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here, in which case St. Paul also commends their charge against him was. To such vinhimself, 2 Cor. xi. 5, &c.; xii. 11, 12 ; dications of themselves the humblest souls which they might the better do, because all may be constrained, by the calumnies of their writings and carriage made it evident wicked men: as we see not only in St. Paul, to all men that they did not this out of vain- but our blessed Saviour, who were put upon glory, and that they were exalted above the glorying and magnifying themselves by the affectation of men's praises, and the dread malignity of their enemies (see John x. 36 ; of men's reproaches. 2. This might be 2 Cor. xi. 10, 23, &c.). And this is the added, as some other clauses were, by some more allowable, when men know, not only succeeding prophet, which was no disparage that they write the truth, but that it is ment to the authority of the Holy Scrip- notorious to all that are acquainted with tures, seeing it is all written by one hand, them, and cannot be contradicted. The though divers pens be used by it. Quest. 2. holy writers also are not to be confined to How was Moses so meek, when we ofttimes our rules, being moved by the Holy Ghost read of his anger, as Exod. xi. 8; xvi. 20; to set down such things, which, if they had xxxij. 19; Lev. X. 16; Numb. xvi. 15 ; xx. been left to themselves, they would not have 10, 11, compared with Psal. cvi. 32, 33 ? mentioned. And men, who have a due Answ. 1. The meekest men upon earth are reverence to the Iloly Scriptures, will look provoked sometimes, yea, oftener than upon this rather as the Holy Ghost's testiMoses was. 2. True meekness doth not mony concerning Moses, than Moses's testiexclude all anger, but only such as is unjust, mony concerning himself. But we have to or immoderate, or implacable. Moses was do now with a generation of men that write and ought to be angry where God was upon these books, not as of a Divine original, offended and dishonoured, as he was in but as they do upon common autlıors. almost all the places alleged.

I ke-32 This verse strikes almost every Bp. Patrick.-3. Now the man Moses was reader with surprise; partly on its own very meek.] This is added as the reason why account, partly from its connexion. That he passed by the affront they put upon him, Moses was meek abore all men, if true, was and why God avenged it ; because he was not at all likely to have been recorded by so exceeding meek and patient (or, as others himself. It is still less likely to have been translate it, so humble and lowly), that he said by one who has recorded himself as a would have been exposed to further affronts, man of great warmth. See Exod. i. 11-11; if God had not chastised their insolence. v. 22; xi. 8; xxxii. 19, 22; Num. xi. 13 ; Moses also might think fit to set this down, and xvi. 15. And as to Viim. xx. 10, 12; as a confutation of their charge against him, see Ps. cvi. 32, 33. But if Moses had being so far from that pride which they been in fact the meckest of men; the record imputed to him, that he did not resent of such a quality seems to have no con(though he was so very much above them) nexion with the context here. The preceding their undutiful behaviour towards him; who, verses set forth that Miriam and Aaron had conversed immediately with God him- exalted themselves as rivals to Moses; self, and been with him in the holy mout boasting that God had spoken by them likemany days together; who sent several wise. And in the verses following God commands to Aaron, as well as to the people declares, that le rerealed himself to Moses by liim alone; which made such a difference more than to any other prophet. It therebetween him and all others, that, as it was fore seems necessary to consider this 3d an accountable arrogance in them to verseas connected with the Divine comequal themselves unto him, so he demon-munications; and to translate the words strati d how far he was from being proud of thus, Now the mam Moses gare forth more his superiority, by weekly bearing their answers (from God) [so also Bp. Horsley), haughty behaviour towards him.

or was highly farowed with answers, above So little cause there is for their cavils. all the men which were upon the face of the who from hence argue that Moses was not earth-orat responsor crimins (783 13) prie the author of these books, because he com- ommi homine, &c. Such is the excellent mends himself in them: for this is not so version of this place, in a thesis under the much a commendation, as a necessary ac- very learned Albert Schultens, in 1725. count of himself, to show how causeless. This author refers to Juchasin; where Ezra

is called 79 99, responsor similis Mosi.' Dr. A. Clarke.--Mosesis faithful.] 1983 And 'tis very remarkable, that sixteen neeman, a prefect or superintendent. So MSS. read my here, agreeably to the word Samuel is termed, 1 Sam. ii. 35; ii. 20; in Juchasin. Spinoza (cap. viii., p. 107) David is so called, 1 Sam. xviii. 27, Neequotes this verse (Num. xii. 3) as one proof, man, and son-in-law of the king. Job xii. that Moses did not write the Pentateuch. 20, speaks of the Necmanim as a name of

