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

With flesh from the hairy crown [Ged., the dishevelled heads] of the enemy. Dr. A. Clarke.-42 The word, paroth, rendered revenges, a sense in which it never appears to be taken, has rendered this place very perplexed and obscure. Mr. Parkhurst has rendered the whole passage thus:

With the blood of the slain and the captive:

And my sword shall devour flesh;
From the hairy head of the enemy.
Again, verse 25 :

From without, the sword shall destroy;
And in the inmost apartments terror;
Both the young man and the virgin;

vorat carnem ;

מראש Verba

The suckling, with the man of grey hairs. The youths and virgins, led out of doors by the vigour and buoyancy natural at their 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 flesh, 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 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 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. against the sword and arrows of the Lord. si bene LXX, àñò кepadîs àpxóvGesen. m. 1. hair, locks, as being Twv ¿x@pôv. Etenim nomen, plane ut shorn, see r. no. 2. Num. vi. 5; Ez. consonum Arab., proprie quidem capitis capillum, cæsariem, hinc verticem et summum rei, tum caput et principem familiæ, populi, denotat, ut Jud. v. 2. Nomen quamvis viros principes significet, tamen h. 1. est plurale femininum, ut solent Hebræi de viris, qui munere funguntur, nomina feminina usurpare, vid. Gesenii Lehrgeb., p. 468, not. et p. 878. A. Schultens in Animadverss. philologg. ad h. 1. retentâ propriâ nominis

xliv. 20.-Arab.

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, فرع

id.

2. Leader of an army or people, prince, see the root no. 3. Plur. Deut. xxxii. 42; Judg. v. 2 [see note on Judges v. 2]; comp. for the gender of nouns of office, Lehrg. p. 168, 878. Arab. prince, head of a family.

فرع

daicum

Prof. Lee.-, Revenge, Deut. xxxii. significatione verba is ning i sic 42; Judg. v. 2. Gesenius takes the word to vertere mallet: a capite capillato hostis, quod eodem modo Ps. lxviii. 22. Deus percusmean chiefs. Bp. Jebb.-Sometimes, in the alternate surus dicitur, verticem capillatum quatrain, by a peculiar artifice of construc- hostium. A nudandi significatu, quo Chaltion, the third line forms a continuous sense' pollet, unde 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 : Habuit Bp. Lowth's nineteenth prælection: its dis- e capitibus tyrannorum hostium. tinguishing feature, however, is not there pro plurali nominis, Arabibus sufficiently noted: more justice has been 12, quod illis non tantum Pharaonem, sed done to the passage by Mr. Parkhurst (Heb. et in genere tyrannum durum et superbum Sed vetustissimam Græcorum interLexicon, voce) whose translation fol- notat. lows:pretationem ceteris omnibus præferendam

I will make mine arrows drunk with judicamus. Ceterum observat Lowthus 1. c.

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quatrain:

p. 217, edit. Lips, cerni in hoc vs. peculiare artificium in sententiarum distributione, quum posteriora membra ad priora referenda sint alternatim, hoc modo:

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מֵראשׁ פַּרְעוֹת אוֹיֵב

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

from ancient tradition among the Jews, added these words, before they translated this verse, to declare unto what time the fulfilling of them should principally belong. For Psalm xcvii. seems to be but a descant (as Dr. Jackson's words are) upon this part of Moses's song; from whence the Jews might learn the scope of it. And accordingly the apostle uses the words of the LXX here in this place, rather than those of the Psalmist; because he would have the Hebrews understand and consider, that Moses himself had predicted the exaltation of the Son of God, as the Psalmist afterward expounded him.

