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extolled and magnified, not only among the Israelites, but the Philistines. And by this, saith Abarbinel, it was made known, that God dwelt among the Israelites: so that not only the Philistines were affrighted when this ark of God's presence came among them (1 Sam. iv. 7, 8), but the men of Bethshemesh also (vi. 20).

That dwelleth between the cherubims.] The learned Lud. de Dieu thinks the most simple and genuine construction of all these words to be, by referring the word asher (which) not to the ark, but unto God, and translating them thus: "who is called the name, the name of the Lord of hosts, sitting on the cherubims upon it." Which, saith he, is an egregious commendation of the ark, that it is the ark of that God, who, being incomprehensible and unbounded in his essence, is called absolutely the name (see Lev. xxiv. 11, 16), even the name of the Lord of hosts, who sitteth on the cherubims over the ark.

Houb.-2 Deinde surgens cum omni populo qui ei aderat, ex Baal-Judæ profectus est, ut arcam Dei inde transferret, in quâ invocatur nomen Domini exercituum super Cherubim sedentis. 3 Illi arcam Dei sublatam plaustro novo imposuerunt, et domo Abinadab, quæ in colle erat, extulerunt. Oza autem et Ahio frater ejus, filii Abinadab, plaustrum novum ducebant; 4 Ita ut arcam Oza comitaretur, Ahio verò frater ejus ante arcam iret.

2 mm : Vulgatus, de viris Juda. Sed DD, inde, quod sequitur, demonstrat esse nomine loci interpretandum. Præterea infra dicta docent adfuisse Davidi, in arca

4 In Gibeah.] Or, on the hill, as we deducenda, non solum viros Juda, sed uniread 1 Sam. vii. 1. versum Israëlem. Nos, de Baal-Juda, ex scriptura, sublato', quod ante alterum fuit perperam iteratum. eadem urbs, quæ Jos. xv. 60, nominatur

n, Cariath-Baal, vel urbs Baal, eadem atque Cariathiarim. Conjiciebat Lud. Cappellus, omissa hic esse aliqua verba, et sic

Dr. A. Clarke.-2 Whose name is called by the name of the Lord.] That is, the ark is called the ark of the Lord of hosts. But this is not a literal version; the word v, name, occurs twice together; probably one of them should be read o, there [so Dathe, Maurer].

invoked, &c.

the ark of God, at which is invoked the name of Jehovah of hosts, who dwelleth between the cherubs. 3 And they set theark of God upon a new cart, and brought it from the house of Abinadab which was in Gibeah : and Uzzah and his brothers, the sons of Abinadab, drove the new cart. 4 And Uzzah walked by the ark of God; and his brothers went before the ark.

, מבעלה אל קרית יערים אשר ליהודה There the name of the Lord of hosts was

3, 4, This is partly a conjectural reading. The present text is unintelligible, and runs thus-" And they took it up, from the house of Abinadab in Gibea; with the ark; and his brethren, or brother, or Ahio walked," &c.

legendum
esse

ex Baala in Cariathiarim, quæ est Judæ, quia sic legitur 1 Par. xiii. 6, cui assentitur Clericus. Nos vero nihil omissum fuisse credimus, seu legitur, quæ idem sit ac

Ged.-2 And David and all the people who were with him, of the chiefs of Judah, went to Gibea [Syr., Arab.], of Kirjathjearim, to bring thence the ark of the cove- np, de qua urbe, Jos. xv. 60, seu denique nant [Arab. and one MS] of God; at which, de qua ibid. ver. 30. Itaque recta was used to be invoked the name of the negabat Buxtorfius quidquam hic desiderari. Lord, the God of hosts, residing between its Idem tamen cavillabatur, cum vellet ut hæc cherubs. (3) The ark they placed upon a verba, sic converterentur, new cart, and brought it from the house of venit David ex civibus Juda. Nam venire Abinadab in Gibea of Kirjath-jearim: Uzah ex civibus, nec Latinum est, nec Hebraicum and his brothers, the sons of Abinadab,... in fine versus non negat superfluere conducting the cart. (4) Uzah walked by the ipse Buxtorfius, Anticrit. p. 997, hoc vy, ark of God, and his brothers walked before inquit, nusquam additur, ubi arcæ mentio præcessit. Nos vero non dubitamus, quin istud, sit legendum, et ascenderunt, et cum sequenti verbo ", et imposuerunt, conjungendum; itaque punctum majus ante

the ark.