Dr. A. Clarke. I think the word is not dignity. It seems also to have been a title rightly understood; 199, anav, which we of respect given to ambassadors, Proy, xiji. translate meek, comes from 739 anah, to act 17; xxv. 13. Calmet well observes that the upon, to humble, depress, afflict, and is trans- word fidelity is often used for an employ, lated so in many places in the Old Testa- oflice, or dignity, and refers to 1 Chron. ix. ment; and in this sense it should be under-122, 26, 31; 2 Chron. xxxi. 12, 15; xxxiv. stood here : “ Now this man Moses was 12, &c. Moses was a faithful, well-tried depressed or afflicted more than any man servant in the house of God, and therefore 70747, haadamah, of that land." And why he uses him as a familiar, and puts conwas he so? Because of that great burden fidence in him. he had to bear in the care and government

Ver. 8. of this people, and because of their in- | gratitude and rebellion both against God ? Hiszen innan och 79

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in dark speeches; and the similitude of the :12 -1?? Lord shall he behold: wherefore then were και είπε προς αυτους. ακούσατε των λόγων | ve not afraid to speak against my servant 100. cày Yến Tat Tocorns Vuôn Kupia, v Moses ? ópáuatı avtû yuwodhoojal, kui év ÜTVQ Bp. Ilorsley.- will I speak--shall he λαλήσω αυτώ.

behold. These futures should be presents : Au. Ver.-6. And he said, Ilear now my I speak-he beholdeth. words: If there be a prophet among you, I Even apparently. the Lord will make myself known unto him Hloubigant.-78791, lege cum Samaritano in a vision, and will speak unto him in a npa, in visione. Sie legumt præter Arabem, dream.

veteres omnino omnes. Nam 78792 dicitur Ged., Booth. If either of you prophesy, in oppositione sententiæ cum 071a; nec I Jehovah am wont (Ged., Am I not wont?] licet omitti præpositionem in parte priore to make myself known to you in a vision, oppositionis, ut omittitur aliquando in pos and speak to you in a dream.

teriori. Rosen.-Si quis vestrum est propheta Jora', In dark speeches. ego ei per visionem innotescere, per somnum Bp. Patrick.-Or, in parables and enig. eum alloqui soleo. COP! pro Con, pro- matical representations, such as the ladder phela vobis, i.e., inter vos, pron. aflixum which Jacob saw in a dream, the boiling pot pro separato.

which was shown to Jeremiah, the wall, the Ver. 7.

plumb-line, and the busket of summer fruits which Amos saw.

Rosen.-- IT?, Per inigmata. 777, coll.

:: trab). 77, iglectere, obliguare, est proprie o'x outws ó Deputov pou Viwvoils, év 6o 'ros intera, non rectu et perspicu. Iine τω οίκω μου πιστός έστι.

Sisignificabit moclo non saiis claro et Au. l'er.-7. My servant lloses is not so, aperto, i.e., obscure. who is faithful in all mine house.

The similitude of the Lord shall he bcholi.

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Pool.--The similitude of the Lord; not his face, but should behold his back parts the face or essence of God, which no man(Exod. xxxiii. 20, 23), which was a privilege can see and live, Exod. xxxiii. 20; it being granted to none but him. And thus the invisible, Col. i. 15, and never seen by man, similitude of the Lord, or his likeness, sigJohn i. 18; but some singular manifestation nifies the Lord himself (Ps. xvii. ult.), of his glorious presence, as Exod. xxxiii.“ When thy likeness shall awake (that is, 11, 20, &c.; Xxxiv. 5, &c.; Deut. xxxiv. 10. thou thyself appear for me), I shall be satisYea, the Son of God appeared to him in a fied." human shape, which he took up for a time, Ged.-8. With him I speak mouth to that he might give him a foretaste of his mouth: evidently and not through obscure future incarnation.

emblems he beholdeth the Lorn, &c. Bp. Patrick.--The similitude of the Lord Booth.-8. With him I am wont to speak shall he behold. I am apt to think the word month to mouth ; even apparently, and not not should be here again repeated (as it must in dark speeches, so that he may clearly be in some places to make out the sense, as perceive the will of Jehovah. Why then, &c. Prov. xxv. 27), which will make the mean- Rosen.- 77 091973, Figuram Dei ing plainly this, “He shall not behold the conspicit. Cf. Ps. xvii. 15, ubi est i. q., Lord in similitudes and resemblances," as 917 9. Omnia autem vs. 6—8, dicta, other prophets did. For the Hebrew word huc redeunt, Mosem Deo familiarissimum temunah signifies the shape of a thing re-esse, hinc injuriam amico Dei illatam ab eo presented either to the outward senses or to non inullam relictum iri. Cf. vs. 10. the imagination, not the thing itself. Therefore it would be to equal Moses with the

Ver. 12. rest of the prophets to say he should see the 227 222 naby – similitude of the Lord; for so did they.

