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cities.” The Septuagint has, καὶ τὸν λαὸν κατεδουλώσατο avτ eis Taîdas, "he made slaves of them." So also read the Samaritan and Vulgate. See ver. 23, which proves that these serfs were employed in husbandry.

xlvii. 31. "And Israel bowed himself upon the bed's head.” The Septuagint has, ἐπὶ τὸ ἄκρον τῆς ῥάβδου avτoû, "upon the top of his staff." We are assured from Heb. xi. 21, that the true reading is, " upon the top of his staff;" and the Hebrew word bears this latter signification, as well as the former.

xlviii. 7. "When I came from Padan, Rachel died." The Septuagint has, Ραχήλ ἡ μήτηρ σου; and so the Samaritan, "Rachel thy mother."

xlix. 6. "For in their anger they slew a man, and in their self-will they digged down a wall." The margin has "houghed oxen," which is of more recondite meaning; but Dr. Kennicott and Mr. Green, by the change of a Hebrew letter, understand "they destroyed the princes," viz. Hamor and Shechem his son.

xlix. 10. "The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be." The Syriac and Arabic versions and twenty-six Hebrew manuscripts read, "until he shall come, whose it is," which Mr. Green has rendered, "whose right it is." See also Ez. xxi. 27. It is interpreted by the Targums of Onkelos and Jerusalem to be the Messiah. The Vulgate has, qui mittendus est; the Septuagint, ἕως ἂν ἔλθῃ τὰ ἀποκείμενα, and in some copies & ȧπоKЄîтαι. So Symmachus, Igna

tius, Irenæus, Justin Martyr, and Apostolic Constitutions. Others derive the word from the Hebrew verb to ask, seek, and require, so that it will signify, the asked, the desired, which nearly answers to the exposition of Abarbanel, that "the nations should require him." See Heb. x. 37 and Rev. iv. 8, where the Greek expression ó épxóμevos occurs. It is used by John the Baptist in Matt. xi. 3 and Luke vii. 19, in which passages the question put by John, when in prison, to Christ, through the agency of his two disciples, was not for their satisfaction, but for his own, and could not refer to his Messiahship, since John had himself borne witness to it by baptising him, which was miraculously confirmed. The personal adjectives erepos or aλos must have had reference to his second and future advent, and to the promised political deliverance and reinstatement of the Jewish nation. See Luke i. 71, 74. The answer of Christ was not contradictory, but only practically evasive, leaving the subject of the previous question open. See also Acts i. 6, 7, where the reply was more directly to the point, and so far affirmative.

xlix. 24. "From thence is the shepherd, the stone of Israel." The Messiah was not descended from Joseph, nor is the word "stone" found in the Greek, Chaldee, and Arabic, as well as one ancient manuscript, but it corresponds with Is. xxviii. 16. Instead of the words "from thence," the Syriac has "by the name." The reading, therefore, might be thus amended, "By the name of the shepherd, the stone of Israel."

xlix. 27. "Benjamin shall ravin as a wolf; in the morning he shall devour the prey, and at night he shall divide the spoil." The transposition of morning and night here

by Mr. Green seems more agreeable to their natural order, since a wolf seizes its prey in the evening, and leaves a portion of it for the next day. So also Bochart.

1. 25. "And ye shall carry up my bones from hence." The Samaritan, Septuagint, Syriac, Arabic, and Vulgate, with twelve manuscripts, add "with you," which is the reading of Dr. Boothroyd and Mr. Horne. See also Ex.

xiii. 19.

EXODUS.

Chap. i. ver. 5. "For Joseph was in Egypt already." The Chaldee and Arabic read, "including Joseph."

i. 11. "And they built for Pharaoh treasure cities, Pithom and Raamses." The Septuagint adds, kai "v, kaì “Nv, ñ EOTIV HMOÚTOλes, "and On, which is Heliopolis."

i. 22. "Every son that is born ye shall cast into the river.” The Septuagint adds, ὃ ἐὰν τεχθῇ τοῖς Ἑβραίοις, "that is born to the Hebrews." So also read the Samaritan and Chaldee.

ii. 14. "Intendest thou to kill me, as thou killedst the Egyptian?" The Septuagint reads, ov тρóπоv åveîdes χθὲς τὸν Αἰγύπτιον, " as thou killedst the Egyptian yesterday." See Acts vii. 28. So also the Vulgate.

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ii. 18. The proper name of " Reuel" ought to be written Raguel," being the same as in Numb. x. 29. See margin.

ii. 22. "And she bare him a son, and he called his name Gershom: for he said, I have been a stranger in a strange land." Kennicott, with the Syriac, Arabic, and Vulgate versions, adds these words, which are deficient in the Hebrew text: Alterum vero peperit, quem vocavit Eliezer, dicens, Deus enim patris mei adjutor meus eripuit

my

me de mauu Pharaonis; "she also bare another son to Moses, and he called him Eliezer, saying, The God of fathers hath been my helper, and delivered me from the hand of Pharaoh." See iv. 20 and xviii. 4.

ii. 25. “And God looked upon the children of Israel, and God had respect unto them." Kennicott reads, with the Septuagint, kai éyvóoon avrois, "and he was made known unto them." The Vulgate has, et cognovit eos.

iii. 18. "The Lord God of the Hebrews hath met with us." Kennicott reads, with the Samaritan version and the Septuagint, ὁ Θεὸς τῶν Ἑβραίων προσκέκληται ἡμᾶς, "the Lord God of the Hebrews hath summoned us;" also the Vulgate, Dominus Deus Hebræorum vocavit nos.

iii. 22. "But every woman shall borrow of her neighbour, and of her that sojourneth in her house, jewels of silver and jewels of gold." See also xi. 2 and xii. 35, where the same word, airýoei, occurs, which ought to be translated "demand." In xii. 36, Kennicott likewise reads, with the Septuagint, kai expηoav avτoîs, "gave" for "lent." So also the Vulgate. Otherwise this transaction is apparently dishonest, since a loan could never have been repaid by the borrower, or recovered from the defaulter. Dr. Jahn considers that the valuable articles given by the Egyptians to the Hebrews were a compensation for the houses left behind them, and perhaps some landed property previously purchased by them or inherited.

iv. 20. "And Moses took his wife and his sons, and set them upon an ass." The Septuagint has, ἐπὶ τὰ ὑποÇuyia, "upon beasts of burden," in the plural, since no ζύγια,

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