cum præmisso post verbum passive capiendus, ut Jos. ii. 5. et alias est Bp. Patrick.-23 He took up his parable, and said.] See ver. 3. But some, I observe, refer this not to what goes before, but to what follows; , erat porta ad claudendum, i. e., instabat Alas, who shall live when God doeth this!] tempus, quo claudi debuit porta: Deut. What miserable times will those be, when xxxi. 17, 8, consumetur. Cf. Gesen. the Assyrians shall overrun a great part of Lehrg., p. 787. Quod Bileamus hic præ- the world! how few will escape their devasnunciat, eos haud longe, uti videtur, post tation! or, who would not desire rather to tempore ab Assyriis captivos abductum iri, die, than live in those days? ita evenisse, non est proditum. Veteres in hoc vs. nonnulla aliter ac nos legisse videntur. In Cod. Sam., pro 7 new which relates to the desolations made by the ita legitur:, donec ex As- following empires, especially the Roman. syria inquilinus, incola, tuus redeat: Pon Rosen.-Heu! quis vivet? quis tamdiu exhibet quoque unus codex ex illis, quos viveret, ut posset coram intueri, quæ porro Rossius inspexit. LXX, kaì càv yévŋra T vaticinor?, ponendo eum istud, Baiwp vooσià Tavovрyias, 'Aooipio aix-vel ista, i. e., cum Deus id fecerit. Sunt, μadwrevoovoi σe, et si factus fuerit Beor qui hic pro Dei nomine habeant, hoc nidus astutiæ, Assyrii te capient, ac si in sensu: quis vivet, quum fecerit illud Deus? codice suo ita scriptum reperissent: Sed malumus h. 1. pro pron., quod alias Beor autem pro nomine pro- est, habere, ut Gen. xix. 8, 25; xxvi. prio, forsan ducis alicujus Kinæorum vel 3, 4; Lev. xviii. 27; 1 Chr. xx. 8. IllusMoabitarum, videntur accepisse. Itaque tratur hæc constructio ex Jes. xliv. 7, ubi juxta illam legendi rationem sensus hic erit: post cum suffixo sequitur casus accusi posueris in petra nidum tuum, illaque sativus (opp). Vid. et Ez. xv. 7: rupes Kinæorum duci nidus sit astutiæ, hoc, cum posuero faciem meam est, habitatio et quasi nidus, in quo astute in eos. Recte Onkelos hujus loci sensum latitet; tamen Assyrii te captivum abducent. expressit ita: væ peccatoribus qui vivent, Vulgatus: sed si in petra posueris nidum cum fecerit Deus ista. nonnulli post tuum, et fueris electus de stirpe Cin, quamdiu interp. Samar. referendum putant ad opp, poteris permanere? Assur enim capiet te; desolari, vastari. Nec obstare putant puncti quasi ita Hebræa legisset: en diacritici diversitatem, quum constet olim 1P 5 mm TP, hoe sensu: sed etiamsi una ratione pronuntiatum fuisse, nempe ut ad rupes tuas confugeris, et ibi habitationem Syriacum ▲ . Tunc erit sic vertendum : tuam in loco adhuc munitiore constitueris, quis vivet, cum Deus eum vastarit, i.e., perimo quantumvis extiteris juvenis electus et diderit. Sie Michaëlis quoque hæc verba robustus; non tamen poteris diu consistere; videtur intellexisse; nam in notis ad vers. Assyrii enim te depopulabuntur et captivum vernaculam h. 1. dicit, proprium sensum abducent. Quod attinet ad codices hodieresse: wer kann leben, wenn Gott ihn unnos, in cod. Rossiano 16 omissum est . glücklich macht? Totum autem omittunt varii codd. Targumici, ex Rossianis 5, 12, 16, ac quatuor editi, Constantinopolitani ab annis 1502, 1522, 1546, Thessalon. 1516. Ex quibus omnibus hoc saltem potest intelligi, hunc vs. ad ea pertinere loca, quæ critici vocant adfecta. Ver. 23. καὶ ἰδὼν τὸν Ωγ, καὶ ἀναλαβὼν τὴν βολὴν αὐτοῦ, εἶπεν, ὦ ὦ, τίς ζήσεται. θῇ ταῦτα ὁ θεός ; Au. Ver.-23 And he took up his παρα ὅταν Ver. 24. καὶ ἐξελεύσεται ἐκ χειρῶν Κιτιαίων, καὶ κακώσουσιν ̓Ασσούρ, καὶ κακώσουσιν Εβραί ους, καὶ αὐτοὶ ὁμοθυμαδὸν ἀπολοῦνται. Au. Ver.-21 And ships shall come from the coast of Chittim, and shall afflict Asshur, and shall afflict Eber, and he also shall perish for ever. Bp. Patrick.