ducere, ut greges aquatum ducuntur, vid. ad | nomini illi apposito divellitur ab, atque Ps. xxiii. 2. 15 Dukes. See notes on Gen. xxxvi. 15. 16 They shall be as still as a stone. Bishop Patrick.-The LXX translate it, ȧñoλiðwdźτwσav, "turned into stones;" i.e., so struck with the terror of the Lord, that they remained unmoveable as stones; having no heart to oppose the passage of the Israel ites into Canaan. Until the people pass over. hoc in vocativo capiendum esse innuitur. 20 Au. Ver.-See above. Bp. Patrick.-Miriam.] Or, as the LXX, the Syriac, and others read it, Mariam; think comes from Marah, which some which signifies bitterness (as the Arabic word marara doth), and that their cruel usage by Pharaoh, especially his decree that all the male children should be slain, was the occasion of this name; for it made their life Rosen. Donec transierit, i.e., per eorum bitter to them, as the text saith (i. 14). fines in Cananæam ingressus fuerit. 17 Au. Ver. See above. which gave her the name of Aphrodite. The fable of Diana also, as well as Venus, had no other original, but from that which is here said of Miriam; as Huetius hath probably conjectured, in his Demonstratio Evang., propos. iv., cap. 12, sect. 4. Thus the author of Dibre Hajamim (or, of the Life of Moses) and our Dr. Lightfoot, Bp. Patrick.-17 Mountain of thine in- and others. But Le Moine guesses, not heritance.] Moses seems to have foreseen, unhappily, that it signifies as much as by the spirit of prophecy, that God would marjam, which is, in English, a drop of the place his habitation upon Mount Sion. sea; from which the story of Venus was Which he understood, perhaps, from the sa- framed, among the Greeks, who feigned her crifice of Isaac upon Mount Moriah (Gen.xxii.). to have been born of the froth of the sea, Rosen.-17 Duces eos et plantabis eos in monte hæreditatis s. possessionis tuæ. Metaphora ab arboribus desumta. Innuit igitur firmam et certam sedem, cui opponitur habitatio vaga et incerta. Cf. Am. ix. 15; Ps. xliv. 3; lxxx. 9. Vel possunt verba in fut. posita in optativo sumi, ut sit precatio; adducas et The prophetess.] She was called by this plantes eos. Monte possessionis Dei, i.e., name, I suppose, because she had a gift of quem Deus possidet, non significatur mons composing hymns in praise of the Divine Zion, ut nonnulli existimant, sed terra Majesty, which, it is certain, is meant Cananæa, quæ montosa est, quæ Deut. iii. 25, sometimes by prophesying in Scripture (see mons ille bonus dicitur. Et cf. ad Ps. 1 Sam. x. 5, 6). And thus among the lxxviii. 54, ubi inter beneficia Dei me- Greeks, a prophet and a poet were the same moratur et hoc, quod populum adduxit ad thing: and the Latin word vates signifies For, as Quinctilian saith (lib. i., terminum suum sanctum, montem illum, | both. quem acquisivit dextera sua, quo itid. Cana- cap. 10), music was had in such veneration næa designatur, quam h. 1. et vocat in ancient times, that "iidem musici, et peh, locum quem sedi tuæ parásti vates, et sapientes judicarentur." But there Jova. by hic vel valet parare, ut Ps. are other places of Holy Scripture, which lviii. 3. Parásse autem sibi sedem dicitur would incline one to think that she also Deus, quod de ea capienda cogitaret. Vel, received revelations from God, for the quod præferimus, potest præter. pro direction of the people. Particularly Mic. fut. sumi: quem sedem tibi facies. vi. 4, where she is mentioned as one that fut. sumendum est quod sequitur: conducted Israel out of Egypt; and her own Tad sacrarium, O Domine, quod words, with Aaron's (Numb. xii. 2), "hath parabunt manus tuæ, quod tibi in terra ista not the Lord spoken by us also?" Which condendum curabis. Mosen jam tunc, cum the Lord heard, and doth not contradict, but in eo esset, ut rempublicam conderet, quæ rather allow to be true; though they had in terris sanctissima foret (xix. 6), de sacrario not such near communication with him as cogitasse, quod in terra patria quondam Deo Moses had (ver. 6). Perhaps she instructed erigendum esset, nemini mirum esse potest. the women, as Moses and Aaron did the men. Au. Ver. With timbrels and with dances. Neque igitur est, cur ob sacrarii mentionem hoc loco hymnum hunc seriori Mose ætati Ged., Booth.