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Ego dabo ei talentum, primus qui in crucem
excurrit, Sed eâ lege, ut affigantur bis pedes, bis brachia.
A. 2. S. 1. Mostellaria. On which the Archbishop remarks, that the same · word is used, both of hands and feet; which leads us
to think, that they were treated a-like; and he says, that he knows not that figere, or any of its compounds are used of tying. But the word affigere signifies to fasten in whatever manner it be effected, whether by nailing or otherwise. Thus Stephanus, " figere, affigere, h. e. applicare, et quasi ad aliquid firmare. Unde omissâ militiâ five gladiatoriâ, milites seu gladiatores arma figere dicebantur, quia ea in templis suspendebant, vel templorum parietibus affigebant.” And in proof that the word figere signifies applicare et quasi ad aliquid firmare, he cites the following passages. Plin. Epist. Idque æs figeretur ad ftatuam loricatam Divi Julii. Lib. 86. Virg. Æn. 6. fixit leges pretio. Ubi Servius : fixit ideo, quia incifæ in æreis tabulis parietibus affigebantur. Figere arma, says Faber, est affigere, suspendere in foribus vel parietibus templorum. Æn. 1. 248. And. that affixus fignifies to adhere closely, or to be attached to a thing, without any idea of piercing or perforation, appears from Æn. 10. 161. where Iulus is faid to be affixus lateri ; and from Cicero ad Quint. Fr. 3. 1. Jubes illum mihi effe affixum tanquam magistro. Thus also Lipfius, “ Crucium duplex genus,
fimplex et compactum. Illud voco, cum in uno fimpliciore ligno fit affixio aut infixio. Quæ crux, meo judicio, prima fuit, et in aliam fpeciem a rudi hac ventum. Sed ea quoque duplex, ut tetigi, altera ad affixionem, altera ad infixionem; nam aliàs ad arborem five stipitem alligabant figebantve hominem, ut in Cupidine Crucifixo Ausonii. Atque hæc fuit in fimplici cruce affixio. Eft et in eadem infixio, qualis cum nudum hominem erecto acutoque ftipiti infigebant.” De Cruce. So that affigere denoted the fastening to the cross, in whatever manner that fastening was made. The passage therefore in Plautus fignifies merely, that the person was to be fastened to the cross twice as firmly and closely as in common cases; which is further confirmed by our observing, that he speaks not of the hands being fastened, but the arms; which no person ever yet pretended to say, were nailed; and the merriment seems to consist in this ; “ who,” says Tranio, “ will suffer himself to be whipped or scourged instead of me? I will give a talent to the first person, that will let himself be crucified in my place; but on condition, that his arms and feet be doubly fastened ; as soon as that is done, let him come to me, and I will pay him the money.” On which Lambinus comments thus : eâ lege huic meo vicario talentum dabo, fi pedes ejus 'et brachia bis cruci affigantur, ne scilicet poflit unquam promifa fam mercedem a me petere.” We may therefore
fairly conclude, that the person thus crucified was merely bound to the cross, in the same manner as in the Cupido crucifixus of Ausonius, where the same word affigunt is used, and where it is expressly said, that both hands and feet were simply tied :
Hujus in excelso suspensum ftipite Amorem
Affigunt. That the sufferer was bound to the cross, we also learn from Artemidorus Etavgrobar avdeo ayaww youlon TOOG Yogeves, dece onu deor. Oneir.
And Martial shews the same, speaking of Laureolus.
Qualiter in Scythicâ religatus rupe Prometheus
Affiduam nimio pectore pavit avem;
Spectac. 7. To whom Juvenal alludes in Sat. 8. 186.
Laureolum velox etiam bene Lentulus egit,
Judice me, dignus verâ cruce. That they were also sometimes nailed, appears from Seneca, cum refigere se crucibus conentur, in quas unusquisque veftrum clavos fuos ipse adigit. De Vita Beata. C. 21. Lucan also mentions the nails; but he speaks only of nailing the hands :
Pendentia corpora carpfit
Lib. vi. 544. Now since it appears, that the sufferers were both nailed and bound, and that we know that the hands were nailed, but have no reason whatever for supposing that the feet were fo; we may conclude, that the hands only were nailed; and that the feet were tied to it; which is the opinion of Le Clerc and Dathe; the latter of whom thus expresses himself, “ Manus non pedes cruci affigebantur clavis. que perforabantur, hi enim funibus cruci astringebantur.
17. Shall they count.—The Arabic version, also the Syriac, Vulgate and lxx have the third person plural; the verbs in this verse and in the next are in the future tense; strongly expressive of the writer's hope, that God will not permit these things to happen.
19. Wilt not be far from me. See Jer. xx. II. “But the Lord is with me, a mighty terrible one, therefore my persecutors shall stumble, and they shall not prevail.”
25. Fear thee.- for 1, which the sense requires. Houbigant.
26. The poor,-in the prophetical parts of the Old Testament, denote the true people of God: see Pf. lxxii. 2, 4, 12, 13. Isaiah xi. 4. lxi. 1.
They shall eat and be satisfied.—Shall enjoy all good things in abundance and peace.
27. Shall remember—this signal interposition of God in rescuing me from my persecutors.
Before him.--So the Syr. lxx. and Houbigant.
29. Rich ones. Those who devoting themselves to the world neglect God: they are opposed to the poor in verse 26. · 30. My feed.So lxx. Vulg. Arab. and one MS. of Kennicott.
For ever.-7773 in ætatem, that is in longam ætatem, or ab ætate in ætatem. Venema.
31. Which he has done.—As Bishop Hare observes, 15 quia is here the same as quam, fc. juftitiam, the righteous act of God in extricating David from the persecution of Saul.