Imágenes de páginas
PDF
EPUB
[ocr errors]

On account of the diffuse and heterogeneous character which the Dictionary of Caln had thus been brought to assume, it was a judicious step to undertake a new revision, in whi the Fragments should be incorporated with the Dictionary under one alphabet, and the wh condensed and reduced to a proper form and order. Such a work has been published London, during the present year, in royal octavo, under the direction of the editor of the fi quarto edition. In order to comprise the work within this compass, the plan appears to ha been to leave out all articles not directly illustrative of the Scriptures themselves; and a many of the prolix and trivial critical discussions of the Fragments; omitting, howev nothing which it would be of any importance to retain. This plan appears to have been ac upon throughout-but with some exceptions, and, as it would seem, in great haste. I not aware, at least, that any thing has been omitted, which it would have been in any deg advisable to have retained.

Such was the work which the enterprising Publishers put into my hands, with the requ that I would revise it, and prepare an edition for the American public. On examining it found that many retrenchments might still be made, in my judgment, with advantage; wh many additions also might be introduced, from sources with which the English editors app to have been unacquainted.

The retrenchments which I have ventured to make, have been chiefly in respect to su critical, etymological, and mythological discussions of Mr. Taylor, as the English editor h retained. Believing that a much better system of Hebrew philology is beginning to be pre alent in our country, and also a more sober and correct view of Biblical interpretation general, I felt unwilling to sanction the circulation among us of any such crude and fanci speculations as could only tend to divert the mind of the Biblical student from the right w I have, therefore, not hesitated to strike out every thing of this kind, which seemed to positively wrong and of injurious tendency; although enough still remains to confirm to t sober-minded student the correctness of the preceding remarks.

In the place of these retrenchments, and to a much greater amount, I have made su additions as seemed to be desirable, from all the sources within my reach. The whole ran of German labor, in the department of Biblical literature, appears to have been almost known to the English editors; I have drawn copiously from it. The works of mode oriental travellers have also been extensively used. During the whole progress of the wo the latest quarto edition of the Dictionary has been open before me, as also the French editi of 1730, and the first English one of 1732; but I have not found occasion to draw fr them to any great extent.

The present work contains very many things which I should never have inserted, b which, being once there, I did not feel myself at liberty to reject. Such a course wou have resulted rather in the compilation of a new work; which it was neither my wish n duty to undertake. My province was merely to prepare a revised copy of the English wor This I have done, and almost every page bears evidence of such revision. Of the ve numerous Scripture references, many have been found wrong, and have been corrected; b no systematic collation of them has been made. Many errors also, which had come do through all the previous editions, have been corrected. At my request, the Publishers ha given a new and important map of the country south of Palestine; and, at their own su gestion, have introduced a better plan of Jerusalem, and also added another map, illustrati of the passage of the Israelites through the Red sea.

In conclusion, I have to return my thanks to the guardians and officers of Harvard U versity, and the Boston Athenæum, for the very liberal manner in which they met my wish for the use of books from their respective libraries. To the skilful and very accurate c rectors connected with the Boston Type and Stereotype Company, the thanks of the Edit and of the readers of this work are especially due.

The plan of the work, it will be perceived, is neither doctrinal nor devotional. T object of it is simply to explain and illustrate the meaning of the Bible itself, leaving other occasions the application of that meaning, as it regards both the understanding and t heart. That the work may have the effect to facilitate and promote the study of t Sacred Volume in our land, is now the Editor's fervent prayer, as it has long been t object of his anxious toil.

Theol. Sem. Andover, Oct. 15, 1832.

EDWARD ROBINSON.

[blocks in formation]

A, the first letter in almost all alphabets. In Hebrew | by working several miracles in his presence. Pharait is called aleph, (x) which signifies or, from the shape of it in the old Phenician alphabet, where it somewhat resembles the head and horns of that animal. (Plutarch. Quæst. Sympos. ix. 2. Gesenii Thesaur. Heb. p. 1.) This Hebrew name has passed over along with the letter itself, into the Greek alpha. Both the Hebrews and Greeks employed the letters of their alphabets as numerals; and A, therefore, (aleph or alpha) denoted one, the first. Hence our Lord says of himself, that he is (7ò A) Alpha and (rò 2) Omega, i. e. the first and the last, the beginning and the ending, as he himself explains it, Rev. i. 8, 11; xxi. 6; xxii. 13. R.

