23 Surely they shall not see the land, &c.]
The Hebrew particle im, when it follows an
oath, is to be simply translated not. And To morrow turn you.] Therefore, do not
so the words run clearly here, "they shall
not see the land which I sware unto their
fathers."

deserto, ib. xvi. 4. 4) et 5) Circa Mannamin heap mph they

ib. xvi. 26-28. 6) In Rephidimis, ib.
xvii. 1-3. 7) Ad Chorebum circa vitulum
aureum, ib. xxxii. 8. 8) Taberæ, Num.

ἕως τίνος τὴν συναγωγὴν τὴν πονηρὰν ταύ-
την, ἃ αὐτοὶ γογγύζουσιν ἐναντίον μου, κ.τ.λ.
Au. Ver.-27 How long shall I bear with
this evil congregation, which murmur against
me?
I have heard the murmurings of the
children of Israel, which they murmur against
me.

How long shall I bear with, &c. So
Houbigant, Patrick, Rosen., Booth.

Ged. "How long will this perverse people
continue their murmurings against me?"
Vulg., Usquequo multitudo hæc pessima mur-
murat contra me? So, equivalently, Onk.
and Syr. Others have otherwise filled up

-the ellipsis; as by the words patiar, con פְּנוּ וּסְעוּ לָכֶם הַמִּדְבָּר דֶּרֶךְ יַם־סוּף :

ὁ δὲ ̓Αμαλὴκ καὶ ὁ Χαναναῖος κατοικοῦσιν ἐν donabo: and Houbigant imagines that the
τῇ κοιλάδι. αὔριον ἐπιστράφητε καὶ ἀπάρατε original text was www in T, Quousque ego
ὑμεῖς εἰς τὴν ἔρημον, ὁδὸν θάλασσαν ἐρυθρᾶν. patiar. So our common English version,

Shall know.

"How long shall I bear with this evil congregation?" The lamed before

here, in my אשר

is supposed to favour this supplement. I believe nothing is wanting in the text, which offers an elegant ellipsis: nor is it necessary to supply, nor can opinion, be rightly rendered either which or who; but that considered as a conjunction. "How long will it be customary to this perverse people, that they will murmur,' &c. The Vulgate, then, has well expressed the meaning; followed by Michaëlis: "Wie lange will diese böse gemeine mit mir unzufrieder seyn?" And before him Luther: "Wie lange murret diese böse Gemeine wider mich?" retained by Hezel. But Le Clerc and Dathe, Quousque condonabo, &c. Rosenmüller adopts Houbigant's translation.

עַד־מָתַי לָעֵדָה הָרָעָה הַזֹּאת Rosen.-In verbis

aliquid esse supplendum, quisque intelligit. Sed varia supplent varii. Vulgatus et Syrus vertunt: usque quo murmurabunt? quasi

tum ;מַלִינִים sequeretur עַד־מָתַי statim post

pora.

Rosen., Vestra ipsorum corapud Orientales, imprimis Arabes, satis frePron. additum est ex pleonasmo, quenti. Exempla Hebraica vide Gen. xxiv. vero non sed in nominativo scriptum Cf. Gesenius Lehrgeb., p. 727. 27; xlix. 8; Deut. xviii. 14; Zach. ix. 11. esse debuisset. Saadias supplet: conservabo vel superstitem faciam. Clericus, condonabo. Nos mallemus, eodem condonandi significatu, ut antea vs. 19, legitur

Ver. 31.

Ver. 33.

Au. Ver.-Shall bear your whoredoms. Ged., Booth.-Shall suffer for your rebellions.

.condonasti populo huic, נָשָׂאתָה לָעָם הַזֶּה

καὶ τὰ παιδία ἃ εἴπατε ἐν διαρπαγῇ ἔσεσθαι, εἰσάξω αὐτοὺς εἰς τὴν γῆν. καὶ κληρονομήσουσι τὴν γῆν, ἣν ὑμεῖς ἀπέστητε ἀπ ̓ αὐτῆς.

Au. Ver.-31 But your little ones, which ye said should be a prey, them will I bring in, and they shall know the land which ye have despised.

καὶ γνώσεσθε τὸν θυμὸν τῆς ὀργῆς μου. Au. Ver.-34 After the number of the

days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise [or, altering of my purpose].

And ye shall know my breach of promise.

