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which Stephen calls Remphan (so Pool]. go, and the peace or blessing of God go Acts vii. 43. Selden thinks that Rimmon along with thee. So the prophet both prays is the same with Elion, a god of the Phæ- to God to bless and direct him in this and nicians, borrowed undoubtedly from the proses all other things, and intimates that God Elion, the Most High, of the Hebrews, one would do so. Or, secondly, To the former, of the names of the supreme God, which ver. 17; Trouble not thyself about any of attribute became a god of the Phænicians. our earth, but go to thine own land, and I Hesychius has the word 'Papas Ramas, which wish thee from God, and doubt not but God he translates ó útbrotos Ocos, the Most High will give thee, peace, i. e., his favour and God, which agrees very well with the other blessings, which are oft contained in Hebrew yor Rimmon, from a ramah, to this word, if thou dost persist in this religion make high, or exalt. And all these agree which thou hast now received. Or rather, with the sun, as being the highest or most this is only a farewell salutation, wherewith exalted in what is called the solar system. the prophet dismisseth him without any Some think Saturn is intended, and others further answer to his requests, or instruction Venus.
about his doubt; which he forbore by the Gesen.-Rimmon, pr. n. a) A Syrian idol, motion of God's Spirit, which sometimes 2 Kings v. 18; comp. pr. n. ziara and gives and sometimes denies instructions to 712?????; perh. the exalted, from r. 097 no. I. persons or people, as he thinks fit. See [to be high). Hesych. 'Papás üylotos Acts xvi. 6, 7. And the prophet by the θεός. .
Spirit's direction might forbear to give him On
my hand. So Houb., Dathe, Booth. particular answers, partly because these On my hand; or, arm (so Ged.], as that matters were not of such importance as to word sometimes signifies, both in Scripture concern the essence or foundation of reand other authors; or, shoulder (so Patrick]; ligion; and partly because he was yet but a upon which the king leaned, either for state novice, and not able to bear all truths, which or for support.
was for a time the condition of the apostles, When I bow myself down.
John xvi. 12, nor fit to be pressed to the Houb.—18 'n'ın10072, Dum ego inclinor. practice of the hardest duties, which Christ Hæc verba jungi quidem possunt cum se- himself thought not convenient for his disquentibus rebus, dùm ego inclinabor ...ig- ciples, Matt. ix. 14—17. And therefore he at noscet mihi Dominus. Sed Græci Intt. et present accepts of his profession of the true, Vulgatus, nu072 , dum ille inclinatur, quæ and his renunciation of the false religion ; scriptio meliùs notat mutuam operam, and of this declaration, that what he did in quam Naaman Regi Syriæ præstabat, ut in- the temple of Rimmon should not now be clinaret se, dum ille se inclinabat ... 1972, (as he had formerly intended and practised 1710 ob eam igitur causam, seu, quia non it) a religious action towards the idol, but alium Deum sum adoraturus, quâm Deum only a civil respect to his master. And what Israel.
was necessary for him to know further about
the lawfulness or sinfulness of that action, Ver. 19.
the prophet might take another and a more ? ? ? convenient time to inform him.
Bp. Patrick.—Go in peace.] The prophet
: ???? did not condemn this, but bade him not και είπεν Ελισαιε πρός Ναιμάν, δεύρο εις | trouble himself about this matter; for he ειρήνην· και απήλθεν απ' αυτού εις Δεβραβά | did not offend against God's law, which was της γης. .
not intended for such as he was: though Au, Ver.-12 And he said unto him, Go there are soine of the Jews who think that in peace. So he departed from him a little these words, Go in peace, relate to the verse way (Heb., a little piece of ground, as Gen. foregoing; that he need not to trouble himxxxv. 16].
self about carrying earth with him out of
the land of Israel to make an altar (for it Pool.-Go in peace : these words may doth not appear he gave him any), and so contain an answer, either, first, To his last left this matter of bowing in the house of petition, ver. 18; and so the sense may be Rimmon undetermined. And no less a this, Be not too solicitous about this matter; person than Bochartus hath a large disserta
וַיְאמֶר לוֹ לֶךְ לְשָׁלוֹם וַיֵּלֶךְ מֵאִתּוֹ
Go in peace.
