[123] Munster. de præcept. affirm.
Touching the name Moses calleth them טוטפות Totaphot, which word hath almost as many Etymologies, as Interpreters; the most probable in my opinion, is, that they should be so called per Antiphrasin, from טטף Incedere, to go or move, because they were immoveable: Hence the Septuagint translate them, ἀσάλευτα Immoveable ornaments. The Rabbins call them Tephillim, Prayer ornaments:[124] others call them Pittacia, & Pittaciola, from πιττάκιον, which signifieth a piece or parcel of Cloth. In the Gospel they are called φυλακτήρια, Phylacteries, from φυλάττω, to conserve or keep. First, because by the use of them, the Law was kept and preserved in memory. Secondly, because the Pharisees superstitiously conceited, that by them, as by Amulets, Spells, and Charms, hanged about their necks themselves might be preserved from dangers. The word φυλακτήριον signifieth a Spell; and Hierome testifieth, that the Pharisees had a such a conceit of these ornaments: In which place he compareth the Pharisees with certain superstitious women of his time, who carried up and down, upon the like ground, pervula evangelia, & crucis ligna, short sentences out of the Gospel, and the reliques of the Cross. The same superstition hath prevailed with many of latter times, who for the same purpose hang the beginning of[125] Saint John’s Gospel about their necks. And in the year of our Lord 692. certain Sorcerers were condemned for the like kind of Magick, by the name of[126] φυλακτήριοι, that is, Phylacterians.
[124] Hieronym. in Mat. 23.
[125] Scalig. Tribær. cap. 70.
[126] Concil. quini Sexti, Canon 61.
Thus much of their Phylacteries: In the same verse is reproved the inlarging of their borders.[127] That which we read borders in the Gospel, is called, Num. 15. 38. ציצות Tsitsith, Fringes: and גדילים Gedelim, Deut. 22. 10. which word we likewise translate in that place, Fringes. They were in the fore-quoted places commanded, and our Saviour Christ himself did wear them, Luk. 8. 44. The latter Hebrew word signifieth a large Fringe, which agravateth the superstition of the Pharisees, in making their Fringes larger, when the Law had allowed them large. This literal exposition I take to be most agreeable with the Text, though to inlarge in Greek and Latine[128] sometimes, signifieth to boast, vaunt, or brag of a thing; and in this sense it may very well fit a Pharisee. The reason of this command was, to put them in mind of the Commandments, Numb. 15. And for the furtherance of this duty,[129] they used sharp thorns in in their Fringes, that by the often pricking of the Thorn, whether they walked or sate still, they might be the more mindful of the Commandments.
[127] Vide D. Kimchi. Radic.
[128] Τὸ μεγαλύνεσθαι, apud Euripidem in Bacchis, valet, Magnifice jactare, Efferre. Magnificare apud Varronem & Plinium eadem significatione usurpatur, Theodor. Beza in Mat. 23.
[129] Hieron. in Mat. 23.
There were[130] seven sorts of Pharises. 1. Pharisæus Sichemita. He turned Pharisee for gain, as the Sichemites suffered themselves to be circumcised.