding it of the locufts,
on the locufts as fpoken of, yet here to think though ^D ci, be rendred, becaufe. Yet are
that it are not they that are faid to have done there who think it plainer in that meaning, to
great things, but God, whofe name is here to take one of thofe other fignifications which we
be underftood as in the next verfe it is expref- mentioned, viz. after that, or although. The
fed with the fame words, and fo by the verb firft of them is taken by the Reverend Diodati,
*^njin hath done great things, to be under- who in Italian renders, dopo che haura fatte
flood, doth, in the prefent-tenfe, or Jhall do, cofegrande, after that he hath done great things :
in the future : of this opinion are fome very The other by the Reverend Mr. Gataker,
learned Men ; fo Junius and Tremellius render, who fo "" gives the meaning of thefe words,
quia magnifice Jehovah agit, for which Pifca- quamvis magna gejjerit, although he hath done
tor puts aget, becaufe God doth {or Jhall do) great things, he, locuftarum fctlicet agmen illud,
wonderfully y and fo Cajtalio, tam magna ilk viz. that great company of locufts, exterminabi-
faciet, adding as a note in the margin. Scilicet tur tamen, & intemecioni dabitur, foetore folo
Jovah, i. e. fo great things Jhall he (that is, pone relido, yet he Jhall be driven out of the
Jehovah) do : of which the learned Mr. Lively land, and given up to Jkughter, leaving only a
fpeaking, faith, quod valde probo, which I do Jiink behind him. I lee not what can be ex-
exceedingly like •, though there be an irregu- cepted againft either of thefe in underftanding
larity in the words fo underftood, viz. a the words of locufts ; and they well concur in
change of the perfon from the firft to the one meaning, viz. That although thofe hurt-
third, for /, in / will remove, &c. he, the ful creatures, fent by God in his difpleafure for
third, he will do: but Drujius taking notice punilhment on the land for the fins of the
of this way, faith that he ' likes not to follow people, had as commiffioned by him done
it, as rather arguing with fuch of the Jews great mifchief, yet they could do no more tlun
k who confent in it that it is meant of the lo- God would permit ; and therefore after they
cufts : and the Chaldee Paraphraft Jonathan in- had done great things, fuch as might make the
terprets his doing great things, of his doing people fear, they would continue to do, and
many evil things [j^-ia inyO^ UD« ^K.] bring utter deftrudion upon them, yet God
He therefore, as many Others, underftands it upon their repentance, to ftiew that they were
of the locufts, of whom the Vulgar Tran- but his army, and did all things only by his
flation quia fuperbe egit, becaufe he hath order, would not fuffer them to do more
dealt proudly, if it be followed, muft then, hurt, but wholly take them out of the way,
is Pet. a Figu. obferves, be ' metaphori- and repair fuch lofs as had been fuftained from
Vol. I. 4 H them,
« Ifiiah xlvii. 6. ■• Lyr», and fee Pet. a Fig. ' Quo» ideo non fecutuj fum quia Hebrxi omnes in Locuft.
confentiunt. ^ R. Sol. Ab. Ezra, Kimchi. ' Id quod ae locuftis meUphoricc intelligitur, quibus proprie non
convenit fuperbia. ■" In his Adverfaria.
290
A C 0 M M E N r A R Y
them, fo that the people reconciled to him
(houkl not need ferther to fear them, though
they had hitherto found them fo terrible : Of
that in the following words he proceeds to
afTure them. But before we pais to thofe
words, we may as by way of digrefllon, take
notice of fome allegorical expofitions that are
made of thefe, as that of Cyril, who fo in-
terprets them of Chrift's expelling out of us,
Tjjv a.y.^td'it TB» vonTKiv, thofe locufts conceivable
in the mind, thofe legions of devils which he
hath fhut up in hell, as if drowned in the fea,
and made their ftink to appear odious, which
before did not appear fo. But more efpecially
take notice of the expofition which D. Kimchi,
and " Others obferve the ancient Jewijh Dodors
to give of thefe, viz. that they do belong to
the coming of the Mefliah, and that by "iJISlXn
Hattfephuni, (which is ufually rendred the
northern one) is underftood (according to ano-
ther fignification of the word) the hidden one,
/. e. fay they, Vtw "dii noiyi \\'sw ^'xnys,;'
C31S, the evil figment or frame, i. e. as it is
ufually underftood, evil concupifcence, natural
corruption, or original Jin (that fiend) which
is hidden and reftdeth in the heart of man ; and
by his faying that he will drive it into a. land
barren and defolate, to be meant a place where
are not found men DHD nnjipn^ with whom
to quarrel % and by his face toward the eaji fea,
to be intimated, that it fet its eyes on the firft
fandtuary (or temple) and deftroyed it ; and
by his hinder part toward the utmoft fea, that
he fet his eyes Dnnm ''Jty tyipOD on the fe-
cond fan£luary ajtd deftroyed it, and flew the
difciples of the wife mett that were in it ; and
then by what he faith, and his ftink fhall come
up, and his ill favour fhall come up, to be
noted, 'Kjityn mnjnQi a'riyn niois rvinm
Vsili/% that he letting alone the gentile nations
contended with the haters of Ifrael, (i. e. with
Ifrael, for fo is meant, and in Talkut the
word ^S3iy Scnee, haters of, is left out, and
put "-^Stiyn Dna with them, i. e. with
Ifrael, and by, becaufe he hath done great
things, according to i?. Abai, to be meant,
dVdQ inv DiQDn n'Q*7n31, that it was
more bufy with the difciples of the wife men,
than with any others. Thus far have we the
allegorical explication of the ancienter Rabbins
cited by Kimchi (for I fuppofe they meant it
not for literal, though the word ^JISX fignify
as well hidden andfecret, as northern.) I fhall
not go to ftiew how agreeable their defCant is
to the words, nor what good meaning it makes
of them. I fhall only fay, that if the words
of the text be granted fo to be meant, as to
jK)int at what fhould be done in the time of
the MefTiah for conquering that hidden enemy,
lurking, devouring, and making war in the
heart of men, it may be looked on as fully
performed in the time of our Lord Jefus, and
by him, fo as that we may look on him, and
not expeft any other to come, as the true
MefTias. For by his doftrine have we been
taught, and by his grace are enabled to put
off, concerning the former converfation, the
Chap. II.
old man, which is corrupt according to the
deceitful lufts, which is that ^r{ nx' Yetfkr
hara, that inbred corruption, which by 'JIKH
that bidden one, (as they render it) they would
have to be meant, and to be renewed in the
fpirit of our mind, and to put on the new many
which after God is created in righteoufnefs and
true holinefs, EpheC iv. 22, 23, 24. For with
him is the old man crucified, that the body of
fin might be deftroyed, that henceforth we fhould
not ferve fin, nor fin fhould reign in our mortal
body, that we fhould obey it in the lufts thereof,
nor yield our members as inflruments of unrighte-
oufnefs unto fin, but fhould yield ourfelves unto
God, as thofe that are alive from the dead, and \
our members as inftruments of righteoufnefs unto
God, fin having no more dominion over us,
Rom. vi. 6, 12. For this purpofe was the Son
of God manifefted that he might deftroy the
works of the devil, 1 John iii. 6. So that
whatfoever things in that kind the Jews can
in reafon look on as by thefe words fignified,
and required to be done under the Meffias, as
a proof of his being come, have certainly
been fo fully performed by our Lord Jefus (as
we faid) that if the fulfilling of them may fas
by this their expofition of them appears con-
feffed) be a proof of it, it muft appear mere
obftinacy in them to continue to deny him.
This expofition of theirs Ribera excepts againft
as not congruous, firft, becaufe enemies from
abroad being all along fpoken of, Tfephoni
cannot be well rendred the hidden one, any
thing at home within them, as that natural
concupifcence is ; and again becaufe they
hereby feem to expeft that that inbred origi-
nal evil fhould under the MefTiah be clean
taken out of the heart of men, which is con-
trary to found doftrine. But I fuppofe he in
this mifconftrueth their meaning, it being a
known faying among them, that as long as
godly men live, pS^ CDy n'On^: DH they
fhall have to fight with their concupifcence:
their meaning feems to be therefore that they
fhall then receive ftrength to fight againft it,
and quell it. Arias Montanus feems to look
on it as well agreeing to the words, and as fo
to be underftood as we have given the mean-
ing, yet if any fhall deny it fo to be, as
Ribera doth, I fhall not contend for it, but
be contented with a more literal meaning of
thefe words, feeing we fhall ere long in this
very chapter meet with fo plain a teftimony of
Chrift, as cannot be denied according to the
ftrid:nefs of the letter. To proceed therefore
here, according to the more literal expofition
of the words which we firft gave, upon that
it follows, ver. 21.
2 1 . Fiar not-, 0 land, be glad and rejoice : for
the Lord will do great things.
How fhould they but fear all manner of
evil, when they before heard fuch terrible
judgments defcribed, which were already either
gone forth, or threatned as unavoidably to
come upon them ? They were, ver. i. bid,
even all the inhabitants of the land, to tremble,
h-
" Yilkut, R. Solom.
Chap. II.
t 5^ V. lDnv 7 0 E L. :>
becaufe of the day of the Lord ; and that day,
ver. 1 1 . is faid to be very terrible : yet here
have we clean contrary language, they are bid
not to fear, yea to be glad and rejoice. That,
which fo clean alters the cafe with them, is
that duty of repentance before required, ver.
1 6, 17. by them duly performed: While they
perfevered in rebellion againft God, and had
him their enemy, there was occafion and rea-
fon of continual fear, of weeping and howling
{chap. i. 5.) and mourning (hereby) and they
were called upon for it, but now being on
their repentance reconciled again to him, they
are bid not to fear, but to be glad, and rejoice.
Fear not, O land, be glad and rejoice. O
land, i. e. O land of Ifrael, as the Chaldee
adds for explication fake, and by that meant,
as Kitnchi farther explains, r~\^2iyv, let not the
inhabitants thereof fear, not unlike to which
is Aben Ezra's explication of the fame word
riQnS, where is faid the land mourneth, by
rT'lUJV the inhabitants thereof, chap. i. lo.
andfo of the word ^"IK, earth, (chap. ii. 10.)
the earth Jhall quake, by V^l^ ^U?JS the men of
the earth. The land itfelf, to which his
ipeech is diredled, \yj 2. profopopceia, being not
capable of fuch affeftions as are here mentioned,
it is manifeft that it may only be faid to be
fecure from fear, and to be glad and rejoice,
when it yields occafion of fo being, and fo
doing to thofe, whofe fecunty, joy, and glad-
nels depends much on the thriving and prof-
pering of it, viz. in its " yielding to them
food, wine to make glad their hearts, oyl to
make their faces to fhine, and bread to
ftrengthen their hearts ; by bringing forth
grafs for the cattle, and herb for the fervice of
man. Its failing to bring forth thefe and
like things neceffary for their fuftenance, muft
needs bring them to fo fad a condition as hath
been before defcribed ; his bidding it now not
to fear, but rejoice and be glad, is then equi-
valent to a promife of making it again fruitful
jn fuch good things, which fhall give fure
hope and comfort to them whofe well-being
depends on it. That they may not doubt
that they fhall have juft occafion of doing
what he bids them to do, to put away fear,
to be glad and rejoice, he backs his exhorta-
tion to it, with a reafon on which it is ground-
ed, and to enforce it. For the Lord will do
great things. That the Lord can do great
things, even whatfoever pleafeth him in
heaven and earth, they having experience of
all his wonders wrought for their forefathers,
could not doubt ; when then he faith he will
do great things, they may be afliired they fhall
be as certain, as if already done, and indeed
the verb ^^njin Higdil, doth properly fignify
hath done great things, and is fo by moft anci-
ent, as well as diverfe modern Interpreters,
tranflated, as by the Chaldee 11 iJDS nK
"Xyf^ ■■> by the LXX. Sti l/asya'Xuvs xt/ei©-
T» ■nema.i ; and by the Syriack ja^jLLJ)
. '^ ■^ ^^Vi {-rff.^, becaufe the Lord hath ex-
alted himfelf to do, though the Latin Interpre-
ter of it, renders it in the future, quoniam
Dominus magnifice aget ; by iDoth the Arabick
verfions alfo ; the MS. DUy np nb'7S i«
'^ySlVs, andthe printed.
^]ei.
r-yi'u^
for the Lord hath made great his works, or his
doings i and fo among modern Tranflators, by
Munfler, agendo magnifice egit •, and in the
Interlineary, magnificavit Dominus ^ ad faci-
endum ; but Ours (agreeing therein with "J many
Others) choofe rather to render it in the iiiture-
tenfe, will do, aget, or faciet, taking it,
though it be in Hebrew in the prster-tenfe,
yet not to denote what he had already done,
but what he would as cert^nly do, it being
the ufual flile of fcripture, in fo fpeaking of
what God had determined to do, though not
yet effefted. The very fame words, except
that the name T^^'^V is not exprefled with
them (viz. Higdil leafoth) conclude the fore-
going verfe, as thefe do this, and are therefore
(as we have feen) by feveral thought to have
there the fame meaning as here, and to
be fpoken of God ; his name being in them
underftood, though not mentioned ; but by
Others, whom I think we may rather choofe
to follow, not fo, but of thofe inftruments
before defcribed, which God had made ufe of
for executing his judgments on his people pe-
rifhing in rebellion againfl him, and fo what is
here faid, to be fpoken, though in the fame
words, in oppofition to what is there faid, and
the great things there to be meant \\D'^1 Bifhan,
as the Chaldee explains it, ' evil things, but here
]''2U Tobin, good things. Yet will all difference,
which may feem to be between the words in
that place and this, be eafily reconciled, the
power by which thofe great evil things there,
and thefe good here were wrought, being flill
originally the fame, viz. the power of God,
though there kt forth is exerted by fuch in-
ftruments of evil as he employed for that end,
here as more immediately by himfelf fhewed
forth. Though it be there faid of the locuft,
he hath done great things, it is becaufe God
gave him power fo to do, and the fame power
of God is here faid fhall do great things, in
not only taking away from him that power
again, but taking even him alfo, that feemed
to have fuch power, out of the way, and
making good to the people that damage,
which by him, while God gave him leave,
they had fuftained ; fo that the fame power,
which before, while they were at enmity with
him, was a ground to them of fearing, is
now to them, at peace with him, a ground
not to fear. And on the fame ground pro-
ceeds he to fpeak in the like confolatory words
to the beafts of the field alfo, which though
they had not reafon to' difcern the caufe, yet
had fenfe to perceive the great alteration be-
twixt their former condition under God's dif-
pleafure with the people, and their prefent un-
der his favour to them reflored : to them there-
fore he faith in the next words as follows.
22. Be
:./i3 ;.-,.it;Tr ;•) 7t; .■■'^■-.^
• Pfalm civ. 14, 15:
Kimchi.
f Or, ut faceret, Margin. ^ Pagn. Tig. Caft. Jun. Trem.
See Aben Eara,
tg2
A C 0 M M E NT A R Y
Chap. II.
^^. Be not afraid^ ye beqjis of the field : for
the paftures of the voildernefs do fpring, for
the tree beareth her fruit, the fig-tree and
the vine do yield their flrength.
Of thofe beafts of the field is above, chap.
i. i8. faid, that they groaned, and were per-
plexed, and ver. 20. l%e beafts of the field cry
alfo unto thee, and the reafon of their fo doing
given, becaufe they had no pafture, and be-
caufe the rivers of waters were dried up, and
the fire had devoured the paftures of the wil-
dernefs. Here that they may not continue fo
to cry, or to fliew that they fliall not have oc-
cafion fo to do, they are bid not to fear, in
regard that they Ihall find all things contrary,
as to the fatisfying their ncceflities, through
which they did formerly fo cry out. Though
the filling of the rivers be not mentioned, yet
(as Kimcbi obferves) feems it neceflarily under-
ftood with the expreffing of the reftoring of
the other defers, as to the paftures of the
wildemefs, which having been as by fire de-
voured, he faith do now fpring. Defervedly
may this be reckoned among the great things
of the Lord's doing, that fo great a defolation
whereby the fruitful land was tiimed into meer
barrennefs, wherein neither men nor beafts
could find food, fliould by his power be on a
fudden changed again into a garden of Eden,
and afford all things neceflary for the being
and well being of both. For fo do the words
here declare, as that the parched paftures
(hould again fpring, fo alfo the tree which
above he faid was withered (chap. i. 12) and
the fig-tree and the vine, which there alfo he
(kith languifhed, and were dried up, fhould
yield their ftrength, i. e. put forth plenty of
fruit, the greateft that could be expefted from
them. What change of behaviour therefore,
ftiould be in them on this change of things,
by the blefling of God reconciled to them, he
proceeds farther to ftiew in the next verfe alfo.
23. Be glad then ye children of Zicn, and re-
joice in the Lord your God : for be hath
given you the former rain moderately, and he
will caufe to come down for you the rain, the
former rain, and the latter rain in the firft
Month.
Te children of Zion, ye inhabitants of Jeru-
falem, part of which was built on mount
Zion, They that before were called on to
turn unto the Lord with weeping and with
mourning in token of repentance, are now
upon thdr repentance, and God's gracious
acceptance thereof, bid on the contrary to
rejoice in the Lord their God. In the
Lord, not fo much in the plenty of fiich good
things, as upon their repentance they had re-
ceived, or (hould receive, having been before
deprived of them, as ' thofe beafts of the
field in the former words, as in the favour of
the donor thereof, who thereby teftified the
renewing of his loving kiiidnefs towards them.
and that he owned them, as their God. For
to affure them that he is fo, he adds in expref-
fion of his great goodnefs to them, For he
hath given you the former rain moderately, &c.
Hath given, or zs ' Oxhexs, will give, viz. as
certainly as if he had already given ; this, as
we have elfewhere feen, being the import of
the preter-tenfe, put in place of the future,
viz. to denote the certainty of it.
n'^'TSh miOn n«, Eth hammoreh litfda-
kab. Thefe words our Tranflators rendring
in the text, the former rain moderately, do in
the margin put as another tranflation, which
the words will likewife well bear, a teacher of
righteoufnefs \ which is the rendring that here
the Vulgar Latin, and moft Others alfo among
the modem do give, and great contention is
there among Expofitors about it i the ground
of which is from the ambiguous fignification
of the word mllO Moreh, which indifferently
fignifies either a teacher, or rain. The root
of the word is m» yarab, which is found
efpecially in three fignifications. The firft,
perhaps more proper, of cafting, darting or
jhooting ; the fecond of raining (or diftilling) ;
the third of teaching or irftruSling, and the
noun miQ Moreh thence derived, hath agree-
ably thereto three fignifications, as firft, a
fbooter or archer, as i Sam. xxxi. 3. and
2 Sam. xi. 24. Secondly, of rain, as Pfalm
Ixxxiv. 7. and by the confeffion of all Expo-
fitors in what follows in this verfe. Thirdly,
of a teacher, as Job xxxvi. 22. Ifatah ix. 15.
Habak. il 18, &c. The firft of thefe doth
not to any feem agreeable in this place ; con-
cerning the two latter there is (as we faid)
great contention, which of them ftiould be
here taken. If we ftiould go by the number
of abetters, that, I fuppofe, in the laft place
named, viz. of teacher, would have the pre-
eminence. For not only the ancient Latin,
and thofe Expofitors that follow it as moft au-
thentic, but many Others more modem, who
make, or follow, other tranflations, whether
in Latin or other languages, choofe to prefer
it. So Pagnin, DoSlorem ilium juftitia, that
teacher of righteoufnefs. The Tigurin verfion,
as likewife Caftalio, DoSorem ad juftitiam, an
inftmfter to righteoufnefs. Munfter, qui do-
ceat juftitiam, which may teach righteoufnefs.
So two Spanifh tranflations, one by a Chriftian,
and having the privilege of the Duke of Fer-
rara, which hath, fennador de juftitia, a
teacher of juftice ; the other, I fuppofe, from
the Jews, yet allowed by the Inquifitors, to
the fame purpofe hath, £s? amoftrador de jufte-
dad. Such Expofitors which follow them,
being many, and of great note and learning,
I omit the naming of: with thefe, as to the
fignification of this word, agree alfo feveral of
the Jews, as the Chaldee Paraphraft who ren-
ders, 1DO IDti'7a n^ lOV D^ns hath reftored
to you your inftruiier (or as Others render in-
ftmfters) to righteoufnefs, and fo R. Solomon
expounds it, your Prophets, CDDPS O'llOn ;
who teach you, DDHK pnxb nD 'h'A ZiMl', to
return unto me that I may juftify you, or as a
MS.
; Calvin. \ Jun. Trcm. Dedit pro dabit, Druf.
chap. II.
.r>, ft »■
on J 0 E L. ig'j
MS. DDPS pnX*? 113 l^'JS, ««/o ^itn that he jufte, the feafonable fhower itfelf juftly, for
may jujiify you. R. Japhet alfo cited by Jl/en which Pifcator would have to be put pluviam
Ezra., by rm^QH Hammoreh., wilJ make to be tempeftivam, jujio tempore., the feafonable rain
underftood,pnST\"13Dmsm-|1QSirHi;S'ajn, in its juft time. So Diodati in his Italian
a Prophet that Jhall infiru£l them in the way of verfion, e'ha data pioggia giujiamente hath
righteoufnefs., fo that good Jhall come unto them, given you rain juftly. So a French tini\{\z-
yfi'flr^zW likewife takes it in that fignification tion printed at Geneva 1 63 7. la pluye felon
expounding the words. But ye O children of jujiice (and I fuppofe others whom I have not
Zion in particular above all other nations., he feen or underftand not) and with thefe agree our
glad and rejoice in the Lord your God % for in neweft Tranflators (whom we follow) putting
him ye fhall have perfect joy, in the time of in the text, the former rain, as alfo Others, as
your captivity ; for he will give to you a teacher that from Geneva, rain. The LXX. here
of (or inJiruSer to righteoufnefs,) -|'7Q 8im give a different expreffion from either of thofe,
mSI m3 13^^ "jinn ns niVty n^tyon rendring t« /SgwVaTa eij cftxaiosiivlw, meat or
\WT "^^^ T^V3'^^T\ and he is the King Meffias, food to jujtice (or righteoufnefs) or, as » §ome
which jihall teach them the way in which they copies, J*ixa[oa-uv«r, of righteoufnefs, with which
fhall walk, and fuch things as they fhall do.
Among thofe that fo take the word in that
fignification, there is indeed difference concern-
ing who fhould be meant by this teacher ;
Some underftanding ° any Prophets that he
fhould fend, as * Haggai, Zacharias, Mala-
chias, &c. " Others Ifaias ; Others King He-
zechiah, as " Ruffinus ; but the moft Meffias
or Chrifl •, mean while agreeing all in that fig-
nification of the word. But on the other fide.
Others both Jews and Chrijlians prefer the
fignification of rain, as thinking it to make a
plainer fenfe, and more agreeable to the place.
So y^ben Ezra having mentioned the opinion
of Japhet, which we have feen, faith that in
his opinion 7~Vy\J2 Moreh here is the fame that
rri' yoreh (which, Deut. xi. 14. Ours tran-
flate the jirjt rain.) Kimchi alfo thinks it here to
be the fame that T'O^'^ yoreh, this he faith, that
in faying, he will give them mplX^ litfdekah
in jujiice Cor according to righteoufnefs) he
means in that righteoufnefs (or mercy) which he
fhewed them, after he paffed over their iniquity,
and vifited them with rain. R. Tanchum like-
wife takes it in the fame fignification with
yoreh, and nplsV to jujtice to be either the
lame with r~lp1S3, /'. e. JJ ^'i U J^«j in
agrees the Syriack )La£Lil]) )£s.'^a3).So
efcam jufiitite ; and the printed Ardbick with
the former, rendring li^*^ XfL^J cibos ad
aquitatem, meat to juftice : yet may we with
"■ Some look on thefe, not as following any
other rendring, nor taking the word rTIIO
moreh in any other fignification than that of
rain, but only to have expreffed the efFeft in-
ftead of, or meant by the caufe, viz. that of
things apt for food brought fo out of the
earth by that feafonable rain, and fo to mean
the fame with thofe that render it by rain.
For that word, which Ours in the text ren-
der moderately, and in the margin obferve to
found, according to righteoufnefs ; the Geneva
Englifh render it, the rain of righteoufnefs ; but
another ancient tranflation agreeably to the
new, which hath given you moderate rain.
The known and moft ufual fignification of the
word ;*~»p"lS Tfedekah, is righteoufnefs, but
with that latitude as to cornprehend what is
juft and equal, and what is of^ bounty and be-
neficence alfo, and likewife ^ truth (which is
the moft frequent ufe of it in the Arabick
tongue) and in any of thefe may it be taken,
according to the rhatter fpoken of, ahd as fhall
be moft agreeable to it. It may feem in this
equity after you have returned by repentance pj^ce to comprehend all of them, viz. that
to me, or elfe ^S^ oUbsw,? i>^ of mercy God would fo give them rain upon their re-
without defert (in or) from you, or on your pentance, as to approve himfelf juft in his
part. The MS. Arabick alfo (done from the promifes of mercy to penitent finners -, fuch
Hebrew) XJloaH ^*H '^ ^^slksf ts^l who rain as fhould be a token of his great bounty
bath given you Albakir, the former rain, to and free mercy to them ; fuch as fhould be in
equality (or in juft meafure.) Modern Inter-
preters alfo, whether in Latin or other lan-
guages, feveral of them prefer this fignifica-
tion ; fo Calvin, mentioning both, faith of
that other, non videtur ferre hunc fenfum cir-
tumjlantia loci, that the circumftahce of the
place doth not feem well to bear that fenfe ;
the Prophet yet fpeaking to them of temporal
juft time, and in 'juft meafure (which Ours, I
fuppofe, exprefs by moderately) to fupply their
neceffities, neither defeftive, fo as to fail to do
them good, as far as was requifite for bringing
forth in plenty the fruits of the earth, fo as
not to wither ; not exceffive, fo as to ' corrupt
and rot them : though Interpreters feem to
refpeift and exprefs fohie of them one of thefe
benefits (and not of fpiritual, of which he fighifications of the foot more particularly,
fpeaketh not till verfe 28. in thefe verfes be- others another ; yet they cannot but at once
fore) to inftruft them by degrees for a right take in the others with it : we may well corn-
conceiving of them, and that it is therefore prehend all under according to righteoufnefs.
here to be rendred pluviam, rain, and fo Ju- In farther declaration of the fulnefs of his
nius and Tremellius, ipfum imbrem tempejiivum bounty and goodnefs to them, he adds in the
Vol. I. 4 I next
» R. Solomon, R. Japhet, Lyra. " See Ch. a Caftfo. " Grot. ^ Et nonnulli alil, Ch. a Caftro. '■ The
Arab. Lexicographers, mean that j^S)UH Albacur. » See various readings in Bib. Francford, 1597. " See
Chr. a Callro, probat hunc fenfum verfio LXX. quoniam dedit vbbij efcas feu alimenta juftitix vel in jullitian), efcas
fc. qusE ex pluvia, Moreh, proveniunt, quibus efcantur & Isetantur. « Veracitas, Full. cap. Concord. * Jufto
tempore, Pifcat. < Jufta menfura. Lively. [ See chap, i, 17.
\
294
A C 0 M M E N r A R Y
Chap. II.
next words, and he will caufe to come down for
you the raitiy the former rain and the latter
rain, nVi Ge/hem, the rain, this word feems
more « generally to fignify rain, the other two
Moreh, the former rain, and Malktijh, the
Malkofli, the latter rain, for between the
falling of that and the Moreh, the fortner rain,
there were betwixt the feafons or months, in
which the one and the other ordinarily fell the
" fpace of feveral months ; fo that it will not
latter rain, more particularly fuch, as fell at be eafy to underftand how they (hould be faid
fuch feafons, viz. the ^ firft of them, at or
aftei" the time of fowing, which made the
corn to grow ; the fecond towards harveft
time, to fill it, that it might kindly ripen ;
they are elfewhere alfo fo joined together, as
Deut. xi. 14. and there put as diftind: forts of
rain, under the general name for rain, only
that for that general name there is put *UOQ
Mator (which fo likewife fignifieth in the Sy
to fall both in the fame month. The Jeivs^
which follow that way, ftrive to expedite the
matter by referring it to a miracle, as Kimchi
cites out of them, viz. that in that year both
thofe rains fell in that one month, fo that
whereas there had not in it before that fallen
any rain, there did on the firft day of the
month Nifan, or March, fall the former rain,
which ufually fell in Marchefvan 05fober, and
riack and jirabick tongues) for which is here on the fifth,the latter rain ; betwixt which days
Diyj Gejhem, which is an argument that it, as they fowed their com, which by the fixteenth
we feid, doth alfo fignify the fame with that, day grew to ripenefs, fo that in eleven days, by
rtf/« ' in general, ?xAno\.ovAy violent rain, as reafonofthofe two rains falling otherwife than in
'' Some feem to think j and inftead of nllQ other years, the corn came to that perfedtion
jMoreb, there is r*TlV yoreb, being, though for which ordinarily fix months were required,
with difference in the firft letter, the fame in The fame ftory is referred to by i?. Solomon,
fignification. Thefe laft two St. James like- and Aben Ezra, who feems to believe it, as
wife joins, James v. 7. calling them in Greek done D3 TW^UI by way of miraculous jign,
irew'ifxov and Q-\,iy.ov, as they are here by the according to what is faid, ver. 2 1 . that the
J-,XX. rendred, and by Ours there rendred Lord would do great things. From being put
the early and the latter rain, as here the for- on the difficulty of believing this ftory, though
mer and the latter rain. following this rendring {viz. in the firft month)
The word rTllQ Moreh, being the fame in we are fecured by that note, that this is to be
form and writing with that in the preceding underftood only of the latter rain, that it fhall
words, and being here by general confent of then be given, the former having been before
Interpreters rendred in the notion of rain, in its due feafon given. Thus Kimchi feems
feems to ' Some an argument that in the for- to take it explaining it, to mean that he fent
mer place it ought to be taken in its other fig- to them the firft rain called Moreh in its proper
nification of a teacher. But it is not neceflary time, which was the month Marchefvan, and
that it fhould be taken in different notions,
the taking it in the fame in both places (viz.
in the firft, as it is by all in the fecond, for
rain) will not be a fuperfluous repetition, but
have, as joined with the other words, great
likewife the Malkoflj (or latter rain) in its fea-
fon, which is the firft month, which is Nifan :
and fo I fuppofe our Tranflators took it to be
meant, by either putting a comma, or paufe,
betwixt the words, former rain, and the fol-
weight and emphafis in it, for expreffing (as lowing words, but none between latter rain,
we faid) the full meafure and perfeftion of and in the firji month. But Others avoid all
God's bleflings to them j while in the firft difficulty in this place by not looking on month
place having promifed that he will give them at all here underftood. R. Tanchum looks on
the former rain, moderately, or according to it as not proper at all, that the word ptyST
jujtice, of which they feemed at the prefent to firft, be underftood for ]nys"irt lyi^n the firJi
have need : he here feems to add, yea not month, which is Nifan, ]S1H 1^1 uh l'?! \vh
only fo, but all convenient rain at its due feafon
alfo ; and as the former fo the latter alfo, fo as
that his bleffing fhall not be imperfed: or de-
feftive in any part, but fuch as fhall fupply
all their needs, and at all neceffary times as
occafion required, which feems farther inti
"H3DVs becaufe that, he faith, it " is not due
feafon for rain. He therefore, as many Others,
prefer other rendrings of the word ; and diffe-
rent other ways are yet taken in it. He gives
us them, viz. thefe two, ifl. That by ]1tt;S13,
in the firfi, may be meant 'r^7\\^'\ '?11S ^3 in its
mated by what is added ptilKI^, which Ours firfi time, or the firft of its feafon, as foon as
render in the firft month, as it is alfo in former
Englijh tranflations read. Grqat diflference is
there in the rendring and giving the meanijig
of this word among Interpreters. Many fo
render it as Ours do by underftanding " month,
and the Chaldee Paraphraft exprefleth by name,
in the month Nifan, which if it be followed.
it fhall be feafonable or needful. With this
agrees that rendring of Junius and Tremellius^
■primo quoque tempore, at every firft time, as
likewife that of Caftalio, in primis, with the
firft, all meaning, as Mr. Lively explains it,
mature cum primum ea opus eft, ■■ in good time,
as foon as there fhall be need of it : This as the
this defignation of time Pifcator notes muft Rabbin puts in the firft place, fo he feems to
be referred to only the latter word tyip'7a like the beft. zdly. That (as Others fay) as
he
t Calvin. '' Drnf. ' Reuchlin. Concord. * Kimchi, Rad. ' Ribera. " So the MS. Arab,
2j'ii\ v^^mJI j. "A quorum una ad alteram fex minimum menfe* folent intercedere, Merc. DOI D^D> Many
days, Aben Ezra. " Know not from whom. So notes Tarnovius, quod hsec pluvia in illo menfe non fit data.
«" Agreeably to this way Calvin, in tempore fuo, i. e. unamquamque pluviam, tempeftive & opportune, fo that Gror
tius czpreiTcth it, both in feed time and harveft be will give (iufenable weather.
chap. II.
^ 9i\^
on JOEL,
0 A
^95
he obferves, may be meant the fame as by good effefls, as were in the foregoing verfe
m«-l3 {as at firft or formerly) viz. DD^^nD mentioned, and in the following farther de-
^^IS'TS as tn (or according to) your firft or fcribed ; which, as the plainer way we fol-
former condition, viz. before the late damage, low, as likewife beft agreeing to the next
for punilhment on their fins, had come upon words, though in them alfo many profecute
them. This is that tranflation which the the allegory mentioned. The words are
LXX. give of thefe words, KaS-oJr sjixTreo^sv,
as before (or as formerly) and the printed Ara-
bick following them J*S u- U^> ; the Syriack
alfo jQ^c^ JUS} t^] ut antea, as be-
fore ; and the Vulgar Latin likewife, Jicut in
principio, as in the beginning ; and in this
fenfe is it by s Others more modern alfo taken.
This makes ' feveral here to conjedure a vari-
ous rendring, and that inftead of JItyH"!! Ba-
rifhon, in the firft, they read \Wi^'iD Carilhon,
as the firft ; baud dubie, faith Druftus, fpeak-
ing of the LXX. D (c) pro 3 (b) without doubt
they read c for b. But I rather think it with-
24. And the floor fhall be full of wheat, and
the fats fhall overflow with wine and oyl.
A great alteration in their condition, from
what they were before in, do thefe words de-
fcribe. The corn before, chap. i. 10, is faid
to be wafted, the new wine to be dried up, and
theoylto languifh; and wr. 17. the garners to
have been laid defolate, and the barns broken
down, becaufe there was no corn to put in
them, and that both the meat-offerings and the
drink-offerings were cut off, ver. 9. with the
tucji icuu, \. jui L>. joiic 1 rarner tninic It wicn- " -j/v,.,.^^^ ^^,^ ^„. uj^^ vci. y. witn me
out doubt that they did not, but only under- "'^^ expreflions of extreme penury, and want
ftood the particle D Ca, fignifying as, though
not expre/Ted (as other when it is, as Ribera
obferves, oft omitted) or elfe took the mean-
ing of in the firft, or former, to be the fame
with as heretofore. So we fee that thofe Jews,
whom R. Tanchum fpeaks of, underftood it,
who we may be fure did not read otherwife
than we now have it, which likewife is con-
of all things necefTary for their own ufe, or,
whereby they might ferve God. So was it
with them whOe they continued in their rebel-
lion, and God's anger and judgments were
upon them. But now upon their turning to
God, and his being turned unto them, and
having received them into his favour, things
are here defcribed as clean contrary, and they
iiitii wc iiuw iiavc 11, wnicn lucewiie is con- — — " ^^-^•.•.^^^ ^o ,.n.aii (.unudiy, anu tney
firmed by what Abarbinel faith, that p!:;sna ^""^ affured of the greateft plenty of all good
here is as much as mniysiDD, as at firft, or
informer times, that fo in the words may be a
promife vn "ny^D \nsa niKDP i3"i3n^iy
Onp ^Q''3 that the fruits of the earth (hall be
hleffed as informer days. So that if we follow
this interpretation according to the opinion of
them, we need not change our reading of the
words, but have a perfplcuous meaning of
them.
things, which may be in words exprefled.
The floors of their bams fhall be full of wheat ,
and their fats overflow with wi'tte and oyl, un-
der thefe three, wheat (or corn) wine and oyl,
feem comprehended all things necefTary for
the tife of man, >' and by thfc failure bf thefe
are ufually defcribed dearth or famine, and
want of ail good things needful for comforta-
ble living ; and on the contrary by the abound-
Now though both thofe, who do render '"? °^ \h&va, fertility and plenty of all fuch
the word nilQ mcreh in the firft place, by a
teacher, and by rain, do agree all in rendring
it in the fecond place by the former rain ; yet
do they in giving the meaning of it ftill differ :
they who render it in that firft place, a teacher,
here many of them underftanding by rain
mentioned fpiritual good things belonging to the
kingdom of Chrift : » as the happy fuccefs of
the gofpel, and propagation of it like corn,
which, by the bleffing of feafonable rain wa-
tering it, groweth and increafeth abundantly,
or • copiam fru£tuum &? honcrum fpirttualium per
Chriftum, plenty of good fruit and fpiritual
good things conferred in Chrift, « gratiam
pravenierttem i^ co-operantem, i^ copiam doc-
trina i3 auxiliorum Dei, preventing and co-
operating grace, plenty " of heavenly grace
and doftrine, and of helps from God, with
fuch like other expreffions, taking the words
* allegorice i3 principalius, as one of them
fpeaks, allegorically and more principally, to be
fpoken of fpiritual good things, as we faid :
but they, who render it In the firft place by
rain, both there and here underftanding it li-
terally of the bleffing of feafonable rains,
whereby fhould be produced to them fuch
things, and fuch here is promifed, even tQ
fulnefs and overflowing. The verb ip^tyn
hefhiku, rendred, overflow, is (I think) not
elfewhere found In fcripture, in this form and
that fignlfication, which it feems here to re-
quire, but in this place, and again, chap. iii.
13. which I fuppofe to be the occafion that
Expofitors do not at all here agree In the ren-
dring of it. In the Interlineary, as correded by
Arias Montanus, it is in the text put, ftride-
bunt torcularia, the wine (or olive) preffes
fhall make a noife : and fo in the Tigurin, (al-
though in both, in the margin, redundabunt.
Pall overflow.) They appear to follow in it
R. Solomon, who faith (I know not on what
authority but his own) that it denotes n^Qtyn
•2-^r\ Tn '^s njn lo mv ni'7'pntt;D Sip,
the making' a noife by the ftream of the liquor
running from the prefs into the fat (or through)
for fo withal he notes that 3pi Is properly the
IDil pit or fat, which is before the prefs : for
\yhlch reafon Drufius changeth the old tranfla-
tion of It from torcularia, wine-prefl'es, into
lacus^ torcularis, as Junius and Tremellius ren-
der It, torcularium lacus, the fats of the winc-
preffcs, which receive what is prefled out by
." ' ^\. them.
,M ru"*'V^n'"' ""! ^''-.^ ^'2- u ./ Drufiu, Mercer, &c. T«nov. Pet. a Fig. • Mercer, «d fee Ribera.
' TidPu.! y%^. iFls!""- " "'*''• *"'* ^" ""'• ^°"'- •'' ^""'"S' Sratiam excelfam. & doftrinam.
2"96
A C 6 M M E Nf A RY
Chap IL
them. ^b. EzrOy would have it here taken
in the fame fenfe that nip'tyO Ma/hikotb^
Ezek. iii. 13. which is by Ours there rendred,
toucbcdy or as in the margin,' kijfedy the word
being looked on as properly fo fignifying.)
But what he would have to be the meaning,
he doth not declare; perhaps he would have it
meant, that through abundance of wine and
oyl, they fliould have need of feveral fats ot
veffels to receive it, fct near one to another to
make room for them -, but that word there is
looked on as derived from the word pc;3 Na-
Jhaky fignifying prbperly to kifsy and fo confe-
quently to touch one another, or the Tike ;
but this here from pTtW, from which the noun
]iWjhok, hath the notion both of a leg and of
a ftreet. As for the verb in the form that
here it is in, it is by the moft, whether Jews^
except thofe whom we have mentioned, or
Chriftians, agreed on to have the fignification
of running over, or overflowing : So by the
Chaldee rendring, pS^tS^ i and Kimchi faith it
to be the fame with "IB^Xn bet/tphu, from spx,
and R. Tancbum (as the MS. Arahick verfion)
m Arahick renders it by o^3> which all fig-
hify to the fame purpofe of" fwimming, flow-
ing, or overflowing, as likewife what the
LXX. have Jx6p;^u3>i?ovTat, the Vulgar Latin,
redundabunt, the Syriack, yOaPT a.l, the
MS. Arahick, o^, the printed Arahick,
uSJAJS, all which will be well exprefled by
what Ours have, Jhall overflow. To which
of thofe fignifications of the noun this given
to the verb fhould be referred, feems doubted.
The accurately learned Mr. Nicholas Fuller
takes that wherein it fignifies a kg, the inftru-
ment of running, and looks on the primary
fignification of it to be, currere, difcurrere,
excurrere, to run, to run about, or abroad,
to run out, as if we fhould fay, crurare, to
leg it (or foot it) and then by way of meta-
phor, in things that have not legs, effiuendi ac
redundandi notio, the notion of running out
^ and overflowing. But Junius and Tremellius
refer it to that other notion, whereby it figni-
fies a ftreet, (though that alfo may be referred
to the former, as being a place of concourfe,
and wherein people run about) exprefTing it in
their rendring, plateafque perfundent torculari-
um lacus mujlo (d oleo, and the fats of the
prefles fhall overfpread the flreets with wine
and oyl, as if they fhould for abundance fo
Overflow, as even to make thofe liquors run
about the flreets j whatever be faid, as to the
nicety of the derivation and dedudion of the
word, manifefl it Is from what follows, that
great abundance of the things named is here
by it intimated : and the fignification of it in
this kind may alfo be illuftrated and confirmed
from the ufe of the fame theme in the Arahick
tongue, which is known much to agree with
the Hebrew. For in that from the theme,
o>* the firft conjugation of the verb 61.«<
Saka, denotes to drive on, or put forward ; in
the fixth ojLiJ tafawaka, to follow one ano-
ther j and to go fo clofe as to prefs or juftle one
another ; and in the feventh oLJl Enfakoi
(as Grotius out of the Di(5tionary of Ebn Ma-
ruph) Fluxit fc? progrefjus eft, to flow and .to
go forward, to note flore, through which
things follow one another. They, which flill
adhere to the allegorical meaning of the words*
will tell us that the thing here underflood is
likewife, ' Evangelii diffufio per totum orbem^
the overfpreading of the gofpel through the
whole world. » Some go on more particularly
to fay, that by the floors being full of wheat ,
&c. are underflood plenty of graces and vir-
tues given by Chrifi to particular churches,
which are meant by floors, olive-yards, anci
vine-yards, and the preffes (or fats) in which
wine and oyl are prefled out, to be, Gymnajiay
Monafteria, Collegia, &c. Schools, Monafte-
riesy Colleges, and other like places ; and alfcy
perfecutions and tribulations, quibus vinutn fa^
pientiit, i^ fortitudinis, ac oleum confolationis
divina exprimitur fcf hauritur, by which the?
wine of wKdom and fortitude, and the oyl of
divine confolation is preft out. But however
thefe words may by way of comparifon be ap-
plied, I fuppofe the mofl plain and proper
way of expounding them is here alfo accord-
ing to the literal fenfe, as Rkewrfe in the twc»
next verfes, wherein he farther declares what
great good things God will beftow on them
upon their repentance, which he had for pu-
nifhment of their fins before deprived them of,
that '' he would make them glad according to
the days wherein be Bad affiiSled them, and the
years wherein he had feen evil. So he himfelf
faith unto them by the mouth of his Prophet,
25. And I will reflore to you the years that the
locuft hath eaten, the canker-worm and the
caterpiller, and the palmer-worm^ my great
army which I fent among you.
The dam^e, which they had for fevera!
years received by thofe devouring creatures
mentioned, which wafted all the fruits of the
earth, fo that they had not any thing left:
whereby to fubfift, he would now hencefor-
ward make good to them, by giving them an
extraordinary plenty, and preferving it for
their ufe. The tocuft, the cankerworm, the
caterpillery and the palmer-worm j thefe are
the fame that were above mentioned, chap. i.
though in different order. There the DUn
haggezem, rendred the caterpiller, is put m
the firft place, here the laft ; which the learned
Bochartus looks on, as an evident proof that
thefe vermin here named came altogether in
one year, and not fingly, one fort in one year,
and another in another, as fome of the fewifh
Interpreters would have it ; for then he would
not have named that in, or for, the fourth
year, wliich was in the other place faid to
come in the firft, as we have on that place ob-
ferved. All thefe probably came together,
and fo continued to do for fome years, as the
word □''JU/n hafhanim, years, put in the
plural number fhews. And of thefe he faith,
my
* Mercer. * R. Menoch. \ Pfalm re. J 5.
chap. It.
on
J 0 t L. '
my great army which I fent among you. We
heard above, ver. 1 1 . of this army, his very
great camp : Who by that his army and cam,p
are meant, we have exprefied by the names of
locuft, canker -worm, caterpiller, and palmer-
ivorm, or fuch creatures as are by thofe nahies
in the Hebrew, which are by Ours fo rendred,
meant -, whether they were exadtly the fame,
or others of hke nature, not fo well known to
us in thefe countries : and the reafon why he
calls them his army is exprefled, viz. becaufe
he fent them among theni. They came not
by chance, nor by any ordinary natural necef-
fary reafon, but were of his fending, to do
his will, and execute his commands. The
queftion here ftill will be the fame which hath
all along been in this prophecy, even from the
4th verfe of the firft chapter, whether by
thofe names are literally to be underftood thofe
29^.
otherwife, viz. of men, enemies and authors '
of mifchief to them. So by the Chaldee Pa- '
raphraft is the verfe expounded, and I will re-
pay (or reftore) to you good years for thofe years; ^
x^jnaViyi x''jty^'7V «'Qi« xicoy \'qt\^ inn"
XOI, in which people, nations and languages,'
and princes (or principalities), and kingdofns of
revenge (or ordained for revenge, or, as
• Others, the vengeance of my great army,)
my great army which I fent againfi you, fpoiled
you : who, D. Kimchi thinks, doth in fo ex-
pounding them, take them to be a prophecy
to be fulfilled in the times of the Meffiah./
Abarbinel underftands by them to be meant
the four kingdoms, which before {chap. i. 4.)
he would have to be intimated by thofe names
of thofe foul- deftruilive creatures, and thofe
to be called by God my great army which I
creatures by them fignified, or fome other to fent among you ^ITiViyi UVT\ H^n VH lDH 'D'
them compared, in refped: to the mifchief by
them wrought. They are by many taken in
their proper fignification, and to call them
God's army will be a language very eafily ad-
mitted by thofe, among whom thofe creatures
are more ufual and familiarly known. So
among the Arabians to call locufts the army of
God, is an expreflion well known, and ufed by
« Mahomet himfelf, who forbad to kill them,
becaufe they were «-lic^' «M? .xi:^ the army of
God Almighty : and it is a ftory received among
them, that there fell between his hands, or be-
fore him, a locuft, on whofe wings was written,
XJl^AxJU in Hebrew, _;*S»^^ *MI a*^ ^, we
ere the army of the mofl great God. However
fabulous this ftory be, it matters not, it makes
good what fufficeth for our prefent purpofe,
viz. to prove that it is proper and congruous
to apply the title of God's army to locufts ;
without its being written on their wings, it is
very legible that they are fo, by the great
things which they have, being by him fent
and impowered, often done, not ufual, or be-
yond what could by the greateft and ftfongeft
armies of men be done for working deftruc-
tion in the earth. So that there is no excep-
tion againft applying to them the word lite-
rally taken, nor any reafon for any incongruity
in the language why we ftiould not think it to
be meant really of them ; and that verb eaten.
nnn^ "n^ '7«niy' ni< ^y^^yn*? mnjiyn, be-
caufe they were the forces of God, and meffengers
of his providence for the punifhing of Ifrael by
them ; and fo thihks the good things here pro-
mifed to be great plehty^ which after their re-
ftauration from their captivity they ftiall enjoy. ^
To omit Others which take much the fame-
way, Grotius thinks by them to be uriderftbod
^ Pul, ^ Tilgathpilnefer, t Shalmanefer, and
Sennacherib, four Affyrian Kings^ who in-
vaded the land of Ifrael and Judah, and did
great mifchief therein. Of any of thefe
named may it be faid that they were God's
army, and by him fent, as he faith of the
Affyrian, that he was the rod of his anger, and
that the fiaff in their hand wds his indignation^
Ifakh x; 5. All the great things that they
did were by his power, not their own ; they
were without that as contemptible as the vileft
wornis, and he could is eafily defttoy them,
as appears by what became of Sennacherib and
his army, Jfaiah Xxxvi, &c. And by his
power could the moft contemptible among
creatures do as great mifchief to any people,
as the greateft of them, as appears in the
plagues of Egypt. There is no heed thefefore
that we ftiould here leave the letter of the
text, and fly to a figure for underftanding the
weak creatures here mentioned of the ftrongeft
kings or nations. Thofe creatures could fulfil
being ufed to exprefs that mifchief that they God's command for punifhmeht of a finful
did, well agrees to them. The rendring here people as fully as any of them : Nor more
of the Vulgar Latin, fortitude mea magna, or need have we here to fly with Othefs to a con-
i Others to the fame purpofe, my great power, tinued allegory, according to which the hap-
or firength, what before it rendred, ver. 11. pinefs here promifed ^ will be that, which un-
exercitus, army, doth not make any difference, der Chrift and the Gofpel fhould be enjoyed
The Hebrew word is in both places (he fame, above that under the more barren times under
viz. '7'n Chail, and hath both theft fignifica-
tions, which in this cafe here feem equivalent.
They are for their multitude defervedly called
God's army, for the great things that by him
ordered they did, his great power and firength.
But notwithftanding that the words may fo ■
fitly be applied to locufts, and fuch like hurt-
ful creatures, are they by Some underftood
Vol. I. 4
* Dimiri. '' LXX. and printed Arab. • Mercer, and Pet. a Fig. ' 2 Kings xv. 19. « i Chron. v. 2$.
2 Kings iv. 29. " 2 Kings xvii. j, | 2 Kings xviii. 13. Ifaiah »xxvi. I. 2 Chron. xxxii. i, &c. }| Mercer.
' Ar. Mont. ^ Menoch. " 3
the law, while men were uhder the tyranny of
death and the devil ; or that here are fpiritual
bleflirtgs meant, and things » concerning the
happinefs of the foul, and thofe heavenly di-
vine fruits, which the earth (or foil) of hu-
mane nature, enriched by the feed and virtue of
Chrift, bringeth forth -, or that by the noxious
creatures here named are underftood, " devils,
K
or
^^8 h C 0 M M E NT A RY Chap 11.
or » irjtoics of ipiritiul enemies, with their and be hot filled with drink, 4 Hagg. \. 6.
temptations ; or by the fruits of the feveral which is an evil which the Preacher faith he
years to be reftored, " the true wor(hip of faw under the fun, and it is common among
God, which among the Gentiles was not at men, when God giveth riches to a man, fo
ill, and among the Jews almoft loft^ while that he wanteth nothing of all that he defirethj
the Gentiles opprefTed them. Such allegorical yet giveth not power to eat thereof, Ecclef.
meanings do Some think to belong to the vi. 2. this is the good gift of God, when God
Words, ' apertiusj more openly ; but I think giveth riches and wealth, and withal giveth
that may rather be faid of the plain literal him power to eat thereof, and to take his por-
meaning, according to which, confequently tion, Ecclef. v. 19. This is that which he
on what hath all along before been faid in this here promifeth to thefe, that they fhall eat in
prophecy, they are given to know that all the plenty and be fatisfied, (which I think they
evils before defcribed or threMped unto them, well take to be the meaning of VOS DHbDKI,
were from God fent on thera as a puniftiment Cs? co^dendo comedetis, and eating ye fhall eat,
of their fins, and that thofe contemptible crea- /. e. have flill to eat as oft as ye fhall have
tares named were his powerful army, which need, and never Want till they be fully and ,
they could not refifl, nor free themfelves from, conftantly fatisfied.) Again, there is an evil
as by more years experience they had found, too common among men, ' that when they
and might juflly fear utter deftmftion : but have eaten and are full, they forget God and
that upon their repentance, and making peace fay in their heart, my power and the might of
with him, they fhould find that he that fent my hand hath gotten me this wealthy Deut. viii.
them, and by whofe power and commiflion xiv, 47. {Hofea xiii. 6.) Such behaviour tum-
they afted and had done great things, and eth his blefTings into a curfe to men : that it
feemed to threaten more, could as eafily re- may not be fo with thefe, he promifeth them
move them Cas ver. 20 ) and not only fo, but together, to give them hearts to acknowledge
alfo could and would make good to them all him the donor and be thankful unto him, fo
that damage that they had fuflained by them, he may continue to blefs them. So faith he.
So that whereas before they had occafion, all and ye fhall praife the name of the Lord ycur
forts of them, to houl and cry for the great God, who hath dealt wonderoufly with you.
penury and mifery that they were brought to, The words feem to intimate that as they fhall
they fhall no more have fuch occafion, but of have manifefl occafion fo to do, fo alfo they
clean contrary behaviour, fuch as is in the next fhall be fo afFefted as to do it out of the kn(s
words defcribed and promifed. of God's wonderful dealing with them, and as
above, ver. 21. he fpeaks, doing great things :
26. And ye fhall eat in plenty, and be fatisfied, wonderful it mufl needs feem, that whereas all
and praife the name of the Lord your God, the provifions of their land, had been totally
that hath dealt wonderoufly with you : and deflroyed by thofe devouring creatures named,
t»y people fhall never be afhamed, he fhould by a fudden change not only remove-
them, (as ver. 20.) but rejiore to them all
Thefe words, as to the literal fenfe, which that they had eaten. The words * Some think
V?e follow, are plain, affuring them, that to import, and the wonder to confifl in, this,
whereas they had for fome years been in great that now in one year, he would give them as
want and penury, they fhould now have much as the locufls, i^c. had devoured in
abundant plenty of all good things neceflary four years pafl, or as much as they fhould
for a comfortable livelihood to them, even as have enjoyed in fo many years, if it had not
much as fhould fully fatisfy their utmofl de- been devoured : and fo fhall. it be by God's
fires J fo that now they fhould not have any dealing with them, that his people fhall never
occafion to murmur or repine and crave for be afhamed. While they revolted from him,
more, but on the contrary, to praife the name and were by him difowned, it is manifefl by
of the Lord their God, who had dealt fo what we have feen, that fhame and confufion
wonderoufly with them, in giving them all had feized on them. So chap. i. 11. The
things which they had need of, or could wifh hufband-men are bidden to be afhamed j and
for •, by which means that reproach, which that the whole nation having forfaken him,
before for their poverty they were in among and being by him forfaken, were to become a
other nations, was now taken away, and they reproach amongfl other nations, appears by
looked on as a people owned, and taken care what they are taught to pray, ver. 17. Spare
of by God, who will never fuffer thofe whom thy people, O Lord, and give not thine heritage
he owns for his, to be afhamed, as if they re- to reproach, &c. and his promifing, ver. 19.
lied on one who were not all-fufficient to them, that he would no more tnake them a reproach
But they are not only a defcription of great among the heathen. So that it appears they had
plenty to them, but withal a gracious promife been or at prefent were in fuch condition. So
of God's blefTing with it, of power to enjoy was it with them when God had cafl them off,
it, and hearts to be duly fenfible of God's and fhewed his difpleafure againfl them, but
goodnefs to them in it : without this blefTing, being now upon their repentance received again
they. may have to eat, and eat, and yet not into his favour and owned by him, they are
have enough (or not be fatisfied) and drink afTured that it fhall be otherwife with them ;
, that
« S». • Pet. a Fig. f Ribera. 1 Mic. vl. 14. \ And fee Deut. ixxii. 15. and Prov. xxx. 5.