-24 Ships shall come from the coast of Chittim.] Whether this propara-phecy hath respect (in the word Chittim) to ble, and said, Alas, who shall live when the Greeks or to the Romans, or to both, it God doeth this! was plainly fulfilled, as the learned Huetius Aben but at last be utterly destroyed itself. observes. But it must be noted, that not he prophesies shall not always afflict others, only St. Jerome, but Onkelos, and Jonathan, and the Jerusalem interpreter, and the Arabic, understand by Chittim the country of Italy, or some part thereof. And Bochartus proves, by many arguments, that the people of that country did descend from Chittim (see Gen. x. 4). Yet it is not likely that Chittim, being the son of Javan who peopled Rosen-, Et naves ex manu, Greece, went so far at first from the rest of i. e., a parte Cittæorum, sc. advenient. his brethren; but his children peopled some significare naves, patet ex Jes. xxxiii. 21, part thereabouts: from whence, in aftertimes, ubi tanquam synonymum Toponitur. when they were increased, they sent colonies Scribitur Pluralis hic defective, pro D, into Italy; particularly Macedonia is called cf. ad Ez. xxx. 9. Sed pro olim videtur by the name of Chittim, in the Book of voc. lectum fuisse ad , egredi referendum. Maccabees (1 Mac. i. 1; viii. 5); and Nam 1) LXX legerunt, vertunt enim: therefore I take the Greeks under Alexander καὶ ἐξελεύσονται ἐκ χειρῶν Κετιαίων. 2) to be here intended in the first place, and Textus Samar. exhibet et interpres then the Romans in the next; each of them ejus: exire eos fecit (liberavit) ex manu fulfilling the several parts of this prophecy. Cuthæi, cod. Samarit. 61 vero habet, Shall afflict Asshur.] This was done by et 62 cum Alexandrinis D. 3) Unus Alexander, who overthrew the Persian em- cod. Kennicottianus, sed recentioris ætatis pire, which ruled over the Chaldeans and ex Seculo 15. Hebræo-Latinus (No. 69), Assyrians. So Theodoret understands the cum Jod legit, et alius, vetustus, cum word Chittim, to signify Alexander and his rasura D; legebatur sine dubio olim Macedonians, whose country was anciently D. Cod. de Rossianus secundus, et called MakeTria, as Hesychius tells us, they decimus primus . Vulgatus habet : being a mixture (as Mr. Mede probably venient in triremibus de Italia. Onkelos: conjectures in his forty-eighth Discourse, coetus emittentur ex Cittais, Syrus: et legip. 377), of the sons of Madai and Chittim. ones egredientur e terra Cittæorum. AttaThe Romans, indeed, afterward overthrew men hos quoque interpp. cum LXX pro_=" the Greek empire, but we do not read that legisse, certe dici nequit, quoniam they made war against the Assyrians till substantiva illa, triremes Vulgati, coetus the time of Trajan, who subdued them, and Onkelosi, et legiones Syri respondent nomini reduced them into a province, as Dio relates, ad quod necessario verbum ei aptum (lib. lxviii.). supplendum fuit. Michaëlis et Dathius Shall afflict Eber.] This was done by the lectionem Alexandrinorum præferunt masoRomans, not by the Grecians. For we are rethica. Chittim esse Latium opinio erat to understand by Eber, the Hebrew nation, multorum. Verum seriore ætate Maccacalled the children of Eber, Gen. x. 21. So baica Hebræos D, Macedoniam appellasse the LXX translate it, Toùs 'Eẞpaiovs: the (1 Macc. i. 1 Alexander egressus dicitur k name of Hebrews being as plainly derived syns XETTLEÌμ), ex iis quæ Michaëlis from Eber, as that of Jews from Judah. attulit in Suppl., p. 1377, dubium esse vix Now they were not afflicted by Alexander nequit. Attamen proprie fuisse priscum in his conquests, but rather kindly treated Cypri insulæ nomen, persuasum est Gesenio by him and therefore this cannot be meant in Commentar. ad Jes. xxiii. 1, auctoritate of the Greeks; unless we will think it fulfilled potissimum Josephi, qui Antiqq. i. 6, 1. in the time of Antiochus, who descended indeed from the Macedonians, but did not come from that country; nor did he afflict them long, much less make them desolate, as the Romans under Vespasian and Titus did; which seems to be here intended. Geneseos cap. x. illustrans hæc scribit: Chethimus insulam Chethim occupavit, quæ nunc Cyprus vocatur, unde Hebræi translato nomine omnes insulas et maritima pleraque Chethim dixerunt. Indicium mea explicationis in una Cypri urbe superest, quæ sola He also shall perish for ever.] This doth nomen servavit. Citium enim ab his, qui ad not refer to Eber, but to the nation that Græcismum nomen detorserunt, vocatur, ne afflicted him, viz., the Roman empire, which | sic quidem multum a Chethimo abludens. Began to commit whoredom. So most commentators. Ged.