:

Library) No. 3,130. Between the 17th and 18 Now the whole people heard, &c.] The 18th verses, at the very place where this text has DND, lit., et omnis populus passage is now found in the Sam. Pent.; in videntes: a collective singular noun, with this Syriac MS. (though translated from an a plural participle and so read all the ancient Hebrew copy) there is left, in the authorized versions. But the Samaritan, middle of the page, a vacant space just equal instead of ', has vo, audivit, which I to the five verses expressed in the Samaritan: have followed in my version. Yet I would and no such vacant space is left anywhere not say that the other is not a very probable else, through the whole MS.; excepting a reading. The metaphor of expressing what space somewhat larger in the twenty-seventh we hear by seeing is not uncommon. So chapter of Ecclus., and one somewhat less in Sophocles in Edip., col. 136, Pwvŋ yap dpw. 2 Maccab. chap. viii. The inference from this very remarkable circumstance I leave to the learned reader.

Rosen. Videbant tonitrua et flammas et clangorem tubæ et montem fumantem, h. e., videbant flammas et montem fumantem, et That the Samaritan text should be con- audiebant tonitrua et tubæ clangorem. Sædemned as corrupted, merely for having pius occurrit hæc constructio, qua verbum more in it than the Hebrew, no man of aliquod pluribus nominibus jungi solet, licet learning will maintain. Certainly the Jews ejus notio ad eorum partem pertineat, ita ut might omit as easily as the Samaritans might supplendum sit alterum verbum. Ita Esth. insert. And I presume it has been, and will iv. 1, induebat cilicium et cinerem, sc. subbe hereafter more fully proved, that several sternebat sibi, vid. et Jes. lviii. 5; 1 Sam. whole passages, now in the Samaritan, but x. 9. Cf. Gesenii Lehrg., p. 853. not in the Hebrew Pentateuch, are not interpolations in the former, but omissions in

Ver. 19.

the latter. And as to this particular passage Speak thou with us, and we will hear: but Au. Ver.-19 And they said unto Moses, (which, with a very absurd sneer, has been called the eleventh Commandment*) it is, if let not God speak with us, lest we die. Geddes and Boothroyd follow the Sam. : genuine, a solemn order from God, relative to the Ten Commandments just before de-19 And they said to Moses, Lo! our God livered: enjoining the Israelites, that, when hath showed us his great glory; and we they took possession of the land of Canaan, have heard his voice from amidst the lightthey should engrave these Ten Command- ning. This day we have seen, that God ments upon stones, and fix them upon mount may speak with man, and yet he may live. Gerizim, near Sichem. But now, why should we die? For if we hear the voice of Jehovah our God any longer, that awful lightning will consume us, and we shall die. For who, of all flesh hath heard the voice of the living God, speaking from amidst the lightning, as we have done, and hath lived? Approach then,

* Carpzov., Crit. sacr. Vet. Test., p. 606. Ver. 18.

and hear all that Jehovah our God shall עָשָׁן וַיַּרְא הָעָם וַיָּגֶעוּ וַיַּעַמְדוּ מֵרָחֹק :

καὶ πᾶς ὁ λαὸς ἑώρα τὴν φωνὴν, καὶ τὰς λαμπάδας, καὶ τὴν φωνὴν τῆς σάλπιγγος, καὶ τὸ ὄρος τὸ καπνίζον. φοβηθέντες δὲ πᾶς ὁ λαὸς ἔστησαν μακρόθεν.

Au. Ver.-18 And all the people saw the thunderings, and the lightnings, and the noise of the trumpet, and the mountain smoking: and when the people saw it, they

removed, and stood afar off.

say; all that Jehovah our God shall say, speak thou to us; and we will hear and Ãο it; but let not God speak with us, lest we

die.

Ver. 20.

Au. Ver.-20 And Moses said unto the

people, Fear not for God is come to prove you, and that his fear may be before your faces, that ye

sin not.

Ged. And Moses said to the people, Ged., Booth.-Now all the people heard Fear not God cometh thus for the purpose [Sam.] the thunderings, and the sound as of a trumpet, and they saw [Sam.] the of proving you, and to the end that, the fear lightnings, and the mountain smoking. And of him being upon you, ye may not sin.

all [Sam., LXX, Targ., and three MSS.] the people were afraid; and stood afar off.

Ver. 21.

Au. Ver.-21 And the people stood afar

off, and Moses drew near unto the thick with me; I will allow no companion; or, to darkness where God was.

