Au. Ver.-29 The secret things belong unto the LORD our God: but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law. Pool.-i. e., Whom God had not given or divided to them, as their portion, or for their worship, but hath divided them unto all nations, as it is said, Deut. iv. 19, not for their worship, but for their use and service. So he speaks here of the sun and moon and Bp. Patrick.-29 The Jews generally stars, which were the principal gods wor- take these words to be meant of the punishshipped by the neighbouring nations. Or, ment of secret sins (particularly of idolatry, to whom none hath given this, i. c., that they spoken of before, ver. 19), which belongeth should be worshipped, or, to whom no unto God, as the punishment of open sins worship belongs. So this is an argument belonged unto them, in obedience to his law, against idolatry. Or, who had not given who commanded them to put to death him unto them, to wit, anything: it is an ellipsis that seduced any person to idolatry, and to of the accusative, which is very frequent: raze the city that apostatized unto it (xiii. gods known to them by no benefits received 5, 6, &c., 12, 13, &c.). And their negfrom them, as they had from their God, ligence in doing their duty in this particular, whom therefore it was the greater folly and made idolatry spread among them to their ingratitude to forsake. utter ruin. But these words may be underBp. Patrick.-Whom he had not given stood as a farther answer to such inquiries, unto them.] Or, as it is in the margin, "had as that ver. 24, in which, if men persisted, not given (or divided) to them any portion;" and still asked, But why doth God thus that is, never bestowed any benefit upon punish his own people with such unusual them, as the Lord their God had done, who severity, when there are many idolatrous brought them out of Egypt. Or, more nations, far worse than they, who continue simply (as Boetius thinks the words will still in their own land, and are not thus bear), "to whom no worship belonged.” rooted out? Moses bids them silence such Bp. Horsley." And whose portion [they] demands, and rest satisfied in this, That we were not;" literally, "and [were] not a cannot give an account of such things as portion unto them.' -"et quibus non fue- God hath not revealed, particularly why he punishes some people, when he spares others Dr. A. Clarke.—Gods-whom he had not who are as bad; but must mind our own given unto them.] This is an unhappy trans- duty, which he hath plainly revealed unto lation. Houbigant renders the original us [so Pool], that is (as Moses concludes words, et quibuscum nulla eis this chapter), " to do after all his commandsocietas, "And with whom they had no society;" and falls unmercifully on Le Clerc because he had translated it, From whom they had received no benefits. I must differ from both these great men, because I think There may be also a more obvious sense they differ from the text. signifies a of these words, if we translate them as some portion, lot, inheritance, and God is fre- great men have done, The secrets of the quently represented in Scripture as the por-Lord our God are revealed to us, and to our tion or inheritance of his people. Here, children." Thus Onkelos, whose judgment therefore, I think the original should be rendered, And there was no portion to them, that is, the gods they served could neither supply their wants nor save their souls-they were no portion. rant attributi."