» KimchJ, which Others feem likewife to think meant, Tarnov.
chap. II.
on
JOEL.
that all reproach and caufe bf it fhall be taken
away, this being afligned as an undoubted pri-
vilege of his people, that they Jhall never be
a/Ijamed. What ground they would have for
this affurance or fecurity, appears in the next
following words.
27. And ye pall know that I am in the midjl of
ffrael, and that I am the Lord your God,
and none elfe : and my people Jhall never be
ajhamed.
By fuch things and good efFefts, as are cer-
tain figns of God's owning any people for his,
and his gracious prefence and peculiar provi-
dence over them, (hall they know and be
aflured, that God now upon their being turned
to him, is returned to them, and is in the
midft of them, and that he is their God by a
peculiar right, owning them, and being owned
by them, and that there is none other that
hath done or can do fuch things as he hath
done, and will do for them, viz. in removing
evil and doing good, both in fuch an extraor-
dinary manner as by none but his infinite
power can be done ; as in the particular cafe
here fpoken of, in removing thofe locufts that
he had fent to punifh them, and making good
by fuch extraordinary plenty the damage that
they had by them fuftained. By the extraor-
dinary evils which befel the Ifraelites upon
their rebellion and breach of covenant with
God, it is faid that they fhall be forced to fay.
Are not thefe evils come upon us, becaufe our
Cod is not amonift us? Deut. xxxi. 17. Here
on the contiary, by like reafon, it is faid, that
by God's dealing wonderoufly witli his people
upon their repentance, in reftoring to them the
years that the locuft, &c. had eaten, and
given them all things richly to enjoy and to
eat in plenty, i^c. they fhould know that he
was in the midJl of them, and that he was the
Lord their God, and none elfe. By God's be-
ing in the midft of them, will be manifeftly un-
derftood, his being ready to ' hear their re-
quefts, to ° afford help and relief to them on
all occafions ; and by his being the Lord their
God, that he, who is Lord over all, doth in
a particular manner own them, and hath refpedt
to them as his peculiar people, to whom he
will have regard, " more than to any other,
to order things concerning them, for good to
them ; and by faying none elfe, that there is
no other god, none among thofe, whom
J' other nations, or they, when they forfook
him, did worfhip, r who could do fuch things
as he now did, and could and would continue
to do for them. This they having by experi-
ence certain afllirance of, cannot have any oc-
cafion of being alhamed of his fervice, or
finding, while they (hall ferve him, any thing
which (hall be for (hame to them •, as if they
relied on one, who either would not or could
not help them, and do good to them on any
occafion, having both of his power and mercy^
) A 29^
both infinite and fuch as is in none elfe found,
engaged to them ; and therefore for confirma-
tion and full a(rurance fake, he again repeats
it, and my people fhall never be ajhamed. My
people, fuch as continue faithful with him,
conftant in his fervice, they fo continuing
faithful to him, (hall never be afhamed^ never
be deceived in their hope and truft in him,
but be fure to find made good to them all his
promifes, and a joyful iffue to, and deliverance
from all troubles and evils that (hall befal
them, and by which, were It not that he were
with them, in the midft of them, and ready
to deliver them, they might be expofed to re-
proach, and (hame, and brought to confufion.
This feems a plain expofition of the words,
according to the literal meaning, and as by
Ours aptly rendred : but they are by Others
fomething differently rendred, and by confe-
quence fomething differently underftood, D'T'iy'?
lealam, by Ours and Others, rendred unquam,
ever, and with the negative joined to it,
never, is by Others rendred in fempiternutn,
or "^ perpetuo, for ever, or always ; as if he
faid, that though they might be fometimes
under afHiftions and calamities, yet there (hould
be a good iffue to all, and fuch as (hould take
away occafion from thofe that derided them,
of faying, where is now their God? This
well agrees with the former to make for a
right underftanding of it, by bidding not to
judge of the condition of God's children, or
people, always from their prefent ftate or fuf-
ferings, but frorh the end and iffue that God
would give to them, which (hould certainly
be fuch as fhould not be for (hame, but for
joy and glory to them, if not in this prefent
time, " yet in the life to come, and mean
while they (hould be fuftained by comfort
from him, and afliired hope, which fhould
keep them from '' being afhamed, and make
them rather " glory in their tribulations, than
faint in them, or think themfelves forfaken of
God ; but that hereby '' he manifefteth his fa-
therly love to them, and care of them, in
humbling and proving them, that he may do
them good at their latter end, Deut. viii. 2.
making all things to work together for good to
them that love him, Rom. viii. 28. Mean
while, whether whole nations or particulars,
they are here manifeftly given to know, that
as they will find fecurity againft (hame and
confufion at all times, and on all occafions,
they muft keep themfelves near to God, ac-
knowledging him and none elfe for their God,
that they may by him be owned for his peo-
ple. To fuch only is this promife here made,
and fuch fhall never fail of having it made
good in fuch manner, as fhall be beft for
them, and fo as that they fhall know and ac-
knowledge him to be, as is here defcribed, in
the midft of them, the Lord their God, and
that there is none elfe bejides him able fo to
order things for good to them.
' Kimchi. " Grot, on Mat. xviii. 20. Pfalm xlvi. 5.
» Tig. » Pet. a Figuer. '' Rom. v. 5. ' Rom. v. 3
* Pfalm cxivii. zo. '
"i Ikb. .tii.'j. ■
Befides
Kimchi. >' Hofea xiii. 4.
300
A C 0 M ME NT A Rf
chap. ti.
BefideS thefc figriificatiohs of the word their reftoratlon from their laft exile, which
0*71^;^ Uolam, whereby it may be rendred, they are ftill under, and the days of the Mef^
cither, unquam^ ever, at all, or perpetuo, for fiah which they cxf>e6l, denying him to be yet
ever, always, and with the negative joined
with it, never, not at all, or^ not for ever, not
always t, there is another notion in which it is
fometimes ufed, for a long time, or a good
while, though known when it fliall end. In
this way Lyra here takes it, faying that it
doth ' not import perpetuity. And in the
fame notion f Grotius taking it, explains it to
denote, per longum tempus, quamdiu vivet
come, which certainly fruftrates, and will ftill
fruftrat* the benefit of it to them, while the^^
continue in that obftinacy of unbelief, whereby
they have forfeited to themfelves the right of
being for the pr'efent his {ieople, and the bene-
fits belonging to fuch as are fo. Nor" can we
yet fiilly aflent to thofe among Chriftian Ex-
pofitors, who having taken the former words
and paflages in an allegorical way, as we have
Ezecbias, for a good while, as long as King feeni look ort thefe alfo, as Only a promife of
Hezekiah fhall live, in whofe days we find fuch fpiritual good things, as were to be con-
that peace and happinefs was promifed, 2 Kings ferred in ' Chrift, by whom our corrupt nature
XX. -9. Ifaiah xwix. 8. But though the word is repaired, and the fhame and confufion of
be fo elfewhere ufed, here it (eems too narrow the law and fin taken away by the falutary
a reftraining of God's promife to his people fo doftrine of the gofpel.
keeping themfelves in their relation to him, as But however thefe words may be applied,
if it were to be made good only for fo Ihort a or to whatfoever referred, according to the
fpace of time, and not a perpetual privilege plain literal ferife, which we choofe to follow,
belonging to them, which they ever had and they feem particularly fpoken by the Prophet
always ftiould be aflured to enjoy. It is mani- to the Jews of his time, with refpedl to their
feft that the words were, when fpoken by the condition, as we have before feen and faid.
Prophet, fpoken in particular to the Jews, in which they had been or were at prefent, or
regard to the different conditions they had fhould certainly be, in. It will be much one
been in, or fhould be in (whether by the in-
vafion of the AJfyrians, as he with Others
takes it meant, or as Others, more plainly and
literally, by reafon of a famine caufed by the
locufts devouring all the fruits of their land)
while they continued in their finful rebellious
behaviour, and fhould be for the juftice in, on
their turning unto God by repentance : both
which have been in the foregoing words de-
fcribed, the former of which made them a
fhame and reproach to other nations, the lat-
ter fhould take off that fhame and all occafion
thereof. The afTurance of this alteration of
their condition, is in thefe words fet down as
an undoubted truth, that God^s people Jhall
which of the tenfes we ufe, as fignifying that
(in prophetic language) which was as prefent
with God, as if paft or already done. They
are defcribed as by their grievous provocations,
having been brought into fuch a calamitous
condition, by penury '' and famine brought on
them by locufts and fuch noxfous vermin, ut-
terly deftroymg all the fruits of the?r land,-
and by other fuch means that they were be-
come k fhame and reproach, a fcorn and deri-
fion to other nations. They are exhorted
therefore, for removing of fuch evils, to turn
unto God by ferious repentance, and promifed
that upon fo doing they fhould find fuch
mercy from him, that he would again receive
never be ajhamed. So that it feems a privilege them into favour, and own them for his peo-
belonging not only to them, and that for a fhort pie, and do fuch great things for them, as
while, but to all that make good to themfelves that they, while they continued in that beha-
that title of God's people, and as long as they viour to him, fhould not longer, yea, never
fhall continue to be fo. Though it be applied more, be aftiamed. This good promife is
to that their particular cafe, the thing aflerted
feems an univerfal truth, which fhall be always
made good to God's people, viz. that all
things fo ^ work for good to them that cleave
ftedfaftly to God, that they fhall never be
aftiamed, but find occafion to joy and glory in
their condition, it having ^ the promife both
of this life and the life to come. Their
concluded with fuch words as are, though
there particularly applied to their prefent cafe,
yet of univerfal and perpetual truth. My peo-
ple fhall never be afhamed. Being abfolutely
taken, they are an afTurance to all who cleave
to God, fo as to approve themfelves his peo-
ple, that they fhall never be left deftitute of
any thing conducing to their welfare, whether
happy condition even in this prefent life we concerning their temporal or fpiritual eftate, fb
have '' frequently in the fcripture defcribed, as that they fhall fail of their hope in him, or
both as concerning particular perfons, and the
whole body of nations. As thofe, who con-
fine this promife to the times of Hezekiah,
much take ofF from the greatnefs and graci-
oufnefs of it, in refpedt to the duration of it ;
have reafon to be afhamed of their condition
in his fervice : but do feem here more particu-
larly referred and adapted to the reftoring
them to a flourifhing condition In their land, a
plentiful enjoyment of the temporal good
fo doth Abarbinel much derogate from it on things thereof, of which they had been for
the other hand, by putting forth and delaying punifhment of their fins and rebellion againft
the time of its being made good, while he God deprived,
would make it not to be to take place till after A
« As elftwhere it denotes the time only to the year of Jubilee. ^ And Others, fee Pet. \ Fig: « Rom. viii. 28.
■■ \ Tim. iv. ^. ' Deut. xi. 13, 14. and zxviii. i, &c, Ffalm xci. \ Mercer. | Id. Merc. Ad literam, ad
probnim famis hoc pertinct, quo inter gentes Uboriibant, ~ ,
chap. II.
G
on JOEL. -' "> A
A more cxprefe'promifc of fpiritual good
things we have in the following words.
28. And iifiall come to fafs afterward^ that I
will pour out my [prit upon all flejh, and
your forts and your daughters Jhall prophefy,
your old men Jhall dream dreams, and your
young men Jhall fee vifions :
29. And alfo upon the fervants and upon the
hand-maids in thofe days -will I pour out my
fpirit.
He proceeds in gracious promifes to them ;
but fuch as are of a diftind nature from the
former, which I fuppofe gave occafion to
Abarbinely who divides this book of Joel into
two prophecies, or prophetical fermons, to
take thefe words to be the beginning of the
fecond of them, (as Others for the fame rea-
fon make them to begin a new chapter.) The
foregoing promifes were great, but thefe much
greater, and of an higher nature. Thofe, ac-
cording to the expreffions, of temporal things
(however Some extend them farther) thefe
plainly of fpiritual, which, when they fhall
be conferred, what they arc, and to whom
they fhall pertain, or fhall be given, is in thefe
words defcribed. i. We have the time TVTW
X2 nnS vehayah achare cen, and it fhall come
to pafs afterward ; after thofe promifes before
made good. The fpiritual things here pro-
mifed are as firfl in dignity, and of a more
excellent nature than thofe temporal before
promifed, fo certainly before and above them
to be defired, according to that method by
our Saviour prefcribed. Mat, vi. 33. of feek-
ing firfl the kingdom of heaven, not doubting
but then all other things belonging to this life,
as food and raiment, fhall be added to them :
but it pleafeth God here in the firfl place to
affure them by promifes of thofe lower necef-
fary things, in compafTion of their "" weaknefs,
to which thofe things were more obvious, and
their prefent need feemed to require ; that fo
by the enjoyment of thofe they might be
brought to an acknowledgment of him, the
giver of all good gifts, and fo brought near
unto him, and made his people, defire and re-
ceive from him thefe other better things alfo,
which he here promifeth to give. But what
then is the time afTigned for the giving of
thefe, by the expreffion \2 ^"inK afterwards,
viz. after thofe things before fpoken of per-
formed, and made good, or in time that
fhould be after .? We need not folicitoufly to
enquire after the grounds on which Others go,
who either afTign it to the times of " Jehofha-
phat (whofe valley is afterwards mentioned,
thap. iii. 12.) in whofe time there appear to
have been many Prophets, by what is faid of
their coming to Elijha, ° 2 Kings ii. 15. or to
the time in which Ifaiah lived, as '' Grotius
appears to think, by expounding the follow-
ing words (upon all fleih) i. e. fuper multos,
non fuper Ifaiam folum, upon many, not upon
Vol I. 4
■» Cakin. " See in Aben Ezra from one R. Mofes.
or Afts ii. 1 S?f Ruffin.
Ifaiah alone •, of any 1 other like conjeftures."
We are infallibly direfted to the time wher»
this promife was to be, and was fulfilled by
St. Peter, Adtsii. 17. where citing this place,
he fheweth that then was the time, when was
made good what is here faid, and fo the time
pointed out by p nnx Achare cen, after-
wards. This, faith he, to the people amazed
to fee fuch wonderful, and before never ken
or heard of, gifts of the Holy Gholt as were
conferred on the Apoflles, and doubting
whence it fhould be, l^is is that which was
fpoken ly the Prophet Joel. And it fhall come
to pafs in the lafi days, &c. His affirming
this prophecy to have been then fulfilled,
plainly argues that there was no time before, in
which it had been fully made good, and like-
wife that there was no need of expedling after
times for the completion of it, as if it were
not now fufficiently verified, but fuch things
only done, as did belong to it or were part of
it. And this time was the days after Chrifi's
coming, and his afcenfion again into heaven,
whence, having led captivity captive, he gave
gifts unto men, Eph. iv. 8. even all thofe here
promifed, fo that he plainly direds us to un-
derfland by p "^T^Vt, Achare cen, afterwards,
the times after Chrifl ufually called, the days
of the Meffiah. It may be obferved that what
the Prophet here faith Achare cen, afterward,
St. Peter there expreffeth by h rai: tg/aVair
iJM<e«'f> '^ f^^ l^^fi days, which in fenfe to be
all one with the former, only in plainer words,
we have from the confeflion of fome of the
learneder Jews themfelves. So R. David
Kimchi faith p nnS Achare cen to be all one
in fenfe with a''Q\~l n^nsa Beacharith haya-
mim. In the laft days, Ifaiah xxiii. where is
defigned the coming of Chrift's kingdom, and
doth therefore (as Others of them) confefs
thefe words here to pertain to that time,
though not taking notice of the fulfilling of
it, fo as to be convinced thereby that he is
already come -, he with the reft of them obfti-
nately deny him to be yet come. Without
doubt then, warranted by the authority of
the divinely infpired Apoftle, by evidence of
fad, and by the acknowledged ufe and pro-
priety of the word, we have all reafon to un-
derftand by the exprefTion, afterward, in our
Prophet, by St. Peter explained in the lafl
days, in which God, faith he, would beftow on
men fuch extraordinary gifts, and in fo extraor-
dinary manner, meafure, and degree, and on
fo many and fuch perfons as in the following
words is expreffed, the days of the MefTias,
the time of the Gofpel. The word of which
was confirmed with the ftgns following, Mark
xvi. 20. God bearing witnefs to the firft
Preachers thereof, with figns and with diverfe
miracles, and gifts of the Holy Ghofl according
to his own will, (Heb. ii. 4.) and according to
his promife here made. Doubtlefs this prophecy
cannot be faid at any former time to have been
duly fulfilled, nor denied at that time to haVe
been feen fo, as will mc«-e appear by confider-
L ing
° And chap. iv. 38. P See hyn on this place, and
362
A C 0 M M E isfr A k Y
Chap. It.
ing farther the good gifts here cxpitned,
which were to be conferred, and the perfons
to whom they were to be conferred, i- ^<f
gifts\ i. e. a plentiful meafure of God*s fpirit j
a plentiful meafure I fay, for fo doth the verb
here ufed ^iBtyt*, and rendring wiU four outf
denote, not a bare conferring, but a conferring
in great abundance, in a larger manner. What
he iaith, he will pour out his fpirit, which is
the ' fountain, ahd author, on the perfons
ftamed, muft neceflkrily import a filling them
with all good gifts and graces, which are the
• cffeds of the iame holy Spirit j and where
his gifts and working appear, there is he well
faid to be given to, or received by men, be
they never fo many, or different, being pre-
fent with every one, and with all now here,
or to any confirmed, as will after be occafion
to tell. What we have here in the Hebrew,
Ours, and other tranfktions, YTn HIS, Eth Ru-
chi, my fpirit, the LXX. rendreth, and the
Apoflle St. Peter alfo citeth, d-iro ra TviJfjLaros
fjM, of my fpirit. Which tranflation of the
LXX. Some find fault with, as not exacft, yea
that ' perperam verterit, they tranflated it wrong,
as thereby diminilhing (or lefTening) the boun-
tiful promife of God, ac Ji portiunculam ali-
quam Spiritus fui Deus promitteret. As if he
did promife only fome little portion of his
Spirit. But I think we ought not fo to fay,
feeing St. Peter doth in the fame manner cite
it, who would not cert^nly give a wrong
meaning of for the Septuagint's or any Other's
fake, but give the true meaning of the words.
It is manifeft by his different rendring the words
going before, that he did not tye himfelf up to
them, but give the true meaning of the Pro-
phet's words, himfelf being infpired and taught
by the fame fpirit that the Prophet was : nor
indeed doth this expreflion in die Greek feem
any way to differ from the Prophets in the
Hebrew, nor denote any thing lefs than that
doth. For it plainly imports, firfl, an inex-
hauflible fulnefs of that Spirit, which is fuffi-
cient to fill all. 2. That the gifts of the
Spirit are many and diverfe, enabling men for
different performances, as the glory of God,
and the good of his church or people fhall re-
quire, and that all thofe good gifts fpoken of,
though never fo many, and different, were
from that one and the fame fpirit. And what
more can be underftood from the literal ren-
dring according to the Hebrew, I will pour out
my fpirit. It cannot be meant that the whole
fpirit fliould in the fame manner and meafure
be conferred on every perfon, according to the
forecitcd, Heb. ii. 4. and i Cor. xii. 4, ^c.
and it appears from what follows in this very
place, by that enumeration of different gifts
to be beflowed on different perfons ; fo that
that reading in the Greek in both Teftaments
is not a diminution of what is faid in the He-
brew, but a perfpicuous explication of it,
pointing out thofe different gifts (as we faid)
which under the general name of his fpirit are
comprehended, and afterwards diftindly named,
as likewife thofe perfons, on which they fhall
be bellowed : but before we come to either of
thofe, here is ift the order of the words given
us to confider a more general name alfo^ under
which the perfons are comprehended, which is
-Wl ^73 Col Bafar, allfiefh. Sd, col, all, we
know, is a note of univerfality, and ■|U;3, Ba-
far, flefl}, a comprehenfive term^ including as
well all other creatures, as men, but it is ma-
nifeft, they are both here, as elfewhere alfo
they are known to be taken, ih a more re-
flrained fenfe, viz. all^ fo as not to fignify
every one of all forts, but all forts, or fome
of all forts, and every condition, and flefh fo
as to fignify men, not other creatures. So is
^D, All, ufed, 2 Kings viii. 9. when Hazael
is faid to take with him for a prcfcnt to Elifha
plWOI 310 '?D, omne bonum Damafci, all the
good of Damafcus, i. e. as Ours well render
it, of every good thing of Dzmz{cus, fomewhat
of every kind : and as for l^d bafar, pjh^
that is alfo ufed (as we faid) to denote not all
living creatures, but an^V C3nN ^J3 «■ peculi-
arly men ; fo Pfalm cxlv. 20. Let all flejb
(that is all forts of men) blefs his holy name,
and Ifaiah Ixvi. 23, Allfiefh fhall come to wor-
fhip before me, faith the Lord -, and in this fig-
nification alone is the fame word j-ij Bafhar
ufed in the Arabick tongue, attributed in it
peculiarly to men among other creatures,
whence Adam is called by them j&i yi\ Abu
Bafhar, the father of men, or mankind. Thus
far will all Expofitors, as well Cbriftians as
Jews, neceffarily agree in limiting the fignifica-
tion of thefe general words ; but the Jews go
yet farther (in which we may not accompany
them) in reftraining them to the Ifraelites alone,
with exclufion of all other nations of men, as
well as other creatures, and only to thofe
among them alfo, which were in the land of
Ifrael. So Aben Ezra, On all flefh, ^ISa
'^S"m;\ viz. in the land of Ifrael, which,
faith he, is >43:n'7 ^IKl CDIpQ the place con-
venient to prophtfy in. So Kimchi alfo, upon
all flefh, I. e. of Ifrael, which were worthy on
whom the holy fpirit fhould come, and by "*-73
col, all, he underfhmds a^JDpm a^7njin
great and little among them. Grotius feems as
much or more to limit this prophecy, explain-
ing, all flefh, by, fuper multos, non fuper
Ifaiamfolum, upon many, and not upon .^/'^,&
alone, as if it belonged only to fuch as were
in Ifrael, about that Prophet's time. »- R.
Jofeph Albo alfo fo reflraineth it as to import
but a fmall part of the generality of Ifrael^
not all of them, nor of other nations, and the
meaning to be, on any of all flefh (of them)
although he were not fitted (or prepared) for
prophecy (or trained up in a prophetical office.)
But that the words are to be taken in a larger
extent, we are mfallibly taught by the event
and completion, which is the beft interpreter
of prophecies, and the meaning of them.
The
' With this expreflion of pouring out his fpirit, compare Ifai»h xliv. 3. though the Hebrew word be there A\Se-
rent. Afts ii. 17. Rom. v. 5. Tit. iii. 6. ' l Cor. xii. 1 1. gratia fpiritualij in nobis eft, qux funt effeiflui (piritiM
finfti, Dfuf. Dan. Spiritus mei, Pifc. • Calvin.. " See Kimchi and Ainfw. • lltbrim, 1. 2. c, to.
Ghap. it.
m y 0 E Li.
The Jews of old, at the firft preaching of in truth comprehend all forts of men of whatfo->
the Gofpel (yea Peter himfelf) were, it ap- ever nation they be, and therefore doth he not
pears, of the fame mind with thofe of later aflent either to Aben Ezra, or thofe other Ex-.
times, which we have cited, viz. that the pofitors, who would have the promife of the
promifes of the good gifts of God's fpirit, did fpirit here made to belong only to Ifraek
belong and were to be performed only to their whereas the word "1^3 Bafar denoting to
nation ; but by what happened to Cornelius whom it is made, is manifeftly of greater ex-
and his family they were convinced that on the tent ; and then in the thing promifed, the
Gentiles alfo was poured out the gift of the word HH fpirit, he differs from them alfoi
Holy Ghoft, A5is x. 45. The fame word of not taking it as they do for the peculiar fpirit
pouring out ufed there in the defcription of of prophecy, but for that which is more com-
the event, as here in the promife (which as mon, viz. the fpirit of knowledge, or which
we have feen is by him alfo cited, A^s ii. 17.
to the like end) fhews that to have been the
making good of this, and which by virtue of
this prophecy was to be expefted, and was
done for fulfilling it, fo that by all fiefh, here
ihall inftrudt them in the knowledge of God i
for as for the gift of prophecy, which is in
the next words mentioned, that he alfo re-
ftrains to the Jfraelites, and fuch of them as
were fitted for it. The words then being ne-
js manifeftly to be underftood (as- we have cefTarily of fuch comprehenfion, I know not
feid) fome of all, or any forts of men, with- why " Others fhould yet fo far reflrain them,
out exclufion of any, by reafon of their coun- as to fay that the promife was made more pe-
try, fex, age, or condition. There being in culiarly to the Jews, and thefe things not due
Chrift, of the extraordinary benefits and privi- to Gentiles by virtue of it here made, but as
leges of whofe times this prophecy (as we by grace afterward taken into the right of it.
have feen) is, " neither Jew nor Greek, neither It was, as we have faid at the beginning,
bond nor free, male nor female, (as the Apoflle given in thefe comprehenfive terms, which in-
fpeaks) Gal.m. 28. but all being one in Chrift elude them alfo, and, after its making, was
Jefus, all have right to the good promife of never, nor could ever be faid to have b^n ful-
God's fpirit, and fhall receive the graces thereof filled, but by the making it good to the Gen-
in fuch manner and meafure as fhall be con- tiles, by pouring out and conferring on them
ducing to his glory, and to the good of his
church and their own fouls ; as appears by his
reciting more particularly, in the following
words, both what perfons, and what fpiritual
gifts belonging to them, are under thofe more
general terms comprehended. But before we
proceed yet to confider them, we may take
notice of a different meaning which Some un-
derftand the v/otdfe/h in, from that which we
have mentioned } fuch is given by R. Solomon
the good gifts here mentioned and meant.
Having began his promife in thefe general
terms of pouring out his fpirit (which may
comprehend all the gifts thereof,) on all flefh,
which comprehended, all fons of men, he
proceeds to fpccify what gifts of the fpirit he
here more particularly means, and what forts
of men, and how they fhall be conferred on.
The gifts mentioned are fuch as fe6m not only
to belong to the perfons named for their pri-
Jarchi, who by "Wl '~7D col bafar, would have vate good, but fuch as may make them ^o-
to be underftood, "liya^ ^l 13^ iHyyjty ^Q, fitable to others alfo, and inftruments of good
fuch whofe heart is become tender as flefh, al- to them ; for making known to them alfo the
ledging for his taking the word in that mean- will of God, for bringing them unto him^ for
ing, thofe words, 1 Ezek.ya.. 19. I will put a propagating his doftrine, and for edification to
new fpirit within you, and I will take the ftony
heart out of their flefh, and will give them an
heart of fiefh. By this he feems to prove that
flejh may be ufed to denote, or be taken for a
flefhly tender heart ; the comparifon between
the two places will not farther hold to his pur-
pofe •, an heart of flefh being there mentioned,
as a gift or effed of God's fpirit, but here he
would have it, for an heart prepared for the
receiving of the fpirit. This expofition of
R. Solomon's '• Some feem to like : but Mercer
faith of it, that, non eft ex phrafi Hebr^ei fer-
monis, that it is not a proper phrafe (or way
of expofition well agreeing) to the Hebrew
tongue, in which Col bafar muft fignify omnes
mortales, all mortals, /. e. all men 5 much alike
to Abarbinel^s cenfure of it, who will not al-
low of it but only as by way of U^"n, or as
an allegorical expofition, or defcant, not a
proper interpretation : Abarbinel faith, that the
them. The firft named is prophecy, then
dreams, then vijions ; the perfons, on which
the firft is faid to be conferred, are their fons
and daughters, on which the fecond, the old
men, on which the third, the young men.
As to the firft, the gift of prophecy, Abar-
binel thinks fo properly and peculiarly to be-
long to Ifrael, or be made good to them under
their expedied reftauration (n'7'IHJn \U\1) that
though he grants the former word of Spirit,
and what is by it meant, to belong as well to
other nations, as to them, yet limits this to
Ifrael alone, and to ano CD^JDIQ fuch of
them as were rightly prepared for it, and that
it never did belong, or ever fhall be made
good to any other nation : fo are his words,
cDMjn "1SIU3 rvr^'^ Nibi rn\T >^'7W na.
But fure that, with other gifts here named,
plainly feem to be but (as we faid) a fpecifying
of fuch particular gifts as are under that more
expreftion of col Bafar, all flefh, T\'0^'2 Min general word fpirit comprehended, and fo to
nnnty nOIX irsO m« ''J3 "^D^ "h'TD doth be, as all in that comprifed, to belong to all
that
* See Rom. X. 12. ^ As likewife chap, xxxvi. 26.
(b as 10 comprehend both Jews and Gentiles) and Tarnov.
Lyra (though he faith it may be underwood otherwjfe
» Chr. a QAto.
J I i
304
A C 0 M M E N r A R Y
Chap. II.
that that dldv even all flejh^ any nations of
men, all conditions and fexes, as naming forts
and daughters (hews.
The affix OD, ccm, yours, though aflliring
the promife to thofe then fpoken to by the
Prophet, viz. the Jews of his time, yet
doth not feem to reftmn it to their children
only, as if their fons and daughters alone
with exclufion of others were here meant ',
but the fons and daughters alfo of all compre-'
hended under that general term of, all flejh.
The promife made being of that great latitude,
as that word imports, we have no reafon to
thmk it here limited with narrower bounds, but
to belong to as many as that did, viz. to the
children of the believing Gentiles alfo, as many
as '' God Jhould call ; they fhould alfo, as well
as Ifrael according to the flefh, be capable of
receiving this good gift of God's fpirit. Tour
fons and daughters pall prophefy. Kimchi by
the naming of fons and daughters, thinks to
be underftood in refpeft of their age, fuch as
■were yet nnnyil of tender years, as yet
but boys and girls (if We may fo fpeak) vy2
KDjn 7i<1Qty, as it is in Samuel the Prophet,
1 Sam. iii. who was eftablifhed to be a Prophet
of the Lord, from, yea even in his childhood.
If the words be thus underftood, then have
we all ages here named, there following old
men, and young men, fo to fhew that no
* age is excluded from being capable of receiv-
ing the good gifts of God's fpirit ; as by nam-
ing daughters as well as fons, is fhewed that
neither fex is excluded or excepted, as of women
prophetefles we have alfo examples in fcripture.
Acts xxi. 9. it is faid Philip had four daugh-
ters that did prophefy ; and the like is fhewed
by St. Paul's forbidding a woman to prophefy
with her head uncovered, i Cor. xi. 5. Other-
wife <> naming thefe fons and daughters fheweth
God's promife to pertain not only to the fa-
thers, but to their children alfo. The promife
is to you and your children, and to all that are
afar off. Sec. Alls ii. 39.
In the next place as comprehended under
all flefh, are named thefe ' old men, and the
gift of the fpirit that fhall be conferred on
them, that they fhall dream dreams ; and then
after them, their young men, and that wherein
the fpirit Ihall manifeft itfelf in them, that
they fhall fee vijions. On which diftribution
of perfons f Maimonides looking, it feems, on
fuch indefinitely named as belonging to any
part of men, as no fit perfons for receiving
any degree of true prophecy, taketh what is
faid to be underftood not of fuch only who
had any true prophetical gifts beftowed on
them, but alfo of any that undertook to fore-
tel, or fhew things by way of foothfaying or
divination, in as much as fuch alfo have
the name of Prophets given them, as the
Prophets of Baal, and the groves, and it is
faid, Deut. xiii. i. Ff there arife among you a
■ Prophet or dreamer of dreams.
Againft this expofition of his, Abarbinel
wifhes the reader to peg his ears, and wifhes
his words had never been written, as being
manifeftly untrue, as there is good reafon to
think, for how fhall it be thought that the
Prophet here promifing an extraordinary blef-
fing from God, fhould name or mean the giv-
ing of fuch things, fuch ways of pretended
prophefying, as were utterly difpleafmg to
God, and forbidden in his law, and hOw
fhould he call it his fpirit, t. e. as the Chaldee
explains it ^Wllp T\T[ my holy fpirit, whi^h he
would pour out on them ? neceflarily then
muft thefe dreams and vifions here meant be
fuch only, as are from God, fuch he himfelf
promifeth in the law alfo, and they are degrees
or kinds of true prophecy, or divine revela-
tion. If there be a Prophet among you, I my
felf will make my felf known unto him in a vi-
fion, and will fpeak to him in a dream, faith
the Lord, Numb, xii, 6.
Tour old men fhall dream dreams, &c.]
Kimchi, as alfo after him Abarbinel, here ob-
ferves that the Prophet doth not here add the
note of univerfality, all, as he did in the fore-
going claufe, but fpeak only indefinitely, your
old men, and your young men, not univer-
fally, all your old men, and your young men,
which, they fay, is for that reafon, that it
may be underftood only of fuch of them as
are, D^JDIQ Mucanim, // or rightly pre-
pared for receiving the gifts, yea from their
firft conception, as Maimonides by Kintchi in-
deed obferves. This obfer\'ation belongeth
alfo to the former words, your fons and your
daughters, and had not they obferved it, or
warned of it, the reader certainly could not
but eafily perceive, that as that note of uni-
verfality, the word all, is not here exprefled,
fo neither ought it to be underftood, nor can
have place. For it was never fo that all Had .
the fame gifts, that either all that had the
fpirit poured on them did prophefy, or had
divine revelations by dreams or vifions ; it was
never fo brought to pafs, and therefore never
promifed, God bringing furely to efFeft what-
ever he promifed. In thofe times after Chrift's
afcenfion, when he in moft plentiful manner
fulfilled this prophecy, by conferring wonder-
ful gifts of his fpirit on believers, fo that there
were many endued with them in all the
churches of the Gentiles as well as Jews, (as
for example fo many Prophets in the church
of the Corinthians, that St. Paul was % feign
to limit them to order in fpeaking, that they
fhould not interrupt one another, yet- were
not all of them Prophets, nor did they all re-
ceive the fame gifts of the fpirit, nor all in
the fame meafure. Are ail (faith he fpeaking
to thofe of that church) Apoftles ? '' are all
Prophets ? are all teachers .? are all workers of
miracles, i^c. No, But as he having rec-
koned up feveral ways, in which God poured
out his Spirit on thofe that were converted to
Chrift,
1
•• A£l3 iii. 59. ' Out of the mouth of babes and fuclclings he can ordain his praife, even fjich are fit for his
employment, Pfalm vjii. 2. Mat. xxi. 16. '' Mercer. ' Afts ii. 17. St. Peter citing thefe words inverteth the
order, patting vour young men, that is your fons, in the firft place, but the feofe is ftill the fame. f Moreh Neb.
1. 2 c. 32. B I Cor. xiv. 29. ^ i Cor. xii. 29. }
Chap. II.
on
JOEL, -> 0
Chrift, in the fame chapter, ver. ii. faith,
that all tbefe that one and the fame fpirit did
work in them, dividing to every one as he willed,
and that whether they were Jews or Gentiles,
bond or free, ver. 13. or if we fhall take the
words here ufed. Sons and daughters, old men
or young, free or fervants and hand-maidens,
the different giving of fuch diverfe gifts, he dreams to be a lower degree, than that of vi-
afcribes to the only good pleafure of God's fion to a waking man.
then preeminence to dreams, he will have by
dreams underftood, fuch dreams wherein God
feems immediately to fpeak to them (accord-
ing to what is faid in the forecited, Numb.
xii. 6. / will fpeak to him in a dream) but if
in the dream be reprefented fuch vifions, as
are to waking men, then he thinks fuch
will, as fo again, Heb. ii. 4. which will of his
therefore is that which muft make them D"'JD1Q
Mucanim, fit, (as we have feen the Jews in
this cafe to require) more than any thing in
their natural conftitution found in them, or by
their own induftry (as they will have,) ac-
quired. That which muft make them fit to
receive what they do, is his gift, as well as
the gift itfelf. ' Potejt Deus quocunque tempore
This queftion, viz. why dreams are attri-"
buted here to old men, and vifions to young,
he thinks neceflary to be raifed from thefe
words, and to this purpofe gives his folution
of it. But I know not what neceflity there is
of infifting on this queftion, it may be fuffici-
ent to underfland for the meaning of the
words here, that God promifeth fuch a plenti-
ful meafure of his Spirit, which in the time
nanfolum munerafua conferre, fed etiam fufcipi- fpoken of, and that without exclufion of any
entes ad id aptos efficere, God can, whenfoever by reafon of their age from receiving the gifts
he will, not only confer his gifts, but alfo
make thofe that fhall receive them fit for it.
Which words of the Apoftle furnifh us alfo
with an anfwer to another queftion, which
Abarbinel here raifeth, viz. why revelation by
dreams fhould be appropriated to old men,
and by vifions to young men ? It may cer
of it, he will confer, even that excellent gift
of prophecy, both on old or young, as he
fhall fee fit for the good of his church, reveal-
ing his will to them both by dreams and vifi-
ons, thofe known ways of prophetical revela-
tion. Kimchi feems not to make that diffe-
rence here betwixt dreams and vifions, which
tainly fuffice us, that God fheweth it to be his by a nice Grammatical diftinftion of the pre-
will that it fhall be fo : Nothing that he will do cife fignification of the words may otherwife
is certainly without great reafon, though for be made, the one being more properly attri-
what reafon he will fo or fo do it, be above
the reach of our weak reafon ; yet doth Abar-
iinel here go to affign the reafon, why God
fhould reveal his will, and make known what
he intends to do, to old men by dreams, and
young men by vifions, to be from the diffe-
rent conftitutions and tempers of thofe ages,
by which the one are fitter for the one way,
and the other for the other ; of thefe two dif-
ferent kinds of prophecy, old men 31"i'?
'^"IpQn iZSn^n*?, by reafon of the much acci-
dental moifture ufually happening in that age,
and the v-'orking of their imaginary faculty or
fancy, increafed by reafon of the many men
and their affairs which they have feen and
known, are, he faith, fitter to receive the in-
fluence of the Spirit by dreams, but young men,
in whom it is otherwife, they not fo abound-
ing with moifture, nor their imaginary faculty
fo full of fancies, are fitter for vifions.
'' Others give other reafons for it, as, viz.
becaufe fuch dreams, as are here meant, are
an higher and nobler degree of prophecy than
vifions, and therefore the firft promifed to old
men, who are by reafon of their age more to
be reverenced and honoured : the fecond are
inferior in degree to thofe that are fuperior in
dignity, becaufe fo in age. This reafon Ri-
hera gives, yet becaufe ' Others feem to affirm
the contrary, and that vifions are an higher
degree than dreams, it being a matter of
greater power to take men, that are awake,
from the contemplation of fenfible things,
about which they are occupied, and raife them
to the beholding of fupernatural things, than
to work fuch eflFefts on a foul in fleep already,
abftrafted from fenfible things. For afcribmg
Vol. I. 4
buted to men fleeping, the other to them be-
ing awake, yet not fo as if revelations by
dreams were peculiar to one age, vifions to
another : He explains the words, insilim
ai*7nn nSlOa IZSn*? n^nn, and prophecy
fhall be to them in the vifton of a dream, as if
vifions and dreams were not fo diftinguifhed,
but that to whom the one of them agreed,
the other alfo did agree, and vifions might be
in dreams fo, that either name might agree to
the revelations made to either age. Examples
we have of vifions appearing as well to old
men as to young, as of Cornelius, Adts x. 3.
and of Peter, in the fame chapter, ver. 17.
and chap. xi. 5. of Ananias it is likewife faid
that the Lord fpake to him in a vifion, ASis
ix. 10. and of Paul, chap. xvi. 9. we read
of a vifion that appeared to him in the night,
a man of Macedonia praying him to come to
Macedonia. Thefe named we may reckon
among old men, yet it is not faid that they
dreamed dreams, but faw vifions. That which
Paul had, being faid to have appeared to him
in the night, may probably feem to be the
fame with a dream, and is fo by St. Jerome
called a dream, faying, fenes quoque vide-
runt f omnia, quando Paulus jam fenex audivit
virum Macedonem, &c. old men alfo have
{cen dreams, as Paul now an old man heard a
man of Macedonia, &c. which with the other
named and like examples feem to confirm the
two things mentioned, viz. that vifions are
not peculiar to young men only, and that vifi-
ons and dreams do fometimes import the like
or fame kind of revelation, fo that to fay.
Old men fhould dream dreams, and, young men
fhould fee vifions, will not be nicely to diftin-
M guiih
I Pet. I Fig. Tho. Aq. " Ribera. ! Thorn. Aq. by him cited.
3o6
A C 0 M M E N r A R Y
Chap. II.
gjiifli betwixt tJipfi; two fcrtt oi divine revela-
tion, but to »ffure tiicm oi both »ges that God
will commuiitcat^ to t)\am bocb thofe gifts of
a prophetical fpirit, fometimes in one way,
{(jmetiiTies in another, as he will ; though
» Some would rather have lihe names but fyn-
onymoup for one and the feme thbg, that fo
the queftion concerning t^be preeminence of
one of thefe ways above the other (which they
think would rather be given to vifions, if the
comparifon be made betwixt them) may be
taken away. But thi$ I fuppofe is not a thing
here to be infifted on, but that other which
we mentioned, viz. that God will fo liberally
pour out his fpirit on all flelh, that perfons of
all ages, as well as fcxes, fhall receive of his
%X9.t& gnd bounty in that kind, the largeneis
of which bounty of his is yet in the nebct
words farther inlarged, by (hewing that neither
any condition of men fhall be accepted or .ex-,
eluded from the partaking of it : So faith he,
29. Jnd ^'{o vpon the fervmtj, and -H-pon
the handmaids t &c.] 4nd alfoy This connexion
of thefe words with the precedent, (hews that
thofe here mentioned, are fpoken of in a dif-
ferent refpecS:, from what refpeft was had to
in the forementioned, vit. not only their fex
and their age, but the condition that they were
in, viz. that though they were fervants under
the power of others, yet they (hould, as well
as thofe which were free, and had rule over
them, be capable of receiving the good gifts
of God's Spirit. In thofe days. The days
ipoken of, viz. under the kingdom of Chrift,
in which there is no difference as to fuch
things as concern their return to God, and
?ight to the privileges of his kingdom, no
difference betwixt bond and free., CaS.. iii. 28.
He that is called in the Lord being a fervant^
is th£ Lora's freeman, and likewtfe he that is
called being free, is the Lord's fervant, i Cor.
vii. 22. The words in the Hebrew do plainly
fo found, as they are by Ours literally rendred,
and the import of them as fo plainly feems
that which we have given. But by St. Peter
they are fcvmething differently cited. Acts ii.
i 8. as firft in that he doth not fay indefinitely,
an the fervants and upon the handmaids, which
is all that is read in the Hebrew, czmayn Hyi
D^nSiyn '^yi, al haabadiw. veal hafhpbacoth,
but with an affix fubjoined, Wv rar ^v,\>ti juts,
sal \-x\ Ta'c (/sKar yx, ufoM my fervants and
n^ handmaidens, as the Vulgar Latin here alfo
hath it, Sed & fuper fervos meos ^ ancillas,
which, may feem to alter the fenfe and accep-
tion of the words, as if they were not to be
taken in that fenfe, as to denote fuch as were
in a fervile condition, and inferior to other
men, but in fuch a fenfe aa may agree to all
orders and conditions of men, even the higheft
among them, it being a glory to the greatefl
of them to be called God's fervants, and fo
would they comprehend even thofe of ail
forts before mentioned..
But that they ate not for all this to be taken
here in that fen(e, but fo only as to denote
thofe of a fervile and mean condition, is well
obferved by " Some, and that my fervants and
my handmaidens doth not denote here all forts
of men, who are true believers and wor/hip-
pers of God, but peculiarly fuch as being fo,
were yet in the condition of fervants among
vaen jdfo, intimating that even they ihould,
notwithfltanding that their low eftate, be by
God made worthy of receiving any of tho(e
eminent and extraordinary gifts of his holy
Spirit, as well as their mafters, or any of the
freelt and nobleft condition among men. Of
perfons therefore of fuch condition, in both,
places, I fuppofe, it ought to be underftood,
though Calvin here thinks that by fervants
and handmaids, are meant fuch as had before
the gift of prophecy, to denote that there
(hould be fuch a fuperabundant effufion of
God's Spirit, that even they on whom he was
before (hed, (hould have him in a far greater
meafure. As before by St. Peter citing this
text, inftead of what the Hebrew founds, /
will four out my fpirit, is faid of my fpirit.,
fo is it here again : what gifts of ^e Spirit are
meant in the Hebrew we fee is not exprelfed, but
in that reading of St. Peter given, it is faid to
be the gift of prophecy, there being added
beyond what is in the Hebrew, ;^ Tgo(p»5T4/o"»c-r,
though here neither in the LXX. be any fuch
thing expre(red. By his authority we have
fufficient warrant fo to underftand it: and
in the fame manner doth the Arabick MS.
Verfion underftand it, rendring, 'h^ t<V''^\
^niaj as« «□«'?« ibyi nDy'?s, and aifo
upon the fervantSy and upon the hand'
maidens ° will I pour out my prophecy. Con-
trary to this feems what the Jewifh Doiftors (ay,
i^wyi "iDJ D3n Vy «*?« mno n^f^1^'^ px, p
Prophecy doth not rejide on any but oh one that
is wife, valiant and rich, and as Crotius cites
it on Aiis ii. 18. Spirit us fanilus non requief-
cit fuper animam pauperis. The holy Spirit
doth not reft on the foul of a poor man.
They fay alfo that prophecy doth not refide
1 nnxy "\>nQ, where men are in forrow. On
fuch grounds Abarbinel taking fervants and
maid-fervants, to be properly taken, accord-
ing to the found of the words denoting fuch a
condition, thinks that by the Spirit cannot be
here meant the gift of prophecy, but only '75;
invnbtQ nn^nni ry^'^'^n of the knowledge and
acknowledgment of his duty : again he faith,
-\MU>^ '7'M »2yp -b^v K^ ])2^]r2 Ton
n«"in nyn nn Vi c^n^'^y mn ns aun
DU^n, but as for fervants and handmaidens^
becaufe by reafon of their fervile condition, they
are continually in forrow or trouble, they cannot
be able to prophefy (or obtain the degree of pro-
phefying) But God wiU pour out upon them his
fpirit, viz. the fpirit of knowledge, and fear
of the Lord.
Kimchi makes not any queftion here, con-
cerning either thofe, who are called fervants
and
" Petr. a Fig. Magis placet ut fomnia & vifiones pro eodem accipfantur. Poffant etiam vifiones intelligi omnia
vifa prophetica quse fiunt five in fomno five vigilia, &c. " Druf. Veil. » Tlierc is left out in the copy, In
tbojt daji. I Moreh. N.eb. L a. c }2. ■> Morehv Neb. 2. c. 36.
Chap. II. oti y 0 E L. ■ ' 307
above, andjtgns in the earth beneath. Although
the Greek of the LXX. have barely, according
to the Hebrew, Ti^ara «» «gavai xaJ vni 1? ynf,;
Jf^onders in heaven and upon earth, which
fhews that he did not in citing the words
out of the Old Teftament, tie himfelf to th«»
tranflation of the LXX. but gave the mean"
ing of them in fuch expreffions, as he faw beft
to make plain the meaning thereof. Among,
the wonders, that he faith he will ftiew, is
reckoned in the firft place blood, which feems.
to belong to thofe that he will Ihew on earth.;
Though that be named after the heavens, yet
things concerning it are placed before fuch aa
concern them. Which method Jben Ezra.,
notes to be ufual in the holy tongue, viz^
where two things arc mentioned, to begin iiy
fhewing fuch things as belong unto them, with;
fuch as belong to the fecond, and then to return
to fuch as pertain to the firft. Blood : Of Blood
in way of wonder and prodigy feveral exam-
ples are out of heathen Authors cited by the
learned Mr. Lively, as of bloody rain, bloody
fprings, and wells, and the fea appearing like
blood, which were reckoned as prodigies pre^
faging fome great mifchief. In the holy Scrip-
tures we read of the waters, both of the river
and the wells in Egypt, for ftriking fear into
the hardned heart of Pharaoh, turned into
blood, as an extraordinary fign of God'i
wrath. Here that it is named as a reafon of
great calamity to follow, appears by what is*
faid that it fhall be before the great and terriblo
day of the Lord come ; ' feveral Expofitors in^
terpret it of extraordinary efFufion of blood iti
wars. Others underftand by it • imbres &' co-
lores fanguineos, bloody fhowers, ' Other»
think to be underftood by it, the fame which
is after meant, by faying the moon fhall be
turned into blood 5 but certainly that is put as
a different fign from this, and this, though it
be not exprefled in what manner that blood
fhall be given as a prodigy, feems rather to be
fuch as fhall portend bloody wars, than the
blood in them fhed ; yet bloody wars thcm-^
felves alfo doth our Saviour put as figns of
greater evils to come. Mat. xxiv. 6, 7.
Some extraordinary appearance of blood, to
the wonder and great confternation of the
people, the words plainly import there fhall
be, though they do not particularly expref*
how it fhall be, and perhaps it may be fomd
other than that of bloodfhed in war. In the
next place he nameth Fire. Several example*
have we of God's making ufe of fire, in a
wonderful and extraordinary manner, for exe*-
cuting his judgments on firiners, and ftriking;
terror into the hearts of men, and that in dr*
verfe kinds. On Sodom and Gomorrah in »
wonderful manner he rained brimflone and fire
from the Lord out of heaven. Gen. xix. 24.
Among the wonderful plagues fcnt on the
Egyptians, we read of fire mingled with hail,
Exed. ix. 23, 24. When the anger of the
Lord was kmdLed agjunft the murmuring Jfra-
elites,
' Pet. a Fig. Ribcra, Tar. Sa. Menoch. Grot. Afl» ». » Anon. Bibliotheca Jo. Ebor. « Mefcer, Trrin.
though Ik take it in other things alio, m the lea becctmirg blocd, A^. vm. 8. and the much Mood to be fhed ondef.'
Antichtift. I .
and handmaidens, as to their condition deno-
ted, or the gifts of the fpirit, which are faid
fhall ^be poured out upon them, but puts
another reflriftion on the words, by limiting
thofe called fervants and handmaidens, who
Ihall enjoy the privilege mentioned, only to
fuch, who though of Gentile nations, fhould
yet live in the land of Ifrael, and ferve Ifrae-
litifh matters, as if only their fo doing fhould
make them capable of the privileges of receiv-
ing the holy Spirit, which fervants elfcwhere
are not capable of. But .we find no fuch limi-
tation exprefled in the words, and by St.
Peter's citing them are given to extend them
farther, even to any fervants of cither fex,
who were converted to God in Chrift. j4ben
Ezra faith, Dtyn nilpb Uiyttf, which are con-
verted to the law of God, meaning, no doubt,
the law of Mofes, but we by the more certain
authority of St. Peter, fay to the lav/ of
Chrifl, or the Gofpel, it being pronufed to
thofe days, viz. of Chrift's giving a preemi-
nence to them above the days under the law,
in which was no difference longer made be-
twixt nations or conditions of men. Col. iii. 1 1 .
and compare Ifaiah Ivi. and no doubt was
then made good, God having promifed it,
though we have not particular inftances of
fuch, as well conditions which were then en-
dued with the gift of prophecy, as well as
other dfts of the Spirit. What the ufual no-
tion of prophefying is, every one at firft hear-
ing underftands ; yet it is again known to be
fometimes taken in a larger fenfe than for what
it properly fignifies.
30. And I will fhew wonders in the heavens,
and in the earth, blood and fire, and pillars
• of fmoke.
31. The fun fhall he turned into darknefs, and
the moon into blood, before the great and ter-
rible day of the Lord come.
Having in the two foregoing verfes fet forth
fuch extraordinary graces oi his holy Spirit, as
he would under the times of Chrifl liberally
confer on believers, his faithful fervants of all
ages, fexes, conditions and nations, for com-
fort to them, and edifying of his church, he
here proceeds to enumerate fuch terrible and
fearful things, as he would alfb fhew for terri-
^ing the wicked, and to make all to fear be-
fore him. Much difficulty there is in the
words, both as to the meaning of the things
fignified, and to the time to which they per-
tain, and in which they fhould have their
completion.
The wonders and prodigious figns that he
will here fhew, fhall be in V'1«31 D'QtyD ba-
fhamaim ubaaretz, in the heavens, and in the
earth. St. Peter for explication in his citing
them, faith, wonders in heaven above, and in
the earth beneath, T^axa. tv 'u^ agavw «vu, v^
c^uia. %it\ tA.i yii xarai, wonders in heaven
3o8
A CO M M E NTART
Chap. II.,
elites, the fire of the Lord burnt among them
in that place, that was called in memory
thereof Tabaraby Numb. xi. 3. and xvi. 35.
where there came out a fire from the L.ord
and confumed the two hundred and fifty men
that burnt incenfe. At the requeft of Elijah,
2 Kings i. 10. there came fire from heaven
ahd confumed the captain and his fifty that
came to take him. In all thefe hiftories the
fire appeared as a miracle, there being no ordi-
nary reafon for it. Here it is alfo faid it fhali
be given as * wonder, but not exprefled in
what manner j different conjeftures and opi-
nions therefore are there concerning it. Abar-
binel reckoning it among the wonders that
fhali be given from heaven, underftands it,
lysn DDipa 'WtH,-, that God will rain upon
them hail, and great hailjlones in the midji of
which Jhall be fire, referring, we may fuppofe,
either to what was done in Egypt, or to what
the Pfalmijl faith of God's giving hailftones
and coals of fire, Pfalm xviii. 12, 13. or
what is, Ezek. xxxviii. 22. where God
threatens to rain on Gog and Magog (whom he
with other Jews thinks in this prophecy to be
concerned) hailjlones, fire and brimjione.
Others underftand it of terrible " lightnings,
or ftrange fiery flaming meteors in " the
heavens or air =■ (fuch as have been among
heathens named alfo to portend cruel deftruc-
tions.) There be who think it a prophecy of
y thofe fiery tongues in which the Holy Ghoft
defcended on the difciples, ASis ii. 3. But
» Others yet, of extraordinary great fires in
burning of towns and cities in the cruel war
alfo that fliall be in the times fpoken of.