Geddes and Boothroyd follow the Sam. Pent. So the people stood afar off; and Moses drew near to the thick darkness where God was.

me, as it follows, unto you; and ver. 24, unto me; and the particle eth is sometimes used for el, or lamed, as 1 Sam. xxii. 14; 2 Kings xxii. 14; or, for me, either to represent my person, by comparing this with the parallel place, Deut. iv. 15, 16, or to worship me by, as it is apparent that the Israelites afterwards did intend to worship Jehovah in the golden calf, and therefore Aaron calls the feast of the calf a feast to

Then Jehovah spoke to Moses, saying, I have heard the voice of the words of this people which they have spoken to thee. All which they have spoken is proper. O that such an heart may be in them, that they would fear me, and keep my commandments Jehovah, Exod. xxxii. 5, and that with the continually, that it may be well with them, and with their children for ever! For I will raise up to them a prophet, like thee, from among their own brethren; and I will colatis. Onkelos: 2, coram me. put my words in his mouth, and he shall speak to them whatsoever I command him. And should there be one who will not hearken

to his words, which he shall speak in my

name, I will call him to account for it. But
the prophet, who shall presume to speak a
word in my name, which I have not com-
manded him to speak, or who shall speak
in the name of other gods; that prophet
shall die. And if ye say in your hearts,
How shall ye know the word which Jehovah
hath not spoken? If what the prophet saith
in the name of Jehovah, be a thing which
cometh not to pass, this is a thing which
Jehovah hath not spoken.
The prophet
hath spoken it presumptuously; be not
afraid of him.

approbation of the people, whom he then
complied with, and durst not resist.
Rosen.-, mecum, i.e., quos una mecum

Ver. 24.

Au. Ver. 24 An altar of earth thou thereon thy burnt offerings, and thy peace shalt make unto me, and shalt sacrifice offerings, thy sheep, and thine oxen in all places where I record my name I will come unto thee, and I will bless thee.

Ged., Booth.-24 An altar of earth shall

ye make to me, and shall sacrifice thereon your burnt-offerings, and your feast-offerings; whether from [Sam.] your flocks or your herds. And in whatsoever place I record my name, thither [Sam.] I will come to

you,

and bless

you.

me iis

Rosen. Dipe, Quocunque in loco celebrari jussero nominis mei memoriam, ad te veniam tibique benedicam. In omnibus locis, quæ cultui mihi exhibendo destinabo, preces invocantium exaudiam et benignum præbebo. Ubi TON, COMmemorare faciam nomen meum, i.e., ubi cultum mihi exhiberi jubebo, nam cultus non potest Deo exhiberi, sine multa nominis ejus commemoratione.

הַזְכִּיר Hinc formula

interdum cultus divinus significatur,

ut 1 Chr. xvi. 4.

CHAP. XXI. 1.

Au. Ver.-1 Now these are the judgments which thou shalt set before them.

Pool. Judgments; or, the judicial laws, by which thou and the judges before mentioned shall govern thyself and the people in civil and criminal causes.

Ver. 2.

Au. Ver.-2 If thou buy an Hebrew servant, six years he shall serve and in the seventh he shall go out free for nothing. He shall serve.

RR

Ged., Booth. He shall serve you. [Sam., | her, then shall he let her be redeemed. He LXX, Syr., Vulg., Arab.]

Ver. 6.

προσάξει αὐτὸν ὁ κύριος αὐτοῦ πρὸς τὸ κριτήριον τοῦ θεοῦ, κ.τ.λ.

Au. Ver.—6 Then his master shall bring him unto the judges, &c.

shall not have power to sell her to a foreign nation because he despiseth her.

translators:

