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B. C. cir. 712.
.behem olam בהם עולס
of the Jews. A. M. cir. 3292. thee in thy ways: behold, thou / we all are * the work of thy A. M. cir. 3292. Olymp. XVII. 1. art wroth; for we have sinned : hand.
Olymp. XVII. 1. Numa Pompilii
, ' in those is continuance, and we 9 Be not s wroth very sore, O Numæ Pompilii, R. Roman., 4. shall be saved. LORD, neither remember iniquity
R. Roman., 4. 6 But we are all as an unclean thing, and for ever : behold, see, we beseech thee, all our righteousnesses are as filthy rags; are all thy people. and we all do ' fade as a leaf: and our iniqui- 10 Thy holy cities are a wilderness, Zion ties, like the wind, have taken us away. is a wilderness, Jerusalem a desolation.
7 And m there is none that calleth upon thy 11 Our holy and our beautiful house, where name, that stirreth up himself to take hold of our fathers praised thee, is burned up with fire : thee: for thou hast hid thy face from us, and and all our pleasant things are laid waste. hast consumed us, because of our iniquities. 12 Wilt thou refrain thyself for these
8 PBut now, O Lord, thou art our Father; things, O Lord ? y wilt thou hold thy peace, we are the clay, 4 and thou our potter; and and afflict us very sore?
i Mal. iii. 6. - Phil, üi. 9. Psa. xc. 5, 6. — m Hos. vii. 7. Psa. lxxiv. 1, 2; lxxix. 8. - Psa. lxxix. 13. Psa. lxxix. Heb. melted. - Heb. by the hand, as Job ix. 4.-p Chap. 1; chap. iii. 8; Jer. vi. I; ix. ll.-" 2 Kings xxv. 9; Psa. Ixxiv. lui. 16. 9 Chap. xxix. 16; xlv. 9; Jer. xvii. 6; Rom. ix. 20.7; 2 Chron. xxxvi. 12. * Ezek. xxiv. 21, 25. Chap. xlii. Eph. ii. 10.
24. - Psa. Ixxxiii. 1.: . The Oniby aleyhem, which ben Maimon interpretatur Dit iddim, vestes quibus the Septuagint probably found in their copy, seems to mulier se abstergit post congressum cum marito suo. be a remnant of Ons Synd bemaaleleyhem.
Alii pannus menstruatus. Alii panni mulieris parienThis, it may be said, is imposing your sense upon tis.—And we ben made as unclene alle we: and as the prophet. It may be so; for perhaps these may the cloth of the woman rooten blode .flowing, all sur not be the very words of the prophet : but however it rigtwignesses.-Old MS. Bible. If preachers knew is better than to impose upon him what makes no sense properly the meaning of this word, would they make at all ; as they generally do, who pretend to render such a liberal use of it in their public ministry? And such corrupted passages. For instance, our own trans- why should any use a word, the meaning of which lators : “in those is continuance, and we shall be he does not understand? How many in the congresaved :” in those—in whom, or what? There is no gation blush for the incautioas man and his .“ filthy antecedent to the relative. “In the ways of God," rags !" say some : "with our fathers," says Vitringa, joining Verse 7. There is none] Twelve MSS. have 1'* it in construction with the verb, nəyp katsaphta, “thou ein, without the conjunction 1 vau prefixed; and so read hast been angry with them, our fathers;" and putting the Chaldee and Vulgate. Xon) vannecheta, “for we have sinned," in a paren- And hast consumed us because of our iniquities thesis. But there has not been any mention of our “ And hast delivered us up into the hands of our inifathers : and the whole sentence, thus disposed, is quities.") For 13213ni vattemugenu, “ hast dissolved utterly discordant from the Hebrew idiom and con- us," the Septuagint, Syriac, and Chaldee had in their struction. In those is continuance; Diy olam means copies un temaggenenu, “ hast delivered us up." a destined but hidden and unknown portion of time; Houbigant. Secker. but cannot mean continuation of time, or continuance, Verse 8. But, now, O Lord, thou art our Father as it is here rendered. Such forced interpretations “But thou, O JEHOVAH, thou art our Father"] For are equally conjectural with the boldest critical emen- annyi veattah, and now, five MSS., one of them angient, dation ; and generally have this farther disadvantage, and the two oldest editions, 1486 and 1488, have noxi that they are altogether unworthy of the sacred veattah, and thou; and so the Chaldee seems to have writers.-L.
