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miretur Lector, quod Mutilationes facri Textus, quas Justinus M. TRYPHONI Fudæo exprobravit, haud Exempli Loco attulerim; fiquidem Pericopas obječtas non a Judæis ablatas, fed potius a primævis Chriftianis Explicationis Gratia ad Marginem aðscriptas, indeque in ipfum Textum poftea illatas cenfeo, cujus mex Opinionis Rationes dabo, ubi, Deo volente, Dialogum Juftini edidero.
The firtt Place, Behold a Virgin Mall be with Child, was only rejected by the Jews as a false Translation of the Hebrew ; which, according to them, should have been render'd, Behold a young Woman shall be with Child, and as AQUILA and THEODOTION render'd it; and it can by no Means be said that the Jews so much as attempted to take away the Place, either out of the Hebrew or Septuagint. The Jews had a Right in the Time of JUSTIN, and have now, to argue with the Christians concerning the Import or Use of the Hebrew Word Almah (render'd Virgin by the Septuagint) without being in the least liable to the Charge of corrupting the Bible. And it seems to be a very proper Topick for them to insist on to Christians, who lay Stress on the Place ; tho', in Reality, the Words, a Virgin Mall be with Child, seem of themselves to fignify no miraculous Conception of a Virgin, and especially not in their place in IS A I AH, as appears by the (w) Context, which shows the Term translated Virgin to have Reference to a young Woman in the Days of AHAZ.
(20) Whifton's Elay, &c. p. 229, &c.
As to the Place of Esdras, it is not cited any where by the Apostles in the New Testament; and by Consequence it is not an Instance of the Jews corrupting Passages of the Old Testament cited in the New. Besides, it is in no Hebrew (x ) Copies of EsDRAS, nor is it cited by any Antients, except by JUSTIN and LACTANTIUS. Satis patet, says (y) THIRLBY, ab aliquo Christiano, Verba confi&ta effe, non a Iudæis deleta. Dr. GRABE, who discharges the Jews from taking away this Place, would, indeed, also clear the Christians from forging it, by fupposing it (%) a primævis Christianis Explicationis Gratia ad Marginem adscriptum ; indeque in ipsum Textum postea illatum. But to That Mr. THIRLBY (a) answers, Quorfum vero quæso tam accurata Imitatio Styli facræ Scriptura, & Septuaginta Interpretum, ñ nihil fuberat Doli ? Aut quomodo hæc Explicationis Gratia ad Marginem adscribi potuerunt, cum nihil in toto Esdra fit, quod aut ab his explicari, aut ullis Machinis buc trahi possit, imo cum neque in ESDRA canonico, neque in apocryphis, ulla extet ejus ad Populum de Pascha Oratio, unde hæc fudæi resecare potuerint ? And the learned Croius () scruples not to fay, arbitramur hanc effe piam Fraudem JusTINI, & LACTANTII, qui sequitur JustiNUM ducem, qui Locum hunc, ut pleraque omnia Sybillarum Oracula, & plerasque omnes MERCURII Sententias, ad Do&trinæ chriftiana Probationem finxerint, & in Lucem ediderint.
. (*) Clerici Hift. Ecclef. p. 526.
( Thirlbii Justin Martyr. p. 292.
(2) Grabe De Vitiis tept Inter. p. 34. (a) Thirlby. Ib.
(6) Croii Obier. in Nov. Telt. p. 205.
The two Places of JEREMIAH, and the Words from the Tree are no where cited in the New Testament; and consequently they are not Instances of the Jews corrupting Passages of the Old Testament cited by the Apostles in the New. Besides, the first Place of JereMIAH was (c) quoted both by ORIGEN and LACTANTIUS, long after Justin's Time, and is still extant after a Sort (which is enough for a Quotation made by the Fathers) both in the Hebrew and Septuagint. Nay, the Words were, by Justin's own (d) Confeffion, found written, in his Time in fome Copies, that were in the Jewish Synagogues. Mr. L E CLERC (e) fays in Vindication of the Jews with Relation to those Words, Quis credat deleta in Verhone Græca, Studio certe & data Opera, dum Hebraice leguntur ? Suntne Verba adeo clara & propria Christo, nulli ut alii convenire ullo Modo poffint ? Atqui de JEREMIAH sat perspicue dicuntur.
