2 וזאת תורת האדם אדני יהוה .17 .Chr


1 וראיתני כתור * האדם

knowing that God had sworn with an oath to pare Dr. Kennicott's Posth. Dr. Kennicott, him, that of the fruit of his loins, according not perceiving the identity of the two words to the flesh, he would raise up Christ to sit on and 77, was not aware that the two on his throne.'

passages render the very same sense, with Bp. Horsley.--19 “ And is this the man- no other difference than the advantage of ner of man, O Lord God?”

perspicuity, and perhaps of accuracy, in 2 . . reciting David's very words, on the side of

the author of the Book of Chronicles. I i . 17.

owe, however, to Dr. Kennicott the im

portant hint, that 0917, in Samuel, and Orbs nin' a byen on D787, in Chronicles, allude to Christ, When these two passages are considered and to none else, which led me to the right in their respective contexts, it is manifest understanding of both passages. that they are exactly parallel; and both,

Ged.--19 And, as if this were but a small when rightly understood, must render the thing, in thy sight, O Lord God! thou hast very same sense. The varieties in the ex- spoken of thy servant's house, for a great pression being only such, as the writer in while to come! Such, O Lord God! is the the Book of Chronicles has introduced, ac-custom of mankind! cording to his manner for the sake of greater

Suchis the custom, 8c., i. e., as I underaccuracy in relating the words of another, stand it. This condescension is great indeed ! or to explain words and phrases that might for God to conform himself to our human seem doubtful in the narrative of the more usages, and show the same solicitude about ancient author. Hence it is to be inferred my posterity, as a parent shows for his own. that the words on in Samuel, and no in

Booth.-18 Who am I, O Lord Jeliovah ! the Book of Chronicles, are words of the and what is my house, that hitherto thou very same import, and are to be referred to hast so promoted me? 19 And, as if this the same root, differing only in the gender, was but a small thing in thine eyes, O God which is feminine in Samuel, and masculine Jehovah, thou hast spoken also of thy serin Chronicles. The writer of the Book of vant's house, for a great while to come. And Chronicles probably preferred the masculine is this the manner of man, O God Jehovah? form, to prevent the necessity of referring the

19 And is this the manner.] Geddes rennoun to the root im', from which the femi- ders, “Such, O Lord God, is the custom of nine itin may, but the masculine nin cannot, mankind." So Houbigant and others, and be derived. The true root, therefore, in the they suppose that David wondered that God judgment of the inspired writer of the Book should show the same solicitude about his of Chronicles, was n; and the two passages posterity, that parents do about their own may be thus expounded :

children. Our version considers it as de2 Sam. vii. 19. “And this (namely, what noting that the kindness which God had was said about his house in distant times] is shown, was far beyond what man has either the arrangement about the man, O Lord the inclination, or the ability to bestow; and Jehovah."

this seems as probable as any. 1 Chron. xvii. 17. “And thou hast re- Houb.–19 Sed et parum tibi hoc fuit, garded me in the arrangement about the Domine, Deus, meus: Tu enim de domo Man that is to be from above, O God Je- servi tui in posterum longè provides, ut mos hovah.” That is, in forming the scheme of est filiorum hominum. the incarnation, regard was had to the

noin nun, Ut mos est...Hæc leguntur honour of David and his house

a sic in 1 Paral. xvii. 17, WYJ DTNT VOS 2007), secondary object, by making it a part of fecisti me aspectabilem, secundum formam the plan, that the Messiah should be born viri excellentis. Incertum nobis est, utrum in his family. This is indisputably the varia ex scriptura. Sed sententia utraque cum sense of both passages, though far more bona sit, nihil hoc loco mutandum. Admiclearly expressed by the later writer. Com- ratur David, Deum velle sibi benefacere, vel

mortuo, ut mos est hominum, qui benevolenSome of Kennicott's MSS. have ma, which tiam suam erga proximos testamento sanseems to be the better reading of the two. The ciunt, voluntque in filios derivari, et esse sense according to either will be the same. perpetuam.



.v ל' דגושה

Dathe.—19 Alque hoc tibi parum visum tipy op 737N? Hins bien est, nisi quoque posteris meis longe remotis promiserisquæ a :? bus erunt observanda.

"24 legis, Ex tot interpretationibus

7 eam eligo, quam obiter dedit Celeb. Schnur

: rerus in fascic. ii. animadv. ad Jobum, p. 9.

