vs. 8, p, quod idem. Sed hoc loco idem
interpres, sibi non constans, yng ba, ut
Sic et
tibi succedat transtulit.
prospere

Ver. 7.

ex

: aba nwa bap buti, prospere res suas gerere significat, ut Prov. xvii. 8; Jesai. lii. 13 (ad quem loc. ἴσχυε οὖν καὶ ἀνδρίζου φυλάσσεσθαι καὶ vid. not.), quia rerum felix successus ποιεῖν καθότι ἐνετείλατό σοι Μωυσῆς ὁ παῖς prudentia plerumque proficiscitur. Hoc μου. καὶ οὐκ ἐκκλινεῖς ἀπ ̓ αὐτῶν εἰς δεξιὰ tamen in quo versamur loco necesse non est, οὐδὲ εἰς ἀριστερὰ, ἵνα συνῇς ἐν πᾶσιν οἷς ἐὰν ut proprium verbi bum significatum deseraπράσσῃς. mus. Nam quæ Josuæ commendatur legis Au. Ver.-7 Only be thou strong and Mosaicæ observatio efficiet, ut prudenter very courageous, that thou mayest observe agat. hic pro, in universitate to do according to all the law, which Moses viarum tuarum, in omnibus tuis viis, i. e., my servant commanded thee: turn not from actionibus, ex noto Hebraismo. Cf. 1 Sam. it to the right hand or to the left, that thou xviii. 14, 1, eratque mayest prosper [or, do wisely] whitherso- Davides in omnibus viis suis prudens, aut ever thou goest.

That thou mayest observe to do.
Ged. In the observance and practice of.

felix.

Ver. 8.

Rosen.—Modo firmus esto et fortis valde niż ¬pwa jpg?

הַכָּתוּב בּוֹ כִּי־אָז תַּצְלִיחַ אֶת־דְּרָכֶךָ,observare agere secundum omnem hanc legem

in pluribus codicibus et libris לִשְׁמֹר לַעֲשׂוֹת Pro

quam jussit te observare Moses, servus meus.

ἵνα εἰδῇς ποιεῖν παντα τὰ γεγραμμένα. TÓTE εvodenon, kai evodwσeis tàs ódoús σov, καὶ τότε συνήσεις.

Au. Ver.-8 This book of the law shall

editis legitur, inserta copula, observare et agere (cf. Deut. vii. 12, ons on), ut est infra xxiii. 6, idemque h. 1. exprimitur a Græco Alexandrino (pvdáσσeσdai kaì ñoleiv), et a reliquis veteribus, not depart out of thy mouth; but thou shalt præter Chaldæum. Sed quum versu proxi- meditate therein day and night, that thou mo legamus, ut observes mayest observe to do according to all that is agere: copula nec hic erit inserenda. Est written therein: for then thou shalt make autem observare facere, i. q. animum atten- thy way prosperous, and then thou shalt dere ad faciendum, operam dare, ne quid have good success [or, do wisely]. eorum omittatur quæ lege sunt præscripta. Similis loquendi formula Num. xxiii. 12: 17, observabo loqui, et 2 Reg. x. 31: , non observavit ire in lege Jova. Quia nonnumquam mente, memoria servare denotat, ut Genes. xxxvii. 11; Clericus nostra verba mallet sic interpretari: ul memineris te gerere secundum legem cet. Quod tamen minus commodum videtur.

in

That thou mayest prosper. Pool, Patrick. Or, do wisely, as it is the margin; for it is the greatest policy to be truly religious.-Bp. Patrick.

Ged. That in all thy proceedings thou mayest act with prudence.

Bp. Patrick.-Thou shalt make thy way prosperous, and—have good success.] Or, do wisely. Prudence and prosperity go together; but no prudence is comparable to the strict observance of the laws of God, upon which the felicity of kingdoms and states depends.

Ged. For then thou shalt be prosperous, because then thou wilt act with prudence.

Rosen. De verbis nie n p vid. ad vs. 7, -, Nam tunc prosperas reddes vias tuas, et tunc prudenter ages. Prudentiæ vero quia prosper successus fere est junctus, verbum haud raro bene succedendi notionem includit. Arabicus interpres dirigentur, scil. viæ tuæ (quod proxime præcedit) reddidit, aliter quam vs. 7 (ubi vid. not.), nec tamen male.

Rosen. Ut prudenter agas in omni quo ibis, in quacunque re versaberis. Verbum , intelligentem, prudentem evadere, esse, agere, denotare constat. Hinc Græcus Alexandrinus et Vulgatus Latinus ἵνα συνῇς, Au. Ver.-Officers. See notes on Numb. ut intelligas reddiderunt, et Chaldæus infra xi. 16.

