Ged. Thou commandedst. So the unpointed text of Heb., Sam., LXX, and Vulg. Ver. 10. Bp. Horsley.-18 And he said, It is not the sound of the shout of victory, nor the sound of the cry of defeat, the sound of the shout [which] I hear. אֵין קוֹל עֲנוֹת גְּבוּרָה וְאֵין קוֹל עֲנוֹת 18-.Rosen Au. Ver. These be thy gods, O Israel, which have brought thee, &c. Rosen., Ged., Booth.-This is thy God, O, Non est vox clamandi fortitudinem, Israel, who brought thee, &c. See ver. 4. nec vox clamandi stragem, i.e., non est strepitus, qualis esse solet vincentium, qui ob victoriam ovant, neque eorum, qui vincuntur, quæ est vox calamitosa et tristitiæ plena. LXX, Oví čσtɩ Pwvǹ ¿§apxóvтwv κατ ̓ ἰσχὺν, οὐδὲ φωνὴ ἐξαρχόντων τροπῆς. Quæ Vulgatus sic reddidit: non est clamor adhortantium ad pugnam, neque vociferatio compellentium ad fugam. Au. Ver.-10 Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation. Geddes and Boothroyd follow the Sam. Pentateuch, which, after this verse, adds : For Jehovah was so wroth with Aaron, that לָא קָל : Onkelos non, נְבָרִין וְנַצְחִין נִקְרָבָא וְאַף לָא שֶׁל חֲלָשִׁין וְמִתַּבְרִין he would have destroyed him ; but Moses interceded for Aaron. Ver. 11. est vox prævalentium in prœlio, neque est vox debilium, qui superantur. Addit Moses : sed vocem cantandi ego ,קוֹל עַנּוֹת אָנֹכִי שְׁמַע Au. Ver. With a mighty hand. So the audio, i.e., vocem eorum, qui in honorem Hebrew. Ged. With an outstretched arm. Sam., LXX, Syr. Ver. 13. idoli cantant, qui laudem idoli celebrant. So Aben-Esra ait hoc id respicere, quod dictum est vs. 6, Israelitas ad ludendum surrexisse. καὶ πᾶσαν τὴν γῆν ταύτην ἣν εἶπας δοῦναι αὐτοῖς, κ.τ.λ. Au. Ver.13 And all this land that I have spoken of will I give unto your seed, &c. Ged., Booth. And all this land (as I have said) will I give unto your seed, &c. Ver. 15. Testimony. See notes on xvi. 34. καὶ ἰδὼν Μωυσῆς τὸν λαὸν ὅτι διεσκέδασται, διεσκέδασε γὰρ αὐτοὺς ̓Ααρὼν ἐπίχαρμα τοῖς ὑπεναντίοις αὐτῶν. Au. Ver.-25 And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies [Heb., those that rose up against them]:) Bp. Horsley.- that the people were naked, for Aaron had made them naked.] Rather, that the people were broken loose, for Aaron had given them occasion to break loose, so as to bring a reflection upon them from their adversaries. Broken loose from the true religion, had apostatized. Parkhurst, D.) (See Au. Ver.-18 And he said, It is not the Bp. Patrick. When Moses saw that the voice of them that shout for mastery, neither people were naked.] Without the Divine is it the voice of them that cry for being protection. For the glory of the Lord in overcome [Heb., weakness]: but the noise the cloud, it is likely, departed and went up of them that sing do I hear. from them; which we read descended again, xxxiii. 9. Bp. Patrick. It was neither the cry of strength, nor of weakness (as the words are in the Hebrew), i.e., of conquerors, as we rightly translate it, or of those that are over come. But the noise of them that sing do I hear.] Out of merriment in a festival. For Aaron had made them naked, &c.] Laid them open by this sin, to the scorn of all their enemies, who should hear of such a shameful revolt from their God. Pool. That the people were naked,] i.e., That they were stripped both of their Rosen.