01.01.02.07. CHAPTER VII. OF OTHER SCHEMES OF SENTENCES AND AMPLIFICATIONS.

CHAPTER VII. OF OTHER SCHEMES OF SENTENCES AND AMPLIFICATIONS.

I. Schemes taken from Causes. A Itiologia, Ætiologia, according to its signification, is the rendering of a reason of a word or deed; as Romans 1:13-14, "Now I would not have you ignorant, brethren, that oftentimes I purposed to come to you, (but was let hitherto,) that I might have some fruit among you also: Even as among other Gentiles. I am debtor both to the Greeks, and the barbarians," &c., Romans 1:15-16,---"I am ready to preach the Gospel to you that are at Rome also: for I am not ashamed of the Gospel of Christ; for it is the power of God unto salvation, to every one that believeth, &c. See Romans 3:20, and Romans 4:14-15.

Metastasiv, Metastasis, signifies translation, and is when the cause or blame is transferred from one to another, as Romans 7:8, Paul says, that the law augments sin; yet Romans 7:14, following, shows that it is the fault of our corrupt nature, see Romans 8:3; 1 Corinthians 4:6, (&c.) II. Schemes taken from Adjuncts and Circumstances.

Topografia, topographia, that is, the description of a place, is, when a place is accurately described, exhibiting it, as it were, to our view: as the description of hell, Isaiah 30:33; Luke 16:24, (&c.); the new heaven, and the new earth, in the elect, which shall be eternally glorified, Isaiah 65:17,(&c.,) Revelation 21:1, (&c.,) of sin, or the church environed with broad streams, Isaiah 33:20, (&c.,) by which description, its safety and divine defence from enemies is noted. Of the new temple and the admirable city, Ezekiel 40:1-49 :See Psalms 42:6; Psalms 60:7, (&c.,) Psalms 89:12, with Psalms 89:11.

Here note, that the climates or distinct parts of the earth, as the East, West, North, and South, when mentioned in scripture, are to be understood with respect to the situation of Judea, Jerusalem, and the temple, where the prophets lived in the land which God gave the Jews: only we must except some places in Ezekiel, who lived and wrote in Babylon. Note also, that the sea signifies the West, viz., the Mediterranean sea, which is on the west of Judea, Numbers 2:18; Joshua 16:3; Ezekiel 42:19. Jerome on Ezekiel 46:1-24, says, "it is a customary way of speaking in scripture, because of the situation of Judea, to call the sea the west." We may except Psalms 107:43, where in the Hebrew text the sea signifies the South, viz., the "Red sea, which was on the South of Judea; see Psalms 72:8; Exodus 23:31, (&c.)

Xronografia, chronographia, a description of time pragmatografia, pragmatographia, a description of a thing or action, and proswpografia, prosopographia, a description of a person, or rather the circumstances (perizaseiv) of an historical speech simply and plainly delivered, than schemes; though by some accounted as such.

Upotupwsiv, hypotyposis, signifies representation, and is, when a thing is represented to the eye, so as that it may seem not to he told, but to he acted; as in that description of that horrible desolation of the earth, Isaiah 1:6, (&c.,) the whole 34 chapters. Jeremiah 4:19-21, Jeremiah 4:23-26, Jeremiah 4:31. Of idols, Isaiah 44:9, and Isaiah 46:6, the humiliation and passion of Christ, Isaiah 53:1-12. Of famine or hunger, Lamentations 4:8-9. Of the triumph of Christ, Colossians 2:14-15. The Holy Spirit not only exhibits verbal but real hypotyposes; of which see our treatise of types, Article 3. To this head some refer eikwn, an image or representation of a thing, viz., when the glorious or illustrious figure, picture, or species of a thing or person is produced; as when Christ is represented by the sun, Malachi 4:2; also when God is likened to a giant, or mighty man, scarce sober after drinking hard, and quarrelling with all he meets with, to denote his wrath against wicked men, and how severely he will punish them, Psalms 78:65-66. When Christ is expressed by a spouse and a warrior, Psalms 45:1-17. When the prosperous wicked man, is proposed as a green bay-tree, Psalms 37:35-36, so that this is only an illustrating similitude.

Paqopoiia, pathopæia, an expression of affection, is when affections are clearly expressed by a plain speech, as of God, Isaiah 49:15; Jeremiah 31:10; Hosea 11:7-8. Of the apostle Paul, 1 Corinthians 4:14-15; 2 Corinthians 2:4; Galatians 4:19-20; see Luke 18:9-14; Isaiah 3:16-17; Jeremiah 48:3, (&c.)

Sullogismov, Sillogismus, Ratiocinatio, reasoning, especially so called, (which is also called emfasiv, Emphasis) is, when the greatness of a thing is manifested by some certain sign; as when the stature and strength of Goliah is set forth by his armour; 1 Samuel 17:4-6, (&c.) When Rehoboam the son of Solomon, said that "his little finger would be thicker than his father’s loins," 1 Kings 12:10. The grievousness of the burden or yoke laid upon the people, is noted, when by the signs of external peace, the greatness of inward and spiritual peace is denoted, as Isaiah 2:4, see also Isaiah 4:1; Isaiah 49:20; Matthew 10:30; Matthew 24:20; Luke 7:44, (&c.) But, speaking more accurately, either these things belong to a simple historical narration, or the tropes and their affections, of which we have treated, part 1:

