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CHAP. XVIII. 1, 2.

autem Israel transducti sunt è terrâ suâ,
usque ad hunc diem, quia mores suos pristinosae gwin why na y

sequebantur, et quià, cùm Dominum non abe onda mano abe bazin, aba

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timerent, non obtemperabant institutis ac judiciis, legibusque ac præceptis, quæ constituerat Dominus filius Jacob, cui nomen fecerat Israel.

Au. Ver.-1 Now it came to pass in the third year of Hoshea son of Elah king of Israel, that Hezekiah the son of Ahaz king of Judah began to reign.

(fecerant secundùm consuetudinem pristinam). 1 καὶ ἐγενετο ἐν ἔτει τρίτῳ τῷ Ωσηὲ υἱῷ Hæc de Israelitis dici, demonstratur ex Ήλα βασιλεῖ Ἰσραὴλ ἐβασίλευσεν Εζεκίας versu 40, quem vide. Similiter demonstrant viòs "Axa Baσidéws 'Iovda. 2 viòs elkoσɩ kaì duo versus 35 et 36, hæc verba D'Y DIN, TEVTe étôv év tậ Baoiλevei avtòv, kai Eikoσi et quæ sequuntur, tangere Israelitas. Atqui καὶ ἐννέα ἔτη ἐβασίλευσεν ἐν Ἱερουσαλὴμ, καὶ tamen antea tangebantur Samaritæ, non ὄνομα τῇ μητρὶ αὐτοῦ ̓Αβου, θυγάτηρ ΖαIsraelitæ : ut non dubium sit, omissum fuisse xapiov. id, quod Syrus in suo Codice legebat. Nempe Syrus, ante hæc verba, D, hæc habet, translati sunt autem filii Israel ex terrâ suâ; qui deinde sic pergit, usque ad hunc diem, eò quòd reliquerant Dominum, 2 Twenty and five years old was he when nec timebant Dominum, nec fecerant juxta he began to reign; and he reigned twenty fœdus, &c., vide eum. Ille, pro his verbis, and nine years in Jerusalem; his mother's also was Abi [2 Chron. xxix. 1, DYIND 1527 haw”: Nos utrumque credimus Abijah], the daughter of Zachariah. esse retinendum, quia maximè credibile est, In the third year. See notes on alterutrum membrum periisse in Codicibus xvii. 1. antiquis et in novis: prius membrum, in Syri Codice Interpretis; posterius, in nostris hodiernis; nam similitudo utriusque satis magna erat, ut unum prope alterum omitteretur. Nempe, cùm olim sic legeretur,

name | ובני : legebat hoc modo, אשר הגלו אתם משם

אשר הגלו אתם משם • ובני ישראל הגלו מארצם

עד היום הזה •

הם עשים

Pool.-In the third year; in the third of those nine years mentioned chap. xvii. 1, of which see there. See below ver. 10.

Bp. Horsley. In the third year of Hoshea. The first of Hoshea is said to have been the twelfth of Ahaz, chap. xvii. 1. If, therefore, Ahaz lived to the sixteenth year of his own reign (chap. xvi. 2, and 2 Chron. xxviii. 1), Hezekiah could not reign before the fifth of Hoshea.

2 Twenty and five years. See notes on xvi. 2.

(gentium) unde abducti fuerant; filii verò Israel transducti sunt è terrâ suâ, usque ad hunc diem, quia fecerant... facilè creditur, Pool.-Twenty and five years old was he lineam priorem fuisse omissam in Syri Co- when he began to reign. How is this dice, posteriorem in hodiernis; quæ pos- credible? For then Ahaz, who lived but terior omninò necessaria est, ut transeat six and thirty years, chap. xvi. 2, must oratio ab illis gentibus, de quibus mox, ad beget Hezekiah at the eleventh year of his Isrælitas, qui aguntur in subsequentibus age. Answ. 1. There are some like inrebus; additâ, ex Syro, particulâ ante stances mentioned by credible authors Suboluerat vitium Interpretibus which these very men will not deny, who novis; atque eos mirum est non ivisse ad are so ready to quarrel with the Holy ScripSyrum Intt. tures for such matters. 2. This being the Dathe.-33 Sic cultum Jova cum cultu confessed custom of sacred and other suorum Deorum conjunxerunt pro more gen- writers, in the numbering of years, sometium, e quibus erant translati. 34 Atque times to omit, and sometimes to add, those hos ritus pristinos ad hunc usque diem which are imperfect or unfinished; and so servant, non colunt unum Jovam, nec tantum Ahaz might be near one and twenty years ejus instituta et ritus, legem aut præcepta old when he began to reign, and near servant, quæ posteris Jacobi (cui nomen seventeen years older when he died. And Israelis dederat) præscripsit. the other hand, Hezekiah, when he began

Au. Ver.-4 He removed the high places, and brake the images [Heb., statues], and cut down the groves, and brake in pieces the brasen serpent that Moses had made: for unto those days the children of Israel did burn incense to it: and he called it Nehushtan [that is, a piece of brass].

