formerly, for life), but also the heads of the twenty-four courses, or sacerdotal families, into which the whole priesthood was divided. 2 Scribes of the people, ypaμuateis 78 8; the men of letters, interpreters of the law, and instructers of the people.. 5. Bethlehem of Judea, Вnλeeμ TAS Indalas. Vul. both here and v. 1. Bethlehem Judæ, this reading has no support from either MSS. or versions, and appears to be a conjectural emendation of Jerom, suggested by the Heb. of the Nazarenes. 6. In the canton of Judah, yn Iuda. E. T. in the land of Juda. The word y, without the article joined to the name of a tribe, also without the article, denotes the canton or territory assigned to that tribe. In this sense, yn Zafɣawv, and yn NɛQ9α pe, occur in ch. iv. 15. As the land of Judah might be understood for the country of Judea, I thought it proper to distinguish in the version things sufficiently distinguished in the original. 2 Art not the least illustrious among the cities of Judah, sdaμως ελαχίση εί εν τοις ἡγεμισιν Ιεδα. Ε. T. Art not the least among the princes of Judah. The term μ, in this place, denotes illustrious, eminent. The metaphor prince, applied to city, is rather harsh in modern languages. It is remarked, that this quotation agrees not exactly either with the Heb. text, or with the Gr. version. There appears even a contradiction in the first clause to both these, as in them there is no negative particle. The most approved way of reconciling them, is by supposing that the words in the Prophet are an interrogation, which, agreeably to the idiom of most languages, is equivalent to a negation. On this hypothesis we must read in the O. T. Art thou the least? And in written language, an interrogation is not always to be distinguished from a declaration; though in speaking it may, by the emphasis, be clearly distinguishable. But, whatever be in this, it ought to be observed, that the quotation is only reported by the Evangelist, as part of the answer returned to Herod, by the chief priests and the scribes. 7. Procured from them exact information, xpißare πap' αυτών. E. T. Inquired of them diligently. In conformity to this is the greater part of modern translations. The Vul. renders it diligenter didicit ab eis, making very rightly the import of the verb ang bow to lie chiefly, not in the diligence of the inquiry, but in the success of it. Agreeable to this are most of the ancient versions, particularly the Sy. and the Ara. Dod. and Sc. have preferred these, and rendered the words, Got exact information from them That this is more comformable to the import of the word, is evident from v. 16. where Herod makes use of the information he had gotten, for directing his emissaries in the execution of the bloody purpose on which they were sent; according to the time (as our translators express it) which he had diligently inquired of the wise men. This is not perfectly intelligible. It could not be the questions put by Herod, but the answers returned by the Magians, which could be of use for directing them. But, though the versions of Sc. and Dod. are preferable to the common one, they do not hit entirely the meaning of the Gr. word. It signifies, indeed, to get exact information, but not accidentally, or anyhow; it is only in consequence of inquiry, or at least of means used on the part of the informed. Be. has not badly rendered the verb, exquisivit, searched out, denoting both the means employed, and the effect. The better to show that this was his idea, he has given this explanation in the margin, Certo et explorate cognovit. 12. Being warned in a dream, XenμatioDertes xar' ovap. E. T. Being warned of God in a dream. With this agree some ancient, and most modern, translations, introducing the term response, oracle, divinity, or something equivalent. The Syr. has preserv. ed the simplicity of the original, importing only, it was signified to them in a dream, and is followed by L. Cl. That the warn ing came from God, there can be no doubt: but as this is not expressed, but implied, in the original, it ought to be exhibited in the same manner in the version. What is said explicitly in the one, should be said explicitly in the other; what is conveyed only by implication in the one, should be conveyed only by im. plication in the other. Now that xpnuar does not necessarily imply from God, more than the word warning does, is evident from the reference which, both in sacred authors and in classical, it often has to inferior agents. See Acts x. 22. where the name of God is indeed both unnecessarily and improperly introduced in the translation, xi. 26. Rom. vii. 3. Heb. xii. 25. For Pagan authorities, see Raphelius. 16. Deceived, evenaixen. E. T. mocked. In the Jewish style, we find often that any treatment which appears disrespectful, comes under the general appellation of mockery. Thus, Potiphar's wife, in the false accusation she preferred against Joseph, of making an attempt upon her chastity, says that he came in to mock her, Gen. xxxix. 17. Euria is the word employed by the Seventy. Balaam accused his ass of mocking him, when she would not yield to his direction, Num. xxii. 29. And Dalilah said to Samson, Jud. xvi. 10. Thou hast mocked (that is, deceiv ed) me, and told me lies. As one who deceived them, appeared to treat them contemptuously, they were naturally led to express the former by the latter. But as we cannot do justice to the original, by doing violence to the language which we write, I thought it better to give the sense of the author, than servilely to trace his idiom. 