-With tabours and with timbrels. assignemus. Dagesch forte literæ p in impositum mere euphonicum est. Gesen. fem., i.q., in m. (from "), senii Lehrg., p. 87. Accentu Sakeph-gadol a dance, a circular dance. Certe in p Cf. Ge Prof. Lee.-in. r., Dance, dancing, |jama præcinente, chorus mulierum. Nihil which is extemporaneous usually in the tamen obstat, quo minus referatur ad East; the most dignified person leading, mulieres, quæ proxime antea memorantur, occasionally with tabrets, &c., the rest fol- quum nec alia ejusdem ȧkupías exempla lowing, and imitating the leader's steps, &c. desint, vid. e. c. Ezech. xiii. 20; Ruth i. 22, See Harmer's Observ. lii., p. 423, vol. ii., et cf. Gesenii Lehrgeb., p. 791. Præterea edit. 1816; Exod. xv. 20; 1 Sam. xviii. 6; alternantes chori nonnisi hæc, quæ hic exPs. xxx. 12; cxlix. 3; cl. 4; Jer. xxxi. primuntur verba: canite Jovæ, et quæ 4, 13; Cant. vii. 1. Occasionally in circles, sequuntur, e versu primo repetita, singulis as with the Eastern Derveishes, Exod. versibus, quos Moses cecinit, intercinisse xxxii. 19. During the dance, a song was videntur, pro more talium canticorum. uttered by the leader, and responded to by the followers, as in Exod. xv. 20; 1 Sam. xxi. 12; xxix. 5. Ver. 22. in choris divisæ, quarum alter aliquot versus præcinebat, alter respondebat, uti vs. sequ. dicitur." Sed nii potius saltantium et tripudiantium choreas significat, a m, in orbem ire. Neque aliter illud nomen capi potest infra xxxii. 19, et Jerem. xxxi. 4, quibus locis plane ineptus est tibiarum s. fistularum significatus, quem alii nomini illi tribuunt. 21 Au. Ver. And Miriam answered them. Ged., Booth.-And to them [LXX, Syr., Onk., Vulg., and three Heb. MSS.] Miriam gave the song, saying, &c. ἐξῆρε δὲ Μωυσῆς τοὺς υἱοὺς Ἰσραὴλ ἀπὸ θαλάσσης ἐρυθρᾶς, καὶ ἤγαγεν αὐτοὺς εἰς τὴν ἔρημον Σούρ. καὶ ἐπορεύοντο τρεῖς ἡμέρας ἐν τῇ ἐρήμῳ, καὶ οὐχ ηὕρισκον ὕδωρ, ὥστε πιεῖν. Au. Ver.-22 So Moses brought Israel from the Red sea, and they went out into the wilderness of Shur; and they went three days in the wilderness, and found no water. Ged., Booth. Then Moses journeyed with the Israelites from the Red sea, and brought them [Sam. LXX] unto the wilderness of Shur; and they went a journey of [Sam.] three days, &c. Gave out the song, i.e., as I understand it, she was precentrix or leader of the choir to the women, as Moses was to the men.-Ged. Bp. Patrick.-So Moses brought Israel Rosen.-21 Et respondit iis Mirjam rel. from the Red sea.] Not without some im"Verbum, quod vulgo est respondere, portunity; they being eagerly bent upon non raro etiam primum loqui significat, ut gathering the spoil of the Egyptians. Some Deut. xxvi. 5. Ubi de canticis sermo est, such thing the Hebrew word seems to impromiscue præcinere et respondere sonat. port, which is jassa, he made them to go up. Sic 1 Sam. xxi. 11. Nonne huic cane- Which signifies some unwillingness, bant: occidit Saul millia sua, David vero backwardness; arising either from that sua decem millia? Paulo plenius res cause, or from a desire to return to Egypt narratur xviii. 