τὸν βασιλέα μονώτατον· 3 καὶ ἐπιστρέψω Booth.-2 And I shall come upon him

iis verbis Graecis, vuum rpos Toy andpa לאישה : איש אחד אשר אתה מבקש

-aurs: que sententia in hunc locum miri נפשו : לכל העם יהיה שלום :

And I will make all the people return unto fice quadrat.

thee, as a bride returneth to her husband: Dathe.-2 Aggrediar eum adhuc fatiga

He is one man whose life thou art seeking: tum ex itinere et imprudentem, atque terrore
Let the people in general have peace.
ei injecto fugient omnes, quos secum habet, et

.sic unus rer occidetur, הכל האיש might be changed into כלה לאישה

8 Tunc reducam ad by the omission of one, and a transpo- te universum populum. Idem erit ac si omnes sition of the other letters. The word reverterentur, illo, quem tu quæris, interfecto. might easily be omitted after pan, and the Populus autem omnis erit salvus. omission of the prefix is not uncommon.

Verti textum receptum eumque obscurum, ut potui. Oi ó aliam ejus lectionem exhibent, quam profecto non ex ingenio suo dederint, sed in suo codice legerint: Kaì noтpéyw, K.T.λ. Quis non videt, eos illa Ú

Ged.-3 I shall come upon him when he is weary, and weak handed, and terrify him; and while all the people who are with him flee, I will smite the king only. (4) And the whole people I will bring back to thee, verba, in quibus maxime laboratur,

בְּשׁוּב כַּלָּה הָאִישׁ אִישׁ אֶחָר אֲשֶׁר : legisse , הָאִישׁ ;[as a bride is brought to her husband [LXX

every man whom thou wishest for, the whole apps. Vulgatus etiam people of the Lord, in peace.

3 As a bride, &c. i. e. as quietly; without tumult or bloodshed.

sic vertit populum universum ad te reducam,

Syrus habet textum vulgarem, quem obscure Au. Ver.-6 And when Hushai was come to Absalom, Absalom spake unto him, saying, Ahithophel hath spoken after this manner: shall we do after his saying [Heb., word]? if not speak thou. Shall we do, &c.

məz? widb yon? yal acsi rediret

quisquis, quem velles, et totus populus erit salvus. Neque tamen audeo lectionem vulgarem ex uno Tv ó testimonio emendare.

Maurer.-3 JAN EN UNT ] "quando revertentur omnes, vir, cui insidiaris, sc. occisus erit. Per aposiopesin supprimit verbum de cæde patris Absalomi, quod haud dubie gestu aliquo indicavit." Sic post Michael. Schulzius, a quibus Dathius in eo tantum discedit, quod pro particula comparandi habet. Hic enim liberius sic vertit: (tunc reducam ad te universum populum.) Idem erit ac si omnes reverterentur illo quem tu quæris interfecto.". Quæ interpretationes vehementer dubito an nostræ ætatis hominibus satisfacturæ sint. Mihi certe, fateor,

66

cationes, a verbis scriptoris nimium quantum

y 9

הַפְּחָתִים אוֹ בְּאַחַד הַמָּקוֹמָת וְהָיָה -non satisfaciunt, Multo autem minus pro כִּנְפֶל בָּהֶם בַּתְּחִלָּה וְשָׁמַע הַשָּׁמֵעַ -bande sunt reliquorum interpretum expli וְאָמַר הָיְתָה מַגְפָה בָּעָם אֲשֶׁר אַחֲרֵי Equidem duplicem loci dife 10 וְהוּא גַם־בֶּן־חַיִל אֲשֶׁר -ficilioris explicandi rationem propono lee אַבְשָׁלְם : לִבּוֹ כְּלֵב הָאַרְיֵה הִנֵּס יִמָּס וגו'

aberrantes.

καὶ εἴπῃ, Εγενήθη θραῦσις ἐν τῷ λαῷ τῷ ὀπίσω ̓Αβεσσαλώμ. 10 καί γε αὐτὸς υἱὸς δυνάμεως, οὗ ἡ καρδία καθὼς ἡ καρδία τοῦ λéovτos, τηкoμévη TAKÝσETAI, K.T.λ.

