or messenger;" which Dr. Wall considers to be a more becoming allusion in the interview between Jacob and Esau.

xxxv. 4, 8. The Hebrew word by (allon) is properly translated in this place an "oak,” or quercus robur of Linnæus, of which there are several Syrian species. In chap. xiii. 18 and xviii. 1, the words "in the plains of Mamre" should rather have been, "under the oak at Mamre." The Septuagint has πрòs Tŷ Sput. See chap. xviii. 4, 8. Or the two original names conjoined ought to be written as one, viz. Allon-Mamre. In chap. xiv. 6, the proper name of El-Paran is derivable from the Hebrew (élah),

which signifies a terebinth tree, and is rendered by the Septuagint τερεβίνθου τῆς Φαράν, being the pistacia terebinthus of Celsius, Dr. Royle, and Rosenmüller, which grows luxuriantly in Palestine.

xxxvi. 2, 14. In these two places the Hebrew text states that Anah was the daughter of Zibeon. It is certain, however, from ver. 24, that Anah was his son. "And these are the children of Zibeon, Aiah and Anah: this was that Anah who found the mules in the wilderness, as he fed the asses of Zibeon his father." In verses 2 and 14, therefore, Drs. Wall and Kennicott read, with the Samaritan and Syriac versions, "son" instead of "daughter." The Septuagint also has τοῦ υἱοῦ Σεβεγών.

xxxvi. 6. "And went into the country from the face of his brother Jacob." The Septuagint has, kaì èπopeúðn Ἡσαῦ ἐκ τῆς γῆς Χαναάν, “ and Esau went out of the land of Canaan.” So also reads Dr. Wall, with the Samaritan Pentateuch. The Vulgate has, et abiit in alteram regionem; and some other versions have, "went into another

land." The present reading would imply that Esau quitted an urban residence for a rural excursion.

xxxvi. 15, 16. "These were dukes of the sons of Esau : the sons of Eliphaz, the first-born of Esau; duke Teman, duke Omar, duke Zepho, duke Kenaz, duke Korah, duke Gatam, duke Amalek." According to Drs. Wall and Kennicott, the words duke Korah are here interpolated, which are wanting in the Samaritan text; for it is undeniable from ver. 4, that Eliphaz was the son of Esau by Adah; from verses 11 and 12, that Eliphaz had only six sons Teman, Omar, Zepho, Gatam, Kenaz, and Amalek; and from verses 5, 14, and 18, that Korah was the son of Esau by Aholibamah, and therefore not the son of Eliphaz.

xxxvi. 26. “Hemdan." This name is written in 1 Chron. i. 41, "Amram ;" but the Samaritan Pentateuch and Arabic version of Chronicles have "Hamdan."

xxxvi. 27. "And Akan;" which is "Jakan" in 1 Chron. i. 42; but the Greek and Arabic have the former reading in Chronicles.

xxxvi. 31. "And these are the kings that reigned in the land of Edom, before there reigned any king over the children of Israel." Since this verse could not have been written by Moses, Kennicott concludes that it must have been transposed from its right position in 1 Chron. i. 43, and by some ancient scribe foisted into the margin, and from there into the text of Genesis.

xl. 20. "And he lifted up the head of the chief butler and of the chief baker among his servants." This state

ment is incorrectly worded; for the one only was reinstated, and the other hanged. The margin reads more properly "reckoned," or took account of his servants. The Septuagint has, καὶ ἐμνήσθη τῆς ἀρχῆς τοῦ οἰνοχόου καὶ τῆς ἀρχῆς τοῦ σιτοποιοῦ ἐν μέσῳ τῶν παίδων αὐτοῦ, i. e. he remembered the first estate of them. The Vulgate reads, recordatus est inter epulas.

xli. 8. "And Pharaoh told them his dream; but there was none that could interpret them." The Samaritan, Syriac, and Arabic versions read "his dreams" in the plural, since it is manifest from verses 1, 4, and 5, that he dreamed on two occasions, the one being of the fat and lean kine, and the other of the seven ears of corn. Græco-Veneta version has, τοὺς ἰδίους ὀνείρους.

