תמונות בעמוד

Isa. xi. 10; Rev. v. 5; and as Jacob or other people: or, the Divine protection shall Israel, who is the fountain, is oft put for be sufficient for their security. This Rasi the children of Israel. Or, the eye (for so thinks was fulfilled in the days of Solomon the Hebrew word oft signifies) of Jacob, (1 Kings iv. 25): but others of them think i. e., of the people of Israel; and so the it is still to be fulfilled. sense is, They who now only hear of the The fountain of Jacob.] That is, his posland of promise shall shortly see it, which I terity, who flowed from him as a river from am not suffered to do, and shall enjoy it, a fountain (Isa. xlviii. 1; li. 1). Cocceius which is oft signified by seeing, as Psalm thinks these words should be joined to the iv. 6; xxvi. 13; xxxiv. 12; Eccles. ii. 1 ; foregoing in this manner, “ Israel shall iii. 13.

dwell in safety alone by the fountain of Bp. Patrick.-26 il'ho rideth upon the Jacob,” that is, by God. But though this heaven in thy help.] Who commandeth in may have some countenance from the ancient the heavens, as well as in the earth; and interpreters (as I shall observe presently), sends help and succour to thee from thence vet most go the other way; there being the by thunder, lightning, and hailstones; as like expression in Psalm lxviii. 26, “ Bless we read he did in many places (Psalm the Lord in the congregation, from the xviji. 8, 9, &c.; lxviii. 33——35). “And as fountain of Israel:" or, as it is in the he that rides upon a horse, turns him this margin, “Ye that be of the fountain of way, and that way, as he pleaseth (they are Israel ;' i.e., are derived from him as your the words of Maimonides in his More Ne-Father. vochim, par. i. cap. 70), so God by his Ged.--26 There is none like the God of power and pleasure commands the heavens; ISRAEL; who, in your aid, rideth upon the and is not fixed to them, as the soul of them heavens; and in his majesty, on the subtile (which was the foolish opinion of the Zabii), air: 27 llumbling the gods of antiquity, but, as the rider is far more honourable and and subduing the strong of prior times. excellent than the beast on which he sits, and From before you he will expel your enemies; of a quite different species from it; so God and will say : “ Destroy them utterly!” is represented by this metaphor (though but 28 Thus shall Israel dwell alone in security; in a weak manner), as separate from the the posterity of Jacob in a land of corn and heavens, and of a more excellent nature, far wine : for dew their heavens shall distil. transcending them, which are but the instru- 27 llumbling the gods of antiquity, and ments he uses, to fulfil his will and pleasure."subduing the gods of prior time.] The first

In his excellency on the sky.] Or, as it part of this verse has been wonderfully mismay be translated word for word, and in his understood and misrendered. LXX (see magnificence, the clouds. From whence he above); Vulg., Habitaculum ejus sursum, et sends such storms and tempests, as demon- subter brachia sempiterna; Onk., ATR 7172 strate his power.

27 The eternal God is thy refuge. Or one y by C'T 12 79. Saad., “ dwelling-place ;” to whom they might cause yihing 1797 ?? Dann sin spet 179. always betake themselves for safety, and Arab. Erp., 747 77

T -99 never fail of it (Psalm xc. 1). In the diag. Gr. Ven., yopos deov padews, Hebrew the words are, “ The eternal God is Katwlev de Bpaxloves alwyos. Such a strange the habitation,” or dwelling-place; from diversity of rendering seldom occurs; yet whence the Jews have framed this maxim, not one of them, I think, gives the meaning to preserve all men from having low thoughts of the original. Nor have modern interof God, as if he was contained in anything, preters been more happy. Hloubigant, for “God is the place wherein the world dwells, 1753 reads ann; and for non, 117, with and not the world the place where God Sam., and thus renders : Sursum habitat dwells." So Maimonides observes in the Deus @termus ; erit deorsum fortitudo ejus place above named, out of Bereschith Rabba. sempiterna. Durell takes the preceding

Underneath are the everlasting sumis.] To Jeshurun (or Israel) to be the antecedent to support all those, with an unwearied power 12, and with Houbigant, following the and care, who commit themselves unto him. Sam. reading 1017, renders thus: Thou

28 Israel then shall dwell in safety alone.] art the habitation of the eternal God, and Live in quiet and peace, separate from all under bis everlasting arms." Green sup

