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is : but I cannot think it so probable. I see being put for the first, as Gen. i. 5 ; ii. 11; no reason to depart from the common Hag. i. 1; Mark xvi. 2. And the chief care derivation, although I think that the antients was about the first-born, who were invested have much mistaken the meaning of pa. with singular privileges, and were types of It can hardly mean here, to be dishonoured, Christ. Or, 2. Any of them, for the words or made conteinptible: for, as Michaelis are general, and so the practice may seem most justly observes, how could more than to have been, Ruth ii.; and the reason of forty lashes make a criminal more con- the law may seem to be in a great measure temptible than forty? The end of the the same, which was to keep up the disprecept is evidently to prevent an excessive tinction, as of tribes and families, that so punishment, which might prove fatal to the the Messias might be discovered by the life of the person. Without having re- family from which he was appointed to procourse, then, to Michaëlis's metaphor, Iceed, so also of inheritances, which were find in gasp the true meaning of 75p), which divided among all the brethren, the firstis here not to be vilified, or seem vile ; but to born having only a double portion. Ilare be faint, languid, exhausted. Compare the no chill, Heb., no son. But son is oft put Chaldee spp, and the Syr. and Arab. p, for any child, male or female, both in Scripand you will have little doubt, I think, that ture and other authors; and therefore the this is the true meaning of pain this pas- Hebrew no son is rendered no child here, as sage.- Geddes.
it is in effect, Matt. xxii. 24 ; Mark xii. 19; Ver. 5.
Luke xx. 28. And indeed this caution was not necessary when there was a daughter,
éyyifovti, ó đồedbùs toù úvòpós aŭtiis eio. I dwelling together, to wit, in their father's edevoetul após aŭtiv, kai lytsetai aŭtiv family é avto yuvaika, kui ouvoikijoel autí.
Shall go in unto her. Au. L'er.-5 If brethren dwell together, lloub., llorsley.-Shall go unto her. and one of them die, and have no child, the l'eniet ad cam, seu illam conveniet, oblato wife of the dead shall not marry without ci matrimonio, non autem ingredietur ad unto a stranger: her husband's brother (or, eam, quasi matrimonio jam facto; nam next kinsman, Gen. xxxvii. 8; Ruth i. 12, legitur yang non x et malè Sam. Codices 13, and iii. 9) shall go in unto her, and take 7:58. Nec tangitur usus matrimonii, nisi her to him to wite, and perform the duty of verbis sequentibus. Erat munus fratris, ut an husband's brother into her.
fratris mortui uxorem adiret, eique matriPool.-Duell together; either, 1. Strictly, monium offeret, tum quia sic lex imperabat, in the same house or family; which is not tum quia virorum est ambire uxores, non probable. Or, 2. More largely, in the same feminarum viros.-lloubigant. town or city, or, at least, country (so Hloubigant, Patrick, Rosenmüller]. This is
Ver. 6. added for a relief of their consciences, that! Au. Ter. The firstborn (so the Heb.7. if the next brother had removed his habiti - Houb., Ged., Booth.-'The firstborn son tion into remote parts, or were carried thither [Sam., Vuly). Non legunt 707 Græci into captivity, which God foresaw would be Interpretes tantummodo ;27, filium. Sed their case, then the wife of the dead had Sam. Codex utrumque, 7091 ;27, filius her liberty to marry to the next kinsman ' primogenitus; reliqui veteres tantum 410277. that lived in the same place with her. One Spirat Mosis calamum, filius primogenitus ; of them; either, 1. The first and eldest of neque tamen tanti erat vocabulum ;2.7, ut id them, as it was practised, Gen. xxxvii. 6, Samaritani adderent, nisi et legerent; et &c., and expounded, Matt. xxii. 25 ; one videtur 72:7 excidisse ob similitudinem litte
rarum duarum 27, in quibus initium duo Au. Ver.-3 And thou shalt go unto the verba ;27 et 21027.
priest that shall be in those days, and say Ver. 9.
unto him, I profess this day unto the LORD thy God, that I am come unto the country
which the LORD sware unto our fathers for – kai életúgetAi katà tipoo wnov aŭtoù, to give us. K.7.2.
