of valuables, such as the precious metals, precious stones, &c. Hence, (b) An object of special regard.

Booth. When the trumpet hath ceased, they may come up to the mountain.

Rosen., Cum trahet tuba, i.e., Rosen.-p nhap onwm, Estis mihi longiore sonitu canet; sive, si tonitruum peculium ex omnibus populis, i.e., populus sonus similis erit tubæ clangori. pro quem peculiari complector favore. Ita uti patet e Jos. vi. 5. Varias de sæpius vocatur populus Israel, e.g., Deut. nominis significatu sententias recensuit vii. 6; xiv. 2; xxvi. 18. LXX his omnibus et examinavit Fullerus in Miscell. SS., 1. iv., locis vertunt Xaos repiovσios, populus acqui- cap. 8. Adde J. D. Michaelis Supplemm., situs, peculiaris. Cf. Tit. ii. 14; 1 Pet. p. 1048, ubi tamen prætermissa est Jo. Geo. ii. 9. Frankii in Novo system Chronolog. S., p. 13, proposita sententia, ab →ṣin, éñáyew, bai esse epactam, intercalationem, et tale cornu, cujus clangore annus éπayóμevos indi

Ver. 12.

וְהִגְבַּלְתָּ אֶת־הָעָם סָבִיב לֵאמֹר videntur principes populi הֵמָּה cebatur. Per הִשָּׁמְרוּ לָכֶם עֲלוֹת בָּהָר וּנְגְעַ בְּקָצֵהוּ intelligendi, aut quidam ex iis tanquam כָּל־הַכֹּגֵעַ בָּהָר מְוֹת יוּמָת :

καὶ ἀφοριεῖς τὸν λαὸν κύκλῳ, λέγων. προσ- legati a populo, cf. xxiv. 1. έχετε ἑαυτοῖς τοῦ ἀναβῆναι εἰς τὸ ὄρος, καὶ θίγειν τι αὐτοῦ. πᾶς ὁ ἁψάμενος τοῦ ὄρους θανάτῳ τελευτήσει.

Au. Ver.-12 And thou shalt set bounds unto the people round about, saying, Take heed to yourselves, that ye go not up into the mount, or touch the border of it: whosoever toucheth the mount shall be surely put to death.

Ged., Booth.-12 And set thou a boundary round about the mountain, and speak to [Sam.] the people, saying, &c.

Houbigant prefers the Sam. lection, and properly observes, that as the text now stands it implies that boundaries were fixed not round the mount only, but the whole camp of the Israelites, which is wholly opposed to the design for which the command was given.-Booth.

That ye go not up.

Ver. 15.

καὶ εἶπε τῷ λαῷ. γίνεσθε ἕτοιμοι, τρεῖς ἡμέρας μὴ προσέλθητε γυναικί.

Au. Ver.-15 And he said unto the people, Be ready against the third day: come not at your wives.

Come not at your wives. So Rosen., Ged., Booth., and most commentators.

Ken.-Verse 12 strictly forbids the people from coming near and touching Mount Sinai, The which mount then burnt with fire. words, therefore, in ver. 15, mox be woon is, seem rather to signify, come not near unto the FIRE especially as the phrase ne appropinquetis ad mulierem (sing.) is not at all probable. But the fire is on this occasion

Bp. Horsley. For my read, with Houbi- spoken of so very emphatically, that we are

Ver. 13.

מעלות,gant

ὅταν αἱ φωναὶ καὶ αἱ σάλπιγγες καὶ ἡ νεφελη ἀπέλθῃ ἀπὸ τοῦ ὄρους, ἐκεῖνοι ἀναβήσονται ἐπὶ τὸ ὄρος.

Au. Ver.-13 There shall not an hand touch it, but he shall surely be stoned, or shot through; whether it be beast or man, it shall not live: when the trumpet [or, cornet] soundeth long, they shall come up to the mount.

When the trumpet soundeth long, &c.

Ged. When the trumpet-like sound hath ceased [Chald., Syr., LXX], and the cloud hath left the mountain [LXX], then they may come up to the mountain.

naturally led, either to consider here as

transposed, or to say (with Simoni's Lexicon) fæm. idem quod masc. w ignis.