• Others yet think that by it may be meant
that general conflagration, with which the
whole world fliall be fet on fire at the lafl: day :
which of thefe opinions be mofl: probable will
be better judged when we fhali have confi-
dered, to what times the things here fpoken
do belong, and likewife what is meant by the
next fign named, and pillars of fmoke, by
which " Some, according to their opinion of
the meaning of the foregoing word, under-
ftand fmoke, as (hould arife from fuch things
as fliould be ftrucken and burnt by the light-
ning, by that name of fire by them under-
ftood. ' Others, agreeably to their way, fuch
fmoke as fliould afcend from towns by the
enemy fet on fire. << Others the fmoke which
fliall arife from the burning of the whole
world. ' Some think denoted a fmoke that
together came with thofe fiery tongues, A£ls
ii. Pillars of fmoke] They feemed fo called
from their figure afcending in a right line in
fafliion of a pillar. The word in the original
is n^icn Ttmroth from IDH which fignifies a^
palm-tree, thence transferred to fignify an high:
ftraight pillar, and as here fuch a body of fmoke'
as towereth up in fuch a form, it being in;
f fenfe the fame that ]U;y "llOy, as it is called,.
Jud. ii. 40. Both of thefe names fignifying
both a pillar, and palm, are appropriated to a:
body of fmoke afcending T\2 nnsiy'? from the-
likenefs of it to each of them in figure. The
LXX. confidering more the matter than the.
figure of it, render dry.iJ'a naTcvts ; the Syri-,
ack alfo, \.JljL} ]r^^ ; and the Vulgar
Latin, vaporem fumi. The printed Arabick:
alfo (jLi-AH /L*vj all of the vapour of fmoke i
but the MS. Arabick done out of the Hebrew,
\ViXVhV. n^Vsny 6^^" oSUt, ^ which, if
the word be right written, muft needs found,
right or ftraight afcendings of fmoke. But R.
Tanchum in more ufual words faith it is, S4X4I
Mxj^t uUi.Jj? pillars of fmoke afcending high^ ^
*i,\d^Sf *ijl<XJ ij^J AA^itJ tfJJJ which refem-
bles a pillar from its thicknefs and extenjion. The.
Chaldee renders it j^llU^ yiturin, pillars. Some
take to be meant dark and ^ thick clouds:
whatever be underftood in this place, it muft
be fuch in its kind as is not ufual or ordinary,
but which hath of wonder in it, as likewife in
the following figns, viz.
Ver, 3 1 . 'The fun fhali be turned into dark-
nefs, and the moon into blood."] An expreflion
much like this had we ver. 10. The fun and
the moon fhali be dark, which what it is
thought to mean we there faw. As for what
is here faid we have alfo very diff^erent expofi-
tions, ' many underftanding thereby eclipfes
of thofe luminaries, by which they fliall lofe
their light, and change their colour ; for eclip-
fes of them do ufually ftrike fear into men,
and have been accounted ^ to bode ill things
even fecundum naturam fuam (as Ayias Monta-
nus fpeaks) in their ordinary nature, and when
from known and natural caufes, nedumji pra-
ter nature ordinem hujufmodi accidant, much
more if fuch things happen contrary to the
order, or ufual courfe of nature, and if any
thing happen extraordinary in them, as thefe
here foretold, if underftood of eclipfes, pro-
bably were, to have fomething unufual in
them. By the moon's being turned into blood,
Kimchi obferves to be meant, the bloody afpedt
of it in a partial eclipfe, whereas in a total i^
appears black, his words being, n\T'tt;3
n\-i^ kViwdi ninu; nn^-t r:^r\> cd'w nmpn
onD can« n^n^ C3"?iy nmpn, i. e. when
the eclipfe is perfe£l (or total,) then the moon is
black, but when it is not total, then the moon is
red like blood. Which Aben Ezra notes to hap-
pen, when it is far from caput draconis, the
Dragon's
* Kimchi, Druf. Rib. &c. * l^Lj£a«« ^Jjd UwJt j^' i-m»*5 tjvJI which are attributed to heaven by rea-
fon of the hei)jht of their place, R. Tanchum. " Lively. >' Jerome, Mercer. ^ Grot. Ribera. » Lyra,
Sa. Men. Tirin. Pet. a Fig. who thinks likewife it may be referred to the invention of great guns. ^ Kimchi,
Druf. ' Grot. ^ Tirin. ' Mercer. ^ R. Tanchum. Kimchi, becaufe a palm-tree is an high llrjight
tree, therefore they liken an high and ftraight thing to it. « 4^^*> ^'o™ '*>« '»''»6 "^^i fignifies a tall old tree,
but it nlay be it fhould be rN^OTJ i:ji>lic from Xiis a palm tree, and (o it would liter.illy anfwer to the Hebrew
rilDn. I* Colnmnas nobis, Munft. Tig. i.e. as Calvin explains it, obfcuras nubes, dark clouds. ' Aben Ezra,
Kimchi, Lively, Ar. Mont. Merc. '^ Prse Eclipfi, quse calamiutum venientium praenuntia effe folet, ejut lumen
deficit. &c. Lively. i
'i H on J 0 E L. , j A
Chap. II.
T)r agon's head, and nearer than fix degrees to
the tail, which he thinks always to portend
wars. ' Others by the fun's being turned into
darknefs, will have to be meant the obfcura-
tion thereof, by reafon of the much fmoke
before mentioned, and by the moon's into
blood, its appearing red through, or by reafon
of the much blood of the flain drawn up into
the air from the earth.
Thefe all underftand the words in a literal
fenfe, and that fuch prodigious things ftiall
really appear i and fo Kimchi obferves of fcve-
ral Jevjijh Interpreters, and notes that Aben
Ezra doth expound thefe words iyQti;Q3
according to the found of the letter, and that
in the time here defigned fuch wonderful figns
ihould really be -, but that Mofes Maimonides
was of another mind, and did interpret this
and like expreffions '^tyQ "|"\n "^y, by way of
parable, or in a figurative fenfe, fo as to de-
note fuch great calamities as fhould befal peo-
ple, and by the fl;range figns mentioned to be
denoted great afihflions and wars, fo that they
are allegorically or figuratively, not literally to
be interpreted, as likewife what is before faid
concerning what fhould be by the coming of
the great fwarms of locufts, ver. lo. The fun
and the moonfhall be dark, &c. and alfo what
is after faid, chap. iii. 15. of the time of the
war of Gog and Magog, as he will have it
meant, 'the fun and the moon fhall be darkened,
&c. But this is not only, nor firfl:, that
Doctor's opinion ; we have it among Chriftians
more ancient. Ruffinus fo takes it, who would
not have underftood any fuch difturbance and
ftrange accidents to have really been either in
the heavens or the earth, but only in the
minds of the affrighted people, who fhould
be in fuch great perplexity, as if the whole
frame of things were changed, and the fun
feem dark, and the moon bloody to them, and
all things full of fire and fmoke before their eyes.
Among more ""- modern Expofitors alfo are
there of the fame opinion, that the words are
not literally, but metaphorically to be meant,
and by the fun's being turned into darknefs,
and the moon into blood, to be denoted fuch
calamities as fhould deprive them of all fight
of comfort.
R. Tanchum obferves here that, Sylxl*.', by
-xay of metaphor, or figurative language, kings
and kingdoms are likened unto flars ; and fuch
here do fome modern Expofitors think to be
meant by the fun and the moon -, and by thofe
ftrange accidents which it is here faid fhall
happen to them, to be denoted what calamities
fhall befal them : Perfona qua affligentur hie
fumma authoritatis fore proculdubio fignifican-
tur, faith Druftus, The perfons that fliall be
afBided are without doubt here fignified to be
fuch, as are of chief authority, nam eos folis
ts? lun<£ nomine deftgnat Propheta, For the
Prophet doth by the names of the fun and
Vol I. 4
309
moon defign thbfe of fuch condition ; and fb
Tarnovius notes, » funt qui allegorice in hoc
verfu per folem £5? lunam perfonas fumma autho-
ritatis notari exifiimant. There are who think
by the fun and moon in this verfe to be de-
noted perfons of chief authority, who for
their rebellion againfl God, in ferving whom
they ought to have given example to others,
fhall be more fignally punifhed than others,
by fuch punifhments befalling them, as fhall
quite eclipfe and obfcure their glory and luflre,
Abarbinel would have by the fun and moon
0 in this place to be meant SsyOll/^l mtS
Edom and Ifmael, {i. e. in his language the
Chriftians and Mahometans) and to point at the
wars which fhall be between them about the
holy land ; and that by the fun (by which
Edom is figured out) being turned into dark-
nefs, and the moon (by which Ifmael) being
turned into blood, is meant iZSHOpi the wk- '
geance that fhall be taken on them. But I
think there is no reafon here to depart from
the literal meaning of the words, but that
both fun and moon ought to be taken in their
proper fignification, and by thofe alterations
in their afpedt here defcribed, to be really
meant fuch figns as fhould in that kind be
fhewed in the time by God defigned, which
in the following words is pointed out by his
faying, before that great and terrible, (or as
A£ls ii. 20. notable) day of the Lord come.
But here is a main difficulty, and not feeming
eafy to be determined, what time is thereby
defcribed, and when thefe things fhould be.
It is a rule giveo by '' Maimonides, that
K"n:m 'nnjnH" iZJV t5«^ «^>^ ^ny day (or
every day) in which Jhallf all out any great be-
nefit (or profperity) or any great misfortune
(any thing greatly helpful, or hurtful) is called,
the great and terrible or domefday of the Lord,
and that fo above, ver. 1 1 . he calleth the day
in which the locufls fhould come upon them,
a day of the Lord, great and very terrible,
which none fhould abide. It being therefore
without doubt that one fingle day or time is
here by thefe epithets defcribed, yet feeing
there be more to which they may well agree,
it has caufed very great difference betwixt
Expofitors, which of them fhould be that
which is here particularly meant. The now
mentioned Maimonides, would have to be un-
derftood by it the day of the "i defeat of Sen-
nacherib near Jerufalem. The very fame is
the opinion of the above cited Ruffinus among
Chriftian Expofitors. The objedion which
againft this opinion may be made, becaufe at
or before that day appeared no fuch things as
are here mentioned, they prevent* by under-
derflanding them figuratively, of thofe cala-
mities and great conflernation, which fhould
be to the Jews from his invading them, till
' God fhould bring this great and terrible day
N of
1 Grot. " Calvin, Dan. Tarnov. " See Pelican, to much like purpofe interpreting the firft of the Roman
Empire, and wifdom of the world, the fccond of the Jews pulling Chrill's blood on their own heads. ■^ For
in other places as above, ver. 10. and chap. iii. 15. he thinks other things to be meant thereby, as in the firft place
the deftruftion of Ifrael, in the fecond vengeance on other nations. P Moreh. chap xxix. « Thefe worJs are
wanting in the Hebrew tranflatioDS. ' »..Kings xix. 35, &c. • Ruffin,
310
A C 0 M M E N r A R Y
Chap. 11.
of deftruftion on his head. If this expofition
like not any, faith MaimonidtSy then ^Xl Tlj^
villi it be a defcription of the dejiruclion of Gog
near Jerufalem in the days of that King Meffiah :
and this opinion do others of the Jews follow
in the expofition of this prophecy ; n3i<2> faith
R. Tanchtim, nonVo '7S nDJ'7« iTiHa n^ty^
JliQI JUi befeems in this prophecy to point out
the war ef Gog and Magog, in as much as
there is great agreement between it and what
is faid concerning that, Ezek. xxxviii. 22,
l^c.) So Kimchi thinks it referred to that
time of the deftmftion of Gog and Magog,
and the people that fhall accompany them ;
at which time {hall be feen fuch eclipfes of the
heavenly lights as are here defcribcdi as tokens
or "prefages thereof. To the fame time Abar-
binel alfo will have it to have refpedt, in his
faying that this here faid of thefe wonderful
iigns, ^K'pin' is'3'i; no «in ^3 psD r«
y"lt<3 a^Syn, &c. i. e. there is no doubt but
it is the fame zuhich Ezekiel defcribes in (or con-
cerning) the war of Gog and Magog, for that
there fhall be the blood of great flaughter in the
earth, and fire and pillars of fmoke, God rain-
ing on them from heaven fire and brimftone, and
an horrible tempeft, &c. The day therefore here
called, the great and terrible day of the Lord,
lie thinks to be, lOy nV'SJI iZ3V, the day of
she redemption (or reftauration) of his people,
before which and nigh unto it that war fhall
be, that great day of the Lord fhall be, great
for the falvation of his people, and terrible for
the vengeance taken on their enemies.
This explication of the words, that we may
rightly judge of it, puts us on a neceflary di-
grefTion, briefly to enquire whom they mean
by Gog and Magog, and on what time they
fix that bloody war and deftrudtion of them,
which they think to be that great and terrible
day of the Lord. And for this I know not
whether we fhall find plainer direftions from
any, than from R. Tanchum in his notes on
Ezek. xxxviii. 2. where is more exprefs men-
tion of Gog and Magog than any where elfe in
the Old Teftament, he there faith, k'73 KIH
cDm'731 "inn'7Ki T^rh^ H^«3p iiy, i. e.
» Thefe without doubt are the tribes of Turks
and Tartars, and their country, referring for
their original to Gen. x. 2. where are reckoned
among the fons of Japhet, Gomer and Magog,
&c. Thefe, he faith, many other nations
fhould follow in the war by Ezekiel fpoken of,
though Gog be named as chief and king over
them. This for the perfons ; as for the time
of that wari and what fhould then happen
unto themf he f^ith again, «'73 nXpbs Hin
fi"»iin:Q'7« *T'y«1Q'7K ;a 71;, This defcription
•without doubt is among thofe promifes, the com-
pletion of which is to be yet expelled, in as
much as for what is defcribed in it, pi CdV
n*? Tip «*71 n'7nQ l«V« I'rs, there hath
3
never hitherto any fuch thing been, nor any near
unto it befides that, Kn:"ID3 nX^CjQ SnjK'
Dn-is'73 I'^x Ssity' ysanjs 3'py ;on
sm^oyni n^'raVK vxnn Vapi, that it is-
particularly afftgtied for its event, to be after
the gathering of Ifrael to their ozvn ccuntrv,
and before the fortifying and inhabiting their
cities, as he faith is fhewed by what js faid,
ver. 10, II, i^c. and he thinks it probable
that it is the fame war that is pointed at in
Zechariah xiv. though the circumflances and
expreffions betwixt them be different -, but not-
withflanding both prophecies, he faith, point
to the fame time, which is to be, pDH SnjSl
omK^a ^Vk ^h'\w' ysQPjx nya i^-i,
after the gathering of Ifrael unto their own
country, and that to be I'VQH IJ^JIS "IIH j nya
n'tyon, after the appearance of our Lord the
King Mefftah, who he prays TViy n"ina may
fpeedily be revealed. Thefe are his words,
which I put down at large, becaufe the book
is not printed : by them we perceive what he
thinks meant by Gog and Magog, he referring
the great and terrible day of the Lord to that
of their deftruftion, and when, according to
him and other Jews, that day is to be expeded:
and this is the only choice which Maimonides
allows for the expofition of thefe words to
them, that cannot embrace his other concern-
ing the defl:rud:ion of Sennacherib. But Chri-
flians who afluredly believe and confefs the
Meffiah to be already long fince come, cannot
agree to this, though they neither do approve
the other, and therefore find out other expofi-
tions, which they think more probable than
either of them, and in them do they yet differ
among themfelves. Some underftand as here
meant the time of the deftrudion of the city
Jerufalem and the temple by the Chaldeans
under Nebuchadnezzar, Others the deftrucfHon
of the fame rebuilt by the Romans, before
which what dreadful figns appeared of like
nature to thofe here mentioned, is recorded by
Jofephus in the feventh Book de Bella Judaico,
as of the appearance of a fiery fword, and
flrange comet, to which alfo " Some refer thofe
figns by our Saviour mentioned, » Mat. xxlv.
29, &c. fo * Grot i us thinks the words as ut-
tered by Joel to point at that deflrudion
brought on the Jewtfh nation by the Chaldeans,
and as cited by St. Peter, as that afterwards
brought on them by the Romans, either of
which times well deferves to be called a great
and terrible day of ^ the Lord. Others refer the
day here fo defcribed to the times of Chrilt,
Some to one. Some to another j Some to the
day of his '' paffion, and his refurredion, at
which times great figns anfwerable to thefe
here named are faid to have appeared ; amongft
which is named the '^ fun's being darkened,
which here is faid fhould be turned into dark-
nefs, and as Some think probably » of the
moon alfo, though not in the Evangelifts as
here named ; the Evangelifls, as St. John wit-
neffetf].
' Here may be compared what the Arabians fay of gy*lj «n<l C-*^'^'*' J^6°8 *^^^ M'igog, of whom fee Geogr-
Ar>b. Clim- 5. part 9, 10. and Maginus. " Hammond. * And Mark xiii. 24. and Luke jtxi. u. * On
Ail» ii. '' See Chrift. a Caftro. and Mercer from Jerome. * Luke xxiii. 4J. ' Mercer.
CHap. 11/
'i 9t' ^70£z,. v^o A
^?r
nefTeth, not regarding particularly all things.
Under it fi they comprehend alfo the day of
Pentecoji, when the Holy Ghoft was in {ijch
miraculous manner fent down, that St. Peter
faith that by it was made good what is here
fpoken by the Prophet. But it being a diffi-
cult matter to adapt all thefe figns to any one
time already paft, he faying he will fhew thefe
wonders before that day defcribed, not in, or
after it. Others think it a more certain way to
take that day near to be the laft day, the day
of judgment, at Chrift's fecond coming, at.
the end of the world, which day is confefledly
a day deferving to be fignally called, the great
and terrible day of the Lord, before which
both all the figns here named, as thofe alfo
reported in the Evangelifts fhall have a fure
and certain completion. That day therefore
is it by many thought here beft to underftand,
yet by Some fo as to take in other times alfo,
yea "^ all the time betwixt Chrift's firft coming
and his laft, that whatfoever of thefe prodigies
have appeared, or ftiall appear in any fuch
fignal time in that interval, may be looked on
as pertaining to the fulfilling of this prophecy,
fo as that it is not neceflary that they ftiould
all at one time be compleated, nor all till the
coming of that laft of them. Cceperunt hac
in pajfione Chrijli, creverunt in excidio Hierofo-
lymitano per T'itutn, fed perfeBe compkbuntur
fub finem mundi, ante extremum Judicium, i^
excidium univerji, faith a '' learned Expofitor,
Thefe wonderful things began to be fhewn at
the paffion of Chrift, (and after it at the day of
Tentecofi, as St. Peter in the forementioned
place, A5is ii. witnefleth) and to that day
Some refer it -, they were farther fhewn at the
deftrudion of Jerufakm by Titus, to which it
is by Others referred ; but they fhall be fully
perfefted and completed near towards the end
of the world, before the laft judgment, and
the deftrudion of this whole world, which time
is by Others thought properly to be meant. And
indeed, whatever may be objefted againft any
other times, to that do the epithets here given
to it, evidently agree. That certainly deferves
lignally to be called the day of the Lord, and
the great day, for the great things that fhall
be done in it, and a terrible day, for the
judgments in it to be executed on all that have
ever lived in the world, -when the heavens fhall
pafs away with a great noife, and the elements
fhall melt with fervent heat, the earth alfo and
the works that are therein fhall be burnt up,
2 Pet. iii. lo. (Ti^pflvifif, fignal certainly, and
notable, for the greatnefs and the awfulnefs
and terror of it, muft that day needs be ;
which confideration, I fuppofe, will be fufficient
to take away the neceftity of fuppofing, as
Some do here, a various reading, as if the
ancient copies of the Hebrew had read other-
wife, than thofe, which we now have, do.
The ground of their fuppofition is the laft of
the epithets given here to the day of the
Lord, defcribed and in our copies read S*lUn
Hannora, which fignifies terrible, or awful y^
and is to that fenfe rendred by all Interpreters,'
as from Sl^ to fear. They think therefore
that the LXX. and St. Peter, who . agrees
with them, did of old in the copies that they
ufed read otherwife, viz. ' rW.'Mr\ Hannireeh,
fignifying apparent, as if from the root TXtX^l
raah, to fee and perceive, they rendring it,
tTTKpavjif, which Ours, ASts ii. 20. (where we
faid thefe words are cited by St. Peter) render
notable ; the Latin tranflation of the LXX.,
illufiris, illuftrious : but I. think this fuppofi-j
tion of theirs to be neither neceflary nor
probable, i. Becaufe the LXX. in feveral
other places, where the fame word occurs,
and is in the, Hebrew fo read as it is here,
><"nj Nora, rendei-, as here, l-Kifavrit »■
fo that if the Hebrew rendring here be to.
altered, becaufe of their tranflation, it muft
alfo in all thofe other places be changed ;
and it is not probable that there ftipuld be fo
often miftak.es in any approved Hebrew copies,
or differences in one took from another.,
2. Becaufe the word riMIJ Nireah, feems not!
to have that height or weight of exprefTion,
which both the matter fpoken of, or the Greek
word sTTitpaviif feems to require, viz. fomething
extraordinary remarkable and notable for what
is eminent in it, it fignifying fimply that which
is k(:n. and apparent, nor I fuppofe any where
elfe ufed in fcripture as having any greater
emphafis in it ; and therefore I fuppofe cannot
be here thought fo proper for the defcription
of that day, efpecially having the word ^njH
that great, put before it, to which it is joined,
as (uperadding fomething whereby that pre-!
ceding epithet is illuftrated, as where two epi-
thets are put together for the fetting forth the
nature of a thing, is ufually obferved ; and for
that, end the word Nireeh, fignifying only a
thing that is feen, feems not much to make,
though the Greek word tTrispavnV will, as de-
noting it not only great, but notable, for
fomething wherein its greatnefs fhall appear,
above what is found in other great days ; fo
that we may fuppofe that the forecited Inter-
preters did not read otherwife than tX'WlNora,
thereby denoting what is extraordinarily great
for the impreffion that it fhall make on the
beholders, and meant even the fame that they
do, when elfewhere they render the fame
word by /ixsyar, great, ;^aXtTor, difficult, S-au-
/uaVicf, or S'aujuafo'f, wonderful, or xfaTaicj-,
ftrong, or (foftjcf, terrible, in which places
the word is by Ours and Others rendred in
the fame fenfe, as here, terrible, or fear-
ful, which fenfe I do not find obferved to
be given by the Greek to any form from the
root nm raah, to fee, except to the word
ni<TlQ Moreah, Zephan. iii. i. which is by
Ours there rendred ///^j, or (as in the margin)
gluttonous or craw, as by Others to fome fuch
fenfe denoting fome ill condition ; but by the
Greek l7ri(pav»if, illuftris, confpicuous, I fup-.
pofe for the ill condition taxed in her. The
word
' See Chtift. a Caflro. ' Gualter. and Jun. Trem. '' Tirin. "■ Cappel. and fo Scliind!er things them
elfewhere to have read ihis for the other, but hw quotation of Deut. i. 19. i* not warranted by ow ordiniry copies,
which have not friftttv t^u' ftCtj'ir.
312
A CO M M E PJTAk Y
Chap. II.
word therefore fo often occurring, where mii
Nora is ftiU in the Hebrew that we have, and
riHlJ nireab being no where fo tranflated by
them, how Ihall we go to alter the Hebrew^
becaufe of their tranflation, and not rather
read as we do norot and think it to fignify
what might well be exprefled by iTrKpavn'f ?
This certainly is a fafer way, than to offer vio-
lence to the ttyity by a never before obferved
different reading ; for that which we now
follow is confirmed by the joint confent,
not only of modem, but alfo of more ancient
Tranflators, fuch as lived before the invention
of printing, at feveral places and feveral ages,
fo that they cannot be laid to have all followed
one copy, who rendred all in the fame fenfe
that -we now take from the prefent ordinary
reading of the Hebrew. So the Chaldee ren-
dring it K'y'm Dechila, as likewife ihe Syri-
ack ; the ancient Latin, terribilis. The MS.
ytrabick o>ai5 almochawaphy all founding
terrible, or dreadful : nor do we think there-
fore the LXX. to have meant otherwife by
their rendring it as they do, than fuch as
(hould be flgnal and notable for the dreadful-
nefs of it, it properly fignifying fupra appa-
rens, ^i apparet fupra alios, & confpicuus
efi, appearing above all others, and confpicu-
cus for what fhould appear in it, which from
what is defcribed in the preceding words, ne-
cellarily appears to be matter of great terror,
though they leave that here to be underftood.
But the word being granted fo to be read,
and fo to mean, then may it be queftioned
how thefe words, in this and the preceding
verfc, founding threats and terror, fhould
agree with thofe before them, which are pro-
mifes of good and comfort. This queftion
will be folved by confidering the different fort
of perfons, to which refped is had, or which
are fpoken of. There are among them who
are truly God's people, and whom he fo
owneth, ver. 26, 27. My people, and of
whom he faith he never fhall be afhamed,
foch who turn to him, and cleave unto him
with all their hearts ; and to thefe belong the
?pod things promifed, and they have flill af-
urance of fafety and fecurity, whatever fhall
happen, though never fo dangerous or terrible,
and there are thofe who are not fo, but run
on and perfifl in rebellion againfl him ; and
on them fhall all the dreadful things mentioned
or threatened feize, with greateft terror, with-
out hope of efcaping, fo that the promifes of
good, and threats of evil that we here have,
are without any contradidlion, or incongruity
joined together : fo our Saviour telling of great
diflrefs and perplexity to all nations, fo that
men's hearts fhould fail them for fear, i^c.
yet even then bids his to look up, and lift up
their heads, for that their redemption drew
nigh, Luke xxi. 26. This reafon of the con-
text, as the foregoing words direft to, fo do
thofe that follow evidently confirm, in which
he faith.
27. And it fhall come to pafs that -whofoever
fhall call on the name of the Lord, fhall be de-
livered : for in Mount Zion, and in Jerufa-
lem flmll be deliverance., as the Lord hath
faid, and in the remnant^ whom the Lord
pall call.
.iia
rVTW Vebaiah, yet notwithflanding that daj^
fhall be fo great and terrible, threatening a
general deflruftion, that none can fee in them-
felves any way how to efcape the evil thereof,
yet is there a way here fhewed by the Lord
how men may be delivered from it, and affu-
rance given that as many of them as fhall take
it, and make ufe of it, fhall be delivered,
viz. as many as fhall call upon the name of
the Lord, whofoever (faith he) of whatfoever
nation, fex, or condition -, for fo this term
feems to be of as great latitude, as that of all
thofe above, ver. 28. fo that neither of thefe
promifes is to be reflrained to the Jews only,
to whom (but not of whom) the Prophet
then, more particularly fpoke ; but whofoever,
whether Jew or Gentile, of what condition
foever, fhall rightly believe in God, and in
faith call upon his name for help, fhall even
then, when there fhould to Others feem no
hope of, or place for it, furely find it. So St.
Paul applying thofe words to the condition as
well of the Greeks, or Gentiles, as of the
Jews, cites them, Rom. x. 13. This calling
on the name of the Lord, though it more par-
ticularly denotes the ad of earnefl praying for
help, yet neceflarily includes fincere obedience
to him, and a right acknowledgment of, and
firmer belief in him, with the like properties
of a true fervant of God, otherwife how vain
it fhall be to cry. Lord, Lord, as if that were
enough, we are fhewed, Alat. vii. 21. This
fame way of prayer, accompanied with fuch
things as may make it acceptable, is by our
Saviour prefcribed, where he fpeaking, as is
mofl probable, of the fame great day that the
Prophet here points out, as the only way to
efcape the terrible efFefts of it, Luke xxi. 36.
fays. Watch ye therefore and pray always that
ye may be accounted worthy to efcape all thefe
things that fhall come to pafs, and to fland be-
fore the fan of man. The Chaldee Paraphraft
renders it, "1 KQty^ -^Sn '-:D, rvery one that
prayeth, ' in nomine Domini, as the Latin
Tranflator renders, or ^ per nomen Domini, in
the name, or through the name of the Lord ;
by which, though perhaps no more was by
him meant, than what other tranflations ex-
prefs, i" nomen Dei orabit, fhall pray the name
of the Lord, yet according to the plain letter
of the words, it gives us a neceflary direfiion
in calling on the name of the Lord, for the
acceptable and effeftual performance of that
duty, viz. that thefe prayers be put up in the
name of the Lord Chrifl, in whom, and with
true faith in whom always they fhall prevail,
that they that fo pray may be delivered.
This,
' Bib. Polyg. t So b)' Mercet't Lacio Tranflation.
3
^ Mere. Pet. a FJg.
Chap. 11.
on
JOEL.
This, I fay, the Chaldee reading fuggefts ; and evil day, and find it to themfelves a day ' of
indeed the original itfelf, as literally ' by Some
tranflated, omnis qui invocaverit in nomine Do-
mini^ whofoever fliall invocate on the name of
the Lord, may fuggeft the fame. Mercer fo
looks on the prepofition 2 in, with Z^MJ Jhem^
the name joined to it, as having that emphafis
in it as to import more than if he had fimply
laid invocaverit Dominum, fhall call on the
Lord, viz. to call upon him in that or l/y
that, viz. the word by which he hath made
himfelf known to us, which is called his
name: and, to illiiftrate what he faith, he cites
thofe words of St. John. No man bath feen
Cod at any time ; the only begotten Son, which
is in the bofom of the Father, he hath declared
him, John i. 18. So as that invocare in no-
mine, feu nomen Domini, to invocate in the
name (or the name) of the Lord, is Deum in-
vocare fiducia promiffionis quam Chrijlus de ccelo
ad nos attulit, to call on God with confidence
of (or in) that promife, which Chrift hath
brought from heaven to us ; unde &' Koy©- di-
citur td" imago Dei, whence he is called the
^ord and the image of God, quod in Chrijio
Deus patefacit, quo in nos fit aniino, becaufe
in Chrift God hath revealed himfelf, how minded
he is to ufward. What do the v/ords, accord-
ing to this explication, give us to underftand,
but the fame that the Chaldee Paraphraft (as
entring into the joy of their Lord, and of fet-
ting them in an eftate free from all farther
fear of evil. As an aflurance or reafon, con-
vincing that it fhall be fo to them, follows in
the next words. For in Mount Zion and in
ferufalem fhall be deliverance, as the "Lord hath
faid. The day here fpoken of, is* faid to be
great and terrible, fuch as may threaten a ge-
neral deftrudtion to all, yet it is the Lord's
day, the afFairs and tranfaftions thereof are by
him ordered, fo as that the evils thereof fhall
not without diflindion feize on all, but there
fhall be even in that day an afylum or place of
refuge for God's faithful fervants, and fuch as
cleave faithfully to him, and " call upon him
in truth in Mount Zion and Jerufalem (the true
church of God) fhall be to them, to all the
true members of it, deliverance. That fhall
be to them like the ark of Noah, to thofe who
betook themfelves into It, when God •> brought
in the flood upon the whole world of the ungodly,
therein fhall be to them, while Others that are
out of It perifh, deliverance.
If Mount Zion and Jerufalem fhould be
here literally taken, for the places by thofe
names properly meant, where, in thofe days,
was the temple of God, or houfe of prayer,
and whither » the tribes went up, the tribes of
the Lord unto the teftimony of the Lord, to give
we faid) fuggefls to us, as required in fuch thanks unto the name of the Lord and call upon
prayers, as are here faid fhall be efFeftual for
obtaining deliverance In that great and terrible
day of the Lord, viz. that they be put up In
the name of the Lord, i. e. of Chrift, and with
faith in him. I do not find fault with our or
other Tranflatlons, which render only, fiall call
on the name of the Lord, but only fhew what
it ; It would then favour the expofition of
fuch as would have the great day of the Lord
to be fome fuch day of calamity, as fhould be
to them, while Zion and Jerufalem and the
temple fhould be the chief or only places of
the true worfhip of God, as either before it
was deftroyed at all, as in Sennacherib's time.
(as we faid) may be looked on as fuggefted by or after Its being again rebuilt, as we have
the exprelTion in the original Hebrew and Chal- feen according to the feveral opinions that we
dee, for the right framing and direfting thofe have mentioned, and fo fhould thefe words be
prayers, to which the promife is here made, referred to fuch as were then delivered and
that they may be efFeAual for that end, which preferved. But it feems better to Others that
is here faid they fhall be ; what that is the thofe names fhould not be properly underftood.
next word declares. The general efficacy of
prayer rightly ordered, and duly put up to
God, for obtaining all good, and averting all
evils, is often In the Scripture fet forth. JVhat-
foever ye fhall ajk the Father in my name, he will
give it you, faith our Saviour, John xvi. 23.
That which Is here faid fhall be obtained is
deliverance from the terror of the great day of
the Lord. Whofoever fhall call on the name of
the Lord fhall be delivered, 0*70% Tvmmalet.
but taken in a figurative fenfe for the church
of God. It having been p there firft feated,
and thence extended all the world over, car-
ried the name thereof along with it. So that
wherefoever It was fpread, and the dodlrlne of
the kingdom preached, was faid to be Mount
Zion and Jerufalem, even to the fartheft parts
of the earth : and In this notion taken will it
agree with that expofition, which we look on
as the plaineft and fureft, of underftanding by
This word ^ Some look on as having in it great the great and terrible day of the Lord, the
I
emphafis, more than if he had ufed a word
that had fimply the notion of fervandi, fav-
ing, as Importing that though the face of
things were now fuch, as that there feemed no
hope left to any of efcaping the great evils,
threatening to all inevitable deftruftion, fo that
all might Teem to be in a defperate condition.
day of the laft judgment, and be an afiiirance
of deliverance, even In that day, to the true
members of the church, fuch whom the Lord
fhall call Into it, and which fhall in it call on
the name of the Lord, i. e. (faith Mercer) of
Chrift, and that in truth, and with an humble
heart, for otherwife not every one that faith.
yet God's faithful fervants, who, cafting them- Lord, Lord, f}:iall enter into the kingdom of
felves on him with afllired confidence In his heaven. Mat. vii. 21. For afTurance of It to
power and mercy, fhall call on him, fhall furely themfelves, they have the word and promife of
be delivered from the terrors of that great and the Lord : fo faith he, as the Lord hath faid ;
Vol. I. 4 O which
* Interim. ^ Calvin. ' Mark xxv. 13. ■" Pfalm cxlv. iz. "2 Pet. ii. ;. • Pfalm cxxii. 4.
* Repentsnce ind remiffion of fini was to be preached to all nationi, Uginning firft at Jerufalem, Luke xxiv. 47.
314
A C 0 M M E NTAkY
Chap. II.
which I fuppofe may be well undcrftood to
denote, both "> what is now by him, and elfe-
where by the other Prophets fpokenj rather
than to aflign any one place particularly pointed
to, as Some would have to be, zs R. Sol.
Deut. xxviii. lo. as ' Others, Deut. xxxii. 43.
as Kimcbiy Ifaiah iv. 3. which refer to the
time of Sennacherib^ of which (as we have
feen) Some will have the day of the Lord
here fpoken of to be meant. The mentioning
of fuch feveral places, as many others may be
mentioned, in which God may be faid to have
faid what the Prophet here faith he did, may
fhew it to be fufficient to underftand that God
had fpoken it by the Prophets, without parti-
cularly referring to any one place, where he (aid
it : and if we look on what this Prophet himfelf
• hath faid from what is from v. 22 . to this place,
we may fee enough to make good that God
had even by him promifed fuch deliverance to
them. We may elfe with Others look upon,
by, as the Lord hath faid^ to be meant as the
' Lord hath decreed and furpofed. The import
of all will be to Ihew the certainty of the de-
liverance fpoken of, and promifed to fuch as
(hall be thought worthy to find it. They
were before mentioned in the words, whojoever
Jhall call on the name of the Lord, and are in
the following words farther exprefled, in his
faying, and in the remnant, whom the Lord
Jhall call. The words in the Hebrew are
«"lp mn^ TiyK Onn^yai Ubajferidim ajher Je-
hovah kore, of which our Englijh is a very li-
teral tranflation, and agrees with moft Others.
Abarbinel obferves that they are capable of be-
ing rendred otherwife, viz. and in the remnant
who Jhall call on the name of the Lord : But be-
fides that this would be but a repetition of
what is before faid, if it were fo to be taken,
the verb would then rather have been in the
plural number, as the word Jeridim, which
would be then the nominative cafe of it, is,
whereas it is now Angular, and fo feems more
properly referred to Jehovah. But however
this might be folved, I find not any to take
that other way, but all generally to take Jeho-
vah, as Ours do, for the nominative cafe, and
Jeridim to be governed of the verb, exprefllng
whom the Lord fhould call, and fo will be,
as we faid, farther here declared who fhould
be delivered, as in the firft claufe, for whom
in Mount Zion and Jerufalem fhould be deli-
verance, as is in the fecond, where is but a de-
fcription of the fame perfons, though in dif-
ferent terms, in refped to different qualifica-
tions concurring In them, one that they fhould
call on the name of the Lord, and another that
they fhould be ccdled of the Lord, or the Lord
Jhould call them. It is therefore by " Some
obferved that the conjundtion 1, u, and, is
here, as in feveral other places, not fo much a
copulative to join other things to fomewhat
that had been before mentioned, as exegetical
or declaratory of the fore-mentioned, and to
fignify as much as nempe, to wit, Nempe in
rejiduum quos vocaverit Dominus. In Mount
Zion and in Jerufalem Jhall be deliverance, and
in the remnant, &c. not as if the remnant
were otherSj befides thofe that fhould in Zion
and Jerufalem call on the name of the Lord,
and find deliverance, but that thofe for whom
there fhould be deliverance, fhould be that
remnaht whom the Lord fhall call ; and that
both of Jews and Gentiles, though " Some by
them peculiarly underftand the Gentiles, who
fhall embrace that gofpel which was preached
firft to the Jews ; " Others of fuch of the
Jews that fhould be united in Chrift with the
Gentiles, and gathered together into his flock
and fold. Thefe may be well reconciled by
underftanding the true believers of both forts ;
they both take all in, though they differently
think the word to refer more properly to the
one than to the other -, and though by joining
them the number will be ftill increafed, yet
may they all be properly called but y a rem-
nant, in refpeft to the greater number of thofe
who are not concerned in any of the words
here fpoken, nor called by the Lord.
The word rendred remnant is in the Hebrew
Qin^^\y fheridim, which fignifies fuch as re-
main, when others are taken away, or efcape
fuch dangers or deftrucftion which feize on
Others. Which noun together with the root
or verb from whence it comes, occurs, Jofhua
X. 20. where is read ano Tnu a^nniyni
Vehajferidim Saradu Mehem, which Ours ren-
der, the reji which remained oj them. The
Interlineary, fcf fuperflites fuperfuerunt ex eis :
the LXX. y.a\ J'taai^l^ofJ^ot (Pu<T(a^tTav, £5?
fuperflites evaferunt, it is elfewhere joined with
a word of near fignification to it, d'731 T1tt/»
Sarid upalit, Jer. xlii. 1 7. where Ours render
(who) fhall remain or efcape ; but the Greek
looking on them as both fignifying the fame
thing, puts but one word for them both, viz,
o-M^oju^©' that fhall be faved. So that we fee
the LXX. as well as Others, acknowledge this
as a known notion of the word Seridim, figni-
fying fuch as remain, or are faved from fuch
evils as fall on Others, which makes it juftly
queftionable why in this place, to which this
notion feems moft aptly agreeable, they fhould
render it by a word of a far different found,
viz. IvayytKt^oijj^ai, evangelizati ; which
feems fo little to agree with that other acknow-
ledged fignification of the word, that it makes
diverfe to think that they did read otherwife
in the Hebrew than is now read, viz.
C3^"HyaQn, which taken paffively, and read
Mebuffarim, will fignify indeed tuayysXi^oju^o;,
i. e. as it is in the Latin Verfion in the Polyglott
Bibles, evangelizati, fuch as have received
good tidings (news or promifes of good, or
Gofpel) from "WZ Bifler, to report, (and more
efpecially ' rem bonam t? l^etam, fome good or
glad thing, and in the paffive voice, if it were
ufed (as we do not find it in the Bible ufed)
would fignify to have fuch tidings brought to
him, as euayytX/^o/xaj in the Greek, though
2 tl^t
1 Mere. ' Pifc. Tarn. • Ribera. « Merc. Pet. a Fig. " Pifc. Grot. " Mercer, Tarnov.
Jerome, Jun. Trem. Hall's Paraph. '' The word remnant is ufed alfo in the New Teftament, to cxprefs the
niber of thofe that ihali obtain falration, Rom. ix. 37. and zL 5. ' Schindl.
1^
I
chap. II.
oh JOEL.
that alfo be oftener ufed in the adive fignifica-
tion, and fo here alfo in Hierome out of the
Greek tranflated, annuncians, as in feveral
Greek copies it is read alfo in the Angular
number luayytXi^o/i^®-.) So L. Capell. after
feveral Others, faith, legerunt iZJ^IiyUQ : but
fure the words Mebuffarim and Seridim are fo
di/Ferent both in found and writing, that it
can fcarce be imagined that any fcribe would
miftake or change one for the other. And
that very anciently it was read in the Hebrew^
may agree with the Greek. This I fay, fup-
pofing that the Authors of that veriion did fo
at firft write, as it is now read in them. For
of that Druftus feems to doubt, when citing
the Greek i/ayyeXi^o/u^oi, he faith. Si vera
hiec knio, if this reading be true •, but of
that I fhall not now raife any queftion.
The following \Vords declare how that rem-
nant, to whom alone deliverance is here pro-
mifed, obtain to be of that feled number,
vi-z. only by the free grace of God, by his
as now it is, Seridim, may appear from what bringing them home unto himfelf, fo faith he,
is found in the fragments of ' Theodotion's tran- whom the Lordjhall call., Sip TWXV ""iy;S ajher
Jehovah Kore. The Word AVi?, being a par-
ticiple, fignifies by itfelf barely, calling, and
is fo rendred in the Interlineary, vocans. It
is therefore neceflarily in fuch conftrudion to
have a verb fubflantive underftood and joined
with it, to reftrain it to fome time, whether
prefent, paft, or future, and for either of
thefe is a participle accordingly made to ferve,
as the verb underftood with it fhall be regu-
flation, who retaining the Hebrew word un-
tranflated did read, «v cagtcOeiv, In Saridin, as
likewife from what Jerome faith, that in the
Hebrew is read Q^nu; Seridim, quod Judtei
loci nomen exijiimant., which the Jews think to
be the name of a place, as if it were faid, in
Mount Zion, and in Jerufalem, and in Seridim,
(what Jews he means I know not. 1 think it
found in none of their Expofitors, nor any
mention of it, but in that fragment of I'heodo- lated, which may be fo done as to give it the
tion.) But then if the LXX. had not read it
fo, as they fuppofe they did, how came it to
pafs that they tranflated it in that notion, pro-
per to the word which they fubftitute, and
not to this that Is now in the Hebrew found ?
notion either of the prefent, prater, or future
tenfe, and fometimes therefore fo ufed as to
denote one of thefe, ^ fometimes one, fome-
times another, as the fenfe of the place fliall
require. This here is by Interpreters ufed for
for this I ftiall not prefume pofitively to give either of them, or the praeter, being by " Some
a reafon, nor be bold in conjedturing ', yet I rendred vocat, doth call, in the prefent tenfe,
think that without tranfgreffing the bounds of '' by Others vocavit in the praeter, hath called^
modefty, I may propofe this as not improba-
ble, viz. that taking the word Qnnty Seridim,
to be of the fame notion of deliverance, or
efcaping (as we have feen them to do, Jer.
xlii. 17. where therefore we fee them to make
one word ferve for both) fo neither here wil-
Img to repeat the fame word, or Some from
the fame theme (as the Syriack Verfion doth,
putting for the firft, )ILoa)aA.^O Meftiauz-
butho, deliverance ; for the fecond, |,A)aJ^
Mefhauzbe, the delivered) thought more con-
venient to put another word, though not lite-
rally anfwering to that in the Hebrew, which
•with refpeft to what was before, and what
follows, would give a convenient meaning
agreeable to the place, thus ; and in Mount
Zion and in Jerufalem jjai civaatii^oijJjfj(^, there
Jhall be who Jhall be faved, as the Lord hath
faid, ly tuayytXi^o/jJ^oi us Kjgj©" TrgoffxsxXriTctr,
and Juch as Jhall receive the Gofpel (or good
tidings, viz. deliverance) whom the Lord hath
called. Inftead of the Hebrew word, which
feems to refpedb the number of thofe, to
•whom deliverance is promifed, they put a
word that more feems to fet forth their quali-
fication ; not, I fuppofe, that they thought the ^, .
•word which they tranflated properly fo to fig- fervants and friends, or elfe nVnjin PSHp
as the LXX. TrgoaKlxKyirai, the Syriack Kff>
kero, the printed Arabick Ua, the Chaldee in
his Paraphrafe alfo, though in a different fig-
nification, in the fame fenfe ; by Others in the
future, as the Vulgar with feveral Others, vo-
caverit, Caftalio vocabit, and ' Ours fliall call.
The fenfe in the matter fpoken of, viz. God's call-
ing of his, as here meant, will be all one, which
foever of thefe be taken, it being at all times
certain. It will be to be confidered therefore
what is here meant by his calling of them.
The word Kore in its general acception fignifies-
to call to, or on any, for any thing or purpofe,
but fometimes more peculiarly in fome parti-
cular cafe. So R, Solomon fays, that it notes
calling or inviting, "j'TOn muj;'? IS HTyD'?,
to a banquet or fome fervice under a king, and
to be all one with HJOIH hazmanah, a pre-
paring, dejlinating, or appointing for a thing,
and fo inviting to it, by which the Chaldee
here renders it ^''JQI, which ' Some render,
quos Dominus dejlinat, whom the Lord deftinates ;
e Others pradeftinavit, hath predeftinated ;
•> Others, invitat, doth invite. R. David
Kimchi faith to be underftood by it, either
fuch as God ^iniSI ^DV aP^S fiall call my
nify, but becaufe to all them, and only to them,
whom the Lord fhould call, fhould pertain thofe
joyful tidings, that good promife of deliverance.
This, or fome like, I fuppofe will be a
plainer and fafer way of reconciling the origi-
nal and the Greek tranflation of this word,
than to change the Hebrew now read, that it
Bib. gr. Francofurti 1597. ^ Glaff. Gram. p. 415. rr as in the margin 653.
"IDDni with a call of (or to) greatnefs and
glory, fuch as he fhall choofe to make great
and glorious, as fuch are elfewhere named
0''S'l"lp keruim, and then rendred by Ours
renowned, as both Numb. i. 16. and Ezek.
xxiii. 23. in the Interlineary in one place,
convocati, called together, in the other invitati
i-iiJcaj. invited.
Pet. a Fig. Munft.
* LXX. Syr.
* Mercer.
And fg the MS. Arab, p,^ ^'^^ M CjJ^ <s'^^. ' '" ^'b'- Pojy^; . ' P". a fig.
3i6
A CO M M E NTAR T
Chap. II.
invited. Aben Ezra expounds it by lllj, dotb
decree, (or hath decreed or (hall decree.)
Thefe expofitions of theirs may be applied to
the notion of God's being faid here to call
them, that ftiall be that remnant, who fhall
be delivered, all of them, looking on it as a
peculiar and more than ordinary calling.
To give the meaning in plain terms, I think
we may thus do it. God's calling may be
taken either, i/, more largely for a general
calling on all by the preaching or publifhing
of his word to them, therein making them to
know the only way to falvation, and for find-
ing deliverance, and inviting them to take it,
which is not by many accepted, for in this
kind many be called, but few chojen. Mat. xx.
1 6. or, zMy, for a more peculiar call, fuch as
hath with it efficacy to work on them who are
by it called, to hearken to it and obey him,
and to take fuch ways as he direfts them to,
that they may obtain the promifed deliverance.
The firft of thefe is not the notion in which it
appears here taken, for it is here limited to
fuch a feled remnant only who fhall find deli-
verance ; which remnant confifting of thofe
whom God fhould call, it manifeftly imports
that all thofe, whom God did or fhould call,
fhould be of that remnant. Such are by St.
Paul defcribed to ' be thofe who are the called
xflTfl T joS^sfftv, according to purpofe (or, as Ours
render, '^ his purpofe) Rom. viii. 28. of whom
he faith alfo that he did foreknow them, pre-
deflinate them, call them, juflify them, and
would glorify them, ver. 29, 30. So that
the word call here appears to include and im-
port more than a promifcuous calling, viz,
' eleftion from before, and fuch a calling in
due time, which fhall by his grace beflowed on
them be made efFeAual for bringing them
home to him, and make them obedient to
him, which all the HJQin Hazmanah, prepa-
ration, may include, and I think he well
gives the meaning who expounds the words,
"■• traxerit adfe, fhall draw to himfelf, accord-
ing as our Saviour faith. No man can come to
vie, except the Father which hath fent me,
draw him, John vi. 44.
By this defcription of thofe who are that
remnant, to whom fhall be deliverance, viz.
that they are only fuch as God fhall call, he
appears to exclude from that fele<5t number,
fuch " hypocritical pretenders, who pretend to
be of it, but do not approve themfelves fo to
be, and ordained to life, by rightly calling on
his name, and walking worthy of him. It
Ihews likewife their falvation not to be from
their own power, and works, or merit in
themfelves, but of the free grace of God, as
5t. Paul calleth them a remnant according to
the eleBion of grace, and if by grace, then not
of works, Rom. xi. 5, 6. as he faith alfo, By
grace ye are faved, through faith, and that not
of yourfelves, it is the gift of God; not of
works, left any man fhould boajl, Eph. ii. 8, 9.
Befides this notion of calling, the word Kip
hath alfo another, viz. of reading, and this
doth Ar. Montanus, look on as very proper
to this place, as that the words may found,
whom the Lord fhall read, viz. in his book of
life, (landing there written and not blotted
out ; as if it fhould import that more, even
all, had been there written, yet, d multis com-
miffum eft ut eorum nomina de libra illo deleren-
tur, many have occafioned by their own fault,
that their names fhould be blotted out of that
book, and that remnant only, whom the Lord
fhould read, and find remaining there, fhould
find deliverance. That to be a notion well
befitting the matter here fpoken of, he thinks
may be made apparent by fuch exprefTions as
are elfe where ufed, as Exod. xxxii. 33. where
the Lord faith, whofoever hath finned againft
me, him will I blot out of my book, where by
faying fome (hall be blotted out, appears that
others may be faid to be flill read there, be-
fides other places out of the New Teftament
cited by him, as Rev. iii. 5. and xxii. 19.
which feem to juftify the taking the word here
in that notion of reading, to which he might
have added, Phil. W. 2. There are two more
out of the Old, which Abarbinel alfo cites as
much agreeable to the expreffion here ufed,
viz. Ifaiah iv. 3. It fhall come to pafs that he
that is left in Zion, and he that remaineth in
Jerufalem fhall be called holy, even every one
that is written among the living in Jerufalem^
and Dan. xii. i. there fhall be a titne of trouble^
fuch as never was ftnce there was a nation^
even to that fame time, and at that time thy
people fhall be delivered, every one that floall be
found written in the book.
How this expreflion here, if the word be
taken in the notion of reading, is illuftrated
by thofe that we have lafl cited, and the like,
is manifeft. For by the fame reafon that they
are faid to be written m the book of God, or
life, may they be faid to be read therein ;
fpeaking of the things of God in the language
of men, or according as they ufe to do it, or
fpeak of things among them ; as when they,
who are defigned to any places or privileges,
are written in fome book or roll, there to be
publickly read, and, while they fo remain,
have right to thofe offices or privileges ; but if
they be thence blotted out, it is a fign that
they are deprived thereof, and are not longer
to enjoy them. So that if the word (hould be
here rendred in that notion of reading, the
fenfe will be plain, but then it will be but ftill
the fame meaning, as if it be rendred by
calling (as generally it is, and we have no rea-
fon to depart from it) both importing that
thofe fpoken of are eledted and deftined by
God to falvation, and fhall find deliveiance,
whereas others (hall perifh, and both are ap-
plicable to the deliverance fpoken of, whether
underftood of that from the evils of the laft
day, which may feem the mofl genuine mean-
ing of it in this place, or from thofe national
calamities, or defirudtion, which (hould befal
that people fpoken to, as Others (as we have
feen) underftand it.
CHAP.
' Druf. ^ Though Dr. H»mraond gives another meaning alfo with leaving out, bis. ' Calv.
* Calv. Gualt.
"> Vatib.