—Vulg. ments which he hath given us in his law," believing he will greatly reward the obedient, and terribly punish, one time or other, all those that transgress it. 66 66 is very valuable; which Grotius follows, and will, which he most graciously discovered to transgressuris, accident, venientque in prothem. And if we could give any credit to patulum; quæ cogitatio nos ad illa obserthe Jews, who say that all words in the vanda movere debet. Aliis nipp, occulta Bible that have extraordinary points upon sunt peccata, ut Ps. xix. 13, , aperta; them (of which there are but ten in the qui sensum faciunt hunc: Dei est punire Pentateuch, and these words, lanu ulebenu, peccata occulta, ad nos vero pertinet animad"to us and to our children," are the last of vertere in aperta, ut hoc modo curemus, them), denote something peculiar and extra- ne divina præcepta negligantur. Dathius ordinary, I should think that they relate to sensum hoc modo declarat: Israelitas non the revelation to be made by Jesus Christ, debere nimis curiosa quærere, quando aut the great prophet promised to them (ch. quomodo Deus pœnas illas in eorum posteros xviii.), unto which, if they did not give sit immissurus, hæc Dei esse, cui futura heed, the most dreadful punishments would tantum cognita sint et perspecta. Quæ vero be inflicted on them; as we see they have universe de his revelata sint, ea debere been for many ages, and are not yet ended. ipsos ad obedientiam legibus præstandam Dr. A. Clarke.—The secret things belong impellere. Grotius: "Quæ antea penes se unto the Lord, &c.] This verse has been retinuerat Deus, illa nobis patefecit, ut variously translated. Houbigant renders it habeamus normam, ad quam componeremus thus: Quæ apud Dominum nostrum abscon- vitam." Puncta vocibus superdita sunt, nobis ea filiisque nostris palam posita indicant, illas in aliis codicibus facta sunt ad mullas ætates, "The things affuisse. which were hidden with the Lord our God, are made manifest to us and our children for pas CHAP. XXX. 1, 2. I 1 καὶ ἔσται ὡς ἂν ἔλθωσιν ἐπὶ σὲ πάντα τὰ ῥήματα ταῦτα, ἡ εὐλογία καὶ ἡ κατάρα, ἣν ἔδωκα πρὸ προσώπου σου, καὶ δέξῃ εἰς τὴν καρδίαν σου ἐν πᾶσι τοῖς ἔθνεσιν, οὗ ἐὰν δια σκορπίσῃ σε κύριος ἐκεῖ, 2 καὶ ἐπιστραφήσῃ erì KÚрLOV TOV Oεóv σov, K.T.λ. Au. Fer.-1 And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt call them to mind among all the nations, whither the LORD thy God hath driven thee, this interpretation, and find that the sage was not so understood by any of the ancient versions. The simple general mean-in-baa aab-by ing seems to be this: What God has new thought proper to reveal, he has revealed; what he has revealed is essential to the wellbeing of man, and this revelation is intended! not for the present time merely, nor for one people, but for all succeeding generations. The things which he has not revealed concern not man but God alone, and are therefore not to be inquired after." Thus, then, the things that are hidden belong unto the Lord, those that are revealed belong unto us and our children. But possibly the words here refer to the subjects of these chapters, as if he had said, Apostasy from God and his truth is possible. When a national apostasy among us may take place, is known 2 And shalt return unto the LORD thy only to God; but he has revealed himself to God, and shalt obey his voice according to us and our children that we may do all the all that I command thee this day, thou and words of this law, and so prevent the dread-thy children, with all thine heart, and with ful evils that shall fall on the disobedient." all thy soul. Rosen-Que latent, Jova Dei nostri sunt. Revelata autem ad nos et posteros nostros pertinent in perpetuum, ut nos impellant ad omnia hujus legis præcepta servanda. Sensus videtur esse hie: hæc omnia mala, quæ recensui, ut nunc quidem quasi clausa et tenebris sepulta apud Deum sint, in lucem protrahentur; omnes he calamitates, quæ in fatis sunt absconditæ, nobis præcepta divina Re JONE OMNES And thou shalt call them to mind. So Rosen., revocabis ad animum. Houb., Horsley.-"Then thou shalt return to thy right mind in all the nations whither Jehovah thy God shall have driven thee. 2 And thou shalt return," &c. Ver. 4. 