Unto the Lord thy God. So all the verAu, Ver.-9 Then shall his brother's wife sions except LXX, and most commentators. come unto him in the presence of the elders, Hloub., Horsley. — Unto Jehovah my and loose his shoe from off his foot, and (LXX) God. spit in his face, and shall answer and say, Mendum tuis non gestabant in suis CodiSo shall it be done unto that man that wiilcibus Græci Interpretes utpote qui vertant mot build up his brother's house.
| Tw Oew pov, Deo meo, legantque 798, quod In his face.
omnino est legendum. Id mendum vetus Ged., Booth.-In his presence.
esse liquet ex versionibus Chaldaica et SyriRosen.-Erspuet in facie ejus, coram eo. aca. Sed ipsa ex vetustate mendi fons Michaëlis vero verbum en vertendum putat aperitur. Nam, cum olim non essent litteræ ex significatione Arab. pm, bilem in ipsum finales, facillimum fuit, ut pro x, quod et maledicta eromere potest; quod ex mori- scriptum legeretur, iteraretur per imprubus Orientalium maximum dedecus fuisset, dentiam littera ; hoc modo, ' 7*; cum coram judicibus exspuere.
præsertim his in versibus sæpe recurreret
verbum 70x, Mose populum alloquente. CHAP. XXVI. 2.
Ob eam vero ipsam caussam quod Moyses, ad populum sermonem habens dicat 77x,
he Lord thy God shall choose to place his name there.
Il'hich thou shalt bring of thy land. kui irokpoeis épei évavtı kupiou toû Oeoû Hloub.—Quos tu ex agris tuis perceperis. cov. Supiav úné Balev ó Tatip uov, kai katBooth.-Which thv land produceth. lépn, K.i.d.
Ged.-2 Ye shall take some of the first- Au. rer. And thou shalt speak and fruits of every kind which the earth pro say before the LORD thy God, A Syrian luceth, on the land which the Lord, &c. ready to perish was my father, and he went
To place his name there. See notes on down into Egypt, and sojourned there with xii. 6.
a few, and became there a nation, great, Ver. 3.
mighty, and populous.
And shalt say.
I Syrian ready to perish.
patria extorris, inter Cananitas pascua nullis certis sedibus pererrans. za non est, ver- iawhy yo nung nhao Dyb tendum perditus, vel periturus; nam Abrahamus, Ísaacus, et Jacobus, qui hic sub 728 by 23 jan 19 : pisach errans, ut Ps. cxix. 176.-Rosen.
Dr. A. Clarke.- A Syrian ready to perish -7,72 977-Y ???? ???? was my father.] This passage has been
:727 78 7 variously understood, both by the ancient ver- 17 tòx Deóv cílov ohuepov eivai oov Ocòv, kai sions and by modern commentators. The opeúeodal év mágais tais édois aitoð, kai Vulgale renders it thus : Syrus persequebatur
| φυλάσσεσθαι τα δικαιώματα και τα κρίματα, patrem meum, “A Syrian persecuted my kai út akoúely tûs owuns autoù. 18 kai father.” The Septuagint thus: Evplav atte-KÚplos cidató oe oņuepov yevéolai oe auto Badev o tratno pov, “My father abandoned
1ο11c λαών περιούσιον, καθάπερ είπε φυλάττειν τας Syria.” The Targum thus: Ara 179978 ;a;
εντολάς αυτού, 19 και είναι σε υπεράνω x38 ' N7912) Labın arammaah bea leobalu miven táv aAvavé
πάντων των εθνών, ως εποίησε σε ονομαστον yath abba, “Laban the Syrian endeavoured!
NOTα και καύχημα και δοξαστόν, είναι σε λαόν άγιον to destroy my father." The Syriac : “My
, kupio tô deô qov, kadws edálnde. father was led out of Syria into Egypt."'/ The Arabic: "Surely. Laban the Surian Au. Ver.-17 Thou hast avouched the had almost destroyed my father." The LORD this day to be thy God, and to walk in Targum of Jonathan ben Uzziel: “Our his ways, and to keep his statutes, and his father Jacob went at first into Syria of commandments, and his judgments, and to Mesopotamia, and Laban sought to destroy hearken unto his voice : him.''
