Ged.-Thou commandedst. pointed text of Heb., Sam., Vulg. So the un- Bp. Horsley.-18 And he said, It is not the sound of the shout of victory, nor the sound of the cry of defeat, the sound of the Au. Ver. These be thy gods, O Israel, shout [which] I hear. אֵין קוֹל עֲנוֹת גְּבוּרָה וְאֵין קוֹל עֲנוֹת 18-.Rosen which have brought thee, &c. Ver. 10. Au. Ver.-10 Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation. Geddes and Boothroyd follow the Sam. Pentateuch, which, after this verse, adds: For Jehovah was so wroth with Aaron, that nec vox clamandi stragem, i.e., non est plena. LXX, Ovk čσti pwvý ¿§apXóvтwv לָא קָל : Onkelos non, גַּבָּרִין וְנַצְחִין נִקְרָבָא וְאַף לָא אֶל הֲלָשִׁין וְמִתַּבְרִין he would have destroyed him ; but Moses interceded for Aaron. est vox prævalentium in prœlio, neque est vox sed vocem cantandi ego ,קוֹל עַנּוֹת אָנֹכִי שְׁמַע audio, i.e., vocem eorum, qui in honorem καὶ πᾶσαν τὴν γῆν ταύτην ἣν εἶπας δοῦναι αὐτοῖς, κ.τ.λ. Au. Ver.13 And all this land that I have spoken of will I give unto your seed, &c. Ged., Booth. And all this land (as I have said) will I give unto your seed, &c. Ver. 15. Testimony. See notes on xvi. 34. Ver. 18. καὶ ἰδὼν Μωυσῆς τὸν λαὸν ὅτι διεσκέδασται, διεσκέδασε γὰρ αὐτοὺς ̓Ααρὼν ἐπίχαρμα τοῖς ὑπεναντίοις αὐτῶν. Au. Ver.-25 And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies [Heb., those that rose up against them]:) that the people were Bp. Horsley.- ,Rather, that the people were broken loose קוֹל עֲנוֹת חֲלוּשָׁה קְוֹל עַנּוֹת אָנֹכִי καὶ λέγει, οὐκ ἔστι φωνὴ ἐξαρχόντων κατ' ἰσχὺν, οὐδὲ φωνὴ ἐξαρχόντων τροπῆς, ἀλλὰ φωνὴν ἐξαρχόντων οἴνου ἐγὼ ἀκούω. for Aaron had given them occasion to break Au. Ver.-18 And he said, It is not the Bp. Patrick.-When Moses saw that the voice of them that shout for mastery, neither people were naked.] Without the Divine is it the voice of them that cry for being protection. For the glory of the Lord in overcome [Heb., weakness]: but the noise the cloud, it is likely, departed and went up of them that sing do I hear. from them; which we read descended again, xxxiii. 9. Bp. Patrick. It was neither the cry of strength, nor of weakness (as the words are in the Hebrew), i.e., of conquerors, as we rightly translate it, or of those that are over come. But the noise of them that sing do I hear.] Out of merriment in a festival. For Aaron had made them naked, &c.] Pool. That the people were naked,] i.e., Rosen.-25 Vidit Moses populum NHI YP. Ad quæ verba plerique interpp. substantivum aliquod (e. c. gratiam, præsidium Dei, alii legem) subaudiendum putant, quoniam, nudatum aut spoliatum vertunt, ut intelligatur, quanam re populus dicatur nudatus aut spoliatus. Præferenda videtur interpretatio Dathii, intelligentis voc. de populo dissoluto, qui frenis quasi detractis feriis istis celebrandis sese dedit; quod bene convenit iis, quæ sequuntur., nam laxavit eum, frena ei remisit, Aaron, qui populo concessit hunc festum celebrare, vs. 5, Verba recentiores fere ornaments, which was not so much the jewels | to be overthrown by their enemies; comp. the of their ears, as the innocency of their Arab. root, to drive away, thrust, minds and lives; and of their defence, to According to the wit, of the favour and protection of God, by smite, pass. to hasten. which alone they were secured from the ancient versions and Hebrew interpreters, Comp. (by an Egyptians, and were to be defended against an ill report, disgrace. those many and mighty enemies towards interchange of and *), whence ypy likewhom they were about to march; and that wise may be explained. being thus disarmed and helpless, they would be a prey to every enemy: when Moses considered this, he took the following course to cover their nakedness, to expiate their sins, to regain the favour of God, and by punishing the most eminent and incorrigible offenders, to bring the rest to repentance. Aaron had made them naked, as Ahaz is said to have made Judah naked, 2 Chron. xxviii. 