Pool.-43 With his people. This translation is justified by St. Paul, Rom. xv. 10, the particle with being oft understood, as Lev. xxvi. 42. He calls upon the nations to rejoice and bless God for his favours, and especially for the last wonderful deliverance which shall be given to the Jews when they shall be converted unto the Gospel in the last days, which they have all reason to do, not only from that duty of sympathy which they owe to all people, and especially to God's ancient people, whereby they are to rejoice with them that rejoice, but because of that singular advantage and happiness which all nations will have at that time, and upon that occasion. Or, Rejoice, O 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¦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 God for their conversion and salvation.

chapter). Either way, this is a plain prophecy of the Gentiles becoming one body Bp. Patrick.-43 Rejoice, O 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, O 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, εὐφράνθητε ἔθνη μετὰ τοῦ λαοῦ they had done unto his people. But now he avτoù, “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 LXX have some other, which are make one people of God. And the LXX very remarkable, evpрávente ovparoi apa thus understanding it, might well preface to αὐτῷ, καὶ προσκυνησάτωσαν αὐτῷ πάντες their translation of this verse, with the words ❝yyedot Deoû, “rejoice ye heavens together now mentioned, "Rejoice, ye 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 Hebrew, nor in the Chaldee, and more for the salvation of the whole world, yet the latter clause of them, “рoσкvvŋσú- by destroying the devil's tyranny? Which Twσav autó̟ távtes äyyedoi Oeoû, “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, Heb. 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 P. xcvii. 7. But but now they praise and extol his humanity, there the words of the LXX are otherwise, exalted at the right hand of God. προσκυνήσατε αὐτῷ πάντες ἄγγελοι αὐτοῦ, Ken. Quicunque legit Paulina verba, ex "worship him all ye his angels;" which are Mose petita (Rom. xv. 10) evoрavente eOvn in the second person; whereas here, and in META Tov Xaov avrov, vix expectabit, ut the apostle, the words are in the third. We apud Mosen reperiat verba Apostolico argumay therefore suppose rather, that the LXX | mento 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 vel ante Hieronymianâ, idque post Hieronymi tem12; quæ particula felicissime locum obtinet pora; atque omni procul dubio, quia desidein Græca versione, insertaque est vulgari rabatur in textu Hebraico. nostræ versioni Anglica. Multi quidem Rosen.-43 i, Ovate, populi, versionis Arabicæ codices mutationem hic et populus ejus, s. una cum populo suo. Ita loci subierunt, ut textui Heb. prius corrupto et LXX, ev‹ppávônte ëÐvη μetà Toû Xaoû conformarentur: servatur tamen præpositio autov. Quod sequutus est Paulus Rom. Sed Onkelos: Laudate, o populi, (~, cum) in MStis Arabicis saltem 4 ; scil. Bodl. Laud., A 146 et 182: Hunting. 369 Saadias, et Jarchi. Et hic quidem verba ita populum ejus. Quod sequuti sunt Syrus, et 424. Unus itidem MStus versionis

XV. 10.

interpretatur: "Eo

tempore laudabunt Syriacæ (quæ non est a versione Græca) populi Israelitas hisce verbis: videte quahabebat evidenter, cum; ultima licèt nam laude dignus sit hic populus, qui in litera nunc exscindatur: vid. Dawk. 33, omnibus adversitatibus, quæ ei acciderunt, Bodleian. Nec lectionis hujus momentum a Deo O. M. adhæserunt, nec eum deseruerasurâ melius liberavit codicem MStum Heb. runt; nimirum agnoverunt illi benignitatem No. 507. Non solùm igitur a contextu in ejus ipsiusque laudem.” Sed laudatur potius Cantico Mosis, sed et a versionibus quoque justitia judicii divini, quod Jova cultorum 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. 414, quuntur, diserte dicunt. 415. Origines etiam (iv. 674) citat hæc Expiatque terram populi sui, suffixum in verba ex N. T. eaque cum Deuteronomio redundat, ut Jes. xvii. 6.ENÇA, convenire ait: ideoque præpositio quum in ramis arboris fructiferæ, vid. et Prov. adfuerit in Hebraico, obelum non habuit in xiv. 13, et cf. Gesenii Lehrgeb., p. 735. Hexaplis. Sed mutatio paulo post Origenem Est igitur in i. q., quod introducta est; si versio ex Hebraico, quæ 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 dubiVer. 46. tandum est; quoniam ait ipse Hieronymus

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Au. Ver--To observe to do.

