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dering, but give no reason for it. Why the speció fic number of ten thousand should be pitched upon, has never been accounted for. When this precise number occurs in historical narration, as it does about twenty times, it is always expressed by the word for ten, oshr and alp, a thousand, oshr, alp, or alpim : Whereas the word here used, rabbe, is only found in enigmatic speech, or poetic rapture'. The root is 37, rab, and is of extensive import in the sense of greatness, great in dignity, in quality, in character. The other Hebrew word for great saa, gedal, conveys the idea of quantity, bulk, or magnitude, and answers to our big. There are many places in scripture, where rab cannot signify

many: as where it is said ", • The elder, rab, shall • serve the younger;' which St Paul, in his quotation of it3, has properly rendered o use two

" the ' greater *' And in most of those places where it is translated, what I own it can sometimes bear, by MANY, this radical sense of greatness would be found equally agreeable to the context. Indeed there are some places where the sense of many' takes away from the beauty, perhaps from the de


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1 As in Numbers x. 36. Deut. xxxii. 30. xxxiii. 2. 17. 1 Sam. xviii. 7. David his ten thousands,' Psalm iii. 7. 2 Gen. xxv. 23.

3 Rom. ix. 12. 4 Job xxxiii. 12. God (7727, irbe) is greater than man.' Psalm xlvüi. 2., the city of Melle rab, the great king.' Prov. xxvi. 10. 27, rab, the great,' we read the great God, who formed all things.' Isaiah xix. 20. He shall send them a Saviour, (971, verab), and a great one, lxii. 1. rab, mighty to save.'

sign of the passage'. But there is one character of Jehovah, under this word, most remarkably frequent in the mouths of the holy men of those old times *; and when we read · multitude of mercy, the original is 701 37, rab hhashd, magnus misericors, ‘ the great merciful one, the prince of mercy 3.' If this therefore be the true sense of rab, its derivative, rabbe, must carry the same sense, ' greatness ;' and, when necessarily denoting number, be 'great ' number,' or, as we say, “a great many :' And so the description here will be, insignitus, elevatus a, vel

præ majestate, raised, elevated, by, or with majesty 4.' I have been at the more pains with


I See above on ch. ii. 3. Ezekiel's otz rab, and on ch. iii. 9. 10. Solomon's rab iuotx.

2 Psalm v. 8. lxix. 14. lxxxvi. 5. ciii. 8, &c. 3 The Psalmist, Psalm xvi. 10, as explained by St Peter, Acts ii. 31. and by St Paul, Acts xiii. 35. attributes this word (oric, holy) to Christ; and under the same word, bhasbd, Isaiah exhibits a gracious promise, ch. lv. 3. which St Paul, Acts xiii. 35. applies to Christ, I • will give you the sure inercies of David.' Joined, therefore, as it so currently is, to rab, rab-bhashd will lead to an idea which cannot but be peculiarly comfortable to every christian, above even the consolation of the ordinary rendering, and would be in New Testament style, itigX 8158, ‘for Christ's sake.'

To confirm still farther this primary sense of rab, let it be observed, that it is used to denote the chief of

any office, as Rabshakeh, chief cup-bearer, Rabsaris, chief chamberlain, Nebuzaradan-rab, captain of the guard, literally, chief butcher, Rabchabl, Janah i. 6. shipmaster, chief ropeman. And to put the matter entirely out of doubt, the well-known title of Rabbi, of such high importance among the Jewish people in our Saviour's time, and to this day, might be thought sufficient to settle the point.

4 'God hath highly exalted him,' Philip. ii. 8. 9. 'Sat down on the right hand, Tu Meya wouins, Cour word rabbe) of the majesty on high, Heb. i. 3.


the various parts of this general character, to carry , it up as high as the full extent of the original words will go, because it is designed to introduce what I called the beautiful description that follows, through all the particulars of head, locks, eyes, cheeks, lips,

, hands, belly, legs, countenance, mouth, where the several comparisons, even in our translation, cannot fail to excite in our minds very pleasing ideas, tho' many times not easy to be expressed by us with that propriety which the inspired writer had perceived in them'. It is easy to see, that they are 2 K 2


I There are some of them which seem to carry a grander meaning than our translation offers. I shall instance in one, ch. v. 12. • His

eyes-fitly set,' 77xbab nyaw, ishbuth ol melae, Heb. sitting in fulness,' as on our margins, tho’ the illustration that follows has no foundation. The LXX. have it, xatnuevas trang wplata, Montanus, manentes super plenitudinem. “The earth is the Lord's, and (melae, our word), , the fulness thereof,' Ps. 1. 11. Ixxxix. 12. Jer. xlvii. 2. Ezek. xix. 7, &c. in all which places the aangwpca. His eyes are over this fulness, (the LXX. render our word 1 ural), beholding all things in heaven and earth.