. 23. Nomen rectum sæpe denotat eum, ad quem 23 και τίς ώς ο λαός σου Ισραήλ έθνος άλλο lex pertinet, ut Levit. xii. 7 nobor min nu?, év yn; ós sdnynoev aŭtóv ó Deòs toll hæc est lex, quæ spectat puerperam; Levit. Avtpáoao Cai atrợ daòv, toŰ Oéo bat de ovoua, xiv. 2 van min iron nnt; Num. vi. 13, Toù noiño al meyalwoúvnu kai érıpávelav, Toù 7799 001. Sic in nostro loco 0787 on, lex exBaleiv oe ek ipocómov toù laoû gou, ous hominibus observanda, et sensus verborum έλυτρώσω σεαυτώ εξ Αιγύπτου έθνη και σκηest : promissio haec tua vim legis habebit νώματα; 24 και ητοίμασας σεαυτώ τον λαόν apud homines, quam abs te latam nemo σου Ισραήλ εις λαόν έως αιώνος, και συκύριε mortalium poterit reddere irritam.

éyévov aútois eis Deóv. Muurer.--19 DIN? nyin axi?] Schnurrerus, Au. Ver.-23 And what one nation in Schulzius, Dathius hunc horum verborum the earth is like thy people, even like Israel, sensum esse statuunt: et hæc erit lex homi- whom God went to redeem for a people to num, hominibus observanda, i. e., promissio himself, and to make him a name, and to do hæc tua vim legis habebit apud homines, for you great things and terrible, for thy land, quam abs te latam nemo mortalium poterit before thy people, which thou redeemedst to reddere irritam. Coll. Lev. xii. 7 : niin nai thee from Egypt, from the nations and their nghi, hæc est lex puerperæ, h. e., quæ spec- gods? tat puerperam, ib. xiv. 2: min ONI 24 For thou hast confirmed to thyself thy yigman, hæc esto lex leprosi, leproso servanda people Israel to be a people unto thee for al. . At enim vero, quum nostro hoc loco in ever: and thou, Lord, art become their antecedentibus non, ut in 11. 11. de lege, sed God. de promissione sermo sit, scriptori, si dicere Hallet.--23 In this verse there are three voluisset

, promissionem illam apud posteros errors of the transcribers. vim legis habituram esse, haud dubie dicen

1. They have written DTÍN 13577, i. e., God, dum fuisset: oynayojin yanary. Equidem as- they went, as if the word Elohim, required a sentior Grotio ita interpretanti : atqui hæc est verb of the plural number. But in the consuetudo hominis, non dei (tA=pir, beyn?, parallel place of the Chronicles, 1 Chron. agendi ratio), i.e., ita familiariter mecum xvii. 21, the verb is, as it should be, in the agis

, ut homines cum hominibus agere solent. singular number, O'TMT 137, he went. The Cf. vs. 14. Quam interpretationem etiam transcribers have taken the 17 from the beGesenio et Winero probari video.

ginning of the latter word, turned it into a ',

and then placed it at the end of the former Ver. 21.

word. See on Gen. xxxi. 53. Au. Ver.-21 For thy word's sake, and 2. The transcribers have put in the word, according to thine own heart, hast thou you, and quite spoiled the grammar of this done all these great things, to make thy verse. When David was retired from all the servant know them.

world, and speaking to God, it cannot be Ged., Booth.21 For thine own word's thought he would, in the manner as here sake, and according to thine own heart represented, address himself to the Israelites. (Ged., out of thine own bounty), thou doest Every reader will see the error, when he all those great things, which thou hast made reads this part of the sentence, thus, God known to thy servant.

went--to do for you great thingsbefore thy

people. The sense demonstrates, we should Ver. 23, 24.

read, them, i. e., thy people Israel, before ? ?

mentioned. For ons, it should be cob: so -LXX

the Vulgar Latin reads, and the Arabic. ?

l .

23 וּמָי כְעַמְךְ בְּיִשְׂרָאֵל גּוֹי אֶחָד The Lxx omit the word , and so dia the בָּאָרֶץ אֲשֶׁר הָלְכוּ אֱלֹהִים לִפְךְוֹת-לוֹ

.transcriber of Chronicles לְעָם וְלָשׂוּם לוֹ שָׁם וְלַעֲשׂוֹת לָכֶס

3. The words, for thy land, come in oddly, appeal to God, must have been one and the and disturb the sense.

, . for thy land, it should be mab, to drive out,

, i ? .

