Collated with parallel Passages of the Hebrew Scriptures. 31 



relates to tlieir recovery, and to the journey undertaken for effecting It, including 

 the business of that journey, and the previous invocation for the direction, suc- 

 cess, and consummation of it. 



The recovery, repperire, Heb. nap", gerund of rvyp, Punice, caneth, Libyce, 

 can't, or rather lacan't — ad repperiundum. In the eleventh chapter of Isaiah, in 

 which God declares that he will set his hand "to recover" the children of the cap- 

 tivity from their abduction, HDp, cantli, is the Hebi'evv word used for to recover. 

 The same word we find accordingly in the Punic sentence corresponding with 

 tlie Latin one to which repperire jilium belongs, inynediately preceding and 

 governing the clause yth byn, {ithii ahh.) We shall in regular course consider 

 more particularly the Scriptural authority and peculiar and curious propriety of 

 this word as here applied — XMk "'ynn p H'' Hip, repperire JUium errabundum 

 fratris. 



Connected with the recovery is the journey. The word for journey, used 

 by the king of Persia when he gave audience to Nehemiah, was, according to 

 that writer, ■j'7nD, Punice m'lach, being the second word in the second Punic 

 line. The same word is used for journey in the beginning of the account of 

 Jonah's mission to Nineveh, and occurs once, and I believe only once, more in 

 Ezekiel's prophecies, who wrote in Chaldea. So that the geography of the word 

 may be said to be Chaldean, and the chronology of its use in Scripture probably 

 not antecedent to the captivity. But though its occurrence is thus rare in 

 the Old Testament Hebrew, it is frequent in the Rabbinical writings. In 

 Maimonides, for example, respecting the kind of prayers to be used on a journey, 

 and the kind of journey allowed on the Sabbath, &c. In the Itinerary of Ben- 

 jamin of Tudela it occurs in almost every page, being used indifferently with the 

 Old Testament word for journey, f"n. It may be added, that Hutter, in his 

 Hebrew version of the New Testament, more than once uses mah'lach for 

 jonrney, e. g. John, iv. 6. " Jesus being weary with his "[bTXO, m'lach, &c." The 

 translation published by the Society for the Conversion of the Jews, uses the old 

 and more common word, "jm. In the Libyan the equivalent for m'lach is the 

 Chaldce lach, or f"?, loc, formed from the same root by aphseresis, as "j'^no, 

 mhlach, by prosthesis. According to the Rabbinical points, the pronunciation 

 of the m should be suspended by the metheg, or distinguished from the re- 



