A supplement to Dr. Hammond's paraphrase and annotations on the New Testament in which his interpretation of many important passages is freely and impartially examin'd, and confirm'd or refuted : and the sacred text further explain'd by new remarks upon every chapter / by Monsieur Le Clerc ; English'd by W. P. ; to which is prefix'd a letter from the author to a friend in England, occasion'd by this translation.

* 1.1CHAP. I.

Vers. 1. Note a. I. IT might have been said without any more ado, that the verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies to certify, or assure, and is pro∣perly spoken of persons. Thus in the collections of Ctesias Cap. xxxviii. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: having by many words and oaths assured Megabizus. So in Socrates Orat. Trapezit. pag. 360. Ed. H. Steph. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: when he knew for certain that I had in the hearing of a great many witnesses denied that I had any thing. And from hence the word being applied to things, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sig∣nifies such things which we are sure are true, as in this place in St. Luke, as the following words shew. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 no where signifies to come to pass, or to be fulfilled, where the Discourse is concerning a Prophecy. II. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to comply with or satisfy a desire; for so the verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 also signifies. As in the old Glosses; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 morigero, satis∣facio. Agreable hereto is the Latin phrase explere animum, libidinem, &c. And which is much to the same sense, the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies to fulfil his trust or office, which the Latins express by im∣plere partes officii sui, numeros omnes implere. III. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is often of the same signification with the simple verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And in the old Glosses 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 also is rendred by plenitudo, satis∣factio, fulness, satisfaction. What is further observable about this word, Dr. Hammond has here set down.

Vers. 2. Note b.] I. The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are those which have fulfilled their office of preaching the Gospel, pursuant to Christ's Command. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is often taken for the Gospel. See Act. iv.4, &c. In the same phrase almost the office of such Persons is described by St. Luke in Act. vi.4. where he calls it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the ministry of the

word or Gospel. II. The reason why St. John calls the Godhead dwelling bodily in Christ, by the name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I have shewn in my Animadver∣sions upon St. John, Chap. i.1. I cannot tell whether our Au∣thor thought that the Chaldee Paraphrasts lived before Christ's time; but there are a great many things in them, which make it probable that they are of a later date. Besides, the Phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the word of the Lord, which is so often used by them, does not signify a distinct 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or subsistence, as has been shewn by a learned man in a Discourse intitled de sermone Dei cujus creberrima fit mentio apud Paraphrastas Chal∣daeos; tho I am not in all things of his opinion. III. In what sense the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was known to the antient Heathens, I have shewed in the forementioned Animadversions, out of older Authors than Ame∣lius. Amelius's Testimony is extant in Eusebius Praep. Evang. Lib. xi. cap. 9.

Vers. 27. Note f.] Our learned Author trusting too much to his me∣mory, vainly contends that the preposition ב in Malachi iv.6. ought to be rendered with, not to; for it is the preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and not ב that is used in that place of Malachi, and he shall turn the fathers 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 upon or to the children, and the heart of the children 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 upon or to their fathers. It seems to be a proverbial form of speech, to signify that John was to call the Jews, who were at very great variance among themselves, to agree∣ment and concord. Our Saviour, that he might represent the great dis∣sensions that were occasioned by the variety of mens opinions about mat∣ters of Religion, speaks in this manner, Matt. x.21. The brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents and kill them; and verse 35. I am come to set a man at variance against his father, and the daughter against the mother. Now to shew that John was to extinguish all such animosities, or at least use the properest means to that end, the Prophet made use just of a contrary expression, and said, he shall turn the heart of the fathers, &c. This is by two Evangelists called the restoring of all things, and here by the Angel turning the disobedient to the sentiments of the just; and in∣deed, the Jews could not be reclaimed from their dissensions, and dis∣posed to submit to one Master Jesus Christ, unless John had been to make it his endeavour to restore the whole Jewish Nation, and to bring them over to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mind or opinion of the just. See Grotius on Malach. and this place in St. Mark. The Doctor here takes abundance of pains to interpret this place, to little purpose, because he had not looked into the words of Malachi. He represents the Prophet speak∣ing the same thing over and over, like him that said:

Semivirúmque bovem, semibovémque virum.

