of Ebal, if he could fairly have supported altare statuit ubi Moyses præceperat ; et it? If the old Hebrew MSS. did read dein exercitu diviso, in monte quidem Ebal; it can scarce be conceived, Garizi dimidium ejus constituit, in Gibalo that such a writer would not have fixed verò dimidium (in quo et altare est) et this altar upon Ebal with the greatest Levitas et Sacerdotes." as if it degree of accuracy: unless the reader The conjecture here offered may be will please to suppose, that Josephus strengthened by observing, that the transhad just then forgot the controversy. lators have been much puzzled, and forced But even this reply is prevented; and 'tis to change the position of the words, to clear, he had it full in view, when he adds improve the sense; placing dimidium before but a few lines after-“ubi populo denun- in Gibalo, instead of in Gibalo before dimiciat, ut holocausta offerat; et post illam dium. And had the words, objected to, diem nunquam aliam victimam ei im- been original; I presume, they would have poneret; non enim esse licitum:" a pro- stood thus-"I μLEV TO гapišel opel tηv hibition unauthorized by holy Scripture, quia now, tyy δε ημίσειαν επι τω and therefore manifestly the result of Jewish Γιβάλω, εν ω και ο βωμός εστι, &c. Epihatred. phanius (says Havercamp) seems to have Having taken this view of the command, explained this passage by the former book, let us now see how he states the fact; and or to have read differently; since in his whether he informs us clearly, that Joshua version he renders o Bopos eσti, did build the altar upon Ebal. It seems were τον βωμον εστη, and also inserts necessary here to give the words from the another verb afterwards. He therefore was Greek text; lib. v., 1, 19. “Kai xwpnσas not satisfied with the above reading: but εντευθεν επι Σικιμων συν απαντι τῷ λαῳ, then his two verbs, in the past tense, do not βωμον τε ίστησιν όπου προειπε Μωυσης και agrce with the verb ίστησιν twice in the νείμας την στρατιαν, επί μεν τῷ Γαρίζει ορειpresent tense, just before. Two Latin MSS. την ημίσειαν ιστησιν, επί δε τῳ Γιβάλῳ την read here agreeably to Epiphanius, but with ημισείαν, ενω και ο βωμος εστι, ка To some variations. One, in the library of Λευιτικών και τους Ιερέας.” Let us now Merton College, reads "in monte Garizim consider this passage. Atque inde cum constituit medium et in Bael, in quo et omni populo Sicima profectus, et altare, altare ædificavit nec non et levitas sacerstatuit ubi Moyses præceperat." Could this dotesque divisit." The other, in Exeter author have avoided mentioning Ebal here; | College library, reads "in monte Garizi if he knew that to have been the place? It constituit medium et in Babel medium, in will be answered, that Ebal is mentioned quo et altare ædificavit nec non et levitas afterwards. True; but the mention made, sacerdotesque divisit." of it afterwards is in so odd a manner, and Should it be still insisted, that the words, the sentence is so confused by means of the objected to, have not been thrust in awkwords, ev @ kat o Boμos eσti (even though, wardly by some later Jewish zealot, but they should be placed in a parenthesis), that, must have been the words of Josephus; then it may be submitted to the learned, whether I answer, that he flatly contradicts himself: those words are not an interpolation. For, which can scarce be supposed of such a having before told us, that the altar was writer, upon a point so very interesting and erected upon its proper spot, at the very entirely national. For, in the former pasplace where Moses had commanded; could sage he affirms, that the altar was not built he thrust in the mention of it again after-upon Ebal, but near Gerizim; and yet (in wards; and in a part of the sentence, where such a case) he must be allowed to affirm the insertion is not natural, and perplexes, here, that the altar was built upon Ebal. the sense? Had he originally said, that the And if he be further understood to assert, altar was erected upon Ebal, the words that the Levites and priests stood upon Ebal; would probably have stood thus --"Bopov, this will be soon confuted. But, to speak τε ίστησιν επι τῳ Γιβάλῳ όρει, καθώς προείπε, the truth; this discerning Jew seems conΜωυσης. But at present, there seems vinced that the altar was to be, and was, great reason to suspect an interpolation., erected on Gerizim; and therefore, though Let us review the whole sentence. "Atque