tion about this whole matter ; wherein he | mon ab ipso coli, tum quia istî Deo non endeavours to defend their opinion, who sacrificabat, tum etiam quia coram eo non think Naaman begs pardon for what he had se inclinabat proprio marte ac solus, sed done in times past, not for what he should tantùm regi opem ferens, et munus suum continue to do; and renders these words (as administrans. Qui convertunt Præterito Dr. Lightfoot also doth), “when I have tempore, ignosce...quòd adorantis regis manum bowed,” &c. But this seems to me altogether sustinuerim, quasi Naaman veniam oret ab improbable; for then he would not have Elizæo, quòd Deum Remmon adorârit, à mentioned what he did as the king's servant; sententia et à verbis ipsis non uno modo but simply the idolatry he had committed in aberrant. Nam lo. venia delicti talis peworshipping Rimmon. Besides, the Oriental tenda erat ab ipso Deo, quem jam tum versions, as well as the Greek and the Naaman agnoscebat, ut infra, non ab Vulgar, and the Hebrew doctors generally, Elizæo. 20. Quoniam mox Naaman pollias well as Christian interpreters, understand citus fuit se non alterî Deo, quàm Domino it as we do, that he speaks of the future act sacrificaturum, si veniam oraret pro pristinâ of bowing; which, being only a civil action, suâ idololatriâ, diceret ignosce...quòd sacriand he declaring himself publicly to be a ficaverim Deo Remmon, adhibito utrobique worshipper only of the God of Israel, he eodem verbo sacrificare, quo verbo tanquam hoped would not be imputed to him as a sin. notâ religioni designandæ propria usus fuerat. And so the famous Buxtorfius in a letter to 30. Quò pertinebat ut diceret, rex inititur Theod. Hackspan saith, Omnes, quotquot vidi, manu meâ, &c. Neque enim hæc præcipua intrepretes referunt ad futurum, &c. “ All pars erat idololatriæ, sustinere manum regis interpreters, as many as I have seen, refer adorantis; atque adeò inutiliter id Naaman this to the future, and not to the time past." commemoraret. Itaque ipsa verba Naaman And so doth the Chaldee paraphrast himself : declarant eum orare veniam, non pro idoloand I am very much of the same opinion. latriâ præteritâ, sed pro re aliâ, quæ forte
Dr. A. Clarke.—19 And he said unto videri posset pars Idololatriæ, nec tamen him.] There is a most singular and important futura esset in Naaman, qui jam tum Deum reading in one of De Rossi's MSS., which verum colebat. At, inquit, Edm. Calmet, he numbers 191. It has in the margin datam-ne fuisse ab Elizæo licentiam minispub, that is, “read is, not, instead of us, trare regi idolum adoranti ? Quantæ id to him." Now this reading supposes that fuisset infamiæ in Dei veri cultore? Quam Naaman did ask permission from the prophet pronum fuisset ut Naaman, qui idololatriæ to worship in Rimmon's temple ; to which ministraret, in idololatriam relaberetur? the prophet answers, No; go in peace : that Respondetur primò nihil causæ fuisse, cur is, maintain thy holy resolutions, be a con- Propheta licentiam talem Naaman denegaret, sistent worshipper of the true God, and si videbat fore, ut ea Naaman non abuteretur; avoid all idolatrous practices. Another MS., quod vidisse prophetam, nullâ certâ ratione No. 383, appears first to have written 15 to negari potest. Secundò, nulla id fuisse inhim, but to have corrected it immediately by famia cùm jam tum notum esset omnibus, inserting an x aleph after the i vau ; and Naaman sacra facere Deo Israel, non Deo thus, instead of making it as no, it has made Syrorum : Tertiò periculum non fuisse ne it 295 lu, which is no word.