Chap. III.
t Vi ' on y 0 E L.
ft
317
Oj iv
CHAP. III.
e^er /peaks any thing of them, '/peaks according to
what appears /rem the tendency 0/ the words 0/
the text (or what the words 0/ the text /eem
TO prevent fuch confufion as might other- mo/l to incline to) and when/oever any /uch thing
wife happen in the expofition of this appears (in a£l) then is revealed (or made mani-
chapter, it may be convenient to premife, that /efi) what is /poken of it, according to its true
there is a very great difference betwixt Expo- meaning. o £'j;;-i .J t.:"*: ranr.; -,.. ,, , a
fitors concerning both the time and the perfons Abarbinel, though' hfe th'iftks '(j^?^ and Ma-
fpoken of in the words, hke that which we gog to be here had refpedl to, yet doth it in a
have already taken notice of on verfe 31. of different way from thofe Otheirs. His opinion
the foregoing chapter ; between the latter part concerning the matters here fpoken of is, that
of which chapter and thefe words feems to be
fuch connexion, that what in our ordinary di-
vifion is verfe 28. of that, is by Others made
the firft of this. To begin with the opinions
of the Jews concerning thefe things ; Aben
Ezra faith that many of them think that this
Prophecy is TDyV, for the future^ or concerns
both in thefe words, and thofe above (chap.
ii. 30, 31.) refpeft is had to the Chriftians,
whom he calls Edom (denoted by the fun) and
the Mahometans, whom he calls J/mael (de-
noted by the moon) which both being as ene-
mies to the Jews, fo one to another, and have
had much contention one with another con-
things yet to come, and he faith, KIH JD '''7'iK, cerning the pofleffion of the Hbly Land, and
that perhaps it is fo : but that one Rabbi Mo/es many wars in and about it, fometiAes one for
refers it to the time of Jeho/haphat, and that feveral years holding it, fometimes^ the other,
hiftory recorded, 2 Chron.yx. concerning the ftill both keeping the Je-sss G)!it of it; and
great deftruftion of the children of Amman ^ that it is here prophefied that'Gbd will at the
and Moab, and mount Seir, who inftead of time here fpoken of, take vengeance on them
fighting againft Judah, the Lord fo ordering both, for the wrong by both 0? them done to
it, flew and deftroyed one another : for which the Jews ; and his opinion is, that by the
great deliverance, Jeho/haphat and his peoplcj words of the Prophet here is plainly, foretold,
aflembling themfelves in the valley of Beracha, that though the Mahometans are now in pof-
blefied the Lord, and therefore the place was
by him and them called the valley of Beracha),
(/. e. of bleffing) and that fame valley here
from that aft of his called by his name, the
valley 0/ Jeho/haphat, as they think, at which
time likewife they think that fuch, who had
been taken captives in the days of their fathers,
returned home. Thus Aben Ezra from that
R. Mo/es : ° But that that cannot be the thing
here fpoken of appears (to omit other reafons)
in that that was moft probably done before
this was here fpoken by the Prophet, p who
feffion of it, yet the Chriftians fhall yet again
-another time invade it, and deftroy the Mahd- "
metans there with a great deftru<5tion, on which
occafion the Mahometans fhall gather thern-
felves together from Babylon, and A/fyria, . and
the ■■ eaftern coafts, and come to war againfl:
the Chriftians, to revenge the blood of their
brethren that wasflied, and to take again the
Holy Land out of their hands '; and then fhall
be the vengeance of God both on .the Chrijii-
ans and Mahometans, for then fhall the fword
of the one bcv againft the other: and becaufe
doth not report an hiftory of things paft, but the Mahometans from AJ/yria and Babel did
foretel things to come : Yet is it by ^ Others deftroy the Holy L^nd the jSrft time, and the
looked on as an allufion to that hiftory, for Chriftians the fecond, therefore fhall it be by
illuftrating fuch things as God would after do, the judgment of God, that in the place wheie
by comparing them to fuch as he had already they did evil, there fhall be his judgment on
done. them, and it is probable that Gog fhall be then
Kimchi thinks it to belong to the days of head or chief of the men of .the eaft in that
the MefHah •, and to the war or battle of Gog war. But his ftirring up himfelf (or intention^
and Magog, which fhould be in the valley of
Jeho/haphat near Jeru/alem. R. Tanchum alfo
by what we have already faid on ver. 3 1 . of
the foregoing chapter, appears to refer it to
that time and thofe tranfadions, but with
what little certainty may appear by his own
words, with which he concludes what he
thought concerning Gog and Magog, in his
notes on Ezek. xxxviii. with words cited out
of Maimonides (yad c. ult.) L«j -3>«'^' »^
«j /l"*^^' (.jti^cj' tsi l,{*-« j^^ UK^5 ^Joyaii\
*****=• (M, i. e. As /or the/e things and the
like, there is not concerning them any certain tra-
dition in the hands 0/ learned men, hut who/o-
VoL I. 4
war.
fhall not then be to fight againft I/rael, as Ex-
pofitors think, but againft the Chriftians their
enemies, and by reafon of God's ftirring up
thofe people (fo to do) is it that the Prophet
faith here, / will gather all nations, ' &c. Thus
gives he his opinion, in which he confefleth
himfelf (we fee) to he fingular, and to differ
from other Expo fi tors : yet he thinks the
• words are plainly for him. The truth, time
will difcover ; mean while it hath nothing of
certainty, and Jittle of probability in it. Thefe
are the chief opinions concerning the fcope of
this Prophecy among the Jews. Among the
Chriftians alfo there is much other variety ;
' Cyril takes the time, in which this Prophecy
was to be fulfilled, to be after the return of
p '\ ; i,q .nftfO u fihi:.) ."-vxiin
-the
» For it feems but a groundlefs conjefture of Aben Ezra from that expofition only of R. Mofei, th.it perhaps
Joel lived in the time of Jehofliaphat. He is by Others looked on as livine later. t Chrift. a Caftro. Druf.
1 Merc. Pifc. ' miDH mNE30 The corners of the Eaft. » -b nnr '3ni> n^njn nDT nan. ' And fee
Theodoret.
3i8
A COMMENTARY
Chap. III.
the Jevis from the Babylonijh captivity by the
permiflion of Cyrus, aiid refers the fulfilling of
It to thofe tranfadions upon it, which are re*
corded of Ezra and Nehemias ; fo Others refer
it to what fhouJd be done ° to the AJfyrians
and Chaldeans. Others refer it to fome later
times, the times after Chrift's coming ; yea
* mahy to the laft of times, his coming to
judgment at the end of the world. But Others,
though they take in that alfo, yet will not
have it to be reftrained to that, but fo as to be
extended to all the time after his firft coming
until his fecond, and to that which fhall then
be done, * ad totum evangelii tempus, to the
whole time under the Goipel, in which God
promifeth defence to his church, and threat-
neth deftrudtion to the enemies thereof, of
which tilings though feveral examples appear
in this world, yet a fuller and more manifeft
completion ftiall be at the laft judgment. Thefe
opinions the ' Reverend Diodati joins together
in his notes on the firft words as all meant in
them and in what follows. This in part and
figuratively may be underftood of God's ven-
geance up)on the enemies of his people after
the deliverance from Babylon ; but chiefly and
fpiritually muft be referred to Chrift's judg-
ments upon the enemies of his church by him
redeemed, and efpecially at the final and uni-
• verfal deliverance at his laft coming j what
grounds thefe and other Expofitors, fo diffe-
rent in their opinions, go upon, and what to
judge of fuch their feveral opinions, we fhall
the better perceive by going over the words in
particular, as they lie in order, which, hav-
ing premifed this in general, we fhall by God's
help endeavour to do.
Verse i. For behold, in thofe days and in
i that time, when I Jhall bring again the cap-
^' iiuiivity of Judah and Jerufalem,
'ii I will alfo gather all nations, and will bring
, them down into the valley of Jehofhaphat,
'''■' and will plead with them there for my people,
and for my heritage Ifrael, whom they have
fcattered among the nations, and parted my
' Jand.
njn ^D Ci hinneh. For behold. The par-
ticiple ^3 by Ours rendred for, as generally it
is in other tranflations by a particle of that
fignification in their feveral languages, Grotius
thinks better rendred by, verum, or fed, but,
(which ^ Others follow) as fo better fhewing
the coherence of thefe words with thofe that
go before, chap. ii. but in which he thinks in -
timated, that fome of them which efcaped
fhould be carried away captives, and that here
is a reftauration promifed to them. That the
particle hath elfev^here that fignification of, but,
is no doubt, but why the fignification of, for,
fhould not here be as proper to fhew the con-
nexion of thefe words with thofe former, as
fhewing when and how the deliverance there
promifed to fome, and deftruftion to others,
fhould be made good, I do not fee.
T'^^T\ Hinneh, behold, this particle, being
a « note of attention, ftirs up to it, and gives
withal afTurance, that though the thing fpoken
of be fuch as they might otherwife think
ftrange, and doubt of, yet fhall certainly be.
In thofe days and in that time, when I fhall
bring again the captivity of Judah and Jeru-
falem. Thefe words intimate, that there was
a time when thofe fpoken of were made or
led captives, though not before exprefTcd,
from which captivity here is a plain promife
that they ftiall be reftored. That Judah and,
Jerufalem here named, and literally underftood
for the people of the Jews, were led into cap-
tivity, is manifeft out of the hiftory of them :
they were led by Nebuchadnezzar unto Baby-
lon, 2 Kings xxiv, 14, tfr. From this cap-
tivity they were again reftored under Cyrus
King of Perfta, 2 Chron. xxxvi. 22, 23. and
Ezra i. which time therefore Some think to
be here meant ; but it is by Others denied,
becaufe it cannot be fhewed that the other
things following, as of God's gathering all na-
tions and bringing them down into the valley
of Jehofhaphat, ^ were then made good. They
were again in after-times, after the coming of
Chrift, under Titus, and others, carried away
captives by the Romans, from which captivity
they were never yet reftored, which yet the
Jews expeft "^ fhall in due time be done, and
then this Prophecy be made good. But there
being no grounds to exped that. Others among
Chriftians think it more agreeable to the mean-
ing of the place to interpret the words, not
literally of bringing back any captivity of the
Jews to their ancient feat, but of freeing them
from the * captivity of fin and the devil, and
the yoke of the Mofaical Law, and Antichrift.
And the words being in this fenfe expounded,
by Judah and Jerufalem may (as by many it
is) be meant not only the Jewifh nation, but
God's whole church, or all that fhall be gathered
into it, confifting both of Jews, and all other
nations : to all which being called into it by
the Gofpel, will thofe names, according to the
fcripture language and ufe of them therein,
well agree, even to all that receive the truth,
which was firft preached in Judah and Jerufa-
lem, the names of thofe places being thence-
forth made common to all fuch as are = fel-
low citizens of the ^ new (and true) and holy
Jerufalem, there being in Chrift no longer dif-
ference betwixt * Greek or Jew, but all feems
one in Chrift Jefus, all comprehended under
the name of his church. So that inftead of
Judah and Jerufalem, is that by Some here put
as ^ fignifying the fame thing. So by the
Right Reverend Bifhop Hall are the words
paraphrafed. In the days of the Gofpel^ where-
in I fhall rejiore my church, and deliver it from
the fpiritual captivity, wherein it hath been
difireffed.
" Druf. * Ribera, Chrift. a Caftro, Pet. a Fig. who faith, Noftri fere referunt ad drem univerfalis judicii. (o
mod of them do. * Mercer, Tarnov. y Whofe opinion feems to agree with Calvin's here. ^ Bren. Veil.
=> Ar. Mont. Tarnov. «■ Chr. a Caftro. Md. ■• Tirin. « Ephef ii. 19. ' Rev. iii. s j. and jtxi 2.
and X. < Gal. iii, 28. Colof. iii. 1 1. ** His nominibus EccUfla Dei fignificatur, Pec a Fig.
Chap. I ID
y '■■■ oft JOEL.
diftrejfed. In this way there will be no necef- his prefence, and favour ; in refpedl to which
fity of, or place for that queftion here by fome ultimate completion of the good promifes here
Jews made. Why Ifrael^ a name compre- made, and the day of the plenary redemption
hending all the tribes, is not rather named than of God's Judah and Jerufalem, '' One interprets
Judab or Jerufalem proper only to one ; as if the expreffion, when IJhall bring again the cap-
the promife were to that fingly, which no tivity of Juda and Jerufalem, by, cum comfle-
doubt was alfo belonging to the others. To
which they give for anfwer. Some, becaufc
Joel did ' prophefy peculiarly to and of Judah
and Jerufalem, as fent ^ particularly to them :
Others (as Kimchi) becaufe though all Ifrael
fhould be reftored, yet the Meffias was to be
of the tribe of Jtidab^ and therefore he makes
peculiar mention of that, as alfo of Jerufalem,
becaufe that was tt;K"l Rofh, the head city of
that kingdom, and becaufe there was to be the
war of Gog and Magog (of which we had
mention from him above, cha'p. t. 31.) But
thefe names being taken in that latitude as we
before faw, agreeably to the ftile of the l^ew
Teftament, there will, as I faid, be no place
for any fuch doubt or queftion. Judah and
Jerufalem will comprehend or include Ifrael
alfo, and that not only as it denotes that na-
tion only according to the flefh, but all the
true Ifrael of God ; all who are of the faith
of Abraham, though not of his feed, all true
believers of what nation foever, all members of
that ' heavenly, new Jerufalem, the church of
Chrift, of which Judah and Jerufalem of old
were an image or type : of thefe all may it be
now faid in this world» that they are as
ftrangers and pilgrims, yea captives, having it
bent to exercife all ads of hoftility againft
tus fuerit pradeflinatorum numerus, when the
number of the predeftinated ones, or fuch as
are ordained to falvation, fhall be made up,
or as we may give it in language agreeable to
that of the Apoftle, ' when the fulnefs both of
the Jews and Gentiles fhall be come in. There
fhall therefore certainly be fuch a time,
when all thefe promifes of good to thofe
his eledt, ihall be, though till then but in
part, fully made good ; and as certainly like-
wife, when that is made good to them, ven-
geance taken on thofe, who have hitherto op-
prefled them : that do the next words pofi-
tively denounce, / will alfo gather all nations,
and will bring them down into the valley of
Jehofliaphat, ^c. For the underftanding of
what God faith that he will here do, and bet-
ter judging what Expofitors fay concerning it,
it will be even neceflary to enquire in the firft
place what is here meant by the valley of Je-
hofhaphat, which is no where elfe mentioned
but in this place, and again, ver. 12. of this
chapter. It is by Some taken for the proper
name of a place, but then it being no where
elfe mentioned, nor here farther defcribed, it
will not be eafy to determine where it was.
Some, as we above faid, ' will have it to be
the fame with that which, % Chron.yx. 26. is
them. So that to thefe all may be well -ap- called the valley of Beracha, (or bleffing) be-
plied what he faith, Jf^en I fhall bring again taufe there Jehojhaphat and his people blefled
the captivity of Judah and Jerufalem, as com-
prehending them all. His faying when I fhall
bring again, &c. includes plainly a promife,
that in due time, the time appointed by him
he will certainly effeft what he hath promifed to
do for them. The time is not precifely deter-
mined, fo that to it, for ought that is exprefled
in the words, may be applied thofe words of
our Saviour, Mat. xxiv. 36. Of that day and
hour knoweth no man, but my Father only,
and fo that it is no marvel that Expofitors go-
ing to aflign it, do fo far differ betwixt them-
the Lord, for the great deftruftion by him
there wrought on their enemies, and for that
ad: of his to have had alfo this name. Kimchi
thinks it to be a valley near Jerufalem, (o
called becaufe of fome building or monument
erefted there by Jehofhaphat, or fome notable
work that he did there, for which his name
was impofed on it. That it was fo called be-
caufe his Sepulchre was there, as is by Some
thought, ' feems not fo probable, becaufe it is
faid, 2 Chroit. xxi. i . that he was buried with
his fathers in the city of David, which muft
felves, as we have before feen, amongft whom then be in mount Sion within the city, except.
it feems fafeft to follow thofe »> who do not
limit it to any fhort fpace, but fo extend it,
as to comprehend both that wherein God deli-
vered his then peculiar people the Jews, and
all the days after Chrift, who leading captivity
captive hath delivered, and continues, and
will continue to the end of the world to deli-
ver his redeemed ones both of Jews and Gen-
tiles " from the bondage of corruption, into the
glorious liberty of the shildren of God, when
death itfelf fhall be ° fwallowed up in viftory,
and no enemies left which fhall be able to de-
tain them in bondage under their power, or,
t feparate them from the love of God, which is
as " fome Others fay, his bones might thither
be removed and put in fome monument there
eredted in memory of him. A valley - Othera
think it was between Jerufalem and mount
Olivet, the fame which Some think was called
Cedron.
However thefe rtiay differ about the fituation
and reafon of that name, yet they concur in
this, that it was the proper name of a place.
But Others are of a dIfFerent mind, and that
it is not here as fo to be looked on farther
than by allufion perhaps to a place fo called,
and what was there done, but the fignification
of the word as it imports " the judgment of the
in Chrift Jefus, and the conftant enjoyment of Lord, and fo to denote '' any place where God
fhall
' Abirbine!. •" Pet. a Fig. ' Heb. xii. 22. See Dr. Ihmmond there ; as likewife Rev. iii. 1 2. and xxi. 2.
■ As Calvin, Diodati, &c. ° Rom. viii. 21. ° Cor. xv. 54. r Rom. viii. 39. "^ Pet. a Fig. ' Rom.
x\. 25. and compare Eph. i. 9, lo. in tlie difpcnfation of the fulnefs of time he will bring cercainly to pafs what he
hith purpofed in himfelf. ' Calv. Jun. Trem. Lively. ' Lively. " Ribera, Menoch. * Ljra, fee
Livel/. * So Abarbinel among the Jews. ^ Mercer.
320
A COMMENrARY
Chap. III.
fhall execute his judgment on the encfmies of
the church. This difference in underftanding
this word ncceflarily caufeth difference lilcewife
in underftanding what God faith he will there
do, what judgment he will then execute, and
on whom, they being here termed, all nations.
Concerning thefe things there is that great dif-
ference which we have before mentioned on
our entrance on this chapter, arifing efpecially
from what they take here to be underftood by
the valley of Jehojhaphat. From its being
taken for the proper name of a place is it,
that Some (as we have faidj think here meant
the deftruftion of that great multitude of fe-
veral nations, which invaded Judah in the
time of Jebojhapbat, i Chron. xx. which opi-
nion appears not well to agree to the words
here, '^ both becaufe thofe nations there named,
viz. Moabites and Amorites, and thofe in
mount Seir (or the Idtmeans) cannot be pro-
perly called all nations : and becaufe that aftion
(as we mentioned) cannot well agree with the
time of this prophecy, which fpeaks of fome-
thing to be done after, rather than referring.to
what was before done. . .^ ' ,
On the fame acception of it for a place is
grounded that opinion by Kimchi followed,
that by all nations, are meant thofe that ftiould
come with Gog and Magog againft Jerufalem,
and be overcome in the valley fo called ; an
opinion as improbable that ever it ftiould by
any thing hereafter to be done, be made good,
as certain that it never yet was. On the farne
grounds is Cyril alfo his underftanding it of
the defeat of fuch enemies of the Jews after
their return from Babylon, who would haye
hindred them in rebuilding Jerufalem ; for
though in that ftory there be no mention of the
'valley of Jehojhaphat, yet faith he that it was
Wfljat/^ia-fo)? Xoy©-, that which was by tradi-
tion delivered ; but I know not how it will be
made good, as neither what he faith, that it
is manifeft by the Scripture, that what is here
fpoken is already fulfilled. Another opinion
that makes more noife is, that this being the
proper name of a place, and as fuch here put,
IS an argument that at the laft day of the ge-
neral judgment, all that ever lived being raifed
up, (as certainly they fhall be) ftiall be ga-
thered together in that place, viz. the valley
of Jehofljapbat, there to appear before God,
and receive their doom from him. This opi-
nion Cyril mentions as commonly received
among the Jews, and cenfures it as that it is
O'S-K©' cair^os xat y^at^J'ta, a meer foppery,
and frivolous old vAves ftory : of whatftanding
or credit it was among the Jews in his time or
before, I find not i but that it was common
among Chriftians'in later times ' we find ; and
whereas it is by Some rejected ^ as figmentum a
fiftion, or fpoken ' pueriliter childiftily, as,
among other reafons, '' for that that valley
muft be too little to hold at once all that ever
lived in the world, yet it is by ' Others ftill
mentioned, who think that Chrift ftiall really
over it have his throne placed in the air, and
that in it and about it all nations ftiall be ga-
thered to be judged by him ; which they think
confirmed by what is faid, Atls i. ii. This
fame Jefus, which is taken up into heaven, fhall
fo come in like manner, as ye have feen him go
into heaven. Which they think to import that
in that place, from which he afcended into
heaven, he ftiould alfo again defcend, and thi-
ther gather, and there judge all nations, which
they think to be that ' place called the valley
of Jehojhaphat. There, they fay, * he taught,
there he himfelf was judged, there therefore it
is probable that he ftiall come again to judge.
But all that is to this purpofe by any (aid, is
by themfelves looked on only '' as probable ;
and it being manifeft that that place in the
A£ls refpefts and points out more the ' man-
ner, than the place of his coming, and there
being no cogent argument by them brought to
convince the truth of what they fay, that
Chrift ftirll in.that place come to fit in judg-
ment at the laft day, as neither for the proof
of what any others of thofe other opinions,
which we have mentioned of fuch as take this
for the proper name of a place, bring ; it is b/
Others thought a plainer and fecurer way, to
take it rather appellatively, than as a proper
name ', at leaft fo as not to denote that any
thing here fpoken of ftiould be farther done
in that place, but only to ftiew that what
ftiould hereafter be done elfewhere, ftiould be
like in fome meafure to what had been there
done, and fo the place where that ftiould be
done is called by the name of that, which, in
that refpeft, was a type of it, fo as that it
might juftly communicate its name to it. And
in thefe ways taking the words either appella-
tively, as fignifying, God fhall judge, or, the
judgment of God, as the Chaldee renders, lltyiQ
Sjn 31*73, the valley of divifion (or diftribution)
of judgment, or elfe for a place that ftiould,
for the things to be done in it, refemble that
place which was known by the name of the
valley of Jehcfhaphat, will it not be neceffary
to reftrain it to that place that was formerly fb
called, but to underftand by it any fuch ^ place,
wherever it fhould be, where God fhould in
fuch manner, as he here defcribes, execute
judgment, and withal that in time and place
by him appointed he would certainly fo execute
it. As for the time of it, there is that diffe-
rence betwixt Expofitors, which before we
mentioned. Some taking it as more particularly
referring to the day of the laft judgment,
' Others to all the time of the Gofpel from
Chrift's firft coming to his fecond. The diffe-
rence between them, I fuppofe, is eafily recon-
cileable ; they that take it for that whole time
looking on that laft day as God's great day,
(as "" Some think the joining his name with
judgment to import) that wherein what is faid
fhall moft apparently be performed ; and they,
that therefore look on that day as chiefly
meant, yet not excluding what fhould be done
, , ,. f . /-I at
^ Drufius. ' So in Lyra and many Others. ^ Calvin. '■ Mercer. ■• Tarnov. « Ribera and many
Otliers following tlifrein the chief Schoolmen. ^ Vatablus from Some, and Mariana in Tarnov. » S». Tiiin.
* Pet. a Fig. and Sa. ' Tarnov. ^ Merc. ' Calv. *" Tarnov.
Chap. III.
on
JOEL.
at any time before it by God's executing judg-
ments on the enemies of his church. As for
the place, though thofe that go this Jaft way
think it not properly to be the name of any
peculiar place particularly known by that name,
yet do they think, as we faid, that allufion
may be here made to fome fuch, and fome
circumftances appertaining thereto had refpedt
to. If that valley be alluded to, wherein
thefe enemies which came againft Jehojhaphat
(2 Cbron. xx.) were fo wonderfully deftroyed,
in regard to that defeat of them, then Some
think that the calling this place by its name is,
by fo putting God's church and people in mind
of that deliverance at that time, to give them
confidence and afllirance of God's like dealing
ftill for the defence of his church, and taking
vengeance of the enemies thereof. 2. If the
place there defigned by God for executing
what he faith he will do, be fet forth under
the name of that valley in refpedt to its fitua-
tion near Jerufalem^ and in fight thereof, then
Others think by his fo calling it to be intimated,
that as then God brought deftrudion on the
enemies of his people openly in their fight, fo
in his appointed time he will in " the fight and
prefence of his church execute openly judg-
ment on their enemies, according to whom,
in the valley of Jehojhaphat is all one as in con-
jpeSlu ecclefne. Why the place where he will
do this is called a valley, reafons are alfo by
Some given. Among the Jews Abarbinel
thinks it fo called from the depth of the judg-
ments of God, of manifefting which that is
faid to be the place, «mp Ipoy Vl33U?Q!i; ''3^
MBtyin^ pay iniH, becaufe his judgments are
deep^ therefore he calls that place which is (as he
faith, ntyn m'^th 1Q"I, or by its fignifica-
tion intimates the judgment of God) the valley
of Jehojhaphat, which is the fame that before
him R. Sol. Jarchi gives in expounding the
words, Vin PQiy^ aoy IIS. I will defcend
•with them into the depth of judgment, by
which words, " faith he, intelligit exa£liffimum
judicium etiam de occultijftmis, he underftands a
moft exad judgment even of the hidden things.
Among other Interpreters we have thefe
reafons (if I well conceive them) given, p i . Be-
caufe they fhall be there fo fhut up and fur-
rounded, as that there fhall be no way of
efcape for them. '' 2. By reafon of the great
ftreights they Ihall be in through anguifh from
the grief of confcience for their fins, like the
trouble that a great multitude preffed together
in a narrow incommodious valley, where there
is not room enough for them, are in. 3. Gro-
tius thinks fo to be defcribed God's fitting
Judge in an high place, thofe that are to be
judged in a lower, which here vallis ob fimili-
tudinem dicitur, is from its likenefs thereto
called a valley.
This being fpoken of the name of the place
here mentioned, in the other words we have
declared what God will there do j he faith, /
"Vol. I. 4
321
will gather all nations, and bring them down
into the valley of Jehojhaphat, and will flead
with them there, &c. From that difference
which we have feen to be betwixt Expo-
fitors, concerning the time and place defigned
by God for the doing what he faith here that
he will do, and the perfons for whom he will
do it, arifeth neceflarily a difference alfo be-
twixt them concerning the perfons towards
whom he faith he will do it, who are here faid to
be all nations, which cannot be in one and the
fame acception taken in all thofe feveral expo-
fitions concerning the time and place. If it
be understood of the time of any reftdring of
the Jews from captivity, or any deliverance
wrought for them, then muft it be underfl:ood
of fuch enemies as having done, or coming to
do them mifchief, were by God deftroyed. So
that all nations will not fignify all, univerfally,
but a great multitude of feveral nations, as
' Affyrians, Chaldeans, and Others that came
up with them, out of hatred to the Jews arid
' their religion, the then true religion, for
which they were ' hated by all other idolatrous
nations. If of the time of the Gofpel, all
after Chrift's firft coming to his fecond that
fhall be, then will it likewife fignify not (o
much all nations and all of them, without ex-
ceptions of any, as, all among them, whether
Jews or Gentiles, of what fort foever, as are
" enemies to God^s church, and the true Chri-
ftian Religion, and have for their injuries done
to his church, felt his fevere judgments, as the
Jews have done by the deftruftion of their
city and commonwealth ; and fo will all nations
here, agree with fuch as, A/a/. xiii. 41. are
defcribed by all things that offend, and them
which do iniquity. If of the time of Chrift's
fecond coming, and the laft judgment, then if
thofe words, all nations, be taken in their
greateft latitude, and ftridnefs of fignification,
will the thing be true ; For certain it is that
then, when the Son of man fhall come in his
glory, and all the holy angels with him, then
Jhall he Jit upon the throne of his glory, and be-
fore him fhall be gathered all nations, and he
fhall feparate them one from another, as a fhep-
herd divideth his fheep from the goats, &c.
Mat. XXV. 31, 32, &c. All of all nations,
good and bad,^ taking the terms in their widefl
latitude, fhall then by him be gathered toge-
ther. Yet that here, if it be underftood of
that time, the words are not fo to taken " but
reftrained rather to the wicked among themj
not to the true members of his church, but
to the enemies thereof, may appear by the
other words here joined with them, in which
is declared for what end they fhall be fo
gathered, and how he will deal with them^
He will bring them down into that place of
judgment, and will plead with them there for
his people, &c. D^rniHTI and I will bring them
down, or caufe them to defcend, a proper ex-
preffion, the place being called a valley, into
Q^ which
f * Jun. Trem. Pifc Glaff. Biftiop Hall. " Pet. a Fig. P Tarn. 1 Merc. ' Druf. • Grot.
• Tarn. " Hoftes ecclcliJB intelligit vel Judaeos vel gentes, &c. Mercer, of which the Jews, when their city and
ftite were deftroyed, may be faid to have been brought into the valley of Jehoftiaphat, as the other natioitt when they
are at any time deftroyed. * Pet. 'i Fig.
322
A C 0 M M E N TAR T
Chap. III.
which they that come from other places go
down or defcend, yet ver. 12. it is faid to
exprefs the fame thing by a word of contrary
fignification, come up to the valley of Jehojha-
pbat, as in its due place we fhall (God willing)
fee : from which all that at prefent we fhall
obferve, is, that the words here bring down,
and there come up or afcend, being in them-
felves of contrary fignification, yet ufed to
exprefs the fame thing, are not ftridbly to bfe
taken in their proper fignification, as to denote
different manners of coming to the place de-
figned, but rather both of them to denote the
certainty of his convening them there, whe-
ther on his fummons they (hall defcend or
afcend thither : and they being come thither or
convened there. He faith, be will plead with
them there for his people, &c. aoy 'hOBti?:i
CDty Venifhphatti immam (ham. Jnd I will
plead with them there. He will contend in
juftice againft them, as one that hath been
wronged, and requires juftice againft them
that have done him wrong ; not as an uncon-
cerned Judge, who will upon complaint of
the injured perfon pronounce fentence againft
him that hath done the wfOng, but as one
who is by the wrong done to the wronged
perfon, himfelf injured and concerned in the
matter, and will plead as in his own right.
So the word ^fiOBiyi Nifhphatti in the form
here ufed feems, as elfewhere, to import. It
is by Others expounded in this, as in the firft
conjugation, "^ttSW Jhaphatti, " Judicio pub-
lico damnatos puniam, I will punifti them Ijeirtg
openly condemned, as if it implied his adting
as a Judge, as nO queftion he is, ^nd will
ihew himfelf, as ver. 12. he failfh, I will ft t
to judge all the heathen. Yet doth it in the
more ufual acceptation of it in that conjugation
in which here it is, and by Ours and moft
Others rendred, '' for pleading with and con-
tending in judgihent, as a wronged perfon,
feem to have ^greater emphafis, as implying
that communion and relation 'Which is between
God and his people. Such, as that he is con-
cerned in whatfoever befalleth them, as if it
■tvrere doiie to himfelf in perfon, and their caufe
were his, according to what he elfewhere
faith. He that toucheth you, toucheth the apple
of mine eye, Zach. ii. 8. whatfoever is done to
any of his, is done to him. Mat. xxv. 45.
Saul, Saul, why perfecuteft thou me ? faith
Chrift to Paul perfecuting his church, ji£is
ix. 4. This near relation to himfelf, in which
he Owneth and acknowledgeth thofe that he
faith he will plead for with all their enemies,
is fet forth by the titles which he here gives
them, of My people, and my heritage Ifrael.
How they were by all other nations defpifed,
and ufed with the greateft indignity, and con-
tumely imaginable, as the very offfcouring of
the earth, and fuch as were by none had in
regard, the next words fhew ; yet are they by
him ftiled, his people, and, his heritage, to
whom he hath ftill peculiar regard, though
whether for chaftifement of their fins, or trial
* Pifc. Judicabo, judicium exercebo Pet. a Fig. 1
» See Calvin. » Deut. iv. 20. * 1 Pet. v. 3. '
of their fincerity, or to make them know that
the great reward they are to expeft from him
confifts not in the plentiful and quiet enjoy-
hient of the temporal things of this pnefent
world, but in better things, fpirituai things
belonging to a better life, he fuffers fuch his
children to be trampled upon by his and theif
enemies, and to be pcrfecuted by them, yet is
not this a fign that he hath caft them off, he
yet owneth them for his people, his heritage
which he will not part with, and accountcth
all wrong done to them as done to him, for
which he will in due time fee juftice executed
on them that have done it. Which confidera-
tion, as it ought to keep them from fainting,
and defpair under their greateft fufferings, fd
is an argument that the wicked prevailing at
any time in this world over God's people is
not a fign of their being more acceptable to
God, or that their doirgs pleafe him, however
for the prefent he fuffcr them to prevail, and
profper for reafohs bcft knov/n to himfelf, and
fuch as fhali end in good for his now afflrfted
and perfecuted ones. It will certainly fo ap-
pear in due time when he will plead with thfe
one for the other. His calling them his heri-
tage ftiews that he will not on any terms part
with them, or fuffer them to be loft, but will
vindicate them to himfelf for ever. Ho"w
greatly this title prevails with him for taking.
care of them and feeking their good, appears
by -tvhat above, chap. ii. 1,7. is declared to
them, as a motive, by 'Which they ftiould pre-
vail with God in their prayer, that he would
^afe theim, becaufe his feople, and not give
thehi, becaufe his heritage, to reproach.
""Thofe to \vhomthefe titles are here beftowed
afe called Ifrael, and indeed that nation fo
called, as diftinguiftied by that name from all
others, that were before the times, of the Gof-
pel, was by thofe times alfo " peculiarly known ;
but fince the preaching of that, both that
name and thofe titles are madfe common to all
true believers of it, of what 'natioh foever,
whether 0? the ftock of Ifrael or others, dJl
fuch being God's people, and God's ^ heritage,
as all God's Ifrael, even the whole church of
true believers, fo that the expreffion may
equally be applied to both, for whatever God
did or would do of old for Ifrael by virtue of
that relation, for their Father's fake, with
whom he had made his firft covenant, the
fame doth he, and will ftill do by virtue of
that relation into which in Chrift they are re-
ceived to him. And by Some are the words
and things meant underftood of the one of
thefe, by Others of the other, or as compre-
hending both, and really verified of both, the
caufe of both, that Ifrael of old, and this
Ifrael now, being alike, and equally efpoufed
by God, and his promife of avenging fuch
wrongs as are done to them, belonging to
both, to all that ever were, or are, his people,
his heritage, his Ifrael, his church. To this
purpofe are the words by ' one expounded,
Populum fuum vocat eleclos emnes, quos etiam
Ifraelis
BBWM D33X, I will enter into judgment with, Kiircbi.
Ribera.
Chan. III.
on
JOEL.
323
Ifraelis nofnine comprchoidit. Sec. lie calls all
the cleft, his people, whom he alfo compre-
hends under the name of Ifrael. So tliat he
fpeaks not only of that people, nor of their
enemies alone, as the words feem literally to
found, but of all the eleft as well in that as in
the church of the Gentiles, and of all the per-
fecuters of the eleft. Populus enim ilk figura
erat Ecclefia, &c. For that people was a
figure of the church, and the enemies thereof
a type of all who perfecute the faints. He
alludes (faith '' another) to the Babylonijh cdpti-
"vity and the deJiru£Iion of Jtidea by the Chalde-
ans, which ivas a type of fuch deftruSlions, op-
preffions and miferies, which were by the enemies
of the church brought or wrought in the faith-
ful ; fo by his people Ifrael taking to be un-
derftood, not only or not fo much thofe that
were Tfraelites according to the flefh, but ac-
cording to the fpirit, and the true worftiippers
of God, who were by unbelievers and wicked
people perfecuted and afflifted. " Another,
Ifratl which he fpeaks of, is not ilk externus vel
cantalis, fed fpiritualis, &c. thofe that are
outward or according to the flefli, but fpiritual
Jfi-ael of whom he fpeaks, chap. ii. 28, 29.
and who. Gal vi. 16. are called the Ifrael of
Ged. So that it appears that thofe things that
foilow are to be taken, viz. fo as that by
fuch, as Ifrael according to the flefli did fc«--
tnerly foffer, are metaphorically fignified, quie
verus Dei Ifrael femper patitur, fuch as the
true Ifrael erf" God doth at any time fuffer, or
hath fuffered. Having thus declared with
wkom he will plead and contend in judgment,
he proceeds to inftance in fome particulars con-
cerning what he will plead, or for what his
quarrel is in the following words, whom they
■have featured among the nations, and parted
my land, &cc. lD''1J3 IIIB ")iyK Afher pizzeru
^ggoim ' quos (vel, quern) difperferunt , whom
they have fcattered, i^c. Others render, be-
•caufe they have fcattered them or him, the word
Afhcr being fometimes fo put for ''D « quia or
^od, becaufe ; (and then, them, or him being
lupplied,) among the nations, viz. by carrying
them captives from their own into other coun-
tries. The Syriack renders the word paiTively,
«)^L)9, which have been fcattered among
the nations. This Kimchi thinks to be under-
ftoop of what Titus and his army did,
w^y^^ yi n"'2iyv nisi Ssnu;^ v"is nnnniz;
which deflroyed the land of Ifrael, and fcattered
the inhabitants thereof among the nations ; but
againft this his interpretation are exceptions
made, as firft, * becaufe thofe that Titus
brought with him cannot properly be ftiled all
nations, as they with whom God will plead
are. Secondly, ' becaufe the Jews at the time
when he came againft them, viz. after they
had denied Chrift crucified, and rejefted him,
could not be called his people, and heritage
Ifrael ; which exceptions will likewife lay
,tr... , : 111 ■,
' M«noch. • Tarn. ' Draf. « Quod difper
k Grot. ' Menoch. Sa. "" Ribera. " Or fhall
under the form of the preter tenfe, comprehending not
fhall call all to judgment. » Menoch. Terram populi
tuj, Calvin. 1 Druf.
againft Abarhinel's underftanding it of the
Chrijlians and Mahometans at feveral times in-
vading th(i land of the Jews,. drWmg them
out of it, and dividing it among themfelves.
^ Againft thofe alfo who take by them to be
meant the Afjyrians and Chaldeans',: and other
nations nearer to the Jews, who relied on their
help, may be objefted that yet they were, not
fo many as to deferve to be called all nations.
Such objeftions feem to be taken out of the
way by ' thofe who think here the Babylonifh
captivity, and the deftruftion of the land of
Judea to be alluded to, but fo as a type of
thofe devaftations, fpoils, and injurious deal-
ings of the enemies of the church ever fince \
alfo againft faithful believers, whom they have
perfecuted and driven into baniftiment, divid-
ing their land (which God calls his own, and
their goods, and pofleffions) among themfeves.
" Tcr ea qua Ifrael fecundum carnem pafj'us ejl^
metaphorice fignificat qute verus Ifrael Dei pa-
titur, by thofe things which Ifrael according
to the flefli fuffered (while they were God's
peculiar people) doth he metaphorically fet
forth fuch thingsj which the true Ifrael of
God, Chrift's church, hath fince fuffered, and
" doth ftill fuifer from the enemies thereof, by
fuch things as are here mentioned and other
like, by their being fcattered into feveral na-
tions, by having their lands taken from them.
Their lands, God calleth here, his land, fo was
of old peculiarly called the land of Ifrael,
' becaufe Ifrael was his people : fo ftill what-
foever tjelonging to his, is, as they are^ his
alfo J their rightj his, and by their being
wronged in it, he looks on himfelf robbed
and wronged.
By thefe words, and parted my land, Jerome
looks on as underftood their fetting up feveral
idols, and different forts of idolatry, in that
land in which he was wont alone to be wor-
fhipped, as fo parting It among them ; but
the former way taking it for their parting it
among themfelves, by taking pofleflion of
it for their own ufe feems plainer.
The particulars for which he will plead
againft his enemies he proceeds to enumerate
in the next verfe, faying,
3. And they have cafl lots far my people, and
having given a boy for a harlot, and fold a
girl for wine^ that they might drink.
Great contempt that they had his people in,
and great indignities that they did offer to
them, are here defcribed, fuch as they would
offer to none that they had in any efteem, or
made even any ordinary account of at all.
For fuch as they had taken •" captives, as if
they Were not worthy to be made choice of,
they caft lots fo to put them among themfelves^
without preferring one before another. Such
a way of dividing thofe whom 'J they had
taken,
■-'.O'l i; ; ' V. ;'AS^i .-;
fennt eum per gentes. '' Pet. 5 rTg. ' Mercer,
fuffer, for we look on the words as in a prophetical ftile
only what hath been, but alfo what fliall be done, till God
mei, atque adeo mean). f Sors jacitar ubi .eft contemp-
324
A COMMENTARY
Chap. III.
taken, appeal's to have been in ufe of old
among nations : we find it alluded to in other
places, as Nabum iii. lo. They caft lots for her
honourable tnen; and Obadiah^ ver. ii. and
caft lots upon Jerufakm. It may be underftood
of fo dividing, ' either their goods, lands,
and poflcflions, or perfons. Great indignity to
their perfons, yea great inhumanity towards
them, the greateft imaginable is exprefled in
the next words, and have given a boy for a
harlot. Concerning thefe words there are dif-
ferent opinions, both as to the fignification in
particular of the word 7\y\\ Zonah, rendred an
harlot, and then as to the meaning of the
words if it be fo rendred. For, firft, as to the
fignification, Some render it otherwife, viz. in
the notion of meat, as if It were the fame
with ]\ zan, or JIIQ Mazon, from the root,
|M to feed, which do ' fo fignify ; fo might it
well enough agree with what follows, that
they fold a girl for wine, a boy for vi(5hjals,
and a girl for wine : but Others, and for
the moft part, look on it as more regularly
derived from the root njl Zanah, to commit
whoredom, and to fignify here, as it elfewhere
ufually and commonly doth, an harlot ; it be-
ing no where elfe found in the other notion.
But then, it being fo taken, there is difference
concerning the meaning, what fhall be meant
by giving for an harlot, whether to be ufed
by that abominable fin of Sodom, as an harlot,
or whether to be given as a reward to, or for,
an harlot, or a price for the ufe of her body.
Jerome and diverfe following him take it in
the firfl way, but moft Others think the lat-
ter the true meaning, which ' likewife the
following words feem to confirm, in which as
it IS faid they fold a girl, ]"3 Beyain, for
wine, i. e. for the price of wine ; fo here
moft probably HJIO Bazonah, for an harlot,
with the fame prefix 3 Be, muft be, for the
price of an harlot. So the Chaldee KH^Jl "IJH3
for the reward or price of a whore. The
Syr lack alfo in like words, |i^N.*J) t^t^
Bagar Zanoyotho, for a reward of harlots :
The MS. Arabick alfo, J«? i- is^\ 5>Wj
S*j'yJ', and give a boy for the price of an harlot.
To the fame fenfe the LXX. lo'^wxay to.
TZM^d^xa. TTogvaif, and agreeably to them the
printed Arabick, J'^ o^^' '>^'^> ^'nd they
gave boys for harlots : which foever of thefe
ways be taken, *^Ij, in fum, as R. Tan-
chum fpeaks, the meaning will be, '>cIj' {►yjl
^!oJ L. ^l^l \yjM,\^ fJft^A* csjJJ haiV^ iS,'
*?«4^' f«^l>v^j> that they fold the children of
(God's people or) Ifrael whom they took captives,
andfpent the price of them on their pleafures, and
beaftly lufts, which argued certainly the greateft
contempt that they could have of them, and
the greateft indignity that they could fhew to
any, while they had them in no more efteem
than to fell them for fuch vile bafe ufes, as for
maintaining their whoring and drinking, and
at fo low a rate as " Some think for no more
than would ferve for one drinking-bout. If
hiftories do not afford particular inftances of
fuch ufage, whether of God's people Ifrael of
old, or Chriftians fince, yet that fuch hath
been, or fhall be known among them,' thefe
words whether referred to what had been; or
fhould be, are a certain proof.
4. Yea, and what have ye to do with me, O
Tyre, and Zidon, and all the coafts of Pa-
leftine ? will ye render me a recompence ? and
if ye recompence me, fwiftly andfpeedily will
I return your recompence upon your own head.
Having in the foregoing words, ver. 2.
threatned to plead with all nations for his peo-
ple, to call them in queftion for fuch injuries
as they had done unto his heritage, he here
more particularly, and by name expreffeth
fome of them, againft whom he will profecute
that his quarrel, viz. Tyre and Zidon and all
the coafts of Paleftine ; his plea againft them
he begins with an interrogation, fhewing that
what wrong they had done, they had done al-
together without caufe, and that therefore they
deferved that he fhould deal with them with
fuch feverity as he threatens to do. The people
named are Tyre and Zidon, and all the coafts of
Paleftine, i. e. the inhabitants of thefe places^
which (as appears by what is often mentioned
of them in the fcriptures) were nigh or bor-
dering on the land of Ifrael. For a fiill expli-
cation of thefe words here following, ver. 5,
6, 7, 8. would be required the hiftory of
what was by thofe people done to the Jews^
while they were God's Ifrael, and of what
alfo afterwards befel them agreeable to what is
here faid fhould by God be done to them.
Having not any fuch any where elfe exprefly
fet down, it is left to us to look into the lite-
ral meaning of the Prophet's words in the
prefent place, wherein we have a defcription
of both : both of what they did, and of
what they fhould fuffer, whether it hath been
already executed wholly on them, or remain-
ing yet in whole or part to be executed on
them, concerning which, for want of fuch.
hiftory, there is great difference betwixt Ex-
pofitors. For fuch expofitions therefore of
the words, that we may the better judge of
the matter, it will be convenient to look into
them, and for that end to take them in order,
]n^X1 IX "h an« no CDJI Vegam mah attem
It Tzor vetzidon. Vegam, yea, and literally,
and alfo, though the Vulgar Latin render it
veriim: but, this particle fhews that while other
remoter nations are threatned, who brought a
general deftrudion on God's people, thefe alfo,
though they were not as chief in power
among, yet inftead of being friends and help-
ers as neighbours to them, had yet done great
mifchief to them according to their power,
and therefore, when God will on thofe others
execute judgment, fhall not efcape, but be
alfo called in queftion in particular for what
they had done, and be accordingly rewarded
for it, as having without any caufe done, and
been
' Mercer.
" Tarnov.
\ The famoas Grammarian Abu Walid thinks it conveniently to rendred. ' R. Tanchum.
Chap. III.
on
JOEL.
been guilty of great injury in it to God himfelf.
So plainly faith he, what have you to do with
me ? 1*7, li, with me, taking as done to him-
felf what was don» to his people. So the
MS. Arabick in his rendring gives the mean-
ing, apj« '>nQ« yo ddV \>X2 wa «x^«i
VCVVi TiX "^nS t<% and alfo what was to you
(or what had you to do) with my nation (or
people) O ye people (or inhabitants) of Tyre and
Zidon. In the fame manner appears likewife
R. David Kimchi to have underftood it in his
expounding it, DD*?! ^^ HQ, &c. what is to
me and you, (or what have (or had) you to
do with me) '•SniO? OPSau;, &c. that you
came into my land, for you being my neighbours,
ought to have done good to my people, but ye
have not fo done, but when ye faw that the
kings of the nations came upon them, ye joined
with them in fpoiling : by which it appears,
that what they are faid to have had to do
with God, is that which they did to, or with
his people, whom what concerns he looks on
himfelf as concerned in, as we have already
feen on ver. 2. and that is it which by moft
is looked on as the import of the word iV,
with me, m this place : the Chaldee gives fome-
what a different meaning of the words by his
rendring "Onp TTtUn \\r\t< SO «^S1, and alfo
of what efieem are you before me (or with me ;)
with which the Syriack alfo agrees, ^jL!bO
ulSi ^tS»Ji] ^JSLaAm, cujus momenti ejlis
ttpud me. Tyre (d Sidon, &c. The LXX. alfo
N.>:^P>1 jUl*S«^, and all Galilee of Pa-
lejline : but therebeing no example of the
word's, ni'T^bj Geliloth, being in the plural
form fo ufed for a proper name. Others (all I
think both ancient and modern) take it as an
appellative fignifying, coafls, bounds, or con-'
fines. So anciently the Chaldee, rendring it,
'SniyVs ^Qinn, all the bounds (or coafts) of the
Philifiines. The Manufcript Arabick accord-
ingly renders, (j>Ia«Ji 3\^ ^j^ all the parts
(or coafts) of Palefline. So likewife Abu Wa-
lid and R. Tanchum obferve the word here to
fignify, viz. ^^\ coafts, confines. And fo
the Latin, though putting the fingular num-
ber for the plural, terminus ; and that is by all
more modern Interpreters generally followed,
as well as by Ours. In the other word Pa-
lefiine, the Greek (as the printed Arabick fol-
lowing them) go again in a contrary way from
what Others do, by not taking it as a proper
name, but tranflating it as we have feen, fo-
reigners, or ftrange nations. They do indeed
often, where the name of Paleftine or Philiftine
occurs, fo render it, but furely as it is the
proper name of a country well known, fo is
it here more properly taken, and the other
word Geliloth in that fenfe which we have
feen, and fo by Ours and Others both well
tranflated, the coafts of Paleftine ; and fo all
named denote countries and people then bor-
dering on the Jews, and exercifing cruelty and
inhumanity towards them. The words fo
may be looked on as fo taking the meaning in taken will feem to be a threat particularly to
• fuch copies as read xai ti u/xa? ijuoi, which
the printed Arabick alfo following hath, '^U
jj •Xi', and what are you to me ? (though
other copies, agreeably to the more ordinary
expofition, have ti iixei xat u/xTv (as Cyril reads
it) quid mihi & vobis?) According to this
way of the Chaldee, and thofe that agree with
it, the words by way of queftion will be an
upbraiding of their folly in that they fhould
think themfelves able to ftand out againft God,
as if he were not able to avenge on them that
defpight done to him in injuring his people.
But in the other way, which feems the more
probable, may they well be an expoftulation
with them for the wrong that they without
caufe had done to his people, and in them to
him, who efpoufeth th€it caufe as his own :
•why, or for what caufe, have ye thus dealt
with me, O Tyre and Zidon, and all the coafts
of Paleftine ? Who Tyre and Zidon, or the in-
habitants thereof, if the names be properly
taken, were, is, as we faid, manifeft from
what we read of them often in the fcripture.
As for the words rendred all the coafts of Pa-
leftine, being in the Hebrew, ni7^'7i Hdi
IWi'^'Q, vecol geliloth Pelefhet, we find them
differently interpreted ; Some taking Geliloth
as a proper name of a place alfo, viz. of Ga-
lilee ; fo the LXX. rendring, koli ■noiaa, Fa-
XiXa/a dWo^fvXav, and all Galilee of foreign-
ers ; and the printed Arabick following them.
the inhabitants of thofe places ; yet are by
Some, who take under the names of thofe
places to be comprehended yet others befidea
them, as from their like dealing, deferving to
be called by, or included under, their name,
viz. any other dealing fo with God's church
and people, as they did anciently with the
Jews, whilft they were more particularly, fo.
So fay > Some, that the Prophet under thefe
names comprehends all wicked people, as un-
der the name of Jews all true believers, all
God's eledl, of whatfoever nation. Others
that he names thofe for example fake, that by
what is faid ftiall befal the inhabitants of thofe
places, who perfecuted the faithful fervants of
God under the Old Teftament, may be under-
ftood what ftiall befal other nations, who at
any time fhall be enemies to God and his peo-
ple. To this purpofe Dr. Stokes paraphrafeth
the words, Te that are as great and clcfe adver^-
faries to the Chriftians as ever the Tyrians and
Sidonians were to the Jews. . So '■ Others take
them to be ufed, as exemplum five typus hofti'
urn dcmefticorum Ecclefi<e, a pattern or type of
enemies to the church at home, who for fome
reafons induced do for a time pietatis ftudium
fimulare, make a fliew of friendfliip to it, and
piety, yet upon occafion ftiew forth, latens
animi venenum, the poifon that laid hid in their
heart. Whom by thefe names here to under-
ftand, or whom under them to comprehend.
y^jiS yAjS.\\ JJL* jij, and all Galilee of ^^ ^^^^ the better judge by feeing what it is
jirange nations. ' The Syriack alfo, OL'S.ao ""^^^ ^^ expoftulates with them for, and how
Vol. I. 4 R he
" So in the Polyglott. » See Grotiuj here and on Mat. 8. 26. y See Chrift. a Caftro. * Gualteja^
326
A C 0 M M E N r A R Y
Chap. III.
he will deal with them for it, which in the
following words he declares, faying, '~?1QJin
n'Ty CD'CTtZ/O C3nfc<» &c. Will ye render
me a recompetue ? and if you recempenfe me^
fwiftly andjfeedily "will I return your recompence
upon your own bead. In which words there
may fcem to be fome obfcurity, for removing
of which we may obferve, as to the word
'^Vjj Gemuly rendred a recompence, that it
hath the fignificatton either of good or bad,
done by way of recompence to any, and fo
the verb likewife, from which we have here
the participle, DPH 0^*7001 CD81, rendred,
and if ye reccmpenfe either to do good or bad ;
but here they are taken in the notion of bad.
Ag^n, that by thefe words is fignificd both
what is done to any in recompence of what
was by them done, and alfo what is done firft
to them without occafion given by any thing
that they had before done ; and both thefe
/ignifications feem to have here refpeft had to,
as, firft, in his faying, D'O'WQ DDH SlQjn
"h haggemul at tern Mefhallemim li, will you (or
do you) render me a recompence? the noun
joined with a word fignifying rendring, feems
to require that it be taken for^lOi T\yt3T\ the
rendring of a recompence for fomething done,
but in the fecond place being put by itfelf,
">'7y an« D'^^'Oy aSI, which Ours render,
and if you recompenfe me, to fignify n'TTinri
njnn the beginning of doing evil (or doing in
the firft place) fo Kimchi takes it, and fo the
meaning of both claufes to be, " What is the
•' matter that ye do evil to me ? Do ye think
•* to be revenged on me, becaufe I have done
♦* evil to you ? What did I evil to you ? If
** you lay that you now do, of your own ac-
*' cord, evil to me (for he that doth evil to
*' Ifrael, his intention is to do the evil to me,
** diey being my fons) then will I fpeedily re-
** turn your recompence on your own head."
So is his expofition of the words here, to
which agrees what he ' ej'fewhere fpeaks of
the figaification of the root Hoj. In much
the fame manner doth. Abarbi'nel alfo expound,
except he puts a double intarogation in them
thus. Have I dealt ill with you (or done evil
to you) that you come to render my recompence to
me ? or although you have not received ill from
•*»f , do you begin to do it to me ? This feems a
more perfpicuous meaning, and is by '' Several
(I think, with good reafon) preferred. So
Caftalio in his tranflation briefly exprefleth it,
vtrum mihi vos refertis, an pot f us confertis ?
do you repay to me, or confer on me .? or as
« Others, utrum cogitatis mihi referre, an in-
ferre injuriam ? do ye think to recompenfe or
to do me injury ? yet do Ours in both places
retain the fame notion of recompence, will ye
render me a recompence ? and if ye recompenfe
me : as if what they did were in both places
referred to fomething that God (or his people)
had before done to them, and for which they
pretended to revenge themfelves j fo that in
the firft place there is a queftion afked, whe-
ther they pretend any ,fuch thing, and in the
» Lib. Radicutn. * Mercer, C»ft. Druf. Lively.
■^ Dnjfim nd Mr. Livel/. * Tig. Pagn. Munft. •
fecond, a declaration of what, if they pretend
any fuch thing, he will do to them ; without
putting an interrogation after it in the fecond
place (as by taking it in Afferent fignifications
it is done) but taking the particle OS Im, if,
as conditional, or by way of fuppofition, and
fo inferring what follows, that if, or funjx)fing
they pretended to do what he hath laid, he
would do then what he farther faith -, and in
that way do * feveral Others alfo tranflate the
words. So the Chaldee, and the Vulgar Latin
feem to expreis it, rendring, Et ft ulcijcimini
vos contra me, cito velociter reddam vicifjitudi'
nem vobis fupra caput veftrum. And if you do
revenge agaiiift me, I will foon render you
quickly recompence upon your head. But
there are « thofe who think that in this fecond
place is required an interrogation, and by DSI,
and if, to be underftood. An ? or even by
thofe who render it by _y?, if, and that whether
taking Gomelim in the notion of recompenfing,
or of firft doing. So Mercer, uDSl, veim,
and if, interrogative intelligo, I underftand
interrogatively ; and Gamul, he renders by
inferre, to do wrong. So Dru/ius, Hie d
fumitur pro an, If is ufed for. Or whether;
and to recompenfe for, injuriam inferre, to do
wrong to. Grotius likewife as to the particle
Ji, if, faith it is put for an, or elfe whether ?
as he faith it is often ufed in the Vulgar Latin :
fo that it may continue an interrogation, and
the fenfe be. An hanc vicem mihi rependitis,
fe? hoc mihi redditis ? Do you return me this
recompence, and do you thus repay me .?
nempe pro tot in vos collatis beneficiis, to wit,
for fo many benefits conferred on you ; but in
this differing from the other, that he takes the
word C3''"*7Q3, Gomelim, in the notion of re-
compenfing or repaying for what was done to
them, and that of good, not ©f evil, as
Others take it. This feems to agree with that
of R. Solomon, who underftands it of their re-
compenfing them for thofe twenty cities,
which Solomon gave to the King of Tyrus.
The LXX. of old feem to have led the way,
who read fo the particle by an interrogation in
the fecond place, and take the following word
in the notion of recompence, and fo, as we
have feen, diftingui(h the claufes, rendring,
n /j(V>ia(xax«Ti u/xe« t^' \[x.o\ ; which the
printed Arabic k literally exprefleth, f^x^i j'
tie ^\, or do you remember (or retain in your
heart) evil againfi me? Whereas the MS.
