Vitandus tamen error erit, ne traduce carnis
Transfundi in sobolem credatur fons animarum,
Sanguinis exemplo, etc.
C. makes frequent allusions to this heretical doctrine as having been resuscitated by Servetus, amongst his other pantheistic notions. See Instit. Book 1. ch. 15. Section 5. C. Soc. Edit., vol. 1. p. 223; and also on Psalm 104:30. C. Soc. Edit., vol. 4. p. 168.
ft98 This final sentence omitted in Fr.
ft99A.V., “Make a new thing;” margin, “Create a creature.”
ft100 Added from Fr.
ft101 “A s’humilier devant luy;” to humble themselves before Him. — Fr.
ft102 It will be seen that he gives the substance, and not the actual words, of St. Paul’s exhortation.
ft103 So, amongst others, Corn. a Lapide. C’s view is that of the Jewish Commentators.
ft104A. V., “Among them,” verse 6.
ft105Fr., “A la seconde declaration.”
ft106 Corn. a Lapide reports many of these, —
“Symbolice et tropologice, (he says,) this rod signifies what sort of person a pontifex and pastor ought to be, viz., watchful, active, laborious, and austere, such as were St. Nicholas of Myra, St. Andrew the Carmelite, Pius II., and Cardinal Julian Cesarinus.
“Allegorice, it is Christ; or the Virgin Mary, whose flower is Christ.
“Anagogice, it is a symbol of’ the resurrection.”
ft107 “Ainsi elle a passe six vingts ans;” thus she was more than six-score years of age. — Fr.
ft108 These expressions occur, <19A543>Psalm 105:43. It is in Psalm 106 that the Psalmist proceeds to narrate the history of their rebellions and punishments.
ft109A. V., “He spoke unadvisedly.”
ft110Lat., “These are the waters of strife.” See margin A.V.
ft111 In C.’s translation of this verse he retains the proper names Meribah and Massah, which in A.V. are rendered, “in the provocation, and in the day of temptation.” See C. Soc. Edit., vol. 4. p. 40; and Mr. Anderson’s note.
ft112A.V., “Judah was his sanctuary.” V. “Facta est Judaea sanctificatio ejus.” See C. Soc. Edit. of Psalms, vol. 4. pp. 336, 337.
ft113 “Sauf conduit, et amitie;” safe conduct and friendship. — Fr.
ft114 “Ils prennent sur eux les injures qui avoyent este faites devant qu’ils les peussents sentir, n’estans point encore nez, ou estans petits enfans;” they take upon themselves the injuries which had been done before they could feel them, not being yet born, or being but little children. — Fr.
ft115C. found in S’.M. that Rabbi Salomon interpreted the ambiguous word ˚alm, messenger, here, instead of angel; and said that the messenger was Moses. — W.
ft116 It is again S.M. who has mentioned this opinion. — W.
ft117Heb. ˚rdb Lat, in via. A.V. “because of the way.” “In often noteth the cause of a thing; as, ‘the Lord’s soul was grieved in (that is, for, or because of) the misery of Israel,’ <071016>Judges 10:16; or, according to the like phrase in <381108>Zechariah 11:8, their soul ‘loatheth the way,’ both for the longsomeness of it, and for the many wants and troubles they found therein.” — Ainsworth in loco.
ft118 A. V., “discouraged;” margin, “or, grieved; Heb. shortened.” rxq, To shorten, to cut short, to cut off, and hence to reap. S.M. says, “Their spirit was shortened, i.e., became impatient; being a species of antithesis to longanimity, or long forbearing.” — W.
ft119A. V., “loatheth.” hxq is likewise to cut off, but is said by the lexicographers to borrow a meaning in this instance from ≈wq to loathe, and be weary of. It would be simpler to say that hxq is the praet. 3d. pers. of ≈wq, and that a feminine verb is required by the subs. wnçpn — W.
ft120 Addition in Fr., “sinonqu’ils s’addressent aussi a Aaron;” unless they also address Aaron.
ft121 Addition in Fr., “si tost;” so speedily.