he could not give the honour to Ebal, he inde cum omni populo Sicina profectus, et would not confirm it to Gerizim: which yet will be inferred by most of his readers from his saying so cautiously-that Joshua erected it where Moses commanded it. By one had respected the temple at Gerizim, There is another famous passage of Josephus, which has been frequently quoted upon this subject; but it is really surprising, that learned men should so frequently have referred to it, as decisive against the Samaritans. It is the account given (xiii. 3, 4) But was there ever a decree more unof the sentence of Ptolemy, in favour of the righteous, than thus solemnly to sentence temple at Jerusalem against the temple on men to death, unheard? For it does not Gerizim. But note here: that, if the pre-appear, that the Samaritan advocates were ference was ever so justly then given to the allowed to plead at all! And, after all, former, that preference would by no means where is the force of the Jewish evidences? recover for Ebal the honour of the altar, Both parties had sworn to confine themselves which had been long claimed by Gerizim. to the Mosaic law; but the Jews did not: For the dispute was not then directly con- and if they had, Where (in all the Pentacerning these two mountains; the Jews teuch) is there the least authority for buildseeming rather to concede the altar to Geri-ing a temple at Jerusalem? Certainly, most zim, not once denying that; and the dispute readers will infer therefore from this story, only opposing the holiness of Jerusalem to as told by this ancient Jewish priest, that the holiness of Gerizim. But indeed the the Samaritans had a very unfair judge in account of this royal arbitration, as given by Ptolemy. And they will infer also (a matter Josephus himself (notwithstanding Hottinger of great consequence to the point here in calls him "testem πоλλwv avтağıov adλov") is view) that the Samaritans did not corrupt much more likely to serve, than to prejudice, the text in question; because the Jews did the cause of the Samaritans: and, to enable the reader to determine the more readily, the following extract is made from that remarkable piece of history :- not, at that time, attempt to convict them of it. A proof of this corruption would, at that time, have been fairly decisive. For, as the temple at Gerizim claimed only, in "After the building of the Jewish temple virtue of its former altar; prove that altar to in Egypt by Onias, a seditious tumult arose have belonged to Ebal, and Gerizim is at in that country between the Jews and the once stripped of its borrowed honours, and Samaritans: the former contending, that the Samaritans of course convicted. And their temple at Jerusalem was authorized by let us by no means forget; how easily such the laws of Moses; and the same being a corruption, if made by the Samaritans, insisted on, as to their temple, by the latter. might have been then proved by the Jews. Both parties appealed to Ptolemy, requesting Suppose it made immediately after the a public hearing; and agreeing, that the Gerizim temple was built, about 400 years advocates, defeated, should suffer death. before Christ; and that this contest hapBoth parties swore, they would produce their pened about 150 years before Christ. proofs according to the law; and implored tainly the Jews had then MSS. more than Ptolemy's vengeance on that person, who 250 years old; probably some, wrote hunshould violate this oath. The Jews (says dreds of years before the building that this their own historian) were in great pain temple, and therefore very long before the for their advocates (οι δε Ιουδαίοι σφόδρα * Cer ηγωνίων περί των ανδρών, οις αγανακτείν υπέρ fom a Jewish historian (though by no means of A testimony very contrary to this, and also του εν Ιεροσολύμοις Ιερου συνεβαινe. The equal authority, we have from Josephus Ben Samaritans freely permitting the Jewish Gorion, in the following words :--“ Multi ex populo cause to be heard first, Andronicus began nostro improbi) ad montem Garizim quotannis his proofs from the law and the succession decimas sus et spontaneas oblationes ac pacifica of the high priests; setting forth how each, receiving the honour from his father, presided over the temple; and that all the kings of Asia had honoured the holy place of the Jews with magnificent presents: whereas no sua diebus festis detulerunt, relicto sanctuario Domini Dei