Arabick doth otherwife as to both, and join
the words in one claufe with the following,
(as Others whom we have before k^w do) ren-
dring them with the former words, Hn
CapJK 1«1 '"? r''2«DQ CZinj« riSEKDO
DDn«3SDQ -ns rvpu ^1^23 n'3p'7s ^jicn^ Vis
lDDDVI ^3, I>o ye render me a recompence,
and if ye do evil in the firjl place to me, fwiftly
and fpeedily will I return your recompence on your
heads. Thi-Syriack renders, j-.U-N^og) (.bd^9
Uk!k» yOJ^aJ^ *^.:^)a£), Do you render me a
recompence? yO^N»Jf f**^' Jilacu. y^O
rib^A, which the iMtn Interpreter in the
Polyglott
The Arab. MS. likewife givetK thofe diAin£l notioji*.
Drufius. 2
chap. III.
on JOEL.
\
Poly^lott Bible renders, quod ft heneficiis me cu-
mulaiis. But if ye heap up benefits on me,
which I think may rather be rendred, i>ut if
ye caft (or confer on me) recompences due to mey
the word, jytaQx.*. ChuMo, as well, or bet-
ter fignifying recompence, or, %^'j *3j**,
dues, that ought tp be rendred, as on them
benefits.
Irt all thefe interpretations hitherto men-
tioned, refpeft, we fee, is had of the more ufual
fignification of the root ^Qi Gamal, viz. of
repaying, or returning recompence to any, on
fome occafion by them before given, or pre-
tended, that notion being by Some given to it
in one of the claufes, by Others in both. But
that great Grammarian Abu Walid is of another
opinion, who thinks that in both places yet
mentioned, it is to be takfen in that other no-
tion of doing firft without provocation or occa-
fion before given. And left in the firft place
it might feem reftrained to the fignification of
recompence, by having CD^Q^iyO Mejhalkmimy
wliich ordinarily fignifies, to repay, joined with
it, he obferves that root alfo to fignify to give
er do firft, as well as to repay. His words in
his explication of the root CD vW Jhalem are,
(^nn ^s ViQj nj7 nJSD mod x^^s?'?
K'S''K T'JyQ^^. i- e- ^" "^ord is ufed alfo to
fignify not only to repay, but to do in the firft
place, as likewife the word Camul is in both
tbefe ftgnifications ufed ; and for example in
^oth he citeth thefe words here, DPS '71Q3n
•hii pjnK D'Sm ONI h^ o^oStyo.
In which he faith of the word, from the root
'^QJ, Gamal, in both places, both haggemul
and Gomelim, as likewife of D'ObwO Mefhal-
letnim, that both 'a*jI iJl o>JJ ^ do not de-
note other than a beginning, and that by both
is fignified Sy3'7K3 XnTOKI kV^«, a doing
in the firft place, and beginning to a£i. With
him agreeth in this R. Tanchum, whofe words
likewife, becaufe neither book is printed, we
fliall fet down, Soj 'i^^K (W'^N t^MKH
p ddSioj a'ti'K n'^ipi SinSk ♦:;ro'7N p
njo pNHijnDN^K Him 'JkhSk ♦jj;oSk
nnnnSK '7OD r^ yn, i- e. Thefe two
words, ^'/z. Gamul a»(i Shillem, are fame times
in the fignification of doing a thing firft, fome-
times in the fignification of recompenfing for
what went before. His faying therefore, Hag-
gemul attem Meftiallemim alai veim gomelim
attem alai, are of the firft fignification, but
what he faith in the next words Aftiib gemul-
cem of the fecond, viz. of recompence, and the
interrogation from God is by way of threat.
Of the root *7aJ Gamal doth Abu JValid like-
wife obferve, that it denotes a doing in the
firft place, or beginning in doing, either
nXDKbsa "l« l«DnKV«D, in doing good or
£vil. So that, according to him, we might
think the words here to denote, "Do ye of your
own accord, or without provocation or occafion
given, do injurious things to me ? were it not
that R. Tanchum notes ^ elfewhere, that in
this fignification of doing firft «'?« \\y «S
"I'i // is not ufed but % of good, wKich yet. If
there be not fome miftakc In his words, I'do
not well underftand how it can be ikid[ inaf-
much as among the examples brought for
proof of that fignification of the word, for
doing in the firft place, therte are fome in
which it is apparently fpoken of doing evil ;
as for inftance, that of G/?». 1. 15. TU;' IWHI
ins ^ylUi n«;» ny-in '73 nx ub, and will
certainly requite us all the evil which we did
unto him. There is Vojl Gamal certainly fpoken,
as of doing in the firft place, fo of doing evU,
and therefore do both Abu Walid, who was
before him, and whom he in many things fol-
lows, as alfo Kimchi exprefly fay, that the
word doth denote a beginning to do, or doing
firft, as well in doing ill as in doing good j
and fo are " Abu fValid's words, having given
fome examples, as namely that which we have
cited and others, nn3»1 N»Vl« PI^D NtTH
nSDS^Xa 1H l«DnK'VK3, all thefe fignify to
do firft, and to begin either in doing good or
doing evil. ' Kimchi alfo, that it fignifies
riif^n IK nnittn nVnnn, a firft doing, either
good or evil. And fo therefore, according to
them, may it here be underftood of doing ill
or injury, where they had not received any.
The obferving of this, and reciting of the fe-
veral rendrings of thefe words, to which p^--
haps more may be added, and the different
diftinftion of them, by putting either once or
twice an interrogation, fhews that they are ca-
pable, according to the letter, of different inter-
pretations, but the fcope is ftill the fame, viz.
that they are an expoftulation from God with
them, concerning injuries by them done to his
people, which he looks on as in them done to
himfelf, and for which he threatens in the
next words to deal with them according to
their deferts, faying, mno 'Tp Kal meherah,
fwiftly and fpeedily will I return DDVqJ Gc-
mulcem, your recompence, upon your own head.
The word '71QJ Gemul here repeated, is by all
agreed on to be in the fignification of recom-
penfing, or repaying them for, or returning on
them what they had done ; his faying that he
would do it fwiftly and fpeedily, may denote
either with great celerity, whenfoever and as
foon as he pleafeth, they not being able to ftop
or hinder him, nor '' having time to find out
way to prevent it. Or that ' he is fuch, or of
fuch power, who can as foon as, or whenfo-
ever he pleafeth, without any ftop or hindrance
fo do -, in that {&n{c. feem to take it fuch who
look on the word '7p Kal as a noun. Sa
Munfter, leve eft ut velociter reddam retributio-
nem veftram, &c. The Tig. Facile eft ut (^
ego, &c. velociter rependam, &c. It is a light
or eafy thing to me that I ftiould, ^c. Va-
tablus making it an epithet of God feftinus
cum
' Inliis Lexicon Morfticd in 703. * And accordingly he feems to give the meaning of the words here, Thefe
doings which you do unto me iirft, i. e. ^^D^p^D l!»'?irQ as a preceding beneficence. I will fpeedily recoropenf*
you. ^ In the toot /0>. ' In Rid. and Comment, on the place. ^ Ar. Mont. ' Breon.
328
A C 0 M M E N r A R T
Chap. III.
cum cekrttaU, Calv. velox, &c. and fo Pifcat.
hvis fejlinatione, being Jight or fwift ^yIth
fpeed. Thefe take it all as a noun adjeftive,
yet with difFerencc between themfelves, the
• former making it as a defcription of the aftion,
the latter as an epithet of the agent, with
whom the MS. Arabick feems to agree ren-
dring HJ/ID B33, Being light fpeedily. But I
fuppofe, though as to the fenfe it will be
much one, yet that as to the literal conftruc-
tion thty do better, who take that firft word
^7^ Kal^ as well as the following word mnO
Meherab^ for an adverb, that fo two words of
like fignification joined may give a greater em-
phafis to, and affurance of what is &d fhall be
done J fo is it taken by Ours who (as we fee)
render it, fwiftly, in which they agree with
many Others both ancient and modern in their
feveral languages. For fo founds the Chaldee
'7''7p Kalil (which is much the fame in letter
with the Hebrew.) The LXX. rendring it
o^luf, to which I fuppofe the printed Arabick
»<Vsr Beheddat may well anfwer, though the
Latin Tranflator render it cum ira, with anger,
(it might rather perhaps be rendred cum impetu
or celeritate, with prefent force.) The Syriack,
^ ^ *^j which the. Latin renders Brevi
fhortly, "the ancient Latin cito, and to the
fame purpofe among modern Tranflators many
in feveral languages ; fo as that between it
and the following mnO, Meherah, both be-
ing adverbially taken, there is little or no dif-
ference in fignification, only that one adds (as
we faid) emphafis or confirmation to the other,
fo that Some think it fufficient to exprefs them
by one word put in the fuperlative degree,
" velocifme moft fwiftly (or moft fpeedily)
which feems to import as much as the two
words both of the fame fignification repeated
do require ; whether put without a conjundion
• between them as they are in the original, Kal
Meherah, and fome of the tranflations put, as
in the Vulgar, cito, vel'eciter, or with one,
for making the language plainer and fmoother,
as in Ours and " Others, fwiftly and fpeedily.
Abarbinel thinks by this expreflion to be meant
that the punifhment of Tyre and Sidon (thofe
placps being properly and precifely taken)
.fhould not be deferred to be, niVjH "IIDD
PlQlSn nsttJD, as the end of the captivity of
the Jews, as that of other nations fhould, but
be fooner, and that which is here threatned,
was made good on them, when Alexander the
■ great did under the time of the fecond temple
deftroy them. How or when Others think
it was to be fulfilled, will after appear. He
threatens that he will fo in his due time return
upon them, in full meafure, and efi"e(5i:ual
-manner, that which fhall appear to be a juft
recompence for their evil behaviour towards
'him in their dealing as they did with his peo-
ple, and fuch things as belonged to him and
his name was called upon, or were called his
and by his name. Their doings to have been
evil, and fuch as he was highly provoked by,
as it is in thefe former words, or expoftulation.
in general intimated, fo more particularly what
they were, is in thofe that follow exprefled.
5. Becaufe ye have taken my/ther and wy gold,
and have carried into your temples my goodly
pleafant things.
In determining what he means here by call-
ing it my Jilver and my gold, and my goodly
precious things, is between Expofitors fome
difference. Among the Jews Aben Ezra ex-
pounds it, fuch as the Kings of Judah had
given them, either D^"'1Diyn imS*? IN "wm
for a gift (or prefent) or for the redemption cf
captives. Whom Druftus feems to exprefs,
faying, aurum populi mei, quod viri pro re-
demptionis pretio folverent, aut muneris loco in-
ferrent ad vos. Kimchi takes the filver and
gold which the Ifraelites had, to be fo called
and owned by God as his, becaufe he gave it
to them. So likewife Abarbinel ; fo that in
taking it from them, they robbed him, or took
away what was his ; his was the filver, his
the gold of all Ifrael, as by him given to them,
fo that he might ftill fay of it, i^l *10Dn i*?
bsity^ Vd amn, mine is the /liver, mine the
gold of all Jfrael.
^ This way take " Several alfo among chriftian
Expofitors. Others both ancient and modern
by it underftand •■ that filver and gold, and
precious vcffels which were in the temple de-
dicated to God, and fo his. Grotius thinks
not thefe but the former to be meant, non qu<e
templi erant, not fuch precious thmgs which
belonged to the temple, and which were car-
ried away to Babylon by the Chaldeans, but ea
qua populi erant, fuch as were the peoples
goods, and by the Chaldeans having taken
and fpoiled the city fold to their neighbours.
But I fee no reafon why both may. not be un-
derftood and looked on as comprehended,
'' Argentum populi mei, vel argentum templi
mei, either the filver, &c. of my people or
of my temple, or both of my people and of
my temple. So feems to be Calvin^s mind,
that there is no doubt that they did rob and
fpoil the people of their good, and that for
that they were guilty, and for that are taxed ',
but in a more efpecial manner for their taking
away facra Templi vafa, tlie holy veflels of
the temple. The filver and gold and defira-
blc precious things of his people were indeed
his, and it was juft reafon that he fhould call
to account for it thofe that took them away,
they in fo doing, doing manifeftly wrong to
him, who owned both the poffeflbrs, and
what in that kind they pofiefled, but more ap.
parent wrong was certainly done to him, in
taking away fiich things as none was looked
on as owner of but himfelf, viz. the treafures
and ornaments of his peculiar houfe, feparated
and confccrated to him, which though he had
not need of, nor could be properly faid to
have pleafure in or for any good that he reaped
thereby, yet as tokens of his peoples gratitude,
and honour, and obedience by them fhewed
. (,,-/■ to
■» Jun. Trem.
Cyril, T»rnov.
" So the LXX. and Syriack.
"« Pifcit.
• Mercer, Pet. a Fig. Grotius, Dr. Stottes, &c. ' Jerom.
Chap. III.
on JOEL,
to Km, he did delight in and accept of, as
what was of his own by them given to him.
The robbing of him of thofe things was a
great injury in itfelf, but much more yet
heightened by the ufe that they put them to
in carrying them into their own temples
C3n^^3^n'7 leheicelehem •, the word fignifies
either ' palaces or temples^ and is fo rendred
by Some, palaces, but the rendring it temples
feems to have more of emphafis in it, as
greatly aggravating their crime, in that they
did not only take away thofe things from God
and convert them to their own private ufe,
but to the greater difhonour and contempt of
God, as it were in triumph over him, place
them openly in the temples of their idols, as
if they had gotten the vidory over God.
Thofe of "Tyre and Sidon, and the coafts of
Palejtine being faid to have done this, feems
to intimate, that they by thofe names called,
» were afTifting to the Chaldeans and partakers
with them in fpoiling the city of Jerufalem
and the temple, and for fuch they are in the
firft place taxed ; and in the next words they
are farther taxed for wrong done to them in
refpedl to their perfons.
6. The children alfo of Judah and the children
of Jerufalem have ye fold unto the Grecians,
that ye might remove them far from their
border.
By what is faid that they fold the children
of Judah and of Jerufalem, to the Grecians,
Kimcbi expounds fo as either to be meant of
fuch young children as they ftole from the
Jews, while they were yet in their own coun-
try, or of fuch as coming and fiding with
their enemies, when they carried them captive,
they took and got into their hands, and whe-
ther meant of one or the other, fold unto the
Grecians who lived a great way from the land
of Ifrael^ that fo they might not return again
to their country, which is the fame that Aben
Ezra before him in briefer words expreffed,
ryym is non'TQi nnnpbu;, whom ye took
in war, or by theft. Some obferve that by
faying the children of Judah and the children
cf Jerufalem, are not neceflarily meant young
children only, ' but that it may be underftood
of fuch as were of riper age alfo, any of the
inhabitants of Judah or citizens of Jerufalem,
called the children thereof, and fo Cajialio
renders Judaos fif Hierofolymitanos, Jews and
Jerufalemites ; as likewife in the next place,
that which literally founds the fons of the Gre-
cians ; is by Ours and feveral Others rendred
fimply, the Grecians. For the words in the
Hebrew are DUVn ''2zih Hbne hayevanim, and
fo accordingly by the ^ ancient Tranflators ac-
cording to the letter rendred, as likewife by
feveral more modern, the fons of the Grecians,
as Ours alfo note in the Margin, though in
the Text putting what is thereby meant, viz.
not children in refpeft of their age, but people
of fuch a nation, and by the name Javanim
Vol. I. 4
' Some copies of the LXX. read «/««<, Others ttiif.
Syr. Arab. Vulg. Lat. * Grot. * Tarnov. ^
here put, are particularly denoted the Grecians,
fo called from their father Javan the fon of
Japhet, Gen. x. 2. from whom they are
called in their own tongue Jones ; yet is it by
Some obferved, that that name may be alfo fo
taken as not only to defign them in particular,
but fo as to comprehend other Gentile nations
alfo, they being of great note among them,
and their language ufed by them, in that large
acception, which St. Taul takes that name,
when in his diftindtion of people into Jew and
Greek, he feems under it, to comprehend all
nations that could not be called Jews. So
Rom. i. 16. ii. 9, 10. iii. 9. and 29. x. 10,
12. Gal.m. 28. Colojf.'in. 11. Whether by
Grecians here he mean fuch as were properly
called fo (between whom and the people of
Tyrus here named * appears to have been com-
merce of old, as in trading for other things,
fo alfo for the perfons of men, Ezek. xxvii.
13.) or others to whom that name was com-
municated ; fuch it appears are underftood as
were far remote from Judeah, and from which
they fhould not probably return thither, by
faying, that ye might remove them far from
their border, that is, their own country and
the limits thereof.
God having thus defcribed the injurious
dealings of Tyre and Sidon, and thofe of the
coafts of Paleftine, or of fijch as were under
thofe names comprehended, towards his peo-
ple, he fubjoins in the two next verfes a de-
fcription of what he himfelf will, thereby
provoked, do, both for his people and to hjs
and their enemies. Firft, as for what he will
do for his people, he faith,
7, Behold, I will raife them out of the place
whither ye have fold them, [then as for what
he will do to or againft their enemies.] /
will return your recompence upon your b^ad.
8. And I will fell your fons and your daughters
into the hand of the children of Judah, and
they fh all fell them to the Sabeans, to a people
far off : for the Lord hath fpoken it.
Of which words according to the letter,
Abarbinel gives this plain explication, I will
reftore them, and caufe them to return from
the place whither you fold them, and by
their hand will return your recompence on
your own head, for that your fons and daugh-
ters ftiall be fold by them to the Sabeans, in-^
afmuch as they are a nation far remote from
you. By his faying, DliyO 'Jjn, &c. Behold,
I will raife them out of the place, though the
word " properly feem to fignify to raife them
from fleep or the like, yet may alfo and here
appears to import, as much as '' reduces facio,
to caufe to return thofe that feemed to be
quite loft and forgotten (like men afleep or
dead, not appearing among men) he will yet
raife up again, and caufe to appear in their
countries, from which they had been fo far
and fo long removed. So the Chaldee sn
s k:k
• Drufius.
Druf.
.' Diufms, Tarn.
» Chald. LXX.
33°
A COMMENTARY
Chap. III.
^S'rn rnV ^n^Q K2«, / w/// bring them pub-
lickly. In his faying, I will fell your f on s^ &c.
it is manifeft that the word felling is not taken
in its proper fignification of paffing over right
to any thing for a price taken for it ; this can-
not be fpoken of God, but fo as to denote the
giving over a thing to any, fo as that he (hall
have juft right to it and over it, and power to
difpofe of it, as over a thing which he had
bought with his money. In this {^vSs. is the
word felling alfo ^ elfewhere ufed. So is God
faid to have fold the Ifraelites into the hands
of their enemies. Judges ii. 14. iii. 8. iv. 2.
and X. 7. fuch a deliverance the Pfalmijl
xlii. 12. calls, God's felling his people S'73
pn fine pretio, without price (as the Vulgar
renders it) or as Ours, for nought, or as in the
Margin, without riches. In the foregoing
words. The children of Judah, &c. have ye
fold unto the Grecians, and thofe that follow,
and they fhall fell them to the Sabeans, it is
plain that it is taken for felling for a price •,
but here fpoken of God's dealing, it is not fo,
but meant of his giving or delivering up into
their hands and power, fo Kimchi expounds it
nV2 D1DQH, I will deliver them into their
hand. The not obferving this ufe of the
word, Drufius thinks to have been occafion to
Some of rendring the words, min^ ^J3 T'D,
Beyad Beni Jehudab, opera fliorum Juda, by
the means of the children of Judah, of whom
his cenfure is that male exponunt, they do ill
expound it. So indeed doth Caflalio render
it J fo Vatdblus expounds it, and fo Mercer
alfo, yea that expreffion is ancienter. For fo,
the MS. Arabick appears to have taken it,
rendring m^-l^ ^33 1^ ^by, alai yad bani
yehudah, by the hand of the children of Judah,
nor doth that of the Vulgar Latin, > in manibus
filiorumjudah, differ, though the Z)oa>/Jjy render
it, into the hands of the children of Judah. That
ny^ beyad may indifferently fignify either by
the hand, or into the hand, there is no doubt,
nor do I fee, though the conflruftion be diffe-
rent, what great difference there will be in
the meaning ; what will felling them by their
hand be, but giving them up into their hand
to fell them, or difpofe of them, as they lift ?
As to the next words. And they fhall fell
them to the Sabeans, to a people far off ; the
word rendred Sabeans being in the Hebrew
W'VC^V Shebaim, there is difference from of
old among Interpreters. The LXX. render
them, xai' d-Trod^dcovrai ayrsf «f ai;j;fjiaXci)cr(av,
&c. and they fhall fell them into captivity to a
nation far difiant, &c. So the printed Ara-
bick following them, *«^ ^^ <f!>*^ fV>^«»Hj
SjkAXj, and they fhall deliver them up for cap-
tives to a nation that is far off, upon what
grounds they went in fo rendring the word is
apparent, viz. becaufe the word T^ZMi Shabah,
whence they look on this as a noun derived,
fignifies in the Hebrew, as likewife in the
Chaldee, Syriack, and Arabick, to make or lead
captive, and fo this to denote captivities or
captives, as Jercnu thinks they fhould rather
have rendred, and fo we fee the Arabick to
render. But no fuch form of a noun appella-
tive elfewhere occurring, Others generally take
it here as a proper name of a people, or na-
tion fo called, viz. Sabeans, as alfo their
country which they inhabited, viz. Seba, or
Sabah, fo the other Greek Verfions tok fftfiariix,
or '' To7f aa^alois ; the Syriack, [mS^tL^ ;
the Vulgar L,Atm Sab^s, as generally all moie
modern tranfiations -, the MS. Arabick J>*y
,;y**J' Leahil yaman, to the people of Taman,
which is an explication of what people he
thinks meant by thofe, who are called or heiie
meant by Sabeans, viz. the inhabitants of
Taman, or Arabia felix, and not any others,
who, or their country, might be called by the
like name, as it appears Others have thought
to be here meant, as Jerome, who thinks them
to have been a people trans Indiam, beyond
India, of whom he thinks likewife the Queen
of Sheba, who came to hear the wifdom of
Solomon, to have been, i Kings x. and whence
he faith that frankincenfe alfo comes. But
Drufius taxeth him, as being in this in an
error, which he conceiveth to have been occa-
fioned, by his not diftinguifhing betwixt t«<3^
fheba with Schin fh, and Ni3D Sabah with.
Samech S. which are diftindl names of different
perfons (who might be the fathers of different
nations) and countries (which perhaps were
from them called, as Pfalm Ixxii. 10. ^dVq
1>J3D1 >VW. The Kings of Sheba and Seba ;
wherever Seba be placed, whether in ^Ethiopia,
or Arabia Chuf^a, of Sheba, it is more than
« probable, and by moft agreed, that It is in,
Arabia felix, and generally agreed that thence
frankincenfe is brought, and moft probable
that thence the Queen of Sheba came, whon\
our Saviour, Mat. xii. 42. and Luke id. 31.
calls the Queen of the " South, which feems
the interpretation of Taman, and faith, (he
came from the utmoft parts of the earth, as
her country being fituate on the utmoft fhore
■ of Arabia might be called ; as the inhabitants
are here called a people ' far off, certainly if
fituate in that part of Arabia, they were fo
far remote from Tyre and Sidon, and the coafts
of Palefiine, as that they might be well fo
called, although the words are capable of ano-
ther interpretation, which will take away fcru-
ple concerning that ; which is, that they (hall
fell them to the Sabeanj, f who ftiall carry
them away and fell them to nations very far
off, but there is no need of any fuch fcruple.
Thefe things being obferved, as the literal in-
terpretation of the words in thefe five laft
verfes, there is no great difficulty ; but as to
the farther meaning of them, and how, and
when, and what is faid, fhould be fulfilled,
there is much, it being added, for the Lord
hath fpoken it, i. e. certainly « determined it :
there is no doubt but certainly it fhould in its
due time, and in due manner be fulfilled : but
no hiftory plainly and certainly declaring when
and
2 Druf. » Or Pagn. in mana. "> Theodot. "^ Mercer feems to think otherwife. "• Kimchi
fai;h of them, the Sabeans are the fons of Saba, and lye eaft and fouth of Ifrael, and Tyre, and Sidon, and Pa-
leliine. f See Jer, vi. 20. { Drufius, s Abarbincl.
Chap. III.
on
y
0 E tr 'J
331
and how it was fo, hath made Expofitors
much to vary, Some adhering to a literal in-
terpretation, Others preferring a figurative,
which the words feem fo much to incline
to, that Calvin faith, Jiultum ejfet ac puerile y
nimis infiftere in ipfa litera, it would be a
foolifh and childifh thing too precifely to infift
on the bare letter; although he will not fay
that the Prophet fpeaks allegorically, and
himfelf abftains from fuch expofitions, as
not having in them any thing that is firm and
folid, yet he faith, aliquant figuram fubejfe in
his verbis, that there is- counted fome figura-
tive meaning in thefe words, viz. that the
Tyrians and Sidonians fhall be fold and fent up
and down into far remote countries, Idque fiet
in gratiam eleEli pofuli fc? ecclejia, ac ft Judai
ipji ejfent venditores. And that fliall be done
for the fake of God's elecft people and church,
as if the Jews themfelves were the fellers.
From fuch ambiguity or latent meaning, which
he obferves to be in the word, feems it to be
alfo, that, as Ribera notes concerning the ful-
filling of what is here faid, Divinant expojlto-
res Csf midta dicftnf, fed quee nequeant compro-
bare, Expofitors go by conjefture, and fay
many things, but fuch as they cannot make
good. That which he follows is (having un-
derftood by the Jews all God's eleft people)
to underftand by thofe of Tyre and Sidon and
the coafts of Palejliney ^ all thofe nations that
bordered on the Chriftians of old, from whom
they received much damage, and the time
when this recompence here threatned fhould
be to them, the day of the laft judgment,
and that then he will raife up thofe of his
faints, whom they had fold to foreigners,
and who had died in ftrange countries, to life
again, that fo they fhould be prefent at the
judgment, and fee what punifhment he would
inflift on thofe their enemies, by felling whom
he thinks meant delivering them up to the faints,
who fitting on thrones with him to judge the
wicked, fliall deliver them up to eternal cap-
tivity. By the Sabeans, to whom it is faid
they fliall fell them, he thinks meant the de-
vils, to whom they fliall be delivered up to
be tormented. The fame way of expofition do
Others alfo follow, who both go ' before and
follow him '', and agree with him in it : yet
though the words may be fo applied, is it,
I think, among thofe which cannot be eafily
proved to have been the only or primary
meaning of them, when, and as, fpoken by
the Prophet. We may well look for fomething
more literal in them, although when and how
it was ever put, or to be put in execution, for
want of plainer defcription of the hiftory of
it in fcripture, will be hard to determine.
Among the Jews Kimchi feeming to think
they are literally to be underftood, yet in
afligning the time when what is faid, fliould
be a<ftually performed, he doth it fo as to
make all things uncertain and ambiguous, and
I indeed fo as to fignify nothing. That which
is faid. Behold I will raife them out of the
place whither ye have fold them, he expounds
by, nins^ niU>> my ^3, &c. For they
fliall yet return to their own land •, although
the place of their captivity be far off, they flail
return into their own land, DiT'j^ 18 Dn, either
they or their children, or DH^J^ qj j^n DJ
both they and their children^ DTIOn n^"»nna DH,
they at the refurreftion of the dead, and their
children, myitt;>n jOn Vn^tW, which flail
be in the time of falvation. By his words it
appears to be his opinion, that what is faid
fliould, according to the literal meaning of
the words, be fulfilled, but that it is not
yet fulfilled, nor fliall be till the refur-
redtion of the dead, and the times of the
Mefliah, or Chrifl;, who fliall bring falvation
to the Jews, and is aot yet come. How his
opinion agrees with what other Jews think, it
will not concern us to enquire : that which we
fliall obferve is, that it is not agreeable with
the verity of the chriftian religion, by which
we are afllired that Chrifl: is already come to
bring falvation to his people, and that his fe-
cond coming, at which the dead fliall be
raifed, and both quick and dead be judged by
him, is not a time of fuch tranfaftions as we
here mentioned, of buying and felling them-
felves from one nation to another, and traffick-
ing for worldly matters, when i the earth,
and the works that are therein fhall be burnt
up, when the wicked fhall go into everlafting
punifliment, but the righteous into life eternal.
Mat. XXV. 46. fo that if ought of what is
here underftood, be to be expefted to be then
done, it cannot be literally to be underftood.
As to fuch a literal meaning Abarbinel fpeaks
more intelligibly, faying, that it was done in
the time of the fecond temple, when Alexan-
der the Great deftroyed thofe places, viz. Tyre
and Sidon. And there are among " Chriftian
Expofitors who do in this way agree with him.
As for what is faid, that the children of Judah \
and of Jerufalem, whom they had fold unto the
Grecians, &c. he would raife them out of the
place whither they had fold them, Grotius thinks
to be made good under Alexander the Great
and his fucceflbrs, who in favour of the
Jewifl nation, reftored to liberty many Jews
who were captives, or in fervitude in Greece ;
and as for what he threatens to thofe of Tyre
and Sidon, that he would fell their fons and
daughters into the hand of the children of
Judah, and they fhould fell them to the Sabe-
ans, he thinks to have had its effeft, when
the fame Alexander took Gaza, Sidon and
Tyre. Others think the flilfilling of thefe
things to be referred to the times of " Cyrus,
and the ° Maccabees. Others, that though
there be no plain hiftory which defcribes the
compleating of them, yet that without doubt
all was fulfilled as the letter founds, God hav-
ing faid it fhould fo be, certainly it will be
the plaineft way to underftand it according to
the letter. If any thing may be counted fuch
that hath not been fully accomplifhed, we
may (I fuppofe) refer that (though not the ^
whole
* P. 21J.
Pet. i Fig.
' Rupertas.
Ly ra.
*■ Cat. a Caflro, Sa, Menoch.
' i Pet. iii. 10.
^ Grotius, Brenaiui.
I
332
A CO M M E NtAR Y
Chap. III.
whole matter, as we fee Some do) to the day
of judgment, when the places here named,
fhall with all others, be called to a farther ac-
count for what they at any time did in this
world. As for their particular, we learn from
our Saviour telling Chorazin and Betbfaida^
that, it Jhall be more tolerable for Tyre and
Sidon at the day of judgment, than for them.
Mat. xi. 22-
That which from this paflage will, accord-
ing to thefe expolitlons mentioned, to be ne-
ccflarily inferred is, that though God do fufFer
his people fometimes to be trampled upon and
to be contemptuoufly ufed, and injurioufly
dealt with by his and their enemies, yet he
will in due time deliver them from the hand
of their enemies, and tp them render a juft
jeward, proportionable to the wrong that they
have done to his people. What God here
promifeth to do for the Jews, then his people,
may all his people at all times look on as a
promife of good iflue to them under any fuf-
ferings -, and in what is threalned to "Tyre and
Sidon, Sec. may Q,ther enemies to God's
church and people read their own doom.
This particular example will be a proof in all
other like cafes, and we may be afliired of it,
for the Lord hath fpoken it, whofe truth is not
limited to any particular, but hold in all like
cafes alike. The words are by ■■ Some far dif-
ferently interpreted, as if by what he faith,
he will fell the children of the Tyrians, &c.
to the Jews, and they fhould fell them to the
Sabeans, were meant the Apoftles, fending
fuch as were converted to Chrift into remote
parts, for bringing others in to him by preach-
ing the Gofpel to them, or fuch like purpiafe :
but this feems not fo proper to the words, in
which appears a manifeft threat of evil, and
not a promife of good, as that would be.
9. Proclaim ye this among the Gentiles : pre-
pare war, wake up the mighty men, let all
the men of war draw near, let them come up.
10. Beat your plow-fhares into fwords, and
your pruning-hooks into fpears ; let the weak
fay I am ftrong.
11. AJfemble yourfelves, and come, all ye hea-
thens, and gather yourfelves together round
about : thither caufe thy mighty ones to come
down, 0 Lord.
Having from the beginning of ver. 4. hi-
therto feemed to diredt his fpeech to (bme par-
ticular nations, as thofe named, Tyre and 5/-
don, &c. he feems here again to return to
fpeak, "i what may in general concern all na-
tions of whom he had fpoken, ver. 2. and
commands it to be taken notice of by them,
as if it were by an herald, or fuch as he em-
ployed, proclaimed to them all. That which
they are to be warned of, is that they prepare
war, and that they mufter up all their forces,
make all poflible preparations, and ufe their
>* See Pelican. Mercer, Tamov. «ut of Wincelm.
C»lv.
joint and utmoft endeavours, even all the ene-
mies of God and his church, comprehended
under the name of the Gentiles, for refilling
his power, in inflifting on them what he hath
determined in his appointed time to bring oa
them. His calling on them fo to do, and to
prepare to meet him in fuch a manner, is a
certain prcdidion, that however now they
feem to prevail againft his church, without
any feeming able to refill them, yet there Ihall
be a time when he will appear to Hop their
violence, rage they never fo furioully, and fet
themfelves together with never fo great force,
againft him and his eledt. His bidding them
to prepare war, and make all the provifions
they can for it, is a plain warning that he is
preparing war againft them. So much will
the words fimply taken import ; if they be
taken by way of irony or fcofF (as they are by-
many taken to be) then will they farther give
to infer, that when they have made all thefe
preparations that they are bid to make, yet all
Ihall be in vain, they Ihall not be able to refill,
nor to ftand out againft thofe judgments that
he will execute on them. What time is here
pointed out, and when the things here fpoken
of Ihould be fulfilled, and by and on whom,
it being not exprefled, nor by the hiftory of
fcripture made plain, makes the meaning very
ambiguous, and fuch as Expofitors do not
confent in. ' Some think what was done by
Nebuchadnezzar to be meant : ' Others the
battle of Arbela (between Alexander and Da-
rius) to be elpecially had refpedt to ; ' Others,
fuch things which Ihould be done under An-
tichrift, toward the end of the world.
" Others, to be underftood as that God would
ftir up all nations, that were enemies to his
people, one againft another, to deftroy one
another. They feem not any of them ta
make things plain ; I think therefore the
plaineft way, to be that which the learned
Mr. Lively takes, who thinks that the day of
the laft judgment is here fet forth, Jimilitudine
fumpta a bello, by a fimilitude taken from war,
in which powerful generals bring down and
deftroy their enemies ; fo taking thofe here
mentioned among the Gentiles for the enemies
on whom God will take vengeance, and there-
fore calls upon them to affemble themfelves
together, and fo to do what he bids them,
that he may fo do. So Jerome faith to be
the opinion of the Jews, which he himfelf
alfo likes. So R. Solomon manifeftly takes to
be meant, while he puts for explication of the
words, prepare war, njJD DnViT? ll'7Din DH,
if ye can be able to fight againfi me. Others in
a clean contrary way take them for thofe,
whom he will employ in taking vengeance on
his enemies, and the enemies of his people.
Such Jerome mentions to have been in his
time, who did think, h^ec fanSfis gentibus
pradicari ut pr^eparentur ad bellum, 6f pro
populo Dei dimicent, that thefe things Ihould
be proclaimed to holy people, that they fhould
prepare themfelves for war, that they might
fight
1 Lively. ' Tirin; • Grot. « Lyra, Pet. a fig.
1
chap. III.
on
JOEL,
n%
fight for his people. So feems Cyril alfo of
old to have thought, that he doth in thefe
words dire(5t his fpeech ixl tbj i^/sr Trfoo-xu-
vnraV, to his own worjhippers, to give them
confidence on xai toUv l^^gcov d[Xavoi faovrat
avrS TT^eaffTri^ovrQ; that they jhall have the
better of their enemies by the help of him taking
their part. This way take alfo feveral modern
Expofitors, who look on the words fo to
found as if God did * colligere fuos exercitus,
& inftruere fuas copias, ut pcenas fumat de
hoftibus Ec cleft ^e fuie, mufter up, or gather to-
gether his armies, and draw up his troops, that
he might inflidt punifhment on the enemies of
his church, " fo as to fhew how great forces,
how numerous armies he hath ready at his call
for help to his church, and deflrudlion to their
enemies at fuch time as he fhall think fit ; for
as to the time defigned, I do not fee them to
fpeak any thing particularly.
Thefe two ways St. Jerome, as we faid,
mentioning, prefers that which we have put
in the firft place, as likewife r feveral Others
do, whom I think we may well agree with in
it, it feeming moft agreeable to the import of
the words. It was, as he obferves, the opinion
of the Jews in his time, or before him, with
whom among fuch as are later than him Abar-
binel may alfo be reckoned in part, although
as to the whole of his opinion, I fuppofe it
may be looked on as fingular to himfelf, and
fuch as we fhall not find any other to agree
with him in, nor find reafon ourfelves to do
it, and becaufe it is fuch we fhall give a brief
account of it, that the redder may judge there-
of. He faith, that though the v/ords may be
underftood of a waf," to which God fhall ftir
up the hearts of the fons of Edom and the
fons of Ifmael (which in his language are the
Chrijiians and Mahometans) therein to go up
to or invade the Holy Land, and there to
fight one with another till they be all deflrpyed,
yet that without doubt the Prophet doth in
that declare what concerns the refurredion of
the dead, in that he faith, ver. 9. Il^yn
D''"l"l3Jn, wake up the mighty men, and ver.
12. a^lJin ibyM nijr, let the heathen be
wakened and come up, ufing the word of
wakening, And ver. 14. Vl'^nn pQya CU^JQil,
multitudes in the valley of decifton. From
thefe expreffions he concludes the mind of the
Prophet to fee, that thofe that fleep in the
dufl, fhall awaJce and arife from their death,
and that of them fhall be fingular or particular
perfons both of the children of Ifrael (who
fhall arife that they may fee the fall of their
enemies who perfecuted them) and alfo parti-
cular perfons of other nations, as to fay, Sen-
nacherib, Nebuchadnezzar, Titus, and fuch
other enemies, that they may be punifhed to-
gether with their feed, and that they may fee
the deftruftion of their native countries, which
he faith to be intimated by the words, proclaim
ye this among the Gentiles, prepare war, &c.
and fo the meaning not to be, as R. Solomon
would have it. Prepare war, if ye can war
(or fight) againfi me ; neither to be fpoken
Vol. I. 4
concerning thofe that came againfi jehojhaphati
according to what vf^e« Ezra cites from one
R. Mofes Mordecai, but concerning that war
which fhall be a^Q^•^ nnn«D, in the tafi
days, of which he fpeaks, faying. Proclaim
ye this among the Gentiles, and let them all pre-
pare themfelves for the war ; for though the
matter be made publickly known among the
Gentiles, they fhall not be able to efcape it,
what God hath fpoken being fure always to
fland -, and becaufe many kings and princes,
who had done evil to Ifrael in their deftruftion
and captivity, yet died in their honour ; of
them he fpeaks, faying. Wake up the mighty
men, as much as to fay. Awake, awake from
your fleep of death-, draw near and come up.
For there fhall be gathered together all forts
of nations to war, and of them alfo that dwell
in the duft, and fhall come thither with them.
But that he means not generally, all of them
fhall then live again, but fuch as kings and
counfellors of the earth, the mighty men
which were of old, which fought againfi
Ifrael, appears by the faying, nonVa ^W2«
anfhe milchamah, the men of war, viz. fuch
as warred with God and with his people, as
the people of the generation of the wildernefs
are called Anfhe milchamah (Deut. ii. 14.) be-
caufe they did, as it were, war againfi God,
and believed not his word. And as for them
that fhall then (as he thinks) arife from the
dead, and come to the valley of Jeho/haphat,
(ver. 12.) he faith that their rifing and coming
thither fhall be CDn'rnV «^, not te fight, but
to fee that God will then fit to judge all the
heathens round about, and to behold the
judgment and vengeance that he will there ex-
ecute on them : and for making good his opi-
nion he faith that there fhall be (according to
what fome of their wife fay) two refurredions
of the dead, the one for that remnant whom
God fhall call (chap. ii. 32.) in the time of
redemption, viz. of Ssiiy^ ''J3Q nn^H',
choice particulars of the children of Ifrael, as
likewife particulars of the Gentiles, who have
done evil to Ifrael, whofe refurredion fhall
come before, that they may be at'that time to
fee their fall, and that this refurredtion fliall
not be but in the Holy Land, in the valley of
Jehcfhaphat ; of whom he faith that Ifaiah
prophefied in thofe words, chap. Ixvi. 24.
^nd they fhall go forth, and look upon the car-
cafes of them that have tranfgreffed againfi me.
The fecond, he faith, fliall be after that, and
that a more general one, viz. of all the righte-
ous. 7/r«^/>V^j, which have been in all genera-
tions, and likewife of multitudes of other na-
tions, who were true believers, who fhall rife
in all the habitable parts of the world, and fe-
veral regions thereof, to publifli in the world
the truth of the Lord, and of his law, that
fo men may be direded all of them to call on
the name of God, and fo ferve him with one
confent. To this purpofe will he have to
tend the meaning of the Prophet, but mingling
in his expofition fuch fancies of his own, that
I fuppofe he will have not many to agree with
T him.
Cilvin. " Danxuj. t Mercer, Ribera, Pet. a Figuer. Chrift. a Caftro. Jun. Trem. Pifcator, &c.
334
A C 0 M M E N r A R T
Chap. III.
him. That he may feem himfelf to have
fufpefted, while he faith, that if any like not
to interpret thefe wokIs of the refurreftion of
the dead, he may look on them as an excite-
ment to go up to that war, which fhall then
be. But I look not on the referring the words
to the time of the refurredion of the dead, to
be that which is to be found fault with, but
his underftanding it as he doth. If it be un-
derftood to import the fame time with the day
of judgment, as we take it to be, I think it
to be that which among the feveral expofitions
of the words may feem moft probable, as fet-
ting forth the great confufion that all people
fhall be in at that time, which is the interpre-
tation which Mr. Lively prefers.
Having thus premifed concerning the diffe-
rent opinions of Interpreters, as to the fcope
of the words in general, the chief of my re-
maining bufmefs will be to give more particu-
larly the literal meaning of fome of them,
that fo the reader may judge how they are ap-
pliable to any of fuch expofitions as are given.
Prepare war.l So Ours read in the Text,
but in the Margin ^\xtfan£lify, intimating that
the word ^ '\U;"lp Kaddejhu in the Hebrew doth
properly fo fignify. So it is manifeft it doth,
but withal, that it is ufed to fignify the pre-
paring for a thing in a folemn manner, as to
which men were, as with a facred obligation,
which ought not to be negledled or violated,
bound, and is therefore by the word of pre-
paring thought to be aptly rendred, as elfe-
where, fo here, as well by Jewifh as Chriftian
Interpreters. So the Chaldee renders it, IJ^Ql
K31p ^niy, prepare fuch as Jhall wage wars
(or warriors), Aben Ezra alfo l^DH, Kimchi
U'Cnn, prepare. The MS. Arabick JjAju*-1
lyj^Jj prepare yourfelves^ or be prepared, or
ready, for war, as likewife R. "Tanchum, who
rendring it, ain*?** 'n'^)^, V/^' Is*^' prepare
war (or to war,) explaining it by, *1 fjjgu-w^j
be prepared, or prepare yourfehes for it. By
which we may underfland what both the Sep-
tuagint ("as the printed Arabick following them)
and the Syriack and Vulgar Latin, with fome
modem, meant, by their rendring, fanSlify a
•war, viz. that they fhould wholly, as if by
an holy league bound, fet themfelves to it, or
make preparations for it as for a facred thing,
which ' required folemn preparations. For
this end (faith he) wake up the mighty men, &c.
ll^yn Hairu, wake up (from the root Tiy, Ur,
to awake.) The fame word we have, ver. 7.
though in another tenfe CDI^yO Meiram, and
there by Ours rendred, will raife them. ■ It
appears in this conjugation to fignify any raifing
up, as by waking from fleep, or raifing from
death, or ftirring up to a vigorous profecution
of any thing •, and in which of thefe notions
it is to be taken mufl be known by what is re-
quired by the words joined with it, and the
fenfe of the place, which is taken. So here
by thofe who take by the mighty men and men
of war here mentioned to be meant fuch of
them, who having once lived had fince been
dead and laid afleep in the duft, is it (as by
" Abarbinel) underftood of wakening, or raifing
from the fleep of death to life. By thofe who
take by them to be meant fuch as were yet
then alive, of ftirring up or exciting them to
profecute with vigour the bufinefs here enjoin-
ed, viz. of preparing war, which whoever
are underftood are bid to do, and to draw
near, and come up, viz. to come together in
the prefence of God, to or at the place ap-
pointed by him. By that ftirring them up the
Chaldee looks on as denoted the caufing them
to come publickly, fo rendring it ^'733 ^IP",
yetun bigli, let them come openly. So likewife
he renders, JDI^yQ "«J3n, ver. 7. Behold I
will bring them openly. By \^^y yaalu, let
• them come up. Some ' think allufion to be had
to the Situation of Judea, or Jerufalem, whi-
ther they are called, as being higher than other
regions about it. That the word l^ry^ (from
TV1'<)) doth properly fignify to afcend, or come
or go up, is no doubt, yet I fuppofe it is not
necefTary that it fhould be always ftridlly fo
taken, as if the height of the place whither
they fhould come was thereby denoted. It
may be that the place whither they are called
is meant '' of fuch as was fo, though not Judea
or Jerufalem ; but it is not necefTary that from
this verb it fhould necefTarily be concluded fc»
to be, for that it feems, in a larger fignification,
to fignify much the fame with the preceding
verb wy, let them draw near, viz. let them
come, ■= veniant, as to Some it feems, which
ufe of it may be confirmed or illuftrated by
the like ufe of a word "from the fame root,
and of the fame fignification in the Arabick
Tongue, viz. jlxj (from 5>* Ala) which,
though it according to the fignification of the
root would properly fignify, come up, and
doth alfo fo fignify, yet in ordinary fpeech is
ufed for no more than fimply Adefdum, ' come
hither or draw near, without refped: either to
the height, or lownefs of the place, whence
or whither he is called, that is fpoken to.
The words are plainly an alarm to the people
here called on, to make all pofllbJe prepara-
tions to thp war that they are bid to make,
which is continued in very emphatical expref-
fions in the following words alfo, as ver. 10.
Beat your plow-fhares into fwor^s, and your
pruning-hooks into fpears, let the weak fay, I
am flrong. As if all that they were to look
after was to make provifion for it, and there
were nothing elfe that they fhould need to
look after, neither the managing of fuch affairs
which concerned their livelihood, as the cul-
ture of the ground, and tilling their fields,
and dreffing their vines and fruit-trees, that
they might enjoy the neceflary fruits thereof
(which by that mention of the plow-fhares
and pruning-hooks, neceflary inftruments for
thofe ends, and bidding to beat them into
fwords
* See chap. i. 14. * Grot. ^ Who feems to look on that verb properly to import fuch raifing from death
to life, as Ribera alfo doth. ' Jun. Trem. '' As the clouds, or the air, if it be underftood of the refurreftion
or day of judgment, as I ThefT. iv. 17. « Druf. Caft. proiicifcantur. •" Ver. 11. the word 1»J3 come, is
renired by the Arab, MS. ^hii. %
on JOEL.
Chap. III. *■ on J U IL lu. 335
together in a knot. Others, he fkith, look
on it as the • fame with Ityin which fignifies,
■ haften (by change of the guttural letters n,
and y, one with another) and fo it is by Some
rendred, as by R. Solomon^ and among Chri-
ftians by Some p approved. The Vulgar
Latin renders it erumpite, break out, which
may feem to include the firft meaning. So
Ribera expounds it, Prodi te magno cum impetu
ex omnibus urbibus vejlris, & congregamini^
come out with great force out of all your
cities, and be gathered together. We may
well adhere, according to the common confent
of all, to what Ours gives us, as a proper
rendring, Jjfemble yourjelves. The following
words are of more ordinary ufe and known
fignification, as by Ours rendred, and come all
ye heathen and gather yourfelves together round
about ; although by thofe that will look into
the Hebrew Text, it may be obferved that the •
word 1!i3p3, Nikbatzu, rendred, gather your-
felves together, be, as to the Grammar of it,
of ^ a form not fo ufual, the fenfe requiring it
to be in fignification imperative, according to
the regular form of which ' mood it would
be \i'2'^T\ hikkabetzu, as it is in other places
not infrequently -, but of it in this form one
only example is, as by R. 'Tanchum, fo I think
s by any brought, viz. TlVj Nilvu, Jer. 1. 5.
for Hillavu, be ye joined., though by Some it
be otherwife taken as in its proper form of the
preter tenfe, as by Ours in that place of Je-
remy, though rendred in the fignification of
the imperative, as appears by their putting it
as the firft perfon plural. The words of this
verfe hitherto feem to be ' part of what God
bids to be proclaimed among the Gentiles,
though " Some look oh them as the words of
the Prophet, but it feems plainer to take them
otherwife, as we fay, and then the " Prophet's
words joining in his wifh or defire on what
God had declared to be his defign of calling
or caufing to come together all nations, to be
the following only, viz. Thither caufe thy
mighty ones to come down, O Lord. In the
rendring and expounding of which we fhall
find much diiFerence. The beft and plaineft
among them I take to be that, wh'ch Ours
follow in the Text, according to which nnjH
Hancheth, is taken for the imperative mood of
the conjugation Hiphil, from nPIJ Nachath,
" to defcend or come down, as in the Hebrew
fometimes, and more frequently in the Chaldee,
it fignifies. So the MS. Arabick, and fo Aben
Ezra and Kimchi ^render it, as well as many
modern Interpreters. It is by Others in the
fame form and from the fame root taken to
have the fignification of breaking : which no-
tion both that ancient Grammarian Abu IFalid,
and alfo R. Tanchum, rendring it break, (fol-
lowing therein the Chaldee Paraphraft) feem
to prefer, though mentioning without diflike
the former verfion. R. Solomon looks upon,
them both fo indifferent, as that he confefleth
he
8 Druf. follows him therein. " LXX. Vulg. '' Interlin. " Pagn. . ' Kimchi. "> Th« Arab. MS.
rendring it lobnv (perhaps it (hould be Icn^N). " Chald. Par. LXX. Syriack, printed Arabick. " See Note
in MS. Ar.ib. Verfion. i" Tig. Mr. Lively. ■! See R. Tanehum. ' In the conjug. Niphal from ytlp Kabais,
• See Buxtorf's Gram. 1. i. cap. 14, &c. cap. 50. in note on the imper. mood. J See Pifcac. J' Druf. on
the end of ver. 10. " Ab. Ezra. * Kimchi. -• . ■ '
fwords and fpears, inftraments of war, is
plainly intimated,) or even the looking after
their own bodily health, or in any thing fa-
' vouring their infirmities, though they were
weak. This manifeftly declares the extraordi-
nary trouble of the times fpoken of, the great-
nefs and grievoufnefs of the war, which (hould
not give them leave or leiflire to look after
thofe things, by which men do ordinarily fub-
fift, and therefore look more efpecially in the
firfl: place after. That this is to be the mean-
ing is plainly fhewed, by thofe contrary ex-
preffions of times of peace and fecurity elfe-
where ufed, viz. They jhall beat their fwords
into plow-pares, and their fpears into pruning-
books, Ifaiah ii. 4. and Micah iv. 3. which
% Kimchi thinks to be a defcription of peace,
which fhall follow the war here fpoken of:
and as to the other words, and let the weak
fay I am Jirong, viz. put himfelf forward in
this war without confideration of his weaknefs
and inability, it tends to the fame purpofe, it
being ufual for weak infirm men to favour
.their bodies, and not put themfelves on difli-
cult matters, as war or the like ; whereas here
that is not allowed as an excufe to them, but
they muft put on ftrength, and to their utter-
moft, for joining in the employment here
called to.
As for fome of the words in this verfe,
how they are differeatly rendred by Interpre-
ters, it will not be much material to obferve,
as particularly that CD^HX Ittim (in DDTIS
Ittecem) is by Some rendred ^ aratra, plows,
by Others vomeres, plow-fhares, as the Syriack
yCia*iJ^ PH Ui2kX&) by Others 'Ligones, fpades,
by Others •= Bidentes, forks, or any other
word denoting any fuch inftrument of iron.
' Dn3 ZD'"l3inty, with which they dig or
break up the ground. And fo DD'ni"!Q1Q
Mizmerotecem, is rendred, as in our Text,
pruning-hooks, in the margin ftthes ; for as to
the fcope it will be all one, viz. to fhew that
now there will be fo much ufe of iron for in-
ftruments of war, as that whatfoever was be-
fore made of that metal for other ufe, ftiould
now be converted to that.
Ver. 1 1 . AJfemble yourfelves and come all ye
heathens, &c.] l^yiy, ufhu, AJJemble yourfelves.
The word is »i_,i^ «!»«, aira^ KiyojjJ^ov, no
where elfe ufed in fcripture, and fo is to be
underftood (as R. Tanchum fpeaks) *^:}-^ v»*»*^
f^', according to what fhall fuit with the con-
text, or connexion of the words in the fame
fentence joined with it, "" and according to
this rule he takes the fignification of it to be,
gL?.a.^lj jilA3r^<, a being driven together, and
gathering together. Which is the fignification
by " feveral Expofitors both ancient and mo-
dern given it, who are by Ours alfo in it fol-
lowed ; whence Aben Ezra, and Kimchi, as
Others, think the conftellation W^ ailh, or
Ar£iurus named, fob xxxi. 32. as appearing
A C 0 M M E N r A R Y
33^
he knew not which to choofe. For the latter
we have indeed great authority, as of the
Cbaldee Paraphraft, and the Syriack^ who ren- •
der it both by the word I^D, which fignifies
breaking. To which may be referred that of
the Vulgar Latin alfo, occumbere faciei.
Which the Douay renders, there will the Lord
make all thy ftrmg ones to be Jlain. Although
to the other notion of defcending it may alfo
have refpcd. But now in thefe there may be
obRrved, befides the difference of fignification
fi-om the former, another alfo concerning the
form, in which they take the verb to be,
while they render it not in the fecond perfon,
and as of the imperative mood, but as in the
third perfon, and future tenfe of the indica-
tive -mood. The Lord Jhall breaks dec. It
(cems they looked on it as the ^ infinitive
mood, which is after ufed for the future,
which conftrudion alfo Ours look on as agree-
able to the words, by their putting in the
margin, or, the Lord Jhall bring down : and
fo the Geneva Englifh, then Jhall the Lord cajl
down the mighty men., and fo our older Englijh
Bibles. According to this difference concern-
ing the notion of the verb, are there different
fenfes given of the meaning of the word by
it governed, viz. "^nnj, which is read thy
mighty ones. Though there be no queflion of
the word am33 Gibborim, but that it figni-
fies Jlrong ones, or mighty ones ; yet who are
thereby meant, are according to the different
fenfes in which the verb is taken, different
opinions. They who underftand the verb fo
as to fignify to cauje to come down, by thofe
mighty do take to be meant God's holy angels,
fo doth Aben Ezra and Kimchi, O'DsSoH DH
they are the angels. So Abu JValid and R.