ft122C. here is opposed to the great body of the commentators, although he has with him “someof reverent account in the Church,” as Attersoll calls them. Perhaps it may be admissible to include, with Lampe, both views: “Exaltatio serpentis hujus in pertica primo quidem designat exaltationem in cruce, ita tamen ut pertica simul possit emblema gerere praeconii Evangelici, per quod Christus crucifixus mundo innotuit.”—In Johan. 3:14.
ft123 hpwsb bhwAta eth-vaheb b’suphah. None of the most ancient translations can be said to be in unison with the present reading of the Hebrew in this clause. The LXX. appear to have read bhz and render it thgise The Chaldee Paraphrast, Onkelos, has ãwsd amy l[, “By the sea of Suph,” i.e., the Red Sea. The Syriac has, “A flame with a whirlwind,” translating hpws instead of treating it as a proper name, and having apparently read some form of bhl instead of bhwAta. The V. has, “Sicut fecit in mari rubro;” our A.V. “What he did in the Red Sea,” but in the Margin, “Vaheb in Suphah.” The translation of S. M. agrees with that in the text of A. F.; but in his notes he says, “Kimchi interprets bhw to be the name of a place, but R. Salomon treats it as equivalent to bhy he gave, and expounds the clause thus, As God gave many signs by the Red Sea, so was He wonderful in his works by the brook Arnon. — W.
ft124A.V. “the brooks” — “the stream of the brooks.”
ft125 See Margin A.V. The original word for a well is rab Beer. — W.
ft126 “Moyse dit ici qu’ils ont eu cela de commun, que Dieu les a voulu loger;” Moses says here that they had this in common, that God had chosen to give them their dwelling-places. — Fr.
ft127 Bochart remarks that all ancient writers are unanimous in supposing Caphthor to be Cappadocia, and the Caphthorim Cappadocians; but he assigns to them that part of Cappadocia only which bordered on Colchis. Phaleg. Book 4, chap. 32:— See C. on Jeremiah 47:4, C. Soc. Edit., vol. 4, p 614.
ft128 Addition in Fr., “sans disposer de leur volonte;” without disposing their will.
ft129 “Or il appert par la fin que Moyse specifie combien ceste tergiversation est frivole, de dire que Dieu permet sans rien ordonner;” now, it appears by the end which Moses specifies, how frivolous is that subterfuge, to say that God permits without ordaining anything. — Fr.
ft130 Par ce mot, que nous avons translate villages, il nous faut aussi entendre les bourgades, et metairies; “ by this word, which we have translated villages, we must also understand the hamlets and farm-houses. — Fr. See marg. A.V.
ft131 “Par les enfans d’Israel;” by the children of Israel. — Fr.
ft132 “Par Chamos, qu’ils adoroyent comme leur patron;” by Chemosh, whom they worshipped as their patron. — Fr.
ft133 µrynw vaniram: A. V., “we have shot at them.” Our translators have regarded ryn, the central syllable of this composite word, as the first future plural of hry be shot or cast; and S. M. has noticed this explanation as more probably right than the one which he has adopted in his text, and which supposes ryn to be a substantive, namely, a lantern. The Chaldee Paraphrast and the V. have regarded this substantive as a metaphor for the ruling power. If it had been a substantive, its place, in ordinary construction, should have been after the verb dba perished, whereas it precedes that verb, which has Heshbon following it, in the proper position for its nominative. — W.
ft134 “Elle comprend les biens, l’honneur, le repos, et la reputation;” it comprehends goods, honor, repose, and reputation. — Fr.
ft135 Addition in Fr, “sansles bourgades; “ not reckoning the villages.
ft141Fr. “Comme sous l’empire d’Auguste il y avoit un homme haut de dix pieds, et sous l’empire de Claude un un peu moindre;” as under the empire of Augustus there was a man ten feet high, and, under that of Claudius, one somewhat shorter. Pliny, loc. cit., records the exhibition at Rome, by the Emperor Claudius, of an Arab named Gabbara, whose height was nine feet nine inches; and adds, that in the reign of Augustus, there lived two persons, Posio and Secundilla, who were half a foot higher than Gabbara, and who, on account of their wonderful size, were buried in the cemetery of the Sallustian gardens.
