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giren you an heart, &c. ? because they sup-1 Au. Ver.-9 Keep therefore the words of pose that God could not reprehend them for this covenant, and do them, that ye may the non-performance of a duty, when he prosper in all that ye do. had neither given them a mind to perceive That ye may prosper. the obligation of it, nor strength to perform Bp. Patrick.—The Hebrew word which it, had that obligation been known. Though we translate prosper, the LXX translate this is strictly just, yet there is no need for act prudently; for they translate it iva the interrogation, as the words only imply ovvnte. And the Vulgar, to the same purthat they had not such a heart, &c., not pose, ut intelligatis, that ye may understand because God had not given them all the to manage yourselves wisely in all your means of knowledge, and helps of his grace concerns, by observing the rules God hath and Spirit, which were necessary; but they given you ; which was the way to prosper. had not made a faithful use of their advan- Prof. Lee.- e, v. Was wise, skilful, tages, and therefore they had not that wise, 1 Sam. xviii. 30. loving, and obedient heart which they i Pih. sor. Acted wisely, carefully, deotherwise might have had. If they had signedly with regard to a thing, med. , had such a heart, it would have been God's Gen. xlviii. 14. gift, for he is the author of all good; and Iliph. Spo, pres. sol. Constr. immed. that they had not such a heart was a proof it. med. nx, , , ļ, nome. (a) Examined that they had grieved his Spirit, and abused the form of, looked at. (b) Reflected, conthe grace which he had a fiorded them to sidered. (c) Thought of, cared for. (d) produce that gracious change, the want of Acted wisely, skilfully, was wise, skilful. which is here deplored. Renee God him-|(e) Prospered. (f) Made wise, taughi. self is represented as grieved because they (b) Job xxxiv. 27; Ps. lxiv. 10; cvi. 7; were unchanged and disobedient: “() that Dan. ix. 25, &c. (d) 1 Sam. xviii. 5 ; Ps. there were such an heart in them, that they exix. 99; Prov. xvii. 8, &c. (e) Josh. i. 7 ; woull fear me, and keep all my command-Jer. x. 21. (f) Ps. xxxii. 8; Prov. xvi. 23. ments always, that it might be well with Rosen.-Ul prudenter agatis, s, ut feliciter them, and with their children for ever!" robis cedat, Jos. i. 7; 1 Reg. ii. 3 ; )
1 xix. 8. Aubæ significationes facile conHleb. Ver. 1; LXX, A1. Ver. 15.
ciliantur, quia qui prosperum in negotiis suis
successium cupit, cum considerate et prukai jyayev ipas, k.7.1.
denter agere oportet. dut. 'er:--) And I have led you forty
Ver. 10. years in the wilderness: your clothes are fuo l'er.-Officers. See notes on xvi. 8. not waxe old upon you, and the shoe is not waxen old upon thy foot.
TIeb., Ver. 13–17; LXX, Au. Ver. 14—18. Cell, Boothians Yet he hath: [LXX, as is 2.2 cans N5? 13 Syr., Vulg.] leed you, &c. - Ver. G.
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Horsley, Geil., Boolh. That Jehovah is Sing - 97270 GA your God [LXX and one MS.).
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14 και ουχ υμιν μόνοις εγώ διατίθεμαι την give fiefs to their subjects, upon conditions diadńknu taútnu kai tnv åpàv taútnu, 15 ålà which their families are bound to perform in και τοις ώδε ούσι μεθ' υμών σήμερον εναντίον after-ages, or else lose the benefit of them. kupiov toù deoù úpôv, kai tois un oủoi ued | Bp. Horsley.-16, 17, For ye knowúuôvåde oņuepov. 16 őtı úpeis oïdate is among them. Not a parenthesis. For ye KAT@Kho apev ev yộ Aiyutto, ás Tapņa dojev' know; rather, surely ye know. év méow twv Ovôv oês Tapņa bete. 17 kai 17 Ilols. See notes on orgabe, Leviticus idete tà ßdel úyuata aŭtāv, kai tà eidwla xxvi. 30. aŭtwv, fúlov kai lidov, åpyúplov kai ypvolov, Bp. Patrick.--All the idols of the heathen ά εστι παρ' αυτοίς. 18 μή τις εστίν εν υμίν are frequently called abominations ; and in ảng h Yuvn | Tampuà ở QuÀ, Tuvos | Suavota Lev. Xxvi. 30, they are called, as they are é Eéklevev åtò kupiov toù Beoù úpôv, topev- here, gillulim, which we translate in the θέντες λατρεύειν τοις θεούς των εθνών εκείνων. margin dunghill-gols, to express the utmost un Tis éotiv év úuiv piča ävw púovo a év xoln contempt of them. And some think they και πικρία.