| 18 And the Lord hath avouched thee Father lloubigant dissents from all, and this day to be his peculiar people, as he hath renders the original thus: Fames urgebat promised thee, and that thou shouldest keep patrem meum, qui in Egyptum descendit, all his commandments; “ Famine oppressed my father, who went 19 And to make thee high above all down into Egypt." This interpretation nations which he hath made, in praise, and Houbigant gives the text, by taking the ', ! in name, and in honour; and that thou yod from the word w, arammi, which mayest be an holy people unto the Lord thy signifies an Aramite or Syrian, and join-, God, as he hath spoken. ing it to 728", yeubud, the future for the 16--19 Bp. Horsley supposes that the perfect, which is common enough in lle- proper place for these verses is between brew, and which may signify constrained ;, verses I and 10 of chap. xxix. and seeking for the meaning of an, aram, Rosen.---17, 18, In his l'ss. aliquam dif
ficultatem parit verbum in the Arabic ml, arama, which signifies
Ext, quum enim "
hæc forma (Iliphil) verbi nox hic tantumfaunine, dearth, &c., he thus makes out his modo occurrat, de ea vertenda dissentiunt version, and this version he defends at large interpretes. Quidam vertunt: V's.17 PONT, in his notes. It is pretty evident, from the focisti dicere seu sponuere dominum, etc. text, that by a Syrim we are to understand V's. 18, Dominus 77927, fecit dicere te, Jacob, so called from his long residence in effecit, ut promiseris et spoponderis. Alii Syria with his father-in-law Laban. And conferri volunt significationem Æthiopicam his being ready to perish may signify the verbi yox, scire, nosse, quæ intransitiva hard usage and severe labour he had in conjugatione sit, fecit scire, docuit, professus Laban's service, by which, as his health was est. Verbum p apud Arabes est imperare, much impaired, so his life might have often pracipere, et in Conj. 4 imperium sive prinbeen in imminent danger.
Icipatum alicui concedere. Hanc notionem Ver. 17-19.
Dathius tribuit verbo og et hinc vertit v's. 17. 'Jure hodie principatum concessisti, ut sit Deus tuus, ut ex voluntate ejus vitam
instituas, leges et præcepta ejus serves eique Houb.-Quos cæmento stabilies. in omnibus morem geras. Vs. 18. Ideo Ken.—This plaister has generally been etiani Jova tibi hunc honorem sive principatum understood, as meant to be laid over the concedit, ut te populum suum esse declaret, stones, to give them smooth surfaces; that quemadmodum tibi promisit, ut ejus præcepta so the law might be inscribed upon that serves (coll. Deut. iv. 8). Vs. 19. Ut te plaister. But the very next words show, omnibus aliis gentibus a se conditis reddat that the words were not to be inscribed upon superiorem, ut laude, honore et gloria floreas, it, i. e., the plaister; but upon them, i.e., ut sacer sis populus Jova Dei tui, quemad- the stones. Besides : if duration was not modum promisit. Eundem in modum Saa- intended; the original tables were present, dias hunc locum interpretatus est. Verum and might have been used for a single recital opus non videtur, significationem verbi 787 of the commandments on this extraordinary ex alia lingua petere, quum illud commo- occasion. And if duration was intended; dissime verti possit asseverare, serio affir- covering the surfaces of the stones with mare ; quod in linguis Orientalibus conju- plaister (notwithstanding what has been said gationes derivatæ primitivorum suorum sig. of the tenacity of the ancient plaister) seems nificationes non semper transitivas faciunt, a method very unlikely to perpetuate the sed nonnumquam eas intendunt.
inscription : especially as the words are sup18, 19, And that thou shouldest keep, &c. posed to be inscribed, as soon as the plaister
Ged., Booth.-18 And that if thou wilt was laid on. The learned F. Houbigant keep all his commandments, 19 Then he thinks, that the words do not mean plaister will place thee above all nations which he for the surfaces, but cement for the sides of hath made, in praise, and in fame, and in these stones; by which they were to be honour; and that thou shalt be a holy peo-joined firmly together — cæmentum, quo ple to Jehovah thy God, as he hath spoken. lapides monumenti, unus ad unum, firme Chap. XXVII. 2.
cohærerent. But, perhaps, the truth of the case is this. The letters on these stones were not to be sunk or hollowed out, but
CAN AT! M17
si around the letters. The plaister would be ?
then of excellent use to fill up the interstices
: 7940 of the letters: and if the plaister was white kai čotai ḥ av ñuépa diante Tòv ’Iopdúvny between the letters of black inarble; the eis TÌv yñv nv kúplos ó Deós cov didwoi gou, words would appear (according to the comkai otņoels geavto Nidovs pegálovs kai koviá- mand, at ver. 8) very plainly-_or, as in σεις αυτούς κονία.
Coverdale's version (1535), manifestly and Au. l'er.—2 And it shall be on the day well. This liypothesis, of the letters being when ye shall pass over Jordan unto the raised, may be strengthened by observing, land which the Lord thy God giveth thee, that the Arabic inscriptions (perhaps all that that thou shalt set thee up great stones, and are now extant) are in relievo. The two plaister them with plaister.
Arabic marbles, preserved in the University Pluister them with plaister. So Pool, of Oxford, are proofs of this method of Patrick, Rosen., Gesen., Lee.
engraving; which therefore might obtain Rosen.-Obduces eos tectorio.
formerly amongst the other Oriental nations.