read. The repetition has great force. The other word Coverdale renders the passage thus :—But la, thou may be well spared. “But now, O Lord, thou art our art angrie, for we offende, and habe been ever in synne ; Father.” How very affectionate is the complaint in and there is not one whole. This is, I am afraid, this and the following verses ! But how does the dismaking a sense.
tress increase, when they recollect the desolations of After all that this very learned prelate has done to the temple, and ruin of public worship, ver. 11 : “ Our reduee these words to sense and meaning, I am afraid holy and beautiful house, where our fathers praised thee, we are still far from the prophet's mind. Probably is burnt up with fire,” &c. D70 bahem, in them, refers to 7377 deracheycha, thy We all are the work of thy hand] Three MSS. (two ways, above. Obiy olam may be rendered of old, or of them ancient) and the Septuagint read nwyn maaduring the whole of the Jewish economy; and yvin seh, the work, without the conjunction 1 vau prefixed. venivvashea, “and shall we be saved !” Thus :- Thou And for 77' yadecha, thy hand, the Bodleian, and art wroth, for we have sinned in them (thy ways) of two other MSS., the Septuagint, Syriac, and Vulold; and can we be saved ? For we are all as an un- gale read 7'7" yadeycha, thy hands, in the plural clean thing, &c.
number.-L. Verse 6. As filthy rags) d'iy iddim. Rab. Mosheh Verse 9. Neither remember iniquity] For in gy's The conversion of
the Gentiles foretold. laad tixcor, one of my MSS. has 7por mos laad tik- written in the margin by a later hand : but this MS. tsoph, “be not angry,” as in the preceding clause. abounds with words of this kind, all altered by later This has been partially obliterated, and in tizcor, hands.
We have here a vindication of God's dealings with the Jews, 1, 2. To this end the prophet points out their
great hypocrisy, and gives a particular enumeration of their dreadful abominations, many of which were committed under the specious guise of sanctity, 3-5. For their horrid impieties, (recorded in writing before Jehovah,) the wrath of God shall certainly come upon them to the uttermost; a prediction which was exactly fulfilled in the first and second centuries in the reigns of the Roman emperors Vespasian, Titus, and Hadrian, when the whole Jewish polity was dissolved, and the people dispersed all over the world, 6, 7. Though God had rejected the Jews, and called the Gentiles, who sought him not, (Rom. ix. 24–26,) yet a remnant from among the former shall be preserved, to whom he will in due time make good all his promises, 8-10. Denunciation of Divine vengeance against those idolaters who set in order a table for Gad, and fill out a libation to Meni, ancient idolatries, which, from the context, and from the chronological order of the events predicted, have a plain reference to the idolatries practised by Antichrist under the guise of Christianity, 11, 12. Dreadful fate which awaits these gross idolaters beautifully contrasted with the great blessedness reserved for the righteous, 13-16. Future restoration of the poslerity of Jacob, and the happy state of the world in general from that most glorious epoch, represented by the strong figure of the creation of new heavens and a new earth, wherein dwelleth righteousness, and into which no distress shall be permitted to enter, 17-19. In this new state of things the term of human life shall be greatly protracted, and shall possess none of that uncertainty which attaches to it in “ the heavens and the earth which are now." This is elegantly illustrated by the longevity of a tree ; manifestly alluding to the oak or cedar of Lebanon, some individuals of which are known to have lived from seven to ten centuries, 20–23. Beautiful figures shadowing forth the profound peace and harmony of the Church of Jesus Christ, which shall immediately follow the total overthrow of Antichrist ; with a most gracious promise that the great chain of Omnipotence shall be put upon every adversary, so that none will be able any longer to hurt and
destroy in all God's holy mountain, 24, 25. A. M. cir. 3292.