7, ym, Et re- (as some fancy), which now perhaps they spondebant mulieres saltantes, et dicebant: thought to be so empty, that they might get occidit rel. Aliæ nimirum dicebant: it for themselves. , percussit Saul millia sua, alia vero respondebant: ", David vero sua Ver. 25. decem millia, qui sunt duo versus ópoloré-l bawah ib o or ἐκεῖ ἔθετο αὐτῷ δικαιώματα καὶ κρίσεις, canebat. Atque hinc aliquando canere Kai ékeî avròv éñeípaσe. significat, ut infra xxxii. 18." Cleric. : Au. Ver.-25 And he cried unto the Ceterum observat Moses Mendelii fil., si Mirjam responderit mulieribus; pro ponendum fuisse. Sed verisimile esse, illud referendum esse ad Mosen et Israelitas, ut virorum choro responderit, Mir- he proved them. LORD; and the LORD shewed him a tree, which when he had cast into the waters, the waters were made sweet: there he made for them a statute and an ordinance, and there And he cried. Israelites. There he tried both their faith Ged., Booth.-And Moses [Sam., LXX, by the difficulty now mentioned, viz., their Syr., and one MS.] cried. There he made for them, &c. Ged. Here it was that the Lord to prove them made a conditional covenant with them, and said. Bp. Horsley." There he made for them a statute and ordinance;" rather, "there he appointed for them [or prescribed to them] an express rule." "An express rule "-so I would render op, in this place, for the thing meant is the general rule laid down in the next verse-" and there he proved them "-" for there they tempted him," the people by their murmurs tempted God. want of water, and their future obedience by this general command, which he is about to branch forth into divers particulars. Bp. Patrick.-A statute and an ordinance.] This seems to signify, that for their better government, God now gave them a few rules to be observed for the present, till he should more fully declare his will to them from Mount Sinai. And it is a most ancient constant tradition of the Jews, that now he commanded them to observe the Sabbath (which they understand by statute), and to do justice; particularly honour their parents; which they understand by ordinance or judgment, as the Hebrew word imports. And they instance especially in keeping the Sabbath, and honouring of parents; because those two commandments are pressed upon them in Deuteronomy, with this particular enforcement, "As the Lord commanded thee" (Deut. v. 12, 16), which they will have to relate unto this command at Marah (see Mr. Selden, lib. iii. de Jure Nat. et And Gent., cap. 9, p. 314, 333, &c.). perhaps these two might be in the number; but it is probable there were more commands besides these, which were now given them, as the following verse seems to intimate. or no. Pool.-There he made for them a statute.] God, or Moses, in God's name, and by his order, constituted and published to them a statute. Which seems to be understood not of any particular statute or law, as that concerning the Sabbath, or their duty to their parents, or the like; for the specifying of their duties is reserved to another time and place; but of a general law or rule formerly given, and now solemnly renewed by Moses at God's command, like that given to Abraham their father, Gen. xvii. 1, Walk before me, and be perfect. God having thus far performed his part of that covenant made with Abraham and his seed, to bring And there he proved them. He began them out of Egypt towards Canaan, tells there to make a trial of their obedience, them that he expects and requires of them whether they would observe these laws their observance of the condition of that covenant, and gives them this indefinite and universal law or precept, that they should obey and fulfil all the commands which God had already laid upon them or their parents, and which he should hereafter reveal to them. This sense may be gathered out of the following verse, wherein he explains what he meant by this statute, even all God's statutes or commandments, which if they would keep, he engageth himself to preserve and deliver them. So it is only a change of the number, the singular, statute, being put for the plural, statutes, which is a figure very frequently used, both in Scripture and in other authors. God having now eased them Rosen.