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And my sword shall devour flesh; ' With the blood of the slain and the captive : With the blood of the slain and the And my sword shall devour flesh; captives;

From the hairy head of the enemy. IVith flesh from the hairy crown [Ged., Again, verse 25 :

the dishevelled heads) of the enemy. / From without, the sword shall destroy ; Dr. A. Clarke.—42 The word o o, And in the inmost apartments terror; paroth, rendered revenges, a sense in which Both the young man and the virgin; it never appears to be taken, has rendered | The suckling, with the man of grey hairs. this place very perplexed and obscure. Mr. The youths and virgins, led out of doors by Parkhurst has rendered the whole passage the vigour and buoyancy natural at their thus:

time of life, fall victims to the sword in the I will make my arrows drunk with blood : streets of the city : while infancy and old And my sword shall devour fleshi,

age, confined by helplessness and decrepiWith the blood of the slain and the captive, tude to the inner chambers of the house, From the hairy head of the enemy.

perish there by fear, before the sword can Probably nung und may be more pro- reach them.--Jebb's Sacred Literature, p. 29. perly translated, from the naked head-the Rosen.--42 Inebriabo sagittas meas sanenemy shall have nothing to shield him from guine ; et gladius meus vorat carnem ; my vengeance; the crown of dignity shall e sanguine confossi et captivitatis, captivorum, fall off, and even the helmet be no protection, abstracto posito pro concreto. Verba unny against the sword and arrows of the Lord. gris nippe bene LXX, đTÒ Kecpalns ápxóv

Gesen.- m. 1. hair, locks, as being twv éxOpôv. Etenim nomen », plane ut shorn, see r. 179 no. 2. Num. vi. 5; Ez. consonum Arab., proprie quidem capitis Sce

capillum, caesariem, hinc verticem et summum xliv. 20.—Arab. s, id.

rei, tum caput et principem familiæ, populi,

denotat, ut Jud. v. 2. Nomen nixa quam2. Leader of an army or people, prince, vis viros principes significet, tamen h. I. est see the root ?? no. 3. Plur. nix Deut. plurale fe

Deut. plurale femininum, ut solent Hebræi de viris, xxxii. 42; Judg. v. 2 see note on Judges qui munere funguntur, nomina feminina v. 2]; comp. for the gender of nouns of usurpare, vid. Gesenii Lehrgeb., p. 468, not. office, Lehrg. p. 168, 878. Arab.si, et p. 878. A. Schultens in Animadrerss. prince, head of a family.

philologg. ad h. 1. retentâ propriâ nominis Prof. Lee.-ning, Rerenge, Deut. xxxii. 29 significatione verba zis ning rivon sic 42; Judg. v. 2. Gesenius takes the word to vertere mallet : a capile capillato hostis, quod mean chiefs.

eodem modo Ps. lxvii. 22. Deus percusBp. Jebb.-Sometimes, in the alternate surus dicitur 207177, verticem capillarum quatrain, by a peculiar artifice of construc- hostiun. A mwandi significatii, quo Chaltion, the third line forms a continuous sense daicum pollet, unde 7 est denudatio, with the first, and the fourth with the second. retectio, Onkelos vertit: ad amovendum Of this variety, a striking example occurs in coronas a capite osoris et inimici. Saadias : Bp. Lowth's nineteenth prælection: its dis- e capitibus tyrannorum hostium. llabuit tinguishing feature, however, is not there are pro plurali nominis 17579, Arabibus sufficiently noted : more justice has been ??, quod illis non tantum Pharaonem, sed done to the passage by Mr. Parkhurst (Heb. et in genere tyrannum durum et superbum Lexicon, vocero) whose translation fol- notat. Sed vetustissimam Græcorum interlows:

pretationem ceteris omnibus præferendam I will make mine arrow's drunk with judicamus. Ceterum observat Lowthus 1. c. blood ;

p. 217, edit. Lips, cerni in hoc vs. peculiare And my sword shall devour flesh: artificium in sententiarum distributione, quum With the blood of the slain and the cap- posteriora membra ad priora referenda sint tive;

alternatim, hoc modo : From the hairy head of the enemy.

Deut. xxxii. 12. That is, reducing the stanza to a simple

72 NA ???? quatrain :

I will inake mine arrows drunk with blood; Simile exemplum vide Ps. xxxiii. 13, 14.