19. Quest. How were they made naked or ashamed amongst their enemies, when at this time they were in their own camp, remote from all their enemies? Answ. He speaks not only of their present shame, but of their everlasting ita vertunt: ad stragem per insurgentes in reproach, especially among their and God's ipsos, i.e., ut cædi posset, si qui contra eum enemies, who, being constant to their idols, surgerent; ut significetur, populum effrewould justly scorn the Israelites for their natum, disgregatum et saltationes agentem, levity in forsaking their God so quickly and fuisse facilem in fugam verti et occidi, si qui easily. See Jer. ii. 11. But the Hebrew in eum impetum facerent. Nomini word may be, and is by some, translated tribuunt stragis significatum ex Arab. you thus, amongst those that do or shall rise up propellere, abigere violento impulsu, hinc or be born of them, i.e., that shall succeed percutere, verberare. Veterum tamen nullus them; for so the word rising is used, Exod. de strage cogitavit; sed consentiunt in i. 8; Matt. xi. 11. And so the Chaldee opprobrii, infamiæ, ludibrii notione, qua here renders it, amongst their generations; capiunt. LXX, éñíxapμa, gaudium, and the other Chaldee interpreter, and the præsertim, quod quis ex inimicorum calaSyriac, in their latter days, or in aftertimes. mitatibus percipit (ut Sir. xviii. 31, πothσei So the sense is, that Aaron had put a note σe enixaрμа τŵv éxôрŵv σov), ludibrium, Hieronymus: propter ignomiof perpetual infamy upon them, even to all irrisionem. niam sordis, i.e., sordidi cultus, quasi comafter-ages. positum putarit ex o nomen et sordes. Onkelos: contaminando eos nomine pessimo. Jonathan : exiit fama eorum mala in populos terræ, et compararunt sibi nomen malum. Syrus: ut sint nomen fœtidum, i.e., ignominiæ. Arabs Erpenii: ignominiæ. Saadias: infames (eos reddidit Aaron). Probabilis et cum interpretatione тŵv LXX, congrua est A. Schultensii sententia, ludibrium Ged. When Moses saw that the people were in disarray (for Aaron had disarrayed them), so that they might be easily smitten by their assailants; Booth. And when Moses saw that the people were in disorder (for Aaron had put them in disorder, so that they might be smitten by their enemies :) Gesen.- in three conjugations; in Kal, To make bare, to uncover, e.g., the notare, coll. Arab. vo lusit, risit, jocatus head. To free from any obligations, to set est, in conjug. 2, ludibrio exposuit, risui at liberty a people, i.e., to make them habuit. Hanc significationem potuit y licentious, Exod. xxxii. 25: when Moses apud Hebræos obtinuisse, unde Arabes you saw, that they were formaverint, uti pro y exuere, ; literas (set at liberty), licentious, for Aaron had et esse permutabiles, satis notum est. (set them at liberty) made them licentious. Irrisuri enim erant alii populi, populum , fem. Exod. xxxii. 25: DT, antea idolorum spretorem, et mox a numine inconspicuo leges accepturum, jam Ægyp- and if not, blot me, I pray thee, out of the tiacam superstitionem revocare. Posset book which thou hast written. quoque hic esse sensus, Deum, qui præsidium et decus Israelitarum fuerat, effeceratque, ut fama et terror Israelis late spargeretur; jam vitulino simulacro alienatum, passurum a finitimis vinci fugarique, et omnibus ludibrio esse. Ver. 29. Rosen.-Et nunc, si condonabis peccatum eorum, IN UN 310 777, ecce! bene est, non dico tibi, dele me, s. tunc vivere non recuso, uti recte Jarchi supplevit hanc ellipsin, quali nil est tritius Arabibus. Vid. de Sacy Mémoire sur la version Arabe des livres de Moise à l'usage des Samaritains in Mémoire de l'Academie des Inscript. et belles lettres, t. xlix., p. 96, not., ubi pluribus de hoc loco egit, et similis ellipseos exemplum לַיְהוָה כִּי אִישׁ בִּבְכוֹ וּבְאָחִיו וְלָתֵת Nec est illa ellipsis Grecis inusitata, neque עֲלֵיכֶם הַיּוֹם בְּרָכָה : attulit e Vita Timuri, t. i., p. 126, ed. Mang. 135). καὶ εἶπεν αὐτοῖς Μωυσῆς. ἐπληρώσατε τὰς sacris (Luc. xiii. 9), neque profanis (Il. i. χεῖρας ὑμῶν σήμερον κυρίῳ, ἕκαστος ἐν τῷ υἱῷ ἢ ἐν τῷ ἀδελφῷ αὐτοῦ, δοθῆναι ἐφ' ὑμᾶς εὐλογίαν. Au. Ver.-29 For Moses had said, Consecrate yourselves [Heb., fill your hands] to-day to the LORD, even every man upon his son, and upon his brother [or, And Moses said, Consecrate yourselves to-day to the LORD, because every man hath been against his son, and against his brother, &c.]; that he may bestow upon you a blessing this day. Ged., Booth.