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affirms that hares form an article of the common food of the Arabs . To us the evidence that the animal is eaten by them without any hesitation , seems to preponderate : and , if this be the fact , we shall the more readily perceive why the same diet was interdicted to the Hebrews .
A remark shall next be cited , which regards an example of prolepsisf on the part of Strauss : Elisama ( Vol . I . 145 , Transl . ) had been speaking of the term of the captivity in Babylon as " tedious , mournful years , " and of " the traces of that melancholy" which these years
impressed upon the captives ; but , according to the correct statement of the Editor , € i The author has applied to the first destruction of Jerusalem , what the modern Jews say of themselves with reference to the second . Buxtorf . Syn . Jud . 124 , 479 . "
At the same time , numerous passages in the Old Testament show that the Jews of die first captivity felt most poignantly their state of subjection , disgrace and exile . We meet with a valuable note on
the text in Vol . I . 211 , *'— the command of Moses might appear to have been literary fulfilled , * There shall be no beggar among you ** " < c The reader will not suppose that these words occur in the law of Moses , in whose writings , as Michaelis observes ,
( Mos . Law , § 142 , ) the name of beggar is not found , or any allusion to such a class of society : but that the spirit of his institutions excluded beggary . The laws respecting the treatment of the poor are found , Deut . xiv . 28 , 29 , xv . 1—11 , xxiv 19—22 , xxvi . 11—15 , Levit . xix . 9 , 10 , xxiii . 22 . "
Beyond all doubt , a code of laws so calculated to exclude mendicity , and so completely successful in answering that end , must command warm approbation from every benevolent and enlightened man . A rabbinical error is rectified in a note on p . 19 , of Vol . II . : this note
lage ; and some pertinent inquiries and re marks concerning it are proposed by Michaelis in his Questions a uiie Socidte de Savajis , under No . xcv . * Of this , as might well be supposed , other instances occur in the work .
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we extract , in consequence of its bearing on a passage in our Skviour ' s history : *
" It has been asserted , on the authority of the Rabbins , ( see Lightfoot on Matt , xxvi , 34 , ) that no cocks were kept in Jerusalem ; but this appears to kave been a later and groundless tradition
( Kuinoel , Matt . xxvi . 74 , ) to exalt the purity of the holy city . For the same reason they said that no gardens were allowed within the walls * Lightfoot , Matt . xxvi . 36 . "
The editor ' s illustration of a very different topic claims our praise . f In Vol . IT . 28 , Elisama and Helon , being on their way from Jerusalem to Joppa , are represented as leaving € S Mizpah , Eramaus , Rama , Sec , to the North . '
" This , " we are told , " is not the Emmaus mentioned , Luke xxvi . 13 , but a town afterwards called Nicopolis . See Relaud , 146 . The Emmaus of the gospel history was a village , and nearer to Jerusalem . Kama top must not be confounded with the town of this name now
called Ram la , about three leagues from Joppa , ou the road to Jerusalem . Pococke , II , 4 , " A note on a clause in p . 32 of Vol . II ., is eminently judicious and discriminating : it regards an alleged custom at " the feast of winnowing : "
cc The genius of the Mosaic law was considerate of the comfort of servants , who were to join in the festive meal made upon the unsacriftced portions of the free-will offerings , Deut . xii . 18 , and in the feast of Pentecost , Deut . xvi . 11 . But I am not aware of any direct authority for representing it as a Jewish
custom to make a feast for the servants , in which they were treated as the chief persons . Yet it is not probable that our Lord ( Luke xii . 37 ) would have represented the master as girding himself and waiting on the servants whom he wished to reward for their fldelitv , if such a
thing were wholly unknown . Bishop Pearce , ! in his note on this passage , explains it of the custom of the bridegroom ' s waiting on the company as a servant , which he says was common not
* There is an ingenious and plausible criticism on Matt . xxvi . 34 , in the Theological Repository , VI . 105 , &c . f In the course of the notes , points of Jewish topography and geography arc considered with particular care . X See , too , Bengel : Gnoni : in loc .
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612 Review .- ~ 77 ie Notes , fyc , to Helotfs Pilgrimage .
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Oct. 2, 1826, page 612, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2553/page/40/
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