Pool. My breach of promise, that as you have first broken the covenant between you Ged.-31 "But these, your little ones, and me, by breaking the terms or conditions who, ye said, would become a prey; your of it, so I will make it void on my part, by children, who as yet know not good nor evil, denying you the blessings promised in that shall enter into that land: them will I bring covenant, and to be given to you in case of in; and they shall see what a land ye have your obedience. So you shall see that the depreciated." I have followed the Syriac breach of promise wherewith you charged translator, who had before him the text as me, ver. 3, lies at your door, and was forced

from me by your perfidiousness, Or, my | וטפכם אשר אמרתם לבז יהיה' ובניכם אשר-:follows breach; either passively, i. e., your breaking לא ידעו היום טוב ורע' המה יבאו אל הארץ והביאתי אתם

, corresponding almost with the parallel passage, Deut. i. 39, and partly corroborated by Sept., although their text seems in some measure mutilated, and varies in the different copies.

off from me, as such pronouns are oft used, as Gen. 1. 4; Isa. liii. 11; lvi. 7; or actively, i. e., my breaking off or departing from you, and stopping the current of my blessings towards you; you shall feel by experience

how sad your condition is when I withdraw my grace and favour from you.

Gesen. fem. (from ). The act of forsaking, withdrawing one's self, Numb. xiv. 34. NUAN DAYT, then ye shall know what it is, when I forsake (you).

Ged., Lee.-Aversion, anger.

que, תְּנוּאָתִי Vox . וִידַעְתֶּם אֶת־תְּנוּאָתִי-.Rosen

Bp. Patrick. In the Hebrew the words are no more than these, "ye shall know my breach" which the ancients understand of God's breaking in upon them, to take vengeance of them for their sin. So the LXX, semel tantum, Job. xxxiii. 10, recurrit, varie γνώσεσθε τὸν θυμὸν τῆς ὀργῆς μου, “ ye shall redditur. Alii eam referunt ad Arab. ", know the fury of my anger;" and the Vulgar quod verbum in conj. 3 significat, surrexit translates it, ultionem meam, "my ven- in aliquem, opposuit se ei; atque nomen geance;" that is, you shall find that I am intelligunt de murmuratione Israelthe avenger of iniquity. And it is the same itarum. Ita Onkelos et Syrus: quod murif we understand my breach to signify God's murastis contra me. Alii autem, atque, uti departure from them, who had so shame- videtur, rectius, vocem Hebr. ad illud ipsum fully departed from him. Or, according quidem verbum referunt, sed intelligunt to our translation, it signifies, "a revocation de ira Dei atque de pœna quæ Israelof the blessing promised to them :" which itas afficit; sic LXX, тòv Ovμòv тŷs apyŷs was so nullified, that they were left without any hope of having the like promise of entering into Canaan renewed to them.

Ken. 'Tis no wonder, that such an expression as breach of promise, when spoken of God, should be objected to by the Deists. In answer to Christianity as old as the Creation, Dr. Waterland has these excellent observations: " My breach of promise is a harsh translation, and merely conjectural, not warranted by the Hebrew original. Some of our older Eng. translations had a juster rendering. Matthew's Bible, of 1537, has, Ye shall fele my vengeaunce. And the Great Bible, of 1539, Ye shall knowe my dis pleasure. Jerom has ultionem meam. Le Clerc acquiesces in this rendering: Ye shall know my vengeance." The proper version, therefore, will be, and ye shall know my vengeance, or my indignation. The above quotation from Dr. Waterland is taken from his Scripture Vindicated, part ii., p. 30. And to this quotation I shall here add another, from his third part, p. 64: This translation I offer, with submission, to better judgments; if ever a proper time should come for revising, and correcting, our last English translation; which, though a very good one, and upon the whole scarce inferior to any, yet is undoubtedly capable of very great improve

ments.

Dr. A. Clarke.-My breach of promise is certainly a most harsh expression; and most learned men agree that the words 'nun ns, eth tenuathi, should be translated my vengeance, which is the rendering of the Septuagint, Vulgate, Coptic, and Anglo-Saxon; and which is followed by almost all our ancient English translations.

μου, et Vulgatus: ultionem meam. Ita sensus erit commodus, ut experiamini quid hoc sit, cum ego in aliquem surgo; quæ verba aptissime respiciunt ad illud, quod Israelitæ in Deum surrexerunt, sive contra eum murmurarunt. J. D. Michaelis vocem Hebr. referendam putat ad 7 (xxx. 6, occurrens) quod, uti Arab. " in conjug. 4 significat, inclinare, discedere fecit, avertis. Hinc ille vertit: Ihr sollt erfahren, was das heisse, wenn ich eine Sache rückgängig mache. Alii vertunt: experiemini discessionem meam (Lutherus: ihr sollt erfahren, was das heisse, wenn ich mich von euch entferne, meine Hand von euch abziehe). Conferunt Arab. INIM, longe invicem remoti fuerunt.

