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the bank of the river Arnon, even unto / was made, not only for themselves, but for mount Sion, which is Hermon.
their posterity. 49 And all the plain on this side Jordan
Ver. 5. eastward, even unto the sea of the plain,
Au. Ver.-5 (I stood between the Lord under the springs of Pisgah.
and you at that time, to shew you the word Sion. Ged., Booth.—Sirion [Syr., comp. iii. 9]."
of the Lord: for ye were afraid by reason
of the fire, and went not up into the The sea of the plain.
mount:) saying, Ged., Booth. The sea of the plain, or
Geddes, Boothroyd, and some others the salt sea (Sam.].
place this verse between verses 31 and 32. Springs of Pisgah. See notes on iii. 17. |
: oby us, who are all of us here alive this day. Η ουκ έσονταί σοι θεοί έτεροι προ προσώπου With our futhers, &c.
Trov. Ged., Booth.— With our fathers only, but Au. Ver.-7 Thou shalt have none other with us also.
gods before me. Pool. With our fathers ; either, 1. Not Rosen.--Non sit tibi Deus alius. Pluralis only with them (so Rosen.], the word only quem dicunt excellentia, Din, cum suo being here understood, as it is Gen. xxxii. adjectivo jungitur verbo singulari, vid. Ge28; xxxv. 10; 1 Sam. viii, 7; Jer. vii. 19; senii Lehrg., p. 710. Vel potest verti: non xxxi. 34; Matt. ix. 13. Or, 2. Not at all sint tibi dü alii, nomine plurali distributive with them. But then the word covenant is accepto, cui verbum singulare præmitti not here to be taken for the covenant of solet; vid. Gesenium p. 713. Ita LXX. grace in general, for so it was made with peo, In conspectu meo, ubicunque ego sum, their fathers, Exod. ii. 24, but for this par- i.e., ubique locorum. ticular and mixed dispensation of the covenant at Sinai, as appears both by the fore
Ver. 10. going and following words. All of us here Au. Ver.- 10 And shewing mercy unto alive this day: he saith not that all who thousands of them that love me and keep made that covenant at Sinai are now alive, my commandments. for many of them were dead, but that this See notes on Exod. xxxiv. 7. covenant was made with all that are now
Ver. 11. alive, which is most true, for it was made
Au. Ver.-11. Thou shalt not take the with the elder sort of them in their own
' name of the LORD thy God in vain : for the persons, and with the rest in their parents,
Lord will not hold him guiltless that taketh who did covenant for them; for this phrase,
his name in vain. with us, is put exclusively as to their fathers,
In vain. See notes on Exod. xx. 7. but not as to their posterity, as is evident
Rosen.- Pro , testimonium falsifrom the nature of the covenant, Acts ii. 39,1
tutis, Ex. xx. 17 est
testimonium and course of the story.
mendacii, mendas. In repetitione decalogi Bp. Patrick.— With our futhers,] viz.,
“?! (Ex. xx. 2-11). V's. 6-18 quædam imAbraham, Isaac, and Jacob; with whom he !
mutata sunt subinde, uti nos quoque solecovenanted to give their posterity the land.
imus, si aliorum dicta repetimus. of Canaan; but did not make to them this discovery of his will, which was the matter
Ver. 15. of the covenant at Iloreb.
Au. l'er.-And remember. But with us.] A great part of those who
Giedl., Booth.--For remember. were then at lloreh were now alive : viz., all under twenty years old. And if they!
Ver. 22. had been all dead, Moses might have said, 258 57793 19 “ He made it with us ;" because they were, still the same people, though the particular, 2 ONT 75? ?? ???? persons were dead, with whom the covenant
22 taùra tà pņuara élálnoe kúpios topòs mandments are thought commonly to relate πασαν συναγωγήν υμών εν τω όρει εκ μέσου του unto the noral laws; statutes to rites and Tupós. OKÓTOS, yvópos, Ovella, porn ueyán, ceremonies, which have no natural reason kai oủ tipogéonke, K.T.N.