As to the second Place faid to be taken from JEREMIAH, nothing seems more evident than that it is a Christian Forgery. (f) Ille quidem nusquam, neque in Hebraicis, neque in Græcis Codicibus, comparet ; nec mirum, cum fit con
(c) Whiston's Ejay, &c. p. 145. ,
(d) p. 142, (e) Clerici Hift. Ecclef. p. 526. See also Thirlby in Jultin Martyr. p. 293
(f) Clerici Hist, Ecclef. p. 526.
fixtus a male feriato Christiano, qui Descensum Chrifti ad Inferos in JEREMIAH reperiri voluit. The Place is cited several Times by (8) IRENÆUS, who fometimes ascribes it to ISAIAH, sometimes to JEREMIAH, and oftner to a Prophet ; fo that he seems not to have taken it from a standing Text, nor to have known to whom it belonged.
The Words from the Tree, of which there is no Footstep either in the Vulgate Verhon, or in ORIGEN or JEROM, or in any Hebrew or Greek Copy, are deem'd by several learned Men to be (b) either a fraudulent or casual Addition made by some Christian ; by which JUSTIN (to speak the best) was imposed upon.
But however That be, they are now restored by JUSTIN, and may be argued from with the same Force, as if they were extant in all Copies, both of the Hebrew and Septuagint ; and I can see no Reason, why they are not restored, but that either the Criticks think them fpurious, or that they serye no Christian Purpose, or that they think them both spurious, and impertinent to any Christian Purpose.
2. As to the second Passage (i) of JUSTIN, wherein a Quotation is made from ZACHARY, a great Part, if not the whole, of which is, according to Mr. (k) W. now dropped both in
(0) Irenaks. 1. 3. C. 23. 1. 4. C. 39, 56, 66. I. 5. c. 31.
Phi Grotius in Psalm 96. Clerici Hift. Ecclef. p. 526. Thirlby in justin Martyr. p. 292. Simon Bib. Crit. Tom. 3. p. 486-488. Le Moyne Not. ad Vár. Sacra. p. 489.
(i) Justin Apol. 1. §.67.
(K) Whiston's Essay. p. 144
the the Hebrew and Septuagint; I answer, that this Passage is not cited any where in the New
Testament; that it might be taken out of fome apocryphal Book attributed to ZACHARY; that Justin does not say it is left out of ZaCHARY; and that the Citation, if taken from, ZACHARY, seems to be accounted for by a learned Person (1) in a Note thereon, viz. that the Citation consists of various Passages out of the Prophet ZACHARY, as they occurr'd to the Memory of Justin, and the Sense, and not the express Words, fet down by him; which Way of Citation seems the common (m) Method of the Fathers, and makes it very abfurd to pretend from thence that the Bible is corrupted, and that it ought to be corrected by their Citations.
6. Sixthly, Mr. W. (n) charges the fews with introducing into their Copies a gross and groundless Alteration into the 22d Pfalm, which, he fays, is one of the most eminent Prophefies, concerning the Sufferings and Passion of the MESSIAS, that is in all the Old Testament. Instead of, (c) they pierced my Hands and my Feet, the Jews read, as a Lyon my Hands and my Feet. But in this Matter (p) there seems tó be only a various Reading of the Hebrew, and no Manner of Design to make any Altera
(2) Reeves's Justin's Apology. p. 92. See Thirlby in Locum, & alibi in Notis.
(m) See Reeves. Ib. p. 39. (n) Whiston's Elizy. p.78.
(0) Psalm 22. 16. (P) See Clavis Scrip. Hottingeri. p. 191–198. Simon Hist. Crit. du V, Test. p. 229. Id. Bib. Crit. Tom. 3. p. 481-483. Whilton. Ib. p. 79.