seqq. iis dixit, et quæ hic deinceps sequuntur. Quidam Hebræorum interrogativum ante non capiunt pro, ut asseverantis, ut 1 Sam. ii. 27; Job xx. 4; Jerem. xxxi. 20, hoc sensu, annon sub Deo sum ego? q. d., Deo sane me subjici oportet, qui id ita voluerit, ei non possum resistere. Ita LXX., Toû yàp deoû eiμì ¿yw. Nec aliter videtur Onkelos verba cepisse, qui ea sic reddidit: " N nam timens Dei sum ego? Sed videtur phrasis illa adagialis fuisse, nec aliter hic capienda ac supra xxx. 2, ubi Jacobus ad Rachelam postulantem prolem Pool.-19 It is God's prerogative to take | esse, non suum, culpam ab illis in se comvengeance, which I dare not usurp. See missam ulcisci. Sed Josephum fratribus Deut. xxxii. 35. Or, Can I do what I culpam omnino remisisse, nec Deo vindictam please with you without God's leave? There- reliquisse, patet ex iis, quæ supra xlv. 5, fore fear him rather than me, and upon your experience of his wonderful care and kindness to you, believe that God will not, and therefore that I neither can nor will do you any hurt. But it is not unusual to put the Hebrew he for halo, as it is Gen. xxvii. 36; 1 Sam. ii. 28; 2 Sam. xxiii. 19; 1 Kings xvi. 31, &c.; and so the words may be very well rendered, Am not I under God, i.e., subject to his will, a minister of his providence? Dare I destroy those whom God so eminently designed to save? Dare I punish those whom God hath pardoned. Bp. Patrick. For am I in the place of dixisse narratur: num pro Deo sum ego, ut God?] His father Jacob had said the same tibi dem prolem? Sic hoc loco Josephus to Rachel (xxx. 2), to persuade her to submit hoc volet : quum ita Deus statuerit, et malum to Divine Providence; which seems to be hoc, uti sequitur, sua providentia admiranda the scope of the words here. Shall I pre- in bonum converterit, sumne Dei loco, ut sume to oppose myself to what is come to impediam ejus providentiam, et in perniciem pass; as if I were God, and not He, who vestram convertam, quod ille aperte conhath ordered things so much for our good? vertit in bonum vestrum et multorum? This appears to be the sense, by what Deus vos servatos hac ratione voluit, sicut follows: and may be thus expressed: shall et me, num ego nitar adversus ejus proviI punish you for that (for that may be meant dentiam, et vos perdam? absit! Conveniet by being in the place of God, to whom ita hoc ei quod supra xlv. 8, dixerat: Jam vengeance belongs) which God hath turned so much to all our advantage? Though the words may be simply rendered, I am in the place of God, without an interrogation. As much as to say, I have nourished and sustained you all this while, and can you think I will now do you hurt? Rosen.-17 win my Dư? No Condona, quæso, delictum servorum Dei patris tui, qui eundem cum patre tuo Deum et tecum colunt. Similis mos Græcorum et Romanorum, obtestandi alterum per communes Deos aut communia sacra; quia major quum sit conjunctio inter eorundem sacrorum participes, major inter se iis veniæ spes est, quam alienis. vero non vos me huc misistis, sed Deus. Eundem sensum videtur spectasse Hieronymus, qui hunc locum sic est interpretatus: num Dei possumus resistere voluntati? Similiter Clericus : "Sumne is, qui Deo æqualem me putem, ut voluntati ejus adversari adgrediar? Qui est Dei loco, seu, ut Homerica voce utar, ávтídeos, is se Deo æquat, et posse se divinæ voluntati obsistere censet." Jarchi in hunc modum exponit: "Num forte Dei loco sum? ut cum admiratione quadam sit dictum, q. d., Si vellem vobis quicquam nocere, num id facere valeo? Nonne vos omnes in me malum cogitastis, et Deus id in bonum direxit? quomodo igitur ego solus vos lædere potero?" Scholiasta gwyn Ne timeatis; Græcus Vaticanus ad h. 1. notat, in Samanam numquid pro Deo sum ego? Quæ verba ritico fuisse: kaì yàp poßoúμevos Deòv eiμi varie accipiuntur. Quidam eo referunt, éyó, unde Clericus collegit, extitisse in illo quod versu superiore dicitur fratres sesen sive л (pro л), i.e., timens, partiJosepho submisisse, et coram eo procidisse cipium verbi n, fractus, consternatus fuit. in faciem, quasi Josephus non sibi, sed Deo Sed in hodiernis codicibus Samaritanis longe hoc præstandum dicat, quum tamen istam plerisque haud aliter legitur ac in Judaicis, reverentiam passim antea ab iis admiserit; imo vero ipsa Samaritana versio ostendit, vid. supra xlii. 6; xliii. 