ft142 “Si ce n’est qu’en prenant a la volee le titre vain de Prophete sans son effet, il separe Dieu de soy-mesme, ou le veust couper par pieces?” unless it be that, laying hold at random of the empty title of Prophet without its essence, he separates God from himself, and would cut him in pieces? — Fr.
ft144A.V. “The rewards of divination;” Ainsworth says, “So Targum Jonathan expoundeth it, The fruits of divination sealed in their hand; and thus Besorah, i.e., good tidings, is used for the reward of good tidings, in <100410>2 Samuel 4:10.” “Non raro Hebraei rem ponunt pro pretio rei; ut <022110>Exodus 21:10, humiliatio, i.e., pretium pudicitiae.” — Bonfrerius in Poole.
ft145 “Pour predire ceci ou cela;” to predict this or that. — Fr.
ft146A.V. “A Prophet.” See C.’s Comment. in loco, vol. 1, p. 433.
ft147 “Les ministres masques;” the masked ministers. — Fr.
ft148 “Qui vouloit vendre la grace du sainct Esprit;” who would sell the grace of the Holy Spirit. — Fr.
ft149 Addition in Fr., “Plutost que d’en faire nos farceries;” rather than to make our mock at it.
ft150 A. V., “Kirjath-huzoth.” Margin “a city of streets.”
ft151 “Et que Balaam a este accompagne de gens honorables;” and that Balaam was accompanied by persons of honor.— Fr.
ft152 Lat., “mediihomines.” Fr., “des nageurs entre deux eaux; “swimmers between two waters.
ft153 “The seven stars, or Charles’s wain.” — Ainsworth. “Sedego quidem cum L. Aelio, et M. Varrone sentio, qui triones rustico certo vocabulo boves appellatos scribunt, quasi quosdam terriones, hoc est, arandae colendaeque terrae idoneos. Itaque hoc sidus, quod a figura posituraque ipsa, quia simile plaustro videtur, antiqui Graecorum, amaxan dixerunt, nostri quoque veteres a bubus junctis septemtriones appellarunt; id est, a septem stellis, ex quibus quasi juncti triones figurantur.” — A. Gell. 2:21.
ft154 “Les anciens docteurs.” — Fr.
ft155A.V. “an high place.” Margin, “he went solitary.” “Onkelos explains the word ypç as ydyjy alone; but Kimchi interprets it as jwkg a high place. Rabbi Jehuda expounds is it as rbçn affected with grief; etc.” — S.M. There is a curious error in the Fr., evidently arising from its dictation to an amanuensis, “le mot que j’ay translate Amen,” i.e., “a mont,” as it stands in the Fr. Text.
ft156 Addition in Fr.; “comme une pie en cage, ainsi qu’on dit;” like pie in a cage, as they say.
ft157 Corn. a Lapide has a curious note on “the death of the righteous,” contrasting the happy deaths of some, whom he deemed righteous, with those of others, whom he counted enemies of the Church. Amongst the latter he refers to Calvin himself. “Calvin, excruciated, according to Beza, by divers diseases, was in addition preyed upon by lice, as Jerome Bolsec, a physician of Lyons, and formerly his disciple, reports in his Life, ch. 22. Hence observe, that those who persecute the Church, were, by God’s just judgment, eaten by worms. Such was the case with Huneric, Herod, Antiochus, the emperors Maximinianus and Arnulphus, and Calvin.”
ft158 “Qu’il desireroit d’estre en pare’le condition avecques le peuple d’Israel;” that he desired to be in a like condition with the people of Israel. — Fr.
ft159 L’authorite de le faire parler comme il veudroit;” the authority to make him speak whatever he chose. — Fr.
ft160 So A. V., after the LXX. and V. Marckius comes to the conclusion that there is no sufficient reason for C.’s proposed alteration of the Hebrew tense, in the latter clauses of the verse; for he thinks that Balaam’s expression in verse 9, “For from the top of the rocks I see him, and from the hills I behold him,” is rather to be understood of a more complete, than of an obscurer view.