* AM sought of them that
I B. C. cir. 712.
2 ° I have spread out my hands 4. M. cir. 3292. Olymp. XVII. 1. asked not for me; I am found all the day unto a rebellious peo- Olymp. XVII. 1. Numæ Pompilii,
of them that sought me not: I ple, which walketh in a way that Numa Pompilii, R. Roman., 4. said, Behold
R. Roman., 4. behold me,
me, was not good, after their own unto a nation that was not called by my thoughts;
3 A people d that provoketh me to anger a Rom. ix. 24, 25, 26, 30; x. 20; Eph. ii. 12, 13.
b Chap. lxiii. 19. Rom. x. 21.—d Deut. xxxi. 21.
This chapter contains a defence of God's proceed- gint. NV773 nidrashti means, “ I am sought so as to ings in regard to the Jews, with reference to their com- be found.” Vitringa. If this be the true meaning of plaint in the chapter preceding. God is introduced the word, then 1980 shaalu, " that asked," which foldeclaring that he had called the Gentiles, though they lows, should seem defective, the verb wanting its obhad not sought him ; and had rejected his own people ject : but two MSS., one of them ancient, have '315xv for their refusal to attend to his repeated call; for their shealuni, “ asked me ;” and another MS. 51580 shealu obstinate disobedience, their idolatrous practices, and li, “ asked for me ;" one or other of which seems to be detestable hypocrisy. That nevertheless he would not right. But Cocceius in Lex., and Vitringa in his transdestroy them all; but would preserve a remnant, to lation, render nog nidrashti, by“ I have answered;" whom he would make good his ancient promises. Se- and so the verb is rendered by all the ancient Versions vere punishments are threatened to the apostates; and in Ezek. xx. 3, 31. If this be right, the translation great rewards are promised to the obedient in a future will be, “I have answered those that asked not.” I flourishing state of the Church.-L.
leave this to the reader's judgment; but have followed
in my translation the Septuagint and St. Paul, and the NOTES ON CHAP. LXV.
MSS. above mentioned. Jopa bikeshuni is written Verse 1. I am sought of them that asked not for regularly and fully in above a hundred MSS. and in the me—“I am made known to those that asked not for oldest edition, bikeshuni.-L. me") non) nidrashti, suparns sysvouni, the Sep- Verse 3. That 'sacrificeth in gardens, and burneth tuagint, Alexandrian, and St. Paul, Rom. x. 20; who incense upon altars of brick—“Sacrificing in the garhas however inverted the order of the phrases, supa- dens, and burning incense on the tiles"] These are VnS sy svoulov, “ I was made manifest,” and supednu, “I instances of heathenish superstition, and idolatrous pracwas found," from that which they have in the Septua- | tices, to which the Jews were immoderately addicted
B. C. cir. 712.
The former idolatries
of the Jews 4. M. cir. 3292. continually to my face; that ' graves, and lodge in the monu
A. M. cir. 3292 Olymp. XVII. 1. sacrificeth in gardens, and burn- ments; b which eat swine's flesh, Olymp. XVII. 1. Nume Pompilii, eth incense upon altars of brick; and i broth of abominable things Numa Pompilii, R. Roman.,
R. Roman., 4 8 Which remain among the is in their vessels; «Chap. i. 29; lxví. 17; see Lev. xvii. 5.- Heb.
& Deut. xvii. Il. - Chap. lxvi. 17; see Lev. xi. 7.-i Or, bricks.