are so called, not only in regard of their Au. V'er.—14 Neither with you only do I matter, sed ob formam scarabæi habitantis make this covenant and this oath;
in stercore, “but for the form of the beetle, 15 But with him that standeth here with which lives in dung;" for so Isis, the great us this day before the Lord our God, and goddess of the Egyptians, was represented, also with him that is not here with us this as Plutarch tells us, in his book De Iside et day :
Osiride. But whether in such ancient times 16 (For ye know how we have dwelt in as this of Moses, it may be justly doubted. the land of Egypt; and how we came Rosen.-- l'idistis abominationes eorum et through the nations which ye passed by; stercora eorum, i. e., detestandos et ster
17 And ye have seen their abominations, i coreos Deos eorum, 1 Reg. xi. 5; Jer. vii. 30. and their idols [Heb., dungy gods), wood | 18 Lest there should be. and stone, silver and gold, which were Pool.--Lest there should be; or take heed, among them :)
or beware [so Hloubigant, Horsley, Ged., 18 Lest there should be among you, man, Booth.] lest there be ; for it seems to be an or woman, or family, or tribe, whose heart i ellipsis, or defect of a verb, which is usual turneth away this day from the Lord our in Scripture, and which we have in a case God, to go and serve the gods of these parallel to this, Gen. iii. 22. And now we nations ; lest there should be among you a must take care lest he put forth, &c. Or root that beareth gall (or, a poisonful herb;, this particle lest may be joined with verses Ileb., rosh] and wormwood.
14, 1.5 [so Bp. Patrick], to this purpose, I Bp. Patrick.---15 I think the particle ki now renew the covenant with you, and with (which begins this verse) should not be your posterity, lest any of you or yours translated but; for this is the same with should be tempted to depart from God, &c. what was said before, not distinct from it;! Bp. Patrick.–18 Lest there should be and therefore should be translated thus, “ As among you man or woman, or family, or with him that standeth here with us before, tribe. These words are to be connected that is not here with us this day;"'i.e., with with ver. 15, as the principal end why he all that were absent from the present as- engaged every soul of them to renew their sembly, and with all future posterity, who covenant with God, that none of them might were as yet uborn. So the Jerusalem revolt from him to serve any other god. Targum wderstands the latter part of this and the order wherein he places these verse', “ With all generations which shall be words shows, that idolatry is of a very inafter us, as if they stood here with us to-ilay;" fectious nature, spreading itself strangely, and so l'zielides, as they call him, “ With from single men and women unto families, all generatious to come, into the end of the and at last into whole tribes. world, as if they stood here with us at this Rosen.-17 0.7,7- 9, Ne quis forte sit present." For perpetual leagues are some- in rubis aut vir ant femina, aut familia, aut times made between whole nations ; for tribus, cujus mens hodie a Jova, Deo nostro, whom some contract in the name and place, wersa aud Deorum gentium illarum cultum of all the rest, and bind not only them- impellatur. Sensus est: Deus voluit, vos selves but their successors. And thus kings videre quam absurda sint religiones vicino
autem hic ii populi, quorum sedes ad ortum Jordanis Hebræi occuparant.
A root that beareth gall and worm- 19 kai ērtai dày åkoúon Tà pñuata tñs wood.