III. Schemes taken from Disparates or different Things.

ParekBasiv, parecbasis, digression, is, when something is added besides the purpose, or exceeds the intended narration, Genesis 2:8-15, where there is a digression respecting the habitation which God provided for the man he created, Genesis 38:1-30. throughout is a digression, as also Genesis 36:1-43. In the Epistles of Paul, there are many neat digressions, which are fairly, though with different reasons, brought to serve his present scope, returning by a circle of sentences to his first original purpose, Romans 1:1-8 : the apostle from his name, digresses to his vocation, Romans 1:1; then to define the Gospel, Romans 1:2; then to describe Christ, Romans 1:3-4; again he comes to his own vocation, Romans 1:5; at length he greets the Romans with grace and peace, and so ends the circle. His scope runs thus, "Paul the apostle of the Gentiles, separated unto the Gospel," Romans 1:1, the Gospel is the doctrine of the Son of God, Romans 1:2-3; the Son of God is true God and man, Romans 1:3, Romans 1:2; by this Son of God and man, Paul was called to the apostleship, to preach among the Gentiles, Romans 1:5; the Romans are Gentiles, Romans 1:6, therefore let grace and peace from God the Father, and our Lord Jesus Christ, be to the Romans, Romans 1:7. See 1 Corinthians 1:13, (&c.,) Ephesians 3:1, (&c.,) Colossians 1:3, to the end. There are many of these digressions in the epistles of Peter, and in his sermons, as they are described by Luke in the Acts, &c.

MetaBasiv, metabasis, transition, is, when the thing, or things, to be spoken, are briefly hinted or pointed at; as 1 Corinthians 12:31, "But covet earnestly the best gifts, and yet show I unto you a more excellent way." The first words respect what went before, and is their anakefalaiwsiv, or sum; the latter furnish them with the argument of what follows. See 1 Corinthians 15:1-2, and 1 Corinthians 11:17.

IV. Schemes taken from Opposites, or Contraries.

Antiqesiv, antithesis, contention; is, when a thing is illustrated by its contrary opposite:---As when the fortune of the wicked is opposed to the fortune of a good man, Psalms 1:1-6 and Psalms 37:1-40. See also Isaiah 1:21; Isaiah 5:3, and Psalms 59:9; Lamentations 1:1; Ezekiel 16:33-34. Romans 5:6-8; Romans 8:13, Romans 8:15; 2 Corinthians 4:17-18; Php 3:7-9, Php 3:14; 2 Peter 2:19, (&c.)

’AntimetaBolh, antimetabole, commutation or inversion, is a kind of a delicate permutation, (or change) of contraries one to another, as Mark 2:27, "The sabbath was made for man, and not man for the sabbath." More examples, see John 15:16; Romans 4:1-3, and Romans 7:19; 1 Corinthians 11:8-9; 2 Corinthians 12:14, (&c.)

’Antikathgoria, anticategoria, adverse accusation, or a transferring to the adversary, is when we fasten that upon our adversary which another was accused or suspected of, as Ezekiel 18:29; Ezekiel 33:17.

Antiztrofh, antistrophe, inversion, is, when we retort any thing proposed as granted into the contrary. It is also called Biaion, violent: we have an example in the answer of Christ to the woman of Canaan, Matthew 15:26-27, which bears this sense,---"Because thou art a dog (says Christ) the children’s bread must not be thrown to thee---"yea but (says she) because I am a dog, you ought not to deny me the crumbs which fall from the table, &c."

Ocumoron, oxymoron, signifies one that is wittily foolish, and is when contraries are acutely joined, which seem at first sight to be nonsense, but upon better view to be elegant; as Job 22:6, "To strip the naked of their clothing." Now the naked have no clothes, and so cannot be stripped,---so that naked by a synecdoche, signifies to be ill clothed. Jeremiah 21:14, "He shall be buried with the burial of an ass:" that is, with an unburied burial, viz., not at all: see 2 Chronicles 36:6; and Josephus, Lib. 10, Antiq. Chap. 8. Acts 5:41, "Rejoicing that they were counted worthy to suffer shame for his name;" aciousqai to be worthy, and atimazesqai to be disgraced, or contumeliously used, and contraries, but the apostle joins them by a most elegant oxymoron,---denoting, that it is the greatest dignity to be treated unworthily for the sake of Christ; because the ignominy of the godly in this world will be their glory in the presence of God.

1 Timothy 5:6, "the widow that lives delicately," (or in pleasure) Ewsa teqnhke, vivens mortua est, living she is dead, or as we render it, "she is dead whilst she liveth"---by life in the former part, is meant temporal life, by the latter, spiritual life, viz., dead in sin. Profane writers, much use this figure, sometimes in a single word, as QrasudeilXX, a faint-hearted bragger, ptwxoplogsiov, a rich beggar, that is, a covetous man; glukupikron, bittersweet, (as in wedlock) mwrosofXXX, a wise fool, that is, a simpleton, that conceits himself wise. Sometimes in two or more words, as Sophocles says, exqrwn adwra dwra the gifts of enemies are not gifts; aBiwtXXX Biov, a lifeless life, a living carcase. So Epiphanius says of Joseph, anandrXXX anhr thv Mariav, the husband and not the husband of Mary. Cicero---if they are silent they say enough,---so harmonious discord, he is mad with reason, poor in the midst of riches.---Hence Scipio Africanus said, Nunquam se minus otiosum esse, quam cum otiosus, nec Minus solum, quam cum solus esset, &c. Vossius says, that in the very word oxymoron, there is an oxymoron, because it is compounded of words that signify acuteness and folly, as if a man could speak simply and wisely at the same time.

’Apodiwciv, apodioxis, rejection or detestation, is, when any thing is rejected with indignation, as extremely absurd and intolerable; Psalms 50:16, (&c.) God rebukes the wicked that presume to preach his word, so Christ rebukes Peter, that would prevent his passion, Matthew 16:23; and his disciples, Luke 9:55, that would have fire from heaven to consume the inhospitable Samaritans; so Peter deals with Simon Magus, that would purchase the Holy Ghost for money, Acts 8:20.

’Anqupofora, anthypophora, a contrary inference; is, when the objection is refuted or disproved by the opposition of a contrary sentence. It is also called antieisagwgh, antieisagoge, and antikataleciv, anticatalexis, compensation, because it takes away the question, by opposing a stronger argument, as Matthew 21:23, (&c.,) this differs from that antipophora, chap.6., for that answers a tacit, this an express objection.

