intricate, that all the men of whom he is speaking should perish, and not one of them come into Canaan.

That

Au. Ver.-25 (Now the Amalekites and the Canaanites dwelt in the valley.) To morrow turn you, and get you into the wnderness by the way of the Red sea.

Tempted me now these ten times.] is, very oft [so Pool], as this phrase ten Bp. Patrick.-Now the Amalekites and the times signifies (Gen. xxxi. 7, 41; Neh. Canaanites dwelt in the valley.] These words iv. 12; Job xix. 3). But some of the being read without a parenthesis, in conHebrews will not be satisfied with this ex-junction with those that follow, are very plication, but endeavour to find out precisely plain, being thus translated; "both the just ten provocations [so Rosen.] of which Amalekites and the Canaanites dwell in the they were guilty: though, to do this, they are forced to begin with one which fell out before they came to the Red Sea (Exod. xiv. 11, 12), and all the other nine they find in the wilderness.

23 Surely they shall not see the land, &c.] The Hebrew particle im, when it follows an oath, is to be simply translated not. And so the words run clearly here," they shall not see the land which I sware unto their fathers."

valley:" that is, at present lie in wait for you at the bottom of the other side of the mountain. For they were not far from one another (ch. xiii. 29), and the Hebrews use the word jashah for any abode in any place, though it be not a settlement, but for a short time (sce ver. 45).

To morrow turn you.] Therefore, do not go forward, as I formerly commanded you, lest you fall into their ambushes; but face about, and return from whence you came, &c. This he bade them do to-morrow, i. e., hereafter; at their next removal: for they did remain some days in Kadesh before they turned about (Deut. i. ult.). And so the word to-morrow is used in Exod. xiii. 14, for the time to come.

Rosen.-21 Veruntamen ut ego vivo, sed per vitam meam juro. Et gloria Jova omnem terram implebit, i.e., et fama rerum a me gestarum ubique celebrabitur. 22 Gloriam meam, res per me gestas. Tentarunt me jam his decem vicibus. Dubitant interpp., an decem proprie hic debeat accipi, an positus sit numerus certus pro incerto, ita ut multiplex duntaxat rebellio populi Hebræi significetur. Nobis prius illud videtur ob Pron. demonstr.. Et revera decies murmurasse Israelitas in itinere docet historia: 1) In littore maris Idumæi, Ex. xiv. 11, 12. 2) In Mara, ibid. xv. 23, 24. 3) In Sinico deserto, ib. xvi. 4. 4) et 5) Circa Mannamis sin hyan ng ib. xvi. 26-28. 6) In Rephidimis, ib. xvii. 1-3. 7) Ad Chorebum circa vitulum aureum, ib. xxxii. 8. 8) Taberæ, Num.

So Ged., Booth.-As then the Amalekites, and the Canaanites occupy the valley, to-morrow turn and march into, &c. Ver. 26.

xi. 1.

Sqq.

9) Kibroth-thaavm, ibid. vs. 1, 10) Kadesbarneæ, de qua seditione hoc cap. est sermo. 23 WEN, Si viderint, i.e., non videbunt, jurandi formula.

Which I sware unto their fathers.

Ged., Booth.-Which I swore to their fathers that I would give them [Sam]. Provoked me.

Ged., Booth., Gesen.-Despised me.

Ver. 25.

Au. Ver.-And.
Ged.-Again.

Ver. 27.

TIT

ἕως τίνος τὴν συναγωγὴν τὴν πονηρὰν ταύτην, ἃ αὐτοὶ γογγύζουσιν ἐναντίον μου, κ.τ.λ. Au. Ver.-27 How long shall I bear with this evil congregation, which murmur against me? I have heard the murmurings of the children of Israel, which they murmur against me.

How long shall I bear with, &c. So Houbigant, Patrick, Rosen., Booth.

murat contra me?