-μη γένηται ωσεί ίσον θανάτω, κ.τ.λ. Amos, for instance, saith he “saw the Lord

Au. L'er. 12 Let her not be as one dead, standing upon the altar” (ch. ix. 1), that is, of whom the flesh is half consumed when he some angelical appearance in a glorious

glorions cometh out of his mother's womb. shape. And Eliphaz saith, that “a spirit

that pim B p. Ilorsley.-- is one deuil; rather, as a passed before him, the form


(or aspects

Om pet still-born, for that is the comparison inwhereof he could not discern ;" only the

The tended. So God., Booth. temunah (we render it an image) " was before his eyes” (Job iv. 15, 16). But God

Ver. 11. did not thus reveal himself to Moses by images and similitudes of things, but spake

:7 ? S? — to him himself, as it goes before, mouth to -- και μετά ταύτα εισελεύσεται. mouth. Which led Maimonides into the u. Ver.-11 Ind the Lord said unto opinion (which he often repeats) that when Moses, If her father had but spit in her God is said to speak to any other man, it face, should she not be ashamed seven day's? was by an angel; and that he never spake let her be sluut out from the camp seven to any one himself, but only to Moses. Nor days, and after that let her be received in did any man before him say that God spake again. to him, or that he sent him on a nuessage She shall be received in again. So Pool, unto others; but Moses was the first who Rosen. had this honour (Vore Sevoch., par. i., cap. Guildes, Booth.---- She shall recover." 63, and par. ji., cap. 39).

Vulg., et posten retocabitur. And so equi. But if we follow ou translation, which alently all the ant. versions, including should run thus, " But the similitude of the Gr. Ven. But I cannot see that the verb Lord shall he behold,” it relates to that ON crer signifies to return : whereas it wonderful apparition of God to him in the certainly signifies, to recover from an illness; bush (Exod. vi. (), as Maimonides thinks, and particularly from a leprosy. See? Kings More Nevochin, par. i, cap. ], where he v. 3, 6, 7. suith, “ God poured upon him as much as Roste.- N. Colligatur, i. e., recipictur he could contain,” but especially to that in catum. Sie er significat recipre cun revelation which God made of himself ingil cerclictus fuerat id neglectus, Ps. sxvii. him, when he told him that he could not see 10, ubi ef. not.

Chap. XIII. 1.

|(Exod. xvii. 9), when he went to fight with Au. Ver.-1 And the Lord spake unto | Amalek : whom he having overcome, Moses Moses, saying,

looked upon it as a token that he should Ged., Booth.And Moses said to the save and deliver the people of Israel, and Israelites, Ye are now come to the mount of then called him by this name: which imthe Amorites, which Jehovah our God hath ports something more than Oshea; for that given to us. Lo! Jehovah hath placed the denotes only a prayer for salvation (as land before you; go up and possess it as Menochius observes), but this carries in it a Jehovah, the God of your fathers, hath promise of it. And some think the addition spoken to you; fear not, nor be dismayed. of the first letter in the name of Jehoshua Then they drew near to Moses and said, was from the name Jehovah; implying that Let us send men before us, that they may the Lord would employ him in leading and explore the land, and bring us word by conducting his people into the land of prowhat way we may go up, and into what mise : wherein he was a type of the Saviour cities we may come. And this thing was of the world, the Lord Jesus (whose name pleasing to Moses (so the Sam. and p.p. is the same with this), who conducts those Deut. i. 207. And Jehovah also spoke to who believe on him to a heavenly inhehim (Ged., for the Lord had spoken to ritance. Moses), saying.

Gesen.- , A proper name (save).

vir and quit,, m. The help of Jehovah. Ver. 3.

Rosen.- lloseam autem, filium Nunis,

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li.e., salus a Jova præstita. Ceterum hæc :79 57

verba per parenthesin sunt interjecta. Vikai Eatbote Mev avtous Movons ék rîs detur Moses, quoties ad certa negotia certos ερήμου Φαράν διά φωνής κυρίου. πάντες viros elegit, tabulas genealogicas populi άνδρες αρχηγοί υιών Ισραήλ ουτοι.

| Israelitici ante oculos habuisse, atque ex Au. Ver.—3 And Moses by the com

liis nomina virorum electorum exscripsisse. mandment of the Lord sent them from the

Saltem si hoc accipimus, facillime caussa potest wilderness of Paran : all those men were

reddi, cur verba illa Hebraica hic adjecta heads of the children of Israel.

sint. Ex eo inde tempore, quo Josua miBp. Horslev.-Rather thus, " And Moses nister Mosis factus erat, semper Josua appelsent them from the wilderness of Paran. I latur, ut xi. 28; Exod. xvii. 9. H. 1. autem, according to the commandment of Jehovah' ubi exploratores recensentur, vir ille nomine all of them were chief men of the sons of

Hosca a patre accepto vocatur, quod hoc Israel.” This was the circumstance in

dumtaxat nomen in tabulis genealogicis conwhich God's directions were particularly signatum esse potuit. Jam ut lectores observed, that all the men who were sent

scirent, Josuce et llosece nominibus unum were chiefs in the several tribes.

eundemque virum appellatum fuisse; Moses

lillos de hac re monendos putavit. Ver. 16.