I for them; and judgments to civil government. Au, Ver.-22 These words the LORD Which the Lord your God commanded to spake unto all your assembly in the mount teach you. out of the midst of the fire, of the cloud. Bp. Horsley.—“Quæ mandavit Dominus and of the thick darkness, with a great Deus vester ut docerem vos.” Vulg., “ quæ voice: and he added no more. And he precepit mihi." Syr. I would read, therewrote them in two tables of stone. and fore, 717 7.713, “which Jehovah your God delivered them unto me.
commanded me to teach you." of the cloud, and the thick darkness.
dud he added no more. Rosen.-Voce magna et non addidit, sc. - kabátep change Kúplos ó leòs Tôv ultra loqui tam magna et terribili voce sicut πατέρων σου δούναι σοι γην ρέουσαν γάλα και illa erat, quod eam sustinere non poteratis, média Ex. xx. 18, 19. Sive ut Jarchi exponit, Au. Ver.-3 Hear therefore, O Israel. non addidit amplius conspiciendum se præ-l and observe to do it; that it may be well bere in illa pompa, qua in monte Sinai with thee, and that ve may increase apparuit. Alii: non addidit alloqui totum mightily, as the Lord God of thy fathers populum, reliqua enim, quæ Ex. xx. 21 hath promised thee, in the land that floweth sequuntur, ad Mosen solum dixit. Male with milk and honey. Onkelos et Syrus acceperunt hic e sig- In the land, &c. nificatu verbi 70 (cessure): cui non termi- Booth.-28. Houbigant suspects either nus esset.
that we should read ;-743 [so Bp. Horsley), Ver. 23.
or insert nai before 7. “Nihil est in Au. l'er.—Did burn with fire.
oratione, a quo id verbum regatur. Aut Ged.—Blazed with lightning.
legendum 1703, in terra, quod prope 35,
ut olim scribebatur, facile excidere; aut Ver. 31, 32.
addendum nos, ut sit sons, ad dandum Au. l'er.–31 But as for thee, stand thou tibi. Sic Græci interpretes douvat, roi, non here by me, and I will speak unto thee all 17%, ut daret tibi."-lloub. the commandments, and the statutes, and the judgments, which thou shalt teach them,
הראל יהוה אלהינו יהיה that they may do illow in the land which I
give them to possess it.
32 Ye shall observe to do therefore as the LORD your God hath commanded you: vcl
P SI και ταυτα τα δικαιώματα και τα κρίματα, όσα shall not turn aside to the right hand or to,
ενετείλατο κύριος τοις υιούς Ισραήλ εν τη the left. Ged. and Booth. insert verse 5 between
ερήμω, εξελθόντων αυτών εκ γης Αιγύπτου.
άκουε Ισραήλ, κύριος ο Θεός ημών κύριος εις these verses. See verse 5.
toti. CIAP. VI. 1, 2, &c.
duler.- 1 Hear, O Israel: The Lord All. l'er.—1 Now these are the com- our God is one Lord: mandments, the statutes, and the judge: Geil., Booth.-1 This verse is rendered ments, which the LORD your God com- variously. Delgado would thus correct: manded to teach you, that ve might do them: “The Lord is our God, the Lord is one," as in the land whither ye go [Heb., pass over] if there were two propositions in the comma: to possess it.
and Doctor Campbell has, in a note on Bp. Patrick. These are the command Mark xii. 29, laboured to prove that this is ments, the statutes, and the judgments.) the true meaning. Vitringa was of the Which God promised to deliver to him, in same opinion. But, the Hebrew idiom the foregoing chapter, ver. 31; and com- | seems repugnant to such a construction. I am therefore inclined to think, that 198 here It is written, and him only shalt thou serve. means not simply one, but alone and sin- Matt. iv. 10; Luke iv. 8.-Kennicott. gular : such as the God of the Hebrews is Ged.--Although it be probable, that the everywhere described. The natural inter- Septuagint, and perhaps Jerom, read in pretation then will be; “The Lord is our their copies the word 1705, it is not an abGod, the Lord only:" or, as I would render, solute proof that it so stood in the original. “ The Lord, the Lord only, is our God." There is no vestige of it in either the present This rendering is definite, and it implies, Heb. or Sam. copies; nor in any of the that Jehovah was the one only object of other versions: and Christ's citing it in his their worship. I do not however recollect answer to the tempter is not a sure guarantee another instance of 7778 denoting only, if it for its originality. He quoted it, as it was have that sense here.
then read in the Jewish synagogues, from Rosen.-4 778 nit, Unus Jova, h. c., the Septuagint, or perhaps from a Syriac nullum habemus Deum præter unum Jovam. version corresponding with Sept. But it Occurrit ita Moses ei gentilium superstitioni, was Dr. Kennicott's method to make the quæ sæpe unum eundemque Deum factitium, quotations in the N. T. a criterion of the veluti Baalem, Jovem, sub diversis nomi- text of the 0. T.; which is contrary to the nibus colebat, adeoque non solum plures canons of sound criticism. For the rest, it Deos, sed etiam unum eundemque Deum is clear that the word 1725, only, is underdiversis nominibus in plures alios longe di- stood throughout this verse : although in my versos Deos, quasi multiplicatum stulta re- version I have only once put it in common ligione venerabatur.
letters, on the foresaid authority of Sept. Ver. 12.