AARON, the son of Amram and Jochebed, of the tribe of Levi, (Exod. vi. 20.) was born A. M. 2430; that is, the year before Pharaoh's edict for destroying the Hebrew male infants, and three years before his brother Moses, Exod. vii. 7. He married Elisheba, the daughter of Amminadab, of the tribe of Judah, (Exod. vi. 23.) by whom he had four sons, Nadab and Abihu, Eleazar and Ithamar. The eldest two were destroyed by fire from heaven; from the other two the race of the chief priests was continued in Israel, 1 Chron. xxiv. 2 seq.

The Lord, having appeared to Moses, and directed him to deliver the Israelites from their oppressive bondage in Egypt, appointed Aaron to be his assistant and speaker, he being the more eloquent of the two, Exod. iv. 14-16; vii. 1. Moses, having been directed by God to return into Egypt, quitted Midian, with his family, and entered upon his journey. At mount Horeb he met his brother Aaron, who had come thither by a divine direction; (Exod. iv. 27.) and after the usual salutations, and conference as to the purposes of the Almighty, the brothers prosecuted their journey to Egypt, A. M. 2513. Upon their arrival in Egypt, they called together the elders of Israel, and having announced to them the pleasure of the Almighty, to deliver the people from their bondage, they presented themselves before Pharaoh, and exhibited the credentials of their divine mission,

oh, however, drove them away, and for the purpose of repressing the strong hopes of the Israelites of a restoration to liberty, he ordered their laborious occupations to be greatly increased. Overwhelmed with despair, the Hebrews bitterly complained to Moses and Aaron, who encouraged them to sustain their oppressions, and reiterated the determination of God to subdue the obstinacy of Pharaoh, and procure the deliverance of his people, ch. v. In all their subsequent intercourse with Pharaoh, during which several powerful remonstrances were made, and many astonishing miracles performed, Aaron appears to have taken a very prominent part, and to have pleaded with much eloquence and effect the cause of the injured Hebrews, Exod. vi.-xii.

Moses having ascended mount Sinai, to receive the tables of the law, after the ratification of the covenant made with Israel, Aaron, his sons, and seventy elders, followed him partly up. They saw the symbol of the divine presence, without sustaining any injury, (Exod. xxiv. 1-11.) and were favored with a sensible manifestation of the good pleasure of the Lord. It was at this time that Moses received a divine command to invest Aaron and his four sons with the priestly office, the functions of which they were to discharge before Jehovah for ever. See PRIEST.

During the forty days that Moses continued in the mount, the people became impatient, and tumultuously addressed Aaron: "Make us gods," said they, "which shall go before us: for as to this Moses, the man that brought us up out of the land of Egypt, we know not what is become of him," Exod. xxxii. 1 seq. Aaron desired them to bring their pendants, and the ear-rings of their wives and children; which, being brought, were melted down under his direction, and formed into a golden calf. Before this calf Aaron built an altar, and the people sacrificed, danced, and diverted themselves around it, exclaiming, "These be thy gods, O Israel, which brought

thee up out of the land of Egypt." The Lord having informed Moses of the sin of the Israelites, (Exod. xxxii. 7.) he immediately descended, carrying the tables of the law, which, as he approached the camp, he threw upon the ground and broke, (ver. 19.) reproaching the people with their transgression, and Aaron with his weakness. Aaron at first endeavored to excuse himself, but afterwards became penitent, humbled himself, and was pardoned. The tabernacle having been completed, and the offerings prepared, Aaron and his sons were consecrated with the holy oil, and invested with the sacred garments, Exod. xl. Lev. viii. Scarcely, however, were the ceremonies connected with this solemn service completed, when his two eldest sons, Nadab and Abilu, were destroyed by fire from heaven, for presuning to burn incense in the tabernacle with strange fire, Lev. x.

Subsequently to this affecting occurrence, there was little in the life of Aaron that demands particular notice. During the forty years that he discharged the priestly office, his duties were apparently attended to with assiduity, and his general conduct, excepting the case of his joining Miriam in murmuring against Moses, and distrusting the divine power at Kadesh, was blameless, Numb. xii. xx. 8-11.