άρας ταύτης, και επιφημίσηται εν τη καρδία Bp. Patrick.—Many take a root here to aŭtoð, Néywy. őslá pou yévoito. ŐTi év Tij signify an evil principle, which the apostle anotlavnoel tñs kapòías pov Topeúoopai, iva calls “an evil heart of unbelief,'' Heb. iii. 12. un ouvatroléon ó đuaprwlòs tov åvajúptytov. But the words going before in this verse, Au. Ver.-19 And it come to pass, when and those that follow in the next, plainly the heareth the words of this curse, that he lead us to take it for any person lurking bless himself in his heart, saying. I shall secretly among them (like a root under-Thave peace, though I walk in the imaginaground), that was tainted with idolatry, who tion for, stubbornness) of mine heart, to might poison others therewith, and in time ladd drunkenness to thirst [Heb., the drunken bring forth the fruits of their impiety, which to the thirsty ). he calls "gall and wormwood.” Where it wa must be observed, that the Hebrew word Prof. Lee- road, f. always with 5. rosh, which we translate gull, properly Firmress. obstinacy of heart [soGesen.), signifies an herb growing among corn, as Deut. xxix. 19: Ps. Ixxxi. 13; Jer. jii. 17, &c. bitter as gall. Which, in Hosea x. 4, we translate hemlock; and commonly in Serip- Syr. 120iis, veritas, firmitas. Some ture is joined with wormwood, as it is here,
malè egit, malus Jer. ix. 15; Lam. ii. 19: Amos ri. 12 comparing the Arab. Unto which idolatry is compared, because it fuit. Ilickedness. is most ungrateful and distasteful (if I may Rosen.-- Malitiâ. so speak) unto God, and produces bitter To audi drurkenness to thirst. effects, that is, most grievous punishments, Dr. 4. Clarke.-To adil drunkenness to unto men.
thirst. ) A proverbial expression denoting the Prof. Lee.- n, and 7. The name of utmost indulgence in all sensual gratificaa certain plant. According to Celsius, tions. So Ged., Booth., “50 (15 to gratify Ilierobot., ii. 10, cicuta, or hemlock. Gesen, irery appetite." contends for the poppy; Oedmann for the Pool.- To aule drunkenness to thirst; i.e., colocynth; and Michaëlis (Suppl. Lex. Ich., not only to satisti his thirst, i.e., his conp. 22:20), for the loliun, or fares. All that cupiscence and inclination to wickedness, is certain is, that it was considered a poison. but even to exceed it, as drunkards take oftPoison, renom, Deut. xxix. 17; xxxi. 32 ; times more than their appetite desires, and Hos. x. 4; Amos vi. 12 ; Ps. lxix. 22 ; drink out of mere wantonness, or from a Lament. ii. 5, 19. -- of adders, Deut. desire to be drunk; and as filthy persons xxxii. 33 : Job xx. 16. Phr. 237 , water commit lewdness with others more than their of -- , Jer. viii. 1.!; ix. 11; xxii. 15 : which natural inclinations desire, or their strength Gesenius takes to signifv, " opium." can well bear, merely from a wicked mind,
Bosan.--Inne --*78, No sit inter ros' and from contempt of God, and because radir', quae omittat venenatam herban et ab- they will do so. The words may be rensinthiun. Ne sint, ex quorum idololatriæ dered, in acel thirst to drunkenness, the studio, cui jam dediti essent, toti populo particle cth, which is a note of the accusaposthac occasio suppeditaretur hujus sceleris tire case, being joiner with thirst, and not sectindi. ek denotat VenCHM xixi. 32; with drunkenness; and so the sense may be Jer. viii. 1; Amos vi. 12. llie non dubium this, that when he hath multiplied his sins, est significare herbam venenatam. Celso, and made himself as it were drunk with Hierobot., p. ii., p. 01 est cicuta, iliis lolium thum, yet he is not satisfied therewith, but temulentim (Lolchi.
still whets lus appetite, and provokes his
thirst after more, as drunkards commonly Ilch, Ver. 18; LXX, An. Ver. 19. will use means and temptations to make 17:37 "??? ??? 177?
themselves thirst after more drink, that they
The drink more abundentsOr thus, yo cibus nu? mapa 772/717? Opinioni the moist or moistening to the thirsty,
i.e., instead of restraining and mortifying, is, that posterity added to the wickedness of as he ought to do, fully and greedily to their ancestors. For they being cast out of satisfy his idolatrous or wicked inclinations, their good land for their infidelity and disand resolved to give up himself to all the obedience, their posterity (saith he) continue desires of his own heart. Compare Job exiles and vagabonds for their stubbornness xxxiv. 7; Prov. xxiii. 35; Isa. xxx. 1; in like practices; not being willing, to this lvi. 12; Eph. iv. 19.