V. Schemes taken from Comparates.

Sugkrisiv, paraqesiv, Syncrisis, parathesis, comparison, is an amplification of the sacred speech by the comparison of such things as are like and unlike, greater or less,---as in a proposition and its answer, or the proposition only, leaving the answer to be found out, of which sort there are many examples in the parables of our Saviour; of which see Gram. Sacr. p. 483, &c. and Illyricus part 2. Clavis Script. 4. Tract in the titles of similitudes, as also our treatise of parables.

VI. Schemes taken from Division.

Merismov, merismos, distribution, is when the whole is largely expounded by a deduction from the parts (properly or analogically, so called) as Isaiah 24:1-3; Ezekiel 36:4; Romans 2:6-8; John 5:28-29.

Sunaqroismov, synathroismos, congeries, a heap or pile; is when things of several species are piled and huddled together, Isaiah 1:11, Isaiah 1:13-14; Isaiah 3:16; Romans 1:29-30; Galatians 5:19-22.

AnaBasiv, anabasis, increase, is when the speech ascends by degrees from the lowest to the highest, or when the latter words increase in vehemence beyond the former, still adding the vehemence to the oration: see Psalms 2:1-3, (Acts 4:25-27,) Isaiah 1:4; Psalms 7:5; Psalms 18:37-38; Ezekiel 2:6; Daniel 9:5; Habakkuk 1:5; Ecclesiastes 7:11-12; 1 Corinthians 4:8; 1 John 1:1. Sometimes there is a progress from the highest to the lowest, Ezekiel 22:18, in the names of metals; see Php 2:6-8.

VII. Schemes taken from Definition.

Epechghsiv, epexegesis, interpretation, is when words of the same signification are joined to illustrate a sentence, as Psalms 16:1; Psalms 35:1-3, and Psalms 18:1-2; Jonah 2:3-4, Jonah 2:6; Ecclesiastes 6:12. To this they refer epimonh, epimone, commoration, viz. when one persists in his speech, changing only the words or sentences, Matthew 7:21-23; Matthew 12:31-32; Colossians 2:13-15; 1 Corinthians 7:36-37, (&c.) When that which was before obscurely delivered, is in the same sentence more clearly expounded, they call it ermhneia, hermeneia, which signifies interpretation, Isaiah 1:22-23, (&c.)

Perifrasiv, periphrasis, circumlocution, is, when a thing is pronounced or described with many words. Some say that the reason of this, is, because truth may be proposed more splendidly, or that which is unseemly may be avoided. Some interpreters say, that the phrase, Genesis 20:16, "To be a covering of the wife’s eyes," is a periphrasis of a husband, because she was really his wife, and because it was his duty to protect her, hence it is said Rth 3:9, "Spread thy skirt over thine handmaid;" (that is, receive me into thy protection in a way of marriage;) then from the duty of the wife, who is to reverence and obey her husband: for the woman were to be veiled, to betoken subjection, Genesis 24:65; 1 Corinthians 11:5, (&c.) The entire words of Abimelech to Sarah, Genesis 20:16, runs thus, "Behold, I have given thy brother a thousand pieces of silver: behold, he is to thee a covering of the eyes unto all that are with thee, and with all other, and be thou advised,"(so the Hebrew) as if he had said, thou didst tell me Abraham was thy brother, to whom (so falsely represented) I have given a present of a thousand pieces of silver, for a recompense of what he suffered. But he is thy husband, not thy brother, and is so acknowledged by all thy family: therefore let him be so known to all strangers, and let this passage forewarn you, by which you have wilfully put yourself in hazard, and dissemble no more that way, &c. So a parting or double way is called the door of eyes in the Hebrew, Genesis 38:14.

It is said by a periphrasis (they are the words, of Vossius, Lib. 4. Instit. Orat. Cap. 13., that when mention is made twn peri koliolusian outwn, of men’s retiring to a place of ease, they covered their feet, Judges 3:24; 1 Samuel 24:4. For the Hebrews, Greeks, and Romans, wore (not breeches as we do, but) long gowns or coats, which covered their feet at that time. This may be an instance of the modesty of the sacred style. See more examples, Judges 5:10; 2 Samuel 3:29; 2 Kings 18:37; Isaiah 36:12; 2 Chronicles 26:5; Job 10:21-22, where there is a periphrasis of death; See Job 16:22. So Job 18:14, death is called, "The king of terrors;" that is, which terrifies the wicked; Job 18:13, it is called, "The first-born of death;" that is, most cruel and fatal, the metaphor being taken from the right of primogeniture, to which belonged a double portion, and other prerogatives; and therefore from these, whatever was excellent and chief in its own kind was by the Hebrews called the firstborn. Other phrases respecting death see Genesis 15:15; Genesis 25:8, and Genesis 42:38; 2 Kings 22:20; Psalms 94:17; Psalms 115:17; Isaiah 14:15, and Isaiah 38:10; 2 Corinthians 5:1; Php 1:23; 2 Peter 1:13-14, (&c.) Job 26:13. The whale is called a serpent like a bar, or oblong, because of his immense length. See other examples, Ecclesiastes 12:1-2, (&c.,) Proverbs 30:31; 2 Samuel 5:9, with Joshua 15:8; 2 Samuel 5:6; Ezekiel 1:22, where there is a periphrasis of crystal: Ezekiel 24:16, a wife is called, the "Desire of the eyes." Ezekiel 26:9, there is a periphrasis of a battering ram;---a periphrasis of gems of a bright lustre, Ezekiel 28:13, as a carbuncle, ruby, chrysolite, &c. See more examples, Ezekiel 31:14; Micah 7:5; Zephaniah 1:9. In the New Testament men are called gennhtoi gunaikwn, "born of women," Matthew 11:11. See also Luke 21:26; Job 1:8; Luke 2:23; 1 Thessalonians 5:3; Matthew 1:18, Matthew 2:23; Matthew 24:19; Mark 13:17; Luke 1:31; Luke 21:23; Revelation 12:2. There is a periphrasis of rest, Psalms 132:3, (&c.,) the meaning of which is, that he would not rest till it be done, &c.