-25 Vidit Moses populum. ornaments, which was not so much the jewels | to be overthrown by their enemies; comp. the of their ears, as the innocency of their minds and lives; and of their defence, to Arab. root, to drive away, thrust, wit, of the favour and protection of God, by smite, pass. to hasten. According to the which alone they were secured from the ancient versions and Hebrew interpreters, Egyptians, and were to be defended against an ill report, disgrace. Comp. (by an those many and mighty enemies towards interchange of and ), whence ypp likewhom they were about to march; and that wise may be explained. being thus disarmed and helpless, they would be a prey to every enemy: when Ad quæ verba plerique interpp. substantivum Moses considered this, he took the following aliquod (e. c. gratiam, præsidium Dei, alii course to cover their nakedness, to expiate legem) subaudiendum putant, quoniam, their sins, to regain the favour of God, and nudatum aut spoliatum vertunt, ut intelliby punishing the most eminent and incorri- gatur, quanam re populus dicatur nudatus gible offenders, to bring the rest to reaut spoliatus. Præferenda videtur interpentance. Aaron had made them naked, as pretatio Dathii, intelligentis voc. de Ahaz is said to have made Judah naked, populo dissoluto, qui frenis quasi detractis 2 Chron. xxviii. 19. Quest. How were they feriis istis celebrandis sese dedit; quod bene made naked or ashamed amongst their convenit iis, quæ sequuntur. enemies, when at this time they were in nam laxavit eum, frena ei remisit, Aaron, their own camp, remote from all their qui populo concessit hunc festum celebrare, enemies? Answ. He speaks not only of vs. 5, Verba recentiores fere their present shame, but of their everlasting ita vertunt: ad stragem per insurgentes in reproach, especially among their and God's ipsos, i.e., ut cædi posset, si qui contra eum enemies, who, being constant to their idols, surgerent; ut significetur, populum effrewould justly scorn the Israelites for their natum, disgregatum et saltationes agentem, levity in forsaking their God so quickly and fuisse facilem in fugam verti et occidi, si qui easily. See Jer. ii. 11. But the Hebrew in eum impetum facerent. Nomini word may be, and is by some, translated tribuunt stragis significatum ex Arab. you thus, amongst those that do or shall rise up propellere, abigere violento impulsu, hinc or be born of them, i.e., that shall succeed percutere, verberare. Veterum tamen nullus them; for so the word rising is used, Exod. de strage cogitavit; sed consentiunt in i. 8; Matt. xi. 11. And so the Chaldee opprobrii, infamiæ, ludibrii notione, qua here renders it, amongst their generations; capiunt. LXX, éñíxapμa, gaudium, and the other Chaldee interpreter, and the Syriac, in their latter days, or in aftertimes. So the sense is, that Aaron had put a note of perpetual infamy upon them, even to all after-ages. Ged. When Moses saw that the people were in disarray (for Aaron had disarrayed them), so that they might be easily smitten by their assailants; præsertim, quod quis ex inimicorum calamitatibus percipit (ut Sir. xviii. 31, πonσet σe enixaрμа τŵv éxopŵv σov), ludibrium, irrisionem. Hieronymus: propter ignominiam sordis, i.e., sordidi cultus, quasi compositum putarit ex o nomen et sordes. Onkelos: contaminando eos nomine pessimo. Jonathan : exiit fama eorum mala in populos terræ, et compararunt sibi nomen malum. Syrus: ut sint nomen fœtidum, i.e., ignominiæ. Arabs Erpenii: ignominiæ. Saadias : infames (eos reddidit Aaron). Probabilis et cum interpretatione Tv LXX, congrua est Gesen. in three conjugations; in A. Schultensii sententia, ludibrium Kal, To make bare, to uncover, e.g., the notare, coll. Arab. v lusit, risit, jocatus head. To free from any obligations, to set est, in conjug. 2, ludibrio exposuit, risui at liberty a people, i.e., to make them habuit. Hanc significationem potuit yo licentious, Exod. xxxii. 