ft161 So the V., “Non est idolum in Jacob, nec videtur simulachrum in Israel.”
ft162i.e., “That unto them were committed the oracles of God.”
ft163 “Inhiare fallaci oraculo.” — Lat. “Q’uil fust comme a la chasse, pour obtenir quelque fausse revelation;” to be, as it were,in chase of some false revelation. — Fr.
ft164A. V., “came upon him.”
ft165 “Sa facon de parler a eu une gravite authentique, pour toucher plus au vif ceux qui l’orroyent;” his manner of speaking possessed a genuine grandeur, in order to touch more closely to the quick those that might hear it. — Fr.
ft166 “Reconditus oculo;” covered in the eye.— Lat. “Qui a l’oeil couvert;” who has the eye covered. — Fr.
ft167 This word has occasioned much discussion among the commentators. A. V. subjoins in the margin: “Heb. who had his eyes shut, but now opened.” Ainsworth says: “Shethum, the original word, is of contrary significance to Sethum, that is, closed or shut up; however, some take it to be of the same meaning, which may then be explained thus, The man who had his eye shut, but now open. And eye is put for eyes, understanding the eyes of his mind opened by the spirit of prophecy; though some of the Hebrews (as Jarchi here observeth) have from hence conjectured that Balaam was blind of one eye!” Dathe, in accordance with the most ancient interpreters, (LXX. Onkelos, and the Syriac,) agrees with the text of A. V.
ft168A. V. “And in the hidden part thou shalt make me to know wisdom.” C.’s exposition in loco appears rather to agree with. A. V. than with his citation in this place. “Some interpret µwtsb, besathum, as if he here declared that God had discovered secret mysteries to him, or things hidden from the human understanding. He seems rather to mean that wisdom had been discovered to his mind in a secret and intimate manner.” See Cal. Soc. edit. of Psalms, vol. 2, pp. 292, 293, and note.
ft169A. V., “falling into a trance, but having his eyesopen.”
ft170 Ainsworth says: “This seed may be understood, as before, of children; and many waters, of many peoples, as in <661715>Revelation 17:15; <235719>Isaiah 57:19; <19E407>Psalm 144:7. Or seed may mean corn sown in watery, moist, and fruitful places, to bring forth much increase; as <233220>Isaiah 32:20.” C.’s own translation is, after all, equivocal; however, his opinion may incline to the literal meaning of the word seed.
ft171 “II fait le chien couchant.” — Fr.
ft172 “The commandment of the Lord.” — A. V.
ft173 “Of mine own mind.” — A. V.
ft174 C. translates ˚x[ya, which A. V. renders, “I will advertise thee,” consulam tibi, I will counsel thee: so also Ainsworth.
ft175 “I see him,” etc. — Lat.
ft176A. V., “Therod.”
ft177 Dr. Boothroyd has a curious conjecture on this passage. he says, “Mostof the ancients, after LXX., give to ytap the signification of chiefs, princes, or the like. They are supposed to have read ytjp But I am persuaded that ytap is the genuine reading, and to be taken here in the same sense as in <244845>Jeremiah 48:45, where a very similar passage occurs: and in both places, it is my belief, the word signifies whiskers.”
ft178 “The children of Seth, i.e., all men; so the Chaldee.” — Corn. a Lapide in loco.
ft179 “So all the paraphrasts,”says Drusius, in Poole’s Syn. See margin A. V., and the gloss in the Geneva Bible.
ft180 It will be seen that the A. V. renders the clause interrogatively in the margin, though with a slight difference from the sense of C.
ft181 See C. on Daniel, (C. Soc. Edit.,) vol. 2, pp. 316, 317, 318. “Writers on the geography of the Bible entertain remarkably different ideas as to the country or countries intended by this denomination. The most probable opinion seems to us to be that which considers that the Hebrews used it to express, in a general sense, all the coasts and islands of the Mediterranean Sea, so far as known to them.” — Illustr. Corn. in loco.
ft182 This deliverance is commemorated by Moses again in <052304>Deuteronomy 23:4, 5, 6; but the Fr. reads Joshua for Moses, and refers to <062409>Joshua 24:9.