toribus. Una hæc est: tunc reducam ad te universum populum, ac si reverterentur omnes, reverteretur (1) vir ille, quem tu 9 ἰδοὺ γὰρ αὐτὸς νῦν κέκρυπται ἐν ἑνὶ τῶν quaris, i. e., ac si vir ille, quem tu quæris βουνῶν ἢ ἐν ἑνὶ τῶν τόπων· καὶ ἔσται ἐν τῷ (Davides), cum suis omnibus reverteretur. ἐπιπεσεῖν αὐτοῖς ἐν ἀρχῇ, καὶ ἀκούσῃ ἀκούων, Altera in eo cernitur, ut, quum 2 interdum transitive sumatur, vertas: tune reducam ad te universum populum, ac si reduceret omnes vir ille, quem tu quæris. Prior ratio præferenda videtur ea de causa, quod minus probabile est, scriptorem verbis et in eodem contextu eundem significatum tribuisse. Utramcunque elegeris, sensum hunc esse statues: Davide occiso reducam ad te universum populum sine strepitu, tumultu, unde additur: populus omnis fruetur pace. Singularis et digna sane quæ hic transscribatur est Græci interpretis explicatio. Apparet, hunc interpretem inter alia pro

, הַכַּלָּה אֶל־אִישָׁהּ legisse vel conjecisse הָאִישׁ

Vulg. inde a verbo habet: quomodo unus homo reverti solet; unum enim virum tu quæris cet. quæ quid sibi velint difficile dictu est. Syr. lectionem vulgarem obscurius expressit.

Ver. 6.

Au. Ver.-9 Behold, he is hid now in some pit, or in some other place: and it will come to pass, when some of them be overthrown [Heb., fallen] at the first, that whosoever heareth it will say, There is a slaughter among the people that follow Absalom.

10 And he also that is valiant, whose heart is as the heart of a lion, shall utterly melt, &c.

9 And it will come to pass, when some of them be overthrown at the first.

Bp. Horsley. Rather, and it will come to pass, that when he first falls upon them. To this effect the LXX. I observe that for

, three of Kennicott's Codd. have 3). Perhaps the true reading may be.

Houb.-na on, Cum primum ceciderit ex eis quispiam. Intelligit Chusai in 72, ex eis, homines eos, qui Absalom se

ποιήσομεν κατὰ τὸν λόγον αὐτοῦ; εἰ δὲ quuntur. Nos, ex tuis, perspicuitati ser

μή, σὺ λάλησον.

|vientes, nisi legitur .

Dathe.-9 Haud dubie ille jam in fovea this, if there were no other way to reduce aut alio quodam loco latet. Quodsi tunc the city. nonnulli de populo principio ceciderint, et innotuerit, tuos cladem accepisse, 10 Tunc vel fortissimus, instar leonis animosus, metu exanimabitur, &c.

De populo. Pro malim legere, quod etiam sequitur. Sed nullum est hujus lectionis indicium in versionibus.

Maurer. Dathius mavult legere D, præter necessitatem. Notissima res est, pronomen haud raro prius poni quam nomen, ad quod refertur. Præterea cf. vs. 1. 10 And he also, &c.

Dr. A. Clarke.-The original word, which signifies ropes, and from which we have our word cable, may have some peculiarity of meaning here; for it is not likely that any city could be pulled down with ropes. The Chaldee, which should be best judge in this case, translates the original word by , towers: this gives an easy sense.

Ged.-13 Or, if he get into a walled city, then shall all the men of Israel bring ropes to that city, and drag it into the next tor

Ged., Booth.-10 And thus, even the rent; until, &c. valiant, whose heart, &c.

Ver. 13.

Houb.-13 Quod si vero in aliquam unam urbium se recipiet, omnis Israel in eam rete injiciet, nosque rete contrahemus, donec in eo ne calculus quidem relinquatur.

et trauemus eum usque, וסחבנו אתו עד הנהל יִשְׂרָאֵל אֶל־הָעִיר הַהִיא חֲבָלִים וְסָחַבְנוּ אֹתוֹ עַד אֲשֶׁר לֹא־

habeant, lectores attenti judicabunt. Mox נִמְצָא שָׁם גַּם־צְרוֹר :

- Ty bobny relinquatur). Hæc omnia, quid sententiæ

ad torrentem (donec ne calculus quidem ibi

καὶ ἐὰν εἰς τὴν πόλιν συναχθῇ, καὶ λήψεται πâs 'Iσрaǹλ πрòs tηv módi ékeivŋv oxowía, καὶ συροῦμεν αὐτὴν ἕως εἰς τὸν χειμάῤῥουν, ὅπως μὴ καταλειφθῇ ἐκεῖ μηδὲ λίθος.

Au. Ver.-13 Moreover, if he be gotten into a city, then shall all Israel bring ropes to that city, and we will draw it into the river, until there be not one small stone found there.