25: when Moses apud Hebræos obtinuisse, unde Arabes yo Booth. And when Moses saw that the people were in disorder (for Aaron had put them in disorder, so that they might be smitten by their enemies :) literas ; הלע,eruere חָלַץ that they were | formaverint, uti pro ,כִּי פָרְעַ הוּא כִּי פְּרָעֹה אַהֲרֹן saw (set at liberty), licentious, for Aaron had et esse permutabiles, satis notum est. (set them at liberty) made them licentious. Irrisuri enim erant alii populi, populum , fem. Exod. xxxii. 25: DT, antea idolorum spretorem, et mox a numine inconspicuo leges accepturum, jam Ægyp- and if not, blot me, I pray thee, out of the tiacam superstitionem revocare. Posset book which thou hast written. quoque hic esse sensus, Deum, qui præ- Rosen. Et nunc, si condonabis peccatum sidium et decus Israelitarum fuerat, effecerat- eorum, 1018 ''N 210 77, ecce! bene que, ut fama et terror Israelis late spargeretur; jam vitulino simulacro alienatum, passurum a finitimis vinci fugarique, et omnibus ludibrio esse. Ver. 29. nimb est, non dico tibi, dele me, s. tunc vivere non recuso, uti recte Jarchi supplevit hanc ellipsin, quali nil est tritius Arabibus. Vid. de Sacy Mémoire sur la version Arabe des livres de Moise à l'usage des Samaritains in Mémoire de l'Academie des Inscript. et belles lettres, t. xlix., p. 96, not., ubi pluribus de וַיֹּאמֶר מֹשֶׁה מִלְאוּ יֶדְכֶם הַיּוֹם hoc loco egit, et similis ellipseos exemplum לַיהוָה כִּי אִישׁ בִּבְנוֹ וּבְאָחִיו וְלָתֵת Nec est illa ellipsis Grecis inusitata, neque עֲלֵיכֶם הַיּוֹם בְּרָכָה : attulit e Vita Timuri, t. i., p. 126, ed. Mang. 135). καὶ εἶπεν αὐτοῖς Μωυσῆς. ἐπληρώσατε τὰς sacris (Luc. xiii. 9), neque profanis (Il. i. χεῖρας ὑμῶν σήμερον κυρίῳ, ἕκαστος ἐν τῷ υἱῷ ἢ ἐν τῷ ἀδελφῷ αὐτοῦ, δοθῆναι ἐφ' ὑμᾶς εὐλογίαν. Au. Ver.-29 For Moses had said, Consecrate yourselves [Heb., fill your hands] to-day to the LORD, even every man upon his son, and upon his brother [or, And Moses said, Consecrate yourselves to-day to the LORD, because every man hath been against his son, and against his brother, &c.]; that he may bestow upon you a blessing this day. Ged., Booth.-And Moses said, To-day ye have devoted yourselves to Jehovah, even every man against his own son, and against his own brother; that he may bestow this day a blessing upon you. Rosen.- in plusquamp. vertendum : dixerat Moses. Ver. 31. Au. Ver.-31 And Moses returned unto the LORD, and said, Oh, this people have sinned a great sin, and have made them gods of gold. Gods of gold. Ver. 34. Au. Ver.-Behold. MSS.] behold. CHAP. XXXIII. 1. Au. Ver.-1 And the LORD said unto Moses, Depart, and go up hence, thou and the people which thou hast brought up out of the land of Egypt, unto the land which I sware unto Abraham, to Isaac, and to Jacob, saying, Unto thy seed will I give it: And the Lord said unto Moses. Ged. And the Lord spoke to Moses, saying [Sam., LXX]. Au. Ver-Unto thy seed will I give it. Dimock, Ged., Booth.-Unto thy seed will I give it into a land flowing with milk and honey [transposed from the beginning. of verse 3]. Ver. 2. Au. Ver.-2 And I will send an angel before thee; and I will drive out the Canaanite, the Amorite, and the Hittite, and Ged., Booth.-A god of gold. See notes the Perizzite, the Hivite, and the Jebusite: on verse 1. Au. Ver.-An angel. Au. Ver.-The Hittite, and the Perizzite. Ver. 3. Au. Ver.-3 Unto a land flowing with milk and honey: for I will not go up in the midst of thee; for thou art a stiffnecked people: lest I consume thee in the way. Bp. Horsley.-Unto a land flowing, &c. Read with LXX, bum, "And he shall lead thee unto a land," he, viz., the angel. Dimock, Ged., and Booth. place this ἐγένετο, πᾶς ὁ ζητῶν κύριον ἐξεπορεύετο εἰς clause at the end of verse 1. τὴν σκηνὴν τὴν ἔξω τῆς παρεμβολῆς. Ver. 4, 5. Au. Ver.