For what else but a nauseous Tautology are those words, old and young, young and old? But that which the Prophet says, is, that John should endeavour to turn the hearts of the fathers to the children, i. e. the fathers who were mistaken in their Opinions, to the Children who had righter apprehensions of things; and the hearts of the children to the fathers, or the erroneous Children to the judgment of their Fathers, who embraced the true Doctrine of Christ; in a word, to bring 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the incredulous and disobedient to be of the mind or senti∣ments of the just.

II. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I render mind or sentiment, and not Wisdom, because that is the most usual signification of the word, and agreable to the common acceptation of the primitive 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for sentire to think, or be of such a sentiment, as it is used by St. Paul in Phil. ii.2. where the Phrases 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signify to think the same thing, to be of the same mind. And my reason for this is, because the Discourse here is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the consent of the Jews who disagreed among themselves. But then it must not be thought that by sententiam, senti∣ment, I understand the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a speculation or opinion, which entertains only the understanding, but an affection or disposition of the Soul, which discovers it self in external actions, and is that vertue which the Latins usually call prudentia, as the Greeks 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And this was the reason it may be, why the Evangelist rather made use of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, than 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is properly neither sententia opinion, nor prudentia prudence or wisdom; but an affection of the Soul, by which we not only think and judg, but also love and hate. See H. Stephens Thesaur. upon the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Vers. 28. Note k.] I. For the understanding of what is meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this place, it must be enquired not what Noun 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but what the Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies, and particularly in the New Testament. And we find this verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 used by St. Paul in a very clear notion, in Eph. i.6. where he says that God has predestinated us to the adoption of children, by Jesus Christ, to the praise of the glory of his grace, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in which he hath gratified us in the beloved, i. e. by which he hath dealt most bountifully with us through Christ. And agreably hereto the meaning of the Angel here must be: "O Virgin, "who art highly favoured by God. Phavorinus renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, beloved, blessed.

II. What our Author quotes out of Hesychius, relates rather to the body, or to elegancy of speech, than to the Mind, which certainly we can have nothing to do with here. Thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he interprets by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pretty, elegant sayings. And the old Onomasticon, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 facetus, gratiosus, witty, pleasant. In which sense it is taken in the Son of Sirach Chap. xviii.19. where the discourse is concerning one that was well skilled in the art of speaking, or an eloquent man. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Hesychius ought not to be changed into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The old Glosses have that word, and render it by gratus, gra∣tuitus, acceptus, grateful, freely bestowed, acceptable. But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is un∣doubtedly, as the Doctor supposes, a false print for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

III. The Phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Prov. xi.16. signifies a handsom Woman; for which sense there can be no room here.

Vers. 39. Note m.] Of this Phrase in those days, see my Notes on Gen. xxxviii.1.

Vers. 67. Note n. at the end of the third sense of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pag. 190. lin. 24.] I. Our Author had done well, if he had pro∣duced the words of those Grammarians who say that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies naturally no more than one that speaks 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for or in the stead of another. And he might have shewn us too at the same time, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in composition is the same sometime with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as pro in Latin in Proconsul. For as for me, I know of no Grammarian that has proved this, but I know of one that thinks them both false. When Poets are said to be the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the Muses, it is not meant that they speak in the place or stead of the Muses, but by their inspiration, no less than Prophets by the inspiration of that particular Deity to which they are consecrated. For it must be observed, that tho the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 properly signifies one who foretels things to come, yet when Poets are so stiled, it signifies only men inspired by the Muses. Which is the reason also, why Poets used to invoke them.

