journey from Horeb by the way of mount Seir unto Kadesh-barnea.)

fortieth year, in the beginning of the month Shebat, Moses called the people together, saying; The time of my death draws near, if any one, therefore, hath forgot anything that I have delivered, let him come and receive it; or if anything seem dubious, let him come that I may explain it."

Dr. Wall, Kennicott, Bp. Horsley, and Boothroyd place this verse between verses 19 and 20 of this chapter. When the learned shall observe, how closely connected the 3d verse is with the 1st, how foreign this 2d verse seems here (which our translators have Rosen., Explanavit cum repetitionitherefore put in a parenthesis), and how bus, tum additionibus variis, "in gratiam," natural a place there is for this 2d verse ut ait Grotius, "eorum, qui tempore latæ between the verses 19 and 20, they will legis aut nondum nati, aut intelligendi inprobably applaud the following remark of capaces fuerunt."

Dr. Wall, in his Critical Notes :—“I cannot apprehend the coherence of this paren

have fitted at ver. 19, where the Israelites',

Ver. 12, 13.

12 אֵיכָה אֶשָּׂא לְבַדִּי טָרְחֲכֶם וּמַאֲכֶם thesis with the matter spoken of It would

13 הָבוּ לָכֶם אֲנָשִׁים חֲכָמִים .travel between those two places is receited וּגְבֹנִים וִידְעִים לְשִׁבְטֵיכֶם וַאֲשִׂימֵם to shew, that, how long soever they were inn

making it, it was in ordinary course of travelling but eleven days' journey; or perhaps, that they went it in eleven days.”—Ken.

Ver. 5.

12 πῶς δυνήσομαι μόνος φέρειν τὸν κόπον ὑμῶν καὶ τὴν ὑπόστασιν ὑμῶν καὶ τὰς ἀντιλογίας ὑμῶν; 13 δότε ἑαυτοῖς ἄνδρας σοφοὺς καὶ ἐπιστήμονας καὶ συνετοὺς εἰς τὰς φυλὰς ὑμῶν, καὶ καταστήσω ἐφ' ὑμῶν ἡγουμένους

ἐν τῷ πέραν τοῦ Ἰορδάνου ἐν γῇ Μωάβ, ἤρξατο Μωυσῆς διασαφῆσαι τὸν νόμον τοῦτον, λέγων.

Au. Ver.-5 On this side Jordan, in the land of Moab, began Moses to declare this law, saying,

Au. Fer.-12 How can I myself alone bear your cumbrance, and your burden, and your strife?

13 Take you [Heb., give] wise men, and understanding, and known among your tribes, and I will make them rulers over

Began Moses. So Gesen, and most com- you.

mentators.

Ged., Booth.-12 How can I alone bear the burdensome charge of you, and of your contentions? Choose ye, &c.

Ged." Moses was willing." Delgado did well to correct our public version here by changing began into was willing, although || this latter term is not the most proper one. lestiam quam mihi creatis. Better Houbigant, risum fuit Moysi.

Rosen.-12, Onus vestrum, mo

Bp. Patrick.-12 But how is it possible Prof. Lec.-Hiph. i, pres. ", and for one man alone to undergo the labour of Constr. abs. it. med., Infin. Be-hearing all the complaints of such a multitaking one's self to, undertaking, beginning, tude; and of remedying all their grievances, anything with alacrity, willingness, Gen. and determining all their controversies? So xviii. 27; Exod. ii. 21; Deut. i. 5; 1 Sam. the last word signifies suits at law (as we xii. 22; Hos. v. 10; 1 Chron. xvii. 27; speak), as the two former signify other Josh. vii. 7; xvii. 12. differences, which arose between one man and another, about such things as are mentioned in the twenty-first, twenty-second, and twenty-third chapters of Exodus. The first word, which we translate cumbrance, signifies tædiosam litigantium serram (as Bp. Patrick.-To call to remembrance Hottinger interprets it, in his Smegma that which any one had forgotten; and to Orientale, lib. i., cap. 6), the tedious pleadings explain that which any one did not under- of those that manage causes before a judge, stand. So Maimonides expounds these by bills and answers (suppose) and rewords in Seder Zeraim, "In the end of the joinders, &c.

Rosen.-5, Incepit, animum induxit, ut Gen. xviii. 27, coll. Arab. 8, præcessit, in conj. 2. instituit, direxit.

On this side. See notes on verse 1.
To declare.

racters.