In the fortieth year after the departure of the Hebrews out of Egypt, and while they were encamped at Mosera, Aaron, by the divine command, ascended mount Hor. Here Moses divested him of his pontifical robes, which were placed upon his son Eleazar; "and Aaron died on the top of the mount," at the age of one hundred and twenty-three years, "and the congregation mourned for him thirty days," Numb. xx. 23-29; xxxiii. 38.

There is an apparent discrepancy in the scripture account of the place of Aaron's death. In the passages above referred to, it is said that it occurred in mount Hor; but in Deut. x. 6. it is stated to have been at Mosera, or more properly, according to the Hebrew form of the word, at Moser. The difficulty, however, is removed, by supposing that the place Mosera lay near the foot of mount Hor, perhaps on the elevated open plain from which the mountain rises, as described by Burckhardt, Travels in Syria and the Holy Land, p. 430. Josephus, Eusebius, and Jerome, all agree in placing the sepulchre of Aaron upon the summit of mount Hor, where it is still preserved and venerated by the Arabs. When the supposed tomb was visited by Mr. Legh, it was attended by a crippled Arab hermit, about eighty years of age, who conducted the travellers into a small white building, crowned by a cupola. The monument itself is about three feet high, and is patched together out of fragments of stone and marble. The proper tomb is excavated in the rock below. See HOR.

1. In reviewing the life of Aaron, we can scarcely fail to remark the manner of his introduction into the history. He at once appears as a kind of assistant, and so far an inferior, to his brother Moses; yet he had some advantages which seem to have entitled him to prior consideration. He was the elder brother, an eloquent speaker, and also favored by divine inspiration. We have no cause assigned why he was not preferred to Moses, in respect of authority; and therefore no other cause can now be assigned than the divine good pleasure, acting perhaps with reference to the superior education and consequent influence of Moses.

2. Among the most confirming signs given God to Moses, may be placed the interview with brother Aaron at mount Horeb. This being predi ed by God, and directly taking place, must have be very convincing to Moses. (See something simi in the case of Jeremiah, chap. xxxii. 8.) It shou seem also, that Aaron would not have undertaker journey of two months, from Egypt to mount Sin at great hazard and expense, unless he had been w assured of the authority which sent him; neith could he have expected to find Moses where he find him, unless by divine direction; since the pla afterwards called the mount of God, was then und tinguished and unfrequented. Aaron, therefore, v a sign to Moses, as Moses was a sign to Aaron. 3. It seems probable that Aaron was in circumst ces above those of the lower class of people in Egy Had he been among those who were kept to th daily bondage, he could ill have spared time a cost for a journey to Horeb. Although the broth then, had no pretension to sovereign authority descent, yet they were of consideration among Israelites, either by property, or office, or perh from the fact of Moses' long residence and educat at the Egyptian court; which could not fail to b source of influence to himself and to his fam Both Moses and Aaron seem to be acknowledged Pharaoh, and by many of his servants, as persons consideration, and as proper agents for transact business between the Israelites and the king. Aa performed the miracles before Pharaoh, too, with any wonder being expressed by him, how a per like him should acquire such skill and eloquen Had Moses and Aaron been merely private perso Pharach would, no doubt, have punished their int sion and impertinence.

4. We cannot palliate the sin of which Aaron guilty, when left in charge of Israel, in conjunct with Hur, while Moses was in the mount, receiv the law. His authority should have been exerted restrain the people's infatuation, instead of forwa ing their design. (See CALF.) As to his perso concern in the affair, we may remark, that if his o faith or patience was exhausted, or if he suppo Moses to be dead, then there could have been no lusion between them. Nor durst he have done as did, had he expected the immediate return of Me His activity in building the altar to the calf rend his subsequent submission to Moses utterly inex cable, had not a divine conviction been employed the occasion. It is to be remarked, that nothin said of the interference of Hur, the coadjutor Aaron in the government of the people. The la seems to have shrunk with unholy timidity f his duty of resistance to the proceedings of people, fearing their disposition, as "set on i chief," which he pleads in excuse, Exod. x 22-24.

