Pfalm 11. 6. and 75. 9. Ifa. 51. 7. (7.) 17 22. Lam. 4. 21. Matt. 20. 22. and 2639, 42. Mark 14. 36. Luke 22. 42. John 18. 11. See Prov. 31. 6. Talmud Bab. Sanhedr. (8.) f. 43. 1. et Tr. Avodah Zara, et Maimon, Tr. Sanhedr. See Efter 1. 8.--- prout cuiq; libido eft. (9.) See Deut. 11. 14. Job 29. 23. Psalm (10.) 10. I. Prov. 16. 15. Jer. 5. 24. Joel. 2. 13. Amos 4.7. Hofea 6. 3. Fam. 5.7. Nonnus Par. Camb. M. S. and that of (11.). P. of Alexandria, cited by Petavius Doct. Templ. 1. 12. c. 19. and by P. Colom. Obf. Sac. p. 82. Epiphan. Heres 55. and 87. Tertull. de (12.) prefcript. adver. Heres. Theodoret L. II. Her. Tab. Hieron. Ep. ad Evagr. Augustin L. 1. Queft. in Gen. C. 72. perfuades hoc tibi recte Ante Poteftatem Fulli atq; ignobile regnum. Et vixiffe probos magnis et honoribus auctos. Horat. S.I. 1. Sat. 6. (13) (14.) The Septuagint have Ekteno. The Vulgar Latin Extendam. Syricak Verfion I will unloofe. Abu Valid renders Nagal a Chain or Fetter, and Kimki in Rad. CHAP. X. Several other Confiderable Miftakes HE Versions don't seem to have weli exprefs'd the reason for which Jacob loved Jofeph more than his Brethren, by thefe VVords, becaufe be was the Son of his old Age, Gen. 37. 3. For if his Love had been only founded on this Reason, he must have lov'd Zabulon as well as Jofeph fince he was of the fame Age; and he must have loved Benjamin more, fince he was born fixteen Years after Jofeph. The Hebrew Text fays only, because he was Son of the Elders or Senators, that is becaufe he was their Difciple, in the ftile of the Hebrews; wherefore the Samaritan, Perfian, and Arabick Verfions, and the Caldee Pharaphrase render, becaufe he was a Wife and and Prudent Son; and it seems that they might be yet better Tranflated by faying, That he was wife as a Senator, VVif dom being a quality which makes Parents love their Children, and prefer them to their Brethren. II. There is commonly a great difference made between dying the Death and dying fimply, and feveral Divines don't fail to affure their Hearers, that to dye the Death comprehends the death of the Body, and the death of the Soul, or Eternal Damnation, and that God threatens Adam with bath, Gen. 2. 17. But if we must give way to fuch Speculations, why may we not fay that God permited Adam to eat of the Fruit of all the Trees of the Garden Corporally and Spiritually, or then and to Eternity, fince the word Eat is twice found in that place? Or when it is faid, Multiplying I will multiply thee, Gen. 22. 1. That God Promised to multiply the Pofterity of Abraham in time and to Eternity? It is much more Natural to have recourse to the Maxims of the Hebrew Tongue, which obferve that a Verb. is joyned to its Infinitive to express the certainty of an Action or Effect, (1.) There are few Divines fo cruel as to think, that the Child which Bathsheba bore to David was damn'd though Nathan declar'd to him, that he should dye the Death, 2 Sam. 12. 14. Nor that all those whom God condemn'd to dye for the breach of fome of the Political or Ceremonal Laws were Eternally damn'd, though the Law fays they were to dye the Death. This Expreffion can fignifie at most but an irrevocable Sentence of Death, as our Translators have very well render'd it, Gen. 3 4. 2 Sam. &c. And thus it must be render'd in all places of the Old Teftament which fpeak of dying the Death, and Matthew 15. 4. and Mark 7. 10, &c. 22. 14, The Jews were fo far from thinking that this Expreffion did denote the death of the Body, and of the Soul, or death Temporal and death Eternal, that some of them obferve, that it only fignifies to be Strangled, which is the eafieft fort of Death, which the fews did execute on Criminals; and that when Mofes adds to the Sentence of those whom he Condemn'd to dye the Death, that their Blood might be upon them; this way of speaking fignifies to be Stoned, which was the the most severe kind of Punishment Excuted by that Nation, as may be seen in their Authors, and as is easily obferved, by confidering that it was the Punishment threatend against the greateft Malefactors, namely, against fuch as Curfed their Father and Mother, against fuch as Prophan'd the Sabath,who Ador'd Idols, or Introduced Idolatry; who Confulted Deviners, and who Blafphemed the Name of God, Levit. 20. 4, 9, 13, 16, 18, 27. $ III. This Remark is of ufe with great refpect to our Werftern Tranflations of the Bible, unless we should speak Hebrew in our Languages. God is reprefented faying, I have feen, I have feen the Affliction of my People; and our Saviour, Hearing ye shall hear and shall not understand, and feeing ye fhall fee but not perceive, which darkens the Difcourse, and makes way for feveral ridiculous Speculations. To avoid which we should Tranflate, I have certainly feen the Afflic- (2.) tion of my People, and ye shall certainly hear but not understand, and ye shall certainly fee but not perceive. Nay the Threatning expreft Gen. 2. 17. fhould be render'd, Tou shall deferve to dye with out |