13 Take you.] In the Hebrew it is give ye, | in it, than were requisite for those in lower i. e., present unto me such persons as you courts; where no man could sit (much less think fit, according to the following cha- in the highest) unless these seven things were remarkable in him, as Maimonides Wise men, and understanding.] Men of saith (Halacah Sanhedrin, cap. iv., sect. 7), known wisdom, prudence, and integrity;" wisdom, humility, the fear of God, conskilful in Divine and human laws (see Exod. tempt of riches, love of truth, a good fame; xviii. 21). Some take wise men to signify and he was beloved also of others." such as knew much; and understanding, Rosen.-Præfectos. such as had prudence to make use of their knowledge, being men of experience.

Ver. 15.

Au. Ver.-15 So I took the chief of your tribes, wise men, and known, and made [Heb., gave] them heads over you, captains over thousands, and captains over hundreds, and captains over fifties, and captains over tens, and officers among your tribes.

Wise men, and known. So the Heb. Ged., Booth.-Men wise, and prudent [LXX, comp. verse 13], and known.

Captains over thousands.

Bp. Patrick.-It is a question whether they were commanders over so many families, or persons; as I observed upon Exod. xviii. 25. Hermannus Conringius thinks they were rulers (as the word signifies) over so many fathers of families, understanding by a family that which we now call a household (De Republ. Hebræorum, sect. 18).

non fuisse scribas, uti verterunt LXX et Syrus, colligere est inde, quod semper solent magistratuum mentioni conjungi, vid. Deut. i. 15; xvi. 18; Jos. viii. 33; Prov. vi. 7; 2 Chron. xix. 11.

καὶ ἐν τῷ λόγῳ τούτῳ οὐκ ἐνεπιστεύσατε Kupio To Dε@ hμwv,

Au. Ver.-32 Yet in this thing ye did not believe the LORD your God,

33 Who went in the way before you, to search you out a place to pitch your tents in, in fire by night, to shew you by what way ye should go, and in a cloud by day.

Officers. See notes on Numbers xi. 16. Bp. Patrick. Hermannus Conringius, in the twenty-sixth section of the same book, takes shotrim to have been judges, as well as the rest. His great reason is, because the seventy elders were ordered to be chosen out of them, among others (Numb. xi. 16). Now it is altogether improbable, he thinks, that such a prophetical college as that was, should be chosen out of such mean officers, as the Hebrew doctors make these shotrim to Pool. 32 In this matter which God have been. But see what I have noted commanded and encouraged you to do, to upon Exod. v. 11, and Numb. xi. 16. And wit, in going in confidently to possess the let me here add, that if they were judges land [so Patrick]. Or, in this word, whereby (and not attendants upon them), they were God promised to fight for you, and assured very mean ones, being put below the rulers you of good success. of ten.

But howsoever this be, it is certain some of these judges had greater authority than others, being entrusted with a larger jurisdiction; and, it is likely, greater abilities were required in those over thousands than in those over tens. As in the great Sanhedrin afterward, the Jews make more things necessary to qualify men for a place

Ged.—32, 33, And are ye in this instance distrustful of the LORD your God, who goeth? &c.

Booth.-32, 33, And in respect to this will ye not believe Jehovah your God, Who goeth, &c.?

Rosen.-32 Et in hac re non creditis Jora, Deo vestro; ne per hanc quidem

mirificam vestri sustentationem in deserto permoti estis ad fidem Deo habendam.

Ver. 39.

rico, parastis vos, sed, contemsistis, neglexistis Dei monitum, et adscendistis montem contra hostes. Nam Arab. radix 187 s. in conj. 4, quæ respondet Hiphil He- bræorum, significat contemsit, vilipendit, despexit. Magnopere confirmat hanc interpretationem locus Num. xiv. 44, ubi quod hic exstat verbum per bg, negligere exprimitur.

וגו'

καὶ πᾶν παιδίον νέον ὅστις οὐκ οἶδε σήμερον ἀγαθὸν ἢ κακὸν, κ.τ.λ.

Au. Ver.-39 Moreover your little ones, which ye said should be a prey, and your children, which in that day had no knowledge between good and evil, they shall go in thither, and unto them will I give it, and they shall possess it.

Which in that day had no knowledge between, &c.

Rosen., Ged., Booth.-Who on this day know neither, &c.

Ver. 44.

Au. Ter.-44 And the Amorites, which dwelt in that mountain, came out against you, and chased you, as bees do, and destroyed you in Seir, even unto Hormah. The Amorites.

Ged., Booth.-The Amalekites and Chanaanites [Sam.].

Ver. 46.

Au. Ver.-16 So ye abode in Kadesh

: be an innby many days, according unto the days that ye

TITT

abode there.

καὶ ἀπεκρίθητε, καὶ εἴπατε. ἡμάρτομεν ěvavti kupiov Toû dεoû hμŵv. ýμéîs àvaẞáv- that ye abode there.] Some expound it, as Bp. Patrick.-According unto the days τες πολεμήσομεν κατὰ πάντα, ὅσα ἐνετείλατο long as they did in all the rest of their κύριος ὁ θεὸς ἡμῶν ἡμῖν. καὶ ἀναλαβόντες stations, i. e., nineteen years, as the Jews ἕκαστος τὰ σκεύη τὰ πολεμικὰ αὐτοῦ, καὶ συναθροισθέντες ἀνεβαίνετε εἰς τὸ ὄρος.