nostri quod Hierosolymis fuit: temtetit. usque ad regnum Hyrcani, Simeonis filii, plum autem istud evasit opulentissimum; ac diu Hasmonai, qui illud tandem destruxit." Edit. Breithaupt.. lib ii., cap. 8. supposed corruption. And had only one indeterminate; let us see, how the fact old Hebrew MS. (I say, had only one) been itself is related: though from the text of produced, fairly reading (Ebal) in the Joshua also, as it now stands, the Samatext in question; the Samaritans had been ritans have very little to hope for. The convicted rightcously. But, no such autho- English version informs us, from the present rities were produced-not one such authority Hebrew text of Josh. viii. 30; that “Joshua was even pretended the Jew just mentioned built the altar in mount Ebal." But here the law, and talked a great deal of (what also we must note, that the Samaritan was nothing to the purpose) the succession Chronicon (which begins with the history of of their priests and the glory of their temple Joshua in thirty-nine chapters) affirms, that -whilst the poor Samaritans were not so "Joshua built this altar on mount Gerimuch as heard, but cruelly put to death-zim." Wherefore, as the authorities of and thus was victory decreed by Ptolemy these two parties are again contradictory; to the Jews! At least; so says Josephus. we must now attend to the circumstances of But, note here; that, as the Samaritans the sacred history: and these seem to be tell this story, Ptolemy decreed the victory decisive. to them.* In short: from the whole of the matter, as related by Josephus, thus much is clear; either that the merits of the cause, as founded upon the law of Moses, were not gone into at all; or else, that they turned out so unfavourable to the Jews, that this (their own) historian has thought proper to suppress the particular mention of them whereas, had they been favourable, they must have furnished him with matter of the greatest triumph. A day of great solemnity is appointedthe twelve tribes are stationed, and every circumstance is performed, agreeably to the Divine commands-six tribes therefore are stationed upon Gerizim, and six upon Ebal; probably the princes (the representatives of each tribe) upon the top, or on the side; and the common people (regulated by their captains and other officers) extended over the plain, from the foot of each mountain: and in the valley, between the two mounI shall add but one remark: that as Jose- tains, is the ark of God; attended by a phus does not charge (nor mention his select number of the Levites the tribes brother Jews as charging) the Samaritans being properly stationed, an altar is built with corrupting the text in question; so (either on Gerizim or Ebal) and upon this neither did other ancient Jews. For they altar are offered burnt-offerings and peacerecord the following very remarkable words offerings; the former, to atone for their sins; of R. Eliezer Ben Jose-“I have said to and the latter, to express their gratitude for you, O Samaritans, ye have fulfilled your their present peace, and their supplication law: for ye say (Deut. xi. 30) : for its continuance-the sacrifices being the plain of Moreh, which is Sichem [they offered, a copy of the law is engraven upon add Sichem of their own accord], we our- stones, placed upon one of the two mounselves indeed confess, that the plain of tains-and the law, thus engraved, being Morch is Sichem." Lightfoot, who men- read; blessings are then pronounced from tions these words (vol. ii. 505) expresses mount Gerizim, and cursings from mount great surprise at this Jew's accusing the Ebal. Samaritans of so slight a matter; and at his not at all mentioning that far greater subormation, as to mount Gerizim. X. Let us now, in the last place, carefully consider the testimony of holy Scripture. It has been already observed; that the evidences, arising from the text itself, in Deut. xxvii. 