VIII. Schemes taken from Testimony.

Gnwmh, sentence, is a certain general, brief, and seasonable saying of the manners or affairs of this life, without the allegation or citing of an author (Proverbs 1:2, they are called ’"words of prudence or understanding.") But if an author be quoted, it is called xreia Chria, (that is, a profitable saying,) as Seneca says, ita vivendum esse cum hominibus tanquam Deus videat, sic loquendum cum Deo, tanquam homines audiant: that is, "we must so live with men, as if God saw us; and we must so speak with God, as if men heard us.’ And as Cræsus in Xenophon says, Texnai phgai twn kalwn, arts are the fountain of good things. Demosthenes says, polewv yuxhn einai touv nomouv, "the laws are the soul of a city," &c. But if an allusion only be made to a sentence or famous saying, or if it be accommodated to a certain person, it is called nohma, Noema, that is, cogitation, or thinking: which is frequent in profane rhetoricians. But,

Concerning the sacred scripture, it abounds with the most sweet and useful sentences in the world: John 6:68, "Lord, to whom shall we go? thou hast the words of eternal life." A fair description of which, we have Ecclesiastes 12:11, "The words of the wise are as goads," (by which men are pricked forward to their duty, as oxen are pricked forward to go on, or labour) "and as nails" (which keep men within the bounds of duty, as planks are fixed when they are nailed through) "fastened by the masters of assemblies," (he speaks metaphorically of divine preaching, as 1 Corinthians 3:6; James 1:21. For the masters of assemblies are such as founded or instituted colleges, or such as in the public assemblies of the church taught the word of God, as the prophets and priests in the Old Testament did;) "which are given from one shepherd, (that is, God, the only Pastor of his people, Psalms 22:1,) that is, the supreme Governor and protecter. He alone is the Author of his written word, speaking immediately by his prophets, &c.

More especially and by way of brief analogy, we will make some observations of the quotations of the Old Testament quoted in the New, (1.) Quoad formam internam, with respect to the internal form, which is the sense of scripture oracles. (2.) The external form, which is the manner or character of speaking, and the mode or way of allegation.

1. The internal or inward form, with respect to which the allegation is made either according to the sense intended by the Holy Spirit; or its analogical accomrnodation. (1.) The sense intended by the Holy Spirit, is either literal, or typical and mystical. In an immediate literal sense, there are frequent quotations which concern Christ, of whom the prophets prophesied, kata to rhton, word for word, as Isaiah 7:14, "Behold, a virgin shall conceive, and bear a Son, and thou shalt call his name Immanuel;" which in the proper and proximate sense is cited with respect to Christ, Matthew 1:23,---compare also Deuteronomy 18:15, with Acts 3:22; Psalms 2:7, with Acts 13:33; Hebrews 1:5, and Hebrews 5:5; Psalms 8:2, with Matthew 21:16; Psalms 22:18, with Matthew 27:35; John 19:24; Psalms 40:6-8, with Hebrews 10:5, (&c.;) and Psalms 45:6-7, with Hebrews 1:8-9; and Psalms 68:18, with Eph. 8; and Psalms 69:8, with Romans 15:3; and Psalms 102:25, with Hebrews 1:10; and Psalms 110:7, with Matthew 22:24, Matthew 22:45; Mark 12:36; Luke 20:42-44; Acts 2:34-35; 1 Corinthians 15:25; Hebrews 1:13; Psalms 110:4; Hebrews 5:6, and Hebrews 7:17; Psalms 118:22, with Matthew 21:44; Mark 12:10; Acts 4:11; 1 Peter 2:7. So Isaiah 11:10, with Romans 15:12; and Isaiah 28:16, with 1 Peter 2:6; and Isaiah 42:1, (&c.) with Matthew 12:17, (&c.;) and Isaiah 45:23, with Romans 14:11; and Isaiah 61:1, with Luke 4:18, Luke 4:21; and Amos 9:11, with Acts 15:15-16; Micah 5:2, with Matthew 2:6; and Ecclesiastes 9:9, with Matthew 21:5; John 12:14-15, and Ecclesiastes 11:10, with Matthew 27:9; and Ecclesiastes 12:10, with John 19:37; and Sir 13:7, with Matthew 25:31; Malachi 3:1, with Matthew 11:10; Mark 1:2.

Junius and Tremellius, Tarnovious and Rivet, refer to this place, Hosea 11:1, "Out of Egypt have I called my son;" which Matthew 2:15, is cited and applied to Christ.