9 The Lord your God will, &c. Rosen.-8 Sub hujus vs. initio intelligenda est particula conditionalis si. Si reverteris tav StarTopd cou do depop Tot otpavot | et auscultabis, etc. Sequitur vs. 9, tum dos dkpov Tot otpavot, excidey Guydget re abundare te faciet, etc. suptos 6 deos Tov, Kai excidey Verat de tionem vide Gen. xlii. 38; Exod. iv. 23. κύριος ὁ θεός σου. Au. Ver.-4 If any of thine be driven out unto the outmost parts of heaven, from thence will the LORD thy God gather thee, and from thence will he fetch thee. If any of thine be driven out, &c. Houb., Horsley.—Although thy banishment be. Si fuerit exilium tuum in finibus ultimis cælorum.-Houb. Rosen.—4, Expulsus tuus, i.e., exules tui, ut Jes. xxvii. 13; Ez. xxxiv. 16; Mich. iv. 6. Similem construc T, Lætabitur iterum de felicitate vestra. Au. Ver.-11 For this commandment cœlorum, sin etiam ad extremas terræ re- which I command thee this day, it is not Ver. 8, 9. It is not hidden from thee. Bp. Patrick.-Or it may be translated out of the Hebrew, "It is not too wonderful above thee [so Pool];" that is, abstruse and hard 87 80, Neque longe remotum est, non Ver. 12, 13. ὅτι ἐπιστρέψει κύριος ὁ θεός σου εὐφρανθῆναι ἐπὶ σοὶ εἰς ἀγαθὰ, καθότι εὐφράνθῃ ἐπὶ τοῖς πατράσι σου. ... er-s And thou shalt return and obey the voice of the LORD, and do all his commandments which I communauided thee this day. 9 And the conto thy God will make thee plenteous in every work of thine hand, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy land, for good: for the LORD will again rejoice over thee for good, as he rejoiced over thy fathers. Ged.-8 As for you, if ye turn and obey the voice of the LORD your God [Sam., LXX, Syr., Vulg., four Heb., two Chald. MSS.] &c. 12 οὐκ ἐν τῷ οὐρανῷ ἄνω ἐστὶ, λέγων. τίς tra 3rrerat juty is top or party, kat vrerat futy as, kill deotures aurv Touroup ; 13 otie reply is detaitros crit, Ayon. τίς διαπεράσει ἡμῖν εἰς τὸ πέραν τῆς θαλάσσης, kai Atias july trip, Kat ikour atv motor auri, Kai Touroup ; Au. Ver.-12 It is not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it? 13 Neither is it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it? LORD thy God shall bless thee in the land, whither thou goest to possess it. In that I command, &c. So Houb., Dum præcepi. In heaven, &c. Bp. Patrick.-R. Jacob Hacsæi, in his preface to that part of the Mischna called Seder Nesim (as Guil. Vorstius observes upon Abarbinel about the Articles of their Ged., Booth. If thou do what I this day Faith), hath very fairly expounded this: command thee, so as to love Jehovah thy which he takes to be a proverbial speech, to God, to walk in his ways, and to keep his show that there is no need of hard, or rather commandments, and his statutes, and his impossible labour, to come at the knowledge judgments, thou shalt live, &c. of God's will, as there is in many human Commandments, statutes, and judgements. sciences. For God had revealed his mind See notes on Deut. vi. 1. clearly by Moses from heaven, and therefore none had need to go thither to desire CHAP. XXXI. 3. In mába nin אֱלֹהֶיךָ הוּא עֹבֵר לְפָנֶיךָ וגו' God to acquaint then with it, which he had done of his own accord, out of his good will towards them. And thus Grotius observes upon Rom. x. 6, out of several Greek authors, that they expressed things very diflicult, by going up to heaven. Rosen.-Cœlum hic nominatum est, quoniam locum longissime dissitum dicere volebat. Eadem ratione in vs. 13 verba y explicari debent. Houb.-, Ille est qui transibit. 'Exprimitur ille est qui, addito post 27, demonstrativo quod exhibet (הוא העבר) Sic 12, 13, That we may hear and do it. Sam. Codex, et quod adsciscimus. Ver. 16. Ver. 7. – σὺ γὰρ εἰσελεύσῃ πρὸ προσώπου τοῦ λαοῦ τούτου, κ.τ.λ. Au. Ver.