Ver. 40.

· ἀνέβησαν εἰς τὴν κορυφὴν τοῦ ὄρους, κ.τ.λ. Au. Ver. 40 And they rose up early in the morning, and gat them up into the top of the mountain, saying, Lo, we be here, and will go up unto the place which the LORD hath promised: for we have sinned. And gat them up.

Pool, Patrick.-Gat them up, i. e., designed, or attempted, or prepared themselves to go up; for that they were not yet actually gone up, plainly appears from ver. 42, 44, and from Deut. i. 41. Things designed or endeavoured in Scripture phrase are oft said to be done.

Ged., Booth.-Would go up.
For we have sinned.

Ged., Booth.-For we have sinned. But Jehovah said to Moses: "Say to them: 'Go not up, nor fight, lest ye be smitten by

Rosen.-Verba ni varie reddunt. Alii: conati sunt ascendere; alii: corrobo- Lev. iii. 1. raverunt (cor suum) ad ascendendum, uterque sine ulla auctoritate. Conferendum est Arab. , mentem a re aliqua aut persona avertere, subducere et subtrahere; hinc negligere, parvi facere, contemnere. Verba autem Hebr. ita erunt vertenda: at neglexerunt, sc. monitum

Ver. 13.

Au. Ver.-In offering.
Ged., Booth.-When they offer.

Ver. 15.

Mosis, ascendendo, i. e., atque tamen ascend??? nos nan börD

erunt in montem, idem prorsus est quod Deut. i. 41, nibh. Vulgatus: contenebrati sunt ascendendo. Cepit pro E.

Ver. 45.

νόμος εἷς ἔσται ὑμῖν καὶ τοῖς προσηλύτοις Tois poσxeiμévois év vμîv, k.t.d.

Au. Ver.-15 One ordinance shall be both for you of the congregation, and also for the stranger that sojourneth with you, an ordi

καὶ κατέβη ὁ ̓Αμαλὴκ καὶ ὁ Χαναναῖος ὁ ἐγκαθήμενος ἐν τῷ ὄρει ἐκείνῳ, καὶ ἐτρέψαντο αὐτοὺς, καὶ κατέκοψαν αὐτοὺς ἕως Ερμὰν, καὶ ἀπεστράφησαν εἰς τὴν παρεμβολήν.

Au. Ver.-45 Then the Amalekites came down, and the Canaanites which dwelt in that hill, and smote them, and discomfited them, even unto Hormah.

are, so shall the stranger be before the Lorp. Of the congregation.

Bp. Horsley.-The word at the beginning of this verse seems to have no meaning.

Rosen. en p, Quoad coetum totum, statutum unum sit vobis. est nominativus absolutus. Sunt, qui ad vs. anteced. referant, ut sit: pa moy 12. Ged.-45 So the Amalekites and Chanaan- Ita distinguunt Cod. Samar. et LXX; nam ites, who were posted on that mountain to hi habent οὕτως ποιήσει ἡ συναγωγή. Sed meet them [Sam.], came down, and routed vix intelligitur, quid sibi velint hæc quemthem, according to what had been told them [Sam.]; and smote them and slaughtered them as far as Horma. So they returned to the camp [Sam., LXX].

Booth.-45 Then the Amalekites, and the Canaanites who had occupied that mountain, came down to meet them, and smote them, and discomfited them, even unto Hormah; and they returned to the camp [Sam., LXX].

admodum facietis, sic faciet coetus. Vulgatus et Syrus vocem plane omittunt. Michaelis, qui retinet distinctionem masorethicam, sic vertit: Ihr, die ihr beysammen seyd, habt einerley Gesetz, ihr selbst und der Fremde, der unter euch ist.

Ver. 19.

Au. Ver.-When ye eat.

Patrick, Ged.-When ye are about to eat.

Ver. 39.

Au. Ver.-Heave-offering. See notes on Exod. xxv. 2; and Lev. vii. 14.

Ver. 22.

אֹתָם וְלֹא תָתוּרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי Au. Ver.-22 And if ye have erred, and

עֵינֵיכֶם אֲשֶׁר אַתֶּם זֹנִים אַחֲרֵיהֶם :

not observed all these commandments, &c.

Ged.-If, through mistake, ye shall not have observed, &c.

Ver. 25.