Tanchum fay that if the verb be taken in the
fenfe of caufing to come down, then by "^^injl
Gibboreca, thy mighty ones, will be meant
aCjVII, angels, who have the title given them
alfo, TJalm ciii. 20. that they are nD n^i
Gibbore Coach, mighty in Jlrength. So that
the import of the words and the Prophet's
defire will be ^ ^^^ \^, LUU J^l ^\
^/^i ^"'i^ 5JoyjU:j.j " O God, caufe to come
down in it {i. e. that place, or thither, where
the heathen fhall be gathered together,) thy
angels and thy mighty ones for cur fucccur and
help 1 or we may fay, for the deftrudtion of
thefe enemies there bid to aflemble themfelves,
both being employments on which God ufeth
to put thofe his mighty ones, both the defence
of his people and the deftruftion of his ene-
mies. As for his people he giveth his angels
charge over them to keep them in all their
ways, Pfalm xci. .11. and how he maketh
ufe of them for the deftruftion of his enemies
appears by what we read, 2 Kings xix. 35.
how the angel of the Lord went forth and
fmote in the camp of the AJfyrians an hun-
dred fourfcore and five thoufand. Of them
here therefore dom any of '' Chriftian Interpre-
ters, as well as thofe of the Jews named, un-
Chap. III.
derftand the word, agreeable to what they take
the verb to fignify, as we have feen, vjz. to
caufe to come down. But if it be taken in the
other notion, which we alfo mentioned, viz.
of breaking, or beating, and bringing, or catt-
ing, down, then will not this fignification of
the noun be proper for the place ; but by
mighty or ftrong ones be underftood fuch as,
prefuming on their might and ftrength, proudly
and rebellioufly exalted and oppofed themfelves
againft God and his people : and fo doth R.
"Tanchum in that way expound it, "^HDJIl *^/»
•iXAix ^j^\\ He means by Gibboreca, thy
ftrong and mighty ones, thofe that proudly ex-
alted themfelves .againjl thee. (Such as are
called thine, viz. God's, not becaufe they
were for, but againjl, him.) In this fenfe it
is plain the Chaldee takes them, as by his ren-
dring the verb by breaking, fo by his changing
tlie perfon in the affixe or pronoun, rendring,
the ftrength of his ftrong ones, viz. of thofe
of the enemies aflembled ; and in the fame is
it plain that " all they who do in that or the
like fenfe render the verb, do or mutt of ne- •
cefTity underftand the noun. And both being
fo underftood, the particle X\UJ) Jhammah mutt
not be rendred, thither, but, "• there, or
' then. Thefe expofitions, however differing
between themfelves, yet are both fo agreeable
to the words according to the knov/n fignifica-
tions of them, that we fee very learned Ex-
pofitors in doubt, which of them fhould be
followed, and indeed one of them named will
require the other to be underftood. If it be
faid God fhall fend or caufe thither to come
down his mighty ones, viz. his angels, it will
be neceflarily underftood, to break the ftrength
of, or to caft or beat down the mighty enemies
there or then aflembled againft his people ; and
if it be fo taken as that God will h^t or caft:
down his ftrong enemies, it will at once eafily
be underftood that he will do it by the hand
of his inftruments more mighty in ftrength,
his angels, who in fuch, as in other cafes do
his pleafure. So in both thefe ways there is
nothing irreconcileable either between them-
felves or with the original, of which they are
tranflations, and ought to give the right mean-
ing anfwerable to the fignification that the
words in it- bear. But if we ftiall look to the
Greek of the LXX. we fhall find that, as not
agreeing with either of thefe meanings which
we have feen, fo neither with the Hebrew ori-
ginal, as now read. Their tranflation being
TTgau'f ffu \t.a.yt{Ti\t (or as fome copies
7roXt/jU7rir) let the mild be a fighter or warrior ;
which no way agreeing (as we faid) with the
ordinary Hebrew, f Some conceive that they
read it otherwife than now it is, viz. pnjrj
"IDJ n\l^ hannachat yihyeh gibbor, inftead of
Jehovah Gibboreca, and taking hannachat, as
having the fignification of ni3 Nuach, o^
Nacb, to be quiet, and changing the reading
of the fecond word, and in the laft leaving
out both the note of the plural number, and
the
y Mcrcerj Glafl". Gram. p. 361. * Abu Walid in VTfi. » Or as R. Tanchum, b^jIa^-' ^j^^\^, thy
mighty angels. •> Mercer, Tarnov. Diodati. ' Jerome, Munfter. Callal. &c. * Munft. Tig. « Druf.
Tarnov. f Druf. cap. 18. *
chap. III.
on JOE ,!/.
0'
J
33-7-^
the pronoun affixed. 'Tis hard to imagine 'hn \\W they Jhall come openly, &c. whence
that there (hould be fuch diverfity of reading Ribera infers from the LXX. and Vulgar La-:^
in the Hebrew. Their rendring feems rather //«, rendring them imperatively, imperativum
to be a repeated explication of the laft claufe pro futuro pni, that the Imperative mood is
of the foregoing verfe. Let the weak fay I am
ftrom, than a proper tranflation of the prefent
words'. The printed Arabick follows here all
along the Greek, rendring, '^ 6>^ _ a^f^'
qui manfuetus eft, bellator efto, Hethat is mild,
let him be a warrior. How it came to pafs
that the Greek Interpreters fhould fo read it,
I know not. There is not certainly thence to
be concluded any thing againft the antiquity,
or verity of the Hebrew reading, which all
copies agree in. "What alteration may be fuf-
pedbed muft rather be from different copies of
their tranflation, if they were to be found.
12. Let the heathen he awakened, and come up
to the valley of Jehofhaphat : for there will
I fit to judge all the heathen round about.
Thefe words feem to follow,, as an anfwer
put for the future -, but this note feems of no
great moment, the Chaldee with other eaftern
tongues, as the Syriack and Aralick, having
no other way of expreffmg the third perfoii
im.perative hut by the future, as well as the
Hebrew, fo that by which of them words of
that form are beft rendred, muft be judged by
the fenfe and fcope of the place. Here it will
be all one by which of the two it be ren-
dred, whether God, whofe purpofe cannot be
hindred or fail, commands a thing to be done,
or fays it fhall be done, being a certain afllir-
ance that it fhall fo be. And let them come up,
or, and they fhall come up, to the valley of Je-
hofhaphat.'] Above, ver. 2. he faith, he will
bring them down into the valley of Jehofhaphat,
according to which it would feem more proper
to fay come down, as indeed men are more
properly faid to go down into a valley than to
afcend. This fome folve by faying it is fpoken
to the prayer or defire of the Prophet in the jn refpedt to the higher fituation of Jerufalem,
foregoing words, in which he declares that
certainly he will bring to effedt that which he
had bidden before to be proclaimed, and which
the Prophet defired, and how and where it
(hould be effeded, viz. by caufing all the
heathen to come together unto the place by
or the country to which in coming up they
went through that valley, or ^ towards it :
But I know not what certainty there is in this ;
I fuppofe it to be a plainer way, to fay, as be-
fore we obferved on ver. 9. concerning the
word iVy yaulu, that though it ftridlly and
him appointed, and there executing judgment properly fignify coming up, yet it may be fuf-
ficient fometimes to take it for a coming thi-
ther, whither they are called, without refpedt
to the fituation of the place, whether it be
lower or higher, fo that we fhall not need for
falving the ftrifter fignification of the word to
on them, imy^ Yauru, Let be awakened.
This word, though in a different form, we
have above, ver. 7. where he faith, ''J^H
mn'^n Hinneni meiram, by Ours rendred,
behold I will raife them, and again, ver. 9
CannJin I'T'yn, Hairu hagibborim, rendred, refer it (with Grotius) only to thofe qui infuh-
ivake up the mighty men, on which place hath terraneis carceribus tenentur, are fhut up in
been fpoken as much as may feem needful: prifons under ground, they that are fpoken to
There he bids fuch as he employs to awaken, being heathen, or nations indefinitely, and fo
and thofe here he himfelf calls to awake and jn general. Befides, their coming to appear
rife up. The Verbs here both rendred impe- jn the prefence of the moft high God, may
ratively, let them be awakened^ let them come •well be ftiled a coming up, wherever it be.
up, are in the fiiture tenfe, and may as well Xhe place whither they are here fummoned
be rendred in the fignification of that as of the and bid to come, is called the valley of Jeho-
imperative mood, viz. « they fhall be wakened,
they fhall come up, and fo would the meaning
alfo be proper, and well anfwer to what is
faid in the foregoing words, where God bids
his meffengers. Proclaim war, and in order to
it, to do what he bids them do, and the Pro-
phets defire that he would fo caufe it to be
done; as if he fhould here affirm that the things
fhould be furely brought to pafs. "The heathens
(or nations)/'^// be wakened (or raifed yp,)the
word niy^ yauru, being applicable either to
wakening from fleep, or railing up from death,
or otherwife ftirring or being ftirred up. So
do ^ Some render the words in the future tenfe,
excitabuntur, and, afcendent, fhall be ftirred
up, fhall go up ; though more generally they
be rendred as they are by Ours in the impera
fhaphat, as likewife above, ver. 2. and no
where elfe under that name in the fcripture
mentioned -, what is by Expofitors thought of
it, and their different opinions concerning it,
we have there faid what I fuppofe may fuffice,
except we fhall add, or rather repeat, that the
valley of Jehofhaphat, though it were at firft
according to the opinion of moft, a name pro-
perly belonging to a particular place, wz.
that, where God fhewed or executed his fignal
judgment on the enemies of Judah, in the
time of Jehofhaphat (who 1 prayed to God to
judge them, feeing he and his people had no
might againft them, and upon God's hearken-
ing to his prayer, and bringing deftruftlon ox\
thofe enemies, called the place where it was
done, the valley Beracha, becaufe there they
tive mood. Let them, &c. They are likewife bleffed the Lord) yet, as Munfter fpeaks, ob
in ' the Chaldee put in the form of the future, exertum Dei judicium in eo loco, in generate
Vol. I. 4 U evafit
« Excitabuntur & afcendent, Druf. * Jun. Trem. Fife,
vallem, Druf. ' 2 Chron. xx. 12.
As in the Syriack and Arabifk.
338 K C 0 MMU N r A R T Chap. III.
evafit vocabuluttty in allufion to that judgment plaineft way feems to underftand by it, fuch
in that place wrought, the name therefore as (hall come together, ^ ex cunSlis terra par-
given to it (importmg the Judgment of God) tibuSy from all parts of the earth, or « all na-
pafled into a general name, common to *" any tions gathered together to be judged,
place where he fhould in like manner fhew If thefe words were ' not primarily fpoken
his power in vindicating his church and peo- of the laft general judgment, yet the expref-
ple, on his and their enemies, by minding them fions are fuch as may mind them, and give
of what he then did, giving them aflurance them a certain expeftation of it, in the time by
that he both could and would ftill do the like God appointed for it. And fo alfo in the
for them, as occafion fhould require. It is words following in the next verfe, wherein he
therefore, as above we faid, by Others applied commands the judgment that he will pafs, to
to the place and time, where and when, God be executed by thofe whom he will ufe as his
hath executed or fliall execute any fignal judg- minifters therein,
ment on the enemies of his church in their
fight, or for their fakes. It is by Grotius ap- 13. Put ye in the fickle, for the harveji is ripe;
plied to the deftrucftion of the Perfians by the comey get you down, for the prefs is full, the
Grecians, the executors of his judgments ; it f^t^ overflow^ for their wickednefs is great.
is likewife well applicable to the place whither
God will gather together at the day of the laft If it be enquired who are thefe, the perfons
general judgment, to which many, (as we here called upon, it may be anfwered, that
have alio faid) think it efpecially to belong, they are the fame, who are before called God's
yet not fo as thence to conclude with Some w^i'O' c»w, according to that rendring of thofc
that the valley oijehofhaphat, properly at firft words, -y^r, 11. Thither caufe thy mighty ones to
fo called, fhall be the particular place for the cofHi down. That which thefe are called on to
general aflembling of all nations at that day, do for the executing of that judgment, which
for the reafons above mentioned ; but to afllire A^all pafs on the heathen, is let forth in meta-
them that at the time by him determined, he phorical expreflions, taken from what is ufual-
will caufe them all to come up to that, which, ly done by hufband-men in refped to their
from what (hall there be then done, may be corn, viz. of cutting it down when it is ripe,
called by that name, to the import of which with the fickle, and in refped: to their vines,
(as denoting the judgment of God) refpeft "^i^- of cutting off the grapes and cafting them
here feems to be had ; For (faith he) there will into their prel^s and fats, that they may prefs
J fit to judge all the Heathens round about, and tread them, which applied to man and
Were it not, wherefoever it (hall be, fo before enemies, will denote the cutting off and de-
called, yet for this adt of God performed in it, ftroying them. What is here faid may be il-
may it now from henceforth take that name, luftrated by comparing it with like expreffions
That ad is, that he will there fit dSW"? li(h- which we have in the Scripture elfewhere. So
pot, to judge, I will fit (faith he) fo fpeaking Matt. xiii. o,^. as to the firft expre(rion here
of himfelf " humano more, according to the ufed, fpeaking of the time when he fhall de-
manner of men, or in fuch language as men flroy the wicked, compared there to tares grow-
"exprefs what is ufually done among them, ing among the corn, in the field of the world,
where the cuftom is for the judge examining he faith, the harveji is the end of the worlds
matters and giving fentence, to fit ; not as if ^ftd the reapers are the Angels, whom the Sou
I fitting or ftanding were poftures properly at- of man (hall fend forth, and they fhall gather
tributed to God. The Chaldee renders ^^JflS out of his kingdom, all things that oiFend,
' Ithgele, I will manifeft my felf, IJEtub lijhpot, and them which do iniquity, and (hall caft
to judge; the word, of which the former word them into a furnace of fire, ver. 41. and 42.
is in part compounded, having the name of Again, Rev. xiv. 1 5. where, according to the
God premifed and joined with it. The fame firft expre(fion here ufed, an Angel cried to
is above ufed ver. 2. in another form,]— lOSiyj, him that fate on the cloud, 'Thrujt in thy fickle
' nijhphatti, and there by Ours rendred, / will and reap, for the time is come for thee to
plead with them. It may well include his ex- reap, for the harveft of the earth is ripe. Then
amining, or laying open matters, and accord- as to the fecond, ver. 18. where an Angel is
ingly palfing fentence on the perfons queftion- likewife faid to cry to another that had a (harp
ed and called to judgment, according to their fickle, faying, Thrufi in thy Jharp fickle, and
" deferts. The perfons are here called "jD gather the clujiers of the vine of the earth, for
3'':3DQ \Oi'''\)P>, All the heathen (or nations) round her grapes are fully ripe. And (faith he) the
^ about, which according to what is underftood Angel thrufi his fickle into the earth, and caji
' by the valley of Jehofhaphat, may be different- it into the great wine-prefs of the wrath of God.
' Jy, zsGrotius, appliably to his way (as we have From thefe places it is manifeft that the cut-
' feen,j takes to be meant by it, " all the forces ting down that, \H nxn^ nJSiy l>tQ, ma
■ or people of Afia, or others otherwife. The fhaanah an yochtfad, the property or condition
"■ The MS. Arabick verfion done by a Jew, here renders S*&li5 ^y» the Valley {or Meadow) of calling to
. judgment, though ver. 2. he renders the proper name of it IflS^Pin^ ^^ the Valley of Jehofliaphat, and there notes
that this Valley had feweraj names, viz. i. ynnn pDV. 2.CD>!saT p»3y, 3 . ~fbon pOV,* 4. n>~inn J>4i:i, ;.
CH^n pt<0. I. The Valley of Decifion. 2. The Valley of Rephaim, or Giants. 3. The King's Dale (Gen.
"xiv. 17.) 4. The Valley of Slaughter. 5. The Valley of the Son of Hinnom, Jer. xix. 6. " Druf. and fee
Grot, on ver. 2. " Omnis vis Afiae. p Calvin. a Pet. a Fig. ' As forac think they are nimis coafte,
loo much wretted in fo doing, Calvin, on ver. 1 2. i
chap. III.
on y 0 E L,
cf which is to he reaped^ or mowed, as R. Tan-
chum interprets the word I^Sp Katzeir, by
Ours rendred the barveft, or as the MS. Ara-
bick renders it, IXnPDoVH, that which is fit
or meet to be mown or reaped ; and the tread-
ing or prefling grapes cut off and caft into the
wine-prefles or fats, there to beprefled or trod-
den, is ufed as apt language to cxprefs and de-
fcribe the execution of God's judgments on
his wicked enemies, his cutting them off and
bringing them down in his due time. If it be
applied, as by many it is, and thought parti-
cularly to belong, to the great and general judg-
ment at the laft day, to be pafled by the
Lord, and by the miniftry of his Angels to
be executed, this feems to have confirmation
by what is exprefly faid in St. Matthew, that
the barvejt is the end of the world, and the
reapers are the Angels. But the time of God's
fitting to judge all the heathen round about,
and the harveft being not fo exprefly here fet
down. Others, as we faid, refer it rather to
fome great defeat, at fome other time to be
given to the enemies of God and his church,
and deftrudlion brought on them by the mi-
niftry of fuch as he fhall imploy, when he
fhall fee moft convenient, which time he ex-
prefleth by faying, for the harveft is ripe,
the prefs is full, by which he fignifies what
he in the following words more plainly ex-
prefleth, that their wickednefs is great, i. e.
that it is now come to a full height, and he
■will no longer fuffer them ; they are ripe for
deftrudion, and it fhall now certainly come
upon them, and as it follows in the next verfe,
the day of the Lord is near. What time is by
the day of the Lord, and the harveft being
ripe, defigned, it being not precifely and par-
ticularly exprefled, leaves a liberty of applying
it to any fignal judgment or deftrudlion, which
God hath already, fince thefe words fpoken,
brought on any nation or people, who have
been enemies to his people, and perfecuters
of them, or fhall yet at any time before the
end of the world ; but certainly to the ' gene-
ral judgment at the end of the world, they are
in their greateft latitude applicable, and fhall
have full completion of whatfoever they can
be faid to fignify. The faying, that the day
fpoken of is near, will not any way crofs, or
obftruft this meaning, -what is by God certain-
ly determined, being properly faid to be near
at hand, and prefent, being as fure to be done
as if it were already done. Though the time
may feem long to men, yet to God it is not
fo, with whom one day is as a thoufand years,
and a thoufand years as one day (2 Pet. iii.
8.) and what is fartheft off, as near at hand,
what future, as prefent. Mean while, his in-
timating here by faying, that the harveft is
ripe, that he is withal long-fuffering in the
account of men, and doth not fo foon execute
judgment on the enemies of him, and his
Church, as they feem to deferve, yet is not
flack as men count flacknefs, or negledful of
what is done on earth, but hath appointed a
fet time for all things, as he feeth moft agreeable
339
to his juftice and mercy, which being come, he
will fo accomplifli them as to make both ap-
pear. God had devoted the Amorites and in-
habitants of Canaan to deftrudlion for their
great wickednefs, and pronvifed to the feed of
Abraham their land for a pofTeffion, yet delay-
ed for many years the executing of his judg-
ments on them, even to the fourth generati-
on ; and why he fo would do, he giveth for
a reafon. For the iniquity of the Amorites is not
yet full. Gen. xv.i6. Till it be fo, he will fpare
them, and allow them time for repentance,
but when, through their obftinate perfifting
and running on therein, it is come to that
meafure, he will furely then put a flop to it,
and cut them ofF. In fuch manner it is mani-
feft that he dealt with the old world in thtf
days oi Noah, when, though men were grown
fo wicked that he refolved that his fpirit ftiould
not always ftrive with them, yet allowed them
an hundred and twenty years for filling up
the meafure of their fins. Gen. vi. 3. but then
feeing all flefti to have corrupted his ways up-
on the earfh, he faith, The end of all flefh is
come before me, for the earth is filled with vio-
lence through them ; and behold I will deftroy
them with the earth, ver. 12, 13. The fame
method doth he plainly fhew himfelf here to
proceed in with them whom he now faith he
will judge, the expreffions ufed intimating that
he had long forborne them, even till they
were ripe in their fins, fit for an harveft, and
as full of wickednefs as ripe grapes, which
prefTed fill the fats, fet to take their liquor
through the abundance of theirjuice, with which
they fwell : fuch a ripenefs and fulnefs of
wickednefs in thofe fpoken of to be denoted
by thefe figurative expreffions of the harvefts
being ripe, and the prefTes being /«//, and the
fats overflowing, appears by what follows in
plain terms as the meaning of all, for their
wickednefs is great, fo that they are now as
ready for deftrudlion, as the ripe harveft for
being reaped, or the grapes full of liquor for
being caft into the prefs, and trodden and emp-
tied into the fats, which through the abundance
thereof they will caufe to overflow. Concern-
ing the literal meaning and fignification of the
words in this verfe, there is a difference be-
twixt Interpreters, as firft concerning the word
n"1 Redu, by ours rendred, get you down (as
by moft others to the fame fenfe) as if it were
from TT> yarad, which fignifies to defcend, or
go down. But R. Salomo Jarchi is of another
mind, who takes it to be from the theme mTI
radah, which fignifies, dominari, to rule, or
have power over, and expounds it here by
Mnm niIi;^3D lltuV, the fignification of bring-
ing under, and having power over, in that fenfe
which it is ufed in, in what is faid. Gen. i. 28.
CD^T nni n"1% ^nd have dominion over the
fifh of the fea. The Chaldee Paraphraft ex-
prefleth it by 1U;^iyn conculcate, tread on (hav-
ing rendred the former word 1S3 come, by
in^n Chutu, defend) which may feem well
enough to agree with that fignification oi bring-
ing under, except we may rather thjnk that
the
\ See Diodati on ver. 1 . and Lively on ver. 9.
s+^
A C 0 M M E N'T A RY
Chap. III.
the word in that time was yfed in the notion
of treading, it having that fignification in the
Arabick tongUe, in which tfi^, Radah, figni -
fies an hard treading, as of the trotting or
prancing of an hori*e, ' calcavit terram ungulis
fuis equusy 6?f. and that the word Radu here,
whether frofn "TV yarad, or PTn Rada (as
from either it may be formed) was looiced on
as having this fignification in the Hebrew,
may alfo be well conjedured from the Greek
rendring it, TraretTt, the Syriack OfluO) ^c.
the printed Arabick Sy^^^ all of them, Tread^
which is a proper term, in fpeaking of grapes
in the wine-prefs, elfewhere ufed in Scripture,
though «xprefled by another word in the He-
brew. So that if it be taken, as by moft it is,
in the fignification of going down., even that
will" imply this to be the bufinefs for which
they are to go, viz. to tread the full ripe grapes
now ready for, or even already in, or filling
the prefs, and fo full of juice, that upon the
treading they will fill the fats even to over-
flowing : fo faith he a^3pM Ip^iyn, ihe/afs
overflow. The fame words (though in ano-
ther tenfe of the verb, viz. the future) we
have above, chap, ii, 24. Ip^W^ yajhiku,
fhall overflow: in which place we have at
large fpoken of the derivation and fignificati-
on of it, fo that we fhall not need here again
to add to it: that which will appear from
what hath been there faid, and here may be
obferved, is, that from any different fignifica-
tions given it, it denotes an abundance and
great meafure of that which is fpoken of, as
there and here alfo literally of the liquor or
juice of the grapes, and fo confequently here
of what is likened to fuch grapes, which by
what folio ws,/er their wickednefs is great, may
well feem to be underftood of the great mea-
fure and abounding of them, and fo is by *
Mofl: underftood, that they are as full of that
as grapes of juice ; yet is it by Others under-
flood of the great efJufion of the blood of
thofe wicked nations fpoken of, which fiiall be
fhed in fuch deftrudlion by war, as God, who
had long forborn them, in his appointed time
would bring upon them. So Kimchi, KIH
CDtn nD^EHyb S^;Q, // « a metaphorical, com-
parative exprejfion for the effu/ion of blood, the
time that they fhall dye or be fldn being come,
becaufe great is the evil, which they and their
forefathers have done to Ifrael. So Grotius,
Let the fats overflow, i. e. multus fundatur
fanguis, qui cum vino comparari folet, " let
" there be fhed much blood, which ufeth to
" be compared (or likened) to wine," the blood
he means, of thofe great armies, ex omni Afia,
out of all Afia, the fields filled with which he
thinks compared t.o, and meant by, a prefs full
of grapes -, and then the words, for their wick-
ednefs is great, to denote a reafon why he
bids that bloody flaughter and deflruftion to
be executed upon them, ita meruere illtegentes,
thofe nations have fo deferved by their great
wickednefs. ',,. ' i»
This Expofition feems more ancient, bang
from the Chaldee Paraphraft, who to this pur-
pofe explains the verfe. Draw out the fword
againfi them, for the time of their end is come,
go down, tread upon the fiain of their mighty
ones, as that is trod on which is in the wine-
prefs: fhed out their blood, becaufe their wicked-
nefs is great. To either of thefe comparifons,
viz. either of the grcatnefs of their wickednefs
to the abundance of liquor in full ripe grapes,
or elfe of eflufion of their blood to the wine
in plenty prefled out of fuch grapes, the words
may indifferently be applied, according as that
to which they are applied will require. If it
be thought that here is expreffed fuch deftruc-
tion as by the fword God would at any time be
brought on any enernies of his church or peo-
ple, while the world ftandeth as it is, then will
the comparifon between the juice of grapes and
blood be proper to exprefs that meaning, the
abundant flowing out of the one will denote
the plentiful eflijfion of the other (although
the other alfo of expofing the greatnefs of
their wickednefs by the fulnefs of the grapes,
and the fats overflowing with liquor may alfo
be looked on as not improper) and then the
laft words will be a reafon why their blood
fhall be in fuch plenty fhed, as wine out of
grapes trodden in the prefs and filling the fats,
viz. becaufe their wickednefs is great.
But if it be underftood of that heavy judg-
ment to which all wicked finners fhall be
doomed at the end of the world, then will the
other way of underftanding by the prefles be-
ing full, and the fats overflowing, the greatnefs
of the wickednefs of the men of the world,
be as a reafon (together with thofe preceding,
for the harvefi is ripe) why God will now fit
to judge them, and fo the laft words their
wickednefs is great, be, as we before faid, an
expreflion in plain words of what is in the other
figuratively given to underftand, matters being
fo with the enemies of God and his churchy
their wickednefs being come to the greatefl
height that God will fuffer; he having
now determined to execute his vengeance on
them, to cut them as corn fit to be reaped, and
tread them in the wine-prefs of his wrath, as
grapes come to maturity and full of juice uled
to beprefTed and trodden, there fhall be no way
of efcape for them, neither their might nor
multitude by which they have hitherto prevail-
ed, and might think fWl to prevail, fhall de-
liver them from his mighty ones, whom he
will now fend to execute his judgments on
them. Be they never fo great in ftrength, ne-
ver fo many in number, they ftiall all be ga-
thered together to that place in which he hath
appointed to execute his fentence denounced
on them : So do the next words give us to un-
derftand by his faying.
14. Multitudes, multitudes in the valley of de-
cifton : for the day of the Lord is near in the
valley of deci/ion.
The repeating of the noun multitudes in the
plural number makes plainly for exprelfing the
greatnefs, qr well nigh infinitenefs of the num-
ILamus. Gol. « Calr. Lively.
ber
Chap. III.
on JOEL.
ber of thofe fpoken of, according to a rule of
the Hebrew " Grammarians, confirmed by many
examples. But then the two nouns being fo
put together without? any verb or particle to
to direft for the conftrudion, or for the under-
ftanding what is faid, either to, or of, them
fpoken of, or what they Ihould or fhall do, or
what be done to them, argues it a defedtivc
fpeech neceflarily requiring fome fupply to be
made for diredting to, and giving the meaning
of them -, and about that do Interpreters dif-
fer, according as they take the nouns, fome
in one cafe, fome in another. Some taking
them as in the nominative cafe fupply, '' cadent,
fhall fall, '^concidentur, fhall be cutoff, 'Others
irunt^ fhall be, '' Others congregati funt are ga-
thered together. Others taking them in the
vocative cafe fupply " adefte^ come, or be pre-
fent, Others, ^ ite, go into. In this way our
ancienter Englifh Tranflation hath it, 0 people^
people come into. And that from Geneva, O
multitude., multitude come into., (£c. Others do
not fupply any verb at all, but rather look up-
on the words as fpoken by way of exclamation,
and fo underfland only a particle of admiration,
as if feeing and reprefenting as prefent what
fhould certainly be, he cried out by way of ad-
miration, 0 how great a multitude do I fee ga-
thered together \ or jhall there be gathered toge-
ther, 'quantum turb^e, quantum tumultus. In
which fenfe the words as in the Original, and
by the Vulgar tranflated only populi., populi :
and by the Authors of our lafl Tranflation (as
by diverfe Others) multitudes, multitudes, with-
•out any fupply exprefled, will well bear. And
are fo by fome of our Englifh Divines para-
ph'rafed : So by Bifhop Hall, O what multi-
tudes, what infinite multitudes of wicked Jinners
Jfjall then and there be adjudged, &c. and fo by
Dr. Stokes, O the multitude of hereticks, fchif-
maticks, irreligious and prophage livers ! O the
vaji company of atheifls, idolaters, tyrants,
and other malicious enemies of the true profeffion,
and fervice of God, that methinks I now fee
making their appearance in the valley, ^c. In
(lead of what Ours with fo many Others ren-
der, multitudes, multitudes (or in fome fyno-
nymous words) the Greek more differently
read «;;^ci i'^nxrAcv, founds have founded forth
(or, as fome copies read, f „V.«'<^*;(7av, are heard)
whom the printed Arabick follows, c^ ^U-SJ,
Concentus perfonuerunt ; the Syriack likcwifc
to the fame purpofe, |.jJuO^^J ^'*"^'
which the Latin Interpreter renders, fenfus tu-
multus, the fenfe (or noife) of a tumult : Bar-
hahlul in his Lexicon rendring it by the Arabick
word MyaliS, or rather l«o^1, which is iu^t
^J^X^ c>\^to\^ ^ a flmiting or mixed voices of men .
The fenfe will be much one with the former :
fuch a tumultuous noife arguing a great multi-
tude of people to be met together. The dif-
ference in giving the literal fignification of the
word appears to be from the different figni-
fications of the word pQH Hamon, which fig-
VpL. I.
nifies both a great noife, and alfo a multitude of
people ; Some taking one. Some the other. The
caufe of repeating the word is, as we have faid,
to fhew the greatnefs of the thing fpoken of.
Alarbinel gives here another teafon, for the
diverfe forts of thofe of which thefe multitudes
fhould confifl, viz. of the dead then i-aifcd to
life, and of others that were then living of the
Edomites (which in his language are Chriftian?)
and Jfmaclites (viz. Mahometans) which fhall,
according to his opinion, which we have before
feen on ver. 9, &c. be aflembled at that day of
the refurredion of the dead, which is the time
that he fuppofeth thefe tranfadions to belong
to, and therefore by a^JCH D'JQn, hamonim,
hamonim, multitudes; multitudes, to be meant
aipon iicm a^'^nn iian, A multitude of liv-
ing, and a multitude of dead. Which conceit
and expreflion of his may, if need were, be
well enough applied to the opinion of thofe,
who look on what is here faid as belonging to
the day of the general judgment, when both
quick and dead, the whole world of men that
ever were, fhall be affembled before the judg-
ment feat of God : but will not agree with that
other opinion of thofe, who take here to be
meant not that day, but fome fuch wherein
God fhould caufe to aflemble together vaft
armies (as the MS. Arabick here renders
the word by ^feU^J of fuch as had injur-
ed him in his Church, and people, and been
enemies to them, that they might be cut ofF
and deflroyed ; as the fame Abarhinel alfb
faith, that if the words be underftood only of
fuch as. fhall be then living, then the meaning
of the repeated word will be only CD^ll CD^JIQil
hamonim rabbim, great multitudes. The place
where they are reprefented as appeanng by the
>> Prophet fpeaking of what fhould certainly
be, as if at prefent being, or fummoned to ap-
pear, is called V1"inn pCi?, Emek hatha: uts,
the valley of decijion, as it is in the text of our
lafl Tranflation-, -but in the margin are pat two
other, viz. of concifion and of tbrefhing; which
notes that the word hath all thofe fignlfications,
and that either of them gives a meaning fo a-
greeable to the place, that the reader may take
which he pleafeth. That which they choofe
to put in the. text, viz. of decijion, gives us to
look on it as fo called, becaufe God will there
decide all matters concerning thofe there af-
fcmbled before him, and pafs judgment on
them according to their doings and deferv-
ings, for which reafon it was before called the
valley of Jehofhaphat, as we have feen ; where-
fore the Chaldee Paraphrafl renders them both
by Km 3T7S Ity^Q, the valley of the dijlribu-
tion of Judgment or paffivg judgment feverally
on all, according to their deferts. The LXX.
alfo, IvT^ xeiXa'c/** Tiir o'^/xof , in the valley of judg-
ment, which the printed Arabick alfo follows,
UaXJl jyi^^ i_. The Syriack alfo, j^'ioa^a J
)Jiv4a*£CLS?5^« "^Me decifionum, in the valley of
decifions. The fame notion ' the Authors of
4 X our
" Buxt. Thef. I. 3. ch. 2. p. 351.013^. Gram.l. 3. Traft. I. ^ Aben Ezra. ^ See Druf. » Jun. Trem.
Pifc. '■ Pet. a Fig. "■ See Druf. Mercer. ■• Grot. " Tig. and Vat. 4to and 8vo. ^ See Drul". and Bib.
Grxc.of Franckfort Edition in variis Lefl. s Kam. ^ See Cyril. Guaher. ' And fo Diodati.
342
A C 0 M M E N r A R T
Chap. in.
our more artcicnt Eiiglifli Tranflatlon took^
rendring it the valley of final Judgment. R.
Salomo to this meaning alfo expounds it, ZDWVJ
rlDS ttStyon Vnn> i>ecaufe there is, orjhall be,
decided the judgment of truth ; which expofiti-
on alfo kimbi mentions, as indifferently agree-
ing to the word with that other of concifton.,
whichj as by Ours put in the margin as fecon-
dary, is by Others preferred to be put in the
text, as indeed in place of fignification it feems
to have priority, and that to be a fecondary or
by way of ^ metaphor taken from it ; fo is it
by the Vulgar Latm which renders itj in valle
concijionisi in the valley of concijion j fo alfo by
Others more modern, as Pifcator^ Junius and
Tremellius ; and Kimchi (as we faid) in his ex-
pofltioii puts it in the firft place, giving as a
reafon of impofition of that name on the valley
fpoken of, cDOipni Q^xnn CD^jn V.T UU ^D
becaufe the nations Jhall be cut off, or cut in
pieces. Abarb. puts as the meaning of the
word in this place, and the reafon of the name,
r\rm ona nNnn mxnnji n\>DW ^s"? (ifaiah x.
23.) becaufe there Jhall be to them (or on them)
the confumption, even that ivhich is determin-
ed. The MS. Arabick renders it ^)aiih)f, jno
•kiiiJ - .^, the meadow (or plain valley) of cutting,
or cutting off, (although it may be underftood
alfo of determining or deciding.) R. Tanchum
faith that the expofition of it is *Ji>^i 6J0«i
the trench (or valley) of deftruRion, and that
it is fo called, 4 a)i^J5, j:*» y* *J ^ l_l
CjS^S 2\JS, from that Jlaughter and dejiruction,
that Jhall in it fall out at that time, which is
the notion that Abu JValid alfo (before him)
' prefers before atxy other that is given of the
word in this place, it being, he faith, the
fame valley, which before is called the valley
of Jehojhaphat, of which he faith, ■" There will
I fit to judge all the heathen round about Thefe
what they give for the meaning of the word,
according to what they think the place to re-
quire, look as taken from or coming under the
fignification of cutting, of which R. Tanchum
in his » Dictionary faith that wherefoever Y"in,
tbarats (the verb) or ynp charits, or ^nn
charuts, nouns (from that verb) do occur
o«^3 2^ •'^"^ ^^^ "leaning thereof includes
the notion of cutting or fundring. That no-
tion Munjler here taking (but feeming to look
on that which others take as a noun for a
participle) renders it, in valle intercifa, in the
cut, or cleft, valley : obfcurely enough, as I
conceive ; but fo (as we faid) as to fhew that
he looked on the word as having the fignifica-
tion of cutting. The third rendring, which
Ours give choice of, is threjhing, which is al-
fo by divers taken. So reads our Englifli
Tratiflation done at Geneva, In the valley of <>
threjhing ; with which agrees that which Pif-
cator would have to be put as the mod appo-
fite rendring of the words. In valle tritura-
tionis, the Hebrew founding as he laith, in
valle tribuU, of threfhing inftrument, which
Calvin alfo thinks moft agreeable to this place,
having in the words before had expreflions in
terms known to hufbandmen, and belonging
to what they ufually are verfed about, with
which this will well agree, as fetting forth the
greatnefs of the wickednefs of thofc fpoken
of, and their readinefs for judgment, by fay-
ing the harvejl is ripe, the prefs is full, and
bidding the workmen to put in the fickle, af-
ter which the threfhing of the corn being cut
down will properly follow, and the place
where that {hall be done, viz. that judgment,
for which they are ripe, executed on them,
may well be called the valley of threjhing. But
then it will be neceffary for the having the
right meaning to obferve, what mufl be meant
by tfjrejhing in this place, that it may anfwer
to the word \r\n charuts in the Hebrew, and
which is in Latin by thofe that we have nam-
ed rendred tribula, viz. that it is not fuch
threfhing as we ordinarily call that, which is
done by flriking with a flail, to beat out the
corn, but we mufl underfland fuch as is done
by fuch an inflrument, as did break and cut
the flraw and hufks, and fo force out the com,
in which the notion of cutting will flill have
place. Of fuch inflruments they have yet to
this day two forts, one of heavy planks of
wood with fharp ftones or flints driven into
them, which being by beafls drawn over the
corn laid in order, do at once (as we faid) force
out the grain, and beat oflFthe hufks, and cut,
or break the ftraw into little pieces like chaff,
which they keep for meat for their cattle.
Thus doth Kimchi defcribe well this known in-
ftrument in his Didlionary of Hebrew roots,
telling us that from this ufe of it, it is called
Charuts (from the root Charats) in the notion
of cutting i and that the fame inftrument is
called alfo p JIIQ Moreg; fo faith alfo Abu
PFalid, but then in explaining Moreg faith, that
it is the fame as JIIJ, Naurage in Arabick,
which fignifies any inftrument ^l^yt «j ^jAa^
tfi-m^ j1 C^ Alio with which corn is trod-
den out, whether it be of iron or wood, which is
the very fame explication that in the Arabick
Diftionary is given of ^^ naurage, by which
he renders it. And by this explication of theirs
it appears that they had another fort of inftru-
ment befides that of wood, confifting more of
iron, (as to this day they have in thofe parts)
■y/x. of two iron wheels dented, as I remem-
ber, with fharp teeth like a faw, and coupled
with an axle-tree or beam of wood, which be-
ing drawn about on the corn in the floor, in
the like manner as the former, hath the fame
effeft as that for bruifing out the grain, and
breaking or cutting the hufks and ftraw. To
which manner of beating or breaking out corn
with either of thefe inflruments, allufion feems
to be had,.^. xxviii. 27, and 28. and for fuch
afts or dealing with corn, muft threfhing, if
we will here ufe that word, as that which is
with us ordinarily ufed for the beating out of
* Lively. ' **i a31;ju U jjljl tsJue tj^A
ieemi to agree the Tigatine vcrftan, Ezcuflionis.
«!» Verf. 12. ^ Called Morflied.
t Both thefe come together, Ifa. xH. 1 j.
corn,
• With which
chap. TIL
on JOEL.
343
corn, which is the end of the one word and
the other, be in a larger manner than we ima-
gine, who know perhaps no other inftrument
than the flaiJ for fuch purpofe, be underftood j
and that being fo underftood, then will the
words here, the valley of threjhing^ give us to
conceive that God will execute on the wicked
thdre aflembled fuch judgments, which may be
refembled to the afts of the hufbandman to-
wards the ripe corn gathered into his floor.
That executing fharp judgments or punifhments
may be fo exprefled, I fuppofe may appear by
what is faid, Prov. xx.'26. That a wife king
fcattereth the wicked^ and bringeth the wheel
over them. Amos i. 3. Thofe ofDamafcus are
faid to have threfhed Gilead Sn^H niX"in3
bacharutfoth habarzel, with threfhing inftru-
ment s of iron. But perhaps in thofe places that
is to be literally underftood of execution done
by thofe inftruments, as that by David done
on the inhabitants of Rabbah, 2 Sam. xii. 31.
which is here only alluded to.
There is yet another fignification of the word
ynn charuts, viz. of Gold. This notion of it
Jerome mentions, as if the name of the place,
according as he faith to the expofition of fome
of the Jews, did import a place, viz. the val-
ley of judgment (which they fuppofe to be
Hell) in which exco£lis fordibus feccatorum,
furum aurum remaneat, the drofs of fins (or
finners) being purged away by fire, the pure
gold fhall remain, viz. the eleft alone fhall be
left (as Mercer explains his meaning.)
The meaning of this Expofition in fum will
be much the fame with what the former give,
as if the place had its name for the execution
of God's judgment on his enemies, although
the word Charuts in the other hath refpedt,
or refers to the wicked, that fliall be punifhed
or deftroyed, but in this to the godly, which
fhall be freed and faved, both in the fame
place, and at the fame time of Judicature, be-
ing to receive their doom. Whatever conteft
be about the proper literal fignification of the
word, and which fhould be moft agreeable to
this place, they feem all well enough to agree
in the meaning, which feems not unfitly given
by Caftalio rendring it, in valle feveritatis, in
the valley of feverity. They all point at a
fevere proceeding of God in deciding the mat-
ters betwixt his friends and his enemies, for
the freeing of the one and punifhing the other
in the time and place by him appointed for it.
Both being by him certainly determined, the
Prophet here reprefents them all as already af-
fembled, or fummons them to aflcmble them-
' felves there, and gives us a reafon of his fo do-
ing, for the day of the Lord is near in the val-
ley of decifion. The day of the Lord] the day,
wherein he will certainly execute judgment or
vengeance on his enemies is near. So certain-
ly is the time appointed for it by him, with
whom all things are as already prefent, and with
whom "^ a thoufand years are as one day, that
it well may and ought to be looked on as near
at hand, though according to mens way of
reckoning it may fcem otherwife. In refpecft
to thofe different reckonings it is faid by St.
Paul, Phil. iv. 5. The Lord is at hand. Yet
again by him, that they IKould not be Ihaken
in mind or be troubled, as if the day of the
Lord were at hand, 2 Thef ii. 2. So of thofe
things that were to be done, or in doing, to-
the laft of time in this world, St. John, by
reafon of the certainty of their being fulfilled
in due time, faith that they fhould be fulfilled,
h Tdya, or fhortly come to pafs. Rev. i. i. So
that we may apply to that day the words of
Habakkuk concerning his vifion. Though it tar-
ry, wait for it, it will fur ely come, it will not
tarry, Hab. ii. 3. For yet a little while, and he
that fhall come will come, and will not tarry,
Heb. X. 37. So that it will concern all with-
out delay to prepare to meet the Lord at that
day, as if they v/ere fummoned prefently to
do it\ And this is a certain truth, whether
in refpedt to any more particular judgment by
God determined againft any nation, or applied
to the day of the laft general judgment, which
Some (as we have ' formerly feen) take to be
meant by it the one, fome the other. And
according as they differ as to the time, fo do
they alfo as to the place here defigned by the
name of the valley of charuts. However the
name be thought to fignify, according to the
different opinions which we have feen concern-
ing it, yet is it by all agreed on, that the fame
is meant which is above, ver. 2 . and 1 2 . called
the valley of Jehofhaphat, and therefore it will
not be neceffary to add much concerning the
fixing of it to any certain place, more than
what hath already been faid concerning it. Gro-
tius according to his opinion of things here
fpoken, and his application of them particu-
larly to the deftrudion of the Per/tans by the
Grecians under Alexander the Great, under-
flands it of the valley or plain by Gaugamela,
' where was the laft battle between him and
Darius, but this may be looked on as his fingle
opinion. Mercer by giving thefe two diffe-
rent names, viz. the valley of Jehc/haphat,
and the valley of Charuts to the place here
mentioned, thinks to be argued, non certo loco
conclufam banc vallem, that this valley is not
' limited to any one particular ^\zce,fedef]'e earn
ubicunque Dominus de impiis Ecclefi'^ perfecuto-
ribus pcenas fumit &' eos concidit, vel in eos
cert am ac definitam fententiam fert, but may be
underftood of any wherefoever God fhall exe-
cute punifhment on the wicked perfecutors of
his Church, and cut them off or deftroy them,
or decide and pronounce pofitive fentence of
judgment againft them. And furely if that
name, or what is faid fhall be done in it, may
be applied to any fuch place, fignally then may
it point to the great general judgment, and the
place whither all nations fhall be fummoned
together for receiving their doom in it, to
which therefore it feems for good reafon to
be by many more particularly referred ; the
fenfe of whom is in the forecited Bifhop HaW%
Paraphraftical Expofition thus aptly given. For
that
< 2 Pet. Hi, 8. ' Chap. i. 1 ;. Chap. ii. x 1 . and 3 1 . and this Chap. ver. 9.
' See Dan. on the place.
' Arian de expeditione Alexand-
344 kCOMMENTART • Chap. III.
that great day of the Lord is near at band, the but figuratively to be underftood, and both
terror whereof Jhall be unfpeakable in that dread- the day fpoken of, and the great accidents or
fid place of Judicature. The epithet of great figns appearing in ir, have long fince had their
is not here exprefled in the text (as elfewhere it accomplifhment. Others aifo look on the words
is, as chap. ii. ver. 1 1. and 31.) but it is ne- as figurarively to be underftood ; but in a way
ceflarily undrfftood by its being appropriated far different from him, and with no fmall dif-
to the Lord ; and that it (hould be a day of ference betwixt themfelves, both as to the fix-
terror is manifeft by the name, from what ing of the day, and to the nature of the figns
fhould in it be done^ given to the place, viz. by which it is made fignal and diftinguifhed
the valley of Charut Si, m which foever of thofe from other ordinary days. Some by the Sun
fignifications above mentioned, as of decijioni and Moon and Stars underftand fuch as were
conci/ion, or threfhing {o expounded^ as we have of " greateft eminency and power among men,
feen, it be taken. But withal both the great- iand by the darkening of thofe celeftial bodies
nefs and terror of it are more largely fet forth and withdrawing their fhining, their being de-
by thofe extraordinary ftrange and fearful al- prived of all their gloty, and the great con-
terations of the ordinary courfe of things, fufion that they fhall be brought into. So Dr.
which fhall accompany the manifeftation and Stokes paraphrafeth the words, At the approach
tranfa(5tions of it, in the following words ex- of this terrible day, the world will feem to be all
prefTed. in confufion. They that were the light and glo-
ry of their times, and as eminent and confpicu-
Ver. 15. 7^^ fun and the ntOon fhall be darkened^ ous in the fphere. of their gcvcrnment., as the
and the flars fhall withdraw their fhining. Sun and the Moon and the Stars are in the
firmament of Heaven, fhall be fuddenly obfcured.
The verbs mp kadaru, which ours render ^nd lofe their light. By (hat terrible day, he
as in the future tenfe, fhall be darkened, and feems to underftand the day of judgment par-
13DS A{ephu, Jhall withdraw, are in the Ori- ticularly; but Danarus, who takes the other
ginal in the preterperfedt tenfe, and as fo by words as he doth, thinks to be meant by the
the Chaldee, by the Syriack and MS. Arabick day of the Lord, any fuch time as either hath
alfo rendred, as by the Vulgar Latin Sol & been, or ftiall be, wherein God hath executed,
Luna obtenebrati funt, ^ ftelU retraxerunt or ftiall execute judgment, and ftiall execute it
fplendorem fuum. The Sun and the Moon are on nations and the great ones thereof, unto the
darkened, and the Stars have withdrawn their end of the world ; and that at fuch times what
ftiining, as thofe of the Doway render it, " and is by thefe expreflions of the darkening of thefe
Others alfo. But " feveral Others, with whom heavenly bodies meant, hath been, and ftiall
Ours agree, chofe rather to render them as in be verified according to fuch figurative mean-
the future, denoting what fliould be after, not ing thereof. This expofition .is found alfo more
what was either paft or prefent. In which that anciently among the Jews. Abarbinel mentions
they do well appears, it being manifeft, that it as agreeable to the opinion of Mofes Mai-
the words, when fpoken by the Prophet, did monides, and himfelf feems well to approve of
concern what ftiould be, not what had been or it, viz. 0*70 *?$; DiaDDm ni'iTl K/Qiyn tyis'^
at prefent was, and it is a '' known and ufual imOISH, that the Sun and the Moon and Stars
thing in the Prophets, when they foretel things fhould be interpreted of the Kings of nations, of
by God determined, to fpeak of them as al- fnen of great dignity and power. He alfo gives
ready paft, or prefent, to denote the certainty another interpretation, viz. that by the Sun's
of them, as great as if they already aftually and Moon's being darkened, and the Stars with-
had been or were, as we have already obferved drawing their fhining, fliould be meant that
on chap. ii. verfe 10. where we have the fame thofe heavenly bodies, which did portend good
words and in the fame way and conftrudion ; and profperity to nations, ftiould reilrain their
where alfo hath been fpoken of fuch expofi- happy influence from defcending on them. This
tions as by Interpreters are given of them, feems not fo far different from another Expofi-
They do at the firft found, and according to tion both of feveral among both Jews and
their literal meaning, reprefent to us what is Chriftians, viz. that the faying the Sun and
great and terrible, things proper to fuch a day Moonfliall be darkened, fhould be an expreffion
as may fignally be called the day of the Lord, of great " calamities, and confternation brought
not any ordinary day. But whether they be thereby on men through God's terrible judg-
fo to be here underftood, or otherwife, is a- ments ; to men in fuch condition all things
mong Expofitors great difference, as in that feeming mere darknefs, the Sun it felf not to *
place we faw to be. Grotius thinks by the ftiine, nothing affording light or comfort. St.
darkening of thofe celeftial bodies, to be meant, Jerome thinks the words foto found, as if thofe
the intercepting of their light from men by the heavenly bodies, not able to behold the forrow
darknefs and thicknefs of the air, caufed by the of that day of God's judgments fpoken of,
great fmoke afcending from Perfepolis being and the cruel torments inflided on them that
fet on fire, ftill referring, as we have feen, all fhall then perifli, fhould even out of fear to
here fpoken to the deftruftion by Alexander themfelves withdraw their prefence. He feems
brought on the Perftans and their country. Ac- to refer it to the dreadful day of the laft judg-
cording to his way the words are not literally ment, and fo do others alfo, yet giving another
reafbn
" Manfter. Interlin. * Tig. Pig. Jun. Trem. Caftalio. '' Ar. Mont. ^ Danxus, Stokes. * Kimcli. oa
chap. ii. ver 10. and 31. Mercer. Sa. Mcnoch. Tirin. and to the fame purpole Cvril.
chap. HI.
'i !A on JOE L: 0 0 A
U^
4-eafon for what is fald of the obfcuration of
thofe heavenly luminaries, viz. ^ that they fhall
be outfhined by the moft glorious bright luftre of
Chrift, then appearing in the brightnefs of his
glory, which fliall even obfcure the fun it felf,
as the light of the fun doth that of the moon
and ftars in ordinary days, not by depriving
them of the light that is in them, but by out-
doing and exceeding it. But there is yet ano-
ther plain and more literal expofition of the
words, taking them to denote ' fuch prodi-
gies as {hall precede or attend that laft dread-
ful day, and among them a real alteration in
the fhining of the fun, moon, and ftars,
not here as elfewhere ufed as comparative ex-
preflions by way of fuppofition only, but fuch
as fignify what fhall then really and actually
be. Thefe I fuppofe we may well follow,
although in affigning how, and by what means
thofe alterations fliall then be efFefted in thofe
days mentioned, men may only go by con-
jefture, and not by certain knowledge, till the
day it felf appearing with its figns and wonders
{hall make manifeft the certain truth. This
mean while we are certain of, tliat what God
hath faid ftiall be, fliall in its due time, accord-
ing to his will and by his power, and in fuch
manner, and by fuch means as he hath deter-
mined, be certainly brought to pafs.
1 6. The Lord alfojhall roar out of Zion, and
utter his voice from Jerufalem, and the hea-
vens and the earth fhall fhake ; but the Lord
will be the hope of his people^ and theftrength
of the children of Ifrael.
Thefe words are by many taken for a far-
ther defcription of fuch tranfadlions as God
will manifeft himfelf by, at the day of judg-
ment. The Lord, : — \XV Jehovcih. ^ Here
fome obferve that Chrift is called by the name
Jehovahy which is proper to God alone, and
by his being faid to roar and utter his voice,
many underftand that terrible voice, which all
that are in the graves (as well as thofe that are
living) fliall hear, and by it awakened, come
forth to judgment {John v. 28, 29.) and that
dreadful feutence, whereby he fhall doom his
enemies to everlafting fire, Mat.xxv. 41. By
Sion and Jerufalem, out of which it is- faid he
fhall roar and utter his voice, according to this,
will be well underftood heaven ; fo Bifliop
Hall m his paraphrafe, Chrift the Lord fhall pafs
a moft fearful fenience of judgment from heaven
upon the ungodly ; and Diodati in his note on
that place, namely out of the feat of his glory,
the reprefentation whereof was formerly in the
fanSluary, Heb. xii. 22. and to the fame pur-
pofe others, e medio fan£iorum & angelorum,
out of the midft of the faints and angels, the
holy fociety of which may be called Sion and
Jerufalem. This, I fuppofe, will be fafer and
plainer, fo to underftand thofe names figura-
tively, than by taking them more properly to
Vol. I.
fay that the throne of Chrift fitting m judg^*
ment and thence giving fentence in terrible
manner, fliall be placed over Sion and Jerufa-^
km, or near them, as it is by " many under-^
flood. That thefe words are thus to be un-'
derftood of the terrible fentence of judgmental
then and there to be by Chrift pronounced,"
Criftoph. a Caftro owns all to agree in. He may-
fay, I fuppofe, all that refer what is here fpokeix
to the day of the laft judgment ; but there are
who do not refer it to that, and fo neither un.i
derftand it of that place, nor of that fentence;
For there are who, by Sion 2xA Jerufalem, un-
derftand God's ' church here on earth, of
which thofe places were of old the peculiar feat,
wherein only he was truly worfliipped, butfince
the preaching of the gofpel to all nations,
give their names to it wherever fpread over the
face of the whole earth; and fo by his roaring
out of Sion, and uttering his voice from Jeru-^
falem, will be underftood thofe terrible judg-'
ments and tokens of his indignation, which he
will * in due time fliew in any place-agamft the
enemies of his church and faithful people,
however for a while he may fuflfer them to be
perfecuted and opprefled by fuch enemies, as
if he had not taken care of them. Grotius
reftrains what is here faid to the victories of
the Jews over the captains of Antiochus, on
whofe foldiers God is faid to have rained fire
and brimftone, as he applies what is faid, Ezek.
xxxviii.22. which I fuppofe is hisfingle opini-
on, and not neceflary to be followed. All
thefe follow the fame conftruftion that Ours
do, out of Sion, and from Jerufalem, as ]VXQ
Mitzion, and Q^tyn^Q Mirufhalem may
well be rendred. But there is yet another
given by Others, viz. for Sion, and fo'r
Jerufalem, fo R. Salomon Jarchi, nOQ
I^S"? Ityyiy, by reafen of what they have done
to Zion. So Abarbinel alfo faith the pre-
fixed prepofition iQ, mi, is n^DT CDQ mem
hafabbah, the letter mem denoting the caufe ;
as if he faid, jVS'? W^^ HQ niDQ, By reafon
of what they have done to Sion, and to Jerufa-
lem, God ftiall roar as a lion and utter his
voice, which is alfo by fome '■ Latin Expofi-
tors followed ; but the former rendring feems
the plainer. There are by Others, who difi^er
not from the firft in the conftruftion or literal
fignification of the words, yet other meanings
ef fome of them given, viz. as that by God's
voice, which he fhall utter from Jerufalem ',
are underftood thofe comfortable words of his
to his children at the day of Judgment, Come
ye bleffed of my Father, &c. or elfe, as ^ Others
will, minifterium Evangelii, the miniftry of
preaching the gofpel. Againft thefe are ex-
ceptions made, becaufe here it feems fpoken 1
of only fuch things which belong to or denote
terror. Such certainly is the import of the word
JIKiy^ Yifliag, fhall roar, which properly be-
longs to the voice of a lion, which among
creatures is looked on as moft terrible. The
4 Y lion
k Lyra, and fee Cr. a Caftro. « Pet. a Fig. Ribera. Diodati. * Vat. 4°. 8°. « Vatab. in 4". and ,8». Chriftoph.