Ver. 10.

from Shittin to Jordan, Josh. iii. 1, being בְּעוֹדוּ שְׁלֹשֶׁת יָמִים אַתֶּם עֹבְרִים אֶת־ sufficiently assured of his safe passage over הַיַּרְדֵּן הַזֶּה לָבוֹא לָרֶשֶׁת אֶת הָאָרֶץ and after those three days mentioned here אֲשֶׁר יְהוָה אֱלֹהֵיכֶם נֹתֵן לָכֶם

Pašgong nwab Jordan, whatsoever became of the spies;

Jerem. ii. 2, 7, ire, i.e., ito. Cf. N. G. antesignanos fuisse, sed socii potius fuere. Schroderi Syntax., Reg. liv. c. et Gesenii Nec semper locum anteriorem, sed præLehrgeb., p. 783.

Ver. 14.

sentiam sæpe significat, coram, ut Exod.

et coram servis ejus, et in frequentissimo illo , coram Jova. Igitur his verbis hoc

arma cum iis conjungetis, quod ipsum pos

significatur: vos aderitis fratribus vestris אֲשֶׁר נָתַן לָכֶם מֹשֶׁה בְּעֵבֶר הַיַּרְדֵּן strenui et expediti ad pugnandum, socia וְאַתֶּם תַּעַבְרוּ חֲמִשִׁים לִפְנֵי אֲחֵיכֶם כָּל

, וַעֲזַרְתֶּם אוֹתָם,trema hujus versus verba dicunt גִּבּוֹרֵי הַחַיִל וַעֲזַרְתֶּם אוֹתָם :

αἱ γυναῖκες ὑμῶν καὶ τὰ παιδία ὑμῶν καὶ τὰ et adjuvetis eos. κτήνη ὑμῶν κατοικείτωσαν ἐν τῇ γῇ ᾗ ἔδωκεν ὑμῖν. ὑμεῖς δὲ διαβήσεσθε εὔζωνοι. πρότεροι τῶν ἀδελφῶν ὑμῶν πᾶς ὁ ἰσχύων. καὶ συμμαχήσετε αὐτοῖς.

-

Ver. 16.

com

Au. Ver.-14 Your wives, your little
ones, and your cattle, shall remain in the
land which Moses gave you on this side
Jordan; but shall
ye
bre-
pass before your
thren armed [Heb., marshalled by five], all ports the various reading
the mighty men of valour, and help them.
Before their brethren.

- πάντα ὅσα ἐὰν ἐντείλῃ ἡμῖν ποιήσομεν, κ.τ.λ.
Au. Ver.-16 All that thou
mandest us we will do, &c.
All. Twelve MSS. read
Booth. The genius of the language sup-

CHAP. II. 1.

.

-Ken.

Pool.-Either, 1. In their presence [soning wa

[so Patrick]; which was but reasonable;

שְׁנַיִם אֲנָשִׁים מְרַגְּלִים חֶרֶשׁ לֵאמֹר לְכָוּ Rosen.]. Or, 2. In the front of all of them

רְאוּ אֶת־הָאָרֶץ וְאֶת־יְרִיחוֹ וַיֵּלְכוּ וַיָּבֹאוּ partly, because they had the advantage of בֵּית־אִשָּׁה זוֹנָה וּשְׁמָהּ רָחָב וַיִּשְׁכְּבוּ־ their brethren, having actually received

their portion, which their brethren had only in hope, and therefore were obliged to more service, the rather to prevent the envy of the other tribes; partly, because they were freed from those impediments which the rest were exposed to, their wives, and chil. dren, and estates being safely lodged; and partly, to prevent their retreat and withdrawing themselves from the present service, which they otherwise should have had opportunity and temptation to do, because of the nearness of their habitations.

חֲמִשִׁים de voce

καὶ ἀπέστειλεν Ἰησοῦς υἱὸς Ναυῆ ἐκ Σαττὶν δύο νεανίσκους κατασκοπεῦσαι, λέγων. ἀνάβητε καὶ ἴδετε τὴν γῆν καὶ τὴν Ιεριχώ. καὶ πορευθέντες οἱ δύο νεανίσκοι εἰσήλθοσαν εἰς Ιεριχώ. καὶ εἰσήλθοσαν εἰς οἰκίαν γυναικὸς πόρνης, ᾗ ὄνομα Ραάβ. καὶ κατέλυσαν ἐκεῖ.

Au. Ver. 1 And Joshua the son of Nun sent [or, had sent] out of Shittim two men to spy secretly, saying, Go, view the land, even Jericho. And they went, and came into an harlot's house, named Rahab, and lodged [Heb., lay] there.

Sent. So Rosen.

Horsley, Ged., Booth., Clarke, and others. -Had sent.

Bp. Patrick.-Joshua-sent.] Or, had sent, before the directions given to the officers, mentioned in the foregoing chapter, verses 10, 11, which best agrees with the twenty-second verse of this chapter, and the rest of the story.