1, are equal: but there is another express text, which must be here considered; as well as some others, which have a near relation to it. If then the ori * See Acta Erud., Lips. 1691, p. 167; and also Reland's Dissert. on the Samaritans and their Chronicon; sect. 27, 33. This Chronicon of the Samaritans (in the Samaritan character, but the is allowed to be (in comparison of their PentaArabic language) has not yet been published. It teuch) a late work, and of little authority; and it is here referred to, because the Samaritans have no other history which mentions this transaction of Joshua. Reland thinks this Chronicon to have been finished in the third century; and says of the copy of it, which was sent to Scaliger by the Samaritans, "Est versio Arabica (post Corani ginal command be, in this case, become conscriptionem facta) antiqui codicis, qui lingua *See Act. Erudit., Lips. 1691, p. 169. Hebræa conscriptus erat, at qui nunc periit." Now where can we suppose Joshua, the convinced, that the Samaritans have not Captain-General, to have been stationed, corrupted their Pentateuch, in this celebrated during this solemn transaction? Shall we article; he must be convinced, that the Jews suppose him to have stood, on the beautiful have corrupted it: and corrupted, not only mountain of blessings, or upon that of this text in their Pentateuch, but also the cursings; on the mountain honoured with corresponding text in Joshua. the altar and the law, or the contrary?- Rosen.-Pro in Codice Samaritano Joshua was of the tribe of Ephraim; legitur, ut itaque mons ille statuis legis Ephraim was the son of Joseph; and the et altari ornandus in Hebraico textu sit descendants of Joseph were certainly sta- Ebal, in Samaritano Garizim. Jam vero tioned upon Gerizim. Tis therefore highly magna oritur quæstio, harum lectionum utra probable; that upon Gerizim, where Joshua sit genuina. Atque alii quidem, iidemque was stationed, there were in fact the altar plerique, Samaritanos accusant templi et and the law. And as Joshua was upon sacrorum suorum, quæ in monte Garizim Gerizim; no doubt, he was the person, who fuisse constat, studio textum interpolasse, read the law, and proclaimed the blessings alii contra Judæos ex Samaritanorum odio from Gerizim: whilst some prince, out of vocem loco collocasse insimulant, the six tribes upon Ebal, might, by Joshua's inter quos præcipue Beniam. Kennicot est command, pronounce the cursings from Ebal. nominandus, qui in Dissert. II. super ratione And now, as to the true place of the altar textus Hebraici, cap. i., p. 17-75 vers. and the law; if we advance one step farther, lat. Samaritanam lectionem multis arguwe shall seem to arrive at demonstration. mentis vindicare studuit. Sed illum solide If the altar was upon Ebal; doubtless the refutarunt Io. Frid. Stiebritz in Dissert. sacrifices were offered upon Ebal: but, who inscripta: l'indicia Toû 2 Deut. xxvii. 4, then were the sacrificers? Did Reuben, or contra Kennicotum, Hal. 1766, et Io. Henric. Gad, or Asher, did Zebulum, or Dan, or Verschuir in Dissertat. Critica, qua lectio Naphtali, impiously furnish out men for Hebræi Codicis in loco celebri Deut. xxvii. 4 priests, on this very solemn occasion? defenditur, et ea Samaritani tanquam spuria Most certainly, not. And yet, these were rejicitur, quæ Dissert. tertia est auctoris the six tribes expressly stationed upon Ebal. Dissertatt. Philologico-Exegeticar., Leovard. Let us now see, what tribes were expressly 1773-4. Argumenta potiora, quibus Kenstationed upon Gerizim—Judah, the tribe nicotus Samaritanam lectionem defendit, of the Messiah; Leri, the tribe of the subjectis simul, quæ Verschuir singulis oppriests, the only men who were to minister posuit, breviter recensebo. 1) Primo itaque before God in sacrifice; Joseph, the tribe of their warlike and religious leader Joshua; with Simeon, Issachar, and Benjamin. Kennicotus contendit, aram cum lapidibus non in monte Ebal, fuisse exstructam, sed in monte Garizim, quod ex illo imprecaAnd shall we then fuse to allow, that tiones debebant pronuntiari, in hoc vero the altar and the law were placed on the benedictiones, inter quas sacrificia euchamount of blessings-on the same mount with ristica a populo cum gaudio essent peracta, Joshua, the heroic leader of the people--on quibus sane mons Ebal, diris pronunciandis the same mount with their glory, the tribe dicatus, minime aptus fuisset. At enim vero of Judah—and on the same mount with the Verschuir hoc ipso argumento contra Kentribe of Levi, who were the proper, the nicotum utitur. Quoniam enim tota hæc divinely-appointed, the only, ministers at cærimonia fiebat in sanctionem fœderis cum that very altar? Will there be the least Israelitis denuo sub ingressu terræ occupandæ presumption, in supposing the reader to be initi; sacrificia, quæ in hoc fœdere, ut in now persuaded, that this corruption has been omnibus aliis offerebantur, necessario in co hitherto