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Pool.-43 With his people. This trans- from ancient tradition among the Jews, lation is justified by St. Paul, Rom. xv. 10, added these words, before they translated the particle with being oft understood, as this verse, to declare unto what time the Lev. xxvi. 42. He calls upon the nations to fulfilling of them should principally belong. rejoice and bless God for his favours, and For Psalm xcvii. seems to be but a descant especially for the last wonderful deliverance (as Dr. Jackson's words are) upon this part which shall be given to the Jews when they of Moses's song; from whence the Jews shall be converted into the Gospel in the might learn the scope of it. And accordlast days, which they have all reason to do, ingly the apostle uses the words of the LXX not only from that duty of sympathy which here in this place, rather than those of the they owe to all people, and especially to Psalmist ; because he would have the HeGod's ancient people, whereby they are to brews understand and consider, that Moses rejoice with them that rejoice, but because of himself had predicted the exaltation of the that singular advantage and happiness which Son of God, as the Psalmist afterward exall nations will have at that time, and upon pounded him. that occasion. Or, Rejoice, (ye Gentiles, There is another translation of these words his people (so Ged.]; i.e., O you Gentiles, of Moses, which is very agreeable to the who once were not God's people, but now i apostle in Rom. xv. 10, “ Rejoice, ye nations, are his people, do you rejoice for God's who are his people” (see ver. 21 of this mercies to the Jews his ancient people, bless, chapter). Either way, this is a plain proGod for their conversion and salvation. phecy of the Gentiles becoming one body

Bp. Patrick.--13 Rejoice, () ye nations, with the people of Israel. And thus Kimchi with his people. ] Here the particle eth is himself translates it, “Sing, ye Gentiles, omitted before ammo, as I supposed, in the who are his people :" which began to be fulforegoing words, lamed to be before paroth. filled after our Saviour's ascension to the Which made the Vulgar translate these throne of his glory in the heavens, when all words, () ye nations, praise his people," the angels of God worshipped him. Hitherto But the LXX discerned the true sense, and Moses had supposed, in this song, great translate it as we do: the apostle having enmity between them: and that sometimes justified their translation in Rom. XV. 10, they had plagued Israel sorely; as at others, where he expresses this, word for word, as God rendered to them according to what they do, cúppuvonte Ovn metà toù laoù they had done unto his people. But now he autoù, “ rejoice, ye Gentiles, with his people.” breaks out into a rapture of joy, to think But it must here be noted, that before these that they should one day be reconciled, and words the LIX have some other, which are make one people of God. And the LXX very remarkable, ei'ppávonte oúpavoi õua thus understanding it, might well preface to αυτω, και προσκυνησάτωσαν αυτω πάντες their translation of this verse, with the words üyyelor Deoû, “rejoice ve heavens together now mentioned, “Rejoice, ve heavens, towith him, and let all the angels of God.gether with him.” For if there be joy in worship him" (and then follows, “rejoice, heaven, as Procopius Gazæus well glosses, ye Gentiles with his people'), which are at the repentance of one sinner, how much not in the llebrew, nor in the Chaldee, and more for the salvation of the whole world, yet the latter clause of them, pookuvngú- by destroying the devil's tyranny? Which Tway aŭtỘ TÁVTes ügyeloi Ocoll, “let all the, being to be performed, by the advancement angels of God worship him," are the very of the Son of God into the heavens, the words of the Apostle', lleb. i. 6, which seem next words might well be added, “Let all to have been taken from hence out of the the angels of God worship him.” Which LXX, for they are nowhere else to be found they had always done (the same Procopius in the Scripture. The margin, indeed, of observes) as their God who created them ; our Bibles refers us to Ps. xcvii. 7. But but now they praise and extol his humanity, there the words of the LX are otherwise, exalted at the right hand of God. TT Porkuvņoate auto TUVTES ügyelor autoū, ken.- Quicunque legit Paulina verba, ex "worship him all yo his angels;" which are Mose petita (Rom. xv. 10) evopavonte eOvn in the second person; whereas liere, and in! VETI TOU laov QUTUV, vix expectabit, ut the apostle, the words are in the third. We apud Mosen reperiat verba Apostolico argumay therefore suppose rather, that the LXIimento prorsus contraria. Libro tamen evo