ft183 “Comme qui diroit nostre Dame de Laurette, ou de Boulogne, ou de Cleri;” as one might say, our Lady of Loretto, or Bologna, or Cleri. — Fr.
ft184 “Les Corinthiens.” — Fr.
ft185C. in his Commentary on 1 Corinthians 10:8, enlarges somewhat more on this point: “Thereperished in one day twenty-three thousand, or, as Moses says, twenty-four thousand. Though they differ as to number, it is easy to reconcile them, as it is no unusual thing, when it is not intended to number exactly and minutely each head, to put down a number that comes near it, as among the Romans there were those that received the name of ceatumviri, (the hundred,) while in reality there were two above the hundred. As there were, therefore, about twenty-four thousand that were overthrown by the Lord’s hand — that is, above twenty-three thousand, Moses has set down the number above the mark, and Paul the number below it, and in this way there is in reality no difference.” — Cal. Soc. Edit., vol. 1, p. 324.
ft186 Added from Fr.
ft187 Margin, A.V., “Heb., with my zeal.”
ft188<19A630>Psalm 106:30. A.V., “Then stood up Phinehas, and executed judgment;” in the English Prayer-book, the Chaldee, Syriac, and other versions, “and prayed;” with this, however, C., in his Commentary, does not agree: “Some render the word llp, pillel, to pray, (he says;) but the other rendering, to execute justice, is more in accordance with the context.” — Cal. Sec. Edit., vol. 4, p. 230.
ft189 “Care’est le vray moyen d’honorer sa famille et son sang;” for this is the true way to honor one’s family and blood. — Fr.
ft190 “Par l’impiete a laquelle ils l’induisoyent;” by the impiety to which they induced them. — Fr.
ft191 In the Lat. these numbers are misprinted, 600,550; in the Fr., 650,300.
ft192 On Numbers 1, etc., vol. 3, pp. 437, et seq. Fr. substitutes for the last clause, “pource qu’il n’est point de grande importance;” because it is not of great importance.
ft193 “Un mot Hebrieu qui signifie tant banniere, que mas de navire, ou une haute perche;” a Hebrew word which signifies a banner, as well as the mast of a ship, or a high pole. — Fr.
ft194 There appears to be an oversight here: see Joshua 17.
ft195 Lat., “Quasilustratos.” Fr. “Commereceus de nouveau;”as it were received anew: — the allusion is, I need hardly say, to the Roman lustrum, or quinquennial census and readjustment of the classes of the people.
ft196 Added from Fr.
ft197 The Fr. more correctly says, “Ce que nous avons veu ci dessus;” this we have seen above; — the table of prohibited degrees having been considered ante, vol. 3, p. 96, et seq.
ft198 This sentence is omitted in the edit. of Geneva, 1563.
ft199S.M. refers to this Rabbinical gloss. R. Sal. Jarchi tells us: “R. Akiba says, that he collected the wood; but R. Simeon says that he was one of those who were contumacious.” — Edit. Breihthaupt, in loco, p. 1243, and notes.
ft200 Added from Fr.
ft201 Added from Fr.
ft202 “De his, quae frequenter fieri solent, non quae raro, leges fieri debent.” 1. 3. et sequentibus ff. de legib.; 1. 3. Digest. si pars haeredit, petatur; 1.28 ff. de judiciis; 1. ea quae 64, de regul. juris.
ft203 The reference here, both in Lat. and Fr., is to <451304>Romans 13:4, though I presume it ought to be to <451219>Romans 12:19, — the former citation being transferred to what follows.
ft204 Added in Fr., “s’illes eust voulu laisser impunis:” if He had been willing to leave them unpunished.
ft205 “Combien doncques qu’il n’y est rien exprime d’avantage, sinon que, etc.;” although, therefore, nothing more is stated than that, etc. — Fr.
ft206 See ante, on Numbers 10:2, vol. 2, p. 104.
ft207“De n’avoir nulle passion;” to be without any passion. — Fr.