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poses that the pronoun affix of the second non est Deus alius ut Deus rectissimi; person has been dropt after 737, and that Onkelos: non est Deus ut Deus Israelis. in the last period the transcribers have Nec aliter Syrus et Saadias. Sed quo minus changed the aflix of the second person into nomina d i n statu regiminis, sicut the third, and then renders thus: “The Deus Israelis, vertamus, vetat et Accentuum eternal God is thy refuge, and his everlast- et punctorum vocalium ratio. Quodsi enim ing arms thy support.” Delgado thinks TÒ Spa cum sequenti 70 conjungeretur, that wo is closely connected with the last Camez sub præfixo ? non posset consistere ; word in the preceding verse, and renders, sive propter 7 articuli exclusum, sive ob " (which is) the habitation of the ancient vicinitatem toni hic constitui dicatur. Ad God, and underneath are the everlasting hæc idem nomen tali in statu Accentu conarms." I shall give yet three versions junctivo debuisset notari, quo vero quum more: that of Dathe: “ Perfugium est Deus destituatur, et distinctivum, Tiphcha, appoantiquus, demittit brachium æternum ; ” situm habeat, vocem promo hinc distinguenthat of Michaëlis : “ Wolken sind sie woh- dam, et in rocandi Casu efferendam esse mung des uhrhalten Gottes, und unten spürt liquet. Quod et Jarchi vidit, qui hæc verba man den ewigen arm;" that of Hezel : sic exposuit: scias tibi, o Jeschurun, non esse “Die wohnung des uralten Gottes; darun-instar Dei veri omnes deos gentium. Qui ter seine uralten arme." If any one of all lvehitur cælis pro aucilio tibi ferendo. Cf. these versions, ancient or modern, satisfy Ps. xviii. 10, 11. Et qui in majestate sud the critical or uncritical reader, I am con- nubibus, sc. vehitur, repetito di ex antecetent; but they never could satisfy me. Our dentibus. Bate alone, I think, though not often so 27 Vere observat Aben-Esra, 720p et happy, has here hit on the genuine meaning inom (quod ipsum olim in codice quodam h. l. of this text. The Lord is evidently the extitisse tradunt doctores Talmudici, vid. antecedent to 7909, which is the particle Lightfooti Horr. IIebr., ad Matth. v. 18), active of 7), humiliare, and 0.703 is also esse i. q. 1770, tabernaculum, tugurium, quod the particle of the verb non, whichi, although ab injuria cæli refugium præbet, utrumque it be not elsewhere used in Hebrew, is enim illud nomen Ps. Ixxvi. 2, ut parallelum common in the Syr. and Ethiopic dialects, et synonimum sibi invicem respondere. in the sense of subjicere, deprimere, &c. Quare verba


p p et hoc modo sunt By DTE 1798 is not meant Jehovah, the God capienda: ita rursum refugium tibi, o Israel, of Israel, but the false gods of former times. I est Deus æternus, quo ipso sensu in Ps. XC., Thus the whole verse makes a suitable and qui Mosi tribuitur, initio dicitur: yip 18 natural continuation of verse 26; without 777 772 2 2 778, Domine, tu es refugium any alteration in the text, or constraint in nobis per omnes generationes. Et Ps. xci. 9: rendering it.---Ged.


, Itissimum posuisti refugium Booth.

tuum. Recte igitur LXX porn oké aOIS 20 There is none like the God of Jeshuru ; reddiderunt. Verba autem i n DD Who, for thine lielp, rideth on the Aben-Esra sie interpretatur: et infra, subter heavens,

te, o Israel, sunt brachia Numinis æterna, And in his excellency on the skies. que te sustentant; brachie celerna vero sunt 27 The eternal God is thy refuge: robustissima, quæ non fatigantur aut debili

And everlasting arms are the support; tantur: ita protectio tibi erit et perpetua, a And he shall drive out thy foes before Deo eterno, et validissima, quæ ab omni thee,

parte te tutum præstabit. Opponitur Jova And shall say, Destroy them.

diis novis populorum vicinorum. Ad voces 28 Israel shall dwell alone, in safety; C et chip post Grotium notat Clericus,

The fount of Jacob in a land of corn quum llebræi non habeant vocem propriam, and wine :

i quaternitatem exprimant, eos translatione For his heavens shall drop down the aut circumloquutione uti, et c7 quidem dew.

anteriorem partem æternitatis, si ita loqui Rosen.26 Ilic redit vates ad benedi-, licet, signiticare, in vero posteriorem ; cendum omnibus in universum Israelitis. ef. Mich. 1. 1. Argumentum certissimun Verba prting X LXX reddunt: ok dativ validi sui auxilii, pergit Noster, jam dedit ÖTEP ó Deus Toù nyannuévov; llieronymus : tibi Jora : x 17259 uz), expulit enim jam

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sic faciet, ut promisit Ex. xxiii. 29, 30; xxxiv. 11.