-ph is op D, Ibi (Deus) of the hard and iron yoke of the Egyptians, præcepta ei, populo, dedit. Deum esse inputs his sweet and easy yoke upon them; telligendum, qui leges dederit, apparet ex and having undertaken to be their king, and iis, quæ sequuntur. Ceterum de legum protector, and captain, he claims their sub- quarundam promulgatione hæc verba injection to himself, and to his laws or statutes.telligi non possunt; alioquin sensus vs. 26, He proved them, or tried them, i.e., the obscurus esset et imperfectus. Igitur cum Dr. A. Clarke.-There he made for them.] Though it is probable that the Israelites are here intended, yet the word, lo, should not be translated for them, but to him, for these statutes were given to Moses that he might deliver them to the people. There he proved them.] TD, nissahu, he proved HIM. By this murmuring of the people he proved Moses, to see, speaking after the manner of men, whether he would be faithful, and in the midst of the trials to which he was likely to be exposed, whether he would continue to trust in the Lord and seek all his help from him. CHAP. XVI. 1. 6 καὶ εἶπε Μωυσῆς καὶ ̓Ααρὼν πρὸς πᾶσαν Au. Ver.And they took their journey συναγωγὴν υἱῶν Ἰσραήλ. ἑσπέρας γνώσεσθε, from Elim, and all the congregation of the children of Israel came unto the wilderness of Sin, &c. Faciam, ut depluat vobis panis e cœlo. Pool, Rosen.-Every day, Heb., the thing, i.e., the provision of a day in his day, i.e., every day, as much as was sufficient for a man's sustenance that day, Au. Ver.-Law. Arab. Ver. 6, 7, 8. , ὅτι κύριος ἐξήγαγεν ὑμᾶς ἐκ γῆς Αἰγύπτου, Au. Ver.-6 And Moses and Aaron said unto all the children of Israel, At even, then 7 And in the morning, then ye shall see 8 And Moses said, This shall be, when the LORD shall give you in the evening flesh to eat, and in the morning bread to the full; for that the LORD heareth your murmurings which ye murmur against him: and what are we? your murmurings are not against us, but against the LORD. 6 All the children of Israel. Ged. The whole assembly [LXX, one of Israel. 7 Au. Ver. And in the morning. 8 Au. Ver.-This shall be. Ged. This shall ye know and see [he So Sam., Syr., supplies Dm Dm from verses 5 and 6]. Bp. Horsley.-Some emendations seem of the 7th verse, that after some experience cessary repetitions, it is said in the beginning יִשְׂרָאֵל עֶרֶב וִידַעְתֶּם כִּי יְהוָה הוֹצִיא -of Jehovah's power in the evening, pro אֶתְכֶם מֵאֶרֶץ מִצְרָיִם: 7 וּבֹקֶר וּרְאִיתֶם mised in the 6th, which appears from what אֶת־כְּבוֹד יְהוָה בְּשָׁמְעוֹ אֶת־תְּלַכֹּתֵיכֶם ,follows to be the miraculous night of quails עַל־יְהוָה וְנַחְנוּ מָה כִּי חֲלֹוֹנוּ עָלֵינוּ : they should see the glory of Jehovah in the 27 Ann 18 morning. Whereas, by the relation of the event in the 10th and 13th verses, it appears | xiv. 21, 22, prodigia, quæ Deus in gratiam that the glory of Jehovah appeared to them Israelitarum edidit, gloria ejus, ip, dicuntur. before the quails came up. I would read, Nos vero quid? scil. pan, reputati the 6th, 7th, and 8th verses thus:sumus? uti supplet Jarchi. Sive, ut exponit Aben-Esra (quod forsan præferendum): 6 ויאמר משה ואהרון אל כל בני ישראל ערב וידעתם כי 7 ובקר ושבעתם בתת quid possumus,בידנו לעשות לא עשינו רק מה שצוני יהוה הוציא אתכם מארץ מצרים : nos facere : nos nihil, nisi quod