Au. Ver.-41 Then ye answered and said unto me, We have sinned against the LORD, we will go up and fight, according to all that the LORD our God commanded us. And when ye had girded on every man his weapons of war, ye were ready to go up

compute in Seder Olam. But, as the learned Dr. Lightfoot thinks it signifies, "as long as they did at Mount Sinai," and so they stayed near a whole year, as they had done at Sinai. But the most simple explication seems to be, that they tarried here so long after this, as they had done before it, at least forty days; which was the time the spies spent in searching out the land. Though there is no necessity to Ged., Booth.-Against Jehovah our God confine it to that number, but simply to [Sam., LXX, Syr., and two MSS.].

into the hill.

Against the Lord.

Ye were ready to go up.

Gesen., Lee, Rosen.--Ye made light of the matter and went up.

AV

Prof. Lee.-, or 77, v. in Kal non occ. Hiph. 7, constr. 3. Syr., mente præditus fuit. Part. confirmatus, &c. Arab. levis fuit res. Conj. iv. contempsit. They made light of the matter, i.e., despised the consequences, Deut. i. 41.

هان

r.

, هون

Au. Ter.-5 Meddle not with them; for will not give you of their land, no, not so much as a foot breadth [Heb., even to the treading of the sole of the foot]; because I Comp. Num. xiv. 44. LXX, σvvapour-have given mount Seir unto Esau for a posθέντες.

session.

Ver. 9-13.

Au. Ver.-9 And the LORD said unto me, Distress not the Moabites [or, Use no hostility against Moab], neither contend with them in battle: for I will not give thee of their land for a possession; because I have given Ar unto the children of Lot for a possession.

10 The Emims dwelt therein in times past, a people great, and many, and tall, as the Anakims;

11 Which also were accounted giants, as the Anakims; but the Moabites call them

פיסקא באמצע פסוק

καὶ παρήλθομεν τοὺς ἀδελφοὺς ἡμῶν υἱοὺς Ἡσαν, τοὺς κατοικοῦντας ἐν Σηεὶρ παρὰ τὴν ὁδὸν τὴν ̓́Αραβα ἀπὸ Αἰλὼν καὶ ἀπὸ Γεσιών Γάβερ. καὶ ἐπιστρέψαντες παρήλθομεν ὁδὸν ἔρημον Μωάβ.

Au. Ver.-8 And when we passed by from our brethren the children of Esau, which dwelt in Seir, through the way of the plain from Elath, and from Ezion-gaber, we turned and passed by the way of the wilderness of Moab.

12 The Horims also dwelt in Seir beforetime; but the children of Esau succeeded them [Heb., inherited them], when they had destroyed them from before them, and dwelt in their stead [or, room]; as Israel did unto the land of his possession, which the LoRD gave unto them.

13 Now rise up, said I, and get you over the brook [or, valley] Zered. And we went over the brook Zered.

Kennicott, Geddes, Boothroyd, and others, consider verses 10, 11, 12, to be an interpolation.

Ken., 9—13 and 17-25.—In this chapter Bp. Horsley. And when ye passed by, are two very large interpolations: in the &c., rather, And we crossed over from first of which are described the antient inour brethren, the sons of Esau, dwelling in habitants of the country of the Moabites, Seir, out of the way of the plain from Elath and in the second, the antient inhabitants of and Eziongeber; and we turned, and went the country of the Ammonites. If these the way of the wilderness of Moab." Com-two historical memoirs were not written by pare Numb. xxi. 4. We crossed over-" et Moses, they must have been inserted, as discessimus, postquam nimirum per ipsorum glosses, in the margin of some very antient terram transissemus." Houbigant ad locum. MS., and from thence taken afterwards into Geddes, Boothroyd, and others, follow the text. Tis by no means probable, that the Samaritan, which to this Sth verse, pre- this anecdote of the Emims and Horims fixes the message sent to the king of Edom, (ver. 10-12) made part of the speech of and his answer. "So I sent messengers to God himself; separating the beginning the king of Edom, saying, Let us pass, I from the end of that speech, in the strange pray thee, through thy country: we will manner we see at present; or that the hisnot pass through the fields, or through the tory of the Zamzummims and Avims (ver. vineyards, nor will we drink water out of 20-23) separated as strangely the second the wells; we will march in the king's speech. It will follow therefore that the highway; we will not turn to the right hand second is an interpolation, as well as the or to the left, until we have passed thy first. And the first could not be written by borders. But he answered, Ye shall not Moses, because it records what was done pass through my land; lest I come forth to after the time of Moses, after Israel had got oppose you with the sword" [Sam., comp. possession of Canaan: for it says, that the Numbers xx. 17]. We, therefore, passed children of Esau dwelt in Seir, after driving by from our brethren, the posterity of Esau, out the Horims, just as Israel did in the who dwelt in Seir; and taking the way of land of his possession, that is, after driving the plain from Elath, and Ezion-gaber, we out the Canaanites. Our last translators turned and passed on through the wilderness endeavoured to assist the first of these pasof Moab,-Ged., Booth. sages, by putting in the words said I, very