Rosen.-Neque ad uxorem accedite. Hac re se pollui existimabant Orientales pæne omnes. Id de Babyloniis et Arabibus narrat Herodot. i. 198, et de Ægyptiis ii., 61. Ægyptii sacerdotes sacris solemnioribus instantibus multis rebus abstinebant, pò dè πάντων ἀφροδισίων καὶ ὁμιλίας γυναικείας, ut dicit Chæremon apud Porphyrium de abstinentia, iv. 7. Idem mos invaluerat apud Græcos, ut docet præter alios Meursius in Eleusiniis, cap. vii., et apud Romanos, ut liquet ex Tibullo, lib. ii. eleg. 1. Mohammedani quoque cum loca sacra Meccæ visitant mulieribus abstinere debent.

better account of the priests here mentioned, which were the prime and most honourable persons in the several tribes; the elders, and such as administered the government under Moses: among which there might be some of the firstborn, nay, it is possible, many of them; but not by any special right which they had to this office.

Rosen. Et ipsi Sacerdotes. Quum Aharonicum sacerdotium tum nondum institutum esset, plures putarunt significari hic primogenitos Israelitarum, qui Deo veluti consecrati fuissent, xiii. 2, et quorum vice postea Leviticam tribum consecrari sibi voluisset Deus, Num. viii. 14. Sed quum xxiv. 5. Moses dicatur misisse ad sacra facienda

; adolescentes filiorum Israelis ,נַעֲרֵי בְנֵי יִשְׂרָאֵל יִתְקַדְּשׁוּ פֶּן־יִפְרֹץ בָּהֶם יְהוָה :

καὶ οἱ ἱερεῖς οἱ ἐγγίζοντες κυρίῳ τῷ θεῷ verisimilior est Clerici sententia, signari ἁγιασθήτωσαν, μή ποτε ἀπαλλάγῃ ἀπ ̓ αὐτῶν κύριος.

Au. Ver.-22 And let the priests also, which come near to the LORD, sanctify themselves, lest the LORD break forth upon them.

Priests. So most commentators. Booth.-Chiefs.] So I have rendered, as it is well known that the term ' denotes equally priests or princes. The 24th verse supports this sense, as we are sure that the chiefs or elders must have been present with the people on this occasion. Aaron is allowed to go up with Moses, but the other elders are at present forbid. These elders might be called, because, like the patriarchs, they were accustomed to offer sacrifices for their families, previous to the legal priesthood.

nonnullos ex juventute, quos Moses huic rei præfecerat. Et observavit jam Abarbenel, delegisse Mosen ex Israelitis, nulla ordinis nascendi ratione habita, juvenes robore, ad sacrificia illa paranda necessario, sufficienter instructos. Robur utique requirebatur haud mediocre ad juvencos plures prosternendos, jugulandos, excoriandos, eviscerandos, et ad partes hostiarum, majores quidem illas, ad altare deportandas. Quocirca nemo vel senectute debilitatus, vel alia ex causa viribus destitutus sacrificii officio fungi rite omni ex parte poterat.

Which come near to the Lord.

Pool. Not at this time, for both priests and people are now kept at equal distance, ver. 24; but usually: q.d., Whose duty and privilege it is to approach unto God, and to present the people's prayers and sacrifices to him, and therefore are here particularly admonished, because they above all others are obliged to this care, and because they might seem to claim this privilege by their function.

Ver. 24.

Au. Ver.-24 And the LORD said unto him, Away, get thee down, and thou shalt come up, thou, and Aaron with thee: but let not the priests and the people break through to come up unto the LORD, lest he break forth upon them.

Bp. Patrick.-22 Let the priests also.] Who these were is much disputed; for Aaron and his sons were not yet consecrated. The Jews (it is commonly known) readily answer, they were the firstborn; whose prerogative it was to minister to God, as his priests, till the law of Moses ordered things otherwise. But I have often observed this not to be true; being confuted by several examples of others who sacrificed and were not the firstborn. And lately there is a learned man, who, in a just discourse, hath overthrown this opinion (see Campeg. Vitringa, Observ. Sacræ, lib. ii., cap. 23), which was called in question, and briefly censured some time before by a very learned friend of mine, Dr. Outram (de Sacrificiis, lib. i., cap. 4). Conradus Pellicanus, in the beginning of Booth. The chiefs of the people. See the Reformation, seems to have given a note on verse 22.

Aaron.

Ged., Booth.-Thy brother Aaron [Syr., and one MS.].