Naaman ad Idololatriam relaberetur, quoniam Houb.-Dilw's , vade cum pace. Non rex non impediebat ne Naaman Deuin Israel ei interdicit Elisæus, ne manum regis Syriæ coleret; quod regem non impediisse liquet fulciat, et cum eo se in Templo Remmon in- ex eo, quòd curat Naaman asportare secum clinet; quia Naaman palàm profitetur, se glebas ex terra Israel, quibus glebis altare Dei Israel fore cultorem, neque dubitabat, conficiat, Deum Israel palam adoraturus : Syriæ regi ingratum non fore, ut eum Deum denique Naaman non ministrasse idololatriæ, sequeretur, per quem fuerat leprâ mundatus. cùm regis manum fulciret; quoniam hoc Homines religionem, cujus essent, victimis suo munere ita defungebatur, ut nullam et sacrificiis profitebantur. Pollicitus est partem obiret falsæ religionis. Nec certe Naaman se victimas Deo Israel sacrificatu- Dei Remmon cultor Naaman videri poterat
Itaque ex eo, quòd Naaman regi ipsis Syris, si nullam aliam operam regi Syriæ, se inclinanti ante Remmon, opem præstabat, qui victimas suas, non autem ferebat, colligi non jam poterat, Deum Rem-victimas Naaman, offerebat. Is enim adorare
23 וַיֹּאמֶר נַעֲמָן הוֹאֵל קָח וגו'
censebatur, qui victimas offerebat. Urget Au. Ver.-44 And when he came to the Edm. Calmet. : si licentiam talem dederat tower (or, secret place], he took them from Elizæus, cur non ea licentia Daniel utebatur? their hand, and bestowed them in the house : Non-ne enim poterat Daniel statuam regis and he let the men go, and they departed. adorare, ut, si minus religiosum, saltem To the tower. civile obsequium regi exhiberet. Petit si- Dr. A. Clarke.—The Chaldee, Septuagint, militudinem Edm. Calmet ex rebus longè Syriac, and Arabic understand the word op dissimilibus. Jubebat Nabuchodonosor ut ophel, which we translate tower, as signifystatua ipsa sua coleretur; non jubebat rex ing a secret, dark, or hiding place. He was Syrorum, ut Deus Remmon adoraretur. doing a deed of darkness, and he sought
De Rossi.—19 . “Singularis est lectio, darkness to conceal it. quam ad marg. exhibet codex meus 191 Gesen.—5 m. a hill, tumulus, 2 Kings hispanus, pas lege nequaquam, ut propheta v. 24; Mic. iv. 8 pis na sobie hill of the non concedat, quod Naaman petebat. At daughter of Zion, i. e., Mount Zion. Isaiah vero versiones omnes legunt ei, nec lectionem xxxii. 14. Spec. with the art Spomy Ophel, pr. hanc sistunt in textu hodierni codices, ex- n. of a hill or ridge on the east of Mount cepto meo 380, in quo videtur primo lectum Zion, surrounded and fortified by a separate ”
wall, 2 Chron. xxvii. 3; xxxiii. 14; Neh. A little way. See notes on Gen. xxxv. 16, iii. 26, 27; xi. 21. Comp. Jos. B. J. 6, 6, 3. vol. i., p. 68.
See Robinson's Palest. i. p. 394.
Prof. Lee.-3. (a) Swelling, or tumour.
(b) Mount, hill.
? 23 και είπε, λάβε, κ.τ.λ.
Ver, 26, 27. Au. Ver. - 23 And Naaman said, Be pap 737 - TONI 26 content, take two talents. And he urged nýa non imzo bym MON TO? him, and bound two talents of silver in two bags, with two changes of garments, &c. Be content.
: Gesen.-II. p pp. to will, to desire.