-Profaned themselves [LXX] by committing whoredom, &c. Conf. Alterthumsk., vol. iii., p. 378. Additur: | and the people began to commit whoredom U BỊ DES E2, Et affligent Assurem et with the daughters of Moab. affligent Heberum, "nomine yeveápxov vocantur, pro more Scripturæ, posteri Heberi, hoc est, Phelegi et Joctanis soboles, Hebræi et Arabes, qui paruerunt Alexandro ejusque successoribus: aut Heber dicuntur Trans- Rosen.-Cœpit populus ad Moabitides Euphratenses (Gen. x. 21). At scortatum ire; sive si cum LXX pro posterior quidem sensus magis placet, quod legas, profanatus est populus scortando Bileamus vaticinatur Assyriorum clades in cum Moabitidibus. superioribus verbis, quibus nullos aptius Ver. 3. byb qui trans Euphratem in vicina degebant, quos omnes Alexander, ejusque successores, And Israel. subegerunt." Cleric. Verum ad Alex- καὶ ἐτελέσθη Ἰσραὴλ τῷ Βεελφεγώρ. καὶ andrum Macedonem hæc sine ratione idonea ὠργίσθη θυμῷ κύριος τῷ Ἰσραήλ. referuntur; cf. ad vs. 19. Nomine et Au. Ver.—3 And Israel joined himself Hyde in Histor. Relig. Vett. Persar., p. 51 unto Baal-Peor: and the anger of the LORD sqq. edit. sec., ubi pluribus de hoc loco dis- was kindled against Israel. putat, regionem Trans-Euphrateam, seu potius Trans-Tigritanam significari autumat, ut sit exegeticum To, hoc sensu: affligent Assyriam et totam transfluvialem regionem. C, Et tandem et hic peribit, quod num de Hebero, an vero de illo, qui ipsum sit oppressurus, intelligendum sit, dubium est. Ver. 25. Ged., Booth. And some of the people of [Sam.] Israel. Joined himself unto. So Pool, Patrick, Gesen., Lee, Rosen. Bp. Patrick. This seems to signify, that they were devoted to the service of this idol in great affection; with which they performed the forenamed actions. Michaëlis, Ged., Booth.-" Wore the Au. Ver.-25 And Balaam rose up, and went and returned to his place: and Balakheads with fillets to his honour, and thus badges of Baal-Peor." By binding their also went his way. Pool, Bishop Patrick, Rosenmüller.—To his place, i. e., to Mesopotamia. Object. He slain, Numb. xxxi. 8. Answ. 1. He is openly avowing their idolatry.-Ged. Ver. 4. diverted by the Midianites; for men in Scripture are oft said to do what they design or attempt to do, as Exod. viii. 18; Nub. xiv. 40. Ans. 2. He did go home first, though afterwards he returned to the Midianites, either because they sent for him, or to recover his lost credit, and to do that by policy which he could not do by charms, to which purpose he gave them that devilish counsel which was put in practice, Numb. xxv., and that by his advice, Numb. xxxi. 16; Rev. ii. 14.-Pool. | καὶ εἶπε κύριος τῷ Μωυσῇ. λάβε πάντας τοὺς ἀρχηγοὺς τοῦ λαοῦ, καὶ παραδειγμάτισον αὐτοὺς κυρίῳ κατέναντι τοῦ ἡλίου, καὶ ἀποστραφήσεται ὀργὴ θυμοῦ κυρίου ἀπὸ Ἰσραήλ. Au. Ver.-4 And the LORD said unto Moses, Take all the heads of the people, and hang them up before the LORD against the sun, that the fierce anger of the LORD may be turned away from Israel. Ken." And the Lord said unto Moses : Take all the heads of the people, and hang them up before the Lord, against the sun.” If these words do not mean, that he was to hang up all the people; they must mean all those who were heads or judges of the people. But neither were these judges to be hanged up; because, in the next verse, Moses commanded these very judges to slay (each in his proper division) such of inferior magistrates, the rulers of tens, or the people, as had then been idolatrous. hundreds, or the like, who as they did many The truth is, that some words have been of them partake with the people in other here omitted in the Samaritan