8 That he will not betroth her. There is a various reading here of a single monosyllable, but which gives quite a contrary meaning, followed by our "Who hath betrothed her to himself." All the Samaritan copies and the printed Hebrew Gesen.-- Dhas also been under- text have the negative particle, and so stood of other authorities and judges, e. g., read Aq., Theod., Sym., Syr., both Arabs., Exod. xxi. 6; xxii. 7, 8. (But Deut. Pers., Gr. Ven., and, most probably, the xix. 17, shows that it is here to be under- Septuagint. On the other hand, the Keri, stood of God himself, whom the arbitrating with five or six Hebrew MSS., Onkelos, priests only represented.) and Vulg., have, sibi, which reading, Prof. Lee.-. Nor does the word, says Dathe, seems to be preferable. Propter signify judges or magistrates, in Ex. xxi. 6; ultima verba 17222, quod fidem datam ei xxii. 7, 8, &c. Comp. Deut. xix. 17, where fallat: igitur promiserat ei matrimonium. , before Jehovah, is followed by This inference, to me, appears unjust. Dippum Dunko uh, before the priests and Whoever reads the context with any judges; who all assembled before God, from attention, must, I think, be persuaded, that "Lectio Him to receive, and for Him to pronounce, the textual is the true reading. the judgment. textualis," says Rosenmüller, "ob majoris Rosen.-Sensum voce, DLXX, bene auctoritatis, testes, et ob meliorem sensum, expresserunt: πрòs Tò KρITÝρLOV TOû coû, ad videtur preferenda." So Houbigant, quia tribunal Dei, i.e., a Deo constitutum. Non ipsam non desponsarit: and Michaelis: "So enim per se judices s. magistratus Hebræ- dass er sie nicht für sich bestimmet." For orum vocabantur (uti plerique putant), sed respectu tantum loci judicii, quod ibi judicia Dei exerceant; uti dicitur Deut. xix. 17: Sistant sese duo viri, quibus lis erit, coram Jova, coram sacerdotibus et judicibus, qui illis diebus erunt. Unde colligi potest, judicia in loco sacro habita fuisse, ubi Deus peculiari quodam modo præsens existimabatur. Cf. et loca Exod. xxii. 8, 28; Deut. i. 17; Ps. xxii. 1.

Ver. 8.

Not

the rest I render 12 not "because he
hath dealt deceitfully with her;" but because
he despiseth her; with Sept. and Vulg., órt
noernoev ev avтy, si spreverit eam.
badly Houbigant: cum animo erit in cam
alieno. But better Michaelis, by a slight
"Verachtet er sie, so ist er
transposition:
nicht berechtiget, sie unter ein fremdes
volk zu verkaufen."

Rosen.-8-TON, Si mala fuerit in oculis domini ejus, si displicuerit domino suo, qui non desponsaverit eam, tum faciet redimi eam. Sed notabilis in hisce verbis

, לא scripturae varietas reperitur. Nam pro יְעָדָה וְהֶפְדָּהּ לְעַם נָכְרִי לֹא־יִמְשָׁל

.8 .vלך ק''

negandi Particula, ad marginem legi jubetur mariee me?", pron. 3 pers. masc., quo e sensu negativo fit affirmativus: si illam sibi desponsaverit. Istud v in textu habere 5 codd. observavit Kennicottus, paucos sane inter 700 fere ab eo collatos codd. Ex de Rossii codd. nonnisi unicus exhibet, ceteri omnes maxime antiquiores et accuratiores, legunt in textu.

ἐὰν μὴ εὐαρεστήσῃ τῷ κυρίῳ αὐτῆς, ἡ αὐτῷ καθωμολογήσατο, ἀπολυτρώσει αὐτὴν, ἔθνει δὲ ἀλλοτρίῳ οὐ κύριός ἐστι πωλεῖν αὐτὴν, ὅτι ἠθέτησεν ἐν αὐτῇ.

Au. Ver.-8 If she please not [Heb., be evil in the eyes of, &c.] her master, who hath betrothed her to himself, then shall he let her be redeemed to sell her unto a strange nation he shall have no power, seeing he hath dealt deceitfully with her.

Ged., Booth.-If she please not her master, so that he will not [Sam.] betroth

Contra in Samar.

In LXX eadem varietas, dantibus aliis codd.: où катwμολοyησαto avtηy, aliis: avro Kabwμoλoynσaro, quæ ei adnominata, s. desponsata sit. textu est, hujusque pariter in versione; similiter in Syro, in Græcis, Aquila, Symmacho, Theodotione, et Arabe Erpeniano.

Chaldæa paraphrasis Jonathani tributa de sumptuously upon his neighbour, to slay uxore, sive ducta, sive non ducta, nihil him with guile; thou shalt take him from habet. Negativum sensum et exprimit mine altar, that he may die. Saadias si incommodum videatur domino, ut Ged. But when a man premeditately and conjugem eam ducat, i.e., si non duxerit. deceitfully murdereth his neighbour, from Onkelos, qui suo marginalem scripturam mine altar thou shalt take him, &c. prodit, et Vulgatus, qui vertit: cui tradita Booth. But when a man dealeth wickedly fuerat, rò putentur prætulisse. Testes with his neighbour by slaying him through igitur pro vindicanda textuali in antiquis guile; even from mine altar ye shall take multo sunt plures et valentiores, quam him, &c.

pro altera. Sed ipsa etiam comparatio. Bp. Patrick.-If a man come presumpduplicis conditionis, quam lex memorat, tuously.] The Vulgar Latin rightly translates textualem adserit, uti observat Aurivillius it industriously, or with design to kill him; in Diss. de varietate lectionis vocum et for it is opposed to ignorance. The Hebrew in cod. bibl., § 3, in Ejus Dissertt. word also carries in it a signification of junctim editt. a J. D. Michaelis, p. 470. boiling anger. "Sancit lex vs. 10, 11, si servam pater Gesen.but if one commits violence dedisset filio uxorem, et hic dein debita ei on his neighbour, to slay him with guile. T jura connubii negaret, oportere, approaches here to the signification of my, gratis, nulla data pecunia, eam dimitti, to waylay.

