of valuables, such as the precious metals, precious stones, &c. Hence, (b) An object of special regard. Booth. When the trumpet hath ceased, they may come up to the mountain. Rosen., Cum trahet tuba, i.e., Rosen.-p hapo, Estis mihi longiore sonitu canet; sive, si tonitruum peculium ex omnibus populis, i.e., populus sonus similis erit tubæ clangori. pro quem peculiari complector favore. Ita uti patet e Jos. vi. 5. Varias de sæpius vocatur populus Israel, e.g., Deut. nominis significatu sententias recensuit vii. 6; xiv. 2; xxvi. 18. LXX his omnibus et examinavit Fullerus in Miscell. SS., 1. iv., locis vertunt Xaos ñeρiovσios, populus acqui- cap. 8. Adde J. D. Michaelis Supplemm., situs, peculiaris. Cf. Tit. ii. 14; 1 Pet. p. 1048, ubi tamen prætermissa est Jo. Geo. Frankii in Novo system Chronolog. S., p. 13, proposita sententia, ab in, émáуew, esse epactam, intercalationem, et tale cornu, cujus clangore annus éπayóμevos indi ii. 9. Ver. 12. niby אֶת־הָעָם סָבִיב לֵאמֹר videntur principes populi הַמָּה cebatur. Per הִשָּׁמְרוּ לָכֶם עֲלוֹת בָּהָר וּנְגְעַ בְּקָיָהוּ intelligendi, aut quidam ex iis tanquam כָּל־הַכֹּגֵעַ בָּהָר מְוֹת יוּמָת : καὶ ἀφοριεῖς τὸν λαὸν κύκλῳ, λέγων. προσ- legati a populo, cf. xxiv. 1. έχετε ἑαυτοῖς τοῦ ἀναβῆναι εἰς τὸ ὄρος, καὶ Au. Ver.-12 And thou shalt set bounds unto the people round about, saying, Take heed to yourselves, that ye go not up into the mount, or touch the border of it: whosoever toucheth the mount shall be surely put to death. Ged., Booth.-12 And set thou a boundary round about the mountain, and speak to [Sam.] the people, saying, &c. Houbigant prefers the Sam. lection, and properly observes, that as the text now stands it implies that boundaries were fixed not round the mount only, but the whole camp of the Israelites, which is wholly opposed to the design for which the command was given.—Booth. That ye go not up. Ver. 15. γίνεσθε ἕτοιμοι, τρεῖς ἡμέρας μὴ προσέλθητε γυναικί. Au. Ver.-15 And he said unto the people, Be ready against the third day: come not at your wives. Come not at your wives. So Rosen., Ged., Booth., and most commentators. The Ken.-Verse 12 strictly forbids the people from coming near and touching Mount Sinai, which mount then burnt with fire. words, therefore, in ver. 15, mox be wwɔn ix, seem rather to signify, come not near unto the FIRE: especially as the phrase ne appropinquetis ad mulierem (sing.) is not at all probable. But the fire is on this occasion Bp. Horsley. For my read, with Houbi- spoken of so very emphatically, that we are מעלות,gant Ver. 13. : 7ng aby, men báin hopa – ὅταν αἱ φωναὶ καὶ αἱ σάλπιγγες καὶ ἡ νεφελη ἀπέλθῃ ἀπὸ τοῦ ὄρους, ἐκεῖνοι ἀναβήσονται ἐπὶ τὸ ὄρος. Au. Ver.-13 There shall not an hand touch it, but he shall surely be stoned, or shot through; whether it be beast or man, it shall not live: when the trumpet [or, cornet] soundeth long, they shall come up to the mount. When the trumpet soundeth long, &c. Ged. When the trumpet-like sound hath ceased [Chald., Syr., LXX], and the cloud hath left the mountain [LXX], then they may come up to the mountain. naturally led, either to consider here as N transposed, or to say (with Simoni's Lexicon) fæm. idem quod masc. N ignis. Rosen. Neque ad uxorem accedite. Hac re se pollui existimabant Orientales pæne omnes. Id de Babyloniis et Arabibus. narrat Herodot. i. 198, et de Ægyptiis ii., 61. Ægyptii sacerdotes sacris solemnioribus instantibus multis rebus abstinebant, πpò dè πάντων ἀφροδισίων καὶ ὁμιλίας γυναικείας, ut dicit Chæremon apud Porphyrium de abstinentia, iv. 7. Idem mos invaluerat apud Græcos, ut docet præter alios Meursius in Eleusiniis, cap. vii., et apud Romanos, ut liquet ex Tibullo, lib. ii. eleg. 1. Mohammedani quoque cum loca sacra Mecca visitant mulieribus