Armed. See notes on Exod. xiii. 18. Rosen. CAN, Vos autem transite strenui. Iis quæ diximus ad Exod. xiii. 18, addimus, verbum , a quo illa est deducta, posse ejusdem significationis esse cum Arabum, vehemens strenuusque valde fuit in prælio. In parallelo Numerorum loco xxxii. 17, pro legitur, festinantes, i. e., alacres. Verba interpretanda potius videntur coram patribus vestris, quam ante fratres Rosen. Deinde misit Josua, Nunis filius, vestros, πрóτeрov тŵv ådeλþŵv vpov, ut ex Schittim duos viros explorantes clam. Græcus Alexandrinus reddidit. Neque enim Verbum interpretum plures per plusverisimile est, duas illas tribus et dimidiam quamperfectum reddunt, quia quæ hoc in prima acie ubique adversus hostes con- capite de exploratorum missione narrantur sistere debuisse, et ceterarum tribuum vcluti ante ea quæ cap. i. habentur facta existi

Harlot. So Pool, Patrick, Michaëlis, Rosen., Gesen.

καπηλευουσι· οἱ δε ανδρες, κατ' οίκους εοντες,
paivovoi. "Among the Egyptians the
women carry on all commercial concerns,
and keep taverns, while the men continue at
home and weave."
Herod. in Euterp.,

mant, reversosque ad Josuam exploratores | hujus capitis narrationem non suo positam esse priusquam mandata ad populum dederit esse loco. Et tamen nihil vetat etiam ipsum de trajiciendo post triduum Jordane. Nam fateri, eodem uno die speculatores abivisse si illa mandata dederit septimo die primi Jerichuntem, et monitores viaticum populo mensis, simulque ablegati exploratores Jeri- imperasse, triduumque præfinivisse trajichuntem pervenerint, atque sub vesperam ciendi in Cananæam. ad Rachabam diverterint, quum memorentur illi a Rachaba dimissi triduum in monte latuisse, et exercitus ad Jordanem Dr. A. Clarke.-Harlots and inn-keepers alterum triduum consedisse; effici, inter- seem to have been called by the same name, pretes illi dicunt, septem, ut minimum ab as no doubt many who followed this mode illo edicto ad trajectionem usque Jordanis of life, from their exposed situation, were esse elapsos dies, aut saltem quinque, si not the most correct in their morals. Among apud flumen non esse moratos plus quam the ancients women generally kept houses of noctem unam dicamus. Verum recte jam entertainment, and among the Egyptians observavit Masius, nihil obstare, quo minus and Greeks this was common. I shall res ordine narrari statuamus, et quo die subjoin a few proofs. Herodotus, speaking Josua triduum illud per præcones præ- concerning the many differences between stituebat populo, eodem die exploratores Egypt and other countries, and the pecueum amandasse; neque tamen e Schittim liarity of their laws and customs, expressly versus Jordanem movisse, nisi postquam isti says: Εν τοισι αἱ μεν γυναικες αγοραζουσι και ad se revertissent. Nam si die septimo, quo jussit populum se comparare ad trajectionem Jordanis post triduum, sint simul emissi exploratores Jerichuntem, facile fuit expeditis viris LX stadia, id est, unum et dimidium milliare Germanicum (vid Handb. der Bibl. Alterthumsk., p. i., vol. i., p. 163), e Schittim ad Jordanem usque (tantum enim intervallum esse, scribit Josephus Antiquitt., 1. v., cap. 1, § 1) et totidem stadia a Jordane ad Jerichuntem (vid Josephum de bello Jud., 1. iv., cap. 8, § 3) intra paucas horas conficere, atque ante vesperam sic satis speculari urbem. Diverterint igitur ad Rachabam sub noctem, atque mox ab ea per tenebras de muro demissi ad diem usque tertium, ex quo die ad Rachabam diverterant, h. e. ad Nymphodorus, quoted by the ancient eam vesperam usque, quæ diem octavum scholiast on the Edipus Coloneus of Somensis Nisan sequitur, latuerint in montibus. phocles, accounts for these customs: he Ergo quod ad speculatores dicit Rachaba infra vs. 16, latebitis in monte tres dies, est ac si dicat: usque ad diem tertium, quo die integrum vobis erit pergere. Jam vero ea nocte, quæ octavum diem mensis claudebat, et secundum Hebræos ad diem nonum pertinebat, redierunt ad Josuam in castra ad Schittim. Josua porro, percepta exploratorum narratione, mane castra ad Jordanem promovit. Postero denique, id est, decimo die, trajecit. Nihil hic est, quod narrationis cursum interpellere possit. Scribit quidem Josephus (Antiqq. loco laud.) hæsisse Israelitas biduum apud Jordanem, priusquam transierint, putatque, exploratores rediisse ad Josuam apud Jordanem morantem, totamque

c. xxxv. Diodorus Siculus, lib. i., s. 8, and c. xxvii., asserts that "the men were the slaves of the women in Egypt, and that it is stipulated in the marriage contract that the woman shall be the ruler of her husband, and that he shall obey her in all things." The same historian supposes that women had these high privileges among the Egyptians, to perpetuate the memory of the beneficent administration of Isis, who was afterwards deified among them.

says that "Sesostris, finding the population
of Egypt rapidly increasing, fearing that he
should not be able to govern the people or
keep them united under one head, obliged
the men to assume the occupations of
women, in order that they might be ren-
dered effeminate."