text, and rebellions, so probably were involved in this some in the Hebrew; and both, taken guilt. Now these are to be hanged up as together, will complete the sense, thus: other malefactors and condemned persons "And the Lord said unto Moses: Speak were, Deut. xxi. 23; 2 Sam. xxi. 6. Before unto all the heads of the people; and let the Lord; to the vindication of God's honour them slay the men, that were joined to Baal and justice. Against the sun, i. e., publicly, Peor, and hang them up before the Lord as their sin was public and scandalous; and against the sun," &c. So Houbigant, Horsley, speedily, before the sun go down. Ged., Booth. withal this phrase may signify, that these also must be taken down about sun-setting, as other malefactors were [so Rosen.], Deut. xxi. 23. Geddes. Take all the chiefs of the people with thee, and let them slay those men who have worn the badges [see notes on verse 3] of Baal-peor [Sam.]; and hang them up before the Lord until sunsetting, &c. But Bp. Patrick.-Take all the heads of the people, and hang them up.] The plain Pool. The sense is, either, 1. Take, to meaning seems to be, that he should take, wit, to thyself and thy assistance, all the i. e., cause to be apprehended, "the heads heads, i. e., the judges, as they are called of the people," i. e., the rulers of thousands ver. 5, or rulers, of the people; and in their and hundreds, and other principal persons presence, and by their help, hang them, i. c., in their tribes, who had been guilty of the the people now mentioned [so Rosen.], to wit, foul idolatry before mentioned; and by such of them as were guilty, as was said ver. 1. hanging them up, put a stop to the people's And this sense seems to be favoured by the lewdness, when they saw these great men next verse, where the execution of this made public examples of God's displeasure. command is mentioned, Moses said unto the For it is very likely, more of the princes judges of Israel, whom he had taken to of the people were guilty besides Zimri; himself and called together, Slay ye every especially if it be true, which the Samaritan one his man, i. e., each of you execute this Chronicle affirms, that the daughters of the command of God, and hang up the delin- chief men of Moab were sent finely dressed quents under your several jurisdictions. Or, to allure the Israelites; and one of the king's 2. Take, i. e., apprehend, all the heads, i.e., daughters among the rest. But, though the the chief, of the people, such as were chief, LXX, and the Vulgar, and Symmachus, thus either in this transgression, or rather in understand it, that he commanded the heads place and power, who are singled out to of the people to be hanged up; yet a great this exemplary punishment, either for their many other ancient translators, and many neglect in not preventing, restraining, or famous doctors, take the word otham (them punishing the offenders according to their whom he commanded to be hanged up) not power and duty, or for their concurrence to refer to the heads of the people, but to with others in this wickedness, which was such as had joined themselves to Baal-Peor; more odious and mischievous in them than and they interpret the foregoing words, as if in others. And then this must be neces- he had bid him "take unto him (i. e., to his sarily limited to such heads as were guilty, assistance) the heads of the people," as they which is evident from the nature of the think he did, as is related in the next verse. thing, and from the words of the verse. The judges indeed, there mentioned, seem to And so these heads of the people differ, as he distinct from the heads of the people ;" in name and title, so in place and dignity, and Moses did not take them to his assistfrom the judges of the people, ver. 5, which ance, but commanded them to do their duty. may seem to note the superior magistrates, Yet it must be acknowledged that there is a even the seventy elders, which being persons great current of interpreters which runs the of great worth and piety, chosen by God, other way; as if Moses was commanded to and endowed with his Spirit, most probably order the judges to assemble and call before kept themselves from this contagion, and them such as were suspected; and having therefore were fitter to punish others; and examined the fact, accordingly proceeded the heads of the people seem to be the against them, and punished such as had Ver. 5. καὶ εἶπε Μωυσῆς ταῖς φυλαῖς Ἰσραήλ. ἀποκτείνατε ἕκαστος τὸν οἰκεῖον αὐτοῦ τὸν TETEλeoμévov tậ Beeλþeywp. Au. Ver.