See notes on Exod. xxxiv. 13,

Pool. He called it Nehushtan, i.e., he said, This serpent, howsoever formerly honoured, and used by God as a sign of his grace, yet now it is nothing but a piece of brass, which can do you neither good nor hurt; and therefore is no fit object for your worship,

to reign, might be only four and twenty | τῶν ἡμερῶν ἐκείνων ἦσαν οἱ υἱοὶ Ἰσραὴλ θυ-
years old complete, and but entered into his μιῶντες αὐτῷ· καὶ ἐκάλεσεν αὐτὸν Νεεσθάν.
five and twentieth year. And thus Ahaz
might be between thirteen and fourteen years
old when he got Hezekiah; which is not at
all strange, especially in that nation, to
which God had promised a singular degree
of fruitfulness, and in that house of David, to
which God had made so many and such
great promises. 3. It is not certain that 4, 22. High places. See notes on 1 Kings
Ahaz lived only thirty-six years; for those iii. 3, p. 719–721.
sixteen
Groves.
which he reigned, chap. xvi. 2,
years
may be computed, not from the first be- vol. i., p. 376.
ginning of his reign, when he reigned with
his father, (of which see the notes on chap.
xv. 30,) which was at the twentieth year of
his
age, but from the beginning of his reign
alone. 4. Some affirm that Hezekiah was
not the natural, but only the legal son and
successor of Ahaz; for the name of son is Bp. Patrick.-Nehushtan. Some think
given in scripture to such persons; as that Hezekiah called it by this name; others,
1 Chron. iii. 16, compared with 2 Kings that the Israelites called it so; the words
xxiv. 17; Matt. i. 12, compared with Jer. signifying indifferently "it was called Ne-
xxii. 30; and to adopted sons, Acts vii. 21; hushtan viz., by way of contempt and
Heb. xi. 24; and to sons-in-law, 1 Sam. scorn. For the letter nun at the end of a
xxiv. 16; xxvi. 17; Luke iii. 23. Any of word, the Jews say, is added by way of
these solutions are far more credible to any diminution. And nechosheth signifying brass,
man of common prudence, than that these this is as much as to say, this serpent was
sacred books, whose Divine original hath
been so fully evidenced both by God and
men, are but the fictions and contrivances
of a base impostor. And if none of these
solutions were sufficient, it is absurd to
conclude that a true resolution cannot be
found, because it is not yet found; because it
is manifest, that many difficulties, both in
Scripture and in the arts, which were formerly
judged insoluble, have been cleared in later
times and therefore we may justly expect the
resolution of other difficulties, which may
be thought not yet fully explained. Abi, or
Abijah, 2 Chron. xxix. 1.
Abi.

:

Ged.-Abijah [2 Chron. xxix. 1].
Ver. 4.

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mere brass or copper, and had no power
in it, no profit, no ability to help, no di-
vinity; and therefore not to be worshipped
with divine honour. Thus Kimchi: It being
called this name, signified as much as if
Hezekiah had thereby said, "How could it
come into any man's heart to think that this
serpent could do anything, which is mere
brass? Or, as Ralbag expounds it, "This
serpent hath no more virtue in it than the
common brass in their houses." For he
takes an, in the end of the word, to be the
same with am, ipsorum. But there is a
great and good man of our own, who,
having endeavoured to show that the des-
truction of the old serpent the devil was
foreshadowed by the lifting up the brazen
serpent in the wilderness, concludes that
Hezekiah was moved with the greater in-

in it never was the type of our Saviour

הוּאוּ הֵסִיר אֶת־הַבָּמוֹת וְשִׁבַּר אֶת־ dignation against the worship of it, because הַמַּעֲבֹת וְכָרַת אֶת־הָאֲשֵׁרָה וְכַתַּת נְחָשׁ and Redeemer, but a figure of his grand הַפְחֹשֶׁת אֲשֶׁר עָשָׂה מֹשֶׁה כִּי עַד־הַיָּמִים -enemy. This made him express such de הָהֵמָּה הָיוּ בְנֵי־יִשְׂרָאֵל מְקַטְרִים לוֹ