Ged. How long will this perverse people continue their murmurings against me?" Vulg., Usquequo multitudo hæc pessima murSo, equivalently, Onk. and Syr. Others have otherwise filled up the ellipsis; as by the words patiar, conὁ δὲ ̓Αμαλὴκ καὶ ὁ Χαναναῖος κατοικοῦσιν ἐν donabo: and Houbigant imagines that the τῇ κοιλάδι. αὔριον ἐπιστράφητε καὶ ἀπάρατε original text was sEN από 12, Quousque ego ὑμεῖς εἰς τὴν ἔρημον, ὁδὸν θάλασσαν ἐρυθρᾶν. patiar. So our common English version,

here, in my אשר

"How long shall I bear with this evil con-
gregation?" The lamed before is sup-
posed to favour this supplement. I believe
nothing is wanting in the text, which offers
an elegant ellipsis: nor is it necessary to
supply, nor can
opinion, be rightly rendered either which or
who; but that considered as a conjunction.
"How long will it be customary to this
perverse people, that they will murmur,
&c. The Vulgate, then, has well expressed
the meaning; followed by Michaëlis: "Wie
lange will diese böse gemeine mit mir unzu-
frieder seyn?" And before him Luther:
"Wie lange murret diese böse Gemeine
wider mich?" retained by Hezel. But Le
Clerc and Dathe, Quousque condonabo, &c.
Rosenmüller adopts Houbigant's translation.

עַד־מָתַי לָעֵדָה הָרָעָה הַזֹּאת Rosen.-In verbis

aliquid esse supplendum, quisque intelligit. Sed varia supplent varii. Vulgatus et Syrus vertunt: usque quo murmurabunt? quasi

tumn ;מַלִינִים sequeretur עַד־מָתַי statim post

Bp. Horsley.-A colon should be placed En is not the pronoun of the second but the first person singular person, of the future Kal of the verb on. "And your carcases I will consume; they shall fall in this wilderness." Compare Houbigant, who takes for a verb, but renders it differently.

Rosen., Vestra ipsorum corpora. Pron. additum est ex pleonasmo, apud Orientales, imprimis Arabes, satis frequenti. Exempla Hebraica vide Gen. xxiv. vero non sed in nominativo scriptum Cf. Gesenius Lehrgeb., p. 727, 27; xlix. 8; Deut. xviii. 14; Zach. ix. 11. esse debuisset. Saadias supplet: conservabo vel superstitem faciam. Clericus, condonabo. Nos mallemus, eodem condonandi significatu, ut antea vs. 19, legitur haps, condonasti populo huic.

καὶ τὰ παιδία ἃ εἴπατε ἐν διαρπαγῇ ἔσεσθαι, εἰσάξω· αὐτοὺς εἰς τὴν γῆν. καὶ κληρονομήσουσι τὴν γῆν, ἣν ὑμεῖς ἀπέστητε ἀπ' αὐτῆς.

Au. Ver.-31 But your little ones, which ye said should be a prey, them will I bring in, and they shall know the land which ye have despised.

Ged.-31 "But these, your little ones, who, ye said, would become a prey; your children, who as yet know not good nor evil, shall enter into that land: them will I bring in; and they shall see what a land ye have depreciated." I have followed the Syriac translator, who had before him the text as

Ver. 33.

Au. Ver.-Shall bear your whoredoms. Ged., Booth.-Shall suffer for your rebellions.

Ver. 34.

καὶ γνώσεσθε τὸν θυμὸν τῆς ὀργῆς μου. Au. Ver.-34 After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise [or, altering of my purpose].

And ye shall know my breach of promise.

Pool. My breach of promise, that as you have first broken the covenant between you and me, by breaking the terms or conditions of it, so I will make it void on my part, by denying you the blessings promised in that covenant, and to be given to you in case of your obedience. So you shall see that the breach of promise wherewith you charged me, ver. 3, lies at your door, and was forced

from me by your perfidiousness, Or, m וטפכם אשר אמרתם לבז יהיה' ובניכם אשר-: follows reach; either passively, i. e., your breaking לא ידעו היום טוב ורע' המה יבאו אל הארץ והביאתי אתם

, corresponding almost with the parallel passage, Deut. i. 39, and partly corroborated by Sept., although their text seems in some measure mutilated, and varies in the different copies.

off from me, as such pronouns are oft used, as Gen. 1. 4; Isa. liii. 11 ; lvi. 7 ; or actively, i. e., my breaking off or departing from you, and stopping the current of my blessings towards you; you shall feel by experience

how sad your condition is when I withdraw my grace and favour from you.

Gesen.

fem. (from ). The act of forsaking, withdrawing one's self, Numb. xiv. 34. NAN DAET, then ye shall know what it is, when I forsake (you).