The priests and the people. So most commentators.

punishment extended only to three or four הָאֵלֶּה לֵאמֹר :

לַשָׁוְא כִּי לֹא יְנַקֶה יְהוָה אֵת אֲשֶׁר־יִשָּׂא .And God spake all these words, saying 1

Bp. Horsley.-25 To this 25th verse should be subjoined the words which we οὐ λήψῃ τὸ ὄνομα κυρίου τοῦ θεοῦ σου ἐπὶ find out of their place in the first verse of ματαίῳ. οὐ γὰρ μὴ καθαρίσῃ κύριος ὁ θεός σου τὸν λαμβάνοντα τὸ ὄνομα αὐτοῦ ἐπὶ ματαίῳ.

or unnecessarily,

verently,
weighty or sufficient cause.

or without

a duty enjoined not only in many places of

Ver. 10.

וְיוֹם הַשְּׁבִיעִי שַׁבָּת וּ לַיהוָה אֱלֹהֶיךָ Which being לֹא־תַעֲשֶׂה כָל־מְלָאכָה אַתָּה וּבִנְךְ sacred Scripture, but also in the apocryphal

Ecclesiasticus, xxiii. 15-17, and even by Heathen authors, as Plato in his Book of Laws, and it being evident by the light of nature to man's reason, it were strange if it were not here understood; especially considering that it is most reasonable to take these short laws in the most comprehensive sense, such as this, not the former, is; for the prohibition of using it vainly and rashly doth certainly include that of swearing by it falsely, but this latter doth not include the former. Besides, the former exposition restrains the words to swearing, whereas the words are more general, and speak of any taking God's name into their mouths, either by oaths or any other way. And it becomes not us to set limits to God's words where

IT:1

ὁ παῖς σου,

τῇ δὲ ἡμέρᾳ τῇ ἑβδόμῃ σάββατα κυρίῳ τῷ θεῷ σου. οὐ ποιήσεις ἐν αὐτῇ πᾶν ἔργον σὺ καὶ ὁ υἱός σου, καὶ ἡ θυγάτηρ σου, καὶ ἡ παιδίσκη σου, ὁ βοῦς σου, καὶ τὸ ὑποζύγιόν σου, καὶ πᾶν κτῆνός σου, καὶ ὁ προσήλυτος ὁ παροικῶν ἐν σοί.

Au. Ver.-10 But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates.

In it. So Sam., LXX, Syr., Onk., Arab.
Ged., Booth.-10 But the seventh-day is

God hath set none. It is also here to be the sabbath of Jehovah thy God; on it observed, as well as in the other commands, [Sam., LXX, Syr., Onk., Arab.] thou shalt that when this sin is forbidden, the contrary not do any work; neither thou, nor thy duty is commanded, to wit, to use the name of God, both in swearing and otherwise, holily, cautiously, and reverently.

son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thine ox, nor thine ass, nor any of [LXX, and parallel pl., Deut. v. 14] thy cattle, nor even the stranger who is within thy gates.

Thou.

Prof. Lee.-, Falsehood. Rosen.-Non proferes, i.e., noli enunciare nomen Jova Dei tui ad falsum sc. comprobandum. h. 1. i. q., cf. vs. 13: pet Deut. v. 11: N, apud LXX and Deut. v. 14. utroque loco μαρτυρία ψευδής. Item Ez.

Ged., Booth.-Neither thou. So LXX,

Ver. 12.

x. 4; xii. 12; Jon. ii. 9. Agitur hic de jurejurando, in quo proferebatur nomen Dei. Solebant multæ gentes temere jurare et Deorum nomina adhibere etiam in rebus

τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, ἵνα ἐν σοι γένηται, καὶ ἵνα μακροχρόνιος γένῃ ἐπὶ τῆς γῆς τῆς ἀγαθῆς, ἧς κύριος ὁ θεός σου didwoi oai.

falsis. LXX verterunt ἐπὶ ματαίῳ, de re inani. Sed quum hic gravissima quæque scelera vetet Deus, credibilius est, perjurium intelligi. Ita et Philo hæc verba interpretatur., Non enim innocentem habebit. In his verbis est λirórηs. Deus enim non modo innocuos non habet perjuros, thee. sed graviter etiam eos plectit. Videtur Ged., Booth.-12 Honour thy father and

autem hic adhibita λerórns, quia homines

perjuri, cum interdum nullas peculiares
luerunt pœnas in hac vita, existimabantur
forsan a nonnullis et dicebantur ?, in
nocui, ac immunes pœnæ, coram
Deo; quasi Deus hoc non curaret, et omnis
ab hominibus pœna esset metuenda; cui -
opinioni opponuntur hæc verba. Jova

Au. Ver.-12 Honour thy father and thy mother: that thy days may be long upon the land which the LORD thy God giveth

thy mother; that it may be well with thee, and [LXX, and parallel pl., Deut. v. 16] that thy days may be prolonged on the land which Jehovah thy God giveth to thee.