-4 And when the people heard these evil tidings, they mourned. and no man did put on him his ornaments. 5 For the LORD had said unto Moses, Say unto the children of Israel, Ye are a stiffnecked people: I will come up into the midst of thee in a moment, and consume thee: therefore now put off thy ornaments from thee, that I may know what to do unto thee. 6 And the children of Israel stripped themselves of their ornaments by the mount Horeb. Bp. Horsley.-4, 5 These two verses are evidently transposed. In the first three verses God speaks to Moses, but gives him no message to the people. In the 5th verse God gives him a message to the people, and the 4th and 6th relate the effect of the message upon the people, and what they did in consequence of it. 5 And Jehovah said unto Moses, Say unto the children of Israel, ye are a stiffnecked people. For a single moment were among you, I should consume you. Therefore now put off your ornaments, and I will declare what I will do unto you. I 4 And when the people heard this sad message they mourned, and no man wore about him his ornaments. 6 But the children of Israel divested themselves of their ornaments at the mount Horeb. 5 Au. Ver.-I will come up into the midst of thee in a moment, and consume thee. Ged.-Were I to go up among you, but for a moment, I should consume you. Rosen.-Uno momento ascendam in te et te consumam, i.e., parum abest, quin in te irruam et te deleam. Ver. 7. Au. Ver.-7 And Moses took the tabernacle, and pitched it without the camp, afar off from the camp, and called it The Tabernacle of the Congregation. And it came to pass, that every one which sought the LORD went out unto the tabernacle of the congregation, which was without the camp. Bp. Patrick.-Moses took the tabernacle.] His own tent, as the LXX interpret it, Th σknvnv avrov: meaning, I suppose, not his own private tent, where he and his family lived; but a public tent, where he gave audience, and heard causes, and inquired of God; which Bonaventura G. Bertramus calls castrorum prætorium, in his book de Repub. Jud., cap. 4. For such a place we cannot but think there was, before that tabernacle was erected, whose pattern he saw in the mount; where all great affairs were transacted, and where religious offices, in all probability, were performed. Ged., Booth.-And Moses took his own [LXX, Syr.] tent and pitched it without the camp, afar off from the camp, and called it the Convention-tent [Ged., council-tent]; and so it was, that every one who sought Jehovah, went out to the convention-tent [Ged., council-tent], which was without the camp. Moses took his tent.] In the text there is only the tent; but Sept. and Syr. seem to have read his own tent. And this reading I have followed in my version. Some commentators, however, think that, even before the construction of the tabernacle, the Israelites had a public tent, dedicated to religion, which tent is here to be understood. But if this were the case, it is odd that no mention of it is ever made before. Perhaps we might render a tent as it is certain that the prefix is not always a definitive article: yet still I think it more probable that it was the special tent of Moses.