? Found only in Hiph. Gopping to will, but used in two senses,
26 και είπε προς αυτόν “Ελισαιέ, ουχί η viz.,
καρδία μου επορεύθη μετά σου ότε επέστρεψεν 1 Of one who undertakes that which he ο ανήρ από του άρματος εις συναντήν σοι ; Mills. See notes on 1 Sam. xvii, 39, vol ii. | cai tip Aages rò ảoroptov, Kai vip Aages và
εμάτια, και ελαιώνας, και αμπελώνας και 2 Of one willing to yield to the request or πρόβατα και βόας και παίδας, και παιδίσκας, entreaty of another, implying passive vo. 27 και η λέπρα Ναιμάν κολληθήσεται εν σοι, lition, i.q., to be content, to consent, to please, K.T.N. sc. to do anything. . 'z ,
Au, Ver.—26 And he said unto him, be content, look upon me. 2 Kings vi. 3. Went not mine heart with thee, when the Spec. a) Of one who yields and accepts man turned again from his chariot to meet a kindness offered ; Judg. xvii. 11, and the thee? Is it a time to receive money, and to Levite consented to dwell, etc. b) Of one receive garments, and olive-yards, and vinewho yields to sin ; Hos. v. 11, for he con- yards, and sheep, and oxen, and menservants, sented and went after vanity, i.e., idols. c) and maidservants ? Of God, who in his clemency yields to 27 The leprosy therefore of Naaman shall prayer; Job. vi. 9, that it may please God, cleave unto thee, and unto thy seed for ever, and he destroy me.
&c. 22, 23. Changes of garments. See notes Ged., Booth.—So thou mayest purchase on ver. 5, and on Gen. xlv. 22, vol. i., p. garments, and oliveyards, and vineyards, 117.
and sheep, and oxen, and men-servants, and
maid-servants: (7) But the leprosy of Ver. 24.
Naaman shall cleave to thee, &c. ()
Houb.—26 Tu vero tulisti argentum, unde και ήλθεν εις το σκοτεινόν, κ.τ.λ. habeas vestes et oleivta et vineas, oves et
לָקְחַת אֶת־הַכְּסֶף וְלָקַחַת בְּגָדִים וְזֵיתִים וּכְרָמִים וְצָאן וּבָקָר וַעֲבָדִים וּשְׁפָחוֹת : 27 וְצָרְעַת נַעֲמָן תִּדְבַּק בְּך וגו'
, הוֹאִילוּ פְנוּ בִי 28
וַיָּבֵא אֶל־הָרֹפֶל וגו'
– וַיָּצֶף הַבַּרְזֶל :
.לבי הלך עמך
אֶל־מְקָוֹם פְּלֹנִי אַלְמֹנִי תַּחֲמֹתִי : –
הִנֵּה־נָא הַמָּקוֹם אֲשֶׁר אֲנַחְנוּ warred against Israel , and took counsel with שְׁבִים שָׁם לְפָנֶיךָ צַר מִטְפוּ :
boves, servos et ancillas. 27 Sed lepra ( it has been sought. It has fallen in, and I Naaman adhærebit, fc.
haye sought it in vain, Or, it was borrowed. 26 79 35 ms. Scriptio partim mutila,
Ver. 6. partim mendosa. Græci Intt. legunt, NSA Vel omissum fuit 78, post
: 780, ex similitudine literæ 7 utriusque verbi,
και επεπόλασε το σιδήριον. vel fuit 759 in pot perperam mutatum; nam Au. Ver.-6 And the man of God said, recte legitur Top as N507, donne cor meum Where fell it? And he shewed him the erat tecam ? Num tempus est accipere ? Ita place. And he cut down a stick, and cast it convertunt, qui mendum non sentiunt, quan- in thither; and the iron did swim. quam tempus nec erat futurum, nec esse
And the iron did swim. poterat cum Giezi, Elisæi servus, emeret
Gesen., Lee, Ged., Booth.-And he caused vineas, obliveta, servos et ancillas, nec sen- the iron to swim. tentiam talem oratio introducat. Vera scriptio Gesen.-73 to flow, to overflow. est, inri, nunc autem, ut Græci Intt. Kai ruv,
Hiph. 1. to cause to overflow, to make et post eos Vulgatus. Porrò noplo temporis overwhelm, Deut. xi. 4. est futuri, et empturus es ; neque enim licet
2. to cause to swim, 2 Kings vi. 6. sic, et accepisti vestes et oliveta, &c. Acce
Ver. 8. perat enim Giezi ab Naaman vestes, non autem vineas, oliveta, &c.