, ,

.same originally |, לארצך Instead of

,,לגרש , ומי כעמך כישראל גוי אחד בארץ |:as it is in the parallel place

, 1 Chron אשר הלך האלהים לפרות לו לעם xvii

. 21. And then there will be no occasion ולשום לו שם ולעשות להם הגדולות | to supply the word

, from , in the last clause ונוראות לגרש מפני עמך אשר פדית [of the verse

, as our translators have here לך ממצרים גוים ואלהיהם: ותכונן | in Chron

. thus ; to do for them great things לך את עמך ישראל לך לעם עד and terrible

to drive out before thy people
עולם ואתה .c&

, (which thou redeemedst to thee from Egypt) the nations and their gods ; i. e., to drive out

And what one nation on earth is like thy the nations and their gods before thy people.. people, like Israel! whom God went to Ken.—23, 24 Among all the methods of

redeem for a people to himself, and to make discovering the errors in the present Heb.

himself a name, and to do for them things text, the best is to compare parallel places; great and terrible, to drive out from before the great use of which has been already thy people (whom thou redeemedst to thee out demonstrated, and will the more fully ap- of Egypt) the nations and their gods! And pear, the more carefully such places are ihou hast confirmed to thyself thy people compared. The verses, parallel to those Israel, to be a people unto thee for ever ; here referred to, are 1 Chron. xvii. 21, 22; for thou, Jehovai, hast been their God. and the following comparison of them will

I shall now compare the variations, with discover some corruptions, not variations

which the name of God is expressed in these only, but corruptions, properly so called.

two copies of David's prayer.

. For this thanksgiving, or prayer, of David was spoke in only one certain manner; consequently where two copies of it express the same parts in a different manner, it may be

Jehovah presumed that one of the copies is there

Elohim corrupted. .

1978 Adonai Jehovah

C. 19.

.Sam בארץ
.Chron בארץ


C. 20.

יהוה .18


Adonai Jehovah אדני
Jehoval Elohim יהוה אלהים .16

יהוה .19


Adonai Jehoudh אדני

אלהים .17

יהוה .19


Adonai Jehovah אדני
Jehovah Elohim יהוה אלהים .17

יהוה .20


Jehoval יהוה
Jehoval Elohim יהוה אלהים .22


Jehoval יהוה
Jehoval Elohim יהוה אלהים .25


Jehovah יהוה

צבאות יה: צבאות אלהי ישראל .24

.C אלהים על ישראל אלהים לישראל יהוה צבאות אלהי ישראל .27


יהוה .28


Adonai Jehovah אדני

יהוה .29


Adonai Jehovah אדני

Jehoval יהוה

.Sam ומי כעמך כישראל גוי אחד .Chron ומי כעמך ישראל גוי אחד

אלהים אשר הלכו

אשר הלך האלהים .Sam לפדות לו לעם ולשום לו

לשום לך

עס .Chron לפדות לו .Sam שם ולעשות לכם הגדולה

. . גדלות .Chron שם .

מפני עמך .Sam ונראות לארצך

מפני עמך .Chron וכוראות לגרש

.Sam אשר פדית לך ממצרים גוים .Chron אשר פרית • • ממצרים גוים .Sam ואלהיו : ותכונן לך את עמך

: ותתן • - את עמך .Sam ישראל לך לעם .c& .Chron ישראל לך לעם .c&

C. 23. 7. S. 26.


S. 26.
C. 24.


C. 25.
. Chron. .
C. 26.

179079 Jehovah
c. .
There being mistakes here in both copies,

C. 27. I shall subjoin what seems to have been the The first remark on these strange varia

; , , , a contain the same parts of one and the same of very inferior dignity (used by a servant to