Ged., Lee.-Aversion, anger.

que, תְּנוּאָתִי Vox . וִידַעְתֶּם אֶת־תְּנוּאָתִי-.Rosen

Bp. Patrick. In the Hebrew the words are no more than these, "ye shall know my breach" which the ancients understand of God's breaking in upon them, to take vengeance of them for their sin. So the LXX, semel tantum, Job. xxxiii. 10, recurrit, varie yvóσeσde tòv Ovμòv τŷs ópyñs μov, “ye shall redditur. Alii eam referunt ad Arab. "2, know the fury of my anger;" and the Vulgar quod verbum in conj. 3 significat, surrexit translates it, ultionem meam, my ven in aliquem, opposuit se ei; atque nomen geance;" that is, you shall find that I am intelligunt de murmuratione Israelthe avenger of iniquity. And it is the same itarum. Ita Onkelos et Syrus: quod murif we understand my breach to signify God's murastis contra me. Alii autem, atque, uti departure from them, who had so shame- videtur, rectius, vocem Hebr. ad illud ipsum fully departed from him. Or, according quidem verbum referunt, sed intelligunt to our translation, it signifies, "a revocation de ira Dei atque de pœna quæ Israelof the blessing promised to them:" which itas afficit; sic LXX, Tòv Ouμòv tŷs ópyŷs was so nullified, that they were left without pov, et Vulgatus: ultionem meam. Ita any hope of having the like promise of sensus erit commodus, ut experiamini quid entering into Canaan renewed to them. hoc sit, cum ego in aliquem surgo; quæ verba Ken.-"Tis no wonder, that such an ex- aptissime respiciunt ad illud, quod Israelitæ pression as breach of promise, when spoken in Deum surrexerunt, sive contra eum murof God, should be objected to by the Deists. murarunt. J. D. Michaelis vocem Hebr. In answer to Christianity as old as the Creation, Dr. Waterland has these excellent observations: “My breach of promise is a harsh translation, and merely conjectural, not warranted by the Hebrew original. Some of our older Eng. translations had a juster rendering. Matthew's Bible, of 1537, has, Ye shall fele my vengeaunce. And the Great Bible, of 1539, Ye shall knowe my dis pleasure. Jerom has ultionem meam. Le Clere acquiesces in this rendering: Ye shall know my vengeance." The proper version, therefore, will be, and ye shall know my vengeance, or my indignation. The above quotation from Dr. Waterland is taken from his Scripture Vindicated, part ii., p. 30. And, to this quotation I shall here add another, from his third part, p. 64: This translation I offer, with submission, to better judgments; if ever a proper time should come for revising, and correcting, our last English translation; which, though a very good one, and upon the whole scarce inferior to any, yet is undoubtedly capable of very great improve

Alii

referendam putat ad 27 (xxx. 6, occurrens) quod, uti Arab. " in conjug. 4 significat, inclinare, discedere fecit, avertis. Hinc ille vertit: Ihr sollt erfahren, was das heisse, wenn ich eine Sache rückgängig mache. vertunt: experiemini discessionem meam (Lutherus: ihr sollt erfahren, was das heisse, wenn ich mich von euch entferne, meine Hand von euch abziehe). Conferunt Arab. 18, longe invicem remoti fuerunt.

Ver. 40.

ἀνέβησαν εἰς τὴν κορυφὴν τοῦ ὄρους, κ.τ.λ. Au. Fer.-40 And they rose up early in the morning, and gat them up into the top of the mountain, saying, Lo, we be here, and will go up unto the place which the LORD hath promised: for we have sinned. And gat them up.

Pool, Patrick.-Gat them up, i. e., designed, or attempted, or prepared themselves to go up; for that they were not yet actually gone up, plainly appears from ver. 42, 44, and from Deut. i. 41. Things designed or endeavoured in Scripture phrase are oft said to be done.

Ged., Booth.--Would go up.

For we have sinned,

Ged., Booth.-For we have sinned. But Jehovah said to Moses: "Say to them: Go not up, nor fight, lest ye be smitten by

Rosen.-Verba ni varie reddunt. Alii: conati sunt ascendere; alii: corrobo- Lev. iii. 1. raverunt (cor suum) ad ascendendum, uterque sine ulla auctoritate. Conferendum est Arab. , mentem a re aliqua aut persona avertere, subducere et subtrahere; hinc negligere, parvi facere, contemnere. Verba autem Hebr. ita erunt vertenda: at neglexerunt, sc. monitum

Mosis, ascendendo, i. e., atque tamen ascend? os e bÄRD

Ver. 39.