2. There are citations in a mediate and typical sense out of the Old Testament, respecting Christ and his mystical body the Church: as Exodus 12:46, about the paschal lamb, applied to Christ, John 19:36; the brazen serpent, Numbers 21:8-9, with John 3:14-15; Jonah 2:1, Jonah 2:10, with Matthew 12:39-40; Adam and Eve, Genesis 2:23-24, with Ephesians 5:31-32. To this head also may be reduced those allegations, which are expositions of an allegorical speech, as in Phil. Sacr. p. 375. An analogical accommodation (which Cajetan called a transumptive sense) is when the words of the Old Testament are used in the New, and accommodated, to the event, and for conveniency or similitude are attributed to a person or some certain thing, extending it beyond, the scope of the first holy writer, as Matthew 13:35, the saying Psalms 78:3, "I will open my mouth in a parable, I will utter dark sayings of old," is analogically said to be fulfilled in Christ: for, as God the Father by the prophets opened the mysteries of the kingdom of heaven to his people at all times; so Christ who was, o logov upozatikov, the hypostatical word of the Father, thought meet to express himself in parables. Yet in the 78th Psalm, true examples are given; but Christ uses feigned narrations, muqwdeiv kai allhgorikai, both which agree in this, that they are called parables, that is similitudes, viz., such as are brought in by Christ, and recited by the Psalmist on purpose to admonish the people by those examples, of what they were to expect from God by their perseverance in, or apostacy from the faith: see 1 Corinthians 10:6, 1 Corinthians 10:11. The words Isaiah 53:4, viz. "He hath borne our griefs, (or infirmities,) and carried our sorrows," (or diseases,) are cited Matthew 8:17. Now if you respect the person or adequate subject of whom the prophet speaks; the allegation or citation is, kata to rhton, according to the word, or literally to be understood: but if you will have respect to the thing of which Matthew treats: it must be only by way of analogy and accommodation. For here there is an account given of Christ, with respect to his healing divers diseases, in which he is said to accomplish what was foretold by the prophetical oracle, and in a literal sense to bear our spiritual infirmities in his passion and death, as it is expounded, 1 Peter 2:24-25. More citations you may find, Deuteronomy 30:11-12, with Romans 10:6, in the description of the righteousness of faith; see also Isaiah 43:19, compared with Revelation 21:5; Matthew 2:17-18, with Jeremiah 31:15; Matthew 13:14, with Isaiah 6:9; Matthew 15:8, with Isaiah 29:13; Luke 23:30; Revelation 6:16, with Hosea 10:8; Acts 13:40-41, with Habakkuk 1:5; Romans 9:27-28, with Isaiah 10:22; Romans 9:29, with Isaiah 1:9; 1 Corinthians 1:19-20, with Isaiah 29:14; Isaiah 33:18; Revelation 1:7, with Ecclesiastes 12:10; and Revelation 11:4, with Ecclesiastes 4:14, (&c.) As to the external form, or the kind of speaking, or the manner of citation, the following things are observable. (1.) The frequent quotation of the Septuagint, or the ancient Greek translation of the old Testament, of which, as Jerome notes, [1] Hoc generaliter observandum, quod ubicunq; sancti apostoli aut apostolici viri loquantur ad populus, his plerumq; testimoniis abutuntur, quæ (per translationem Septuagint, interpretum) jam fuerrnt in Gentibus divulgata: that is, "This is to be generally noted, that wheresoever the holy apostles or apostolical men spoke to the people, they did for the most part use these testimonies, which (that is, the translation of the seventy interpreters) were now published to the Gentiles." And that even in those things where there is a manifest difference between that translation and the original Hebrew text, as Luke 3:36, where in the genealogy of Christ, the name Cainan is put in, which is not in the original Hebrew, but in the version of the seventy, of which more hereafter.

[1] In quæst. Heb, super Gen. Tom. 4. Fol. 102. The words, kai tuqloiv anaBleyin, restoring sight to the blind as it is cited, Luke 4:18, and not in the Hebrew text of Isaiah 61:1, but in the Septuagint: compare Ecclesiastes 9:9, with Matthew 21:15; and Psalms 8:2, with Matthew 21:16. Upon which[2] Illyricus thus says, "In Septuaginta Interpretum versione citanda notandum est Apostolos, in Novo Testamento non immerito aliquid dedisse imbecillitati Christianorum, et communi consuetudini quod non aliter aliquoties dicta Scripturæ citaverint, quam sicut jamdudum apud vulgus ex illa versione innotuerint; sic enim illa pusillis Christi lac præbentes, ac ad eorum captum sese accommodantes, loqui non sunt dedignati; sic videmus etiam parentes aliquando cum infantibus bulbutire; that is, in the citations of the seventy interpreters in the New Testament, we are to note, that the apostles yielded much to the weakness of Christians and common custom, and that seasonably, in not quoting those places otherwise than the capacity of the vulgar could reach: for they giving as it were milk to those tender babes of Christ, and accommodating themselves to their understanding, disdained not to speak after that manner. So we see parents sometimes lisp to their little ones."

[2] Part 2. Clavis Script, p. 103.

Rivet says thus,[3] "They (viz., the holy penmen of the New Testament) followed this interpretation in those things only, which did no way prejudice the truth of faith, especially when they had occasion to discourse of any dangerous departure from that very version received among the Greeks;" or, as he adds, "the apostles and apostolical men used that common version by a liberty no way dangerous, to win upon the Greeks or Gentiles, who had great veneration for it, though not in every part perfect." Yet we must carefully note, that the apostles did not always quote the Septuagint, as by the comparing of divers places may appear, as Isaiah 25:8, for the Hebrew word XXXX there, which signifies in sempiternum, for everlasting, the Septuagint has it isxusav, prevailing or overcoming; but St. Paul translates it eiv nikXX, in victory: Matthew and John, as Jerome witnesses in his comment on Isaiah 6:1-13, made their quotations from the Hebrew, whereas Luke was very skilful in the art of medicine, and better read in Greek; therefore his style is elegant both in his Gospel, and in the Acts of the apostles, savouring more than they of human eloquence, and more using Greek than Hebrew citations. Examples from John and Matthew are Ecclesiastes 12:10, which the Septuagint renders epiqleyontai prov me anq wn katwrxhsanto, "they will look upon me, because they have insulted, (for XXXX transfixed or pierced,) but John 19:37, cites it out of the Hebrew, oyantai eiv on ecekenthsan, "they shall see him whom they pierced:" compare the version of the seventy, Hosea 11:1, with Matthew 2:15; Micah 5:1, with Matthew 2:6; Isaiah 42:1-4, with Matthew 12:18-21. These and other passages are to be opposed to such, as do overmuch extol that Greek version, and attribute divine and authentic authority to it, because the evangelists and apostles sometimes made use of it, which kind of reasoning might carry a show of validity had they always used it, which it is certain they did not, and the reason why they cited it sometimes is given before.