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testation of it, as is imported, he thinks, in :wn the word Nehushtan. The signification of

αὐτὸς ἐξῆρε τὰ ὑψηλὰ, καὶ συνέτριψε τὰς which is not to be found in our lexicons: for στήλας, καὶ ἐξωλόθρευσε τὰ ἄλση, καὶ τὸν though nechoseth signify no more than brass, ὄφιν τὸν χαλκοῦν, ὃν ἐποίησε Μωυσῆς, ὅτι ἕως yet nehushtan imports no less than our

English words, foul fiend, the old dragon, or
Satan (see Dr. Jackson, Humiliation of the
Son of God, ch. xxxi. par. 6).

Ver. 5.

Pool.-Nor any that were before him, to

and Solomon were kings of all Israel [so Houb.]. Object. The like is said of Josiah, chap. xxiii. 25. Answ. Each of them excelled the other in several qualities or actions: Hezekiah in this, that he fell upon this work with great expedition, even in the beginning of his reign, which Josiah did not, chap. xxii. i. 3; and with no less resolution, undertaking to do that which none of his predecessors durst do, even to remove the high places wherein Josiah did only follow his example, chap. xxiii.

Au. Ver. He trusted in the LORD God of Israel; so that after him was none like Dr. A. Clarke. And he called it Nehush-him among all the kings of Judah, nor any tan.] . Not one of the Versions has that were before him. attempted to translate this word. Jarchi says, "He called it Nechustan, through wit, of the kings of Judah only; for David contempt, which is as much as to say, a brazen serpent." Some have supposed that the word is compounded of nachash, to divine, and tan, a serpent, so it signifies the divining serpent; and the Targum states, that it was the people, not Hezekiah, that gave it this name. nachash, signifies to view, eye attentively, observe, to search, inquire accurately, &c.; and hence is used to express divination, augury. As a noun it signifies, brass or copper, filth, verdigris, and some sea animal, Amos ix. 3; see also Job xxvi. 13, and Isaiah xxvii. 1. It is also frequently used for a serpent; and most probably for an animal of the genus watchmen to the fenced city. See notes on Simia, in Gen. ii., where see the notes. This has been contested by some, ridiculed by a few, and believed by many. The objectors, because it signifies a serpent sometimes, suppose it must have the same signifi-xvii. 3. cation always, &c. I assert, that the word, Gen. iii. 1, &c., does not signify a serpent of any kind; and that with a creature of the genus Simia the whole account best agrees. Gesen. m. (from brass, and the formative syllable) adj. the brazen serpent, erected by Moses, and broken in notes on xvii. 6. pieces by Hezekiah because the Israelites worshipped it, 2 Kings xviii. 4.

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Au. Ver.-8

xvii. 9.

Ver. 8.

from the tower of the

Ver. 9.

See notes on

Au. Ver.-Shalmaneser.

Ver. 11.

Au. Ver.-11 And the king of Assyria did carry away Israel unto Assyria, and put them in Halah and in Habor by the river of Gozan, and in the cities of the Medes: In Habor by the river of Gozan. See

Ver. 17.

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lucum. Lege similiter numero plur. D287, lucos, ut legebant omnes Veteres.

sæpè Librarii omisere litteram ', numeri plur. notam...: Nos, et voca

batur Nohestan, eandem in sententiam, ac καὶ ἀπέστειλε βασιλεὺς ̓Ασσυρίων τὸν Chaldaus et Syrus. Novi Interpretes, vo- Θαρθὰν καὶ τὸν Ραφὶς καὶ τὸν Ραψάκην ἐκ cavit eum, tanquam rex Ezechias æneo Λαχίς πρὸς τὸν βασιλέα Εζεκίαν ἐν δυνάμει serpenti hoc nomen dederit. Sed quam credibile est, serpenti æneo nomen fecisse Ezechiam, eo ipso tempore, quo eum tollebat, et in oblivione perpetuâ esse volebat?

Dathe.-Appellabant eum Nehustan. Placet explicatio nominis, quam Simonis dedit, vocem compositam esse ex as et draco f. serpens, ut ita κar' éέox serpens æneus dictus sit.

βαρείᾳ ἐπὶ Ἱερουσαλήμ. καὶ ἀνέβησαν καὶ ἦλθον εἰς Ἱερουσαλήμ, καὶ ἔστησαν ἐν τῷ ὑδραγωγῷ τῆς κολυμβήθρας τῆς ἄνω, ἢ ἐστιν ἐν τῇ ὁδῷ τοῦ ἀγροῦ τοῦ γναφέως.