abstinere debent. better account of the priests here mentioned, which were the prime and most honourable persons in the several tribes; the elders, and such as administered the government under Moses: among which there might be some of the firstborn, nay, it is possible, many of them; but not by any special right which they had to this office. Rosen. Et ipsi Sacerdotes. Quum Aharonicum sacerdotium tum nondum institutum esset, plures putarunt significari hic primogenitos Israelitarum, qui Deo veluti consecrati fuissent, xiii. 2, et quorum vice postea Leviticam tribum consecrari sibi voluisset Deus, Num. viii. 14. Sed quum xxiv. 5. ; adolescentes filiorum Israelis בערי בני ישראל יִתְקַדְּשׁוּ פֶּן־יִפְרֹץ בָּהֶם יְהוָה : καὶ οἱ ἱερεῖς οἱ ἐγγίζοντες κυρίῳ τῷ θεῷ verisimilior est Clerici sententia, signari ἁγιασθήτωσαν, μή ποτε ἀπαλλάγῃ ἀπ' αὐτῶν κύριος. Au. Ver.-22 And let the priests also, which come near to the LORD, sanctify themselves, lest the LORD break forth upon them. Priests. So most commentators. Booth.-Chiefs.] So I have rendered, as it is well known that the term denotes equally priests or princes. The 24th verse supports this sense, as we are sure that the chiefs or elders must have been present with the people on this occasion. Aaron is allowed to go up with Moses, but the other elders are at present forbid. These elders might be called ", because, like the patriarchs, they were accustomed to offer sacrifices for their families, previous to the legal priesthood. nonnullos ex juventute, quos Moses huic rei præfecerat. Et observavit jam Abarbenel, delegisse Mosen ex Israelitis, nulla ordinis nascendi ratione habita, juvenes robore, ad sacrificia illa paranda necessario, sufficienter instructos. Robur utique requirebatur haud mediocre ad juvencos plures prosternendos, jugulandos, excoriandos, eviscerandos, et ad partes hostiarum, majores quidem illas, ad altare deportandas. Quocirca nemo vel senectute debilitatus, vel alia ex causa viribus destitutus sacrificii officio fungi rite omni ex parte poterat. Which come near to the Lord. Pool. Not at this time, for both priests and people are now kept at equal distance, ver. 24; but usually: q.d., Whose duty and privilege it is to approach unto God, and to present the people's prayers and sacrifices to him, and therefore are here particularly admonished, because they above all others are obliged to this care, and because they might seem to claim this privilege by their function. Ver. 24. Au. Ver. 24 And the LORD said unto him, Away, get thee down, and thou shalt come up, thou, and Aaron with thee: but let not the priests and the people break through to come up unto the LORD, lest he break forth upon them. Aaron. Bp. Patrick.-22 Let the priests also.] Who these were is much disputed; for Aaron and his sons were not yet consecrated. The Jews (it is commonly known) readily answer, they were the firstborn; whose prerogative it was to minister to God, as his priests, till the law of Moses ordered things otherwise. But I have often observed this not to be true; being confuted by several examples of others who sacrificed and were not the firstborn. And lately there is a learned man, who, in a just discourse, hath overthrown this opinion (see Campeg. Vitringa, Observ. Sacræ, lib. ii., cap. 23), which was called in question, and briefly censured some time before by a very learned friend of mine, Dr. Outram (de Sacrificiis, lib. i., cap. 4). Conradus Pellicanus, in the beginning of Booth. The chiefs of the people. See the Reformation, seems to have given a note on verse 22. Ged., Booth.-Thy brother Aaron [Syr., and one MS.]. The priests and the people. So most commentators. Ver. 25, and CHAP. XX. 1. Ged., Booth.