5. The sedition of Aaron and Miriam aga Moses, (Numb. xii. 1.) affords another argun against the supposition of collusion between brothers. Aaron assumes, at first, a high tone, pretends to no less gifts than his brother; but afterwards acknowledges his folly, and, with Miri submits. Aaron was not visited with the lepr but he could well judge of its reality on his sis it was his proper office to exclude her from the e for seven days; and by his expression of “flesh consumed," it should seem that it was an invete kind of the disease, and therefore the more siș Aaron's affection, interest, and passion, all con

red to harden him against any thing less than full Interpreters have been much divided in regard to conviction of a divine interposition. But he well the streams probably designated by the names Abana knew that it was not in the power of Moses to in- and Pharpar. One of these undoubtedly is the presflict this disease, in so sudden and decided a manner. ent Barrada (the cold), the Chrysorrhoas of the an6. The departure of Aaron for death, has some- cients, which rises in Anti-Libanus and flows through thing in it very singular and impressive. In the Damascus. Just above the city it is divided into sight of all the congregation, he quits the camp for several branches, (some travellers say three, and the mountain, where he is to die. On the way, others five,) which pass around the city on the outMoses his brother, and Eleazar his son, divest him side, and afford water for the numerous gardens by of his pontifical habits, and attend him to the last. which the city is surrounded; while the main stream We view, in imagination, the feeble old man ascend-passes through and waters the city itself. ing the mount, there transferring the insignia of his office to his son, and giving up the ghost, with that faith, that resignation, that meekness, which became one who had been honored with the Holy Spirit, and with the typical representation of the great Highpriest himself.

7. In the general character of Aaron there was much of the meekness of his brother Moses. He seems to have been willing to serve his brethren, upon all occasions; and was too easily persuaded against his own judgment. This appears when the people excited him to make the golden calf, and when Miriam urged him to rival his brother.

8. When we consider the talents of Aaron, his natural eloquence, and his probable acquirements in knowledge, that God often spake to him as well as to Moses, and that Egyptian priests were scribes, as a duty of their profession; it is not very unlikely, that he assisted his brother in writing some parts of the books which now bear the name of Moses; that, at least, he kept journals of public transactions; that he transcribed, perhaps, the orders of Moses, especially those relating to the priests. If this be admissible, then we account at once for such difference of style as appears in these books, and for such smaller variations in different places, as would naturally arise from two persons recording the same facts; we account for this at once, without, in any degree, lessening the authority, the antiquity, or the real value of these books. It accounts, also, for the third person being used when speaking of Moses: perhaps, too, for some of the praise and commendation of Moses, which is most remarkable where Aaron is most in fault. See Numb. xii. 3. In Deuteronomy, Moses uses the pronouns, I, and me: “I said," "the Lord said to me," which are rarely or never used in the former books. See BIBLE.

AARONITES, Levites of the family of Aaron; the priests who particularly served the sanctuary. Numb. iv. 5 seq. 1 Chron. xii. 27; xxvii. 17. See LEVITES.

AB, the eleventh month of the civil year of the Hebrews, and the 5th of their ecclesiastical year, which began with Nisan. It had thirty days, and nearly answers to the moon of July. The name does not occur in Scripture. See the JEWISH CALENDAR at the end of the volume.

ABADDON, or APOLLYON, the destroyer; the name ascribed (Rev. ix. 11.) to the angel of the abyss, or Tartarus, i. e. the angel of death. He is represented as the king and head of the Apocalyptic locusts under the fifth trumpet, Rev. ix. 11. See LOCUST.

ABANA, or AMANA, (the former being the Kethib, or reading of the Hebrew text; and the latter the Keri, or marginal reading,) the name of one of the rivers cited by Naaman (2 Kings v. 12.) as rivers of Damascus. The latter is probably the true name, signifying perennial; the change of m into b being very common in the oriental dialects.

Below

the city they again mostly unite, and the river loses itself in a marsh a few miles S. E. from Damascus. The branches here mentioned are evidently artificial; and if we now suppose that originally there were but two branches in all, (the others being a work of later times,) these two branches may perhaps have been the Abana and Pharpar.-Another supposition, however, is more probable, viz. that one of the streams is the Barrada; while the other, (perhaps the Amana, or perennial stream,) may be the little river Fijih, or Fege, which rises near the village of like name in a pleasant valley about 15 or 20 miles N. W. of Damascus. Dr. Richardson describes it as issuing at once from the limestone rock, a deep, rapid stream of about thirty feet wide. It is pure and cold as iced water, and after coursing down a rugged channel for above a hundred yards, falls into the Barrada, which comes from another valley, and is here only half as wide as the Fijih. Its waters, also, like those of the Jordan, have a white, sulphureous hue. *R. ABAGARUS, see ABGAR.