Pool. Then shall all Israel bring ropes to that city; not that they should do so, or that it was the custom to do so; but it is an hyperbolical and thrasonical expression. We will draw it into the river, adjoining to the city; it being usual to build cities near some river, both for defence, and for other accommodations.

dixit Chusai, si David in urbem se aliquam recipiet, nos super eam funes (seu retia) expandemus; consequens est ut addat, nos trahemus eum cum reti, donec in eo ne calculus quidem supersit. Nam sic solent piscatores, lapides e sagena ejicere, postquam sagenam aqua extraxerunt. Nihil igitur tam obvium, quam ut pro, gatur, ; præsertim cum nesciatur quis sit ille torrens, nec quid sibi velit trahere ex urbe ad torrentem, nec denique quid, donec ne lapillus quidem remaneat, in torrente; nam si relinquitur, torrens, erit □, ibi, de torrente ipso intelligendum.

le

Dathe.-13 Quodsi in oppidum aliquod sese receperit, omnes Israëlitæ funes injicient muro istius oppidi, et trahemus eum in fossam, ita ut ne lapillus quidem supersit.

Ver. 17.

Bp. Patrick.-13 He represents a further advantage of such a multitude; that if David quitted the field, and got into the Au. Ver.-17 Now Jonathan and Ahistrongest of their cities, encompassed with maaz stayed by En-rogel; for they might high walls, and a deep ditch, they were not be seen to come into the city and a enough to begirt it round, and, by ropes put wench went and told them, &c.

about the walls, draw them down and all the Dr. Adam Clarke.-17 En-rogel.] The houses of the city, into the ditch that run fuller's well; the place where they were about it. There was no such thing, that we accustomed to tread the clothes with their read of, practised in war; therefore some by feet; hence the name, a well, and 5, chabalim (which we translate ropes) under- the foot, because of the treading abovestand troops, or bands of men, who by mentioned. machines drawn with ropes could batter down walls and houses: or rather, this is a bragging hyperbolical speech, that they should be so numerous as to be able to do

And a wench went and told them.] The word wench occurs nowhere else in the Holy Scriptures, and, indeed, has no business here; as the Hebrew word should have

II. As a N. fem. plur, occ. 2 Sam.

been translated girl, maid, maid-servant. The word either comes from the Anglo- xvii. 19, which see. It is rendered in our Saxon pencle, a maid, or the Belgic wunch, translation ground corn, but as we do not desire, a thing wished for; multum enim ut find that it was ever usual in the East to plurimum puellæ a juvenibus desiderantur, spread corn abroad after it was ground, it seu appetuntur. So Minsheu. Junius seems should seem that spreading this over the more willing to derive it from wince, to frisk, covering of the well would rather excite, to be skittish, &c.; for reasons sufficiently than lull, suspicion. Montanus comes obvious, and which he gives at length. nearer the truth in rendering it grana After all, it may as likely come from the contusa, pounded corn. The Vulg. appear Gothic wens or weins, a word frequently used to have given the true explanation, though in the gospels of the Codex Argenteus for not a literal version, of the text; Et exwife. Coverdale's Bible, 1535, has damsell. pandit velamen super os putei quasi siccans Becke's Bible, 1549, has wenche. The same plisanas (so Aquila and Symmachus пTiσαin Cardmarden's Bible, 1566; but it is maid vas), And she spread a cloth covering over in Barker's Bible, 1615. Wench is more of the mouth of the well, as if drying ptisans. a Scotticism than maid or damsel; and king Ptisana, in Greek Tтiσavη or τσσav, is James probably restored it, as he is said to from the v. 7σσw to pound or husk in a have done lad in Gen. xxi. 12, and else- mortar, and signifies corn, particularly where. In every other place where the barley, which after having been soaked in word occurs, our translators render it hand-water, was dried in the sun, and then pounded maid, bond-maid, maiden, woman-servant, in a mortar with a wooden pestle till the maid-servant, and servant. Such is the lati- husks came off, and so kept for use. tude with which they translate the same method of preparing corn was well known Hebrew term in almost innumerable in- to the ancient Greeks and Romans, and we find similar preparations among the eastern people to this day, under the names of burgle and sawik. The Heb. name seems evidently taken from the corn's yielding (its husk) to the stroke of the pestle. As a N. fem. " either corn pounded as above, so Vulg. ptisanas, or in general things pounded, as Aquila and

stances.

Ver. 18.

Houb.-: Lege D, in Bahurim, plene, ut antea. Sic lego in omnibus codicibus, præterquam in uno.

Ver. 19.

