| Note 0 |
Swearing so much conduces to Gods glory, that it is an owning of him in his several Attributes; so •hat he that Swears by any object, implicitely acknolwedges it for a Deity. Whereupon, that old Father Lactaentius, de falsa sapientia, sect. 19. accuses Socrates of madnesse, Qui per canem & ansere• dejerabat; because, Animal curpissimum pro Deo habuit. Indeed Swearing tends so much to the glory of God, that Sim-na kavod laihovah, NONLATINALPHABET, Give God the Glory, was one of the Formes (ac Grotius saies on Mat. 26. 63.) which the Jewish Magistrates used, when they required an Oath of any Person brought before them, because the Act of swearing, is an expression and acknowledgement of the Power, Wisedom, and Providence of God. And he brings in two Scripture instances, Iosh. 7. 19. and Iohn 9. 24. which to the intelligent, and considerative Reader may strongly evidence the profound knowledge, and •aga•ity much above the rate of common Enpositors) of that admirable •a•: The former pla•e is read by the Septuagint, NONLATINALPHABET. Which seems to me to bear this sense, Give Glory to God, &c. and make thy Confession in his presence, (our Translation reade i• unto him) and tell me, &c. The acknowledgment of his sin to God, is plainly differenced, from his •••ing it to Ioshua. Besides, it is observabi•, that NONLATINALPHABET. Englished Confession, is a Verbal of that same word, wherby the ••. first, and after them St. Paul, Rom. 24. 11. renders the Prophets word, tish•bang, shall swear, Isay 45. 23. And NONLATINALPHABET, must needs signifie the same, if the one be a true Translation of the other. So also Ier. 44. 26. where our English has it, Behold I have sworn by my great Name, I find it in Greek, (cited by Conrad. Kircher, in his Concordance of the Old Testament, in the word nishbang) NONLATINALPHABET It appears then that both NONLATINALPHABET, and NONLATINALPHABET, (if the word nishbang be rightly rendred by them) doe sometimes signifie to swear. Thus NONLATINALPHABET is used for •• Oath by Iustin Martyr in his second Apol•gy for Christians: as appears by the Context. And so Iohannes Long•• there Translates it. And if so, why there may not NONLATINALPHABET denote, a Confession upon Oath? Adde hereto, that Masius on the place tells us. That in Origens Greek Bible (made up of the 70•s and Theodotion's Translation) in this verse, after the word NONLATINALPHABET, the Particle •• was inserted. Quae (saies he) vim quandam u•gendi habet, ut scripfit Vir doctissimus Theodorus Gaza. And for that other Text, of Iohn 9. 24. it is not very probable, that when the Phariseas were dissatisfied with the account, the quendam blinde man had given them, how he had obtained his sight, his re-examination should be upon Oath; Nor can I conceive what other so fit sense can be given of what they said, Give God the praise: Let the Reader consider and judge. |
Swearing so much conduces to God's glory, that it is an owning of him in his several Attributes; so •hat he that Swears by any Object, implicitly acknolwedges it for a Deity. Whereupon, that old Father Lactaentius, de Falsa sapientia, sect. 19. accuses Socrates of madness, Qui per canem & ansere• dejerabat; Because, Animal curpissimum Pro God Habuit. Indeed Swearing tends so much to the glory of God, that Sim-na kavod laihovah,, Give God the Glory, was one of the Forms (ac Grotius Says on Mathew 26. 63.) which the Jewish Magistrates used, when they required an Oath of any Person brought before them, Because the Act of swearing, is an expression and acknowledgement of the Power, Wisdom, and Providence of God. And he brings in two Scripture instances, Joshua 7. 19. and John 9. 24. which to the intelligent, and considerative Reader may strongly evidence the profound knowledge, and •aga•ity much above the rate of Common Enpositors) of that admirable •a•: The former pla•e is read by the septuagint,. Which seems to me to bear this sense, Give Glory to God, etc. and make thy Confessi in his presence, (our translation read i• unto him) and tell me, etc. The acknowledgment of his since to God, is plainly differenced, from his •••ing it to Ioshua. Beside, it is observabi•, that. Englished Confessi, is a Verbal of that same word, whereby the ••. First, and After them Saint Paul, Rom. 24. 11. renders the prophets word, tish•bang, shall swear, Saiah 45. 23. And, must needs signify the same, if the one be a true translation of the other. So also Jeremiah 44. 26. where our English has it, Behold I have sworn by my great Name, I find it in Greek, (cited by Conrad. Kircher, in his Concordance of the Old Testament, in the word nishbang) It appears then that both, and, (if the word nishbang be rightly rendered by them) do sometime signify to swear. Thus is used for •• Oath by Justin Martyr in his second Apol•gy for Christians: as appears by the Context. And so Iohannes Long•• there Translates it. And if so, why there may not denote, a Confessi upon Oath? Add hereto, that Masius on the place tells us. That in Origens Greek bible (made up of the 70•s and Theodotion's translation) in this verse, After the word, the Particle •• was inserted. Quae (Says he) vim quandam u•gendi habet, ut scripfit Vir doctissimus Theodorus Gaza. And for that other Text, of John 9. 24. it is not very probable, that when the Phariseas were dissatisfied with the account, the quendam blind man had given them, how he had obtained his sighed, his re-examination should be upon Oath; Nor can I conceive what other so fit sense can be given of what they said, Give God the praise: Let the Reader Consider and judge. |
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