- εις τον τόπον τόνδε τινά έλμωνι παρεμCH AP. VI. 1.
Au. Ver.-8 Then the King of Syria : , - 'Idoù 8ň, ó Tótos, cv os nueîs oikoûper place shall be my camp [or, encamping]. ενώπιόν σου, στενός αφ' ημών.
Houb,-8 insan: Si hoc verbum non muAu. Ver.-1 And the sons of the pro-tatur, interpretandum est, castra mea, ex 17307, phets said unto Elisha, Behold now, the castra ponere.
Verùm Benadad dicere, non place where we dwell with thee is too strait castra, sed insidias ponam, sequentia decla
rant; et ver. 9, legitur dinny, insidiantur, Sons of the prophets. See notes on ii. 3. non D'un, castra habent; ut facilè credas, With thee.
pro inunn legendum n2n7. Favet huic aniPool.— With thee, or, before thy face, i.e., madversioni ipsum verbum 'ninn, quod non under thy inspection and direction ; where alibi legitur, natum ex radice 17317. thou dost frequently dwell with us. Or, to
Ver. 9. thy face ; which may be joined with the fol
; , ? It is apparent to thy view that this place is
: too strait for us.
– φύλαξαι μη παρελθείν εν τω τόπο Ver. 3.
τούτω, ότι εκεί Συρία κέκρυπται. Au. Ver.--3 Be content. See notes on Au. Ver.—2 And the man of God sent v. 23.
unto the king of Israel, saying, Beware Ver. 5.
that thou pass not such a place; for thither : ?
the Syrians are come down.
Beware, fc. και έβόησεν, ώ κύριε, και αυτό κεκρυμ- Maurer.—'107 pren. Schulzius, Dathius, μένον. .
cave tibi, quo minus in illum locum Au. Ver.-5 But as one was felling a venias, sc. secure, nihil mali timens. De beam, the axe-head (Heb., iron] fell into the Wettius : cave, tibi, quo minus illum locum water: and he cried, and said, Alas, master! prætereas h. e., negligas. Si recte judico, for it was borrowed.
ad contextum accommodatius erit: cave tibi, For it was borrowed. So Houb., Dathe, ne locum illum superent ( dass man nicht cet. Gesen., and most commentators.
cf. E. Gr. min. § 273), ibi enim Syri deDr. A. Clarke.—Ah, ah, my master; and scendent.
הִשָּׁמֶר מֵעֲבָר הַמָּקוֹם הַזֶּה כִּי־שָׁם ,lowing words
and so the sense may be this אֲרָם נְחתִּים :
אֲהָהּ אֲדֹנִי וְהוּא שָׁאוּל :
הֲלוֹא תַּגִּידוּ לִי מִי מִשְׁלָּנוּ אֶל־
,מי משלנו אל מלך 11-.Houb
וַיֹּאמֶר לְכוּ וּרְאוּ אֵיכָה הוּא וגו'
whom thou hast taken captive with thy sword.] As much as to say, thou wouldest
not be so cruel, as in cold blood to kill those
: baina t?whom thou thyself hadst taken prisoners in ουκ αναγγελείτέ μοι τις προδίδωσι με a battle. Much more then are those to be βασιλεί Ισραήλ.
spared who are not thy captives, but God's. Au. Ver.-11 Therefore the heart of the Thou hast not taken them with thy sword, king of Syria was sore troubled for this or with thy bow; but he hath brought them thing; and he called his servants, and said to thee, and delivered them into thy hand, unto them, will you not shew me which of not that thou mayest kill them, but use them us is for the king of Israel?
kindly. To this purpose Ralbag (see Selden, Which of us is for the king, &c.