There is likewise, other ringwua, 'fulness,' belonging to him - the fulness of the Godhead bodily,' Colos. i. 19, and ii. 9. 'the ful.

ness of Christ, Eph. iv. 13. of his fulness we have all received," St John i. 16, &c. And here let me be indulged a short digression, to bring forward an observation, which this word pleroma had long ago led me to make. There was a mighty objection boasted of in the end of the 17th century by the Huguenot Daillé, and others of that stamp, against the Medicean copy of St Ignatius' Epistles, from its mentioning the word cinn, sige ; (nog cu acidic oux ato Gryns agoEntwv, Ep. ad Magnesios), which word, say the objectors, was first used by the Valentinians, who were posterior to Ignatius. In answer to which, it has been demonstrated by Bishop Pearson' and others, that sige had been used to the same purpose by the Gnostics before Ignatius. But whether so or not, the objection, such as it is, will hold equally against the genuineness of many


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intended to present to us the idea of one beautiful and' altogether lovely '-whole. And as to what that whole is, I hope I may produce St Paul as a competent expositor ?, ' A body hast ihou prepared • me.' It needs no proof that this noble passage is a quotation from the 40th Psalm, which, as far at least as the quotation goes, is confessed to belong exclusively to the Messiah, our fair one's Beloved ?


places of the New Testament, for making so frequent mention of the word pleroma, which is more conspicuous in, as being the foundation of, the Valentinian theology, than the Ignatian sige. It might have been more rationally supposed, that these wretches had borrowed both these words, as well as their other capital word diwy, con, from antecedent writers, and adapted them to their own whimsical system of heretical nonsense. 1 Ver. 16.

2 Hebrews 8. 5. 3 Though in the part I have produced from the apostle, there is a visible difference between it and its parallel in the Psalm, which could be accounted for from Exod. xxi. 5, 6, it is enough for my purpose, that I have St Paul's authority to warrant this turn of the LXX. and thereby give it to the church as the Psalmist's meaning. This prepared • body of Christ, I think is pointed at in another Psalm, which has not been usually thought to look that way, Psalm cxxxix. 13-16. I will

give thanks unto thee, for I am fearfully and wonderfully made-my • bones are not hid from thee, though I be made secretly, and fashioned • beneath in the earth : Thine eyes did see my substance yet being im+ perfect, and in thy book were all my members written.' Psalm xl. 10. • Which day by day were fashioned, when as yet there was none of

them'-(Prayer Book translation). Indeed there are sundry other strokes in this Psalm, which, as well as these, seem to stretch beyond the natural David, and to indicate even a greater favourite than

My down-sitting and mine uprising.' My burial and (re• surrectionem meam, Jerom), my resurrection.' Psalm iv. 8. xvi. 10. • Thou hast fashioned me behind and before, sip977x, ahur veqdam, • soyuto rj a exotic, LXX. backward and forward, formerly and futurely,


Of this body, made up and prepared, with the constituent members here enumerated with high commendation, we know the design, and are happy in it. • We are sanctified through the offering of the • body of Jesus!. His body therefore was an offering; and there are repeated injunctions in the Le-, vitical dispensation, that the offering, bullock, or lamb, or kid, the types of the great offering, should be without blemish. In conformity to which, we find the inspired writers of the New Testament always declaring, and with a certain degree of emphasis, the archetypal offering to be without spot or blemish ; and it appears a most natural conclusion, that such a declaration in general, in emblematical adjustment to the Levitical rule, is the sum of all the fine encomiums here put into the church's mouth, by adducing such things as then


the first and the last.' Isaiah xli. 4. xliv. 6. xlviii, 12. applied Rev. i. 17. xxi. 6. the beginning and the end,' xxii. 13. “ the last Adam,' 1 Cor. xv. 45. Jesus Christ, the same yesterday, to-day, and for ever, Heb. xiji. 8, who is, and who was, and who is to come,' Rev. i. 8. • from everlasting (answering to gdam) to everlasting (abur) thou art

God,' Psalm xc. 2. “ laid thine hands upon mes' Psalm 1xxx. 17. ' let • thine hand be upon-the Son of Man,' for the same purpose in both,

thou hast possessed my reins,' ver. 13. p, qnith, spoken of herself .by wisdom personifying Christ, Prov. viii. 22. * Jehovah possessed me

(1997, qnni) qdm, before his works of old ;' where it is observable, that in the Psalm, the LXX. have properly translated qnitb, sxtnow, from xtaopas, ' to possess; but in Proverbs have rendered anni, extite Ne, from XTI0w, ' to create,' he created me, which was greedily laid hold of by the old Arians, who knew little of the Hebrew language.

1 Heb. 8. 10. 7 See particularly Lev. xxii, 20-25,


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