26, 28. Nec se pro interpretum eodem, quo nos, modo legisse, Deo adorari ab illis agnoscebat, ut amoliri a quum, num loco? reddiderit. se deberet. Alii ad vindictam referunt, Dei unico codice Samaritano, et eo quidem, 19. In quem Petrus de la Valle ex Oriente secum Parisiis est asservatus, habetur nnnn, quod Ver. 23. וַיַּרְא יוֹסֵף לְאֶפְרַיִם בְּנֵי שְׁלִשִׁים גַּם attulit, et qui postea in Bibliotheca Oratorii בְּנֵי מָכִיר בֶּן־מְנַשֶׁה יִלְדוּ עַל־בִּרְכִּי cupide arripuit Hubigantius, et non solum יוֹסֵף : in Prolegomenis, p. xxx., ei, quod in codice Schum. Sam. καὶ εἶδεν Ἰωσὴφ Ἐφραὶμ παιδία, ἕως τρίτης yeveâs, kai oi vioì Maxeìp toû vioû Mavaσon éréxonσav èñì unpŵv 'Iwońp. Au. Ver.-23 And Joseph saw Ephraim's children of the third generation: the children also of Machir the son of Manasseh were brought up [Heb., born] upon Joseph's knees. Were brought up upon Joseph's knees. So the Hebrew, Rosen., Schum., &c. Ged., Booth.-Were born in the days [so the Sam.] of Joseph. Pool. Of the third generation, reckoning from and after Ephraim, i.e., Ephraim's grandchildren's children. So early did Ephraim's privilege above Manasseh appear, Schum.-Num dei loco sum? Bene sic and Jacob's blessing (Gen. xlviii. 19) take interpretantur Aquila: oτ μn beòs yw; place. The children of Machir, Heb., sons. Symmachus: ǹ yàp ảνтì beοû eyw eiu; For though he had but one son, viz., Iarchi: num forte Dei loco sum? Nam Gilead, by his first wife, yet he married a quoquoversum id retulerint interpretes, per- second wife, and by her had two other sons, suasum mihi est, Iosephum sic loquentem 1 Chron. vii. 16, which Joseph lived long induci, quia fratres eius antea dixerant: enough to see. Or under the name of condona peccato servorum dei patris tui children his grandchildren also might be (i.e., nobis peccatum erga te commissum comprehended. So there is no need of that remitte, quia eundem deum colimus, quem enallage of sons for one son which we meet pater tuus coluit), et quia nihilominus with in other places. Were brought up upon Iosepho se præbent servos. Itaque mentem Joseph's knees; laid upon Joseph's lap or verborum sic explana: quum propter cultum knees, where parents use ofttimes to take up dei veniam peccatorum impetrare velitis, non and repose their infants, to express their est, quod a me quidpiam timeatis; nam ego love to them, and delight in them. And non sum deus, sed ille, qui (v. 19) malum, some observe, that it was an ancient custom quod vos mihi inferendum cogitastis, in bonum in divers nations, that the infant, as soon as convertit ideoque vobismet ipsis, quos per me it was born, was laid upon the grandfather's servari voluit, peccatum condonavit. Cfr. knees. So it is an ellipsis, whereby one Gen. xxx. 2. Quibus minus convenit Hiero-word is put for two, or under one verb. nymi interpretatio: num Dei possumus re- See more of this phrase on Gen. xxx. 3; sistere voluntati ? et Clerici sententia: xlviii. 12. sumne is, qui deo æqualem me putem, ut voluntati eius adversari aggrediar? Contextui autem prorsus repugnat Ravii opinio, qui de principibus, magistratibus Ægyptiis intelligit, ideoque transfert sic: num enim sub diis sum? i.e., num ullius e præfectis regiis imperio mihi parendum est, quominus sustentem vos et parvulos vestros? Ver. 25. Au. Ver.-25 And Joseph took an oath of the children of Israel, saying, God will surely visit you, and ye shall carry up my bones from hence. Ken., Ged., Booth.