-And Moses said, To-day ye have devoted yourselves to Jehovah, even every man against his own son, and against his own brother; that he may bestow this day a blessing upon you. Rosen.- in plusquamp. vertendum : dixerat Moses. Ver. 31. Au. Ver.-31 And Moses returned unto the LORD, and said, Oh, this people have sinned a great sin, and have made them gods of gold. Gods of gold. Ver. 34. Au. Ver.-Behold. Ged., Booth.-For [Sam., Syr., and three MSS.] behold. CHAP. XXXIII. 1. Au. Ver. 1 And the LORD said unto Moses, Depart, and go up hence, thou and the people which thou hast brought up out of the land of Egypt, unto the land which I sware unto Abraham, to Isaac, and to Jacob, saying, Unto thy seed will I give it: And the Lord said unto Moses. Ged. And the Lord spoke to Moses, saying [Sam., LXX]. Au. Ver-Unto thy seed will I give it. Dimock, Ged., Booth.—Unto thy seed will I give it into a land flowing with milk and honey [transposed from the beginning of verse 3]. Ver. 2. Au. Ver.-2 And I will send an angel before thee; and I will drive out the Canaanite, the Amorite, and the Hittite, and Ged., Booth.-A god of gold. See notes the Perizzite, the Hivite, and the Jebusite : Au. Ver.-An angel. Au. Ver.-The Hittite, and the Perizzite. Ken., Ged., Booth.-The Hittite, and the Girgasite [Sam., LXX], and the Perizzite. Dimock, Ged., and Booth. place this ἐγένετο, πᾶς ὁ ζητῶν κύριον ἐξεπορεύετο εἰς clause at the end of verse 1. τὴν σκηνὴν τὴν ἔξω τῆς παρεμβολῆς. 6 And the children of Israel stripped themselves of their ornaments by the mount Horeb. Bp. Horsley. 4, 5 These two verses are evidently transposed. In the first three verses God speaks to Moses, but gives him no message to the people. In the 5th verse God gives him a message to the people, and the 4th and 6th relate the effect of the message upon the people, and what they did in consequence of it. 5 And Jehovah said unto Moses, Say unto the children of Israel, ye are a stiffnecked people. For a single moment were I among you, I should consume you. Therefore now put off your ornaments, and I will declare what I will do unto you. 4 And when the people heard this sad message they mourned, and no man wore about him his ornaments. 6 But the children of Israel divested themselves of their ornaments at the mount Horeb. 5 Au. Ver. I will come up into the midst of thee in a moment, and consume thee. Ged.-Were I to go up among you, but for a moment, I should consume you. Rosen.-Uno momento ascendam in te et te consumam, i.e., parum abest, quin in te irruam et te deleam. Ver. 7. wpap-bą Au. Ver.-7 And Moses took the tabernacle, and pitched it without the camp, afar off from the camp, and called it The Tabernacle of the Congregation. And it came to pass, that every one which sought the LORD went out unto the tabernacle of the congregation, which was without the camp. Bp. Patrick.-Moses took the tabernacle.] His own tent, as the LXX interpret it, Tηv oкηvην avтоù: meaning, I suppose, not his own private tent, where he and his family lived; but a public tent, where he gave audience, and heard causes, and inquired of God; which Bonaventura G. Bertramus calls castrorum prætorium, in his book de Repub. Jud., cap. 4. For such a place we cannot but think there was, before that tabernacle was erected, whose pattern he saw in the mount; where all great affairs were transacted, and where religious offices, in all probability, were performed. Ged., Booth.-And Moses took his own [LXX, Syr.] tent and pitched it without the camp, afar off from the camp, and called it the Convention-tent [Ged., council-tent]; and so it was, that every one who sought Jehovah, went out to the convention-tent [Ged., council-tent], which was without the camp. Some com Moses took his tent.] In the text there is only the tent; but Sept. and Syr. seem to have read his own tent. And this reading I have followed in my version. mentators, however, think that, even before the construction of the tabernacle, the Israelites had a public tent, dedicated to religion, which tent is here to be understood. But if this were the case, it is odd that no mention of it is ever made before. Perhaps we might render a tent as it is certain that the prefix is not always a definitive article: yet still I think it more. probable that it was the special tent of Moses.