pieces. before the Babylonish captivity. The heathen wor- ly-slain bullock, and deposited beside a waterfall, or at shipped their idols in groves; whereas God, in opposi- the bottom of a precipice, or in some other strange, tion to this species of idolatry, commanded his people, wild, and unusual situation, where the scenery around when they should come into the promised land, to de- him suggested nothing but objects of horror. In this stroy all the places wherein the Canaanites had served situation he revolved in his mind the question proposed; their gods, and in particular to burn their groves with and whatever was impressed upon him by his exalted fire, Deut. xii. 2, 3. These apostate Jews sacrificed imagination passed for the inspiration of the disemboupon altars built of bricks ; in opposition to the com- died spirits who haunt these desolate recesses. In mand of God in regard to his-altar, which was to be some of the Hebrides, they attributed the same oracuof unhewn stone, Exod. xx. 25. Et pro uno altari, lar power to a large black stone by the sea-shore, which quod impolitis lapidibus Dei erat lege constructum, coc- they approached with certain solemnities; and consitos lateres et agrorum cespites hostiarum sanguine cru- dered the first fancy which came into their own minds entabant. “And instead of one altar which, according after they did so, to be the undoubted dictate of the to the law of God, was to be constructed of unhewn tutelar deity of the stone ; and as such to be, if posstones, they stained the bricks and turfs of the fields sible, punctually complied with. Martin has recorded with the blood of their victims." Hieron. in loc. Or the following curious modes of Highland augury, in it means, perhaps, that they sacrificed upon the roofs which the Taghairm, and its effects upon the person of their houses, which were always flat, and paved with who was subjected to it, may serve to illustrate the brick, or tile, or plaster of terrace. An instance of text. this idolatrous practice we find in 2 Kings xxiii. 12, " It was an ordinary thing among the over-curious where it is said that Josiah “beat down the altars that to consult an invisible oracle concerning the fate of were on the top of the upper chamber of Ahaz, which families and battles, &c. This was performed three the kings of Judah had made." See also Zeph. i. 5. different ways; the first was by a company of men, Sir John Chardin's MS. note on this place of Isaiah one of whom, being detached by lot, was afterwards is as follows: “Ainsi font tous les Gentiles, sur les carried to a river, which was the boundary between two lieux elevés, et sur les terrasses, appellez latcres, par- villages. Four of the company laid hold on him; and, ceque sont faits de briq.” “Who dwell in the sepul- having shut his eyes, they took him by the legs and chres, and lodge in the caverns," for the purposes of arms, and then, tossing him to and again, struck his necromancy and divination ; to obtain dreams and re- hips with force against the bank. One of them cried velations. Another instance of heathenish supersti- out, What is it you have got re?, Another answers, tion: so Virgil :
A log of birch-wood. The other cries again, Let his Huc dona sacerdos
invisible friends appear from all quarters, and let them Cum tulit, et cæsarum ovium sub nocte silenti
relieve him by giving an answer to our present dePellibus incubuit stratis, somnosque petivit :
mands; and in a few minutes after, a number of little Multa modis simulacra videt volitantia miris,
creatures came from the sea, who answered the quesEt varias audit voces, fruiturque deorum
tion, and disappeared suddenly. The man was then Colloquio, atque imis Acheronta affatur Avernis.
set at liberty; and they all returned home, to take their Æn. vii. 86.-L
measures according to the prediction of their false pro
phets ; but the poor deluded fools were abused; for the “ Here in distress the Italian nations come,
answer was still ambiguous.
This was always pracAnxious, to clear their doubts, and learn their doom. tised in the night, and may literally be called the works First, on the fleeces of the slaughtered sheep,
of darkness. By night the sacred priest dissolves in sleep :
“I had an account from the most intelligent and juWhen in a train, before his slumbering eye,
dicious men in the Isle of Skie, that, about sixty-two Thin airy forms and wondrous visions fly.'