day, to offer up the sacrifice of a contrite Bishop Patrick.- To add drunkenness to heart for their disobedience past, but rather thirst.) In the Hebrew the words are (as (adding thirst to drunkenness) “ bless themthe margin of our Bibles observes) “the selves when they hear the words of that drunken to the thirsty ;” for both words are curse, promising peace to themselves, though adjectives, as grammarians speak; and, they walk on according to the stubbornness supposing a substantive to support them, of their forefathers' hearts.”' many think none so proper to be understood Rosen.-In aning 7777 nigd up exas the word earth. Which makes this a plicandis interpp. in duas potissimum partes proverbial speech, “To add the wet ground discedunt verbum 7pp aliis addendi aliis to the dry and thirsty," or rather, “ the consumendi significatu capientibus. Sunt thirsty to the wet." For the particle eth, vero cue interpretationes, quæ addendi sigwhich in the Hebrew is the note of the nificatione nituntur, quarum plures in Schoaccusative case, is put before the word dry, lis uberioribus attulimus, repudiandæ ideo, or thirsty ; and, therefore, that is the thing quod verbum , ubicunque illun sigwhich is to be added to the wet or drunken : nificatum obtinet, cum se construitur, non not the drunken to the dry. And the sense cum , ut h. I. ; vid. Num. xxxii. 14; is, “ draw others into the same wickedness; ”Deut. xxxii. 23; Jes. xxix. 1; xxx. 1 ; Jer. just as if a drunken man should draw sober vii. 21. Restat igitur sola absumendi sigpersons to play the fool with him, and do nificatio, qua Alexandrinus nico accepit, ita as bad as himself; or, after one piece of tamen, ut inserta negandi particula, sic land is overflowed, the water should be let redderet : iva ui ouvatoléon ó ápaprolós into that which is dry, and spoil that also. Tùv úvapoptntov, ut non simul perilut peccator For this secms to be the meaning of the innocentem ; videtur sub 777, peccatis ebrium, whole verse, If a man shall be so presump- sub , siccum, sobrium, hominem frugi, tuous, as not only to cry peace to liimself, intellexisse. Sed minime apta est negandi when he runs after his own devices, in particula, sive ab ipso interprete, sive a serving other gods, but endeavours to draw liberario aliquo sit inserta. Ea sublata others into the same wicked practices. sensus saltem tolerabilis prodit hic, ut si
There are a great many other interpreta- hæc omnia fiant, et quisquam reperiatur, tions of these words (seren or eight) given qui promittat sibi impunitatem sectando by the Hebrew doctors, besides others in deastrorum cultum, tandem co perveniat, ut Christian writers; which may be seen in peccatis satur et ebrius alios seu suasione seu Cocccius, in his Ultima Mosis, sect. 131. I exemplo, qui alioqui innocentes erant, nec But this seems to be the most easy, at which de re tam nefanda cogitabant, ad similem the Chaldee aims, and the LIX, if the par- impietatem pertrahat eisque secum perditicle Min be omitted, which is not in the, tionis ac extreme ruinæ occasionem præbeat. IIebrew, nor the Chaldec, nor the Vulgar R. Jonas Disp, consumenili notionem in pasLatin. And if we take the words as wesivo adoptavit, hanc in mentem: propterea translate them (only inverting them), “add quod consumatur irriguus cum sitiente, h. e., thirst into drunkenness," the sense is as probus simul et improbus pereat et ad easy; viz., add more sins to the foregoing nihilum redigatur. Sententiam ejus Kimchi (Isa. xxx. 1), and he still intamed (as the in Libro Rudicum ita exposuit : id vult, imScripture speaks) with love to more idols, probo vieri, pium simul ac impium consumi, after the service of many of them ; " in- nullamque esse excellentiam probi pra imcreasing their altars (as Ilosea speaks) like probo in morte; mulla pramii, nullas panas. lieap; in the furrows of the field (llos, X. 1;, Sensus satis aptus, modo certum esset, xii. 11).''