-5 And Moses said unto the offended. Thus the Samaritan copy reads it expressly, and so Onkelos, and the para-an phrast called Uzielides, and the Jerusalem Targum, and the Arabic translation of Saadia Gaon: and both the Talmudists and Karaites agree in this sense, as Mr. Selden shows at large, lib. ii. De Synedriis, cap. i., n. 10, and Joh. Coch upon the Gemara of the Sanhedrin, cap. iv., sect. 4, where he judges of Israel, Slay ye every one his men observes that Aben Ezra, and Solomon that were joined unto Baal-peor. Jarchi thus interpret it, and takes the meanSlay ye. ing to be certain, that the heads of the people should divide themselves into several courts of judgment, and examine who had committed idolatry; and after conviction cause them to be hanged. For there is great reason to think the constitution of judges, by Jethro's advice, continued all the time they were in the wilderness; who might Au. Ver.-Tabernacle of the congregation. easily find out the guilty in their several See notes on Exod. xxvii. 21. divisions. Before the Lord.] i. e., Before the sanc "So . ויהרגו IIoulbigant and Horsley read Moses spake unto the judges of Israel, and Ver. 8. εἰσῆλθεν ὀπίσω τοῦ ἀνθρώπου τοῦ Ἰσραηλίτου εἰς τὴν κάμινον, καὶ ἀπεκέντησεν ἀμφοτέρους, τόν τε ἄνθρωπον τὸν Ἰσραηλίτην, καὶ τὴν γυναῖκα διὰ τῆς μήτρας αὐτῆς, κ.τ.λ. Against the sun.] Openly, that all the people might see, and fear to sin. So both R. Solomon and Aben Ezra expound it. For this was a peculiar mark of the Divine displeasure against idolaters and blasphemers, that they should be hanged up, and publicly exposed, after they had suffered death. For none were hanged alive among the Hebrews; but first stoned (which was the common punishment of the forenamed offenders) and then hanged up in the eyes of Israel. all; as R. Solomon expounds this phrase against the sun. Au. Ver.-8 And he went after the man of Israel into the tent, and thrust both of them through, the man of Israel, and the woman through her belly. So the plague was stayed from the children of Into the tent. Ged., Booth.-Into the bed-chamber. Rosen.-Comprehende omnes principes Bp. Patrick. It is an unusual word in populi eosque suspende Jora coram sole. the Hebrew which we translate tent; imCITESTE, Omnes principes sive primores porting a private, secret place like a cave, populi, nisi, et suspende eos, non as kubba or kobba is thought to signify, principes, sed eos ex populo qui peccarunt, which the Arabians call alcobba; from aut cum peccantibus consenserunt. Pertinet whence comes the word alcove [so Lee]; pron. suffix. in this ad nomen diserte non which signifies, as Bochartus observes, conexpressum, sed ex contexto sermone intel- clave camerati operis, quo lectus circumligendum, ut alias haud raro, vid. ad Ps. datur; "a room of arched work, which exiv. 2. Hinc recte Onkelos: due principes incloses a bed in it " (see his Hierozoicon, populi, judica, et occide eum, qui reus erit par. i., p. ult.). mortis., Jova, i.e., ut poenas dent Through her belly. Jovæ. 22, Coram sole, i. c., usque talibus. So Houbigant, Dathe, Michaëlis, ad solis occasum; non enim licebat quem- Schulz, Rosenmüller, and Gesenius. quam in patibulo noctu relinquere, Deut. Gesen.—777, cum Suff. 773 Num. xxv. § xxi. 22, 23. Ceterum homines non vivi (pro 7772) vel anus i. q. chald. (a rad. suspendebantur, sed postquam gladio occisi 22 perforavit) vel culva (cf. 7272) svc. LXX, essent, cf. Gen. xl. 19. Vulg. Vulg., in locis geni |