ABARIM, mountains east of Jordan, over against Jericho, on the northern border of Moab, within the limits of the tribe of Reuben.. It is impossible to define exactly their extent. Eusebius fixes them at six miles west of Heshbon, and seven east of Livias. The mountains Nebo, Pisgah, and Peor, were summits of the Abarim. Numb. xxvii. 12; xxxiii. 47, 48. Deut. xxxiii. 49.

ABBA, a Syriac word signifying father, and expressive of attachment and confidence. When the Jews came to speak Greek, this word was probably retained from their ancient language, as being easier to pronounce, especially for children, than the Greek pater. Hence Paul says, "Ye have received the Spirit of adoption, whereby we cry, Abba, Father," Rom. viii, 15.

I. ABDON, son of Hillel, of the tribe of Ephraim, and tenth judge of Israel. He succeeded Elon, and judged Israel eight years, Judg. xii. 13, 15. He died A. M. 2848, ante A. D. 1156.

II. ABDON, son of Micah, sent by king Josiah to Huldah the prophetess, to ask her opinion concerning the book of the law, lately found in the temple, 2 Chron. xxxiv. 20. Some think him to be the same as Achbor, son of Micaiah, 2 Kings xxii. 12.

III. ABDON, a city of Asher, given to the Levites of Gershon's family, Josh. xxi. 30. 1 Chron. vi. 74.

ABEDNEGO, a Chaldee name given by the king of Babylon's officer to Azariah, one of Daniel's companions, Dan. i. 7. Abednego was thrown into the fiery furnace at Babylon, with Shadrach and Meshach, for refusing to adore the statue erected by command of Nebuchadnezzar, Dan. iii. See DANIEL Some have supposed this Azariah to be Ezra, but without sufficient grounds.

I. ABEL, (Heb. 5,) the second son of Adam and Eve. Cain and Abel having been instructed by their father Adam in the duty of worship to their

iv. 7. 6.) and lay according to him about 60 stadia furlongs from the Jordan. Numb. xxxiii. 49. com xxii. 1. It is more frequently called Shittim alor Numb. xv. 1. Josh. ii. 1. Micah vi. 5. Eusebi says, it was in the neighborhood of mount Pe Moses encamped at Abel-Shittim before the Isra

by Balak, they fell into idolatry, and worshipp Baal-Peor; on account of which God severe punished them by the hands of the Levites, cha xxv.

Creator, each offered the first-fruits of his labors. Cain, as a husbandman, offered the fruits of the field; Abel, as a shepherd, offered fatlings of his flock. God was pleased to accept the offering of Abel, in preference to that of his brother, (Heb. xi. 4.) in consequence of which, Cain sank into melancholy, and giving himself up to envy, formed the design of kill-ites passed the Jordan, under Joshua. Here, seduc ing Abel; which he at length effected, having invited him to go into the field, Gen. iv. 8, 9. 1 John iii. 12. | It should be remarked, that in our translation no mention is made of Cain inviting his brother into the field:-"Cain talked with Abel his brother; and it came to pass when they were in the field, that Cain rose up against Abel his brother, and slew him." But in the Samaritan text, the words are express; and in the Hebrew there is a kind of chasm, thus: "and Cain said unto Abel his brother," "and it came to pass," &c. without inserting what he said to his brother.

The Jews had a tradition that Abel was murdered in the plain of Damascus; and accordingly, his tomb is still shown on a high hill, near the village of Sinie or Seneiah, about twelve miles north-west of Damascus, on the road to Baalbek. The summit of the hill is still called Nebbi Abel; but circumstances lead to the probable supposition, that this was the site, or in the vicinity of the site, of the ancient Abela or Abila. The legend, therefore, was most likely suggested by the ancient name of the place.

Paul, speaking in commendation of Abel, says, (Heb. xi. 4.) "By faith he offered unto God a more excellent sacrifice than Cain; by which he obtained witness that he was righteous, God testifying of his gifts; and by it he being dead yet speaketh," even after his death. Our Saviour places Abel at the head of those saints who had been persecuted for righteousness' sake, and distinguishes him by the title righteous, Matt. xxiii. 35.