::7777 28 In priori versus membro in diversas uakápios où 'Igpaña. ris ouorós gou daos partes interpretes tralit dictio 2 . Jarchi σωζόμενος υπό κυρίου: υπερασπιει ο βοηθός nomen significatu adspectus capit, quo cov, kai ý máyaipa kaúxquá qov. kai vetlegitur Num. xi. 7, 10:37 157, adspectus sovrai oe oi exopol rov. kaì &Trì Tùy Tpáejus (Mannæ), erat instar adspectus bdellii. lxnlov avtov érrepņon. Hlinc serioribus Hebræis et Chaldæis ?, Au. l'er.-29 Happy art thou, O Israel: proprie secundum adspectum seu speciem,

", who is like unto thee, O people saved by the simpliciter valet in morem, sicut. Sequutus

Lord, the shield of thy help, and who is vero Jarchi est Onkelosum, qui reddit:

the sword of thy excellency! and thine habitent Israelitæ securi et soli secundum

"enemies shall be found liars unto thee; and benedictionem qua iis benedixit Jacobus, pater

thou shalt tread upon their high places. eorum. Eodem modo Saadias : secundum

The sword of thy excellency. dictum Jacobi. Sed you pro je? co sensi,

Ged., Booth.- - of thy glory. quo seriores Hebræi et Chaldæi usurpare solent, hinc poni, vix est verosimile. Recte

Pool.-- The sword of thy excellency, or Aben-Esra 7. hic fontis significatu capit, et

thy most excellent sword, i. e., thy strength any exponit : omnes qui egrediuntur e

and the author of all thy past or approachfonte Jacobi, i. e., posteri ejus, qui tanquam mg victories. ex fonte largissimo prodibunt, eadem ima

Rosen.---78.9 977 ON?, Et qui est gladius gine, qua Israelitæ Jes. xlviii. 1 vocantur : eminentia tua, qui est tibi instar gladii quo x TNT p?, qui ex aquis Juæ egressi

te supra hostes tuos efferre potes. sunt. Et Ps. Ixviii. 27, Laudate Deum, ros

Shall be found liars unto thee.

Ged.-Shall be subjected to you. qui estis be ? e fonte Israelis; et cf.

Bishop Patrick.--Thine enemies shall be ad Num. xxiv. 7. Ceterum Mendelii fil.

nad ve found liars unto thee.] find themselves

deceived in all their vain hopes of saving quam ad armam pertinere, ut primum hujus vs. membrum ita sit capiendum : habitet

themselves or hurting the Israelites. Or,

should be so afraid of them, that with Israel, secure et solitarie, habitetque fons ! Jacobi secure et solitarie. 777, Solus plures" We feigned stories they should court their friend

Or, more ita intelligunt: non mixtus cum Cananæis. ship, as the Gibeonites did. inter quos tutus non potuisset populus ha- simp, shou

populus has simply, should submit to them, though not bitare. Sed videtur potius et hic, et Jer.

his et Jor Theartily, yet out of fear, as this phrase is xlix. 31, ad securitatis descriptionem per

used, Ps. xviii. 11; lxvi. 3, and other places,

Rusen. tinere co sensu, quo Jarchi exponit: singuli

Et mentientur tibi hostes tui, dis

simulando et adulando, ut iram tuam a se soli, unusquisque sub ficu sua erunt dispersi,

avertant humiliter tibi servire cogentur vel ut in alta pace, nec opus habent, ut se congregent et simul habiteut propter hostes.

inimicissima gentes, conf. ad Ps. xviii. 15. Cf. ad Num. xxiii. 9. joven pro 7 8 ,

Et tu super excelsa corum loca calcabis, habitet Israel terrum tritici et musti; cf.

Carces corum in montibus positas, loca eorum viii. 7, sqq. Etiam cæli ejus, Israclis, s.'

** inaccessa victor calcabis, iis potieris; qua terræ ejus, stillabunt ros, ne opus habeant,

i ipsa phrasi et Amos iv. 13; Mich. i. 3, terram operose rigare, ut Eyyptii, vid. vi. 10.