-And ye shall carry up my bones with you [So Sam., LXX., Syr., Arab., and fifteen MSS.] from hence. JTT Ἰωσὴφ δὲ ἦν ἐν Αἰγύπτῳ. ἦσαν δὲ πᾶσαι ψυχαὶ ἐξ Ἰακὼβ πέντε καὶ ἑβδομήκοντα. Au. Ver.-5 And all the souls that came out of the loins [Heb., thigh] of Jacob were seventy souls: for Joseph was in Egypt already. For Joseph was, &c. Patrick, Ged., Booth.-With [Ged., including] Joseph who was, &c. For Joseph was in Egypt already.] In the Hebrew the particle vau (which we commonly translate and, and here for) sometimes also signifies with (see Gen. iv. 20). And so it doth in this place: which should be translated seventy souls, with Joseph; who was in Egypt already. For Joseph is not to be added to the seventy, but reckoned among them; to make up that number: as appears from Gen. xlvi.—Bp. Patrick. Ged. And they built for Pharaoh storecities, Pithom, and Rameses, and On [so the LXX.]. Rosen.-Edificavitque populus Hebræus urbes horreorum Pharaoni. Onkelos: urbes domus thesauri,, i.e., urbes, in quibus thesauri reconderentur. Inter thesauros autem et frumenta connumerantur. Suntque hæc repositoria Hebraice a colligendo dictæ ; nam ni per literarum transpositionem videtur pro ni, a D, collegit, congregavit, dictum. Certe locus 2 Chr. xxxii. 28 (coll. 2 Chr. viii. 4, 6; xvii. 12) aperte indicat, ni pro istiusmodi repositoriis seu granariis usurpari. LXX., móλeis ¿xvpàs, urbes munitas, non quod hæc sit propria vocis significatio, sed quia in urbes mœnibus clausas solebant conferri, quæ tuto servanda erant, ne seditione coorta, aut hostili irruptione diriperentur. Urbes istas Moses vocat pprry Cheny. Howμ eadem est, quam Herodotus, ii. 168, Пárovμov тns 'Apaßías Tóλw, i.e., Ægyptiacæ Arabiæ urbem vocat, haud procul ab Arabico sinu sitam, juxta Pool.-Seventy souls, including Jacob and quam ducta postea fuit fossa e Nilo in id Joseph, and his two sons. See Gen. xlvi. 26, mare. Urbem alteram, D, bene dis27; Deut. x. 22. Or if they were but sixty-tinguendam a terra opp (cf. ad Gen. nine, they are called seventy by a round num- xlvii. 11), Clericus conjicit nomen habuisse ber, of which we shall have many instances. a rege Ramesse, cujus nominis reges plures Rosen. 5 Pro cod. Sam. exhibet ". Ægyptus habuit; illamque a Ramesse conMale. Nam verba proprie sunt ditam urbem instaurasse et muniisse Salatim, vertenda: erat universitas animæ, i.e., ani- opera Israelitarum usus. Nec obstat verbum marum, rel.; ut taceamus, præmitti haud, quod Hebræis pariter et Syris et de raro verbum singulare nomini plurali; cf. urbibus instaurandis et muniendis dicitur. Gesen. Lehrgeb., p. 713. Septuaginta P. E. Jablonskius in Diss. 4, de terra Gosen, animæ, vid. Gen. xlvi. 8—27; LXX. addunt § 8, in Opuscc., p. ii., p. 138, Raamses non TÉVTE, cf. ad Gen. xlvi. dubitat esse Heliopolin, cujus urbis anti In that case is rather to be a structure, frame, although a completely analogous nom. derivatum of " cannot be pointed out. Want of exact knowledge how the ancients proceeded in that trade, and in the obstetric art, prevents us from giving a decided preference to either of the two last interpretations. At all events it is best to consider the passages as connected. quissimum nomen fuit, vid. Gen. xli. 45, | versions. 50. Putat nomen opp, pro quo LXX. derived from a sing. (from the root) 'Papeσon ponunt, ortam ex Ægyptiaco PH, Sol, et MEEEH, ager, ut itaque agrum solis, s. soli dicatum denotet. At LXX., quorum verba fideliter reddidit Coptus interpres, post 'Papeσon h. 1. addunt: kaì "v, σT Ηλιούπολις. Vicum, nomine Ramsis, in cujus vicinia urbis antiquæ rudera visuntur, in itinere, quod Cahira Alexandriam instituit Forskal, se offendisse ipse retulit Niebuhrio, vid. ejus Reisebeschr., p. i., p. 97. Ver. 16. Prof. Lee.-, Dual. D22 occ. twice, see Exod. i. 16, and Jer. xviii. 