II. ABEL, (Heb. x,) Abel-beth-Maacal, or Abel-maim, a city in the north of Palestine, of some considerable size and importance, since it is called "a mother in Israel," 2 Sam. xx. 19. For the identity of the city under these three different names, comp. 2 Sam. xx. 14, 15, 18; 1 Kings xv. 20; 2 Chron. xvi. 4. The addition of Maacah marks it as belonging to or near to the region Maacah, which lay eastward of the Jordan, under Anti-Lebanon. It is perhaps the Abela mentioned by Eusebius as lying between Paneas and Damascus.

R.

ABEL-BETH-MAACAH, that is Abel near the house or city of Maacah; the same as ABEL.

ABEL-CARMAIM, or the Place of the Vineyards, a village of the Ammonites, about six miles from Philadelphia, or Rabbath-Ammon, according to Eusebius, and in his time still rich in vineyards, Judges xi. 33.

ABEL-MAIM, the same as Abel-beth-Maacah, 1 Kings xv. 20. 2 Chron. xvi. 4. See ABEL II. ABEL-MEHOLAH, the birth-place of Elisha, 1 Kings xix. 16. It was situated about ten miles south of Scythopolis or Bethshan, (1 Kings iv. 12.) and was celebrated in connexion with Gideon's victory over the Midianites, Judges vii. 22.

ABEL-MIZRAIM, “the place of the Egyptians,” previously called "the threshing-floor of Atad," Gen. 1. 11. Jerom places it between Jericho and the Jordan; three miles from the former, and two from the latter, where Bethagla afterwards stood.

ABEL-SHITTIM was in the plains of Moab, beyond Jordan, opposite to Jericho. It is, undoubtedly, the Abila of Josephus, (Ant. v. 1. 1. Bell. Jud.

[ocr errors]

ABELA, see ABILA.

ABEZ, a city of Issachar, Josh. xix. 20.

ABGAR, a king of Edessa, and of the district C rhoene, the seventeenth of the twenty kings w bore this name, and contemporary with Christ. T name does not occur in Scripture, but is celebrat in ecclesiastical history, on account of the corr pondence which is said to have passed between In and Christ. The legend is, that Abgar wrote to Saviour, requesting him to come and heal him of leprosy; to which Christ replied, that he could come to him, but would send one of his discip Accordingly he is said to have sent Thaddeus. B letters are apocryphal, and may be found in Fab Codex Apoc. N. T. p. 317. See also the quarto of Calmet. R.

ABI, mother of Hezekiah, king of Judah ; (2 Ki xviii. 2.) called Abijah, 2 Chron. xxix. 1.

ABIA, in the N. T. the same as ABIJAH in the T. which see.

ABIAH, second son of Samuel. Being intrus with the administration of justice, he behaved ill, induced the people to require a king, 1 Sam. viii. ABIATHAR, son of Ahimelech, and high-pr of the Jews. When Saul sent his emissaries to N to destroy all the priests there, Abiathar, who young, fled to David in the wilderness, (1 Sam. x 11, seq.) with whom he continued in the chara of high-priest. Saul, it would appear, transfer the dignity of the high-priesthood from Itham family to that of Eleazar, by conferring the of upon Zadok. Thus there were, at the same ti two high-priests in Israel; Abiathar with David, Zadok with Saul. This double priesthood contin from the death of Ahimelech till the reign of S mon; when Abiathar, attaching himself to Adoni was deprived by Solomon of his priesthood, 1 K ii. 27. The race of Zadok alone exercised this i istry during and after the reign of Solomon, exc ing the family of Ithamar, according to the predic made to Eli the high-priest, 1 Sam. iii. 11, &c.

A difficulty arises from the circumstance, the 1 Kings ii. 27, Abiathar is said to be deprived of priest's office by Solomon; while in 2 Sam. viii. 1 Chron. xviii. 16, xxiv. 3, 6, 31, Ahimelech the of Abiathar is said to be high-priest along Zadok. The most probable solution is, that father and son each bore the two names Ahime and Abiathar; as was not at all unusual among Jews. (See one example under ABIGAIL.) In way also we may remove the difficulty arising f Mark ii. 26, where Abiathar is said to have g David the shew bread, in allusion to 1 Sam. x seq. where it is Ahimelech.-Others suppose passage in Mark to be merely a Jewish mod quotation, as if from the "History of Abiatl This, however, does not remove the other diffic mentioned above; and there are also other object to it, arising from the Greek idiom. See Kui Comm. II. p. 29. R.

« AnteriorContinuar »