Ver. 19.

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Bp. Patrick.-Whether in tents, or in Et quis credat, Mosen, qui exploratores strong holds.) Whether they lived in tents, mittat ad urbes Chanaan, dubitare an Chaas the Arabians did (and the Israelites while nanæi habitent in urbibus, an in castris ? they were in the wilderness), or in houses, Observat in loco Edm. Castellus neminem and whether they were fortified. Or rather Veterum contextum, ut nunc est, reddi(as we would say in our language), whether disse. Et Syrus quidem totum hunc de in open villages or in walled cities : for so the urbibus locum prætervehitur, ut pericuword mahanaim signifies, not tents (as we losum. Prætermittunt etiam Londinenses here translate it), but hosts or camps (Gen. hanc variam Sam. scriptionem, minime xxxii. 1), and here towns without walls, as omnium prætermittendam.' the LXX interpret it; and the Vulgar, also, only inverting the order of the words, whether

Ver. 22. in walled towns, or without walls.

Ged.-Whether the inhabitants dwell in open or in walled cities. The question is not here of camps or tents: but of what και ανέβησαν κατά την έρημον, και απήλθον sort were the towns, whether weak or strong, fws XeBpòv, kai ékel’Axquàv, kai seooi, kai open or walled ? I therefore, with Hou-Delaui, yeveai 'Eváx, K.T.N. bigant, prefer the Sam. reading 18 C277007 Au. l'er.--22 And they ascended by the d'an, without the preposition 2, although south, and came unto Hebron ; where I have, with most of the antient versions, Ahiman, Sheshai, and Talmai, the children expressed it in my translation. None of the of Anak, were. (Now Hebron was built antient translators appear to have read c':779, seven years before Zoan in Egypt.) camps, in their copies; except Gr. Ven., Bp. Patrick.--Bochartus thinks (lib. i., which has ev otpatonedors. See Castell on Canaan, cap. 1) that Anak signifies as much the root 217; and Houbigant's excellent as the Roman name Torquatus; being like note on the place.

to that Gaul whom Manlius vanquished. Iloub.“Sententia hæc, quæ nihili est, And Ahiman signifies as much as, who is scripturae vitium ut caveretur, admonebat. my brother? importing there was none to Quod vitium non habet Sam. Codex, Orat. 1, be compared with him. Sheshai he takes in quo legitur, by w C2797, an infirma to be as much as Sixtius, viz., six cubits sint, an munitae, ex radice ;29, Syriaca high, as Goliath was. And Talmai he cademque Samaritica; cujus significatus ut derives from talam, “ furrow :" as if he exempla deessent, tamen exemplum esset seemed in length to equal a furrow in the hujus loci non dubium, ubi o'ns, munita, field. in oppositione est cum 5'39, infirmis; imo And they came. ex filo ipso narrationis. Nam, quomodo Ged. There is a gross solecism in the V. 18, postquam dictum est an fortis, an present Hebrew text; x' for W'. So imbellis, subjungitur, an paucus, an multus; Rosen., Booth. sic hoc v. 19, conveniebat ut, postquam The children of Anak. dictum est (terra) an bona an mula subjun- Ged.The race of Anak. I have not geretur, an infirma urbes, an munita, eodem with our English translators, rendered, “ the tenore orationis utrobique servato, ut mein- children of Anak," that the reader might brum orationis prius in parte deteriori ini- not imagine that Ahiman, Sheshai, and tium haberet, posterius, in potiori ; ut nempe Thalmai were the immediate sons of Anak. diceretur infirme antequam muita. Nam The Septuagint have, as usual, very properly per eam ordinis æquabilitatem, digitus Lec- rendered yeveau Evay, or, as Alex., Glasg., toris intenditur ad significatum in firma, quam- and some other MSS. better Evak with a quam antea incognitum. Dixi hanc sen- kappa. But who was Enak, or Anak ? and tentiam an in castris, an in munitionibus, what sort of race were his progeny? Onk., nihili esse. Enimvero in castris dicitur de Syr., Tharg., both Arabs, rendered apurbibus. Num censebimus urbes esse in pellatively, the progeny of the giant. To custris ? Ludebat Lectores suos Clericns, this they were moved, no doubt, by the cum interpretaretur, an in castris agat, prefix 17; which is not usually placed before

dens agat, quod verbum ad populum credat proper names. The same reason induced pertinere, etsi nihil de populo in antedictis. Michaëlis to seek for an appellative meaning,

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