-Geddes. Rosen. Moses autem cepit tentorium et vocavitque illud tentorium conventus. Sermo tetendit illud extra castra procul a castris, non est de tabernaculo a Jova imperato לוֹ אֹהֶל מוֹעֵד וְהָיָה כָּל־מְבַקֵּשׁ יְהוָה .quum id nondum exstructum esset יֵצֵא אֶל־אֹהֶל מוֹעֵד אֲשֶׁר מִחוּץ : nene? καὶ λαβὼν Μωυσῆς τὴν σκηνὴν αὐτοῦ ἔπηξεν ἔξω τῆς παρεμβολῆς, μακρὰν ἀπὸ τῆς παρεμβολῆς, καὶ ἐκλήθη σκηνὴ μαρτυρίου. καὶ Mosis vero tentorium ideo non potest intelligi, quia Moses ipse e castris ad hoc conventus tabernaculum egrediebatur (vs. 8) et post habitum cum Deo colloquium rursus in castra redibat; itaque in castris habitasse intelligitur. Veri simile igitur est, quod Hebræorum quidam | thee; namely, that I shall find grace in thy statuerunt, Israelitas jam antea habuisse sight, as it follows; that I may be assured tentorium sacrum, s. templum portatile a that thou wilt be reconciled to and present majoribus traditum, quod Moses jam e with me and thy people. castris per idoli cultum profanatis jussit efferri. Respicit ad illud, quod vs. 3, dixerat Deus, se non amplius in medio castrorum commoraturum. Ver. 11. Au. Ver.-11 And the LORD spake unto Moses face to face, as a man speaketh unto his friend. And he turned again into the camp: but his servant Joshua, the son of Nun, a young man, departed not out of the tabernacle. Ged., Booth. And he returned, at times, Rosen.-13 Sensus si me gratia tua dignaris, indica mihi, quæ sit tua circa hunc populum (qui certe tuus est) voluntas. Sic enim intelligam, te mihi favere. Ver. 14. Au. Ver.-Here. Ver. 19, 20. 19 פָּנֶיךָ וְקָרָאתִי בְשֵׁם יְהוָה לְפָנֶיךָ וְחַכֹּתִי אֶת־אֲשֶׁר אָרֹן וְרָחַמְתִּי אֶת־אֲשֶׁר אֲרַחֵם : -to the camp; but the young man, his at וַיֹּאמֶר לֹא תוּכַל לִרְאֹת אֶת־פָּנָי כִּי tendant, Joshua, the son of Nun, departed 20 not from the tent. Ver. 13. 19 καὶ εἶπεν. ἐγὼ παρελεύσομαι πρότερός σου τῇ δόξῃ μου, καὶ καλέσω τῷ ὀνόματί μου, κύριος ἐναντίον σου. καὶ ἐλεήσω, ὃν ἂν ἐλεῶ, που από τους ΠΕ 1973 και οικτειρήσω, ὃν ἂν οἰκτειρῶ. 20 καὶ εἶπεν - ἐμφάνισόν μοι σεαυτόν, γνωστῶς ἵνα ἴδω σε, ὅπως ἂν ὦ εὑρηκὼς χάριν ἐναντίον σου, καὶ ἵνα γνῶ, ὅτι λαός σου το ἔθνος τὸ μέγα τοῦτο. Au. Ver.-13 Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation is thy people. οὐ δυνήσῃ ἰδεῖν τὸ πρόσωπόν μου. οὐ γὰρ μὴ ἴδῃ ἄνθρωπος τὸ πρόσωπόν μου, καὶ ζήσεται. Au. Ver.-19 And he said, I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy. 20 And he said, Thou canst not see my face for there shall no man see me, and live. Ged., Booth. Now therefore, I pray thee, if I have found favour in thy sight, Ged.-The Lord said: "All that is good make known to me thy designs; [Sam. and for thee to see of me, I will make pass before twenty MS. 277] and let me thereby thee; while I proclaim: IN THE Name of know, that I have found favour in thy THE LORD (for whom I favour, I favour sight for consider that this nation is thy indeed; and whom I love, I love indeed): people. but my face (said he) thou canst not see; for no one can thus see me, and live." Pool.-Show me now thy way; the course and manner of thy dealings with men, and In the name of the Lord.] This seems to particularly thy purpose and will concerning have been a solemn mode of announcing the me and thy people, and the method which presence of a person, as if you should say, thou wilt choose for the fulfilling of thy The king! To denote to the company that promise, and the course which thou wouldst the king was at hand. It is remarkable that have me take, and the way by which I the Jews used a similar proclamation at our shall conduct thy people to the promised Saviour's triumphant entry into Jerusalem." land. That I may know thee, i.e., thy mind" Blessed is he who cometh in the name of herein; men are said to know God when the Lord. they know his mind and will; or that I may experimentally know thee to be what thou hast promised thou wilt be to me and to thy people; or rather, that I may thereby know Booth.-19 And he said, I will make all my goodness pass before thee, while I proclaim before thee the name of Jehovah (for I favour whom I will favour, and show |