Au. Ver.-17 And the king of Assyria sent Tartan and Rabsaris and Rab-shakeh from Lachish to king Hezekiah, with a great [Heb. heavy] host against Jerusalem. And they went up and came to Jerusalem. And

when they were come up, they came and | ναμις εἰς πόλεμον· νῦν οὖν τίνι πεποιθὼς ἠθέ-
stood by the conduit of the upper pool, Tηoas év éμoi.
which is in the highway of the fuller's field.
Dr. A. Clarke.-Rabsaris.] DD 7, the
chief of the eunuchs. Rabshakeh,
master or chief over the wine cellar; or he
who had the care of the king's drink.
Eunuch. See notes on 1 Kings xxii. 9.

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7,

; chief

And they went up, and came to Jerusalem. And when they were come up they came and stood, &c.

Ged., Booth. And when they were come up to Jerusalem, they stopped, &c.

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In the present text, there is here this addition and they came up and came, and. But it is wanting in Sept., Syr., Arab., Vulg.,

:

and 5 MSS.

Ver. 18.

Au. Ver.-18 And when they had called to the king, there came out to them Eliakim the son of Hilkiah, which was over the household, and Shebna the scribe [or secretary], and Joah the son of Asaph the recorder.

Scribes. See notes on 2 Sam. viii. 17, p.

560.

18, 37.-Recorder. viii. 16, p. 559.

See notes on 2 Sam.

Au. Ver.-20 Thou sayest [or, talkest], (but they are but vain words [Heb., word of the lips]), I have counsel and strength for the war [or, but counsel and strength are for the war]. Now on whom dost thou trust, that thou rebellest against me?

thou

Pool.-But they are but vain words, or,
surely, or, only, words of the lips, i. e., vain,
unprofitable, idle talk, without any effect;
or they come not from thy heart;
speakest this against thy own knowledge.
Counsel and strength for the war; the words
are and may be rendered otherwise; either
thus, Thou speakest surely words of the lips,
i. e., thou encouragest thyself and thy people
with talk and words; but counsel and
strength are for war, are necessary for thy
defence; neither of which thou hast within
thyself, but must seek them from others;
and where wilt thou find them? on whom (as
it follows) dost thou trust? Or thus, Thou
sayest, I have the word of my lips, (either,
1. Words wherewith to pray to God for
help; or, 2. Eloquence to encourage my
soldiers and people,) counsel and strength for
war, i. e., I am furnished with all things
necessary for my defence.

Ged. With thy lips thou boastest, that
thou hast prudence and power to make war.
Now on whom, &c. So Booth.

Houb.-19- hæc dicit rex magnus, rex Assyria: nam quæ te fiducia hæc cepit. 20 Quòd tu hæc sermonibus agitare soles: est consilium, est ad bella fortitudo. Etenim cujusnam tu præsidio nitebaris, ut in me rebellionem faceres ?

, עצה וגבורה למלחמה 20

consilium est et

Bp. Patrick. The king sent his majordomo, as they now speak, and his secretary, or a principal doctor of the law, and the master of the requests. For since the king of Assyria sent three messengers, he thought fit to send as many. Isaiah, indeed, mentions only Rab-shakeh, as sent by the king of Assyria; which Seder Olam Rabba thinks is meant of the first legation; but in the second, when he besieged Libnah (xix. 8), he joined Tartan and Rabsaris with him. It is very uncertain what officer Shebna was; for he is said, Isaiah xxii. 15, to be over the house, and the LXX sometimes make him treasurer, sometimes scribe, and Mr. Selden thinks he might be præfectus prætorio (Lib., nunc verò. Nam nexus necessarius, De Succes. in Pontif. p. 142).

Ver. 20.

fortitudo ad bellum. Sic loquentem Rab-
saces Ezechiam inducit, non verò ipse de se
loquitur; et malè Clericus, labiis tantùm
verba protulisti, at consilio et fortitudine
opus est... Addit ad Contextum particulam
at, adversativam, quæ certè non abesset, si
ad sententiam pertineret. Omnes Veteres
rem accepêre, ut nos fecimus...: Lege

ubi transitur ab unâ sententiâ in aliam con-
trariam. Sic Græci Intt. in Codice Rom.
vûv ovv, nunc igitur; in Alexandrino, kaì vôv,

et nunc.