This

xxvii. 22.

Houb.-, super faciem putei. nutatim. Grain.

conjiciunt, סבירין פי וקורין פני,,Masora hoc loco . פני legunt, פי

And the thing was not known. So Houb.,

Emendatione hic locus in- Dathe.

digebat potius, quam conjectura. Nam Ged., Booth. And the woman took and superfices putei nusquam legitur; contra spread a covering over the mouth of the sæpe os putei. Nec aliter legunt Chaldæus cistern, and spread on it pounded corn [Ged., pounded grain], that the thing might not be known.

et Vulgatus.

Ground corn.

Bp. Horsley-Rather, "burgle." See Parkhurst, 7, II.

Ver. 20.

Parkhurst. I. to give way, yield, ay nigg bob nesm

relax, &c.

VOL. II.

καὶ εἶπεν αὐτοῖς ἡ γυνὴ, Παρῆλθαν μικρὸν τοῦ ὕδατος, κ.τ.λ.

, موكل

from, میکل

Au. Ver.—And the woman said unto the cogn. K we shall have our term them, They be gone over the brook of water., place of inactivity or stagnation: and And when they had sought and could not with 27 following, stagnant place, pit, or find them, they returned to Jerusalem.

Pool.-Over the brook of water, i. e., over Jordan.

Bp. Patrick. The brook of water.] Which came, I suppose, from the fountain of Enrogel.

Bishop Horsley.-Rather, "the shallow water." See Parkhurst, , VI.

Parkhurst.—VI. As a N., joined with D', water, seems to denote shallow water which may be passed through, q. d., a practicable water, occ. 2 Sam. xvii. 20; where the LXX, παρηλθον μικρον του ύδατος, they passed over a little water. Here μικρον expresses the general sense, though not the precise idea, of the Heb.. From this form and application of the Hebrew root the Arabs appear to have derived their verb

lake, of waters. Which might have been
some lake or morass in the Desert, between
Jerusalem and the Jordan. Some have

proposed to read here, r. "', i. e. stream.
So Capellus. Buxtorf's answer is, "No such
word is to be found: but, that may be
derived from, signifying, vehementia
aquæ, for river, or the Jordan. The Jews,
in the days of Jerome, certainly understood
the Jordan." See his questions on the

place.

Houb.-Celeriter transierunt.

.Transierunt rivum aquarum, עברו מיכל המים

Ita Arias, et post eum Buxtorfius, qui quidem Certe dubitat, an sit nomen proprium. nullibi, vel, rivus. Antetulit, e fluxu, Lud. Cappellus. Verum nescitur quis , which is by them often applied to a sit iste rivus, non enuntiato rivi nomine. channel or well having but little water; and Veteres habuere scripturam alii aliam. Illa from this use of the Arabic word Schultens anteferenda, quam exhibet unus apud in his MS. Origines Hebraicæ makes a Hexapla Interpres, qui σπévdovτes, festiHebrew root of the same import, and connantes: nempe ille, pro, legit sequently the in to be radical; but then, festinatione trepidi. Est, tuformer interpretation seems the truer. multuari, trepidare; atque id verbum Græci Intt. Jerem. xxxi. 20 convertere σnevoa,

וְאֶת־עֲמָשָׂא שָׁם אַבְשָׁלָם תַּחַת יוֹאָב contains מִיכַל both seem incongruous ; for, if עַל־הַצְבָא וַעֲמָשָׂא בֶן־אִישׁ וּשְׁמוֹ יִתְרָא must, הַמַיִם the notion of water at all, to add הַיִּשְׂרְאֵלִי אֲשֶׁר־בָּא אֶל־אֲבִיגַל בַּת־נָחָשׁ ,The Arabic term אֲחוֹת צְרוּיָה אִם יוֹאָב :

have been superfluous; as much so as in brook of waters with us.

however, seems to apply to a well only. How then it can apply to a brook, does not seem very obvious. In the Arabic we have,

ἀντὶ Ἰωὰβ ἐπὶ τῆς δυνάμεως. καὶ ̓Αμεσσαΐ καὶ τὸν ̓Αμεσσαὶ κατέστησεν ̓Αβεσσσαλὴμ ,, lassus fuit; J, segnities et tarditas viòs ȧvôpòs, kai ovoμa aitą 'Iebèp d'Iešpanλίτης· οὗτος εἰσῆλθε πρὸς ̓Αβιγαίαν θυγατέρα equi. And, supposing a noun of place | Νάας ἀδελφὴν Σαρουίας μητρὸς Ἰωάβ.