[3] In Isagog. Scrip. Cap. x. p. 38.

2. Testimonies and prophecies of the Old Testament, are alleged and produced in the New, not always according to the letter, or word for word, but frequently by change of the phrase in divers respects; as,

1. Sometimes words are left out, which are not for the present purpose, as appears, if you compare Deuteronomy 24:1, with Matthew 5:31; and Deuteronomy 25:5, with Matthew 22:24; Isaiah 9:1, with Matthew 4:15; and Isaiah 42:4, with Matthew 12:21. Some observe more especially, that the sacred writers when they make allegations, do for brevity and perspicuity sake, cite the first and the last, and cut off the middle, as Isaiah 28:11-12, with 1 Corinthians 14:21; and Isaiah 40:6-8, with 1 Peter 1:24-25; and Ecclesiastes 9:9, with Matthew 21:5, (&c.)

Sometimes words are added for illustration or exposition’s sake, as Genesis 2:24, with Matthew 19:5, where (oi dou they two) are emphatically added, "And they two shall be one flesh." So Deuteronomy 6:13, compared with Matthew 4:10, where the exclusive word is added with great evidence, viz,., "Thou shalt worship the Lord thy God, and him only shalt thou serve:" see also Isaiah 64:4, with 1 Corinthians 2:9, where these words are added, "Neither hath it entered into the heart of man."

There is sometimes a transposition of words, which nevertheless diminishes not, nor varies the sense, as Isaiah 64:4, compared with 1 Corinthians 2:9, where "the hearing of the ear, and the seeing of the eye" are transposed; so the destruction of altars and the killing of the prophets, are transposed, 1 Kings 20:14, with Romans 11:3.

There is sometimes a change of the words themselves, and sometimes of their accidents; the change of words themselves happens, (1.) From the diversity of reading in the Hebrew text, especially when the quotation is from the Septuagint; who having made use of Bibles not pointed, did frequently read and expound it otherwise than it is in the Hebrew; Genesis 47:31, "And Israel bowed himself upon the head XXXX of the bed, (he worshipped or adored his Lord God, so as that he bowed his body to his bed’s head) but the Septuagint has it kai prosekunhsen Israhl epi to akron thv paBdou autou.[4] "And Israel worshipped upon the end or top of his rod or staff;" for they read it as if it had been XXXX which signifies a rod or staff, the difference being only in the points. This version the Apostle exactly follows, Hebrews 11:21. And whereas there is a different reading even in the Greek, some copies having autou ejus, of his; some autou, suus, his: there arises a double interpretation here, viz., that Jacob through age being in bed, leaned upon his staff, and thanked God for the promise of a sepulcher with his fathers; hence say some, it should be thus, Et inclinavit se baculo suo innixus; "and he bowed himself, leaning upon his staff," or that he bowed himself to the scepter which Joseph held, and honoured his son in his office; that that dream might be fulfilled which Joseph had of the obeisance of the sun and moon, mentioned Genesis 37:9, which the Vulgate version, and that of Erasmus, will have rendered, "And he adored, leaning on the top of his rod," &c. Another example you have, Psalms 40:6, "Mine ears hast thou opened;" of which metaphor, see our sacred Philology, part I. Chap. 7. But the Septuagint renders it swua de kathrtidw uoi, "But a body hast thou prepared for me;" which version the apostle cites, Hebrews 10:5. This reading may be explained two ways: first, of Christ’s human body; hence the Syriac elegantly translates it; "But with a human body hast thou clothed me:" and so the version agrees excellently with the original Hebrew. "Because thou hast prepared a body for me, and hast made me an obedient servant (which is symbolically noted by the digging or boring of the ears) that I may offer the self-same body as a sacrifice to thee for the sins of mankind."

[4] Et adovarit Israel super summitatem virgæ fuse, Hebrews 11:21.

Secondly; as a body, in opposition to figures and shadows, as Westhemerus says.[5] Sacrificium et Oblationem noluisti, id est ceremonias illas V.T. repudiasti, sed corpus aptasti mihi, &c., that is, "sacrifice and offering thou wouldst not;" that is, thou hast abrogated the ceremonies of the Old Testament, but thou hast prepared a body for me; that is, the truth, of which those sacrifices were only shadows; a figure thou wouldst no longer, the time coming wherein the body, that is, the very thing itself, and truth was to be made manifest, Colossians 2:9, Colossians 2:17. Hunnius in his comment says, that these words from the Greek translation are by a very good reason retained, because that body provided or fitted for Christ, or taken in the incarnation, is to be opposed (as a thing adumbrated, and the true propitiatory sacrifice) to the rites of the law, which contained only a shadow, not the absolute image or substance of things.

[5] Westhemerus Lib. de Tropis Sue. Sac. Scrip. P. 148.

2. Echghsewv, exegetically, that is, by way of illation or inference, as Psalms 68:18, "Thou hast received gifts among men" (so the Hebrew) which Ephesians 4:8, is thus quoted kai edwice domata toiv anqrwpoiv, "And gave gifts unto men;" both are true, and the one is the consequence of the other, or an illation from it. Isaiah 1:9, "Except the Lord of hosts had left us a remnant" (XXXX, reliquum) this, Romans 9:29, is called sperma, "Seed:" so from the Septuagint, Isaiah 10:22, "if thy people be as the sand of the sea," &c., it is said, Romans 9:27, si fuerit ariqmov uiwn twn Israhl, "if the number of the children of Israel, &c."

It is said, Isaiah 28:16, "he that believeth shall not make haste," which Romans 10:1-21, is quoted, "whosoever believeth on him," ou katasxunqhsetai, and 1 Peter 2:6, ou mh katasxunqh, shall not blush, be ashamed, or be confounded:" the latter follows from the former; he that believes makes no haste, but patiently expects the fulfilling of divine promises; and therefore he will certainly partake of them; whence it follows, that he has no cause to be ashamed of his hope, &c.