" 'superbe incedens victor describitur. LXX, Cf. ad Gen. xxvii. 28, ubi idem apprecatur Kai o Eti TOV Tpuxnlov (?TWvéTilbńon. Jacobo Isaacus. LXX, kai ó oúpavos ouvve

Ceperunt nise, contra linguæe usum, de pris aitý ôpóoq; et Hieronymus : cæliques

superiore corporis parte, i.e., cervice, et culiynbunt rore. Sensum exprimere cum

allusim putarunt ad morem Orientalium emphasi voluerunt, q. d.: cæli stillabunt ita

antiquorum, hostes devietos pedibus caldensum, ut caligare quasi videantur.

candi. Ita et Jarchi, qui confert Jos. x. 24. Ponite perles restros super cervices regum

istorum. Ver. 29. swia by Jihan beroes Cular. XXXIV. 1–3.

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&c.; and that what now makes the last : 7 ay na

1573"' chapter of Deuteronomy was formerly the 1 kai avéßn Mwvoss attó ápaßwo Moàß first of Joshua. but was removed from étrì őpos Nasað, eri kopuonu Þaoyà ñ éotiv thence and joined to the former by way of éti Tipogonov "Iepix. Kai édetçev auto supplement. This opinion will not appear KÚplos tão av tnv ynu Talað ews Aav. 2 kai unnatural if it be considered that sections Trâcav Tiv ynu Nepali, kai tagav onu ynu and other divisions, as well as points and Eppaiu, kai Mavaoon, kai magav tnv yno pauses, were invented long since these books 'lovòa ews ons dannoons ins éo xátys. 3 kai were written; for in those early ages several Tiv épnuov, kai tepixwpa lepixw, Tów books were connected together, and followed φοινίκων έως Σηγώρ.

each other on the same roll. The beginning Au. l'er.-1 And Moses went up from of one book might therefore be easily transthe plains of Moab unto the mountain of ferred to the end of another, and in process Nebo, to the top of Pisgah [or, the hill], of time be considered as its real conclusion, that is over against Jericho. And the Lord as in the case of Deuteronomy, especially shewed him all the land of Gilead, unto as this supplemental chapter contains an Dan,

account of the last transactions and death 2 And all Naphtali, and the land of of the great author of the Pentateuch." Ephraim, and Manasseh, and all the land of Alexander's Heb. and English Pentateuch. Judah, unto the utmost sea,

This seems to be a perfectly correct view 3 And the south, and the plain of the of the subject. This chapter forms a very valley of Jericho, the city of palm-trees, proper commencement to the book of Joshua, unto Zoar.

for of this last chapter of Deuteronomy the 1 And Moses went up, &c.

first chapter of Joshua is an evident conDr. A. Clarke - This chapter could not finuation. If the subject be viewed in this have been written by Moses. A man cer- light it will remove every appearance of tainly cannot give an account of his own absurdity and contradiction with which, on death and burial. We may therefore con- the common mode of interpretation, it stands sider Moses's words as ending with the sadly encumbered. conclusion of the preceding chapter, as what Ged.--1 Then Moses, &c. ... And the follows could not possibly have been written Lord shewed him the whole land, from the by himself. To suppose that he anticipated river of Egypt to the great river Euphrates, these circumstances, or that they were shown and to the farther sea (Sam.]; namely, all to him by an especial revelation, is departing the land from Gilead to Dan; 2 All the far from propriety and necessity, and in- land of [LXX., Arab., and two MSS.] volving the subject in absurdity; for God Napthali, all the land of Ephraim and gives no prophetic intimations but such as Manasseh; all the land of Judah; 3 And are absolutely necessary to be made ; but the south, &c. there is not necessity here, for the Spirit Hloubigant-1 Omnem terram. Post hæc which inspired the writer of the following rerba Samaritani Codices sic pergunt, à book would naturally communicate the matter fluvio Egypti, usque ad fluvium magnum, that concludes this. I believe, therefore, furium Euphratem, et ad mare postremum ; that Deut. xxxiv. should constitute the first idemque omittunt omnia, que à, supra-dictis chapter of the book of Joshua

verbis 187 x leguntur usque ad vers. 4. On this subject the following note from Quippe eosdem limites ponunt, quos Abraan intelligent Jew cannot be unacceptable hamo Deus nuncupărat. Et quidem conto the reader.