ft208 “(Eleazar)made them pass before the plate, (i.e., the golden plate engraved like a signet, <022836>Exodus 28:36,) and the face of her who was suited for marriage grew yellow as a crocus.” — See R. Sal. Jarchi, in loco. Ed. Breithaupt. p. 1270.
ft209 See ante, on Numbers 19:11, vol. 2, p. 42.
ft210 The Fr. gives a different turn to the sentence, “veu que tous a la verite guerroyoyent;” seeing that in truth all were alike engaged in the war.
ft211 16,750 shekels. C.’s calculations are, as far as I have observed, rarely accurate. The equivalent for the shekel in French money, which he professed to adopt, was somewhat more than 14 sous, or 14-20ths of the franc or livre. See ante, vol. 1, p. 483, and vol. 3, p 416
ft212 hnqm, mikneh.
ft213 “Que Dieu les avoit conjoints ensemble, afin que les uns teinssent compagnie aux autres;” that God had united them together, so that they should keep company with each other. — Fr.
ft214 See Margin, A.V., ver. 7, “Heb. break.”
ft215 See Margin, A. V.Ver. 11.
ft216 “Or, il conclud du plus petit au plus grand;” he argues then from the less to the greater, that, etc. — Fr.
ft217 twbrt is a noun heemantic, from hbr to increase and multiply. The V. has “incrementaet alumni,” as though the Latin translator thought the first word insufficient to express the whole meaning of the Hebrew noun. — W.
ft218C. translates the verbs in ver. 41 in the pluperfect tense, “Jair, the son of Manasseh, had gone and taken, etc.”
ft219 “La troupe des femmes et des petits enfans;” the multitude of women and little children. — Fr.
ft220 hgsph tdça A.V. “Ashdoth-Pisgah;” marg., “The springs of Pisgah, or, of the hill.” The LXX. in like manner only substitutes Greek letters for the Hebrew, treating both words as proper names. But when the same words occur at the close of the next chapter, our translators have placed their previous marginal translation in their text, and the LXX. instead of Fasga< have thn, as though hgsp were an appellative, from gsp to cut. In construing tdça as a noun, from dça and rendering it effusions, C. followed S.M., as also in putting the hill for Pisgah. Our translators and Luther have agreed in rendering the former word springs, when it occurs in <061040>Joshua 10:40, and 12:8; whilst the LXX. and Diodati have treated it as a proper name in both those texts. — W.
ft221 See ante, on Numbers 35:10-34; vol. 3, pp. 62, et seq.
ft222 There seems to be an oversight here; he probably refers to ver. 1, “per exercitus suos.”
ft223 “Qu’ils ont quitte le combat pour ne plus resister a Dieu; “that they had abandoned the contest so as to resist God no longer. — Fr.
ft224 The Fr. omits the negative here, and states the meaning of Moses to be, that the Egyptians forbore to hinder the departure of the Israelites, not only because they were preoccupied by the burial of their dead, but also, etc.
ft225 De Lyra’s gloss is: “Tunc enim idola. AEgypti corruerunt, et comminuta sunt.” Corn. a Lapide refers to his own note on <021212>Exodus 12:12, which is as follows: “Hence it appears, says Caietanus, that Apis or Serapis, and all the other images of gods in Egypt are thrown down, and dashed to atoms on the Passover night, either by an earthquake, or by thunderbolts, as St. Jerome, after the Hebrews, asserts, ‘Ad Fabiol. de 42 Mansion,’ at the beginning. Artabanus, an old historian, in Eusebius, lib. 9, ‘De praepar.’ cap. ult., tells us that this was the case; and Isaiah alludes to it, <231901>Isaiah 19:1. The Hebrews, moreover, have a tradition that the Egyptian idols, which were of stone, were then ground to powder; that those of wood were rotted or reduced to ashes, and those of metal melted and liquefied.”
ft226 See ante, vol. 2: p. 397, etc.
ft227 “Pour les faire marcher vertueusement parmi leur vietoires, a punir les crimes dont ils estoyent juges;” to cause them to advance virtuously amidst their victories, in punishing the crimes of which they were the judges. — Fr.