καὶ ἔσται ὑμῖν ἐν τοῖς κρασπέδοις, καὶ ὄψ εσθε αὐτά. καὶ μνησθήσεσθε πασῶν τῶν ἐντολῶν κυρίου, καὶ ποιήσετε αὐτάς. καὶ οὐ διαστραφήσεσθε ὀπίσω τῶν διανοιῶν ὑμῶν,

ΜΕ ΕΝΑ προς τη περ καὶ τῶν ὀφθαλμῶν ἐν οἷς ὑμεῖς ἐκπορνεύετε

καὶ ἐξιλάσεται ὁ ἱερεὺς περὶ πάσης συναγωγῆς υἱῶν Ἰσραὴλ, καὶ ἀφεθήσεται αὐτοῖς, ὅτι ἀκούσιόν ἐστι. καὶ αὐτοὶ ἤνεγκαν τὸ δῶρον

αὐτῶν κάρπωμα κυρίῳ περὶ τῆς ἁμαρτίας αὐτῶν ἔναντι κυρίου περὶ τῶν ἀκουσίων αὐτῶν.

Au. Ver.-25 And the priest shall make an atonement for all the congregation of the children of Israel, and it shall be forgiven them; for it is ignorance: and they shall bring their offering, a sacrifice made by fire unto the LORD, and their sin offering before the LORD, for their ignorance.

Horsley, Ged., Booth. And the priest

shall make an atonement for the whole congregation of Israelites, and they shall be forgiven; since it was a sin of ignorance, and they have brought a burnt-offering to Jehovah, for their sin of ignorance, with their sin-offering before Jehovah.

Ver. 30.

אֶת־יְהוָה הוּא מְגַדָּף וגו'

· τὸν θεὸν οὗτος παροξυνεῖ, κ.τ.λ. Au. Ver.-30 But the soul that doeth ought presumptuously [Heb., with an high hand], whether he be born in the land, or a stranger, the same reproacheth the LORD; and that soul shall be cut off from among his people. Reproacheth.

ὀπίσω αὐτῶν.

Au. Ver.-39 And it shall be unto you for a fringe, that ye may look upon it, and

remember all the commandments of the

LoRD, and do them; and that ye seek not
after which ye use to go a whoring.
after your own heart and your own eyes,

A fringe. So Gesen., Lee.

Ged.-Perhaps, the word means rather a flower-knot, or tassel. In Isa. xxviii. 4, n is evidently a flower, and in Ezek. viii. 3, it is

a lock or curl.

Rosen.-Verba verti solent:

et erit vobis in peniculamentum, vel, ut alii malunt, in fimbriam. Sed, ut recte Schroe

derus 1. 1. monet: "Quis hanc ferret TaUTO

Xoyíav, peniculamentum erit vobis in penicula

mentum ? Quare nonnulli sic instituerunt : vobis ad peniculamentum. et erit, sc. non, funiculus hyacinthinus Sed hoc nihil aliud est, quam quod modo dictum erat vs. 38: ponant ad peniculamentum oræ vestis funiculum hyacinthinum. Omnino requiritur, ut, quod proprie adjectivum est, et, per substantivi ellipsin, varias notiones recipere potest, hic aliud quid significet, quam in proxime præcedentibus: nempe signum promicans, quod cum tremulo motu ita prominet, ut sua sponte in hominum oculos incurrat, eorumque animum afficiat. Ita sane Moses ipse explicat, subjungens: in D, et videbitis illud peniculamentum, et recordabimini omnium præceptorum Jovæ, et facietis ea." Addit Schroderus, nomen Jerem. Ged. Hath insulted. xlviii. 9. Alexandrinos per onμéîov exponere. Rosen.-Verba 1 vulgo Malim tamen hic vertere: ad adspecvertunt: Jovam contumelia afficiet; sed tum, s. ad adspiciendum. Verbum et mallem coll. Æthiopico gadafa, rejecit, prospiciendi significatum obtinuisse, patet e vertere: si quis volens atque temere peccans Cant. ii. 9, et docent cognata Arabica verba. Jovam, i. e., legem Jovæ rejecerit, i. e., Quæ sequuntur, vnnabi spreverit. Arab. 7 in conj. 2 denotat in-plures sic vertunt: ne exploretis post cor gratus fuit pro beneficiis Dei parvique ea æstimavit, et iis gaudens se infidelem gessit. Shall be cut off. See notes on Lev. xvii. 4.

T

vestrum et oculos vestros, sensu plane nullo. Observanda est propria verbi significatio, quæ cognoscitur ex Arab., in gyrum