charged upon the innocent instead monte erant mactanda, in quo populus sub of the guilty? Certainly; if there be not dirarum illarum pronuntiatione promisit, here demonstration, there is at least strong velle se foederis conditiones omnes implere. probability that GERIZIM, thus confessed Hoc autem e consensu utriusque Codicis to have been the mount of blessings and the Hebræi et Samaritani in monte Ebal factum station of the tribe of LEVI, was the mount, est. 2) Secundum Kennicoti pro lectione which was to be, and was, honoured with Samaritana E argumentum, hue redit: the altar, and the law. And if the reader be "Samaritanis templum structuris liberum ac plainly. See notes on verse 3. Ver. 9. Au. Ver.-9 And Moses and the priests integrum erat, illud vel in monte Ebal vel in the stones all the words of this law very Garizim ædificare; uterque enim mons in eorum erat ditione, uterque vicinus; jam si in monte Ebal altare structum, sacrificia eucharistica oblata, et fœdus solenniter pactum fuisset, procul dubio hunc montem præ Garizim ad templum in eo ædificandum the Levites spake unto all Israel, saying, elegissent." Ad quæ recte Verschuir re- Take heed, and hearken, O Israel; this day spondet, quum plura alia cogitari possent, thou art become the people of the LORD thy quæ Samaritanos movere potuerint, ut in God. Garizim templum erigerent, videri tamen potissimum boni ominis captandi factum esse, quod ex Ebal dira, ex Garizim vero benedictiones essent pronuntiatæ. Accedere montis Garizim amænum situm, fertilitatem, atque opportunam conditionem. Ipse Kennicotus prolatis testimoniis probavit, montem Garizim, umbra sua ab æstu causa All Israel. Ged. All the children of [Syr., and two MSS.] Israel. The people of the Lord thy God. Ged., Booth.-A people hallowed to [Sam.] Jehovah thy God. Ver. 12, 13. solis tectum, amœnissimis pratis abundasse, dypons aneb ofw nbs ariditatem perpetua sterilitate laborasse. ראוּבֵן וגו' 12 οὗτοι στήσονται εὐλογεῖν τὸν λαὸν ἐν ὄρει Γαριζὶν διαβάντες τὸν Ἰορδάνην, Συμεών, Λευὶ, Ἰούδας, Ισσάχαρ, Ἰωσὴφ, καὶ Βενιαμίν. 13 καὶ οὗτοι στήσονται ἐπὶ τῆς κατάρας ἐν ὄρει Γαιβάλ, Ρουβὴν, κ.τ.λ. erectum fuisse, ut potius inde sequatur, esse in monte Ebal factum, quia horrida ejus montis facies magis ad hujus fœderis indolem, in exsecrationibus sitam, accommodata erat, 3) Tertium argumentum desumit Kenicotus ex oratione Tothami ex monte Garizim ad Sichemitas habita Iud. ix. Nempe Iothamus, quum contra Sichemitarum scelera ex loco edito urbi vicino declamare vellet, et uterque mons, Ebal et Garizim, ad hæc opportunus esset, elegisse videtur eum montem, in quo altare, in quo statuæ, quibus leges inscripta erant, quo majus pondus suæ admonitioni 13 And these shall stand upon mount adderet: jam vero quum montem Garizim Ebal to curse [Heb., for a cursing]; Reueligeret, in eo illa omnia extitisse, verisimile ben, Gad, and Asher, and Zebulun, Dan, est. Sed recte monet Verschuir, huic argu-and Naphtali. Au. Fer.-12 These shall stand upon mount Gerizim to bless the people, when ye are come over Jordan; Simeon, and Levi, and Judah, and Issachar, and Joseph, and Benjamin : mento parum ponderis inesse, quum Iothamus Bp. Horsley. Rather, "When ye have fuga elapsus, trepidus et anxius primum locum passed over the Jordan, these shall stand by commodum, qui se ei offerret, ascenderet, Mount Gerizim, at the blessing of the peoex quo tuto Sichemitas alloqui, et ab ipsis ple;-And these shall stand by Mount Ebal audiri posset. Præterea parum ei profuisset; at the cursing." It appears from the reex isto monte concionari, in quo altare et lation of the execution of this command columnæ essent, et si vel maxime inde dictis' (Joshua viii. 30-35), that the people were suis robur addere voluisset, vix neglexisset, not stationed upon these hills, but upon the Sichemitas ea de re expresse admonere. plain below, half of the whole congregation Prætereo cetera argumenta a Kennicoto pro opposite to the one hill, and half to the lectione Cod. Samaritani allata, quoniam other. The curses were pronounced by the leviora sunt. Ver. 7. Levites only, all the people confirming each malediction with their amen; and this was Au. Ver.-Peace offerings. See notes on all the share that any of the tribes, except Lev. iii. 1. that of Levi, had in denouncing either the blessing or the curse. By whom were the Au. Fer.-8 And thou shalt write upon benedictions pronounced? Not by the Le Ver. S. |