—6 But showing mercy to a thousand generations, when they love me and keep my commandments. punishment extended only to three or four הָאֵלֶּה לֵאמֹר : Καὶ ἐλάλησε κύριος πάντας τοὺς λόγους τούτους, λέγων. Au. Ver.-25 So Moses went down unto the people, and spake unto them. CHAP. XX. Pool. Unto thousands, to wit, of their generations, i.e., for ever; whereas his of them so far is God's mercy exalted above his justice. Compare Psal. cii. 17. Rosen.-, in millia, scil. i generationum s. ætatum, i.e., ut Aben-Esra exponit, absque fine, in æternum. Ver. 7. לַשָׁוְא כִּי לֹא יְנַקֶה יְהוָה אֵת אֲשֶׁר־יִשָּׂא .And God spake all these words, saying 1 אֶת־שְׁמוֹ לַשָּׁוְא : Bp. Horsley.-25 To this 25th verse should be subjoined the words which we οὐ λήψῃ τὸ ὄνομα κυρίου τοῦ θεοῦ σου ἐπὶ find out of their place in the first verse of ματαίῳ. οὐ γὰρ μὴ καθαρίσῃ κύριος ὁ Θεός τὸν λαμβάνοντα τὸ ὄνομα αὐτοῦ ἐπὶ and, את כל הדברים האלה,the following chapter . וידבר אלהים לאמר : should stand simply thus the first verse of the following chapter 25 "So Moses went down unto the people, and spake unto them all these things." Chap. xx. 1" And God spake, saying." have been את כל הדברים האלה,the words dropped out of the text; or that these words in chap. xx. 1, belonged originally to chap. xix., and that chap. xx. should com so that the וידבר אלהים לאמור mence with whole should run thus: So Moses went σου parai. Au. Ver.-7 Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain. Ged.-Thou shalt not apply the name of the Lord thy God to falsehood: for the Lord will not acquit him who to falsehood applieth his name. I have not rendered, with our common version, "Thou shalt not take the name of the Lord, thy God, in vain ;" because I am persuaded that this is not the real meaning of the Hebrew. The meaning is well expressed by Syr. A NOND NS down from the mountain unto the people, and told them all these words......And the, Thou shalt not lyingly swear by the Lord spoke, saying, I am, &c. His reason Lord, thy God. To the same purport Onk., is, because is used only to express what Tharg., both Arabs., and admirably Gr. had preceded; but this is a mistake, into which it is strange such a critic as Houbigant should fall. 1 Au. Ver. And God. Ged., Booth. Then God. Quid Rosen.-25, Et dixit eis. dixit, non exprimitur, atque ideo exponi potest: et alloquutus est eos, ut idem sit quod 7, ut Gen. iv. 8, ubi cf. not. Verum et in usitata significatione licet hic accipere : et dixit eis, nempe quæ a Deo eis dicenda acceperat. Recte Jarchi: 11 n 'n 108", dixit eis hanc admonitionem, scil. quæ vs. 24 habetur. Ver. 6. Au. Ver.--6 And showing mercy unto thousands of them that love me, and keep my commandments. Ven.: Ουκ αρεις τουνομα του οντωτού, του Θεου σου εις ψευδος. A similar and just version I find in Bishop Law's MS. Notes: "Thou shalt not use the name of the Lord, thy God, in a falsehood." Comp. Deut. v. 19, where is a false testimony μαρτυρια ψευδης.—Geddes. Pool.-In vain; or unto vanity, or vainly. Either, 1. Falsely, or in a false oath; thou shalt not swear falsely by the name of the Lord, or not lift up the name of God into thy mouth in an oath to the confirmation of lie. Or, 2. In vain, as we render it, and as the word schave is frequently used, as Job vii. 3; xv. 31; Psalm 1x. 11; You shall not use lxxxix. 47; Isa. i. 13. the name of God, either in oaths or in common discourse, lightly, rashly, irre 302 verently, or unnecessarily, or without] a duty enjoined not only in many places of Ver. 10. וְיוֹם הַשְּׁבִיעִי שַׁבָּת וּ לַיהוָה אֱלֹהֶיךָ Which being לֹא־תַעֲשֶׂה כָל־מְלָאכָה אַתָּה וּבִנְךְ sacred Scripture, but also in the apocryphal Ecclesiasticus, xxiii. 