Ver. 17.

juros innocentes non habebit; quamvis for-wines) q? 87 EN TÉ

tasse illico non plectat.

σου.

σου,

Au. Ver.-17 Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor anything that is thy neighbour's.

oùк étiðvμýσeis тην yvνaîка тoû ñλŋσíov | xxvii. 8]: that a point of so much imοὐκ ἐπιθυμήσεις τὴν οἰκίαν τοῦ πλησίον portance should not have been, somewhere οὔτε τὸν ἀγρὸν αὐτοῦ, οὔτε τὸν παῖδα or other, very accurately noted, and very αὐτοῦ, οὔτε τὴν παιδίσκην αὐτοῦ, οὔτε τοῦ particularly circumscribed by Moses; partly βοὸς αὐτοῦ, οὔτε τοῦ ὑποζυγίου αὐτοῦ, οὔτε for the more secure direction of Joshua, and παντὸς κτήνους αὐτοῦ, οὔτε ὅσα τῷ πλησίον partly to render this awful transaction more σου ἐστί. intelligible through future ages. But all this surprise ceases; all this puzzle is unravelled; all this uncertainty is at once removed; if we allow the authority of the Samaritan Pentateuch if we will but grant that there may have been in the Hebrew text a certain passage, which is now found in all the copies of the Samaritan text and version: and which is also found, exactly as in the Samaritan Pentateuch, in that Arabic version of it (in the Arabic character) which has been mentioned in page 31; and which is a very valuable, because a very literal version. For, in Exod. xx., as soon as the Tenth Commandment is concluded, we read in the Samaritan Pentateuch the five following verses.

Ged., Booth.-Thou shalt not covet thy neighbour's wife, † nor shalt thou covet thy neighbour's house, nor his field, nor his man-servant, &c.

Following the order of the Greek, &c., with Deuteronomy v. 18, and one Heb. MS.

+ So Sam., Vulg., with twelve Heb. and eight Chald. MSS., and P. P., Deut. v. 21. Sam., LXX, with three MSS., and Deut. v. 21.

After this verse, the Sam. Pent. adds:18 And it shall come to pass, when the Lord thy God shall bring thee into the land of the Canaanites, whither thou goest to possess it; then thou shalt set thee up great stones and thou shalt plaister them with plaister, and shalt write upon the stones all the words of this law.

19 And it shall come to pass, when ye are passed over Jordan; ye shall put these stones, which I command you this day, upon mount Gerizim.

20 And thou shalt build there an altar to the Lord thy God, an altar of stones; thou shalt not lift up any iron tool upon them.

21 Thou shalt build the altar of the Lord thy God of whole stones; and shalt offer thereon burnt-offerings to the Lord thy God, and shalt sacrifice peace-offerings: and thou shalt eat there, and rejoice before the Lord thy God.

22 That mountain is on the other side Jordan, by the way where the sun goeth down, in the land of the Canaanites, which dwell in the champaign, over against Gilgal, beside the plain of Moreh, near Sichem.

18 And it shall come to pass, &c. [See above.]

Here then, according to this truly venerable copy of the Book of Moses, all is clear; the whole is perfectly regular, and in harmonious proportion. We have seen the several circumstances concurring to render it highly probable, that the Ten Commandments constituted the Law, which was to be engraved. And, as it can scarce be conceived that such a point could have been quite omitted by Moses, it makes greatly for the honour of the Samaritan Pentateuch, to have preserved so very considerable a passage. Why the ancient Jews should omit this passage, can be matter of no doubt at all with those who mark the honour it does to mount Gerizim. And therefore the same men, who corrupted Deut. xxvii. 4, have but acted with uniformity, if they have also corrupted the twentieth chapter of Exodus ; omitting Gerizim in the latter instance, just as honestly as they altered it in the former.

But that some few verses did formerly follow after the Tenth Commandment in ver. 17, and before the 18th ver. of Exod., Kennicott on Deut. xxvii. 4.-It must have chap. xx., we have not only the authority of appeared strange, surprisingly strange, during the Samaritan Pentateuch (which, together the reader's perusal of the preceding remarks, with the several foregoing confirmations, that it is not more clearly expressed, what may be thought satisfactory), but we have this Law, thus to be engraved, was [And also the authority of an ancient Syriac MS., thou shalt write upon the stones all the which contains a version of the Old Testawords of this law very plainly. Deut. ment, and is catalogued (in the Bodleian