fuisse collocandum. Omisere illud Syrus et Arabs, quia id viderent ad antedicta necti non posse; quod tamen facere Clericus conatus est hoc modo: insidentis Cherubis arcæ impositis. Sed 1o. cum loci infiniti sunt, in quibus dicitur Deus habitare

Booth.-2 And David arose, and all the chief people who were with him, of the chiefs of Judah, and went to Gibeah [Syr., Arab.], of Kirjath-jearim to bring up thence

בעל Est

in arca super Cherubim, tum nullus est, in nadabi filii, duxerunt, 4 ita ut Ussa c)
quo Cherubim dicantur arcæ impositi. 20. arcam comitaretur, Achjo vero, frater ejus,
Ut locum haberet istud arca impositis, eam præcederet.
a) Mem ante
h. 1. significat
motum ad locum. Cf. observat. ad Jud.
vii. 3.

, הכרבים אשר עליו oporteret sic fuisse scriptumn

Cherubim, qui super eam (arcam) non omisso

. אשר pronomine

et tulerunt, וישאהו מבית אבינדב אשר בגבעה .4

eam de domo Abinadab, quæ erat in colle.
Eadem leguntur totidem verbis supra ver. 3,
nec otiosa esse Clericus judicabat: est enim,
inquit, repetitio frequens lingua Hebraica.
Esse repetitionem Scribæ imperiti, non
Hebr. linguæ, probat versio ipsa Clericana,
quæ sic habet: sumpserunt eam e domo
Abinadabi, quæ erat in colle, una cum arca
Dei. Nam quid hæc significant, sumpserunt
eam (arcam) una cum arca Dei?
Esset
igitur Lud. Cappello potius, quam Joanni
Clerico, hic auscultandum, ut tollatur hic
versus totus, qui quidem non legitur, 1 Paral.
xiii. 8. Nos tamen Lud. Cappello assentimur
eatenus tantum, ut tollantur hæc quæ
leguntur usque ad , quæque eadem
extant ver. 3, non autem cætera usque ad
finem versus, quæ quidem versus 3, non
enuntiavit, sed ita, ut ante D, addatur

b) In textu quidem est DD, sed nullus interpretum antiquiorum bis legit . Syrus pro eo legit y ubi invocabatur nomen Dei, etc. Hunc ego in versione sum secutus.

c) Omitto priora verba: et sustulerunt eam e domo Abinadabi in colle sita, quæ prorsus redundant et ex versu antecedenti sunt repetita. Sed ante cum Hubigantio puto excidisse Ussa erat cum arca, quæ verba innuunt, cur hic arcam tetigerit, non frater ejus Achjo, qui arcam præcedebat. Cf. Hubigantius.

Ty 1

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iterum persuadere vult lectoribus, Mem ante

significare motum ad locum! Cf. ad Jud. vii. 3. Quid tandem obstat, quo minus vertas: et profectus est Baale Juda? TON ] Prius sine ulla dubitatione efferendum est : ubi invocabatur nomen Jova. Ita et Syr. cum plur. codd.