De Jure Nat. et Gent. p. 745). Houb., Ged., Booth.-Who betrays us to Bp. Horsley-Wouldst thou smite ? rather, the king.
Art thou about to smite ? The force of .—. Novi Inter- the question is this, Are they whom thou art pretes convertunt, quis ex nobis ad regem... about to smite captives made by thy own incommodè et obscurè. Meliùs Vulgatus et sword and thy own bow ?. The prophet Græci Intt. quis prodat nos apud regem, ex would insinuate that the king of Israel had itsme, decipere, quo verbo utebatur Sunamitis, no right over these persons, and so the iv. 28 cùm diceret 'n Son NS, ne me decipias. Vulgate takes it. “Non percuties ; neque Itaque non recte Clericus conjectabat, Græcos enim cepisti eos gladio et arcu tuo, ut perlegisseuse, ex Chaldaica radice pos, cutias.” accusare, prodere.
Ged.-22 Thou shalt not smite : art thou Ver. 13.
wont to smite those even, whom thou hast made captives by thy sword and by thy bow?
Houb.—Noli percutere. An tu eos, quasi
gladio tuo et arcu captivos feceris, interficere και είπε, δεύτε ίδετε που ούτος, κ.τ.λ.
paras ? Verbum pro verbo, an quia captivos
fecisti, quasi diceret Elisæus ; cur tu eos Au. Ver.-13 And he said, Go and spy where he is, that I may send and fetch him. occideres, quos non tuis armis cepisti? Nam And it was told him, saying, Behold he is jus belli est, interficere eos, quos armis
ceperis. Plerique sic habent men, ut relain Dothan. Houb.-13 W, ubi.
tivum quos, et ita convertunt, an quos tu
, prava scripturâ Codicum suorum.
Non gladio et arcu cepisti, interficeres, et videre
hîc sibi videntur, cum Grotio, argumentum enim potest esse 1 affixum, ubi sequitur $17 ipsum pronomen, à
à majori. Parceres, inquiunt, captivis tuis, excluditur affixum.
Masorethas quanto magis iis, quos Dei benignitas tibi in
Sed non modo id obscurum 073PN pronunciasse, apparet ex eo, quod scribi Nonnulli libri; nb, quod incerto positum. Neque enim Sacra Pagina
et longè petitum, sed etiam fundamento eodem redit. Sed quod alii exhibent TÓN
Israel captivis suis, vi armorum ferri nequit.
factis, non autem in hostium fidem se traVer. 22.
dentibus, parcere fuisse solitos.
Maurer.- Clericus, Schulzius, Dathius ; alii :
quos gladio et arcu, i. e.,
, ? και είπεν, ου πατάξεις, ει μη ους ήχμαλώ- i. e., cum captivis tuis soleas ignoscere, τευσας, εν ρομφαία σου και τόξο σου συ multo magis his, quos non cepisti, utignoscas τύπτεις" κ.τ.λ.
æquum est.” Quæ interpretatio nimis artiAu. Ver.-22 And he answered, Thou ficiosa et coacta videtur. Suspicio mihi shalt not smite them: wouldest thou smite oritur, -7 ante non librariorum incuria ortum those whom thou hast taken captive with thy esse ex præcedenti an, quam conjecturam sword and with thy bow? set bread and si probaveris, optimum sensum habebis hunc: water before them, that they may eat and Quos gladio et arcu captivos fecisti, hos cædis drink, and go to their master.
s. cædito sc. ex jure belli Mosaico Deut. Bp. Patrick.— Wouldest thou smite those xx. 13. Atqui Syri illi non belli jure capti
?אֵיכָה an [אֵיכה – .Maurer
וַיֹּאמֶר לֹא תַכֶּה הַאֲשֶׁר שָׁבִיתָ ? in bello captivos fecisti , concidere soles בְּחַרְבְּךָ וּבְקַשְׁתִּךְ אַתָּה מַכֶּה וגו'