Amos 5:27, "I will cause you to go into captivity beyond Damascus:" this is quoted, Acts 7:43, thus, "I will carry you away beyond Babylon." Both were fulfilled: for the Israelites were not only carried away into Syria only, whose chief or metropolitan city Damascus is, but also beyond Babylon, into Persia and Caspia, as appears, Esd. viii. 17.

Micah 5:2, "And thou Bethlehem Ephrata, though thou be little among the thousands of Judah, yet out of thee shall come forth unto me, that is, to be a ruler in Israel." This text is thus cited, Matthew 2:6, "And thou Bethlehem in the land of Juda, art not the least among the princes of Juda; for out of thee shall come a governer, that shall rule (or feed) my people Israel." In the former text it is called Bethlehem Ephrata, of which you may read Genesis 35:16, Genesis 35:19; Genesis 48:7. In the latter, it is called the land of Juda, by a synecdoche, for a city seated in the land of Juda. For at that time the epithet of Juda was more used, and to Herod himself better known than the surname of Ephrata, which perhaps at that season grew out of use, or was less known to the vulgar. In the former text Bethlehem is called little, with respect to external splendour and eminency: but in the latter it is called not the least, because of that singular honour which accrued to it by the nativity of the Messiah. In the former it is said, among the thousands of Juda, but here among the princes of Juda, of which see our first book, chapter 3. section 3, there the Messiah is called a ruler in Israel, but here a captain (or governor) who shall feed the people: which eminent metaphor is elsewhere expounded as it respects the office of Christ. So much for a change in words themselves, the like may be found in their accidents, such as respect, (1.) Number, as that which is said, Psalms 32:1, in the singular number, viz., "Blessed is he whose transgression is forgiven, whose sin is covered," is cited, Romans 4:7, in the plural; so Isaiah 52:7, with Romans 10:15, in both places the sense is the same, for the singular is put for the plural synecdochically. Compare Deuteronomy 6:16, with Matthew 4:7, (&c.) (2.) Person, of which examples are given elsewhere. (3.) Mood and tense, of which there is an eminent example in the citation from Isaiah 6:10, which is made Matthew 13:24-25; John 12:40; Acts 28:26-27, where there is an emphatical change of the imperative mood into the indicative, and of the present tense of the subjunctive into the future tense of the indicative.

Now before we proceed it is to be noted, that sometimes there is such a change made in the quotation, that we cannot clearly show from what place of the Old Testament it is taken, as Ephesians 5:14, "Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light," which some refer to Isaiah 9:1, and others to Isaiah 26:19, Isaiah 26:21; but it seems to agree most with the first place, because of the likeness of the scope.

Another sacred sentence of a doubtful original we meet with, James 4:5, "Do ye think that the scripture saith in vain, the spirit that dwelleth in us lusteth to envy?" which words are thought to be cited from Genesis 8:21. Others think them to be rather taken from Numbers 11:29, (&c.)

3. The writers of the New Testament are wont from two or three alleged testimonies to make up one entire citation, or, as Salmeron says, Tom. 1. page 109, to produce one testimony from divers prophets put together, as Matthew 21:4-5, of which the first part is taken from Isaiah 62:11, and the latter from Ecclesiastes 9:9. The Evangelist calls it the prophet in the singular number, to denote the harmony and agreement that is betwixt the prophets. Compare Matthew 21:13, with Isaiah 56:7, and Jeremiah 7:11; Mark 1:2-3, with Malachi 3:1; Isaiah 40:3; and Acts 1:20, with Psalms 69:25-26, and Psalms 109:7-8; Romans 3:10-18, which are taken from Psalms 14:2-3, Psalms 14:7, Psalms 14:5. Isaiah 59:7-8, and Psalms 36:1-12. Compare Romans 9:33, with Isaiah 28:16; Isaiah 8:14; and Romans 11:26, with Isaiah 59:20; Isaiah 27:9; Isaiah 4:4. Jeremiah 31:34; and 1 Corinthians 15:54-55, with Isaiah 25:8; Hosea 13:14; and 1 Peter 2:7, with Psalms 118:22, and Isaiah 8:14; Hebrews 9:19-20, with Exodus 24:6-8, and Numbers 19:6.

Testimonies are not only cited from the scriptures of the Old Testament, but also from the books of the ancient Rabbies, as we have already touched upon. In 2 Timothy 3:8, there is mention made of Jannes and Mambres, upon which Schikard[6] says, Hæc nomina magorum Ægypti nuspiam in scripturis, at in Targum, &c. These names of the Egyptian magicians are no where to be read in scriptures, but the Targum of Jonathan Ben Uziel, upon Exodus 7:11, they are expressly found: Paul therefore quotes this famous paraphrase of the law: yet others say, that this Targum of Jonathan, is of too late a date, if we consider the style and matters treated of, than that Paul could peruse them; but that he and the author of the Chaldee paraphrase, rather received it from common opinion or tradition: and Schindler affirms, that the names Juhanes and Mambres were expressed in the Talmud tract. Sanhedrim. Pliny in his natural history, Lib. 30, chap. 1. speaks of names something like these, and represents them as a faction that opposed Moses, &c.

[6] In præfat. Bechinath Happeruschin. To this we may refer what we read in Jude 1:9, concerning the controversy between the archangel Michael and the devil, about the body of Moses; and also the prophecy of Enoch concerning the coming of the Lord to judgment, Jude 1:14-15, of which Junius says, that the former is taken from Ecclesiastes 3:1-2, where that divine rebuke is read; and that by Michael we are to understand Christ, called the archangel, because he is the prince of angels: see Daniel 12:1. But the body of Moses is not to be understood properly but figuratively of the truth and complement of the law given by Moses (see Colossians 2:17,) of which complement (which is in Christ) he was a type; "And he showed me Joshua the high-priest standing before the angel of the Lord, and Satan standing at his right-hand to resist," Ecclesiastes 3:1, (&c.)