,deest articulus חֲדָשָׁה Ante [הָעֲגָלָה חֲדָשָׁה 3 (3) ועזא ואחיו : Oza autem, hoc modo, ועוא -et n facile excidere potuit. Con ה qui inter בני אבינדב נהגים את העגלה חדשה (4) ועזא עם

1575 ''in x: Oza et Ahio
filii Abinadab, ducebant plaustrum novum,
Oza autem erat cum arca, Ahio autem ibat
ante arcam. In iis verbis, Oza autem erat

cum

arca Dei, præparatur ad id, quod et fusiore genere repetenda est.
sequitur, Ozam tetigisse arcam, non Ahio
ejus fratrem, quoniam Oza comitabatur
arcam, Ahio vero antecedebat; simul
nectitur series orationis, quæ in verbis

Dathe.-2 Et profectus est cum eis Baalem Judæ a) ad transferendam inde arcam Dei, ad quam b) invocabatur Jova omnipotens insidens cherubis. 3 Vecti autem sunt arcam, sublatam ex ædibus Abinadabi in colle sitis, plaustro novo, quod Ussa et Achjo, Abi

sentiunt Ewaldus Gr. crit., p. 626; Hitzi-
gius Begriff, p. 135.
repetitio, quam Hubigantius, Dathius alii
suspectam habent, ex vulgari illo scribendi

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Ver. 5.

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hæc verba, et tulerunt eam de domo Abinadab,
quæ erat in colle, quæ versu 4, superfluunt,
bis descripserit, causam hanc recte auguratus |
est Lud. Cappellus, quod, cum Scriba bis
legeret mum may, oculi ejus ex posteriori
plaustro novo, ad prius deerraverint, ut quæ
erant post prius, eadem post posterius iterum
describeret; quo eodem in medio errore Au. Ver.-5 And David and all the house
accidit, ut, quod bis legebatur, semel of Israel played before the LORD on all
tantum scriberet: vide versionem et ipsum manner of instruments made of fir-wood,
even on harps, and on psalteries, and on
timbrels, and on cornets, and on cymbals.

contextum.

On all manner of instruments made of firwood. So Maurer.

καὶ Δαυὶδ καὶ υἱοὶ Ἰσραὴλ παίζοντες ἐνώπιον Κυρίου ἐν ὀργάνοις ἡρμοσμένοις ἐν ἰσχύϊ, καὶ ἐν ᾠδαῖς, καὶ ἐν κινύραις, καὶ ἐν νάβλαις, καὶ ἐν τυμπάνοις, καὶ ἐν κυμβάλοις, καὶ ἐν avλois.

Houb., Ken., Horsley, Dathe, Ged., Booth., "with all their might, and with songs, and with harps," &c. [So the p.p. 1 Chron. xiii. 8.]

Bp. Patrick. Of all manner of instruments | nabliis cet.

made of fir-wood.] Where Rasi notes, that these miror placuisse Dathio.
,words becol atze beroshim, do not signify any

particular instrument, but (as we translate

ments are made; viz., either fir or box.

עַד־גְרֶן נָכוֹן וַיִּשְׁלַח עָנָה -it) the wood of which the following instru וַיָּבֹאוּ אֶל־אֲרוֹן הָאֱלֹהִים וַיֹּאחֶז בּוֹ כִּי שָׁמְטוּ

.Sam משחקים בכל עצי ברושים

. עז ובשירים

ובכנרות ובנבלים ובתפים

Nachon's threshing-floor.

Ken.-Amongst all the assistances for correcting the Hebrew text, one of the best certainly is a comparison of parallel places; καὶ παραγίνονται ἕως ἅλω Ναχώρ· καὶ ἐξέnot with a design of reducing both to a τεινεν Οζὰ τὴν χεῖρα αὐτοῦ ἐπὶ τὴν κιβωτὸν constant agreement in words, but to a con- τοῦ Θεοῦ κατασχεῖν αὐτὴν, καὶ ἐκράτησεν sistency in sense: particularly, where one αὐτὴν, ὅτι περιέσπασεν αὐτὴν ὁ μόσχος. place is clearly corrupted, that we correct it Au. Ver.-6 And when they came to by the other where it is clearly right. The Nachon's threshing-floor, Uzzah put forth utility of this method will be very evident his hand to the ark of God, and took hold of from the following passage; which repre- it; for the oxen shook it [or, stumbled]. sents David and the Israelites, when bringing up the ark, as playing on all manner of firwood, even on harps, and on psalteries, and on timbrels, and on cornets, and on cymbals. But the words are literally on all the woods (or trees) of the firs, and on harps, &c. Here then it is fair to presume a corruption; especially, as from this account the whole music was instrumental, and nothing was sung at all. If now we consult and apply the parallel place (1 Chron. xiii. 8) we shall find these matters perfectly right: while the true readings in Chronicles are confirmed by the Greek version in Samuel :

Chron.