3, The pains taken to make this word suit both places may be seen in Rosenmüller, &c., which, as far as I can see, have been to very little purpose. Nor do I think Gesenius's extract עַל־הָאָבְנָיִם אִם־בֶּן הוּא וַהֲמִתֵּן אֹתוֹ styles him an eye-witness of the thing in וְאִם־בַּת הִוא וָחָיָה : TITT from Abulwalid much better, although he καὶ εἶπεν. ὅταν μαιοῦσθε τάς Εβραίας, καὶ question. But the matter in question here ὦσι πρὸς τῷ τίκτειν, ἐὰν μὲν ἄρσεν ᾖ, ἀπο- is, the meaning of this term; and of this κτείνατε αὐτό. ἐὰν δὲ θῆλυ, περιποιεῖσθε αὐτὸ. Abulwalid knew no more than Gesenius Au. Ver.-16 And he said, When ye do the office of a midwife to the Hebrew women, and see them upon the stools; if it be a son, then ye shall kill him: but if it be a daughter, then she shall live. Ged., Booth. And he said when ye do the office of a midwife to the Hebrew women, then shall ye inspect the troughs [Booth., the cisterns], and if, &c. Geddes supposes that were stone troughs in which according to the Eastern custom, the new-born infants were washed. himself. In Jer. 1. c. it is evident that the horizontal lathe of a potter is meant; on this, I think, there is no difference of opinion. I take here, therefore, to signify just what would; i.e., two wheels, were this substituted in its place. It would then be a cognate term; and it is not improbable this was the very term used by Jeremiah. In Exod. 1. c. the case is altogether different. The question is there about childbirth; and the words are ND ,if it be a son אִם־בֶּן הוּא,It is added .הָאָבְנַיִם Pool. The stools; a seat used by women &c. Gesenius gives here, "Et videbitis when ready to be delivered, conveniently super labro." He then tells us that this framed for the midwife's better discharge of labrum, wash-pot, was probably like the her office. potter's wheels: i.e., consisting of two Gesen. Dual, it occurs only twice, stones, an upper and a lower, the upper of in the following passages, 1. Potter's wheel. which acted as a lid, &c. But why, let it Jer. xviii. 3. Perhaps, bathing-tub, a stone be asked, are the midwives commanded vessel, in which the new-born child was particularly to cast their eyes on these? washed. (Vid. Bate's note on the following Had these the means of determining whether passage in his new translation.) Exod. i. the new-born child was or was not a male? 16: When ye assist the Hebrew women in Again, supposing these wash-pots were their childbirth, NY, and ye see in composed of a lid, and sort of under-tub, the bathing-tub, if it be a son, then ye shall would this make them like the potter's kill him, but if it be a daughter, she may horizontal lathe, which is thought to have live; or, inspect the bathing-tub, if it be a consisted of two wheels? All this strikes son, &c. may be derived, according me as extremely weak and inconclusive. to this interpretation, in both constructions Suidas, indeed, tells us of doxaîor dippor, from equivalent to . Others connect used by women in childbirth; which were, the two passages by applying the passage in perhaps, couches peculiarly constructed for Jeremiah to the seat of the potter, here, to that purpose; and which, as far as I can the chair of child-bearing on which the see, must have been things as far unlike the woman sits. Thus, e. g. Kimchi: wash-pot in question, as they were to the i also the Chald. and both Arabic lathe of Jeremiah's potter. It is truly astonishing that such incongruous matter molarium figuram numerumque et posicould ever have been thrown together by tionem referret: "coagmentata nempe via writer of Gesenius's powers. Let me detur ex duabus tabulis rotundis pari undique now give my view on this passage. I sup- intervallo disjunctis, quarum superior sedilis, pose, then, that is in this place cog- inferior basis vice fungeretur, illâ huic innate with ; which, dual, would be 2. cumbente ad similitudinem catilli metæ imSee Prov. xxv. 11, where we have , its minentis." Magis probabilis tamen J. G. seasons, occasions, &c. See this word below. Hassii (Magaz. f. Bibl. u. Orient. Liter., I take the command of Pharaoh, therefore, p. 62) videtur conjectura, esse DN 7, thus, Observe, look carefully on, the two occa- exstruxit, ut & sit prostheticum s. formale (ut sions; i.e., in which either a male or female in a , et confer Ezek. xlvii. 