II. Amongst the Heathens, the Divines, Prophets or Priests, did not teach the People how they were to live, but only the manner of wor∣shipping and pacifying the Gods. And therefore Lactantius Lib. v. c. 3. speaking of the Heathen Divinity, very truly saith: Nihil ibi dis∣seritur quod proficiat ad mores excolendos, vitamque formandam, nec habet inquisitionem aliquam veritatis, sed tantummodò ritum colendi. That it does not in the least teach men how to live, nor give any rules how to find out the Truth, but declares only in what manner and with what ceremonies the Gods are to be worshipped. It was the business of the Philosophers to teach those things which related to Peoples Manners, as the same Author observes. Philosophia, says he, & religio Deorum disjuncta sunt, longeque

discreta. Siquidem alii sunt professores sapientiae, per quos utique ad Deos non aditur; alii Religionis Antistites, per quos sapere non discitur; apparet nec illam esse veram sapientiam, nec hanc Religionem. Philosophy and the wor∣ship of the Gods are two very different things among the Heathens. For their Professors of Wisdom are one sort of men, who teach nothing that relates to divine worship, and their Priests another sort, which give men no instructions how to grow wiser. But it is manifest, that neither the former is true Wisdom, nor the latter true divine Worship.

III. As for Epimenides, who wrote no books of Ethicks, but rather taught the way of purifying or expiating, I know not why our Author should deny him to have been a Foreteller of things to come, merely because of Aristotle's single Testimony, and thereupon argue that he was not for that reason called a Prophet. For others do affirm him to have been skilful in the art of Divination, and produce some instan∣ces to that purpose. See Laertius Lib. i. Sect. 114. and his Interpreter. And we have no reason to suppose but that St. Paul might rather have a respect to the general Opinion than to Aristotle's.

Ibid. After the 4th sense given of that word, pag. 190. lin. 29.] When the verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies to interpret Scripture, or exhort the People to Virtue, or both, it ought not to be rendered by prophesying or foretelling, which is its most usual signification, but by preaching or speaking publickly. And the reason of this is, because the Preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is ambiguous, and does not only signify ante before, when it is re∣ferred to time; but also when the Discourse is about things and Per∣sons, i. e. propè or coram, nigh to, or in the presence of; which last signi∣fication it manifestly has in many compound words. Thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is producere, provehere, to bring forth, to carry on; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, promere, pro∣ferre, to bring out, to produce; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, progredior, procedo; to go forward, to proceed; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, promoveo, proveho, to put forward, to lead on; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, proscriptum, a publick order posted up in writing; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, proscribo, profiteor, to publish, to profess, with many more which may be had out of any Lexicon. I have transcribed these out of the old Glossa∣ries of Philoxenus and others, and to transcribe more was needless. It cannot therefore seem strange to any, if we interpret this verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by proloqui to utter or pronounce, which is rendered in the old Ono∣masticon by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and accordingly call him a Prophet who delivers or pronounces a pious discourse in a Church Assembly. It is certain that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used thus in Lucian in Auct. Vitarum, where Dioge∣nes is represented as giving this short Character of himself, that he was one who took it to be his province publickly to teach Vertue, and in∣veigh against Vice: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in short, I am resolved to be a PROPHET of truth, and liberty of speech; i. e. to speak freely whatever I think to be true and just. I con∣fess, Diogenes seems here to have taken 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for two God∣desses by whom he was inspired; but then it was only in order to this end, that he might boldly speak the truth concerning mens manners, and not that he might foretel things to come. This is the sense in which the Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used by Aristotle in lib. de mundo, where he speaks thus concerning Philosophy: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: understanding, I sup∣pose, easily things agreable to her nature, and comprehending divine things with the divine eye of her mind, and declaring them to men. In this place also there is a respect had to inspiration, but not such a one as has any relation to the knowledg of things future. These two passages were not understood by H. Stephanus. Because therefore the Genius and use of the Greek language would admit preachers to be called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, St. Paul made use of this word; and so much the more willingly, because therein he did not depart from the custom of his Country-men the Jews; among whom it was a Prophet's office not only to foretel things to come, but also to teach the People Piety and Vertue. The Egyptians also had their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; but that they prophesied, or confer'd with the People about their manners, is not known.

Ibid. under the 6th sense of that word.] See my Notes upon the passage cited by the Doctor out of Numbers.