Sophocles confirms the account given by
Herodotus; speaking of Egypt he says:
Εκει γαρ
oi μεν αρσενες κατά στέγας
Θακουσιν ἱστουργουντες· αἱ δε ξυννομοι
Τα 'ξω βιου τροφεια πορσυνουσ' αει.
Edip. Col. v. 352.

"There the men stay in their houses weaving cloth, while the women transact all business out of doors, provide food for the

family," &c. It is on this passage that the them, go into a place where they might scholiast cites Nymphodorus for the information given above, and which he says is found in the 13th chapter of his work "On the Customs of Barbarous Nations."

expect, not the blessing, but the curse, of God? Is it not therefore more likely that they went rather to an inn to lodge than to a brothel? But what completes in my That the same custom prevailed among judgment the evidence on this point is, that the Greeks we have the following proof this very Rahab, whom we call a harlot, was from Apuleius: Ego vero quod primum actually married to Salmon, a Jewish prince, ingressui stabulum conspicatus sum, accessi, see Matt. i. 5. And is it probable that a et de QUADAM ANU CAUPONA illico percontor. prince of Judah would have taken to wife -Metam. lib. i., p. 18, Edit. Bip. Having such a person as our text represents Rahab entered into the first inn I met with, and to be? there seeing a certain OLD WOMAN, the INNKEEPER, I inquired of her."

It is granted that the Septuagint, who are followed by Heb. xi. 31, and James ii. 25, It is very likely that women kept the translate the Hebrew, zonah, by порvŋ, places of public entertainment among the which generally signifies a prostitute: but Philistines; and that it was with such an it is not absolutely evident that the Septuaone, and not with an harlot, that Sampson gint used the word in this sense. Every lodged (see Judges xvi. 1, &c.); for as this scholar knows that the Greek word To custom certainly did prevail among the comes from Teрraw, to sell, as this does from Egyptians, of which we have the fullest repaw, to pass from one to another; transire proof above, we may naturally expect it to facio a me ad alterum; Damm. But may have prevailed also among the Canaanites not this be spoken as well of the woman's and Philistines, as we find from Apuleius goods as of her person? In this sense the that it did afterwards among the Greeks. Chaldee Targum understood the term, and Besides, there is more than presumptive has therefore translated it on, proof that this custom obtained among the ittetha pundekitha, a woman, a TAVERNIsraelites themselves, even in the most KEEPER. That this is the true sense many polished period of their history; for it is eminent men are of opinion; and the premuch more reasonable to suppose that the ceding arguments render it at least very two women, who came to Solomon for judg- probable. To all this may be added, that ment, relative to the dead child (1 Kings as our blessed Lord came through the line iii. 16, &c.), were inn-keepers, than that they of this woman, it cannot be a matter of were harlots. It is well known that common little consequence to know what moral prostitutes, from their abandoned course of character she sustained; as an inn-keeper life, scarcely ever have children; and the she might be respectable, if not honourlaws were so strict against such in Israel able; as a public prostitute she could be (Deut. xxiii. 18), that if these had been of neither; and it is not very likely that the that class it is not at all likely they would providence of God would have suffered a have dared to appear before Solomon. All person of such a notoriously bad character these circumstances considered, I am fully to enter into the sacred line of his geneasatisfied that the term ", zonah, in the logy. It is true that the cases of Tamar text, which we translate harlot, should be and Bathsheba may be thought sufficient to rendered tavern or inn-keeper, or hostess. destroy this argument; but whoever conThe spies who were sent out on this occasion siders these two cases maturely will see that were undoubtedly the most confidential they differ totally from that of Rahab, if we persons that Joshua had in his host; they allow the word harlot to be legitimate. As went on an errand of the most weighty to the objection that her husband is nowhere importance, and which involved the greatest mentioned in the account here given; it consequences. The risk they ran of losing appears to me to have little weight. She their lives in this enterprise was extreme. might have been either a single woman or a Is it, therefore, likely that persons who widow; and in either of these cases there could not escape apprehension and death, could have been no mention of a husband; without the miraculous interference of God, or if she even had a husband, it is not likely should, in despite of that law which at this he would have been mentioned on this occatime must have been so well known unto sion, as the secret seems to have been kept