years ago, the oracle was thus consulted only once, and He calls the powers who guard the infernal floods, that was in the parish of Kilmartin, on the east side, And talks inspired, familiar with the gods.” Pitt. by a wicked and mischievous race of people, who are
There was a practice exactly like this which pre- now extinguished, both root and branch. vailed among the Highlanders of Scotland; an authen- “ The second way of consulting the oracle was by tic account of this is given by Sir Walter Scott, in a a party of men, who first retired to solitary places, renote on his poem called The Lady of the Lake. It is mote from any house ; and there they singled out one as follows :
of their number, and wrapt him in a big cow's hide, “ The Highlanders, like all rude people, had various which they folded about him. His whole body was superstitious modes of inquiring into futurity. One of covered with it, except his head, and so left in this posthe most noted wås the Taghairm, mentioned in the ture all night, until his invisible friends relieved him, text. A person was wrapped up in the skin of a new- l by giving a proper answer to the question in 'hand;
A. M. cir. 3292.
God's gracious promise
of restoration. 5 * Which say, Stand by thy- have burned incense upon the 4 M. cir. 3292. Olymp. XVII. 1. self, come not near to me; for 1 mountains, * and blasphemed Olymp. XVIL 1. Numa Pompilii, am holier than thou. These are me upon the hills: therefore Numa Pompilii, R. Roman., 4. a smoke in
my nose, a fire that will I measure their former work R. Roman., 4. burneth all the day.
into their bosom. 6 Behold, m it is written before me : I will 8 Thus saith the Lord, As the new wine is not keep silence, o but will recompense, even found in the cluster, and one saith, Destroy it recompense into their bosom,
not; for ' a blessing is in it: so will I do for 7 Your iniquities, and the iniquities of my servants' sakes, that I may not destroy your fathers together, saith the LORD, which them all.
See Matt. ix. 11; Luke v. 30 ; xviii. 11; Jude 19. — Or, anger.
in Deut. xxxii. 34; Mal. m. 16:- - Psa. I. 3.
• Psa. lxxix. 12; Jer. xvi, 18; Ezek. xi. 21, -- Exod. xx. 5.
9 Ezek. xviii. 6. - Ezek, xx. 27, 28. - Joel ii. 14.
which he received, as he fancied, from several persons tuagint had it so in their copy. They render it by ev that he found about him all that time. His consorts Soig Oanha1015," in the caves. returned to him at the break of day, and then he com- Which eat swine's flesh) This was expressly formunicated his news to them; which often proved fatal bidden by the law, Lev. xi. 7, but among the heathen to those concerned in such unwarrantable inquiries. was in principal request in their sacrifices and feasts.
“ There was a third way of consulting, which was Antiochus Epiphanes compelled the Jews to eat swine's à confirmation of the second above mentioned. The flesh, as a full proof of their renouncing their religion, same company who put the man into the hide took a 2 Mac. vi. 18 and vii. 1. “ And the broth of abomlive cat, and put him on a spit. One of the number inable meats,” for lustrations, magical arts, and other was employed to turn the spit; and one of his consorts superstitious and abominable practices. inquired of him, What are you doing? He answered, In their vessels) For 07:57 keleyhem, a MS. had at I roast this cat until his friends answer the question; first 07:532 bichleyhem. So the Vulgate and Chaldee, which must be the same that was proposed by the man (and the preposition seems necessary to the sense,) " in shut up in the hide. And afterwards, a very big cat their vessels.” (in allusion to the story of the King of the Cats,' in Verse 5. For I am holier than thou] So the ChalLord Lyttleton's Letters, and well known in the High- dee renders it. I hoop kedashticha is the same with lands as a nursery tale) comes, attended by a number to invip kadashti-mimmecha. In the same manner of lesser cats, desiring to relieve the cat turned upon pin chazaktani, Jer. xx. 7, is used for '373 pin the spit, and then answers the question. If this an- chazacta mimmenni, “thou art stronger than I.”_'L swer proved the same that was given to the man in Verse 6. Behold, it is written before me] Their sin *he hide, then it was taken as a confirmation of the is registered in heaven, calling aloud for the punishment other, which, in this case, was believed infallible. due to it.