\ Caftro. Menoch. Tirin. fee above of that opinion on ver. 2. and ver. 12. ' Mercer. Tarnov. D. Stoku. « Calv.
* Ar. Mont. [ Lyra. '^ See Mercer, and Bochart, de Animal. | Pet. a Fig.
34^
A C 0 M M E N'T A R T
lion bath reared^ who will not bear ? Amos
iii. 8.- and » the joining the other, Jhall utter
his voice^ as a repetition of it, or addition to it,
though in a word of a more large, and not ne-
ceflarily fo harfh a fignification, feems here to
require fomething of as great terror as the for-
mer doth, and that is by " Some thought to be
terrible thunder, by which the voice of the
Lord is eJfcwhere exprefled, as well as by the
former, as if the fame thing were by both figni-
fied, it being called, the noife of his voice, and
the found tbatgoethout of his mouth, Jobxxxvii.
2. and ver. 4. it is faid, exprefling the fame
thing, A voice roareth, he thundreth with the
voice of his excellency, and ver. 5. God thundreth
tnarvelloufly with bis voice. Bochartus, who
thinks thefe words appliable to the preaching
of the gofp»el (as we have faid others apply
them) thinks thefe expreflions of God's being
faid to roar and utter his voice, well to agree to
it, in as much as it is, tarn clara £5? fonora, ut
per totum orbem audita fuerit, nee folutn aures,
fedetiam audit or urn animos vifua perculerit, £5?
follicitos reddiderit de falute fua cum metu fcf
tremor e procuranda, a voice fo clear and Ihrill,
that it hath been heard throughout the whole
earth, and pierced not only the ears, but the
hearts of the hearers by its force, and made
them careful of procuring their falvatlon with
fear and trembling. But the defcription of the
voice here feems not fo much to fet forth the
ftirilnefs or loudnefs and efficacy of it, which
may well be applied to the gofpel, " the found
whereof hath gone into all the earth, and its
words unto the ends of the world, as the horror
and terriblenefs of it, which feems more to a-
gree to the denouncing of dreadful judgments;
and with what terrors this fhall be, appears not
only by what hath been already fpoken of the
defcription of it, but farther by the efFefts of
it in the next words, yind the heavens and the
earth fhall fhake, which, however underftood,
whether literally or figuratively, argues cer-
tainly much terriblenefs in that, by which fuch
extraordinary efFedls, as thofe expreffions ne-
ceflarily import, fhall be produced. "The hea-
vens and the earth fhall fhake. A flrange al-
teration in the ordinary courfe of nature do
thefe words denote, if they be literally under-
ftood, yet fuch as by the power of the voice
of God, to whom nothing is impofTible, may
be eafily efFefted, whenfoever or on what oc-
cafion foever he fhall pleafe •, fo that if we
ftiould underfland them literally, (as Some do)
I know not what exception may be made, yet
are they by Expofitors differently underflood ;
by fome, of fuch extraordinary commotions
and tremblings, which are caufed in the earth
by earthquakes, and (as at leafl ^ it may feem
to men) in the heavens by thunder, Ut terra
terrte motu, ita ccelum tonitru concuti (^ tre-
tnere dicitur, faith Mr. Lively. As the earth
by an earthquake, fo the heaven by thunder is
faid to befhaken : and this is language, in fpeak-
Chap. III.
uig of finch thunder and earthquakes as are ac- ''
cording to the ordinary courfe of nature, al-
lowed of, but much more agreeable if it be
underflood of fuch fupcrnatural cfFeds, as fhall
be by the terror of God's roaring voice at the
day of Judgment, attended with fo many
wonderful figns '^ as are fpoken of it, by which
the powers of heaven, and the whole frame
of nature fhall be fhaken. By it fo applied we
may well underftand as literally meant, that,
9S Jerome fpeaks, c^lcrum car dines &" t err arum
fundamenta quatientur, the poles of heaven
and the foundations of the earth fhall be really
fhaken. How fhall this be thought flrange,
when, as St. Peter • fpeaks of the terror of
that day. The heavens therein fhall pafs away
with a great noife, and the elements fhall melt
with fervent beat, the earth alfo and the works
that are therein fhall be burnt up. Others do
not fo literally and flriftly underftand them of
the frame of thofe bodies the heaven and the
earth themfelves, but of the inhabitants of
both, angels and men (' as Some fpeak) both
moved by the great terror in which the Lord
fhall appear : or (as Others) tarn ' ctelefles quam
terreni cives, both the heavenly and earthly
citizens, meaning the faints and the wicked ;
and Lyra interprets that, for the receiving of
the one heaven fhall be moved, and the earth
for receiving the other, hell being faid to be
under the earth. R. Salomon Jarchi expounds
the meaning of, the heavens and earth fhall
fhake and tremble, m'ryQ Vw antyO y"l2^
rn^QIKH iliy, he fhall take " vengeance on the
princes that are above, the princes of the na-
tions, ry^ty\\!iX\ ;Q id nnKi,fl»i after that on
the nations. Abarbinel feems to like of tills
opinion, as agreeing with one of his own (for
he faith it may be otherwife all interpreted li-
terally) which is, that by the heavens and
the earth are meant, a''3vVyn Q^y^S^yCT
iZ3'yS:i:;iQn D'':innnn\ T'he fuferior bodies
which do influence, and the inferior which are
influenced, which then fhall be made ineffeSlual,
the one from giving, the other from receiving in-
fluence. Thefe expofitions I find not in any
Chriflian Interpreters, except we comprehend
them under the general notion of inhabitants,
or =" citizens of heaven and earth, which we
have above had. Others look on the words
as ^ by. way of hyperbole fpoken to denote
fo great a terror in the voice of God uttered
againfl the wicked, as were enough to cauf^
the whole frame of the world to fhake, much
more frail weak men. "" Others to this fenfcj
that though all things in the world, heaven
and earth itfelf, fhould oppofe God in his pro-
ceeding againfl the enemies of his church,
they fhould not be able to withfland him, at
the terror of his voice they fhould all quake
and tremble, and he prevail over them. In
all thefe ways, to what time foever they re-
fer the words, whether to the day of the lafl
judgment, or to any other time wherein God
hath
■Mercer. " Drur. "Rom.x.iS. p Tirih. 1 i Thef. iv. 16. Mat. xjtiv. 29. Luc 21. 25. 'iPet.
iii. 10. • Pet. a Fig. Sa. Menoch. Ribera. t Chr. a Caftro. » Shall make ineffeflml, " Grotius by the
Heavens underftands the Angeli. > Mercer, Menoch. ^ Cair, ■ "'^ [
chap. III.
h: si^Si'y^jE L.
H'7
hath brought, or fliall bring, any fignal de- thofe roots, as well \siLu or u£CLu Chafo, or
ftruftionon the enemies of him and his church,
it appears that though he do fuffer thofe his
enemies for a while to profper and prevail, yet
he will in due time take vengeance on them,
and appear with fuch irrefiftible power and ter-
ror, that they, though they had the whole
world on their fide, Ihall not be able to ftand
agdnft, but fail and tremble under it, without
Chafi, which anfwer to non chafah in He-
brew, as L£CiA> chas, which anfwers to Din
chus, fignify to fpare, to be merciful or fror
piticus. ' ■ '
Thefe whofe hope God will be, are his peo-
ple, thofe whofe ftrength he will be, the chil^
dren of Ifrael, both appellations denote the
fame perfons, viz. fuch as rightly believe in
knowing where to feek, or whither to fly for him, and faithfully ferve and obey him, they
fuccour from it : mean while, though fo great
be the terror with which he fliall at any time
appear, yet the efFecfts thereof to thofe to whom
he fo appears fliall be much different, other to
his enemies, other to his friends. All cannot
but fear, but that fear, while it fhall caufe in
his enemies defpair, and end in their utter de-
ftrudion, fhall but awaken his children, and
are his people, they only, his Ifrael, not they
who are defcended from Ifrael only according
to the flefh -, thus we are taught to underfland
that title, where given to God's people ; fO by
the Apoftle telling us, Rom. ix. 7. That they
are not all Ifrael, which are of Ifrael, neither
all children, hecaufe they are the feed of Abra-
ham, but as many as walk according to the' rule
caufe them to draw nearer, and fly to him for which Ifrael did, in true belief and fincere o
refuge, and adhere more clofely to him. So the
next words fhew how it fliall be with them in
that great day of terror and confufion to his
enemies. But the Lord will be the hope of his
people, &c, " But, for and, or, for the Lord
will be, ox fhall be, erit, or as '' Others, ejl is ;
for the verb being not exprefl'ed in the Hebrew
bedience, and conftant adherence to God,
though they be not according to the flefh of
Ifraets feed, they are the Ifrael of God, (Gal.
vi. 16.) To fuch only doth the promife nere,
and the like elfewhere made to the people of
God under the name of Ifrael, or, of the chil-
dren of Ifrael, properly belong ; "^ it is their
is diverfly underftood, by Some as in the fu- peculiar privilege to find God their hope and
ture, by Others in the prefent tenfe •, that in flrength, or a fure refuge, when he proceed-
this place makes no great difference, being
fpoken of the Lord, who was, is, and will
or fliall be always the fame, as in other cafes,
fo in what he is here faid to be, or that he will,
or fliall be, even in the time of the greatefl:
fear and terror to others, the hope of his peo-
ple, &c. fo that when others droop in defpair,
they may, as our Saviour bids them, look up,
and lift up their head, as affured that their re-
demption draweth near, or is now come, Luke
xxi. 28. For what is in the Text put, the hope,
is in our Bibles of the lafl: Tranflation, put in
the Margin, Heb. {i.e. in the Hebrew it is)
place of repair, or harbour. Thefe make but
the fame fenfe, which either of them be taken,
and the Hebrew indifferently fignifies either,
being the word rnDHQ Machafeh, which com-
ing from the word mDH chafah, which figni-
fies both to repair, or betake one felf to, and
alfo to hope, or truft in, may be rendred by
either of them, or other of like nature, and is
to fuch purpofe by moft rendred, as either, *=
fpes, ■' receptus, ' refugium ; yet have we in
fome ancient tranflations a more different figni-
fication : as namely in the LXX. who read the
words, i, 0 icu'et©' (petffelou ra Xas ftuls, ^
ivicyvca TSf t|8f l£re3"i'^' ^"'^ ^^^ Lord pall
fpare his people, and Jhall ftrengtben the fans
of Ifrael. So likewife in the printed Arabick
ethwith the greateft terror againft his and their
enemies, though they have perhaps feemed
before moft hopelefs and helplefs of any : what
effed this dealing of God fhall have with them,
the words in the following verfe. declare.
17. So fhall ye know thai I am the Lord your
God dwelling in Zion, my holy mountain :
then fhall Jerufalem be holy, and there fhall
no ft rangers pafs through her any more. ' ' ^■•''
By feeing what they now fee effeftually
brought to pafs, they fhall now indeed, and
by certain experimental proofs affuredly know,
what they did before only by faith and hope
rely on, viz: that however hitherto things
went with them, fo as might tempt them to
think that God had no regard of them, yet
that he in truth was the Lord their God, who
ftill had an eye on them, and took efpecial care
of them, and fo ordered things as that they
fhould prove in the iffue for good to them.
This feems the import of the words, by which
God exprefleth that relation, which he hither-
to owneth them in, to himfelf, viz. that he is
the Lord their God dwelling in Zion his holy
mountain. They fhall know that he the Lord,
the God of the whole earth, of all flefh, is fo
to them, not only as he is to all the refl: of the
which follows the Greek. So alfo in the Syriack -vvorld, but by a peculiar right and relation their
CU^Jtw '^^ iiOa*JkJ ^V^O, which gives God, dwelling, and refiding in a more particu-
to coniefture, that the word non chafah was lar manner among them in Sion, as in his pro-
anciently ufed in the Hebrew, not only in that per habitation and place of refidence, confe-
forementioned fignification of repairing to, or crated and made holy to himfelf above all o-
hoping in, but alfo in the fame that DIH chus
is viz. to fpare, or be propitious to, for which
we have a probable argument, for as much as
in the Syriack of nigh affinity with it, both
I
» The copulitive 1, v, is in any of thefe fignifications, as the fenfe requires.
i Jun. ' Tig. Chald. yX) a prop. [ Pet. a Fig.
ther places, and fo neceffarily having greater
privileges and tokens of his prefence and fa,-^
vour than any others. Of that expreffioni
whereby he calleth himfelf their God, fee z-
I bove,
'-.-It
* Jun. Trem. f Vulg.
- N. ■ '
-54«
A C 0 M M E N%A RY
Chap. IIL
bove, chap, t, ver-.^-j. of what may be meant
by Zion there zMo^ver.^z. What peculiar figns
of his prefence he did of old, till Chrift's com-
ing, fliew in that place fo properly called, and
is therefore faid to dwell in his Temple there
built, is well known ; but it is fince, befides
that, in a larger fenfe ufed to denote the church,
and that whether militant here on earth, and
in any place thereof, or triumphant in heaven,
and is here by Expofitors of it underftood,
and by « Some in the one refped, by ^ Others
in the other. God certainly dwelleth or fhew-
eth fignal tokens of his care of it and pre-
fence with it in both. The meaning of what
God here fays they fliall know, by feeing what
he hath done, Abarbinel thus gives. That
when the children of Ifrael fhall fee that great
vengeance (of God) on their enemies, and ef-
pecially when they Ihall fee the dead raifed up
again on the earth, they Iball know and believe
in truth that the Lord he is their God, that con-
tinually looks after them (or hath care of them)
and that the world is not guided in its courfe
(as to them) by way of nature or by way of
accident, but that the affaiis UHQIS, of our
nation (faith he) are all of them ordered by
Way of providence, which is that which he
faith, and ye jhall know that I am the Lord
your God \ and alfo that they ftiall know that
the Blejfed one dwelleth in Zion, his holy moun-
tain : as much as to fay, that his glorious pre-
fence and holinefs Ihould refide there in greater
meafure than in former time, 0?^ . His mean-
ing exprefled in terms agreeable to the opinion
of the Jews, who challenge God and his efpe-
cial care and providence as their own peculiar,
and reftrain his church, the feat of which was
anciently their Zion, to their nation alone,
would, if put into fuch as Chriftians informed
by the gofpel do underftand and ufe, agree
with that of thofe ancient Expofitors, who
underftand what is here fpoken, of God's great
goodnefs, and fignal tokens of his favoui",
which he ftiall manifeft in and to his church,
efpecially when he ftiall, after the refurredion,
make it triumphant in heaven, when all his
f^ts, the members thereof, ftiall without any
intermiflion enjoy perpetually his glorious and
gracious prefence, and be freed from all fear
of enemies. Surely the great benefits and
tokens of God's favour to his church will
not till then have their full completion, and
in their perfedion be made good to it ; yet hath
it then always Chrift in fo good meafure com-
municated to it, even while militant in this
world, as to juftify the applying the words
(as by Others is done) even to that, as enjoy-
ing God's prefence and figns of his providence
and proteftion, fo as no other fort or fed of
men, do or ever did ; and ' what they want
of fiall enjoyment of them in aft and prefent
fenfe of fight, is fupplied to them by the fight
of -faith and certain hope. Which alfo will be
to be underftood in interpreting the, next words.
^en Jhall Jeru/dlem be holy, &c. In which,
Jerufalem may be taken, and by many, yea by
moft is, and I fuppofe rightly, as Sion which
was in it, not for the city properly fo called,
but for that of which it was a type, viz. the
church of God, and that whether militant or
triumphant, and by ^ Some it is here under-
ftood of that militant here on earth, by Others
very many, of that triumphant in heaven,
which is called the holy Jerufalem defcending out
of heaven from God, Rev. xxi. lo. which of
thofe we ftiould rather join with, will be beft
judged by confidering what is faid of it, that
then it fhall be holy, &c. Then, (or And) Je-
rufalem, that place by that name meant, fhall
be holy, IDIp Kodefti, holinefs, as Ours in
the margin note the Hebrew literally to found,
the word being a fubftantive, and in the ab-
ftraft, not in the concrete or an adjeftive, which
may well be looked on to denote a fuperlative
degree of holinefs more than what is given to
underftand, when a thing is called fimply in
the concrete holy, that it is all holy as holinefs
itfelf, and fo the place of which it is faid that
it ftiould fo be holy in a fuperlative degree a-
bove what that of that name at that prefent was.
Jerufalem as then it was, was called the holy
city, as Nehemiah "xu i. and i8. Ifa. lii. i. Mat.
iv. 5, and xxvii. 5y. and elfewhere. The fay-
ing here it ftiould be holinefs, feems to argue,
that it fhould now either obtain a greater per-
feftion of holinefs, or that another Jerufalem,
than that which was then, is meant. Abar-
binel thinks an allufion to be here made to the
feveral degrees of holinefs, which belonged to
feveral places in Jerufalem, when it was in its
beauty. His words in his Commentary on this
place, following thofe already cited from him,
thus found, " That whereas in the times of the
" firft Temple, the houfe of God was holy,
" and no man might enter into the '~?DM he-
" cal, the body of the Temple, except the
" priefts of the Lord, much lefs into the Ho-
" ly of Holies, into which none entered but
" only the High Prieft once in the year, then
*' MH*? T*ny7 in the time to come, the whole
" city of Jerufalem fhall be in degree like to
*' the holy houfe, and the Temple of God,
«' fb that no uncircumcifed or profane perfbn
" fhall enter thereinto, by reafon of the ma-
" nifeftation of the afts of the majeftatick pre-
" fence in the midft of it." And therefore he
faith, Jerufalem fhall be holy (or holinefs,) and
firangers Jhall not pafs through there any more
nnUJ"ip^» h reafon of her holinefs. Others,
he faith» do otherwife interpret it, viz. that bv
faymg, firangers Jhall not pafs through it any
more, is meant that they fhall not pafs through
Jerufalem any more to war againft it, when
they fee that great ruin, which ftiall be on
thofe natiorvs, which went up againft it to take
it; which he faith is alfo a convenient expofi-
tion. Much the like to both thefe expofitions
have we before him from Kimchi, whofe words
found. " And Jerufalem fhall be holinefs, /.
" e. as an holy thing prohibited to ftrangers,
" (or unlawful for ftrangers to meddle with)
" and ftrangers fhall not pafs through it any
« Mercer. *' Pet. a Fig.
clefu in terris intdligo.
"" more, W^
I Quse enim ill* habet in re, hxc latet in fpe. Pet. a Fig. * Mercer. Hoc de ec-
Chap. III.
■ft
on
JOEL.
349
viz. to hurt it, as hitherto they have be meant hojlili exerdtu, with an enemy Army,
It may, faith he, be alfo underftood, not mentioning of what time it is meant ; but
" ~ ' by what he faith on the foregoing verfe it is
manifeft, that he underftands it of fuch time
as was after -the defeat of Antiochus. But as to
the moft part of Chriftian Expofitors, whom
I have feen, I find them not to receive fatis-
fadion from fuch a fecure condition as can
be affigned to the earthly Sion or Jrmfalem^
after the uttering of thefe words by the Pro-
phet, and that therefore they look on thofc
names as here figuratively taken (as elfewhere
oft they are) to fignify the Church of God,
and that either as militant here on earth, or
triumphant in heaven, in both which refpeds
tliat name agreeing, and being applied to it,
by Some it is here looked on a denoting it in
the one, by Others in the other. In both,
the things here faid will well agree and be ap-
plied to it, though in the one, w'z.'of the
Church militant, having a more evident com-
pletion, according to the utmoft that the words
" more,
" done.
*' that ftrangers fhould not enter into Jerufa-
" km, becaufe great fhall be the holinefs there-
** of n^ny'? lealid, in the time to come: fo
'* that as it was unlawful (formerly) for any,
** even an Ifraelite, to enter into the Temple,
" fo then fhould the whole city be holy, fo
*' that no ftrangers of the nations of the world
" fhould enter into it." In thefe expofitions
are obfervable two things, firfl, that by Jeru-
falem they underftand the city properly and
literally fo called. Secondly, that the great
privileges of extraordinary holinefs and fecurity
promifed here to it, belong ?*«412^ "I^Py*?, to
the time hereafter to come, by which Abarbinel
exprefleth himfelf to mean after '' a refurredti-
on of the dead. Kimchi doth not name the
time, but we may well think he means, ' Som-
niant illam terrenam Jerufalem, quam expeHant
per Mejfmm adificandam, (as one exprefleth,) in
that earthly Jerufalem which they dream of,
which they expeft fhall be new built by the
MefTias. But this conceit of theirs, viz. that
there fhall hereafter be fuch a glorious Jerufa-
lem on earth, to which fhall be made good fuch
great privileges as are here mentionedj we look
on as among thofe things, which the Jews
vainly and groundlefly expeft to be done ih
and for their nation in time to come, confe-
quent on their opinion that Chrift is not at all
can import, than in the other. Whereas if
they be applied to the Church militant, though
that may be faid to be holy, or holinefs, "" be-
ing clad with the righteoufnefs of its Spoufe
Chrift imputed to it, " fanSlified by faith in him,
<• tvho gave himfelf for it, that he might fanSlify
it, and cleanfe it by wafhing of water by the
word, that he might prefent it to himfelf a glorious
Church, not having fpot or wrinkle. Sec. and,
yet come. Among Chriilian Expofitors, who that there fhall no ftranger pafs through it, he
know and acknowledge him to be come, fuch having faid that the gates of hell fljall not pre-
as will here by Jerufalem underftand that city "vail againft it. Mat. xvi. i8. Yet there feems
properly fo called, muft neceflarily look on place for exceptions againft this expofition, as
thefe things as fuch as referring to it have al^ that the vifible Church hath never been fo pure
ready had their completion, while that ftood in and holy, but that there have been many of
impure and unholy converfation in it, who
have yet profefTed and pretended themfelves to
be true members of it : again, that the pureft
and holieft parts of the Church have been op-
its glory, but the affigning when they were
made good is, I fuppofe, that which we fhall
not find any of them to fatisfy us in •, which
is the caufe, we may fuppofe, that Cyril and
Theodoret look on the good things here pro- prefled and even trampled upon and profaned
mifed, if referred to it, to be not an abfolute,
but a conditional promife, that if, or when the
inhabitants of that city fhould purge them-
felves from all iniquity and falfe worfhip, and
ferve God in purity and fincerity,as they ought
to do, then fhould they be in fuch an happy
condition as is here defcribed. If things were
not fo with them, it was, faith "Theodoret, be-
caufe their evil doings hindred them from (a
being, God's promifes to them requiring, that
the conditions on their part required fhould by
them be made good and obferved. The fame
faith Aben Ezra among the Jews, fuppofing
to be underftood noiy DS,&c. If they fhall
cbferve the law of the Lord, as it is expreffed
in Zech. By whom having promifed many good
things, as that he would dwell in the midfl of
them. Chap. ii. lo. he after adds, Chap. vi.
15. And this fhall come to pafs, if ye diligently
pbferve the voice of the hord your God.
Grotius hath no more on this verfe than to
explain that which is faid, Ihere fhall no
Jiranger pafs through her, by faying hereby to
Vol. I.
by ftrangers and enemies to it. According to
Some, thefe objections are folved, firft -, by fay-
ing, that the profane hypocrites, though
mingled with the ti-ue profeffors in the pale of
the Church, as tares growing in the fame field
with the wheat, yet are not members of the
Church, and therefore do not make it unholy.
Though to men, who are not able fo well to
diftinguifh one from the other, they may bring
a fcandal on it, yet in God's fight they do not,
who looks en as, and acknowiedgeth for, his
Church and members thereof, only fuch as
are pure and ftill fincere in heart, and labour-
ing after holinefs, however liable to failings.
•• In vera enim Ecclejia, qua Dei fponfa eft fine
ruga y macula, impiis etiam in hoc f^culo locus
non eft, &c. For in the true Church, which
is the fpoufe of God without wrinkle or fpot,
profane and unholy perfons have not, even in
this world, any place. However they may
pretend to be part thereof, and deceive men,
they cannot deceive God, qui illos ex EccleJiiC
fu<e numero non habet, who reckons them not
m
* For a double refurreflion he thinks fhall be.
V. 25, z6, 27. Tit. ii. 14. f See Mercer.
Pet. X Fig. "" Tarnov. " Afls xxvi. 1 8. " Eph,
35<
A COMMENTARY
Chap. III.
in the number of his Church, or citizens of
the holy Jerufakm^ which in refpeft of the
fincere part thereof, is by God fandified, purg-
ed, and made, and called holinefs, and his pro-
mife to them fhall not be void. Then, as for
■what may be laid, that even thefe are often o-
overcome and opprefled by their enemies, is
by 1 Some anfwered, that the reafon of this is
not from God's failing in his promife, and
faithfulnefs to them, but from their own de-
fault in not making good in themfelves what is
as a condition expefted on their parts, w'z. that
they keep themfelves holy, as he hath afford-
ed them means to do, and expeds they fliould
do. Hoc debet imputari peccatis nojtris^ tios
enimfacimus rupturas (faith Calvin)^ This is
to be imputed to our fins, for we are thofe
that" make thofe breaches, by which thofe ene-
mies of the Church enter in and trample on it.
' ^oties illudfit, hoc nojlro vitio fieri certum eft^
faith Another, As oft as it is fo with the Church,
it is certain that it is by their own fault ; fo look-
ing on the words including as well a condition
in them required, that they fhouldkeep them-
felves fuchi as God promifeth he will make
themi if they will have the other promife of his
defence of them from their enemies breaking
in on them, made good to them. This anf-
wer is agreeable to what we before faw to be
the opinion of Theodoret^ though taking per-
haps Jerufalem in another meaning than thefe
do. ' Another anfwer alfo we find given,
viz. that fuch afflidions and perfecutions
which befal the Church, or the feeming of
ftrangers or profane enemies to prevail over it,
do not contradift or make void this good pro-
mife here made to it. That no fath/hall pafs
through her, nocendi feilicet caufa, fo as to do
her hurt. For though {he may be aflaulted, yet
God will never fuffer her to be quite overcome
or deftroyed ; fo that fhe hath ftill wherewith
to comfort and fuftain her in her affliftionsj fo
that they fhall not do her harm, but more fl:ir
her up in the ftudy and ways of holinefs, and
confirm her. Thefe confiderations will be fuf-
ficient to fhew, that if by Jerufalem here be
underftood the Church militant here on earth,
thefe good promifes do belong even fo, and
are fo made always good to her. Yet do O-
thers think it more fafe and plain to refer it to
that triumphant in heaven, to which the words
will in their moft comprehenfive fignification
agree. That fhall be holy (holinefs- to the Lord)
in all refpeds that that Epithet maybe thought
to import it, i . Holy, ' as pura ah omni labe cul-
ptf, the members thereof being pure and clean-
fed from all fpotand defilement of fin. 2. Holy ^
■> as a facred thing wholly confecrated unto
God, his peculiarly, and fo "^ chara Deo, 6?
fub ejus cura, favore ac tutela, &c. dear unto
him, and under his care, favour, and pro-
tedion, fafe and free from the dominion, fpoil,
and pofTeffion of profane people, by which it
might be profaned and polluted. 3. Holy, as
not admitting or acknowledging for members
of it any unholy or profane perfons. For there
fhall in no wife enter into it any thing that dt-
filetb, neither whatfoever worketh abomination
or maketh a lie. Rev. xxi. 27. which is plain-
ly exprefled here in the following words, and
there fhall nofiranger pafs through her any more.
Nojiranger'] None that are without Chrifl '' a-
liens from the commonwealth of Ifrael, and
ftrangers from the covenants of pomife -, the
word not being taken here as importing diflinc-
tion of nations, fo as to account them flrangers
diie to another in that regard. For in Chrift
and his Church is no fuch diflindtion or dif-
ference betwixt '^ Greek and Jew, circumcijion
or uncircumcijion. Barbarian, Scythian, bond
or free, that becaufe of any fuch carnal refpeft
any fhould be accounted flrangers to his
Church, they being * a// cwf in him, all the ^
Ifrael of God, •" fellow-citizens with the Saints,
and of the houfhold of God. But the flrangers
to his Church here are fuch as are fo in refpeft
of their relation toGod and his truth, ftrangerS
^ a fide, from the true faith in him, unbelie-
vers, profane and wicked perfons, and ene-
mies to his Church. Of fuch it is faid they
fhall not pafs through his holy Jerufalem, his
Church, either to do violence to it, or to pro-
fane it, or we may fay they fhall have no in-
tercourfe at all with it. The Syriack here (as
it is in the copies that we have) renders it
yO^^i^J J[I lo neemerun, mm inhabitabunt,
fhall not dwell in it. Which though the mean-
ing be good, and may be comprehended un-
der the other which the Hebrew literally figni-
fies, and all other Interpreters generally take,
viz. that of paffing through, yet I cannot but
doubt whether the Author of that Verfioit.
did at firft fo render it, and not rather,
tO'i i*^ •^ I U lo neeberun, which agrees as in
the radical letters with the Hebrew, fo iri
that fignification which Others take it in, of
larger extent than dwelling in, which feems to
import a fixed refling in a place, whereas the
other notes any coming at all or having to do
in it ; which to be the condition of ftrangers
or profane perfons in refpeft of the heavenly
Jerufalem the Church tnumphant, to which
this lafl: opinion mentioned reflrains this pro-
mife or privilege, is given us to underftand by
what Abraham in the parable, Luke xvi. 26.
faith as from heaven to the rich man in hell,
between us and you there is a great gulf fixedy
fo that there is no paffing of the inhabitants
of the one into the other. Such alteration that
we conje6bure to be in the Syriack copies that
we have, both written and printed, from what
the Author of that Tranflation firft gave, is
but by an eafy miftake in fome ancient Tranf-
criber of the letter ^b for jq m, and fo for
Neebarun, fhall pafs, writing Neemarun, fhall
dwell, which giving a good fenfe might make
neither him, nor any that wrote after him, to
fufpedt any error in the reading. But 'tis not
impoffible that the Author himfelf might fo
at firft render it, and think by not paffing
through the place to be meant not dwelling or
1 Calv. Gualt. ' Guilter. » Mercer.
* Golof. iii. 11. » G»l. iii. a8. •• Gal. vi. 16.
R'lbera. " Pet. a Fig. * Lively.
f Eph. ii. 19. * Vat. in 8vo.
having
T Eph.ii. 12.
chap. III.
on
JOEL,
35*
having liberty of refiding in it, as certainly no
profane perfon or ftrangers to the true faith
fhall have in the Church triumphant, to which
that the words here chiefly refer, may feem
alfo fhewed by the adding the particle Tiy od,
any more^ or at ally which takes away that
exception, to which the other opinion of thofe
who refer them to the true Church even here
on earth, and yet militant, feems liable, be-
caufe therein the wicked and profane mingle
themfelves among the true members of it,
though not being members of it, but meer
ftrangers to it. Yet feeing it cannot be doubt-
ed but to that, even on earth, the great and
good promifes of God do belong, it feems not
amifs with Others to join both thefe together,
as both had refped to, as fharers of thefe great
privileges here mentioned, viz, that they fhall
be made good = in Ecclejia militante, quapojiea
fiet iriumphans, in the Church militant, which
ihall after become triumphant. Here on be-
low, no ftrangers fhall prevail over it, there,
above, none at all afTault it or approach to it.
1 8. y^nd it fhall come to pafs in that day, that
the mountains Jh all drop down new wine, and
the hills ftjall flow with milk, and all the
rivers of Judah Jhall flow with waters, and
a fountain fhall come forth of the houfe of
the Lord, and fhall water the valley of Shit-
tim.
r Having in the foregoing vetfe fUewed what
fecurity the holy Jerufalem fhall be in from all
profanation and violence by any enemies, he
here farther proceeds to fhew the great happi-
nefs of the inhabitants thereof, by defcribing
the plentiful enjoyment that they then fhall
have of all fuch good things as may conduce
thereto. The words in which he exprefTeth
himfelf, faying, the mountains fhall drop do^m
with wine, and the hills fhall flow with milk,
yf. appear at firft reading to be, as R.Tanchum
faith, vij^yfltj L>^aL\ sj%S SyUurtl a metapho-
rical figurative fpeech, denoting abundance of
plenty and bleffings. The mountains, faith he,
fhall drop down D'Oy afis, new wine, as Ours
with feveral Others render the word by muflum,
new wine. For there is difference betwixt In-
terpreters in rendring it both here and elfe-
■where, where it occurs, as f befides others, it
doth above chap. i. 5. and likewife Amos ix.
13. where much the fame words that here oc-
cur, and Ours render the word D^Dy afis, fweet
wine, though putting e in the Margin, new
wine, as here in the text they put it. The
Chaldee in all thefe places put n"lQ lOn Cha-
mar merat, vinum merum, mere, pure wine,
which Some render here * vinum inebrians,
wine that maketh drunk (ftrong heady wine)
The LXX here, and Amos ix. 13. render it
yXuxaa-M®" » *^^ Vulgar Latin, dulcedihem,
fweetnefs, the Tigurin Verfion here and above^
chap. I . fuccum exprefjum, juice fqueezed out,
and in Amos, fuccum dulcem, fweet juice. Ca-
flalio here, as in the other two places, laticem.
juice, without any epithet added to it. On
thefe little differences we need not much to
ftand, in as much as (as hath beert on chap. i.
5. noted) the word being from the root OOy
afas, which fignifies to prefs or tread on, (as
Mai. IV. 3.) will properly fignify in general
any juice or liquor that is by prefTing or tread-
ing fqueezed out of any fruit or other things,
without limiting it by any quality of fweet, or
fower, or the like ; and becaufe wine is fo
made, and was the moft in ufe among other
liquors fo made, may it welli as the place
where it occurs will require, be underftood
more peculiarly of that ; as It is therefore here
by fo many done, and becaufe that, efpecially
when new, is ufually fweeti, therefore not un-
fitly with that epithet of new or fweet, which
the LXX and Vulgar Latinj putting fweetnefs
In the abftraft, do, yet we muft fuppofe given
to be underftood wine, that abounds In fweet-
nefs, the word properly fignifying the fub-:
fiance rather than the quality. And fo are the
different Tranflations eafily reconcilable, as all
meaning the fame thing, viz. fome fuch fweet
and pleafant liquor as was In efteem, and of
ordinary and efpecial ufe, and that probably
wine of grapes, though R. Tanchum, in his
note on this place, fay that It Is by Some
faid more peculiarly to fignify yUyi «_»1^<i wine
of pomegranates (becaufe I fuppofe that it feems
Cant. vm. 2. fo applied) although in his Rab-
binical Dlftionary called Morfhed, he faith that
It may there be underftood not of the juice of
pomegranates, but of red wine In colour like
the pomegranate (or grains of pomegranates).
This word being fo underftood of fome fuch
precious liquor, it is manifeft that the other
words, the mountains fhall drop down, are
hot literally, but figuratively (as we faid) and
hyperbolically to be underftood to denote fb
great plenty of fuch liquor, as fhould with-*
out trouble or difficulty be had from the grapes
or like fruits, which in abundance fhould grow
on thofe mountains, as if the mountains them-
felves did diftil and iffiie It forth, notasthougl^
any fhould think that they fhould really and
aftually do fo, a thing never feen or to be ex-
pefted, a thing contrary to the nature of the
creation. In like manner will the following
words be underftood, and the hills fhall flow
with milk, i. e. fuch plenty of milk fhall there
be from the milk-cattle feeding on thofe hills,
as If they themfelves did Iflue forth fountains
and ftfeams of milk, or were themfelves dif-
folved Intd milk which ran down, for fo the
words ':hX\ n^D^n telacnah chalab, would
properly found, fhall go or run milk ; the a£t
of running, which belongs to the milk, being
as Kimchi notes, attributed to the hills them-
felves, to fet forth the wonderful plenty of
that, ana r^^■T'iy nyiorla x'ivw whichpro-
ceeds from the pafture (or cattle feeding in the
paftures) which fhall be on them, as Abarbinel
explains it. Great abundance muft that needs
import of the things named, or of fuch as are
by them meant or under their names compre-
I hended.
» Vaf. edit, in 8vo and 410.
Polyglot.
*■ Ifa. lix. 26. Cant. viii. «. » As likewife in that place of I&iah. » Bib.
35^
A COMMENfART
Chap. III.
hended. For whether they arc properly or forth rufhes or reeds. In which fignification
literally to be underftood, or otherwlfe, will Cyril alfo takes it, viz. as a denomination x"-
be neceflary to enquire, after we have viewed
the following words alfo according to the let-
ter, the next of which arc, and all the rivers
dfjudabjhallflew (or go, Marg.) with waters^
of which Kimcbi obferves the like that he did
of the former, viz. that the adt of flowing,
or going, which is of the water, is attributed
pta'pps Tivoi, of a certain torrent or brook, by
which grew many rujhes, whicli he faith is faid
to be the fame that is called the brook Cedron
(or of Cedais) mentioned John xviii. i.
Thefe two interpretations of cords, and of
rufiies, however differing in found, are eafily
reconcileable, and may be looked on as a de-
to the place in which it runs, for V'S^ Aphike, fcription of one and the fanie place, in as
which Ours interpret, rivers, feems according much as the word ^^^cTv©' fignifies both a rujh
to him more properly here to fignify the ' chan- and alfo a cord, made of ruflies, fo that to fay
nels, than the waters that run in them: ftill
here is expreflion of great plenty of that which
is named or meant. So alfo in the following
words, and a fountain Jhall come forth of the
boufe of the Lord, and fhall -ivater (a fountaiia
the brook of cords made of rufhes, or of rufhes
of which fuch cords are made, will be in ef-
feft the fame thing. The Latin Interpreter of
the Greek, though he here determine the word
to the notion of cords, yet Micab. vi. 5. where
yielding fuch plenty of water as to water) the it again occurs, leaves it ambiguous, rendring
Valley of Shittim. a'D'i; Skittim is here by it Schxnis, (which we may almpfl think they
Ours taken as the proper name of a place,
fo it is by the Chaldee (written Sittin) and by
the Syriack written yxabsMiSotim) and fo like-
wife by mofl modem Interpreters, and as fo
doth it occur in other places of Scripture, as
Numb. XXV. I. where it is faid that Ifrael abode
in Shittim, and there committed whoredom
with the daughters of Moab. Again, Jojh.u. i .
and iii. i . as alfo Mich. vi. 5. it is faid to
have been in the land of Moab on the other
put as a name of a place) in which place feems
a manifefl error in the printed Arabick (which
feems in thefe Books of the Prophets done
out of the Greek) there being in it put jU^ ^
Men gebal, from the mountains; far different
from the Greek ; whereas here agreeable to it
is read JIa^ ^ Men Hebal, from the cords, by
an eafy miflake between the letter ^, and ^,
betwixt which the difference confifls only in
the adding of a point or omitting it. In that
fide Jordan, and not far from it -, fo that by place Jerome notes alfo in his opinion to be an
R. Saadias cited by Kimcbi and Arbarbinel, it error in the Greek itfelf, which if it concern
is taken for Jordan itfelf, againft which i' Some that place, may equally feem to concern this,
except, becaufe dry places are faid to be water- viz. that whereas now t9 there read «/6iv«v,
ed, not rivers -, (but perhaps by Jordan he which by the Latin Interpreter is there rendred
might mean the country by Jorifl?;.) The faying Schxnis, and here funiculorum, it was at firft
that it fhall water, argues that the place was in the Greek rendred and written (yhw, which
of itfelf dry, it being fo far remote from Je- fignifies lintij^ or majtick trees, and by the
rufalem, that the fountain there Iffuing out of error of the fcribes turned into ^6ivm, ropes,
the houfe of the Lord mufl be a very pl^n- That would more agree with the Vulgaris//*,
tiful flream, that fhould fend out fo much both taking it for the name of a tree, though
water as to flow fo far, and then water dry of different kinds ; for that ancient tranflation,
ground. R. Salomo alfo manifeftly takes it for though in Micah taking it as a proper name, it is
the proper name of that place mentioned, read ^^5c//w, from 5f//OT, yet here renders Hni
Numb. XXV. I. faying that the words according
to the literal found are, [hall ii-ater the -plain
(or valley of Shittim) which do allegbrlcally
denote that it fhall expiate the fin of Peor.
' But amongfl antient Interpreters there are,
who do not fo take it for a proper name, but
O^Uiyn nachal hafhittim, torrentem fpinarum^
the torrent of thorns, as if the word fhittim,
fignifies thorns: that Shrttab is the name of
a tree, we find Ifa. xli 19. and in other places
is mention of Shittim wood, as a wood of e-
fpecial note, and therefore reckoned among the
appellatlvely, and asfotranflate if, andthat dif- chiefcfl things, which the Ifraelites were to
ferently. The Greek LXX, though in thofe
other places of iVaw^. XXV. i, ^c they take
■ it as the name of a place, putting for it cra-r-
'IrVj Satteim, or o•*T^eiv, Sattein, as Jofh. ii.
1. or o-arliay, Sattiein, Jofh. iii. i. yet here
render it, tov ;^e(pia'pp8v t-Z-j o^oho^-j (or as
Others tyomm) which being rendred, torren
offer for making the tabernacle, Exod. xxv. 5.
and of which things of greatefl efleem therein
were made, as the Ark, ver. 10. the flaves,
ver. 13. the table, ver. 23. as likewife chap,
xxvi. of the fame Book is mention of boards of
the wood fo called, ver. 15. and of bars, ver. 2 6.
and of pillars, ver. 32. and of thealtar to burn
tern funiculorum, the torrent of cords, Jerome incenfe upon, chap. xxx. i. and fb among the
would have that to denote fuch meafuring as
the Egyptians numbred by the length of cords ;
but others by it underfland juncos, bulrufhes,
or fome fuch fort of reeds, as the word alfo
fignifies, as Nazianzen in his 40th Oration,
and ' Nicelas in his Comment on it, who faith
that the torrent, or valley here mentioned, i^
a place not far from Jerufalem-, aqua carens
6? juncos prefer ens, without water, bringing
; Kimchi D'on C3n3 CD^-cirvy cy'jsnvry ^ Pet. i Fig,
offerings, which were to be offered by the
people for the tabernacle, is reckoned Shit-
tim wood, E.xod. XXXV. 7 and 24. and Deut. x.
3. it is faid that Alofes made an Ark of Shittim
wood, in which he put the two tables of the
Law^ of all thefe places mentioned, only in
the firfl, viz. that of Ifaiab, is the word as
here rendred in that ancient Latin Vcrfion,
fpina, thorn, in the other the Hebrew word
being
p. 1067.
Chap. III.
on
JOEL.
being retained and wtitten Setm, as if that
were the known name of the tree of which
that wood was j but by the ufes which in thofe
places that wood is faid to be put to, it is
manifeft that it cannot be thought meant an
ordinary thorn ; and fo ■" Jerome himfelf there-
fore declares himfelf to think that it is not
properly to be meant the thorn tree, but a
tree fo called becaufeit is like to the Jpina alba^
or white thorn, viz. colore tf foliis, in the co-
lour and leaves, non magniiudine, not in bignefs,
as being a tree of fuch great bignefs that of fent place, which Kimchi in his DIdtionary cites as
355
alfo in that ancient Lfl//«Verfion, as G^w.xxvi.
19. where it is faid that Ifaac's fervants, f ode-
runt in torrentey digged in the torrent, as thofe
of the Doway render it, noting in the margin,
that it is, the channel where fometimes a vehe-
ment jlr earn runneth, fometime none at all. And
fo I Sam.xv. 5. tetendit Saul injidias fuas iyr tor-
rente, Saul laid ambufhments in the torrent,
which can fignify no otherwife, than as it is
by Others rendred, in the valley, ^ Jic in fr<e-
fenti, {iithPet .a Figuiero,iLn6.{o alfo intbispre-
it are cut very large boards, and that the wood
thereof is, as very ftrong, fo exceeding light
and beautiful, and withal fuch as will not pu-
trify and corrupt, and therefore by the LXX
in the places out of the Law cited, rendred
by «'cr»)7r7a imputribilia, wood that would not
an example to prove that '7n3 nachal figni-
fies a valley as well in which no water is, as
a water- brook ; if it had water in it, ' there
would be no need of its being watered.
What is faid, a fountain Jhall come forth of the
houfe of the Lord, and water the valley, feems
rot or putrify, which trees, he faith, grew not to agree much with what is faid of thofe holy
I
in any cultivated places, or in the Roman ter
ritories, but in the deferts of Arabia. This
he fpeaks as of what he was an eye-witnefs to,
and therefore Mr. Fuller thinks ought to be
believed in the matter, yet " Kimchi faith it is
a kind of the beft fort of cedar, and fo Junius
and Tremellius here render it, vallem cedrorum
leSiiffimarum, the valley of the choiceft cedars,
as Ifa. xli. 19. They alfo fo render iVCiiJ3, which
Ours render the Shittah-tree, by le£li£imam ce-
drum, fo diftinguifhing it from TIK Arez, the
known common cedar there joined with it, as al-
fo in thofe other places of Exodus and Dcutero-
wowj before mentioned, ligna cedrorumle5liffima-
rum, wood of the choiceft cedars. Amongft
thofe different acceptions of the word n'DlU
Shittim, our Tranflators choofe to follow thofe
who take it for a proper name of a place, fo
called probably becaufe many trees fo called
o grow in or about it ; though ' Others think
the trees there growing, and the wood thence
brought, fo called from the name of the valley
where they did in abundance grow, ■> not the
valley from them, but from fome town there
fituated, or for fome other reafon. The word
waters, £2^^. xlvii. i. tfr. and thofe living
waters that are faid fhall go out from Jerufa-
lem, Zech. xiv. 8. So obferves R. Tanchum of
it, mnDlblp 3D»r r>iQQ VnnThis is agree-
able to what is faid in Zechariah, living waters
fhall go out from Jerufalem, which is likewife
the river mentioned by Ezekiel ; and Mr.
Lively thinks that for the right underftanding
of thefe words here, they ought to be com-
pared with thofe in thofe places.
This being faid of the fignification of the
words, there remains to us queftionable when
and how what is here promifed fhould be made
good and fulfilled, and whether what is here
faid be literally or figuratively to be under-
ftood ? Aharbinel obferves, that Aben Ezra
"faith only, hvJU m xVTW, that the words here
fpoken are parabolical, or by way of fimilitude,
and that R. Salomo on the other hand faith,
"llflliyEiD Niiniy, that what is faid is to be un-
derftood according to iXsftmph or literal mean-
ing: And fo doth Kimchi fay, lyOiyOD S*<im,
that this is to be underflood as it founds ; nei-
ther of them farther explaining what they think
meant. Abarbinel himfelf gives a meaning
bnj nachal, here by Some rendred torrentem, according to either of thefe ways ; according
by Others vallem, is by feveral examples mani-
feftly {^roved to have both thofe fignifications,
of a torrent and valley, fome low place fit for
•water to run or be received in, lD''Q 13 W J^3
CD^Q '^3 r** r^' whether there be in it water or
not, as ' Kimchi explains it ; fo that it may be by
either of thefe indifferently rendred, as the place
where it occurs requires, and fhews to be moft
convenient. Here, as we have feen, it is by
Some rendred one way, by Others the other,
to that which will have the words literally
underftood, he thinks that here is a miracle
promifed, that whereas there was formerly
great fcarcity of waters in Jerufalem, in fo
much that they ufed waters drawn out of wells,
and put in pools and cifterns, as it is faid in
I£>:ah, The conduit of the upper pool, c. 7. 3.
and f. 36. 2. he here mentions that in the
time of falvation, that Jerufalem might be in
the earth a blelTmg intire in all things, and
yet doth that which renders it by valley feem nothing fhould be wanting in it, God fhould
much more agreeable to the place : Some who " create a creation, fo as that there fhould be
follow the Vulgar, who renders it torrentem, in it a fountain of living waters, the coming
think that word not to be reftrained to its forth of which fhould be under the houfe of
ftrid and proper fignification of a torrent, but the Lord, fo that all the inhabitants of the
to be more largly taken fo as to denote a ■ vol- world fhould perceive and know, that the na-
ley or plain, like fuch as brooks or torrents ture of that land was altered, and the hard
ufually run in, though there be no fuch at rock, which was as dry as a ftick, was by
prefent in them ; in which larger notion the God turned into a fountain of water, and that
fame word is obferved to be ufed elfewhere this miracle fhould be for the merits fake of
Vol. I. 5 A Jerufalem.
m See him on his place, and on Ifa. xli. 19. "In Rid. » Schindler. Ribera, p Ferrar. Syr. Diftionary in
l_^. a*.?, "i Non ab arbore ilia, &c. fed vel ab oppido, vel alia ratione ita difla. Chrift. a Caftro. ' And fo
in K^d. a, alfo Abu. Walid. » Pet. l Fig.
" Or make a new thing, Numb. xvL 30.
Id.
» So indeed he faith xt the beginning of the verfe.
354
A C 0 M M E NTAR T
Chap. III.
JerufaUtn. This promife he faith is not to be
wondred at, inafmuch as other promifes, greater
than it, are here fjjoken of to us by the
Prophet. This meaning he thinks the words,
if literally underftood, will recjuire : but if
*7tt;0 r^tn mU'il the exprefllons in which this
promife is, be figurative^ and by way of fimi-
litude, which, faith he, is in my opinion,
aty^PQ invn, the more [olid arid fatisfaRory^
he then points at what * Ifaiab prophefied of,
viz. that in the time of redemption, the moun-
tain of the Lords houfejhould be eftablijhed on
the top of the mountains, and many people Jhould
go thither to receive his Law, and Jhould
fay, out of Sion Jhall go forth the Law, and the
word of the Lord from Jerufalem. For in as
much as the Law and divine doftrines are com-
pared to water, by reafon of the likenefs that
is between them, therefore doth the Prophet
in his promife that the divine truth (or true
knowledge of God) fhall go forth of Jerufalem
from the houfe of God into all the world,
fay, and a fountain (hall come forth from the
houfe of the Lord, and fhall water the valley of
Shittim, as if he fhould fay, the whole world,
which is a valley of fuch as err and decline
from following the I-ord; and according to
this way Zechariah faith (c. 14. 8.) and it fhall
be in that day that living waters fhall go out
/r</w Jerufalem : half of them towards the former
fea, and half of them towards the hinder fea :
in fummer and winter fhall it be : For there
alfo doth that expreflion come after the threat
of a great war, which fhall be in the latter times,
as it doth here, and is written after that pro-
mife : yind the Lord fhall be King over all the
earth : and in that day fhall there be one Lord,
and his name me. This being the end of the
fountain mentioned, an4 the neceflity of it (or
that for which it fhould be neceffary) and this
is in truth a wonderfully excellent comparifon,
and moft apt and elegant exprefTion, that out of
"Jerufalem, which was a dry land without water,
fhould go forth living waters which fhould be
poured out on the feas, to intimate that from
Jerufalem, which y was tributary, ^ burnt with
fire and cut down from among men, fhould
go forth a Law, dodlrine, and true belief, unto
all the inhabitants of the world. Thefe ex-
pofitions of Abarbinel I have at large fet down
in his words, becaufe I find them not fo fully
expreffed in any other of theJ^w/y^Expofitorj.,
that fo we may compare them with fuch as are
by Chriftians given-, amongftwhom alfo we find
Some who more adhere to a literal. Others to a
figurative meaning of the words. Among them
Grotius feems to take the literal, who having
expounded thefe words, the rivers of Judah
(hall flow with witter, that the people being
freed from fear of enemies, and in fecure peace
fhall cleanfe their ditches and water-courfes, fo
that the water fhall have free pafTage in them,
expounds this fountain that fhall come forth of
the houfe of the Lord, and water the valley of
Shittim, of an aqueduft, which he thinks the
fame which ' Ezekiel defcribes, which fhall be
* Ifa. ii. 2. y Uth. ' Pfal. Ixxr. i6. » Chap,
peccati, Pagn. Pro feparatione ex immunditia. Jun. Treoi.
drawn from the Temple to and beyond the
mare mortuum, (or dead fea.) But this expofi-
tion of his feems to take to be defcribed by
the words a more ordinary matter than they
feem to require, as is by Abarbinel noted, that
fomething extraordinary or miraculous is by
them expreffed and given to be expeded. By
them therefore more generally is this exprefTion
looked on as a figurative defcribing what great
good things God will confer on the members
of his Church. By the houfe of tiie Lord
they take to be meant the Church of Chrifl ;
by the fountain that fhall thence come forth
'' Some underftand the font of baptifm, that
fountain opened to the houfe of David, and
to the inhabitants of Jerufalem "for Jin and for
uncleannefs, or feparation for for from) unclean-
nefs, Zech. xiii. 11." Others fontem verbi Do-
mini, the fountain of the word of God ; both
which we may well look on as underflood, but
I withal cannot but look on as comprehended
under the word all other benefits and graces
by God conferred on the members of his
Church, taking by the fountain head to be
meant ' Chrifl himfelf, and by the waters from
that fountain flowing, both God's holy ordi-
nances, and all the good gifts and graces of
his holy Spirit, and all his good benefits con-
ducing to their happinefs, all things pertain-
ing to grace and glory from Chrilt derived,
and conferred on them in and through him ; fo
as that the promife may belong to the whole
eflate of Chrifl's Church both militant and tri-
umphant, afluring to them a plentiful fup-
ply of all good things pertaining to their real
felicity in both. By what is faid that this
fountain fhall water the valley of Shittim,
which was a place far diflant from Jerufalem,
where the houfe of the Lord was, out of
which it is faid it fhould come forth, we may
with Some obferve to be noted in that regard
the large extent of God's bleffings and favours,
viz. ' Dei benediSlionem longe lateque diffufam
iri, ita ut univerfam EccleJiam perfundat, that
the bleffing of God fhall be far and wide
fhed abroad, fb as to water the whole Church,
not now confined to the narrow compafs of
Jerufalem, or the land of Ifrael, but conveyed
to the mofl remote and barbarous nations by
the preaching of the gofpel, the f. found of
which fhould go forth into all the earth and the
-woids thereof unto the ends of the world.