We meet with three citations from profane writers, quoted by the Apostle Paul,, as (1.) Acts 17:28, "For in him (that is, the Lord God) we live, move, and have our being, as certain also of our own poets have said; for we are also his offspring," tou gar kai genov esmen, which piece of a verse Clemens Alexandrinus[7] says, is taken from Aratus in Phænomenis, and recites the entire place of Aratus consisting of some verses. In Aratus this is attributed to, or spoken of Jupiter, which Paul took notice, as perversely and altogether unjustly ascribed to that imaginary, false, and fantastical God, and therefore restores that sentence to the only true God. This Aratus flourished in the time of Ptolomy Philadelphus, and was illustrious in the court of Antigonus the sone of Demetrius, who governed the Macedonian monarchy in the 105 Olympiad, Mac. ii. 1, see Sixtus Senensis, Lib. Ii. Bibliothec. Sanctæ. Tit. Aratus. In the golden verses of Pythagoras, there is the like sentence, Qeion genov ezi Brotoisi.

[7] Stromat. fol. 123.

2. Fqeirousin hqh Xrhoq omiliai kakai, corrumpunt mores bonos colloquia (vel consortia) prava; (bad or evil) discourse (or society) corrupts good manners. This sentence consisting of a senary iambick, some attribute to Menander, therein following Jerome in his epistle to Magnus the Orator. Others ascribe it to Euripides: however it is, the verse is made canonical by the Apostle. And the word omilia (rendered communication) really signifies a fellowship, or keeping company with impious and lewd persons, from omilov, coetus, a congregation or gathering together: see Isaiah 22:13.

3. Titus 1:12, "One of themselves, a prophet of their own, said," Krhtev aei yeuzai, kaka Qhria, gazerev argai, "The Cretans are always liars, evil beasts, slow bellies, Titus 1:13, "This witness is true." There is a most elegant Oxymoron, in these words of Paul; the Cretans are always liars; but he that said this was a Cretan, therefore (it may be concluded) he was a liar; yet says Paul, his testimony is true: and hence perhaps he calls him prophet; this Greek verse is thus rendered in Latin Cres semper mendax, mala bestia venter iners est. Erasmus adag. xii. 29, says thus,[8] Jerome in his commentaries written upon this epistle, intimates that his verse is found in the works of Epimenides, in a book, whose title was, De Oraculis, of Oracles. Hence Paul calls him a prophet, whether by way of irony, or because of the subject he treated on, we will not determine. The beginning of this verse Krhtev aei yeuzai, was made bold with by Callimaehus a poet of Cyrene, in a hymn, wherein he celebrates the praises of Jupiter, and lampoons the Cretans very satirically for their vanity and boasting that he was buried among them; whereas (as this heathen zealot fancies) Jove was immortal: hence Ovid said, Nec fingunt omnia Cretes, the Cretans do not always lie; hence also arose the proverb, krhtizein (to play the Cretan) was put for to lie. The occasion of this discourse was, that the Cretans had a certain sepulchre with this epitaph, Eiqade keitai on Dion epikalousi; that is, here lies one whom they call Jupiter. Because of this inscription, the poet charges them with a lie, in those words, Krhtev aei yeuzai kaka qhria, gazerev argai; tafon ana seio Krhtev etekthnanto: Sude ou qanev, essi gar ain; that is, the Cretans are always liars, evil beasts, slow bellies: therefore, O King, the Cretans have built a sepulchre for you: but thou hast not died, for thou always livest, &c.

[8] Divns Hieronimus in Commentariis, quos in hanc scripsit epistolam, &c.

4. To conclude, we will only add the passage we read, Acts 17:22-23, "Ye men of Athens, I perceive that in all things ye are too superstitious; for as I passed by, and contemplated on what ye worship, (or beheld your worship) I found an altar with this inscription Agnwzw Qew, to the unknown God: whom therefore ye ignorantly worship, him declare I unto you," &c; upon which Jerome excellently says[9] after he had recited some sayings of learned Heathens, quoted by the apostle. This leader of the Christian host, and this invincible orator, pleading the cause of Christ, discreetly urges that accidental view of the inscription of that heathenish altar, as an argument to prove the true faith. He learned of the true David, to snatch the sword out of the enemy’s hand, and chop off his head with his own weapon, &c. Of this epigrafh, or inscription on that altar, Ludovicus Vives says,[10] "That in the Attican fields there were very many altars dedicated to unknown Gods, hinted at by the evangelist Luke, Acts 17:1-34, as also by Pausanias in his Atticks, Qewn agnwtwn Bwmoi, (the altars of unknown gods) which altars were the invention of Epimenides the Cretan." For when that country was visited with a sore plague, they consulted the Delphian oracle, whose answer is reported to be, that they must offer sacrifices, but named not that God to which they should be offered. Epimenides, who was then at Athens, commands that they should send beasts (intended for sacrifice) through the fields, and that the sacrifices should follow with this direction, that wherever they should stand, there they must be sacrificed to the unknown God, in order to pacify his wrath. From that time to the time of Diogenes Laertius, these altars were visited. More of this may be seen in Sixtus Senensis, Lib. II. Biblioth, Tit. Arce Atheniensis Inscriptio. See also Wolfius, Tom. I. Lectionum Memorabilium, page 4, verse 20, &c., so much of schemes or figures.

[9] Epist. ad Magnum Oratorum Romanum, Tom. 3. operum, f. 148.

[10] In Lib. 7. de Civit. Dei Cap. 17.

Schema hujus mundi citius prolabitur undis. In Jesu solo spes rata, firma quies. In Coelo solo spes rata firma, quies.

1 Corinthians 7:31. Paragei to sxhma tou kosmou toutou.

Præterit hujus Mundi Figura.