-7 And Moses called unto Joshua, and said unto him in the sight of all Israel, Be strong and of a good courage: for thou must go with this people unto the land which the LORD hath sworn unto their fathers to give them; and thou shalt cause Thou must go with, &c. Houb., Horsley, Ged.-Thou must bring [Sam., and two MSS., an], &c. Ver. 9, 10, 11, 12, 13, 11, 15, 23. Geddes and Boothroyd transpose these verses to the end of chap. xxx. Ver. 9. Au. Ver.-9 And Moses wrote this law, and delivered it unto the priests the sons of Levi, which bare the ark of the covenant of the LORD, and unto all the elders of Israel. This late. Bp. Patrick.-Some understand by this law, only the book of Deuteronomy; for | brought them into the land which I sware which I can see no reason, the Scripture unto their fathers, &c. calling all that is contained in the five books Ged., Booth.-Which I sware unto their of Moses by the name of the law [so Rosen.]. fathers, that I would give to them [Sam., Dr. A. Clarke. This law.] Not the whole | LXX], &c. Pentateuch, but either the discourses and precepts mentioned in the preceding chapters [so Houb., Ged.], or the book of Deuteronomy, which is most likely. Rosen. Hanc legem. Solum intellige hunc quintum librum; nam vs. 11 dicit, legem de qua hactenus sermo fuerit, prælegendam esse septimo quoque anno coram toto populo. Sed quomodo spatio septem dierum (festi tabernaculorum vs. 10) quinque Mosis libri prælegi potuissent? Ver. 11. Ver. 21. Au. Ver.-21 For I know their imagination which they go about [Heb., do], even now, before I have brought them into the land which I sware. Houb., Horsley, Ged., Booth.-Which I sware unto their fathers [LXX, Sam., and one MS.]. Ver. 23. Bp. Horsley places this verse after ver. 15. Ver. 28. יְהוָה אֱלֹהֶיךָ וגו' ἐν τῷ συμπορεύεσθαι πάντα Ἰσραὴλ ὀφθῆναι ἐνώπιον κυρίου τοῦ θεοῦ ὑμῶν, κ.τ.λ. Au. Ver.11 When all Israel is come to appear before the Lorb thy God in the place which he shall choose, thou shalt read this law before all Israel in their hearing. Booth-5. It is thought by some critics that this verb in Kal conveys here a sense opposite to the design of the passage. The literal rendering will be, "that he may see the face of Jehovah," &c. The Sam. removes the difficulty by reading, ut sistat se coram Domino. So Houb., Horsley. ἐκκλησιάσατε πρὸς μὲ τοὺς φυλάρχους, ὑμῶν, καὶ τοὺς πρεσβυτέρους ὑμῶν, καὶ τοὺς κριτὰς ὑμῶν, καὶ τοὺς γραμματοεισαγωγεῖς ὑμῶν, ἵνα λαλήσω, κ.τ.λ. Au. Ver.-28 Gather unto me all the elders of your tribes, and your officers, that I may speak these words in their ears, and call heaven and earth to record against them. Ged.-Assemble about me all the heads and [LXX, and one MS.] elders of your tribes, with your judges and [LXX] inferior officers [see notes on Numb. xi. 16], that I may speak, &c. CHAP. XXXII. 2. ἐγὼ δὲ ἀποστροφῇ ἀποστρέψω τὸ πρόσωπόν μου ἀπ' αὐτῶν ἐν τῇ ἡμέρᾳ ἐκείνῃ, κ.τ.λ. Au. Ver.18 And I will surely hide my face in that day for all the evils which they shall have wrought, in that they are turned unto other gods. Hide my face. Houb.-Abscondam faciem meam. Adde , ab eis, quod Samaritani exhibent, et quod etiam interpretantur Græci Intt. Syrus, Chaldæus, quodque non abest suprà v. 17. Omissum videtur fuisse D ex similitudine ejus nonnullà cum ¤r vocabulo subsequenti. προσδοκάσθω ὡς ὑετὸς τὸ ἀπόφθεγμά μου, καὶ καταβήτω ὡς δρόσος τὰ ῥήματά μου, ὡσεὶ ὄμβρος ἐπ' ἄγρωστιν, καὶ ὡσεὶ νιφετὸς ἐπὶ xópтOV. Au. Ver.-2 My doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass. My doctrine shall drop, &c. Ged.-May my doctrine drop. Bp. Patrick.-2 My doctrine shall drop as the rain.] Or, "Let [so Ken., Rosen.] my doctrine drop," &c. For this seems to be a prayer, that his words, which were sent Au. Ver.-20 For when I shall have from heaven to them, might sink into their Ver. 20. |