“Mr. Alexander Cooper, present minister of North- I will—recompense into their bosom] 'The bosom is Vist, told me that one John Erach, in the Isle of Lewis, the place where the Asiatics have their pockets, and assured him it was his fate to have been led by his cu- not in their skirts like the inhabitants of the west. riosity with some who consulted this oracle, and that Their loose flowing garments have scarcely any thing he was a night within the hide, as above-mentioned ; analogous to skirts. during which time he felt and heard such terrible things, Into their bosom] For by al, ten MSS. and five that he could not express them. The impression it editions have bx el. So again at the end of this verse, made on him was such as could never go off; and he seventeen MSS. and four editions have bx al.-L. said for a thousand worlds he would never again be con- Verse 7. Your iniquities, and the iniquities of your cerned in the like performance, for this had disordered fathers—“Their iniquities, and the iniquities of their him to a high degree. He confessed it ingenuously, fathers"] For the pronoun affixed of the second perand with an air of great remorse ; and seemed to be son on chem, your, twice, read on hem, their, in the very penitent under à just sense of so great a crime. third person ; with the Septuagint and Houbigant.--L. He declared this about five years since, and is still Verse 8. A blessing is in it] The Hebrews call all living in the Lewis 'for any thing I know.”—Descrip- things which serve for food 7993 berachah, "a blesstion of the Western Isles, p. 110. See also Pennant's ing.” On this verse Kimchi remarks: “As the clus. Scottish Tour, vol. ii. p. 361.
ter of grapes contains, besides the juice, the bark, and Verse 4. Which remain among the graves] “For the kernels, so the Israelites have, besides the just, sinthe purpose of evoking the dead. They lodged in ners among them. Now as the cluster must not be desert places that demons might appear to them; for destroyed because there is a blessing, a nutritive part demons do appear in such places, to those who do be- in it; so Israel shall not be destroyed, because there lieve in them."-Kimchi.
are righteous persons in it. But as the bark and kerIn the monuments—"In the caverns "). D'118 nels are thrown away, when the wine is pressed out, bannetsurim, a word of doubtful signification. An an- so shall the sinners be purged away from among the cient MS. has dina batstsurim, another pina bats- just, and on their return from exile, shall not be per: tsurim, " in the rocks ;” and Le Clerc thinks the Sep. mitted to enter into the land of Israel ;" Ezek. xx. 38.
A gracious promise
of restoration. 9 And I will bring forth a seed * a table for that y troop, and that 4 M. cir. 3292. B. C. cir. 712. Olymp. XVIL
1. out of Jacob, and out of Judah furnish the drink-offering unto Olymp. XVII. 1. cit, annum
cir. annum Numæ Pompilii, an inheritor of my mountaiøs : that a number.
Numa Pompilii, R. Roman., 4. and mine + elect shall inherit it, 12 Therefore will I number R. Roman, 4. and my servants shall dwell there.
you to the sword, and ye shall all bow down 10 And Sharon shall be a fold of flocks, to the slaughter : a because when I called, ye and the valley of Achor a place for the did not answer ; when I spake, ye did not hear; herds to lie down in, for my people that have but did evil before mine eyes, and did choose sought me.
that wherein I delighted not. 11 But ye are they that forsake the Lord, 13 Therefore thus saith the Lord God, Bethat forget "my holy mountain, that prepare hold, my servants shall eat, but ye shall be
Ver. 15, 22; Matt. xxiv. 22; Rom. xi. 5, 7. Chap. xxxiii. * Ezek. xxii. 41; 1 Cor. x. 21. —y Or, Gad. — Or, Meni. 9; xxxy. 2. -Josh. vii. 24, 26; Hos. ii. 15.- Chap. Ivi. 7; : 2 Chron. xxxvi. 15, 16; Prov. i. 24, &c.; chap. Ixvi. 4; Jer. vii. Ivii. 13; ver. 25.