Ged., Booth.-To observe and [Sam.,

"Dicente Moyse; Lætamini, gentes, cum populo ejus" [tom. iii. 366]. Sed diserte vaticinium declarat, his verbis-"Jungetur LXX, Syr., Vulg., Arab., Targ., and seven

Israel gentibus; et implebitur illud Deu- MSS.] do.
teronomii: Lætamini, gentes, cum populo
ejus." Est igitur verisimile, germanam
Hieronymi versionem, hic loci, ut etiam
alibi, fuisse mutatam: at omnino est caven-
dum, ne ei imputentur mutationes post ejus
tempora factæ. Quo quidem in errore,
eoque momenti haud levis, versantur erudi-

Ver. 47.

Au. Ver.-A vain thing.
Ged.--A matter of indifference.
Booth.-A light thing.

CHAP. XXXIII. 1–5.

torum plurimi: et hine ratio reddenda este negen ny

אִישׁ הָאֱלֹהִים אֶת־בְּנֵי יִשְׂרָאֵל לפני verborum Morini - Pluribus locis aliter in

Vulgata scriptum ab Hieronymo deprehenditur, quàm in ipsius commentariis." Al

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terum sit exemplum Prov. xviii.; post com.se e rinichi debe 22 reperitur com. aliud in versionibus Græc. Syr. (ex parte) et Arabicâ, item in Vulgata we be wih bene nosi apud Waltonum. Sed hoc novum comma

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IT T

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from r., to throw, to cast, perhaps also to point out, to teach, like the synon. ; hence nèsone aba mzee pp. a pointing out, concr. one who points out,

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קמין בז'ק 5 .v

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a guide, leader, as in Deut. 1. c. then i. q.

, law, mandate.

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Prof. Lee.-, f. constr. 1, pl. m. □ng, 1 καὶ αὕτη ἡ εὐλογία ἣν ηὐλόγησε Μωυσῆς aveрaños Tou beoù Tous vious 'Iopan pò ris constr.. Syr. 12, 12, placitum. ἄνθρωπος τοῦ θεοῦ Ἰσραὴλ τῆς τελευτῆς αὐτοῦ. 2 καὶ εἶπε, Κύριος ἐκ Σινὰ Pers. p, justice. Edict, mandate, law, ἤκει, καὶ ἐπέφανεν ἐκ Σηεὶρ ἡμῖν, καὶ κατέ- Esth. i. 13, 15, 19; ii. 12; iii. 14, viii. 13; σπευσεν ἐξ ὄρους Φαρὰν, σὺν μυριάσι Κάδης, ix. 11. Phrases, in, law of to-day; ἐκ δεξιῶν αὐτοῦ ἄγγελοι μετ ̓ αὐτοῦ. 3 καὶ i. e., existing law, Esth. ix. 13. in my sis, ¿peiσaro Toû daoû aiтoû, kai Távtes of hya- Deut. xxxiii. 2. Usually, a fiery law for them. σμένοι ὑπὸ τὰς χεῖράς σου· καὶ οὗτοι ὑπὸ σὲ Gesen, columna ignea. I am disposed to εἰσί· καὶ ἐδέξατο ἀπὸ τῶν λόγων αὐτοῦ think that my here, is the same 4 νόμον, ὃν ἐνετείλατο ἡμῖν Μωυσής, κληρος νομίαν συναγωγαῖς Ἰακώβ. 5 καὶ ἔσται ἐν τῷ ἠγαπημένῳ ἄρχων, συναχθέντων ἀρχόντων λαῶν ἅμα φυλαῖς Ἰσραήλ.

Au. Ver.-1 And this is the blessing, wherewith Moses the man of God blessed the children of Israel before his death.

