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He says, (e) “ that the Seventy did that “ Work unwillingly, and for Fear; for the " Scripture was the Treasure of the Jews, “ which made them more glorious than any “ Nation under Heaven. Therefore, to com“municate this their Riches to the Heathen, “ whom they abominated and detested, was “ as much against their Heart, as what was “ moft. So that had not the Fear (f) of " the Power of PTOLEMY brought them to “ the Work of the Translation, more than “ their own good Will, there had been no “ such Thing done. PTOLEMY LAGUs, the “ Father of PTOLEMY PHILADELPHUS, for “ whom they translated, had carry'd away an “ hundred thousand Jews captive into Egypt, " as faith ARISTEAS; fo the Fear and Dread of that House lay upon them, that they “ durst deny it nothing, which otherwise they « would most vehemently have done such a “ Thing as This, to have communicated their “ Scriptures to the Heathen in a Vulgar Tongue.

« Secondly, the Translation being then « undertaken for Fear, and with so ill a Will, « and that they kept a mournful Fast every " Year, sorrowing for the Work of that Tran, « Nation; it cannot be expected, that the “ Translation will be done with any more " Fidelity, than barely what will keep the Translators out of Danger. ... ...

fe) Lightfoot's Works. Vol. 1. p. 488, &c. Ufferii De Editione Sept. Inter. p. 214, 215. .

(8.). See

". Thirdly, therefore they strive as much as « they can, to conceal the Truth and Treasure « of the Scripture from the Heathen, and as « much as they dare to delude them. Their “chief Means for This is to use an unprick'd “ Bible, in which the Words written without « Vowels, might be bended divers Ways, and

into divers Senses, and different from the Meaning of the Original, and yet, if the « Translation, were question'd, they might “ prick or vowel the Word, so as to agree 5s to their Translation. How they have dealt « in this kind, there is none, that ever laid “the Hebrew Bible and the Septuagint to,

gether, but hath observed.

“ Fourthly, their Differences from the “ Original, which were innumerable, were ” partly of Ignorance, they themselves; not “ being able to read the Text always true “ in a Copy unvowelld. But this Ignorance “ was also voluntary in them, they not caring

to mistake, so they might do it to their own

“ Security.

“ Their general Care was, that since of “ Necessity they must translate the Bible, as “ little of it might be imparted and reveal'd ” by the Translation as was poffible.

::" Their particular and special Heed was “ also, that those Places of the Text, which “ translated literally, or according to their true "Meaning, might prove dangerous any

* Ways is Ways to the Nation of the Jews, or bring “ them into Distaste with the potent King, “ for whom they were translated, should be “ fo temper'd and qualify'd, that no Hazard “ might arise, nor any such Matter might « be seen."

- In fine, there is so great Disagreement bea tween the present Copies of the Septuagint and the Hebrew, (tho' the former (8) bas been corrected to the latter) and That to all Appearance between the antient ones; that many learned Men, and particularly our great (6) Usher, have been mistakenly induced to believe, that there were two Greek. Versions of the Hebrew before CHRIST; and that the first, which was an accurate Version of the Books of Moses only, and was the Work of the Seventy under the Reign of PTOLEMY PHILADELPHUS, and was conformable to the Hebrew, is now loft; but that the second, falsely call'd the Septuagint, and now received as the true Septuagint, was a subsequent and unfaithful Translation made in the fourth Year of PTOLEMY PHYSCON.

So that nothing can seem more remote from all Appearance of Truth, than to suppose, that so ill a Verhon as the present Septua gint Verhon seems to all learned Men to be, Thould ever have agreed with the original Hebrew. :18). Whiston's Ejay. P. 48, 49. 15) Usserii De Edit. Sept. Interp.

VII. That

VII.

That the Samaritan Pentateuch is not an un

corrupt Copy of the Books of Moses, and originally derived from the first Separation of the ten Tribes themselves in the Days of JEROBO AM.

R. WHISTON (i) deems the Samaritan M Pentateuch (which is one of the Means, whereby he proposes to restore the true Text of the Books of the Old Testament) an uncorrupted Copy of the Books of Moses, and to be originally derived from the first Separation of the ten Tribes themselves in the Days of jeroBOAM.

1. Whereas, if the ten Tribes, that under the Conduct of JEROBOAM set up a Worship at (k) Dan and Bethel, had a Pentateuch among them (which may justly be suspected and cannot be proved); yet That proves nothing in Relation to the present Samaritans and those, from whom they are derived. For the ten Tribes were all carried (1) captive by SHALMANESSER into Assyria, where they were (m) dispersed and lost; and those, who were sent to Samaria in their Stead, and had soon the Name of Samaritans, appear (n) not for a long while to have had the Pentateuch

(i) Whiston's Ejay. p. 2. 16.48. 49. 164. 175. 183.242. (k) 1 Kings 12. 28.

(1) 2 Kings 17.6–8. ( m ) Simon Hist. Crit. du V. T. p. 66. (n) Ib. p. 65.

among

M

among them. For they were all (0) Heathens, and continued so for many Ages, as the Bible informs us ; which represents them as Idolaters first, and as being like what they where in the Beginning at the Time, when the second Book of Kings was published ; and the Jerusalem Jews constantly gave them the Name of Cutheans, as coming from Cuthah in Assyria ; thereby

them to be Idolaters and Heathens, as well as originally Heathens. Had the Samaritans, says (p) PRIDEAUX, received the Law of MOSES from the first ( That is, from the Time of the Israelitish Priest being sent (9) by EsERHADDON among them, as is supposed by many) and made That the Rule of Worship, which they paid the God of Israel, they could not have continued in that gross Idolatry, which on all Hands it is agreed they did, till the Building of the Temple on Mount Gerizim in the Time of ALEXANDER the Great. : 9. There is a corrupted Passage of great Importance in the Samaritan Pentateuch ; which enjoins an Altar to be built, and Sacrifices to be offered, (not at (r) Mount Ebal, as all Hebrew and Greek Copies have it, but) at Mount Gerizim; where (s) SANBALLAT, above a thousand Years after the Times of Moses, did, at the Instigation and with the Assistance of MANASSEH, Son of JOIADA,

p. 416.419.

10) 2 Kings 24. 29----41. See Prideaux's Connection, Vol. I

(P) Prideaux, Ib. (9) 2 Kings 17. 28.

(7) Deut. 27. 44 ish Joseph, Antiq, d. 11.6.8.

the

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