The

xlii. 16, 17. Between these two verses the Samaritan. text supplies the answer to the remonstrance of Joseph: "And they said, The boy cannot leave his father; for if he leave his father, he will die."

xlii. 30. "The man, who is the lord of the land, spake roughly to us." The Septuagint inserts, kai čeто nμâs καὶ ἔθετο ἡμᾶς év þvλak, “and put us in prison." See ver. 17.

xliii. 16. "And when Joseph saw Benjamin with them." The Septuagint adds, τὸν ἀδελφὸν αὐτοῦ τὸν ὁμομήτριον, "his brother on his mother's side." See chap. xlvi. 19.

xliii. 28. "And they answered, Thy servant our father is in good health; he is yet alive." The Septuagint adds, kai εἶπεν, εὐλογημένος ὁ ἄνθρωπος ἐκεῖνος τῷ Θεῷ, “and he said, Blessed be he of God." So also the Samaritan Pentateuch.

xliv. 4, 5. "Wherefore have ye rewarded evil for good? Is not this it in which my lord drinketh? . . . . Ye have done evil in so doing." Since there is no delinquency alleged in the present Hebrew text, Kennicott adjudges the Greek version to be more explicit: ἱνατί ἐκλέψατέ μου τὸ κόνδυ Tò ȧруνρoûν; "why have ye stolen my cup, the silver cup?" The expression, "whereby indeed he divineth," implies erroneously that the patriarch Joseph was a magician. Rosenmüller notices that divination by means of a cup or vessel in more recent times was known in Egypt : “ κυαθομαντείαν recentioribus adhuc temporibus in Ægypto notam fuisse patet." Liddell and Scott suppose kóvdu to be a Persian term; but Dr. Wall, with more probability, an Egyptian. It would be better rendered as in the margin, "the cup of trial," namely, of its having been abstracted from the owner. Parkhurst and Houbigant in

loco read inquiry.

xliv. 28. "Surely he is torn in pieces." The Septuagint has, or Onpióßρwτos yéyove; and the Vulgate, bestia devoravit eum. See chap. xxxvii. 33.

xlvi. 10. The sons of Simeon here given differ both in their names and number from the parallel text of 1 Chron. iv. 24; but the Samaritan Pentateuch corroborates the Hebrew of Genesis.

xlvi. 13. "Sons of Issachar; Tola, and Phuvah, and Job, and Shimron." The Samaritan Pentateuch and Aldine Septuagint read here Jashob.

xlvi. 21. "The sons of Benjamin." These are stated to have been ten in the Hebrew text, but in the Septuagint

the three first only to have been his sons, six others his grandsons, and the last his great-grandson.

xlvi. 26, 27. There is an apparent diversity in this passage between seventy souls, being the number of the family of Jacob when he took his journey into Egypt, and seventyfive, the number stated by Stephen in Acts vii. 14. The children and grandchildren of the patriarch amounted to sixty-six; and including himself, Joseph, and his two sons, to seventy persons, which amount exactly agrees with the statement of Moses. If to the number of sixty-six we add nine of his sons' wives, it will tally with the New Testament number of seventy-five. So read Dr. Hales and Mr. Horne.

xlvi. 28, 29. "And he sent Judah before him unto Joseph, to direct his face unto Goshen: and they came into the land of Goshen. And Joseph made ready his chariot, and went up to meet Israel his father to Goshen." Instead of the first and last Goshen, the Septuagint gives the specification of 'Hρówv Tóλis, "Hierapolis," which was a city in the land of Rameses, and Rameses was another name for Goshen. See chap. xlvii. 6, 11. Dr. Wall judges that the place of interview was more likely to be a city within a district, which is less vague than merely the district itself. Josephus also names the same site.

xlvii. 16. "And Joseph said, Give your cattle; and I will give you for your cattle, if money fail." The Septuagint has, kai dúow vμîv äρтovs; and the Vulgate, et dabo vobis pro eis cibos, "and I will give you bread for them." See ver. 17. So also read the Samaritan and Chaldee.

xlvii. 21. "And as for the people, he removed them to