Au. Ver.-Heave-offering. See notes on Exod. xxv. 2; and Lev. vii. 14.

Ver. 22.

אֹתָם וְלֹא תָתוּרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי Au. Ter.-22 And if ye have erred, and

עֵינֵיכֶם אֲשֶׁר אַתֶּם זֹנִים אַחֲרֵיהֶם :

not observed all these commandments, &c.

Ged. If, through mistake, ye shall not have observed, &c.

καὶ ἐξιλάσεται ὁ ἱερεὺς περὶ πάσης συναγωγῆς υἱῶν Ἰσραὴλ, καὶ ἀφεθήσεται αὐτοῖς, ὅτι ἀκούσιόν ἐστι. καὶ αὐτοὶ ἤνεγκαν τὸ δῶρον αὐτῶν κάρπωμα κυρίῳ περὶ τῆς ἁμαρτίας αὐτῶν ἔναντι κυρίου περὶ τῶν ἀκουσίων αὐτῶν.

Au. Ver. 25 And the priest shall make an atonement for all the congregation of the children of Israel, and it shall be forgiven them; for it is ignorance: and they shall bring their offering, a sacrifice made by fire unto the LORD, and their sin offering before

the LORD, for their ignorance.

Horsley, Ged., Booth.--And the priest

shall make an atonement for the whole congregation of Israelites, and they shall be forgiven; since it was a sin of ignorance, and they have brought a burnt-offering to Jehovah, for their sin of ignorance, with their sin-offering before Jehovah.

Ver. 30.

אֶת־יְהוָה הוּא מְגַדַּף וגו

τὸν θεὸν οὗτος παροξυνεῖ, κ.τ.λ. Au. Ver.-30 But the soul that doeth ought presumptuously [Heb., with an high hand], whether he be born in the land, or a stranger, the same reproacheth the LORD; and that soul shall be cut off from among his people. Reproacheth.

Au. Ver.-39 And it shall be unto you for a fringe, that ye may look upon it, and

remember all the commandments of the

LoRD, and do them, and that ye seek not after your own heart and your own eyes, after which ye use to go a whoring.

A fringe. So Gesen., Lee.

Ged.—Perhaps, the word means rather a flower-knot, or tassel. In Isa. xxviii. 4, reg is evidently a flower, and in Ezek. viii. 3, it is

a lock or curl.

Rosen.-Verba verti solent : et erit vobis in peniculamentum, vel, ut alii malunt, in fimbriam. Sed, ut recte Schroe

derus 1. 1. monet : Quis hanc ferret TаvτоXoyiav, peniculamentum erit vobis in penicula

mentum ? Quare nonnulli sic instituerunt : robis ad peniculamentum. et erit, sc. E, funiculus hyacinthinus Sed hoc nihil aliud est, quam quod modo dictum erat vs. 38: ponant ad peniculamentum oræ vestis funiculum hyacinthinum. Omnino requiritur, ut, quod proprie adjectivum est, et, per substantivi ellipsin, varias notiones recipere potest, hic aliud quid significet, quam in proxime præcedentibus: nempe signum promicans, quod cum tremulo motu ita prominet, ut sua sponte in hominum oculos incurrat, corumque animum afficiat. Ita sane Moses ipse explicat, subjungens: in, et ridebitis illud peniculamentum, et recordabimini omnium præceptorum Jove, et facietis са. Addit Schroderus, nomen Jerem. xlviii. 9. Alexandrinos per onμéîov exponere. mns vulgo Malim tamen hic vertere: ad adspecvertunt: Joram contumelia afficiet; sed tum, s. ad adspiciendum. Verbum et mallem coll. Ethiopico gadafa, rejecit, prospiciendi significatum obtinuisse, patet e vertere: si quis volens atque temere peccaus Cant. ii. 9, et docent cognata Arabica verba. Joram, i.e., legem Jova rejecerit, i. e., Quæ sequuntur, e ngrahy spreverit. Arab. 72 in conj. 2 denotat in-plures sie vertunt: ne exploretis post cor gratus fuit pro beneficiis Dei parvique ea æstimavit, et iis gaudens se infidelem gessit. Shall be cut off. See notes on Lev. xvii. 4.

Ged. Hath insulted.
Rosen.-Verba

T

restrum et oculos vestros, sensu plane nullo. Observanda est propria verbi ♬ significatio, quæ cognoscitur ex Arab. 1, in gyrum