luto inveniet, tantum abesse, ut hodiernus omissum est in versione Hieronymi, inter textus Mosaicus (Deut. xxxii. 43) invitet opera ejus impressâ Paris, 1693 : quanquam Ethnicos ad lætandum cum Judæis, ut ab ipso Hieronymo adducitur, quasi purum jubeantur Ethnici laudare Judæos: quæ sane verumque (dicente ait scripturâ) in comest amplificatio gloriæ Judaicæ, non Eth-mentario suo super Matt. xix. Omissum nicorum. Hæc in sensu contradictio orta fuit igitur totum hoc comma, in versione est ex omissione particulæ na vel sy ante Hieronymianâ, idque post Hieronymi tem19; quæ particula felicissime locum obtinetpora ; atque omni procul dubio, quia desidein Græca versione, insertaque est vulgari rabatur in textu Hebraico. nostræ versioni Anglicæ. Multi quidem Rosen.- 13 iny cija 1927.7, Ovate, populi, versionis Arabicæ codices mutationem hic et populus ejus, s. una cum populo suo. Ita loci subierunt, ut textui Heb, prius corrupto et IXX, ευφράνθητε έθνη μετά του λαού conformarentur: servatur tamen præpositio avtoÙ. Quod sequutus est Paulus Rom. leo, cum) in MStis Arabicis saltem 4 ; scil.

in MStis Arabicis ltem a smil xv. 10. Sed Onkelos: Laudate, o populi, Boul. Land., A 116 et 182: Munting. 369

populum ejus. Quod sequuti sunt Syrus,

Saadias, et Jarchi. Et hic quidem verba ita et 424. Unus itiden MStus versionis

Sinterpretatur: “Eo tempore laudabunt Syriacæ (quæ non est a versione Græca)

populi Israelitas hisce verbis : videte quahabebat evidenter yos, cum ; ultima licèt nam laude dignus sit hic populus, qui in litera nunc exscindatur: vid. Dauk. 33, omnibus adversitatibus, quæ ei acciderunt, Bodleian. Nec lectionis hujus momentum a Deo (). M. adhæserunt, nec eum deseruerasurâ melius liberavit codicem MStunn Heb. runt; nimirum agnoverumt illi benignitatem No. 507. Non solum igitur a contextu in ejus ipsiusque laudem.” Sed laudatur potins Cantico Mosis, sed et a versionibus quoque justitia judicii divini, quod Jova culorum antiquis, confirmatur celeberrima hæc S. suorum sanguinem ulciscitur, et de hostibus Pauli lectio : bis quoque verba citat, cum suis vindictam sumit, ut verba, quæ sepræpositione, Justinus Martyr; pag. 41-4,quuntur, diserte dicunt. ini ing is 19??, 415. Origines etiain (iv. 671) citat hæc | Erpiutque terrum populi sui, suflixum in verba ex N. T. eaque cum Deuteronomio in redundat, ut Jes. xvii. 6. 770 702, convenire ait: ideoque præpositio quum in ramis urboris fructiferie, vid. et Prov. adfuerit in llebraico, obelum non habuit in xiv. 13, et cf. Gesenii Lehrgeb., p. 735. Hexaplis. Sed mutatio paulo post Origenem Est igitur mbing78 i. q. iorn978, quod introducta est; si versio ex llebraico), quae ipsum cod. Sam. exhibet. Terra sanguine hodie perhibetur esse Hieronymi, ab ipso contaminata et inde immunda reputata, cæde facta est, hoc modo—" Laudate gentes rei expianda erat, vid. Num. xxxv. 33. populum ejus.” Sed de hoc valde dubitandum est; quoniam ait ipse Ilieronymus

Ver. 46. “ Dicente Moyse: Lætamini, gentes, cum! Au. V'er-To observe to do. populo ejus” tom. iii. 3667. Sed diserte Ged., Booth.-To observe and [Sam., vaticinium declarat, his verbis-só Jwgetur LXX, Syr., Vulg., Arab., Targ., and seven Israel gentibus; et implebitur illud Deu-USS.) do. teronomii: Lietamini, gentes, cum populo ejus.” Est igitur verisimile, germanam

Ver. 17. Hieronymi versionem, hic loci, ut etiam

Au l'er:--A vain thing. alibi, fuisse mutatam: at omnino est caven-|

Ged.--A matter of indifference, dum, ne ei imputentur mutationes post ejus

Booth.- A light thing. tempora factæ. Quo quidem in errore, eoque momenti haud levis, versantur erudi

CAP. XXXIII. 1–5.