silientis atque obrii figura probum et imDr. Jackson, in his first book upon the probum designari. Bonfierius, subaudito Creed (ch. :30, parag. 1), think the nucaning nomine 7%, potquam observasset, terra
vocari sitientem cum aquas quasi sitibunda -5 hp by sy non N57 u n postulat, ebriam vero, cum nimiis pluviis perfunditur et præ aquarum copia fertilitatem ? er? Do nome? wy suam amittit; ebriam absumere sitientem dicias hoc sensu putat, terram pluviis inebriatam
:inen esse causam ruinæ sibi ipsi, quæ prius aquas
"3D"239 sitiebat. Habere autem locum adagium hoc, Ociov kai ära katakekavuévoy, mâga ý un quotiescunque quis quidpiam desideret, quod airns où omapnoetai, oủdè åvatelei, oide un deinde cum conceditur illi causa sit ruinæ ; ápasí é aútny tây xawpóv. ŐOTEP KATEatque ita h. I. dicere Mosen fieri, ut is, qui otpáón Lódoua kai Tóuoppa, 'Adauà kai omnibus solutus legibus et impunitate sibi Eeßwill, ås katéotpeve kúplos év Oupo kai proposita, velit arbitrium suum sequi, et oovn." sibi bonum existimet, alios deos colere, cum d u. Ver.-23. And that the whole land tandem voti compos factus se in varia cri- thereof is brimstone, and salt, and burning, mina merserit, eisque quasi inebritatus that it is not sown, nor beareth, nor any fuerit, sibi perniciem extremam
accersat; grass groweth therein, like the overthrow of
accersat, et, quod sibi bonum fore existimaret, ipsi Sodom, and Gomorrah, Admah, and Zeboim, vertatur in ruinam. Interpretatio nimis which the Lord overthrew in his anger, and artificiosa. Nobis Hebraica pñois, quam ita in his wrathi. vertimus : ut absumat, s. neutraliter, ut con- ! Bp. Patrick. That the whole land thereof sumatur, perdatur irrigua scil. terra uma is brimstone, and salt, and burning. Or, as cum sitiente, videtur adagialis loquendi' it may be translated. “Is burnt up with formula esse, qua excidium universale sig- brimstone and salt." For these make land nificatur, et h. quidem 1. interitus et eorum barren and unfruitful; as Pliny particularly qui ipsi peccatis jamdudum immersi alios observes of salt (lib. xxx., cap. 7), Omnis suos exemplo corrumpunt, et eorum qui se locus in quo reperitur sal, sterilis est, nihilab illis ad peccandum induci sinunt.
que gignit. "All ground in which salt is TIeb., Ver. 21; LXX, Au. Ver. 22. found is barren, and produceth nothing"
(see Judg. ix. 45 ; Ps. cvii. 34 ; Jer. xvii. 6; za 3 ming 77777 ? Ezek. xlvii. 11 : Zeph. ii. 9). Na s to? C osa y Ged.—23 The whole of it burned up with
Booth.-Sulphur and salt burning the και έρoύσιν η γενεά ή ετέρα οι υιοί υμών, οι
whole land. αναστήσονται μεθ' υμάς, και ο αλλότριος ος αν"
Rosen.--Sulphur et sal adustum erit uniέλθη εκ γης μακρόθεν, κ.τ.λ.
versum ejus solum ; nihil in eo seretur, nullos Au. l'er.-22 So that the generation to i emittet fructus, mulla herba crescet et simile come of your children that shall rise up erit subversioni Sodomie, Gomorrha, Adama, after you, and the stranger that shall come et Zeboimorum, quas urbes in ira et excanfrom a far land, shall say, when they see the descentia sua subrortit Jova. Comparatio plagues of that land, and the sicknesses desumta a regione circa mare mortuu. which the Lord hath laid upon it [Heb.,
Heb., 23; Au. Ver. 26. wherewith the Lord hath made it sick).
So that, &c.
diately subjoined to the 68th verse of the, whom they knew not, and whom he had not preceding chapter.
given [or, who had not given to them any Heb., Ver. 22; LXX, Au. Ver. 23.
portion] into them (Heb., divided).
ind whom he had not given unto them. So Sobiq 79 mm 797 Rosen., Neque quos Deos iis assignavit.