nobis Deus | יהוה לכם בערב בשר לאכל ולחם בבקר לשבע: 8 וראיתם precepit, fecimus. Quid est igitur, quod את כבוד יהוה בשמע יהוה את תלנתיכם אשר אתם מלינם Ita in ? תַּלִינוּ עָלֵינוּ,,contra nos murmuratis | עליו ואנחנו מה כי תלנו עלינו לא עלינו תלנתיכם כי על :| Hiphil legi præcipitur ad marginem pro eo 6 And Moses and Aaron said to all the quod est in textu,, in Cal. Quod vero children of Israel, At even, then ye shall Jarchi ait rò, Hiphil, significare: murknow that Jehovah hath brought you out murare fecistis, nempe filios vestros, et filias, from the land of Egypt; et ingentem turbam miscellaneam (17), nihil est. Nam Hiphil verbi, ut aliorum, non paucorum, intransitive usurpatur. 7 And in the morning then shall ye be fed to the full: Inasmuch as Jehovah is about to give unto you in the evening flesh 8 Hæret hic Hubigantius in eo, quod to eat, and bread in the morning to the full. quum vs. 45, Deus solius panis mentionem 8 And ye shall see the glory of faciat, hoc tamen versu, tanquam ex Dei Jehovah inasmuch as Jehovah heareth verbis, non solum panem, sed etiam carnem your murmurings that ye murmur against commemoret. Itaque necessarium esse putat, him; for what are we, that ye should ut versus 12, in quo Deus se utrumque murmur against us? Your murmurings are populo daturum esse promittit, ante vs. 8, not against us, but against Jehovah. collocetur. Verum apposite monet Sebast. Rosen.-6 Vesperi tunc intelligetis, quod Ravius in Exercitatt., p. 66, contextum. Jova eduxit vos e terra Ægypti. Israelitæ Capitis sine præconcepta opinione inspicienti dixerant (supra ver. 3), Mosen et facile apparere, ordinem versuum esse recAaronem ipsos eduxisse; Moses igitur, tissime constitutum. "Nempe principio vs. uti recte observat Jarchi, ex adverso dicit, 4, 5, summatim narrat Moses, quid Deus eis notum fore, quod non ipse Mose et de cibo Israelitis e cœlo suppeditando sibi Aaron, sed ipse illos eduxerit. Similiter et revelaverit; quem igitur generali nomine Aben-Esra notat, hæc verba ad ista quæ vocat; deinde quomodo ipse atque vs. 3, habentur respicere. Atque addit, eum in finem, ut Israelitæ cognoscerent, Deum ipsos eduxisse, duo facta esse miracula, nempe unum vesperi, eo ipso die, quo eos alloquutus est Moses, alterum autem proximo Aaron de voluntate hac Dei Israelitas certos reddiderint vs. 6, 7, 8, postremo, quomodo Deus ea, quæ dixerint Moses et Aaron, solemni apparitione confirmaverit, vs. 10, 11, 12, 14. Ut dubium nullum sit, quin pro accusativo absoluto et ver- vs. 4, ut alias, de cibo in genere sit baliter capiendum est, quemadmodum accipiendum, et ordo versuum nullo modo Arabes nomina quæ tempus notant usurpare sit mutandus.” solent; vid. Gesenii Lehrgeb., p. 686, 725. mane. Ver. 13. eo ipso die viderunt gloriam Jova (vid.ami iwn bymi ange N Aben-Esra non coherere dicit cum וּבֹקֶר 7 non enim altero mane, sed וּרְאִיתֶם אֶת־כְּבוֹד יְהוָה הַמַּחֲנֶה וּבַבֹּקֶר הָיְתָה שִׁכְבַת הַטָּל repetendum וּבֹקֶר infra vs. 10); sed esse post השליו ק' DAYT et reliqua quæ vs. 6, post 1 sequuntur, hoc sensu: et mane tunc item cognoscetis, scil. novo miraculo, quod Jova T: IT eduxit vos e terra Egypti. Innuere duplex ἐγένετο δὲ ἑσπέρα. καὶ ἀνέβη ὀρτυγομήτρα, prodigium, quo, deficiente victu, Israelitis καὶ ἐκάλυψε τὴν παρεμβολήν. τὸ πρωὶ ἐγένετο cibum suppeditaturus sit Deus, coturnices καταπαυομένης τῆς δρόσου κύκλῳ τῆς παρet mannam. Et tum sequitur: et insuper εμβολῆς. videbitis gloriam Jova, de qua infra vs. 10. Au. Ver.-13 And it came to pass, that Nisi forsan Tia indicet utrumque illud at even the quails came up, and covered the majestatis divinæ argumentum, quo queren- camp: and in the morning the dew lay tibus victum præbuit, quemadmodum Num. round about the host. |