Selden, in his account of the Oxford marbles, Prof. Lee.-tty, m. Arab. m , res, mentions four, munbered 191, 192, 193, 191; quæ parieti inducitur, ut lutum, similisce res. which have on them llebrew characters, and Plastering; any kind of plaster; lime, Deut. were anciently parts of some sepulchral xxvii. 2, 4 ; Is. xxxii. 12; Amos ii. 1. monuments of the Jews. But, not knowing
Bp. Patrick.-Plaister them with plaister.]! where these fragments are, I cannot say That being plain and smooth, they might whether the letters upon them are in relievo, write what is here commanded upon them, or the contrary. which they could not do while they were Dr. A. Clarke.—Perhaps the original rough and uneven.
should be translated, Thou shalt cement them Bp. Horsley.-Rather, “ cement them with cement, because this was intended to be with mortar.” See Iloubigant.
la durable monument. In similar cases it
was customary to set up a single stone, or a the words of this law to do them are particuheap, rudely put together, where no cement larly applied unto the transgressors of moral or mortar appears to have been used; and laws only, ver. 15, 16, &c. And especially because this was common, it was necessary the decalogue, which oft goes under that to give particular directions when the usual name. Compare Josh. viii. 32, &c. method was not to be followed. Some sup- Bp. Patrick.- I suppose he means all the pose that the writing was to be in relievo, laws contained in this book (not all the and that the spaces between the letters were exhortations and historical passages), which filled up by the mortar or cement. This is agrees very well with this injunction, that quite a possible case, as the eastern inscrip- they should write on the stones “ all the tions are frequently done in this way. There words of this law.” is now before me a large slab of basaltes, two / Kennicott contends that it was the Decafeet long by sixteen inches wide, on which logue that was written on these stones. there is an inscription in Persian, Arabic, This law, when thou art passer over, &c. and Tamul; in the two former the letters Ged., Booth. This law; for thou art are all raised, the surface of the stone being about to [Ged., since yel pass over, that dug out, but the Tamul is indented. A kind thou mayest go into the land which Jehovah of reddish paint had been smeared over the thy God giveth to thee, &c. letters to make them more apparent. Two Arabic marbles in the University of Oxford
Ver. 4. have the inscriptions in relievo, like those on noin 7-ns boy ? the slab of basalt in my possession. In the opinion of some even this case may cast 72 55
M D O light upon the subject in question. Ver. 3.
: 79 niing bansang mang? Kui Čotar ás iv diaßite tòv 'Iopdávnu, orý
Su r OETE TOùs Nidovs toutovs, oês éyw évted lopai
σοι σήμερον εν όρει Γαιβάλ, και κονιάσεις 77? z 1 77 717 Y?$7 avro's kovia.
1991 Au. Ver.--1 Therefore it shall be when και γράψεις επί των λίθων τούτων πάντας ve be gone over Jordan, that ye shall set up Tous doyous toù vópov Toútov, ós ů v duaBite these stones, which I command you this Tòv ’loporivnv, hvika ūv cioélonte eis tiv y ve day, in mount Ebal, and thou shalt plaister îv kúpos ó Deùs TÛV Tratépwv rov diowoí gol, them with plaister. K.T.N.
In mount Ebal. Au. Ver.-3. And thou shalt write upon Ged., Booth.-“ By mount Ebal." I them all the words of this law, when thou art think it plain from the whole context and passed over, that thou mayest go in unto from Joshua (viii. 33) that both the altar, the land which the Lord thy God giveth and the stones on which the Deuteronomy thee, a land that floweth with milk and was to be written, were crected not on the honey; as the Lord God of thy fathers hath mout, but at the foot of it. Whether at promised thee.
thie foot of mount Ebal, or of mount Geriall the scorils of this lau.
zim, depends on another question : namely, Pool.- Either, 1. All the words of this whether the Jews or Samaritans have here Book of Deuteronomy (so Geddes). But corrupted the text.-Guil. that seems too large for this place. Or, Pluister them with plaister. See notes on 2. The blessings and curses here following verse 2. [so Josephus, Rosenmüller, Dr. A. Clarke7.1 Mount Ebul. So the Ileb. text which is But they are mcutioned is a different thing followed by Verschuir, Seb. Rav., Rosen., Or, 3. The law properly so called, i.C., ihe Gesen., Bp. Patrick, Rutherford, Parry, sun and subsiance of the precepts or laws and most commentators. See note of Rosenof Moses, especially such as were moral and müller below. general, as may be guessed from the follow-l Bp. Patrick.- Jount Ebal.] Here the ing part of the chapter, where the curses Samaritan Pentateuch hath, “in mount Gepronounced against all that confirm not all rizim;" which is a manifest corruption, to