A treatise of the necessity of humane learning for a Gospel-preacher shewing the use of I. Languages, II. Rhetoric, III. Logic, IV. Natural philosophy, V. Moral philosophy, VI. History, VII. Chronology, VIII. Arithmetic, IX. Geometry, X. Astronomy, XI. Geography, and the benefits of learning in all ages : also this question is determined, whether grace be essential to a minister of the Gospel? / by Edward Reyner ...

SECT. III. Of the Hebrew.

THe knowledge of the Hebrew is useful in four respects;

I. To understand the Greek of the New Testament, because

1. There are many Hebrew words, both Proper Names, and Appellatives, in the New Testament. See Pasor's Lexicon in fine.

2. The New Testament is full of He∣braisms. Of which see Gataker against Pfochenius: and Beza on Act. 10.46.

The Apostles used Hebraisms (saith he) not only because they were Hebrews, but because when they discoursed of those things, which were written in He∣brew, it was needful to retain many, lest they should seem to bring in some new Doctrine. And I do not wonder they kept so many Hebraisms, when many of them are such as cannot be so happily expressed in any other Idiom: that, except they had retained those forms of Speech, they should have de∣vised sometimes new words, and new kinds of Speech, which no man had un∣derstood.

See also Beza's Theol. Tract.

vol. 1. ad defensionem Castellionis de He∣braismis pag. 431, &c.

The New Testament was written in a style, that hath the Tincture, and rellish of the Hebrew: by reason of which it differs much from the pure and genuine strain of the Greek. Hence learned men call the Language of the New Testament rather 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, Jewish Greek, such as was peculiar to Graecising Jews; The words generally Greek, but the Phrase often Hebrew. Many Instances may be given hereof: Ex. gr.

— 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Luc. 16.8. a steward of unrighteousness for an un∣righteous steward.

— Moses was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Act. 7.20. fair to God, for exceeding fair: for the He∣brews express a Superlative oft by the Name of God. Niniveh is said to be a City, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 great to God, that is, exceeding great, Jonah 3.3.

—The inward man is renewed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hebr.) daily. So Mar. 6.40. they sate down 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in ranks, in ranks. For the Hebrews double a word to express a distribution. See Mar. 6.7, 39.

—2 Corinth. 2.14. Thanks be to God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, qui facit ut semper triumphemus, so Beza: who makes us to

triumph alway. Here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used by Paul in the form of the Conjugation of Hiphil, to express the Emphasis of the Participle of Hiphil.

So the Greek Interpreters of the Old Testament, being Jews, put 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (which properly is onely to reign) in Esay 7.6. and elswhere for to make a King, or to cause to reign, that it might answer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Hiphil, which signifies regnare fecit, regem praefecit.

Thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used in the New Testament for to justifie, or absolve, which answers to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the Hebrews, in which sense Master Gataker de stylo novi Test. contends, that it no where occurs in antient Greek Authors.

Nor is this unusual for the Pen-men of the New Testament (following herein the Greek Interpreters of the Old) to put new significations upon words (which before they were unacquainted with) to make them suit better, or be of the same lati∣tude with some Hebrew words, that sig∣nifie the same thing with them, but have other acceptions besides.

So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is put for a thing, Luk. 1.37. because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which answers to it in Hebrew, signifies both a word, and a thing.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, properly a Law, stands for Do∣ctrine,

Rom. 3.27. because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 denotes both.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 gratis in Gal. 2.21. signifies in vain, because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath both these senses.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, commonly power, is put for wealth in Rev. 18.3. because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is indif∣ferent to both.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Hell is put for the Grave, 1 Cor. 15.55. because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 stands for both.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies victory, and denotes eter∣nity, 1 Cor. 15.54. because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is ca∣pable of both senses: and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in aeter∣num, or for ever, is rendred by the Seventy 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Amos 8.7. Lam. 5.20. Jerem. 3.5.

And that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in 1 Cor. 15.54. should be rendred for ever, Amama, and Heinsius (on that place) determine.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is to confess, is used for to thank, or praise, Matth. 11.25. he∣cause 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 expresseth both. So Beza.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with the Hellenists, imports both speaking, and answering; because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath the notion of both: and it is of∣ten used in the New Testament of one that speaks, when he is asked nothing. See Be∣za in Matth. 11.25. and 28.5. Rev. 7.13. or who beginneth a Speech, when no Que∣stion went before.

I will conclude this particular with this

Observation, that because with the He∣brews there is no distinction of Cases, but the Nominative (which useth to be the source and root of the rest) stands for all; therefore it is diverse times in the New Testament put for other Cases; as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ephes. 3.18. so 2 Cor. 8.23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. See also Rev. 1.5. Joh. 1.14. Luke 22.20.