ft228 There has been much discussion amongst the commentators on this point. The conclusion to which Dr. Kitto comes, after due examination of the opposite theory, is, that “the river of Egypt,” when mentioned as a boundary, cannot mean the Nile. “The present ‘river of Egypt’ (he adds) probably denotes a stream which formed the extreme boundary of the country eastward of the Nile, which Egypt, even in these early times, professed to claim, and which derived its name from that circumstance. It was probably not far from El-Arish, to which, under the name of Rhinocorura, it is expressly referred by the Septuagint. That it was a stream somewhere between the southern frontier of Palestine and the Nile we are deeply convinced.” — Illustr. Com., in loco.
ft229 “Ladonation qui avoit este desia faite de la region de Basan;” the grant which had been already made of the district of Bashan. — Fr.
ft230 “Ayant desia un pied levd et s’estant appreste a aller & la mort ou Dieu l’appeloit;” having already one foot raised, and being ready to go to death whither God called him. — Fr.
ft231C. here quotes from memory: the words of the Psalm are, “The Lord shall preserve thy going out and coming in; and so also in the other quotation, the actual words are, “And David went out whithersoever Saul sent him.”
ft232 “Pareils et de mesme calibre;” equal and of the sanc calibre. — Fr.
ft233 The dogmatical statement of this error is made in the decrees of the Council of Trent, Sessio vi. cap. Ix, “Contra inanem haereticorum fiduciam.” It is controverted by C., Instit. Book iii. ch. ii. Section 40; in his “Antidoteto the Council of Trent;” C. Soc. Edit., p. 125, and elsewhere.
ft234 “De mettre l’Esprit pour les dons qui en previennent;”to put the Spirit for the gifts which proceed from it. — Fr.
ft235 See ante onLeviticus 8:10, vol. 3. p. 422.
ft236 A.V., “honor.”
ft237 See on Exodus 28:4, vol 2:p. 196.
ft238 “Sa lecon;” his lesson. — Fr.
ft239 “I had besought, etc.” — Lat.
ft240 See ante, on Deuteronomy 1:37. p. 137.
ft241 A. V., “for your sakes;” (µyrbd.)
ft242 See margin, A. V. “Il semble qu’il ait comparaison des choses opposees entre ces deux mots, que Moyse se couchera, et le peuple se levera;” it seems that there is a comparison of two opposite things in these two expressions, that “Moses shall lie down,” and “the people shall rise up.” — Fr.
ft243A. V., “ Then my anger shall be kindled.” C.,”Itaque irascetur vultus meus.”
ft244A. V., “Their imagination.” “Thething forged in their heart.” — Ainsworth. “Figmentum;” Taylor, from rxy, fingere, formare.
ft245 It is S.M. who has thought fit to fill out the Hebrews idiom, by adding the words, “the way of the Lord.” A. V. supplies yourselves, in its italics, as C. has done; but modern critics would not call this “following a different reading.” — W.
ft246 See on Deuteronomy 4:26, vol. 3. p. 269.
ft247 See ante, on Deuteronomy 4:26, vol. 3. p. 269, and note.
ft248 So the LXX., V., Vatablus, Junius, and others. Ainsworth combines the two, and says, “shall drop, or let it drop, as being a wish, and also a promise, that his doctrine should be profitable and effectual,” etc.
ft249“L’eloquence.” — Fr.
ft250Hebr. arqa A.V., “I will publish,” from arq, which is stated by Taylor to signify, in its first sense,”Vocare, advocare, eonvocare, invocare, clamare, exclamare, legere.” — Concord, in voce.
ft251 “Quelque chose de coupe on mutile, ou bien real compasse et confus;” anything defective or mutilated, or even ill-contrived and confused. — Fr.
ft252A. V., “all his ways are judgment.”
ft253 Added from the Fr.
ft254S. M. has rendered this word possessed. A. V. agrees more nearly with C. in rendering it bought. — W.
ft255 So in., which Ainsworth follows; but explains,”formed, fitted; and ordered, firm and stable, that thou mightest abide in his grace.”