Adonai , being a word אדני true text

for certainly both places
as they tions may be

his master) is a mean word to be substituted earth is like thy people Israel, whom thou, O instead of that name, "which is above every God, wentest to redeem for a people to thyname," the awful and incommunicable name self, and to make thyself a name, and to do Jehovah. That the Jews have superstitiously for them (see note of Hallet above] great omitted the latter, and supplied it by the and terrible things, to drive out (see note of former, has been observed page 158 and 321. Hallet] before thy people, whom thou reAnd from some places it appears, that where deemedst to thyself from Egypt, the nations they have retained the word Jehovah, they and their gods ? 24 For thou hast confirmed have put in Adonai before it, to strike the to thyself thy people Israel to be thy people reader's eye first, and so to prevent his pro- for ever; and thou Jehovah art become their nouncing the word Jehovah after it. We God. have here several instances, in which the Houb.23 Nam quæ una gens in terra, words as 77.7 have been changed into '7 ut populus tuus Israel, unquam fuit, quam 71.7', as appears from Chronicles, where the Deus per viam deduxerit, ut sibi populum word " is not found once; but even in vindicaret, ut ei nomen faceret, ut patraret Samuel the words O'TON 1717, are preserved res mirabiles ac stupendas ; ut cùm tu coram in the fifth and sixth instances. That the populo tuo, quem Ægypto redemeras, exwords in the first instance were formerly in pulisti gentes et ipsarum Deos ? 24 Et cum Samuel, as they are now in Chron., appears populum tuum Israel tu tibi proprium in perfrom the Syr. version, the Vulgate, and the petuum fecisti, ut tu, Domine, esses eorum Chald. paraphrase; which same authorities Deus ? are uniform in the second, third, and fourth 23 ob 1357, Durit eum Deus; melius instances. That Chron. had formerly 17,7 13957, in voce Hiphil, quam exhibent Græci in the second instance, may be presumed from Intt. hoc modo: údnyno ev avtòv, duxit eum. the Chald. paraphrase ; and that it had illi qui habent 1957, ut verbum plurale iveDunia in the fourth is confirmed by Kuple orunt, quique inde colligunt nomen DTX, Ocos in the Gr. version. As to the seventh cum Deum verum notat, non respuere nuinstance, the words internetowe have perhaps merum pluralem, pugnant cum affixo 15 sinbeen inserted by mistake; for they are not gulari, quod mox sequitur, et præterea senin Sam. and seem redundant. The eighth tentiæ rectum tramitem deserunt, quæ vult instance seems greatly defective in Chro- duxit eum (ut redimeret), non autem ivil, nicles. And the ninth and tenth instances quod ivit non bene consociatur cum eodem seem to have been DSN 1717 in both copies; ut redimeret...235 niwah, et ut faceret vobis, Camb. MS. 1 has it so in ver. 28, in Samuel. lege oil, illis, tertia in persona, quam seIn the six places in Samuel now 1777 178, quuntur Vulgatus et Syrus. Davidis sermo the points belong to O'TIN 1717; so that these est ad Deum, non ad populum ; itaque non were certainly the words when the points dixerit ), vobis...'abo 7325: hæc duo verba were first invented: and these are now the dissociabilia sunt. Nam ", a facie (powords in the Chald. paraphrase. I shall puli tui) causam aliquam indicat, quam only add, that there appears to be a necessity notare non potest nomen substantivum terre for allowing, that, in these two copies of the tua. Est, opinor, antiqua scriptio, 77th, same prayer, spoke once only, the preceding ul erpelleres, nisi 7ynth, ut currere faceres, invocations were at first the same.

vel ut verteres in fugam a facie (populi tui Ged.—23 For what one nation on the gentes.) Legitur loco parallelo unib, ad exearth is like thy people, the Israelites? pellendum, quod ejusdem sententiæ est, non What nation is there, which any god hath tamen huc inferendum, quia non satis simile gone to redeem for a peculiar people; hath, mendo 7375. thereby, acquired so great a name, or done Dathe.—23 Ad quem tibi vindicandum tu so great and wonderful things, as thou hast ipse processisti ad nomen tibi faciendum, done, by expelling from before thy people, atque ut propter eum magna et terribilia whom thou redeemedst, for thyself, out of patrares, expellendo nempe propter populum Egypt, whole nations, and their gods ? tuum, quem tibi ex Ægypto redemisti, gentes (24) For thy people, the Israelites, thou hast Cananæas earumque Deos. 24 Hunc igitur decreed to be thy people for ever; and thou, tuum populum stabilies, ut populum tibi O Lord! art to be their God.

sacrum in perpetuum, erisque ejus Deus. Booth.-23 And what one nation on the Propter eum. Pro op legendum puto


Haec cum [בּוֹיִם וַאלֹהָיו

וְעַתָּהוּ אֲדֹנָי יְהוִה אַתָּה הוּא the famous city of Gath , and the territories הָאֱלֹהִים וגו':

om. Sic Vulgatus et Syrus. Apostrophe (ammah [or, the bridle of Ammah] out of ad populum directa nimis dura videtur. the hand of the Philistines.