Sam. Played on all manner of fir-wood,
Chron. Played with all their might, and with
Sam. even on harps, &c.
Chron. songs, and with harps, &c.

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&c. Sam.
&c. Chron.

, בכל עז parallel place is

Quam insulsam emendationem

Ver. 6.

Maurer., Variis lignis abietinis, i. e., instrumentis musicis ex ligno abietino confectis et citharis et nabliis cet. Chronica xiii. 8 exhibent, omnibus viribus: et canticis et citharis et

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Bp. Patrick.-Nachon's threshing-floor.] It is commonly thought that Nachon was the name of a man: but Bochartus thinks it rather the name of a place; so called by anticipation, for the stroke upon Uzzah. For nacha signifies to smite, and Nachon signifies percussion; so this floor was called ever after "the floor of percussion;" because God smote Uzzah in this place. And accordingly in 1 Chron. xiii. 9, it is called the floor of Chidon; which is the very same: for Chid signifies destruction.

Uzzah put forth his hand.

Dr. A. Clarke.-This place should be corrected from the parallel place, 1 Chron. xiii. 8: "All Israel played before God, with all their might, and with singing, and with harps, and with psalteries," &c. Instead of

Houb.-. 1o. Legendum TM, ut lego in codicibus tribus; et ut supra legitur. 20. Addendum 17, (misit Oza) manum suum, quæ verba hic legunt omnes Veteres,

,"with all woods or "trees;" the quæ ab loco parallelo, 1 Par. xiii. 9 non ab"with all their sunt, quæque Hebr. lingua non solet restrength" this makes a good sense, the first ticere. makes none. The Septuagint, in this place, has the same reading: ev iσxvï, with might.

For the oxen shook it.

Bp. Patrick.—There is no greater difference among interpreters about the signification of any word, than this word sametu, which we translate shook it. That which is nearest to the truth, Bochartus thinks, is our marginal translation, they stumbled. Yet this is mere guessing, for it hath no foundation either in

Geddes. The threshing-floor of Nachon. Some render Nachon appellatively, the first at hand. I am apt to think, that if it be not a proper name, it should be rendered a threshing-floor, or granary where corn was ready to be threshed. The sight of this made the oxen break loose, or try to break loose; as is seen immediately after.

Gesen.- (prepared, r. 7) Nachon, pr. n. of a threshing-floor, 2 Sam. vi. 6. In the parall. passage 1 Chr. xiii. 9 it is it?.

הָאֱלֹהִים עַל־הַשֶׁל וַיָּמָת שָׁם עִם .the Hebrew or the neighbouring languages

אֲרוֹן הָאֱלֹהִים :

But from the Arabic he takes this to be the
sense; that the oxen, coming into a dirty
place, stuck in the mire; and could not get
out their feet: which Uzzah seeing, and
fearing the king and the people, by this ac-
cident, might be stopped too long in their παρὰ
procession, "took hold of the ark :" intend-
ing, perhaps, to carry it, together with his
brethren, to Mount Zion, which was not far
off.

coû.

""

Bp. Horsley. For the oxen shook it; perhaps "for they were loosing the oxen,' in order to put in fresh oxen. But the whole distance from Kiriath-jearim to Jerusalem seems to have been too short to make a change of cattle necessary.