2 And he said, The LORD came from

as the

Arab. 2, 1, 9. ει a stroke, ictus

dolorem inferens, Sc., and that it alludes to those instances of the lightning, &c., in which God had interposed, and would still interpose, for his people. See the whole verse. 3 Sat down.

Gesen. in Kal not used, according Sinai, and rose up from Seir unto them; he to the Heb. intpp. "to be fitted, joined;" shined forth from mount Paran, and he better to lean upon, to lie down, comp. Arab. came with ten thousands of saints: from his, Conj. VIII. right hand went a fiery law (Heb., a fire of Pual Deut. xxxiii. 3, law) for them.

3 Yea, he loved the people; all his saints are in thy hand: and they sat down at thy feet every one shall receive of thy words. 4 Moses commanded us a law, even the inheritance of the congregation of Jacob.

:

5 And he was king in Jeshurun, when the heads of the people and the tribes of Israel were gathered together.

2 Law.

Gesen.-- f. constr. 7, plur. constr. 77, a word of the later Hebrew.

1. A mandate of a king, an ediet, decree, Ezra viii. 36; Esth. i. 8; ii. 8; iii. 11.

2. A law, statute, Esth. i. 19; ii. 12; iii. 8; iv. 11, 15. Here too we may refer the difficult words, Deut. xxxiii. 2,

ng, at his (Jehovah's) right hand fire a law to them, se. the Israelites, where we may understand perhaps the pillar of fire guiding their way in the desert. Others render: fire of law, referring it to the law as given in fire. Vulg., lex ignea, Engl. Vers., fiery law.

Note. The origin of this word is doubtful. Many regard it as Persian, comparing

DD, and they (the Israelites) are laid down (encamped) at thy feet, i. c., at the foot of Mount Sinai. Some prefer to read 2, they abide, from r. T Syr., to abide.

Prof. Lee.-Puh., Were seated, sat down, Dent. xxxiii. 3, only. LXX, íñò đè cloi. Vulg., appropinquant.

Pool.-2 The Lord came, to wit, to the Israelites, i. e., manifested graciously and gloriously among them. From [so Ken., Patrick, Rosen., &c.] Sinai, i.e., beginning at Sinai, where the first and most glorious appearance of God was, and so going on with them to Seir and Paran. Or, to Sinai, the particle mem oft signifying to, as is evident by comparing Isaiah lix. 20, with Rom. xi. 26; 1 Kings viii. 30, with 2 Chron. vi. 21; 2 Sam. vi. 2, with 1 Chron. xiii. 6. See also Gen. ii. 8; xi. 2; xiii. 11; 1 Sam. xiv. 15. Or, in Sinai, the particle mem being put for beth, in, as Exod. xxv. 18; Deut. xv. 1; Job xix. 26; Psalm. lxviii. 29; lxxii. 16. Rose up; he appeared or showed

himself, as the sun doth when it riseth. From Seir, i.e., from the mountain or land of Edom, which is called Seir, Gen. xxxii. 3; , right, justice, from the verb, xxxvi. 8; Deut. ii. 4, to which place the aden, to give, to publish, to command, Israelites came, Numb. xx. 14, &c.; and

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 unto 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. All 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. iii. 3, where this them were such; though some appropriate glorious march of God before his people is this to the true saints in Israel. Are 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; John x. 28, 29. These words are southern part of the country of Seir or Edom,' spoken to God [so Patrick, Rosen.]; and 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. Mount 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 pouring, trembled and were ready to sink under it, forth his Spirit upon them, Numb. xi. ;| Exod. xx. 18, 19, but even Moses himself though the exposition mentioned in the fore- did exceedingly fear and quake, Heb. xii. 21. going branch may seem more probable. But in this fright 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. Ixviii. 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 Acts vii. 53; scholars, to receive instructions and counsels Gal. iii. 19; Heb. ii. 2; xii. 22. From his from thee. He alludes either, 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 Acts xxii. 3. right, and not with their left hand [so, 2 Kings iv. 38.

See also Gen. xlix. 10;
But it is doubtful whether

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