'stat, si hae, quae hoc capite leguntur, ipsius “ Most commentators are of opinion that sunt Mosis, ita cos limites Mosen descripsisse, ut nunc sunt apud Codices Sam. Neque Procopius Gazæus, and others take it), who enim Moses narraret, se prospexisse a Ga- would not have had him buried, but opposed laud usque a Dan, cum sacri ipsi Codices it, that he might administer an occasion to doceant, Danitas longo post Mosen tem- the Jews to commit idolatry; though we pore, expugnata urbe Latis, prope Galaad never find that the Jews were given to sedes suas collocasse. Idem dixeris de the worship of relics, as our most learned limitibus illis, qui versibus 2 et 3, ex Tri- (sher observes in his Annals (see there). buum situ et nomine appellantur. Atqui Rosen.-iri 37"", Et sepelivit eum, sc. nulla justa causa est, cur credatur Mosen sepeliens, i. e., sepultus est, impersonalis non scripsisse hæc, quæ narrantur. Usque loquendi forma, de qua jam sæpe monuimus. ad v. 5, ubi Mosis mors describitur. Sed Sic LXX, kai Dayay aitov. Nam eos lefieri potuit, ut quo tempore mortem Mosis ad gisse pro , tacentibus reliquis rerejus librum Veteres llebræi attexuere, fines sionibus antiquis et codicibus adhuc collatis, eos sic ponerent, ut suo tempore extabant, haud facile crediderim. Alii supplent TT, et ut nominabantur, relictis veteribus, quos Mosem sepelivit Deus, tunc ex Canone illo Sam. Codices retinuere. Ex quo acciderit, notissimo, quo Deo id adscribitur, quod eo eorum ut finium duplex scriptura olim ex- providente factum est, sensus erit, Mosem titerit, una ea Samaritanorum, altera illa, Deo ita providente in speluncam quandam quæ nunc est in hod. Codicibus, nominibus intrasse ibique extremum halitum emisisse. locorum mutatis.

1777—T, NY, Vemo norit usque ad diem

hodiernum cjus sepulchrum. Nam etsi IsVer. 4.

raelitarum unus vel alter, qui præsto adfuere Au, l'er.-1 And the LORD said unto morienti, ipsum sepeliverint, verum nihilohim, This is the land which I sware unto minus esse potest, post non esse conspectum Abraham, unto Isaac, and unto Jacob, say- aut cognitum a quoquam mortalium ipsum ing, I will give it unto thy seed, &c.

sepulchrum. Into Abraham, &c. So the lleh. Geddes.-Unto your forefathers, Abraham,

Ver. 7.

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:7.50 DM was not dim, nor his natural force (Heb., kai Duvav autòy év Tai eyyus oľkou poyóp. moisture] abated Heb., fled). και ουκ είδεν ουδείς την ταφήν αιτου έως της τον εί5 καθιεatore abate ημέρας ταύτης.

Bp. Llorsley.--Rather, “nor his bloom

yone." Au. Ver.-6. And he buried him in a gone. valley in the land of Moab, over against

Prof. Lee. , m. once, Deut. xxxiv, 7. Bith-peor : but no man knoweth of bis Freshness, rigour, of youth. Afl, is, for sepulchre unto this day.

177). And he burica him. So Pool, Patrick, and



Rosen.- Veque fugerat rigor ejus. To most commentators.

proprie est riride, cui non deest suus humor. Bp. Patrick ---lle buriced him.] This refers Sic Latini quoque dicunt viridem senectutem. to the words foregoing ; viz., the Lord, who ex vetusta scriptione pro i Suff., ut Gen. commended his up to bury him Sexlix. 11, gjen pro interes, asinus ejus. LXX, Epiphanius, ivetagiarray oi "Avychou. &c., 7' cruciderunt adline esse TỘ , marilla, Tæres. ix., p. 28, and see p. 60). Though

0. Though habent cnim xedúvia labia, gence. Sequitur in the Scripture active words are very ofien mos u

illos, uti solet, Vulgatus: nec dentes illius used passively, and the meaning may be only

la moti sunt. Onkelos voc. m contulit cum that he was buried (so Rosen, Gied.], you

e Trab. 170', spłonduit, unde vertit: nec muthere is this to be said for the other sease, mis est spaniorgio MCN /US. that thereupon it is thought, that the contest arose between Michael the archangel and

Ver. 10, 11. the devil (as St. Chrysostom, Theoderit, qua


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