3). child is born. It is added, If it be a son, igitur proprie notaret rem structam, then, &c. Now it is curious to observe, that machinam, duabus partibus compositam, not one of the ancient versions says a word about this wash-pot, stools, or the like. The LXX. Kaì σι πρòs tập tíktew, Vulg. "et partus tempus advenerit," which is very near the truth. Targ. videbitis in partu; Syr. "cum illæ procumbunt." The venerable Saadias Haggaon, indeed, makes the midwives to بار quæ rei alicui parandæ inservit, et hoc quidem loco sellam parturientium plicatilem, qualis commode circumgestari potest. Cf. de h. v. Gesenii Præfatt. ad Lex. min. ed. 2, p. 18, not. Recte vero Fullerus 1. 1. videtur monuisse, verba sic esse vertenda: cum videritis eas super sellas, quod re ipsa nihil est aliud quam quod look at the pulpit!ie, as does LXX. et Vulgatus expresserunt: "Nec Erpenius's Arab. Gesenius, however, tells incommode subauditur accusandi casus; nam et hic proxime præcesserat, et id facillime us that a MS. at Oxford reads, in the permittit interjecta copula. Adde, quod text of Saadias; and this he translates (Thes. usitatissima verbi constructio postulat, sub voce) by "locus ubi mulier parit." But ut sequatur particula, vel expressa, vel this might be a mere imitation of the Targum denique dvváμet. Rarius conjungitur cum of Onkelos, which has : at any rate the præpos. 1; cum vero semel tantummodo, authority of this Jew is of little value. nempe Ex. v. 21 (ubi cf. not.), idque Rosen.-16 Dixit videlicet rex Ægypti mutata etiam significatione propria. Itaque obstetricibus; naváλnus ex initio vs. 15, ob non assentior nuperis interpretibus, qui conjunctim construunt in רָאִיתָן cum verbo - בְּיַדְכֶן הָאָבְנָיָם .interruptam ibi orationem Cum opem feretis parientibus Hebræis, et hunc modum: cum inspicietis in sellas parvidebitis super sellam parturientium. Ita turientium, in locum in quem elapsus ex vertimus vocem, non quod plane cer-utero fœtus incidit. Nam quorsum sellæ tam putemus istam ejus significationem, sed inspiciendæ? Neque enim in sellas, opinor, quia e variis, quæ illi voci e conjectura tri- umquam incidere solitus est partus, sed buuntur, significationibus, ea reliquis aptior obstetricis manibus excipi." Persarum reges visa esset. LXX. pro illa ponunt:. orav infantes masculos, quos ipsorum cognatæ wσi пρòs tậ tiktew, quod sequutus Vulgatus, pariunt, ne adulti forsan ipsis insidias et partus tempus advenerit, et Syrus: cum struerent, statim post partum ita necari procumbunt ad pariendum. Apparet, eos jubere, ut illos in labris lapideis, in quibus interpretes sensum expressisse, sed non vocis recens nati lavari solent, perire sinant, refert potestatem. Collato altero loco, quo Thevenotus in Itiner. suor. Commentt., p. ii. legitur, Jer. xviii. 3, ubi figulus opus suum p. 98. Eodem modo et Hebræos pueros super facere narratur, Fullerus in recens natos necatos fuisse, sunt qui conMiscell. SS. L. V., cap. xix. colligit, indicari jiciant (vid. d. a. u. n. Morgenl., t. i. p. 255); illo nomine certum sellæ seu sedilis genus, qui proinde nomine, labra lapidea parturientibus feminis maxime et figulis con- (ab 2) indicari volunt. Quam sentensuetum, idque a forma appellationem adep- tiam tamen quo minus nostram faciamus, tum. Et proprie quidem a sing. lapis, in impedit idem illud quod Fullerus observavit. Duali lapides molares ambo, catillum Quorsum enim labra fuerint inspicienda? videlicet et metum, dictos existimat. Deinde in japo win jason, Si filius est occidite eum, Ceterum ab hac notione petitum fuisse sellæ cujus- clam haud dubie, et inscia matre. dammodi nomen, propterea quod lapidum, Hiphil verbi no, est contracte pro CC |