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from thence God led them on towards the Patrick). A fiery law. The law is called Land of Promise, and then gloriously ap- fiery, partly, because it is of a fiery nature, peared for them in subduing Sihon and Og purging, and searching, and inflaming, for before them, and giving their countries into which reasons God's word is compared to them; which glorious work of God's is fire, Jer. xxiii. 29; partly, to signify that particularly celebrated Judg. v. 4. But fiery wrath and curse which it inflicteth upon because the land of Seir or Edom is some- sinners for the violation of it, 2 Cor. iii. times taken more largely, and so reacheth 7, 9; and principally, because it was deeven to the Red Sea, as appears from 1 Kings livered out of the midst of the fire, Exod. ix. 26, and therefore Mount Sinai was near xix. 16, 18; Deut. iv. 11; v. 22, 23. to it; and because Paran, which here follows, 3 The people, i.e., the tribes of Israel, was also near Sinai, as being the next station which are called people, Gen. xlviii. 19; into which they came from the wilderness of Judg. v. 11; Acts iv. 27. The sense is, This Sinai, Numb. x. 12 ; all this verse may be- law, though delivered with fire, and smoke, long to God's appearance in Mount Sinai, and thunder, which might seem to portend where that glorious light which shone upon nothing but hatred and terror, yet in truth Mount Sinai directly did in all probability it was given to Israel in great love, as being scatter its beams into adjacent parts, such the great mean of their temporal and eternal as Seir and Paran were : and so this is only salvation. And although God shows a a poetical and prophetical variation of the general and common kindness to all men, phrase and expression of the same thing in yet he loved this people in a singular and divers words, and God coming, or rising, or peculiar manner. A his saints; all God's shining from or to or in Sinai, and Seir, and saints or holy ones, i. e., his people, as they Paran note one and the same illustrious are now called, the people of Israel, who action of God appearing there with ten are all called holy, Exod. xix. 6; Numb). thousands of his saints or holy angels, and xvi. 3; Deut. vii. 6; Dan. vii. 25; viii. 24; there giving a fiery law to them, as it here xii. 7, because they all professed to be so, follows. And this interpretation may receive and were obliged to be so, and many of some strength from Hab. ii. 3, where this them were such; though some appropriate glorious march of God before his people is this to the true saints in Israel. re in thy remembered; only teman, which signifies hand, or, were in thy hand, i.c., under the south, is put for Seir, which is here, God's care, to protect, and direct, and govern possibly to signify that that Seir which is them, as that phrase signifies, Numb. iv. here mentioned was to be understood of the 28, 33; Jolun x. 28, 29. These words are southern part of the country of Scir or Edom,' spoken to God [so Patrick, Rosen.]; iind for which was that part adjoining to the Red the change of persons, his and thy, that is Sea. Others refer this of Seir to the brazen most frequent in the Hebrew tongue. See serpent, that eminent type of Christ, which Dan. ix. 1. This clause may further note was erected in this place. Jout Paran; God's kindness to Israel in upholding and a place where God eminently manifested his preserving them when the fiery law was presence and goodness, both in giving the delivered, which was done with so much people flesh which they desired, and in 'dread and terror, that not only the people appointing the seventy elders, and powing trembled and were ready to sink under it, forth his Spirit upon them, Numb. si. ; Exod. xx. 18, 19, but even loses himself though the exposition mentioned in the fore- did exceedingly fear and quake', Hcb. xii. 21. going branch may seem more probable. But in this tright God sustained both Moses With ten thousands of saints, i.e., with a and the people in or by his hand, whereby great company of holy angels, Psal. xviii. he in a manner hid and covered them, that 17; Dan. vii. 10, which attended upon him. no harm might come to them by this terrible in this great and glorious work of giving the apparition. They sat down at thy feet, like law, as may be gathered from Aots vii. 33;: scholars, to receive instructions and comsels Gal. iii. 19; Ileb. ii. 2; xii. 22. From his from thice. The alludes cither, 1. To the right hand; which both wrote the law and manner of disciples among the Jews, who gave it to men ; an allusion to men, who used to sit at their masters' feet, Luke x. 39; ordinarily write and give gifts with their dets xxü. 3. See also Gen. xlix. 10; right, and not with their left hand so 2 Kings iv. 38. But it is doubtful whether

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