Ver. 16.

זיד .Vb

sunt זֵדִים

liberam. Qua igitur æquitatis specie cre- Rosen. At qui de industria dolose alium deretur, patri tamen, si quam ipsi sibi interfecerit, is vel ab ara mea ad supplicium servam junxisset uxorem, sicubi displiceret, trahatur. (Exemplum vid. 2 Sam. ii. 19—23; licuisse, ut, nisi accepto redemtionis pretio, iii. 26, 27, coll. 1 Reg. ii. 28, 32.) we mig, liberam non dimitteret?" Verbum, proæretice agere cum calliditate. propr. prædicere, promittere, locum et tempus enim, propr. superbire, adhibetur etiam de constituere, h. 1. de connubio cum ancilla eo, qui sciens peccat, quia is existimatur usurpatum denotat eam destinare sibi concu- superbia legi, quam sciat, obedire nolle, coll. binam. Sensus est: si herus ancillam suam Deut. xvii. 12, et Ps. cxix. 21. Israeliticam, nec sibi nec filio concubinam proæretici peccatores, ac Ps. xix. 14; erratis destinavit; is non tam iniquus esse debet, illisque, quæ nos ipsos latent, opponuntur ut illam ad omne tempus vitæ innuptam, proæretica peccata. retineat in servitio, sed curare debet, ut ea redimatur. intelligitur quilibet alius Israelita, qui non sit de domo emtoris, non ejus propinquus. Nam aliis gentibus ne poterat quidem per legem servus Hebræus vendi, ut notat Joseph. Antiqq. xvi. c. 1, ὃς ἐὰν κλέψῃ τις τινὰ τῶν υἱῶν Ἰσραὴλ, καὶ πλοποι, Si adspernatur illam; hac enim καταδυναστεύσας αὐτὸν ἀποδῶται, καὶ εὑρεθῃ notione etiam occurrit Ps. xxv. 3; Jes. ev avr@, Davátæ teλevtátw. xxxiii. 1. Ita et LXX verterunt, voce Kaтapрovei utentes, Hos. vi. 7; Habac. i. 5, 13; Zeph. iii. 5; Prov. xiii. 16; Job vi. 15. Sensus est: si herus ancillam suam aspernatur, sive ea concubina uti non vult, non habet potestatem vendendi eam viro ex alia familia.

Ver. 14.

ἐὰν δέ τις ἐπιθῆται τῷ πλησίον ἀποκτεῖναι αὐτὸν δόλῳ, καὶ καταφύγῃ, ἀπὸ τοῦ θυσιαστηρίου μου λήψῃ αὐτὸν θανατῶσαι.

יוּמָת :

Au. Ver.-16 And he that stealeth a man, and selleth him, or if he be found in his hand, he shall surely be put to death.

Ged. He who stealeth one of the children of Israel, and secreteth him [LXX] that he may sell him, if the person stolen be found with him, he shall assuredly die.

Booth. Moreover, he who stealeth an Israelite that he may sell him; and he be found with him, shall surely be put to death.

Rosen. He that stealeth a man, whether he shall have sold him, or whether he shall be found with him, shall be put to death. Qui furatus fuerit hominem, sive vendiderit Au. Ver.-14 But if a man come pre- eum, sive is apud ipsum inveniatur, capitis

pœnam luat. Ex Deut. xxiv. 7, apparet, sub | public version, "as the judges shall deterintelligendum esse Israelitam, unde et mine." So, equivalently, Onk., Tharg., LXX, ôs éàv kλéyn tìs tivà tôv viwv 'Iσpanλ. Syr., Arab. Erp., Pers., and Gr. Ven. But such a construction is harsh and unusual; and I am persuaded that Sept. and the Sam.

Geddes and Boothroyd, with the LXX, translator have given the true meaningplace this verse after ver. 15.

μer' a&ioμaтos, ¡, deprecationibus.-Ged.