2. In another regard, that that place (the
valley of Shittim) is looked on as a dry and
barren place, apt only to bring forth thorns
and rufhes, may by the watering of it by that
fountain which fhall come forth of the houfe
of the Lord, be looked on as denoted the
efficacioufnefs of the grace of God conveyed
by the Gofpel, which fhould make them, that
were by nature barren and unfruitful, apt to
bring forth good fruit. This efficacioufnefs
thereof do Others feem to look on as pointed
at by the words, though other ways tranflat-
ing them, zs Junius and Tremellius, who tranf-
lating them, viz. fhall water the valley of the
moft
xlvii. ' Sec Merc, ai^d Tarnov. ' In expiatiorem
^ Mercer. ; Cyril. { Live!/. « Rom. x. i8.
Cliap. III.
on JOEL,
\
tnoft choice cedars, note by tliat valley to be
noted the Church, in qua jufti plantati crefcunt
ut cedri kni(fimi, in which the righteous being
planted grow as moft choice cedars, accord-
ing as the comparifon is ufed. Pfal, xcii. 12.
The righteous Jhall flourijh like a palm-tree^ he
Jh all grow like a cedar in Lebanon.
3. In regard that God's graces and bleffings
are compared to the continually running wa-
ters of a never failing fountain, will be under-
ftood both the plentiful communication and
the conftant and perpetual continuance of them
to his fervants. Waters that are conftantly
fed by a fountain are not fo likely to fail as
others, which have no fuch conftant fupply.
»■ §uodfi alii f antes aliquando aruerint, hie nun-
quam arefcet, qui a domo Domini egreditur. But
if other fountains do fometimes dry up, yet
will that which cometh out of the houfe of
the Lord never be dried. And by that there-
fore may well be exprefled that moft perfeft
happinefs and fulnefs of joy, which in the
life to come the blefled faints in the prefence,
of God, drinking of the river '• of his pleafure
and I' by the Lamb lead unto living fountains
of waters, fliall perpetually without interruption
enjoy. And that happy condition do ' Several
think here efpecially pointed out, though to
the bleflings which the members of the Church
militant even in this life alfo enjoy the words
may be defervedly applied.
All thefe meanings and confiderations will
the words fuggeft unto us, and may well com-
prehend them all -, whichfoever of them ftiall
be by any preferred, they are manifeftly a pro-
mife of great and precious privileges to the
people of God, which his and their enemies
ihall have no ftiare in. What different con-
dition they fhall be in he defcribes in the fol-
lowing words.
19. Egypt Jhall he a desolation, and Edom Jhall
be a defolate wildernejs, for the violence againji
the children of Judah, becaufe they havejhed
innocent blood in their land.
We fhall find amongft Expofitors both
Jews and Chriftians diff^erent opinions, as con-
cerning the acception of the nations here men-
tioned ; fome taking them as particularly meant
of thofe that are properly by thofe names
known, others farther extending thofe names
fo as to comprehend others, who did in that,
which they appear here taxed of and threatened
for, refemble them. Among the Jews R. Sa-
lomo feems to take the names in their proper
and literal fignification, but without father ex-
plication of what is fpoken concerning them,
than that Egypt was formerly the caufe " of
the prefervation of Edom, and that now they
are both joined in that vengeance which fhall
be taken on them. Jben Ezra likewife literal-
ly underflanding thofe people, faith that they
were brought to difolation in the time of JVi?-
huchadnezzar, (and fo this prophefy then ful-
filled) and if it fhould be objeded that Egypt
355
was then remaining, he feems to refolve it by
faying, that Egypt (or the chief city of it, as
I fuppofe he means) -was not that ancient for-
mer Egypt (or city.) But Abarbmel not approv-
ing this opinion of his, faith, that though the
feat of the metropolis or chief city was chang-
ed, yet the nation was ftill the fame, and the
people the pofterity of the ancient Egyptians ',
and fo that is no proof that the fulfilling of
the prophecy is not yet in due time to be ex-
pefted. R. David Kimchi goes in another way,
taking by the names Egypt and Edoin not to
be meant thofe countries or people properly (o
called, but by them to be underftood the If
maelites (or Mahometans) and theRomani, which
two nations, faith he, have for thefe many
years been prevalent, and ftiall fo be ny n^
n^iHjn //■// the time of the Redemption. The
Ifmaelites, he faith, are denoted by the name
of Egypt, becaufe Hagar the mother of Ifmaet
was an Egyptian. The Roman Empire by
Edom, becaufe that did moft confift of Edo-
mites (as he fancies) and therefore though iri
it many other nations were mbced with them,
as likewife fuch a mixture was in the Empire
of the Ifmaelites, yet the name of the major
part was given to the whole. Cafar, faith he,
(the firft of them he muft mean) and fo the
Emperors in Rome after him : thefe two nati-
ons, faith he, did mifchief to the tribe of Ju-
dah and Benjamin, who were captives among
them, and flied their blood as water in their
lands. Edom which is the Empire of Rome,
was it, faith he, that deftroyed the fecond
Temple by Titus, and that flied their blood,
and made them captives amongft the nations,
and that of this captivity of theirs is to be
underftood what is faid in this verfe, and there-
fore here is no mention made of any of the
tribes but Judah, becaufe the ten tribes which
the King of Affyria carried away captive, and
who were never yet returned, were not under
the power of thefe two nations. This is Kim-
chi's explication of thefe words at full ; and
Abarbinel feems to like well of it, although
he himfelf in fome things differ from it, as
namely in that he will have Egypt particularly
fpoken of that people properly fo called, and
they here named becaufe their great wars a-
bove-mentioned fhall be in the firft place on
them, inafmuch as the Chriftians in their go-
ing up to fubdue the land of Ifrael fhall de-
flroy Egypt and fmite it with a very great de-
ftrudion, and fliall take the land of Judah
and Jerufalem, which fhould be then under
the dominion of Egypt ; for which caufe, and
upon which fhall the people of the Eafi and
the North be raifed up, to come and wage
war with the Chriftians, for revenging their
brethren the Egyptians, and to take the holy
land out of the hands of the Chriftians, and
then fhall be a very great ruin of the king-
dom of Edom, fo that there fhall be no re-
mainder of them, fo as hath not been done
in other nations, i£c. Thefe expofitions of
Kimchi and Abarbinel, feem " for feveraJ rea-
2 fons
' Ribera. ' Pfal. xxxvi. 6.
a Figuiere't cenl'ute of Kimchi.
* Rev. vii. 17. |. Ribera. Chr. a Caftro.
» J Kingjxi. 17, &c.
See Pet.
SS6
k C 0 M M E NtARY
Chap. IIL)
fons both groundlefs and impertinent, but that to perpetual deftruftion and perdition : . Ano-
tvhich may fuffice us, without farther exami- ther, that by their being threatned to be made
nation, for rejefting them is, that they go upon defolate, he means, aterna damnationi ejje ad-
a falfe principle of theirs, that the Mefftab is
not yet come, whofc commg according to
them thefe thi^Jgs are to forerun, and make
way for his jefetling the Jews m a moft flou-
rifliing ftatc above all nations. Which is fo
dicendos^ that they fhall be condemned to eter-
nal damnation : they fhall be, faith One, ' in de-
ferto perdithnis, fc. infernalis^ a wildernefs of
deftrudlion, viz. deftrudtion in hell. The reafon
of their being threatned with fuch defolation
contrary to the truth of the Scripture as well is given in the next words, for the -violence
of the old as new Teftament, affuring his be- againji the children of Judah, becaufe they have
ing long fmce come, that if we will have a fhed innocent blood in their land. The violence
true meaning of thefe words, we muft feek againfi the children of Judah ; that appears
for feme other which will not contradiA that plainly to be the meaning of the words DOnO,
article of our faith. We muft fee therefore ry\W ''J3 mechamas bene Jebudab, which
what Cfiriftians fay of the meaning of them, literally founds, for the violence of the fans of
Among them Grotius taking the names of Judah, propter injuriam filiorum Juda. The
Egypt, and Edom in their proper fignification, like conftruftion to which occurs Ohadiah, ver.
thinks what is threatned againft Egypt made lo. Ipy^'^nK DQnQ mechamas achica yaacob»
good in the fpoiling thereof by " Antiochus, for the violence of thy brother Jacob, i. e. as
and what againft Edom by the deftrudtion of Ours well tranflate it, for thy violence againfi
it by the p Maccabees. But others more gene- thy brother Jacob. The LXX. as like wife
rally take not thefe words as ftriftly reftrain- the Syriack and Arabick in their Tranflati-
ed to thofe nations properly fo called, but ons more precifely following the letter (as e^
more largely to denote all others who are ene- aVincSv t/cov 'luVa. ex iniquitatibus filiorum Ju-
mies to God's Church and people at any time, dee, from or for the wrongs of the children of
as the Egyptians and Edomites were to the Judah) I^ve the words more obfcure, though
Jews, then God's peculiar people, and by their the meaning neceflarily manifeft itfelf. Con-
being made defolate underftand that their con- cerning who are meant by the children of Ju-
dition fhould be contrary to that happy con- dah is ftill fome difference. They who lite-
dition of God's people in the former words rally underftand hy Egypt zn6. Edom thofe peo-
defcribed. Inftead of thofe good gifts and pie and places properly fo called, here alfo
blefTmgs promifed to thofe under the terms of will underftand by the children of Judah par-
the mountains diftilling new wine, and the hills ticularly the inhabitants of that country pro-
ftowing with milk, and the rivers with waters, perly known by that name ; but they who
and the being continually watered with a foun- fo underftand thofe names as to comprehend
tain confiantly coming forth of the houfe of the more largely all the enemies of God^s Church,
Lord, it is threatned to thefe their enemies, do here by the fons of Judah underftand the
that they fhould not at all be partakers, nor " Church of God and the members thereof,
have any fhare or part with them in what they Againft which, however underftood, the great-
enjoy, but while they flourifh and profper, nefs of the violence of their enemies is farther
fhall be as defolate as the moft barren wilder
nefs ; as elfewhere it is threatned, that they that
hate the righteous fliall be defolate, Pfal. xxxiv.
21. by which we cannot but underftand that
they fhall be, as deftitute of all good, fo over-
whelmed with all evil things. This different
condition of God's children and his and their
enemies, as It is in good meafure made appa-
rent in this life, fo fhall be much more in the
world to come, and to that therefore are by
s many thefe words looked on as having efpe-
cially refpeft. ' Afferitur hujus promiffionis
expreffed by faying, becaufe they haveflied in-
nocent blood in their land, fuch it was as no6
only to fpoil and rob them of their goods,
which " Some by their violence in the former
word take to be meant, but fo far to proceed,
as to the fhedding of innocent blood in their
land, the blood of thofe who in any refbeft
to them were innocent, and deferved no fuch.
cruel ufage at their hands. Some difference
there is in rendring thefe words, though not
to the caufing any difference in the fenfe.
Some rendring them as ours do, quia, be-
ritas etiam in hoc f^eculo, quando Chrifius in caufe, &c. y Others £5? quod, &c. and becaufe,
medio inimicorum fuorum dominatur, fuofque inter &c. Others ^ qui infontem fanguinem in terra fua
quotidianas afiii^iones protegit, exempla in hofies fuderint, which have fhed innocent blood in
fuos borrenda edit, plene tamen prafiabitur in their land. The vulgar Latin, 6f effuderunt,
{<elts, i£c, i.e. the truth of this promife is &c. and have fhed, fcff. ' Others in quorum ter-
made good even in this world, whilft Chrift ra efi^uderunt fanguinem innocentem, in whofe
beareth rule in the midft of his enemies, and land they have fhed innocent blood. ■> Others
protedteth his among their daily affliftions, and
fheweth forth fearful examples on his enemies,
but it fhall fully be performed in heaven [in
the world to come] when his being placed
out of all fear or danger, fhall eternally reign
quorum, &c. whofe innocent blood, i^c. Thefe,
I fay, make not much difference in the meaning ;
as to the former words, the chief difference
will be in applying the afHx in the laft word
L3!£"lSa in their land, to whofe land it is to be
with Chrift, but his enemies fhall be given up referred, whether to the land of Egypt and
* EdoWf
" For which he cites, Dan. xi. 40. Sec. fee his notes there. P For which he cites Jofephus XII. 11. iz. and
Ifa. LXIII. "J See Lyr. ' Guaiter • See Veil. ' Lyr, " i. e. in Ecclefiam Merc, in pios quofvis Tarnov.
" Pet. a Fig. y Pagn. Munft. Ixx. fa. ^The Chaldce. Uftal, » Jun. Trem. See MS. Aub. ". Vatab. his,
edit, in 4to. and 8ve.
Chap. III.
on JOEL,
557
Edom, or of the Children of Judah ; it feem- may underftand what by faying thtyjhall dwell
ing fo doubtful to Kimchi^ that he only faith it for ever, and from generation to generation, is
may be referred to either, but determins not here promifed. This we fliall make way for,
the matter. Calvin faith it may be referred to by looking firft on tht words in order and
either, if to the firft, then to fignify that they according to the found of the letter. Judah
inhumanly murthered thofe of them that be- fhall dwell for ever, &c. By Judah, according
took themfelves into their land for refuge and to the known ufe of that name elfewhere in
proteftion -, if to the fecond, then to aggra- Scripture, may be underftood that people or
vate the crime, in that they polluted that land tribe defcended from the Patriarch Judah, and
•which God had confecrated to himfelf, with
unjuft murthers. But this will feem to make
the words particularly to be referred to the in-
habitants of the land of Judah, and fo not
bearing his pame, inhabitants of that country
from them fo called, or that part of the coun-
try, which was by them pofTefled and inha-
bited, ufually known by the name of Judah :
be in that larger fenfe as it is by Others taken, and fo by Jerufalem, either the city itfelf fo
to comprehend all the members of his Church called or the inhabitants of that city, as ap-
in their own country, whatfoever it were, pears, as by feveral. other places of Scripture,
which will ftiil be a note of great and bar- fo by what is faid. Mat. iii. 5. Then went out
barous cruelty. Be it taken how any will as to him all Jerufalem and alljudea: of thefe
to the place, the (bedding of innocent blood it being here faid ^t^n Tefheb, if that verb be
IS fuch an heinous fin, as God will certainly rendred, as it is by Ours in the Text, fhall
avenge on fuch as are guilty of it. In thefe dwell, it will ' feem to be underftood of the
words wherein God here threatneth fo to do, people or inhabitants: if, fhall abide, as by
is comprehended both what is comminatory» Many it is, it may indifferently be referred to
and what is confolatory, according as refpeft either the people or the place. The Vulgar
fhall be had to different perfons. Here is Latin refers it to the place changing the name
manifeftly a threat to the enemies of God's into Judea, and rendring the verb paffively*
people, who for their violence againft them habitabitur, ftiall be dwelt in, as likewife the
and cruelty towards them, though they now LXX before it. The fenfe tvill be much the
flourifti and prevail over them, ftiall certainly fame which foever we follow, denoting that
be puniftied with utter defolation and deftruc- thofe places ftiall perpetually (for fo will im-
tion. There is together manifeftly included port, /or ever, and from generation to genera-
matter of comfort of his people, in that their
fufi^erings for their adhereing to God are not
an argument that they are neglefted by God,
but that their blood is precious in his fight,
and he will in due time revenge it on thofe
who have ftied it and done violence to them,
which will together neceflarily include a re-
tion) remain habitable^ and the race of the
ancient inhabitants ftiall dwell- in them. This
will be the literal found of the wotds, accord-
ing to which the Jews taking them, will have
this to be a prophefy of a flouriftiing eftate,
to which Judah and Jerufalem^ now defolate,
fliall hereafter be reftored and perpetually be
paying of good to them for the evils they continued in, viz. n^iyOH niQ^3 In the days
have wrongfully fufi^ered ; and that for their of the Meffiah, when the T^yyu Shecinah, or
being cut off^ from their ftiort fading enjoy- majeftatick prefence ftiall return thither, as
Kimchi in his note on the next verfe fpeaks,
or a promife b«inV n^Py*? for the time to
come, by which God afllires to the Ifraelitick
nation, nbjH vCi^ m'7D3V n>y ymn v^
IJIK nibjQ Tiy, that they fhall no more after-
wards return to folly, nor be led into any other
captivity, (as Abarbinel on thefe words fpeaks)
but the kingdom of Judah and the houfe of
David, to which ftiall be the dominion over
Contrary to the doom in the foregoing verfe all Ifrael and Jerufalem, comprehending under
denounced againft thofe comprehended under that name all the cities of Ifrael, fliall re-
the names of Egypt and Edom, is promife of main for ever ^^'7K^ mpn31 nnji naiiya
good here made to thofe who are meant by '' in returning^ and reft, and in cleaving to God.
Judah and Jerufalem: Who are by thofe for- But thisopinion of theirs is manifeftly ground-
mer names, by Expofitors of different forts ed on falfe principles and fuppofitions of theirs^
and opinions underftood, we have feen on "oiz. that the Meffiah is not at all yet come.
ments here, they ftiall be received into ever
lafting habitations ; which, though thefe words
concerning efpecially the doom of their ene-
mies is only hinted here, we are given by the
following words more fully to conceive.
ao. But Judah fhall dwell for ever, and Jeru-
falem from generation t« generation.
thofe words ; who are meant by thefe we are
for the like reafon here to inquire, there being
like variety of Interpretations between them.
Some taking them as literally meant of the
and that when he comes he ftiall eftablifti a
flouriftiing temporal kingdom on them, the
falfenefs of which manifeftly appears by com-
paring the prophecies concerning him and his
places properly fo called, Others taking them kingdom in the Old Teftament, and the hiftory
figuratively in a larger acceptation, as meant of him and his fulfilling of them in the New,
not ftriftly of them, but attributed to fuch the one direfting us how what is faid of him
as are in fuch regards as they of old were, was to be fulfilled, and the other how far it
peculiarly owned by God, as above all other hath been fulfilled, and what remains yet, and
places or perfons dear unto him, that fo we how it is to be fulfilled, fo that it is manfeft
Vol. II. 5 B that
«. Soby theMS. Ar»b.^^ and Af3. Mfa. xxx, 15.
358
A C 0 M M E NT A R Y
Chap. III.
that he is both already come, and that what was
to be expedted from him in this world hath
been already performed, and is in performing in
fuch manner as it ought to be, and that what is
to be expected as not yet performed, belongs
I«»<n"7 I^Py"? Ubtid lebo (that we may make ufe
of their language) in the future^ i. e. to the world
to come V a"d therefore if we will have the
true meaning of thefe words, muft we here
alfo look for another meaning than what they
give.
Among Chriftians Grotius feems to take it
as a prophefy of fuch a ftate of the Jews, as
was to be made good to them in their country,
after the deftruftion of their enemies Egypt
and Edom, and fo hath been long fmce made
good .by that peaceable eftate, which for fe-
veral years they did enjoy in the interval be-
tween their return from the 5«^y(?«j/2» captivity,
and their deftruftion by the Romans. That
no exception may be made againft this from
what is faid, they jh all dwell or abide for ever,
and from generation to generation, he thinks
it fufficient to interpret thofe expreffions, by
■per longum tempus in pace erit, Ihall be for a
Idng time in peace, and per aliquot hominum
atates, for fome ages of men : but fure that
feems to come fhort of what is here faid, or
muft be meant by this high language. Others
therefore *= generally do think what is here pro-
mifed not to have been yet ever fulfilled, and
made good to the Jews in refpeft to their
temporal ftate, or to be expefted fo to be to
Judah and Jerufalem as properly and literally
fo called, but to be meant of the Church of
God, borrowing the. names of thofe places,
which anciently were the more peculiar feat
of it, and that the promife here made will
well agree, in refpeft to the militant, and
(and that more properly^ to the triumphant
ftate of it.
Not to trouble the reader with a particular
enumeration of feveral Expofitions tending to
the fame purpofe, I fuppofe that, in which they
concur, well exprefled by Gualterus, whofe
words are (both in refpeft to the defolation of
God's enemies here threatned under the names
of Egypt and Edom, and the good promifes
to his people under the names of Judah and
Jerufalem) Afferitur hujus promiffionis Veritas
etiam in hoc f^eculo, quando ChriJius in medio
inimicorum fuorum dominatur, fuofque inter quo-
tidianas affiiitiones protegit, 6? exempla in hojies
fuos horrenda edit : plene tamen prafiabitur in
calls, quando extra omnem teli ja£lum conftituti,
cum Chrijlo aternum regnabimus : The truth of
this promife is made ' good even in this world
by Chrift's ruling in the midft of his enemies,
and his proteAing his amidft their daily afflic •
tions, and ftiewing terrible examples on his
enemies ; but it ftiall be fully performed in
heaven, when being placed out of all fear of
danger, we ftiall eternally reign with Chrift.
The perpetuity (faith he) here promifed, fuf-
ficiently ftieweth that this place ought to be
underftood not of the carnal Judah but the
fpiritual, viz, the Church ; the nation of the
Jews (carnal Judah) having been (long fince)
caft out of the promifed land, and loft the
form both of Church and Commonwealth.
But as to the Church and the perpetual dura-
tion of it (Church militant here on earth) as
long as the world ftiall laft, Chrift (when he
was to withdraw his bodily prefence from
them, and afcend up to heaven) makes them
this promife, Lo, I am with you alway even
unto the end of the world. Mat. xxviii. 20. And
that it ftiall never fail or be defolate, appears
by what is elfewhere faid, that at Chrift's fe-
cond coming at the end of the world, there
ftiall be fuch of them ferviving, as fhall be
tranflated into the heavenly Jerufalem, the
Church triumphant in heaven, there to reign
with him for ever, as Mat. xxiv. 31. where
he faith that he ftiall fend his angels, and they
ftiall gather his eleft from the four winds,
from the one end of heaven to the other;
and St. Paul, 1 Cor. xv. 51. tells of thofe that
being then alive ftiall be changed as well as
others raifed from the dead ; and i Thef iv.
15, 17. of thofe who being members of
Chrift's Church Jhall be alive (in this world)
and remain unto the coming of the Lord, and
fhall then together with the dead be raifed
to life, be caught up into the clouds to meet
the Lord in the air, and fo fhall ever be with
the Lord. So that in all refpedls to the ut-
moft of the found and meaning of the words,
for ever, and from generation to generation,
as they denote perpetuity and eternity, will
agree to the Church of Chrift, and no other
Judah and Jerufalem.
This is the fum of * his Expofitijii, which
we have more at large fet down, becaufe it
comprehends what is by moft Chriftians faid
for giving of the meaning of this place, which
to the fame purpofe is alfo briefly and perfpi-
cuoufly given by Biftiop Hall, in ' his Para-
phrafe of thefe words, thus -, But the ele5l of
God fhall dwell for ever in his holy habitation^
and after their tranjlation from the Church mi-
litant upon earth, fhall reign everlaftingly in
the glory of heaven.
By what means God will declare his favour
to, and care of his, befides his pepetual pre-
fervation of them, is fartlier /hewed in the
next words.
2 1 . For I will cleanfe their blood that I have
not cleanfed, for the Lord dwelleth in Zion.
Such variety and difi^erence of Expofitions
is there of this verfe, as is not of any other in
this Prophefy, or, we may fay, is fcarce in any
other of the whole Scripture to be found. So
that I know not how to do wha*^ may be
more for the fatisfaftion of the Reader, than
to give him a particular account of the chief
of them which we find. The words in He-
brew are ^H^pJ'S"? DQl TIVJ% venikketi
damam lo nikketi, which are literally rendred,
y mundabo fanguinem eorum, non mundavi,
and I will cleanfe their blood I have not cleanf-
ed : which words according to the different
diftiiiftioii
* See Chrift. *. Cafiro. f See alfo Dansus. < Wich which alfo may be compared that of Danaeus.
Chap. III. • on y 0 E L. •. / 359
diftindion by way of conftrudion, and the 4-. I" the fourth place, he gives another Ex-
dlfferent fignification given to them by Ex- pofition, which he faith feems to him more
pofitors, and fuch fupplies which they make, proper, and nearer to the words than any of
feem to yield thofe different meanings, which the other, which is only by the fupply of
we are to give an account of. To begin with "lty« afher, whicby often left out for brevity's
thofe of the Jews : Rabbi Tanchum reckons fake, as if he faid ip^pJ Vh 1U)H nQi 'n'p3%
up four, which they were thought capable of which (taking the word Tl^pJ nikketi in both
1. So as to refer the affix in nOI damam, places in the fignification of "> Jl.>ys*x«.>}\ alejii-
their blood, taken in its ufual fignification of fal {going to the root or uttermoji) and refering
blood, to the Ifraelites, fo as that the words the affix in CDQ"1 damam, their blood, to Ju-
fhould found, ""D^PJ t^l'? lZJQI ^TVpl DS1, dah and Jerufalem, in the foregoing verfe
i. e. and or but if I Jfjall cleanfe, I will not mentioned, and looking on that word C3QT
cleanfe from their blood, i. e. And although I damam, their blood, as fignifying »^i di-
fliall cleanfe (or abfolve) their enemies from all yatahom, the price of their blood, or mulSl for
other fin, yet I will not abfolve them from their blood that was fhed, as he faith it is taken
their blood, wz. the Edomites and Egyptians in '" aiQl s'7 T** £'» ^^ Bamim, Exod. xxii.
before mentioned, that he will require from 2. no price of blood fhall be for him required,,
them (or avenge) on them, (viz. the blood of and 1*7 iZ3''Qn Damim lo, ibid. v. 3. there
the Ifraelites fhed by them) and not pardon fhall be blood for him) will give this meaning
it to them. iUi Jl I^aoU-.? _^ cjCiJ *^A^i i^Ms J*oU«.?j
2. So as to refer the affix to the fame '■ -- ■" - •' ■ •■ -
(Ifraelites) but to take their blood in the fig-
nification of their fin, as he takes it to be
meant, Hof xii. 14. and the verb ip^J nik-
keti, twice repeated, which Ours render by the
notion of cleanfmg, to be in the firfl place in
that notion of cleanfing, or making clean, as
it is in thofe words ym myniJI nnp31 (which
Ours render) fhe fhall be free and conceive feed.
Num. v. 28. fo as to found, / will make them
clean, or innocent from their fin ; but in the
fecond place in the fignification of the word
JI*3aX«.^I taking clean away, as he looks on it
to fignify in what is faid Jer. xxx. 11 , np31
1P3S K7 venakeh lo anakkecah, which OUrs diflinguifhed may fignify. Although I cleanfe
there render, and will not leave thee altogether (qj. acquit) thofe nations from other fins that
unpunifhed; but the Chaldee H"? nKTJ^iyi f^gy jp^ve committed, yet I will not cleanfe or
-jj^fitys £5? perdendo te non per dam, I will not ^fj«// them from the blood of the Ifraelites.,
utterly deflroy thee -, and Pagnin. t? fucciden- David Kimchi mofl: largely among them thus
do non fuccidam te, and I will not utterly cut expounds them. From their gold and filver
thee off, and fome Others to like purpofe : fo ^^/^^ they have taken, I will cleanfe or acquit
he would have it here to fignify, and the words ^^^^^ becaufe the Ifraelites fhall take alfo as.
to found, I will cleanfe away their fin, and will fpojlfrom them the like in the time to come -, but
not (in rigour) punifh them to the utmoft, to j-j-^j^j the blood which they have fpilt I will not
their deftruSlion ; fo that there will be a fiip- ^/^^^ them, but U;S3 r\nri tWSJ foul fhall be
\^\ Waeftafelo talba diyatahom allati lam
eftafelha ela dhaleca alwakt; And I will pro-
ceed to the uttermofl, in requiring the price
(or revenge) for their blood, which till that
tim£ I had not fully required.
Thefe four meanings he gives of thefe words
known in his time, of which he (and I think
defervedly in refpe<3: of the plainnefs in
the conftrudion) prefers the lafl:. But the
mofl known to us of the 7^wj/Z)Expofitors,
R. Salomo Jarchi, Aben Ezra, and David
Kimchi, follow the firfl without any account
of the others, refering the word DOT their
blood, to the latter claufe, that the words fo
ply of another affix in the lafl word required,
as if it were apjK Vh^ DOH ^PV^V ^
will cleanfe (or take away) their blood, i. e.
their fin, and will not clean take away, or ut-
terly deflroy them.
3. So as to take again DQl damam, their
blood, in the notion of ^ i danbahom. Their
fin, and to refer the aflix 'z3 m, their, to the
for foul {or life for life) either the foul or
life of thofe that fhed that blood, or of their
children after them, for if they fhould give all
the ftlver and gold in the world for the redemp-
tion of their fouls, they fhall not thereby be
cleared frotn their blood [which they have fhed.)
Whilfl he with thofe two Others before him
thus refer their blood to the latter words,
he obferves the Chaldee to refer to the fore-
enemies, and ^n93 in the firfl place to be in
the fignification of 3Ua*i*^' going to the root going word, TT'pJ'iww^^^/z, and I will cleanfe,
or, requiring to the uttermoji ; but in the fe- while he renders S'COy JO nnoi H^y'SnKm
'-^- ^ ■ ' • ■ ._i-_r.._ y-)2pii^7Tpys:s D^n?.^- and whereas I have
avenged their blood on the nations, I will again
revenge them : but doth not give any farther
explication or cenfure of the words. I won-
der he did not feem to take notice of the par-
ticle S<S lo, not, clean left out by him : the
omiffion of which, I fuppofe makes ■= Some to
think his Interpretation not well to agree with
the:
cond place (wherein there is again to be fup-
plied the affix, and T^pJ to be for ap3») m
the fignification of cleanfmg, or, taking for
clean and innocent, that fo the meaning may
be ^,y\ % p^ Af ^IW. J**U«^ / ivill re-
quire to the uttermoji punijhment of them for
their fin, and will not clear them (or hold them
guiltlefs.)
H Thi, word from J^? root, feem. to fignify either to take away to the very root clean to deftroy, or to go to the
very root, or to do .he atmoft in a thing. '. So Abu Walid in On K Mercer. Pet. a F.g.
^So
A C 0 M M E NT A R Y
Chap. III.
tRe Hehrew, with which I think it may well
be reconciled, and what he renders in affirma-
tove words, to include that negative as to the
fenfe, leaving it out as to the words, while
to fay, / will agdin revenge them^ is equiva-
lent to fay, / tave not jet revenged as much
as I mean to do.
Among thofe alfo who in conftruftion re-
fer the word DOT damam, to the preceding
venikketiy is the Jewrjh Author of the Arabick
Tranflation out of t\\& HebreWy who renders the
words,^? fJ C^S ^\ tfiJl ^Ui XaIUm Ct* <s^^i.
And I will be clear, or clear me, from requiring
their blood, from which I have not to this time
been cleared : of which I fuppofe the meaning
muft be, that he will fully clear himfelf by
fully requiring or revenging their blood, which
he had not yet done. Abarbinel alfo having
mentioned the Explication which we faw Kim-
cbi and Others to follow, doth yet prefer ano-
ther, in which Damam, their blood, is alfo re-
fered to the foregoing verb, though making
out the meaning in a different way from what
we have feen CXhers to do, while he looks on
the firft words as interrogative, and thus ex-
plains the whole claufe, riN ♦iK Tl'pi DNH
y^an bj? iDpty '•wa Sxity' cud moiNn
dno inSiH pSi ♦n'p3 nh nONa i- e. Have I
cleared (or cleanfed) the nations from the blood
of Ifrael, which they have poured out upon the
earth ? In truth I have not cleanfed (them,)
but (or and therefore) I will be revenged of them.
That this way of fo diftinguifhing the words,
and placing them in conftruftion, as that lDQT
damam their blood, ftiould be governed by
the preceding verb, is of all the rendrings we
have the moft antient, and that that verb, in
the verfe twice put, was by fome anciently
taken in thofe two places in different fignifica-
tions, appears by the ancient Tranflation that
we have, viz. the Greek of the LXX, who
thus render the words, j^ ' Jx^nlnVw re atuct
diirm, )y 8 ixrt d^udcoi, and I will require,
or avenge their blood, inultumque effe non pa-
tiar, and will not fuffer it to be unrevenged.
This variety of Interpretations and Expo-
litions of thefe words have we from the Jews,
modem and ancient. If we look now to the
Chriftians, whether Tranflators or Expofitors,
we fhall find yet more. Some of them agree-
ing with Some of thofe, which we have Teen,
Others differing from them all. As for Tran-
flations, there is one "" of good authority, though
modern, who taketh the fame way of dif-
tindioh and conftrudion, as we have ktn.
Kimchi and thofe other Jews, which we men-
tioned with him, to do ; he renders the
words, mundabo quidem, fed fanguinem eorum
non mundaho, I will cleanfe indeed, but their
blood will I not cleanfe. Others more gene-
rally, whether ancient or modern^ take as
plainer the other way of cortftruftion which
we mentioned, referring the noun governed
to the firft claufe, though aS to the meaning
that they give of the words fo taken, much
differing between themfelves. So the Syriack,
rendringthem, Jm**J ][o spOCicy >XAL^Oy
And I will avenge their blood, and will not fpare.
The printed Arabick alfo following the Greek,,
yiel ^^ *^3 Jililj, to the very fame fenfe.
TheVulgar Latin, (^ mundabo fanguinem eorum,
quem non mundaveram. And I will cleanfe their
blood that I had not cleanfed : which we fee
Ours agree with, only differing in that they
render the conjundion } ve by for, which that,
according to its moft ufual fignification, ren-
ders by and ; which likewife the Italian Ver-
fion of Diodati doing, exaftly agrees with it.
The Tigurian Latin likewife, only inftead of
quem, which, fupplying, quos,. wbom, fo re-
fering to the perfons what that refers to the
blood.
Neither of thefe is indeed expreffed in the
Hebrew, and fo are by " Some both left out in
the Tranflation, they putting only mundabo fan -
guinem eorum., non mundavi; I will cleanfe their
blood I have not cleanfed: but then if they g<j
to give the meaning, one of them will be
neceflarily underftood, eithery. which blood,, or,
whofe blood, or, thofe whom, as Caflalio fup-
plies it by quos, viz. the blood of them whom,
fcfr. as he renders it, eorumque fanguinem ex~
piabo, quos non expiavero, and I will expiate
the blood of them whom I fhall as yet not
have expiated ; in giving the meaning oF
this, (viz, whichfoever of thefe be fupplied)
will not make great difference. Very great
difference indeed there is betwixt Expofitors,
but that is from other occafions, viz. the un-
derftanding of the words, blood, and cleanfingy,
and what is meant by them, and who are the
perfons fpoken of. From their difagreement,,
as to thefe things, have we variety of Expofi-
tions, as chief of which we look on thefe
firft, that fome taking the word T^^'i nikkeb-
in its ordinary fignification of cleanfing, ox purg-
ing ; and bloody in a large notion, as compre-
hending all heinous fins (as being like blood
in its quality of polluting, or deferving death,
or that the blood of the finner fhould be fhed)
make the meaning to be, that God promifeth,
fully to cleanfe his Church, his eled ones, from
the pollution of thofe fins, which hitherto
they have been defiled with. This do the
Authors of the Geneva Englifh Tranflation,
which in this place altogether agrees with our
ncTvcr, give in their note for the underftand-
ing of it, which is, he hath fuffer ed his Church
hitherto to lye in their filthinefs, but now he
promifeth to cleanfe them and make them purt
unto him. With them doth Bifhop Hall alfo
agree in his Paraph rafe, For I will cleanfe and
purge away the fins of thofe mine eleSt, which I
had not before done away, and will deliver tht
chofen of the Gentiles from thofe iniquities where-
with they were polluted. Diodati likewife in
his note on his Italian Tranflation .- / will per-
feSfly fanSfify my Church from all imperfeitionS'
andfpots of fin, which yet remained in her in this
world. The fame meaning of the words do
fcveral among Latin Expofitors give, yet with
difference between them concerning the time
I when
'. Or as fome Copiei ixJ>«M-». ". Pagnin. » Munft. Calv.
Chap. III.
oh
JOEL
3^i
when this promife /hould be made good, render, when he propofeth to be confidered
feme looking on it as belonging to the time whether the meaning may not be, that the
of the preaching of the Gofpel, wherein God Jews toward the tnd. of the world on their
would cleanfe, in Evangelio, under the Gof- repentance, and turning to Chrift fliall be
pel, quos in lege peccantes immundos reliquerat, cleanfed from the guilt of his blood which
thofe whom finning under the Law he had they pulled oii themfelveS, faving. His blood
lift uncleanfed, as Jerome fpeaks, when as be upon us, 6?c. and do fuflfcr for hitherto
* Others more largely give the meaning, that and fhall fuiFer for, till fuch of them as then
he would make clean the Gentiles received into live, fhall then upon their turning to him be
his Sion, the Church which was before profane, cleanfed from it. But, 2. The vei-b being taken
p dead in fins and trefpajfes, without Chrift, by Others in a different fignification, iiiz. of
aliens from the common-wealth of \{rzs\,firangers avenging, or revenging, and the noun blood,
from the covenants of promife, having no hope, in its more ftri<5b and proper meaning, will
or without God in the world, making them neceflarily give another meaning, which is by
nigh by the blood of Chrift which cleanfeth
from all fin-,, and purifying their hearts by
faith {Ails XV. 9.) yet (as 1 Others add) the
Jews alfo whom the law, with all its cere-
monies, and rites of purification, could not fo
cleanfe but that they were ftill ' concluded under
fin ; that the promife by faith of Jefus Chrift
Them taken, vi'z. r that the innocent blood of
his eleft people that had been ftied by their
enemies, which he had not yet revenged, he
would yet, in his appointed time, revenge.
This Expofition the Greek, Syriack, and Ara-
bick, as we have feen, direft to ; Grotias tak-
ing it, faith that the Verb ripj fiikke, doth m
might be given to them, by believing in whom this place fignify ulcifci, to revenge ; and faith
only, to them as well as to the Gentiles, is that the ki\k is very well exprefied by the
* opened a fountain for ftn and uncleannefs, viz. Chaldee, who, he faith, thus paraphrafcth on
for cleanfing them from their fin. To both, the words, fi quis adhuc efj'et Jud^orum fanguis
both having need of it, is it only in Chrift effufus, quern ultus nondum fuero, etiam hunc
opened, and by faith in him the virtue of it ulcifcar. If there fiiall be any blood of the
made efFeftual to them, even in this life ; yet Jews fhed, which I have not yet revenged,
becaufe they are not perfeftly cleanfed, do I will avenge this alfo. This though we may
Some which we have already feen, and feveral grant to be the meaning of the Chaldee, yet
Others, rather underftand this promife of in giving his words, I know not what reading
what fliall be made good to faithful believers
in the other life, when having put off mor-
tality together with the frailties and corruptions
thereof, they fliall be tranflated into that hea-
venly Jerufalem, into which ' nothing that is
defiled, none that is not cleanfed from his finSj
fhall enter.
If this Way of interpreting the words be
taken, viz. that by cleanfing their blood be
meant the making them clean frorh their fins,
I fuppofe both of thefe may be underftood,
•viz. both that purity which in this life here
he will confer upon them, and that alfo with
which in the life to come he will perfeft them ;
both being his free gift, for receiving which
they are only by faith in Chrift made capable,
but the " firil confiftirtg in the pardon of fin
or copy he followed ; none that I find fo read-
ing as he doth, but fo as we have above given
an account of. And this he thinks made
good on the Ammonites and Moabites. But irt
this his Expofition he feems too much to limit
the words, in referring the blood fhed only to
that of the Jews, and thofe on whom it
fhould be revenged, to the Ammonites and
Moabites. We may fuppofe (if this way of
expofition be taken) that the blood is to be
underftood of the blood of God's people^
wrongfully fhed, and the perfons on whom
for fhedding it, vengeance fhall be executed,
of all the bloody enemies and perfecutors of
God's Church : which Expofition will be jufti-
fied by that which we have feen of the fore-
going verfe, wherein Egypt and Edom are taxed
to them repenting of it, the other in an abfo- for the violence againjl the children of Judah,
lute aboliftimg it in them, and fully free-
ing them from it. In Mchich perfeft mea-
fure, though in this life he doth not hilly
cleanfe them from their fins, though remitted
to them, he will then do it, and make them
perfeftly clean, both pardoning thofe their
greateft fins, for their heinoufnefs called blood.
and their fheddiHg innocent hlood in their land;
and illiiftrated by what we read, Rev. vi. 9^
10. where the fouls of them that were flaiii
for the word of God, and for the teftimony
which they held, are faid to cry with a loud
voice, faying, How long, O Lord, holy and true^
doft thou not avenge our blood on them that
and which might feem impardonable (as " Some , dwell on the earth ? Yet here there is another
think the words to imply) and alfofo fanftifying
them, that they fliall no more commit any,
but live pure from all. Thefe ways of ex-
pounding do the words aflibrd, the verb being
taken in the fignification of cleanfing, and that
being in the ordinary notion of it underftood,
and the noun blood being looked on as com-
prehending any heinous fins : Not much dif-
by ^ Such as had, no doubtj confidered thisy
prefered, who take by cleanfing here to be;
meant, manifefling and declaring to be clean,
and fo the words to import, that he will then
at the laft judgment, wherein the truth in all
things fhall be made manifeft^ declare the
blood of his people adhering to him and his
truth, which in this world had been fhed (and
ferently from thefe, as to the fignification of by their enemies thought juftly and defervedly,
the words, doth Petrus a Figuero feem to as of guilty perfons, fo to have been) to have
Vol. II. 5 C indeed
•. Jan. Trem. ' Eph. ii. 12. ' Tarnov. Riber. DansBUi. ' Gal. iii. it. • Zech. titi- i. ' Rev. xxL
27. » See Pifcator. » Muntter. and fee Ch»ift. l Caftro. ' Chrift. a Caftr. f Lyra, Mercer. Druf. Lively.
362
A C 0 M M E^N r A R Y
Chap. III.
indeed been Innocent, by abfolvJng them from
eternal deftrudion, to which he fhall then ad-
judge their enemies for fliedding of it. Thefe
we look on as chief Expofitions given of thefe
words, and of them the two laft feem moft
agreeable to the words and place. The two
laft, I fay, bcCaufe as to the words they feem
much different, yet as to the matter of fuch
cxprefled to be done, they f^m coincident,
and the one to require or infer the other, God
avenging the blood of his Saints, being a
manifeft declaring of them to be clear and in-
nocent i and there being no other way of de-
claring them fo to have been, than by adjudg-
ing thofe who had fhed it, for that their fin,
to juft pumfhment.
According to all, here is a confblatory pro-
mife to God's faithful people, of the certain
performance of which. If not fully in this pre-
fent world, yet in the next at the laft judg-
ment, the following words give afllirance.
For, faith he, The Lord dwelleth in Ziotiy his
dwelling is Zion, I. e. his Church, his ele(5t,
which by that name may be well meant, and
underftood, as R. 'Tanchum explains It, -^^i
^*9 gjJijJ\ jy jy^i \> iAijiSy the continuance
of his providence over it, and the manifejlation
of his majeftatick frefence in it. And certainly
where they are, can be nothing hurtful to any
remaining, nothing conducing to the good and
happinefs of inhabitants thereof wanting. His
prefence will neceflarily difpel all evil, and
bring with it all good to them : as an affur-
ance to them of what good he promKeth to
his, doth this rendring of our Tranflators In
rendring 1 ve by, for^ give us (as we fald) to
underftand thofe words, and I fuppofe they do
in fo doing give us the right, and moft pro-
per meaning of them, though, for what I can
find, that rendring be peculiar to them ; they
themfelves give another. In different words I
I mean, though In fenfe It will appear the fame,
vi%. even I the Lord that divelkth in Zion, for
what doth that particle of emphafis, even I,
import other than that that, which he faith
fhall certainly be done, for, or becaufe he that
faith it is the Lord that dwelleth in Zion.
It is generally by Others rendred by, and,
the moft ufual fignification of it in Hebrew
but as in that It Is often ufed for, »«»,, fg^.^
fo I fuppofe, &, and, by which it is rend-
red, to be taken In the fame fenfe, as giving
a reafon of the truth and certainty of what Is
faid, and not as a meer copulative connedUng
what follows with what goes before. I know
not who fo make it, except Junius and "Tre-
mellius in their Verfion ; but then for making
the meaning they fupply before it Ego, I,
» rendring ego & Jehovah habitans Tzijone,
I , and Jehovah (or the Lord) who dwelleth
in Zion. So by, ego, which they fupply un^^
derftanding God the Father, and by Jehovah,
God the Son, as in a '' Note they explain their
fenfe. Which as to the matter it is a truth,
and would likewife give affurance of the pro-
mlfed good, yet is a forcing of the words by
adding to them, and die other literal Tranf-
lations feem more plain and fimple. And
that in the Text of our Tranflation may well
dired us in making out the meaning of them
all, in the way which in the firft place we oave,
fo as to look on them as a reafon to afcertain
them, of the which the foregoing words give
promife and expeftation of. And as fo, viz.
as giving affurance of that prom"!fe, doth the
Chaldee Paraphraft appear to look on that par-
ticle, while Inftead.of ithe puts -|C« ^war, ait,
faith, Tcndnng, faith the Lord who hath placed
(or made to dwell) his majejly in Sion. What
he, that ' Is, Jehovah, the Lord infinite in
power, of eternal being, and giving neceflary
being to all his purpofes and promifes in their
due time, hath made to thofe whom he owns
for his, and to whom he vouchfafes peculiar
figns of his prefence and favour, cannot but
be certainly made good, that will the faying,
that the Lord who hath fixed the habitation
of his Majefty In peculiar manner in Sion
give certain affurance of to the members and
inhabitants of that place. And as in fuch re-
lation to thofe here fpoken of doth he defcribe
himfelf, viz. he that Is every where prefent
and whofe majefty filleth both heaven and
earth, as yet in a peculiar manner, vouchfafing
to dwell among them calling himfelf \jijj
1^X3, he that dwelleth in^ or the inhabiter of
Sion.
The very fame words occur in ver. 17. where
we have fpoken of them what might concem
that place ; that which we fhall here add Is,
that the word jDty (hocen, being the participle,
and properly fignlfying habitans, dwelling,
is applicable either to the prefent, preter, or
future tenfe, fo as to Import either, which doth
dwell, or, which hath dwelt, or, which fhall
dwell, and accordingly is by '' Some rendred
habitat, doth dwell, by « Others, fhall dwell.
If there be any dlflference In the fenfe between
Thefe, it muft be difcerned by the different
underftanding of the place, where it Is faid he
doth or fhall dwell, viz. Zion. That we
know is differently taken, either for the place
properly fo called, where the temple o^ old
flood, or for the Church of God, and that
again either militant or *»wniphant, of the one
^c v»h!i.u ii is by 5ome underftood, by Others
of the other. For the place fo properly cal-
led, and by that name literally underftood,
Kimchi, as I fuppofe all the Jews, taking it,
fo looks on the word as to refer not only to
God's dwelling there at that prefent, when
thefe words were fpoken by the Prophet, but
to his return thither, when after its defolatioij
it ftiould be again reftored to Its glory. For
fo found his words, and the Lord dwelling in
Sion (jVXa \yiJ fhocen Betzion) and fo aljofor
ever, for for ever fhall be mJDiy the habitation
of his Majefty in Zion, CDtt; ymTW nn«, after
that it fhall return thither in the days of the
Meffiah, R. Tanchum alfo takes it as import-
ing
* Tarnovius follows them in this rendring. «> The note is, Verba funt Dei Patiis loquentis Deo lilio, Jehova qui
OTMiet in nobis & nos in illo, & in quo Pater nos purgat ut feramus fruftum. = Of the name, fee on Hofea p
650. ^ Pag. Ti£. Muaft. &c. « ««. prijoted Ar»b. Pifcator. Diodati and Caftal. i ^
chap. III.
on
JOEL.
ing the future, looking on it as to be fup-
plied by the verb n^n'1, and jhall he, that
the words may found as if it were writ-
ten ;v!Sa iV pity ^^^1^, and the Lord jhall be
inhabiting (of fhall dwell) in Zion. But Abar-
binel looks on it as rather denoting the preter
tenfe, and what was or had been, taking the
words in a clean different meaning, viz. not
as a promife of what good God would for the
future do, ,but as a narrative of what he had
formerly done, and looking on them as a rea-
fon for which he would take vengeance on
their enemies, viz. becaufe they ftiould deftroy
and burn up that holy place in which was his
dwelling and his houfe.
Among Chriftians alfo Grotius appears to un-
derftand Sion of tliat place properly and liter-
ally fo called, while he gives for the meaning
of the words, cultus Dei manebit Hierofolymis,
The worfhip of God fhall remain or continue in
Jerufalem. But that then cannot be underftood
of longer continuance than that of Jerufalem
itfelf, and the Temple in which he there with
fignal manifeftation of his prefence dwelt, and
to which his worfhip was then reflrained.
And our Saviour Chrifl, John'w. 21. telleth
the Samaritan woman, .The hour cometh, when
ye Jhall no longer worjhip the Father at Jeru-
fakm, yea, ver. 23. that the hour then was.
Calvin alfo feems to underfland this of the
earthly Sion., looking on the words as a mind-
ing the Jews of God's favour to them, accord-
ing to his covenant made in their favour with
them, in that he chofe for an habitation among
them, Sion (an houfe to himfelf in Mount
Sion^ But it is more generally looked on as an
afTertion of God's perpetual dwelling with
them fpoken of, in that place of his refiding
called Sion, which being not to be affirmed of
that Mount Sion at Jerufalem properly fo cal-
led, is by them underftood of the Church,
to which that name is manifeftly elfewhere alfo
attributed, *^as, Heb. xii. 22. iJ^y. xiv. i. and
the Church being diflinguifhed into that mili-
tant (as 'tis called) on earth, and that trium-
phant in heaven^ to both of them are the
words here applicable, it being truly to be
^d of both, that the Lord dwelleth in them,
and that perpetually. Of the firft will be
363
verified what our Saviour Chrift faith, Lo 1
am with you alway^ even unto the end of the
world Mat. xxviii. 20. and of them of whom
It confifts (faith St. Paul) that they are of the
houjhold of God, Eph. ii. 19, that they are
an holy Temple in the Lord, in whom they are
huilded together for an habitation of Cod through
the fpirit, ver, 21,22. Of the fecond there
is no doubt both that he doth and would
there dwell and manifeft his glorious prefence
for ever. Of this therefore do Many more
efpecially underftand the words; and as fo
underftood doth Biftiop Hall paraphrafe them,
And the number of the ele£i being fully made
up, the Lord fhall dwell everlafiingly with them
in his heavenly Zion. Dr. Stokes feems to
take in both in his paraphrafe, which is, And
thus will God ever abide with his Church,
and preferve his fervants in their greateft dan-
gers, or reward them with that which fhall ex-
ceed aprefent delivery, and be afufficient vin-
dication of their virtue and innocence. In any
of thefe ways the words, as we faid, are an
afTurance tliat what good he hath promifed tp
his Church, and the members thereof, and
whatfoever may conduce to their happinefs,
fhall certainly be made good to them, both
from the confideration of what he is that hath
promifed, viz.. r\\rv Jehovah, which name
being proper to him alone (to the Father, Son
and Holy Ghoft) not communicable to any
other, E denotes as his being in himfelf, fo
his giving (as we faid) necefTary being to his
word and promifes -, and fo alfo from the con-
fideration of what relation he owneth them
in to himfelf, in faying, that he. dwelleth (ot
will dwell) in Sion : Which imports his per-
petual prefence with the inhabitants and mem-
bers thereof, which is equivalent to a promife
of making them fully and eternally happy j
For in his prefence is fulnefs of joy, and at his
right hand are pleafures for evermore. Pfal. xvi.
12. For which beautiful fruition of his pre-
fence, he of his infinite mercy prepare us,
and make us in due time partakers of it,
through Jefus Chrift our Lord, to whom
with the Father and the Holy Ghoft, three
Perfons and that only Lord, be all honour and,
glory now and for ever. Amen^^. r^" ^i
^ See Ainfwortn »■> p£j. ::. e <i„ Ainrmton^ <» ^^n. ii; 4. and Ezod. vi. j.
l
A^
A T A B L E of Things or Matters illuftrated in this
Commentary.
A.
L.
M
'^Gypt 'and Edotn in the prophets fome- Land mourneth, how to be underfiood
; tifHe taken to denote in general any ene- Locufts, fever al forts
inies of God^s Church Pag. 355 Whether to be underfiood literally or not
'Their fpittle poifon
B. Locufts called God's army by Mahomet
229
216
297
Blood and fire, ^hat meant by them 308-
Blood fometime taken to denote any heinous
fins 3<5o
C
Calling on the name of the Lord, what it im-
plies 312
The Lord's calling, what it implies 315
Chaflifements of love, what 279
Corn wine and oil the chief fupport of mens
lif^ 231
i D.
Bay of the Lord, what it fignifies 239,257,310
Darknefs and light, what meant by them 257
Dreams appropriated to old men, Vijions to
young 304
N.
Near at hand may be fat d in refpeSf of God of
things which to us feem afar off 759
Paffions and affeSlions, how attributed to God
286
Pounng out of the fpirit, what it denotes 306
Prater tenfe in propheftes often us'd in the fig-
nification of the future 218, 273
R.
Rain, former and latter
Rending the heart, what
Repent, how fpoken of God
293
276
ibid.
Famines fometimes mentioned in Scripture only
for the illuflrating fome other thing that was
then done 217
Fire ufed to denote any deflruEiive thing 253
All Flefh, what it fignifies 302
Grecians called Javanim from Javan 329
Gog and Magog, who meant by them 310
Gird yourfelves, what it implies 258
God's being in the midfl of any people^ what it
denotes 299
H.
VK;!'>
Holinefs in the abflraSi when JpoKen ^ *uy.
thing denotes the higheft degree of holi-
nefs 348
I.
Jehovah, the Jignification of that name 252
Joel, the time cf his living and prophecying un-
certain 11^
Ifrael, a general name for God's people. 322, 347
Judgment often deferred till the iniquities of a
people be fun 339
Selling, what it implies
Shedding innocent blood a great crime
T.
330
36a
Temple, its defcription 283
What wanting under the fecond which the firft
had lyq
Threfhing inflruments of what forts ufed in the
Eafi 342
Trumpets, feveral occaftons of ufing them among
the Jews '. 256
V.
Valley of JehoJhaphat
Valley of Shittim
Valley of Decifon, why fo called
Voice of Cod
Z.
319
333
341
345
Zion and Jerufalem fometime ufed to denote /»
general God's Church 3 1 3
Sometime heaven 345.
■■■f
V.I
Pococke, Edward
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