The works of the Reverend and learned John Lightfoot D. D., late Master of Katherine Hall in Cambridge such as were, and such as never before were printed : in two volumes : with the authors life and large and useful tables to each volume : also three maps : one of the temple drawn by the author himself, the others of Jervsalem and the Holy Land drawn according to the author's chorography, with a description collected out of his writings.

VERS. XXII.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

If any love not the Lord Iesus Christ, let him be Anathema Maranatha.

THE word Anathema sounds indeed all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cherem, among the He∣brews; as we may see abundantly (to omit all other examples) in the seven∣ty Interpreters, in the last Chapter of Leviticus compared with the Hebrew.

And the word is taken in a threefold sense especially in the Holy Scripture; which the Author of Aruch notes in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cherem, and that from the Author of Tosaphoth f 1.1.

I. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Anathems or somewhat devoted to the Priests, that is, something which being consecrated to God, necessarily falls to the Priests. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 g 1.2 The Anathemae's of the Priests do not admit Redemption; but they are to be given to the Priests for Trumah, or an oblation.

II. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 An Anathema, or that which is devoted to the most High. Examples of which you have, Levit. XXVII. 27, 28. &c. Where the Seventy thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Every Anathema shall be holy to the Lord. In Bab. Nedarim h 1.3 it is cal∣led 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That which is devoted to Heaven.

III. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 An Anathema which is devoted of men. Of this Levit. XXVII. 29. Where again the Seventy thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Every Anathema, or devoted of men shall not be redeemed, but shall dye the death. But what is the Anathema of men? The Author of Tosaphtoth answered, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He that is condemned to death by the Sanhe∣drin. R. Solomon saith, When an Israelite devoted his man servant, or his maid servant, that were Canaanites, to death. R. Menahen saith, When the Israelites in war devoted their enemies to destruction, if they overcame them, as was done by them, Numb. XXI. i 1.4 Whence is it, that when any condemned to dye by the Sanhedrin is led forth to suffer death, another goes forth interceding and saying, I will pay for his Redemption: Whence is it, I say, that he saith this to no purpose? Namely, Thence, because it is said, Every Anathema of men shall not be redeemed, but shall be punished with death.

If therefore we enquire into the original and proper nature of this Anathema, it was certainly the destining of some Malefactor to most certain death and destructi∣on. Hence is that in the Chaldee paraphrast in Esa. XLIII. ult. Where for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will deliver Jacob to Anathema, he renders it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will deliver him to be slain.

And now in reference to the words Maran-atha, very many Commentators agree, that this Phrase is a certain form of Excommunication, and that it is the highest, and heaviest. Thus, say they, is the extremest kind of Anathema marked; as though he would say, Cursed be he to the coming, and in the coming of the Lord.

They assert this to be the third kind of Excommunication among the Jews, and think that it sounds the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Schammatha, and interpret 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 God cometh to the same sense.

But let me, with the leave of so great men, speak freely what I think in this business.

• I. I have not found, in my reading, in any places, although I have sought diligent∣ly, in any Jewish Writers that I have perused, where Maran-atha occurs once for a form of Excommunication. Nor have I found in any Christian Writer, the least sign, whereby might be shewn in what place, or in what Hebrew Author that Phrase is found in such a sense. Yea to speak out plainer, as the thing is, I do not remember, that I have found this Phrase Maran-atha, in any sense at all, in any Rabbinical or Tal∣mudic Writer; at any time, in any place.
• II. But those Commentators mentioned, do silently confess, that Maran-atha indeed, in so many syllables, does not occur in the Hebrew Writers: but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Schammatha, which speaks the same thing, occurs very frequently: and so they interpret 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 God cometh.

But passing over this, that this interpretation seems to betray an ignorance of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from thence Schammatha is derived; the Talmudists, to whom that word is sufficiently common, and well known, produce another Etymology of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Schammatha. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 l 1.5 What signifies Shammatha? Rabba answered, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sham metha, There is Death. Samuel answered, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Let Death be there, or come thither; as it is written, The curse shall come into the house of the Thief, and shall lay it waste, Zach. V. They have these and the like sayings; but no mention in them of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 God cometh.

What the Apostle means by Maran-atha, we shall more easily trace, when we shall have observed this first, That the Apostle chiefly directs the dint and stroke of this Anathema and Curse, against the unbelieving Jews, who were most bitter enemies against the Lord Jesus, and his Gospel: which I cannot but think, being induced there∣unto by these four reasons.

• I. Because the Jews above all other of humane race, loved not the Lord Jesus, nei∣ther yet do love him. The Holy Scripture teaches this abundantly; unhappy experi∣ence teaches it. The Pagans indeed love not Christ, because they knew him not: but because they know him not, neither do they hate him. The Turks indeed love not Jesus, in that manner as the Christians do; but they do not hate him in that man∣ner as do the Jews.
• II. Because he speaks here in the Language and Dialect of the Jews, namely, in that Syriack phrase, Maran-atha. He had spoke Greek through the whole Epistle; he speaks Greek in all his Epistles: but when he speaks here in the Jewish Language, the thing it self speaks it without all controversie, that he speaks concerning the Jews.
• III. The Jews only of all mortals, called Jesus accursed, (see Chap. XII. 1.) there∣fore the Apostle deservedly strikes them above all other Mortals with a curse, rendring like for like.
• ...

• IV. Hither I, or rather doth the Apostle, bring those words of Esaiah, Chap. LXV. 15. Ye shall leave your name for a curse to my chosen. Hither also may be brought that of Malachi, Chap. IV. wherewith the Old Testament is concluded 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lest I come, and smite the land with (Anathema) a Curse. Lest I come: this is the same with that which the Apostle saith, Maran-atha, The Lord cometh. And, I will smite with Anathema, the same with that in this verse, let him be Anathema. Against whom is the threatning in the Prophet? Against the unbelieving Jews. Against the same is both his threatning and curse of the Apostle; taken (methinks) out of the very words of the Prophet.

And now you may easily fetch out the sense of the word, Maran-atha. The Holy Scripture speaks great and terrible things concerning the coming of Christ to punish the Nation of the Jews for their not loving, yea hating Christ, and treading the Gospel under foot. It is called his coming in his Kingdom, in the Clouds, in Glory: which we observe elsewhere. So that I should much more readily interpret this expression Maran-atha, that is, our Lord cometh, in this sense, from this common manner of speech, and which is so very usual to the Scripture; than to run to I know not what Jewish form: which yet is not at all to be met with among the Jews.

Notes

• f 1.1

  Ad Erachin, cap. 4.
• g 1.2

  Bab. Erachin, fol. 28. 2.
• h 1.3

  Fol. 28. 2.
• i 1.4

  Bab. Chetubb. fol. 37. 2.
• l 1.5

  Bab. Motd Kat••n, fol. 16.