Expellendo. Pro in loco parallelo Metheg-ammah. 1 Chron. xvii. 21 legitur wys. Sic quoque

Houb., Dathe, Hallet, Booth.Gath and οι ό: του εκβαλείν σε.

her towns (pp. 1 Chron. xviii. 1]. Maurer.--23 ] est dativus commodi s. Ged.-1 fter this, David smote the Phipleonasticus quem dicunt (ut prius 7 vs. 24), listines, and subdued them : for out of the ad opping referendus, et hanc ipsam ob causam hands of the Philistines he took Gath, their in plurali positus (ut præcedens 57), nisi metropolis. fortasse legendum est 17??. Transitus a per- Pool.-Metheg-ammah, i. e., Gath and her sona tertia ad secundam, quæ etiam in seqq. towns, as it is expressed in the parallel place, servatur, nihil miri habet. Plerique pro- 1 Chron. xviii. 1, which are called Methegnomen ad populum referentes legi volunt ammah, or the bridle of Ammah, because ? ]

antecc. ita Gath was situate in the mountain of Ammah; junge: quem tibi redemisti ex Ægypto and because this being the chief city of the (ejus), gentibus ejusque diis.

Philistines, and having a king, which none

of the rest had, was the bridle which had Ver. 28.

hitherto kept the Israelites in subjection, but

now was taken out of their mouths. ?

Bp. Patrick.Metheg-ammah.] That is,

: , και νύν κύριέ μου κύριε, συ ει θεός, κ.τ.λ. thereof (as it is expounded, 1 Chron. Au. Ver.—28 And now, O Lord God, xviii

. 1), which is called Metheg-ammah, thou art that God, and thy words be true,

because it stood upon mount Ammah; and and thou hast promised this goodness unto

was as a bridle to the whole country, whereby thy servant.

it was kept in obedience. So our translators Commentaries and Essays.And now,

understand the word Metheg in the margin Lord God, thou art that God. This version of our Bibles. But R. Solomon takes it for by no means expresses the true meaning

a goad, or a staff; this city domineering and force of the original; which is 817 and over the Philistines. For we read of no OTW7, Thou art He, the God, the God by king in any of their other cities; either in way of eminence, the true and only God. Gaza, or Ashdod, or Ekron, or Askelon; but It might therefore be better expressed only in this : where Achish formerly reigned, perhaps in our idiom, and thou, O Lord God, but, it is likely, was dead. There are several art the only God, or God alone, tas is often

other interpretations in Bochart's Hierounderstood, when not written, especially, zoicon, lib. ii., cap. 18, par. i. when there is an emphasis in the expression,

Hallet.-Whoever will take the pains to as here, b't. So Ruth i. 17 mph, death compare this chapter with 1 Chron. xviii., alone. The phrase here therefore answers

which relates the very same history, and, for in its true meaning to the parallel one, Is. the greatest part, in the very same words, xxxvii. 16, where 735 is expressed, 117 nou will not be able, I should think, to avoid .

being convinced, that the Jews have been

guilty of many errors in transcribing this Chap. VIII. 1.

chapter. In ver. 1 it is said, “ David took Metheg-ammah." The critics have not

been able to determine what this MethegNON anong 1 12 81 ammah is. Bishop Patrick says, “It is ex

: omws pounded to be Gath, and its territories,

1 Chron. xviii. 1." He should have said, και εγένετο μετά ταύτα, και επάταξε Δαυίδ that Metheg-ammah is one of the errata of τους αλλοφύλους, και ετροπώσατο αυτούς. και the scribes, and that they should have written ēdaße Aavid rv åpwplouévny ék yeepòs T@vin Sam. as it is in Chron. Gath, and her αλλοφύλων.

Au. Ver.-1 And after this it came to OXT ano. pass, that David smote the Philistines, and Bp. Horsley.--Metheg.ammah, frenum trisubdued them : and David took Metheg- buti, Vulg.; the bridle of bondage, Queen

,האלהים לברך

וַיְהִי אַחֲרֵי־כֵן וַיַּךְ דָּוִד אֶת־פְּלִשְׁתִּים


את is oddly turned into את גת ובנתיה

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