13; Zech. vii. 7; Matt. xxi. 34-43. For my servants' sakes—“For the sake of my ser- bant “In all cities, and especially in Egypt and Alex vant"] It is to be observed that one of the Konings- andria, it was an ancient idolatrous custom on the last burg MSS. collated by Lilienthal points the word '979 day of the year, to spread a table covered with various abdi, singular ; that is, “my servant," meaning the Mes- kinds of viands, and a goblet mixed with new wine, re. siah; and so read the Septuagint, which gives a very ferring to the fertility either of the past or coming year. good sense. In two of my old MSS. it is pointed 0737 The Israelites did the same, worshipping all kinds of abadai, and ggy abdi, “my servant,” this confirms the images, and pouring out libations on such tables," &c. above reading
See also Le Clerc on the place; and on lxvi. 17, and Verse 9. An inheritor of my mountain's—" An in- Dav. Millii Dissert. v. heritor of my mountain") 177 hari, in the singular The allusion to Meni, which signifies number, is obnumber; so the Septuagint and Syriac; that is, of vious. If there had been the like allusion to Gad, which Mount Sion. See ver. 11 and chap. Ivi. 7, to which might have been expected, it might perhaps have helped Sion, the pronoun feminine singular, added to the to let us into the meaning of that word. It appears verb in the next line, refers; net yereshuah, “ shall from Jerome's version of this place, that the words ou inherit her.”—L.
dasnovie, to a denion, (or despovi, as some copies have Verse 10. Sharon--and the valley of Achor] Two it,) and on suxim to fortune, stood in his time in the of the most fertile parts of Judea; famous for their Greek version in an inverted order from that which they rich pastures; the former to the west, not far from have in the present copies; the latter then answering Joppa; the latter north of Jericho, near Gilgal. to 7 gad, the former to u meni : by which some dif
Verse 11. That prepare a table for that troop- ficulty would be avoided; for it is commonly supposed “Who set in order a table for Gad”] The disquisitions that 7 gad signifies Tuxn, fortune. See Gen. xxx. 11, and conjectures of the learned concerning Gad and apud Sept. This matter is so far well cleared up by Meni are infinite and uncertain : perhaps the most pro- MSS. Pachom. and 1. D. 11., which agree in placing these bable may be, that Gad means good fortune, and Meni two words in that order, which Jerome's version supthe moon. “But why should we be solicitous about poses.-L. it ?" says Schmidius. “It appears sufficiently; from My Old Ms. Bible translates : That putten the the circumstances, that they were false gods; either borde of fortune; and offreden licours upon it ; and so stars, or some natural objects; or a mere fiction. The the Vulgate. Holy Seriptures did not deign to explain more clearly Ετοιμαζουσες το δαιμονιων τραπεζαν, και πληρούντες what these objects of idolatrous worship were; but on tuxn xspaoud. Preparing a table for the demon, chose rather, that the memory of the knowledge of them and filling up, or pouring out, a libation to fortune.”. should be utterly abolished. And God be praised, - Septuagint. that they are so totally abolished, that we are now quite
Ye have set up an aulter unto fortune at a loss to know what and what sort of things they were.” Schmidius on the place, and on Jud. ii. 13,
And geven rich drink offeringes unto treasure.
COVERDALE. Bibl. Hallensia.
Jerome, on the place, gives an account of this idola- Verse 12. Therefore will I number you] Referring trous practice of the aposiate Jews, of making a feast, to Meni, which signifies number. “Rabbi Eliezar said or a lectisternium, as the Romans called it, for these to his disciples, Turn to God one day before you die. pretended deities. Est in cunctis urbibus, et maxime His disciples said, How can a man know the day of in Ægypto, et in Alexandria, idololatriæ vetus consuetu- his death ? He answered, Therefore it is necessary that do, ut ultimo die anni, et mensis ejus qui extremus est, you should turn to God to-day, for possibly ye may die ponant mensam refertam varii generis epulis, et pocu- to-morrow.” lum mulso mixtum ; vel præteriti anni vel futuri fer- Verse 13. My servants shall eat, but ye shall be tilitatem auspicantes. Hoc autem faciebant et Israelitæ, hungry] Rabbi Joachan ben Zachai said in a parable : omnium simulachrorum portenta venerantes ; et nequa- There was a king who invited his servants, but set quam altari victimas, sed hujusmodi mensæ liba funde-them no time to come w the feast The prudent and