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,Dathe.-20 Jactas quidem verba ista futilia לַמִּלְחָמָה עַתָּה עַל־מִי בָטַחְתָּ כִּי

hay

manbab

non deesse tibi neque prudentiam, neque vires
ad bellum gerendum. At enimvero cui con-

εἶπας, πλὴν λόγοι χειλέων, βουλὴ καὶ δύ- fidis, ut rebellare adversus me audeas ?

VOL. II.

6 н

Maurer.-20

Ver. 25, 26.

tu dicis-tantum futile meo, regi Assyria, si tibi duo millia equorum verbum! — prudentia et vires ad bellum dedero, te totidem equites sistere posse? gerendum mihi sunt. Ita Ges., de Wettius, alii. Potest tamen etiam verti: tu dicis, profers, jactas tantum verbum istud futile: prudentia cet. cf. Jer. xiv. 17:

Ver. 23.

ad vastandam eam, ut lego in Codicibus Houb.—25 non, mutilè, pro imeni, Orat. 56 et 57.

26, adhuc mutilum, pro, murum. Plenum verbum exhibent quatuor Codices Orat. et similiter sequenti versu.

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καὶ νῦν μίχθητε δὴ τῷ κυρίῳ μου βασιλεῖ ̓Ασσυρίων, καὶ δώσω σοι δισχιλίους ἵππους, εἰ δυνήσῃ δοῦναι σεαυτῷ ἐπιβάτας ἐπ' αὐτούς. Au. Ver.-23 Now, therefore, I pray thee, give pledges [or, hostages] to my lord the king of Assyria, and I will deliver thee two thousand horses, if thou be able on thy part to set riders upon them.

be able to deliver you out of his hand.
Out of his hand.

Ged. Out of mine [Syr., Vulg., Arab., some copies of LXX, and above 30 MSS.] hands.

Houb.-, de manu ejus. Parcunt huic mendo Masoretæ, etsi planum est legendum 'T, de manu meá, loquente rege Assyriorum. Sic Græci Intt. in Codice Alex. xeipós μov, manu med: sic Syrus, "T.

Maurer. ex construxione excidit, nisi malis statuere, regem in tertia persona de se loquentem induci.

Ver. 31, 32.

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Ποιήσατε μετ ̓ ἐμοῦ εὐλογίαν, κ.τ.λ. Au. Ver.-31 Hearken not to Hezekiah: for thus saith the king of Assyria, Make an agreement with me by a present [or, seek my favour; Heb., make with me a blessing, Gen. xxxii. 20, and xxxiii. 11; Prov. xviii. 16], and come out to me, &c.

Give pledges. So Houb., Ged., Booth. Pool.-Give pledges to my lord, i. e., give him hostages to secure him from thy future rebellion, and he will depart from thee. Or rather contend with my lord in battle: seeing thou hast counsel and strength for war, do not lie lurking in thy stronghold, but come out into the open field, and let us try for mastery; and whereas thou mayest pretend thou wantest horses to fight with me, if thou wilt accept of my challenge, I will furnish thee with two thousand horses, if thou hast riders for them; as it here follows. Gesen.-HITHP. 1. to mingle oneself, to intermeddle, seq. of thing, Prov. xiv. 10. 2. to intermingle in social life, to have intercourse with any one, spec. to be familiar with, seq. of pers. Psalm cvi. 35; Prov. xx. 19; y xxiv. 21; by marriage, seq. Gesen.. 1. a blessing. 2. concr. Ezra ix. 2. Also to enter into a contest, i. q., an object of blessing, one blessed of God, combat, seq. with any one, Isaiah one prosperous and happy. 3. A gift. 4. xxxvi. 8; 2 Kings xviii. 23. i. q., Di peace, 2 Kings xviii. 31 y Prof. Lee.-Hithp. 7, pl. m. pres. make ye peace with me. Isaiah non. occ. (a) Be, become, agreeable to, xxxvi. 16. intermixed with, with, Ezra ix. 4; Prov. Houb.-31 7, adhuc mutilatum, pro xiv. 10, &c. (b) Agree, make compact, cisternâ suâ, ut lego in Codice Orat. with,, 2 Kings xviii. 23; Is. xxxvi. 8. 57. Gesen. "In certamen descendit." But

Make (an agreement) with me by a present. Bp. Horsley.-Rather "make submission before me.”

,תמותו,Etiam plene legendum : תמתו 32

neither the etymology nor the context will moriamini, ut habent duo Codices Orat. et give countenance to this. Eichhorn's Simonis, alius, manu tantùm priori, sed, ut plerumSponsionem ini.” LXX kaì vûv μíxoŋte. que, accuratiori.

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