And shall swear, &c. Au. Ver.- The Lord.
Ken., Geil., Booth. And to him thou Ken., Horsley, Ged., Booth.— Jehovah
shalt cleave [LXX, ten Heb., five Chald. thy God (versions, seventy Heb. and twelve v Chald. MSS.].
MSS., and parallel passage x. 20) and swear,
&c. Ver. 13.
Ver. 20. 7y ins? N79 7 7 17?n Au. Ver.-20 And when thy son asketh
y n in thee in time to come [Heb., morrow], saykúpcov tov Deóv gov poßnonon, kai airô ing, What mean the testimonies, and the Móvw latpeugels, kai tpos autòy kollOnon. statutes, and the judgments, which the LORD και επί τω ονόματι αυτού όμη.
"Jour God hath commanded you? Au. l'er.-13 Thou shalt fear the LORD! Bp. Patrick.-ilbarbinel thinks, that their thy God, and serve him, and shalt swear by Pos
posterity, in future ages, might observe three his name.
sorts of precepts in the law, viz., testimonies, And serve him, &c.
which in Hebrew are called eduth, which Ken., Horsley, Booth,-“Uim only Lxx. were such constitutions as bear witness of Syr., Matt. iv. 10] shalt thou serve.”
const some great thing God had done for them,
The Scripture tells us, that some men worshipped and preserved the memory thereof; such false gods together with the true. And **
i was the passover. And then, secondly, if this text commanded the worship of the
he there were chukkim (statutes), which are
only: it such precepts the reason of which God of Israel, and not of him
is would not clearly condemn such false com
unknown. And, thirdly, mishpatim (judymunion : nor would it be conclusive, as
ments), which are such whose reason is Christ himself has quoted it. The context,
evident. Now they might desire to know when clear, is a safe guide : and here it is the reason why such several laws were quite exclusive. It therefore follows, that given; il
given ; and he thinks Moses teaches them to
their children the Heb. text, now 7230 1789. et ci sercies. I give a distinct answer to was originally aro 1725 1787, et ei soli ser-abo
or? | about cach of these. ries : as in the Greek and Vulg. versions.
See also notes on iv. 15. This reading, thus confirmed, justifies the
Ver. 25. citation of it made by Christ; when he put
The hornet. See notes on Exodus thy fathers know; that he might make xxiii. 28.
thee know that man doth not live by Ver. 23, 24.
bread only, but by every word that proAu. Ver.-23. But the LORD thy God ceedeth out of the mouth of the Lord doth shall deliver them unto thee [Heb., before man live. thy faceì, and shall destroy them with a Bp. Patrick. IIe humbled thee, and sufmighty destruction, until they be destroyed. fered thee to hunger.] He afflicted thee, by
24 And he shall deliver their kings into suffering thee to want bread to eat (Exod. thine hand, and thou shalt destroy their xvi. 2, 3). name from under heaven: there shall no But by every word that proceedeth out of man be able to stand before thee, until thou the mouth of the Lord doth man live.] But have destroyed them.
by anything whatsoever (for so word often Ged.. Booth. But when Jehovah thy signifies) which God shall please to command God shall have delivered them up to thee, to give us nourishment. and shall, by great and repeated overthrows, Ged.--That not by bread only, but by have destroyed them; And shall have de- / whatsoever else the Lord willeth, may man livered up their kings into thine hand; then be kept alive. So Booth. thou shalt, &c.
Roscn.-3 7297 72, Et afflixit te et Ver. 26.
| esurire te sivit, fame te afflixit. 0787_NS , Au. l'er.-26 Neither shalt thou bring an Von pane tantum hominem vivere, sed omni abomination into thine house, lest thou be a eo quod egreditur ore Jova. Om, panis, cursed thing like it, &c.
Ged., Booth.-_- a thing devoted to id quod Deus jubet. Sensus est: non unam destruction.
esse Deo viam alendorum hominum, cum Cap. VIII. 2.
possit eos alere sine cibis solitis, si velit Au. l'er.--2 And thou shalt remember
quidpiam aliud in eorum locum succedere.
In humc sensum hæc verba citavit Christus all the way wlich the Lord thy God led
Matth. iv. 4. thee these forty years in the wilderness, to humble thee, and to prove thee, to know