Ged., Booth.-For the oxen started. Gesen.- 1. pp. i.q. y, to smite, to strike; also to thrust, to cast, to throw down; comp. Arab., to strike, to smite, also to urge on beast violently. responding to it are the Germ. vulg. schmeissen, to strike and to cast, Anglo-sax. smitan, Engl. to smite, and dropping the sibilant Lat. mittere. Hence a) 2 Sam. vi. 6

Cor

, for the oxen kicked, were restive; Vulg., calcitrabant. Other interpretations of this passage see reviewed in Bochart Hieroz., t. i., p. 372. b) To cast or throw down, e. g., a person from a window into the street, 2 K. ix. 33.

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פתח באתנח

καὶ ἐθυμώθη ὀργῇ Κύριος τῷ ̓Οζᾷ, καὶ naev avtòv ékei ó θεὸς, καὶ ἀπέθανεν ἐκεῖ τὴν κιβωτὸν τοῦ Κυρίου ἐνώπιον τοῦ

Au. Ver.-7 And the anger of the LORD was kindled against Uzzah; and God smote him there for his error [or, rashness], and there he died by the ark of God.

And God smote him there for his error. Bp. Patrick.-God smote him there for his error.] Or, "for his rashness," in touching the ark: some think it was because he was not a Levite, and therefore should not have touched it. But it is pretty plain that he was; being the brother of Eleazar, who was consecrated to look after the ark: which was the office of a Levite (1 Sam. vii. 1). But being a Levite, he was guilty of a double error: first, in not carrying the ark upon his shoulders, together with his brethren; and secondly, in touching it; which he ought not so much as to have seen: but it being covered by the priests, the Levites were to take hold of the staves, and carry it (Numb. iv. 15).

before the Lord," as it is expressed 1 Chron. He died by the ark of God.] Or, xiii. 10, because the ark was the symbol of God's special presence.

Houb., Ken., Ged., Booth.-7 And the kindled against anger of Jehovah was Uzzah; and God smote him because he put forth his hand to the ark, &c.

Ken.-As there has been a mistake then in the words expressing Uzzah's crime [in ver. 6]; so has there been in this verse which expresses his punishment. His crime was, that he put forth his hand to the ark; and we naturally expect to read, that the Lord smote him, because he put forth his hand to the ark. This reason indeed is not expressed in the Hebrew text; but it is in the Syr. and Ar. Versions. The Hebrew text reads; and the noun occurs nowhere else. But, had such a noun been ever found, signifying error or temeritas; it certainly would have had the pronoun here suffixed to it. The Vat. and Ald. editions of the Greek version omit these words; but the Alex. edition has (inserted) επ πроTETELA: words, which seem to have been adopted into this copy from Theodoret. For

3 Y

Nobilius says, Theodoretus proponens quæs- locum Perez Ussa (h. e., cladem Ussa)
tionem, cur Oza sit a Deo percussus, ac vocavit, quod nomen etiamnum habet.
narrans quosdam putasse eum dedisse pœnas
τηя πроTETEιαs, videtur indicare hanc dic-
tionem non se habuisse in Scriptura. Pro-
bably then the Syr. and Ar. versions have on fabab

Ver. 12-14.

לאמֹר בֵּרַךְ 12 דָּוִד יְהוָה אֶת־בֵּית עֹבֵד אֱדֹם וְאֶת־כָּל־ preserved the true reading ; according to אֲשֶׁר־לוֹ בַּעֲבוּר אֲרוֹן הָאֱלֹהִים וַיֵּלֶךְ which the text will be, and the Lord smote דָּוִד וַיַּעַל אֶת־אֲרוֹן הָאֱלֹהִים מִבֵּית because he put forth, על אשר שלח את ידו hima

עֹבֵד אֱדֹם עִיר דָּוִד בְּשִׂמְחָה : 13 וַיְהִי .שלה for השל ; transposed, and one changed כִּי צָעֲדוּ בְשְׁאֵי אֲרוֹן יְהוָה שִׁשָּׁה ,10 ,9 .The parallel place, 1 Chron. xiii

צְעָדִים וַיִּזְבַּח שׁוֹר וּמְרִיא : 14 וְדָוִד and after, וישלח עזא את ידו for there we read | מְכַרְכֵּר בְּכָל־עֹז לִפְנֵי יְהוָה וְדָוִד חָגוּר

. על אשר שלח ידו wards

אֵפוֹד בָּד :

his hand. So that we have here two letters

strongly confirms both these corrections;

Gesen. m. error, fault [so Prof. Lee], 2 Sam. vi. 7. R. No. II. [to go astray].