ft256 Ver. 8. C.’s application of this expression, ljnhb, can scarcely be deemed admissible; for ljk does not mean to divide, unless with reference to an inheritance, or, at least, to property. — W.
ft257 A noun heemantic: like our word tale, as used in Milton’s time, and account, as still used, it may either mean a narrative, or an enumeration, or a number, which is the result of an enumeration. — W. I have not ventured to translate C.’s very ambiguous word ratio. In the Fr. it is “Facon ou regle.”
ft258 “La distinction du peuple eleu d’avec les autres nations, du temps qu’ils estoyent comme retranchez de l’Eglise;” the distinction of the elect people from the other nations, from the time when these last were, as it were, cut off from the Church.” — Fr.
ft259 “The waste howling wilderness.” — A. V. “Un lieu vague off il n’y avoit qu’horreur, ou hurlement;” a waste place, in which there was nothing but horror or howling. — Fr.
ft260 Added from Fr.
ft261 “He taught them the words of his law.” — Chaldee.
ft262 “In summa parte orbis, qubd Terra Saneta sit in medio climate mund” — Vatablus, in Poole’s Synopsis.
ft263 It may either mean red or effervescing; it is not easy to see why A. V. renders it pure — W.
ft264Lat., “Rectus.” See next note.
ft265 This word ˆwrçy, yeshurun occurs only here, and in chap. 33:5, 26, and Isaiah 44:2. Commentators appear to be by no means agreed as to its derivation or meaning, — variously rendering it, the upright; the beloved; the fortunate; the abounding; the seer of God, etc. Singularly enough, C. himself, in his Commentary on Isaiah, (E. Soc. Edit. vol. 3., p. 359,) gives the following contradictory opinion: “This designation is also bestowed upon that nation by Moses in his song: for although some render it in that passage Upright, and in this passage also, the old rendering is more suitable, “My beloved is grown fat.” (<053215>Deuteronomy 32:15.)
ft266A. V., “newly.” Lat., e propinquo.”
ft267 In the editions of Geneva, 1563 and 1573, C. is made to say, that this word is equivalent to “formare, vel pavere;” the former being probably a misprint for reformidare. — W. The Fr. renders the words “Redouter, ou avoir peur.”
ft268Lat., “of the God,” etc.
ft269 ’Voyant qu’il ne profite rien en advertissant son ami qu’il se pert;’ seeing that he does not at all profit his friend by warning him against selfdestruction. — Fr.
ft270 It will be seen that C. translates both the verbs in this verse, hpsa aspheh, and hlka, acalleh, by the same word, consumam; whilst A. V. renders the first I will heap, and the latter, I will spend;in accordance with the view of Ainsworth, Mareldus, and Dathe.
ft271 Professor Liebig has pointed out the dreadful fact, in singular confirmation of the expression here employed by Moses, that “when a person is starved to death, he is, in fact, slowly burnt, as, during the process of starvation, a slow combustion of the body takes place.”
ft272 Un accessoire pire que toutes los morts du monde, quand nous maigrissons et sommes minez de frayeur;”an aggravation worse than all the deaths in the world, when we are wasted away, and preyed upon by fear. — Fr.
ft273Hebr., s[k, cagnas, used in the plural number in 2 Kings 23:26, and translated in A. V. provocations; margin, “Heb. angers.”
ft274 See Margin, A.V.
ft275 The references in the original to both these passages are obviously incorrect; it is probable, however, that Marckius in loco supplies them aright, viz., <231012>Isaiah 10:12, 13, etc. and <350116>Habakkuk 1:16, 17.
ft276 “Quand il y est tousjours demeure quelque reserve du peuple eleu;” since some remains of the elect people always existed. — Fr.
ft277 See ante on ver 23.
ft278 So S.M. “O that.” — A. V.
ft279 “Shut them up.” — A. V.
ft280 The reference is here generally to <235203>Isaiah 52:3, however, to which C. probably alludes, hardly bears out the statement in the text: “Ye have sold yourselves for nought, etc. The Fr. stands thus,”Isaie, en parlant du retour de la captivite de Babylone, dit que Dieu rachetera le peuple qu’il a vendu.”