improperly, in the midst of the words of stood of that part of Israel's possession God, not of Moses: and the second passage appeared to them so unconnected with the Divine speech, that they have put the whole four verses in a parenthesis.

which was beyond Jordan, which God had actually given to them [So Huetius, Bp. Patrick], that is, to some of them, for even the land of Canaan on this side Jordan was not given to all of them, but only to some of the tribes.

Brook Zered.

Others. The valley of Zered. See notes on Numbers xiii. 23 and xxi. 12.

Rosen. Quæ vs. 10-12 et 20-23 inserta sunt de origine et sedibus gentium quarundam antiquissimis, probabile est a Mose addita esse, cum hos sermones ad legatos populi habitos, litteris mandaret. Alii tamen volunt, illa prorsus non esse a Mose, sed ab alia manu historiæ illustrandæ caussa addita. in, Quemadmodum facit, i. e., in eo est, ut faciat Israel terræ hæreditatis suæ. Verba, quæ actionem indicant, haud raro sunt capienda de re, quæ in procinctu est, ut fiat. Non est igitur, cur hæc verba post Mosen inserta arbitremur.

Ged. I cannot perhaps do better than here transcribe the remarks of the author of "Commentaries and Essays:" "These verses seem to be an interpolation, perhaps first placed in the margin, from which they crept into the text; as may have been the case with some other passages in this and other books of the Old Testament, and even in this chapter. But I take notice of this more particularly, as the interpolation is more plainly marked, than in some others: for it cuts in two the speech of God to Moses, and by a parenthesis in the midst of a speech which has nothing to do with that speech, and which refers to a fact posterior to that speech, as already past, betrays its non-authenticity in the most glaring manner- -like as did the Israelites in the land, which the Lord gave to them for a possession: which could not be written by: Moses, because it records what was done | after the time of Moses, after Israel had got Au. Ver.--20 (That also was accounted a possession of Canaan. Leave out these land of giants: giants dwelt therein in old three verses, and the 9th and 13th will appear connected...Our translators, indeed, add the words (said I), as if Moses were the speaker here. No such thing, however, is in the text; but it is the speech of God to Moses, commanding them to go over the brook Zered and accordingly Moses adds: 'and we went over the brook Zered.'" There are critics, however, who fancy that the difficulty in verse 12 is obviated by giving to, he gave, the meaning of he meant to give.

Ver. 20-23.

time; and the Ammonites call them Zamzummims [Gen. xiv. 5, Zuzims];

21 A people great, and many, and tall, as the Anakims; but the LORD destroyed them before them; and they succeeded them, and dwelt in their stead:

22 As he did to the children of Esau, which dwelt in Seir, when he destroyed the Horims from before them; and they succeeded them, and dwelt in their stead even unto this day:

Kennicott, Geddes, Boothroyd, and others, suppose that these verses are an interpolation, perhaps first placed in the margin, from which they afterwards crept into the text. See notes on verses 9-13. 20 Zamzummims.

Pool.-12 As Israel did unto the land of 23 And the Avims which dwelt in Hazehis possession. Object. God had not yet rim, even unto Azzah, the Caphtorims, given it unto them. Ausw. 1. The past which came forth out of Caphtor, destroyed tense is here put for the future, will give, them, and dwelt in their stead.) after the manner of the prophets. 2. Things are oft said to be done when they are only resolved, or decreed, or attempted to be done, in which sense Reuben is said to deliver Joseph, Gen. xxxvii. 21; Balak to fight against Israel, Josh. xxiv. 9; Abraham to have offered his son, Heb. xi. 17. 3. God Rosen.--, Michaëlis Supplemm., p. may well be said to have given it, not only 627, existimat ex Meccana Arabia advenas, because he had purposed and promised to quum 2 sit nomen fontis celebris prope give it, but also because he was now about Meccam. Alii eosdem esse volunt to give it, and had already given them some ac, Gen. xiv. 5. Saadias nomen videpart of it, and that as an earnest of the tur ad 2, cogitavit, molitus est, retulisse, whole. 4. This may be particularly under- vertit enim: homines qui magna moliuntur.