Ver. 8.

12 καὶ ἀπηγγέλῃ τῷ βασιλεῖ Δαυὶδ, λέγοντες, Εὐλόγησε Κύριος τὸν οἶκον ̓Αβεδδαρὰ, καὶ πάντα τὰ αὐτοῦ ἕνεκα τῆς κιβωτοῦ τοῦ Θεοῦ· καὶ ἐπορεύθη Δαυὶδ, καὶ ἀνήγαγε τὴν κιβωτὸν τοῦ Κυρίου ἐκ τοῦ οἴκου ̓Αβεδδαρὰ

εἰς τὴν πόλιν Δαυὶδ ἐν εὐφροσύνῃ. 13 καὶ ἦσαν μετ ̓ αὐτοῦ αἴροντες τὴν κιβωτὸν ἑπτὰ χοροὶ, καὶ θύμα μόσχος καὶ ἄρνες. 14 καὶ καὶ ἠθύμησε Δαυὶδ ὑπὲρ οὗ διέκοψε Κύριος Δαυὶδ ἀνεκρούετο ἐν ὀργάνοις ἡρμοσμένοις διακοπὴν ἐν τῷ ̓Οζᾷ, καὶ ἐκλήθη ὁ τόπος ἐνώπιον Κυρίου, καὶ ὁ Δαυὶδ ἐνδεδυκὼς στολὴν ἐκεῖνος, Διακοπὴ Οζᾶ, ἕως τῆς ἡμέρας ταύτης. ἔξαλλον.

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Au. Ver.-8 And David was displeased, because the LORD had made a breach upon [Heb., broken] Uzzah: and he called the name of the place Perez-uzzah [that is, the breach of Uzzah] to this day.

Pool.-David was displeased, or grieved [so Ged., Booth.], both for the sin, which he acknowledgeth, 1 Chron. xv. 2, 13, and for God's heavy judgment.

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Bp. Patrick.-David was displeased.] He took it very heavily and was angry (as the word signifies), that there was any cause for such a breach; that is, such a destruction. For it detracted much from his authority and esteem, to have such an accident in the beginning of his reign, and at such a solemnity of great joy: which was hereby disturbed and interrupted. Perhaps he was troubled, being afraid that he also might suffer, for taking no better care about the carrying of the ark.

Houb.-Contristatus est.

Ged.-8 David was now grieved, because the Lord had stricken Uzah: and the name of the place is, unto this day, called PherezUzah [the striking of Uzah].

Dathe.-8 David autem hanc cladem, qua Jova Ussam affecerat, ægerrime tulit, et

TAY

Au. Ver.-12 And it was told king David, saying, The LORD hath blessed the house of Obed-edom, and all that pertaineth unto him, because of the ark of God. So David went and brought up the ark of God from the house of Obed-edom into the city of David with gladness.

13 And it was so, that when they that bare the ark of the LORD had gone six paces, he sacrificed oxen and fatlings.

14 And David danced before the LORD with all his might; and David was girded with a linen ephod.

12 So David went, &c.

Ged.—So David went, and brought up the ark of God from the house of Obededom unto the city of David, with joyful solemnity: for there were with him seven choirs, and victims for sacrifices [LXX, Vulg., and so partly Josephus].

Booth.-12 So David went and brought up the ark of God from the house of Obededom into the city of David with gladness: for there was with David seven choirs, and victims were slaughtered [LXX, Vulg.].

Dr. A. Clarke.-12 So David-brought up the ark.] The Vulgate adds to this verse: And David had seven choirs, and a calf for

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