66 2 The male children, rus xaidas. Thus also Dod. and others. E. T. The children. Sc. follows this version, but says in the notes, Perhaps male children:" adding, "Not that the mas "culine article т excludes female children: for had our histo❝rian intended to include both sexes under one word, waidas, he "would have prefixed the masculine article as now." But how does he know that? In support of his assertion, he has not produced a single example. He has shewn, indeed, what nobody doubts, that as a is of the common gender, the addition of appuv or Inλv serves to distinguish the sex without the article, But it is also true, that the attendance of the article or answers the purpose, without the addition of agg” or Inλv. Pueri and puellæ are not more distinguished by the termination in La. tin, than aides and di maides are distinguished by the article in Greek. I do not deny, that there may be instances wherein the term raides, like, may mean children in general. The phrase, both in Hebrew and in Greek, is the sons of Israel, which our translators render, the children of Israel, as nobody doubts that the whole posterity is meant. We address an audi. ence of men and women by the title brethren; and under the denomination, all men, the whole species is included. But in such examples, the universality of the application is either previously known from common usage, or is manifest from the subject or occasion. Where this cannot be said, the words ought to be strictly interpreted. Add to this, 1st, That the historian seems here purposely to have changed the term adior, which is used for child no fewer than nine times in this chapter; as that word being neuter, and admitting only the neuter article, was not fit for marking the distinction of sexes; and to have adopted a term which he no where else employs for infants, though frequently for men-servants, and once for youths or boys: 2dly, That the reason of the thing points to the interpretation I have given. It made no more for Herod's purpose to destroy female children, than to massacre grown men and women; and, tyrant though he was, that he meant to go no farther than, in his way of judging, his own security rendered expedient, is evident from the instructions he gave to his emissaries, in regard to the age of the infants to be sacrificed to his jealousy, that they might not exceed such an age, or be under such another. 3 From those entering the second year, down to the time, axo διετες και κατωτέρω, κατα τον χρονον. E. T. From two years old and under, according to the time. There can be no doubt, that in this direction Herod intended to specify both the age above which, and the age under which, infants were not to be involved in this massacre. But there is some scope for inquiry into the import of the description given. Were those of the second year included, or excluded by it? By the common translation they are included; by that given above, excluded. Plausible things may be advanced on each side. The reasons which have determined me, are as follows. The word dars is one of those which, in scriptural criticism, we call άπαξ λεγομενα. It occurs in no other place of the N. T. nor in the Sep. It is explained by Hesychius and Phavorinus, that which lives a whole year, das T ET४५. ALETNI is also explained in our common lexicons, per totum annum durans, anniversarius: and the verb dr used by Aristotle for living a whole year. At the same time it must be owned, that the explanation bimulus, biennis, is also given to the word διετης. The term is therefore doubtless equivocal; but what weighs with me here principally is, the ordinary method used by the Jews in reckoning time; which is to count the imperfect days, months, or years, as though they were complete, speaking of a period begun, as if it were ended. Thus it is said, Gen. xvii. 12. The child that is eight days old among you shall be circumcised; and Lev. xii. 3. On the eighth day he shall be circumcised. Now it is evident, that in the way this is precept was understood, it behoved them often to circumcise their children when they were not seven days old, and never to wait till they were eight. For the day of the birth, however little of it remained, was reckoned the first; and the day of the circumcision, however little of it was spent, was reckoned the eighth. But nothing can set this matter in a stronger light than what is recorded of our Lord's death and resurrection. We are told by himself, that he was to be three days and three nights in the bosom of the earth; that his enemies would kill him, and that after three days he would rise again. Yet certain it is, that our Lord was not two days, or forty-eight hours (though still part of three days), under the power of death. He expired late on the sixth day of the week, and rose early on the first of the ensuing week. Both these considerations lead me to conclude, with Wh. and Dod. that Herod, by the instructions given to his messengers, meant to make the highest limit of their commission, those entering, not finishing the second year. The lowest we are not told, but only that it was regulated by the information he had receiv ed from the Magians; for this I take to be the import of the clause, naтa Tov xgovov. He had probably concluded, that the star did not appear till the birth, though they might not see it on its first appearance, and that, therefore, he could be in no danger from children born long before, or at all after, it had been seen by them. Supposing then, it had appeared just half a year before he gave this cruel order, the import would be, that they should kill none above twelve months old, or under six. 18. In Ramah, Ev Papa. Ramah was a city on the confines of Benjamin, not far from Bethlehem in Judah. As Rachel was the mother of Benjamin, she is here, by the Prophet Jeremiah, from whom the words are quoted, introduced as most nearly concerned. It is true, however, that in the Heb. the term rendered in Ramah, may be translated on high. And both Origen and Jerom were of opinion that it ought to be so translated. But the authors of the Sep. have thought otherwise; and it is more than probable that the Evangelist, or his translator, have judged it best to follow that version. The mention of Rachel as lamenting on this occasion, gives a probability to the common version of the Prophet's expression. Otherwise it would have been more natural to exhibit Leah the mother of Judah, than Rachel the mo |