15-17, and even by Heathen authors, as Plato in his Book of Laws, and it being evident by the light of nature to man's reason, it were strange if it were not here understood; especially considering that it is most reasonable to take these short laws in the most comprehensive sense, such as this, not the former, is; for the prohibition of using it vainly and rashly doth certainly include that of swearing by it falsely, but this latter doth not include the former. Besides, the former exposition restrains the words to swearing, whereas the words are more general, and speak of any taking God's name into their mouths, either by oaths or any other way. And it becomes not us to set limits to God's words where τῇ δὲ ἡμέρᾳ τῇ ἑβδόμῃ σάββατα κυρίῳ τῷ θεῷ σου. οὐ ποιήσεις ἐν αὐτῇ πᾶν ἔργον σὺ καὶ ὁ υἱός σου, καὶ ἡ θυγάτηρ καὶ ἡ παιδίσκη σου, ὁ βοῦς σου, καὶ τὸ ὑποξύ. σου, ὁ παῖς σου, γιόν σου, καὶ πᾶν κτῆνός σου, καὶ ὁ προσήλυτος ὁ παροικῶν ἐν σοί. Au. Ver.-10 But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates. In it. So Sam., LXX, Syr., Onk., Arab. Ged., Booth.-10 But the seventh-day is God hath set none. It is also here to be the sabbath of Jehovah thy God; on it observed, as well as in the other commands, [Sam., LXX, Syr., Onk., Arab.] thou shalt that when this sin is forbidden, the contrary not do any work; neither thou, nor thy duty is commanded, to wit, to use the name son, nor thy daughter, nor thy man-servant, of God, both in swearing and otherwise, holily, cautiously, and reverently. Prof. Lee.-, Falsehood. Rosen. Non proferes, i.e., noli enunciare nomen Jova Dei tui ad falsum sc. comprobandum. h. 1. i. q., cf. vs. 13: nor thy maid-servant, nor thine ox, nor Ged., Booth.-Neither thou. So LXX, et Deut. v. 11: 79, apud LXX and Deut. v. 14. utroque loco μαρτυρία ψευδής. Item Ez. xii. 24: Ti, oparis Vevons, cf. Hos. x. 4; xii. 12; Jon. ii. 9. Agitur hic de Ver. 12. יַאֲרִכוּן יָמִיךְ עַל הָאֲדָמָה אֲשֶׁר־יְהוָה jurejurando, in quo proferebatur nomen Dei. Solebant multæ gentes temere jurare et Deorum nomina adhibere etiam in rebus falsis. LXX verterunt ἐπὶ ματαίῳ, de re inani. Sed quum hic gravissima quæque scelera vetet Deus, credibilius est, perjurium intelligi. Ita et Philo hæc verba interpretatur. 2, Non enim innocentem habebit. In his verbis est λITÓTηs. Deus enim non modo innocuos non habet perjuros, sed graviter etiam eos plectit. Videtur autem hic adhibita Aerórns, quia homines perjuri, cum interdum nullas peculiares luerunt pœnas in hac vita, existimabantur forsan a nonnullis et dicebantur ?, in nocui, ac immunes pœnæ, coram Deo; quasi Deus hoc non curaret, et omnis ἵνα ἐν σοι γένηται, καὶ ἵνα μακροχρόνιος γένῃ τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, ἐπὶ τῆς γῆς τῆς ἀγαθῆς, ἧς κύριος ὁ θεός σου sidooi ooi. mother: that thy days may be long upon Au. Ver.-12 Honour thy father and thy the land which the LORD thy God giveth thee. Ged., Booth.-12 Honour thy father and and [LXX, and parallel pl., Deut. v. 16] thy mother; that it may be well with thee, which Jehovah thy God giveth to thee. that thy days may be prolonged on the land Ver. 17. לֹא תַחְמֹד בֵּית רֵעֶךָ ס לְא־ ab hominibus poena esset metuenda; cui opinioni opponuntur hæc verba. Jova perjuros innocentes non habebit; quamvis fortasse illico non plectat. σου. Au. Ver.-17 Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor anything that is thy neighbour's. οὐκ ἐπιθυμήσεις τὴν γυναῖκα τοῦ πλησίον | xxvii. 