II. This knowledge of the Hebrew is useful to understand some Prophetical vi∣sions, which are of that nature, that their Explication is made by a Paronoma∣sia, or Verbal allusion in the Hebrew; as Jerem. 1.11, 12. I said, I see a rod of an Almond-tree 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Then said the Lord, Thou hast well seen, for I am 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hasten∣ing my word to perform it. So Amos 8.2. —Amos, what seest thou, I said, A bas∣ket of summer-fruit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Then said the Lord to me, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The end is come upon my people.

III. To understand the different writings of the same proper Name sometime in Scripture: as in the Old Testament Je∣hoiachin, 2 King. 24.6. is called Jeconiah in 1 Chron. 3.16. And Eliam 2 Sam. 11.3. is called Ammiel 1 Chron. 3.5. where the difference lies onely in transposing the

words, of which the Name is compound∣ed; and putting the Name of God (Je∣hovah, Jah, or El) first in one place, and last in another.

Jehoahaz 2 Chron. 21.17. is by a Metathesis written Ahaziah 2 Chr. 22.2.

In such like differences, one that is not skilled in the Language may be troubled to reconcile some places of Scriptures; and will be lieable to mistake in misapplying of Names. So he may also be, when Names that differ in the Original, are written alike in the Translation.

Thus Rahab, when put for the Harlot, is in Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with Cheth, when it stands for Egypt, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with He, as in Psal. 87.4. where Austin, and others mi∣stake; misunderstanding Rahab of the Harlot, and so interpreting it of the Ca∣naanites, because she was a Canaanite.

IV. Hebrew is useful also to understand the Jewish writers, in whom such Re∣cords may be met with, as are of excel∣lent use to the Explication of many Pas∣sages in the New Testament; as Doctor Lightfoot affirms in his Preface to his Harmony, and Chronicle of the New Testa∣ment.

There he shews the necessity of their Writings for the genuine explication of Matth. 5.22. In the Book it self he hath cleared out of Jewish Authors that puzling place, Matth. 27.9. where the quo∣ting of Jeremy for Zechary hath made some deny the purity of the Text. He saith,

Matthew here followeth the gene∣ral division of the Bible into three parts, the Law, the Prophets, and the Hagiogra∣pha; and therefore alledging a Text out of the volume of the Prophets, he doth it under the name of Jeremy, be∣cause he stood first in that volume as they were ranked of old. Such a ma∣ner of Speech is that of Christ, Luk. 24.44. All things must be fulfilled, which were written in the Law of Moses, and in the Prophets, and in the Psalms, con∣cerning me, where he follows that ge∣neral division, onely he calls the whole third part, or Hagiographa, by this Ti∣tle the Psalms, because they stood first in that part. And in Matth. 16.14. —others say, Jeremias, or one of the Prophets; there is the same reason why Jeremy alone is named by name, because his name stood first in the volume of the Prophets, and so came first in their way when they were speaking of the Pro∣phets.

Skill in the Hebrew conduceth much to the knowledge of the Talmud (which is a great body of Doctrine, compiled by diverse learned Rabbins) that gives great light to the illustration of the New Testa∣ment, as some that are learned therein shew. Talmudical learning gives light to the right understanding of Baptism; and Rabbinical learning is useful for clearing the Sacrament of the Lords-supper, as appears in Doctor Cudworths learned Piece concerning the true Notion of the Lords-supper.

Ainsworth in his Tract of the Hebrew-Records saith, That the Apostles alledg∣ing sometimes the Testimonies of the Rabbines do teach, that their writings are not wholly to be despised. Paul nameth Jannes and Jambres, the chief Sorcerers of Egypt, 2 Tim. 3.8. out of the pri∣vate Records of the Jews, as may yet be read in their Talmud. He rehearseth the Persecution of the Godly under Antiochus, Hebr. 11.35. &c. recorded in the Book of the Macchabees. Others speak of the con∣tention between Michael and the Devil, a∣bout the body of Moses, Jude v. 9. of the prophesie of Enoch, Verse 14, 15. of the marriage between Salmon and Rachab, Matth. 1.5. Yet some think these things

might be received by Tradition, or divine Inspiration, or were extant in some known Books, and Records then in use, but lost long since, Josh. 10.13. 1 King. 11.41. and 14.19, 29. See a Catalogue of them in Beza in Jude p. 74.

Notes

• Contra Pso∣chen. p. 80. &c.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Silas and Silva∣nus may be the same name, and so Epaphras and Epaphro∣ditus. For it's not unusual for names ending in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be the Contracts of longer ones Se•• Grot. in Luk. 1. and in Col. 1.7. and in 1 Thes. 1.1. Simon the Canaanite (Matth. 10.4.) Is thesame with Simon Zelotes, Luk. 6.15. onely one surname is exprest in two Languages, Hebrew and Greek.
• Amam. Antib. B••blic. in loc.
• What the Tal∣mud is, see Ain∣sworth of the Hebrew Records.
• See Grotius on Matth. 3.6. Lightfoot Horae Hebraicae in Mat••••.