Vers. 70. Note p.] I. The learned Jac. Rhenferdius has written a Discourse very well worth our reading about this phrase, saeculum prae∣sens & futurum, the present and future age; in which he asserts that the Phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the age to come, was used in antient times, and so in the time of Christ, to signify only the next life, and not the age of the Messias. And indeed all the examples brought by the Doctor do con∣firm this very thing; nor is there any clear place alledged by him out of the New Testament, which puts the contrary out of doubt. One or two passages in a late Rabbin ought not to be taken for a cer∣tain proof of what was the custom and doctrine of the Antient Jews.

II. The interpretation which the Doctor gives of the phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 appears to be ingenious at first sight; but if it be narrowly examined, it will be found inconsistent with the use of the Hebrew language. For as the Phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to age and to age signifies no∣thing but to all future ages; so the meaning of that other is no more than, for ever. It is a Hebraism, wherein the same word is repeated to express all that such or such a word signifies. And thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 man, man, is used to signify every man.

III. The Gospel is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, eternal, because it will never be made void by any other Covenant or Dispensation, as the Law had been. It has no relation at all to the Phrase the present or future age.

IV. The Phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a Hebraism likewise, such another as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to age of ages, that is, perpetually, or to the very last age.

Vers. 73. Note q.] What is said here about the allusion of this whole passage to the names of John and his Parents, is a meer trifle, only fit for an Allegorist to say, not for a serious and exact Interpreter, such as Grotius, from whom the Doctor took this remark. Our Author suppo∣ses, with others, that the name of Zacharias's wife was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Elis∣chebah; but if that had been her name, she should have been called in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Nor do I see why her name might not have been 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Elischebat, my God is a Scepter, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Elische∣bath, my God is rest.

Ibid. Note r.] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 must undoubtedly be joyned with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Grotius righly thought; nor can any thing be imagined more harsh, than this Phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be delivered without fear; whereas 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to serve God without fear is a Phrase that every body will acknowledg to be proper when the enemies of Gods wor∣ship are so punished and kept under by him as to be incapable of hin∣dring his being openly and publickly worshipped. But that which made our learned Author suppose that the Evangelist made use of so harsh a Phrase was the difficulty of understanding what deliverance was here properly spoken of, considering the primary notion of the words. Za∣charias here speaks concerning the Kingdom of the Messias as the Pro∣phets generally did, viz. as of a deliverance of the Jews from the dangers that hung over them from their enemies. At the time when Zacharias spake these words, the Syrians, Egyptians and other Heathen Nations that bordered upon Judaea, bore the Jews such a grudg, and were such troublesom neighbours to them, that they could not exer∣cise their Religion 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 without fear, where the Heathens were more numerous than themselves, nor go up to Jerusalem to offer Sacrifice without danger. Nay, they were not without some fears and jealou∣sies of the Romans themselves, lest being blinded with superstition they should some time or other oppose the Worship of the true God, as after∣wards they often did. Zacharias therefore speaks of the Messias as of one that was about to rescue the Jews from these dangers, in agreement with the common opinion; nor did the Spirit of Prophecy undeceive him as to this matter, and the proper sense of his words is this which

I have mentioned. But in a more sublime sense,* 1.2 this deliverance is to be understood in general of the Enemies of Christianity, who were in time to be converted to the Christian Religion, so that those who were before a terrour to the Christians, should enter themselves into Christ's sheepfold, and set the Christians free from all their fears, which came to pass only in the time of Constantine. It was then and not be∣fore that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all suspicion, misgiving and fear was taken away from the Christians, as it is said in the Edict of Con∣stantine, extant in Eusebius Hist. Eccles. Lib. ix. c. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and the side of the wicked was filled with the highest degree of shame and dishonour by the pie∣ty of their enemies; as Eusebius expresses himself in the next Chapter. These seem to be the Enemies here spoken of.

II. The passage cited by the Doctor out of Prov. i.33. in the Greek translation, will not prove that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a proper Phrase, for these are Wisdoms words: But whoso hearkeneth unto me, shall dwell safe∣ly, and at peace, and free from fear of evil, which the Septuagint render by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, he shall fear no evil. The rest of the passages which he compares with this place in St. Luke, are foreign to the purpose.

Notes

• * 1.1

  Chapter I.
• * 1.2

  Chapter II.