8]: that a point of so much imοὐκ ἐπιθυμήσεις τὴν οἰκίαν τοῦ πλησίον portance should not have been, somewhere σου, οὔτε τὸν ἀγρὸν αὐτοῦ, οὔτε τὸν παῖδα or other, very accurately noted, and very αὐτοῦ, οὔτε τὴν παιδίσκην αὐτοῦ, οὔτε τοῦ particularly circumscribed by Moses; partly βοὸς αὐτοῦ, οὔτε τοῦ ὑποζυγίου αὐτοῦ, οὔτε for the more secure direction of Joshua, and παντὸς κτήνους αὐτοῦ, οὔτε ὅσα τῷ πλησίον partly to render this awful transaction more σου ἐστί. intelligible through future ages. But all this surprise ceases; all this puzzle is unravelled; all this uncertainty is at once removed; if we allow the authority of the Samaritan Pentateuch: if we will but grant that there may have been in the Hebrew text a certain passage, which is now found in all the copies of the Samaritan text and version: and which is also found, exactly as in the Samaritan Pentateuch, in that Arabic version of it (in the Arabic character) which has been mentioned in page 31; and which is a very valuable, because a very literal version. For, in Exod. xx., as soon as the Tenth Commandment is concluded, we read in the Samaritan Pentateuch the five following verses. Ged., Booth.-Thou shalt not covet thy neighbour's wife, nor shalt thou covet thy neighbour's house, nor his field, nor his man-servant, &c. * Following the order of the Greek, &c., with Deuteronomy v. 18, and one Heb. MS. + So Sam., Vulg., with twelve Heb. and eight Chald. MSS., and P. P., Deut. v. 21. Sam., LXX, with three MSS., and Deut. v. 21. After this verse, the Sam. Pent. adds:18 And it shall come to pass, when the Lord thy God shall bring thee into the land of the Canaanites, whither thou goest to possess it; then thou shalt set thee up great stones and thou shalt plaister them with plaister, and shalt write upon the stones all the words of this law. 19 And it shall come to pass, when ye are passed over Jordan; ye shall put these stones, which I command you this day, upon mount Gerizim. 18 And it shall come to pass, &c. [See above.] Here then, according to this truly venerable copy of the Book of Moses, all is clear; the whole is perfectly regular, and in harmonious proportion. We have seen the several circumstances concurring to render it highly probable, that the Ten Commandments constituted the Law, which was to be engraved. And, as it can scarce be conceived that such a point could have been quite omitted by Moses, it makes greatly for the honour of the Samaritan Pentateuch, to have preserved so very considerable a passage. Why the ancient Jews should omit this 21 Thou shalt build the altar of the Lord passage, can be matter of no doubt at all thy God of whole stones; and shalt offer with those who mark the honour it does to thereon burnt-offerings to the Lord thy God, mount Gerizim. And therefore the same and shalt sacrifice peace-offerings: and thou men, who corrupted Deut. xxvii. 4, have shalt eat there, and rejoice before the Lord | but acted with uniformity, if they have also thy God. 20 And thou shalt build there an altar to the Lord thy God, an altar of stones; thou shalt not lift up any iron tool upon them. 22 That mountain is on the other side Jordan, by the way where the sun goeth down, in the land of the Canaanites, which dwell in the champaign, over against Gilgal, beside the plain of Moreh, near Sichem. corrupted the twentieth chapter of Exodus ; omitting Gerizim in the latter instance, just as honestly as they altered it in the former. But that some few verses did formerly follow after the Tenth Commandment in ver. 17, and before the 18th ver. of Exod., Kennicott on Deut. xxvii. 4.—It must have chap. xx., we have not only the authority of appeared strange, surprisingly strange, during the Samaritan Pentateuch (which, together the reader's perusal of the preceding remarks, with the several foregoing confirmations, that it is not more clearly expressed, what may be thought satisfactory), but we have this Law, thus to be engraved, was [And also the authority of an ancient Syriac MS., thou shalt write upon the stones all the which contains a version of the Old Testawords of this law very plainly. Deut. ment, and is catalogued (in the Bodleian |