-Geddes. Rosen. Moses autem cepit tentorium et tetendit illud extra castra procul a castris, non est de tabernaculo a Jova imperato, vocavitque illud tentorium conventus, Sermo מִחוּץ לַמַּחֲנֶה הַרְחֵק מִן־הַמַּחֲנֶה וְקָרָא לוֹ אֹהֶל מוֹעֵד וְהָיָה כָּל־מְבַקֵּשׁ יְהוָה אֲשֶׁר מִחוּץ quum id nondum exstructium esset. Mosis יֵצֵא אֶל־אֹהֶל מוֹעֵד -Moses ipse e castris ad hoc conventus taber לַמַּחֲנֶה : vero tentorium ideo non potest intelligi, quia καὶ λαβὼν Μωυσῆς τὴν σκηνὴν αὐτοῦ ἔπηξεν naculum egrediebatur (vs. 8) et post habitum ἔξω τῆς παρεμβολῆς, μακρὰν ἀπὸ τῆς παρεμ- cum Deo colloquium rursus in castra redibat; βολῆς. καὶ ἐκλήθη σκηνὴ μαρτυρίου. καὶ itaque in castris habitasse intelligitur. Veri simile igitur est, quod Hebræorum quidam | thee; namely, that I shall find grace in thy statuerunt, Israelitas jam antea habuisse sight, as it follows; that I may be assured tentorium sacrum, s. templum portatile a that thou wilt be reconciled to and present majoribus traditum, quod Moses jam e with me and thy people. castris per idoli cultum profanatis jussit efferri. Respicit ad illud, quod vs. 3, dixerat Deus, se non amplius in medio castrorum commoraturum. Ver. 11. Au. Ver.-11 And the LORD spake unto Moses face to face, as a man speaketh unto his friend. And he turned again into the camp: but his servant Joshua, the son of Nun, a young man, departed not out of the tabernacle. Rosen.-13 Sensus: si me gratia tua dignaris, indica mihi, quæ sit tua circa hunc populum (qui certe tuus est) voluntas. Sic enim intelligam, te mihi favere. Ver. 14. Au. Ver.-Here. Ver. 19, 20. by- IN EN 19 tendant, Joshua, the son of Nun, departedben not from the tent. 20 19 καὶ εἶπεν. ἐγὼ παρελεύσομαι πρότερός σου τῇ δόξῃ μου, καὶ καλέσω τῷ ὀνόματί μου, ΤΟ 1913 κύριος ἐναντίον σου. καὶ ἐλεήσω, ὃν ἂν ἐλεῶ, καὶ οἰκτειρήσω, ὃν ἂν οἰκτειρῶ. 20 καὶ εἶπεν. : Παπ οὐ δυνήσῃ ἰδεῖν τὸ πρόσωπόν μου. οὐ γὰρ μὴ ἴδῃ ἄνθρωπος τὸ πρόσωπόν μου, καὶ ζήσεται. - ἐμφάνισόν μοι σεαυτόν, γνωστῶς ἵνα ἴδω σε, ὅπως ἂν ὦ εὑρηκώς χάριν ἐναντίον σου, καὶ ἵνα γνῶ, ὅτι λαός σου το ἔθνος τὸ μέγα τοῦτο. Au. Ver.-13 Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation is thy people. Ged., Booth.-Now therefore, I pray thee, if I have found favour in thy sight, make known to me thy designs; [Sam. and twenty MS. T] and let me thereby know, that I have found favour in thy sight for consider that this nation is thy people. : Au. Ver.-19 And he said, I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy. 20 And he said, Thou canst not see my face: for there shall no man see me, and live. Ged.-The Lord said: “All that is good for thee to see of me, I will make pass before thee; while I proclaim: IN THE NAME OF THE LORD (for whom I favour, I favour indeed; and whom I love, I love indeed): but my face (said he) thou canst not see; for no one can thus see me, and live.” Pool.-Show me now thy way; the course and manner of thy dealings with men, and In the name of the Lord.] This seems to particularly thy purpose and will concerning have been a solemn mode of announcing the me and thy people, and the method which presence of a person, as if you should say, thou wilt choose for the fulfilling of thy The king! To denote to the company that promise, and the course which thou wouldst the king was at hand. It is remarkable that have me take, and the way by which I the Jews used a similar proclamation at our shall conduct thy people to the promised Saviour's triumphant entry into Jerusalem." land. That I may know thee, i.e., thy mind│“ Blessed is he who cometh in the name of herein; men are said to know God when the Lord. they know his mind and will; or that I may Booth.-19 And he said, I will make all experimentally know thee to be what thou my goodness pass before thee, while I prohast promised thou wilt be to me and to thy claim before thee the name of Jehovah (for people; or rather, that I may thereby know I favour whom I will favour, and show |